The drunkard's character, or, A true drunkard with such sinnes as raigne in him viz. pride. Ignorance. Enmity. Atheisme. Idlenesse. Adultery. Murther. with many the like. Lively set forth in their colours. Together with Compleat armour against evill society. The which may serve also for a common-place-booke of the most usuall sinnes. By R. Iunius.

THE DRVNKARD'S CHARACTER, OR, A true Drunkard lively set forth in his colours.

HAVING found out a new Creature which GOD never made in the Creation (as once Anah in the wil∣dernesse,* 1.1 Gen. 36. 24.) I present him to view, first whole and intire, then cut up and anatomized; taking liber∣ty in method and distribution, so to place my divisions, subdivisions, notions, as may best serve for brevity, perspicuity, my pur∣pose, and the Readers benefit.

§ 1.

A Drunkard (and I take him for such that drinkes more for lust, or pride,* 1.2 or covetousnesse, or feare, or good fellow∣ship, or to drive away time, or to still con∣science, then for thirst) being generally considered, is one that was borne a man, lives a beast, and consorts with beasts of his owne kinde; one that through custome of sinne, and a just judgement of GOD up∣on it, hath his heart changed from mans nature, and a beasts heart given him in the steed, as it fared with Nebuchadnezzar, Dan. 4. 16. For what other can wee thinke of him that gives himselfe to this vice; doth not wine rob a man of himselfe and lay a beast in his roome? hee is not himselfe, hee is not his owne man, though a master of others: neither are drun∣kards to be reckoned amongst men, but beasts, saith Seneca.

Indeed they are humane, or rather in∣humane beasts, or as some more favoura∣bly admit, reasonable beasts, or sensuall men: but yeeld them the utmost, a drun∣kard hath but a bestiall heart in a case of humane flesh, and there is little difference

between him and a beast, but that he doth exceede a beast in beast••nesse, as Hermes well observes.

§ 2.

YEa to prove them beasts in condition,* 1.3 though men in shape, were a taske so easie, that it would accrue small credit to an opponent, for each natuall man (so long as he remaines in his sinnes impen••tent) is a very beast in condition as Ieremy af∣firmes, Ier. 10. 14. and St. Peter, 2 Pet. 2. 12. Hee may be so proud as to scorne the comparison; but it is so, for the wis∣dome of Heaven puts it upon him, and that which the Prophet in this place wraps up in a short Metaphor, is in other places of Scripture, as it were, illustrated, and unfolded by a continued Allegory; the selfe same spirit making good that gene∣rall charge by many particular instances, as looke but in Gods Dictionary (who can give most congruous names to natures) and you shall find, Nero termed a Lyon, 2 Tim. 4. Herod, a Fox, Luk. 13. the Iewish false teachers, Dogs, Phil. 3. Davids per∣secutors, Bulls of Bason and Vnicornes, Psal. 22. the Egyptian enemies, Dragons, Psal. 74. the Scribes and Pharesies, Ser∣pents

and Vipers, Math. 23. the Babil••ni∣an Monarch, a Lyon, with Eagles wings; the Percian, a Bearc; the Macedonian, a Leopard, Dan. 7. the enemies of the Church, wild Boares, Psal. 80. greedy Iudges, evening Wolves, Zeph. 3. Schis∣maticks, Foxes cubs, Canticl. 2. &c.

Or admit the Scriptures were silent herein, wee may evidently see men and women transformed into beasts of all kinds everyday, some into Epicurean Swine, others into barking Dogs, a third sort into cruell Tygers, &c. yea no wil∣dernesse afords so many beasts as some great City: for each covetous Muck∣worme, is a blind Mole; every lust full per∣son, a rancke Goate; the fraudulent man is a Fox; the busie body, a Squirrell, the Mur∣murer, a Frog; the Flatterer, a Spaniell; the Slanderer, an Aspe; the Oppressor, a Wolfe; the Persecutor, a Tyger; the Church Robber, a wild Boare; the Seducer a Serpent, yea a Devill; the Traitor, a Viper, &c. for the time and my breath would faile mee if I should reckon up all kinds of humane beasts, or beastiall men, beasts in the forme of men; yea its well if all these brutish conditions meete not in one man (especi∣ally

a drunkard) as rivers in the Sea, for there is not one beastlike, or serpentine quality which every of their natures much more this sinne, would not admit if GOD restrained them not.

§ 3.

EVen such is the power of sinne, that it made God become man, Angells be∣come Devills,* 1.4 and men become beasts; but this sinne, this vile and odious sinne of drunkennesse, hath a more superlative power; for it makes a man worse then any beast which goes upon foure legs. Nei∣ther can I finde a sample for him amongst beasts, hee is such a beast that I know not with what beast to match him, such a beast that no other beast will keepe him company; the neerest to him is the Ierff, a beast in the north parts of Suetia, whose property (as Gesner, out of Olaus Magnus, relates it) is when he hath killed his prey, or found someCarkasse, to fal a devouring the same, and never leave feeding untill his belly be puft up, and strouteth like a bag-pipe, and then not being able to hold any more, he goeth presently betweene two narrow trees and straineth out backward what hee

hath eaten, and so being made empty, re∣turneth againe to the Carkasse, and filleth himselfe as before, and then straineth it out the second time, and so continueth fil∣ling and emptying himselfe untill he hath devoured all; which being consumed, he hunteth after more, and this is the course of his whole life. Now if the drunkard, whose whole life is little els but a vicissi∣tude of devouring and von••itting, who spends all his time in drinking, and ven∣ting, and abominable spewing, so disgor∣ging himselfe when he hath drunke his fil, thereby to be able to drinke the like quantity againe, had but this ill quality and not an hundred more and worse with it, I might well couple these two beasts to∣gether; for in this particular there can∣not be devised a more expressive Hiero∣glyphique of his loathly condition: but alas, this is rather one of the drunkards vertues, for which he lookes to be applauded, and is so by all that keepe him company, so that this comparison falls short by much.

§ 4.

VVHerefore in my encounter with this Monster,* 1.5 I will neither

spend time, nor blot paper with shewing wherein they are equall with beasts; as that they are onely led by sensuality, that their whole intendment is their bellies, that like hogs they thinke no garden so pleasant as the dunghill, no cleare streame comparable to the mire wherein they wallow, that seeming a heaven to them which to a sober and religious man is little better then an hell; yea, who thinks it not lesse labour to plow all day, then to pot it, that it is a taske almost in∣vicible, to make them owne those words and behaviours when they are sober, which in their pots they were authors of, that notwithstanding drink hath often made them as sicke as ever was Sea-man, and exposed them to a thousand perills, yet they are never the wiser afterwards, that they have no more conscience nor feare of God, then beasts: yea, tell them of God, their hearts will make reply, as the Cyclops in the Tragedy did with his mouth, when Vlysses told him of God; I know no other God but my belly: that they are as improvident & without fore∣fight of what will follow, as beasts; pro∣viding no refuge against the evill day, but

thinke to beare off the judgments of God with head and shoulders, that like bruite beasts they will beleive nothing but what they are led to by sense, that they consider no more how time passeth away then a beast is able to tell the clocke; whereupon their departure is commonly so suddaine, that when they looke for a pleasant peale, behold, it is their passing bell, that they are no more ashamed of their deeds then beasts; yea lesse, for a very Dog, though he cannot blush, will goe away, as if he were ashamed, when he hath done a shrewd turne, and is taken in the manner; but Drunkards have a me∣retricious forehead, stupid, and steeled with impudence, shame-proofe, there is not so much blood of grace in their hearts as will serve to make halfe a blush in their cheekes.

If it bee objected that a Drunkard can sometimes speake; I answere, that is no more then a beast hath done, even a silly Asse, Num. 22. 28.

These and many the like I will passe over, and only shew you wherein they be worse then beasts.

§ 5.

IN which,* 1.6 let none thinke mee over tart, or my comparisons too homely; for they must not looke to live like beasts, yea, worse then beasts, and be slattered as if they were men: what, shall wee walke in the spirit of falsehood, and pro∣phesie of wine and strong drinke? no, this were to bee a beast for company: if men thinke scorne thus to be compa∣red, let them forbeare to deserve such comparisons. What saith S^t. Chrysostome, shall I thinke thee to be a man when thou hast all the qualities of a beast; kickest like an Asse; neighest after women, like a Horse; ragest in lust, like a Bull; ravenest like a Beare, stingest like a Scorpion, ra∣kest like a Wolfe, as subtill as a Fox, as im∣pudent and shamelesse as a Dog? thou hast nothing in thee to induce mee to thinke so, seeing there is a greater simili∣tude betweene thee and a beast, in the disposition of thy minde, then dissimili∣tude in the composition of thy body: as for thy shape, that affrights mee more when I see a beast in the likenesse of a man.

But I speake not so much to them as of them, for these beasts rarely reade bookes, especially tending to piety: I speake to the sober, as unto men of un∣derstanding, and let them judge what I say.

§ 6.

Drunkards inferiour to beasts in five particulars. viz.

• 1 In swilling to excesse, whereas beasts keepe with∣in the bounds of modera∣tion.
• 2 I•• cosing the preroga∣tive of their creation, wher∣as beasts keepe theirs.
• 3 In depriving themselves of sense and motion, where∣in beasts excell plants and stones.
• 4 In that they subvert rea∣son, & prove cruell to them∣selves, yea, ofttimes become their owne executioners.
• 5 In transforming them∣selves into the condition of cvill Angells, whose whole delight is to sin and make o∣thers sinne, and whose por∣tion is in the burning lake.

1 First, it is not so bad to be a Beast, as* 1.7 for a man (who hath more noble endow∣ments) to live like a beast, which is the Drunkards case, who in their practise re∣semble beasts, saving that beasts are ther∣in better then they: as for example, beasts, whether Horses, Oxen, or any other brutish creature (as knowing when they have enough, when once they have drank sufficient to quench their thirst, and to satisfie nature) have so much reason and good manners in them as to forbeare to drinke any more then they neede; yea, they cannot be forced by any violence to drinke againe; which shewes that excesse is a most unnaturall and abominable sin: whereas the drunkard drinks double and treble, yea, ten times more then hee needs, and not onely satisfies nature, but also gluts and oppresseth it with superflu∣ity, even unto surfeit.

Yea, this even one of their owne Poets have confest; who, when his wife askt him whether hee were not ashamed to lye drunke in the streets like a beast; replyed, thou lyest like a whore, for if I were a beast I would not be drunke. I marvell how a Drunkard could give so good a reason.

Neither is this all, for as beasts know when they have enough, these brutish Animals are so far from having com∣mand over their affections, from putting a knife to their throate when they have taken enough, as Salomon adviseth, Pro. 23. 2. that they will be ready to sheath it in the Drawers belly, if hee shall but offer to set bounds to their throats; at least they will unblesse themselves, when meanes, and time, and company, will not permit another Sacrifice to their Bacchus (their belly) so that to say the truth, and give beasts their due in this particular, it is a wrong to beasts, to call drunkennesse their sinne, for generally they are sober, and these so much worse then beasts, as they ought to be better.

§ 7.

2 DRunkards are worse then beasts,* 1.8 in that beasts remaine the same they were created; whereas Drunkards subvert natures institution, cease to bee what God made them, reasonable crea∣tures, and suffer themselves to be trans∣formed by drinke into swine, as Elpenor, one of Vlysses companions was turned by

Circe into a Hog, so sha••ing their crea∣tion: and whereas other sinnes deprive a man of Gods Image, this deprives him of mans, leaving him neither the use of reason nor speech, without which (but for the name and dimensions of a man) he is no better then a beast, as the Foole said of his Coulestaffe, when he rid upon it into the water; as good no horse but for the name of a horse: yea, the Drun∣kards soule is made a slave to his sense, and whilst this rebells, she that worst may must hold the Candle.

Now a man having lost the use of his soule, is worse then a beast which keeps the use of his instinct; yea, a man that hath lost his senses, is therein worse then a beast that hath them, as sure as a living Dog is better then a dead Lyon: where∣fore in this regard also the Drunkard should have a name inferiour to that of beast, and not be reputed so good.

§ 8

3 THe Drunkard deprives himfelfe,* 1.9 not onely of the use of his reason, but also of his senses; not of his understanding alone, but of his standing and motion also;

beasts have no reason, no more have they, but beasts can use their limms, and so cannot they: drinke not onely robs him of reason and speech (which two things distinguish beast and man) but like∣wise of sense and motion, wherein beasts excell stocks and stones, yea, it so blocke∣fies him for the present, that neither hand nor foote can doe their office, as Terence hath it.

It is no rare thing in our swinish age, for men to imitate the ancient Persians, who though they were able to carry themselves into their banquetting rooms, yet they were alwayes carried out of them; in which case they can neither prevent future danger, nor feele present smart: why, he is gone, according to the Drunkards phrase, that is gone in his sen∣ses, gone in his standing, gone in his un∣derstanding.

Indeede, as there is a meane in drin∣king, which is lawfull, so there bee de∣grees of drunkennesse: the first draught f wine comforteth the heart and sto∣mack, the second inflames the liver, the third fumeth into the head, and makes men fooles, the fourth quite takes away

their senses, and makes them to adore their god Bacchus, like beasts upon all foure, or rather like blockes, as having never a leg to stand upon; so what is feighned of Proteus, viz. that he was transformed, first, into a Lyon, then into a boare, and at last into a tree, is really verified in many a Drunkard: as have you not knowne some of them towards their latter end, in Cleomenes condition, who carrousing after the manner of the Scythians; dranke so much, that he be∣came and continued ever after senselesse.

What shall I say of a Drunkard? that little mouth of his, hath swallowed downe himselfe, his paunch hath buried the wine, and in the wine is his wit buried, his senses, his soule, and perhaps his last wealth; yea, hee is dead as well as buried: for you may ring a bell in his eare, hee heares not, much lesse can he speake, yea scoffe him, rob him, spurne him if you will, he feeles not, he stirres not, much lesse can he quarrell.

Matheolus writing of the Asses of Thuscia, saith, that when they have fed upon Hemlockes, they sleepe so soundly that they seeme to be dead, in so much as

the countrymen many times more then flea off halfe their skins before the Asses will awake; these Drunkards are such Asses, when they have drunke stiffe, and are fallen asleepe, you may halfe flea them before they will awake: I have knowne it so in effect by one of them, whom no violence, or paine could awake, so that hee is more like a stocke or stone then a reasonable or living creature.

Or if he be not so dead as a dore naile, yet at least the drinke hath turned him out of dores, for whosoever would speake with him, must stay untill hee come home againe to himselfe: and hereupon, when Cyrus in his childhood was asked by his Grandfather Astyages, why at such a feast hee dranke no wine? he returned this answere, full of witty simplicity: because, said he, I tooke it to be poyson, for I have seene it to spoyle men of their wit, sense, speech, health, strength, and motion: neither proves it lesse hurtfull to Drunkards then ranck poyson, but farre more; for it intoxicateth the braine, benummeth the senses, enfeebleth the joynts and si∣newes, and bringeth a man into a tempo∣rary

Lethargy, besides the evill that it brings to the soule, which is farre worse; so that a beast is a man to such a man: for what is he better then a walking tankard at best, as Aurelius called Bonosus, that quaffing Emperour, who afterward (be∣ing overcome by Probus) hanged himselfe, leaving this to be spoken in his praise, that he was not borne to leade an Army, but to lift a pot. But in case aforesaid, name∣ly, when they have drunke themselves deafe, and blind, and dumbe, nay, dead and senselesse, to what can I so firly com∣pare them, as to the Idolls of the heathen, which have eyes, and see not; eares, and heare not; tongues, and speake not; noses, and smell not (no not their owne vomit) hands, and handle not; feete, and walke not, being as dead men, that can neither sit, stand, nor goe, nay worse by farre: for hee that is dead, can doe neither good nor ill, but drunkards are dead to all good∣nesse whatsoever; and alive, yea, very active to all wickednesse; so that their conditon is farre worse then the very beasts that pepith, Psal. 49. 12. 20.

But admit the best, namely, that they are beasts, you cannot but grant that

these uncleane beasts, which wallow in the mire of sensuality; these brutish Drunkards, which transforme themselves through excesse; are even those swine, whom the Legion carries headlong to the Sea, or pit of perdition, Mat. 8. 32.

Or will they have themselves to be men? Surely to come to drinke, as to a Sacrifice unto the belly, is a most base and brutish Idolatry; and what men are they like, or to whom may they fitly be compared? surely unto none, except Epicurus, who maintained, that sensuall pleasure was the only Summum bonum: or Cerinthus the Hereticke, who verily be∣leived, that the chiefe felicity in Heaven, should be eating and drinking, and such like fleshly lusts.

§ 9.

4 OR (that I may passe to the fourth* 1.10 particular formerly propounded) that lunatick man, mentioned, Math. 17. 15. 16. whom all the Disciples could not cure, untill the Master himselfe came; and to that mad man they are very like. For as hee being fore vexed, fell oftentimes into the fire, and oftentimes into the water:

so these being robbed of their strength and senses by drinke, are frequently sub∣ject to all fearefull accidents, and misera∣ble mishaps, which often fall out by rea∣son thereof. As some being drunke, fall into the fire, and are burned; as I could instance in a Gentleman of worth, that ri∣sing to make water, could finde no fitter place to do•• it in, then the chimney; where, being a few live embers, hee fell downe, and not being able to rise againe, had his belly puckerd together like a sa∣chell, before the Chamberlaine could come to helpe him; whereupon, being in great torture, hee dranke off twenty two double jugs of beare, and so dyed, roa∣ring and crying that he was damned, for breaking his vow which he had made of reformation: some againe fall into the water, and are drowned, as is com∣monly seene: againe, some fall and bat∣ter their faces, bruise their bodies, breake their armes, their legs, and many breake their necks, in the very act of drunken∣nesse, whose cases are desperate: others are wounded, beaten, and many times murthered, as often times they stab and murther others: but this is notably descri∣bed

by Salomon, Proverbs, 23. 29. to 36.

Indeed drunkennesse is nothing else, nor hath ever beene reputed amongst the wise and learned, then a voluntary mad∣nesse, a temporary forfeiture of the wits, worse then frenzie, in that the one is vio∣lent, the other voluntary; that, the evill of punishment; but this, the evill of sinne.

The wine, which of it selfe is a good creature of God, and, being moderately taken, of excellent use; becomes to them which use it to surfeir, as the water of the river Gallus in Phrygia, which maketh all those mad that drinke of it: other vices doe but alter and distract the understand∣ing, whereas this utterly subverteth the same, and astonieth the body: even wrath makes a man a beast, but drunkennesse makes a man mad, and if so, how odious is this sinne! For if it be a hatefull thing for a man to wound his owne flesh, and willfully to maime the members of his body; how abominable is it to wound the mind it selfe, and to offer violence unto our reason and understanding! If it be a crime to offer violence against the subjects; then surely to lay violent hands upon the King himselfe, and to pull him

out of his Regall throne, must needs bee condemned as an outragious wicked∣nesse.

Or lastly, suppose them men, they are but like that man spoken of, Marke: 5. 2. to 6. who being possest of the Divell, lived a∣mongst the graves, and cut himselfe with stones; for they love none but base com∣pany, base places, and base courses; and what other doe their frequent and hor∣rible oathes, but cut them deeper then those stones did him? It's true, hee may seeme to be in a better condition: as first, he may have a name to live, but indeed he is dead, as S. Iohn speakes. Secondly, he may have the appearance of a man, but indeed he is a beast, as Ieremy speakes. Thirdly, he may be thought a sound man, but indeed he is Demoniacall, obses∣sed, or rather, possessed with a Devill, yea, many Devills, and more miserable then such an one, because it is a Devill of his owne chosing, as Basil speakes. And certainely, if every raygning sin be a De∣vill, as S. Austin holds; much more, if the heart of a Reprobate containes so many Devills, as unchast thoughts, as S^t. Gregory affirmes; every true Drunkard is

posiest with more Devills then Mary Magdalen was, and good reason; for, as our Saviour intimates, the Devill can find no such rest in dry places, Math. 12. 43.

Indeed this may seeme, to some igno∣ramusses, a big word: but let mee tell you, the corporall possession of evill Spirits is not so rare, as the spirituall is rife, no naturall man is free; one hath the spirit of error, 1 Tim. 4. 1. another the spirit of fornication, ose. 4. 12. ano∣ther the spirit of blasphemy, Revel. 2. 9. and 13. 1. 5. 6. another the spirit of false∣hood, Math. 24. 11. another the spirit of feare, 2 Tim. 1. 7. another the spirit of slumber, Rom. 11. 8. another the spi∣of giddinesse, Esay, 29. 9. to 15. another the spirit of pride, all have the spirit of the world, 1 Cor. 2. 12.

Yea, let me assure you from Gods word, that all yee who are not changed in the image of your minds, Eph. 4. 23. 24 Rom. 12. 2. who have not yet felt the pow∣er of godlinesse, 2 Tim. 3. 5. are as truly, though spiritually, carryed by evill spirits into the deeps of your knowne wicked∣nesse, as ever the Gadarean hogs were

carried by them downe the precipice in∣to the Sea.

Alas! the Devill hath more then one way to possesse men: hee keepes possessi∣on in some by his Tenants, as by drun∣kennesse, swearing, whoredome, &c. in others actually and immediately by himselfe; yet hee rather choseth to pos∣sesse men by these his tenants, then by himselfe, that so hee may not carry them against their wills as hee did that man in the Gospell, into the fire and wa∣ter, so using violence to their bodies (all those forced and violent motions which they performe, who are real∣ly possest, being the Devills owne sins) but rather desireth to carry them willing∣ly, and drive them, as free horses, that neede only the shaking of the hand, to the Taverne, to the stewes, to this or that evill company; and therefore hee desired not to possesse Iobs body, because his in∣tent was to draw Iob himselfe to blas∣pheme God.

So that wicked men, although their bodies are free usually from this posses. five power of Sathan, yet Sathan hath a farre greater power in the voluntary mo∣tions

of their bodies and soules, even such a power, as that they shall be agents in what they doe, and as guilty of the sinne as himselfe, when he makes them abuse their eyes to wantonnesse, their mouthes to filthinesse, and makes their feete swift to shed blood: so that as Paul being gui∣ded by the good spirit of God, could say, I live not, but Christ lives in me, Gal. 2. 20. so may they, we live not, but the De∣vill lives in us, for he is their god, 2 Cor. 4. 4. and their Prince, Iohn, 14. 30. and workes in them his pleasure, Eph. 2. 2. 2 Tim. 2. 26.

Now this possession of soule and body together, is the more fearefull, and yet the more ordinary, neither doe men mar∣vell or wonder thereat, because it is not discerned.

§ 10.

5 BUt fiftly, that Drunkards are possest with as many Devills as raigning sinnes, is not all; their condition being yet worse, for in effect they are tur∣ned Devills.

In the former place you saw men

transformed into beasts; prye more nar∣rowly into them,* 1.11 and you shall see those beasts transformed againe into Devills, in the delight they take in sinne, in their mischievous tempting others to sinne: for surely if want of reason makes a beast, a∣buse of reason this way makes a Devill; and admit man hath some advantage a∣bove beasts, it is a miserable advantage that onely makes us apt to evill, yea, the worst of evills, and capable of an hell: small cause have we to brag of those powers which so distinguish us from beasts, that they make us worse then the worst of beasts.

But of their acting the Devills part and their severall slights in seducing and en∣forcing others to sinne, in drawing others to perdition: expect more, Section the 75. &c. Onely this for the present let the Drunkard know, that except he doe repent and amend, there is not the most lothsome and despicable creature that crawles upon the earth, which he shall not once enuy, and wish to have beene, rather then what he is; which should have been my next theame: but of this when I come to the punishment of Drunkards, Swea∣rers,

and Seducers, Section. 30. to 34. and 44. and 119. to 143.

And so much of the person in generall, and a part: now take a generall view of the sinne, before I come to particulars, and see how the Learned in all ages, both Christians and Heathens, have censured this vice, and judged of this sinne, though indeed the odiousnesse of it is beyond all expression: neither have I dehortation answerable to my detestation of it, onely what cannot be spoken (your meditation supplying the defect of my speech) may be implyed as under a curtaine; which was the Painters shift in deliniating the picture of Venus, and the wont of Timan∣thes; who, in each picture hee drew, oc∣casioned more to be understood, then was painted.

§ 11.

THe Learned of all ages have conclu∣ded;* 1.12 yea, drunkennesse it selfe (if it could speake, as it can take away speech) would confesse, that it is a flattering De∣vill, a sweet poyson, a voluntary mad∣nesse, an invited enemy, the author of

outrages, quarrells, debates, murthers, the nurse of fury, the mistris of pride, the fountaine of all vice, the originall of all diseases, and bane of the soule: that it is a fire; whose flame, is lust; whose sparkes, are oathes, and evill words; whose smoake, is pride, and infamy; whose a∣shes, are diseases and poverty; and whose end, is hell.

That it is a sinne which cracks mens credits, consumes their estates, distem∣pers their constitutions, dulls their spi∣rits, infatuates their senses, intoxicateth their braines, stupefies and besots their understandings, perverteth their wills, troubleth reason, overthroweth the judg∣ment, infeebleth the memory, corrupteth all the affections, excludeth counsell, and without Gods infinite mercy, and their sound repentance, damnes the soule.

That it is a bewitching sweete in the mouth, which turnes to deadly poyson in the heart, the revealer of secrets, the ship wrack of chastity, the shame of ho∣nesty, the ruine of good manners, the thiefe of time, the disgrace of mankind; a sinne which makes man an abomination to the Lord, odious to the Angells, scor∣ned

of men, abandoned of all good socie∣ty, and above all, makes men subjects and vassalls to Sathan: a sinne of all o∣thers the most spreading, most infectious, most incurable, most inexcusable, a sinne which makes no difference of times, pla∣ces, persons, &c.

A sinne which is against the lawes of God, of grace, of nature, and of all nati∣ons, against sense and reason; a sinne, which brings wrath and judgment upon the whole land; a sinne, which is a griefe to friends, a ruine to families, which separates from the society and com∣pany of Gods Saints on earth, ex∣cludes and shuts them out of the King∣dome of Heaven, as Plutarch, Solon, Pitta∣cus. Boetius, St. Austin, St. Ierom, St. Chrysoftome, and others stile and define it.

That it is of sinnes, the queene; as the goute is of diseases, even the most prodigall, wastfull, unthrifty, unprofita∣ble, unnaturall, unseemely, insatiable, unreasonable sinne; the most base, bru∣tish, beastly, foule, filthy, odious, execra∣ble, detestable, horrible, abominable state, disturbing, heathenish, infernall, prodigious, damnable, gracelesse, and

shamefull sinne of all others, as some of our Moderne writers render it.

In fine, it is a sinne odious and loth∣some in any; but in us, who have so much light, so many lawes of God and man against it, most unsufferable: but as it was once observed, that Philosophy was taught in Athens, but practised in Sparta: so now temperance and sobriety is taught in England, but practised in Spaine and Turky.

§ 12.

ANd as it is a most grievous and* 1.13 matchlesse sinne in it selfe; so it is the cause of all other sinnes, a monster with many heads, the roote of all evill, the in∣cendiary of all vice, the Magazine of all misery, the mother and metropolis of all mischiefe. As tell mee, was there ever any sinne committed which wine hath not beene an occasion of? for notwith∣standing wine doth first serve and obey the drinker, yet by little and little mixing it selfe with the blood in the veynes, it doth rule over him, and, like Saules evill and controlling spirit, makes him it's vassall, whereby, like the Centurions

servant, he no sooner heares the word from Sathan, doe this, but instantly hee doth it, whether it be to the committing of adultery, with Holofernes; inces••, with Lot; murther, with Alexander, Cam∣byses, and Philopater: one of which, in his drinke, slew his deare and faithfull friend Clytus, who was his chiefe Captaine in all his exployts (though it so troubled him being sober, that he would have made away himselfe) the second, his one∣ly Sonne; the third, his deare father and mother: or treason, with him that con∣fest to King Pyrrhus upon his arraign∣ment, all this wee did and spake against thee, and much more should have done, had not the wine failed us: or blasphemy, with Belshazzar and his Princes, Dan. 5. 23. and what not? for even to re∣hearse the severall examples which histo∣ry affords, and experience hath made knowne, were endlesse. Some examples I have given you, and he is a very young man and unobservant, that cannot adde forty out of his owne experience.

And doe not our reverend Judges, in their severall circuits finde by experience, that few brawles, murthers, manslaugh∣ters,

rapes &c. are committed, which a∣rise not from this roote of drunkennesse. And indeed as in Justice, all vertues are couched together summarily, as Aristot∣tle affirmes: so in drunkennesse, all vices are lapt up together as it were in a bundle, for it is a confluence or collection of all the rest: and as he said of old, prove a man to be ingratefull, and you prove him naught all over; so prove one to bee a Drunkard, and you prove him guilty of every thing that is evill, reprobate to all that is good: for what sinne is it which a drunken man will sticke to commit, when wee reade that Cyrillus his Sonne being drunke, slew his Father, and his Mother great with child, hurt his two Sisters, and defloured one of them, as St. Austin affirmes: when another being tempted by the Devill (as Philip Lonicer witnesseth) to commit some crime or other, putting him to his choice either of Drunkennesse, Adultery, or Murther; he chosing the first, in his drunkennesse he abused the wife of him in whose house he was, and her husband comming in the whilst, he slew him; and so in chosing that one, he committed all three: which

being rightly considered, me thinkes a man had neede to be drunke before hand, that shall admit of more wine then e∣nough; that shall for one houres mad mirth, hazard a whole age of griefe and shame, together with his displeasure, that is able to destroy both body and soule in Hell.

§ 13.

BUt you have not heard all;* 1.14 for as o∣thers observe, it is a queller of all good notions, motions, actions; a sinne which decayes all a mans good parts, and morall vertues; which disables men from all good imployments, either in Church or Common-wealth, making them unprofi∣table, which otherwise might be service∣able, and indisposeth them to grace and godlinesse, yea, to all the meanes thereof. For as by too much raine (saith St. Au∣stin) the earth is resolved into dirt, and made unfit for tillage: so Drunkards by excessive swilling are altogether so unfit∣ted for the spirituall tyllage, that they can bring forth no good fruits of holinesse and righteousnesse, but rather like bogs and marishes, are fit to breed nothing but

vermine, frogs, and serpents, that is, all manner of abominable sinnes, and loth∣some wickednesse.

More particularly, it keepes them from repenting, Esa. 22. 12. 13. and all saving knowledge, Esa. 28. 7. debarreth them from regeneration, Christs righte∣ousnesse, and that heavenly inheritance, Rom. 13. 13. 14. Gal. 5. 21. 1 Cor. 6. 10. by it the spirit is quenched, Eph. 5. 18. and the body of sinne, with all it's lusts, strengthened, 1 Pet. 2. 11. yea the soule by it is made like a City broken downe and without walls, Pro. 25. 28. besides, it keepes them in finall impenitencie, Esay. 5. 11. 12. Pro. 23. 35.

Neither can that soyle which brings forth this vice (like ground sown with salt) bring forth any other thing which is good,* 1.15 I meane, so long as a man is such; as snow can never be made hot, so long as it is snow; yea, where drunkennesse reignes or carries the raynes, there can∣not dwell the least good, that heart is empty of all grace: and indeed how should such a worthy princesse as grace is, endure such rogues for her bed-fel∣lowes (so many filthy lusts as are in the

Drunkards heart) to lodge with her, yea, as smoake drives Bees from their hive: so drunkennesse drives all the graces from such an heart. And how should the Holy-Ghost (which delights to dwell in the heart of an holy man) but scorne to be an inmate, where drunkennesse is an inhabitant; noysome lusts, and evill co∣gitations drive him away; if the Divell comes in, the Holy-Ghost will goe out. And therefore the Scripture tells us, that the spirit went from Saul when he sinned, 1 Sam. 16. 14. and so on the contrary, when the Holy Spirit enters into the heart of a man, all sinnes (in some mea∣sure) are abandoned; as, when the King comes into the Tower all the prisoners goe out.

The Drunkards heart is like Mare mortuum,* 1.16 for as no fish will live there, so no grace will thrive here: it is the roote of all evill, the rot of all good. Much tra∣veling makes bad way, if one goe but now and then over a Meadow, the grasse will neverthelesse grow, but when it is made a common through-fare, and beaten roade for all passengers, this ma∣keth the path bare: so the frequent cu∣stome

of sinne in any heart, when there is a perpetuall concourse of all filthinesse, hinders, yea, kills every good motion as fast as it springs up; and this is a sinne which turnes a man wholly into sinne. The Drunkard resembles Vejovis that Heathen god, who could doe no good, but hurt at will: and is like Ahab, who sold himselfe to worke wickednesse; yea worse, if worse can be, for the Drunkard wholely dedicates, resignes, surrenders, and gives himselfe up to serve sinne and Sathan; his whole imployment is onely to drinke, drab, quarrell, sweare, scoffe, slaunder, and seduce; as if to sinne were his trade, and he could doe nothing else; like the Devill, who was a sinner from the beginning, a sinner to the end. To say that sinne were in him, would be im∣proper, for hee is nothing else but sinne in the abstract, as St. Austin speakes, even a very Chaos of sinne bunged up, for as when a man is overcome with anger, we say hee is in heate; and when wee say such a man is in drinke, we imply more then that drinke is in him; yea, when we call a man a Drunkard, we imply more then that he is drunke, or hath beene

drunke, for it argues frequency; and lastly, as when Simon Peter told Simon Magus thou art in the gall of bitternesse, and in the bond of iniquity, hee implyed, that not onely these were in him, but hee in them: so both more is implyed, and it is more proper to say of a sotted and sor∣did Drunkard, hee is sinne, then a sinner; yea, that man of sinne is not fuller of sin, then such an one: so that as Solomon saith, speaking of the vertuous woman, many daughters have done vertuously, but thou surpassest them all; so may I say of a Drunkard, many sinners have done wic∣kedly, but thou surpassest them all.

§ 14.

BUt to roave no longer in generalls,* 1.17 having given you a superficiall view of this Monster, and the summe of that which he makes his onely Summum bo∣num in a lumpe, or as it were wrapt up: I come now to strip him naked, and turne his inside outward; by acquainting you with such speciall and particular observa∣tions, as best deserve our discovery and the worlds notice. In handling whereof, it is not to be expected that I should ob∣serve

a distinct propriety in referring all particulars to their generall heads, for as much as many of them are coincident one with another.

Neither will I undertake to observe an exact order in his description, seeing hee keepes none at all in his life: my princi∣pall care being to paint him really and historically (not poetically) every way as he is; his words, as he speakes them; his deeds, as he acts them, even to the very life, and present him upon the Stage such, as the Spectators may verily thinke they either see him, or the Devill in his likenesse; as Sr. Tho. More concluded touching Erasmus, when he but heard him speake, having never before seene the man.

§ 15.

The first thing I'le fall upon shall be

• His body, touching which I will lay open.
  • 1 his outward defor∣mities.
  • 2 HIs inward infir∣mities.

1 His outward bodily deformities* 1.18 are many, and those odious; as if you observe it.

The Drunkard commonly hath (Ver∣tumnus like) a brasill Nose; a swolne and inflamed Face, beset with goodly Chowles and Rubies, as if it were both rost and sod; swimming, running, glaring, gogle Eyes, bleared, rowling, and red; a Mouth nasty with offensive fumes, alwayes foaming, or driveling; a fevorish Body; a Sicke and giddy Braine; a Mind d spearst; a boy••ing stomacke; rot∣ten Teeth; a stinking Breath; a drum∣ming Eare; a palsied Hand; gouty, stag∣gering Legs, that ••aine would goe, but cannot; a drawling, stammering, temu∣lentive Tongue, clambd to the roofe and gumms; in fine (not to speake of his o∣dious gestures, lothsome nastinesse, or beastly behaviour, his belching, hickups, vomittings, his ridiculous postures, and how easily he is knockt downe, whose hamstrings Bacchus hath already cut in two; nor of the unmeasurable grosenesse of such, whose onely element is Ale, especially your Ale-wives, who, like the Germane Froas, are all cheekes to the bel∣ly, and all belly to the knees, whose dugs and chins meete without any forceing of either, because you may dayly see such

fustilugs walking in the streets, like so many Tunnes, each moving upon two pottle pots) his essentiall parts are so ob∣scured, his Sense so dulled, his Eyes so dazeled, his Face so distorted, his Coun∣tenance so deformed, his Ioynts so infee∣bled, and his whole body and minde so transformed, that hee is become the child of folly, and derision of the world, a laughing stock to fooles, a lothing stock to the Godly, ridiculous to all.

Yea, questionlesse had they a glasse presented them, they could hardly be brought againe to love their owne faces; much more, should they reade a true character of their conditions, would they runne besides their wits, if they had any to lose, or goe and dispatch themselves; as Bupalus did, at the sight of Hipponax his letter; or as Hoc••tratus did, upon view of a booke which Reuchlin writ against him; oras Brotheus did, who being mocked for his deformity, threw himselfe into the fire, and there died: for, Thersites like, many are their bodily deformities, but far more and worse are those of their soules. Whence it was that the Laced & monians used to shew their slaves in the time of

their drunkennesse unto their children, thinking that their ugly deformity, both in body and minde, would be an effectu∣all argument to make them loath this vice, which even at the first view seemed so horrid.

And indeed, how should the Drun∣kard be other then ugly and deformed; when experience shewes, that intempe∣rance is a great decayer of beauty, and that wine burnes up the radicall moy∣sture, and hastens old age exceedingly.

§ 16

2 NEither are his diseases and in∣firmities fewer then his defor∣mities:* 1.19 for ••ee but his body opened, and it will appeare like a stinking and rotten sepulcher; for excessive and intempe∣rate drinking hath brought upon him a wo••ld of diseases and infirmities, because this sinne by little and little quencheth the naturall heate, and drownes the vitall spirits, whereby above all it impaires the health, debilitateth all the members, tur∣ning strength into weakenesse; health, into irrecoverable sicknesse; it being the seminary of incurable diseases, which

shorten the life; the procurer of all infir∣mities, and acceleration of death; which is the reason that men are ordinarily now so short lived, in respect of that they have beene heretofore.

Neither can there be any other cause al∣leaged, why men in this our age are so weake, diseased, and short lived, but our excessive drunkennesse and intemperance.

It is true indeed, that the world now waxing old, and, as it were, hoarehea∣ded, cannot generate children of such strength and vigour as it did in time of youth and full strength; and therefore wee must needs decline, as the world de∣clineth: it is true also, that the mother earth is infeebled with much bearing, and hath her strength much abated with so innumerable childbirths, and being now come to her cold melancholy age, cannot bring forth her fruits so full of vertue and strength, and so fit for the nou∣rishment of our bodies, as shee did in for∣mer times: but that there should be such a change, so suddaine and extraordinary, in the great difference of our health, strength, and long life, betwixt this our age, and that which went next before it;

can be imputed unto nothing more, then that now drunkennesse and intemperance is, after an extraordinary manner, increa∣sed; whereby the naturall and vitall heate of men is drowned, and extinguish∣ed, before it be neare spent; like a can∣dle cast into the water, before it be halfe burned.

Indeed, drunkards pretend they drinke healthes, and for health. Yea, doubt∣lesse they thinke wine another kinde of Panace, which is good for all diseases; or some Moly, good against all sorcery and mischiefe. But to whom, saith Salo∣mon, are all kinde of diseases, infirmities, deformities, if not to Drunkards? Who can recount the hurts that by this meanes come to the whole body, especially the head, stomack, liver, and the more no∣ble parts? Who can recite the Cruditi∣es, Rhumes, Gowts, Dropsies, Aches, Imposthums, Apoplexes, Inflammations, Pluresies, Consumptions (for though he devours much, yet hee is the leaner eve∣ry way) with the Falling-sicknesse, and innumerable other distempers hence en∣suing? which Drunkards know better by experience, then I how to reckon up.

To whom are pearle faces, Palsies, Headakes, if not to Drunkards? What so soone brings suddaine old age? What so much as swilling blowes up the cheekes with wind, fills the nose and eyes with fier, loads the hands and legs with water; and, in short, plagueth the whole man with diseases of a Horse, the belly of a Cowe, the head of an Asse &c. almost turning him into a very walking dung∣hill. Believe a man in his owne Art; The distempered body, the more it is filled, the more it is spilled, saith Hippo∣crates: and to this the Prophet sets his seale, Hosea: 7. 5.

And indeed but for the throats indul∣gence; Paracelsus (for all his Mercury) had dyed a begger: which made Calli∣sthenes tell Alexander, that hee had rather feede upon graines with Diogenes, in his dish; then carrouse the juyce of grapes with him, in this standing cup; for of all the gods, said hee, I love not Aesculapius.

In a word: though wine, being mode∣rately taken, is physicall; yet, if it be ta∣ken immoderately, there is nothing more banefull, saith St. Austin: for by it the body is weakened, strength decayed, the

members dissolved, the whole body di∣stempered, and out of order; so that the Drunkard drawes death out of that which preserves other mens lives.

That many have perished by this meanes we read, Eccl. 37. 30. 31, & if ma∣ny then, surely many millions now: for in former ages it was as rare, as now it is common. For wee read that the Locrians would not permit their Magistrates to drinke wine; whereas now with us, the meanest (by their good wills) will drinke nothing els. We read also that the ancient Romans would not suffer their women to drinke wine; whereas many of ours are like Cleio, who was so practised in drin∣king, that shee durst challeng all men whatsoever to trye masteries who could drinke most, and overcome all. And lastly, wee reade that they would never drinke wine before they were twenty yeares of age; whereas many of our children are halfe killed, before they are borne, with distempered drinkes: at least, when they are borne, no day, no meale, must they be without sip∣ping downe wine, their over indulgent parents (who like Apes, many times kill

their young with making much of them) will have it so: whereupon not a few be∣come Drunkards and company keepers very betime, and before any would ima∣gine; as St. Hierome telleth of one, that swore by her love she was lewd or naught so early, that no one so much as drea∣med of it.

In a word, wine and strong drink hath drowned more men, then the sea hath de∣voured; and more dye of surfeits, then by the sword. Yea, as drunkennesse hath drowned more soules, then all the sinnes of Sodome: so it hath drowned more bo∣dies, then were drowned in the generall deluge of Noahs flood.

§ 17.

VVHy, but saith the Tipler, Wine,* 1.20 if not received to surfeite, re∣fresheth the spirits and cheares the heart, as is well knowne; I finde it, I feele it, I perceive it doth me good, and I will be∣lieve mine own eyes, and tast, before Hip∣pocrates, or ten Salomons. Salomon an∣swers in effect thus much, Prov. 23. 29. to 35. Bee not deceived with shewes and shadowes; a man may be drunke, though

his eyes be not out; and may be deceived, though his eyes be in too. All is not gold that glisters, all is not paid that is promi∣sed: wine promiseth much for the pre∣sent, but it will deceive thee in the end: it promiseth health, but it payes sicknesse; it promiseth comfort, but thou shalt find sorrow; it promiseth helpe, but thou shalt receive hurt; it is a poysoned potion, a flattering, but cruell Hyaena: much like that double headed serpent Amphisbae∣na, or one of those Locusts, Apoc. 9. 10. that carries a sting in the taile, though the face bee smiling and flattering. Not that wine in it selfe (which is a good creature of God) is any way evill, or the use of it unlawfull. Lycurgus was out, when he de∣stroyed all the Vines to prevent drunken∣nesse; he had done farre better, if he had made more Wells, that so the heat of the wine might have beene alayed with the coldnesse of the water. For though God will not allow us to be drunk with wine, yet he doth not forbid us to drinke wine: use a little wine for thy stomacks sake, and thine often infirmites, sayes Paul to Timothy, 1 Tim. 5. And give strong drink to him that is ready to perish, and wine to

them that have griefe of heart, are the words of the Holy Ghost, Prov. 31. 6. But a little proofe will serve the turne to perswade men that wine is lawfull; all the matter is, how to have them use it law∣fully.

And thus the drunkard is injurious to his body. First, by deforming it. Second∣ly, by weakning and disabling it, whereby his life is lingringly, and by little and lit∣tle consumed. But this is not all, for

§ 18.

THirdly, as if he scorned to goe to his* 1.21 grave in peace, he strives to doe exe∣cution upon himselfe; either by drinking untill his skinne and guts crack againe, as how many have drunk themselves dead; how many have even burst themselves with drinking, and so dyed, as it were with the weapon in their belly, being ta∣ken away in Gods just wrath? &c. Or se∣condly, by a frequent exposing himselfe to divers miserable accidents, yea feare∣full and lamentable mishaps; for, as if the proverbe (A drunken man never takes harme) were good Scripture, hee careth not what way he goeth in the darke, what

falls be taketh, how he knocks, breakes, and maymes himselfe, whereby he often batters his face, bruiseth his body, breaks his armes, leggs, and many times his neck; what bridges hee passeth over, whereby sometimes he falleth into the water, and is drowned; what hedges he lyes under, where even Snakes have beene known to creepe down drunkards throats into their bellies, as they have layen asleepe in the fields: all which the Philosopher consi∣dering, he compared one drunk to a run∣ning Coach, without a Coachman to guide it.

Or thirdly,* 1.22 by running into quarrels when hee is drunke: as what else but the pot breeds so many brawles, quarrels, de∣bates, duels, stabbs, murthers, with such like dangerous and bitter fruits; for while the wine workes, they resemble those fishes, which love to be in violent streams and flood-gates, but doe dye in still wa∣ters: which the Egyptians observing, made them abhorre all wine, for as Pl••tarch re∣ports, they did never use any (untill the time of Psammeticus) so much as in their sacrifices or drinke offerings; upon conceit, that it was the blood of those

Gyants, which, they had heard, did once make warre against God. And S. Augu∣stine affirmes, that the Manichees could not abide it, as being the gall (as they foolishly thought) of the prince of dark∣nesse.

Yea, who will sooner kill and ••lay then cowards, when once they are pot vali∣ant? I have knowne ere now a very Da∣metas, guilty of no little courage, and sus∣pected of true valour: as who will not thinke him both a valiant and excellent Pilot, that dares brave a whole fleet out of a simple Cockboate.

I deny not but such an ones discourse may sometimes sound big, and yet meane nothing: cowards being most forward, both in giving charge with the tongue, and recoyling backe with the foot: yea, you shall see a man looke like the foure windes in painting, as if hee would blow away the enemy; and yet, at the very first onset, suffer feare and trembling to dresse themselves in his face apparently: and commonly where is least heart, there is most tongue; swelling words being like the report of a great Ordnance, which doth only blaze, and cracke, and smoake,

and stinke, and vanish. And lightly if wee note such an one, hee seldome unbuttons his tumored breast, but when hee findes none to oppose the bignesse of his lookes and tongue, but this holds not alwaies for sure I am, many do that in a Tavern, which they repent at Tyborne; and no∣thing more common, then for drunkards to kisse when they meet, and kill when they part.

§ 19.

OF which there is a double reason. First,* 1.23 as they are fiery of face, so are they as cholerick of condition; and how should they choose, when they feed only upon fire, their bread, and flesh, their first and second course, being drinke, and salt meates (which turneth all their nourish∣ment into choller, the froth of blood) yea, little else then drinke doe they swal∣low; for, that they are no trencher-men is all their boast, and all they have to bee proud of: yea, they drinke downe their throats, belch out of their mouthes, and breath out of their nostrells, nothing but meere flames: yea, that which theyvent forwards is the same, for it comes out as

sheere wine as it goes in. Now no mar∣vaile that Starchaterus did exceed other men in strength and savagenesse; when he fed onely upon Beares flesh, and fre∣quently drank their blood.

Secondly, another reason is, when the drink is in, the wit is out and so having lost the stern of reason, hee is apt to say or doe any thing hee can stand to exe∣cute, except vertue, a meere stranger to him.

And it shall go hard but he will either give offence, or take it: for having once fallen out with his owne wits, and mem∣bers (that one goes one way, and another another way) he can agree with no body, but becomes raging mad, as a heathen hath it in Salomons words. A drunken man, you know, will make a fray with his own shadow; suppose he but nods against some post or table (for they will even fall a sleepe as they sit) he is so stupified, that in revenge he will strike his opposite for the wrong, and then call for drinke to make himselfe friends againe, which friendly cup gives occasion of a second quarrel; for whether he laughs, or chafes, he is a like apt to quarrell; or let but a

friend admonish him, hee were as good take a Beare by the tooth.

When Cambyses being drunk was admo¦nished thereof by Prexaspes,* 1.24 who was one of his councell; what followed? Cambyses commandes his admonishers sonne to be sent for, and bound to a post, while he shot at him; and then having pierst his heart, vauntingly cryes out; now judge whether I am drunk or no.

This sinne scornes reproofe, admoni∣tion to it were like goads to them that are mad already, or like powring Oyle down the chimney, which may set the house on fire, but never abate the heate.

Neither can the rest better brooke what he speaks, then he what they speak: for these Pompeian spirits think it a foule disgrace either to put up the least wrong from another, or acknowledge to have o∣verslipt themselves in wronging of ano∣ther; whereby thousands have been mur∣thered in their drink, it faring with them as it did with that Pope, whom the Divel is said to have slaine in the very instant of his adultery, and carry him quick to hell. For this is the case of drunkards (as of Souldiers and Marriners) the more need, the lesse devotion.

I am loth to trouble you with the multitude of examples which are recor∣ded, of those, that having made up the measure of their wickednes, have Ammon like dyed and beene slaine in drink; God sometimes practising martiall law, and doing present execution upon them (least fooles should say in their hearte, (there is no God) though he connives at, and de∣ferres the most, that men might expect a Judge comming, and a solemne day of judgement to follow.

And what can be more fearefull, then when their hearts are merry, and their wits drowned with wine, to be suddenly strucken with death; as if the execution were no lesse intended to the soule, then to the body? or what can bee more just, then that they which in many yeares im∣punity will find no leisure of repentance, should at last receive a punishment with∣out possibility of repentance?

I know ••peed of death is not alwayes a judgement: yet as suddennes is ever just∣ly suspicable; so it then certainly argues anger, when it findes us in an act of sinne. Leisure of repentance is an argument of favour; when God gives a man law, it

implies that hee would not have judge∣ment surprise him.

§ 20.

* 1.25 NOW as drunkennesse is the cause of murther, so it is no lesse the cause of adultery yea, as this sinne is most shame∣full in it selfe, so it maketh a man shame∣lesse in committing any other sin; where∣of lu••t is none of the last, nor none of the least. Yea, saith Ambrose, the first evill of drunkennesse, is danger of chastity; for Bacchus is but a pander to Venus: here∣upon Romulus made a law, that if any wo∣man were found drunke, shee should dye for it; taking it for granted, that when once drunke, it was an easie matter to make her a whore.

The stomach is a Limbeck, wherein the spirit of lust is distilled; meates are the ingredients, and wine the onely fire that extracts it. For as the flame of mount Aetna is fed onely by the vapours of the adjacent sea: so this fire of lust is both kindled and maintained by surfeiting and drunkennesse. When the belly is filled with drinke, then is the heart inflamed with lust, and the eyes so filled with adul∣tery,

that they cannot but gaze upon strange women, as Salomon Shewes, Prov. 23. 33. whereas love, saith Crates, is cured with hunger.

You know when the Iron is hot, the Smith can fashion it to his pleasure: and wine tempers the heart like wax, for the divels impression: when a man is drunk, Sathan may stamp in his heart the soules•• sinne, but lust will admit no denyall. Yea, drunkennesse inflames the soule, and fills that with lusts as hot as hell; high diet is adulteries nurse. They rose up in the mor∣ning like fed Horses, saith the Prophet, (and what followes, every man neighed after his neighbours wife) Ier. 5. 8. which is more then true with us, for drunkards like the Horse and Mule which have no ••nderstanding, no shame, no conscience, &c. especially your brazen brain'd, and flinty foreheaded clownes, can no sooner spie a woman, or maide, chast, or unchast, even in the open streets, but they will fall to imbraceing and tempting her with ri∣baldry, scurrility, & turning every vvord she speakes to some lascivious & obscene sense, vvhereof they are not a little proud, though it vvould make a vvise and mo∣dest

man, even spue to heare them. But to goe on.

When Lot is drunke, hee is easily drawne to commit incest with his owne daughters; not once perceiving when they lay downe, nor when they rose up, Gen. 19. 32. to 36. Rarò vidi continen∣tem, quem non vidi ••bstinentem, saith St. Austin, you shall rarely see a man conti∣nent, that is not abstinent: and it's a true rule, for that heate which is taken at the Taverne, must be alaid at the brothel∣house; the blood which is fired with Bacchus, must be cooled with Venus; and soe Sathan takes two Pigeons with one beane. And the Divell should forget both his office and malice, if hee did not play the pander to Co••cupiscence, this way for idlenesse, makes way for loose company; loose company, makes way for wine; wine, makes way for lust; and lust makes worke for the Devill; Venus comes out of the froth of this Sea.

I will never believe that chastity ever slept in the Drunkards bed; for, al∣though I cannot say that every whormon∣ger is given to drunkennesse; yet I may truely say, that there are no Drunkards

but are either given over, or greatly in∣clined to whoredome.

This sinne fills the heart, and eye (both eyes) if not the whole life, with horrible filthinesse, naturall, unnaturall, any: this is so cleare a truth, that darknesse it selfe saw and confest it; even a Poet of the Heathens could call eating and drinking the fuell that maintaines the fier of Lust; for Lust, saith hee, is quenched by absti∣nence, kindled by excesse, and nothing sooner kills this tetter then that fasting spittle of abstinence; for how should the wieke burne without tallow, or the lampe without oyle?

That Wine is an inducement to Lust, David well knew, or else hee had spared those superfluous cups: but when hee would have forced Vria•• to lye with his wife, that so shee might have a colour for her great belly, and the child might ap∣peare legitimate, hee first made him drunke, 2 Sam. 1 1. 13. Even as Ice is ingendered of water: so is Lust of in∣temperance. The Drunkard is like a Sa∣lamander stone, which fires at the sight of every flame: yea, if hee but see a whore, and shee him, like the Weesell and Ba••i∣liske,

they poyson each other with their sight, Pro. 7.

One Devill is ready to helpe another in mischiefe: hee that tarrieth long at the wine, saith Salomon, his eyes shall looke upon strange women, and his heart shall speake lewd things, Proverbs. 23. 33. and St. Paul witnesseth, that the fruits of gluttony and drunkennesse, are chambering and wantonnesse, Rom. 13. 13.

Yea, as drunkennesse is the onely busi∣nesse of loyterers: so lewd love is the onely businesse of Drunkards; for while they are awake they thinke and speake of it, and when they are asleepe (even when other mens thoughts lye at Anchor) they nothing but dreame of it; and what is it a Drunkard loves halfe so well as a whore?

Yea, Wine so inflames the Drunkard with Lust; that were his power equall to his desire, were his dreames and wi∣shes all true, hee would not leave a Vir∣gin in the world; might but his acts an∣swer the number of his desires, nature could scarce supply him with severall objects; or could his wishes, take effect,

Popery might have many Nuns, it should have no maids.

Now what decayes health, and strength, and consequently shortens a mans dayes more then whoredome? when so many dye of the Pox, a disease which slayes thousands, though they will not be known of it; for, because of the whorith woman, a man is brought to a morsell of bread, Pro. 6. 26. yea, shee causeth many to fall downe wounded, and all the strong men are slaine by her, her house is the way unto the grave, which leadeth downe to the chamber of death, Pro. 7. 26. 27.

And so much of the drunkards body.

§ 21.

SEcondly, if wee dive deeper into him,* 1.26 and Search into his soule: what one sinne more mangles and defaces Gods I∣mage, and mans beauty, then this? how doth it damme up the head and spirits with mud? how doth it infatuate the un∣derstanding, blind the judgement, per∣vert the will, and corrupt all the affecti∣ons? how doth it intrap the desires, sur∣prise the thoughts and bring all the pow∣ers

and faculties of the soule out of or∣der? which occasioneth one to say, where drunkennesse raignes as King, there rea∣son is banished as an exile, the under∣standing is dulled, counsell wandereth, and judgment is overthrowne. And with this accordeth Seneca, who defines drunkennesse to be a voluntary madnesse, or a temporary forfeiture of the wits: yea, the Holy Ghost affirmes, that the excesse of wine makes men mad, foolish, and outragious, Pro. 20. 1. for being worse then the sting of an Aspe, it poy∣soneth the very soule, and reason of man.

Yea, wee finde this and a great deale more by experience: for many a man drinkes himselfe out of his wits, and out of his wealth, and out of his credit, and out of all grace and favour, both with God and good men.

Neither is the Scripture lesse expresse: for Salomon calls wine a mocker, and tells us that strong drinke is raging. And Ho∣sea affirmes, that wine takes away the heart, Chap. 4. 11. And wee reade elsewhere, that wine makes men forget God, and his lawes, Pro. 31. 5. Yea, utterly to fall away from God, and to be

incapable of returning, for it is com∣monlie accompanied with hardnesse of heart, and final impenitence, Esa. 5. 11. 12. and 56. 12. Pro. 23. 35.

For admonish such as are bewitched and besotted with the love of wine, you speak to men senseles, past shame, and past grace. Tell them of some better im∣ployment, they will say as once Florus (an idle fellow) was wont, I would not be Caesar, alwayes marching in armor: to whom Casear replyed, and I would not be Florus, alwayes drinking in a Taverne. Yea, being wrapt in wine, and warme cloathes, they so like their condition, that they would not change upon any termes, no, not to be glorified Saints in Heaven: as those swine, and other brutish crea∣tures, which Circe transformed, would by no meanes be perswaded to become men againe, though they were put to their choice by the said goddesse (or forceresse rather) upon the earnest re∣quest of Vlysses. You shall never per∣swade a Drunkard, that the water of life is the best wine. In a word, by long custome they turne delight into necessity, and bring upon themselves such an insa∣tiable

thirst, that they will as willinglie leave to live, as leave their excessive drin∣king: in regard whereof, St. Austin, compares drunkennesse to the pit of Hell, into which when a man is once fallen, there is no redemption.

Yea, this vice doth not onely rob men of reason, but also of common sense; so as they can neither prevent future dan∣ger, nor feele present smart.

But of this enough: having already proved them as much worse then beasts, as beasts are better then Devills. Be∣sides, I shall occasionallie treate more of the soules Character, in sundry particu∣lars which follow.

§ 22.

5 FIfthly, as hee deformes his body,* 1.27 impaires his health, shortens his life, beastiates his soule, &c. so he con∣sumes his estate, and brings himselfe to po∣verty, and want, as, to whom is poverty, as Salomon speakes, but to Drunkards? who thinke no cost too much that is bestow∣ed on their bellies, who consume their wealth at the wine, even while they have swallowed downe their whole estates.

As let the Drunkard have but a groate, it burnes in his purse till it be drowned in drinke; if hee have gold, he will change it; if plate, hee will pawne it; and ra∣ther then not satisfie his gut, away goes all to the coate on his backe; yea, rather then hee will scant (as they say) his belly, had hee a jewell as rich as tenne Lord∣ships, or as Cleopatra's was, that woman∣like swaggerer, his throate shall have it. O that either wealth, or any other bles∣sing should be cast away thus basely! Or, suppose he bee a labouring man, and must earne it before he have it, he will drinke as much in a day (saith St. Ambrose) as hee can get in a weeke, spend twelve pence sooner, then earne two pence. And hence it commeth to passe, that the com∣pany keeper goes commonly in a ragged coate, as it is seldome seene that they offend the Statute against excesse in ap∣parell, for rather then so, they will goe naked, and count that too a voluntarie penance.

Thus the Drunkard having spent all in superfluities, in the end hee wants neces∣saries, and because in youth hee will drinke nothing but wine, in his old age

he is constrained to drinke water: yea, hee throwes his house so long out at win∣dowes, that at last his house throwes him out at doores. And when all is gone, glad would he be to be a Swineheard, like the Prodigallson, but knowing himself un∣worthy of any mans entertainment; hee growes weary of his life, and is ready to make himselfe away, like Peter the Car∣dinall, base son to Sixtus the fourth that monstrous Epicure, the shame of the lat∣ter times; or like Apicius, the shame of the ancient age wherein he lived.

All which the Scriptures make good, where it is said, that the drunkard and the glutton shall come to poverty, and the sleeper shall be cloathed with raggs. Pro. 2••. 21. And againe peremptorily, he that loveth wine and oyle shall not bee rich, Prov. 21. 17.

Now that this is so, every officer of a Parish knowes to his great trouble, and the inhabitants cost: yea, were I enjoy∣ned to take up a ragged regiment, I should thinke it no hard taske to muster up a thousand men, (admit but drunkards to be men) out of the very suburbs, that in sheere drinke spend all the cloaths on

their beds and backs; yea, that drinke the very bloods of their wives and chil∣dren, for hee brings not this misery upon himselfe alone▪ but his whole family, wife children, servants, all are impoverisht, yea, nere famished, to satisfie his throat: in which regard he is worse than an Infi∣dell, 1 Tim. 5. 8.

The Drunkard spends all in the Ale∣house; and cares not, so hee fares well a∣broad, though his family starve at home: he sucks so much of the juyce of barley into his owne throat, that his family is ei∣ther parcht with famine, or burnt with thirst.

But marke how they are met with all; for, as if God would pay them in their own coyne, how oft have I seene vermin sucking the drunkards blood, as fast as he doth that of the Grape and Malt? Nei∣ther stayes hee here, for the tiplers pro∣gresse is commonly from luxurie, to beg∣gery; from beggery, to thievery; from the Taverne, to Tyburne; from the Ale∣house, to the Gallowes.

I might go on, and shew you how this vice hinders men from performing the works of charity and mercy, and how the

Drunkard defrauds the poore of that which he might, and ought to impart un∣to them, if hee lived moderately: but I hasten to shew you his inwards; only this let me tell him, that he shall once give an account for every idle penny hee spends, much more for every idle shilling, pound, &c.

§ 23.

6 SIxtly, as the drunkard consumes his * 1.28 estate; so hee looseth his credit and good name, for drunkennes defames a man, and takes away his reputation. What saith the world of him? such a man is a drunkard, a swillboule, a tospot, a sot, a swaggering companion, a spend good, an unthrift, an Epicure, a belly-god, a filthy beast, &c. Yea what sinne is so disgrace∣full? what can discredit a man more, then to be counted a common drunkard? yea, this sinne bringeth such an ill name upon a man, that it will never bee done away; at least so long as he lives in this sin with∣out repentance.

Wherein could Noah (that was but once drunke) have so much shamed and dishonoured himselfe? how could hee

have made himselfe so contemptible, e∣ven to his owne children, as he did by be∣ing drunk? so, what greater shame to any man, then to make himselfe a beast, yea, worse then a beast, in his gesture, behavi∣our, nonsense, and abominable spewing? besides his communication, his cogitati∣ons, his lusts, and affections, are all most beastly and shamefull: so that nothing disguiseth or disgraceth a man more.

Neither need others defame him: for he either spues himselfe out, or gives oc∣casion to be spurned out of all civill com∣pany.

In briefe, all that are sober minded ac∣count drunkards but the very scumme of the Nation, and good for nought but to stand in the middest of a breach, when the Ordnance play, and bullets flie thick about their eares. And certainly there is nothing in the world more piti∣full, an Ape-carrier is honourable, com∣pared with a drunkard; and heare but their wives speak, you will grant that his, of the two, is farre more happy in her choyse.

Yea, it is such a sinne, for which a man shall bee disgraced even of his drunken

companions themselves; who murther him behind his backe, by taking away his good name; howsoever they seeme to ap∣plaud him before his face.

And no man thinkes him sit or wor∣thy to beare the meanest office either in Church or common-wealth; nay, he is not able to subject himself to, or be ruled by, either civill or ecclesiasticall Gover∣nours, (indeed he often disturbes the offi∣cers of both) nay, hee is so farre from all respect, that he either is, or should be, se∣parated from all Christian society, and thrown out of the Church by excommu∣nication, 1 Cor. 5. 11.

Indeed, he thinks to get credit and po∣pular applause by his drinking, to have o∣thers commend him, forsooth, for a good fellow, and joviall, and so purchase a name: but indeed hee gets the name of a common drunkard, which will sticke by him to his dying day, and perhaps after∣ward; yea, let him be commended by one for a notable good fellow, (which is the height of his ambition) another that is wiser, will reply, the better the worse.

Again, who will trust a drunkard with either money or commodity? A frugall

man that is worth but little, shall be trust∣ed with more, then a drunkard which hath tenne times his estate: and good rea∣son, for the one his diligent hand maketh him rich, while the drunkards belly makes him go in rags.

Indeed, to borrow of every man hee is very importunate; but to pay he never u∣seth, except it be his Hostesse for super∣fluous liquor, that when money failes, hee may drinke upon credit; as hee is al∣wayes indebted to my Hostesse, and his belly to him, but he never to that, so long as his purse, credit, or shame, can make e∣ven with it.

Yea, in many cases they will acknow∣ledge themselves unworthy to be trusted; for they have an order amongst them∣selves (which you may see set up in Gur∣mionds hall) that all promises, Oaths, Bils, Bonds, Indentures, or any other convey∣ances whatsoever, made or caused to bee made in the afternoone, bee utterly void, and of none effect.

And in case they commit a villany; there needs no better plea, (fo•• their ex∣cuse) then this; alas! what would you have•• I was not my selfe, or, I was in

drinke, it was the wine, and not I

Yea Marcus Antonius, faith Plutarch, set forth a book of his drunkennes; where∣in he proved those pranks which he play∣ed (when he was overcome with wine) to be good and lawfull: though in all reason he that doth evill in his drinke, should bee twice punished; first, for being drunke, then, for the fact he committed in drinke, as Pittacus in his statute-law enacted.

And as hee disgraceth and shameth himselfe; so he shameth his parents, Pro. 28. 7. kinsfolks, friends, and all his ac∣quaintance; and maketh them so ashamed of him, that they are afraid and ashamed to owne him.

Yea, drunkennesse disgraceth and dis∣crediteth the Gospell, unto which it is cleane contrary; for whereas the Apostle would have our conversation such as be∣commeth the Gospel of JESUS CHRIST phil. 1. 27. both the Gospel and the name of God is blasphemed among the Gen∣tiles, through such ill livers, Rom. 2. 24.

Yea, it bringeth a scandall upon all that professe the same Religion with him, Revel. 2. 9.

Yea, the Apostle tells us that their

workes of darknesse which are done of of them in secret, are so shamefull, that it is a shame even to speak of them, or once name them, Ephes. 5, 11. 12. Wherefore the drunkard shall bee filled with shame, and shamefull spewing shall be all his glo∣ry, Hab. 2. 15, 16. untill he be trodden un∣der feet, as the Lord threatens, Isa. 28. 3.

Thus drunkards by their drinking re∣ceive much hurt; some, in their bodies; some, in their braines; some, intheir e∣states, whilst they are called from their callings; some, in their names, whiles buc∣king with drinke, they are laid out to bee sunned and scorn'd; some, in their chasti∣ty, whilst they are used as Lots daughters did their father, &c. Which may serve to have beene spoken of his outward parts. Now of his inwards, and more odious qualities; for although the drunkards sor∣row, strife, shame, poverty, and diseases, together with his untimely death, as one would thinke, were enough to make this sin odious: yet looke we further into him, as namely, into his more inward parts, his secret abominations, which follow and are occasioned through drunkennes; that will make it hidious, and fearefull, at least

if I had the skill to cut him up, and paint him to the life.

§ 24

IN speaking whereof,* 1.29 I will first lay o∣pen the ground of all, which is idlenesse; for although, in one sense, idlenesse may be called an effect of drunkennesse, yet in another, it may be called the cause, both of it, and all the residue of evills which accompany the same; for idle∣nesse is the most corrupting Flie that can blow in any humane minde. We learne to doe ill, by doing what is next it, no∣thing; and hence it is, that vice so fructi∣fies in our Gentry and servingmen, who have nothing to employ themselves in.

It is said of Rome, that during the time of their warres with Cart••age and other enemies in Africa, they knew not what vices meant; but no sooner had they got the conquest, then through idlenesse they came to ruine. Rust, you know, will fret into the hardest iron, if it bee not used, Mosse will grow on the smoathest stone, if it bee not stirred; Mothes will consume the finest garment, if it bee not worne: so vice will infect even the best

heart, if given to idlenesse. Standing wa∣ter is sooner frozen, then the running streame; hee that sitteth is more subject to sleepe, then hee that walketh: so the idle man is farre more subject to tempta∣tion, then hee that is profitably exerci∣sed: yea, idlenesse (saith one of the Fa∣thers) is the Devills onely opportunity; for if hee come, and finds us well busied, hee leaves us for that time, as having small hope to prevaile.

An idle person is good for nothing but to propagate sinne,* 1.30 to bee a factor for the Devill: it faring with man, as with the earth of which hee was made; which, if it bee not tilled, or trimmed, doth not onely remaine unf••uitfull, but also breeds and brings forth Bryers, Brambles, Net∣tles, and all manner of noysome and un∣profitable things: so that Seneca seemes to be mistaken, in calling an idle per∣son the image of death; for though the body be idle, yet the soule, like a river, is alwayes in progression, and his heart, like a wherry, either goes forward or backward, It may be resembled to a well with two buckets; the mind no sooner empties it selfe of good thoughts, but it

fills with evill cogitations. If the seede dyes, the blade springs; the death of grace, is but the birth of corruption.

Now all the Drunkard's labour,* 1.31 is to satisfie his Lusts; and all his life, nought else but a vicissitude of devouring and venting: as how many of them make it their trade and whole vocation to keepe company. Whereas sweat, either of the Brow or of the Braine, is the destiny of all trades, be they mentall or manuall; for God never allowed any man to doe no∣thing. Are not most populous places, by reason of this vice, like Antiochus his ar∣my, fuller of mouthes then hands? for, if you marke it, the company keeper and good fellowe (according to the vulgar) is the barronest peece of earth in all the Orbe; the Common wealth hath no more use of him, then Ier••hoham had of his withered hand; hee is like the dumbe Iacke in a Virginall, for he hath not so much as a voice in the common wealth.

Whereas hee was borne for the good of his countrey, friends, family, &c. well may hee disturbe the common wealth, and give offence and scandall un∣to all that are neere or about him, Rom.

14, 20, 21. as being unfit to doe service, or subject himselfe to be ruled by his Governors, civill and ecclesiasticall; but profitable hee is to none, except Vinte∣ners, Inkeepers, and Ale drapers, who are the greatest loosers by him of all the rest; (though they seeme to gaine much) for these are accessary to the Drunkards sinne, and have a fearefull accompt to make, for their tolleration of such, seing they might, and ought to redresse it, so that their gaine is most unjust: as may not that be written upon what ever they possesse, which Diogenes writ under the golden Statua, which Phryne the strum∣pet dedicated at Delphos (this was gotten by the intemperance of the people) and in the end will prove as unprofitable, for hereby they endanger themselves, and without repentance lose their soules, Math. 16. 26.

What is recorded of Ns••grites, name∣ly, that hee never plowed, not digged, nor did any thing all his life long that might tend to any good, is truly verifi∣ed in him, hee is not more nimble tongu'd then gowty handed (as Iulian the Apo∣state confest of himselfe, and yet never

thinkes hee shall give an account for this sinne of all the rest: but surely, if wee must give an account for every idle word, much more for every idle day, nay moneth, nay yeare. But I proceede. All the paines hee takes is for the enemy of mankinde: if you will have him worke, you must chaine him in a celler, where are good store of springs, and give him the option or choice, whether hee will pumpe or drowne: which is the Ho••••anders way to dresse an English gen∣tleman, whose ill demeanour hath made unworthy to live.

The company keeper is like a top, which alwayes runnes round, but never goes forward, unlesse it be whipt: or the Mill wheele, which turnes about all day, but at night remaines in the same place: or like a blind Horse in a maltmill, which is as farre in the morning as at night, for all the day hee walkes round in the same circle, over and over; and when he hath done, and sl••pt a little, is new to begin againe.

Neither does hee, which walkes from six to six in Paules, goe more then a coytes c••st before him, Drunkards make

it their whole imployment, to goe from theirs beds to the tap house, (for the true Drunkard thinkes no wine good, which is brought over two thresholds) from the taphouse to the play house, where they make a match for the brothelhouse, and from thence to bed againe: so that they either doe nothing, or that which is worse then nothing: for hee is neither a Drunkard, nor an idle person, but a ci∣vill, compleat, and well qualified Gen∣tleman, that spends the whole day, yea every day, but in bousing, and bowling, and taking Tobacco.

O the number of men and women in this City, that are all the day idle, yet have not an idle hower to afford either the Church, or the study, or for the good of the common wealth! And therefore no wonder if they afford not mee the hea∣ring, they onlie sit to eate, and drinke, lye downe to sleepe, and rise up to play; this is all their exercise, herein lyes all thei•• worth, and no marvell, for if the worl•• be a mans god, pleasure must needs be•• his Religion.

They are just like so many Gnats, for as Gnats doe nothing but play up and

downe in the warme Sunne, and sing, and vvhen they have done, sit dovvne and sting the next hand or face they can seize upon: so Drunkards miserably spend their good howers in unprofitable pa∣stime, sit downe and backbite their neighbours. For, in this case, they resem∣ble Mo••us that carping god (as the Hea∣thens faine) whose manner was, never to doe any thing himselfe, but curiously be∣holding the doings of others, if anything were let passe, to carpe at the same.

§ 25

BUt to goe on; for I may seeme to have left them at the Taverne dore. * 1.32 If you remember, their first flight was from their beds to the taphouse or Ta∣verne, those common quagmires of all filthinesse, where too many drawing their patrimonies through their throats, ex∣haust and lavish out their substance, and 〈◊〉〈◊〉 plots and devises how to get more: 〈◊〉〈◊〉 hence they fall either to open courses 〈◊〉〈◊〉 violence, or secret mischiefe, till at last 〈◊〉〈◊〉 Jayle prepares them for the ••ibbet, 〈◊〉〈◊〉 lightly they sing through a red Let∣tise before they cry through a Grate; but

this is the worke of many mouthes doe but follow them step by step, and you shall observe that so soone as they are upon the Al••bench, up comes every mans pot uncalled for, upon paine of lo∣sing their custome for a moneth after; which being doft, are filled againe, for it is the waiters office to see that the pots bee either alwayes full or empty, and the Drunkards law, that if the draw∣er presents a pot not filled, or one of the company leaves a snuffe in it undrunke off, that both shall bee judged guilty of the breach of good fellowship.

Now what's the reason, that every morneing their first sacrifice is offered to Bacchus; and that every day, bee it Sun∣day, they will bee in the tipling house, before they come to Gods house? I will tell you: First, they are sicke in the morning, untill they have qualified the old heate, with a new; and so they cure sinne with sinne, which yet is no other, then to heale an Vlcer by deading the flesh, which indeed doth not make a man whole, but insensible of paine. Second∣ly, hee is an unconformitant to the rules of good fellowship, and an unproficient in

art of manchery, who observes not that rule, which T••berius first brought up, of drinking, a cup of good liquor in the morning next the heart.

§ 26.

VVEll, by that they have doubled their mornings draught,* 1.33 their hearts come up as easily as some of their drinke; for wine is the daughter of veri∣ty, as Plato observes; yea, let him get but a cup or two more in his pate, his limitlesse tongue shall clatter, like a window loose in the winde; and you may assoone per∣swade a stone to speake, as him to bee si∣lent; for then it fares with his clapper, as with a sicke mans pulse; which alwayes beats, but ever out of order.

Yea, it is so difficult a thing to be pro∣dig••ll in drinking, and niggardly in spea∣king, that Bias thought it a sufficient ar∣gument to prove his wisdome by, in that he could joyne these two together, which are in nature so dissonant. For being at a banquet taxed of folly by a vaine babler, because he said nothing while others tal∣ked glib: hee made answer, that even this was a reason sufficient to acquit him of

the imputation of folly, for that no foole could ever be silent in the middest of his cups. And this likewise was held for a good argument by ze••o, who when di∣verse Philosophers met with the Kings Embassadors at a feast in Athens; when every one, to commend his wisdome, ut∣tered some remarkable sentence which might be related to the King, he continu∣ed silent; and when the Embasad o•• ob∣serving it, demanded of him, what they should report from him unto the King▪ he answered, nothing but this, that there is an old man at Athens, who in the a∣bundance of wine can keep silence.

Drink doubles the drunkards eyes, and eares; hee sees, and heares (in his conceit) al things double, but multiplies his tongue beyond number: whence it comes to passe, that his talke, like Benjamins messe, is five times his part. Yea, one drunkard hath tongue enough for twenty men; it being like that clapper at Rhoane, which is so big, that it is said to weigh, without the Bell, more then six hundred pounds: for let but three of them bee in a roome, they will make a noyse, as if all the thirty Bells in Antwerpe S••eeple were rung at

once; or doe but passe by the doore you would thinke your selfe in the land of Parrats.

§ 27

ANd what is their discourse? First,* 1.34 they discover all secrets. For like as when the wine purgeth, (saith Plutarch) that which is in the bottome, commeth up to the brimme, and swimmeth aloft; or else it breaketh the vessels, and run∣neth all abroad: even so drunkennes dis∣covers the secrets of the heart. Yea, if discretion and moderation bee as hoops to a vessell, how should these hogsheads keepe their liquor, if you take away those hoops?

It is the property of a dru••kard to dis∣gorge his bosome, with his stomack; to em∣ty his mind, with his maw; he can ill rule his hands, but worse his tongue; fat cups oyle that so much, that it cannot sticke; and makes it so laskitive, that it cannot hold from bewraying hoth himselfe and others: and whatsoever is in the heart of a sober man, is found in the tongue of a drunkard.

Drink disapparells the soule, and is the

betrayer of the mind; it turnes the key of the tongue, and makes it unlocke that counsell, which before wisdome had in keeping; even the thoughts of the heart, which God hath secluded from the very Divell, by this do suffer a search. He that would anatomize the soule, may doe it best when wine hath benummed the sen∣ses; no such rack for confession as wine, nor could the Divel ever finde a cunning∣er baite to angle with: even the most be∣nighted cogitations of the soule, in this flood doe tumble from the swelling tongue. For as steele is the glasse of beau∣ty: so wine is the glasse of the minde, saith Euripides. And experience shewes, that when a man is drunke, you may thrust your hand into him, like an Ele-skin, and strip his inside outwards. And nothing more common with States-men and Po∣litians, then to make drinke their Dalilah; to draw out of their enemies those secrets which nothing else will doe.

When any Embassadors came unto Bonosus the Emperor, his manner was to make them drunk, that so he might heare all their secrets. And Iosephus speakes of another politick Prince, who used when

any Embassador was sent unto him from his enemies, to ply him with drink; and thereby he wrested all his secrets out of him. Yea, this was the onely sauce that Bacchus gave Ceres, when hee fell in love with Venus. And did not Noah being drunke reveale those secrets, which lay hid above six hundred yeares before.

I confesse, there is no generall rule but admits of some exceptions; and this rule is not alwayes infallible: for wine makes some quick spirited, others dull; this man talkative, another dumb; according to the disposition and constitution of the party. Yea, I confesse the complot and pur∣pose to kill Casar, was as faithfully com∣mitted unto Cimber, who would daily bee drunk with quaffing of wine; as unto Cas∣sius, that drank nothing but water: neither had Augustus any cause to bee disconten∣ted with Lucius Piso that conquered Thrace, for all he trusted him with the se∣cretest affaires he had in hand: nor Ti∣••erius with Cossus, to whom hee imparted all his seriousest counsells; although both so gave themselves to drinking, that they were often faine to bee carried from the Senate, and both reputed notable drun∣kards:

but it is rarely seene, that the con∣trary holds not.

Wherefore I will not tell a bibber what I would not heare againe, lest I heare of it againe from those, to whom I dare not avouch it againe. Yea, for this cause (were there no other reason) I will beware of wine, I will not doe God so great a dishonour as to demideifie man, in making him privie to my heart and thoughts. Yea, seeing God hath given me two eyes, two eares, and but one tongue; I wil heare and see double to what I speak. And so much to shew how well the drun∣kard can keepe counsell, if any be so mad as to trust him with a secret, I passe on to

• his
  • Vaine babling,
  • Surrilous jesting,
  • Wicked talking,
  • &c.

§ 28.

SEcondly, suppose you urge him not the wine;* 1.35 having set his tongue at liber∣ty, it shall resemble Bacchus his Liber pa∣ter, and goe like the saile of a Wind-mill. For as a great gale of wind whirleth the failes about; so abundance of wine whir∣leth his tongue about, and keeps it in conti∣nuall

motion. Now he railes, now he scoffs, now he lyes, now he slan ders, now he se∣duces, talks baudie, sweares, banns, somes, and cannot bee quiet, till his tongue bee wormed.

And all this hee sets out with the same throat, that a hired waterman cryes Cales sand: for commonly a lewd tongue, is a lowd one; and a lowd tongue, a lewd one. Impudent speakers are like gaping Oysters; which being open'd, either stink, or there is nothing in them.

But to keepe close to drunkards. This Caca-doemons discourse is all quarrelling, scoffing, or scurrilous; for as hee hath a spitefull tongue in his anger, so he hath a beastly tongue in his mirth; as these two inseparably attend each other.

First, a spitefull tongue in his anger: for if you marke him then, having more rage than reason, hee enterlaceth all his dis∣course, either with reviling the present, or backbiting the absent: now all his pray∣ers, are curses; and all his relations, lyes; talkative and lying, you know, are two birds, which alwayes she out of one nest. To be short, heare him when he is in this veine, and b••t seriously consider his con∣dition,

you would thinke, that by a just judgement of God, hee were metamor∣phosed, like Hecuba the wife of Priamus, into a Dog, whose chiefe property is to barke with open mouth, at such as hee knowes not: for without question, their wits are shorter, and their tongues longer, then to demonstrate them rationall crea∣tures.

Secondly he hath a beastly tongue in his mirth: the drunkards communication is ever filthy and beastly, ful of all ribaudry and baudinesse; no filthy talke, or rotten speech whatsoever comes amisse to a drunkard▪ yea, no word savours well with them, that is not unsavoury; their onely musicke (and so fares it with all the rude rabble) is ribaudry, modesty and so∣ber merriment with them is dulnesse.

Thus whereas hee should either bee si∣lent, or his words should be b••tter worth then silence; contrariwise, from the be∣ginning to the end hee belcheth forth no∣thing, but what is as farre from truth, pie∣ty, reason, modesty, as that the Moone came down from heaven to visit Maho∣met. O the beastlines which burns in their unchast and impure minds, that smoakes

out of their polluted mouthes! A man would thinke, that even the Divell him∣selfe should blush, to heare his child so talke. How doth his mouth rune over with falsehoods, against both Christians and Preachers? what speakes hee lesse then whoredomes, adulteries, incests, at every word? yea, heare two or three of them talke, you would change the Ly∣c••••••ians language, and say, Devills are come up in the likenesse of men.

Yea, it is a small matter with them to meddle with their equalls, or to sit upon their parish Priest (as those hogsheads terme him) for in such a meeting they will visit a whole Diocesse, and Pro∣vince; nay, the sagest Iudge, and gravest Counc••ller, and greatest Pee•••• in the land▪ must doe service to their Court, and be summoned before the Alebench; according to that in the P••almes, they set the••r mouthes against Heaven, and their tongues w••••ke through the earth, Psal. 73. 9.

Nor will they stay here; for when they have huft their smoake into the face of these, they will have health to King Charles; and what not, for the honour of England? O that they should 〈◊〉〈◊〉 to

make that a shooing-horne to draw on drinke, by drinking healthes to him! I cannot bee in charity with the places that permit this, with the persons that pardon it, much lesse, with such Belialists as pra∣ctise it.

But see greater abominations then these, for as yet wee bee but in the Ha∣ven; if wee launch out into the deepe, we shall meete with Sea-monsters, farre fowlerevills.

§ 29.

3 FRom wicked talking hee pro∣ceeds to cursed and impious s••ea∣ring, bl••spheming, &c.* 1.36 as you seldome see a Drunkard but hee is a great swearer, and not of petty oathes, but those prodigious and fearefull ones, of Wo••••ds and Blood, the damned language of ruffians, and monsters of the earth, together with, God damne me; which words many of them use superficially, if they repent not.

Yea, the Drunkards and desperate ruf∣fians of our dayes, sweare and curse, as if Heaven were deafe to their noyse; yea, they have so sworne away all grace, that they count it a grace to sweare: and that

not onely when they are displeased with others, will they tare the name of their Maker in peeces, which is no better then frenzie; but in their very best moodes. Prophane Drunkards sweare, even as dogs barke, not ever for curstnesse, but mostly out of custome: neither know they that they sweare, though they no∣thing but sweare; as you shall heare a man, when reproved for swearing, pre∣sently rap out oathes, that he swore not, like men desperately diseased, their ex∣crements and filth comes from them at unawares. And as by much labour the hand is so hardened, that it hath no sense of labour: so their much swearing causeth such a brawny skin of senselesse∣nesse to overspread the heart, memory, and conscience, that the swearer sweareth unwittingly; and having sworne hath no remembrance of his oath, much lesse, repentance for his sinne.

O the numberlesse number of oathes and blasphemies that one blacke mouth∣ed Drunkard spits out in defiance, as it were, of God, and all prohibitions to the contrary! Yea, I dare affirme it, had some one of them three thousand pounds per

Annum, his meanes would hardly pay those small twelve penny multes, which our Statute imposes upon swearers, were it duly executed. And if so, to what number wil the oathes amount, which are sworne throughout the whole land, yea, in some one Alehouse, or Taverne? where they sit all day in troopes, doing that in earnest, which wee have seene boyes doe in sport, stand on their heads▪ and shake their heeles against Heaven: where even to heare how the name of the Lord Iesus is pierced, would make a dumbe man speake, a dead man almost to quake. Did you never heare how Cae∣sar was used in the Senate house? if not, yet you know how a kennell of Hounds will fall upon the poore Hare; one, cat∣cheth the head; another, the leg; a third, the throate; and amongst them shee is torne in peeces: even so these hel∣lish miscreants, these bodily and visible Devills, having their tongues fired and edged from Hell, fall upon the Lord le∣sus; one cryes, Wounds; another, Blood; a third, Hear••; a fourth, Body; a fifth, Soule; and never leave stabbing and tearing him with their stinges, till no whole place be left.

Thus they pierce his side with oathes, and teare all his wounds open againe; whereas the 〈◊〉〈◊〉 did but crucifie him below on the earth, when hee came to suffer; these crucifie him above in Hea∣ven, where hee sits on his throne.

And (which I feare to thinke) it may bee a question, whether there bee more oathes broken or kept; for woe is mee; one, sells an oath for a bribe; another, lends an oath for favour; another, casts it away for malice &c. but the Drunkard, without any incitement, tumbleth out oathes at adventure, and is as lavish of them, as of ill language. O misery! O wickednesse! What shall I say, that ever any who weares Christs badge, and beares his name, should thus rise up a∣gainst him! that ever those tongues, which dare call God Father, should suf∣fer themselves thus to be moved, and possessed by that uncleane Spirit! that ever those mouthes, which have received the sacred Body and Blood of the Lord of life, should endure to swallow these o∣dious morsells of the Devills carving! are these Christians, dare they shew their faces in the Temple▪ yes, they dare.

§ 30.

BUt as the Church doth Not owne such wicked and prophane ••retches for her children,* 1.37 so, if they had their due (like dirt in the house of God) they should be throwne out into the streete, or as excre∣ments, and bad humors in mans body, which is never at ease till it bee thereof disburthened, as St. Augu••••ine speakes.

Neither could they blame any (ex∣cept themselves) in case they were mar∣ked with the blacke cole of infamy, and their company avoided, as the Apostle ad∣viseth, Rom. 16. 17. 2 Thes. 3. 6. 14. Eph. 5. 5. 7. 1. Cor. 5. 5. 11. 1 Tim. 1. 20. if they were to us, as Lepers were among the Iewes; or as men full of plague soares are amongst us: for, as the Holy Pages before quoted warrant this, so there are many good reasons for it, as.

First,* 1.38 because even the Gospell, and the name of God is blasphemed among the Gentiles, and an evill scandall raised upon the whole Church, through their super∣lative wickednesse, Rom. 2. 24. As what else (but the unchristianlike beha∣••iour of such Christians) hath caused the Turkes even to detest the true Religion.

And what was it that alienated the Indi∣ans from the Christian Religion, and made them refuse the Gospell brought by the Spaniards, but this, they saw their lives more savage then those savages. Yea, it made the poore Indians resolve, that what religion soever the Spaniards were of, they would be of the contrary; thinking it unpossible, that such cruell and bloody deeds could proceed from any true Religion; or that hee could be a good God, who had such evill Sonnes: and the argument is of force, for, who are Scythians, if these be Saints? who are Canniballs, if these be Catholiques.

Whereas in the primitive times, more of them were wonne to the faith by the holy lives of Christians, then by the do∣ctrine which they taught: they made the world to reade in their lives, that they did believe in their hearts; and caused the Heathen to say, this is a good God, whose servants are so good: for thus they reasoned; these men are surely of God, and without doubt, looke for a world to come. Neither was the Gos∣pell thus honoured by some few onely, but by all that profes't it; For Tertullian

witnesseth, that in his time a Christian was knowne from another man, only by the holinesse and uprightnesse of his life and conversation. But as for prime Christians, viz. the auncient Fathers, their labours, their learning, their sinceri∣ty to men, and devotion to God, was the wonder of the world: Whereas all the difference betweene these, and very infi∣dells, is, only this; the one are infidells in their hearts, the other are infidells in their lives, as Augustine pithily. And sure I am, that in those purer times the Church would have denied her blessing to such Sonnes of Belial as these are, who make a trade of sinne, as though there were no God to judge, nor Hell to punish; and so live, as though they had no soules to save; such as have shaken out of their hearts the feare of God, the shame of the world, the love of Heaven, the dread of Hell, not caring what be thought, or spoken of them here, or what becomes of them hereafter; yea, such a monstrous, menstruous brood, that (like a certaine mountaine in Arabia) breede, and bring forth nothing but monsters, whose deeds are too fowle for my words, being such

as ought not to be once named amongst Christians, as the Apostle speakes, Eph. 5. 3, 4. such as neither Moses nor Aaron, C••sar nor Paul, Minister of the word nor Minister of the sword finde reverence in their hearts, or obedience in their lives: being like mettal often fired and quen∣ched, so churlish that it will sooner break than bow; for they contemn all authori∣ty, as boyes grown tall and stubborn con∣temn the rod: yea, even such as speake ••∣vill of them that are in authority, and whose mouths utter swelling and proud words against such as are in dignity, as S. Peter and S. Iude hath it: yea, they be mockers of all, that march not under the pay of the Devill.

§ 31

SEcondly,* 1.39 whom but themselves could they blame, when they infect almost al that come neere them: as, have not little boyes in the streets learned of them to wrap out oathes almost as frequently as them∣selves? yea, through their frequent and accustomary swearing, our children learn to speak English, and oaths together; and so to blaspheme God almost as soone as

he hath made them. Now the good hus∣bandman weeds his field of hurtful plants that they may not spoyle the good corne: and when fire hath taken a house, wee use to pull it down, least it should fire also the neighbours houses: yea, the good Chirur∣gion cuts off a rotten member betimes, that the sound may not bee endangered.

Thirdly,* 1.40 when for their sakes, the land doth mourne because of oathes; yea, when, if the Scriptures be true, God hath a controversie with all the inhabitants there∣of, and will turne our glory into shame for swearing, Hosea 4. 1, 2, 7. And wee may well wonder that the land siinketh not because of oaths: for if God were not a God of infinite patience, he could not in∣dure his most sacred and glorious name to bee so many thousand times blasphe∣med in one day, and that by such misera∣ble wretches as we be.

Fourthly,* 1.41 when solong as they are christ∣ned and go to Church as others do, receive the Sacraments, and, without any diffe∣rence, are reputed members of the visible Church, they thinke themselves as good Christians as the best, yea, better then the precisest: for what is their boast? they

are noe Puritans, they make not such a shew of religion, nor are such hypocrites, nor dissemblers, as a great many others are &c.

Neither indeed are they, for their words are sutable to their thoughts, their actions to their words, all naught. And yet it is a great question (for all they think no vertue comparable to this kinde of plaine dealing, I meane boldnesse, and impudency in evill; for they thinke it no fault to live viciously, so their profession bee answerable, so they are the same in shew that they are in deed, all one in mouth and in mind) whether they, or hy∣pocrites are most superlative sinners, for both are humane divels, well met; an hy∣pocrite is a masked divell, an Athiest (as these are no better) is a divell unmasked. Whether of the two shall, without repen∣tance, bee deeper in hell, they shall once feele, I determine not; onely let me assure them; if the infernall Tophet be not for them, it can challenge no guests.

5, Fiftly,* 1.42 when they contemn all admo∣••ition, be it private, or in the publike con∣gregation: if it be in private, these deafe Adders (Abner like) will either stop the

eare with the tongue, by engrossing all the talke, or else they will returne blowes for words: yea, a Christian-like admoniti∣on will worke like yeast in their braines, until they have requited their admonish∣er with a mischiefe; admonition may move them to choller, never to amendment.

Or, suppose the Preacher declares un∣to them the heynousnesse of this sin, and what a fearefull reckoning of vengeance will come in the end: it is to no more pur∣pose, then if he should speake unto liveles stones, or senselesse plants, or witlesse beasts; for they wil never feare anything, till they be in hell fire, when it will be too late to repent. Wherefore God leaves them to bee confuted by fire and brim∣stone; because nothing else will do it.

Yea, look to it, and think of it you cur∣sing swearers, whom nothing can per∣swade to be civill, to be men, I say not, to be true Christians; you sweare away your salvation, curse away your blessing, and the divell, who now sets you on worke, will hereafter pay you your wages; and God, whose name now serves you but onely for swearing, shall then make you serve his justice, in gnashing and weep∣ing,

howling and cursing shall be your chiefe ease in hell, to whom blasphemy was an especiall recreation on earth.

§ 32.

NEither let any swearer blesse himself in his heart,* 1.43 with promises of impu∣nity; for of all other sinnes in the world, this is the most inexcusable.

If I step aside to round the drunkard in his eare about swearing; pardon it, per∣haps what is lost in the Hundred, will bee got in the shiere.

First,* 1.44 I say of all other sinnes, this is the most inexcuseable, because, it is an evill, from which, of all evills, wee have most power of abstinence. As let him that is ne∣verso much accustomed to swearing, (ad∣mit hee hath habituated errors into man∣ners) be in place where he is afraid to of∣fend, or sure to pay twelve pence for eve∣ry oath; he can wholly forbeare, or if he doe chance to forget himselfe once or twice; yet he will not sweare one oath for an hundred, which he would doe, in other company, and where it would cost him nothing. Now the easier the thing com∣manded is, the greater guilt in the breach

of it; and the lighter the injuction, the heavier the transgression, saith Saint Au∣gustine.

Or suppose thou pretendest thou hast beene so long accustomed to it, that thou canst not leave it; yet this is but a witlesse, gracelesse, and shamelesse excuse. For first, custome of sinne is the very heigth of sinne: and nothing more aggravates it.

Secondly, will a thiefe or murtherer at the Barre alledge for his excuse and de∣fence, that it hath beene his use and cu∣stome of a long time? or if hee doe, will not the judge so much the rather send him to the Gallowes?

Secondly, because it is a sin, to which of all other sinnes wee have the fewest temptations: for whereas other sins have commonly some sensible profit to mid∣wife them into the world; as the Usurer finds an increase of wealth, who desires to live with lesse faith, and more securi∣ty; or pleasure, as the Adulterer finds his stoln bread of Sathans seasoning and pro∣viding far sweeter, then what God hath given him of his owne; or credit, as the Hypocrite sindes, who like that Romane Woolfe, talkes of Religion, when hee

meanes policy, and playes the foule de∣vill, under the shape of an Angel of light, and may be resembled to an ugly Toade in an Ivory box, or a painted pot full of deadly poyson. These and many other sinners, which I could name, have some inducement to provoke them, some rea∣sons to alledge; (indeed they are all ta∣ken out of the Divels Lectures) but the swearer hath nothing to provoke him, nor nothing to say, but that he loves this sin, because it is a sin, and because God for∣bids it; which is most fearefull and dam∣nable, and (as a man would thinke) should make it unpardonable; I am sure, this makes it inexcusable. For what hast thou to say for thy selfe? this sinne is neither pleasing, nor profitable, nor laudable, but hath a more pure corruption and venome in it, then any of his fellowes, and must needs issue from meere malice, and con∣tempt of God; for all thou canst expect by it, is, the suspition of a common lyer, by being a common swearer.

Yea, thou canst but procure this fruit by thy swearing, that thou shalt vex o∣thers, and they shall hate thee: which shews that thou delightest in evill, meere∣ly

because it is evill; as sinne is more stir∣red up and irritated by the Law; yea, in∣hibition inciteth, and restraint inviteth a desperate wicked wretch, and his nature most desireth what is forbidden. As it fa∣red with Eve, and that Gentleman in Venice, who while it was left to his owne free choyce, in ninety yeares together ne∣ver went forth of the Citie; but being hereupon confined, and that upon paine of death, was observed a while after to ride much abroad. Sinne, saith the A∣postle, tooke occasion by the commandement, Romans 7. 11. as if mans na••••re delighted in this or that evill so much the more, be∣cause the Law forbids them. Yea, most finde it here in, as in matters of bookes, which being once called in, and for••id∣den, become more saleable and publike. The Die••••tes of the law being to ••••••full lusts in mans heart, as water to quicke lime, a meanes to inkindle them, and make them boyle the more fiercely.

But know this thou swearer, that he is bottomlesly ill, who loves vice because it is vice; he is a desperate, prodigious, dam∣nable wretch, and full of the venome of the serpent, that will (rather then not dye)

anger God of set purpose, and without profit procure his owne destruction: which is thy case, if thou usest his Name, to make up idle places of a hollow or unfilled sentence, or to vent and ut∣ter with some more grace and force thy choller and malice. Yea, this proves thee worse then an Oxe led to the slaugh∣ter, for hereby thou becommest thine owne executioner.

Alasse! thou art not of thy selfe wor∣thy to serve, or to name him; how then darest thou to make him, and his Name to serve thee, thy prophane discourse, and thy rash, and untempered anger?

§ 33.

AGain,* 1.45 supopse the Ministertels them that Swearing and Cursing is the lan∣guage only of h••ll. and no where frequent but amongst the damned spirits, (which shewes them to be the Divels•• best schol∣lers upon earth, and of his highest form, with whom the language of Hell is so fa∣miliar, that blasphemy is become their mother tongue) and that they speake not a word of our country language, the lan∣guage of Canaan, that they are so harde∣ned

in evill that they are past grace, and past feeling, that the swearer and blas∣phemer is like a mad dog, which flieth in his masters face that keepes him.

That as roaring and drinking is the horse way to Hell, whoreing and chea∣ting the footway, so swearing and blasphe∣ming followes Corah, Dathan, and A∣byram.

That it is a sure rule, and an undoubt∣ed signe, if any man does weare and curse ordinarily, that he never truly feared God, as it cannot be that the true feare of God, and ordinary swearing, should dwell together in one man; yea, dead are they while they live, if they live in this sinne.

That Sathan stands ever at the swea∣rers elbow, to take notice, reckon up, and set on his score, every oath he sw••areth, and keepes them upon record against the great day of reckoning; at which time he will set them all in order before him, and lay them to his charge, and that then every oath shall prove as a daggers point stabbing his soule to the heart; and as so many weights, pressing him downe to Hell.

And shall further tell them, that swea∣ring is cl••athed with death, Ecclus. 23. 12. and that the swearer wounds his owne soule, worse then the Baalites wounded their owne bodies; that he which useth much swearing shall be filled with wickednesse, and that the plague shall never goe from his house, yea, his house shall be full of plagues, Ecclus. 23. 11. that the curse of God shall enter into the house of the swea∣rer, and shall remaine in the midst of it, and shall consume it, with the timber thereof, and the stones thereof, untill the owner be destroyed, Zach. 5. 2. 3. 4. that God himselfe will be a swift witnesse against swearers, Mail. 3. 5.

That the Almighty hath spoken it (and that in thunder and lightning) how hee will not hold them g••iltlesse, which take his name in vaine, and that such mighty sin∣ners as they bee, shall be mightily puni∣shed. And goe on in this manner to shew them the heynousnesse of their sinne, and grievousnesse of their punishment, it is to no purpose; for they will answer all, yea confute what ever hee can say, with this short sentence, God is mercifull: yea, though the swearer hath made his

soule Hell fire hot with oathes and blas∣phemies, yet hee presumes, that one short prayer for mercy at the last gaspe shall coole him: they will not believe, that are ordained to perish.

Yea, the Divell and sinne so infatuates and besots them, that they thinke to be saved by the same Wounds and Blood which they sweare by, and so often sweare away; that Heaven will meete them at their last hower, when all their life long they have galloped in the beaten roade toward Hell, not considering, that the Devill being alwayes a lyer, labours to perswade the Godly, that their estate is damnable; and the wicked, to believe without once questioning, that they are in favour with God: so they spend their dayes in mirth, saith Iob, and suddenly they goe downe into Hell. Iob. 21. 13.

§ 34.

NEither is it strange that they should be so jocund,* 1.46 confident, and secure, that they should neither be sensible of their present condition, nor afraid of fu∣ture Iudgments, for, for what the eye seeth not, the heart rueth not; security makes

worldlings merry, and therefore are they secure because are they ignorant.

A dunse, wee know, seldome makes doubts, yea, a foole, saith Salomon, boa∣steth, and is confident. Pro. 14. 16. and by a foole, in all his Proverbs, hee meanes the naturall man.

As the Spyder which kills men, cures Apes: so ignorance doth wonderfully profit nature, which is the greatest bane to grace that can bee, it is a vaile or cur∣taine to hide away their sinnes: our knowledge, saith one of the learned, doth but shew us our ignorance; and wisdome, saith another, is but one of mans greatest miseries, unlesse it be as well able to con∣quer, as to decerne; the next to being free from miseries, is not to be sensible of them. Erasmus could spie out a great priviledge in a blockish condition, Fooles, saith hee, being free from ambi∣tion, enuy, shame, and feare, are neither troubled in conscience, nor masserated with cares; and beasts, we see, are not ashamed of their deeds. Where is no reason at all, there is no sinne; where no use of reason, no apprehension of sinne; and where is no apprehension of sinne, there can be no shame.

Blind men never blush, neither are these men ashamed or afraid of any thing, because for want of bringing their lives to the rule of Gods word, they per∣ceive not when they doe well, when ill: the timber not brought to the Rule, may easily appeare straight, when yet it is not: nay, because they see not their owne soules, they are ignorant that they have any, and as little care for them, as they know them: they beare that rich treasure in their bodies (as a Toade doth a pre∣tious stone in her head) and know it not.

What's the reason a worldling can strut it under an unsupportable masse of Oathes,* 1.47 blasphemies, thefts, murthers, drunkennesse, whoredomes and other such like sinnes, yea, can easily swallow these spiders, with Mithridates, and digest them too, their stomackes being accusto∣med unto them, when one that is rege∣nerate shrinkes under the burthen of wan∣dering thoughts, and want of proficien∣cy▪ It is this, the one is in his element, the state of nature; the other taken forth; now a fifth in the river is not afraid of drowning. Yea, let a man dive under whole tunnes of water in the Sea, he feeles

not any weight it hath, because the wa∣ter is in it's proper place; and no ele∣ment doth weigh downe, in it's owne place; but take the same man forth, and lay but one vessell upon his shoulders, he feeles it a great burthen, and very weigh∣ty: so every small sinne to a holy man, who is in the state of Regeneration, hath a tender conscience, and weigheth his sinne by the ballance of the Sanctuary, is of great weight; but to a naturall man, who hath a brawny conscience, is plunged over head and eares in sensuallity, and weigheth his sinne by the ballance of his owne carnall reason, it is a light thing not worth the regarding; yea, so long as they remaine in this estate they are dead in sin, Eph. 2. 1. Rev. 3. 1. Now lay a moun∣taine upon a dead man hee feeles not once the weight.

Well then may these doe much evill to others, but small hope is there that o∣thers should doe good upon them, or re∣forme them from this sinne of swearing; no, it is an evill which, for insolencie and grouth, scornes to be slaine either by tongue or pen; but, like the Princes of Middian, it calls for Gideon himselfe, even

the power of the magistrate to fall thereon.

§ 35

INdeed a course might be taken by the State to make them leave it,* 1.48 though nothing shall ever be able to make them feare an oath, should they see never so many stroke dead while they are jesting with these edged tooles, as diverse have beene, I will onely instance three ex∣amples.

A Serving man in Lincolneshire for e∣very trifle used to sweare, Gods pretious blood, and would not be warned by his friends to leave it; at last he was visited with a grievous sicknesse, in which time he could not be perswaded to repent of it, but hearing the bell towle, in the very anguish of death he started up in his bed, and swore by the former oath, that bell towled for him; whereupon immediat∣ly the blood, in abundance from all the joynts of his body, as it were in streames, did issue out most fearefully, from mouth, nosthrils, knees, heeles, and toes, withall other joynts, not one left free, and so died.

Earle Godwine wishing at the Kings table, that the bread hee eate might choake him, if he were guilty of Alp••red's death, whom he had before slaine; was presently choaked, and fell downe dead.

It was usuall with Iohn Peter, mentio∣ned in the booke of Martyrs, to say, if it be not true, I pray God I may rot ere I dye, and God saying Amen to it, he rotted away indeede.

For what's the use they would make of Gods judgments in the like cases •• Even the same that the Philistins of As••∣dod made of their fellowes destruction, when God so fearefully plagued them, for keeping and prophaning of his Arke, which was this: peradventure it is Gods hand that sm••t them (for so they reasoned, and so these would halfe believe) yet it may be, it is but a chance that hath happe∣ned unto them, 1 Sam. 6. 9. when yet they saw, that all which were guilty suf∣fered in the judgement, and onely they: so these would but halfe believe, if they should see the like judgements executed upon their fellowes.

The onely way to make them leave their swearing is; let them have it upon

their carkases, and then though the belly hath no eares, yet the back would feele.

Or let them for every oath bee injoy∣ned and enforced to a months silence, as Tibert••s the Emperor condemned a great railer, to a whole yeares: yea, as he among the Indians (take it on Aelian's credit) that told a lye thrice, was condemned to per∣petuall silence: so I am sure, it were hap∣py for the Church, if these swearers were so silenced, except they would forbeare their swearing.

Or let their purses pay for it, and this would touch them to the quicke, this is a tryed remedy, the land hath had experi∣ence of it, when there was an act made by King Henry the fifth, and his Parliament, that if any Duke swore an oath, hee should pay forty shillings; a Barron, twenty shillings; a Knight or an Esquire, ten shillings; a Yeoman, three shillings foure pence; a Servant, whipt; and the same as well executed, as inacted, no man was once heard to sweare, or very rarely. And would not the like penalty now work the like effect •• yes undoubtedly, for men stand more upon their silver, or up∣on their sides smarting, then upon their

soules. Have you not heard how that Host answered his guests, when they could get no flesh at his house in Lent, yet might have it in other places •• alasse! said he, we are bound, and they are but sworn; the tale lookes like mirth, but the mean∣ing is in good earnest: too many feare an Obligation, more than Religion; and are more carefull of a Recognizance, then of their Conscience.

What most mens care is, touching spi∣rituall evills, and eternall reward, is lively exprest by Salomon, because sentence a∣gainst an evill worke is not executed speedi∣ly, therefore the heart of the children of men is fully set in them to do evill, Eccle. 8. 11.

Ignorant worldlings thinke because God strikes not, he minds not, Ps. 50. 21. but O foole, though hee come softly to Judgement, yet he commeth surely; and in the end, what hee wanted in swiftnesse, shall be supplyed in severenesse.

Yea, were that good statute lately enact∣ed by our gracious King, and his Nobles, thorowly, strictly, and severely put in execution, without partiallity, we should finde another manner of reformation touching oaths, then now we see; be••ides

the pore should be richly maintained, and none be in want but swearers, whose want also were the onely way to make them rich, to recover their soules, and procure all blessings from God upon their per∣sons and estates, so all should be gainers: whereas now though we have good laws provided, the matter is as well mended touching oaths, as it was once in Lyons touching Stewes, of which Hugo Card na∣lis said, that whereas Innocentius found foure at his comming thether, he had left them but one, indeed that reached from one end of the City to the other, urbs est jam tota lupanar; for wee have not lesse but more swearing since that prohibiti∣on, by reason that mans nature most lust∣eth after that which is most forbidden, and slights the fruite of that tree which is easily climbed: so that for want of due execution, because of oathes the Land doth mourne, Hos. 4. 3. and threatens to spue out her inhabitants because of drunkennesse. And so much of the drunkards swearing.

§ 36.

NOw when the pots for a while have stopt all their mouths,* 1.49 (though eve∣ry

man had his share before) and they forgot what was formerly spoken; you shall have one, for very pure love, and want of other expression, weep in his fel∣lowes bosome; another sit kissing of his companion, not without some short sen∣tence nothing to the purpose; a third, set∣ting his mouth on the racke with laugh∣ter; (wise were the man that could tell at what) a 4^th swaggering and swearing be∣cause the wine was brought him no soo∣ner; a fifth, (for I passe him that sits there in a corner, nodding, and slavering) falls down upon his marrowbones (in devoti∣on to Bacchus) and up with the pot hand smooth, after which every one that is awake sings his song, seasoning the same with many a goodly belch; then one in stead of a harpe, takes a knife and a quart pot, with which he will make fine musick in his conceit; another, in his song com∣mends his mistris, another, the goodnesse of the wine; another, being better skilled in prose than meeter, relates all the passa∣ges betwixt him and his wife at home, for wine descending, causeth words still to ascend; another▪ tells how many quarts, he, and so many more, dranke at such a

ing; another, begins to argue of Religion, and matters of State; another brags of his lying with such a woman, into whose company hee could never yet bee admit∣ted; another boasts how he jeered such a Puritan, (for the drink having bitten him, hee runnes like a mad Dog up and down, snapping at every body, and many a good man may say with David, I became a song of the drunkards) another, falls a riming all in Satyre against the rest that are ab∣sent, and will not drinke, (and perhaps steeps his jest in his own laughter) which being lik'd and laught at, they all fall a ri∣ming; then each one, in his order, must play the Poet out of the inspiration of Bacchus, only, (for Sibylla like) they never yeeld any Oracle, except they are first possest with a fury, and the Muses may goe hang for any roome they have here; their Library is a large roome, ranked ful of pots and canns of all sorts.

Now although the wisest of them can∣not make two true verses in his mothers tougue in three houres; yea although they bee the veriest lack-latins, and the most unalphabeticall raggabashaes that ever li∣ved, (for I never heard of above one

good Poet they had, and hee was starved to death, for telling truth out of season) yet notwithstanding (for stand well they cannot) they will, one with a cole, ano∣ther with a candle, fill all the walls and ••eelings with Epithalamiums, Elegies, and Epitaphs; which done, are expounded to the rest of the company, if any be a∣wake to heare it; your eares would blister to read them, though it would doe a deafe ma••s heart good to heare them, or a blind mans to see them.

§ 37.

ANd yet poore soules they thinke themselves wiser then Salomon,* 1.50 for being bribed with self-conceite, what can not they doe, what doe they not know, what will they not say▪ yea, it is a wrong to their reputation to be ignorant of any thing; and yet they know not this one thing, that they know nothing; as it is hard to tell whether pride or ignorance beares the greatest sway. It is incident to a weake mind to overvalue it selfe, the Gentiles professed themselves to bee wise e∣ven when they became fooles, Romans 1. 22. ••••e Prince of Tyrus would bee reputed

wiser then Daniel, Ez••ch. 28. 3. when in∣deed he was of all fooles the greatest, v. 6 9. and S. Paul tels us, that they which ne∣ver knew what wisdome meant, yet na∣med themselves Philosophers, Col. 2. 8.

Yea, they hold all the world dunces besides themselves, and will sweare, they are shallow fellowes that doe not drinke sack. Tell them that Pythagoras drank no∣thing but water, that Demosthenes that great Orator never drank wine; they will say, it cannot be, it is impossible; for they have as high an esteeme of wine about making wise, as the Stoicks had of their doctrine about making holy, who were of opinion, that whosoever received the same, if in the morning hee were wic∣ked, in the evening hee should become a very good man: and hence it is, that ac∣cording to the custome of Duchmen, and ancient Persians, they never make bar∣gaines, nor consult of any great matters, but in the midst of their cups, when halfe drunke.

Neither will any wonder at this their conceit,* 1.51 that considers these two things. First, what the nature of Wine is, for wine, as Plato wel observes, being immoderate∣ly

taken, makes them which drinke it thinke themselves wise, and their discourse unanswerable, and so it is, by reason of their obstinacy; hereupon their speech is much, though little to the purpose, and what ever the question be, the truth is on their side, all is spoken in print that is spo∣ken by them, though their phrase (the ap∣parell of their minds) hath a rash outside, and fustian lynings; which would make them hold their peace, if they but heard themselves with my eares, as Xenocrates the Philosopher told one that was a great babler: yea, all the Drunkards Geese are Swanns, and all their vertues tenne foote long; as for faults, they have none, for poore soules they see neither their slips, nor wants.

Secondly, a Drunkard, with the slug∣gard in the Proverbs, is wiser in his owne co••ceit, then seven men that can render a reason, because, he speakes so much, and heares so little. They that talke so much to others, seldome speake with them∣selves enough; and then for want of ac∣quaintance with their owne bosomes, they may well be mistaken, and present a foole to the people, while they thinke themselves wise.

Alasse! if they have once read but the Fayry Queene, the Arcadia, and Mon∣taigne his essayes, (I dare not say the booke of statutes, or the Chronicles) or can but breake a jeast, as many of them are like Sarmantus, a gentleman of Rome, whowas famous only for his scoffing, then they conceit of themselves, as Menecra∣tes the Physitian did, who (though not worthy to be Aesculapius his Apotheca∣ries boy) would needs be Iupiter; and opinion you know is all in all, every thing wee light upon is as we apprehend it; opinion makes women faire, and men lovely; opinion makes men wise, valiant, rich, nay any thing.

§ 38

BUt are they so wise, because they thinke themselves so▪* 1.52 No, no more then Simon Magus was great, because he called himselfe a great man: for what ever they thinke, by the rule of Scripture every Drunkard is a foole, Pro. 20. 1. and experience shewes, that the greatest bow∣sers are the greatest Buzzards in the world, that they have most leaden con∣ceits, dull understandings, drossie wits,

grosse and muddy affections; for either they are of so meane breeding, that they are ignorant of any other entertainment; or of such slow conceit, as they are not company one for another, without ex∣cessive draughts to quicken them.

Or thirdly, so abundantly talkative, that they prove themselves fooles the o∣ther way; for even their much babling, is an argument sufficient to prove them fooles. What saith wise Salomon▪ a Fooles voi••e is knowne by a multitude of words, and babling Drunkards account it not wisdome to speake few things or words; yea, they can better aford you a sea of words, then a drop of wit; as marke whether their discourse be not more sound, then substance; winde, then matter.

Yea, tell me whether a talkative drun∣kard bee not an unbraced Drum, able to beate a wise man out of his wits, except he should stop his eares, or absent his person, when such intrude themselves in∣to his company.

We reade that Horace was put into a sweat (almost into a feaver) by the acci∣dentall detention of a bablers tongue.

But to goe on, ever where is least braine, saith Socrates, there is most tongue, and lowdest; even as a Brewers cart upon the stones makes most noyse, when his vessells are emptiest.

Indeed when a modest man gave thankes to God with a submisse and low voice, an impudent criticall gallant found fault with him, that hee said Grace no lowder; but he gave him a bitter reply, make me but a fo••••e, and I shall speake as lowd as you, but that will marre the Grace quite.

A babling tongue sheweth great pride, and little knowledge; but how seldome is the tongue liberall, where the heart is full?

Spintharus gives this praise of Epaminon∣das, that he hardly ever met with one, that knew more then he, or spake lesse: pro∣found knowledge sayes little, deepe ri∣vers passe away in silence, but what a murmur and bubling, yea, sometimes what a roaring doe they make in the shallowes?

Yea, both the greatest knowers, and the greatest doers, are ever the least tal∣kers. Sampson slew a Lyon, yet he made

no words of it; whereas they that have busie tongues, have commonly lazie hands, which also proves that they have vaine hearts.

The lesse vertue, the greater report, who can wonder to finde a flood in the tongue, when the heart is empty?

Indeed when once a Rabbi little lear∣ned, and lesse modest, usurped all the di∣scourse at table, one (not for want of ig∣norance) ••uch admiring him, asked his friend in private, whether he did not take such a man for a great s••holler? but what was the answer? he may be learned quoth he, for ought I know, but I never heard learning make such a noyse. The full vessell gives you a soft answeare, but found liquor: so the knowing and sollid man, will either be silent, or his words shall be better then silence; whereas they that speake much, seldome speake well.

§ 39.

BUt to make it undeniable that Drun∣kards are fooles:* 1.53 see how drunkennesse either finds men fooles, or makes them fooles that follow it. First, it commonly finds them fooles, for excesse, is a true

argument of folly, Plut••rch was wont to laugh at those, that would be counted wise as Plato, and yet would be drunke with Alexander.

Indeed we use to say when the drinke is in, the wit is out; but surely if the wit were not first out, drinke (in excesse) would not be admitted in. A wise man will moderate his appetite, master his unruly affections, gainesay all unreaso∣nable requests; whereas to be over∣come with excesse, and overswayed by every idle solicitor, is the cognizance of a foole. Yea, who more sottish, then he which refuseth to be a Saint, that he may be a beast? who more foolish, then those prophane Esa••s, that will fell their birth∣right, reason, and the blessing of grace here, and glory hereafter, for a messe of pottage, a little sensuall delight, and with Adam, part with their ••alvations for an Apple▪ Yea, Esau was a foole for sel∣ling away his birth-right, but in ••elling it away for a messe of pottage, he was twice a foole. What greater folly and madnesse, saith St. Gregory, then for a lit∣tle worldly pleasure, to loose an eternall kingdome, and then rest in torment for evermore.

Many censure Herods grosse impoten∣cie, and yet second it with a worse; give∣ing away their pretious soules for the short pleasure of sinne; for what is halfe a kingdome, yea, the whole world to a soule? so much therefore is there mad∣nesse greater, as their losse is more.

Yea, the Drunkard is a foole touching temporalls. I would faine know, whe∣ther is wisest the prodigall waster, or the covetous griper; he that with a wanton eye, a liquorish tongue, and a gamesome hand, indiscreetly, ravells out his Aunce∣cestors faire possessions, it may be a hun∣dred pounds per Annum in three yeares, and then leads the rest of his dayes in pri∣son, there to repent at leisure, having for his attendants, sorrow, griefe, diri••ion, beggery, contempt, &c. or he that to get a hundred pounds per Annum, and onely possesse, not use the same, after he hath got it, perhaps three yeares, is content to be weeping, and wayling, and gnashing of teeth in the prison of Hell for ever∣more? without question these two are both fooles alike.

In a word, what greater folly then for a little tickling of the palate, a kinde of

running banquet, to hazard the losse of eternall comfort, and expose ones selfe to a devouring fire, an everlasting bur∣ning? Isay. 33. 14. surely in this case if a man were not either foolish, or drunke before hand, he could never yeeld to be made drunke.

Secondly, or in case they have wit, and other good naturall parts before, and those well improved; yet this vice makes them become fooles, for drunkennesse banisheth wit.

Reason is so clowded with those fogs and mists, which ascend up out of the kitchen of the stomacke to the braine, that their wits runne a wollgathering, as the saying is.

A full belly makes an empty braine, when a masse of moysture (like the first Chaos) is in the stomacke, all the facul∣ties of the soule are void and without forme, and darknesse is upon the face of it, untill there be another fiat. even a voice from Heaven commanding a new light.

Drunkennesse takes from men wit, me∣mory, and all other their good parts; as how many of these quagmirists have lost

their soules sight by overmuch drinking, as Dionysius the Tyrant did his bodily? How many old men through a long cu∣stome in this vice, are grown sottish and stupid, as if their spirits were buried in beefepots▪ whom wee may fitly com∣pare to the people of Pandorum, a Coun∣try in the Indies, who (as they say) have white heads in their youth, which turne cole black in their old age.

Yea, drunkennesse besots the strongest braine, and beastiates even the bravest spi∣rits When the Grecians (that sage Nati∣on) fell to this vice, they mightily decay∣ed in braine: and take this for a rule; while Bacchus is a mans chiefe god, Apol∣lo will never keep him company.

Neither are men rob'd by it of their naturall parts only; but drunkennesse dar∣kens the light both of nature and grace, and so yeelds men over unto Sathan, to bee led, as it were blindfold, into all man∣ner of sinne and wickednesse, as we shall see anon.

Yea, (which is most remarkable) this may seeme to be the drunkards ayme; for being at it, he will never give over drink∣king till hee hath laid reason his keeper to

sleep, and blown out that little light which is left in him, and desperately drowned the voyce and cry of conscience.

§ 40

BUt before I go on, an objection would bee answered;* 1.54 for me thinks I heare some impatient drunkard reply to what hath beene said; that his wits (God bee thanked) are as fresh as ever, and although he hath beene drunk a hundred times, and so deprived himselfe both of re••son and sense for the present yet his wits have al∣wayes returned againe: which I grant in part, for I confesse it is not so with them all, at all times; every drunkard is not wholly forsaken of his reason, wit, and memory, (though there wits at the best be but as it were asleep) but sure I am, it is so with the best of them at certaine times.

We read that Philip King of Macedon, a Prince both wise and just, being drunk,* 1.55 gave a wrong sentence against Machetas, and condemned him being innocent; which hee perceiving, made his appeale from King Philip drunke, to King Philip sober; who being come to himselfe, and better considering of it, reverst his for∣mer

sentence. And I have my selfe seene sitting in a Grocers shop (for such men I seldome meete in a Taverne) a Schol∣ler and a witty man, being somewhat gone in drink, take up a Sand barrell, in stead of a boule of Beere, and (ha∣ving said, here Cosen to all our friends) hold it to his mouth, untill a good part of the sand ran in betweene his teeth; and have beene told of many the like; as, that one being abroad late, seeing the shad∣dow of a signe-post crosse the street, stroue to lift his legg over, but gessing the matter impossible, he fell to chafeing and cursing, that the City was no better ordered; that another fell to cussing of a post for not giving him the wall, and be∣ing told that it was a post, made reply, he might have blowne his horne then: that another seeing the Moone shine bright through a round hole, would needs light his candle at it: that another being fallen down in Fleetstreete, should reply, when some admonished him, and offered to lift him up, what can I not bee quiet in mine owne roome▪ And you have heard what Athen••us relates, how a Tavern was, by the fancy and imagination of a drunken

crue, turned into a Gally; who having a tempest in their heads, caused by a sea of drinke within, verily thought this tap-house on Land a Pinnace at Sea, and the present storm so vehement, that they un∣laded the ship, throwing the goods out at window, instead of overbord; calling the Constable, Neptune, and the Officers, Tritons; whereupon some got under the tables, as if they lay under hatches, ano∣ther holding a great pot for the Maste; all crying out, that so many brave Gentle∣men should be cast away.

And could this be, if drunkards were not stupendiously besotted? yea, surely if their wits did not dwell in a fenne, they could not have such muddy con∣ceits: but so it is, as I have prooved by sundry, and those strong, evidences.

I confesse it is the better for them that they are fooles, the case being rightly considered: for what Owen speakes in the Epigram, may bee applyed to sundry drunkards,

Good Wine, they say, makes Vinegar mmost tart: Thou the more witty, the more wicked art.

Yea, had they been born meere naturals▪ they had either beene in no fault, or in a

great deale lesse fault, then they are. And so much of the drunkards wit; now of his memory.

§ 41.

AS touching memory, they have hard∣ly any at all;* 1.56 for the abundance of wine hath drowned and mudded that no∣ble recorder. The drunkard first speakes he knowes not what, nor after can he re∣member what that was he spake; it is the funerall of all a mans good parts. A drun∣kards mind and stomack are alike, neither can retaine what they receive; deep drin∣kers have shallow memories. Have you not heard of one drunkard, that sought all the Innes in the Towne for his Horse, when indeed he came thether on foote? of an∣other, that was halfe perswaded by the Chamberlain, that he came thether with∣out his breeches, having laid them over night under his mat, for the more safety of his purse▪ and I can witnes that one of no meane parts, being invited to a buriall, puld out his key in the Church (being halfe a sleepe, halfe awake) and knockt on the pew crying, Drawer, what is to p••y▪

By all which it appeares, that drunken∣nesse deprives men both of wit and memo∣ry, and yet madly wee persue this vice as the kindler of them: but no wonder, when the forbidden Tree which promised our first parents knowledge, took their know∣ledge from them, the same divell having a hand in both.

I might proceed to his knowledge in the best things,* 1.57 and shew you, that where∣as some are like the Moone at full, have all their light towards earth, none to∣wards heaven; other, like the Moone at wane, or change, have all their light to heaven-wards, none to the earth; drun∣kards are like the Moon in Eclips, having no light in it selfe, net her towards earth, nor towards heaven.

Though they are apt to thinke them∣selves Giants for wit, and Eagles for light and judgement, even in Divinity also, which makes them so put themselves for∣ward, as how often have I seene a case o•• leather stuft with wind, as he in Marcel∣lus D••natus thought himself a very beefe-brain'd fellow, that hath had onely impu∣dence enough to shew himselfe a foole, thrust into discourses of religion, think∣ing

to get esteeme; when all that he hath purchased thereby, hath beene onely the hisse of the wise, and a just deri••ion from the abler judgements: not unlike that Ger∣mane Clown, who undertooke to be very ready in the ten Commandements, but being ask'd by the Minister, which was the first? he answered, thou shalt not eat.

If you doubt of it, doe but aske the drunkard a reason of his faith; and you shall see hee can no more tell you, th••n the winde can tell, which last blew off my hat. Or onely heare him relate what the Minister spake, for seldome but hee stumbles at, and mistakes his words; for as when S. Augustine justified free will a∣gainst the Manichees, the ignorant would take him for a Pelagian; and when he deni∣ed free-will to the Pelagians, they would take him for a Manichee, when he was nei∣ther, but disputed against both the ex∣treames, the one utterly denying it, the o∣ther too highly extolling it: so when the Minister teacheth, that it is impossible for a man to bee justif••ed by his workes, bee they never so glorions and exact performa∣ces, these brutish drunkards wil cry out, he condemneth good works; If he shew them

the necessity of living well, they'll thinke hee excludeth faith from justifying; let him prove it a dead faith which is with∣out good workes, and those good workes but shining sins which are without faith, and shew that both faith and workes are equally necessary to salvation, and they will understand hee meanes them both as meritorious causes, whereas he acknow∣ledgeth neither; but faith as an instru∣ment, good workes as a necessary con∣comitant, God alone the efficient, and Christ alone the meritorious cause of sal∣vation: for know this, that good workes cannot justifie us before the severe Tri∣bunall of Almighty God, our workes de∣serve nothing, it is onely in Christ, that they are accepted; and onely for Christ, that they are rewarded: Neither is it faith which properly saves us, but the righte∣ousnesse of Christ, whereon it is groun∣ded; by grace yee are saved through faith, Ephesians 2. 8. It is the God of truth that speakes it, and woe unto him that shall make God a lyer; by grace effectually, through faith instrumentally; we are not justified for the onely act and quality of believing, it is the justice of Jesus that ju∣stifies

us, which faith apprehends: it was the brazen Serpent that healed, not the eye that looked on it; yet without a look••••g eye, there was no helpe to the wounded party by the promised vertue. It is true, our Adversaries oppose this do∣ctrine both with Pens and Tongues, vio∣lently in the Schooles, invectively in the Pulpets; but come they once to their death-beds, to argue it betweene God and their owne soules; then grace, and grace alone; mercy, and onely mercy; Iesus, and none but Iesus; this their great Belweather is driven to confesse▪ yea, saith another, give us this faith, and then let our enemies doe their worst, the De∣vill tempt, the world afflict, sinne me∣nace, death afright, yet faith will van∣quish all, through the righteousnesse of Iesus Christ.

Againe let a Minister speak against affe∣ctation of learning in Sermons, they will say, he condemnes learning; let him tell such as live and allow themselves in drun∣kennesse, adultery, swearing, deceiving, &c. that they are in a damnable condition, and in a reprobate sense, they will say, he calls them r••probates, and judgeth

them damned: in all which they resemble the Sadd ces, who tooke occasion to de∣ny the Resurrection, from that whol∣some doctrine taught, that we should nei∣ther serve God for reward, nor feare of punishment, but meerely out of obedi∣ence and love: or the Iewes, who when Christ spake of the Temple of his body, understood him to meane the materiall Temple, and thereupon tooke great ex∣ceptions

Yea, we have a world of such amongst us, who seeme (Malchus like) to have their right eares cut off, they heare so si∣nis••erly. And rather then not carpe, if the Minister but use a similitude, for or∣nament and illustration sake, borrowed from nature or history, they will say, he affirmes the matter thereof possitively to be true: like as that simple fellow thought Pontius Pilate must needs be a Saint, because his name was put in the Creede. And so much to prove that the Drunkard hath neither wit nor memory.

§ 42.

HAve we yet done? no,* 1.58 I would we had, I would we were well rid of

these filthes; but let us proceed in speak∣ing, as they doe in drinking.

By that time these gutmongers have gulped downe so many quarts, as either of their names hath letters in it, they have drawne in some fresh man; who, per∣haps after the third health, refuseth to drinke any more, being of Diogenes his hu∣mor, who being urg'd at a banquet to drinke more then he was willing, empti∣ed his glasse upon the ground, saying, if I drinke it, I not onely spill it, but it spills me; so this mans unacustomed rudenesse, and monstrous inhumanity, begins a quarrell.

For it is an unexcusable fault, or, as I may say, an unpardonable crime to refuse an health, or not to drinke eq••all with the rest, or to depart while they are able to speake sense, and this they can almost prove, for was not Pentheus, son to Echi∣on and Agave, by his owne Mother and Sister torne in peeces, for contemning of Bacchus his feasts? hereupon many have lost their lives, because they would not drinke; but happily by Gods blessing, and the parties patience in bearing their fowle language, he hath delivered himselfe of

their company, at which they are so vex∣ed, that they gnaw their owne tongues for spight, and call him the basest names they can thinke of.

Now begin they a fresh to spice their cups, one while with oathes, other whiles with words of Scripture, which sounds most ill favouredly in a Drun∣kards mouth, as Salomon intimates, Pro. 26. 9. now raile they against Puritans; for so are all abstemious men in the Epi∣cures words, or a beasts language, who hold sobriety, no other thing then humor and singularity, Religion and good fel∣lowship to be termes convertible.

Well, at length they dispute the case about his departure,* 1.59 stoutly affir∣ming that he can be no honest man, who refuseth to pledge them; and to this they all agree, for the utmost of a Drunkards honesty is goodfellowship, and he is of most reputation with them, that is able to drinke most, being of the Tartarians Reli∣gion, * 1.60 together with the inhabitants of Cuma••a and Guiana, who account him the greatest and bravest man, and most com∣pleate and wel accomplished gallant, who is able to carrouse and swill downe most;

yea, if they can but meete with a man that (like Diotimus surnamed Funnell) can gulpe downe wine through the chan∣nell of his throate, conveyed by a tun∣nell, without interspiration betweene gulpes, as the Crocodile eates without moving of his nether jaw, they thinke him not alone worthy to be carried to Gurmonds Hall, and there made free of the wide throats, or large weezands com∣pany; but thinke he deserves some great preferment, according to those ancient presidents read of in history. Where it is recorded, that in the feasts of Bacchus, a crowne of gold was appointed for him that could drinke more then the rest. That Alexander the great, not onely pro∣vided, but gave a Crowne worth a Ta∣lent for reward to Pr••machus, when he had swallowed downe foure steines or gallons of wine; which none of the company could equall him in, though one and forty of them dranke themselves dead also, to shew their willingnesse. That Tiberius the Emperor preferred many to honours in his time, because they were famous whoremasters, and sturdy drinkers. That Tiberius C••sar was pre∣ferred

to a Pretorship, because of his ex∣cellency in drinking. That amongst the drink-alians in tenterbelly, he that can drinke a certaine vessell of about a gallon thrice off, and goe away without inden∣ting, for this his good service is presently carried through the City in triumph, to that goodly Temple dedicated to god All-paunch, and there knighted.

Yea, if they might have their wills, none should refuse to be drunke unpunish∣ed, or be drunke unrewarded at the com∣mon charge (that I exceede not my Last) each man that will not pledge their healthes, can beare me witnesse, though I neede no better evidence then their owne lips; for how oft shall you heare them commend those actions, which de∣serve much blame; and condemne others which merit great praise? how oft doth one commend or condemne me for one thing, and another for the contrary?

Yea, the famous Alderguts, or gulpe∣thirsts of our time, not onely thinke ex∣cessive drinking worthy of all honour du∣ring life, (and so ratifie those ancient pre∣sidents) but they looke their associates should not cease to honour them being

dead, by m••ntioning their rare exployts herein, like Darius, who caused it to be engraven upon his tombe for an honour, I could drinke great store of wine, and beare it well.

But O you sottish sensualists! how hath the Devill bewitched you to mag∣nifie, honour, and applaud all that are enthralled to this worse then swini••h swilling? and on the other side, to vili∣fie, reproach, and undervalue all that hate, and loath it in their judgments, or else renounce it in their practice? is it possible that the reasonable soule of man (not professedly barbarous) should be capable of such a monster? certainely, if I did not know the truth and probate of it, by ocular and experimentall demon∣strations from day to day, I could hardly bring my understanding to believe, that men, that Christians should be of so re∣probate a judgement, as to affect, admire, adore, &c. so foule, so base, so beastly, so unamiable, so unfruitfull, unprofita∣ble, unpleasant, unnaturall a vice as this is in most mens judgements and experi∣ence. Nay, I cannot believe what I both see and heare in this case; for it is not

possible for the most corrupted heart to thinke that any should be honoured for villany, and for honesty be contemned; but rather, that every Drunkard, in his more serious cogitations, thinkes of his fellow, dying in this sinne, a fit saint to be canonized for the Devill: for not sel∣dome are wicked mens judgments for∣ced to yeeld unto that truth, against which their affections maintaine a re∣bellion.

And so we see, that what Seneca said long since, when wine was sold in Apo∣thecaries shops, and dranke rather in time of sicknesse, then in health; namely, that the time would come, when honour should be ascribed unto drunkennesse, and that to drinke much wine should be reputed a vertue, is fulfilled in our age; that very time is come,

Non habet ••lterius quod nostris potibus add••s Posteritas,—

They drinke not for strength, but lust and pride, to shew how full of Sathan they be, and how neere to swine, O wofull glory!

§ 43

MEn were not so temperate in for∣mer times (as we read of Cyrus,* 1.61 and many others, that did never eate but of hunger, nor drinke but for thirst, and then but a little) but they more abound in excesse at this present; for he is a rare Drunkard (yea, a rare man) in these dayes, that forbeares to drinke untill hee be thirsty; for, as if they scorned such an occasion, they drink before they are ••ry they drink, untill they become dry; so that thirst overtakes drunkennesse, as fooles runne into the river to avoyd a shower of raine. All drunkards, all you, who know no other calling but to visite Tavernes,* 1.62 know that I speake true, that you drinke one liquour, to draw on another; not to quench but to increase thirst; not to qua∣lifie, but to inkindle heat: in which their swinish swilling, they resemble so many Froggs in a puddle, or water-Snakes in a pond, for their whole exercise, yea reli∣gion is to drink, they even drowne them∣selves on the dry land.

O what deluges of wine and strong drinke doth one true drunkard devoure,

(and cause to bee devoured) who never drinkes but double,* 1.63 for he must be pledg∣ed, yea, if there be ten in company, every one must drink as much as he, and he will drinke untill his eyes stare like two bla∣zing starres; and Drawers, or Tapsters those Sergeants of the maw, will see that the pots shall neither be full nor empty. They drinke more spirits in a night, then their flesh and brains be worth; for, if it be possible, they will choake, rather then confesse Beere good drinke.

But in the meane time, how many thousands which are hard driven with poverty, or by the exigents of warre, might be relieved with that these men spend like beasts, whiles that is throwne out of one swines nose, and mouth, and guts, which would refresh a whole fami∣ly? O wofull calamity of mankind, saith S. Augustine, how many may we find, that doe urge and compell those that be already satisfied, to drinke more then becometh them; and yet will deny even a cup of small drinke to the poore, that beg it for Gods sake, and for Christs sake! they pinch the hungry, to pam∣per the full; withhold drinke from

the thirsty, to make others drunke with too great abundance.

§ 44.

BUt: O how just a punishment were famine,* 1.64 after such a satiety; and pesti∣lence, after famine, for such as turne the Sanctuary of life, into the shambles of death? O Lord it is thy unspeakeable mercy, that our land, which hath beene so long sicke of this drunken disease, and so often surfitted of this sinne, doth not spue us all out which are the inhabitants. The Lord of most glorious Majesty and infinite purity, sees all, heares all, knowes all, and yet behold we live; nay, the Lord still causes Heaven, Earth, Sea, Land, all Creatures to waite upon us, and bring us in all due provision; nay, he hath not long since abounded even in that blessing and graine which hath bene most abused to drunkennesse; here is patience, here is mercy, here is bounty. O that we could stay here, and suffer our selves to lose our selves, in the medi∣tation and admiration of this wonder∣fullnesse!

But what's the reason? God will not pu∣nish

the righteous with the wicked,* 1.65 Gen. 18. 25. he knoweth how to deliver the godly, and to reserve the wicked, these brute beasts, who walke after the flesh in the lusts of uncleannesse, and count it pleasure to riot, unto the great day to be pu∣nished, 2 Peter, 2. 9. 13. whose judgement is not farre off, and whose dam••ation sleepeth not, ver. 3. For as surely as the word of God pronounceth many a woe unto them, as, woe to Drunkards, saith I saith, that are mighty to drinke wine, and un••o them that are strong to powre in stro••g drinke, that continue drinking till the wine doth inflame them. Woe, saith Habakuk, unto him that giveth his neighbour drinke till hee be drunken. Woe, saith Solomon, to them that tarry long at the wine, to them that goe and seeke mixt wine. Woe to his body, which is a temporall woe; woe to his soule, which is a spirituall woe; woe to both body and soule, which is an eter∣nall woe: howle ye Drunkards, saith Ioel, weepe yee, saith St. Iames, Isaiah, 5. 22. Habakuk, 2. 15. Ioel. 1. 5. Iames, 5. 1. 5 Yea, which of Gods Servants hath not a woe in his mouth to throw at this sinne? so every tittle of this word shall be ac∣complished,

God will one day hold the cup of vengance to their lips, and bid them drinke their fills.

Yea,* 1.66 as Drunkards are Sathans eldest Sonnes, so they shall have a double portion of vengance: whereas riot in the fore∣noone hath beene merry, in the after∣noone drunke, at night gone to bed starke mad, in the morning of their re∣surrection it shall rise sober into everla∣sting sorrow: they finde not the begin∣ning and progresse so sweete, as the fare∣well of i•• shall be bitter; for as sure as God is in Heaven, if they forsake not their swilling (which they are no more able to doe, then they are able to eate a rocke, the Devill hath so besotted them) they shall once pay deare for it, even in a bed of urquenchable flames.

I speake not of the many temporall judg∣ments, which God brings upon them e∣ven in this life, though to mention them alone were omni-sufficient, if they thir∣sted not after their owne ruine: as I could tell them from L••vit. the 26. and Dent. the 28. that all curses threatned, all temporall plagues and judgments which befall men in this life, are inflicted

upon them for sinne and disobedience.

But I speake of those torments which are both into••lerable and interminable; which can neither be indured, nor avoi∣ded, when once entred into.

If, I say, you persevere in this your brutish sensuallity, and will needs, Dives like, drinke here without thirst; you shall thirst hereafter without drinke; yea, though that fire be hot, the thirst great, and a drop of water be but a little; yet in this hot fire, and great thirst, that little drop shall be denied you, Luke, 16.

For know this, that without repen∣tence, Paul will be found a true Prophet, who saith, that no Drunkard shall ever en∣ter into the kingdome of Heaven. 1 Cor. 6. 9. 10. And Isaiab no lesse, who saith, that Hell enlargeth it selfe for Drunkards, and openeth her mouth without measure, that all those may descend into it, who follow drunkennesse, and preferre the pleasing of their palats, before the saving of their soules, Isaiah, 5. 11. 14. for as they shall be excluded and shut out of Heaven, so they shall be for evermore damned body and soule in Hell; Christ shall say unto them at the great day of ac∣counts,

depart from me yee cursed into e∣verlasting fire, which is prepared for the Devill and his Angells. Math. 25. 41.

As they make their belly their god, and their shame their glory, so damnation shall bee their end, Phil. 3. 19. yea, their end is a damnation without end; it is heauy and miserable, that their end is damnation; but it is worse and more mi∣serable, that their damnation is without end: wickednesse hath but a time, but the punishment of wickednesse is beyond all time.

Neither is the extremity of the paine inferiour to the Perpetuity of it, for the paines and sufferings of the damned, are ten thousand times more then can be im∣magined by any heart, as deepe as the Sea, and can be rather indured, then ex∣pressed; it is a death never to be painted to the life, no pen nor pencill, nor art, nor heart can comprehend it.

Yea, if all the land were paper, and all the water inke, every plant a pen, and e∣very other creature a ready writer; yet they could not set downe the least peece of the great paines of Hell fire. For should we first burne off one hand, then

another, after that each arme, and so all the parts of the body, it were intollera∣ble; yet it is nothing to the burning of body and soule in Hell: should we indure ten thousand yeares torments in Hell, it were much; but nothing to eternity: should we suffer one paine, it were enough; but if we come there, our paines shall be even for number and kindes infinitely va∣rious; as our pleasures have bene here: every sense and member, every power and faculty both of soule and body, shall have their severall objects of wretched∣nesse, and that without intermission, or end, or ease, or patience to indure it.

§ 45.

NEither let drunkards ever hope to escape this punishment,* 1.67 except in due time they for sake this sinne; for if eve∣ry transgression, without repentance, de∣serves the wages of death eternall, as a just recompence of reward, Heb. 2. 2. Rom. 6. 23. how much more this accursed and damnable sinne of drunkennesse, which both causeth, and is attended upon by almost all other sinnes, as hath beene shewed.

And yet if thou canst, after all this, but truly repent, and lay hold upon Christ by a lively faith, which ever manifesteth it selfe by the fruits of a godly life and conversation; know withall, that though thy sinnes have beene never so many for multitude, never so great for magnitude, God is very ready to forgive them; and this I can assure thee of, yea, I can shew thee thy pardon, from the great King of Heaven, for all that is past, the tenour whereofis, Let the wicked for sake his way, and the unrighteous his owne imaginations, and let him returne to the Lord, and hee will have mercy upon him; and to our God, for he will abundantly pardon. Isai. 55. 7. and againe, Ezec. 18. if the wicked will turne from all his sinnes which he hath com∣mitted, and keepe all my statutes, and doe that which is lawfull and right, he shall sure∣ly •• ve, and not die; all his transgressions which he hath committed they shall not bee once mentioned unto him; but in his righ∣teousnesse that he hath done hee shall live, because he considereth and turneth away from all his transgressions that he hath com∣mitted, he shall save his soule alive ver. 21. 22. 23. 27. 28. other the like places you have, oel, 2. 12. 13. 14.

Yea, I can shew thee this very case in a president 1 Cor. 6. 10. 11. where we reade of certaine Corinthians that had bin given to this sinne of drunkennesse; who, upon their repentance, were both washed, sanctified, and justified. And St. Ambrose tells of one, that being a spectacle of drunkennesse, proved after his conversi∣on, a patterne of sobriety. Yea, know this that Gods mercy is greater than thy sin, what ever it be; thou canst not be so infi∣nite in sinning, as hee is infinite in pardo∣ning, if thou repent; let us change our sins God will change his sentence; God is more mercifull, saith Nazianzen, then man can be sinfull, if hee bee sorrowfull; none can bee so bad, as God is good; the Seed of the woman is able to bruse this Serpents head; wherefore, if you preferre not hell to heaven, abandon this vice.

But withall know, that if it shall come to passe, that the drunkard (when he hea∣reth the words of this curse, namely these threatnings before rehearsed) shall Pha∣raoh like, harden his heart, and blesse him∣self in his wickednesse, saying, I shall have peace, although I walk according to the stub. bornnesse of mine owne heart, thus adding

drunkennesse to thirst; the Lord will not be mercifull to that man, but then his wrath and jealousie shall smoak against him, and every curse that is written in his Law, shal light upon him; and the Lord shall put out his name from under heaven, as him∣selfe speakes, Deutero. 29. 19, 20. which chapter, together with the former, I wish thee to read, if thou wilt know thy selfe, and foreknow thy judgement.

§ 46

I But will some Titormus say, (being, it may be,* 1.68 stronger to drink, and taler to tipple, then Milo himself was to eat, who devoured a whole Oxe at a meale) I was never so gone yet, but I knew the way home, I could tell what I did, what I said &c. (for if a drunkard can but put his sin∣ger just into the flame of the candle, with∣out playing, hit I misse I, (which is their tryall of the victory,* 1.69 though hee spue whole fish-ponds, he is held a sober man) Yea, no man ever saw mee so much as wheele in the streets; I am therefore no drunkard, neither doe these threatnings appertaine to me; as desperate is the cause which admits no colour of defence: but

what answers the Prophet? woe unto them that are mighty to drinke wine, men of strength, to mingle strong drinke, Isa. 5. 22. and Salomon that divine Orator answers, (whose answer is also ours) they that tar∣••y long at the wine, they that go to seek mixt wine, they are the parties, to whom this woe belongs, they are to bee ranked with drunkards. Yea, the abuse may bee com∣mitted many wayes, as vice is manifold, vertue vniforme; drink then is not only a∣bused when it turnes up a mans heeles, and makes the house runne round; but when it steales away the affections so far, that a man cannot make too much hast to it, take too much paines for it, spend too much time at it, and money in it.

Believe it, if a man drink too much for his purse, too much for his calling and occasions, too much for his health and quiet of body and mind, Salomon cals him a drunkard.

A man hath no more reason, nor war∣rant to drown his time, his estate, his li∣ver, his stomack, &c. then his wits and braines: and in cases of this nature, things are rather measured by the intention and affection of the doer, then by the issue and

event. Why should not a man be deemed a drunkard, for his inordinate affection to drinke, as well as an adulterer, for the like affection to his neighbours wife. Sinne as sinne, in it's owne colours and nature, is neither desired nor desirable; but onely as it is disguised, and offers it selfe to the understanding and will in the likenesse and habit of goodnesse.

Alasse if none be drunke, but such as have lost their leggs, tongues, senses, that by tumbling in their owne vomit and sleeping in a guzell; what should Salomon speake of quarrells, bablings &c. such bee as dead asso many withered plants, and doe what you will to them, they lye like Iupiters logg, and neither an∣swer, nor stirre again: it is your mannerly, sober, methodicall drunkard, that drinkes by the hower, and can tell the clock, that drinkes by measure and by rule; first, so much Ale; then such a quantity of Beere; then of Sack; then of Rhenish; then back again from Wine to Ale, to Beere, till the reynes bee cleansed, the liver cooled, the stomack set upright, and heat and moy∣sture brought to a just and an even tem∣per; wherefore though it be somewhat to

keep a mans senses, yet it is not sufficient; a man may not be drunk, and yet not bee sober.

§ 47.

A Gaine secondly, for the drunkard doth nothing amisse,* 1.70 though the Di∣vell himself would scarse wish him to do worse: some will excuse themselves, yea, beare and bolster out themselves in their drunkennesse, or at least lessen their sin, by pleading presidents and examples; ma∣ny holy men, say they, some whereof are mentioned in the Scriptures, have beene drunk; as namely Noah and Lot; and ther∣fore it is not so heynous a sinne, as you would make faire for.

But let such know, that drunkennes ven∣tured on, by the example of a Saints frailty, is of a more malicious nature in them, then it was in him they alledge. A∣ny transgression thus derived, is the argu∣ment of a more ungracious soule, then that it seekes to imitate. Yea, this is so grosse a delusion, that what indeed is an argument of feare, they make an argu∣ment of presumption in sinning; and what they hope shall excuse them, doth but

more properly condemne them, because they had that warning before them; and is so farre from being an evidence to ac∣quit them; that nothing can more aggra∣vate their guilt: for certainly hee is more guilty of his owne death, who eates Mer∣cury, and knows such and such were poy∣soned with it; or who goeth into an infe∣cted house, seeing Lord have mercy upon us, over the doore, then another, that should do the same things ignorantly and unadvisedly.

What Pilot, that were in his right wits when hee seeth Sea-marks, purposely set to give warning of Rocks, Sands, and Shelves, whereon others have made ship∣wracke, will take occasion thereby to run his Ship upon them? yea, will he not em∣ploy all his care and skill, that by avoyd∣ing them, he may escape the danger? yes, except hee be starke mad, or extreamely desperate.

The Holy Ghost compares the exam∣ples of holy men, to the cloud in the wil∣dernes, Heb. 12. 1. which was partly light, partly dark, now if any with the Israelites, that follow the light part of this cloud (the vertues and graces of these Saints and ho∣ly

men) it will safely conduct and carry them thorow the red Sea of this trouble∣some world; but contrariwise, if any, with those Egyptians, Exod. 14. shall follow the black part, (their frailties and infirmi∣ties) he is like to be drowned in the sea of eternal destruction, as the Egyptians were in those waters.

Wherefore imitate their vertues, but beware and take heed of their vices. E∣vill was never made to bee imitated, but goodnesse: yet alasse! Lots faith and obe∣dience is not such a sinners object, but his drunkennes: as if Iacobs modest looke, liberall hand, truth-speaking tongue, de∣vout knee, and humble heart, were not worth the noting; but only his lamenesse, and haulting. Yea, their weaknesse is seen tears are seene in our eyes.

Oh▪ sottish men, that mark none of the graces of godly men, but their skars! But if any tender the safety of his own soule, when he seeth these examples, which are recorded for our learning, for our war∣ning, let them bee as so many monitors, to warne him to take heed: yea, if they being so godly, had their slips and falls,

let him that thinketh he standeth, take heed least he fall: let them not make us goe on more securely in our sinfull courses, but rather move us, to worke out our salvation with feare and trembling, as the Apostle exhorts, Phil. 2. 12.

Againe the Saints falls should serve to raise us up, when wee are downe; not to cast us down, when we are up; and should serve for our consolation afterward, not for our presumption before.

Lastly, Lots and Noahs falling into this sin were nothing in comparison of thine, for, as for Noah, hee was ignorant of the nature of wine, and knew not the strength of the Grape: for as it was his first plan∣ting of Vines there, so it was in all proba∣bility, the first time hee had tryed and experimented the operation of wine.

And as for Lot, he drank liberally, with intent only to comfort himselfe, and his daughters, in regard of the losse of their mother, and many other crosses lately sustained, and was overtaken unawares. Neither did any of these drinke with an intent to exceed measure, and to bee drunke, neither did they use it often; the one, only once; the other, but twice; and

that by the instigation of his ungracious daughters: and so makes nothing, or very little, for the excuse of common drunk∣kards, who, like so many flyes, live wholly by sucking.* 1.71 But thou art not drunke with Wine: no, peradventure thou hast, no wine to be drunk with; yet if thou be overcome with strong drinke of what kinde soever it be, thou wilt be found a trespasser against sobriety, and conse∣quently, against God himself. It is notwhat you call the thing that doth the hurt, but what hurt it doth, if it maketh either the head heauy, or the heart outragious, or the eyes to stare, or the tongue to stam∣mer, or the feete to stagger, or the sto∣macke to worke like yeast in a barrell, thou canst not excuse it. Indeed I have heard of a mad fellow, that excused his taking of a purse; who when one seeing him goe towards the place of execution, said, how now neighbour, whether goe you, what's the matter? answered, no∣thing, but mistaking a word; I should have said to such an one, good morrow, & I said, deliver; but as this would not save him from the Gallowes; so no more will these poore excuses save thee from Gods heauy displeasure.

§ 48.

But thou hast yet to say,* 1.72 for thou wilt excuse thy excessive drinking by o∣thers example, and alledge, that it is the usuall custome of the place, and the common practice of the people among whom thou livest, yea, whom thou livest by, and art daily conversant withall; (as for the most part, that which is patroni∣zed by usualnesse, slips into the opinion of lawfulnesse) and hereupon thou art (as thou supposest) the rather to be borne withall, if thou doe like other men, see∣ing singularity would make thee odious, and cause thee to be scorned and derided of all.

I answere, indeed custome and example of the greatest number sayes much for it; but that much is nothing, for it is God's expresse charge, Exod. 23. 2. thou shalt not follow a multitude to doe evill, and St. Paul's everlasting rule, Rom. 12. 2. fa∣shion not your selves like unto this world,

Besides, if custome of place, or multi∣tude of people could authorize any sinne, then every sinne might stand upon it's justification; yea, no fancy so mad can

fall into humane imagination, that meets not with the example of some publique cu∣stome, as I could easily prove, if it were needefull: yea, I can hardly forbeare to make a list of their severalls, for there is no countrey without some customes, as strange to others, as pleasing to them∣selves; and use brings the fight of our judgements asleepe; the barbarous Hea∣then are not more strange to us, then wee are to them; subjects have divers lustres, whence the diversity of opinions is chief∣ly ingendred; one nation vieweth a thing with one visage, and thereon it stayes; another with another. To bee briefe, if custome and example could au∣thorize drunkennesse, why could it not as well authorize that abominable sinne of Sodomy? for Sodomy it selfe was once the common practice of a whole City; and so for Turcisme, Iud••isine, paganisine, and Popery, for these take up nine parts of the world.

But tell me, were it a good plea, to commit a felony, and say that others doe so? or if never so many should leape in∣to the Sea, or cast themselves into the fire, or breake their owne necks, would this

encourage any that are wise to do the like? why then wilt thou leape into Hell, and cast away thy soule, because others do so?

Alasse! although custome and commu∣nity commendeth that which is good, yet it mightily aggravateth that which is evill: a good thing the more common it is, the better it is; but an evill thing, the more Common, the worser: yea, custome grounded neither upon reason, nor Reli∣gion, is the worst and most barbarous kinde of Tyranny: a common fashion dissonant from Gods word, is but a com∣mon sinne, which often bringeth com∣mon and universall judgment; and therefore thou canst not joyne with them in their sinnes, and be disjoyned from them in their punishments.

But seeing there is no such authority given to sinne, as by example, and that this excuse is so common in every offen∣ders mouth, Others, or every one doth so and so, therefore why not I? or, eve∣ry one is of this or that judgment, and are you wiser then al? & considering that this is made a generall plea almost in all cases, Do not such and such the like, who are wi∣ser, and greater, and better men then your

selfe? (for I have ever noted, that this one artlesse perswasion of Others doe so, prevailes more with the world, then all the places of reason) I will answer it the more largely and fully, and prove, that example either of the greatest number, or the greatest men, or the greatest schol∣lers, yea, the best and holiest men, let custome and reason, (as it is now depra∣ved) together with good intentions, be added thereunto, are but uncertaine, yea, deceitfull guides to follow, and that the best, or all these, will prove but a poore plea another day, God having given us his Word, which is a certaine and infal∣lible guide to direct us, and rule to walke by, and square all our actions, together with a strait command, not to swerve therfrom either to the right or left hand.* 1.73

First, we ought not to follow the ex∣ample of the greatest number,* 1.74 for the great∣est number goe the broad way to destructi∣on, and but a few the narrow way which leadeth unto life, as our Saviour witnesseth, Mat. 7. 13. 14. yea, saith St. Iohn, the whole world lieth in wickednesse, the 1 ••oh. 5. 19. whereas they whom Christ hath chosen out of it, are but a little flocke, Luk.

12. 32. the number of those whom Sa than shall deceive is as the sand of the Sea, Rev. 20. 8. whereas they that beleeve the Gospell are few in number, Isai. 53. 1. Rom. 10. 16. the one may be compared to a little flocke of Kids; but the other, like the Arromites, fill the country: for besides Turkes, Iewes, and Infidells, Here∣fie hath one part, Hypocrisie another, Prophanesse a third, Lukewarmnesse a a fourth, &c. 2 Cor. 4. 4. so that God hath the least part, that owes all, Lord thou hast but a few names in Sardy, Re. 3. 4.

And this the Scripture verifies of all ages: there could not be found eight righteous persons in the old world, for one was an impious Cham; all Sodom af∣forded not ten; Eliah, speaking of the outward visible Church in his time, saith, I onely remaine a Prophet of the Lord, but Baals Prophets are 450. 1 King. 18. 22. and Micha complaines of the multitude of the wicked in his time, and small num∣ber of the faithfull, Micha. 7. 2. Behold (saith Isai.) I, and the children whom the Lord hath given me, are for signes, and for wonders in Israell, Esai. 8. 18. so few and rare, that they were gazed on as mon∣sters,

And though the number of the chil∣dren of Israell be as the sand of the Sea, yet but a remnant shall be saved, saith the Lord himselfe, Esai. 10. 22. Rom. 9. 27.

Neither hath it beene otherwise since the Gospell; the whole City went out to send Christ packing; not a Gadarean was found, that either dehorted his fel∣lowes, or opposed the motion, Mat. 8. 34. when Pilate asked, what shall be done with Iesus? all, with one consent, cry∣ed, crucifie him, Math. 27. 22. there was a generall shout for Diana for two how∣ers together, great is Diana, of the Ephe∣sians, not one man tooke Paul's part; yea, the Iewes tell Paul, that his Sect is every where spoken against, Acts, 28. 22. so that Vox populi is not alwayes Vox Dei, yea, for the most part, it is Vox Diaboli, for all bothsmall and great, rich and poore, free and bond, receive the marke of the beast in their foreheads, Revel. 13. 16.

Neither is this the vote of Scripture alone, for the very Heathens could see the same to be a truth, even by the light of reason. Diogenes thought he should doe best, when he did least what the com∣mon people did. And Socrates ever su∣spected

that, which past with the most and generall commendations. Yea, of all the 288. severall opinions which Philoso∣phers held, touching the chief good, rec∣koned up by S. Augustin. de civitate Dei, Lib, 19. Cap. 1. never any was so mad, as to thinke the way to attaine to it was by doing as the most doe; wherefore saith Seneca, regard not what the multitude do, for number is but an ill signe of a good cause, yea, it is the best note of the worst way.

Yea, this is so cleare a truth, that even common sense may see it: for look we up∣on the whole frame of nature, and every creature in the Universe, even from the Angels to the least moats or atomes, and from substances to accidents, this rule holds good, that the basest things are e∣ver most plentifull.

Then like no vice, though followed with a throng: for Who measures truth by voyces, doth it wrong.

Follow the best, not the most, and what the example bates of multitude, will bee supplyed with magnitude.

Truth may not bee measured by the pole; it is not number but weight that must

carry it with God; a solid verity in one mouth, is worthy to preponderate light falshood in a thousand: yea, therefore be more temperate and sober, that so thou mayest not imitate, but rather reprove them; and bee more holy, because in the midst of a perverse generation so shi∣ning as lights in a dark place; and follow not the worlds fashion, especially in this, for this is a fashion that will one day bee wash'd off with fire and brimstone.

§ 49.

SEcondly, suppose this were the com∣mon practise of the greatest, richest,* 1.75 and noblest men in the Land; it would no way serve thee for an excuse, nor make thy sin any whit more warrantable.

I confesse, authority of greatnesse, doth often corrupt the integrity of goodnesse; yea, the evill examples of great men, doe great harme, and ever have done; and he that is most eminent, hath most follow∣ers. Augustus a learned Prince, filled Rome with Schollers; Tiberius filled it with Dissemblers; Constantine with Chri∣stians; lulian with Atheists.

As other beasts levell their looks at the

countenance of the Lion and birds make wing as the Eagle flies: so

Regis ad arbitrium totus componitur orbis: If Saul even kill himself, his Armor-bea∣rer will do the like; the leaders example is a law to the followers.

Yea, many (like Aesops Asse, that imita∣ted the fawning Dogg,) will doe what great ones doe, though they make them∣selves ridiculous by it: wee are led by whom we are fed, without any respect to him that feeds both them and us. A sicke head makes a disordered body; a blinde eye endangers all the other members; a Rulers unrighteousnesse, like a blazing star, hath a long taile, and drawes a traine of mischiefes after it, and is ominous to the whole land; wheras piety in a Prince, like Aarons oyntment, runnes downe to the skirts of his garments, Psal. 133. 2. blesseth all his subjects.

The bad conditions of popular per∣sons, are like Iacobs speckled Rods, they make the people bring forth their owne party-coloured actions, Genesis 30. 38. 39. the ill customes of the eminent, are drawn up like some pestilent exhala∣tions, and corrupts the aire round about.

But should their examples be followed because they are great, or because they are set by God to rule over us in matters civill, politicke, and judiciary? no, for God doth not make every one good whom he hath made great, neither makes he difference between the Voble and the rabble, either in the dispensing of his g••ace, or in the tolleration of offenders; one is no more priviledged then another, for his grace is alike free to both, and both the same law bindes all men alike to their good behaviour, and the same pu∣nishment shall bee inflicted upon all that offend.

Yea, God is so farre from being are∣spector of persons in the dispensing of his grace, that as he hath put downe the mighty from their seates, and exalted them of low degree; so he hath filled the hungry with good things, and the rich hee hath sent empty a∣way, Luk. 1. 52. 53. he hath chosen the poore of this world to be rich in faith, James 2. 5. yea, not many noble are called, as Paul speakes, but God hath chosen the base things of the world, and things that are despised, to confound the mighty, 1 Cor. 1. 26, 27.

Neither is this the manner of his do∣nation

onely, but of his acceptation also; for, as our Saviour chose rather to bee born in the towne of Bethlehem, a meane place of Iudea, then in Ierusalem, the Me∣tropolitan, and most glorious city, Mat. 2 1. And as David preserred the approbati∣on of a Maid servant fearing God, before Michols, a scoffer, though shee were Queene, 2 Sam. 6. 22. So God esteemes more of vertue clad in raggs, then vice in Velvet: hee respects a man, not for his greatnesse, but for his goodnesse; not for his birth, but for his new birth; not for his honour, but for his holinesse; not for his wealth, but for his wisdome: with him E∣phraim shall bee preferred before Mana∣sses, Gen. 48. 14. 19. and Ishaes little sonne before the rest of his brethren, 1 Sam. 16 11, 12. Adoniah may pretend his elder∣ship, but Salomon shal enjoy the kingdom, 1 King. 2. 15. It is humility that makes us accepted both of God and man, whereas the contrary maketh us hated and abhor∣red of both. While Saul was little in his owne eyes, God made him head over the Tribes of Israell, and gaue him his Spirit; but when he abused his place and gifts, God took both from him, and gave them

to David, whom Saul least respected of all his subjects, 1 Sam. 15. 17. 28. and 16. 14.

The best Nobility, is the Nobility of faith; and the best Genealogie, the Ge∣nealogy of good works. The blessed Vir∣gin was more blessed in being the child of her Saviour, then in being his mother: the onely true greatnesse is to bee great in the sight of the Lord, as Iohn Baptist was, Luke. 1. 15. which if we bee, it is no great matter how the world esteemes of us: and he that is regenerate, is greater and more noble than the proudest that oppose them, for the righteous, saith Salomon, is more worthy then his neighbour, Prov. 12. 26. and better is the poore that walketh in his uprightnesse, then he that perverteth his wayes, though he be rich, Prov. 28. 6. The Bereans are reputed, by the Holy Ghost, more noble men, then they of Thessaloni∣ca, because they received the word with∣all readinesse, and searched the Scriptures daily, whether those things were so, which Paul preached, Act. 17. 11. Whence it is that David thought it not so happy for him to be a King in his owne house, as a doore keeper in Gods house: that Salo∣mon

in the book of his repentance, prefers the title of Ecclesiastes, that is a soule reconciled to the Church, beforethe ti∣tle of the King of Ierusalem. That The∣odosius the Emperor preferred the title of Membrum Ecclesiae, before that of Caput Imperii; professing that he had rather be a Saint, and no King; then a King, and no Saint. And that godly Constantine rejoy∣ced more in being the servant of Christ, then in being Emperor of the whole world.

And good reason, for they were but poore C••sars, poore Alexanders, poore Tamerlanes, that wone so many victories, and lost the best; whereas our adoption makes us at once both great, rich, and safe: as for greatnes, we are alied so high, that we dare call God Father; our Savi∣our, Brother, &c. for riches, we have hea∣ven it selfe, which is made sure to us for our patrimony: and for fafety, we think it no presumption to trust to a guard of An∣gels; see that yeed spise not one of these little ones, saith our Saviour, for, I say unto you that in heaven their Angels alwayes behold the face of my Father which is in Heaven, Matth. 18. 10.

And thus wee see hee is great that is good, and hee noble that is all glorious within, Psal. 45. 13. and that it is no mea∣suring men by the depth of the purse, for servants are oftentimes set on horseback; while Princes walke on foote. Where∣fore our estimation of others, must bee led by their inward worth, which is not alterable by time, nor diminishable with externall conditions; and for our selves it matters not, if with Gideon, wee are dream't to bee but barley Cakes, when we know withall, that our rowling down the hill of outward esteeme shall breake the tents of Midian; it matters not how base we be thought, so we may be victo∣rious Iudge. 7. 13. 14.

But suppose God did make a difference between rich and poore, great and small, noble and ignoble; yet still greatnesse, no∣bility, and riches would be but a deceitful guide or rule to walke by; for the Kings of the earth band themselves, and the Prin∣ces are assembled together, against the Lord and against his Christ, Psalme 2. 2. and in 1 King. 20. 26. we read of no lesse then 32 Kings in a cluster which were every one drunke; and elsewhere, that a thousand

of the chiefe Princes of Israel committed fornication, and were all destroyed for their labour in one day, Numb. 25. 9. 1 Cor. 10. 8. Yea, of twenty Kings of Iu∣dah, which the Scripture mentions, we read of but six that were godly; and of eighteene Kings of Israel, all, but two, are branded by the Holy Ghost for wicked; and yet this nation was Gods peculiar and chosen people out of all the world. And lastly, when the Rulers sate in Coun∣cell against Christ, none spake for him but Nichodemus, Ioh. 7. 50. 51.

All which shewes, that it is neither a good, nor a safe way to imitat other mens examples, be they never so rich, never so great. Or if we avoid not their sinnes, wee shall not escape their plagues: if we sinne together, we shall be sure to perish together: as when those three and twenty thousand Israelites committed fornicati∣on, after the example of their chiefe Princes, they were every one destroyed both leaders and followers, Num. 25. 9. 1 Cor. 10. 8. And as when those other Cities followed Sodoms lust, they were all consumed with Sodoms fire, Iud. 7.

Onely there shall be this difference;

as the errors of the eminent are eminent errors, and the more noble the person, the more notorious the corruption; for great Persons, like the great lights of Heaven, the most conspicuous planets, if they be eclipsed, all the Almanacks of all nations write of it; whereas the small Scarres of the Galaxy are not heeded; all the country runnes to a Beakon on fire, no body regards to see a shrub flaming in a valley; whereby sinne in them, is not onely sinnne, but subornatione quae in Vul∣garibus nugae, in Magnatibus blasphemia: so these great offenders, shall meete with great punishments; and as their fault is according to the condition of their place, so shall the nature and proportion of their retribution be.

§ 50.

3 BUt thirdly,* 1.76 suppose most of the Learned and greatest Shcollers in the land were given to this vice, (which notwithstanding is a vanity to conceive) yet all were one, this could be no excuse for thee.

For first, not many wise men after the slesh are called, but God hath chosen the foo∣lish

things of the world to confound the wise, that no flesh should rejoyce in his presence, 1 Cor. 1. 26. 27. 29. yea, the preach∣ing of Christ cracified was foolishnesse to the wise Sages of the world, 1 Cor. 1. 23.

It pleaseth God, for the most part▪ to hide the mysteries of salvation from the wise and learned, and reveale them unto babes, Math, 11. 25. Luk. 10. 21. yea, the saving knowledge of Christ is hid to all that are lost, 2 Cor. 4. 3. But if once men abuse their knowledge and learning to Gods dishonour, and comply with Sa∣than and the world against the Church; then he taketh that knowledge, which once they had, from them, as he tooke heate from the fire, when it would burne his children, Dan. 3. 27. I will destroy the tokens of the Southsayers, and make them that conjecture fooles: I will turne the wisemen backward, and make their know∣ledgefoolishnesse, saith the Lord, Isa. 44. 25. he taketh the wise in their craftinesse, and the counsell of the wicked is made foolish, Iob. 5. 13. As how many wise and lear∣ned men among the Gentiles have turned fooles, and worshipped gods that were not able to wipe off the dust from their

owne faces? How many Papists, that are great clarkes, and wise men, main∣taine a thousand absurd and ridiculous Tenents, yea, such brainesicke Positions, that never any old woman, or sicke per∣son doted worse.

To nominate two, of two hundred. Iohn Baptist, with them, hath so many heads, that they cannot tell which is the right; God made him but one, Herod left him none, they (as if he were ano∣ther Hydra) have furnished him with a great many. Christs crosse is so multi∣plied with them; that the same, which one ordinary man might beare, if the peeces were gathered together, would now build a Pinnace of a hundred Tunne; yet they will tell us, that every shiver came by revelation, and hath done mi∣racles; but this appeares to me the grea∣test miracle, that any man should beleeve them: yea, is not their folly and blind∣nesse such, as to maintaine those things for truth, which the Holy Ghost plainely calls the Doctrine of Devills? 1 Tim. 4. 1. 2.

And justly are they forsaken of their reason, who have abandoned God: yea,

most just is it, that they who want grace, should want wit too. If Idolaters will needs set up a false god, for the true; is it not equall, that the true God should given them over to the false? and because they receive not the love of the truth, that they might be saved, therefore, saith the A∣postle, God sendeth them strong delusions, that they might believe lyes; that all they might be damned, which beleeve not the truth, but had pleasure in unrighteousnesse, 2 Thes. 2. 10. 11. 12.

God giveth to every man a stocke of knowledge, more or lesse, to occupy withall; and to him which useth the same well, viz. to his glory, and profit of himselfe, and others, he giveth more, as to the Servant which used his Talents wel, hee doubled them; which makes the Holy Ghost frequent in these and the like expressions; If any will doe Gods will, hee shall understand the Doctrine whe∣ther it be of God or no, Ioh. 7. 17. A good understanding have all they which keepe the Commandements, Psal. 111. 10. The Spi∣rituall man understandeth all things, 1 Cor. 2. 15. to a man that is good in his sight God giveth knowledge and wisdome, Eccles. 2.

26. wicked men understand not judgment, but they that seeke the Lord understand all things, Pro. 28. 5.

But as for him which useth it not, much more, if he abuseth his knowledge to his owne hurt, and Gods dishonour, as too many doe, he taketh from him even that which he had formerly given him; as he tooke away the odd Talent from the servant which had but one, and did not use the same, Luk. 19. 24. That this is Gods manner of dealing, you may see Mat. 21. 43. Gen. 4. 11. Acts, 26. 18. Isaiah, 29. 14. and 44. 25. and 6. 9. 10. Dan. 2. 19. 23. Iob, 5. 13. 14. Ioh. 9. 39. and 12. 37. 40. Rom. 1. 28. Eph. 4. 18. 19. 1 Cor. 1. 20. 2 Thes. 2. 10. 11. 12. Hee is not more the author of light in Goshen, then of blacke darkenesse in Aegypt, hee doth not more open the heart of Lydia, then harden the spirit, and make obsti∣nate the heart of Sihon King of Hesbon, Deut. 2. 30. If there be a Mordecay, growing into favour with him; there is also an Haman, growing out of favour. As Eliah's spirit is doubled upon Elisha; so the good Spirit departed from Saul. As the Gentiles became beleevers, so the

Iewes became Infidells. As Saul became an Apostle, so Iudas became an Apostate. As Iohn groweth in the spirit, so Ioash de∣cayeth in the spirit, 2 Chro. 24. 17. &c. As Zacheus turneth from the world, so De∣mas turneth to the world, and God is no lesse the permitter of the one, then the cause of the other, if we consider him as a righteous Iudge, punishing one sinne with another by way of retaliation.

Hereupon, when Christ meets with good Nathaniell, a true Israelite, in whom there was no guile, he saith unto him, be∣leevest thou, because I saw thee under the Figg-tree? thou shalt see greater things then these, Iohn, 1. 50. whereas to the obstinate Iewes, he saith, by hearing, ye shall heare, and shall not understand; and seeing, yee shall see, and not perceive, Math. 13. 14. Even like Hazar, that had the Well be∣fore her, but could not see the water, Gen. 21. 19. make the heart of this people fat, make their eares heavy, and shut their eyes, least &c. Isaiah 6. 10. which words, with the former examples, are written for our learning and warning: for was the Ta∣lent, thinke we, onely taken from him in the Gospell? Did none lose the spirit,

but Saul? Have none their hearts harde∣ned for their obstinacy, but Pharaoh? Doe none grow out of favour with him, but Haman? doe none become Infi∣dels, besides the Iewes? None prove A∣postates, but Iudas? Have none their eyes darkened, and their hearts hardened for their sinnes, but the Gentiles? O yes, the idle servant was but a type of many that should have their Talents taken away; Saul was but a type of many that should lose the spirit; Sampson was but a type of many that should lose their strength; the Gentiles were but a type of many Chri∣stians which should have their minds darkened, and their hearts hardened, whom God should give up to a repro∣bate minde, &c. It's true, this is not meant of naturall, or speculative know∣ledge, wherein the wicked have as large a share as the godly; but of spirituall, ex∣perimentall, and saving knowledg, which is supernaturall and descendeth from above, Iames, 3. 17. And keepeth a man from eve∣ry evill way, Pro. 2. 12. Wherein the wicked have no part with the Godly, the natural man perceiveth not the things of the Spirit of God, 1 Cor. 2, 14.

Now God esteemes none wise, that are not so in this latter sense; yea, natu∣rall and worldly wisdome, without this, is meere foolishnesse in Gods account, 1 Cor. 1. 20. and 3. 19. and no lesse then twelve times infatuated by the wisdome of God in one Chapter, 1 Corinthians, 1. 2. Whence it is that the Scribes and Pharisies, who were matchlesse for their knowledge and learning (and that in the Scriptures, Gods Oracles, which will make a man wise, or nothing) are called by our Saviour, who could not be decei∣ved, foure times in one Chapter, blind, and twice, fooles, Math. 23. and Baalam (who had such a propheticall knowledge that scarce ever any of the holyest Pro∣phets had so cleare a Revelation of the Messiah to come) is called by the Holy Ghost, foole 2 Peter, 2. 16. and good reason, for though he was a Seer, hee could not see the way to Heaven; and the same may be said of I••das (who knew as∣much as the wisest naturall man) for if he had beene wise, he would not have taught others the way to Heaven, and go•• himselfe the direct way to Hell.

Alasse! the greatest Clarkes, and they

that know most, are not always the wisest men; many of the wise, and the ancient, and the learned, with Nicodemus, are to learne this lesson, that except they be borne againe, they cannot enter into the kingdome of Heaven, Iohn. 3. 4, 9. and they that give themselves to be so bookish, are of∣ten times so blockish, that they forget God who made them.

Now as our Saviour said to him, which thought he had done all, One thing is behind, Luk. 18. 22. so may I say to these, who thinke they know all, one thing is behinde, and that is the true knowledge of God, of Christ, of them∣selves, and how they may be saved: and hee which knowes not thus much, al∣though I cannot say he is a starke foole, yet I may truely say hee is halfe a foole, and halfe a wise man: as Ona-Centaure was halfe a man, and halfe an Asse: for all learning and knowledge, without this, is but as a wodden Diamond in a Lattin ring, and others who know lesse, and are lesse learned, may be more wise.

It was a true and just reprehension, wherewith the High Priest snib'd the Councell, as they were set to condemne

Christ, and a great deale better then hee meant it, Ye know nothing at al, Iohn, 11. 49. hee spake right, for if wee know not the Lord Iesus, we know nothing at all; our knowledge is either nothing, or no∣thing worth. What saith Aristotle, no more then the knowledge of goodnesse, maketh one to be named a good man; no more doth the knowledge of wisdome, onely, cause any person properly to bee called a wise man; saving knowledge of the trueth, workes a love of the trueth knowne: yea, it is an uniforme consent of knowledge and action: hee onely is wise, that is wise for his owne soule; he whose conscience pulleth all hee heares and reades to his heart, and his heart to God, who turneth his knowledg to faith, his faith to feeling, and all to walke wor∣thy of his Redeemer, he that subdues his sensuall desires and appetites to the more noble faculties of reason, and understand∣ing, and makes that understanding of his serve him, by whom it is, and doth un∣derstand, he that subdues his lusts to his will, submits his will to reason, his rea∣son to faith, his faith, his reason, his will, himselfe, to the will of God; this is pra∣cticall,

experimentall, and saving know∣ledge, to which the other is but a bare name or title: for what is the notionall sweetnesse of honey, to the experimen∣tall tast of it. It is one thing to know what riches are, and where they be, and another thing to be master of them; it is not the knowing, but the possessing of them that makes rich.

Faith and Holinesse are the nerves and sinewes, yea the soule of saving know∣ledge: the best knowledge is about the best things, and the perfection of all knowledge, to know God and our selves, as being the marrow, pith, or kernell, of Christianity; and it is much, to know a lit∣tle in this kinde. What said Aristippus to one that boasted how much hee had lear∣ned? learning consisteth not in the quan∣tity, but in the quality; not in the great∣nesse, but in the goodnesse of it. Wee know a little gold, is of more worth then much drosse: a precious stone is a very lit∣tle thing, yet it is preferred before many other stones of greater bulke: yea, a little Diamond is more worth then a rockie mountaine: so one drop of wisdome, gui∣ded by the feare of God, is more worth

then all humane learning; one sparke of spiritual, experimental, and saving know∣ledge, is worth a whole flame of secular wisdome and learning; one scruple of ho∣linesse, one drame of faith, one graine of grace, is more worth then many pounds of naturall parts.

But learning and grace do not alwayes keepe company together: yea, oh Lord how many are there that have a depth of knowledge, yet are not soule wise! that have a library of Divinity in their heads, and not so much as the least catechisme in their consciences! No rare thing for men to abound in speculation, and be bar∣ren in devotion; to have full braines, and empty hearts; clear judgement, and defiled affections; fluent tongues, but lame feet; yea, you shall heare a flood in the tongue, when you cannot see one drop in the life.

But see how justly they are served; they might bee holy, and will not; therefore though they would bee soule wise, yet they shall not; the scorner seeketh wisdome, but findeth it not, Pro. 14. 6. Let them know never so much, they are resolved to be ne∣ver the better; and they w^ch are unwilling to obey, God thinks unworthy to know.

§ 51.

NO wicked man is a wise man; for as God is the giver of wisdome,* 1.77 so hee reveales himselfe savingly to none but his children the godly.

First, God only is the giver of it. For as no man can see the Sunne, but by the light of the Sunne: so no man doth know the secrets of God, but by the revelation of God, Mat. 16. 16, 17. to know the my∣steries of the Kingdome of Heaven, wee must have hearts, eyes, and eares, sanctifi∣ed from above, Deut. 29. 2, 3, 4. Ps. 111. 10. Luk. 24. 45. Ioh. 15. 15. Rom, 8. 14. 15.

No learning, nor experience will serve to know the riches of the glory of Gods inheritance in the Saints, to know the love of Christ which passeth knowledge, Eph. 1. 17. 18. and 3. 19. for as meere sense is uncapeable of the rules of reason: so reason is no lesse uncapeable of the things that are supernaturall. Yea, the true knowledge of the nature and state of the soule, must come by his inspiration that gave the substance. As the soule is the lamp of the body, and reason of the soule, and religion of reason, and faith of

religion: so Christ is the light and life of faith.

2. God reveales himselfe savingly to none but the godly, and such as he knows will improve their knowledge to his glo∣ry: even as husbandmen will not cast their seed but into fruitfull ground, which will returne them a good harvest; the secrets of the Lord, saith David, are revealed to them that feare him, and his covenant is to give them understanding, Psa. 25. 14. these se∣crets are hid from the wicked, neither hath hee made any such covenant with them: the faithfull are like Moses, to whom God shewed himselfe, Exod. 3. like Simeon, that imbraced Christ in his armes, Lu. 2. 28 like Iohn the beloved Disciple, that leaned an his bosome, Ioh. 13. 25. like the three Disciples, that went with him up the mount to see his glory, Matth. 17. like the Apo∣stles, whose understandings he opened, Luk, 24. 45. and to whom hee expounded all things: whereas to unbelievers, he speakes all things, as it were, in Parables, Mar. 4. 34. see this in Abrahams example, shall I hide from Abraham that thing which I do? saith God, Gen. 18. 17. As if this were an offence in God, if he should tell the righ∣teous

no more then hee tells the wicked. They which love God, saith S. Iohn, know God; but they which have not this love, know not God, though they have never so much knowledge besides, 1 Iohn 4. 7.

Yea, suppose a man be not inferiour to Porcius, who never forgat any thing he had once read; to Pythagoras, who kept all things in memory that ever hee heard, or saw; to Virgil, of whom it is reported, that if all Sciences were lost, they might bee found in him: to Bishop Tunstal, whom E∣rasmus called, a world of knowledge; to A¦ristotle, who was called wisdome it self, in the abstract; to that Romane Nasica, who was called Corculum, for his pregnancy of wit; that Grecian Democritus Abderita, who was also called wisdome it selfe; that Britaine Guildas, called Guildas the sage; that Iew Aben Ezra, of whom it was said, that if knowledge had put out her candle, at his braine shee might light it a∣gaine, and that his head was a throne of wisdome; or that Israelitish Achitophel, whose words were held as Oracles; to Io∣sophus Scaliger, who was skil'd in thirty languages: yet if he want faith, holinesse, the love of God, and the Spirit of God to

be his teacher, he shall not be able, really•• and by his owne experience, to know th••, chiefe points of Christian religion; suc•• as are Faith, Repentance, Regeneration•• the love of God, the presence of the Spi•• rit, the Remission of sins, the effusion o•• grace, the possession of heavenly comforts not what the peace of conscience, and joy in the Holy Ghost is, nor what the communion of Saints means; when every one of these are easie and familiar to the meanest and simplest believer.

Now will you know the reason; the feare of the Lord, saith Salomon, is the be∣ginning of wisdome, Prov. 1. 7. as if the first lesson to be wise, were to be holy. For as the water ingendereth yce, and the yce a∣geine ingendereth water: so knowledge begets righteousnesse, and righteousnesse again begetteth knowledge. It is between science and conscience, as it is betweene the stomack and the head; for as in mans body, the raw stomack maketh a rheuma¦tick head, and the rheumaticke head ma∣keth a raw stomack: so science makes our conscience good, and conscience makes our science good. It is not so much scien∣tia capitis, as conscientia cordis that knowes

Christ and our selves; whence Salomon saith, give thine heart to wisdome, Pro. 2. 10 and let wisdome enter into thine heart, Pro∣verbs 4. 4.

Againe, if it be ask'd, why the naturall man perceiveth not the things of the Spirit of God? S. Paul answers, he cannot know them, because they are spiritually discerned, 1 Cor. 2. 14. and indeed, if they be spiritu∣ally discerned; how should they discerne them, that have not the Spirit?

Now if it be so, that men may bee ex∣quisitely wise, and incomparably learned in the worlds opinion; and yet very fools in the judgement of heaven: if not many wise men after the flesh are called, but that a great number of them go the wrong way; yea, if God turnes their wisdome into foolishnesse, that abuse their gifts; and re∣veales himselfe savingly to none, but such as feare and serve him; then is their no safety, in following their example, or in building our faiths upon their judge∣ments.

Indeed we are too prone to imitate the learned, and to thinke we go safe enough, if wee tread in their steps, although they tread awry: for say wee, they know the

will of God, what hee requires, and pra∣ctise what they thinke will bring them to happinesse, especially so much as is abso∣lutely necessary to salvation; and they do so and so, or else they speake not as they think, because they do not as they speake; for none live worse then many of them.

But should this be, should we thinke e∣ver the better of error, though a thousand of the learned should countenance and maintaine the same? no, one Micaiah, a single Prophet, speaking from the Ora∣cles of God, is more worthy of credit, then 400. Baalites, 1 Kin. 22. 6, 12, 13, 14, 17 22, 23. One Luther, a mean man, is worthy to bee believed before the Pope, and so many legions of his creatures, which were throughout Christendom; for what hee wanted in abbettors, was supplyed in the cause; yea, did not Paphnuti us, a weak scholler, shew more wisdome in defend∣ing the truth, against the whole Councell of Nice, then all those great Clarks, and learned men; to his great renowne, and their everlasting shame? Did not Pharaoh find more wisdome in Ioseph, a poore He∣brew servant, and receive more solid ad∣vice from him, wherby a famine through

out the whole world was prevented, then hee could in all the Wisemen and South∣sayers of Egypt, Gen. 41. 8. to 32? Did not Nebuchadnezzar finde more depth in Daniel, a poore captive Iew, then he could in all the wise men of Babylon, Daniel 2. and 4? yes, and the reason is, one eye having sight, is better then a thousand blind eyes; and one poore crucified thief, being converted, had a clearer eye then all the lews Rulers, Scribes, and Pharisies, who being naturall and wicked, condem∣ned and crucified JESUS CHRIST.

In the Councell of Trent there was of 270. Prelates, 187. chose out of Italy, and of the rest, the Pope (who was himselfe Moderator) and his creatures, excluded and tooke in, whom themselves would, and none else; what marvaile then if they concluded what they listed? Yea, how many Schollers in all ages of the world, have resembled Trajan, who was endued with great knowledge, and other singular vertues, but defaced them all by hating Christianity, and opposing the power of godlinesse? How many are so farre from doing good, that they doe great hurt with their gifts, and not seldom the more gifts

they have, the more harme they do? For as the best soyle, commonly yeelds the worst aire: so without grace, there is no∣thing more pestilent then a deepe wit. Wit and learning well used are like the golden earerings, and bracelets of the Is∣raelites; abused, like the same gold cast into a molten Idoll, then which nothing more abominable. No such prey for the Devill, as a good wit unsanctified: great wits oft times mislead not only the ow∣ners, but many followers besides: as how many shall once wish they had been born dullards, when they shall finde their wit and learning to have barred them out of heaven.

And let them looke to it; for as, in re∣spect of others, their offence is greater; for better many Israelites commit adul∣tery, or idolatry, then one David, or Salo∣mon. The least moate that flies in the Sun, or between our eyes and the light, seemes a greater substance then it is: and the more learned the person, the more noto∣rious the corruption: as the freshest som∣mers day will soonest taint those things which will putrifie; so in respect of them∣selves, their sinne is, and their punishment

shall bee greater: for the more glorious the Angels excellency, the more damna∣ble their apostacie. If the light become darknesse, how great is that darknesse? If Achitophel prove a villaine, how mis∣chievous is his villany. Putrified Lillies smell farre worse than weeds; if vertue turne into vice; the shame is triple. For many Iewes to deny Christ, was not so much as for one Peter. Yea, if all the Ci∣ties of the world had done filthily, it were short of this wonder, the Virgine daughter of Sion is become an harlot, Isaiah 1. 21. If Iudas become a traitor, how great is his treason? If Absalom rebell, how unnatu∣rall is his rebellion? And so much to an∣swer the plea, of learned men.

§ 52.

FOurthly, that the example of the best and holiest men,* 1.78 is no cettaine rule for us to walk by, is plain: for if euery act of the holiest persons should be our rule, we should have but crooked lives: for then because Noah was drunk; Lot committed incest; Abraham lied; David committed adultery, and murther; Peter forswore his Master▪ &c. we should do the like; which

no man with a reasonable soule can af∣firm; (though some infatuated and incor∣rigible sinners, would faine justifie their abominable wickednesse, by the falls of Gods children recorded in holy writ;) for every action that is reported, is not straight way allowed. Yea, God hath gi∣ven us rules whereby wee may examine the examples of the best Saints, and as well censure the bad, as follow the good: which made S. Augustine answer some Hereticks, who alledged for themselves, the authority of Saint Cyprian, I am not bound to S. Cyprians authority, any fur∣ther then it is Canonicall.

The just Saints are to bee followed, but onely in their justice and sanctity: we are not bound to be good mens Apes; let us follow such as excell in vertue, Psalm. 16. 3. in such vertues wherein they excell, as e∣very Saint excells in some vertue; one, excells in knowledge; another, excells him in faithfulnesse; a third, excells them both in zeale; a fourth, excells all in humility; a fifth, excells the rest in that Christian vertue, yea, Christs vertue, for∣giving of wrongs; and yet a poore man may out goe them all in an admirable

patience, 1 Corinthians 12. 31.

Now as when Paul had propounded many rare graces, hee concludes with de∣sire you earnestly the best gifts, 1 Cor. 12. 31 so take the best of every man, and therw^th make up an excellent man. As the Italians got up all the excellent pictures in the world, that out of them all they might make one masterpeece, or most excellent picture: (for the sweetnes of all the best flowers make most sweet and excellent honey) so learne of this man, zeale; of an∣other, knowledge; of another, patience; &c. follow David, where hee followed Gods heart; not where hee followed his own heart; if he turn toward lust, blood, idlenesse, let us leave him there: let us fol∣low Peters confession, not his abnegati∣on; be ye followers of me, saith S. Paul, even as I am of Christ, 1 Cor. 11. 1. We must not imitate every one, but such as Paul, Philip. 3. 17. nor Paul in every thing, but wherein he followes Christ: the great A∣postle injoyneth our imitation, but gives a limitation, doe not yee follow after me, unlesse you see the tract of Christ be∣fore me, imitemur bonos, sed in bonis, let us follow good men, but onely in what

they are good: for otherwise no motion can want a pretence, as calling for fire from heaven, to consume such as dis∣please us; Elias did so, and why not we? Offering our children in sacrifice; Iephta (did so as some thinke) and why not we? Marying of many wives, and putting a∣way such as they did not like; the Fathers did so, and why not we? Borrowing, but never paying againe; the Israelites did so by the Egyptians, and why not wee? Murthering of Princes, Ehud did so, why not we? &c.

Yea, there is nothing more perilous▪ then to draw all the actions of holy men in∣to examples. Actions are not good or e∣vill, because done by good or evill men; but because commanded or forbidden by God: now they, perhaps in many cases, may have had peculiar warrant signed from heaven, whether by instinct or spe∣ciall command, which we shall expect in vaine; therefore much caution must be u∣sed in our imitation of the best paternes, whether in respect of the persons, or things; els we shall make our selves Apes, and our acts absurdities. So that as De∣mosthenes was wisely wont to say, in civill

matters, wee live and rule by lawes, not by examples: so say I in divine, precepts must be our guides, and not patterns, ex∣cept the patterne of our Saviour Christ.

And to imitate him is the marrow of all Religion, and the true worship of God; for then are our actions and intentions warrantable, and praiseworthy, when they accord with his, (and what Painter would not rather make his picture by the living face, then by any other picture) wheras to square our lives by other mens lives, without respect to his, is to set our Clocks by others Clocks, without look∣ing to the Sun, which is the readiest way to have them go wrong; for many times, hee that is most unfit to observe man, is the most fit to serve God. The Sybarites desirous to know from Apollo, how long their prosperity should last; were answe∣red, that so soone as they began to prefer men before God, their state should bee destroyed: and the same vve may apply to our selves.

Wherefore let us honour good exam∣ples, but live by good precepts; and for such as are contrary minded, let them knovv, that that gold vvhich dreads the

touchstone, is but counterfeit; that fellon who doth refuse his tryall, and labours to suppresse the evidence which is brought against him, doth but confesse himselfe guilty.

§ 53.

FIfthly,* 1.79 that reason, together with good intentions, is no certain rule for us to walke by, is easily proved: for first, reason, as now it is clouded with the mists of originall corruption; is but a blind guide; for besides that faith is above rea∣son, there is no one reason but hath another contrary unto it, saith the wisest of Philo∣sophers. Solon being importuned, not to shed teares for the death of his sonne, for that they were vaine and bootelesse; an∣swered, for that very reason I may the more justly shed them, even because they are bootelesse and vaine. Socrates his wife exasperated her griefe by this circum∣stance; good Lord, quoth shee, how un∣justly doe these bad Judges put men to death? what replyed Socrates, wouldest thou rather they should deserve death? If my inferiour, of whom I have deser∣ved well, should strike mee a box on the

eare; one reason would step in, and bid me give him another, least he be thought the better man; a second, would crosse that, and say, set not your wit to his, e∣steeme it all one as if an Asse had kick't you; a third would reply, if you put up this, your patience, like a pully, will draw on more such injuries; a fourth, noe, the best remedy in a causelesse injury is con∣tempt, for this puts ill will out of counte∣nance, and blunts the point of an enemies malice; a fifth, doe, or you will be estee∣med a coward; a sixth, doe not, for it is greater fortitude to overcome your owne passions, then to vanquish a City; a seventh, doe, or it will be a discredit unto you; an eighth, noe, it is the glory of a man to passe by an offence; a ninth, thou may'st doe it by the rules of justice; a tenth, but thou may'st not by the rules of charity; an eleventh, doe, or many will laugh at thee; a twelfth, doe it not, and wise men will commend thee; a thirteenth, doe, for it was in the sight of many; a foureteenth, doe it not, for then you'le be seene by ten times as many; a fifteenth, then take the law of him; a six∣teenth, doe not, for such a remedy is

worse then the disease; a seventeenth, doe, for thou hast not deserved this from him; an eighteenth, doe not, for thou hast deserved more from others, especi∣ally from God, who, it may be, appoin∣ted him to doe this; a nineteenth, why then be angry with him for his ill condi∣tion; a twentyeth, no, rather rejoyce, be∣cause thou art of a better condition; a twentie one, but forgive him not, be∣cause hee is unworthy to be forgiven; a twenty two, yes doe, for though he is un∣worthy to be forgiven, yet Christ is worthy to be obeyed, vvho hath com∣manded thee to forgive him; a tvventy three, at least let it grieve you, to bee so ill requited; a tvventy foure, no, let it not grieve you, for vvhy should you vex your selfe because he hath vexed you? And so in many the like, one reason cros∣sing another; vvhich shevves, that Reason yeeldeth appearance to divers effects, it is a Pitcher vvith tvvo eares, vvhich a man may take hold on, either by the right or left hand.

I deny not but Reason to Religion, is as the Apocripha, to the Bible: which if good, may be bound up, and read with it; but

must be rejected, when in crosses the text Canonicall, as in many cases it will. For although Reafon was so cleare in Adam before the fall, that he could see good from evill perfectly; yet since it hath caught a fall, as Mephibosheth did, and so halteth, that it is not wholly to be relied upon; how be it, because it is of the blood Royall, it is worthy to be made off; but not worthy to sit in the throne of judgment, which belongs onely to Christ our David, whose word is trueth it selfe. But to goe on.

There is no man commits so foule a fact, though shallow brain'd in other things, but hee hath plausible Reasons to make it good, as Absolom, for lying with his fathers concubines, in the sight of all the people, having helpe from Achito∣phel 2 Sam. 16. 21. and Haman, in pro∣curing that bloody decree against all the Iewes; for hee makes many glorious pre∣tences, Ester. 3. 8. 9.

Neither was ever any vertue performed so splendent and glorious, but there hath beene R••ason brought to prove it faulty, at least, in appearance; witnesse our Sa∣viours casting out Devills, which the

Scribes and Pharisees gave out, was done through Beelzebub, Mat. 12. 24. yea, hee was made, by them, the greatest of∣fendor, that offended not once in all his life.

Secondly,* 1.80 neither will good and holy Intentions warrant what wee doe, unlesse they are backed with a Precept. A good meaning, can no way justifie an evillact; for then any action, be it never so wicked, might be made good. The very Gun-powder Traytors made conscience of their doings, meant well, and hoped it would make much for Gods glory, and the Churches good, if their purpose had taken effect. So Nadab and Abihu, when they offered strange fire, meant well, no question, and had some good and holy in∣tention in it; yet they were burnt with fire from Heaven for their labour; be∣cause God had flatly forbidden it, Levit. 10. 1, 2. As for Vzza, when the Arke of God was shaken in the Cart, there is no question to be made, but he had a solid reason to yeeld, why he held it from fal∣ling, and that his intent was good, none will question; yet because he did it with∣out warrant from the Word, the Lords

wrath was kindled against him, and hee was smitten dead 1 Chro. 13. 19. 10. Peters intents were very good, and I could fur∣nish him with reasons, for his perswading of Christ from his passion, yet neverthe∣lesse he had this answer, get thee behinde mee Sathan, Math. 16. 22. 23. never any man meant better then Gideon in his rich Ephod; yet this very act set all Israell on whooring, Iudg. 8. 24. to 28.

When the wit of man will be pleasing God with better devices then his owne, it turnes to madnesse, and ends in mis∣chiefe, as our Papists will one day finde, to whom superstition dictates, that it is plea∣sing to God, to Deifie the Blessed Mother of our Lord, to helpe their devotions with a crucifix, Images, &c. in great humili∣ty to make the favourites of Heaven, their mediators; and those Judges, Jurors, and Arbitrators, who take it for a pious and charitable worke to esteeme a poore man in his cause, when God hath char∣ged them expressely, Thou shalt not favour the person of the poore, nor honour the person of the mighty, but thou shalt judge thy neighbour justly, Levit, 19. 15. Exod. 23. 3.

Yea, suppose wee doe that which God commands in substance; yet if wee faile in the intention and end, namely, in ayming at the glory of God, and the good of our neighbour; if wee doe it for any private respects, and not in obedi∣ence to the commandement; God re∣jects it and reckons it no better then sin and iniquity; for many shall say unto Christ at the day of judgement, Lord, Lord wee have prophesied in thy name, and in thy name cast out Devills, (then which no worke can be greater) and in thy name done many wonderfull workes, yet Christ shall answere them, I never knew you, depart from mee yee that worke iniquitie, Math. 7. 22. 23. Many yeares did Saul raigne over Israel; yet God computers him but two yeares a King, 1 Sam. 13. 1. That is not accounted of God to be done, which is not well done, both in substance and circumstance.

And as in committing that which is forbidden, so in omitting that which is commanded, it is no lesse dangerous, how good soever our meanings bee. Saul in a good intent shewed mercy, in saving Agag the King of Amaleck; yet because hee

did not therein obey the voice of the Lord, it was no better then Witchcraft, for which he was rejected of God, and his Kingdome taken away, 1 Sam. 15. 23. And how much better is the pardoning of a murtherer; when the Lord hath said, who so sheddeth mans blood, by man shall his blood bee shed, Genesis 9. 6. I per∣swade my selfe, hee who refused to smite the Prophet, and fetch blood of him upon his owne intreaty, thought hee did wonderous well, if not merit, in de∣nying his request; but what was the issue? because thou hast not obeyed the voice of the Lord, saith the Prophet to him, be∣hold, as soone as thou art departed from mee, a Lyon shall slay thee, and so it fell out, 1 Kings, 20. 35. 36. Not to smite a Prophet, when God commands, is no lesse sinne, then to smite a Prophet, when God for∣bids: when hee commands, even very cruelty is obedience; as Abraham's kil∣ling of his onely Son, had bene the most heroicall and religious act, th••t ever wee read of. Why was Sacrifice it selfe good, but because it was commanded? What difference was there betweene slaughter and Sacrifice, but obedience? The vio∣lation

of the least charge of a God, is mor∣tall: no pretences can warrant the trans∣gression of a divine command; which made Nehemiah (and should have done that man of God also, 1 King. 13.) not onely distrust a Prophet, but reject his counsell with scorne, that perswaded him to the violation of a law, Nehemiah, 6. 10. 11. 12. One prohibition is enough for a good man; God as he is one, so doth he perfectly agree with himselfe; if any private spirit crosse a written word, let him be accursed.

Wherefore have a better warrant for the practise, then either Reason, or good intentions, or thou maist goe to Hell not∣withstanding; for there is nothing more dangerous, then to mint Gods services in our owne braines.

§ 54.

BUt thou wilt say;* 1.81 if neither custome of the greatest number, nor of the greatest men, nor of the greatest Schollers, nor of the best men, though thou hast Reason for thy doing it, and good Intentions in the doing of it, is a sufficient warrant for thy acti∣ons; but that all these be crooked and

deceitfull guides; then what may bee a safe guide, and a sure and infallible rule in all cases, to steere by, and square the course of thy life?

Answ. As a rule directeth the Artifi∣cer in his worke, and keepeth him from erring: so doth Gods word direct the Re∣ligious in their lives, and keepe them from erring.

The right way is the signified Will of God; and whatsoever swarves from, or is repugnant to the right, is wrong and crooked: Law and Precept is a streight line, to shew us whether we doe misbe∣leeve, or mislive: we have a most sure Word of the Prophets and Apostles, sayes Peter, 2 Peter, 1. 19. a sure foundation, saith St. Paul, 1 Cor. 3. 11. Eph. 2. 20. and as many as walke according to this rule, peace shall bee upon them, and the Israell of God, Gal. 6. 16. search the Scriptures, saith our Saviour, for in them ye thinke to have eternall life, and they are they which testifie of me, Iohn, 5. 39.

All Beleevers are tied to the Scrip∣tures; as the Iewes, are tyed to their Ca∣bala; the Turkes, to their Alcaron; Lo∣gicians to the Axioms of their Aristotle;

Physitians to the Aphorismes of their Hip∣pocrates and Galen; Geometricians to the compasses of Euclid; Rhetoricians, to the Precepts of Tully; Lawyers, to the Maxims of their Iustinian; and Gram∣marians, to the rules of their Priscian; and it hath ever beene the care of Christi∣ans, to sticke close to the written Word, having alwayes, and in all cases, an eye thereunto: even as the Load-stone (what way soever the wind bloweth) turnes alwayes to the North Pole; it is as a Load Star, to guide the ships of their soules and bodies, in the right way to Heaven.

And without this written Word▪ a man in the world, is as a ship on the Sea without a guide. The holy Scriptures are a store house of all good instructions; it is the Christians Armory, wherein are many Sheilds, to defend our selves; and many Swords, to offend our Enemies; yea, each precept, as a Sword, will both defend and slay. It is like the Tower of David build for defence, a thousand shields hang therein, and all the Targets of the strong men, Cant. 4. 4. it is a cleare glasse, wherein wee may see our beauty,

and deformity, yea, the least spots of e∣vill, and be directed to wipe them out. It is a light, saith Theophilus, which dis∣covereth unto us all the slights and snares of our spirituall adversaries; yea, no∣thing can deceive them (saith he) that reade the Scriptures: Thy word, saith David, is a lanthorne to my feete, and a light unto my pathes, Psal. 119. 105. this Ari∣adnes clew of thred, guides the beleever through the worlds maze of temptations, unto the glorious liberty of the Sonnes of God. It is an Apothecaries shop, saith St. Basil, full of all soveraigne Medicines, wherein every man may have cure for his disease; and there is no part, or pas∣sion of our Soules, saith St. Chrysostome, but needeth physicke and cure from the holy Scriptures. In fine, it is their coun∣seller, it is their wisdome, it is their strength, it is their food, it is their Phy∣sicke, it is their wealth, it is their joy, it is their life, it is their all in all; if they have this, they want nothing; if they want this, they have nothing.

But see one of these particulars illu∣strated, (for I will not spin out each of these Metaphors into a long continued Alle∣gory)

Suppose any little David, a child of God, be set upon by the greatest spiritu∣all Goliah that ever was, namely, the World, or the Flesh, or the Devill him∣selfe; let him but chose out of this brook, the Scripture, a few stones, precepts, threats, promises, keepe them in the Scrippe, of his memory, hurle them with the Arme of a strong faith, from the string of his tongue, as occasion ser∣veth, at the combatant, with the level of Christian prudence, even the stoutest of them shall be compelled to leave the field and give up his weapons. As for exam∣ple, if thou be tempted to pride, answer; it's written, that God resisteth the proud, and giveth grace to the humble, Iames, 4. 6. That all proud persons are under the Devills regiment, his subjects, and vassalls, Iob. 41. 25. If to cruelty; that they shall have judgment mercilesse, which shew not mercy, Iames, 2. 13. If to contemne re∣proofe, or hate thy reprover; that hee which hardeneth his necke when he is re∣proved shall suddenly be destroyed, and can∣not be cured, Pro, 29. 1. If to sweare; that ••athes ca••se the land to mourne, Hosea, 4. 2. 3. And that the curse of God shall never

depart from the house of the swearer, untill it be consumed, Zach. 5. 3. 4. If to cove∣tousnesse; that the love of money causeth many to fall into divers temptations, and snares, and many foolish and noysome lusts which drowne men in perdition and destru∣ction, 1 Tim. 6. 9. 10. If to Hypocrisie; that it is the sin, against which our Savi∣our pronounced seven woes in one Chap∣ter, and adjudge to the lowest place in Hell, Math. 23. If to despaire, through the consideration of thy manifold sinnes and infirmities; that Christ came not to call the righteous, but weary and heavie la∣den sinners to repentance, Math. 9. 13. and 11. 28. that he who strives most, and not hee who sinnes least, shall be best accepted with God. If to lust; that the Law ordaine death for the Adulterer, Levit. 20. 10. and the Gospell excludes the fornicator out of Heaven, 1 Cor 6. 9. 10. If to drunkennesse, that Hell enlar∣geth it selfe for drunkards, and openeth her mouth without measure, that all they may descend into it, Isaiah. 5. 14.

And so in every other case which can be named, as well as in this of tempta∣tion, have but recourse to the written

Word, this, as an Oracle from Heaven shall give thee plenary satisfaction, and by this meanes, viz. by applying with our Saviour, it is written, it is written, Math. 4. thou shalt so silence and overcome the spirit of untrueth, that though he solicite thee by the World, or the Flesh, or by a Prophet, or an Angell from Heaven, hee shall not be strong enough to divert thee from the good thou intendest: yea, let fire and faggot doe their worst, as once in Queene Maries time, yet nothing shall be able to separate thee from the love of God which is in Christ Iesus, Rom. 8. 35. to 39.

And thus wee see, the Word of God to the faithfull is an Armory, out of which they may furnish themselves with all kind of munition; a Magazine, out of which they may be furnished with all manner of needfull provision: whereas on the contrary, he, which lives, without making this his rule; he, who sets not the Diall or Clocke of his life by this Sunne; hee who directeth not his course in walking by this North-Pole, or load∣starre, but by the wavering, uncertaine, & moovable stars of custome, Example, Reason, or good intentions, sayles, with∣out

a compasse, and may looke every mi∣nute to be swallowed up in the Ocean of sin and judgement.

God hath made a promise to us, to keep us in all our wayes, Psalm. 91. 11. but not out of them: we are in our wayes so long as we have a command, or warrant out of the word for what we doe: to be kept by God, is so to have him watch over us by his fatherly providence and protection, that nothing shall befall us, but what is good for us: and to have a continuall guard of Angles, to protect and keepe us from every approaching evill, Psalme 91. 10, 11, 12. How safe then and happy is the man, that is resolved to doe nothing without God; who commands all crea∣tures, both in Heaven, Earth, and Hell, and they obey him? the consideration of which made Luther so couragious, that (being perswaded by his friends to ab∣sent himselse from the Diet at Wormes) hee made answer, though all the tyles of the houses were so many Divells, yet would I goe thether: he knew he should have more, and mightier with him, then against him, being in his way, that is, hav∣ing a warrant out of the Word for what

hee went about. Neither could he want examples to encourage him herein; wee see David, being in his way, it was not the Lion, nor the Beare, nor that great Goliah, nor Saul himself, though he darts a speare twise at him, sends to seek him through∣out all the thousands of Iudah, and layes so many plots to take away his life, could doe him any harme. Elisha, being in his way, rather then the Assyrians mighty Host shall hurt him, the mountaine shall bee full of Horses and Chariots of fire to reskew him, 2 King. 6. 17. neither shall A∣hab, or Iesabel hurt Eliah, though they threaten much, and do their worst, I Kin. 19. 2. Let Daniel and the three children be in their way, do nothing either for through feare or flattery, but what they have war∣rant for out of Gods Word; and then throw the one into the Lions den, and the other into the fiery furnace, Gods providence shall so keepe them, that not a haire of their heads shall perish, Dan. 3. 27. and 6. 22.

Let the same consideration prevaile with us. Have wee a warrant out of the word? are wee in the path of Gods pro∣tection? in the way wherein the Angels

guard and watch? Let us go on valiantly, and not feare what men or divels can doe unto us. When Ioseph had a command from God, to goe out of Egypt into the Land of Israel, after Archelaus succeeded his father Herod, he was sore affraid, and (as it seemeth) loath to go; yet considering that God had commanded him, he dispu∣teth no longer with flesh and blood, but goeth his way, Mat. 2. 22. It is too much tendernesse to respect the scoffes, and censures and threats of others, when wee have a direct word from God: the feare∣full sluggard will cry, a Lion in the way, Pro. 26. 13. yea, but the Scriptures cry, an An∣gell, yea, many Angels to stop the Lions mouth: the Lion is in those by-wayes, in which the Prophet walked, 1 Kin. 13. 24.

On the other side: if God take no charge of us, but when wee are in our wayes, yea, in his, by having a warrant out of the Word; how are they in their wayes, who spend their whole time in drinking, swearing, whoring? &c. who persecute the godly, for keeping close to this Word? If that be Gods way, where did he chalk it out, where, or in what part of his Word hast thou a warrant to doe

these things, or to hate, persecute, revile, slander, reproach, contemne, deride, or censure men for being holier and more temperate then thy selse? If thou want his word, looke not for his protection: and miserable is that man, who in dange∣rous actions is left to his owne keeping; it fares with him, touching his spirituall adversaries, as with the Deere that leapes over the Park pale, and straggles abroad, which a hundred to one doth cost her her life: or as it did vvith Shemei, vvhen hee past his bounds set him by the King, vvho lost his life for his labour, 1 King. 2. 42. 43. 46. As for example, Pharaoh and his Host were out of their way, when they pursued the children of Israel going out of Egypt; but now sped they? the Sea devided to let the Israelites pass, but fwal∣lowed them up quicke, Exod. 14. 28. Ba∣alam, was out of his way, when hee rode to Balack, with an intent to curse Israell, when God had forbidden him so to doe; but the Angel of the Lord met him with a naked sword, and had slaine him, if the Asse had not turned away, Numb. 22. 33. Sampson was out of his way, when hee went in to the harlot Dalilah, or els God

had not departed from him, neither could the Philistims have bound him, Iudg. 16 20. 21. Ionas was out of his way, when he was sayling to Tarshis, God having sent him to Ninive; but how sped hee•• the windes and waves, stormes and tempests conspired together to crosse him, and would not be pacified, untill hee was cast into the Sea, Ionas 1. 12, 15. And thus Caine, when he went out into the field to slay his brother Abel, Gen. 4. 8. to 15. Corah, Dathan, and Ahiram, with those two hundred and fifty Captaines, when they gathered themselves together a∣gainst Moses and Aaron, Num. 16. 32. Ha∣man when he went out unto the King, to procure that bloody decree against the Iewes, Ester 3. 9. Absalom, when hee rose up against his Father to usurpe the King∣dome, 2 Sam. 15. The 42. children when they followed the Prophet, calling him bald-head, 2 Kin. 2. 23. 24. The seduced Prophet, when he went beyond his com∣mission set him by God, 1 King. 13. The two Captaines, and their fifties, when they went to apprehend Eliah, 2 King 1. 10. 12. Iudas when he went unto the high Priests to sell his Master, and backe with

the Officers to betray him with a kisse, Marke 14. and lastly, Paul before his con∣version, when hee went with authority from the high Priests to persecute the Christians at Damascus, Acts 9. 1. 2. they were all out of their way: but how did they speed? I need not tell you vvhat fearefull revenges and sudden destructi∣on they met vvithall in their journeys; onely the last vvas crost vvith a blessing, and instead of judgement, received mer∣cy; though thou canst no more presume to fare as hee did, then I can presume to live, and have the same strength forty yeares hence, that I have at this present, because it hapned to be so vvith Caleb, Io∣shua 14. 11.

§ 55.

WHerefore looke to it in time,* 1.82 and if thou meanest not to meet vvith destruction by the vvay, keepe out of the vvorlds road: you see this your reason is saplesse, and vvants vveight to bee recei∣ved; yea, vvee may say of this common objection, as Ierom said of the Pelagian Heresies, even a repetition of it, is a suffi∣cient refutation of it; neither needs it any

other confutation, but derision and a meer hissing at. You see that al vvho follovv ex∣ample, vvhether of the greatest number, or the greatest men, or the greatest Schollers, or the best men, or reason, or good intentions, are miserably deluded; and that things ought to bee judged by Law, and not by examples; that Gods pre∣cepts, must be our only presidents; and that this onely evidences a good conscience, vvhen the maine vveight vvhich sets the vvheeles on vvorke, it the conscience of Gods Commandement.

As for thy translating and laying the fault of thy drinking upon others, that is but a meere pretence; it faring vvith thee, as it did vvith Harpaste a blind vvoman in Seneca's family, vvho mindles of her ovvn infirmity, complained that the house vvas darke vvherein she vvas; or as it did vvho another, spoken of by the same Se∣neca; vvho having a thorne in his foot; im∣puted the cause of his limping to the roughnesse of the vvay; for if thine ovvn heart vvere not vile and vvicked, custome and evill example could no more svvay thee, then it doth some other men, vvho shine as lights in the midst of this croo∣ked

generation; yea, thou vvouldest ther∣fore redeeme the time, because the dayes are evill, Ephes. 5. 16.

Alasse! no man that hath grace in his heart, vvill make the badnes of the times a cloak to excuse his conformity in drin∣king and vvasting of his precious hovvres vvickedly; but rather a spur to incite him, to be so much the more carefull not to be svvayed with the common streame.

Happy is that man, who makes ano∣thers vices steps to climbe to heaven by; and so doth every wise and good man. E∣ven the mud of the world, by the indu∣strious Hollander, is turned to an usefull fuell: and the Mariner that hath Sea-roome, can make any winde serve to set him forward in his wished voyage. And good reason have they to make this use of the corruption of the times; for if the aire be generally infectious, had wee not need bee so much the more strict in our diet and carefull in the use of whole∣some preservatives?

Generallity of assent is no warrant for any act: we that are Christians must not live by prophane examples, but by Gods holy precepts. Indeed, common

errors carry away many, who inquire not into the reason of ought, but the pra∣ctice; and judge of truth, not by weight, or value of voices, but by the number. But what sayes the Proverbe, of bad cu∣stomes, bad opinions, and bad servants, They are better to hang then to keepe.

I confesse, where the Law written doth faile, we ought to observe what is approved by manners and custome: but though, in this case, custome be of great authority, yet it never brings prejudice to a manifest verity: and there are other ca∣ses, wherein singularity is not lawfull on∣ly, but laudable; when vice groweth in∣to fashion, singularity is a vertue; when sanctity is counted singularity, happy is he that goeth alone, and resolves to be an Example to others; and when either e∣vill is to be done, or good to be neglected, how much better is it to goe the right way alone, then to erre with company? Yea, most happy is he that can stand up∣right, when the world declines, and can endeavour to repaire the common ruine with a constancy in goodnesse; that can resolve with Ioshuah, what ever the world doth, yet I, and my house will serve the Lord, Iosh. 24. 15.

It was Noah's happinesse in the old world, that he followed not the worlds fashions; he beleeved alone, when all the world contested against him; and he was saved alone, when all the world peri∣shed without him. It was Lot's happinesse that he followed not the fashions of So∣dom. It was Abraham's happinesse, that he did not like the Chaldeans. Daniel's happinesse, that he did not like the Babylo∣nians. It was good for Iob, that he was singular in the land of Vzz: good for To∣bias that he was singular in Ninive: good for Annanias, that he was singular in Damasco: good for Nicho••emus, that he was singular among the Rulers, as now they all finde to their great comfort, and exceeding great reward.

Yea, it was happy for Ruben, that he was opposite to all his brethren: happy for Caleb and Ioshua, that they were op∣posite to the rest of the spyes: happy for the Iewes, that their customes were divers and contrary to all other people, though Haman was pleased to make it their great and heynous crime, Ester. 3. 8. happy for Luther, that he was opposite to the rest of his country.

And no lesse happy shall wee bee, if, with the Deere, we can feed against the winde of popular applause; if, with the Sturgion and Crab-fish, we can swimme against the streame of custome and ex∣ample; if, with Atticus, we can cleave to the right, though losing side; or if we doe not, we shall misse of the narrow way, and consequently faile of entring in at the straite Gate; for the greatest part shuts out God upon earth, and is exclu∣ded from God elsewhere, Math. 7. 13, 14.

But the graciously prudent, will (in things not indifferent) rather doe well a∣lone, then let it alone, and thinke it no disparagement to be singular among the vicious: yea, they know, if the cause be good, the more stiffe and constant the mind is, so much the better. If Jesus Christ, and his twelve Apostles be of their side; they care not, though Herod and Pontius Pilate, and all the Rulers, and the whole nation of the Iewes, together with a world of the Roman faction be against them.

And indeed, if thou wert not a foole, thou wouldest thinke it better to be in the

small number of Christs little flocke, which are to be saved, then in the nume∣rous heards of those Goates, which are destinated to destruction. And so your excuses are taken away, and all proved vaine coverings, even no better then Fig∣leaves, which though they may seems to cover thy nakednesse from such as thy selfe, yet they will stand thee in no steede another day.

Wherfore drink not without thirst here, that you may not thirst without drink her∣after. Lu. 16. 24. 25. Play not the foole, as Lysimachus did, who being in battell a∣gainst the Scythians, for the satisfying of his appetite onely, and to procure a little drinke to quench his thirst, gave himselfe over into his enemies hands; and when he had drunke his fill, and was haled and leading away captive into perpetuall mi∣sery, while he saw his countrimen returne home with joy, began to acknowledge his folly, in these words, O, said he, for how little pleasure, what great liberty, what sweet felicity have I lost and for∣gone? Yea, turne your laughter into sor∣row, your feasting into fasting; be re∣venged of your selves, of your lusts, and

meete your God, and make your peace while now we call, and you heare; yea, the Lord of his mercy awaken men out of the dead sleepe of this sinne, that so seeing their danger, they may be brought to confesse and forsake it, that so they may be saved, Pro. 28. 13.

§ 56.

BUt what doe I admonishing,* 1.83 or speaking sence to a drunkard? this is to make him turne the deafe eare; and a stone is as capable of good counsell, as hee: besides, they have no faith in the Scriptures, they will not beleeve what is written, therefore they shall feele what is written.* 1.84 In the meane time it were very fit, if it pleased Authority, they were debarred both of the blood of the Grape, and the spirit of Barley; a just punishment, for consuming the countries fat: for even cleere rocke water were good enough for such Gormundizers, except we had the water of Cl••torius, a Well in the midst of Arcadia, which cau∣seth the drinker of it to loath wine for e∣ver after.

I doe not wish them stoned to death,

as God commanded such ryoters and drunkards to be under the Law: Deut. 21. 20. 21. nor banished the land, as the Romans did all vicious and voluptuous persons, that the rest might not be en∣dangered; and Lycurgus all inventers of new fashions (least these things should ef∣feminate all their young men) for then I thinke the land would be much un∣peopled.

Indeed, I could wish there were Pest∣houses provided for them in all places, as there are for infected persons; or that they were put by themselves in some Ci∣ty, (if any were big enough to receive them all) as Philip King of Macedon built a city of purpose, and peopled it with the most wicked, gracelesse, and irregular persons of all his subjects; and having so done, called it Poneropolis, that is, the City of wicked persons. And certaine∣ly, if it were considered how many Bro∣kers of villany, which live onely upon the spoyles of young hopes, every popu∣lous place affords, whose very acquain∣tance is destruction, the like meanes of prevention would be thought profitable for our times.

Yea, this were marvelously expedi∣ent, considering the little good they doe (being as so many loose teeth, in the Mandible of the Common-wealth, which were better out, then in) and the great hurt by their ill examples, by devouring the good creatures of God, which they never sweat for, by disturbing the peace of the Church and Common-wealth, by pulling downe heauy judgments upon the land; and considering how small hope there is of their amendment, if any at all.

§ 57.

IT may be you have not noted it; but it is a very difficult and hard thing,* 1.85 to name one habituated, infatuated, in∣corrigible, cauterised Drunkard, that ever was reclamed with age. What said an experienced Gentleman, being informed that his Sonne was given to gaming, whores, prodigality, &c? There is yet hope; age, experience, and want of meanes will cure all these; but when, in the last place, it was added, that he was poysoned with drunkennesse; then hee absolutely▪ gave him for lost and dead,

his case for desperately forlorne, and so disinherited him; because this sinne, hee knew, increased with age, and would not part till death.

A Gamester will hold out, so long as his purse lasts: an Adulterer, so long as his loynes last; but a drunkard, so long as his lungs and life lasts. What is noted by Philosophers of every motion, namely, that it is swiftest toward the Center; may fitly bee applyed to every drunkard, and covetous wretch; for as good men grow better and better, so these grow worse and worse, Ier. 9. 3. 2 T••m. 3. 13. they grow in sinne, as worldlings grow in riches and honours. O that we could grow so fast in grace.

Yea, suppose the drunkard hath every day purposes to forsake his sinne; as I have knowne some purpose and strive against this sinne, yea so detest and bewaile it in himselfe, and whomsoever, that it hath been an Hazael in his eyes, and thereupon indent with himselfe and his friends, for the relinquishing of it; and yet if he meete with a companion that holds but up his finger, he followes him, as a foole to the stockes, and as an Oxe to the slaughter-house,

having no power to withstand the temptation, but in hee goes with him to the tipling house, and there hee continues as one bewitched or conjured with a spell, out of which he returnes not, till he hath emptied his purse of money, his head of reason, and his heart of al his for∣mer seeming grace: so that in purposing he doth but imitate S. George, who is al∣wayes on horseback, but never rides; or the Ostrich, that hath winges, but cannot fly: he may make a shew of turning, as the doore upon the hinges, but never moves a foot from the post of his olds custom and evill society, unto which hee is fast revi∣ted; and so mends as sower Ale doth in Summer; or like a dead hedge, which the longer it stands, is the rottener.

O this is a difficult divel to be cast out; for when a man is once possest with this evill spirit, a drunken divell, it is a miracle if ever hee become his owne man after. This sinne is like a desperate plague, that knows no cure; it may be called the Kings evill of the soule, (as Chrysostome calls the envie of wicked men against the godly) for it cannot bee cured with the Balme of Gilead, nor by any Phisitian

there, untill God himselfe sayes to the heart, awake thou that sleepest, and stand up from the dead: for by a long, and despe∣rate custome, they turne delight and in∣firmity into necessity, and bring upon themselves such an insatiable thirst, that they will as willingly leave to live, as leave their excessive drinking. As it fares with some sicke Patients, touching their bodies; who think as good be buried, as so much debarred of their appetites: so fares it with these, touching their soules; for use what meanes you will to reclame them, they will reject it.

What saith S. Basil, shall we speake to drunkards, wee had as good round a dead man in the eare? yea, certainly, saith ano∣ther, he is drunk himselfe, that prophanes reason so, as to urge it to a drunken man; in regard whereof, S. Augustine com∣pares drunkennesse to the pit of hell, into which when a man is once fallen, there is no redemption. Whoring is a deep ditch, yet some few shall a man see returne to lay hold on the wayes of life; one of a thousand; but scarce one drunkard of ten thousand.

Indeed, S. Ambrose mentions one; and

another, by a moderne Divine of ours, is confest; and but one a peece, of all that e∣ver they knew, or heard of. I speake of drunkards, not of one drunken (such who rarely, and casually have, Noah like, beene surprised, and overtaken at unawares) but if once a custome, ever a necessity. Drun∣kennesse beastiates the heart, and spoiles the braine, overthrowes the faculties and organs of repentance, and resolution.

It is a sinne of that nature, that it har∣dens and makes up the heart against all re∣pentings. Yea the Holy Ghost, by the Prophet Hosea tells us, that it takes away the heart, Hosea 4. 11. And we find it too true, for commonly it is accompanied w••th finall impenitence, which is the grea∣test evill that is incident to man in this life, in that it is a certaine forerunner of e∣ternall condemnation: yea, it is much to bee feared,* 1.86 that the Lord hath done by them, as by Ieremiah hee threatneth the Babylonians, even given them over to a per∣petuall drunkennesse, Ier. 51. 39.

And is it not most just with God; that hee who will put out his naturall light, should have his spirituall extinguished? he that will deprive himselfe of reason,

should loose also the guide and pylot of reason, Gods Spirit and Grace? he that will wittingly, and willingly, make him∣selfe an habitation of uncleane spirits, should not dispossesse them at his owne pleasure? that their deaths should bee an∣swerable to their lives? as commonly such as a mans delights and cares are in health, such are both his thoughts and spee∣ches on his death-bed. Some that have beene used to swearing, have dyed with oathes and curses in their mouthes. Some persecutors have dyed raging, blasphe∣ming, and despiting the Spirit of grace. Some Usurers have died, while in their conceit, they were telling their money, and casting it up after ten in the hundred. Yea, one being used to play at Tables all his life, with great delight, cried out upon his death-bed, size-ace, cater-trey. &c.

I deny not, but God may raise a Laza∣rus of this kind, though he bee dead in ex∣cesse, dead in sense; yea though he be bu∣ried, and stinkes againe; thorow long cu∣stome in filthines, and breath into his no∣sthrils againe the breath of life, whereby he may become a living soule; but rarely is it seene that he doth so.

§ 58.

NEither speak I of what God can do, for with him all things are possible;* 1.87 but with men, with drunkards, it is in a manner impossible: for surely if there were the least possibility of their leaving it, if they were not altogether hardened, past feeling, and past grace, then would they now abstaine, whilst the plague is hot amongst us. But alasse! even at this present, when many lawfull and indif∣ferent actions are unexpedient, these warped, wicked, wretched men, nei∣ther feare, nor cease to roare, drinke, drab, sweare, &c. so difficult is the work: like Iairus Minstrels, they cannot forbeare to play and revell, even in the time, and place of mourning; Dives-like, they must have exquisite musick, merry com∣pany, dainty fare, &c. every day; so little are they mooved with Gods displeasure, and this grievous judgement.

Yea, notwithstanding it is for their sakes that judgements are upon us, and that their crying sinnes have pierced the heavens, and brought downe the Plague upon thousands, as when Achan sinned, Is∣rael

was beaten; neither did the wicked∣nesse of Peor stretch so far as the Plague; yea, the Adultery of those few Gibeo••ites to the Levites wife, was the occasion of six and twenty thousand mens deaths, be∣sides all their wives and children, toge∣ther with forty thousand and odd of the Israelites, Iudg. 20. when the death of those few malefactors would have saved all theirs, and put away evill from Israel, vers. 13. yea, if the Campe of Israel suffe∣red so much for one Achan's fault; what may wee expect, that have such a multi∣tude of Achans amongst us?

Notwithstanding, I say it is for their sakes that judgements are upon us; yet they, of al men are least sensible of them; as it fared with Ionas, who for all that grievous tempest was for his sake, yet Io∣nas alone was fast asleep; and the Disci∣ples, in another case; as wherefore was that unspeakable agony of Christ, but for the sinnes of his Disciples, and chosen? and yet even then the Disciples were a∣sleepe.

But why doe I make the comparison, when betweene them there is no compa∣rison? for the fire of Gods wrath being

kindled amongst us for their sakes, they doe but warme themselves at the flame, sining so much the more freely and mer∣rily, even drinking in iniquity, as the fish drinketh in water; and living, as if they were neither beholding to God, nor af∣fraid of him, both out of his debt and danger: yea: as if the Plague were not on∣ly welcome unto them, but they would fall to courting of their owne destructi∣on, as if, with Calanus, they hated to dye a naturall death.

The pleasure of the world is like that Colchian hony, whereof Zenophon's Soul∣diers no sooner tasted, then they were miserably distempered; those that tooke little, were drunk; those that took more, were mad; those that tooke most, were dead: so most men are either intoxicated, or infatuated, or killed out right with this deceitfull world, that they are not sensi∣ble of their feares or dangers. It is like a kind of melancholy, called Chorus Sancti Viti, which who so hath it, can doe no∣thing but laugh and dance, untill they be dead, or cured; as it made Argos in the Poet, and another, mentioned by Aristo∣tle, sit all day laughing and clapping their

hands, as if they had beene upon a stage at a Theater.

Wickednesse makes guilty men feare, where is no cause; these have cause e∣nough, but no grace to feare: they are so besotted with a stupid security, that they are not affected with any danger; yea, they account it the chiefest vertue, to be bold, fearelesse, and carelesse; accor∣ding to that, Ier. 5. where the Prophet complaines unto God, thou hast smitten them, but they have not sorrowed; thou hast consumed them, but they have refused to re∣ceive correction; they have made their fa∣ces harder then a stone, and have refused to returne, verse, 3. which was Pharaoh's case, who though his backe were all blew and sore with stripes, yet he must still persist and presume; yea, because his time was not come to perish, God lets him alone in pursuing his children, even to the Sea, and halfe way over; faire way he had, and smoothly he ran on, till he came to the midst, not so much as one wave to wet the foote of his Horse; but when he is too farre to escape, then God begins to strike, neither he could, nor these can be quiet, without their full

vengeance; as filching leaves not the Pilferer with raw sides, but brings him to a broaken necke; they have such festred and putrified hearts, that ordinary stripes will not reach to the quicke; their long tugging at Sathans Oares, and wearing his Shackels, hath so brawned their flesh, that they are not sensible of an ordinary lash. And this likewise is the Saylers case, who although the Philosopher would not per∣mit them to be numbred amongst the living, (as not amongst the dead) yet for all their many and eminent dangers, no men are more regardlesse of their soules.

§ 59.

CUstome of successe makes men con∣fident in their sinnes,* 1.88 and causes them to mistake an arbitrary tenure for a per∣petuity.

But as the Heathen Menander could say in the like case, if they were not meere strangers to themselves, they could be no other then confounded in them∣selves; their case being like that of Da∣mocles, whom Dionysius caused to sit in his chayre of State, abounding with all kind of delicates; when over his head

hung a naked sword, held up onely by a small haire: yea, farre worse, for while they are dancing, the trap-dore falls un∣der them, and they in Hell before they are aware, their hope makes them jo∣cund, till the ladder turnes; and then it is too late to care or crave.

Security is the certaine usher of Destru∣ction; neither is destruction ever neerer,* 1.89 then when security hath chased away feare, 1 Thes. 5. 3. as the Philistines were neerest their destruction, when they were in their greatest height of jollity, Iudg. 16. 25. to 31. Little doe sinners know how neere their jollity is to perdition; how nere was Nabal to a mischiefe, and perceived it not? David was comming at the foote of the hill to cut his throate, while he was feasting in his house without feare or wit, and drinking drunke with his sheepeshearers. Many a time judgment is at the threshold, whilst drunkennesse and surfeit are at the board.

Yea, this hardnesse of heart and impeni∣tency, is alwayes the harbinger to some fearefull plague, Isay, 6. 10. 11. When God will give over men to his judge∣ments, he first gives them over to this

judgement, of an hard and impenitent heart: and what doth impenitency, but turne all deliverances into further curses and judgements? so that such a mans deliverance is a worse judgment, then the judgment from which he is delive∣red; for it argues, either Gods utter for∣saking of them, as desperate Patients are given over by the Physitian; why should yee be smitten any more, for yee fall away more and more, saith God to the stiffe∣necked Iewes, Isaiah, 1. 5. or else it ar∣gues a reservation of them for some more fearefull plague; if by these former judg∣ments yee will not be reformed by me, (saith God) but walke stubbornely against me; then I will walke stubbornely against you, and smite you yet seven times more for your sins: Lev. 26. 18. to 40. So that an impenitent mans preservation out of one judgment, is but a further reservation of him to se∣ven judgments. What did it availe Cham, that he escaped drowning with the multitude? he had better have peri∣shed in the waters, then have lived unto his Fathers curse? What did it availe Lot's wife, to escape turning into ashes in Sodom, when suddenly after she was tur∣ned

into a pillar of salt in the plaine? Or what did it availe Pharaoh, that him∣selfe was not smitten with many of those judgements, wherein others perished? it was farre from being a mercy; yea, it was a reservation to the greatest tem∣porall judgment of all here, and to that eternall judgment also in the burning lake, from which there is no redempti∣on. So that it is not simply our delive∣rance, but our thankfulnesse for it, and obedience after it, that gives sufficient ar∣gument to our consciences, that God de∣livered us in mercy and favour.

Yea, to prosper in ill designes and un∣gracious courses, to goe on in sinne un∣controlled, is the greatest unhappinesse, the heaviest curse: for he that useth to doe evill, and speeds well, never rests, till he come to that evill from which there is no redemption. Ioab kills Ab∣ner, and scapes; againe he embrues his hands in the blood of Amasa, and is not indited for it; now David is old, and Adoniah towardly, he furthers him in the usurpation, and big with prefidence of his owne command, he thinkes to carry it; but this carryed him to his grave.

Faire Absalom was proud and ambitious, yet he flourisheth; hee kills his owne Brother, yet escapes; he insinuates him∣selfe into the affections of the people, and bold of their fidelity to him, he swels even against his owne royall Father, and becomes a disloyall Traytor. God owes that man a grievous paiment, whom he suffers to runne on so long unquestioned; and his punishment shall be the greater, when he comes to reckon with him for all his faults together. Yea, though prosperous wickednesse is one of the De∣vills strongest chaines, yet the currant passage of ill enterprises is so farre from giving cause of encouragement, that it should justly fright a man, to looke backe to the Author, and to consider, that he therefore goes fast, because the Devill drives him.

§ 60.

THere be three things which usually succeede one another in the Church;* 1.90 great blessings, great sinnes, great pu∣nishments; yea, a fourth was wont to follow in former ages, namely, great sor∣row of heart, great lamentation and woe,

and upon the necke of that, great favour and mercy. As in the booke of Iudges, and elsewhere, what a continued circle doe we finde, of Peace, Sinnes, Iudge∣ments, Repentance, Deliverances: the conversation of Gods people with the wicked, tainted them with sinne, their sinnes drew on judgments, the smart of the judgment moved them to repen∣tance, upon their repentance followed speedy deliverance, and upon their peace and deliverance they sinned againe; thus it was ever, and in every age of the world, but in this her decrepit and do∣ting age, in which Religion is become contemptible, and wherein it is a shame to be strict and holy, in the service of God. But now let God send never so many and great Iudgments, one upon the neck of another, as Sword, Famine, Pe∣stilence, yea, one pestilence after ano∣ther; yet no repentance, no reformation. Witnesse these two yeares sicknesse to∣gether, and the yeere 1625. for of so many millions of notorious sinners as were in this land; how many, or where are any, who from thence hitherto have left off their drinking, swearing, whore∣ing,

prophaning of the Lord's day, chea∣ting, &c. can you name tenne, yea or two of a thousand, which you partly know? No certainely, for hee that was a drun∣kard before, is a drunkard still; hee that was a swearer before, is a swearer still; hee that was filthy before, is filthy still, &c. though such a Judgement in a diffe∣rent age, would have caused an univer∣sall repentance and reformation, as the like (onely threatned, not executed) did in the Ninivites. Ionas 3.

But what doe I speake of their repen∣tance and reformation;* 1.91 when they will scoffe at, jeere and persecute any, that shal but refuse to run with them to the same excesse of ryot? What doe I speake of their being the better, when they are much the worse for this judgement? for they are not onely the same they were, drunk every day, and scoff•• at those who will not; nor only sweare and blaspheme, as frequently as speake; nor only whore, quarrell, and the like (when thousands dye in a weeke, as formerly they have done) but much more abundant, if they have where withall; for, as some have no∣ted, the Tavernes and Ale-shops (of

which too many are the Thrones of Sa∣than) were never so thwackt, as in those times, when the streets were almost emp∣ty, especially those houses which had newly, or lately beene visited; and which was worth the observing, each house, if not each company, had musick aurium te∣nus up to the eares; so the Fidlers fasted not; what ever the poore did: yea, many poore snakes, that at other times never dranke better than Whey, could now swim in Wine.

I have my selfe seene,* 1.92 when the Bills were at the highest, even Bearers, who had little respite from carrying dead Corpses to their graves, and many other of the like ranke, go reeling in the streets. Neither were men ever so impudent and audacious in roaring and declaring their sinnes in the open streets, as then. Thus they declared their sinnes as Sodome.

Neither hath this lingring visitation either found or made them better, it is no rare thing to see men, newly recovered of the Plague (at least when the sword of the destroying Angell hath newly swept away the greatest part of their families, and they have but newly taken breath

from those noysome roomes where they have been a long time pent up, grow more vicious and insolent, more abominably licentious and wicked then they were be∣fore, so little are they moved with this grievous judgement.

§ 61.

BUt see the difference betweene Gods people,* 1.93 and those sonnes of Belial. Hee which truly feares God, wil in such times of calamity (Vriah-like) refraine from many lawfull and allowed recreations, well knowing, that actions of an indiffe∣rent nature are not alwayes seasonable; not ever warrantable; and indeed, neither the time, nor place of mourning is for mirth; w^ch made our Saviour Christ soone turne the Minstrels out of doores, when the Rulers daughter was dead, Mat. 9. 23 Yea, it is the Lords complaint against Ie∣rusalem, when he threatned her destructi∣on by Nebuchadnezzar, I called to weep∣ing, and mourning, and to baldnesse, and girding with sackcloth; but behold joy and gladnesse, slaying Oxen, and killing Sheepe, eating flesh, and drinking wine, Isaiah 22. 12, 13. for which he was so offended, that

he tells them, this their iniquity should not be purged till death, vers. 14.

And doth not our Saviour seeme to blame the old World, for that they did, as freely as at other times, eate, and drink, marry and give in marriage, while the Ark was in building, even unto the day that the flood came, and tooke them all away, Mat. 24. 38. every of which actions, at another time, had beene approved.

Alasse! lawfull actions depraved by bad circumstances, become damnable sinnes; and things benificiall in their use, are dangerous in their abuse or miscari∣age. Is this a time, (saith the Prophet to his servant) to receive money, and garments, and vineyards, 2 King. 5. 26? so the truly humbled soule will say, is this a time to drink and revell in? can God be pleased that in this time of visitation, while the Plague or famine lies sore upon our neighbours, wee should give our selves to sport and jovisance? No, and certainely they have desperate soules, that can re∣joyce and bee merry when the God of heaven and earth shewes himselfe so an∣gry. For as nothing magnified the religi∣ous zeale of Vriah more than this, that he

abandoned even alowed comforts, till he saw the Arke and Israel victorious: so no∣thing did aggravate David's sin so much, as that hee could finde time to loose the raynes to want on desires and actions, e∣ven while the Arke and Israel were in di∣stresse. And yet David's case was no more like these mens, then Zimrie's case was like David's; for they drinke, and roare, and sweare, and whore, as it were in a presumptious bravery, to intimate, that they regard not Gods wrath, nor weigh his heavie displeasure. Now though the harlot doth bad enough, which wipes her lips, that the print of her sinne may not be seene, and though shee commit it, she will conceale it: yet an Absolom doth far worse, that spreads his incestuous Pallet on the roofe, and calls the Sunne, a blush∣ing witnesse, to his filthinesse. Yea, let a∣ny man judge, whether they are not frontlesse Zimries, that dare bring whores to their Tents in the face of all Israel▪ while God is offended, Moses and all Is∣rael grieved, the Princes hanged, the peo∣ple plagued, that dares brave God and all the people in that sinne, which they see so grievously punished before their eyes;

this at any time were abominable, but now most execrable. Yea, what other is this, then to imitate the Thracians, who, when it lightens and thunders, shoot Ar∣rowes against heaven, thinking by that meanes, to draw God to some reason.

And yet no marvaile that there should be such; when Lots daughters were so lit∣tle moved with that grievous judgement, the turning of Sodome into ashes, of their Mother into a pillar of Salt, both in their eye, that they durst think of lying w^th their own Father, yea, and one of them after∣ward impudently•• calls that sonne Moab, my Fathers son by me: no marvaile, when Pharaoh's heart was more hard after eve∣ry of the 9. plagues: no marvaile, when the high Priests and Souldiers, together with the spectators, were obdurated at our Saviours sufferings, notwithstanding the whole frame of nature suffered with him; those proofes of his Deitie, were enough, to have fetcht all the world upon their knees; and to have made all mankind a convert; and yet behold, some, mock and revile him; some, give him Uinegar, and Gall in his thirst; others, after hee was dead, pierce his blessed side with a speare

other, seeing him risen, report that his Disciples came by night and stole him out of the Sepulchre, &c. But al hearts are not alike, no meanes can worke upon the wilfully obdured, even that which would make Pagans relent (as they which never prayed in their lives, will pray at sea in a tempest) may leave some Christians worse then impenitent. Lime is kindled with water; and the hotter the Sun shines upon fire, the more it's heate abateth.

But what will be the issue, I even trem∣ble to thinke of it; for God hath many strings to his Bow, and many Arrowes in his Quiver; when one way takes not, hee tries forthwith another: and this we may be sure of, that hee will never leave smi∣ting, till we smite that which smiteth at his honour; and let them praise at night the fairenes of the day; that Ship is most sure that commeth safe to the Haven, saith Anacharsis; yea, sinnes of an inferiour ranke, shall meet with temporall judge∣ments; but these that dare sin God in the face, shall beare a heavier weight of his vengeance, they shall not scape with bur∣ning in the hand, not have the favour to suffer here either Plague, Famine, Sword

or the like; but shall be fatted for an eter∣nall slaughter in hell, an everlasting burn∣ing in the bottomles pit. While sin hides it selfe in corners, there is some hope; if there bee shame, there is possibility of grace; but when it dares once looke up∣on the Sunne, send chalenges to authori∣ty, defie heaven and earth, the vlcer is desperate, the member farre more fit to be cut off, then launced. And so much of the perpetuity of this sinne in drunkards.

§ 62.

NOw a word of exhortation to the so∣ber, touching this time of visitation,* 1.94 that God may bee pacified, and wee de∣livered.

First, let us be sure that our delights ex∣clude not his presence.

2 Because the coles of his wrath will not bee quenched, without the teares of true repentance; let us weepe with them that weepe, others afflictions must move our affections, as Q. Elizabeth to the af∣flicted States,

Haud ignaramali, miseris succurrere disco.

Yea, weepe for them that will not weep.

If any, whose crying sinnes have pier∣ced the Heavens, and brought downe the plague, will not cry for themselves; God requires that we should cry for them, we must mourne for them that will not mourne for themselves, Ezek. 9. As indeed,* 1.95 who were they in all ages that mourned for the abominations of the times? Not they that committed the abominations, as we read, Ezek. 9. 4. Alasse! their cheekes were dimpled with laughter. And in the old world, who, but righteous Noah was grieved for the sinnes of that age, and the judgment which followed? And in Sodom, who, but faithfull Abraham and just Lot was vexed with the uncleanly conversation of the Sodomites, and prayed to God for them? And the like in other ages; as what saith holy David, Mine eyes gush out with rivers of water, because they keepe not thy law, Psal. 119. 136. and againe, verse 158. I saw the transgressors and was grie∣ved, because they keepe not thy Word. And Ieremy, Lam. 3. 48. mine eye, saith he, casteth out rivers of water, for the destru∣ction of the daughter of my people, when they were not once touched for their owne sinnes.

Yea, as for the wicked; when God is angry, and their brethren are in distresse, they are no more troubled then Ioseph's brethren were, when they had throwne him into the pit, who sate downe to eate, with no more compunction then Esa••, having sold his birthright, fell to his pot∣tage; but farre be this from us. It's true, the onely meanes to prevent a judg∣ment, is for the wicked to repent, for the Godly to pray: yet since there is great neede of mourning, neede of great mour∣ning, for heauy judgments will not be turned away without deepe sorrowes; and considering we have but a few to share with us in the worke, let us double our knockes at the gate of Heaven: the greater the number of these mad men, and the greater their mirth; the greater had neede to be the company of mourners; or the mourning of that company: it is the mourning of the penitent, that main∣taines the mirth of the delinquent: it is the ten righteous men, that keepes fire and brimstone from these abominable Sodomites. Yea, let them pray, that could never pray in their lives: as Athis Sonne to King Cr••sus, bring dumbe

from his nativity; seeing his Father rea∣dy to be slaine, by one of King Cyrus his souldiers, suddenly brake forth into words of entreaty, and by his passionate speeches saved his Fathers life.

And this done, we shall at least deliver our selves, that is,* 1.96 the plague shall not touch us, nor our families; of if it doe, it shall be so sanctified, that it shall rather pleasure, then hurt us.

First, it's probable it shall not touch us; as when Sodom was destroyed, Lot and his family were singled out, the An∣gel could do nothing, till he was safe. Gen. 19. And when the Lord smote all the first borne throughout the land of Egypt; he spared all the children of Israel, whose dore∣posts were sprinkled with the blood of the Passeover, Exod. 12. 22. And when all Hierusalem, both old and yong were ut∣terly destoyed; all the mourners were marked on their foreheads, to the end, the destroying Angell should passe by, and not touch them, Eze. 9. 4. 5. 6. The like wherof we have, Revel. 7. where the Angell u∣seth these words, hurt ye not the earth, nei∣ther the Sea, neither the Trees, till we have sealed the servants of God in their foreheads, ver. 3.

Or if the corne be cut downe with the weeds, it shall be to a better purpose; for the one shall be carried into God's Barne, as Lazarus was; the other cast into the fire, like Dives; one Hypocrite was sa∣ved with the godly, for Noah's sake, not one righteous person was swept away with the rest for company. The world may be compared to some great Farme, wherein each Nation, is a severall field; the inhabitants, so many plants; God, the owner; whose manner is if he meete with a very good field, he pulls up the weeds, and lets the corne grow; if with an indifferent, he lets the corne and weeds grow together; if very ill, he gathers the few eares of corne, and burnes the weeds, but never destroyes both.

Indeed, that every Mother's sonne of us have not perished by the Pestilence, as the old world did by the Deluge; it is not because we are lesse wicked, but because God hath beene more mercifull. And so much of the perpetuity of this sinne: on∣ly, let it teach and encourage us to hold out and persevere in good; for if they be obdurate in vice, it is a shame if we be not constant in vertue.

§ 63.

NOw if you will know the reason,* 1.97 why their Heaven is the Taverne, whence they never depart, untill thy have cast up the reckoning; why, like Horses, they are onely guided by the mouth; in short it is mostly, that they may drive away time and Melancholy.

First,* 1.98 the pot is no sooner from their lips, but they are mela••choly, and their heart so heavy▪ as if a milstone lay upon it; somewhat resembling the flye Pyrausta, which dyeth, if out of the fire. I call it melancholy, because they call it so; but the truth is, they are vexed, like Saul, with an evill spirit, which nothing will drive away, but drinke and Tobacco, which is to them, as David's Harpe was to him, I Sam. 16. 23. They so wound their consciences with oathes, intentio∣nall murthers, rapes, and other actuall uncleanesse, and so exceedingly pro∣voke God, that they are, even in this life, rewarded with the strappadoes of an hu∣mane soule, rackt in conscience, aud tor∣tured with the very flashes of Hell fire; which makes them, many times, lay vio∣lent

hands upon themselves, being never well, nor in their owne place, till they be in Hell, Acts, 1. 25. though mostly they bribe conscience to hold the peace; as Cerberus must be made with a sop, by him that goes to Hell.

You know Caine having murthered his brother Abel, to put away the sting of his conscience, fell to building. And Ahab having kild Naboth, went to recreate him∣selfe in his Vineyard, Gen. 4. 17. I King. 21. 16. 19. And Saul, when God had cast him off, would have pleased himselfe with the honour of the people, 1 Sam. 15. 30. so these, when the horror of their oathes, blasphemies, thefts, whore∣domes, and other prodigious unclean∣nesse, hath caused a dejection of spirit, and the worme of conscience to sting them, how should they remedy it?

How! why (as if Sathan alone could expell Sathan) straight to the Taverne, and drinke sorrow and care away; or per∣haps there is a Factor of Hell present, that cheares him up, as Iesabel did Ahab when he was sicke for want of Naboth's Vineyard, 1 King. 21. 7. crying, come, you are melancholy, let us both to the Ta∣verne

and Brothel-house: and so cures all his sadnesse, for that time, with a charme, wherein neverthelesse the prin∣cipall ingredient is drinke, the common refuge of melancholy sinners, their con∣stant, and never failing friend, to which also they are as constant: for when did the Sunne ever see some men sober? and how are our Cities and Townes peste∣red, and our streets strewed with these filthes? and this is the maine ground of all. For as they that have curst and shrewish wives at home, love to stray a∣broad: so these men being molested with a scoulding conscience, are faine conti∣nually to drinke, play, riot, goe to bed with their heads full of wine, and no sooner awake then to it againe; so that their consciences must knocke at the dore a thousand times, and they are never within, or at leasure to be spoke withall: indeed at last they must be met, and found by this enemy, even as Ahab was by Eliah; stay they never so long, and stray they never so farre, they must home at last; sicknesse will waken them, con∣science must speake with them, as a Ma∣ster with his truant Scholler, after a long

absence; and then there are no men un∣der Heaven, who more neede that pray∣er, Lord have mercy upon them; for a wicked mans peace will not alwayes last, in the end his guilt will gnaw him, with so much a sharper tooth; yea, they are not more jocund in prosperity, then in disasters they are amazed.

Whereas they should eate, and drinke, and doe all things to the glory of God; they drinke, to this end onely, that they may the easier forget God, forget him in his threats, which sticke in their soules after some Sermon; forget him in his judgments, which have taken hold of some of their companions; they drinke, to the end they may drowne conscience, and put off all thoughts of death, and Hell, and to hearten and harden themselves a∣gainst all the messages of God, and threats of the Law; as that franticke Mu∣sition fell to tuning his Violl, when his house was on fire about his eares. For most men take no notice at all of the strokes of Gods wrath, but with the mirth and madnesse of wine and plea∣sures, take away the knowledge of it, and the noyse of conscience when it cryes; as

the Sacrificers in the valley of Hinnon, by the noyse of Instruments, tooke away the cryes of their sacrificed children: and so much the rather, that others may not take notice thereof; for though their consciences be often in paine, yet they will not complaine that this shoe wrings them.

Their consciences would faine speake with them, but they will by no meanes heare them; whereas if they had wit, and were not past grace, they would both invite, and welcome this Angell, or mes∣singer of the Lord, so soone as the waters be troubled, with sackcloth, ashes, fasting, going into the house of mourning, and pouring forth whole Buckets of water, as is the manner of Gods people, 1 Sam. 7. 6. But many a time is poore Christ (offering to be new borne in thee) thrust into the Stable; while lewd companions, by their drinking, playes, and jests, take up all the best roomes in the Inne of thine heart.

Indeed, blind worldlings and besotted sinners, may call it melancholy, or what they will; but in Gods Dictionary (the holy Scriptures) it hath no such name.

And they may thinke to drive it away with carnall delights, but this will not doe it: yea, let ten Consorts of musicke be added, it shall not drowne the clamo∣rous cryes of conscience. These are but miserable comforters, and Physitians of no value, and no way a fit expiation for a griefe of this nature; neither can the world afford an expurgation of this me∣lancholy.

Alasse! this is but like some spritly musicke, which though it advanceth a mans mind while it sounds; yet leaves him more melancholy, when it is done, as Euripides observes. Yea, I'le appeale from your selves in drinke, to your selves in your sober fits, whether it fares not with you, as it did with Menippus, who went downe into Hell to seeke content: for what is this other (in mitigating the pangs of conscience) then as a saddle of gold, to a gal'd Horse; or a draught of poyson, to quench a mans thirst.

Alasse! Lot being expuls't Sodom, dranke somewhat freely to drive away melancholy (as we may conjecture) but what came of it? the wine made him commit incest, whereby he became ten

times more melancholy, then he was be∣fore. And surely, they which strive to cure their present misery, with present mirth; have not their misery taken away, but changed, and of temporall, made e∣ternall; thou hast taken thy pleasure, saith Abraham to Dives, therefore art thou now tormented, Luke 16. 25. I love no such change; I love not to cure one evill by an∣other, yea, by a worse mischiefe: as Em∣piricks in curing one disease, cause ano∣ther which is worse. And let them looke to it, for surely if men call for pleasure, to please the conscience, as the Philistins did for Sampson to make them sport, it will but pull downe the house upon their heads. No sooner were the bellies of A∣doniah's guests full of meat, and their heads full of wine; but their eares were full of clangor, their hearts of horror, the Trumpets at once proclame Salomon's Triumph, and their confusion: the feasts of the wicked end in terror, as it fared with Belshazzar, Daniel chap. 5. v. 1. to 7. after the meale is done, ever comes the reckoning. Wherefore let my spirit ne∣ver come and enter into their Paradise, yea ever abhor to partake of their brutish

pleasures, lest I partake of their endlesse woes. And indeed who would buy re∣pentance and misery so deare? as De∣mosthenes answered Lais the harlot, when she asked him ten thousand Drachmes of money, for her company but one night; who would pay so deare for so short a lease? as the Country man replyed, see∣ing the great preparation, labour, cost, and study for a great triumph, when they told him it was to last but an houre: for could they have Nectar and Ambrosia to swallow, yea, could they drinke, with Cl••∣opatra, the riches of Egypt at a draught, and that upon free cost, (which as Diogi∣nes conceived, did adde sweetnesse to the wine) yet it is but a draught, and quickly downe the throat.

Yea, as vaine and comfortlesse are all worldly joyes, when they are used to mi∣tigate the panges of conscience, as it was for Callico to stuff his pillow (a brasse pot) with straw to make it soft.

Indeed, your charmes may, with their pleasantnesse, bring conscience into some short slumbers; but it waketh eftsoones, and in spite of all your spells, rageth as before. Yea, if but sicknesse come, these

carnall delights will runne from you, af∣frighted like Rats from a house on fire: pleasure, like Orpah, kisses, but parts; only griefe, like Ruth, weeps, and tarries with you: no joy will downe till there be hope of a pardon; so that no hand can heale you, but the very same which wounded you: the wounds of the mind can only be cured by the word of God, which teach∣eth what may bee said, what is to bee known, what to bee believed, what to bee avoyded, yea, and what not.

Thus instead of repenting, and labou∣ring in a lawfull calling, which is the only cure of Melancholy (Fulgentius aptly terming exercise, the death of diseases, the destruction of all vices, and only cure of Melancholy) they adde sinne to sinne, leaving Gods remedies, to seeke remedy of the divel; whose office is not to quench fire, but to kindle it, even the fire of lust, with the fire of drunkennesse here, and with those two the fire of hell hereafter.

§ 64.

SEcondly,* 1.99 they drinke that they may drive away time; for every houre, seemes a day, and every day a moneth,

to an idle person, which is not spent in a Tap-house; whereby with that Strumpet in the Proverbs, Chap. 7. Vers. 11. their feet can never abide in their owne how∣ses, for you shall seldome finde a drun∣kard at home, when you need him; but lay your plot to seeke him in a Taverne (as whether next, but to all the Tavernes in the Town) or perhaps at a Play house, (for a Play-house, or so, onely keeps him sober, and makes him an afternoone's man) and it stands upon a good founda∣tion.

Yea, they seeme to have nailed their eares to the doores of a Taverne, and to have agreed with Sathan, Master it is good being here, let us build, &c. for be they ne∣ver so long in a Taverne, they thinke not the time long; yea, they curse the Clock for hast, and are angry that they cannot with Ioshua, make the Sunne stand still, or keepe the Moone from going downe; not till they confound the Amorites, but till these Amorites work each others con∣fusion: they wish that the day might bee corrupted, and that the night would take bribes, if it proves any way an impedi∣ment unto them; else there they live, nay,

there they dye daily, as Chrysostome speakes.

As come to a mans house, and where is he? his wife knowes not; aske the ser∣vants, they know not; when will he bee at home? they cannot tell you; yes, they can, but they blush to speake; forsooth the matter is this, there is his house, but his dwelling is at the Ale-house, except all his money bee spent; and then if his wife will fetch him home with a Lant∣horne, and his men with a Barrowe, hee comes with as much sense as Michol's image had; else Sunne and Moone goe o∣ver his head, till hee hath s••ept himselfe sober, and watcht himselfe drunke. For as if loosing their times were nothing, while they are in a drinking-schoole, they are bound by their Law of good fellow∣ship (and would be so, were there no such Law) to bee powring in at their mouths, or whiffing out at their noses, one serving as a shooing horne to the other; for To∣bacco being hot and dry, must have a qualifier of cold and moist from the pot; and that again being cold and moist, must have a qualifier of hot and dry from the Pipe; which makes them like ratsband

Rats, drinke and vent, vent and drink, Sellengers-round, and the same againe.

To which purpose every one hath his purveyance at either elbow, a Jurden for his Urine, on the one side; and a Bowle for his vomit, on the other; that when with their excessive beszeling they have filled their skins, and are full gorged, they may empty themselves at pleasure; which they can doe, by only putting their finger to their throate; though some, without e∣ver forcing themselves, will vomit, as if they were so many live Whales, spewing up the Ocean, which done they can drink againe afresh.

Yet to whet on their appetites the bet∣ter, and because it is heynous to all super∣visors of the Panchery, either not to goe out full bellied, or not to come in full handed; up comes a service of shooing-horns of all sorts; as Rashers on the coles, Red Herrings, a Gammon of Bacon, Caveary, Anchovise, and abundance of such pulle••s on; and then begins the full pots to go round about the Table, and the empty against the walles.

Neither is it possible the appetite of these Leeches should ever bee satisfied,

seeing they have a hundred devices, natu∣rall, artificial wickednesse, to make them∣selves still insatiable: to this end also they use Tobacco, that by drunkennesse they may both expell drunkennesse, and being glutted with wine, they drinke smok••, that by this variety, it may not grow tea∣dious

Thus they spend their money, mispend their time, spend good houres in ill acti∣ons, and great blessings to bad purposes; wherby they are foure dayes in the week drunke, and the other three not sober; ne∣ver considering that the divell is a fisher; sinne, his hooke; pleasure, his baite; fooles, his fish; nor weighing the danger they are in, making a recreation of misery, spor∣ting themselves in their sinnes round a∣bout the pits brinke without feare, when as they are every howre ready to topple into hell, that bottomlesse gulfe of easeles and everlasting flames.

They desire most to passe away time, then which nothing (though few con∣sider it) is more precious; yea, saith Sene∣ca, there is nothing swifter, nothing swee∣ter then time. But did they know what treasure time offers to their poore soules,

they would looke with a jealous eye up∣on the houre-glasse, and sigh at the drop∣ping of every Sand. And surely they that seeke to mend the pace of time, spurre a free and fast enough running Horse; which they had more need to redeeme with double care, and labour, then seeke how to hurle it away, yea, hyre the divell and others to helpe them.

For my part, I had rather the compa∣ny would passe away, then the time; ex∣cept it bee such company, as may helpe me to redeeme the time. And while I live here, I will study so to use time, as that I may come to live, where time shall be no more: and doubtlesse, those that dare loose a day, are dangerously prodigall; those that dare mispend it, desperate.

§ 65.

OTher reasons and causes there bee of it,* 1.100 though indeed there is no reason in it, as first, pride is one speciall cause, co∣vetousnesse, another; cowardlinesse, a third; evill company, a fourth; &c. for they will by no meanes grant that they drinke for the love of drink, any more then the hunts man pursues the Hare, in cold, in heate, o∣ver

mountaines, and dales, for love of her flesh; no, will these swilbowles say, yea, sweare, that is the basest thing in the world, they are Epicures indeed that will doe so, though they love it, as they should doe God, above all, above health, wealth, cred it, child, wife, life, heaven, salvation, all; calling for that, as the Pope once for his dish, even in despite of heaven; for is not their gullet their god? do they not sacrifice more to their god Belly, then those Babylonians did to their god Bell.

Alasse! they no more care for Wine,* 1.101 then Esau did for his pottage, for which hee sold his birth-right; no more then V∣gacc••o of Luca did for good cheare, who ventured his Dukedome rather then hee would loose a good supper; then Lysima∣chus did, who made away a whole King∣dome for drinke; then VVenceslaus, who after the same manner consumed his Em∣pire; then Philoxenus and Melanthius did, who, that the drink might yeeld them the more pleasure in going down to their sto∣macks, wish, the one a Swans throat, the other a Cranes neck; then Tiberius, who▪ because hee loved wine above measure, was in derision called Biberius. For let

them say, or sweare what they will, I will believe the Prophet Isaiah, who brings in the drunkard saying thus, Come, wee will bring wine, and we will fill our selves with strong drinke, and to morrow shall be as this day, and much more abundant, Isa. 56. 12. and Hanna, who calls drunkards the sons of Belial, 1 Sam. 1. 16. that is, all belly, and for the belly.

Yea, let some good fellow or other tell me, whether it would not make his teeth water, and his guts grumble; yea, whe∣ther in envie hee would not feed upon his owne heart, to see his companions drinke their healths round, while he sate by, on∣ly to see and heare them? and if so, con∣fesse that you drink, not to please others, but your selves, as Canus played upon his Harpe; not for your friend's sake, but for the drink's sake; that you drink, not out of need, but lust; not for health, but for de∣light.

But we will accept of their owne con∣fession, take them at their word, and see whether they mend not the matter as the Divell mended his damms legg, who in∣stead of putting it into joynt, brake it quite in peeces: for I am much mistaken,

if they doe not double their shame by so excusing their fault; for what more ag∣gravates any ••inne, then this, that men commit it (as I have shewed men usually sweare) only because it is sinne, and God forbid's it, having neither profit, nor pleasure, nor credit, nor nothing else to in∣duce them to it? Surely the lesse provo∣cation, the greater the offence; yea, grea∣ter the malice of the offender, and greater his dishonour that is offended: this is not only for a rich man to bee a thiefe and a lier; an old man, to be a fornicator; both which are abomination to the Lord; but it is all one, as if a chast man should force himself to commit a rape upon one whom hee cares not for, onely to spite her Hus∣band, or Parent; which sinne seemes to out-weigh any ransome.

§ 66.

AGaine, whereas I charge them with covetous∣nesse,* 1.102 and tell them this is an∣other cause, they will thinke I am madd. What, they covetous? who so generous, free, bountifull? yea, they hate a cove••ous hoggrubber with a perfect hatred; and yet none more cove••ous, for drunkards

are not more ryotous in spending, then in gathering they are covetous: and what is it, any one of these melting prodigals will not practise, rather then let his port de∣cline? yea, what lewdnesse, or basenesse will hee not put in practise, rather then want to satisfie his lusts?

Yea, aske them why they drinke, and keepe company so much? their most u∣suall answer is, alasse! I should have no worke, I should neither get, nor keep my customers, I should never else buy a good bargaine, &c. for it is admirable to think, and incredible to believe, how the divell blindes them in this particular, but I passe it, for an Angel from heaven shal not per∣swade them to the contrary, but that it is very profitable for them; though a stan∣der by may plainly see, that they spend more in time, then in money; and more in money of times then they get by their drunken customer; as it is usuall with ma∣ny Dutchmen, to spend the best part of three whole dayes and nights in the Ta∣verne, to drive a bargain; neither wil they make any bargaine, untill they have shar∣pened their wits with the essence of good liquor; and then are they (as they thinke)

crafty and politicke, that they will de∣ceive any man that shall deale with them. I have heard one of them boast, he had gotten a thousand pounds this way; and his reason was, when he dranke most, he could bargaine best.

But when both the Buyer and Seller goe away with this conceit, that each have over-reach't the other, the Devill must needs delude one of them, and I am sure the Vintner will be paid for his wine. But, alasse! the Devill hath so besotted them, that they will beleeve him, even contrary to their owne knowledge: as it fares with Witches, who although they know the Devill to be the Father of lyes, yet will trust him. But for my part, I shall as soone beleeve that Adam spake Dutch in Paradise (according to Goropius Becanus his idle fancy) as beleeve thee the richer for thy drinking.

§ 67.

ANd as for pride, they know not what it meanes;* 1.103 it's an ill signe they are proud, when they goe in rags, being able to spend so much as they doe: and yet any eyes, but their owne, may see, that

they care not what they spend, or how much they drinke, (yea even forcing na∣ture beyond their ability) for popular ap∣plause, and to have others commend them for joviall: as one to get him a name, built D••ana's Temple (which was one of the worlds wonders) another to get him a name, burnt it, but failed of his expe∣ctation, for to prevent his hopes, they suffered not his name to be put in the Chronicle.

But these have their aime, are reputed generous, and brave blades: which com∣mendations is like the praise that Homer gives of Paris, that is, praising the beau∣ty of his Locks, but making him to be the ruine of his country: or like that which is spoken of Pope Boniface the eight, viz. that he was famous, yet for nothing, but his wickednesse. Since they cannot be notable, they would be notorious, and, with Ca••ne, marked, though for murthe∣rers. Opinion is all they stand upon, and that from men more gallant then wise, that have more heart then braine, yea, more lust, pride, and ignorance then either.

Yea, the fame and reputation of good

fellowship with them is more sweete then life, then salvation; for they had rather be famous men upon earth (though it be for infamy) then glorified Saints in Heaven; yea, they had rather goe to Hell, then be counted Puritans, for sha∣king hands with their old associats; wher∣in they resemble Saul, who stood more upon the praise of men, then the favour of God; or Vlysses, who pretended to love his native country Ithaca so dearely, that for it he would refuse to be immor∣tall; or the Lord Cordes, with whom it was a common by-word, that he would be content to be in Hell seven yeares, so he might have the honour of winning Cales from the English; or some uncon∣scionable Fathers, who will goe to the Devill, to make their Sonnes Gentlemen, live miserably, and damne their owne soules, that their's may be left rich, they so love their children above themselves; for as these, so drunkards are proud of basenesse I can feele their Pulses beate hither. But when all's done, a good name is more to be respected, then a great.

Forsooth, they would get a name; and indeede, they doe get the names of com∣mon

drunkards, which will never be done away. Or admit they get the name of good fellowes, how ridiculous is that name, when it is gotten? Achitophel hath a name, Iudas hath a name, Beelzebub hath a name, the powder Traytors have got them a name; but it were happy for such names if they might dye, for they will stinke while they live, and so doth the drunkards, when he hath obtained the name of good fellow, in my judgment; and if I cannot beate the Vulgar from their contrary opinion, yet I will be sure, the Vulgar shall never beate it into me.

I could here tell you of another pride,* 1.104 which occasions many to drinke, and keepe company, Pride of wit; not that drunkards are thereof guilty, but, as Nar∣cissus doted upon his owne shadow: so they conceit of their owne Embryan dis∣course (as the Crow of her owne Birds) that it is fairer and better then ordinary, or else they would not be at such char∣ges to have you heare it. If ye doubt his pride, marke whether all his discourse tends not, either to the praise of himselfe, or the dispraise of others; unlesse his praysing of another may redound also to his owne praise.

But wherein doth his vainelye, and the excellency of his braine consist? The Beane of all his honour lyes in scoffes, and jeeres; for take from these Aspes but their poyson and sting, you undoe them, they have nothing left of any use; all their worth lyes in witcrackers, as some in the Netherlands have their wealth in Squibs and fire-workes, others in Mouse-traps and Tinderboxes. Now in case he hath broken a jest well, he sits him downe, and sings plaudits to his own braine, and not onely falls in love with all, as Pygmalion fell in love with his Ivo∣ry Image, but if others doe not com∣mend and admire it for rare and excel∣lent, as though it were found in the Phoe∣nix nest, he thinkes he hath great wrong. It is not enough, that he thinkes himselfe wise; but we also must thinke him so, though he knowes in his conscience wee thinke wrong: as once a Souldier, to have his friends in England thinke him somebody, gave it out that he was Cap∣taine of a hundred, when his conscience told him, and one of the company was a∣ble to reply, that they were not men but Vermine, which were under his conduct.

Indeed it were happy for him, if he wanted the wit he hath herein; and Sa∣than should doe him a greater pleasure, if he did not so prompt him in scoffes; for, like Absalom's haire, it proves but an or∣nament to hange himselfe withall: the best office his wit doth him, is either to spit out friends with his tongue, or laugh them into enemies. When one brake a bitter jest upon his friend, he requited him with his Dagger, saying, I cannot breake a jest, but I can breake your head. Now he payes deere for a jest, who spends his time, and mony, and sells his honesty for it: but most unhappy is that wit, which stirres up enemies against the owner, and proves a snare to it selfe; well may such an one have a good wi••, but sure I am, a foole hath the keeping of it. And so much of the fift cause, for I feare to be tedious.

§ 68.

SIxtly, sottish feare and base cowardli∣nesse is another maine cause,* 1.105 both of this, and almost all other sinnes: men dare not refuse to goe to the Taverne when the motion is made, (and they sel∣dome

meete one another but they make the motion) nor refuse when they come there to doe as the rest, that is, to drinke drunke, be it to the wounding of consci∣ence, hazard of health, life, soule, &c. for feare of seeming singular.

Oh how hard a thing is it, for a coward to shew his dislike of this sinne in some companies, where he shall be scoft at, and call'd Puritane, if he will not revell it with them in a shorelesse excesse. And indeed, better be possest with any Devill almost, then this bashfull Devill, for it will give a man no respite. But like as A∣grippa his Dog had a Devill tied to his coller, and Paracelsus another confined to his Sword pommell: so the Coward hath a Devill alwayes at his elbow, to divert him from good actions, or to provok him to evill.

How many men, out of a proud, igno∣rant, and timerous bashfulnesse, miserably wrong their owne soules, lest the stan∣ders by should censure them? much like that Lacedaemonian child, who suffered his belly and guts to be torne out, by a Cub or young Fox which he had stolne, and kept close under his garment, rather

then he would discover his theft: or like Eurydamas the wrestler, who vvhen his Teeth vvere dasht out by his adversary, dissembled the paine, and swallowed downe his Teeth, blood, and all, to the end he which gave the blow, might not perceive the mischiefe: or rather like Herod, who at the request of his Minion, cut off Iohn Baptists head, and why for∣sooth (for he was very sory she made that her demand, and had rather she should have required halfe his kingdome) but because they which sate at table with him, should finde him as good as his word, Marke, 6. 26. 27. O vaine and wic∣ked Herod, not God, not his conscience came into any regard with him, but the people; as what will the world say, if I should not yeeld to it? every man vvill laugh at me, &c. Oh the foolish aymes of ambition! even the misconceits of the points of honour, have cost millions of soules; this is one notable meanes to fill Hell, lothnesse to displease; and certain∣ly there must needs be something in it, that the fearefull are placed by the Holy Ghost in the fore-front of the damned crue, vvhich shall have their part in that

lake which burneth with fire and brimstone, Revel. 21. 8. wherefore think of it, it is a damnable plausibility, so to regard the vaine approbation, or censure of the beholders, as in the meane time, to neglect the allowance or judgment of God. A good heart will rather fall out with all the world, then with his maker, then with his conscience. It is an ill mo∣desty, that hinders a man in the way to blisse, or that suffers another to outgoe him; like some travelling Jade, that hear∣ing another Horse come after, stands still till he overtakes him.

True love to, and knowledge of Christ will think him worth following through fire and water: but goe thy way, and save thy selfe, to thy losse; gaine the worlds fauour, and loose God's; escape derision, and meet w^th confusion, and I wil tell thee whom thou are like: thou are like some decayed Gentlemen; who because de∣scended from an ancient house, will not so disparage themselves as to serve or work; but which is more for their honour for∣sooth, take a purse; and so while they seek to shun disrepute among fooles, purchase infamy, and loose their lives, and how

it will fare with thee in the end, Christ Iesus will bee ashamed of thee at the lat∣ter day, who art now ashamed for his sake to beare a few scoffs and reproaches from the world, Mat. 10, 32, 33, 39. For in this case, whosoever shall seek to save his cre∣dit, yea, his life shall loose it, and his soule too; but whosoever shall loose his credit, life, and all for goodnesse and conscience sake, hee shall save it, as our Saviour wit∣nesseth, Luk. 17. 33.

Lastly, touching evill company, expect to heare more in the reasons of breaking off society with our vicious consorts.* 1.106

§ 69.

THus what hathbeene spoken,* 1.107 proves them much worse then beasts; but this is a small evill with them, this is but to worke out their owne damnations: their chiefe delight is to infect others,* 1.108 the Serpents speciall venome, wherewith these his elves be intoxicated, is to make others more beasts then themselves.

Indeed this is not the drunkards case alone, for it fares even so with all wicked men. Wherefore give me leave (yea let me take it) a little to stirre the earth about

the roots of this Science. If it be a digres∣sion, to tell you of other tempters, pardon it; if impertinent, (though I hope not) passe on to Section the 75.

Wicked men as they are all the seed of the same old Serpent, Gen, 3. 15. and chil∣dren of the devill, Iohn 8. 44. so they re∣semble the divill, and imitate him in all things, so farre as corporall creatures can possibly do spirituall substances; but prin∣cipally in tempting to sinne, and drawing to perdition, and ever have done, since the Divell their father taught them the way. For even as Sathan himselfe, had no soo∣ner sinned, but immediately (as ever since) he laid the plot to draw our first Parents, and in them all their posterity, into sinne with him, Gen. 3. 1. 4. 5. so according to this president, the wicked in all ages have followed his example, and trod in his steps, whose image they beare, and whose members they are. For thus it fared with Eve, who was no sooner tempted to break God's Law, in eating the forbidden fruit, but she becomes a tempter, and draws her husband into the same sinne. Thus with Cham, who when he had discovered, and scoft at his Fathers nakednesse, laboured

to bring his brethren into the same diso∣bedience. Tuus with the elder of Lot's daughters, who when shee had made her Father drunk, on purpose to commit incest with him; the next care shee tooke was to make her younger sister doe the like. And thus it fares with all notorious sinners of all sorts, as with thieves and murtherers, who before they goe to rob and kill, call their Mates, and say, come with us, &c. Pro. 1. 10, 11. Idolaters, Deut. 13. 6. False Prophets, Ez••k. 44. 12. Perse∣cutors of the godly, Act. 2. 217. 28. and 23 12. •• 16. Covetous wretches, Act. 19. 24. 25. Adulterers, &c. Ge. 39. 7. Wicked men being like so many corns of Powder, for as every corne of Powder flies off, and fires his fellow: so fares it with them, all that are viciously bent, seek after follow∣ers; and it is thought the greatest evill, to be evill alone.

§ 70.

ANd as all kinds of sinners are very industrious to tempt,* 1.109 so are they very politicke, (in their generation) to use such meanes as is most likely to prevaile. For as all Fishes are not taken one way, but some

with a net, some with a dart, or dragg▪ o∣thers with a hooke; nor with one baite, but every fish with that baite which is agreeable to their nature and kind, for the wise Fisher baites his hooke accor∣ding to the appetite of the Fish: so Sa∣than by these his substitutes, doth most subtilely seduce every man according to the bent and streame of his own nature, and inclinary disposition. For as Iupiter transformed himselfe into the shape of Amphitryo, to embrace Alcmena; into the forme of a Swan, to enjoy Leda; into a Bul, to beguile I••; into a shower of gold, to winne Danäe: or as Neptune changed himselfe into an Heyfer, a Ramme, a Flood, a Dolphin, onely for the love of those hee lusted after: or as Cataline in Rome, gate all the Gentlemen into his fa∣ction by feeding their humors, pleasing the covetous, with gold; the glutton, with belly cheere and dainties; the ambitious with hope of honour and preferment; and the like: or as S. Paul became all things to all men, that hee might winne the more, 1 Cor. 9. 22. so doth Sathan and his ••mps, become all things to all men, that they may pervert and seduce the more▪

To which purpose, and for their grea∣ter advantage, they mark how every man is inclined; as, what hee loves, what hee hateth, what hee feares, what hee wants &c. and when they have the measure of a mans foote, then they will fit him; yea, let any man aske what he will, it shall goe hard, but he that offered the whole world to our Saviour, will accommodate his hu∣mour. As for example. Some Danäe will not be won to play the whore, unlesse her lover appeare in a shower of Gold; hee hath that way, by meanes of such an in∣strument, for her. Some Naaman will not bow in the house of Rimmon, crouch at a Masse, but for his masters favour; he hath that way for him. Another will not be∣tray, or embrew his hands in innocent blood, without large promises of great matters; he hath that way for him, as pro∣mises (though they are the cheapest things men can part withall) are yet the strongest inchantments, these bee the strong lines of Rome▪ whereby she catch∣eth so many; promises, whereof she is as liberall, as ever was Antigonus▪ who was called Antigonus Doson▪ and let such Asses have no other Provender, but promises.

Indeed some are so cunning, that they will do more for a small present benefit, then for the promise of a ten-fold value; Sathan is faine to stop their mouths with ready money: wherfore Gehazi shall have the Talents, Achan the golden wedge, &c. O that men were so warie, as to say,

—timeo Danaos & dona ferentes!

Or is there a Bathsheba, so chast; an Vri∣ah, so sober; that the one will not be won to pollute the marriage bed; nor the other be made drunke, except they are solicited by a King; he hath that way for them: for even Kings are at his command, and rea∣dy to doe him service in the businesse of tempting; and it's hard to refuse pledging, where a King begins a health to his sub∣ject; for temptation is then stronger, when it proceeds from a mighty instrument: the requests of great ones are commands, their very sutes imperative. How many sober, and religious Vriahs, have beene wrought to excesse by this meanes? How many Bathshebahs, and Iane Shores have thus been won, to pollute both a royal and matrimonial bed: the very countenance of authority is authority enough with many.

Againe, is none so fit as the wife to

tempt the husband? why then Adam shall be tempted by Eve, Ahab by Iesabel, Iob by his wife.

Indeed a seducer dares not shew him∣selfe, in a noted good mans company, in his owne colours; yea, vice stands abasht at the glorious Majesty of a soule well confirmed in goodnes: as Catoe's presence stopt the evill practises of the Romane brutish Floralia: wherefore in some cases hee either conceales himselfe, or playes the Hypocrite, by appearing in the gar∣ments and habit of vertue. As for exam∣ple. Is there a holy man of God, that will not vary a haires breadth from what his Maker commands? Sathan hath another Prophet to seduce him, by pretending that an Angell spake unto him by the word of the Lord, saying, thus and thus, 1 King. 13. 18. Or is none so likely as Peter to prevaile with Christ? why then Peter shall take upon him the devils office, and, in a great deale of love, tempt his owne Lord and Master, Mat. 16. 22. 23. In a word, as he tempted the high Priests (those arch-Hypocrites) by love of glory; and as the high Priests with money tempted Iudas to betray his Master, and destroy him∣selfe:

so he tempts every man, by that way and meanes vvhich he knovveth most prevalent vvith the party tempted.

§ 71.

INdeed, Sathan is not so lavish, as to hurle away either cost or labour,* 1.110 when it may be spared: wherefore seeing the rude••multitude so brutish and ignorant, that they will be cheated and guld with any thing; he takes advantage from their darkned soules, and to deceive them, (knowing he needs doe no more) onely foules and smeares the beautifull face of vertue, with the blacke soote of those vi∣ces which seeme to have some affinity with them; as by traducing each Grace thus: conscience of sinne, in the Devills language, is called precise nicenesse, and puritanisme; zeale, madnesse; faith and confidence, presumption; syncerity, hypocrisie; patience, pu••illanimity; hu∣mility, basenesse of minde; wisdome, craft, &c. And on the other side, pain∣ting vices ugly face with the faire co∣lours of vertue, and so present her not in her owne proper colours, but guilded o∣ver with some shewes of holinesse, that it may the more easily wind and insinuate

it selfe into mens affections, calling lust, love; enuy, emulation; pride, magna∣nimity; sloth, warinesse; covetousnesse, good husbandry; drunkennesse, good fellowship; ignorance, innocencie; pe∣stilent heresie, profound knowledge and deepe learning; Revel. 2. 24. worldli∣nesse, wisdome and policy; rashnesse, fortitude; &c. as for every severall Jemme that vertue hath, vice hath a coun∣terfeit stone, where with she gulls the ig∣norant; and there is no precept nor com∣mand of God, but the Devill commands the contrary; he is ever gaine-saying what God saith; Gen. 2. 17. and 3. 4. 5.

And this is enough, for hereby their poore blind hearts are so deceived, with that shadow of resemblance which vice carrieth of vertue; that they embrace and receive grosse vices, insteed of glori∣ous vertues, and yet thinke themselves as well, and that they shall speede as well as the best. And least one should mistrust another, he hath his cleargy to speake for him, and is never without false Prophets, which are ready to daube over sinne with untempered Morter; such as for hand∣fulls of barley, and peeces of bread, will

sowe pillowes under each arme-hole, prophesie out of their owne hearts, and pretend a lying divination; such as shall preach unto them, Peace, Peace, and tell them that despise the Lord, though they walke after the stubbornnesse of their own hearts, no evill shall come upon them; yea, such as shall even slay the soules of them that should not dye, and give life to the soules that should not live, with lyes make the hearts of the righteous sad, whom the Lord hath not made sad; and strength∣en the hands of the wicked, that he should not turne from his wicked way by, promising him life. Eze. 13. Ier. 23. 13. to 22. so shut∣ting Heaven when they should open it, and opening it when they should shut it. And thus are millions deceived, for nothing sooner wins flesh and blood, then a Doctrine which tends to licentiousnesse.

Indeed, most men are so greedy,* 1.111 either of profit, or pleasure, that Sathan needs no helpe from others; for he can no soo∣ner cast out his Angle amongst them, but immediatly, (like the soules in Lucian a∣bout Charons boate, or Coleminers about a line, when the candles burning blew, tells the dampe commeth) they will fa∣sten

upon the bayte. As let Ieraboam one∣ly set up Calves in Dan and Bethel, the people are downe on their knees, yea, all, like beasts in heards, will goe a lowing after them. Yea, were there no harlot, no drunken associate to solicite, no De∣vill to doe his office, wicked men would beget destruction on themselves. If Sa∣than should not feede them with temptati∣ons, they would tempt him for them, and snatch their owne bane; in which case, Sathan onely suggests the thought, or sayes the word, and it is done.

As if he appoint them to lye, they willy;* 1.112 if he command them to deceive, they will deceive; if he bid them slander, they will slander, and that as falsely as he; if he perswades them to revenge, to perse∣cute, &c. they will doe it, as spitefully and as fully, as he could doe them him∣selfe; and so of every sinne, if he but say to any of his servants, let there be an oath, straight there is an oath; let there be a bribe, instantly there is a bribe; let there be a quarrell, immediatly there is a quarrel; &c. just as when God said in the beginning of the Creation, let there bee light, and there was light.

§ 72.

THus Sathan comes to us,* 1.113 and sets up∣on us both wayes, visible, and invisi∣ble; mediately, and immediatly; by himselfe, and by others. Yea, this is not all, for that we may the lesse suspect him, he makes us become our owne tempters, as how many temptations come in by those Cinque-ports, the Senses? how ma∣ny more by Sathans injections, presen∣ting to the affections things absent from the Senses? (as we have an army of un∣cleane desires, that perpetually fight a∣gainst our soules) but most of all by lust it selfe (a thing not created, yet as quicke as thought, tumbling over a thousand de∣sires in an houre) for you must know, that the Devill and our Flesh meets toge∣ther every day and houre to ingender new sinnes, which is the reason our sins are counted amongst those things which are infinite, as the haires of our head, the sands of the Sea, the Starres of Heaven: yea, the Devills trade and occupation all the day, and all the yeare long, is onely to make nets, and gins, and snares, to catch thee, and mee, and each man sin∣gle;

the wisdome of Heaven deliver us.

As there is a Sacred Trinity,* 1.114 provo∣king to good, the Father, Sonne, and Ho∣ly Ghost: so there is a cursed Cerbe∣rus, intiseing to sinne, the World, the Flesh, and the Devill▪ but the chiefe of these tempters is the Devill, whence he is stiled, as by a kind of excellency, the Tempter, as Virgil is called the Poet, A∣ristotle the Philosopher, and David the King.

It's true, he could not worke his owne ends upon us, if he should professe him∣selfe, and appeare to us the very same that he is, and not in the persons of men, yea, in our selves, and supposed best friends: yet this hinders not, but Sathan may be the chiefe: for though there be many little seducers besides, which doe us the greatest mischiefe; yet the Serpent is worse then all his seede. I'le make it plaine. As there are sundry other crafts, so there is a craft of tempting, whereof Sathan is the crafts-master, and the rest are but his Apprentises, or Factors under him; for there was never any, of what condition soever, from the first to the last, tempted, but Sathan had a hand in the temptation.

Indeed, some make question whether there be a Devill or no, because they ne∣ver saw him; but thou maist see him in his effects, tempting thee to lewdnesse, and tempting thee to tempt others; for what he cannot doe immediately by him∣selfe, that he doth mediatly by his instru∣ments; and when he hath tempted some men, he sets them to tempt other men, be∣stowing his bad office upon them, as once he did upon heedlesse Eve.

As, alasse poore soules! they are but set on by that subtile Serpent, as the wo∣man of Tek••a was by Ioa••. 2Sa. 14. 3. or as Zeb••deas was by her Sons, Math. 20. 20. compared with Mark. 10. 35. it is but his heart in their lips; for the Devill opens their mouthes, as the Lord, by an Angell, opened the mouth of Baalam's Asse, N••mb. 22. and speakes in, and by them, as once he did by the Serpent, when he opened her mouth, and caused her to speake with mans voice.

§ 73.

THat Sathan the Prince of darknesse,* 1.115 which ruleth in the ayre (even that false Spirit) speaketh and worketh by all the

children of disobedience, as by his Agents and instruments; partly, as a workman worketh with his tooles; partly, as a Client speakes by his Advocate; and partly, as a Generall ••ighteth by his Ar∣my, we have plainely set downe, Ephes. 2. 2. 3. yea, looke but, 2 Cor. 4. 4. and there he is stiled their god; and being their god, they must use all possible meanes whereby to gaine soules to him, by tempting and seducing others; to which end, and that they may be the better gift∣ed to doe the same exactly, this great temper helpeth their infirmitie, by in∣fuseing of his owne nature into them; as when hee put it into the heart of Iudas Isca∣riot, to betray Christ, Iohn, 13. 2. and when he moved David to number the peo∣ple, 1 Chro. 21. 1. and spake to our Sa∣viour by Peter, as through a trunke, and infused his subtilty into Herod to destroy all the Males; for though Herod be cal∣led a Fox, yet this old Fox taught him all his subtilty.

And this he can easily doe. For as the Load-stone, by a secret in nature, not on∣ly••draweth the Iron unto it, as Iet and Amber doth Straw, but infuseth also a fa∣culty

into the Iron, whereby one peece of Iron is made apt to draw another peece after it; yea, the Loadestone being put neere a chaine of Iron, doth not onely draw the link that is next it unto it, but also causeth that link to draw it's fellow, and the next to it it's fellow, and so the rest, until all be drawn: so Sathan, by infu∣sing into some men his serpentine nature, maketh them as apt to tempt others, and they their associates; as when by the in∣fusion of this divelish nature hee had tempted Eve, and made her his vassall, she proved an apt, exquisite, and ready in∣strument to seduce Adam to eate the for∣bidden fruit, at the price of death eternal: and ever since the divell might use the words of God, and say, behold, man is be∣come as one of us.

And for number,* 1.116 Sathan hath more servants then any Emperour of the world, yea, more men (I feare me) to fight for him, then the Trinity which made us: for whereas few have the courage to speake for God, and his worship, (even amongst us Christians) Sathan hath his tempters and seducers in every country, and place, yea, in every corner of each country, like

continuall Leigers, to follow his busines; who both can do it neere as well, even as Witches can doe almost as much as the divel himselfe; and will do it as faithfully as if he did it in his own person.

What Gideon and Abimelech once spake to their troopes, Iudg. 7. 17. and 9. 48. looke on me, and see what you see me do, make hast, and do you likewise, and they did it: the same speaks Sathan to his followers, and they imitate and resemble the divell, as truly as Apes and Monkies will imitate and resemble men; which though they cannot speake and understand, with such reason as men do; yet they will counter∣feit men in any thing that possible they can compasse.

And these his servants are so at his beck, that he needs no more, but hold up his finger; as the master of a Galley, when he perceives a good gale of winde, that is faire for his voyage, doth with once whisling, make all the Galley-slaves fall to their Oares. So that Sathan hath di∣verse and sundry wayes to assault us, ma∣ny strings to his Bow, that if some break, the rest may hold; many traines of pow∣der, some likely to take fire; yea, he is like

some cunning Enginere, that can invent new instruments, according to the pre∣sent occasion; and he inventeth all he can, and puts in practise all that he invent••th. Yea, if men have so many slights to com∣passe their matters, how can the compas∣ser himselfe hold his fingers? If the Ser∣pents seed bee so subtile, what doe you thinke of this old Serpent? Yea so many snares and engines are laid, by the profes∣sed enemy of man, to intrap our soules, that wee may with reverence and love wonder at the mercy of God in our deli∣very; for wee fall, O God, we fall to the lowest hell if thou prevent us not, if thou sustaine us not; all our weaknesse is in our selves, all our strength is in thee.

Neverthelesse, wee can thanke none, but our selves if wee yeeld;* 1.117 for though that old Saba blowes many an intiseing blast, to carry us away from our true al∣leagiance to Christ Iesus, our King; yet the minde of man is not capeable of a vio∣lation, either from man, or Sathan: and who then can I tax for mine owne yeeld∣ing, but my selfe?

§ 74.

NOw to speake of,* 1.118 or nominate all sorts of seducers; much more to shew the several slights which wicked men use, that they may make us associate them in their lewdnesse, is impossible; yea, I may as well weigh the fire, or measure the winde; as well reckon up the moates in the Sun, paint Eccho to the life, make the Moone a new coate, and assoone finde out the motion of a bird in the aire, the way of a Serpent upon a stone; and the way of a Ship in the midst of the Sea, which are all too wonderfull for me, Prov. 30. 18. 19. yea, had I the gift of prophecy, and knew all secrets touching the same, I should need two hundred tongues, and six hundred pens, and a mouth of steele, with an Iron voyce; if I should declare their severall diversities. For the foure and twenty let∣ters in the Alphabet make not more vari∣ety of words in divers languages: then the Serpents subtilty produceth diversity of stratagems, in severall persons; and I could easilier tell you what good they o∣mit, then what evill they doe.

O the many waies that Sathan (through

mens help) hath to seduce us! and the ma∣ny temp••••rs he hath, in every corner,* 1.119 to set upon us! where shall a man come and not find a seducer? and a drunkard of all other tempters, as he never ceaseth to seduce; so hee seldome misses of prevailing. But though the Springs and Wards of temp∣tation are so infinite, that it is impossible to decypher them all, yet according to the measure of the line, whereof God hath distributed unto me, I will discover how the drunkard seduceth; and so goe a middle way betweene saying all and no∣thing; and by looking upon him, you may more then guesse at the rest.

Neither will I undertake to tell all, for that the time would bee too short, or this Treatise too long, if I should stand upon every severall slight which drunkards have to seduce; yea, talking Fabi••s would be tyred, before hee can relate halfe of what were requisite to be ••poken of them it would require whole volumes; for not a fewlines, nor leaves, would containe the same. Besides, notions when they ex∣ceede, are wont, as nayles to drive out one another; and these which I have pur∣posely selected out, are the principall,

most behovefull, and best deserving our discovery, and the worlds notice.

§ 75.

THat none are either affected, or addi∣cted to seduce like drunkards; let their deeds (which come now to bee discove∣red) manifest.

The drunkards chiefe delight is to in∣fect others,* 1.120 the Serpents speciall venome (as I said before) wherewith these his elfes bee intoxicated, is to make others more beasts then themselves: yea, drun∣kards being the divels deputies, to turne others into beasts, will make themselves divels, wherein they have a notable dex∣terity; making the Ale-house or Tavern, their studie; their circle, the pot; them∣selves, the conjurers; mens soules the hire; reputation of good fellowship, the char me; the characters, healths; the gob∣lin raised, is the spirit of the buttery; and to drink God, out of their hearts; health, out of their bodies; wit, out of their heads; strength out of their joynts; all the mo∣ney, out of their purses; all the drink, out of the Brewers barrels; wife and children, out of doores▪ the land, out of quiet; plen∣ty,

out of the Kingdome; is all their busi∣nesse.

These agents for the Divell (drun∣kards) practise nothing but the art of de∣bauching men;* 1.121 for they will take no pains, unlesse the Divel set them on work; though in this case, being set like beasts to draw in the divels teame, they will leade captive unstable soules to sinne with c••rds of vanity, and as it were with a cartrope, Isaiah 5. 18. for to sinne, these pernicious sedusers, divels in the shape of men, are no niggards of their paines. Oh how much is hell beholding to them! yea, seldome ever doe wee finde goodnesse so industri∣ous, the children of light are not al∣waies the forwardest in their generation.

Besides, they have many obstacles, 1 Thes. 2. 18. we would have come unto you once, and again, saith Paul to his converts, but Sathan hindred us. Our way is like C••∣shie's, full of rubs: but they, like Ahimaaz, take the plaine and beaten path; mischiefe is nimble, and he that intends evill, will breake his sleepe to do it. Iudas, and that bench of gray-headed Priests and Elders, will be awake, when Peter and his fellow Disciples (notwithstanding Christ char∣ged

them to watch with him but one houre) are fast asleepe, Matth. 26. 40. to 51. the 〈◊〉〈◊〉 sower is in the field, when the husbandman is in his bed, Mat. 13. 25 yea, they that worship ••he beast, and his Image, never rest day nor night, Revel. 14. 11.

But never did opportunity meet with any, that made more use of it, then doe these seducers, they will husband it to proofe, and like some cunning Antagonist, loose not an inch of their advantage, their dilig••nce is admirable; the Pharis••es would take great paines, compass•• sea and land to make one like themsel••••s, Matth. 23. 15. and Seminary Priests will come from Rome, to draw one from the true re∣ligion: so what will not some drunkards do, or spend, to make a sober man a drun∣kard, or to drinke another drunkard under the Table; which may cast a blush upon our cheekes, who are nothing so in∣dustrious to winne soules to God.

§ 76.

NOw for the effecting of this (though* 1.122 these Milo's (be they never so strong) oftentimes meet with some Titor••us or

other, ••••••onger th•••• they, who throwes them und•••• th•• Table) what compara∣ble to drinking of healths▪ (which A••ti∣stbenes cals the only occasion and meane•• of surfeiting and d••sord••r another▪ very f••••∣ly, thepulley or ••••ooing••horn to al drun∣kennes and excess••) ••or th••ir drinking and beginning of healths, is purposely, and serves to no other end, but to draw me•• on to drinke more liberally, then els•• they would, or should doe, but to allure and forc•• such as they finde otherwis•• unwil∣ling; yea, their owne hearts and consci∣ences can tes••ifi•• unto them in the sight of of God that they use these healths, but as so many baites, occasions, or pre••••••ses to allure and provoke their guests, and friends to pledge them, even unto surfeit: neither must any refuse their healths, though it be against their natur••s, judg∣ments, hearts and consciences, which doe secretly abhorre and utterly cond••mne them.

O how they will wind a man in, by drinking, first, a health to such a man; then, to such a woman my Mistresse, then to every ones mis••r••••; then, to such a grea•• person; naming some Lord, or Lady or some neere friend

Now by this meanes of drinking their Lords, their Ladies, their Masters, their Mistresses (and shee for the most part a common strumpet) their Magistrates, their Captains, Commanders, Kindreds, Parents, friends, or companions healths; ••hey will wind men in to drinke, even till their braines, their wits, their tongues, their eyes, their feet, their senses, and all their members faile them.

For commonly when these friends fal to drinking of healths, it is as enemies fall to fighting with weapons▪ to shew their valour, and 〈◊〉〈◊〉 get the 〈…〉〈…〉 and their weapons are 〈…〉〈…〉 who so carrieth 〈…〉〈…〉 cleere, 〈◊〉〈◊〉 and leades t••e rest about 〈…〉〈…〉 (if they can goe) in T••••umph; 〈◊〉〈◊〉 he gets the greatest honour, that 〈…〉〈…〉 the rest off their leggs.

Hereupon their healths must ••ither bee great immeasure,* 1.123 or many in number. Touching the first, you have some like Tricong us Novellus▪ who dranke three Gallons of wine at once; or Prot••as who gave valiant Alexander a quaffe of two Gallons,* 1.124 which set him into a disease hee dyed of. Is not Steven••on a Towne with∣in

two miles of Abindon, famous for his sake, that dranke a Peck at a draught? And did not a Dyer, of Barkhamsted in Hartford-shire, doe the like? as for a drunkard to disrobe the greatest goblet of his liquor, though it be of such weight, that (as Virgil said once) the left hand is faine to helpe her sister, he makes no∣thing of it.

§ 77

TOuching the second,* 1.125 if they drinke but indifferent healths, then the lesse the healthes are, the more strong the wine; for the smalnesse of the cup, or glasse, is commonly made up with the strength, vigor, and dearenesse of the wine, or o∣ther liquor; so that these small healthes, will sooner intoxicate and inebriate men, then greater healthes, in cheaper and sma∣ler drinke; and yet these little healthes, as well as little wedges, make but way for great ones of the same nature. For many of them, hating the mixture of Malt and water, will, by their good wills, let nothing come within them but the pu∣rity of the Grape, if they can get it, and that's as naturall to them (through cu∣stome)

as small beere is to other men: and no wonder, for if physicke be taken too oft, it will not worke like physicke; yea, poyson by familiar use, becomes na∣turall foode; as Aristotle (in an example of a maid, which would picke Spiders off the wall, and eate them (shewes. Whence we may learne, that if Tobacco were as wholsome a weede or hearb, as is pre∣tended; yet being used too commonly, nature entertaines it as a friend, not as a Physitian.

Or secondly, when the healthes a••e small and little in quantity or measure; they are commonly made up and recom∣penced with the multitude, number, and frequencie of them; and this they have learned of the Lombards, of whom we reade this story.

When foure auncient men of them met together, they dranke an health round, to each others yeares; in the end, one challenged the rest to drinke several∣ly, so many times, as they had lived yeares, and likewise his companions pledged him: the one was fifty eight; the second, sixty three: the third, eigh∣ty seven▪ the last, ninety two yeares old;

so he which dranke least, dranke 〈◊〉〈◊〉 eight cups of wine, as Diaconus relates 〈◊〉〈◊〉.

O the audacious, horrible, and f••ar••∣full drunkennesse (which would ca••se any Christian heart to bleed and tremble) th••t is too often caused by these healthes in every place and corner, especially in the solemne time of Christ's Nativity!

§ 78.

ANd to mend the matter,* 1.126 least Sathan should want of his due reverence and adorati••••, or they abate of their pleasure (for the more sinfull any action, the more sweete) these wine-worshippers will be at it on their kn••es, especially if they drinke a great mans health; and so make gods of others, beasts of themselves, ranke Idolatry.

I know it's no innovation,* 1.127 or new thing; t••e custome is rather ancient, then war∣rantable; our Moderne drunkards have it but by tradition from their Elders, and they did it not without a president: fo•• health-drinking upon their knees had it's rise and pedegree, it's birth and ••riginall, from Pagans, Infidells, and Idolaters, yea, from ••he Devill himselfe, as St. Ba∣sil

and St. A••s••in witnesse,* 1.128 who affirme that it is but a heathenish custome, savour∣ing onely of Paganisme and Gentilisme; yea, that it was but the Devills drinke offering, or a part of that honour, wor∣ship, sacrifice, and adoration which the Gentiles, Witches, Sorcerers, &c. gave to ••eelzebub the prince of Devills, and those other Devill-gods, to whose ho∣nour, name, and memory these adorati∣ons were first invented and consecrated.

Neither can Sathan say,* 1.129 but Christen∣dome hath alwayes afforded him men, who have yeelded him this homage: for some when they have bene pumpt dry in this case, and blest all their acquain∣tance, they have ••ranke a health to the Devill, as Pope Iohn the twelfth, alias the thirteenth did. And was there not a Lincolne-shire man well knowne, that in his cups dranke a health to the Devill, who had no sooner dranke it off, but he fell downe dead? yea, Augustine Lachi∣mer reporteth, that in Germany the yeare 1549. there was three, who after they had taken in their cups, painted with a cole on the wall a loathly Devill, and then dranke freely unto him, talking to him,

as if he had bee•••• personally present; but the next morning th•••• were all found strangled and dead.

Yea, some have proceeded further, even to drinke a health to God himselfe, and have sped thereafter; as memora∣ble, remarkable, and terrible is that tra∣gicall and strange example of Gods a∣venging judgment, upon two drunkards and health quaffers in Nekersho••ew, a Towne in Almaine, on the fourth day of Iuly, in the yeare 1580; who comming then and there into an Inne, called for bread and wine, which being brought, they disliked the wine, for it's newnesse, calling for some older, and better wine, which being brought in great abundance, they fell to swill and carouse on to ano∣ther, till they were both as drunke as swine; then one of them pouring forth wine, dranke a carouse to his fellow, who pledging him, demanded to whom he should drinke; quoth he, drinke thou unto God; he hearing this, drinkes a health or carouse to him indeed; and then demands of his companion, which wine God should pledge him in: upon which he takes the new wine into his

hand, and filling the cup therewith, rea∣cheth forth his arme as high as he could, as though God should have pledged him in good earnest, saying, God I would faine know what wine thou likest best, this wine is good enough and too good for thee, if thou hadst sen•• b••••ter, thou shouldest have had better, but such as it is, take it, pl••dge me quickly, and carouse it off every swo••p, as I hav•• done to thee, or else thou dost me wrong (the usuall speech and phrase of our drunkards at this day) but no soon••r had he uttered these blasphemous speeches, but the Lord forthwith proceeds in judgements against him, causing his Arme, which he had stretched out, to stand stedfast and unmoveable, so that he could not pull it in; and benumming his whole body, so that he could not move it from the place, in which agony he remained a long time after (his countenance not changed) rowling his eyes to and fro in a fearefull manner, his breath and speech being taken from him, so that he could not breath▪ nor speake a word, and yet seemed to every one to be alive; after this the people (who flock thick & three∣fold,

to see this wretched spectacle of Gods wrath 〈◊〉〈◊〉 vengeance) assayed to remove him from the plac••, but they could not stirre him by any strength▪ in the end they tyed Ho••ses to him to draw him thence; but ••hey could not move him; then they assayed to burne him, but no fire would take hold on him: wherefore perswading themselves, 〈◊〉〈◊〉 God had made him a spect••cle, stand•••••• president, or fixed stat•••• of his wrath••nd vengeance to all drunkards and all 〈◊〉〈◊〉 ages, they surceased their enterpris••s, wishing the will of the Lord to be done, and in this miserable and dolefull mann•••• (saith my Author, Mr. S••••bs in his A••••∣tomy of Abuses) he stands to this very day, as a tragicall, dreadfull, and prodigious spectacle of Gods heauy displeasure, wrath, and vengeance, against drunkards; the very ••ight, nay, the very relation, or thought of which, should strike the hearts and soules of all, who are devoted unto this sinne, with terror and amaze∣ment.

The other drunken beast his compa∣nion, who had escaped the imm••diate hand of God, was, by the just and aveng∣ing

hand of the People, hanged upon a Gibbet before the dore of the same house, for an example unto others.

Now consider this all ye ryotous drunkards, who forget God, least he tare you in peeces, and there be none to deliver.

§ 79.

BUt that it may appeare they are more zealous and charitable,* 1.130 then either to worship Sathan their god, or goe to Hell their owne place alone; and to prove that their hearts desire is, that others also may be damned, as St. Paul's was, that Israel might be saved, Rom. 10. 1 they are not more forward in drinking healthes, then they are carefull to see that others pledge them: for a health being once begun, they will looke to it precise∣ly, that every one present shall pledge the same, in the same manner and measure, be they thirsty, or not thirsty, willing, or not willing, able, or unable; for measu∣ring other mens palates, bellyes, thirsts, consciences, constitutions, and disposi∣tions by their owne, they will force them oftentimes to drinke, against their wills, their stomackes, their healthes, &c. For

tell them you are not a thirst, which is all the answer I can vouchsafe such, or that it will not agree with your constitution, they will conclude you an arrant foole, and ill bred. Yea, in their judgements, A∣hasuerus was none of the wisest, in ap∣pointing that none should compell another to drinke. Or tell them that the Goths ordai∣ned upon pain of death, how none should drink an health to another, nor be forced, further then their owne free wills induced them; O this was the basest law that ever was enacted: and yet wise Plato decreed (for the avoiding of excesse) that no one should so much as drink to another; and the Spartans law was,

Vt bibat arbitrio pocula quisque suo.

Let each mans measure of drinke bee his pleasure.

§ 80.

THeir manner is,* 1.131 either to Intise or Enforce others to pledge them. First, to intise and perswade them, as let but a sober and religious man fall into their company, as a purse of mo∣ney may fal into a stinking Privie, O how

they will conspire to pr••v••ke his unwil∣ling appetite with drunken healths! and if they can (like that Babyl••nish Harlot) make him tast poyson in a golden cup, O then they will sing, and rejoyce as in the division of a spoyle, and bragg that they have drenched sobriety, and blinded the light, and ever after bee a snuffing of this T••pe••, Psal. •• 3. 4.

Or if they cannot perswade him,* 1.132 they will hate, and revile him, perhaps stab him that will not pledge their healths, as if it were an offence not to bee forgiven; for now it is counted an injury not wor∣thy alone of ill words, but also of wounds and stabbs, if a man will not for compa∣ny grievously sin against God, wrong his own body, destroy his ••oule, and wilfully le••p into hel fire: yea, they wil hate a man more for refusing, or crossing their healths then for abjuring his faith, his religion, or his God; and are more hot, more zea∣lous, stoute, and resolute, in the defence, or maintainance of a health, then in the cause or quarrel of their Countrey; and will ra∣ther adventure their blood in the field, up∣on the refusal of, or quarrell about them, then for the chiefest article of their creed;

whence it is they are so much moved and affected, that they are mighty impatient and angry with such as crosse them in this kinde: but nothing so with others, who hinder them in Gods service, or thwart them in their greatest good.

§ 81.

THat they'le ••ate, revile, and stab h••m who refuseth to pledge their healthes,* 1.133 needs no other proofe then experience: as how many have lost their lives, be∣cause they would not be drunke? though some others (Vriah-like) have lost theirs, when they have yeelded to be drunke.

Neither is this in use here onely, bu•• in other countries the same. It was a great mercy of God, that I had not my braines knockt out in the Low-countries, for not drinking a great mans healthe, and losing mine owne.

In the Dukedome of Massovia, it is no more amongst health quaffers, but ei∣ther drinke to me, or fight with me: hence grow those many murthers, stabs, w••unds without cause (as Salomon speakes) quarrels, fightings, co••tentions, and de∣bates which we usually heare of, both at home and abroad.

Now what's the reason of all, but this, long custome,* 1.134 and the pravity and wicked∣nesse of men, hath made it a kinde of af∣front, indignity, discourtesie, and wrong both to him that begins the health, to those that second it, and to the person that is remembred in it, to refuse or passe it by, and not to pledge it, as St. Austin, Am∣brose, Ierom, &c. testifie, besides our own experience.

And many men thinke, they cannot doe their absent friends a greater honour▪ yea, their friends also take it for an high honour.

But, O the stupidity both of the one and the other! for can this be any honour or credit unto any, to be thus dishonoured of every infamous and beastly drunkard, of every pot-companion, Tunne, or Hogs∣head; to be the dayly phrase, the Theame the Rhetoricke of every ebrious and luxu∣rious sot; the occasion, cause, and pa∣tronage of drunkennesse and excesse? yea, what Christian would not scorne to have their healthes, their names, their place and persons made a common Pro∣logue or praeludium, an ordinary bawd or pandor, an usuall in-let, way, or passage to

drunkennesse and excesse, a common shoe-horne, baite, or engine to force or draw men on to drinke beyond all mea∣sure, a dayly patronage, plea, or sanctua∣ry to justifie and beare out, or else a fre∣quent, but unjust apology or excuse to extenuate, salve, or mitigate the excesse of sinne, and infamous, wicked, base, and swinish men?

It was a noble answer of a great Prince, Doe not drinke my health, but pray for it: and a wise reply of a grave and worthy States-man of this King∣dome, I will pray for the Kings health, but drinke for mine owne. And surely none but sots will bring themselves into grievous diseases by drinking healthes to other men; and such is the case of health drinkers. What said Callisthenes to one that urg'd him to drinke at Alexanders Feast, as others did? I will not, for who so drinketh to Alexander, had need of Aesculapius,* 1.135 meaning a Physitian.

Nay, it's well if they prevent not the Physitian, and drinke not themselves past all hope of recovery; for not seldome doe they save the Physitian a labour, and drinke at once anothers health, their owne

death, as I could instance in sundry ex∣amples, I'le onely give you two, but they are as good as twenty.

At one supper, which Alexander pre∣pared for his Favourites and Captaines, there was no lesse then one and forty; which kild themselves in that goodly conflict of carousing healthes. Where Promachus having swallowed downe foure Gallons of wine, got the prize and victory.

And at another drinking feast, or com∣bat which he appointed for the Indians, himselfe dranke his death and ruine, in quaffing off a whole carouse or health out of Herc••••es cup, and to beare him com∣pany, there was five and thirty more at the same time dranke themselves dead in the place, and never revived more, with carousing healthes and rounds.

There is another example recorded, which is so remarkable, that I am loth to passe it, though the circumstances vary. It is recorded of Popelus the second, King of Poland, that having incurred the displeasure of his Nobility through his ill government, for which they intended to depose him; he feigned himselfe to

be very sicke, by his Queenes advice, and thereupon sent for twenty of the chiefe Princes of Pomerania, who had the principall voice in the election of the Pol••nian Kings, to come and visit him in this his sicknesse, which they did accor∣dingly; the King upon their comming, requested them to elect his sonne to the Kingdome after his decease, which thing they answered they would willingly doe, if the rest of the Nobility would consent; the Queene in the meane time provides a cup of sudden poyson, of purpose to dis∣patch them, and presents it to them all, to drinke the King her husbands health; they to testifie their love and alleagiance to the King, dranke off the cup, as their manner was, unto his health, but to their owne instant confusion and immediate death, and to the subversion of all the stocke and race of the Polonian Princes: a sudden and fearefull, yet a just j••dge∣ment of God upon these Princes, who were much addicted to the drinking of healthes formerly. But loe the infinite justice of God on both hands, for out of the dead and poysoned Carkases of these Princes, there issued such infinite troopes

and swarmes of Rats and Mice, as cha∣sed Popelus, his wife, and all his children from place to place, both by Sea and land, till at last they were forced to flye to the strong castle of Oraccovia, where they were drowned, and eaten up of these Rats and Mice, in despite of Guard and Garisons, and all those Arts and po∣licies of fire and water-workes that were used to secure them; as the Polonian Hi∣stories doe at large declare.

But not to travell so farre for exam∣ples; how many health-sokers and drun∣kards may we see or heare of every yeare, within the verge and compasse of our land, who doe suddenly consume, perish, and come to a fearfull end, being cut downe by strange and unexpected deathes, in the very act of their sinnes, before they had any time, or space to repent; whose deathes, even charity it selfe, must needs judge most miserable, seeing they dye in their sinnes, and are taken away in Gods just wrath, even whilst they are sacrifice∣ing their soules to Sathan. And doth not the very Eccho of these drunken and excessive healthes, dayly cry in the eares of God for vengeance, on all that use

them, if not upon the whole Land, for their sakes? yea undoubtedly.

§ 82.

THen let no drunkard force thee,* 1.136 ei∣ther against thy stomack, or thy ina∣bility to pledge his healths: yea, let quaf∣fers quarrell, rage, and scoffe, threaten, curse, and loade thee with a thousand censures, yet hold thou thine owne still. It is true, they will be strangely importu∣nate▪ what then? a shamelesse begger, must have a strong denyall.

Indeed if the word pledge were used seriously, properly, opportunely; and not altogether mistaken, and used in a wrong sense, I should grant it a duty, when any shall bee called thereunto. But sotted drunkards understand not what they speake, when they use the phrase: for the word pledge, implies no intention of drin∣king; as looke we but to the originall, and first institution thereof, and we shall find, that when in the borders of Wales twelve Welchmen had treacherously stabb'd 12. Englishmen, as they were holding the cups to their mouths; it grew to that, that none would drinke at any publike meet∣ing,

except they had some friend present who would undertake to be their pledge, and carefully see that none should hurt them the while; but hee who useth the word now, makes himselfe ridiculous, the occasion being taken away, for (God bee thanked) we have no such cause of feare, having the Lawes of God to guide the vertuous, and the Lawes of the Land to restraine the wicked.

Yet their mistake is no more in this their challenge, then it is in the combate it selfe, and the victory they get by it; for whereas they make a sport of drunken∣nesse, counting him a malefactor in the highest degree, that departs without stag∣gering, and fit to be carried before a Ma∣gistrate, to render an account of his con∣tumacie; and delight to make men drink, till they vomit up their shame againe, like a filthy Dog; or lye wallowing in their beastlinesse, like a brutish Swine; this is the most sad and woefull spectacle that can be to a rectified understanding.

And whereas they brag of the conquest, when with the weapons of full charged cups, they have overcome the rest; it is both the basest office, and lamentablest o∣verthrow

to themselves, that can possibly be imagined. For what a barbarous, grace∣lesse, and unchristian practise is this, to take pleasure in making others drunke? as if it were their glory, and pastime, and they tooke delight to see God dishonou∣red, his Spirit grieved, his name blasphe∣med, his creatures abused, themselves, and their friends soules damned; surely such men clime the highest step of the ladder of wickednesse; thinking their owne sins will not presse them deepe enough into Hell, except they also lode themselves with other mens.

And how sottish is their opinion of victory,* 1.137 when even in conquering they are most overcome: for whilst they triumph in a drunken victory or conquest over their friends, Sathan gets the victory over them: in excessive drinking they have o∣vercome all their companions, this they see and boast of; but they see not how they are overcome, shamefully foyled, and ut∣terly overthrown by the d••vell their chief enemy; under whose lash they are like to be everlastingly. But let him that delights to make another drunk, reade his doome, Habak••k 2. 15, 16. where he shall finde,

not onely shame and spewing appointed for his glory, but also that a cup of venge∣ance, even the cup of the Lords right hand is preparing for him.

And lastly,* 1.138 what office so base as this for men to resemble Crowes, which live upon carrion, or those winglesse Flies, which sucke a living out of the corrupt blood of uncleannesse, is bad enough: but to bee a tempter, to weare the Li∣very of Sathan, to bee the Pentioner of hell, at the command of that malignant and degenerous Spirit; this is the most ig∣nominious and dishonourable name and shame that can be: to be the Hang-mans servant, is an honour to it: for to erre is the part of a man; but to seduce, is the part of a divell. It is ill to play the wanton, worse to play the beast, worst of all to play the divill.

But thou wilt say. This is true onely of the ruder sort,* 1.139 and more debauched; and so pertaines not to thee?

Yes, it doth. For though thou doest not force men to pledge thy healths; yet thou wilt intreat, and perswade them to it, by all the Art and oratory thou canst use; and in case they still refuse, thou wilt

think the worse of them, censure them in thy thoughts, and beare them an inward grudg and splene in thine heart, if not slander and revile them with thy tongue. Nay, doest thou not, like the Graecian drunkards, use some such phrase as this? let him drinke, or else be packing, let him carrouse, or carry him out of the house, whereby a further wrong from others is occasioned; so imitating the Ephesians, who, (as Cicero reports) having banished their Prince Hermodorus, made proclama∣tion, that none should excell another, or if he did so, that hee should no longer there dwell, but else where inhabit. How ever it likes thee well enough, that others of thy company shall by violence enforce them, and this alone makes thee as guilty, as if thou didst it thy selfe; so that to come fairely off, even from thy company, and neither drink nor quarrell, is impossible, or, at least, a wonder.

§ 83.

ANd thus you see,* 1.140 that drunkards not only traffick to enrich hel with their owne so••les, but others also: yea, that they

are so pernicious, that to damne their owne so••les is the least part of their mischiefe, for they commonly draw vengeance up∣on thousands, by seducing some, and giv∣ing ill example to others.

O the multitude of drunkards that one true drunkard makes!* 1.141 especially if he be well accomplished with ingenuity, and gifts of nature: as when Achitophel's head stands upon Simon Magus his shoul∣ders, there is a world of mischiefe to∣wards. A will bent to doe harme, and a wit able to prosecute it, like Cannon shot, makes a lane where it goes. For tryall, let such an one tell me, if he can, how many hee hath drawne into the same sinne with him? were he willing, I feare his memo∣ry would faile him, though his consci∣ence hereafter will not faile to evidence the same against him, with the severall aggravations of each circumstance. As Ovid said of himselfe; I am second to none in trifles: so the drunkard may truly say, I am second to none in tempting, yea, tell me, who are such pandors to sinne, such factors for hell, as these men? who doe the Divell such service, who de∣serve so great pay from him, as drun∣kards?

A true drunkard is like the Bram∣ble, Iudg. 9. 15. which first set it's selfe on fire, and then fired all the Wood: or like one sick of the Plague, who (as they say) is carried with an itching desire to infect others that are cleare: or like a house on fire in the midst of a City, which (if the winde blowes vehemently) stayeth not in the burning of an house, or two, but sets on fire al adjoyning, one, on this side; ano∣ther on that; a third, behind it; a fourth, over against it; neither doth the fire cease there, but every one which it hath set on fire, kindles as many more, and so one an∣other, till, it may be, half, or all the whole City bee consumed: for this is the drun∣kards case directly, who is the bane of many poore soules, besides his owne. It is S. Basil's observation, that one whore makes many fornicators; but experience shewes, that one drunkard makes ten times as many drunkards.

Yea, the more they can seduce, the more they glory: as when Theudas had got foure hundred followers, he thought himselfe a jolly fellow, Acts, 5. 36. But this is no other, then the setting a mans owne house on fire, it burnes many of his

nighbours, and hee shall answer for all the ruines. And surely he who gives a man wine to deceive him, is first drunke in soule, before he can procure the others bodily distemper: and to glory in giving weake braines a drench, to see them wal∣low in their filthinesse; is but to brag how far they are become the Devils children.

§ 84.

TOuching their manner of seducing.* 1.142 A drunkard (as if his braines were fired with all the plots, projects, and cun∣ning Stratagems that Hell can yeeld) is as rarely gifted in drawing to sinne, as the Devill himselfe; and is become the child of Hell, by as proper a right: so that if Sathan would change his office, or were to surrender his place to any man a∣live, it should be to some good fellow or other, for as the Chamaeleon can change himselfe into any colour that it sits upon, but white and red; or as the Polypus can change colour at the sight of every ob∣ject, but blew onely: so a drunkard can be any thing, save good; he hath lear∣ned to handle a man so sweetly, that one would thinke it a pleasure to be seduced;

yea, these Aspes will sting a man so, that he shall dye sleeping. The falsest hearts, will have the plausiblest mouthes; like to Salomons Curtesan, their lips drop as an Hony combe, and their mouth is smo••ther then Oyle; but their end is bitter as worme∣wood; and such faire and smooth com∣munication, is no other then a trap or snare of Hony, as Diogenes calls it. Their custome is, with a pleasing breath, to waft a man into Mare mortuum, tole him on to destruction, as we tole beasts with fodder to the slaughter house: and to take away all suspition, they will so mollifie the stiffenesse of a mans preju∣dice, so temper and fit him to their owne mold, that once to doubt them, would require the spirit of discerning.

He is such a pleasing murtherer, that he tickles a man to death, and makes him (like Salomon's foole) dye laughing. O how many are there, that hate their other enemies, yea, and their friends too, and yet embrace this enemy; because he kisseth when he betrayeth; and indeed what fence for the Pistoll that is charged with the Bullet of friendship? Hilary compares it to a Razor in the hand of a

counterfeit Barber: as when Vriah was set in the forefront of the battell, and honour pretended, murther was meant. Which is the sole cause, that drunkards so swarme in every corner of the land, as where shall a man come, and not finde one of these se∣ducers.

§ 85.

INdeed,* 1.143 heretof••re they were as rare as Wolves; but now they are as common as Hogs: heretofore it was the sinne of Tin∣kers, Ostlers, Beggers; &c. now of Far∣mers, Citicens, Esquires, Knights; &c. heretofore S. Pa••ls speech was currant, they that are drunken are drunken in the night; now they feare not the light, the Sunne-shine, no, they make no difference of nights or dayes; except this, that drun∣kennesse most rages on the Lords day: heretofore S. Peters argument was more then probable, these are not drunk, for it is but the third houre of the day; now men are growne such husbands, as by that time they will returne their stockes, and have their braines crowing before day, or at least if you will finde many men sober, you must take them in their beds, for they

rise up earely to follow drunkennes: for∣merly men were so unacquainted with insatiate drinking, that the divell himself was called Robin good-fellow; now a man is hated as bad as the devill; if hee refuse to bee a good fellow (id est, a drunkard) There was a Streete in Rome called V••cus Sobrius, Sober-street, because there was never a drinking house in it; finde such a Street in any City or populous Town in England, and some good man or other will put it in the Chronicle: yea, if Eng∣land plies her liquor so fast as she begins, Germany is like to loose her Charter, for drunkennesse, and the French disease, are upon termes of quitting their Countries aleagiance, and to be made free denisons of England; nay, have they not already given up the bucklers to the English; who as in fashions, so in vices, will needs bee the Ape of every Nation. It is a disease, whereof this Nation and generation is sicke at the very heart.

Yea, woe is me, how is the world tur∣ned beast? what bowsing and quaffing, and whiffing, and healthing, is there on e∣very bench? and what reeling, and stag∣gering in our St••e••••s? what drinking by

the yard, the Dye, the dozen? what forc∣ing of pledges, what quarrells for mea∣sure, and forme? how is that become an excuse of villany, which any villany might rather excuse, I was drunk? How hath this torrent, yea, this deluge of ex∣cesse in drinke drowned the face of the earth, and risen many Cubits above the highest mountains of religion and good lawes? Yea, would to God I might not say with a Reverend Prelate of ours, that which I feare, and shame, and grieve, to say,* 1.144 that even some of them which square the Arke for others, would not inwardly drowne themselves, and discover their nakednesse hereby. That other inundati∣on scowred the world, this impures it, and what but a deluge of fire and brim∣stone, can wash it from so abominable fil∣thinesse?

O the drunkennesse that is in one day in this Land, yea, in this City, yea, at some Fayre, or Market to bee seene! For goe but to the Towns end, where a Fayre is kept, and there they lye, as if some field had been fought; here lyes one man, there another; yea, alasse for woe! a wo∣man, nay, a swine with a womans face: or

goe into the backe-Lanes, and there you have them, among Frogs and Toades, their fit matches. And in all probability, this infectious vice of drunken good-fel∣lowship is like to stick by this Nation; for so long as the multitude of offenders be∣numes the sense of offending, a common blot is held no staine. Drunkennesse is as odious with us, as Adultery is in that State, wherein no body is chast.

§ 86.

BUt to goe on (though I dare not shew all their slights they have to draw men on,* 1.145 least in reproving, I become a teacher, as it fared with another in the like case.

A drunk••rd for kindnesse is another Iulian, who was oftentimes bountifull, but how? he never did a man a good turne, but it was to damne his soule: hee so con∣firmes the profession of his love with vowes, protestations, and promises (as a large complement, for the most part, ush∣ers in a close craft) that you would thinke Ionathan's love to David was nothing in comparison, as no faces look lovelier then the painted. But accept of gain from him,

and you are lost for ever; for, with S••s••r••, you can no sooner tast of this I••••l's milk, but you shall feele a nayle in your Tem∣ples; so that the wickednesse of a man which feareth God is better, then the good entreaty of a drunkard; his proffers are like the Fowlers shrape when he casts meat to birds, which is not out of charity, to relieve; but out of treachery, to en∣snare them, they lay waite, saith Ieremy, as he that setteth snares; and make a pit to catch men, Ieremiah 5. 26. or like Traps wee set for vermin, seeming charitable, when they intend to kill: and thou mayest answer these cursed tempters, which de∣light in the murther of soules, as the wo∣man of End••r did Saul, wherefore seekest thou to take me in a snare, to cause me to dye? 1 Sam. 28. 9. Hee, and the Usurer loves alike, for their charity is no better than cruelty; if they reach you bread with one hand, be sure there is a stone in the other to do you a mischiefe; for under the tast of Nectar, hee will poyson you with the water of Styx; he is another Absalom, who made a feast for Amn••n, whom hee meant to kill; like some prurient lech∣er, who provides a rich banquet for one

whom he meanes to corrupt and deflour••; or like the Ivie, that by embraceing the tree sucks out the heart of it; and ther is no subtilty like that which deceives a man, and hath thankes for the labour;* 1.146 for as our Saviour saith; blessed is the man that is not offended at their scoffes, Matth. 11. 6. so, blessed is the man that is not taken with their wiles: for herein alone consists the difference, hee whom the Lord loves, shall bee delivered from their meritrici∣ous all••rements, Eccles. 7. 26. and he whom the Lord abhors shall fall into their snares, Prov. 22. 14.

§ 87.

NOw if they cannot seduce us, they wil envie and ••ate us.

First, they will envie us,* 1.147 because wee will not run with them to the same excesse of ry••t, 1 Iohn 3. 12. Prov. 29. 27. Psalme 69. 12. Every man is borne a Caine, en∣vying that good in another, which hee wants himselfe; but a swinish drunkard delights to see the temperance,* 1.148 sobriety, and other eminent graces of him that feares God, and will not doe as he doth; as sore eyes delight to look upon the Sun.

Lot vexed himselfe, because hee saw men bad; these, because men are good; not that God's Law is broken, but because others keepe it better than themselves.

It is true, envie knowes what it will not confesse; but experience shewes that sordid drunkards are as full of envie, to∣wards such as will not consort with them, as a Serpent is full of poyson. And you may know it by this token, doe they not make it their Grace, both before and after dinner, to disgrace such an Inno∣cent? O that so many Loayes and Fi∣shes, as did feed five thousand in the Wil∣dernes, would but stop their mouths, that envie and speake evill of such as they know no other fault by but their vertue; they pick their owne sorrowes, out of the joyes of other men; and out of others sor∣rowes likewise, they assume their owne joyes: whereas worth begets, in those that are magnanimous, emulation; in base minds, it contrarily begets envie; will you know the reason? Hee that hath lost all good himselfe, is vexed to see it in ano∣ther, and can no way be pacified, except that other become as bad as himselfe: as Demon••des having himselfe crooked feet,

and losing both his shoes, to be even with him that had found them, desired the gods, that the parties feete might he as crooked as his shoes were. But how just is it with God, that this fire of enuy, should be punished with the fire of Hell?

§ 88.

2 1.149 SEcondly, as is their enuy, such is their hatred and malice: they hate the good, because they will not be so evill as themselves, Micha. 3. 2. Mathew, 10. 22. Iohn, 15. 19. 1 King. 22. 8. Proverbs, 29. 27. The tempe∣rance and sobriety of a good man, is as great a vexation to them; as their con∣versation is to him: for as if Nature had made them antipathites to vertue, they so hate righteousnesse, that they will hate a man for it, and say of good living, as Fe∣stus did of great learning, it makes a man mad; but they cannot know who are so∣ber, that are mad themselves.

Neither is this of theirs an ordinary ha∣tred,* 1.150 for they even eate their owne hearts in anger, that they cannot eate ours in re∣venge; we pray for the opening of their eyes, and they pray for the pulling out of

ours; we desire the turning of their hearts, and they wish the outting of our throats: no such concord, no such discord (saith one of the Learned) as that which proceeds from Religion; My name, ••aith Luther, is more odious unto them, then any thiefe, or mutherer; as Christ was more detestable to the Iewes then Barrabas. Be∣hold s••••h David, mine en••••ies, for they are many, and they hate me with a ••ruell hatred, Psal. 25. 19. yea, so cruell, that it makes their teeth gnash, and their hearts burst againe, Acts, 7. 54. which made the truth's adversaries give St. Paul stripes above measure; and the Heathen Em∣perours to devise such cruel Tortures for all those, which but: profest themselves Christians.

You cannot anger a sotted drunkard worse, then to doe well; yea, he hates you more bitterly for this, and the cre∣dit you gaine thereby, then if you had cheated him of his patrimony, with your owne discredit.

That there is no hatred so virulent and bitter, as that which is occasioned by ver∣••uous living, and professing of Christ's name, our Saviour himselfe proves co∣piously,

Math. 10. L••k. 21. where he shewes, that it makes them forget all na∣turall affection; wheth••r it be that which descends, as of Parents to children; or that which which ascends, as of children to Pa∣rents; or that which is mutuall, of Friends, Kindred, or Brethren one to ano∣ther; so that be they never so neere al∣lied, they shall betray ••••ch other, and cause them to dye, even for his names sake, as the Text hath it.

Neither doth their malice extend it selfe to this or that person onely, but these Hamans so hate the Religious, that they wish, as Caligula once did of the Ro∣mans, that they had all but one head, tha•• so they might cut it off at a blow, were it in their power, Ester, 3. 6. 8. 9. 13. Micha, 3. 2. Psal. 83. 4. But our comfort is, they have not so much authority as ma∣lice, resembling the Serpent Porphyrus, which abounds with poyson, but can hurt none, for want of ••eeth.

§ 89.

NOw you must know that this envy and hatred of theirs is too strong to containe it selfe,* 1.151 within the heart, and

thereupon breakes forth at their mouth and hands.

Besides seeing the former stratagems will not prevaile, and that they cannot allure, nor perswade to drunkennesse, and the like sinnes, and so worke their wills upon the sober and conscionable by sub∣tilty & faire meanes; they wil seek to com∣pel and enforce them to do as they do: like as when lustfull Amnon could not winne Tamer by faire meanes, he deflowers her by force. For as the Devill, who raignes as a Prince in the world of the ungodly, Eph. 2. 2. is for strength, a Lyon, and a Fox for wit: so is the world it self, if it can∣not infect us, it will afflict us; if it can∣not corrupt our soules, it will taynt our good names; it is (not like some bash∣full Suter) easily answered, but so impu∣dent, that while we have breath, it will never give us over, thinking that so long as there is life, there is hope.

Now to effect their end, and bring a∣bout their purpose, they use divers and sundry meanes, venting their hearts at their mouthes in words, and by action in their hands: with their mouthes they wil censure, scoffe at, revile, raile on, nicke∣name,

slander, falsely accuse, curse, threa∣ten &c. and with their hands they will (at least if they may be permitted) imprison, smite, hurt; and lastly, if all this will not doe, they will kill us; as there be more wayes to the wood then one.

To reckon up all the trickes they doe, and would use, if the law restrained them not, and to reckon up how many Crea∣tures in the Vniverse, were a taske equal∣ly possible and endlesse: besides, it would overmuch swell the heape; and the Pa∣ges, like fish, would grow into a multi∣tude, wherefore I will select out onely two verball properties of their enuy and hatred, and passe over the rest.

The malice and enuy of drunkards vents it selfe at their mouthes, ei∣ther.

• 1 By censuring or
• 2 By slandering
• us

§ 90.

1 FIrst,* 1.152 they will strangely censure us, if we refuse to doe as they doe, Psal. 35. 16. and 69. 10. 11. 12. If a man will not sweare, drinke drunke,

and conforme to their lewd customes, he is an Arch-puritan, by the law which the Iewes had to kill Christ; yea, for this ve∣ry cause, they will definitively censure one for an hypocrite, though they scarce know him superficially; at least, if a man be but carefull of his society, they will tax and floute him with stand farther off, for I am holier th••n thou; they call pi∣ety pride, for not going with them to the Taverne; as indeed there is no good∣nesse in man, but such will ascribe it to vaine glory. The beastly Sod••mit••s thought Lot a proud and imperious f••llow, Gen. 19. 9. And so Elia•• censures Da∣vid, I know the pride of thine heart, saith he, when nothing but the zeale of Gods glory, and desire of his Brethrens good, made him so forward. 1 Sam. 17. 28. 29.

But as all are not Theeves that Dogs barke at; so all are not hypocrites which they terme so. The Pharisie censured the Publican, and the Infidells Paul, who were more precious in Gods sight, then themselves. But basenesse, what it can∣not attaine to; it will vilicate and de∣prave; and prejudice casteth a false co∣lour upon the best actions: whence it is,

that if our righteousnesse, doe but ex∣ceede the righteousnesse of a swearer, or drunkard, we are sure to be censured, yea, persecuted for our righteousnesse, as A∣bet was of Caine, because his owne workes were evill, and his Brothers good. If a man makes but the Word of God a rule to walke by, he is too precize; if he will be more then almost a Christian, he is curi∣ous, fantasticall, factious, and shall, with David, Psal. 69. 11. 12. be made the song and laughing stocke of every drunken beast: whereas, if he would be drunke, sweare, mispend his time, haunt Tavernes, play the good fellow, and doe as they doe, he should have their love, approba∣tion, and good word; yea, if all men would be prophanely wicked, and make no bones of sinne, their censures would cease, and there would not be a Puritane, with some of them, in all the world.

But it is the custome of lewd men,* 1.153 (I confesse a lewd custome) to measure all others by their owne Bushell, to forme both their opinions and censures of us, acc••rding to the mold of evill in them∣selves, yea, all (for the most part) judge others by themselves; and hence drun∣kards

doing all their good in hypocrisie, doe thereafter judge of others, Saint Chrysostome hath given the rule. As it is, saith he, a hard thing for one to suspect another to be evill, who is good himselfe; so it is more hard, for him to suppose ano∣ther to be good, who is himselfe evill. As we see in Nero, who being monstrous in∣continent himselfe, verily beleeved, that all men were most foule libidinists, yea, that there was not a chaste person in all the world, saving that men cloaked their vice with hypocrisie. I11 dispositions, cause ill suspicions; and surely he that suspects another to be ill, without just ground, by so doing proclaimes himselfe to be guilty; for in things uncertaine, a bad construction must needs flow from a bad mind: suspicion, for the most part, proceeds from a selfe defect: vertuous men rarely censure; as great labourers rarely sneeze: so that to censure and tra∣duce anothers worth, is to question thine owne: besides, it is an uncharitable and ridiculous thing, for where I want expe∣rience, charity bids me thinke the best, and leave what I know not to the Sear∣cher of hearts.

§ 91.

INdeed, other reasons may be given why they so censure us, as, first, their Ignorance causeth suspicion; yea, there is* 1.154 nothing so makes a man suspect much, as to know little; children in the darke sup∣pose they see, what they see not; you shall have a Dog very violent in barking at his owne shadow, or face in a glasse. An ignorant Rusticke seeing a Geome∣tritian drawing of lines, not knowing to what end he doth the same, is apt to judge him foolish and fantasticke. Tell a plaine country fellow, that the Sunne is bigger then his cart wheele, and swifter in course then any of his Horses; he will laugh you to scorne. The Duke of Vondozme one day looking into his Well with o∣thers, and seeing face answer face (ha∣ving never before observed the like) went home in all haste, and called for ayde a∣gainst the Antipodes. Paglarencis was a∣mazed, and said his Farmer had surely coosened him, when he heard him tell that his Sowe had eleven Pigs, and his Mare but one Foale. Yea, I have read of a silly country fellow, that kil'd his

Asse for drinking up the Moone.

But their owne hearts can tell them, how fruitfull a mother of jealousies their ignorance of spirituall things is, and how it conceives upon first ••ight of every object which they cannot skill on, and that being once conceived, it makes the party so travell▪ to bring forth the same in words and actions of enmity, that for the in∣terim, he is as busie headed as if a hive of Bees were in his pate, not considering, that repentance ever followes rash judg∣ment.

Secondly,* 1.155 their passions and affections infatuate and besot them, and makes them infinitely partiall. For as in an ill pact Jury, whereof there is one wise man, another honest man, five knaves, and five fooles, the greater part over-rules the bet∣ter part, these ••en, over-beares those two: so fares it with a wicked man, the five senses, and as many affections are the knaves and fooles, science is the wise man, conscience the honest; now neither science the wi••e, nor conscience the ho∣nest, can be heard, nor give their verdict, but all goes with the mad senses, and frantick affections.

We know when a man lookes upon a∣ny thing directly through the aire, they appeare in their proper formes, and co∣lours as they are; but if they bee looked upon through a glasse, be it greene, blew, yellow, or of any other colour, all the things we see, seemes to us to be of the co¦lour of the glasse, through w^ch we do be∣hold them: even so, a wicked man hould∣ing the false spectacles of his several passi∣ons and affections before the dimme sight of his judgement, all things appeare to him in a contrary colour. The eye that is blood-shot, thinkes every thing red; those that have the Jaundise, see all things yel∣low: so these drunkards, being overgrown with malicious passions, thinke us in fault, when themselves are only too blame.

O how the passions of anger, and affe∣ction of love over-rules and over-per∣swades our judgements! wee may truly say, that love, hatred, and indifferency, lookes through three paire of eyes: what we see, or heare, being passionately trans∣ported either by love, oranger, wee nei∣ther see, nor heare it as it is. The object which we love, seemeth much more faire unto us, and that much fowler, which

we loath. Yea, even love (Zaleuchus-like) will make a man put out one of his owne eyes, that so he may see his friends vertues not see his crimes. Hath not his affection rob'd him of his judgement, wh•• ••hinkes better of a filthy strumpet, then of his own chast wife? yea, surely if hee did not looke through the false spectacles of his flesh, it could not be.

But anger especially robs a man of his judgement, and lifts reason out of her seate, which makes these beastly, sensuall swilbowles so partial in judging between themselves and the godly. As for exam∣ple, (indeed the Scriptures afford not ma∣my examples of it, in them which were drunkards, for drunkennesse was then as rare, as now it is common, but what is true of all the Serpents seed, must needs be true of Sathans peculiar ones. How did anger rob Haman of his judgement, who thought Mordecae's not bowing the knee to him, a more heynous offence, then his owne murthering of thousands? And Iezabel of hers, who thought it a greater sinne in El••ah to kill Baals Pro∣phets, then in her selfe to slay all the Pro∣phets of the Lord? And the Phari••is of

theirs, who could see more unlawfulnes in the Disciples plucking a few eares of corne, and the Palsie•• mans carrying his bed on the Sabbath▪ then in their own de∣vouring of widowes houses; and could better afford themselves to murther Christ, then others to believe in him; yea, they could better afford themselves to be the greatest of sinners, then our Saviour to be in company with sinners. And last∣ly, Ahab, who thought Eliah troubled Israel more, in doing the wil of the Lord, then himselfe, in provoking the Lord, a∣bove all the Kings of Israel which were before him? which is the case of our drunkards, they censure more deeply, our fearing of God, then their owne blaspheming of him,; and thinke it a more heinous offence, for us to be sober, then for themselves to be drunke. What then are their censures of us, when wee do offend?

Yea, if mens passions and affections did not make them strangely partiall; how could they suffer their faithfull and pain∣full Minister (who lies ledger for the great King of Heaven and Earth) to feed upon Crusts, and spinne out twenty or

forty Marks a yeare, into a thread as long as his life; yea, murmure at his great meanes, and boast of their large contri∣bution, and complaine he keeps no hospi∣tality, though indeed even books would require ten pounds of the money: I speak not of their blockish stupidity, who think none live more idly then Schollers) when yet themselves, being undeserving At∣torneys, or silly Tradesmen, who doe lit∣tle else, but stand in their Shops, or un∣godly Ale-house-keepers, whose whole life is but a vicissitude of filling and emptying, will get, and spend one hun∣dred, two hunderd, three hundred pounds per Annum a peece, and yet com∣plaine of a hard world? surely they think Ministers can preach without study, as the Apostles did; or live by miracle, as Iohn Baptist did, who was in his diet, ha∣bit, and carriage indeed a miracle.

3. Another reason is,* 1.156 as these drun∣kards can see us, but not themselves: (without a glasse) so they looke to us, not to themselves: it faring with them as it did with the ••airies, called Lamiae, who made use of their eyes, when they went abroad; but put them in a box when they

came home; and they have much the more quiet for so doing, a wicked mans conscience being like a bad wife, that wil either bee gadding abroad, or scoulding at home.

In surveying their owne evill actions they are beetle eyed, or like him, Iohn the 9. who had never a seeing eye; or at least like Polyphemus, who had onely one eye; but in spying ours, they have the eyes of a Basiliske, and are as quick sighted as Argos, who had his head compassed with an hundred eyes; yea, as Lynceus (who as Varro speakes) could see through a wall; or if they have two seeing eyes, yet, like the purblind, they see double, or like those women of Scythia called Bithiae, they have two sights in each eye: for if they looke upon our actions, it is with an evill eye, judging of us by what wee should bee; if upon their owne, it is with a tender eye, and so judge by what they are in their owne opinion, and the judgement of sense.

And to mend the matter, Sathan, like our cunning men, presents unto them spi∣rituall things in a false glasse, stamping his own image on Gods silver, and Gods I∣mage

on his owne drosse, and so comes their often mistake in censuring.

Neither are their memories lesse parti∣all, for in remembring our faults, they are like Clement the sixth, who never forgat any thing he had once learned; but touch∣ing their own, they resemble Claudius the Emperor, who presently forgat whatsoe∣ver he did, or spake.

Now put all together, and tel me whe∣ther it fares not with drunkards, as it did with Pentheus in Euripides his Bac∣chus, who supposed he saw two Sunnes, two Thebes, every thing double, when his braine alone was troubled?

§ 92.

SEcondly,* 1.157 if wee refuse to participate with them in their sinne, it shall goe hard, but they will make us partake with them of their shame: as if Ioseph will not commit adultery with his Mistris, shee will accuse him for an adulterer, and make him worse thought of then her selfe. In∣nocency is no shelter against evil tongues; malice never regards how true any accu∣sation is, but how spitefull.

The baggage World desireth nothing

more then to scarre the face that is fairer then shee; and it is Sathans policie, (be∣cause report both makes jealousies, where there are none, and increaseth those that there are) to abuse our eares, in hearing; our tongues, in speaking; and our hearts, in believing lies, to disable us from discer∣ning the truth.

Yea this of slander, like a ••uge and mighty Polypheme, hath done such service to the uncircumcised, that examples ther∣of in Scripture, are like moates in the Sun; as whom have wee mentioned therein, without mention of some false accusation? Naboth was a blasphemer upon record, and proved so by affidavit; Eliah, was a troubler of Israel; Ieremiah, an enemy to the State; Susanna, a Whore; Iohn Baptist, had a Divell; Paul, was a polluter of the Temple; Stephen, was a destroyer of the Law; all the Disciples, sectaries, subver∣ters of the State, &c. Acts 28. 21. Yea, Christ himselfe was a Wine-bibber, a seducer of the people, a Beelzebub, and what not? And the same divell who spake in Iezabel, and those wicked ones of old, now speaks in our debauched drunkards; and deboyshed swearers, who resembling

the Divell, Rev. 12. 10. Iob 1. 7, 9, 11. will charge a man (if hee bee not for their turne) with many things, as the Iewes did Paul, Acts 24. but proving nothing, verse 13.

Neither needs their any proofe;* 1.158 for the common people as good as thought so before. Worldly mindes looking up∣on Iordan with Syrian eyes, thinke none can be of any other, then their owne diet, (as some Moores thinke there is no other complection then their owne, because they never saw men of more temperate Clymates) and because they finde their owne filthy lusts, so strongly prevailing with themselves; they cannot conceive how they should be capeable of a repulse from others; and indeed, it is hard for a wicked heart to thinke well of any other, because it can thinke none better then it selfe, and knowes it selfe evill.

Wherein also is another disadvantage, that cannot be helped; the multitude will sooner believe them, then our selves, af∣firmatives being apter to winne beliefe, then negatives are to uncredit them. You know the high Priests and Elders were not more ready to aise a slander upon our

Saviour CHRIST, after his death, Matthew 28. 12. 13. then the common people were apt to believe the same, vers. 15. yea, the lewes believe it to this day. Calumny supports her selfe by lying,* 1.159 and shee may doe it safely among evill minded men, because they are Judg∣es, that, for the most part, will inquire no further, but believe at first. Yea, saith Lu∣ther, they hunger and thirst after these scan∣dalous reports of the Godly, and if at any time they heare of the disgrace of some good and eminent person, like hungry Hogs, they muzzell in their excrements, and feast upon them, as upon dainties; there being nothing that so glads their hearts, that so opens their mouths, with so much insolency and triumph: O what care they take to spread the same abroad by a common fame! as let conscience say whether this be not so, yea, whether they will not censure, and condemne all the ge∣neration of Gods people, because they heare ill of some few, that care only to bee thought good.

As true it is there are such monsters, such white divels, who make Religion a very stalking-Horse to villany; yea too

many men, that dishonour God, by wear∣ing of his livory. But what was Sathan to the children of God? Iob. 1. 6. though he thrust himselfe into their company? or what wise man will tax all the Apo∣stles, because one was a Iudas? To argue, because some are so and so, therefore the rest are alike, is a saplesse reason, onely becomming a foole: yea, to condemne all, for a few that are bad, is as equall and just, as it was for Simeon, and Levi, to murther all the Sechemites, for the offence onely of Hamor's Sonne, Gen. 34. 2. 25. 31.

But to goe on. Drunkards feede them∣selves with others adversity, as Beetels are fed with their fellowes dunge; and like flesh-flies, make the wounds of Gods children their chiefe nourishment; yea, Crocodile like, they would, if they could, fatten themselves with our warmest blood; and no wonder, when there are some that naturally feed upon poyson, and are fatned with it.

But they must needs be filthy crea∣tures, that feede upon nothing but cor∣ruption. To delight in mens supposed sins, is the sport of Devills; recovery from sinne, is the joy of good men and An∣gells.

Cham derides his Fathers naked∣nesse, it should have beene his sorrow, he makes it his sport; but it is ill for a man to make himselfe merry, with that which angers God.

§ 93

IF you will know the manner of their* 1.160 dealing in this case, it is lively exprest by the Author of the booke of Wisdome, Chap. 2. 12. to 23. which is a glasse more cleare then Chrystall, to shew the face of every drunkards heart.

As first, they will lie in waite to finde faults in us, and pry more narrowly into our actions, then the best man would willingly they should: and a reserved mans behaviour, you know, is like a verse, wherein every syllable is measured; yea, what is scarce thought a fault in other men, they will hold in us a heinous crime, and thereafter take occasion in e∣very company to erect our faylings very high, like St. Pauls, for the gaze of all, whereas they hide our good parts under ground, like St. Faiths, that none may note them; for these Flyes will skip o∣ver all a mans sound parts, to wit, his ex∣cellencies,

to fasten on a scab or ulcer; resembling our Prognosticators, that are more diligent to make mention of foule weather, then of faire; stormes and thun∣der they much harpe upon, but calme and serene dayes passe them unobserved; dealing by good men, as one did by Ho∣mer, who (as Erasmus relates) collected all the lame and defective Verses out of his workes, but past over infinite others, which were by him most excellently made.

Or, if in case they finde not spots, they will feigne them; for malice makes them so nimble eyed, that they'le finde a knot in a Bullrush, staying, or going, we know, one, or the other, is offence e∣nough, to those that seeke quarrells; a crooked staffe will serve to beate a Dog, when a streight one cannot be found; Cambyses but dreamed that his Brother should be King of Persia, and put him to death.

Yea, these Spiders will turne every thing into poyson, and picke out of the most premeditated action, something to cavill at, either by misinterpreting things, and so turne good into evill, (as an easie

invention may put false matters into true Syllogismes) or if they cannot wrest them sufficiently, they will remit them unto dissimulation, and coyne others, devise of him some slander or other, as Turtullus did of Paul, Acts, 24. 5. And indeed, if they did not so, they should want co∣lour to persecute us.

The which if thou well considerest, will make thee so farre from beleeving evill reports of good men, especially from the Devills servants, (drunkards) that thou wilt thinke so much the better of them, for (though the blind eate many a flye) yet, in the judgement of the wise, not he that is accused, but he that is con∣victed, is guilty, as Lactantius hath it. Hereupon when those rayling lewes brought Paul to the Barre, Gallio drave them from the judgement seate, because he knew they had more malice then mat∣ter against him. In the Chancery are many accu••ations, they never meane to proove; yea, upright Cato was fifty times undeservedly indited, and accused by his fellow Citizens, yet every time acquit∣ted, and found innocent; and Aristopha∣nes ninty five times by the Athenians, and

every time pronounced innocent. If it be enough to accuse, who shall be cleare? which occasions our Saviour to say, not, which of you can accuse? (for they accused him of many things) but, which of you can convince me of sinne? who can prove that I am a Conjurer, a Samaritane, a wine bib∣ber, &c. as Erasmus upon the place. In a word, as I never yet read, or heard of a conscionable Israelite that hath not past under some calumniation, so I cannot yeeld him a true Israelite that deserves it.

§ 94.

NOw sundry reasons may be given,* 1.161 why drunkards and vicious followers of their owne lusts, like Miners, are ever working to blow up our untainted names: as doing it, either, with the Lap∣wing, to divert, by their false cryes, the traveling stranger from finding the nest of their filthinesse; or, with the curtay∣led Fox in the Fable, to endeavour to have all Foxes cut tayld; or, with the Fish Sepia, to darken with the pitchy inke of aspersions all the water, that so them∣selves may escape the net of censure, just∣ly cast to catch them; or, they speake e∣vill

of us, because they cannot doe evill unto us; or, they doe it to incite and stir up others to doe the like; or, because God hath put an enmity betweene the men of the world, and his children; or they doe it, because Sathan will have them doe it; or else to have themselves thought as good as any other; they will not have any thought good that dwells neere them, &c.

But the chiefe reason and end why they doe the same, is, that they may discou∣rage us in the way to Heaven, floute us out of our faith, and draw us backe to the world; that so they may have our com∣pany here in sinne, and hereafter in tor∣ment, as I shall prove anon.

But first see the former reasons ex∣plained;* 1.162 onely let me premise this (and it may serve as an hand in the Margent) that as Cham was worse then Noah, whom he derided; and Ishmael worse then Isaac, whom he mocked; and Saul worse then David, whom he persecuted; and Iezabel worse then Naboth whom she defamed and murthered: so you shall ever see, that they which are wont to scoffe, and jeere at, traduce, and persecute

others, have greater faults themselves, and cause to be jeered, and flouted at, tradu∣ced, and evill intreated; which they can∣not tell how to cover, but by disgrace∣ing of others.* 1.163 Whereas by this meanes, while the people laugh at us, by reason of their odious aspersions, they never mind them: as when a great man objected to the Player, his saucinesse, in that he durst personally tax men on the Stage; his an∣swer was, be content, for while the peo∣ple laugh at our foolery, they never mind your villany. As, is it not usuall for them (being conscious of their owne de∣fects) to be ever defaming good men, that by this meanes, they may draw away the thoughts and consideration of the be∣holders, from climing up into their faults, while they are fixed and busied upon a new object? One colour we know, be∣ing laid upon another, doth away the for∣mer, and remaines it selfe. A cut-purse in a throng, when he hath committed the fact, will cry out, My masters, take heede of your purses; and he that is pursued, will cry, Stop Theife, that by this meanes he may escape unattached: and so in every like case, there is none apter, to cry,

Treason, Treason, then Ahaliah, who hath slaine all the Kings seede. Yea, so it is, that the smallest spot in a sober mans face, shall excuse all the sores and ulcers of their bodies.

§ 95.

SEcondly, seeing the drunkards wicked and sinfull life,* 1.164 is reproved by the o∣thers Godly conversation: as how is a vicious person discredited, and made con∣temptible, by the vertuous life of a holy man? seeing straight lines helpe to shew the crooked, as doubtlesse Pharaoh's fat kine, could not choose but make the leane ones more ill favoured: for the whit∣er the Swanne is, the more blacke is the Crow that's by her; hence a swarthy and hard featured visage, loves not the com∣pany of cleare beauties.

Whereas on the otherside, were all the world ugly, deformity would be no monster: among the Myconians bald∣nesse is no unseemely thing, because they are all so borne: yea, a base person may come to preferment, if none be thought better then himselfe: he which hath but one eye, may be King amongst

the blinde: even Heliogabalus, that beast∣ly monster, thought to make himselfe the sole god, and be onely worshipped, by banishing all other Religions out of the world.

At least, as the splendor of the others vertues, doth obscure the meanesse of his credit; (as the Sunnes brightnesse ob∣scures the light of a candle) so by depra∣ving him, and all his fellowes, himselfe shall be judged vertuous, very cheape ac∣counted a man of honesty and honour, though a drunkard or an Homicide.

And indeed, how should Naboth be cleanly put to death; or Ioseph fairely clapt in Irons, if first the one be not ac∣cused of blasphemy, and the other of treacherous incontinency? Whereas by using these meanes, those ends were easi∣ly atchieved: you know, if a man would have his Dog kild, he needs but give it out that he is mad:* 1.165 which leades me to a third reason, for.

§ 96.

3 THirdly, drunkards censure and slander such as are sober and conscionable, to incite and stirre up o∣thers

to doe the like: as those ancient enemies of the Gospell, clad the Mar∣tyrs in the skinnes of wild beasts, to ani∣mate the Dogs to teare them: which is an old and cunning practice of theirs.

We reade that Maximinus set certaine vile persons on worke, to accuse the Christians of heinous crimes, that so he might persecute them, with more shew of Reason: and what any one of them does, is a law to the rest. For as one Dog sets many Dogs on barking; or as one Bea∣con set on fire, occasions many to be kin∣dled: so one tongue set on fire from Hell, (as St. Iames speakes) sets many others on fire.

The ignorant multitude (as if, with the Zigantes,* 1.166 they fed onely upon Apes flesh) are just like so many Apes, which will imitate any thing they see others doe, though it be to the cutting off a lim: they are like a Kennell of hounds, for if they but heare a good man censured, slandered, or but nicke-named, Puritane, they runne away with the Crye, and barke out the terme against every honest man they meete, to the disgraceing even of vertue and true Religion.

The force of Example prevaileth strong∣ly to produce the likenesse of manners in any; much more with that ignorant fry, the multitude, who can scarcely discerne betweene their right hand and their left, as it fared with those six score thousand Ninivites, Iona, 4. 11. And whose judg∣ments are so light, that (like Philetas Cho∣us,* 1.167 who was faine to tye lead to his heeles, or the bird Cepphus) every least wind that blowes, is enough to carry them away: for like a flocke of sheepe, which if they see but one take a wrong way, all the rest will follow, and it's easier to drive a flock of them, then one single, as Cato Censorius once spake of the Romans. As for exam∣ple, let Corah but kindle a fire of conspi∣racy, two hundred and fifty Captaines will bring wood to encrease it; let but Demetrius the Silversmith begin a quar∣rell against Paul and his companions, for preaching against Idolatry; when he perceiveth his profit to cease, and his craft in danger to be set at nought, all the workemen of like occupation will joyne with him, and others with them, till the whole City be filled with uproare and confusion, every one taking Diana's part,

and not one taking part with God, Act, 19. 23. to 41. you know a stone throwne into the water, makes of it selfe but one cir∣cle, but that one begets a hundred: in a word, if but some godlesse persons in So∣dom assault just Lot, and his two Angells, before night all the men of the City, from the young even to the old, from all quarters, will compasse the house round about, revile him, and seeke to breake open the dore upon him, yea, though they are strucken with blindnesse, they will still persist, till they have wearied themselves, and feele fire and brimstone about their eares, Gen. 19. 4. to 25.

We give but a touch here (when we could be large) for I speake to those that understand; and plaine things, which our selves are dayly witnesses of, neede no proofe. It is but too well knowne how many blaspheme and persecute the Godly, because they see others doe so; as many will yawne, when they see others yawne; and make water, when they see others doe so before them; that most men yeeld themselves (like dead Images, or engines) to be mooved onely with the wheeles of custome and example.

Like so many fooles, they know their heads are insufficient to direct them, and therefore they resolve that custome shall: whence it is that we are censured, laugh∣ed to scorne, and counted silly fooles of the greatest number, that we are made the But of every ones malice, and the subject of all their discourse: for should the world be barred this practice, should we, or could we gag people from censur∣ing, talebearing, slandering, detractions, &c. there would be silence at our boards, silence at our fire ••ides, silence in the Ta∣verne, silence on the way, silence in the Barbers shop, in the Mill, in the Market, every where silence, yea, our very Gos∣sips would have nothing to whisper.

Indeed, every visible act of vice, should be our encouragement to vertue; but woe is me, we are Cesternes to sinne, Sives to grace.

§ 97.

Fourthly,4 1.168 our infamous drunkards cen∣sure and slander us, that they may mi∣tigate their owne shame, with our discre∣dit; having lost their owne, they so vex, if they heare or mee••e another which hath

got a good name, that presently they will set upon him, and seeke by all meanes to take it away, as Panus having lost his Boate, sued every one for it that he met.

Their cunning is to condemne others, that themselves may be justified: as Ca∣ligula tooke off the heads from the ima∣ges of the gods, to set up his owne: or as Merchants, who to raise the prices of their owne commodities, beate downe the prices of others: we know the twinkling starres at the approach of the Sunne lose their light, and after regaine it not, untill darkenesse be upon the deepe.

Bad natures, whom they cannot reach by imitation, they will endeavour to doe by detraction: and doe so in some mea∣sure, for by making vertue contemptible, and depraving the Godly, they seeme to be upon the same ground with them; be∣ing out of hope to attaine to the vertues of the Religious, they seeke to come at even hand, yea, have the better, by de∣pressing them: for like Gamesters at play, what the one loseth, the other wins; or like two buckets in a Well, as the one dryeth, the other dippeth. Yea, their dealing with us, is like that of a Theife,

who meeting with a full purse, not onely takes it away, but returnes a stab.

Pride was ever envious and contume∣lious; thinking she adds so much to her owne reputation; as she detracts from o∣thers. And is it not good policy, for a swinish drunkard, or a beastly liver, to fling dirt in a holy mans face, seeing any colour seemes the fairer, when blacke is by?.

But let these depravers take heede, least imitating the fact of Censor Fulvi∣us (who as the Heathens feigne, untiled Iuno's Temple, to cover his owne house) they partake not of the like judgement, runne mad and dye despairing.

§ 98.

Fiftly,* 1.169 these drunkards speake evill of us, because they can not doe evill unto us; and traduce us, because they cannot otherwise hurt us.

Because the Law binds their hands, they will be smiting with their tongues; and because they dare not smite us on the mouth, (as Annanias served Paul, Act. 23. 2.) they will smite us with the mouth, which is as bad, or worse. For as these

spitting Adders wil smite their stings ve∣ry deepe; so their wounds are common∣ly incureable.

Many particular persons know to their smart,* 1.170 that a slander once raised will scarse ever dye, whereas truth hath much a doe to bee believed, a lye runs far, before it can be stayed; yea so far, that even death it self, which delivereth a man from all other e∣nemies, is not able to deliver him from this of the tongue. A report once com∣ming into the mouth of the vulgar, whe∣ther true, or false, like wild-fire, can never be quenched; why? report and heare-say is the alone oracle of the common peo∣ple, and what they speake, is hard to dis∣prove, would any undertake the same; for it is the jealous mans misery, hee may prove his wife false, hee can never prove her true; besides, the evill minded would have it true, and what men would have to be, they are apt to believe.

Yea, in this case a wicked drunkard will beleeve that to bee true, which lately hee knew to bee false; for a lyer may tell his lyes so often, till in the end▪ hee for∣gets that himself was the deviser and so believeth them himself; wherin men are

parties, they are apt to be partiall.

But this is not all the mischiefe, for their evill reports will increase, as well as continue: a mans good name is like a milk∣white Ball,* 1.171 that will infinitely gather soyle in tossing: for this is there manner, one, begins a whisper; another, makes it a report; a third, enlargeth it to a dangerous calumny; a fourth, adds somewhat of his own, the which is augmented and divul∣ged for a truth by a thousand. So that as a stone cast into a pond, begets circle upon circle: or as a little Ball rowled in the Snow, gathers it selfe to a great lump: so the report that is but a little sparke of fire at the first, proves a great flame, by that it hath past through many mouths. Or ad∣mit the best that can come, I am sure a man once wounded in his good name, is seldome cured, without skarres of suspi∣cion: as fine linnen being once stained with black Inke, though it be wash'd ne∣ver so, will retaine an Iron-mould ever after.

O the malice and mischiefe of aslan∣derer,* 1.172 for he not only woundeth the par∣ty of whom he speaks, but the party like∣wise to whom hee speakes, if hee either

rashly believes it, or is delighted in hear∣ing it, or further divulgeth it, or doth not defend the absent wronged party; so slay∣ing three at once, with the one Arrow of his viperous and venimous tongue, him∣selfe being one of the number, as Luther well observes: wherein hee puts downe Menelaus, that Romane Archer, in the warres betweene Constantius and Mag∣nantius; for although hee could shoote three Arrowes at once at one loo••e, and therewith wound three at the least, yet he could kill but one, with one Arrow.

Yea, in case this slander spreades it selfe; the first relater may have to answer for the sinnes of a thousand, wherefore no marvaile if after those words, Deut. 27 24. Cursed be he that smiteth his neighbour secretly, it bee added, and let all the people say, Amen: no marvaile if, Psalm. 101. 5. it be written, him that privily slandereth his neighbour, will I destroy.

§ 99.

SIxthly, drunkards traduce and slander us,* 1.173 because they must doe what Sathan will have them: yea, it is hee that speaketh by them, as once he did by the Serpent;

neither could hee speake for want of a tongue, if it were not for wicked men. A calumny, saith one of the Fathers, is the Divel's mind, in the mouth of a man, his Arrow, shot by mans Bow; he lendeth him his lyes and malice, and borroweth his tongue to utter them, because the Di∣vell wants a tongue: heare this all yee, whose tongues runnes so fast on the Di∣vells errand; it is but his heart in your lippes.

The accuser of the bretheren makes use of wicked men, to traduce those, whom hee cannot seduce as hee desireth: he makes them drunke with malice, as well as with Wine, and they spew out cursing and slander against such as are better, or would have them better then ver they meanes to be, Mat. 5. 44. whence it is, that the Divell is not more blacke∣mouthed then a slanderer; nor a slanderer lesse malicious than the Divell, Ioh. 8. 44 where they are proved his children, and hee their father.

Yea, they shew themselves to be of the same house,* 1.174 who easily and willingly be∣lieve their slanders, neither doth Sathan lesse profit, or advantage himselfe by

them. For first, while he fils their eares, he kills their soules, as one of the Fathers hath it. Secondly, as he which reports a slander, hath the Divell in his tongue: so hee that receives it, hath the Divell in his eare, as Bernard excellently; the one, is the Foot-post, and messenger of Sathan; the other is the Recorder or Register of Hel: and were their no receivers in this kinde, there would bee no theeves; if some had not itching eares to heare false rumours, others would not have scratching tongues, like the pens of Libellers, to make and move them; for see we not, that the least check or frowne of a stander by, will si∣lence the barking tongue: and indeed, had they both their due, tale-bearers should be hanged by their tongues, and tale. hea∣rers by their eares, as Plautus speaks. And so I have given you the subordinate rea∣sons, the principall follow.

§ 100.

SEventhly,* 1.175 the maine reason and end wherefore they do all this, and a great deale more, is, that they may discourage us in the way to heaven, flout us out of our faith, and draw us back to the world;

that so they may have our company here in sin, and hereafter in torment.

The which that themselves may ac∣knowledge (and a faire print it must bee, that a drunkard can wel read seeing hee weares his eyes in his tongue) much more must proofes be plaine, if they acknow∣ledge this for a truth; I will take leave to expatitate, and where as I have hither to but spoken of them strictly, as drunkards; now I will speake of them more largely, as they are wicked men, seed of the Ser∣pent, and children of the Divell.

First,* 1.176 they do it that they may discou∣rage us in the way to heaven, flout us out of our faith, and draw us backe to the World, that so they may have our com∣pany here in sinne

As why doth the World cast such a number of blockes in our way, to hinder us, but because in every one that repent∣eth, shee looseth a limme or member? all these things will drunkards do to the man whom the King of heaven and earth will honour with adoption, conversion, and regeneration: but so long as we remaine in our naturall condition; and vvill pledg them in their finnes, they have no quar∣rell

against us. As Holofernes said to I••∣deth, feare not in thine heart, for I never hurt any that are willing to serve Nebuchad∣nezzar, the King of all the earth, Iudeth 11 1. so these drunkards, never molest any, that are content to serve Sathan, the Prince of this world.

As let any experienced Christian tell me, vvhether he was ever scoft at, or mo∣lested by drunkards, so long as hee mar∣ched under sathans colours: whether they ever hated him, untill Christ had chosen him, Iohn 15. 19. Againe let him tell me, whether hee was not made a by-word of the people, Iob 17. 6. A song of the drun∣kards, Psal. 69. 12. and generally hated of all. Mat••h. 10. 22. so soone as he became religious and conscionable.

For all wicked men are like the wo∣men of Lemnos,* 1.177 who when they had eve∣ry one slain their husbands and kinsmen; exiled Hypsiphyle the Kings daughter, for that shee alone saved her Father alive. So that a Christian in respect of his hard straits, betweene Gods Law, on the one side, and the malignant world, on the o∣ther; may fitly be compared to the Gib∣beonites, who if they made not their peace

with Ioshua, must dye by strangers; and if they did make their peace with him, they must dye by neighbours: or to Su∣sanna, who if shee did yeeld unto the two Elders, must lose her chastity, and hazzard her soule; and if shee did not yeeld, shee must loose her life: for we have a Wolfe by the eares, which wee can neither stay nor let go with safety: if we seek to please God by a holy life, wee displease the world, and that will hate and vex us; if we seek to please the world, we displease God, and he will hate and condemne us; for their commands are diametrically contrary, Acts 4. 18. 19.

When our affections, like wild and mad Horses, are violently gallopping to Hell, if the Spirit of God, by repentance (as with a bridle) suddenly gives a jerck and turnes them, yea sets them going as fast the other way, in the more narrow path towards heaven; presently those our companious in the broad way, stand mar∣velling at us that wee breake off company, and envie to see themselves casheered; and good reason, for the world as you have heard looseth a limme or member in every one that repenteth.

The men of the world thinke it quar∣rell enough to the children of God, that they will no longer continue mise∣rable with them; if the Gibeonites but turn to Ioshua, then there is quarrell enough for the Amorites against Gibeon; they can∣not abide to loose any of their community▪ neither is it otherwise with the head of this hellish complicies, there needs no o∣ther cause of his utmost fury, then to see a poore soule strugling to get out of the reach of his tyranny.

That great Dragon, the Divell, and these his subjects, drunkards, make warre, and are wrath with none but the woman, and the remnant of her seed, which keepe the Commandements of God, and have the testi∣mony of Iesus Christ, Revel. 12. 17. The Divell and the World are much like the proscription of the Inquisition, or the A∣thenian Ostracisme, which throweth out none but the best and worthiest among men.

Nothing is more distastfull to the World, then for a man to seperate and di∣vorce himselfe from her evill society, and wicked customes: It seemeth to them strange, saith Saint Peter, that you runne not

with them, to the same excesse of ryot, there∣fore speak they evill of you, 1 Peter 4. 4. He that refuseth an health, or wil not sweare, hee that cannot conforme to the vices of lewd men, is more taken notice of, then a great Personage; as a blazing Sarre is more gazed upon then the Sunne, because the one is strange, the other common; and he had need bee much more carefull of his actions, then another man; for they will lie in wait to finde faults in him, and let him slip never so little, if it bee not a wonder, it is strange, and all strangers wee observe more strictly, then wee doe those that have dwelt among us.

§ 101.

IT is betweene the seed of the Serpent; and the seed of the Woman,* 1.178 as be∣tweene Turkes and Chrictians, the Turkes call and account Christians as Dogs; but let the same Christians turne Turkes, and they shall bee highly reckoned of: so let us turn openly prophane, their quarrell is at an end; nothing but our goodnesse is the whetstone of their envie: so that one notable proofe of saving grace in us, is, the exercise of their malice against us,

Iohn 15. 19. Alasse! had we continued the Divels subjects, we should have beene let alone.

The Israelites were never set upon by Pharaoh and all his forces,* 1.179 untill they were gone out of his land: the blind man, nor his parents were ever troubled of the Iewes, untill Christ cured him of his blindnesse: nor the diseased man grudged at for eight and thirty yeares together, till Christ said unto him, take up thy bed, and walke; but then as hee carries his bed, so he carried reproaches: so long as S. Paul joyned with the high Priests and Elders to make havock of the Church, hee was no whit molested by them; but when hee became a Convert, and preach'd in the name of Iesus, who so hated and persecu∣ted as he? If the Church travell, and bring forth a male, it is in danger of the Dragon's streames, but not else; that Go∣liah defies none, but the Host of the live∣ing God; Sathan meddles not with his owne, they are as sure as temptation can make them, they meddle not with repen∣tance, and hee meddles not with them: to sinne hee would have our paths smooth, and calme, and pleasant, winning us for∣ward;

but if wee turne our feet towards S••on, then he encounters, and blocks up our way with temptations, yea, then this Ahab will wage cruell war with, and fight against us, untill hee recovers his Ramoth Gilead, that is, our soule, I Kings 22. 3. otherwise he is more subtile, then to spend his malice on them that doe him ready service: carnall drunkards need no entrea∣ty (much lesse be forced) to bee officious, for they have a free will to that which is evill, it is only a Iob that the divell delights to vex with anguish, hee knowes an Abso∣lom will runne laughing to hell; it is some Peter whom Sathan desires to winnow, Luk. 22. 31. some are all chaff; he wil not meddle with them; Ephraim is joyned with Idols, let him alone, Hosea 4. 17. let him alone, saith God, let him alone, saith Sathan; he is as fast as I would wish him, so all is in peace, Luk. 11. 21.

But let them take it for a fearefull signe of a dead heart,* 1.180 when they feele not Sa∣thans buffetings, for there is not a greater temptation, saith Gregrory, then not to bee tempted, why? they shall not feele his hate, till they feele his heate, even his un∣quenchable fire in the burning lake. A∣lasse!

hee ceaseth to tempt them whom hee hath already wonne, but the godly are enemies, therefore they must looke to be assaulted.

Neither were he his craftsmaster, if he did otherwise. Doth any Prince or Ge∣nerall make warre with his owne subjects or souldiers, that march under his co∣lours? no, but with rebells and enemies. What Jayler layes more bolts upon the shackled malefactor, that loves his Prison, and would not change? this is for such as have attempted to breake Prison. Besides, there is great reason why the god∣ly are tempted more then the wicked, be∣cause the wicked doe him service in this particular, and tempt others.

Again, the crafty thiesfe will not break into an empty house, but where he may finde some good booty: the empty Tra∣veller sings before the thiefe, and may passe unmolested; it is the ful purse which invites the highway man. The Pirat ne∣ver spends his shott upon Cole-Ships, but lets flie at the rich Merchant: so if the Divell and his instruments, drunkards, set upon us, it is a good argument, and we may presume there is the Treasure of

grace, at least the beginnings of it; for where there is no light, there is no sha∣dow.

As Christ was no sooner baptised, and the Spirit descended on him, but present∣ly Sathan had a bout with him; yea, as lacob was no sooner conceived in the wombe, then Esau strove with him, Gen. 25. 22. so every true Christian begins his warre with his being, both our births are accompanied vvith teares; so that vvhen once vvee put our endeavours to godlinesse, expect no quiet, for a Christi∣ans life can no more bee vvithout sor∣rovves, then the Sea can bee vvithout vvaves and flovvings.

And yet our case vvould be far vvorse,* 1.181 if vve should yeeld unto them, both here, in respect of our consciences; and here∣after, in respect of our soules. As I have read of a Christian, that to save his life, turned Turke; but this could not save him, for they presently in derision hanged him up, vvith these vvords, Morieris in fide, Turca, hovv ever thou livest, thou shalt dye a Turke.

§ 102.

ANd so you have the drunkards heart and tongue delineated,* 1.182 and therein vvhat they doe to us, in case vve vvill not runne with them to the same excesse of ry∣at, Novv see, vvith the like patience, vvhat they vvould doe, in case the Lavv restrai∣ned them not, and hovv the malice and envie of their hearts, would break forth at their hands; for having done all this, and not finding the issue to answer their ex∣pectation, viz. that they cannot discou∣rage us, but that we still persevere and hold out in our peremptory course of well doing, and will not reconcile our selves unto them, nor the world, doe they what they can; they would proceed fur∣ther, if they durst, and might bee allowed by the Law,* 1.183 as.

First, they would combine themselves together, and cunningly undermine us: 1 Samuel 18. 17. 21. 25. Ieremiah 18. 18. Acts 6. 9. 10. yea, lay divellish plots to destroy us: Daniel 6. Exodus I. 9. 10. Psalme 83. 3, 4, 5. Acts 4. 26, 27. and 19. Chap. and 23. 10, 14.

Secondly,* 1.184 they would deliver us up, and falsely accuse us to the Magistrates, I Sam. 22. 9. 10. and 23. 19. 20. and 26. 1. Acts, 6. 8. to 13. and 24. 13.

Thirdly,* 1.185 they would perswade, and give devilish counsell to them against us, Rev. 2. 14. Ier. 38. 4. Act. 17. 13. and never leave untill they had, in the fourth place, shut us up in Prison, I Kings, 22. 27. ler. 36. 5. and 15. 10. Luk. 21. 12, Acts, 5. 18. and 12. 4. and 4. 3. and 22. 25. and 28. 17. 2 Cor. 11. 23. and in case we would not yet yeeld to associ∣ate them in evill doing, nor conforme to their lewd and wicked customes, then would they give us bodily correction, as,

First,* 1.186 they would strike us, 1 Kings, 22. 24. Ier. 20. 2. and 37. 15. Acts, 23. 2. 2 Cor. 11. 23. 24. 25.

Secondly,* 1.187 they would hurt and mayme us, Numb. 14. 10. ludges, 16. 21. Acts, 14. 19.

Thirdly,* 1.188 if all this would not doe, in the last place these drunkards and vicious livers would kill us, for being so refra∣ctory, they would make us either bow or breake; they would kill our bod••es, if they could not corrupt our soules; if we

would not part with our innocency, we should part with our lives; as it fared with the three children, that were put in∣to the fiery furnace, because they would not worship the golden Image, as others did, Dan, 3. and all the Prophets of the Lord, whom Iezabel slew, because she could not bring them to her owne bow, I King. 18. 4. and those numberlesse Martyrs, whose soules St. Iohn saw under the Altar, Rev. 6. which were killed, be∣cause they would not doe and say as the rest, yea, even for the word of God, and for the testimony, which they maintained, ve. 9.

And why fares it not so with us? why doe not the same drunkards, vicious live∣ers, and other enemies of holinesse, which now enuy, hate, censure, scoffe at. nicke-name, raile on, and slander us, even strike, maime, and kill us, but because their hands are tyed by the Law?

I dare say it fares with many of them (because they cannot have their wills) as it did with Achilles, who is feigned to eate his owne heart, because he might not be suffered to fight.

Why are not our Sanctuaries turned into Shambles, and our beds made to

swim with our bloods long before this, but that the God of Israel hath crossed the confederacy of Balack. It is no thank to wicked men, that their wickednesse doth not prosper; the wo••ld would soone be over-runne with evills, if men might be so ill as they would.

Alasse! if our Gracious King and State did not maintaine true Religion, and countenance the s••me, it would be otherwise then it is with the people of God; as the Word of God, and former experience witnesseth.

§ 103.

1 FIrst, the word of God witnesseth the same,* 1.189 as looke but, Rev. 13. and you shall find it foretold by the Ho∣ly -Ghost, that so many should be killed, as would not worship, and give honour to the Image of the Be••st, that man of sin, that man of pride, that opposeth and exalteth him∣self above all that is called god, or that is wor∣shipped, 2 Thes. 2. 4. and our Saviour fore∣telleth, that we shall not onely be hated of all men and Nations for his names sake, but be killed and put to death, Mat. 24. 9.

Yea, he affirmeth expressely, that we

should not onely receive this hard mea∣sure from strangers and enemies onely, but from our deerest and neerest friends; that the Brother should betray the Bro∣ther to death, the Father the Sonne, and that children should rise up against their Parents, and cause them to dye, even for his names sake, Mat••. 10. 21. 22. mean∣ing, when they are not restrained by godly Kings, and their wholesome Lawes.

Neither doe we want examples to make good these testimonies, for by whom was upright Abel persecuted and slaine, but by his owne Brother Caine▪ Who scoffed at righteous N••ah, but his owne Sonne Cha••m? By whom was that vertuous and religious Lady Barbara put to death, for embracing the Christian faith, but by her owne Father Dioscorus? And lastly, by whom was our Saviour Christ betrayed, but by his owne Disci∣ple ludas?

2. But to goe on;* 1.190 experience, as well as the Scripture, proves it. In the time of the tenne persecutions, it was no more, then sacrifice, or dye. In the time of Queene Mary, the Martyrs must either deny their

faith, disclaime their pure Religion and service of God, worship that bloody whore of Rome, according to her damna∣ble traditions, or be chained to a stake and burnt; either part with their faithes, or part with their lives; if they would not obey them, rather then God, they had a Law, by which men ought to dye.

Yea, at this present, although we (bles∣sed be God, and our Gracious Protector for it) endure little, but the lash of evill tongues, which is the most favourable persecution, yet in Spaine, and other pla∣ces, our brethren doe groane under a mercilesse Inquisition. Oh the quintes∣sence of cruelty that they have wrung out unto them! the rehearsall whereof would make a mans eares to tingle, and his heart to tremble. For as in the time of the ten persecutions, it would cost a man his life, to professe himselfe a Chri∣stian, the Heathen Emperors making it death by their Edicts; and as in the time of Queene Mary, if one profest himselfe a Protestant, he was sure to be burnt: so in Spaine, at this day, some have beene burnt, and others put into an agony of seven yeares continuance, which is worse,

for having a Testament about them in the English tongue, or a Bible in their house, or declaring their faith some o∣ther way. And can any doubt, but drun∣kards would deale as cruelly with us, if they might be permitted?

It is easie to guesse how cruell their hands would be, in case the Law restrai∣ned them not, who even draw blood with their tongues: as how will drun∣kards shoot their shafts up to the feathers, in the disgrace of such as will not humor them, and never give over, so long as they have an Arrow in their Quiver; to heare them would even make a man think they were generated out of the Dra∣gons tooth, as Orpian is said to be made by Pallas.

In briefe (for I might be endlesse in the prosecution of this) take one exam∣ple, * 1.191 which might serve insteed of all that hath beene spoken. What was the rea∣son our Saviour Christ the Master him∣selfe was envied? Math. 26, 15? con∣temned? Math. 12. 24. and 13. 55? rejoyced at in his misery and distresse? Math. 27. 29. hated? Iohn, 7. 7. mur∣mured against? Luk. 15. 2. had his Do∣ctrine

withstood and contraried? Luk. 5. 21. Math. 9. 34. his actions miscon∣strued? Math. 11. 19. tales carried of him? Math. 12. 14. devilish counsell given to Pilate and the people against him? Math. 27. 20. scoft at? Math. 27. 42. nick-named? Math. 13. 55. rayled on? Luk. 23. 39. slandered? Math. 28. 13. which slander is belee∣ved amongst the Iewes unto this day, ver. 15. cursed? Gal. 3. 13. threatned? Iohn, 11. 53. undermined in talke, that they might accuse him? Math. 22. 15. why did they use disdainefull gestures before him? Math. 27. 29. 39. com∣bine together, and lay devilish plots to destroy him? Math. 12. 14. take him Prisoner? Math. 26. 57. smite him? Luk. 22. 64. hurt and wound him? Mat. 27. 29. Iohn, 19. 34. and lastly, put him to death, even that cursed death of the Crosse? Math. 27. 35. Not for any evill they found in him; for their owne words are, he hath done all things well, Mark. 7. 37. He hath done, such was his power; all things, such was his wisdome; well, such was his goodnesse; and yet crucified, and abused every way, he must be; it

was onely indeed for his zeale, purity, and holinesse, and because his life and practice was cleane contrary to theirs, his Doctrine too powerfull and pure for such carnall hearts to embrace, or en∣dure; so that it's plaine, and all men may see, who are not dead in sense, how it would fare with us, might our enemies, Drunkards, Swearers, &c. have their wills.

§ 104.

VVHen Politicians Rhetorick once failed,* 1.192 Carters Logicke should doe the feate; their Arguments should be all Steele, and Iron, they would speake Daggers points, as Ioab discour∣sed with Amasa in the fift rib; or as Zede∣kia disputed with the Prophet, a word and a blow, yea, a blow without a word; for he smote him first, and spake to him afterwards.

Every wicked man, especially a drun∣kard, is like Iulius the second, who threw St. Peter's keyes into the River Tiber, protesting, that thence forth he would use and helpe himselfe with St. Peter's sword; if reason should faile, and rayling

would doe no good, they would come to Plow-mans Logick, Gun-powder argu∣ments, open violence, they would take up swords to strike, or stones to cast at us.

But our comfort is, they cannot do as they would, though their punishment shall bee never the lesse. For as the will to doe God acceptable service, is accepted, as if it were service indeed: so the intent and offer of wrong, shall be judged for wrong in that Court of Justice; good and evill thoughts and desires, in Gods account, are good and evill workes; and hee which in good, accepts the will for the deed; con∣demnes the will for the deed, in evill: now these men in their hearts, and Gods ac∣count, are murtherers, and for murthe∣rers they shall be arraigned at the great day of accounts; for they would kill us, if they durst, they doe kill, so farre as they can.

It were no living for godly men, if their enemies hands were allowed to bee as bloody as their hearts; if they were not stinted by a divine and supreame power: but for our comfort as men and divels are under the restraint of the Almighty; so blessed bee God, and blessed bee our

Gracious Soveraigne (the very breath of our nosthrills) feare of authority swayes thousands, who are not guilty of a con∣science.

Alasse! if lewd men should not feare the Magistrate, more then they feare God, or the Devill, there were no living among them.

Besides, how often are they curbed by a Divine hand? How often doe the An∣gells (those ministring Spirits, sent forth for the good of the Elect) resist their Actions, even in those sinnes which their hearts stand to. It is no thanke to lewd men that their wickednesse is not prospe∣rous: whence is it that the world is not over-runne with evill, but from this, that men cannot be so evill, as they would?

It is with these men, as it was with Zoilus, that common slanderer, who be∣ing demanded why he spake evill of such, and such answered, because I cannot do them evill, or else like another Parisian Vigils, we should feele their swords, before we heard their alarums.

Wicked men have courage above their strength, and their dareing is above their skill; they have courage to attempt much

more then their ability is to performe; not like David, who did as much as he undertooke, in killing Golish. When the Devills hands are bound, he vomits a stood of reproaches with his tongue, Rev. 12. 15. The Master keepes the Mastive chain'd up from hurting his friends, yet sets him on the theise, if he see cause: so God doth by Sathan, it is not that Mastives fault, that he tares not all in peeces; wherefore we may be glad we scape so as we doe, as a Iustice, upon the Bench, told a condemned person at the Barre, who sued to him for mercy.

§ 105

NOw of this their savage disposition,* 1.193 there are five maine reasons to be rendered.

1. First,* 1.194 because they would doe the workes of their Father the Devill; he is a murtherer, and so his children are given to blood, Iohn, 8. 44. and what can the Lambe expect of the Butcher, but kil∣ling? yea, and so given to it, that often times it contents them not to shed the blood of others, except also they shed their owne blood: as Nero, who was so

artificiall in cutting of throats, that at last he runnes upon his owne sword, say∣ing, I have lived dishonourably, I will dye shamefully: and Saul, who being blooded against David and the Priests, became as unmercifull to himselfe, by wreaking his teene on his owne bowells: and ludas that was so cruell against the innocent blood of his Master, became as cruell a∣gainst the nocent blood of himselfe: and I wonder how the murtherer can expect any other doome, that either heares how many have done the like, or reades, Gen. 9. where God saith, who so sheddeth mans blood, by man shall his blood be shed; for in the image of God hath he made man, vers. the 6. The meditation whereof, if it did throughly sincke into mens hearts, would make them more cautious; how much more, if they did read and understand, Gen. 4. 10. where God indit••ing Cain for murthering his Brother, saith, What h••st th••u done? the voice of thy Brothers blood cryeth unto me from the earth. In which place the Originall hath it in the plurall number, bloods, and so signifieth, the voice of the blood shed, and of all the blood which might have come of that

blood, if it had not beene shed; which being so, implyes that a man may kill a thousand, in killing of one.

Secondly,* 1.195 that their deeds of darkenesse might not come to l••ght. Vriah must be put to death, least Davids Adultery be discovered, and himselfe disgraced: a living Curre, you know, will doe more harme then a dead Lyon. The Genea∣logies of the Iewes must be burnt, that Herod may be taken for a lew, and one of the blood royall: and it's a sure rule, that of eggs fryed in the pan, come no ill Chickens.

3. Thirdly,* 1.196 the wicked through ma∣lice would seeke by all meanes to cut off the godly, because their wicked and sin∣full lives are reproved by their godly con∣versation; neither can they follow their sinnes so freely as they would, nor so qui∣etly, without detection or check; now if Abel's good workes reprove Cain's evill deeds, let Cain but take away the cause, kill Abel, and the effect shall not follow.

4 Fourthly,* 1.197 whereas the Godly are too hard for them in disputing (take Ste∣ven for an instance) they would be even with them by casting of stones, stop their

mouthes with brickbats, fetch Arguments from the Shambles; and this they are sure would doe, when all other hopes and healps faile, they would not stand to ar∣gue the case with us; for let the accused plead what he could for his owne inno∣cency, the Wolfe would answer the Lamb, indeed, Thy cause is better then mine, but my teeth are better then thine, I will devoure thee; so they would put off the Fox, and put on the Lyon, and make their party good, if not with Argument•• of reason, yet with Arguments of steele and Iron; but this is a very hard way of con∣futing.

5 Fiftly and lastly,* 1.198 their glory and cre∣dit with the world is eclipsed by suffering those which excell in vertue. We know the Moone hath so much the lesse light, by how much it is nearer the Sunne, yea, so long as the Sunne shines above the Ho∣rizon, the Moone is scarc••ly s••e••e: which made Adrian and Nero to kill all such as eclipsed their glory by any deme∣rit: and for this cause Mercine was mur∣thered of her fellowes, because she did excell the res•• in beauty.

Yea, this hath made wicked men, in

all ages, to deale with the godly, as I••li∣a•• the Apostate did by our Saviour Christ; who tooke downe his Image in contempt, that he might set up his owne in the same place, and have the people worship it; which he knew they would never doe, so long as the other was reverenced.

You know Herod thought he could not be King, if Christ should raigne; yea, as though he had beene of the race of the Ottom••ans, he thought he could not raigne, except, the first thing he did, he killed all the Males in Beth••m from two yeares old, and under; and the Pha∣risees, that they should be despised, if Christ were regarded; and hereupon they put the old Carinthians Law in exe∣cution, that hang'd a man in the fore∣noone, and sate in judgement on him in the afternoone.

§ 106.

ANd so I have showne how Drun∣kards doe intise,* 1.199 how they would en∣force to sinne, what they doe, with their tongues; what they would doe, with their ••ands, if they were not manacled by the

Law; and prooved that the cause of all is, they cannot have our company in sin. But one thing, of no lesse consequence, is behind, namely, the cause of this cause, which followes; for before I speake of their drawing to perdition, and desire of community in the burning Lake, I will make the way cleare, by giving you the Originall ground of all.

The maine ground or reason why drunkards (and indeed all naturall men) hate and persecute the Religious,* 1.200 and none else, is, the one are the seede of the Ser∣pent, children of the Devill, and partake of his nature, I Iohn, 3. 8. 10. 12. 14. Acts, 13. 10. Iohn, 6. 70. and 8. 44. and 14. 30. and 16. 11. Math. 13. 38. 39. 2. Co••. 4. 4. 2 Tim. 2. 26. Gen. 3. 15. and 5. 3. Eph. 2. 1. to the end, and 5. 14. 1 Cor. 15. 22. Rom. 5. 12. 18. Titus, 33. to 8. 1. Peter, 2. 9. 10. 25. Iohn 3. 3. 5. 6.

And the other, children of God,* 1.201 and members of Christ, and partake of the divine nature, 2 Cor. 6. 18. Gal. 3. 26. Iohn, 1. 12. 13. and 3. 5. &c. 2 Pet. 1. 4. Iames, 1. 18. 1 Pet. 1. 15. Rom. 8. 9. 16. 17. 29. 1. Cor. 6. 19. and 12. 27.

Ep••sians, 5. 30 This is the cause upon which indeede all the former reasons and causes doe depend, as the lesser wheeles in a clocke depend on the great one; or as the branches of a Tree depend on the stock and roote, and spring from it, as the Arteries of mans body do from the Heart, and Veynes from the Liver: for in reason, if it be so, they must needs be very contrary; and if con∣trary, no marvell they should so ill agree; for there can be no amity, where there is no sympathy, no reconciling of Turkes and Christians, no neighbourhood, no alli∣ance, no conjunction is able to make the cursed seed of the Serpent, and the blessed seede of the Woman ever agree, since God and the Devill are everlastingly falne out; one blood, one belly, one house, one e∣ducation, could never make Cain and A∣bel accord, Iacob and Esau, Isaac and Ish∣mael at one; yea, though they be Man and Wife, Parent and Child, yet, if they be not like, they will not like: and indeed, what is the Father, or Mother, or Bro∣ther of our flesh, to the Father &c. of of our spirits? Can there be such a par∣rity betweene the Parent and the Child,

the Husband and Wife, as ther is a dispa∣rity betweene God and Sathan? no cer∣tainely, the corporall sympathy is no∣thing, in comparison of the spirituall anti∣pathy, which is between the two natures, Divilish, and Divine.

If Athens and Sparta could never a∣gree, * 1.202 for that the one was addicted to serve Minerva, the other Mars, being each of them Heathens: there must needs bee a greater enmity betweene a regene∣rate man, and him that is wholly carnall: for what fellowship, as the Apostle speaks, can there be betweene righteousnesse and un∣righteousnesse; what communion betweene light and darknesse; and what concord be∣tweene Christ and Beliall; and what peace between the Believer and the Infidel? 2 Cor. 6. 14. 15. and wherein doe these godlesse persons, drunkards, (though they live in our Church) differ from infidels? onely in name.

An enemy may be reconciled, enmity cannot. A vicious person may bee made vertuous, but vice and vertue can never accord; these are so diametrically oppo∣site, that the two Poles shall sooner meet, then these be reconciled. A wicked man,

saith Salomon, is abomination to the just; and he that is upright in his way, is abomination to the wicked, Prov. 29. 27. and S. Iames witnesseth, that the amity of the world, is the enmity of God, and that whosoever with bee a friend of the world, maketh himselfe the enemy of God, lames 4. 4.

Michael and the Dragon cannot a∣gree in one heaven; nor ••ehemiah and Sanballat in one City; nor the cleane and the Leprous in one Campe; nor the Arke and Dagon in one house; nor God and I∣dols in one Temple; nor Iohn and Cerin∣th••s in one Bath; nor Isaac and Ishmael in one family; nor Iacob and Esau in one wombe. In vaine then shall any man at∣tempt, to make an agreement betwixt a wicked and a godly man; except the one, of wicked becomes godly, or the other, of godly becomes wicked: for there is such an enmity, or mutuall malevolence be∣tween person and person. That as the fish Lexus, is poyson to man, and man to him: so these can no way brooke one ano∣ther.

Yea, that cannot properly bee said to ridd this enmity out of them, which rids them out of the world, death it selfe: for

what wee reade of those two Birds, Aegitbalus and Achanthus, namely, that they so hate one another living, that be∣ing dead their bloods will not mix, but presently separates: and that which is re∣corded of Florus and Anthus; Polynices and Etheocles, viz. that the two former being killed, their bloods would not bee mixed; the two latter being burnt toge∣ther, their ashes instantly parted; is truly verified in this enmity and antipathy, which is in the seed of the Serpent, a∣gainst the seed of the Woman; for it is so deadly and mortall, that dureing life it is altogether irreconcileable, and after death, they part and separate as farre a∣sunder, as is hell from heaven, Ma••. 25. 32. 41. and 10. 16.

§ 107.

AWicked man can agree with all that are wicked,* 1.203 be they Papists, or Turks, or Athiests, prophane and loose persons, for all these agree with him in blindnesse and darknesse, yea, they are all, haile fellow well met; but with sincere Christians, and practisers of piety, he cannot agree; the Religious shall be sure of opposition; be∣cause

their light is contrary to his dark∣nesse; grace in the one, is a secret disgrace to the other.

Yea, let wicked men bee at never so much odds one with another,* 1.204 yet they wil concurre and joyne against the godly. As for example. Edom and Ishmael, Moab and the Hagarins, Gebal and Ammon, Amal••ck and the Philistims, the men of Tyre and Ash••r, each had severall gods; yet all conspire against the true God, Psalm. 83. 5. to 9. Manasses against Ephraim, and Ephraim against Manasses; but both a∣gainst Iudah. Herod and Pilat (two ene∣mies) will agree, so it bee against Christ; they will fall in one with another, to fall out with God. The Sadduces, Pharisies, and Herodians were Sectaries of diverse and adverse factions, all differing one from another; and yet all these joyne toge∣ther against our Saviour, Matth. 22. the Libertines, Cyrenians, Alexandrians, Cili∣cians, and Asians, differ they never so much, will joyne in dispute against Steven, Act 6. 9. Herod neither loved the Iews, nor the Iewes Herod; yet both are agreed to vex the Church.

Thus wicked men, like Sampsons Foxes,

though they be tyed taile to taile, yet they joyntly set on fire and burn up the Barley field of Gods Church.

I cannot think of a fitter Emblem of a naturall man, then Lyme, which agreeth well with all things that are dry, and of it's owne nature; but meeting with water (a thing directly opposite) it breaks, burns swels, smoaks, crackles, skips, and scatters, so nature will give a man leave to be any thing, save a sound Christian, and agree well with all others, bee their conditions never so contrary, provided they agree in the maine, are all seed of the same Ser∣pent: but let the naturall man meet with one that is spirituall, they agree like heat and cold; if the one stayes, the other flies; or if both stay, they agree like two poy∣sons in one stomack, the one being eve•• sick of the other, bee they never so ne••re allied.

And no marvaile; for though they dwell in the same house, yet they belong to two severall Kingdomes; and albeit they both remaine on earth, yet they are governed by two severall Laws; the ones Burgueship being in Heaven, Phil. 3. 20. and the other being a Denison belonging

to Hell; as Irishmen are dwellers in Ire∣land. but Denisons of England, and gover∣ned by the Statutes of this Kingdome.

Neither is it strange,* 1.205 that wicked men should agree one with another; for even savage beasts agree with themselves, else the wildernes would soone be unpeopled of her foure footed inhabitants: we know the Lion, is not cruell to the Lion; nor the Leopard, to the Leopard; nor one Tiger, to another; nor the Dragon, to the Dragon, ••aith Aristotle, but every one will fight with, and against the Lambe; one Crow never puls out another Crows eyes; on Wolfe will not make war with another; but every Wolfe will make war with a Sheepe: yea, the Snakes of Syria, the Serpents of Tyrinthia, and the Scor∣pions of Arcadia, are gentle and sparing to them of their naturall soyle, though cruell to others, as Plini•• reports.

Yea, even Divels themselves, while they so mortally hate, and violently oppose God, and his Image in all the sonnes of Adam, are not at enmity with themselves, but accord in wickednesse: and Iudas, the very worst of men, he that would be false to his owne Lord and Master, would yet

be true to his chapmen, the high Priests: even evill Spirits, and the worst of men, keepe touch one with another.

§ 108.

THis also is the sole cause,* 1.206 why they strive so after perfection of evill, (if it be a digression, either pardon it, or passe on to Section 113) they being the Divels children, must imitate him in all things, yea, partaking of his cursed nature, they can doe no other: as the children of God, partaking of the Divine nature, can not but resemble God, and in nothing more, then in being holy, as he is holy, and in striving after perfection of holinesse.

Abundance of men giving the raines to their wicked nature, and wanting both the Bit of Reason, and the Curb of Religion, more then i••itate Iehu; for as Iehu said in dissimulation, Aha•• served Baal a little, but Iehu shal serve him much more: so these, in the uprightnesse of their heart••, seems to say, such and such a wicked wretch serves the divel a little, but I wil serve him much more. Yea, knowing the divel is like that King, w^ch Montaigne speaks of, with whom that Souldier only, w^ch in one, or di∣verse

combates, hath presented him with seven enemies heades, is made noble; ma∣ny of them count it the greatest honour to commit the greatest sinnes, and are sorry they cannot commit a sinne unpardona∣ble, and without, or beyond a president; imitating Aristides of Locris, who dy∣ing of the biting of a Weasell, was grie∣ved, that he had not beene bitten by a Li∣on. I have heard a cauterised Gallant, boast of his lying with women of all con∣ditions, save Witches; and protest that should be his next attempt: but what doe I mentioning such a novice, or speaking of that, which was only heard by a few.

I would faine know,* 1.207 I say, how men in this and other ages before us, could whol∣ly imploy their time, and strength, and meanes; how they could take such paines, and be at such cost, to commit robberies, rapes, cruell murthers, treasons, blow up whole States, depopulate whole Towns, Cities, Countries, seduce millions of soules, as Mahomet and the Pope have done, make open war against the Church of God, as Herod, Ant••ochus, and others did; persecute the known truth, as I••lian the Apostate did; invent all the new vices

they can, and destroy the memory of all ancient vertues, as Heliogabalus did; make it their trade to sweare and for-sweare, if any will hire them, as our post-Knights do; not unlike those Turkish Priests, called Seitie and Cagi, who for a Ducket will make a thousand false oathes before the Magistrate, and take it to be no sinne, but a worke deserving praise, by lies, swear∣ing, and forswearing, to damnifie Chri∣stians what they can; did they not strive tooth and naile (as wee use to say) to imi∣tate their father the Divel?

O that our Land had not such mon∣sters, who, upon an howers warning, can lend Iezabel an oath, to rob poore Naboth of his life and Vineyard! that we had not such Vultures, irreligious harpies, that have consciences like a Barne-doore, and sel∣dome wake, but to doe mischiefe! some men and women that will bee bauds to their owne wives and daughters! O that the Sunne should shine upon her, that will sell for gaine unto hell, that body which she brought forth with such pains to this earth! certainly, there was never woman more deserved to bee called the Divells damme then shee: some that dare

the day to witnesse their ungodlines, and doe their villanies, as the Phari••ies gave their almes, and said their prayers, to be seene of men! who (Z••mry-like) dare bring whores to their Tents openly; yea, like Absalom, dares spread a Tent on the top of the house, and goe in to their Concu∣bines in the sight of all men! yea, Gal∣lants, that in a bravery, will assemble themselves to their Minions by compa∣nies, (I must not say they are harlots houses) and there commit their adulteries in the presence of each other! not much unlike Diogenes the Cynick, an impudent fellow, who would openly commit filthi∣nesse even in the streets.

And when their bodies have beene the Organs of unrighteousnesse, their mouths shall after be the Trumpets to proclaime it: much like those savage women which (as Montaigne relates) for a badg of ho∣nour, weare as many fringed tossells fast∣ned to the skirt of their garment, as they have lyen with severall men: you shall of∣ten heare old men glory in their fore pas∣sed whoredomes, boast their homicides, &c. yea, perhaps, if it be possible, make themselves worse then ever they were:

yea, rather then men will want matter of oftentation, they will boast of the fowle••t vices, as Agesilaus bragd of his stumpt foote, Sertorius of his one eye, and Rath∣ro••d of his scabs; for their excrements they account ornaments, and make a scarf of their halter; but this is a cursed com∣memoration.

Againe, men there are, who (like them of Gibeah, I••gd. 19. and the Sodomites, Gen. 19.) are not content with the com∣mon way of sinning, but are mad with a prodigious and preposterous lust, bring forth the men that wee may know them, verse 5.

And hath not this age some, whoe∣quall Lycaon, that was turned into a Woolfe by Iupiter, for his cruelty? who seeme to have beene suckled with the milke of Woolfes, as it is reported of the first founder of Rome? who, through custome, have made sinne so familiar unto them, that the horror of it is turned into a pleasure? who being inured to blood, make killing of men but a sport, as it fared with Abner, who called it playing, when every one thrust his sword into his fellowes side? 2 Sam. 2. 14. 16. some you shall haver

hazard land, life, soule, (yea, more, if more could bee) on the fortune of a Rapiers point, when but aske whence the cause of that contention ariseth, they cannot tell you without blushing, so vaine, and so fri∣volous is the occasion: many men had ra∣ther see a combate fought, wherein one man kills another, then heare a Sermon, or partake of a rich banquet; being of Hannibal's humour, who seeing a ditch swim with mans blood, profest never to have seene a fight which more delight∣ed him: or of Herods, who thinking hee could not shed blood, and bee cruell e∣nough while hee lived, and to make the lewes sorry for his death, whether they would or no, commanded, and made sure that they should slay all the Noble-mens children in Iury, as the breath went out of his body: some resemble Cajus Caligula, who, amongst other tyrannies, caused at his meales ordinarily one to cut off be∣fore him the heads of poore prisoners, wherein hee tooke great pleasure: or Ne∣ro and Domitian, who studied strange deaths, to afflict the Saints, and to sup∣presse the Gospell: or Iustinian, who, be∣ing restored againe to his Empire, as oft

as hee moved his hand to wipe the filth from his nose, which was cut off, he com∣manded one of his enemies, or some of their allies to be put to death: or lastly, the Numantines, who being besiedged by the Romanes, and brought to great misery, made a vow, no day to eate meat, unlesse the first dish might bee of a Romans flesh; nor drinke any drinke, unlesse their first draught were Romans blood.

Againe, are there not some as blasphe∣mous, as impudent Pharaoh, who being bloodied with his unresisted tyranny, could belch out defiance in the face of heaven (who is God?) thinking he might be bold with heaven, because he was great on earth: or Nicanor, who being perswa∣ded from cruelty upon the Sabboth day, in that God had appointed it holy, an∣swered, if God be m••ghty in heaven, I am also mighty on earth; though the same tongue that spake it, was cut into little peeces, and flung to the Fowles, and the hand that smote, was cut off and hung before the Temple: or lastly, Pope H••l∣debrand, who asked the Sacrament of Christ's body, before all the Cardinalls,

how he should destroy Henry the Empe∣rour? and having no answer, flung it into the fire, saying, could the Idol gods of the Heathens tell them what should succeed in al their enterprises, and canst not thou tell me? And many the like; for the time would be too short for me to speake of all I might, who being past feeling, have given them∣selves to worke all kinds of wickednesse, even with greedinesse, Eph. 4. 19.

Besides, I cannot (without red cheeks) name the things that are commonly done by them, not in secret, but openly, and that without blushing, yea, not without boasting; and the report of sinne, is oft as bad as the commission; I am ••oth, I say, to speak of that, whereof the very speech is lothsome. Wherefore to shut up with a word of application.

Do we not know, or have we not heard of such as these, who are indifferent in no∣thing but conscience? I would there were none such to be knowne, or heard of, or, at least, I would they were thrown out of Christ's Crosse-row, but if there be, and ever hath beene such, let any reasonable man judge, whether they could bee thus desperately wicked, if they did not emu∣late

I ate Sathan, strive after the perfection of evill, to be superlative in sinne, to h••ve, as it were, the lowest place in hell, and who should come there first; as Gods people desire to imitate God, strive after perfe∣ction of holinesse, and to have a greater degree of glory in the Kingdome of Heaven.

§ 109.

QUestion.* 1.208 But how doth Sathan work men to this height of impiety?

Answer. Not at all once, but when custome of sinne hath deaded all remorse for sinne. A man at first goes into sinne, as a young swimmer into the water, not plunging himselfe over head and eares at first dash, but by degrees, till he come in profundum, and then co••temnit.

The imbellick Peasant, when he comes first to the Field, shakes at the report of a Musket; but after hee hath ranged through the fury of two or three Battels, he then can fearelesse stand a breach, and dares undaunted gaze death in the face: so the first acts of sinne, are for the most part trembling, fearefull, and full of the blush; it is the iteration of evill, that gives

forehead to the foule offender: it's easie to know a beginning swearer, he cannot mouth it, like the practised man; he oathes it, as a cowardly Fencer playes, who as soone as he hath offered a blow, shrinks backe, as if his heart suffered a kind of violence by his tongue; yet had rather take a step in vice, then be left be∣hind, for not being in fashion.

The first time the Fox saw the Lyon, he feared him as death; the second, he feared him, but not so much; the third time, he grew more bold, and passed by him without quakeing. There is no man suddenly very good, or extreamely evill, but growes so: as a River is small and foredable at the head, but greatens as it runnes on, by accession of new waters. Salomon first takes two wives, then three, then hundreds; and having once got be∣yond the stakes of the Law, and all mo∣desty, he is ready to lose himselfe a∣mongst a thousand bedfellowes.

As men eate divers things by morsels, and digest them with ease, which if they should eate whole, would choake them: so fares it with sinners. We deale with our consciences, as with our Apparell,

when we have got on a new sute, fresh and faire, we are very chary of abusing it, we take heede where we sit, what we touch, or against what we leane; but when it is once growne a little old, soyled and sullied, we have no such regard of it, we little passe what we doe with it, nor minde where we cast it; so the uxorious husband, at the first idolizeth his wife, no noyse must disturbe her, the cold wind must not blow upon her, the Sunne must be shaded from her beauty, her feete must scarce touch the earth, nothing must offend her, she commands all, her will is a law; it may be, after a while none of all this, but the contrary: even such is our dealing with conscience; as we see in David, who at first was so ten∣der of it, that the lap of Saul's garment onely troubled him to the heart; but giveing way to his owne corruptions, and Sathans temptations, to what a height of sinne was he risen? at first he onely loosed the raynes to idlenesse; from idle∣nesse, he proceedes to lust; from lust, to drunkennesse; from drunkennesse, to murther, &c. Murther shall be imploy∣ed to hide adultery, the fact which wine

cannot conceale, the sword shall; yea, what a brood of sinnes hath the Devill hatched, out of this one egge of Adultery; Vriah shall beare his owne Mittimus to Ioab, and be the messenger of his owne death; Ioab must be a traytor to his friend; the Host of God must shame∣fully turne their backes upon their ene∣mies, much blood of Israel must be spilt, many a good Souldier cast away, that murther must be seconded with dissi∣mulation, and all this, to hide one A∣dultery.

O how many, by this meanes, have declined from a vigorous heate of zeale, to a temper of lukewarme indifferencie; and then from a carelesse mediocrity, to all extremity of debauchednesse; and of hopefull beginnings, have ended in incar∣nate Devills! resembling Domitian, who (when first chosen Emperour) did so ab∣horre cruelty, that he would not suffer any beast to be kill'd for sacrifice; yet after by degrees, and when custome had brought an habit, he thought no cruelty too much, to put in execution against men: or Dionisyus, who so long as he was beloved, and well reported of, was a

good man; but when the priuy talke to his defamation came to his eares, he fell by degrees to exercise all manner of cru∣elty: or Nero, who at first being requi∣red to signe (as the manner was) the sen∣tence of a criminall offendors condem∣nation, earnestly wished of God, that he ••ould not write, rather then be forced to doome a man to death; and yet after, be∣came the most lively Image of cruelty that we reade of.

Vice is a Pere patetike, alwayes in progression; yea, both grace, and sinne, are of a growing nature: for as it is in wealth, he that hath much, would have more: so in vertue, and vice; but evill men especially, and deceivers wax worse and worse, deceiving, and being deceived, 2 Tim. 3. 13. they goe first over Shoes, then over Bootes, then over shoulders at length over head and eares in sinne, as some doe in debt.

§ 110.

O The dangerous and insensible insi∣nuations of sinne!* 1.209 if that crafty tempter can hereby worke us but to one dram of lesse detestation to a familiarity

in evil, he promiseth himselfe the victory.

Custome brings sinne to be so familiar, that the horror of it is turned into delight; and as men doe at first lesse like sinne, so with continuance they doe lesse feele it: frequency in sinne, takes away the sense of sinne; as a man may looke so long upon the Sunne, that he shall become blind, and then he is not sensible of any light it hath; or heare a great noyse so long (as they which live neare the fall of the Ri∣ver Nilus) that it may make him starke deafe: for even so it fares with the noto∣riously wicked, who being familiarly ac∣customed to all manner of lewdnesse, can commit foule sinnes with lesse touch of conscience, then others can heare of them: as you shall have Blacke-smiths that are used to the frequent and dayly handling of hot Iron, hold a scorching fire brand in their hands, and laugh whilst another would rore out; Estrich-like, they can concost Iron, and put it off, as easily as another weake stomacke can doe jelly. Oh hovv the soule, that takes a delight in levvdnesse, is gained upon by custome!

Neither vvill any meanes restraine

such a Sampson, for let him be bound vvith greene vvithes (the shame of men) they vvill not hold him; with new Ropes, (the feare of authority) they will not hold him; vvith the pinne and vvoofe (of Lavv and Gospell) none of these vvill hold him.

Indeed, for a time shame it selfe may hold them in, though sinne holds them under; but shortly after they have bra∣zen faces, so bloodlesse, that they cannot blush; and then farewell all good.

There is some feare to offend, some knowledge of good and evill, some re∣morse, some conscience, while shame lasts: but if shame once depart, know∣ledge goes, and feare goes, and remorse goes, and conscience goes, none will tar∣ry behind shame; at least, where the feare of God (which is the bridle and curbe to sinne) is absent, all vices will there be pre∣sent and abound; and when they are once crusted over with perseverance, no hope of returning: like as the Tortise (de∣lighting in the Sunne) swimmeth on the top of the water so long, untill the heate hardeneth her shell, that she cannot sinck, and then she is taken. Wherefore let not this point part with us, till it hath

taught us two things, to wit, to make conscience of small sinnes; not to reite∣rate, or allow our selves in the practice of any knowne sinne.

§ 111.

ANd so you have the maine ground, foundation,* 1.210 roote, or spring of their opposition; which yet is not all, for, ad∣mit their natures were not contrary, this alone were omni-sufficient, God, from the beginning, hath proclaimed an enmity between the seede of the Serpent, and the seede of the woman, which is irreconcileable and endlesse: for as it hath beene from the beginning of time; so it shall last to the end of all time: when time, saith one, began, this malice first began; nor will it end, but with the latest man. It is an ever∣lasting act of Parliament, like a Statute in Magna Charta, Gen. 3. 15. where even in Paradise, Iehova, the eternall God, and Lord of Hosts, saith unto Sathan, I will put enmity betweene thee, and the woman; and betweene thy seede, and her seede; hee, or it shall bruise thine head, and thou shalt bruise his heele; whereby Sathans seede, is meant the wicked of all ages; and by en∣mity,

bitter, immoderate, inveiterate, ir∣reconcileable, and endlesse hatred, and division, opposite to that amity and fami∣liarity, which formerly had beene be∣tweene the Woman and the Serpent; as Expositors universally conclude.

So that there was a twofold kingdome set up in this world (both spirituall) a kingdome of sinne and darkenesse,* 1.211 and a kingdome of light and holinesse; the King and cheife commander of the one, being Sathan, the Prince of darkenesse, the god of this world, and chiefe of evill Spirits; his subjects, all unregenerate men: and the King of the other, being Christ, called in Scripture, the wonderfull Counsellor, the mighty God, the everlasting Father, and Prince of peace, the Lords of Lords, and King of Kings, Isay, 9. 6. Rev. 17. 14. who is also the chiefe of men, even the chiefe Sonne of man; his sub∣jects, the godly and regenerate alone: betweene which Kings, and their Regi∣ments, God himselfe having proclaimed a perpetuall warre, saying, I will put enmi∣ty betweene the one, and the other, how can we expect lesse? for with God, nei∣ther doth his word disagree from his in∣tention,

because he is truth it selfe; nor his deede from his word, because he is power it selfe; God is not as man, that hee should lye, neither as the Sonne of man, that hee should repent: hath he said, I will put enmity betweene the men of the world, and his owne people, and shall he not doe it? or, hath he spoken the word, and shall not he accomplish it? Numb. 23. 19. Hea∣ven and Earth shall passe away, but one jot, or tittle of his word shall not passe, till all be fullfilled, Math. 5. 18. So that to be without temptations, reproaches, and persecutions, we may rather wish, then hope: for what peace can wee looke for, betweene the seede of the Serpent, and the seede of the woman, since God him∣selfe, from the beginning, hath set them at enmity? yea, once to expect it, were an effect of frenzie, not of hope.

§ 112.

THat Sathan is their King, you have it,* 1.212 Iohn 14. 30. and the Prince of this world, it is plaine, Iohn, 12. 31. and that he ruleth by, and worketh in all the children of disobedience, Eph. 2. 2. makes cleare: and that they are his servants, kept by the

Devill in a snare, and taken Captive of him? at his will, are the very words of the Holy-Ghost, 2 Tim. 2. 26. which being so (considered together with the former proclamation) how should they not seeke his wealth, and honour by fighting for him; How should they not strive to enlarge his kingdome, and the territories of Hell, by winning all they can from Christ, by a continuall warre and skirmish, as they have not beene wanting hitherto in any age?

Yea, I could produce testimonies and examples till darke night, to prove that there hath beene in all ages, is now, and ever shall be (betweene these two Kings, Sathan and Christ, and their regiments, the wicked, and the godly) a perpetual war enmity and strife, according to the Lords prediction, or proclamation; for there is scarce a Page in the Bible, which doth not either expresse, or imply, somewhat touching this warre: yea, as if the Scrip∣tures contained nothing else, the Holy-Ghost ••ignificantly calls them, the booke of the battells of the Lord, Numb. 21. 14. as Rupertus well observes.

But because it would take up much

roome, and none, except they are blind, will question the same I will wave that.

Satan is not a Captaine of forties, nor of fifties nor of sixties, nor of hundreds; 〈◊〉〈◊〉 he is Generall over all which fight not un∣der Christ's Banner; which is but a lit∣tle flocke.

It's true, every Christian in his Bap∣tisme hath taken presse-money of Christ, to be his Souldier, and to serve him in the Field of this world, against his, and our enemies: yea, I confesse, amongst us Christians, Christ is the subject of all tongues; O that he were the object of all hearts: but whereas the Schoole dis∣putes of him, the Pulpit preaches of him, Hypocrites talke of him, time-servers make use of him, Politicians pretend him, prophane men sweare by him, millions professe him; few love him, few serve him, few care to honour him: godly men, even amongst us Christians, are like timber trees in a wood, here one, and there one. Yea, it is to be feared, that, as once in Israel a thousand follow∣ed Baal, for one that followed God; so now many serve the world, and the flesh, and the Devill, for one that truely serves

God in sincerity, truth, and holinesse.

Now as when Abimeleck raigned, downe went Gideon's children: so where wicked men beare sway, and sin raignes, downe goes Christ's friends, and the fruits of faith. And when hath the visi∣ble Church kept her owne so well, but it might truely be said (not as the women of Saul and David, Saul hath slaine his thousand, and David his tenne thousand, but) Sathan by himselfe and his Host, hath slaine more then his hundred thou∣sand. Yea, of these drunkards, who have taken the Devills oath of allegiance, he is a very meane souldier, that hath not won some from Christs Standard: as amongst the Hungarians, he is not held worhty to weare a weapon, nor reputed a brave gentleman, who hath not kil'd a Turke: Yea, some there are that have wonne more men from him, then they have beene weekes at their owne dispose; as Cato Censorius boasted, he had taken more townes in Spaine, then he had beene dayes in the country. Nay, hath not the Devill made as good use of some famous drunkard, as Sampson did of that Jaw-bone of an Asse, Iudg. 15. wherewith he slew a thousand men?

§ 113.

NOw wherein doe they overcome,* 1.213 and what is it these spirituall Kings, and their Regiments chiefely fight for (for having made cleare way, I come now at length to prove the second part of my former proposition, namely, that their utmost aime and end (whether they seeke to intise or enforce us to sinne with them) is, that they may have our company hereafter in the burning lake) but to win soules each from other? and what thinke you doe drunkards, the seede of the Serpent, and children of the Devill, more delight in, then the murther of soules? and why doe they so subtilly perswade, and so violently enforce us to sinne with them, but that they may pluck us out of Christs fould, and bring us into the same place of torment, whether they are going? This is the very end and pur∣pose of all their warring against the seede of the woman. For as nothing but the dishonour and rape of Tamer,* 1.214 could please Amnon; and nothing but the blood of Amnon, could satisfie Absalom; and nothing but the heart of Absalom, could

content Ioab; and nothing but the death of Ioab, could pacifie Salomon: so no∣thing but our soules, will satisfie the Ser∣pent and his seede. This is the very Pricke, White, and Butt, whereat they shoote all their Arrowes, and lay their levell.

If any shall say, this word is too big for my mouth, I wish them, first heare, and then determine. The Devill by these, as through so many Bowes, shootes a deadly Arrowe at thy soule, as Ly∣cian Pandorus did at Menelaus the Grecian; but God, like Pallas, turneth by the Shaft, and makes it hit upon the body, goods, or good name; as that upon the buckler of his girdle.

Why thinke you are all their frownes, and frumps, and censures, and scoffes; Why so many slanders, and stigmati∣call nick-names raised and cast upon the Religious? why are they the alone ob∣ject of their scorne and derision, but that they may flout them out of their faith, dampe, or quench the spirit, where they perceive it is kendled, but that they may baffle them out, and make them ashamed of their holy profession and religious

course, and consequently pull them back to the world;

Why did the Heathen Emperours so violently oppose, and so cruelly persecute the Christians, but to make them become Heathens too? Why did Bonner and Gar∣diner, with the rest of that crew, in the time of Queene Mary, burne at the stake all that truely profest the purity of Reli∣gion, but to winne them from Christ? Why did St. Paul, before his conversion, breath out threatnings and slaughters a∣gainst the Disciples; why did he perse∣cute them, even to strang cities, shut up in Prison, and punish them throughout all the Synagogues, but that he might make them renounce Christ, and his religion, and compell them to blaspheme? as him∣selfe confesseth, Acts, 26. 10. 11. Why did the high Priests so consult and con∣trive about putting Lazarus to death, af∣ter he was raised; and Christ also, that raised him, but because for his fake many of the Iewes went away, and beleeved in Ie∣sus? as the Holy-Ghost affirmes, Iohn, 12. 10. 11. see also Chap. 11. 48. Lastly, if there were not many men so cursedly wretched, as to delight in the murther of

so••les; what should holy David so much, and in so many places, use these, and the like expressions, They have laid waite for my soule, Psa. 59. 2. 3. They rewarded me e∣vill for good, to have spoyled my soule, Psal. 35. 12. Mine enemies, the wicked, com∣passe me round about for my soule, Psa. 17. 9. They gather themselves together, and lay waite for my soule, Psalme 56. 6. and many the like, which was not more his case, then it is ours: for all their ayme, when they either tempt, or afflict us, is, that they may make us square our lives, accor∣ding to their rule, (as that Gyant did pro∣portion the bodies of all his guests, to the bed of his Harlot; either by stretching out, if they wanted in length; or cutting off, if they did exceed) and consequent∣ly, draw us to perdition.

They rather wish all damned with themselves, then any to bee freed from their owne Prison: and as in the blessed, there is perfect charity; so in the damned, there is perfect envie; neither the good would be saved, nor the wicked would be damned alone; wherefore they seeke to winne all they can.

§ 114.

WHen once a man is got out of the snare of the Divell, he will doe what he can,* 1.215 to pluck others after him. As by his sinnes and bad example, hee hath drawn others from God: so now he will, all hee can, draw others with himselfe to God; Saul converted, will build up, as fast as ever he plucked downe; and preach, as zealously, as ever he persecuted.

But take a view of each case in severall persons, and first of the godly. We read that Noah and Lot, hazarded their own peace and safety, (such was their charity, to preserve theirs that afflicted them) they did admonish others, like Pro∣phets; and advise them, like Fathers; but both in vaine; these holy men see∣med to them as one that mocked, and they did more then seeme to mocke them againe. We read likewise, how An∣drew was no sooner converted, and be∣come Christ's Disciple; but instantly hee seeketh out his brother Simon, to gaine him also to the same faith, Iohn, 1. 41. And of Philip, that he did the like to Na∣thaniel, verse 45. And of the woman of

Samaria, that she did the like to many of her neighbours, Iohn 4. 28. to 41. And of the twelve Apostles, that so soone as they were endued with the Holy Ghost, they spread the Gospell throughout the whole world, and with so good successe, that wee reade of three thousand soules converted, by one of them, at one time, namely, by Peter; so well did he obey Christ's command, who said unto him, when thou art converted strengthen thy bre∣thren, Luk. 22. 32.

Yea, Moses so thirsted after the salva∣tion of Israel, that rather then hee would bee saved without them, hee desired the Lord, to blot him out of the Booke of Life, Exodus 32. 32. and Paul to this purpose saith, I could wish my selfe to be separated from Christ, for my brethren, that age my kinsmen, according to the flesh, meaning the Iewes, Rom. 9. 3. Their charity, and spirituall thirst after salvation, was much like the naturall thirst of Alexander, who being with his troopes in the Field, and in extremity of thirst, when one present∣ted him an Helmet of water, he refused it, saying, si solus bibero, hos maeror occupabit: or that of Rodolphus the Emperour, who

in his warres against Octocarus, King of Bohemia, being offered drink by a rusticke that attended his harnesse, when both he, and his whole Army were ready to pe∣rish with thirst; refused it, saying, that his thirst was for all his Army, and not a∣lone for himselfe.

There is a greate dearth of reason and charity in that man, who would bee happy alone; much more doe they desire the blessednesse of others, that are of the communion of Saints: all heavenly hearts are charitable, and it is a great presumpti∣on, that hee will never finde the way to heaven, who desires to go thither single: yea, a desire to win others, is an inseparable adjunct, or relative to grace; for it is im∣possible, that a man should be converted, but having got himselfe out of Sathans clutches, he will seeke to draw others af∣ter him; yea, where the heart is thankfull, and inflamed with the love of God and our neighbour, this shall be the principall aime: as that vertuous Lady, which Cam∣den speakes of, having beene a Leper her selfe, bestowed the greatest part of her portion, to build an Hospitall for other Lepers.

Neither can enlightened soules choose but disperse their rayes: we are no whit thankfull for our owne illumination, if we doe not looke with charity and pity, up∣on the grosse misse-opinions and mispri∣sions of our brethren. It is a duty com∣manded by God, Iud. 22. 23. 2 Tim. 2. 25. 26. Heb. 3. 13. And every good mans meat and drink, is to doe the will of him that sent him; and though he cannot do, what he would; yet he will labour to do, what he can, to win others; not to deserve by it, but to expresse his thanks.

§ 115.

ANd as Gods people would not bee saved alone,* 1.216 but winne all they can, knowing, society no small part of the ve∣ry joyes of heaven: no more would wic∣ked men be damned alone, but mislead all they can, thinking it some ease and com∣fort in misery, to have companions. As for example. What made the Scribes and Pharisies compasse Sea and Land, to make one of their profession, but that they might make him twofold more the child of hell, then themselves? as out Saviour ex∣presly witnesseth, Matth. 23. 15. Yea, they

shut up the kingdome of heaven (so farre forth as they could) and would neither goe in themselves, nor suffer others, that would have entred, to come in, v. 13. And what else, but this love of community, made Ba∣alam (being a cured reprobate himselfe) so willing; first, to curse all Israel, and af∣ter, when that would not fadge, to give such divellish counsell against them? Nnmb. 22.* 1.217 Or what is the reason thinke you, of all their practises against the just now of their, tempting them, and attempt∣ing what they can against them, but this, they would discourage us in the way to heaven, beat us off from our holy profes∣sion, or being religious, and draw us backe to the world, that so they might have our company here in sinne, and hereafter in torment? as if this were not to carry brim∣stone to their own fire, and to make their own bed in hell.

And let such know, that how many Novices, or Apprentises of Religion soe∣ver, have beene beaten off, by meanes of their scoffs, slanders, reproaches, or other their malicious practises against the god∣ly; how many soever they have forestal∣led with prejudice against the religious,

by making their favour to stinke before their neighbours, and acquaintance, through their lies and forgeries; so put∣ting a sword into their hand, to slay them, as the children of Israel unjustly charged Moses and Aaron, touching Pharaoh, and his servants, Ex. 5. 21. or how many so∣ever are drawn to do and commit the like sinnes, by their example; even so many of Christs band▪ they have (as much as in them lyeth) diminished, and shall one day be arraigned and condemned, not on∣ly for high treason, against our Soveraign Lord Christ, but also for slaying so ma∣ny soules with death eternall; which sin, having a reward of torment answerable, (as I shall shew anon) must of necessity, bring upon them more then double dam∣nation. Wherefore let them, more wisely then Dives, looke to it in time, take heed of powring water upon the fire of the Spirit, which had more need of kendling, then of quenching; and beating down the weake hands and knees, which should ra∣ther bee listed up for God, and against Sathan.

And thus you see that drunkards, and all wicked men, (whose meat and drink it

is, to doe the will of their Father) ayme at our eternall ruine, as the divell did at the ruine of our first Parents, and their off-spring; and how could they doe so, if they did not partake of the divells nature yea, if they were not quite changed from men into divels?

§ 116.

BUt see other two reasons, why they desire community in the burning lake,* 1.218 and why they make no bones of soule∣murther, the first is this, they know themselves irrecoverably lost, and there∣fore they are desperate, because they can∣not rise themselves,* 1.219 they would ruine all; they know, they have so grievously of∣fended God, and so despited the Spirit of grace, so ••inned against knowledg, and conscience, and so often reiterated theira∣bominations, that they are become so in∣curable, and past hope of remedy, that no medicine, can helpe them, as God speaks, touching the sorrowes of the Iewes by Ie∣remiah, Chap. 30. 12. 13. 15. as sometimes it fares with a sicke patient, who while he hath hope of cure, is willing to abstaine from such meats as are dangerous▪ and hurtfull for him; but knowing his dis∣ease

incurable, forbeareth nothing that he likes, and likes onely those things which are most forbidden him; so the Proverb is verified in them, Over Shoes, over Bootes, yea, which is desperate, over shoulders.

As a man sinking into the deepe wa∣ter, catcheth hold of him that is next him: so men diving into the bottome of iniquity, pull downe their adherents: and how can they more lively prove themselves the Divells children, whose ayme it hath ever beene, seeing hee must of necessity bee wretched, not to bee wretched alone?

It is little content to them to bee re∣probates, except they have company. Wherefore as falling Lucifer drew nu∣merous Angells with him: so all his a∣gents and adherents, as firebrands, in burning themselves, burne others; the Divell out of malice misleades them, and they others: what wretched companiouns then are these men! the Lord grant wee may know no more of them, then by hearesay.

§ 117

SEcondly,* 1.220 there is another winning reason, why they strive so after com∣munity: for you must know, the Devill propounds to them and they to them∣selves, some appearance of good in eve∣ry thing they doe. They thinke it some ease and comfort, in misery to have com∣panions, yea, the more, the merrier, thinke they, as sorrowes devided among many, are borne more easily: it is some kinde of ease to sorrow, to have part∣ners; as a burthen is lightned, by many shoulders: divers backs will carry a greater burthen, with lesse paine; or as clouds scattered into many drops, easily vent their moysture into ayre: many small brookes meeting, and concurring in one channell, will carry great vessells: yea, our griefes are lessened, our joyes en∣larged, our cares lightned, by one friend∣ly associate. In all heates of anguish, good assistance and society breathes some coole ayre of comfort: when Paul must answer before Nero, he complaines, that no man stood with him, but all men forsooke him, 2 Tim. 4. 16. And certainely, it

was a plague upon a plague; to the Le∣per, that he was condemned to live a∣lone: it cannot but aggravate their sick∣nesse, which are now pent up, by reason of this visitation, and compelled to be sicke without any visitant, either to ease, or pity them.

The comfort of fugitives is, that ther•• be many fugitives; we know nothing seemes to fall, where everything falls; a generall disease, is a particular health: whereupon the Curt taild Fox, in the Fable, endeavoured to have all Foxes cur∣taild. They have a whimsie in thei•• braines, much like that of Amurath, who, at the taking of Isthmus, sacrificed six hundred young Grecians to his Fathers soule, to the end, their blood might serve as a propitiation, to expiate the sinnes of the deceased. Wherein they imitate the Dragon, which is very desirous of the E∣lephants blood, for the coldnesse of it, wherewith she desires to be cooled; or the great Cham, who whensoever he dy∣eth, takes order, that ten, or twelve thou∣sand Tartars be slaine, to accompany his death.

But ala••••e poore soules! they are much

mistaken, in thinking it will either com∣fort, or ease them,* 1.221 to have fellowship in torment: for though by the multitude, of participants, the joyes of Heaven are en∣larged; yet hereby the sorrowes of Hell are much increased; for know this, thou Tempter, that thou dost not more in∣crease other mens wickednesse on earth, (whether by perswasion, or provocation, or example) then their wickednesse shall increase thy damnation in Hell, as is plaine∣ly seene in the case of Dives; for what made that damned churle move for his brethren (seeing there is no charity in Hell) but that he felt, every step they fol∣lowed of his leading, to increase the pile of his torments, Luk. 16. Non fratres di∣lexit, sed seipsum respexit, he desired not their salvation, but his owne lesse damna∣tion. Againe, this is made good, Gen. 3. where the Serpent is cursed, for makeing Eve transgresse; and Eve, for makeing her husband sinne.

Yet such is the implacable enmity, and unchangeable malice of the Serpent, and his seede; of the Prince of darke∣nesse, and these his adherents, against the children of light, that they will enhance

their owne damnations, to procure other mens; rather make their owne fire hot∣ter, then not labour to bring others to the participation of their owne torments; Yea, though their consciences tell them, that such a bitter roote shall answer for it selfe, and for all the corrupt branches, yes they will endure more grievous misery, to have a more numerous society.

And so much of the warre which God proclaimed, betweene Sathan and Christ, and their Reigiments, the wicked and the Godly. If you would know the ori∣ginall, and meritorious cause of this pro∣clamation; it was Adam's sinne, in eat∣ing the forbidden fruit; and Sathan's malice, in moving and seduceing him thereunto; the Originall of this discord, is from originall sinne.

§ 118.

VVEe have got through the great∣est part,* 1.222 and are past by the principall stages of the drunkards pro∣gresse; there is but one mile further, of about eight short furlongs, to goe, and we have overcome it; yea, to speake truth▪ I am now at the top of the hill, and

shall, after a short pause, goe downe fa∣ster then I went up. But let us make a stand here, and looke backe upon what we have past, since Section (75.) from which stage hitherto, I have shown how drunkards imitate that old Serpent the Devill.

• In
  • Tempting
  • Enforceing
  • to sinne, and in

drawing to perdition. After a review taken, let any stander by (for being no wayes a party, I referre it to him) say, whether Sathan be so much beholding to any men alive as to them; whether he hath any servants, that doe him such faithfull service; any factors, that make him a better returne of soules; any Ge∣nerall, that subdues so many souldiers to him; any Advocates, which pleade so hard for him, as the true drunkard; I presume he cannot nominate, or thinke of one▪

I consesse, a beautifull whorish woman (another of the Devills lime-twigs) who hath a flattering tongue, Pro. 6. 24. smooth and enticeing words, Pro. 7. 5. lips which drop like an hony combe, and a mouth 〈◊〉〈◊〉

soft then oyle, Pro. 5. 3. as Salomon speaks▪ doth the Devill singular good service in the businesse of tempting; for infinite are the soules, which these artificial Pa∣radises have beguiled; yea, it cannot be denied, but Sathan is more beholding to the face, then to all the body besides. For as through an Hell upon earth, God brings many to Heaven: so through an Heaven upon earth, many bring them∣selves to Hell. And she hath one privi∣ledge above other tempters, for, Cocka∣trice-like, she killeth with her very ••ight; yea, she is able to take a man, with her very eye-lids, Pro. 6. 25. which makes the wise man say, that many have perished by the beauty of women, Ecclus. 9. 8. yet neverthelesse, let her have as many lo∣vers, as Toringa once had (who attempt∣ing to count them upon her fingers, was forc't to call for a bushell of Pease, be∣fore she could number them all) and strength like Rotorus, who contracted with a notable Pirate, to serve the turne of him and him hundred souldiers: and 〈◊〉〈◊〉 will as free as Dunkerke, which bids 〈◊〉〈◊〉 to all commers, so that any 〈◊〉〈◊〉 Fellow may ride her post to the Devill,

with a golden bit; she shal never be able to fil Hel (her body wil not hold out) nor help to people that infernall Kingdom; as some drunkards doe, that are gifted thereafter.

The which considered, together with his other sinnes of idlenesse, epicurisme, adultery, murther, his vaine babling, scurrilous jesting, wicked talking, impi∣ous swearing, atheisme, &c. (for he hath treble heads to Cerberus, that ugly Porter of Hell) proves him the King, or chiefe of sinners, as the Basiliske is called the King of Serpents; and not onely shewes them to be children of the Devill, as they were long since, but to be really metamorphosed into Devills, as lots wife was really metamorphosed into a pillar of Salt, and Vlysses companions in∣to Hogs and Dogs, and Cadmus, with his wife, into Serpents: yea; certainely, if the Devill would change his properties, he would put himselfe into the person, and appropriate to himself the very qua∣lities of some drunkard; how ever, he chooseth drunkards to be his instruments, to t••mpt, rather then other sinners, be∣cause they are more fit for it, then any o∣ther; as of all the creatures which God

made, he chose the Serpent, an instru∣ment, to tempt Eve, because it was more subtile then any beast of the field. Gen. 3. 1.

As also for the naturall affection which they bare to him, above other men; for the drunkard loves Sathan so extreamely, that, for the most part, he either swims to him in blood, or sailes to him in a ves∣sell of wine, before nature summons him to depart, and will needs be tormented before the time.

All which their zeale,* 1.223 industry, and fervent affection, to doe the will of their Father, should teach and stirre up Go••s people to the like zeale, industry, and fer∣vent affection, to doe the will of their Fa∣ther. Their voluntary lewdnesse, calls for our dutifull and more zealous obedi∣ence; that our God may have as faithfull ••ervants, as he hath unfaithfull enemies. Shall wicked men be at more cost and paines, to please an ill master; then we can afford to please so good a God, so gracious, so loving a Father? Shall they labour so hard, for that which shall con∣found them; and shall we thinke any paines too much, for that which shall 〈◊〉〈◊〉 us? Is it their meate and drinke to doe

mischiefe; and shall good duties downe as a Potion with us? This were to ac∣knowledge more venome in the seede of the Serpent, then there is health in the seede of the woman.

Indeed, the world could not stand be∣fore us, if our truth might be but as hotly followed as their falsehood. O that our God, whose cause we maintaine, would inkendle our hearts, with the fire of holy zeale, but so much as Sathan hath infla∣med theirs, with the fire of fury and fa∣ction O Saviour, it was thy meate and drinke to doe the will of thy Father, how doe we follow thee, if we suffer either plea∣sures, or profits to take the wall of thy services? But of this elsewhere.

§ 119.

FOr I consider,* 1.224 that both by Gods, and mans Law, next after inditement and conviction, followes sentence; and after sentence is past, comes execution; if a reprive, or pardon be not use out, in the 〈◊〉〈◊〉. Wherefore, as drunkards have seene their sinne laid open, so let them now hearken to their punishment▪

If there be any of these Antipodes to

God and his Kingdome, who like Trees, have rooted both head and heart into the earth, and set heaven at their heeles, that have in this Treatise, as in a picture, taken a full view of his owne horrid and detest∣able condition, and with B••palus the Pain••e••, read the lively character of his odious and deformed demeanour; and a∣fter hee hath seene, as in a cleare glasse, the ugly face of his foule heart, with those spots and wrinkles, which otherwise hee could not have confest in himselfe, and further seene how miserably hee hath been deluded in his judgement, touching the religious; and shall notwithstanding resolve against yeelding, and presence the humouring of his soule, before the save∣ing of it, and shall thinke it a disparage∣ment to repent him of his errors, and would rather obstinetely continue in them, then disclame them; so shutting his eyes, that hee may not see; and stopping hes eares, that hee may not heare; and hardening his heart, that he may not con∣sider; presumptuously, as Pharaoh did; ma∣liciously, as 〈◊〉〈◊〉 did; desperately, as A∣hab did; and blasphemously, as Iulian did; let him know this, that he shall surely

perish. The reason of it, is taken out of the Proverbs, an Arrow drawne out of Salomen's sententions Quiver, read the words, and tremble, A man that hardneth his neck, when he is rebuked, shall suddenly be destroyed, and cannot be cured, Prov. 29. 1. yea, faith the Lord himselfe, Prov. 1. 24. 25. 26. because I have called, and ye re∣fused; I have stretched out mine hand, and ye would not regard, but despised al my coun∣sell; I will also laugh at your destraction, and mock when your feare commeth.

And of this we have sundry instances. The Sonnes of Ely would not harken unto, nor obey the voyce of their father, why? be∣cause (saith the Text) the Lord was deter∣mined to destroy them, 1 Samuel 2. 25. Their hearts must be hardened, that they may be destroyed. I know, (saith the Pro∣phet to Amaziah) that God hat determi∣ned to destroy thee, because thou hast done this, and hast not obeyed my counsell, 2 Chr. 25. 16. 20.

O remember that there is a day of ac∣count, * 1.225 a day of death, a day of judgement comming, wherein the Lord Iesus Christ shall bee revealed from heaven, with his mighty Angells, in flaming fire, to render

vengeance unto them which obey not unto his Gospell, and to punish them, with everlasting perdition from the pre∣sence of the Lord, and from the glory of his power, 2. Thes. 1. 7, 8, 9. Iude 15. Wisdome 5. 1. to 10. at which time thou shalt heare him pronounce this fearefull doome, Depart from me ye cursed, Matth. 25. 41. which is an everlasting departure, not for a day, nor for yeares of dayes, nor for millions of yeares, but for eternity; and that from Christ to the damned, to the divells, to hell, without either end, or ease, or patience to endure it; at which time, within thee shall bee thine owne guilty conscience, more then a thousand witnes∣ses, to accuse thee; the Divell, who now tempts thee to all thy wickednesse, shall on the one side, testifie with thy consci∣ence against thee; and, on the other side, shall stand the holy Saints and Angels, approving Christ's justice, and detesting so filthy a creature; behinde thee, an hi∣dious noyse of innumerable fellow dam∣ned reprobates; tarrying for thy compa∣ny; before thee, all the world burning in a flaming fire; aboue thee, that irefull Judge of deserved vengeance, ready to

pronounce the same sentence upon thee; beneath thee, the fiery and sulphureous mouth of the bottomlesse pit, gaping to receive thee; into which being cast, thou shalt ever bee falling downe, and never meet a bottome; and in it thou shalt ever lament, and none shall pitie thee; for thou shalt have no society but the Divell and his Angells; who being tormented them∣selves, shall have no other ease, but to wreak their fury in tormenting thee; thou shalt alwayes weep for paine of the fire, and yet gnash thy teeth in indignation, for the extremity of cold; thou shalt weep to think, that thy miseries are past remedy; to think, that to repent is to no purpose; thou shalt weep to thinke, how for the shadow of a few short pleasures (if they could bee called pleasures) thou hast in∣curred these sorrowes of eternall paines, which shall last to all eternity: thy con∣science shall ever sting thee, like an Ad∣der, when thou thinkest, how often Christ by his Preachers offered thee re∣mission of sinnes, and the Kingdome of Heaven freely, if thou wouldest but be∣lieve and repent; and how easily thou mightest have obtained mercy in those

dayes, how neere thou wast many times to have epented, and yet did dest suffer the divell and the world to keep thee still impenitent; and how the day of mercy is now past, and will never dawne againe, for thou shalt one day finde, that consci∣ence is more then a thousand witnesses, and God more then a thousand consci∣ences.

§ 120.

IF you will not believe mee, yet at least believe Pharaoh,* 1.226 who in the rich mans scalding rtorments hath a Discite a me, learne of me; he can testifie, out of wofull experience, that if wee will not take war∣ning by the word (that gentle warner) the next shall be harder; the third and fourth, harder then that; yea, as al the ten plagues did exceede one another, so the eleventh single, exceeds them all together: innu∣merable are the curses of God against finners, but the last is the worst, compre∣hending and transcending al the rest; the fearefullest plagues God still reserves for the upshot, all the former doe but make way for the last.

When the Dreame, and the Miracle,

and the Prophet had done what they could upon Nebuchadnezzar; God calls forth his temporall judgements, and bids them see what they can doe; if they will not yet serve, he hath eternal ones, which will make them repent every veine of their hearts and soules, that they did not repent sooner.

Oh that I could give you but a glimpse of it, that you did but see it, to the end you might never feele it, that so you might be won, if not out of faith, yet out of feare; for certainly, this were the hopefullest meanes of prevention: for though diverse theeves have robd passengers, within sight of the Gallowes; yet if a sinner could see but one glimpse of hell, or bee suffered to looke one moment into that fiery Lake; hee would rather choose to dye tenne thousand deaths, then commit one sinne: and indeed, therefore are wee dissolute, because we doe not thinke what a judgement there is after our dissolution; because wee make it the least and last thing we thinke on; yea, it is death, wee think, to think upon death, and we cannot indure that dolefull bell, which summons us to judgement.

Something you have heard of it here, and in Section the 44. But, alasse! I may as well with a Cole paint out the Sunne in all his splendor, as with my pen, or tongue, expresse the joyes of Heaven (which they willingly part withall) or those torments of hell (which they strive to purchase) For as one said, that nothing but the eloquence of Tully could sufficiently set forth Tullie's eloquence: so none can expresse those everlasting torments, but hee that is from everlasting, to ever∣lasting; and should either man, or An∣gell, goe about the worke, when (with that Philosopher) hee had taken a seven-nights time to consider of it, hee might aske a fortnight more, and at the fortnights end, a moneth more, and be at his wits end, at the worlds end, before he could make a satisfiing answer, otherthen his was, that the longer he thought of it, the more difficult he found it: alasse! the paine of the body, is but the body of paine; the anguish of the soule, is the soule of an∣guish.

§ 121.

BUt to be everlastingly in Hell, to lye for ever in a bed of quenchles flames, is not all:* 1.227 for as thy sinnes have exceeded, so shall thy sufferings exceed; as thou hast had a double portion of sinne to other men here, so thou shalt have a double portion of torment to them hereafter; the number and measure of torments, shall be accor∣ding to the multitude and magnitude of offences; mighty sinners shall be mighti∣ly punished, for God will reward every man according to his workes, Revel. 20. 12. 13. and 22. 12. As our workes are better or worse, so shall our joyes in heaven, our paines in hell bee more or lesse; as every one hath beene more wicked, he shall bee more wretched; Capernaum exceeding So∣dome and Gomorrah in sin, shall feele also an excesse of punishment; and the willfull servant shall receive more stripes, then the ignorant, Luk. 1••. 47. 48. Mat. 10. 15 which being so, viz. that every man shall be punished according to merit; what will become of thee? surely thy sins are so prodigious, that they scorne any propor∣tion under a whole volume of plagues.

But see wherein thy sinnes exceed o∣ther mens,* 1.228 that shall go to the same place of torment, how every sinne receiveth weight and increase in regard of circum∣stances, and how thou, after thine hardnes and heart which cannot repent, heapest unto thy selfe wrath against the day of wrath, and of the declaration of the just judgment of God, who will reward every man according to his workes, Rom. 2. 5, 6.

The particulars which greaten, aggra∣vate, and adde weight to thy sinnes, and make them above measure sinfull, are so diverse and sundry, that I may not insist upon all; yet some are of such import, that I dare not omit them.

First, the civill justitiary, who omi••t••th the performance of those good duties which the Law require••h,* 1.229 is in a damna∣ble condition; but thou in a farre worse, who wilfully runnest on in the commission of those sinnes, which the Law flatly for∣bids. It was the not slaying of Agag. 1 Sam. 15. that lost Saul his Kingdome, and the favour of God. The not circum∣cising of Moses his first borne. Exodus 4. had like to have cost him his life. The not relieving of poore Lazarus, Luk. 16. was

the rich mans ruine. It was not the evill servants spending his Masters money, which cast him into prison, but the not gaining with it; he did not evill with his Talent, no, it was enough to condemne him, that he did nothing with it.

Now if barrennesse bee sent into the fire, how can rapine looke to escape? if omission of good works be whipped with Rodds, surely commission of impieties shall be scourged with Scorpions.

The old world did but eat, and drink, build, and plant, marry and bee merry, and were swept away with the Beesom of an universall deluge: which things were in themselves lawfull: what then shall be∣come of Lyers, Swearers, Drunkards, A∣dulterers, malicious monsters, scandalous sinners, whose workes are in themselves simply unlawfull? If the civily righteous shall not bee saved in that great and terri∣ble day, where then shall all ungodly drunkards, and deboyshed swilbowles appeare?

Heaven is our Goale, we all runne: loe the Scribes and Pharisies are before thee; what safty can it bee to come short of those, that come short of heaven? Except your righteousnes exceed, &c.

Meroz was cursed by the Angell, be∣cause they came not to helpe the Lord, in the day of battell, Iudges 5. 23. they fought not against God, yet because they did not fight for him, they are cursed. And if they that stand in a luke-warm neutrality shall be spewed up, sure the palpable and noto∣rious offender, who takes up armes a∣gainst God, and opposes all goodnesse, shall bee trodden under foot of a provo∣ked justice.

O consider this, and lay it to heart, you, that commit sinnes of all sorts and sizes; you, that can tear heaven with your blasphemies, and bandy the dreadfull name of God in your impure mouthes, by your bloody oaths and execrations; yee that dare exercise your saucy wits in prophane scoffes at Religion; yee that can neigh after strange flesh &c.

§ 122.

SEcondly,* 1.230 the sinnes which thou com∣mittest are against knowledge and con∣science, and so farre greater then the same sinnes, if another should doe them igno∣rantly. The servant that knowes his ma∣sters

will, and if he doe it not, is a greater sinner, and shall indure a greater punish∣ment, then hee which neglects the same, not knowing it, Luk. 12. 47. 48. to know and not obey, doth but teach God how to condemne us; the greater light wee have, the more shame it is for us to stum∣ble. Anaxagoras that saw the Sunne, and yet denyed it, is condemned, not of igno∣rance, but of impiety.

The infidell disputes against the faith, the impious lives against it, both deny it; the one in termes, the other in deeds; both are enemies to the Gospell; but of the two, it is worst to kick against the thorns, wee see, then to stumble in the darke at a block, which we see not: it shall go ill with sinnefull Pagans, but worse with wicked Christians; for the Thistell in the Forrest shall not fare so ill, as the barren Figgtree in the Vineyard, the Vine fruitlesse, is of all Trees most uselesse: the daughter of Sion would never have beene so notori∣ous an Harlot, had shee not first beene so rare a Virgin: Iulian and Lucifer had been lesse damned, if the one, had not beene a Christian; and the other, an Angell of light.

Reade wee not that the sinnes of the Iewes were greater, then the sinnes of the Gentiles? because, in Iury God was known, and his name great in Israel; it was not so, saith the Holy Ghost, with other Nations, neither have the Heathen knowledge of his wayes; so the sinnes of us Christians (other circumstances being matches) are greater, then the sinnes of the Iewes; because our knowledge is more, or may be more; they had but an aspersion, line to line, here a little, and there a little; we have an effusi∣on, Asts 2. 17. I will powre out my spirit up∣on all flesh. For if simple ignorance find no mercy; what Cloak is long enough, to cover wilfull and affected ignorance? cer∣tainly, if nescience be beaten with stripes, willfull impiety shall be burned with fire; sinne, even in ignorance, is a Talent of leade; but sinne, after knowledge, is a mil∣stone, to sinke a man to the lowest. If fla∣ming fire be their portion that know not God, and could not; how terrible shall their vengeance be, that might know him and would not? howsoever men live, or dye, without the pale of the Church, a wicked Christian, who either doth, or may know the whole revealed will of

God, shall bee sure of plagues.

O how many at that dreadfull day (when God's revenges have found them out) shall unwish themselves Christians, or wish that the Gospell and they had ne∣ver beene acquainted? yea, how will they in hell curse their knowledge, and unpro∣fitably wish, that they had beene Ideots or infidels, and never had so much as heard of Christ; when they shall find this glorious light, a meanes to promote them to a higher place in the kingdome of darknesse, and procure to them, a greater revenew of torment then others have, who know lesse? for he who is ignorant of, or neglects his owne salvation, all his knowledge tendeth to his greater condem∣nation: to know good, and doe evill, makes a mans owne mittimus to Hell. If with Baalam and Iudas, we have knowledge in the head, without holinesse in the heart; we shall, with Vriah and Bellerophon, but carry letters to cut our owne throates; or with that servant in the comedy, carry Sathan a speciall warrant, to bind us hand and foot, and cast us into everlasting fire.

§ 123.

THirdly,* 1.231 as in sin there is sundry steps and degrees, whereby one and the same sinne, may be lessened, or increased; so thou doest mightily increase the guilt of thy sinne this way. As for example. It is a fearefull thing to omit good; more fearefull, to commit evill; (as I have shew∣ed) but worse, to delight in sinne; worse then that, to defend it; but worse then worst, to boast of it; which is an usuall thing with thee.

Or thus, hee doth bad enough, that sins through infirmity, being led captive a∣gainst his will, to doe foule crimes; but thou doest incomparably worse, who sin∣nest presumtuously, and of se•• purpose, yea, of obstinate and resolved malice against God, and his image (as I shall in due place prove) sining, not only without all shame, but not without malice; insomuch that it is thy least ill, to doe evill; for behold, thou speakest for it, joyest in it, boastest of it, enforcest to it, mockest them that dislike it; as if thou wouldest send challen∣ges into heaven, and make love to de∣struction.

Fourthly,* 1.232 thy sinnes exceed and weigh downe other mens, that shall goe to the same place of torment, because they are so open and scandalous; for he that sinnes publikely, to the dishonour of God and re∣ligion, is a greater offender, then if hee did the same at home, and in private.

Sinne that is done abroad, ceaseth to be single, for it is many sinnes in one, and that in a double respect; it stumbles o∣thers, it infects others. First, it stumbles o∣thers, and this doth much to increase it. It did wonderfully aggravate David's sin, that it caused the enemies of God to blas∣pheme: and made the sinne of Elie's sons (whose scandalous lives, made men ab∣horre the offerings of the Lord) so hey∣nous, that God even swore unto Ely, that the wickednesse of his house should not bee purged with sacrifice, nor offering for ever, 1 Sam. 3. 14.

O the difference between thy practise, and what it ought to be: Christians ought to be blameles, pure, and without rebuke, yea, to shine as lights to other men, in the middest of a naughty and crooked nation, Phil. 2. 15. whereas thou by thy deboy∣shed life: and abominable licenciousnes,

doest scandalize the Gospell and true re∣ligion, yea, make it odious to Turkes and Infidels, according to that of the Apostle Rom. 2. 24.

Secondly, it infects others, in which regard, saith I siodore, It is a greater offence to sinne openly then secretly; for he is doubly faulty, who both doeth, and teacheth the same. To sinne before the face of God, is to dishonour him; but withall to sinne be∣fore the face of men, whereby others are taught and incouraged to doe the like, is doubly to dishonour him. An exemplary offender, is like a malicious man sicke of the plague, that runs into the throng to di∣sperse his infection, whose mischiefe out∣weighes all penalty: Many an Israelite committed fornication, and yet upon re∣pentance got pardon; but Zimry that would doe it impudently, in the face of God and man, was sure to perish.

§ 124.

FIftly,* 1.233 this aggravates thy guilt excee∣dingly, in that thou addest sinne to sinn; as first, thou committest drunkennesse, and then in the necke of that thou blas∣phemest God, slanderest thy neighbour,

seducest thy friend, committest adultery, murther, &c. as thou best knowest the wickednesse, whereunto thy heart is pri∣vie: when for a lesse matter then one of these, that worldling forfeited his soule, Luk. 12. 20.

Againe, thou aggravatest thy guilt, by multiplying of sinne, that is, by falling of∣ten into the same wickednesse; and hereby Sathan makes sure worke, for though the Devill be the father, lust the mother, consent the midwife, sinne the child, and death the portion; yet all is like to mis∣carry, if custome become not an indul∣gent nurse, to breede up the ••ame till it come to an habit.

Sathan first twines certaine small threads together of seeming profit, plea∣sure, &c. and so makes a little cord of vanity, therewith to draw us unto him; and afterwards composeth of such lesser cords twisted together, that cart-rope, or cable (custome of iniquity) and therewith he seekes to bind men fast un∣to him for starting; for when ••inne, by custome and long practice, is growne to an habit, this is sinne in perfection, or the perfection of sinne; because custome in

sinne, brings hardnesse of heart; hard∣nesse of heart, impenitency; and impeni∣tency, damnation.

Yet this by the way is to be noted and remembred, that men of yeares liveing in the Church, are not simply condem∣ned for their particular sinnes, but for their continuance and residence in them: sinnes committed make men worthy of damnation, but liveing and abiding in them, without repentance, is that which brings damnation upon them: such as live within the precincts of the Church, shall be condemned for the very want of true faith and repentance.

§ 125.

SIxthly,* 1.234 thy judgment shall not onely be increased, according to thy sinnes; but God will therefore adjudge thee, to so much the f••rer and severer condemnati∣on, by how much thy meanes of repentance hath beene greater.

If I had not come and sp••ken unto them (saith our Saviour) they should not have ••ad 〈◊〉〈◊〉; but now have they no cloake for their sinne, Iohn, 15. 22. Ordinary disobedi∣ence in the time of grace; and wilfull neg∣lect of Gods call, in the abundance of

meanes, is a great deale more damnable, then the commission of sinne in the dayes of ignorance and blindnesse, when the like meanes are wanting. Those Gentiles, the Ninivites, were more righteous then the Iewes, in that they repented at the voice of one Prophet, yea, and that with one Sermon; whereas the Iewes refused and resisted all the Prophets, which God sent among them; but the Iewes who re∣sisted our Saviour Christ's doctrine, and put him to death, were more righteous then such as amongst us are scoffers at Religion, and Antipodes to the power of grace, they were never convinced that he was the Messias, sent from God to re∣deeme the world, as all, or almost all are, that call themselves Christians, because they professe themselves members of Christ, and Protestants, in token that they are ready to protest against, and re∣sist all such as are professed enemies to, and opposers of Christs Gospell.

As for the Heathen Philosophers, who knew not God in Christ, they are more righteous then wicked Christians beyond compare, for they beleeved as Pagans, but lived as Christians: wheras

such beleeve as Christians, but live like Pagans: yea, many of them would have beene ashamed to speake that, which ma∣ny of these are not ashamed to doe: and though we are unworthy to be called Christians, if we professe him in name, and be not like him in workes; yet the most part of men amongst us proclaime to the world, that they have never thought whether they are going to Hea∣ven or Hell.

There be many professed Christians, but few imitaters of Christ: we have so much science, and so little conscience; so much knowledge, and so little practise; that to thinke of it, would move wonder to astonishment, had not our Lord told us, that, even amongst those that heare the Gospell, three parts of the good seede falls upon bad ground.

The common Protestant is of Baalam's Religion, that would dye the death of the righteous: but no more, Ioshua's resoluti∣on; I and my house will serve the Lord, is growne quite out of credit with the world: and there are more banquerupts in Religion, then of all other professions: but let men take heede, least by their dis∣obedience

they lose their second Para∣dise, as our originall Parents did their first. If we are commanded to exceede Scribes and Pharisees in our righteous∣nesse, then those that come short of the Ethnick Pagans, what torments shall they suffer? Ierusalem is said to justifie Sodom; yet were the Sodomites in Hell; now if we justifie Hierusalem, sure we shall lye lower in Hell, then either the So∣domites, or the Iewes; for we are so much the worse, by how much we might have beene better.

§ 126.

BUt see how many wayes God hath cal∣led thee,* 1.235 how many meanes he hath u∣sed, that he might winne thee to repen∣tance.

First, the holy Scriptures are, as it were, an Epistle sent unto thee from Hea∣ven, and written by God himselfe, to in∣vite and call thee to repentance: and there∣in Christ himselfe no lesse saith unto thee from Heaven, when thou art drinking, swearing, mocking, scoffing, deriding, enuying, hateing, opposing, and persecut∣ing any that beleeve in him, then once he

did to Saul, why persecutest thou me? I am Iesus whom thou persecutest; it is hard for thee to kicke against the prickes: for what∣soever the Spirit speaketh generally, or specially in the Word, is the voice of the whole Trinity, and intended particular∣ly to thee, and to me, and to every man single, his case being the same: What▪ dost thou looke for Caine or Iudas to come out of Hell to warne thee? it is sufficient their sinne and punishment is written for thy learning.

But this is not all; for though he calls chiefely by his Word, yet he doth not call onely by it; for never any thing happe∣ned unto thee in thy whole life, whether thou receivest benefits, or punishments; hearedst threatnings, exhortations, or promises, from any his Embassadors of the Ministery, but all, whether faire meanes, or foule, have beene sent from God, to invite and call thee to faith and repentance; He even therefore threatens Hell, (saith St. Chrysostome) that he may not punish thee by the same.

All Gods blessings are like so many suters, woing thee to repentance; yea, they put on even the formes of Clyents, and

petition thee for repentance; his afflicti∣ons are Embassadors, sent to treat with thee about a league, which cannot be had without repentance; all the creatures of God, ordained for thy use, are so many si∣lent Sermons, so many trumpets, that sum∣mon thee to repentance; in briefe, where∣fore doth the Spirit of grace knock at the dore of thine heart, with such infinite checks, and holy motions, but that he would come in? and he will not come in, till repentance hath swept the house.

Why wast thou not with thy harlot, like Zimry in the armes of Cozby, smit∣ten in the act of thy Adultery? Why was not thy soule and hers, sent coupled to the fire of torment, as your bodies were undevided in the flame of unclean∣nesse? While thy mouth is opened to sweare and blaspheme, why is it not in∣stantly fild with fire and brimstone? When thou art dead drunke, why art thou suffered to wake againe alive, but this, God waites (as in the Parable of the Fig tree, Luk. 13.) another, and another yeare, to try whether thou wilt bring forth the fruit of repentance, and new o∣bedience? yet presume not; for as when

men give long day, they expect larger payment; so does God, or for default thereof, conferres a heavier doome; the first fellony may s••ape, in hope of amend∣ment; but the second, much more the seventh, meetes with (as well it deserves) a halter.

Yea, of this be sure, if Gods long suf∣fering workes no reformation, this silent Judge will at last speake home. The E∣lephant suffers many injuries from the inferiour beasts; but warre being too farre provoked, his revenge is more ex∣treame, then his patience was remisse: and the higher the Axe is lifted up, the deeper it cuts.

But what doe I nominating particulars, when thou hast had more warnings, and invitations, then thou hast haires on thy head: Gods benefits offered thee in Christ (and they all solicit thee to repent) are without number, though thy sinnes strive with them, which shall be more. If thou couldest count the numberlesse number of creatures, they would not be answerable, to the number of his gifts; though the number of thine offences, which thou returnest in liew of them, are not much inferiour.

Not to enter into particulars, which were endlesse, but to give you the summe or epitomy of them; for I had rather presse you with weight, then oppresse you with number of Arguments. The Lord Christ hath not onely ransomed thee from infinite evills here, and ever∣lasting torments hereafter; but also pur∣chased every good thing thou dost enjoy, whether for soule, or body, even to the very bread thou eatest, and that with the price of his owne precious blood; and, as if all this were too little, he reser∣veth for thee such pleasures at his right hand, as never entred into the heart of man to conceive; and to the end onely, that thou shouldest serve, and set forth the praise of his Name, who hath done all this.

As he descended into Hell, that we might never come thither; so he ascen∣ded into Heaven, to prepare a place for us, which we have no right unto.

What should I say? If we looke in∣ward, we finde our Creator's mercies; if we looke upward, his mercy reacheth unto the Heavens; if downeward, the earth is full of his goodnesse, and so is the broad Sea;

if we looke about us, what is it that he hath not given us? Ayre, to breath in; Fire, to warme us; Water, to coole and cleanse us; Cloathes▪ to cover us; Foode, to nourish us; Fruits, to refresh us; yea, Delicates, to please us; Beasts, to serve us; Angells, to attend us; Hea∣ven, to receive us; and, which is above all, his owne Sonne to redeeme us. whi∣thersoever we turne our eyes we can∣not looke besides his bounty.

O consider of these his mercies, you that forget God; and then, though there were no Hell, no punishment for sinne, yet you would not transgresse. Hast thou any braines, or heart to conceive what it is he hath bestowed, what thou hast received, what thou hast deserved? No surely, for if thou hadst braines, and wert a wise man, it would make thee mad, as Salomon speakes in another sense, Eccl. 7. 7. or if thou hadst a heart not like a stone, or an Adamant, the consi∣deration of Gods love, and thy odious unthankefulnesse, would make it split and breake in peeces. But heare it againe.

First, thou wert created by him a man,

and not a beast: in England, not in Aethi∣opia; in this cleare and bright time of the Gospell, not in the darkenesse of Paga∣nisme, or Popery.

Secondly, thou wert redeemed out of Hell by his precious blood; he spared not himselfe, that his Father might spare thee. Oh thinke what flames the damned en∣dure, which thou mayst escape, if thou wilt thy selfe; me thinkes this should melt a heart of Adamant.

Thirdly, he hath preserved thee here from manyfold dangers of body and soule.

Fourthly, he hath all thy life long plen∣tifully and graciously blessed thee with many and manifold good things.

And lastly, promised thee not onely felicity on earth, but in Heaven, if thou wilt serve him.

§ 127.

BEsides,* 1.236 as these mercies are great in themselves, so our unworthinesse doth greater them more, being shewed to us, who are no lesse rebellious to him, then he is beneficiall to us. And is all this no∣thing to move thee? dost thou thus re∣quite

him? art thou so farre from love∣ing and fearing him, that thou hatest o∣thers, which doe? O monstrous ingra∣titude! oh foolish man, to looke for o∣ther, then great, then double damnation!

O that such soveraigne favours as these, should not onely not profit thee, but turne to thy destruction, through thy wilfull, blind, and perverse nature!

He is thy Lord, by a manifold right; his tenure of us is diversly held, and thou his servant by all manner of obligations; indeed our tenure of him is but single, he is ours onely by faith in Christ, Gal. 3. 26.

First, he is thy Lord by the right of creation, thou being his workmanship, made by him.

Secondly, by the right of redemption, being his purchase, bought by him.

Thirdly, of preservation, being kept, upheld, and maintained by him.

Fourthly, thou art his by uocation, even of his family, having admitted thee a member of his visible Church.

Fifthly, his also (if it be not thine owne fault) by sanctification, whereby he possesseth thee.

Sixtly, and lastly, he would have thee of his court by glorification, that he might crowne thee every way his. Yea, he hath removed so many evills, and conferred so many good things upon thee, that they are beyond thought or imagination; for if the whole Heaven were turned to a booke, and all the Angells deputed wri∣ters, they could not set downe all the good, which Christ hath done us.

Now favours bestowed, and delive∣rances from danger, binds to gratitude; and the more bonds of duty, the more plagues for neglect. Hath God contri∣ved so many wayes to save us, and shall not we take all occasions to glorifie him? Hath he done so much for us, and shall we deny him any thing that he requires, though it were our lives, yea our soules, much more our lusts? we have hard hearts, if the blood of the Lambe cannot soften them; stony bowells, if so many mercies cannot melt us. Was he cruci∣fied for our sinnes, and shall we, by our sinnes, crucifie him againe? Doe we take his wages, and doe his enemy ser∣vice? Is this the fruit of his benificence, of our thankfulnesse? Is this th•• recom∣pence

of his love, to doe that which he hates, and hate those whom he loves?

O for shame thinke upon it, and at his instance be perswaded, by whose blood you were redeemed from all these evills, and interrested in all these good things. The Apostle could not finde out a more heart-breaking argument, to enforce a sacrificing of our selves to God, then to conjure us by the mercies of God in Christ, Rom. 12. 1. and indeed, we could not be unthankefull, if we thought upon what the Lord gives, and what he forgives: but if the thought of these things will not move thee, Lord have mercy upon thee. For, as it is a fearefull marke of a reprobate, alwayes to abuse Gods mercy and patience, to the hardening of our selves in our evill courses: so good turnes aggravate unkindnesses, and our offences are increased with our obligations: yea, there is not one of these favours, of those warnings, which I have mentioned, or which thou hast received, that shall not once be a wirnesse against thee, as ap∣peares by, 1 Sam. 2. where God saith un∣to Ely, by the Prophet, Did not I doe such and such things for thee, and thy fathers

house, wherefore then hast thou done thus and thus? And likewise by Chap. 15. where the Lord reproving Saul for his disobedience, exceedingly aggravates his sinne, by what he had formerly done for him: yea, how doth the Lord by the Prophet Nathan aggravate Davids fact, by repeating the many and severall fa∣vours, and deliverances, which formerly he had extended to him, 2 Sa. 12. 7. to 13.

§ 128

YEa,* 1.237 even this very Booke shall be a witnesse, and rise up in judgement a∣gainst thee (as Plutarch told Trajane the Emperour, touching his letter of advise) and those very eyes that read it, and that understanding, and will, which hath con∣ceived, and consented unto the equity and truth of it, shall be cited as witnesses a∣gainst thee. And, in the meane time, thou shalt never hereafter drinke, sweare, whore, seduce, hate, persecute, or re∣proach any for well doing, but thy con∣science, as a sergeant, shall arrest thee upon it; yea, this Booke shall gnaw thee

at the heart, with a Memorandum of Hell, that thou shalt with, O that I could aban∣don my sinnes, or else that I had never had such a warning.

But then,* 1.238 perhaps, the gate of mercy will bee shut, and though thou wouldest gladly repent, yet it will be too late, then shalt thou begin to say; O what a warning had I such a time, what an opportunity did I then let slip! woe is me, that ever I was borne; and woe is me, that ever I had such a warning, which cannot choose but double my damnation hereafter, as now it doubles my feare and horror.

Even thus, and no otherwise will it fare with thee, when once thine eyes are open∣ed: and opened they shall be, for though Sathan, and thy corrupt conscience doe sleep, and suffer thee to sleep for a while, yet, at least upon thy death bed, or in hell, when there shall bee no more hope, or meanes of recovery, they will both wake against thee, and awaken thee up, to ever∣lasting anguish and unquietnesse: yea, God shall once enliven, and make quick the sense of thy benummed conscience, and make thee know his power, which wouldest never take notice of his good∣nesse;

he will then teach thee with a ven∣geance, as Gid••on taught the men of Suc∣coth vvith briers and thorns. Those care∣lesse guests made light of their calling, to come unto the marriage of the Kings sonne; but they found at last, (vvhen they vvere shut out) that there vvas no jesting; and the rich man lift up his eyes in hell, Luke 16. 23. those scorching flames o∣pened them to purpose, they vvere never opened before.

§ 129.

THis is the difference between a god∣ly wise man and a deluded world∣ling: * 1.239 that which the one doth now judge to be vaine, the other shall hereafter finde to be so, when it is too late.

O the want of consideration what is spoken, and who speaks, is the cause of all impiety, and neglect of obedience. The reason why Samuel returned to his sleepe one time after another, when God called him, was, he ignorantly thought it was only mans voyce: and for the same rea∣son, thou wilt not listen to what justice and truth speakes in this behalfe, other∣wise,

thou wouldest search the Scriptures and try, whether my doctrine and allega∣tions be of God, or no, Acts 17. 11. and being of God, and agreeing with the pen∣sell of the Holy Ghost (for otherwise thou art free) entertaine these lines, as if they were an Epistle sent unto thee from heaven, and writ by God himselfe, to in∣vite and call thee to repentance: and though thou canst not imitate Zacheas, who was called but once, and came quickly to Christ; yet thou wouldest imitate Peter, and at this last crowing of the Cocke, re∣member the words of Iesus, which saith, take heed to your selves, least at any time your hearts he oppressed with surfeiting and drunkennesse, and cares of this life, least that day come on you at nnawares, Luke 21. 34. and againe, whatsoever ye doe unto the least of mine, ye do it unto me; and weigh∣ing them with thy selfe, goe out of thy ••innes by repentance; as he went out of the high Priests Hall.

And so doing, it should bee unto thee as Ionathans three Arrowes were to Da∣vid, which occasioned his escape from Saul's fury: or as David's Harpe was to Saul, which frighted away the evill spirit

from him, 1 Samuel 16. 23. yea, as the Angels was to Peter, that opened the Iron gates, loosed his bands, brought him out of Prison, and delivered him form the thraldome of his enemies; yea, if thou be∣est thine owne friend, it shall serve thee as a Buoy, to keep thy the ship of soule from splitting upon the Shelf of presump∣tion; which is my prayer, and hope, and should bee my joy to see it; these things have I said, that ye might be saved.

You know, the good counsell of Sauls servant, ledd him, in a doubt, to the man of God; but his owne curiosity, ledd him to the Witch of Endor, 1 Sam. 9. 6. And that little, which Craesus King of Lydia, learn'd of Solon, saved his life: and if Pi∣late would have taken that faire warning which his wife gave him, as hee sate to judge Christ; it might have saved his soule, Matth. 27. 19. and so may this thine, if thou wilt be warned by it. But if this, nor no other warning wil serve thee, if neither present blessings, nor hope of eternall reward will doe any good▪ if nei∣ther the Preachers of God, in exhorting; nor the goodnesse of God, in calling; nor the will of God, in commanding, nor the

Spirit of God, in moving can prevaile with thee; tr••••ble to think what a feare∣full doome will follow; for they shall tremble at the voyce of his condemnati∣on; that have shut their eares, at the voyce of his exhortation, Prov. 1. 24. to 32. And so much of the sixth aggravation.

§ 130.

SEventhly,* 1.240 this will above measure aggravate thy doome, and adde to thy torment, that thou seducest, yea, enforcest others to sinne, and drawest them to perdi∣tion with thee; for the infection of sinne, is much worse than the act; and mis∣leades into evill sinne more, and shall suf∣fer more, then the actors; and although to commit such things as thou doest, sin∣gle, and alone, were enough, yea, too much to condemn thee; yet because thou drawest others with thee to the same sins, thy damnation shall be farre greater.

For they whom thou hast taught to doe ill; increase thy sinne, as fast as they increase their owne. Now if their reward in heaven be so great, that save one soule from death, Dan. 12. 3. how great shall their torment bee in Hell, that pervert

many soules to destrustion? Matth. ••. 19. they shall bee maximi in inf••rm, greatest in the kingdome of hell: he that can dam•• many soules, besides his owne, superero∣gates of Sathan, and hee shall give him a double fee, a double portion of hell fire for his paines. Who then, without a shower of teares, can think on thy deplo∣rable state; or without mourning medi∣tate thy sad condition?

Yea, if Ely was punished with such fearefull temporall judgements, one∣ly for not admonishing, and not corre∣cting others which sinned; what may∣est thou expect, that doest intise o∣thers▪ yea, enforce them? though to intise others were wicked enough. Let me say, to the horror of their con••••rences that make merchandize of soules, that it is a question, when such an one comes to hel, whether Iudas himself would change tor∣ments with him.

How fearefully think you, do the sedu∣cer and seduced greet one another in hell? me thinks I heare the Dialogue between them, wher the best speaks first, and saith; Thou hast beene the occasi•••••• of my sinne; and the other, thou art the occasun of my

more grievous torment, &c. Evill men de∣lights to make others so; one sinner ma∣keth another, as Eve did Adam: but little doe they thinke how they advance their owne damnations, when the blood of so many soules as they have seduced, will be required at their hands: and little doe sinners know their wickednesse, when their evill deeds, infect by their example, and their evill words infect by their per∣wasion; and their looks, infect by their al∣lure ments; when they breath nothing but infection; much lesse do they know their wretchdnesse, till they receive the wages of their unrighteousnesse, which shall not be paid, till their work be done; and that will not be done, in many yeares after their death.

For let them dye, they sinne still. For, as if we sowe good works, succession shal reape them, and we shall be happy in ma∣king them so: so, on the contrary, wicked men leave their inventions and evill pra∣ctises to posterity, and, though dead, are still tempting unto sinne, and still they sin in that temptation; they sinne as long as they cause sinne. This was Ieroboam's case, in making Israel to sinne; for let him

bee dead, yet so long as any worship his Calves, Ieroboam sinned; neither was his sinne soone forgotten; Nadab his sonne, and Basha his successor, Zimry, and Omry, and Ahab, and Ahaziah, and Iehoram all these walked in the wayes of Ierob••am which made Israel to sinne; and not they a∣lone, but the people with them. It is easie for a mans sinne to live; when himselfe is dead; and to leade that exemplary way to hell, which, by the number of his fol∣lowers, shall continually aggravate his torments. The imitaters of evill, deserve punishment; the abetters, more; but there is no hell deepe enough, for the leaders of publike wickednesse: he that invents a new way of serving the divell, hath pur∣chased for himselfe a large patrimony of unquenchable fire.

Though few men will confesse their sinnes; yet many mens sins will confesse their master. To beget a president of vice, is like the setting a mans own house on fire, it burnes many of his neighbours, and he shal answer for al the ruines. Alas! while I live, I sinne too much; lerme not continue longer in wickednesse; then life.

Sin hath an ubiquity; one sinners ex∣ample

infects others, and they spread it abroad to more; like a man that dyes of the Plague, and leaves the infection to a whole City; so that hee must give an ac∣count even for the sinnes of a thousand; yea, they have so much to answer for, that have thus occasioned so much ill, that it had beene happy for them, if they had never beene at all, then being, to be laden with the sinnes of so many.

O what infinite torments doth Maho∣met endure, when every Turke that peri∣sheth by his jugling, doth daily adde to the pile of his unspeakable horrors! And so each sinner, according to his proporti∣on, and the number of soules, which mis∣carry through the contagion of his evill example; for they shall speed at last, like him that betrayed a City to a Tyrant; who when he had conquered it, first han∣ged up the party that help'd him to it.

Yea, perhaps God will even in this life make them an example of his just venge∣ance, and provoked indignation; as he did Pharaoh and Iulian as their sinne hath per∣verted many, so their fall and ruine may perchance convert many: the life of Iuli∣an, made many Infidels; the death of Iuli∣an,

made many Christians: God will teach men to feare him; even by their ru∣ine, that taught them not to feare him. Yea, the D vell, who now is their good master, will in the end reward these his subjects, as that Emperor, which Plu∣tarch speakes of, did by one that kild a great man, who first crowned him, for his valour; and then caused him to bee executed, for the murther: or as the Wolf does by the Ewe, who sucks her, while she is a little one; and devours her, when she is growne a great one: Nutritus per me, sed tandem saevtiet in me. So that it were happy for all seducing drunkards, whors, &c. if they were prevented of doing this great mischiefe, and in their non-age throwne alive into the Sea, as the Citi∣zens of Rome threw Heleogabalus into the river of Tiber, with his mother Sem••a, to bear him company, for that she bear and brought forth such a gulfe of mischiefes, as Lampridius reports: yea, the whole State should fare the better for such rid∣dance, for so they should become (though not profitable) yet infinitely lesse hurtfull, to such as should remaine.

§ 131.

THe eight circumstance which aggra∣vates thy sinne, is the object, or par∣ty which is offended;* 1.241 and in this respect, thou art liable to the greater condemna∣tion, in that thou injurest those whom God tenderly loves, which is farre more displeasing unto him, then if the same were done unto others: they are as the signet upon his right hand, yea, as the Apple of his owne eye, he that toucheth you, saith God, meaning the Iewes, his chosen and beloved people, toucheth the Apple of mine owne eye, Zach. 2. 8. And who are they which thou scoffest at, traducest, nicknamest, revilest, and persecutest, but the best of men, such as are most religious and conscionable, such as wil not sweare, nor be drunke, nor commit such wicked∣nesse as thou doest? Now he which doth these things to evill men, who are Gods enemies, grievously offend him; for what saith the Scripture? him will I destroy, that privily slandereth his neighbour, Psa. 101. 5 and the word neighbour includes very hea∣thens. How heinously then doe they of∣fend, which doe the same, and worse to

his children? 2 Cor. 6. 18. Galat. 3. 26. Iohn 1. 12. who partake of the Divine na∣ture, 2 Peter 1. 4. and are like God in hol••∣nesse, 1 Pet. 1. 15. members of Christs body, 1 Corinth. 12. 27. bone of his bone, and flesh of his flesh, Ep. 5. 30. and being Temples of the Holy Ghost 1 Cor. 6. 19. If the Goates at the great day, shall bee bid depart into everlasting torment, for not feeding, cloa∣thing, visiting, Matt. 25. 41. to .46. what shall be done to those that persecute Christ in his members?

But let as many as have eares, heare what God hath threatned in his word a∣gainst such. I will produce but a few of many, the Holy Ghost affirmes, that hee will destroy them for ever and root them out of the land of the living, whose tongues ima∣gine mischiefe, and are like a sharpe Razor, that cutteth deceitfully; loving to speake e∣vill, more then good, Ps. 522. to .5. that hee will confound such as persecute his chil∣dren, and destroy them with a double destru∣ction, Ier. 17. 18. yea, that he will render un∣to their enemies, sevenfold into their b••∣some, their reproach wherewith they have reproached the Lord, Psal. 79. 12.

O consider this yee that forget God,

least he teare you in peeces, and there be none that can deliver you. In fine, that hee will raine upon them snares of fire and brimstone with stormes, and tempests, Psal. 11. 6. and after all, cast them into a furnace of fire, where shall be wailing; and gnashing of teeth for evermore; when the just, whom they now despise, shall shine as the Sunne in the Kingdome of their Father, Matthew 13. 42. 43.

Men may dip their tongues in venome, and their pens in poyson, to speak against the righteous; but the Lord will once re∣venge the cause of his poore ones, he will not alwayes hold his peace, nor hide his face; well may the vengeance of this sin sleepe, but it can never dye: yea, as truly as God hath threatned, to curse all them that curse his children, Gen. 27. 29. so as truly will he performe it, in one kind or other; either cursing them in their bodies, by sending some foule disease; or in their estates, by suddenly consuming them; or in their names, by blemishing and blast∣ing them; or in their seed, by not prospe∣ring them; or in their minds, by darkening them; or in their hearts, by hardening them; or in their consciences, by terrify∣ing

them; or in their wits, by distracting them; or in their soules, by damning them.

It were endlesse (for the Sea of exam∣ples hath no bottome) to recite all, which Scripture, and Ecclesiasticall history makes mention of, with the variety of fearefull and incredible judgements, both spirituall and corporall, which God hath executed upon them, even in this life; though I count it a mercy to smart here, (if they dye penitent) rather then bee reserved to those flames, which are ease∣lesse and endlesse, that fearefull damnati∣on, made up of an extremity, universali∣ty, and eternity of torments.

Yea, if God caused two and forty little children to bee devoured of wild Beares, for calling Elisha bald-head, 2 Kings 2 24. how can these aged persecutors hope to escape? yea, what vengeance shall bee prepared, or is enough for them? If God will come in flames of fire, to render ven∣geance unto them which knowe him not; how terrible will hee appeare to these his profest enemies, who wittingly, wil∣lingly and maliciously oppose him, and his image, all they can?

§ 132.

OBjection.* 1.242 But thou hast only used thy tongue against them; whereas some have shed the blood of the Saints. Well, suppose it bee so, yet what should they suffer from thee, if they were at thy mercy? It is not so materiall what thou doest, as what thou desirest: the very pur∣pose of treason, though the fact bee hin∣dered, is treason: not the outward action, but the inward affection is all in all with God, who measures the work by the will, as men measure the will by the worke.

But to take only what is confest: the persecution of the tongue is a greater evill, then thou art aware of. Wee reade that Chams scoffing only, brought his Fathers curse, and God's upon that. And that their sinne, which brought a scandall up∣on the holy Land, and made all the peo∣ple to murmure against Moses, dyed by a plague from the Lord, and was the cause that they never entered into it; they found it was no jesting matter, Numbers 14. 37. Now wee may judge of their sin, by their punishment: yet their sinne was not halfe so bad, as theirs is, who amongst

us, cause the way of truth to be evill spoken of; for this is either atheisme, or frenzie, or blasphemy, or rather all these; and thou shalt one day wish, with Hecebolus, that thy tongue had been rivetted to the roof of thy mouth from thy conception, ra∣ther then thou haddest sinned so against the brethren, wounded their weake con∣sciences, and so risen up against Christ, 1 Cor. 8. 12. yea to be a scoffer, is the depth of sinne; such an one, is upon the very threshold of hell, as being set downe in a resolute contempt of all goodnesse.

Besides, some men will better abide a stake,* 1.243 then some others can a mo••k. Ze∣dechiah could happily have found in his heart, to have harkened to the Prophets counsell, but that this lay in his way; I am afraid of the Iemes, least they deliver me un∣to the Chaldeans hands, and they mocke me, Ier. 38. 19. It was death to him to be moc∣ked. A generous nature is more wounded with the tongue, then with the hand; yea, above hell, there is not a greater punish∣ment, then to become a Sanni••, a subject of sc••rne. Sampson bore with more pati∣ence the boring out of his eyes, then the 〈…〉〈…〉 of the Philistims; they

made a feast to their gods, no Musitian would serve, but Sampson, he must now be their sport, that was once their terror; every wit, every hand playes upon him, who is not ready to cast his bone, and his jest at such a captive•• so as doubtlesse he wished himselfe no lesse dease, then blind, and that his soule might have gone out with his eyes: oppression is able to make a wife man mad, Eccl. 7. 9. and the grea∣ter the courage is, the more painefull the insultation.

Alcibiades did professe, that neither the proscription of his goods, nor his banishment, nor the wounds received in his body, were so grievous to him, as one scornefull word of his enemy Clestiphon. Yea, O Saviour, thine eare was more painefully pierced, then thy browes, or hands, or feete; it could not but goe deepe into thy soule, to heare those bit∣ter and girding reproaches from them, Thou camest to save. And hereupon good Queene Esther, in her prayers to God for her people, doth humbly deprecate this height of infelicity, O let them not laugh at our ruines. And David acknowledg'd it for a singular token of Gods favour, that

his enemies did not triumph over him, Psal. 41. 11. Thou thinkest not tongue-taunts to be persecution; but thou shalt, one day heare it so pronounc't, in thy bill of in∣ditement. Ishmael did but flout Isaac, yet St. Paul saith, he persecuted him, Gal. 4. 29. God calls the scorning of his ser∣vants, by no better a name then persecuti∣on: and whatsoever thou conceivest of it, let this fault be as farre from my soule, as my soule from Hell.

Alasse! this is no petty sinne; for one malicious scoffe made F••lix no∣thing, day and night, but vomit blood, till his unhappy soule was fetcht from his wretched Carkasse. And Pherecydes did no more but give religion a nick-name (a small matter, if thou mayst be made judge) yet for that small fault, he was consumed by Wormes alive. And Lu∣cian for barking, like a dog, against Reli∣gion, was by a just judgment of God, de∣voured of Dogs.

Yea, suppose the best that can come, namely, that God gives thee an heart to repent of it, beforethou goe hence, and that thy soule hath her pardon sued out in the blood of Christ, as it fared with

St. Paul, that chosen vessell; yet know, that thy body and mind shall smart for this sinne above all: doe but heare the Apostles owne testimony of himselfe, 2 Corinthians, 11. 23. to 34: did he make havocke of the Church? the world made havocke of him for it; did he hale men and women to prison? himselfe was often imprisoned: did he helpe to stone Steven? himselfe was also stoned: did he afflict his owne countrimen? his owne countri∣men no lesse afflicted him: did he lay stripes upon the Saints? the Iewes layd stripes upon him: was he very painefull and diligent to beate downe the Gospell? he was in wearinesse, and painefulnesse, fre∣quent watchings, and fastings, in hun∣ger, and thirst, cold, and nakednesse, to defend the Gospell, &c. Thus he endu∣red when he was Paul, what he inflicted as he was Saul; and yet he did it out of ignorance, 1 Tim. 1. 13. from whence we may argue, by way of concession, thus.

If he that found mercy, felt the rod, which scourged him so smart: what shall their plagues be, in whose righteous confusion God insulteth? Pro. 1. 26.

Isay, 1. 24. If he who had his booke, felt so much paine; what shall they feele, that are sentenced to eternall death? If he that did it of ignorance, and out of zeale, was lasht with so many stripes; what will become of them, that doe the same knowingly, and maliciously? If Christ will be ashamed of them, when he comes to judge, that onely were a∣shamed to confesse him, when he came to suffer: how will he reject those with indignation, that rejected him with deri∣sion? If the wretched Gergasites, who repelled Christ for feare, are sent into the fire: what doe they deserve, who drive him away with scorne?

§ 133.

NOw the reason why God punisheth this sinne so severely,* 1.244 is this. What wrongs and contumelies are done to his children, he accounts as done to himselfe; as we may plainely perceive, by, Psal. 83. 2. 5. 6. Pro. 19. 3. psal. 44. 22. and 69. 7. Rom. 1. 30. and 9. 20. Math. 10. 22. and 25. 45. Luk. 21. 17. Zach. 2. 8. 1 Sam. 17. 45. Isa. 37. 4. 22. 23. 28. Psal. 74. 4. 10. 18. 22. 23. Psal. 89. 50.

51. Acts, 5. 39. and 9. 4. 5. Psal. 139. 20. Isa. 45. 9. Iob. 9. 4. Isa. 54. 17. 1 The. 4. 8. 10. 15. 18. 20. 21. 24. 25. 23. Num. 16. 11. 1 Sa. 8. 7. And well he may, for they that hate and revile the Godly, be∣cause they are godly, as these doe, hate and revile God himselfe; and they that fight against the grace of the Spirit, fight against the Spirit, whose grace it is; and whatsoever wrong is done to one of Christ's little ones, is done unto him, Math. 25. 45. It is an idle misprision, to sever the sense of an injury, done to any of the Members, from the Head: there is that straite conjunction betweene Christ and beleevers, that the good, or evill offered them, redowndes to him; Christ is both suffering, and triumphing in his Saints; in Abel, he was slaine of his Brother; he was scoft at by his Sonne, in Noah; he wandred to and fro, in Abraham; in Isaac, he was offered; sold, in Ioseph; driven away, in Moses; in the Prophets, he was stoned; in the Apostles, tossed up and downe by Sea and Land. What did Io∣seph's brethren, in going about to kill him, but in effect, and so farre as they could, they kild their father in him: Ioab

smot Absalom's body, but therein David's heart. The Rebell saith, he meanes no hurt to the person of the King, but be∣cause he doth it to the Subjects, he is therfore a Traytor: thus when the proud Philistine defied the Army of Israel, Da∣vid said directly, that he had blasphemed God himselfe, 1 Sam. 17. 45. and Rabshe∣ka defying the Iewes, is said, by Hezekiah, to have rayled on the living God, Isa, 37. 4. 23. 24. as eager Wolves will houle against the Moone, though they cannot reach it. Saul, Saul, saith Christ, seeing him make havocke of the Church, why persecutcst thou me? I am Iesus whom thou persecutest, Act. 9. 4. 5. and Iesus was then in Hea∣ven, but we know, the head will say, and that properly, when the foote is trod up∣on, why tread you upon me?

Wicked men are like that great Dra∣gon, that old Serpent, called the Devill, and Sathan, Rev. 12. who when he could not prevaile against Michael himselfe, nor pursue that man child, Christ, he being taken up to God, and to his Throne; waged spitefull and perpetuall warre with the Woman, who had brought forth the man Child, that is, with the Church, and

the remnant of her seede, which keepe the Commandements of God, and have the testi∣mony of Iesus Christ.

History reports, how one being to fight with a Duke in a Duel, or single combat; that he might be more expert, and doe it with the greater courage, got his picture, and every day thrust at it with his sword: and onely to deface the pi∣cture of an enemy, when we cannot come at his person, hath a little eased the spleene of some. It contents the Dog, to gnaw the stone, when he cannot reach the thrower. It was well pleasing to Saul, since he could not catch David, that he might have the blood of Ahimelech, who used him so friendly, and relieved him in his great distresse, 1 Sam. 21. so though these men cannot wreake their malice upon God, he being out of their power and reach, yet, that they may doe him all the mischiefe they can, have at his Image, they will wreake it upon his children, in whom his Spirit dwells: as Mithridates kild his Sonne Siphares, to be revenged of the mother: or as Progne slew her Sonne Itys, to spite her husband Tereus; or as the Panther, that will fierce∣ly

assault the picture, for the inveterate and deadly hatred which he beareth to man: or as Calignla caused a very faire house to be defaced, for the pleasure his Mother had received in the same; it be∣ing as true of malice, as it is of love, that it will creepe, where it cannot goe.

Which being so, shewes that this thy sinne is not small: for if one revile or slander his equall, it is an offence, and may beare an action of the case; but if a No∣ble man, it is Scandalum Magnatum, de∣serving sharper punishment; and if the King, it is Treason, and worthy of death: then how foule must that sinne be, which is a trespasse committed directly against God, the King of Kings, 1 Sam. 2. 25. and how fearefull the punishment?

Wherefore take heede what thou dost, for as verily as Christ is King of Kings, and Lord of Lords, so will he dash all those peeces of earth, which rise up a∣gainst him, as a potters vessell.

§ 134.

TRue it is, they are so blind that though they doe hate God,* 1.245 and his graces, where everthey finde them, and

desperately fight against the most high, yet they thinke they love God, or, at least, doe not hate him; yea, what one is there of them, not ready to call for a Bason, with Pilate, and to wash his hands from this foule evill, with many faire preten∣ces? yea, if they had no answer to frame, no false plea to put in, we might well say that Sathan were turned foole, and that his schollers had no braines left: but let the sacred truth of holy Scripture be judge, and all the powers of their soules and bodies doe fight against him; not a ••inew, nor a veine, of theirs, but it wars against their Creator, Iohn, 15. 23. 24. which at last shall appeare, for (though they may dissemble it for a time, yet) when vengeance shall seize upon them, then shall they openly and expressely blaspheme him to his face, Revel. 16. 9. 11. common eyes may be cheated with easie pretexes, but he that lookes through the heart at the face, will one day answer their Apologies with scourges: yea, if a man could but feele the very pulse of these mens soules, he should find, that the foundation of their hatred and enmity to 〈◊〉〈◊〉, is their hatred against God, and Christ,

the chiefe of the Womans seede: even as when Sathan slew Iob's servants, his ma∣lice was against Iob: or as when Saul darted a Speare at Ionathan, his spite was against David, 1 Sam. 20. 33. or as when Sampson burnt the corne, vineyards, and Olives of the Philistins, his quarrell was against his Father in Law, who was a Citizen of Timnah, Iudg. 15.

He that loves not the Members, was ne∣ver a friend to the Head; he that wrongs the wife, is no friend to the husband; he loves neither, that vilifies either; lip-love, is but lying love; if thou lovedst God heartily, thou wouldest love the things and persons that he loves; vertue is the livery of the King of Heaven, and who would dare to arrest one that weares his cloth, if he were not an Arch-Traytor and Rebell; if we loved him, we would love one another. When David could doe the Father Barzillay no good, by reason of his old age, he loved and honoured Chimham his Sonne, 2 Sam. 19. 38. And to requite the love of Ionathan, he shew∣ed kindnesse to Mephibo••heth: so if thou bearest any good will to God, whom it is not in thy power to pleasure, thou wilt

shew thy thankefulnesse to him, in his children, who are bone of his bone, and flesh of his flesh. Is our Ionathan gone? Yet we have many Mephibosheths; and he that loves God, for his owne sake, will love his Brother, for Gods sake, e∣specially, when he hath loved us, as it were, on this condition, that we should love one another; whereas thou hatest the children of God, even for their very gra∣ces and vertues; for thou couldest love their persons well enough, if they were not conscionable. And so much of the eighth aggravation.

§ 135.

NInthly,* 1.246 againe touching the party wronged, thy sinne is incomparably greater, in as much as thou makest that the subject of thy derision, which is the onely meanes of thy preservation. Know∣est thou not, or mayst thou not know, how the wicked owe their lives unto those few good, whom they hate and persecute? It were bad enough to wrong enemies, but to wrong such, by whom thou art preserved alive, is abominable: but see it proved, for this may seeme incredible to thee,

The religious, whom thou persecutest, keepe off judgements from thee, and the whole land.

• 1 By their innocency.
• 2 By their Prayers.

First, by their innocency.* 1.247 The Innocent (saith El••phas) shall deliver the Iland, and it shall be preserved,* 1.248 by the purenesse of his hands, Iob. 22. 30. Runne to and fro by the streets of Hierusalem, (saith God to Iere∣miah) and behold now, and know, and en∣quire in the open plac••s thereof, if ye can find a man, or if there be any that executeth judg∣ment, and seeketh the truth, and I will spare it, Ier. 5. 1. to which testimonies, I could add a world of examples, even all Noah's family, were preserved from drowning in the generall Deluge, for Noah's sake. In the destruction of Sodom, if ten righteous persons could have beene found, the whole City had beene spared; ten, had saved ten thousand, Gen. 18. 29. 32. yea, when there was no remedy, but de∣stroyed it must be, the Angels promised Lot, whomsoever he brought forth should escape for his sake. Againe, God saved Zoar, a City belonging to Sodom, for Lot's sa••e, Gen. 19. 21. Now Zoar might hap∣pily

be as bad as Sodom; but here was the difference, Zoar had a Lot within it; Sodome had none. Potiphar was a Heathen, yet his house shall be blessed, because Ioseph is in it: a whole family, yea, a whole Kingdome, shall fare the better for one despised, traduced, imprisoned Ioseph, though he were sold for a slave. Laban was cruell, churlish, wicked, yet he shall be blessed for Iacob's sake, Gen. 30. 27. Among two hundred three score and sixteene soules, there was but one Paul; yet behold, saith the Angell, God hath given thee all that saile with thee, Acts, 27. 24. 44. Zacheus alone beleeved, yet this brought salvation to his whole house, Luk. 19. O the large bounty of God, which reacheth not to us onely, but to ours!

§ 136.

SEcondly, good men by their prayers keepe off judgements from them.* 1.249 The Saints are like Sampsons haire, the strength of the Land, and the very pillars of a State, even such pillars, that ten of them would have supported Sodom from fal∣ling, and their prayers would have cried

lowder in Gods eares for mercy, then the sinnes of those thousands did for venge∣ance: the prayer of a righteous man avail∣eth much (saith St. Iames) if it be fervent, Chap. 5. 16.

I need not tell you what prayer hath done; as that it hath shut up the Heavens from rayning, and opened them againe, made the Sunne stand still in the firmament, one while, goe backe, another, devided the Sea, and made it stand as a wall, fetch fire and hailestones from Heaven, throwne downe the wales of Ierico, subdued Kingdomes, stopt the mouthes of Lyons, quenched the violence of fire, raised the dead, let out of pri∣son, &c. onely see what it hath done in this very case. Was not Abraham's pray∣er so powerfull, that God never left grant∣ing one request after another touching Sodome, untill he left asking? Gen. 18. 32. Was not Moses prayer for the people, when they had made the golden calfe, and imputed their deliverance to it, so powerfull, that God was faine to say unto him, Let me alone, Moses, that my wrath may wax hot against them, and consume them, and yet Moses would not let him alone, but pleads his promise, what the

Aegyptians would say, &c. untill he had obtained their pardon, though God pro∣mised to make of him a mighty people? Exod. 32. 10. to 15. was not Lot's pray∣er touching Zoar so powerfull, that God saith unto him, I have received thy request concerning this thing, that I will not over∣throw this City, for the which thou hast spo∣ken, adding this moreover, that he could doe nothing to Sodome, untill he was en∣tred into Zoar? Gen. 19. 20. 21. 22. Thus the prayer of Abraham removed that judgement from Abimelecke his wife, and women servants, when the Lord had shut every wombe, Gen. 20. 17. 18. Thus Moses prayer removed the leprosie from Mirriam, Num. 12. 13. 14. 15. and kept off sundry judgements from the Israelites, as when they murmured against him at the Red Sea, Exod. 14. 11. 15. A∣gaine, at the waters of Marah, Chap. 15. 25. then at the Desart of Zim, Chap. 16. then at Repidim, Chap. 17. 4. then, when they fought with Amalecke, ver. 11. af∣ter, when the Lord would utterly have consumed them, Chapter, 32. 10. to 35. then he removed from them that judge∣ment of fire, which burnt among them,

Num. 11. 1. 2. againe, when they mur∣mured for flesh, vers. 4. 10. 31. after that, he saved them from being consum∣ed by the Pestilence, Num. 14. 12 to 21. then from another plague, Chap. 16. 45. to 49. and lastly, he tooke away the Ser∣pents by his prayer, Num. 20. 6. 7. 8.

Againe, how many severall plagues did he remove from Pharaoh and all Ae∣gypt, by his prayer? As first, the judg∣ment of Frogs, Exod. 8. 8. then, the judgement of Flyes, ver. 30. 31. then, the Thunder, Hayle, and Fire, Chap. 9. 33. then, the Grashoppers, Chap. 10. 18. 19. &c. Thus by the prayer of Iehoahas, all Israel was delivered from the oppres∣sion of the King of Syria; 2 King. 13. 4. 5. And by Samuel's prayer, the Israe∣lites were delivered out of the hand of the Philistines, 1 Sam. 7. 8. 9. And by the prayer of Esay. and Hezekiah, the Israelites were delivered from the great Host of Senacharib, under the conduct of Rabshe∣kah, and that miraculously, for the Angell of the Lord, in one night, smote in the campe of the Assyrians, an hundred foure score and five thousand, 2 King. 19. 4. 20. Many the like examples I could give you.

§ 137.

ANd are not the like faithfull prayers of godly men amongst us,* 1.250 alike pre∣valent with God, both for the averting and removing of judgements, which now have beene, and daily hang over our heads, through the many and grievous sinnes, which wicked men daily commit, and which cry in the eares of God for vengeance? yes, undoubtedly, for if there were not some Abrahams, and Lots, and Ezraes, and I••shuas, Isaiahs, Ioels, and Ie∣remiahs, amongst us, powring out there soules before God, in cryes and lamenta∣tions for our iniquities, what should be∣come of us, Eze. 9. 4. 8. Nothing wil do it but prayer, and fasting, and repenting; and the fasting and prayers of faithlesse people, God regardeth not, Ier. 14, 12. yea, the sacrifice of the wicked is abomination to the Lord, only the prayers of the righte∣ous is acceptable unto him, Prov. 15. 8.

And this they will confesse in their af∣fliction: wherefore when Godlesse per∣sons are in any distresse, they ever praythe people of God to pray for them, and com¦monly those too, whom they have most

hated and abused: for the oppressor is in no mans mercy, but his, whom he hath trampled upon: and injuries done us on earth, give us power in heaven.

Hereupon Ieroboam's hand being dry∣ed up,* 1.251 for stretching it out against the Pro∣phet, he sueth to the man of God, saying, I beseech thee pray unto the Lord thy God, and make intercession for me, that my hand may be restored unto me; and the man of God besought the Lord, and the Kings hand was restored, 1 Kings 13. 4. 6. Thus the Israe∣lites pray Samuel, to pray for them, 1 Sam. 12. 19. and againe cease not to cry to the Lord our God for us, that he may save us out of the hands of the Philistims, 1 Sam. 7. 8. and he did so, and the Lord heard him, delivered them, and slew their enemies, verse 9. 10. Thus Mirriam, though shee grudges at, and contests with Moses, was forcst to be beholding to Moses for his prayer, before shee could bee cured of her Leprosie, Numb. 12. 13. Thus when the Lord's wrath was kindled against E∣liphaz, and his two friends, nothing would appease the same, but the prayer of Iob, whom they had so contemned, as the Lord himselfe witnesseth Iob 42. 7. 8

Thus Elimas the Sorcererprayes Peter to pray for him. Yea, of whom did Dives, being tormented in the flames of hell, ex∣pect and seeke for ease, but from Laza∣rus, whom lately before hee despised•• Luk. 16. 24.

For though the wicked scorne and de∣spise the godly,* 1.252 in their prosperity; yet in their distresse they only are set by, to pray unto God for them; who are more ready to solicit God for their mortallest enemies and persecutors, then they to desire it, be it at the time, when they wrong them most; witnesse Steeven, who when the Iewes were stoning him to death, kneeled down and cryed with a lowd voyce, Lord, lay not this sin to their charge, Acts 7. 60. And our Saviour Christ, who when hee was scoff'd at, scornd, scourged, beaten with Rodds, crowned with Thornes, pierced with Nailes, nailed to the Crosse, fild with reproaches, as unmindfull of all his owne griefes, prayeth for his persecutors, and that earnestly, Father forgive them: they cry out, crucifie him; he out cries, Fa∣ther pardon them: yea, they account it a Sinne to cease praying for their worst ene∣mies, 1 Sam. 12. 23.

§ 138.

NEither (in time of calamity) do they thinke it enough to bee freed them∣selves (as they are sure,* 1.253 a judgement shall be no judgement unto them) as we see in Moses, who fared well himselfe, what e∣ver the rest suffered: what needed he to have afficted himselfe with the affliction of others•• himselfe was at ease and plea∣sure in the Court of Pharaoh; but a good heart can not abide to bee happy alone, and must needs, unbidden, share with o∣thers in their miseries; and at severall times after: for when God threatens to consume the Israelites, with the same breath, hee promiseth to make of Moses a greater Nation, and mightier then they, Exod. 32. 10. 11. and againe, Numbers 14. 12. 13. All which (when their enemies have the wit to discerne) forceth them to confesse their owne folly, wickednesse, un∣thankfulnesse; the godlies superlative goodnesse, &c. As once Laban to Iacob, Gen. 30. 27. and Pharaoh to Moses, Exodus 9. 27. 28. and againe Chapter 10. 16. 17. saying, I have sinned against the Lord, your God, and against you; forgive mee my sins, only this once, and pray unto the Lord your

God that hee may take away from mee this death only. And Saul to David, saying, I have sinned, I have done foolishly, and have erred exceedingly, thou art more righteous then I, for thou hastrendered me good, and I have rendered thee ••vill, &c. 1 Sam. 24. 18. and 26. 21.

Though afterward, when the rod is off their backes, they are apt to harden a∣gaine, and returne to their old byas, as did the same Pharaoh and Saul.

For no longer then they smart, no lon∣ger can they see; and unlesse affliction o∣pens their eyes, there is no perswading them, but the righteous man is worse then his neighbour; yea, none so vile, no such enemies tothe State, as the religious. What though it were but Haman's pre∣tence, yet it was Abab's very case, who peremptorily thought Eliah the cause of all his misery, when it was himselfe, his sinne brought the famine; Eliah's prayer, brought the raine; yet Ahab tells Eliah (and speakes as he thinkes) thoutroublest Israel. And nothing more usuall, then for wicked men, to hate, persecute, and com∣plaine most of those, to whom they are most bound, and beholding. Saul received

more benefit from David, then from any one man in his Kingdome besides, both in frighting away the evill spirit from him, killing Goliah, and many the like; yet none was so hated, persecuted, and e∣vill spoken of by him, as hee was. Thus Laban and Potiphar were most an∣gry with Iacob and Ioseph, for whose sakes only they prospered.

§ 139.

ANd thus you see,* 1.254 that the righteous man keepeth off judgements, and procureth blessings, not only to himselfe, but others, his family, friends, enemies, to the whole City, and Nation wherein he lives, yea, his posterity for many ages fare the better for him; as God promiseth to establish David's house, for his sake, and blesse it for ever, 2 Sam. 7. 12. 13. 15. 16. And promiseth to Phineas the sonne of Eleazar, who turned away the Lords anger from the children of Israel, and sa∣ved them from being consumed, that hee would give unto him his covenant of peace, and to his seede after him, together with the Priests office for ever, Numb. 25. 11. 12. 13. Thus Israel, from time to time, were blest

and fared the better for Abraham, Isaac, and Iacob's sake, even many yeares after they were dead, De. 4. 37. 1 Kin. 11. 12. as Abraham, Is••ack, and Iacob, yea all the po∣sterity of Adam, are blessed, for Iesus sake, for else all, even the best, should have pe∣rished, all were apostates, Adam did for∣feit his Patent, and none but a Saviour could renew it; but see the different na∣tures of the godly and the wicked.

God forbeareth the wicked for the god∣lies sake. As when Augustus had conque∣red Antheny, and taken Alexandria, the Citizens expecting nothing but present massacre, the Emperor proclaimed a ge∣nerall pardon, for Arrius his sake, a Phi∣losopher of that City, and his familiar friend. Whereas the wicked, in requitall, persecute the godly, for whose sake they are forborne; and contemne those, to whom they owe their very lives: like as Brutus, Cassius, Domitius, Trebonius, Cimber Tul∣lius, and many others, slew Iulius Caesar, with 23. wounds in the Senate house; albeit hee had lately pardoned them for sighting against him on Pompi••'s side: or as they, whom William the conque∣ror most advanced, had the speciall hand

in his destruction; or as Pompilius Lan••, whom Marcus Tullius Cicero, saved from the Gallowes, by pleading his cause be∣fore the judges, when he was accused for murthering his Father, was the prime man, that puld his head out of the Litter, and cut it off.

But, O foolish and unwise! is this any other peece of policy, then if the Sodo∣mites should make hast to turne out Lot, and his familie, that fire and brimstone may make hast to destroy them•• for as when the Prophets went from Hierusa∣lem, then Sword, and Famine, and Pesti∣lence, and all plagues rained upon them; even as fire came downe upon Sodome, so soone as Lot was gone out. Or as when Noah, and his family, were once entred the Arke, the Flood came, and destroyed the first world, Gen. 7. 11. 13. so the num∣ber of Christs Church being accompli∣shed, fire shall come down to destroy the second world; yea, the raine should not fall, nor the earth stand, but for the elects sake, the earth should burne, the elements melt, the heavens flame, the divels, and all reprobates bee laid up in hell, the elect men and Angels imparadised in heaven

all, but for this, Gods number is not yet full; till this be done, Sathan may range abroad, the wicked domineere, the righ∣teous suffer misery, and sinne walke their round, the heavens move, the Seas ebb and flowe, the world stand, and the Lord suffers all.

Wherefore cease yee malicious sin∣ners, to vex the religious; you are behold∣ing to them for your very breath: if they were taken away, you should be tormen∣ted before your time: yea, make you friends of such as feare God, for it is no smal happinesse to be interrested in them, who are favourites in the Court of Hea∣ven; one faithfull man on these occasions, is more worth, then millions of the wa∣vering and uncertaine.

Indeed, you may so long provoke the Lord, that he will not suffer his people to pray nor intreat for you, as is well set forth, Ier. 7. 13. to 17. and then can you expect nothing but death and hell. Yea, the time will come, when all Christs e∣nemies shall be dragged out of the prison of their graves, to behold him whom they have pierced, Revelation 1. 7. at whattime, there shall be no Moses to stand in the gap

for them; no Aaron, to stand betweene the living and the dead; no, Noah, Daniel, or Iob to pity, or pray for them; yea, when there shall bee no more mercy, no more patience, no more repentings in God to∣wards them, but judgement without mer∣cy or mitigation, but God laughing at their destruction, and the Saints, which shall judge the world, 1 Cor. 6. 2, 3. rejoycing to see the vengeance, that they may at length wash their feet in the blood of the wicked, Prov. 1. 26. Psal. 58. 1 ••. when there shall be no Rocks, nor Mountaines to fall upon them, when the earth shall melt with heate, when the day of the Lord shall burn as an oven, and eat their flesh as it were fire, Revel. 6. 16. 2. Pet. 3. 10. Mal. 4. 1. 2, 3. lam. 5. 3.

§ 140.

TEnthly,* 1.255 thy sinne is incomparably greater, and consequently, thy punish∣ment shall be, in that the hurt which thou doest to thy neighbour, is against his soule. For as the hurting and endamaging of the person and life of another, is a more hai∣nous offence, then is the diminishing of his goods, and outward estate: so the hurt

which redowndeth, by our meanes, unto the soule of any, is much more abomina∣ble every way, both in it selfe, and in the sight of God, then is that wrong, which is offered unto his body.

Now thou art a soule murtherer, yea, many are the soules which thou hast (in∣tentionally, and as much as in thee lyeth) slaine with death eternall: and what canst thou expect (without repentance, and an answerable endeavour to win soules as fast to God, as formerly thou hast to Sa∣than) but to bee many fathoms deeper in Hell, then other men•• will God powre out his curse and vengeance on them, which make the blind stumble, to the hurt of his body, Deut. 27. 18. and will he not much more, do this to soule-destroyers••

Objection. But thou,* 1.256 like those Disci∣ples, Iohn 6. 60. wilt think this a hard say∣ing; neither canst thou believe, that thou art a soule murtherer, though I have made it undeniable, in Section the 100. 101. 113. 134. 115. 116. 117.

Answer. But it will one day be a hard∣er saying, if you take not heed, when Christ shall answer all your apologies, with depart from me into everlasting fire,

prepared for the Divel and his Angels, Mat. 25. 41. Luk. 13. 25. to 29. As for fur∣ther proofe of what I lay to thy charge, I could easily shew thee, how The daily scoffes reproaches &c of thee and thy fel¦lowes. 1. Detaines many From entering into a religious course. 2. Staggers many Which have made some progresse in the way. 3. Keepes many From doing the good which they would, or appearing the same which they are. 4. Beates many Clean off from their profession. 5. Hardens many And makes them re¦solve against good¦nesse. For there is no such rub in the way to Heaven, as this; Sathan hath not such a tryed shaft in all his quiver; which makes our Saviour pronounce that man blessed, that is not offended in him, Matth. 11. 6. But of these severalls elsewhere, least I should overmuch seeme to digresse: only I grieve to see how they wrong them∣selves, in thus wronging others: for in

that wicked men doe so mock and deride such as are in love with heavenly things, it is hard to say, whether they doe most offend, in hindering the honour of God thereby, or their neighbours wellfare, or their own salvation. What are the waters of thine own sinns so low, that thou must have streames from every place, to run into thine Ocean•• thy owne bu••then is unsupportable, yet thou wilt adde to the weight other mens, that thy rising may be irrecoverable. Content thy selfe, for assuredly, thou shalt once pay deare for it, either by teares, or torment.

Yea, let such take heed, for the fire of Hell will be hot enough for a mans owne iniquities; he needs not the iniquities of others, like fuell and Bellowes to blow, and increase the flame: which if they well considered, would make them cherish all good desires in the weake, and to deale in this case, as we use when we carry a smal Light in the winde, hide it with our lap, or hand, that it may not go out. Oh how much easier is it to subvert, or cast down a thing, then to erect it, when even a base fellow could destroy that Temple in one day, which was six and thirty yeares in seting up.

True it is,* 1.257 if the barking of these Currs shall hinder us from walking on our way, it is a signe we are very impotent; yea, if our love be so cold to Christ, that we are ashamed for his sake to beare a few scoffs and reproaches from the world, it is evi∣dent we are but counterfeits: for, for our comforts, it shall not bee so with those whom God hath any interest in, notwith∣standing all the scoffes of Atheists and carelesse worldlings, they shall not onely loose their labours herein, but themselves too. The faithfull will neither buy peace with dishonour, nor take it up at interest of danger to ensue: wel may they serve as Snuffers, to qualifie our zeale, andmake it burne brighter, but never become such Extinguishers, as to put it quite out, either by persecutions, or by perswasions. So that their spitefull adversaries imagine but a vaine thing, they shall be no more able to hinder any one from salvation, whom God hath chosen to his Kingdome of grace and glory, then Saul with his Cour∣tiers, could hinder David, from attaining the promised Kingdome of Israel: they may move the godly, but not remove them; They have often times afflicted me,

from my youth, may Israel now say, but they could not prevaile against me, Psal. 129. 1. 2 It is given to the great Dragon, and the Beast, in the thirteenth of the Revelation, to make warre with the Saints, as well as with the rest which dwell upon the earth; but hee shall not prevaile with any, save those, whose names are not written in the Booke of Life, vers. 8. if so, let them not spare to doe their worst; the winds may well tosse the Ship wherein Christ is, but never overturn it: if Christ have but once possest the affections, there is no dispos∣sessing him againe: as that Cloth which is throughly dyed black, will afterwards take no other colour. The League that Heaven hath made, Hell wants power to break: who can separate the conjuncti∣ons of the Deity, Whom God did predesti∣nate, saith Paul, them also hee called; and whom he called, them also he justified; and whom hee justified, them hee also glorified, Rom. 8. 30. They shall sooner blow up Hell with traines of Powder, then breake the chaine of this dependant truth. No power of man is able to withstand the will of God, it shall stand firmer then the Firmament: it is as possible to stop the

motion of the Sun, as the course of Gods predestination. A fire in the heart over∣commeth all other fires without, as wee see in the Martyres, which when the sweet doctrine of Christ had once gotten into their hearts, it could not bee got out again, by all the torments, which wit, and cruelty could devise: and the reason is, they over-looke these bug-bears, and be∣hold Christ calling, the Spirit asisting, the Father blessing, the Angels comfort∣ing, the Word directing, and the Crown inviting.

Alasse! if their scoffes, and all they can say, could flout us out of the integrity of our hearts, when our fore Fathers feared not the flames, we were feareful cowards. Indeed, the timorous Snaile puts out her hornes to feele for danger, and puls them in againe without cause. If the sluggard heares of a Lion in the way, hee quakes; but tell it to a Sampson, or a David, they wil go out to meet him: yea, let Aggabus tel Paul of bands at Ierusalem, he answers, I am ready not only to be bound, but to dye at Ierusalem, for the name of Iesus, Act. 21. 13 The Horse neighs at the Trumpet, the Leviathan laughs at the Speare: so tell the

resolved Christian of enemies, or danger, hee feares not, hee cares not; to carnall friends he sayes, I know yee not; to diswa∣ders, get yee behind me Sathan.

But what of all this What though none of Christs owne band can be dimi∣nished. When thou dost the utmost of thy power, and, so farre as in thee lyes, flout men out of their faithes, and slay them with death eternall and when the intention, and offer of this mischiese, shall be judged, as if thou hadst done the mis∣chiefe? God regards not so much what is performed, as what was intended; and measures what we doe, by what we meant to doe. He that shot at a Marke, and kild a man, by the Law of God, was not held a murtherer; but he that shall purpose to kill a man, though he be prevented, is as guilty of his blood, as if he had actually killed him. One man wills the know∣ledge of anothers wife, he never attaines it, perhaps never attempts it; yet he is an Adulterer. A man would steale, if he durst, he is a Thiefe, though he have stolne nothing. A strang thing; saith Au∣gustine wittily, the man is still alive, and yet art thou a murtherer; the woman is still

chast and untouched, and yet art thou an A∣dulterer. Good and evill thoughts and de∣sires, in Gods account, are good and evill workes; and as mostly he accepts the will for the deed; so usually hee mesures the deed by the will. Men indeed looke on the outward appeareance, 1 Sam. 16. 7. and so measure the will by the worke, but God beholdeth the heart, Ier. 11. 20. and measures the worke by the will: for though our persons shall be judged according to our workes, yet our workes shall be judg∣ed according to our hearts; as was the widdowes Mite, Marke, 12. 43. the Lord accepts affecting, for effecting; willing, for working; desires, for deeds; purposes, for performances; Abraham had onely an intention to offer Isaac, and yet the Holy-Ghost tells us, that Abra∣ham did offer Isaac, and 'twas rewarded as done. Neither had David beene lesse guilty of Vriah's death, in that he wrot to Ioab, to put him in the fore-front of the battell, that he might be smitten and dye, although he had escaped the sword, then he was, it being performed, 2 Sam. 11. 15. nor Iesabel of Naboth's, in that she sent her Letters to the Elders of his Ci∣ty,

to that purpose,* 1.258 1 King. 21. 10. 19. so he that murthers soules intentionally, is as guilty, as if he had done the same actu∣ally, and shall speed thereafter; for God (who pnnisheth, or rewardeth nothing but the will) will even arraigne and con∣demne thee for doing the same in fact.

§ 141.

TO which may be added (as another aggravation,* 1.259 belonging to this cir∣cumstance) the extention of it. And herein thou dost out-strip almost all other sinners, in the heynousnesse of thy of∣fence: for whereas other sinnes, viz. swearing, theft, murther, &c. may be compared unto a single Bullet, which kills but one at once, namely, the party offending: one of thy sinnes, viz. drun∣kennesse, may be compared to chaine∣shot, which sends men by clusters to Hell; the other, I meane, thy scanda∣lizing the way of truth, and turning good into evill, is like that plot of the gunpow∣der Treason, which, if it had taken effect, would have destroyed a multitude at one blow. Yea, thereby thou dost not onely thy utmost, but even sufficient without

Gods great mercy, to murther and de∣stroy all that heare of thy milicious slan∣ders, and bitter invectives, make them ashamed of their holy profession, and flye from Christs standard, backe to the world.

Now injuries are so much the more intollerable, as they are dilated unto more: those offences which are of nar∣row extent, may receive an easie satisfa∣ction: the amends are not possible, where the wrong is universall; as may be col∣lected from the story of Queene Vashti, Esther, 1. 16. 17. 18. And thou dost not in∣veigh against this, or that particular per∣son, or congregation, but against all the faithfull throughout the land: wherein thou more then resemblest a mad Dog, who spareth none, but bites at all that come neere him: for this thy ill report of the way of truth, like poyson, dispers∣eth it selfe into every veine of the body politicke.

Now he is monstrously malicious, and deserveth grievously to be punished, that casts poyson into one cup, with an inten∣tion to poyson one alone; but he more, which throweth it into the whole vessell,

whereof all the family drinkes, with a purpose to speed every one in the house; but he is desperatly and prodigiously wicked, beyond expression, who hurleth deadly poyson into the fountain, whence the whole City is served (as once the Iewes served this City) and even such, and no other is thy case, it differs not a haires breadth; only thou poysonest soules, the other bodies, and therein transcendest.

Now as this is an heinous offence, above any I can think upon; so great of∣fences, if ever they obtaine forgivenesse, had need of answerable satisfactions: no∣torious offenders, may not thinke to sit downe with the taske of ordinary servi∣ces; the retributions of their obedience, must bee proportionable to their crimes; as was that of Paul's, who as he had done more evill to the Saints, then all the rest of the Apostles; so he laboured more then they all, in adding to the Church such as should be saved; yea, faith God to Ananias, I will shew him how many things hee must suffer for my Names sake, Act. 9. 16.

§ 142.

THus I have unfolded thy severall and superlative sinnes;* 1.260 and laid before thee the punishment due unto them sin∣gle: I have also shown thee how they are greatned and aggravated by sundry cir∣cumstances, which will also adde weight to thy torment, and (without repentance) double thy doome. All which me thinks being put together, and duely considered should make thee loath and abhorre thy present condition, and not onely awaken thy conscience, but fetch blood from thy secure heart; yea, if thou wishest, or carest to bee saved, or ever hopest for entrance into Gods Kingdome, thou wilt with E∣phraim, strike thy selfe upon the thigh, Ier. 31. 19. smite thy breast, with the Publican, Luk. 18. 13. and with amazement and in∣dignation say, what have I done•• what shall I doe to be saved•• at least if it be possible.

But as there is no hole to bee found in all the Barke of Popery,* 1.261 but some popish Proctor, or other, will finde a peg to stop it: so though this Pot hath so wide a mouth, that, as one would thinke, no Pot∣lid could bee found big enough to cover

it; yet thou hast a shift for thy persever∣ing, or rather, the enemy of mankind hath furnished thee with an evasion; for, that he may make smooth the way to perditi∣on, hee will tell the procrastinator, that the Thiefe upon the Crosse was heard by our Saviour, at the last howre; and that God is mercifull, therefore he may go on boldly; aud let the worst that can come, repentance at the last howre, and saying, Lord have mercy upon me, (which the common people make their necke-verse) will make all even; otherwise, God is not so good as his word, who saith, at what time soever a sinner repenteth &c. for hee can take liberty to continue his sensuall lusts, by a warrant of Scripture: what is written for his consolation, hee turnes to poyson, making of his restorative Phy∣sicke, a drinke to intoxicate him to despe∣ratenesse: yea, he can apply Christ's Passi∣on, as a Warrant for his licentiousnesse, not as a remedy; and takes his Death, as a Licence to sin; his Crosse, as a letters Pa∣tent to doe mischiefe: so they not only se∣ver those things, which God hath joyned together, sin, and punishment; and joyne together, what God hath severed, sinne,

and reward; but even turn the grace of God into want onnesse, as if a man should head his Taber with his pardon.

Wherein the Divell deales with them, as once with our Saviour, Cast thy selfe downe headlong, for the Angels shall beare thee up; so plung your selves into this, or that sinne, the mercy of God shall helpe you out; poyson thy selfe, here is a coun∣terpoyson; break thy head, here is a plai∣ster, surfeit, here is a Physitian.

Upon which ground, the most impu∣dent and insolent sinners, Drunkards, A∣dulterers, Swearers, Mammonists, &c. presume, that though they live like Swine all their life long, yet a cry for mercy at last gasp, shal transform them into Saints, as Circe's charmes transformed Men into Swine. We are all willing to believe what we wish.

The Divell makes large promises,* 1.262 and perswades his they shall have what they desire, but ever disappoinrs them of their hopes: as what a liberty, what wisdome, did hee promise our first Parents•• when indeed, hee stole from them that liberty and wisdome they had: even as Laban promised Iacob beautifull Rachel, but, in

the dark, gave him bleare-ey'd Leah: or as Hamor promised the Sechamites, that by their circumcision, all the goods of the house of Israel should be theirs, wher∣as in deed, the goods of the Sechamites fell to the house of Israel, Diabolus ••enti∣tar, ••t fallat; vitam pollicetur, ••t peri••at, saith S. Cyprian.

The condition of an inconsiderate worldling, is much like as Alchymists; who projecting for the Philosophers stone, distils away his estate in Limbecks, not doubting to find that, which shall do all the World good; yea, hee dares pro∣mise his friends before hand Gold in whole Scuttles: but at last his glasse breaks, and himselfe with it. Thus when Agag was sent for before Samuel, he went pleasantly, saying, the bitternesse of death is past; but his welcome, was immediately to be he••en in peeces, 1 Sam. 15. 33. The rich man resolves when he hath filled his Barnes, then soule rest; but God answers, no, then soule come to judgement, to c∣verlasting unrest, Luk. 12. 19. 20.

The hope of an hypocrite is easily blown into him, and as soone blowne out of him; because his hope is not of the right kind;

yea, it is presumption, not confidence, viz. hope frighted out of it's wits; an high house, upon weak pillars, which up∣on every little change, threatens ruine to the inhabitant, for a little winde blowes down the Spiders-web of his hope, wher∣by, like the foolish builder, he comes short of his reckoning. That heart, which Wine had, even now, made as light as a feather, dyes, ere long, as heavie as a stone, 1 Sam. 25. 36, 37.

§ 143

IT is Sathans method, first,* 1.263 to make men so senselesse, as not to feele their sins at all; and then so desperate, that they feele them too much. In the first fit, men live, as if there were no Hell; in the last, they dye, as if there were no Heaven. While their consciences are asleepe, they never trouble them; but being stirred by Sathan, (who, when he sees his time, un∣folds his Ephemerides, and leaves not the least of all theit sinfull actions unanato∣mized, but quoats them like a cunning Register, with every particular circum∣stance, both of time and place) they are fierce, as a mastive Dog, and ready to pul

out their throats. This Serpent may bee benummed for a time, through extreami∣ty of cold, but when once revived, it will sting to death.

The Divell is like Dalilah, who said to Sampson, the Philistims be upon thee, when it was too late, and she had taken away his strength, Iudges 16.

Wicked men are altogether in extreams; at first, they make question, whether this or that be a sin; at last, they apprehend it such a sin, that they make question whe∣ther it can bee forgiven: either God is so mercifull, that they may live how they list; or so just, that hee will not pardon them, upon their repentance: no meane with them, betweene the Rocke of pre∣sumption, and the Gulfe of despaire: now presumption encourageth it selfe, by one of a thousand; and despaire, will not take a thousand for one. If a thousand men be assured to passe over a Foord safe, and but one to miscarry, desperation sayes, I am that one; and if a thousand Vessels must needs miscarry in a Gulfe, and but one escapes, presumption sayes, I shall be that one••as we read of but one sinner, that was converted at the last howre, of milli∣ons

that had lesse iniquity, yet have found lesse mercy.

But see further the strength of their argument.* 1.264 The Thiefe was saved at the last howre; and therefore, I shall. Thou maist as well conclude, the Sunne stood still in the dayes of Ioshua; therfore, it shall doe so in my dayes: for it was a miracle, with the glory whereof, our Sa∣viour would honour the ignominy of his Crosse: and wee may almost as well ex∣pect a second crucifying of Christ, as such a second Thiefes conversion at the last howre. Hee were a wise man that should spurre his Beast till hee speake, be∣cause Baalams Beast did once speake: yet even so wise, and no wiser is hee, that makes an ordinary rule, of an extraordi∣nary example.

Againe, the Thiefe was saved, at the very instant of time when our Saviour tri∣umphed on the Crosse, tooke his leave of the world, and entered into his glory. Now it is usuall with Princes, to save some heinous malefactors at their Coro∣nation, when they enter upon their King∣domes in triumph; which they are never knowne to doe afterwards. Besides, the

Scripture speaks of another, even his fel∣low in that very place, and at that very instant, which was damned. There was one faith S. Augustine, that none might despaire; there was but one, that none should presume. That suddaine conversion of one, at the last howre, was never intended, in Gods purpose, for a temptation; neither will any, that have grace, make mercy a Cloak or warrant to sinne; but rather a spurre, to incite them to godlinesse; well knowing, that to wait for Gods performance, in doing nothing, is to abuse that Divine providence, which will so worke, that it will not allow us idle: and yet by Sathans policie, working upon wicked mens de∣praved judgements, and corrupt hearts, in wresting this Scripture, it hath proved, by accident, the losse of many thousand soules.

The flesh prophesies prosperity to sin, yea, life and salvation, as the Pope pro∣mised the Powder traitors, but death and damnation (which Gods Spirit threatens) will prove the crop they will reape; for God is true, and all flesh is a lyer.

§ 144.

BUt God sets forth himselfe to bee in∣comparably gracious,* 1.265 mercifull,* 1.266 long∣suffering, abundant in goodnes, &c. Ezo. 34. 6. and is acknowledged to bee so by David, Psalm. 86. 5. by Ioel, Chap. 2. 13. by Ionah, Chap. 4. 22. by Micha Chap. 7 18. and in many other places.

It is very true,* 1.267 for it is a part of his ti∣tle, Exodus 34. 6. hee is mercy in the ab∣stract, 1 Iohn 4. 16. 2 Cor. 1. 3. 1 Tim. 4. 10. rich and abundant in mercy, Ephesians 2. 4. 1 Pet. 1. 3. 19. his love is without height, or depth, or length, or breath, or any dimensi∣ons, even passing knowledge, Ephes. 3. 18. yea, the Scripture advanceth God's mer∣cy above his justice, Psa. 36. 5. to 12. not in it's essence (for God in all his Attributes is infinitely good, and one is not greater then another) but in it's expressions and manifestations. It is said of mercy, that it Pleaseth him, Micha 7. 18. whereas justice is called his strange worke, Esay 28. 21. Lamentation 3. 33. that he is slow to anger, but abundant in goodnesse, Exedus 34. 6. hee bestowes mercyes every day, inflicts judgements but now and then, sparingly,

and after a long time of forbearance, when there is no remedy, 2 Chron. 36. 15. Esay. 65. 2. that he visiteth the iniquities of the fathers upon the children, to the third and fourth generation onely; whereas hee shewes mercy to thousands, Exodus 20. 5. 6 so that by how much three or foure come short of a thousand, so much doth his ju∣stice come short of his mercy, in the ex∣ercise of it.

Againe, that his love to his people out∣strips a Father's love to his sonne, Matth. 7. 11. and a Mothers too, Esay 49. 15. for he is the Father of mercies, 2 Cor. 1. 3. as being himself most mercifull; and the au∣thor of mercy and compassion in others. In fine, he is so mercifull, that the Kingly Prophet repeates it over six and twenty times together in one Psalm, that his mer∣cy endures for ever, Psal. 136.

But what makes this for thee,* 1.268 except thou repentest•• Indeed, let the wicked for∣sake his wayes, and the unrighteous his owne imaginations, and returne unto the Lord, and he will have mercy upon him, and to our God, for he is very ready to forgive, saith Esay, Chap. 55. 7. and that we should not doubt of this, he redoubles the promise,

Ezekiel 18. and confirmes the same with an oath, Chapter 33. 11. Yea, he is more ready to shew mercy upon our repent∣ance, then we are to beg it, as appeares in that example of the Prodigal son, Luk. 15 20. Do but repent, and God will pardon thee, bee thy sinnes never so many and in∣numerable, for multitude; never so hey∣nous, for quality and magnitude; for re∣pentance is alwayes blest with forgivnes; yea, sinnes upon repentance are so remit∣ted, as if they had never been committed, I have put way thy transgressions as a cloud, and thy sinnes as a mist, Esay 44. 22. and what by corruption hath beene done, by repentance is undone, as abundance of examples wi••••esse. He pardoned David's ad••ltery; Salomon's idolatry; Peter's apo∣stacie; Paul did not only deny Christ, but persecuted him; yet hee obtained mercy upon his rep••••tance.

Yea, amongst the worst of Gods ene∣mies, some are singled out for mercy: wit∣nesse 〈◊〉〈◊〉, Mary Magda••en, the Thiefe, &c. many of the lewes did not only deny Christ, the Holy one, and the Just, but crucified him; yet were they pric∣••ed in heart at Peter's Sermon, gladly re∣ceived

the word, and were baptized, Ast. 2. 41. And a very Gentile, being circumci∣sed, was to be admitted to all priviledges and prerogatives, concerning matters of faith, and Gods worship, as well as the children of Israel, Gen. 17. 13.

But on the other side, unlesse we repent and amend our lives, we shall all perish, as Christ himselfe affirmes, Luk. 13. 3. 5.

§ 145.

FOr though mercy rejoyceth against ju∣stice,* 1.269 Iames 2. 13. yet it de••troyeth not Gods justice: though hee is a boundlesse Ocean, flowing with mercy; yet he doth not overflow; he is just as well as merci∣full; yea, saith Bernard, Mercy and Truth are the two feet of God, by which he walketh in all his wayes: his mercy, is a just mercy: and his justice, is a mercifull justice; he is infinite in both; hee is just, even to those humble soules that shall be saved; and he will be merciful, while presumptuous sin∣ners go to hell: and therefore in his word, hee hath equally promised all blessings, unto those which keepe his Commande∣ments; and threatned all manner of judg∣ments, to those which break them; with

their severall extreames, according to the measure and degree of every sin, Deut. 28

Neither is salvation more promised to the godly, then eternall death and destru∣ction is threatned to the wicked:* 1.270 and as Christ is a Saviour, so Moses is an accuser, Iohn 5. 45.

Alasse! though to all repentant sinners, he is a most mercifull God;* 1.271 yet to wilfull and impenitent sinners, hee is a consuming fire, Heb. 12. 29. Deut. 4. 24. doth not the Apostle say, that neither fornicators, nor i∣dolaters, nor adulterers, nor buggerers, nor thieves, nor covetous, nor drunkards, nor rai∣lers, nor extortioners, to which number S. Iohn, Revelation 21. 8. addeth, the feare∣full, and unbeliveing, and murtherers, and sorcerers, and all lyers, shall not inherit the Kingdome of God, 1 Corinth. 6. 9. 10. Galathians 5. 21. but shall have their part in the Lake, which burneth with fire and brimstone, which is the second death? And doth he not likewise affirme, that all they shall be damned, which believe not the truth but had pleasure in unrighteousnes? 2 Thes. 2, 12. doth not the Lord say, Ier. 16. 13. that he will have no mercy, for such as are desperately wicked? And again, Deut. 29.

19. 20. that if any man blesse himself in his heart, saying, I shall have peace, although I walke according to the stubbornnesse of mine owne heart, that he mill not be mercifull to him? &c.

Doth not our Saviour himself say, that the gate of heaven is so strait, that few find it? Mat. 7. 13. 14. and will hee not at his comming to judgement, as well say unto the disobedient, Depart from me ye cursed, into everlasting fire, prepared for the Divell and his Angels: as to the obedient, Come ye blessed of my Father, inherit the King∣dome, &c. Yes, they are his owne words, Matth. 25. 34. 41. and S. Iames saith, that he shal have judgement, without mercy, that hath shewed no mercy, Iames. 2. 13.

In fine, he that believeth in the Son, hath everlasting life; but he that obeyeth not the Sonne, shall not see life, but the wrath of God abideth on him, Ioh. 3. 36. For, as mercy, in the second Commandement, is entai∣led only to believers, and to those which love God, and keepe his Commande∣ments: so God, at the last day will reward every man according to his righteousnesse. 1 Sam. 26. 23. as hee did David, 2 Sam. 22. 21. though not for his righteousnesse,

Deut. 9. 4. 5. 6. which is as a menstruous cloth, Esay. 64. 6.

Yea, hee hath sufficiently manifested his justice and severity already in punish∣ing sinne, and powring vengeance, upon others that have provoked him: as, (1.) upon the Angels, (2.) upon our first Pa∣rents, and all the race of mankind, (3.) upon the old World, (4.) upon whole Monarchs and Empires, (5.) upon whole Nations, (6.) upon whole Cities, (7.) up∣on whole Families, (8.) upon divers par∣ticular persons, and (9.) upon his owne Sonne, that no sinne might goe unpunish∣ed; which may make all impenitent per∣sons tremble, for

As the Locrians might once argue; if our King is so just, to his owne onely son, in punishing adultery, that he caused one of his eyes to be pul'd out, and another of his owne, how can wee his subjects expect to be dispensed withall? so may I argue; if God was so just and severe, to his own Son, that nothing would appease him, but his death on the crosse; how can the wicked, his enemies, looke to be spa∣red? If he spared not a good and graci∣ous Sonne, saith S. Bernard, will he spare

thee, a wicked and ungracious servant, one that never did him a peece of good service all thy daies? If he punished Da∣vid's adultery and murther so sharply, (a man after his own heart, yea, and that af∣ter his sinne was remitted) what will hee doe to his enemies, but send them to that devouring fire, that everlasting burning? If a. 33. 14. If Gods own children (who are as deare and neer to him as the aple of his eye, or Signet on his right hand) suffer so many and grievous afflictions here; what shall his adversaries suffer in Hell? if Sampson be thus punished; shall the Phili∣stims escape? Yea, if judgement begin at the house of God; where shall the ungodly and wicked appeare? If many shall seeke to enter in at the strait gate, and shall not be a∣ble; how shall they be able, who seek not at all? Luk. 13. 24. And if the righteous scarcely be saved; where shal the ungodly and sinner appeare? as the Scripture speakes, 1 Pet. 4. 18.

And thus you see, that mercy is for ves∣sels of mercy, Mat. 5. and not for vessels of wrath: that he, which is truth it selfe, hath a like threatned the eternal death and de∣struction of the wicked; as promi sed the salvation of the godly.

§ 146.

BUt thy carnall heart, which is flint,* 1.272 un∣to God; wax, to the divell; will believe the promises, let goe the threatnings: you shall dye, saith God, is heard; but you shall not dye, saith the divell, is believed; as it fared with Eve, when she eate the forbid∣den fruit: yea, thou believest his promises, that thou shalt have them; but thou be∣lievest not his precepts, to doe them; nor his threatnings, that thou shalt suffer them, for thy not believing and disodedi∣ence: which sheweth, that thou truly be∣lievest neither: yea, this makes it apparant, that either thou believest there is no God at al, or else that God is not just and true, nor speakes as hee meanes in his Word, which is worse; or if thou doest believe that hee is a just and true God, thou be∣lievest also, that thou shalt bee punished, (as hee threatens) for thy provoking of him; and thou provokest him, that thou mayest be punished, which is worst of all: so that take thee in the best sense, thou art but one of David's fooles, which say in their heart, there is no God, and livest ther∣after; which is never a whit strange, for

it is usuall with them to thinke there is no God, for whom it would make that there were none; what we would have to bee, we are apt to believe.

I confesse, it is hard for men to believe their owne unbeliefe, in this case; much more hard to make them confesse it: for he, whose heart speakes Atheisme, will professe with his tongue, that he believes there is a God, and that hee is just and true, and that every tittle of his word is equally true; which being but granted, this must necessarily follow, that God will as well punish the impenitent, as par∣don the repentant.

Wherefore bee no longer faithlesse, touching what is threatned against obsti∣nate sinners, but faithfull: for he that will not believe these witnesses of Gods seve∣rity against sin, shall everlastingly perish.

But, suppose the Scriptures were lesse expresse and cleare in this point: the Law must not be interpreted according to the delinquents judgement, but after the will and meaning of the Law-giver, which made the same.

Indeed, a world of men believe, with O∣rigen, that God is so mercifull, that al in the

end shall bee saved, both reprobate men, and Divells: they presume that God must needs save them, because hee made them, without any other ground; though in an∣other fit, they are as apt to despaire, and to say with the same Origen, should all o∣ther sinners obtain mercy, yet not I: yea, it is to be feared, that many die with this fond presumption of mercy in their minds, as the Israelites with meat in their mouths; but shall they therefore be saved, because they think they shal be saved? no, no more then Esau had the blessing, and Agag his life given him, because they confidently thought they should.

§ 147.

SEcondly,* 1.273 looke upon the promises sin∣gle, 'and thou shalt finde, that they are not made indefinitely, to al; but with a re∣striction, to such only, as are qualified and made capeable thereof, by grace from a∣bove.

The Penmen of holy Writ, have set out Gods mercy in high and stately termes, Heb. 4. 17.. 18. Ion. 4. 2. 1 Pet. 1. 2. 3. Ephesians 3. 18. but withal, they declare that hee resembles Augustus Caesar, in his

dispensing the riches thereof, of whom they which write his life, note, that in his military discipline, hee was exceeding li∣berall and lavish in his gifts, to such as were of any de••ert; but withall, as sparing and straite handed, to the undeserving.

What though Christ in the Gospell, hath made many large and precious pro∣mises? there are none so generall, which are not limited with the condition of faith and the fruit therof, unfained repentance; and each of them are so tyed and entailed, that none can lay claime to them, but true believers, which repent and turne from all their sinnes, to serve him in holinesse, with∣out which no man shall see the Lord, Heb. 12 14. Esay 59. 20. So that hee must for sake his sinne that will have God to forgive it, 1 Samuel 2. 30. As for instance, our Savi∣our hath made publike Proclamation, Mark. 16. 16. that whosoever shall believe and be baptized, shall be saved; but marke what withall is added, he that will not be∣lieve, shall be damned. Againe, Heb. 5. 9, he is said to be the author of eternall sal∣vation, unto all that obey him; not unto them, which continue in their rebellious wickednes, and never submit themselves,

be ruled by the scepter of his word. These and many the like promises, yeild joyful assurance to the sinner that repents; no comfort to him that remaines impenitent.

Or in case the condition of faith andre∣pentance is any where unexprest, yet eve∣ry promise must be understood with such condition: yea, it was never heard, that any ascended into heaven, without going up the staires of obedience, and good works; that any have attained unto everlasting life, without faith, repentance, and sancti∣fication: for, even the Thiefe upon the Crosse believed in Christ, and shewed the fruits of his faith, in acknowledging his owne sinne, reproving his fellow, in con∣fessing our Saviour Christ, even then, when his Apostles denyed and forsooke him, in calling upon his Name, and desir∣ing by his meanes everlasting life.

For know this, that whosoever Christ saveth with his blood, he sanctifieth with his Spirit; and where his death takes away the guilt and punishment of sinne, it is al∣so effectuall for the mortifying of sinne, Romans 6. 5, 6. Christs blood, saith Zanchie, was shed, as well for abl••tion, as for absoluti∣on; as well to cleanse from the soyle and

silth of sin, as to cleare and assoyle from the guilt of sin. God hath thosen us in Christ before the fou••dation of the world, that wee should be holy and without blame before him, in love, Eph. 1. 4. they therefore that never come to be holy, were never chosen.

Hee is said to have given himselfe for us, that hee might redeeme us from all in∣iquity, and purge us to bee a peculiar people unto himselfe, zealous of good workes, Titus 2. 14. and Luk. 1. 74, 75. Yea, the Lord binds it with an oath, that whomsoever hee redeemeth out of the hands of their spirituall enemies, they shall worship him in holinesse and righteousnesse, all the daies of their life, 1 Peter 2. 24. Other Scriptures, to this purpose are many; as Matth. 19. 17 hee that will enter into life, must keepe the Commandements, viz. so farre forth as hee can. And Titu•• 2. 12. The grace of God which bringeth salvation, teachethus that we should ••eny ungodlines, and worldly lusts, and that we should live soberly, and righte∣ously, and godly, in this present world.

By all which it is plain, that as Christ's blood is a Charter of pardon, so withall, it is a covenant of direction; and hee that refuseth to live, as that covenant pre∣scribes,

may perish, as a malefactor that is hanged, with his pardon about his necke. And yet every drunken, dissolute, and de∣boyshed person, doubts not to fare well while they feare not to doe ill.

§ 148.

BUt secondly,* 1.274 what else did thy vow in Baptisme (which is a seale of the co∣venant) import, but that there are Articles and conditions, viz. certaine duties, on thy part, to be performed, aswell as promi∣ses on Gods part to be fulfilled? A Sacra∣ment is the sealing of a League, with Cove∣nants betweene party and party, saith Pareus, Now as God hath covenanted, and bound himselfe by his Word and Seale, to remit thee thy sinnes, adopt thee his child by regeneration, and give thee the Kingdome of heaven, and everlasting life, by, and for his Sonnes sake: so thou didest for thy part, bind thy selfe by covenant, promise, and vow, that thou wouldest for∣sake the Divel, and all his workes, constant∣ly believe Gods holy Word,* 1.275 and obediently keep his Commandements, the better there∣by to expresse thy thankfulnesse towards him, for so great a benefit, 1 Pet. 3. 21: Ps. 116. 12. 13. 14. And we know, that in Co∣venants

and Indentures, if the conditions be not kept, the Obligation is not in force; whereby many even (Magus-like) after the water of Baptisme, goe to the fire of Hell.

Yea, except wee repent and believe the Gospell, that holy Sacrament (together with the offer of grace) instead of sealing to us our salvation, will bee an obligation under our owne hand and seale against us, and so prove a seale of our greater con∣demnation.

§ 149.

BUt,* 1.276 for ought thou knowest, thou art regenerate,* 1.277 hast repented, and doest believe in Christ, as well as the best.

Indeed,* 1.278 some will not believe they have the Plague, till they see the Tokens: but to put this out of question, know that to be regenerate, is to bee begotten and borne anew, Iohn 1. 13. by the ministery of the Word, Iames 1. 18. 21. and the Spirits powerfull working with it, Ioh. 3. 3. 5. 8. and of the children of wrath, and bond∣slaves of Sathan by nature, to be made, by grace, through faith in Christ, (the Sonnes of God, Titus 3. 3. to 9. and that

they which are thus borne, have Christ formed in them, Galathians 4. 19. are led by the Spirit of God, Rom. 8. 14. and live uprightly, 1 Iohn 3. 9. and exercrse righte∣ousnese, ver. 10. Regeneration will alwayes manifest it selfe by a just and holy life, by the innocency of our actions, and the so∣briety of our speeches: God's children are known by this marke, they walke not after the flesh, but after the Spirit, Rom. 8. 1. they are translated from the raigne of sin; to the raigne of grace; they confesse him, ore, with the mouth; professe him, opere, with the life; love him, corde, with the heart; for these are the three objects of a Christians care, the devotion of his heart, the profession of his mouth, and the con∣versation of his life.

It is the summ of all Religion, to imitate him we adore: he that follows Christ's ex ample, is a true Christian; hee that squares his life according to the rule of Gods Word, is godly, and none else: for other∣wise if we be drunkards, and swearers, wel may we boast that wee are the Sonnes of God, as the Spanyards did to the West In∣dians, when they came first amongst them: but he that knowes any hing, will

certainly conclude with those poore Sal∣vages, that hee cannot bee a good God, who hath such evill Sonnes; well may he be the god of this world, as the Divell is called, 2 Cor. 4. 4.

If Christ be formed in any, he destroy∣eth the Divells power, which formerly he had in them, Heb. 2. 14. 15. and his wicked works, 1 Ioh. 3. 8. he is not subject to the dominion of sin, sinne doth not raign in him, Psa. 19. 13. wherefore be resolved against transgression, as you would be re∣solved of your regeneration, and salvati∣on. True conversion workes a manifest change; the old man, changeth with the new man; worldly wisdome, with hea∣venly wisdome; carnall love, for spiritu∣all love; servile feare, for Christian and filiall feare; idle thoughts, for holy thoughts; vaine words, for holy and whol∣some words; fleshly workes, for workes of righteousnesse, &c. as if a man were cast into a new mould. Otherwise, if god∣linesse hath not made us good, what po∣wer hath it wrought? A feeble godlines it is, that is ineffectual; if it hath not wrought us to bee devout to God, just to men, so∣ber, and temperate in the use of Gods

creatures, humble in our selves, charitable to others, where is the godlinesse, where is the power?

When the heart is changed, and set to∣wards God, all the members will follow after it; as the rest of the creatures after the Sunne, when it ariseth; the tongue will praise him, the foot will follow him, the eare will attend him, the hand will serve him, nothing will stay after the heart, but every one goes, like hand-maides, after their Mistresse; which makes David (pre∣senting himself before God,) summon his thoughts, speeches, actions, &c. saying, all that is within me praise his holy name, Psal. 103. 1. Prov. 23. 26. so that it is a true rule, he that hath not in him all Christian gra∣ces, in their measure, hath none; and he that hath any one truly, hath all. For as in the first birth, the whole person is borne and not some peeces: so it is in the second, the whole person is borne againe, though not wholly; how much the regenerate man is changed from what hee was wont to be, may be seene, 1 Corinth. 6. 9. 10. 11. Tit. 3. 3. to 8. Rom. 6. 4. to 23. and here upon Christ is compared to purging fire, and Fullers Sope▪ to signifie, how hee should

fine and purg, purifie and cleanse his peo∣ple Mal, 3. 2. 3.

God never adopteth any his children, but he bestowes love tokens upon them, which are the earnest of his Spirit in their hearts, 2 Cor. 1. 22. and his saving graces, as an earnest, and for a signe: that they shal overcome their Ghostly enemies, and live everlastingly with him in heaven: as he gave Hezekiah, the going backe of the Sunne tenne degrees, for a signe, that hee should be delivered out of the hands of the King of Ashur, and have added to his dayes fifteene yeares, 2 Kings 20. 6. 8. 11

Alasse! though there bee scarce a man on earth, but he thinks to goe to heaven; yet heaven is not for every one, but for the Saints, would any man have a lot in Canaan, let him bee a sure to bee a true Is∣raelite.

And so we see, there must of necessity bee a manifest change; that fruitfulnesse, is the best argument, he hath begotten us anew; that the signes of salvation, are to be sought in our selves, as the cause in Ie∣sus Christ; that wee must become new creatures, as S. Paul hath it, 2 Cor. 5. 17. talk with new tongues, Mar. 16. 17. and walk

in new wyaes, Matth. 2. 12. hating what we once loved, and loving what we formerly hated, then shall we have new names, Rev. 2. 17. put on new garments, and have a por∣tion in the new Ierusalem, Revel. 21. other∣wise not. Take notice of this, all ye carnall worldlings, who are the same that yee were alwayes, even from the beginning', and think the same a speciall commenda∣tions too, though you have small reason for it, for that wee need no more to con∣demne us, then what we brought into the world with us. Besides, doe you live wil∣lingly in your sinnes? Let mee tell you, ye are dead in your sinnes, this life is a death; and wee need no better proofe, that you are dead, then because you feele not your deadnesse.

§ 150.

SEcondly,* 1.279 that thou hast not repented, nor doest yet believe, is plaine; for as faith is a gift of God, whereby the elect soule is sirmly perswaded, not only that the whole word of God is true, but that Christ, and all his benefit doe belong un∣to her: so it is an honourable, and an ope∣rative grace, alwayes accompanied with

other graces, over bearing fruit: and repen∣tance, being a fruit of faith, is a whole change of the mind, and a very sore dis∣pleasure against a mans selfe for sinne, as it is sin, and a breach of God's holy Lawes, and for offending so good a God, so mer∣cifull a Father, with a setled purpose of hateing and for sakeing all sinne, and yeild∣ing universall obedience for the time to come: wherefore, hast thou a true, lively, and a justifying faith? it will manifest it selfe, by a holy life. For, as fire may bee decerned by heat, and life by motion: so a mans faith may bee decerned by his workes: for, though faith alone justifieth, yet, justifying faith is never alone, but ever accompanied with good workes, and other saving graces: as the Queene, though in her state and office shee be alone, yet shee goeth not without her Maids of honour, Tttus 3. 8. spirituall graces, the beauties of the soule, and good workes, the beauty of graces: and our justification is to bee proved by the fruits of our sanctification: faith and workes are as inseparable, as the root and the sap, the Sun and its light; and wheresoever they are not both present, they are both absent, I am. 2. 17. 24. faith

purifies the heart, Act. 15. 9. worketh by love, Galath. 5. 6. and sanctifieth the whole man throughout, 1 Thes. 5. 23. Act. 26. 18. for as if our repentance bee sound, it will make us grieve for sins of all sorts, secret, as well as known; originall, as well as actuall; of omission, as of commission; les∣ser (viz. thoughts) as well as greater; yea, as well for the evill, which cleaves to our best workes, as for the evill workes. Rom. 7. 21. and as heartily and unfainedly desire, that we may never commit it, as that God should never impute it, 2. Tim. 2. 19.

Againe, it will worke tendernesse of conscience, and such a true filiall feare of God, that we shall feare to displease him; not so much because hee is just, to punish us, as for his mercy and goodnesse sake; and more feare the breach of the Law, then the curse: which we may know, by asking our owne hearts these questions. Whether we would refuse a booty, if we had as fit an opportunity to take it, and no man perceive the same, as Achan had? Whether wee would refuse a bribe, like Elisha, though wee should meet with one, which were as willing and able to give it as Naaman? Whether we would

not deceive, though we were in such an of fice as the false Steward, whose Master referred all unto him, and knew not when he kept any thing backe? Whether wee would not yeeld, in case it should be said unto us, as the Divell said to Christ, all this will I give thee, if thou wilt commit such a sinne? Whether we have a Spirit without guile? Psa. 32. 2. and be the same in Closet and Market, as being no lesse seene in the one, then in the other? Whe∣ther we more love to be, then seeme, or be thought good, as Plato spake of his friend Phocion, and seeke more the power of god∣linesse, then the shew of it, Iob 1. 1. For Christians should be like Aples of gold with Pictures of silver, whose inside is better then their outside, but both good: and hee serveth God best who serveth him most out of sight; that wheresoever hee is keepes a narrower watch over his very thoughts, then any other can doe of his actions; and no mans censure trou∣bles him more then his owne.

Againe, whether wee are as carefull to avoide the occasions of sinne, as sinne it selfe, and not now and then, but continu∣ally? Whether we seare our own corrup∣tions,

as well as Sathans temptations? Whether we esteem the Word, as if God immediately spake to us in particular? &c. So likewise if our saith be true, our obedience is constant, like the fire of the Temple, which never went out, Rev. 21. 7 and universall, making conscience of all Gods Commandements, one, as well as another; the first table, as well as the se∣cond; and the second, as well as the first; Matth. 5. 19. for a regenerate minde can∣not consist with a determination to con∣tinue in any one sin; as when Christ cast out one divell, we read that he cast out all, even the whole Legion, Marke 5. 12. God loves those best, that stick closest to his Word in every tittle: and as Parents most affect those children, that most re∣semble them: so doth God.

It is true (saith Saint Augustine,) God gives us Commandements impossible to na∣ture, that wee may the rather seeke unto him for grace: and corruption will mix with our purest devotions, imperfection swayes in all the weake dispatches of our palsied soules.

In all we do, we something doe amiss: And our perfection, imperfection is.

Neither is it to any man given,* 1.280 to be abso∣lute in any thing: yea, the very best of us, have not done one action Legally justifi∣able all our dayes; so, that we are as farre from perfection, as the center of the earth is from the circumference, which semedi∣ameter or space is judged, by the most ex∣pert, to bee three thousand five hundred miles.

What then, because we cannot obey in all, shall we obey in nothing? if we cannot performe our duty, as we ought; let us do our good will, and endeavour what wee can: for it is better to hault in the right way, then runne in the wrong; especially, when God expects no more then wee can do, and accepts of what we are willing to doe; for if we purpose before hand not to sin, and in the act doe strive against sinne, and after the act be sorry for the sinne, sin shall never bee laid to our charge; if wee hate our corruptions, and strive against them, they shall not be counted ours. It is not I, saith Paul, but sin that dwelleth in me for what displeaseth us, shal never hurt us; and wee shall bee esteemed of God to be, what we love, and desire, and labour to be.

Now let this point bee argued in the

Court of the conscience (for although o∣thers may give a shrewd guesse, yet the mother knowes best, whether the child bee like the Father or no?)

Say, whether thou art guilty of these graces, or not guilty? He who makes not conscience of sin, hath no true faith; and the true method of grace is, first, cease to do evill, then, learne to do well, Isa. 1. 16. 17 for, as we die to nature, ere we live to glo∣ry: so we must dye to sin, ere we can live to righteousnesse; there can be no fellow∣ship, between light, and darknesse, Christ and Belial, the Arke and Dagon cannot lodge under one roof; the house must first be cleansed, ere it can be garnished; in a payre of Tables nothing may well bee written, before the blots and blurs be wi∣ped out; the good husbandman first stubs up the thorns, and puls up the weeds, then soweth the good seed: if the wax receive a new image the old doth cease: at least, as the increase of light, makes a decrease of darknesse (it being impossible, that two things of contrary natures should bee to∣gether in one subject, the one not expell∣ing the other, either wholly or in part) so it is betweene grace and corruption. In a

word, if thou canst say, I deprecate all sin, I repent heartily of that is done, I abhor to commit it, I earnestly pray against it, I strive, with all my power, to avoid it, I thirst for more grace, I am ready to all good works, I rest wholly and onely on my Saviours merits, thou mayest goe on, and say, I therefore rightly believe, I be∣lieve, and therefore am justified; I am ju∣stified, therefore called; I am called, ther∣fore elected; I am elected, therefore I shal be glorified. Otherwise, if thou beest, as it were, a dead man, continuing under the burthen of notorious crimes, without for∣row, or feare, or remorse, or care of a∣mendment, Ephes. 2. 1. If thou art a drun∣kard, if thou art frequent in the language of hell, viz. swearing, cursing, &6, with∣out feare, or sorrow, or striving to leave it; if thou delightest to boast of sinne, and mischiefe, or seekest to defend it, Psal ••2. 1 if thou art of a reprobate judgement, touching actions and persons, esteeming good evill, and evil good: if the divell hath so bewitched thee, that thou preferrest hell to heaven, and blamest those that do otherwise: if thou imitatest a bad stomack in turning every thing to an evil constructi¦on,

so making a temptation of every thing Titus 1. 15. if, Ishmael like, thou mockest, or, Cham-like, thou scoffest at the religi∣ous, or usest bitter jests against them, Psal. 1. 1. Ephesians 5. 4. if thou raisest slanders of them, or furtherest them, being raised, Psalme 4. 2, and 31. 18. and 35. 20. as the red Dragon, Revelation 12. cast a flood of water out of his mouth, after the woman, when hee could not reach her with his clawes, verse 15. or any way opposest them (for the opposition of goodnesse, gives thee the title of wickednesse, which alone is the enemy thereof, and shewes thou art a souldier of the great Dragon, who goes out to make warre with that blessed seed, that keepe the Commande∣ments of God, Revel. 12. 17.) these or a∣ny one of these, especially the last, shew that thou never camest where regenerati∣on, repentance, and faith grew; that thy soule (like Venus Altar in the Ile Paphos) was never yet rained upon by grace from above, for if the Image of God by faith were repaired in thee, thou couldest not but bee delighted with those that are like thy selfe, thou couldest not but love the godly, because they are godly;

for the very first part of conversion is, to love them that love God, 1 Iohn 3. 10. And in vaine shall a mans heart absolve him, that is condemned by his actions: for vertue and vice are both Prophets, fore∣warning us of things to come; the one, of certaine good; the other, of paine, or pe∣nitence.

§ 151.

BUt behold an other starting hole. For if the evill spirit sees thee convinc'd of the necessity of repentance; he will per∣swade thee to deferre it untill hereafter,* 1.281 knowing that if he can prevaile therein, it is all one, as if thou hadst never purposed to repent at all; for as experience may in∣forme us, not one of a thousand, which take this course, ever attaine unto it; for either they adjourne the time prefixt, from next yeare to next yeare, &c. or else they attaine not to that repentance which is true and sound. But see the particulars laid open.

Thou promisest thine owne soule that thou wilt repent, when thou art sicke, (though indeed the farthest end of all thy thoughts, is the thought of thy end; and to

make thy reckoning at the last day,* 1.282 the last and least thing thou makest reckoning of.) But hark in thine eare: Oh secular man, thy life is but a puff of breath in thy nosthrils, and there is no trusting to it; yea, the least of a thousand things can kill thee, and give thee no leasure to be sicke.

Surges may rise on suddaine ere wee think, And whiles we swim secure, compel us sink.

S••ul being minded to aske counsell of the Lord, concerning the Philistins, was prevented for want of time, 1 Samuel 14. 19. And commonly wee never have so much cause to fe••re, as when we feare no∣thing. When Sampson was sporting w••th his Dal lah, he little thought that the Phi∣listins were in the chamber, lying in waite for his life, Ind 16. Full little doe sinners know how neare their jollity is to perdi∣tion; judgement is often at the threshold, while drunkennesse and surfeit are at the table.

§ 152.

BUt admit what thou imaginest; name∣ly,* 1.283 that death be not sudda••ne: much the better, for is it not commonly seene, that the purpose of proroging for a day, or a weeke, doth not onely last for a yeare (as the suspension of the Councell of Trent, made for two yeares, lasted tenne) but as ill debtors put off their creditors, first, one weeke; then, another: till at last, they are able to pay nothing. so deale delayers with God, they adjourn the time prefixt, from next yeare, to next yeare, whereby they, and that good howre never meet: as you shall observe one Coach wheele followes another, one minute of a Clock hastens after another, but never overtake each o∣ther. In youth, men resolve to afford them∣selves the time of age to serve God; in age, they shuffell it off to sicknesse; when sick∣nesse comes, care to dispose their goods, lothnesse to dye, hope to escape, &c. mar∣tyres that good thought, and their resolu∣tion still keepes before them. Or else it fares with them, as with many an unthrif∣ty Trades-man, who is loth to turne o∣ver his books, and cast up his debts, least

it should put him into sad dumps, and fill him with melancholly cares.

When Christ went about to cast out divels, they said, he tormented them before the time, Matthew 8. 29. so, whensoever thou goest about to dismisse thy sinnes, and pleasures, though thou stay till thou be an old man; yet they will still say, thou dismissest them before the time; but then is the time, when the divell saith the time is not yet, for the divell is a layer.

Alasse! how many men post off their conversion, and at twenty, send Religion before them to thirty; then, put it off to forty; and yet not pleased to overtake it, they promise it entertainment at three score; at last, death comes, and will not al∣low them onehowre: and perchance when their soule sits on their lips, ready to take her slight, then they send for the Minister, to teach them how to die well. But as, in such extremity, the Apothecary gives but some opiate Physick: so the Minister, can give but some opiate Divinity, a cordiall that may benum them; no solid comfort, to secure them: here is no time to ransack for sins, to search the depth of the ulcer, a little balme to supple, but the core is left

within; for though true repentance is never too late, yet late repentance is seldome true.

But here is great hope, thou wilt say, as it is the Divinity of diverse, let men live as they list, in ignorance, and all abomina∣ble filthinesse, so they call at last, and but say, Lord have mercy upon me, we must infallibly conclude, their estate as good as the best; as though the Lord had not said, you shall cry, and not bee heard, Prov. 1

I know the mercy of God may come, inter pontem & fontem, inter gladium & jugulum, betwixt the bridg and the brook, betwixt the knife and the throate; and re∣pentance may bee suggested to the heart in a moment, in that very instant; but this only may bee, there is no promise for it, many threatnings against it, little likeli∣hood of it; it were madnesse for thee to break thy necke, to try the skil of a Bone∣setter.

But how many, on the other side, dye in Spira's case•• who being willed in his sicknesse to say the Lords prayer, answe∣red, I cannot find in my heart to call him fa∣ther: whereas, not one of many leave a certaine testimony, or sure evidence be∣hind

them, that their repentance is true and sound. And indeed, how is it likely they should dispatch that in half an howre which should be the busines of our whole life•• For as hee which never went to Schole, will hardly, when he is put to it, reade his neck-verse: so hee, that never learn'd the doctrine of repentance, in his life; will find it very hard, if not impossi∣ble, at his death. Let men therefore re∣pent while they live, if they would rejoyce when they dye: let them with Noah, in the dayes of their health, build the Arke of a good conscience, against the floods of sicknesse; yea, if they have spent a great part of their time in the service of sinne, as Paul did, let them, for the residue of their life, make the world amends, by their double, yea treble endeavour, to re∣deeme that time, by a holy life, and godly conversation; for else we may justly sus∣pect the truth and soundnesse of their re∣pentance, and conversion. We seldome reade of any, that were long barren, either in soule, or wombe, but they had the hap∣piest issue afterwards; witnesse Sarah, Manodh's Wife, Hannah, Elizabeth, Saul, Mary Magdalen, &c.

As for the purposes of repentance, which men frame to themselves at the last hour••, they are but false conceptions, that (for the most part) never come to bearing; and indeed, millions are now in hell, which thought they would repent here∣after; not being wise enough to consider, that it is with sinne in the heart, as with a Tree planted in the ground, the longer it groweth, the harder it is to be pluck'd up, it is too late to transplant Trees after two seaven years: or a Nayle in a Post, which is made faster by every, stroke: or a Ship that leaketh, which is more easily empti∣ed at the begining, then afterwards. Or a ruinous house, which the longer it is let runne, the more charge and labour will it require in the repairing. Yea, sinne out of long possession, will plead prescription; custome of any evill, makes it like the lawes of the Medes and Persians, which may not be altered, or removed: an old vice, is within a degree of impossible to be amended; which maketh the Lord say; by his Prophet; Can the Black-more change his skin, or the Leepard his spots; then may ye also doe good, that are accustomed to do evill ler. 13. 23.

All other men have but three enemies to encounter with, the Divel, the World, and the Flesh; but he that hath long con∣tinued in the practise of any evill, hath a fourth, which is worse then the worst of them, even custome, which is a second, or new nature.

§ 153.

BUt suppose after many yeares spent in the service of sinne,* 1.284 and Sathan, thou art willing to relinquish thy lusts, and offer thy seruice, and best devotions at the last gasp to God; will he accept them•• no, in al probability he will not: for heare what himself saith, Pro. 1. Because I have called, and ye refused, I have stretched out mine hand, and ye would not regard, but despised all my counsell, and would none of my corre∣ction: I wil also laugh at your destruction, and mocke when your feare comm••th; when your feare commeth like suddaine desolation, and your destruction like a whirlewind. When affliction and anguish shall come upon you, then shall you call upon me, but I will not an∣swer; you shall se••ke me early, but you shall not find me; because you hated knowledge, and, did not choose the feare of the Lord. You

would none of my counsell, but despised all my corrections, therefore you shall eat the fruit of your owne way, and bee filled with your owne devises, ver. 24. to 32.

And this is but justice, if God be not found, of those that were content to loose him: if he heare not them, that would not heare him: if he regard not them, that dis∣regarded him; if he shut his eare against their prayer, crying to him for pardon, that stopt their eares against his voyce, calling upon them for repentance, as Sal∣vian speakes. Alasse! no child would bee whipt, if he might scape for crying; but hee onely findes helpe in adversity, that sought it in prosperity: and ther can be no great hope of repentance at the houre of death, where there was no regard of hone∣sty in the time of life••: God useth not to give his heavenly and spirituall graces at the houre of death to those, who have con∣temned them all their life: yea, it is sensles to think, that God should accept of our dry bones, when Sathan hath suckt out all the marrow; that he should accept of the lees, when we have given to his enemy all the good Wine.

But, heare what himselfe saith, by the

Prophet Malachy, c. 1. 8. and S. Ierome up∣on the place, it is a most base and unworthy thing, to present God with th••t, which man would disdaine, and th••nk sco••••e to accept of.

Wherefore,* 1.285 as you tender your owne soule: even to day heare his voyce, set upon the work presently; he that begins to day, hath the lesse work for to morrow. And proroge not your good purposes, least ye saying unto God in this life, with those wicked ones in Iob, depart thou from mee for a time; God say unto you in the life to come, depart from me ye cursed, and that for ever.

Hee hath spared thee long, and given thee already a large time of repentance; but he will not alwayes wait for denyals; his patience at length wil turn into wrath. Time was, when hee stayed for the old world, an hundred and twenty yeares; he stayed for•• a rebellious Nation, forty yeares; he stayed for a dissolute City for∣ty dayes: but when that would not serve, his patience was turned into fury; and so many as repented not, were cast into hell. If in any reasonable time wee pray, hee heares us; if we repe••t, he pardons us; if we amend our lives, he saves us: but after

the houre prefixt in his secret purpose, there is no time for petition, no place for Conversion, no meanes for pacification. The Lord hath made a promise to repen∣tance, not of repentance: if thou con∣vertest tomo••row, thou art sure of grace; but thou art not sure of to morrowes con∣version: so that a fit and timely conside∣ration is the onely thing, in every thing; for, for want of this, Di••es prayed, but was not heard; Esau wept, but was not pitied; the foolish Virgins knockt, but were denied: and how many, at the houre of death, have offered their pray∣ers, supplications, and services unto God, as Iuo as offered his money to the Priests, and could not have acceptance, but they died as they lived, and went from despaire unto destruction.

§ 154.

BUt thou wilt say unto me;* 1.286 if this be so, that all the promises are conditio∣nall; that mercy is entayled onely to such as love God, and keepe his Commande∣ments; that none are reall Christians, but such as imitate Christ, and square their lives according to the rule of Gods

word; that of necessity we must leave sinne, before sinne leaves us; and that God will not heare us another day when we call to him for mercy, if we will not heare him now, when he calls to us for repentance; how is it, that so few are re∣formed, that most men minde nothing but their profits, and pleasures, yea, count them fooles, that doe otherwise?

I answer,* 1.287 there be two maine reasons of it, though one be the cause of the other.

• 1 Ignorance.
• 2 Vnbeleife.

First,* 1.288 few men beleive what is written of God in the Scripture, especially, touch∣ing his justice and severity in punishing sinne, with eternall destruction of body and soule: for, did they really and in∣deed beleive God, when he saith, that his curse shall never depart from the house of the swearer, Zack. 5. they durst not sweare, as they doe. Did they beleive, that nei∣ther Fornicators, nor Idolaters, nor Adulte∣rers, nor Theeves, nor Murtherers, nor Drunkards, nor Swearers, nor Raylers, nor Lyers, nor Covetous persons, nor Extortio∣ners, nor Vnbeleivers, nor no Vnrighteous

men shall inherit the Kingdome of Heaven; but shall have their part in the Lake that burneth with fire and brimstone, which is the second death. 1 Cor. 6. 9. 10. Rev. 21. 8. they durst not continue in the practise of these sinnes, without feare, or remorse, or care of amendment. Did they beleive, that except their righteousnesse doe exceede the righteousnesse of the Scribes and Phari∣sees, they shall in no case enter into the King∣dome of Heaven, Matth. 5. 20. and that without holinesse no man shall see the Lord, Heb. 12. 14. with many the like, it were impossible they should live as they doe. Yea, if they did in good earnest beleive that there is either God or Devill, Hea∣ven or Hell, or that they have immortall soules, which shall everlastingly live in blisse or woe, and receive according to that they have done in their bodies, whether it be good or evill, 2 Cor. 5. 10. they could not but live thereafter, and make it their principall care, how to be saved.

But alas! they are so farre from be∣leiving what God threateneth, in his Word against their sinnes; that they blesse themselves, in their heart, saying, we shall have peace; we shall speede as well

as the best, although we walke according to the stub••ornnesse of our owne wills, so ad∣ding drunkennesse to th••rst, Deut. 29. 19. yea, they preferre their condition before other mens, who are so abstemious, and make conscience of their wayes, even thinking that their God deceiveth them with needlesse feares, and scruples, as once Rabshek••h would have perswaded the Iewes, touching their trust and con∣fidence. 2 King. 18. 22. 25 30. 32. 33. 35.

The beleive what they see, and feele, and Know; they beleeve the lawes of the Land, that there be places and kinds of punishment here below, and that they have bodies to suffer temporall smart, if they transgresse; and this makes them abstaine from Murther, Fellony, and the like: but they beleeve not things invisible, and to come; for if they did, they would as well, yea, much more, feare him that hath power to cast both body and soule into Hell, as they doe the temporall Magi∣strate, that hath onely power to kill the bo∣dy: they would thinke it a very hard bar∣gaine, to winne the whole world, and lose their owne soules, Luk. 9. 25. but enough of this, having proved the Drunkard an Atheist, Sect. the (146.)

§ 155.

SEcondly,* 1.289 another maine reason is igno∣rance; yea, ignorance, if we rightly con∣sider it, is the cause of all sinne; sinne in∣deed; at first was the cause of ignorance but now ignorance is the cause of sinne. Swearing, and lying, and killing, and stea••e∣ing, and whoring, (I may well adde drun∣kennesse) abound, saith the Prophet, be∣cause there is no knowledge of God in the Land, Hosea, 4. 1. 2. It is a people that doe erre in their hearts, saith God, why? be∣cause they have not knowne my wayes, Psal. 95. 10. yee are deceived, saith our Saviour, because ye know not the Scriptures, neither the power of God, Matth. 22. 29. when Christ wept over Hierusalem, what was the cause? even their blindnesse; If thou hadst knowne, saith he, at the least, in this thy day, those things which how are hid from thine eyes, Luk. 19. 42. Because men know not the wages of evill, there∣fore they doe it; and because they would securely doe it, therefore they refuse to know it. Oh that men knew how good it is to obay, to disobay how evill, then should we have a new world; but the

Devill takes an order for that, where he can prevaile; and therefore he hath the Po••e, in one part of the world, who will allow his subjects (I meane the Layty) no divine learning; the Turke in another, who denies to his any learning at all: and this is no small advantage unto him, for that Edict of Iulianus the Emperour, whereby it was interdicted unto Christi∣ans, to be admitted into Scholes, Le∣ctures, and other exercises of learning, was esteemed a more pernicious engine and machination against the Christi••n faith, then were all the sanguinary per∣••ecutions of his predecessors.

Ob: But blessed be God, and our gra∣cious Soveraigne, may some say, this is not our case, we have plenty of light in our Horizon, our Land abounds, both with humane and divine learning.

A••sw. Very true, and it is a blessing, which we can never be sufficiently thank∣full for; and yet the Devill takes such an order, that the odds is not much, be∣tweene our light, and their darknesse: for, either, Wizard-like, he prese••••s things in a false glasse; or, Sorcerer-like, he makes things appeare other then they

are, by deception of our spirituall sight; or, Sophister-like, he darkens the truth (which the Word will not suf∣fer to bee conceald) with subtils distinctions, as a man that puts out the candle with snuffing it; or, Casuist∣like, he fills mens heads, with a world of Problemes and Paradoxes; their hearts and consciences, with a thousand need∣lesse and endlesse questions, unprofitable, cold, and bloodlesse impertinencies, whereby the sound and saving knowledge of Iesus Christ, and him crucified (which was the onely care and studie of St. Paul: I Cor. 2. 2.) is the portion but of a few, even amongst us, as the effect shewes: for, are not most men, to whom the Gos∣pell is so gloriously preach't, cheifely guided according to the Rudiments of the world, and not after Christ? Col. 2. 8.

Quest. But will any now, in this cleare Sunne-shine of the Gospell, be perswa∣ded that they know not Christ crucified?

Answer. It is too true, that few know him,* 1.290 for if they knew Christ, they could not but love him; and loving him, they would keepe his commandements, Iob. 14. 15. for hereby, saith St. Iohn, is it

knowne that we know him, if we keepe his Commandements, 1 Ioh. 2. 3. but he that saith, I know him, and yet keepeth not his Commandements, is a lyer, and there is no truth in him, ver. the 4.

Rightly, a man knowes no more then he practiseth; it is said of Christ, 2 Cor. 5. 21. that he knew no sin, because he did no sin; in which sense, he knowes no good that doth no good; and he may know much, that can∣not utter much, as a Martyr answered Bi∣shop Bonner, My Lord, I cannot dispute for the truth, but I ca•• dye for the truth: a good argument, to prove that he knew Christ, for mens actions expresse their knowledge better then their words.

Vertue is ordained a wife for knowledge, and where ••hese two joyne, there will proceede from them a Noble prodiene, a generation of good workes: but they that wander in by pathes, declare them∣selves ignorant of the right way of salva∣tion, Rom. 3. 17. That is but a raw know∣ledge, which is not digested into practise.

What's the difference, betweene Chri∣stianity and infidelity, but holinesse? For as Rhetoricke, is the Art of speaking well; and Logicke, the art of disputing

well; and Magistracy, the art of govern∣ing well: so Christianity is the art of liveing well. It is not worth the name of knowledge, that may be heard onely, and not seene: good discourse is but the froth of wisdome, the pure and solid substance of it, is in well framed actions; when we are wise in our hands, as the Dutch are said to be. These things if ye know, happy are ye if ye doe them, Iohn, 13. 17. and in Deut. 4. 6. keepe the Commandements of God, and doe them, for this is your wisdome and un∣derstanding before God and men.

The Knowledge that saves us,* 1.291 is more then a bare apprehension of God; it knowes his power, and therefore feares him; knowes his justice, and therefore serves him; knowes his mercy, and there∣fore trusts him; knowes his goodnesse, and therefore loves him; &c. for he that hath the saving knowledge of God, hath every other grace; there is a sweete corre∣spondence betweene every one, where there is any one in truth. As in the gene∣ration, the head is not without the body, nor the body without each member, nor the soule without it's powers and facul∣ties: so in the regeneration, where there

is any one grace in truth, there is every one, 2 Cor. 5. 17. but see it in particulars. They that know thy name, saith the Psal∣mist, will trust in thee, Psal. 9. 10. there's saith. Let him that rejeyceth, rejoyce in this, that he understandeth and knoweth me, Ier: 9. 24. ther's joy. Hee that knoweth God, heareth us, I Ioh. 4. 6. there is an awfull attention to the Word preach't. If thou knewest me, saith our Saviour, thou wouldest have asked of me, Iohn, 4. 10. ther's the Spirit of prayer and supplicati∣on. He that knoweth God, loveth God, and the children of God. I Iohn. 4. 7. 8. He that knoweth God, keepeth his Commandements, I Iohn, 2. 3. Now I know thee, saith Iob to God, I abhorre my selfe, and repent in dust and ashes, Iob. 42. 5. 6. He that knoweth God, is borne of God, I Iohn, 4. 7. there is love, obedience, hurnility, godly sorrow, regeneration, I might goe on, and in∣stance in every other grace. For as feele∣ing is inseparable to all the Organs of sense, the eye, sees and feeles; the care, heares and feeles; the palat, tastes & feeles; the nosthrills, smell and feele: so knowledge is involved in every grace, faith, knowes and beleives; charity, knowes and loves;

patience, knowes and suffers; temperance, knowes and abstaines; humility, knowes and stoopes; repentance, knowes, and mournes; obedience, knowes and does; confidence, knowes and rejoyees; hope, knowes and expects; compassion, knowes and pities. Yea, as there is a power of water in every thing that growes, it is fat∣nesse, in the Olive; sweetnesse, in the Figg; cheerefulnesse, in the Grape; strength, in the Oake; talenesse, in the Cedar; rednesse in the Rose; whitenesse, in the Lilly, &c. so knowledge. is in the hand, obedience; in the mouth, bene∣diction; in the knee, humility; in the eye, compassion; in the heart, charity; in the whole body and soule, piety.

Alasse! if menhad the true knowledge of Iesus Christ, it would disperse and dis∣pell all the blacke clouds of their raigning finnes in a moment: as the Sunne doth no sooner shew his face, but the darknesse vanisheth: or as Caesar did no sooner looke upon his enemies, but they were gone. Egypt swarmed with Locusts, till the west winde came, that left not one. He cannot delight in sinne, nor dote up∣on the world, that knowes Christ savingly.

§ 156.

OB.* 1.292 But the objection, which as they thinke cannot be answered, like the invincible Nauy in 88. is this. We see by experience, that the strictest livers are seldome the wisest men; yea, who more vicious, then many that know most?

Answ: I am not ignorant, that some Fooles have made other Fooles beleeve, that none trouble themselves about Reli∣gion, but the simplest; yea, the most ho∣ly and religious, in all ages, have beene accounted Fooles and mad men, El sha was counted no better, by that man of the Sword, 2 King. 9. 11. in Hosea's time, the Prophet was esteemed a foole, and the spiritu∣all man mad, Hosea, 9. 7. yea, our Saviour Christ, with open mouth, was proclaim∣ed mad, by his carnall hearers Iohn, 10. 20. Mar. 3. 21. and Paul the like, by Fe∣stus, Acts, 26. 24. yea, all the Apostles were reputed Fooles, 1 Cor. 4. 10. and this hath beene the worlds vote ever since; the sincere Christian was so reputed in Pliny's time, and after in St. Austins time, yea, Iulian the Pelagian could gibe St. Austin, that he had none of the wise Sages, nor

the learned Senate of Philosophers on his side, but onely a company of meane trades-men and handycrafts-men, of the vulgar sort, that toke part with him; whose answer was, thou reproachest the weake things of the world, which God hath chosen, to confound the things which are mighty.

And is it otherwise now? Is not the ho∣nest, devout, orthodox Christian, the plain dealing and religious man, hee that declares his meaning by his words, that cannot, or will not lye, and desemble, shift, and flatter, temporise, and accom∣modate, buy promotion, supplant, growe rich, take bribes; he that will rather suffer then do evill, ordinarily esteemed an idi∣ot, or silly asse? yes, by all that are craf∣tily wicked, as you may heare out of their owne mouths, Wisd. 5. 3. to 9.

To worldly men Christian wisdome seemes folly, saith S. Gregory; and well it may, for even the wisdome of God is foo∣lishnesse with the world, 1 Cor. 1. 18. 23.

But shall we therfore take it for grant,* 1.293 that they are wisest, because they suppose and say they are? no, for first, as he must have a sweet breath, that can judge who

hath a sweet breath: so to judge who is a wise man, is onely the office of a wise man.

Secondly, the Lawes of our Land, wil not admit a delinquent for a witnesse, af∣after he is found guilty; neither will Irand they stand convicted of folly, Sections the 34. 38. 39. 40. 51. 91. 157. 184. 190. But if they will put themselves upon a faire tryall, they shall have an equall pro∣ceeding; or if they will heare the case ar∣gued, if reason give not sentence on the good mans side, let mee suffer as a slan∣••erer.

Indeed, wisdome hath alwayes carried that shew of excellency, that not only the good have highly affected it, as Salomon, who prayed for wisdome; and Moses, who studied for wisdome; and the Queene of Sheba, who travelled for wisdome: but the very wicked have laboured for it, who are ashamed of other vertues: so that wis∣dome is not only justified of her children, but also of the children of folly.

Knowledge is so faire a virgi••••, that e∣very cleare eye is in love with her; it is a pearle, despised of none, but Swine••O the pleasure that rationall men take in it! they

that care not for one dramme of good∣nesse, would yet have a full scale of know∣ledge, though they never mind to do good, yet there is no good which they would not know; among all the trees of the gar∣den, none so pleaseth them, as the tree of knowledge. As wisdome is excellent above all, so it is affected of all: as oyle was both of the wise and foolish Virgins; it hath beene a mark, which every man hath shot at, ever since Eve sought to be as wise a•• her Maker. But as an hundred shootes, for one that hits the marke, some short, some over, and some aside: so an hundred ayme at wisdome, for one that lights upon it, ••cclesiastes 7. 28. Yea, as many thinke themselves good fellowes, for one that is a good-fellow indeed; so many thinke themselves wisemen, for one that is wise indeed.

Of all sorts of men in the world, none repute themselves, or are reputed by o∣thers wiser, then the profound humanist, and cunning politician; and the yet neither of these, may compare with the go••ly 〈◊〉〈◊〉 for wisdome and knowledge.

§ 157.

FIrst,* 1.294 not the humanist; for they are not alwayes the wisest, which know most as I have proved at large ••. 50. 51. I will further confirme it.

There are a generation of men, that mightily thirst after wisdome and know∣ledge; and to get it, they are no niggards of their labour, for they leave nothing un∣studied, but themselves; they know all parts and places of the created world, can discourse of every thing, visible, and invi∣sible, divine, humane, and mundane, whe∣ther it bee meant of substances, or acci∣dents, are ignorant of nothing, but the way to heaven; are acquainted with all Lawes and customes, save the Law of God, and customes of Christianity; they are strangers no where, but in the Court of their own consciences; yea, they build as hard, and erect as high, as did the Babel projectors, but never come to the roofe; they spend alltheir time in seeking after wisdome; as Alchymists spend all their present estates to finde the Philosophers stone, but never find it; for their thirst af∣ter knowledge being a natural thirst (which

stands more upon the quanity, then the quality, themselves being like Ballances, which make no difference betwixt Gold and Lead, but in the weight; for a world∣ling is as well pleased with the handmaid, humane, or mundane wisdome, as with the Mistresse, divine and supernaturall; wheras none but this will content the ge∣nerous Christian; natural men resembling the three lower elements, of Aire, Water, and Earth, which are pleased with lower romes; the regenerate, the element of Fire, which no place will content, but the uppermost, it's owne Region) they never attaine to that which is true wisdome in∣deed. For as the ragged Poettold Petroni∣us, that Poetry was a kind of learning, which never made any man rich; so may I tell these, that humane learning, of it selfe, never made a wise man. For so long as men desire knowledge, and not a bles∣sing with it, for no other end, but to re∣move their ignorance; as Pharaoh used Moses, but to remove the plagues; and studie the Scriptures and other bookes, only to make gaine thereof, or to bee the abler to dispute and discourse, as boyes go into the water to play and paddle there,

not to wash and be cleane, as many, with Eue, doe highly esteeme the tree of Knowledge, but regard not the tree of Life, they may heape up knowledge upon knowledge, bee ever powring into their brains, as the fifty daughters of King Da∣••••us, who killed their husbands, are faign∣ed to bee alwayes filling of a Tunn, with water, that is bored full of holes, but la∣bour they never so much about it, yet they can never bring it to passe; for when∣soever they dye, they are undone, that houre, like Penelope's night, will undoe all that ever the day of their life did weave; wherein they resemble Albertus Mag∣rus, who bestowed thirty yeares stud••e and pai••es upon an Image, or St••t••••, till with engines and wheeles within, he had made it able to speake divers words very distinctly, the which Thomas Aquin•••• ••t••terly spoyled in one minute

But to make it more plaine. I would faine know, what it is, or what it profits a man, to have the Etymology and deriva∣tion of wisdome and knowledge, without being affected with that which is true wis∣dome indeed: to be able to decline vertue, yet not love it? to have the theory, and

be able to prattle of wisdome by roate, yet not know what it is by effect and experi∣ence? to have as expert a tongue, and as quicke a memory, as Portius, who never forgat any thing that hee had once read? A perfect understanding, great science, profound eloquence, a sweet stile, to have the Force of Demosthenes, the depth of Theseus, the perswasive art of Tully, &c. if withall he live a wicked life? with the Astronomer, to observe the motions of the Heavens, while his heart is buried in the earth? with the Naturalist, to search out the cause of many effects, and let passe the consideration of the principall, and most necessary? Viz. 1. Sinne the cause of all Misery and wretched∣nesse. 2. Grace the cause of all Good and happines. 3. God's will of all other causes, the cause 4. God's glory of all other causes, the effect With the Historian, to know what others have done, and how they have sped, while hee neglects the 〈◊〉〈◊〉 of such as are

gone the right way? with the Law-ma∣ker, to set downe many Lawes in particu∣lar; and not to remember the common law of nature, or law generall, that al must dye? or lastly, with Adam, to know the na∣ture of all the creatures, as appeared in his naming of them; and with Solomon, to be able to dispute of every thing, even from the Cedar to the Hysope, or Pellitory, when in the meane time hee lives like Di∣ves, dies like Nabal, and after all goesto his owne place, with Iudas? ••lasse! many a foole goes to hell with lesse cost, lesse paines, and more quiet.

That is true knowledge,* 1.295 which makes the knower blessed; to be wise and happy, are 〈◊〉〈◊〉 termes, saith Aristotle in his E∣thicks; and mans happinesse, ••aith another, consists in believing the Gospell, and obeying Gods commands, which is sure to be crown ed with everlasting felicity: yea, Socrates could say, that learning pleaseth me but a little, which nothing p••ofits the owner of it to vertu••; and being demanded who was the wisest man? he answered, he that of∣fends least.

Hee is the best scholler that learnes of Christ obedience, humility, &c. he is the

best Arithmetician that can adde grace to grace; he is the best learned, that knowes how to be saved; yea, all the Arts in the world are artlesse Arts to this.

But few are thus wise and learned; be∣cause they thinke that to bee wisdome,* 1.296 which is not; like Eve, who thought it wisdo••e to eat the forbidden fruit; or Ab∣salom, who thought it wisdome to lye with his Fathers Concubines, in the sight of all the people; or the idle servant, who thought it wisdome to hide his Talent; or the false Steward, who thought it wisdom to deceive his Master: for, if a man take his marke amisse, hee may shoot long e∣nough, ere he hit the White: and these men, are as one that is gone a good part of his journey, but must come backe a∣gaine, because he hath mistaken his way: for however these mens knowledge may seeme wisdome, (as a Bristow stone may seeme a Diamond) yet it only seemes so, it is not so; for if they were wise, saith Saint Bernard, they would foresee the torments of hell, and prevent them: yea, Epaminondas could say, that of all men he was the wisest, that lived well, and died well; for, quoth hee, the art of dying well, is the science of all

sciences, and the way to learne this art, is to live well. We only praise that Mariner, which brings the Ship safe to the Haven. Againe, if thou wert a wise man, thou wouldest know what wisdome is, and not mistake one thing for an other: as Iacob in the dark mistooke Leah for Rachel, and then chose the best: as a traveller for his provision & convenience in his journey, carrieth his money in Gold, thou would∣est like a wise Merchant fraight thy felfe with that commodity, or coyne, which for mettall and stamp will passe for cur∣rant, both in this world, and in heaven: wheras thy lip-learning, and tongue-wis∣dome, and braine-knowledge, is perishing, and wil stands thee in no stead in the next life, nor any way further thee in the way to blisse. For thou art but like a Powder∣master, who hath provision against an e∣nemy, but is ever in danger of being blown up: or some covetous churle, who though hee have lights good store, yet is content to sit in the dark: or an irre∣gular Physitian, who prescribes a whol∣some diet to others, when himselfe feeds foully, and surfets with intemperance: which in reason is to play the foole, and

to imitate the Miletians, who as Aristotle writeth, were not fooles, but did the selfe samethings that fooles were accustomed to doe: wherein this is all the difference, a man shall be the rather punished, and the more, because he hath knowne good, and done evill, for knowledge without grace, will but sinke men lower in Hell. And great reason shall all such have, who ei∣ther know, and believe not; or believe, and repent not; or repent, and amend not; or amend, and persevere not in well do∣ing, to cry out upon their death-beds, as Tully did in his latter age, would God I had never known what wisdome meant.

Again, as themselves are never the bet∣ter for their great wisdome and learning: so, no more are others: for commonly they resemble dark Lanthornes, which have light, but so shut up and reser∣ved, as if it were not: and what is the difference betwixt concealed skill, and ig∣norance? It is the nature and praise of good, to be communicative, whereas if their hidden knowledge do ever looke out, it casts so sparing a light, that it onely ar∣gues it self to have an unprofitable being.

Wee know the Unicorne hath bu••

one horne, but hee doth more good with that, then other beasts do with two: so an holy man doth more good with a little knowledge, then a worldling with a great deale; yea, he thinks himselfe as happy, in giving light to others, as in receiving it into himselfe.

Now suppose a mans greatest learning. be religion, and his knowledge only lyes in the best things, as the weaker vessell may hold the better liquor; yet a competent estate well husbanded, is better then avast patrimony neglected. Never any meere man, since the first, knew so much as Sa∣lomon; many that have known lesse, have had more command of themselves.

True it is, in some kind of skill they out. strip even the best of Gods people; who, if they are put to it, may answer as The∣mistocles did, when one invited him to touch a Lute for, as he said, I cannot siddle, but I can make a small Town a great State: so may the godly say, wee cannot give a solid reason in nature, why Nilus should over flow only in the Summer, when wa∣tersare at the lowest: why the Load-stone should draw Iron, or incline to the Pole∣starre; how the heat of the stomack, and

the strength of the net her chap, should be so great: why a flash of lightning should melt the Sword, without making any im∣pression in the Scabbard; kill the child in the wombe, and never hurt the mother: how the waters should stand upon an heape, and yet not overflow the earth: why the clouds above, being heavie with water, should not fal to the earth suddain∣ly, seeing every heavie thing descendeth, except the reason which God giveth, Gen. 1. 6. and Iob 26. 8. but we know the my∣stery of the Gospell, and what it is to be borne anew, and can give a solid reason of our faith, wee know that God is reconci∣led to us, the law satisfied for us, our sins pardoned, our soules acquitted, and that we are in the favour of God: which many, with their great learning, doe not know. And thus the godly are proved wiser, then the wisest humanist, that wants grace.

§ 158.

SEcondly, they are wiser then the most cunning Politician that lives.* 1.297 For to judge aright, the greatest Politician is the greatest foole, for he turnes all his religion into hypocrisie, into statisme, yea, into a∣theisme

making Christianity a very foot∣stoole to policy.

Indeed, they are wiser in their generati∣on, then the children of light, and are so ac∣knowledged by the Holy Ghost: Luk. 16. 8. But why? not that there is a deficien∣cy of power in the godly, but will: for could not David go as far as Achitohpel? could not Paul shew as much cunning as Tertullus? yes, surely if they would. But because their Master Christ hath com∣manded them to bee innocent as Doves, they have vowed, in an Heroicall dispo∣sition, with Abraham, Gen. 14. 22. that the King of Sodome shall not make them rich; no crooked, or indirect meanes shal bring them in profit, they will not be behold∣ing to the King of Hell for a Shoo tye; and hereupon, the Foxes wiles never en∣ter into the Lions head.

But take these Politicians as they are in their owne Element, and it may per∣emptorily bee spoken of them, as one speakes of women; that in mischiefe they are wiser then men, neere upon as that old Serpent the Divell; yea, they are so arted in subtilties, through time, and practise, that they will have trickes in their scon∣ces

to over-reach the Divell himselfe: in∣deed, he hath one trick beyond all theirs, for like a cunning fencer, hee that taught them al their tricks, kept this one to him∣selfe, namely, how to cheat them of their soules.

But to go on. These are not wise as Ser∣pents, according to our Saviours counsell, but wise Serpents, that is, wise in evill, not wise in that which is good; or, if you will, wise in goods, not wise in grace. For as that old Serpent seemed to boast, that he was richer then Christ, when he said, all these are mine: so the politician may truly say, for the most part, I am wiser then my plain dealing neighbour, by five hundred pounds, but see their wisdome displayed.

They are such cunning dissemblers, that like Pope Alexander the sixth, what they think, they never speake: why is this cast a∣way? saith Iudas, crafty cub! he would have had it himself: as the Fox would dis∣swade other beasts from that booty, w^ch hee meanes to make his owne: or like a fellow that rides to the pillory, they go not the way they looke; they will cut a mans throat under colour of curtesie: as Vlysses by gold and forged letters, was the means

of stoning Palamedes, even while he made shew of defending him: and then, to wipe off all suspicion from themselves, their gesture and countenance shall be like Iuli∣us Caesar's, who seeing Pompie's head, fel a weeping, as if he had beene sorry for it, when by his onely meanes it was cut off; so, like Rowers in a Boat, whilst, in their pretence, they looke one way, in their in∣tent, they go the quite contrary.

It is observed of the Fox, that he will stand by the river and let his taile play in the water, till the Fish come flocking a∣bout it; and then with a jerke, he swoopes them out with his paw: these are such Foxes, they will not looke towards the booty they ayme at; yea, they are so poli∣ticke, that no man shall be able to deter∣mine, either by their gesture, vvords, or actions, what they ••esolve; for their vvords, like an Italian Torch, vvill prove your bane, vvhen they seeme to give you most light, and best direction; they vvill say, as Elisha to the Syrian Army, follow me, and I will lead you to the man whom yee seeke, vvhen they lead you into the lap of your enemies. 2 Kings 6. 19. And suta∣ble to this is their gesture and actions, for

like Acco, they will evermore seeme to refuse, what they most desire▪ and to de∣sire, what they most despise.

Yea, they can hardly be read, though, like Hebrew letters, you spell them back∣wards: for admit the stander by conceives their going to be like that of a Crab-fish, contrary to the way they looke, as our Sa∣viour knew it fared with the Pharisees and Sadduces, Mat. 16. 1. 3. which made him conclude with, O Hypocrites! yet having not the spirit of discerning, he can but guesse at it, and so give over; onely this he may be sure of, that they doe not in∣tend, what they pretend; like as in jug∣ling feates, though we know not how they are done, yet we know well, that they are not done, as they seeme to be.

Now if they can any way advantage themselves by anothers ruine, and doe i•• cunningly, as Iesabel did, when she kild Naboth, by suborning false witnesse a∣gainst him, and proclaimed a Fast, before the murther; though all such policy, be but misery; and all such knowledge, ig∣norance; yet, ô how wise they thinke themselves, now they are able to blind the Devill with a Cushion: but they are

grossely mistaken, for wherein doth this their great wisdome consist, but first, in being wise to deceive others, as the old Serpent did our first Parents; or, second∣ly, in the end to deceive themselves, as the same Serpent did, which brought a curse upon himselfe for so doing, Gen. 3.

The crafty Fox hug'd himselfe, to thinke how he had cosened the Crow of her breakfast: but when he had eaten it, and found himselfe poysoned with it, he wish't the Crow her owne againe. Wealth got by deceit, is like a peece of buttered sponge, (an Italian tricke) it goes downe glib, but in the stomack swells, and will never be got out againe. The gaines a man gets by deceiving, at last, he may put in his eye, and yet see himselfe mise∣rable. Sinne is the greatest cheater in the world, for it deceives the deceiver.

That it is so with them, and all others, who goe to counsell, and leave the God of wisdome behind them, let their case be viewed in other persons. What ••aith Pharaoh to his deepe counsellers? Come, let us doe wisely, when indeed he went a∣bout that which destroyed him, and his countrey. The Scribes, Pharisees, and

Elders tooke counsell against Christ, as though they would most wisely prevent their owne Salvation. Ioseph's Brethren to prevent his having dominion over them, as his dreames imported, thought they had taken a very wise course, in sel∣ling him to the Ishmalitish Merchants, which was indeed the only meanes to effect it. See here in these three examples, you have the depth & solidity of our great est and wisest politicians; and yet lewd men, most absurdly, and ridiculously, call wicked policies, wisdome; and their suc∣cesse, happinesse; but herein Sathan makes them of all Fooles the superlative, in mi∣staking villany and madnesse, for the best vertues.

And what is the summa totalis of all, but this, Faux- like, they project other mens over-throw, purchase their owne: neither hath any man beene wise to doe e∣vill, but his wisdome hath had an evill end, as,

O the multitude of examples which are recorded, to give credit to this Do∣ctrine! Was not the wisdome of the Ser∣pent turned into a curse? the wisdome of the Pharisees into a woe? the wisdome of

Achitophel into folly? the wisdome of Nim∣r••d into confusion? the wisdome of the unjst Steward into expulsie•• out of Hea∣ven? the wisdome of Iesabel into a shame∣full death? and shall not the deceivers wisdome, the extortioners wisdome, the sorcerers wisdome, the hypocrites wis∣dome, the matchevilians wisdome, and the persecutors wisdome have their severall ends answerable? yes undoub••edly; for in the issue, their case will be but like the Spiders, that was weaveing a curious net to catch the Swallow, who when she came, bore away both net, and web▪ and weaver too. Wherefore O God make me but soule wise, and I shall never enuy their knowledge, that pity my simplicity: yea, let me be weake in policy, so I may be wise to salvation. But to make it more manifest, that they are starke Fooles, come we to particulars, though I'le give you but one of ten, being loth to surfer my Reader.

§ 159

The par∣ticulars wherein the Pol••∣tician is a Foole, are these six.

• 1 He is improvident and with∣out foresight.* 1.298
• 2 He saith in his heart there is no God.
• 3 Let him be brayed in a Morter, he will not depart from his foolishnesse.
• 4 Uertue is in farre lesse e∣steeme with him then riches.
• 5 He proves cruell to him∣selfe.
• 6 Hee rates not things accor∣ding to their true value.

FIrst, like a naturall Foole, he is impro∣vident and without foresight,* 1.299 Matth. 7. 26. never bethinking himselfe, what a reckoning he is to give, untill it is too late, untill he is bearen with his owne Rod: for if such an one have wealth, which lasteth but for the present day of this natural life, it may be, but a day naturall, as the same Sunne saw Iob both rich and poore, to a proverbe; and as sometimes, by reason of fire or water, there hath beene but one day, betwixt a great City, and none, as

Seneca observes; or an earth quake, (which this present yeare, hath in the Province of Calubria the inferiour, in the Kingdome of Naples, utterly destroyed many Cites, Townes, and Castles, kild, drowned, and suncke into the earth about fifty thousand persons, within the circuite of 70. miles compasse, in one instant of time, viz. betweene three and foure of the clock in the afternoone, being Satur∣day, the 17. of March, 1637.) they take no care, or thought for the morrow of eternity, how they shall fare then; yea, they runne on in sinne, and so upon score with Sathan, without feare or wit how they shall satisfie the same; yea, all that he offers them, whether it be this Or∣phant's good, or that Heires lands, this enemies life, or that great mans office, be the meanes never so indirect, and hor∣rid, they will greedily embrace the same, and never thinke what a wofull reckoning will come in the end; As, Item, for false∣hood; Item, for forgery; Item, for hy∣pocrisie; Item, for bribery; Item, for sa∣criledge; Item, for murther and treache∣ry: but come they once into those flames with Dives, and finde that of Samuel to

Agag, 1 Sam. 15. 33. verified upon them, as thou hast done to others, so shall it be done to thee, O then I had not thought, but now I see, I have spun a faire thread, when I must answer for all my sinnes, that am not able to answer for one of the least of them; then, woe is me that ever I was borne; and then, gladly would every Ahab re∣store to Naboth his Vineyard, every Iu∣das his bribes, every Achan would wil∣lingly cast downe his gold gotten by Sa∣criledge, and every Gehazi his goods gotten by forgery and deceit. But which of these Fooles will beleive this, before the feeles it, and before it be too late?

Secondly, like David's Foole,* 1.300 he saith in his heart there is no God, Psal. 14. 1. yea, as if he were a brute beast, he will beleive nothing but what he is led to by sense. For suppose you tell such a covetous Laban, or cruell Pharaoh, that God seeth him, when he is contriving his secretest plots against his people, and withall takes notice of his oppression, Gen. 31. 12. Exodus, 3. 7. he will not regard it; for, Marius-like, he esteemes it a great point of vertue to be skillfull in cosenage, and Mammon is all

the god he worships; yea, and herein he applauds his choyce no lesse, then that Popish dolt did, who having got the pi∣cture of St. Franc is curiously painted in his Closset, said, they talke of the Rhode at Rome, and our Lady of Lauretta, and Katherine of Sienna, and Iames of Compo∣stella; but I have a picture at home, meaning yellow pictures, worth ten of them.

Thirdly, Idiot-like,* 1.301 bray him in a Mor∣ter, as wheate is bray'd with a Pestell, yet he will not depart from his foolishnesse, Pro. 27. 22. for let God send never so many messengers to him, and plagues up∣on him, as he did upon Pharaoh, he will not depart from his sinnes; he must re∣taine, if not all, yet, at least, this his be∣loved sinne, untill he is overwhelmed in the bottomlesse Ocean of his wrath: yea, let him heare, even our Saviour himselfe say, that he shall give an account at the day of judgement, for every idle word, Matth. 12. 36. yet he will goe on in his helli••h plots, and perswade himselfe, he shall give no account at all; or let some Pro∣phet of the Lord tell him, what traines are laid to catch his soule, and how many

Principalities, spirituall wickednesses, and powers of darknesse lye in ambush against him, Ephes. 6. 12. As El sha disclosed the traines and ambushments of the King of Syria, against the King of Israel, 2 King. 6. 9. 10 which was as good a peece of service as could be, he makes nothing on't he shall speede as well as his fellowes, and indeede so he sh••ll, even as Laban, or Nabol, or Dives doe in Hell, if in due time he repent not, and so restore what he hath wrongfully gotten; as the worst of them would doe, if they were suffered to returne out of Hell, to their former riches.

Now that thou mayst repent while the day of thy life lasteth, take one motive from the damned in Hell, who would gladly repent now, but cannot. St. Au∣gustin asketh this question, what we thinke the rich glutton in Hell would doe, if he were now in this life againe? would he take paines, or no, quoth he, would he not bestir himselfe rather then returne into that place of torment againe? yes, his teares should even strive with the sand in the hour∣glasse, he would doe any thing, to seeke the Lord while he may be found. Where∣fore

to day if ye will heare his voice, harden not your bearts. Yea, as our Saviour Christ said, to forewarne all revolters, Remember Lot's wife: so say I, to fore∣warne all Arch-politicians, and cunning Machevillians of the world, remember poore Naboth's Vineyard.

§ 160.

FOurthly,* 1.302 vertue is in farre lesse esteeme with the cunning Politician, then ri∣ches. As it fares with a naturall foole, he is so farre from selling all that he hath, to buy the rich Pearle of faith, with the wise Merchant, Matth. 13. 46. that he will sell this rich Pearle, and all other grace to boote, to purchase the triviall commodities of white and red earth; and good reason, as temporising States-men, politicke Machevilians, and hypocriti∣call Ambidexters thinke, who make a shew of Religion, but in their hearts laugh at it; he knowes no other coyne, he de∣sires no other stampe; yea, to be rich, thinkes this worldling, is to be three parts of the way on-ward to perfection. In∣deed, gold is the onely coverlet of imper∣fections, t'is the fooles curtaine, that can

hide all his defects from the world, yea, from himselfe: for though he have a want of all good, and which is worse, a sense of want of that want, yet he thinkes himselfe in a very good estate and so much neerer to Heaven, for having abun∣dance of earth.

And yet if God did not give to some of them their riches in wrath he would not deny them the use of their owne; as how often are men baser by being wealthier, like Pierce Gavistone, who (as the Chro∣nicle reports) the more he was enriched, the worse was his estate; or whether it be, that they have not so much wit, as to know their money will buy them all ne∣cessaries of meate, drinke, apparell, and the like; or whether, by a just judgment of God, the Devill makes them his drudges, to get and bring him in gold (as the King of Spaine doth the poore Indians) that he may keepe it in banke, for the next prodigall to spend, as ill as the other got it, (as how oft is that spent upon one Christmas revelling, by the Son, which was fourty yeares a getting, by the Fa∣ther?) I know not; but sure I am, that though with that Priest, 2 King. 12. 9.

they can put a world of gold and silver into their chests, yet they cannot take it out againe, to doe themselves good; for the Devill keepes the key, as Iehoash the King of Israel did of that chest, vers. 10.

So that a covetous griper is like Tanta∣lus, who standeth up to the chin in water, and hath all kinds of fruits hanging over his head, but is not suffered to tast them. Or like an Asse, who is laden with gold, but feeds upon thistles. Or like the Indi∣ans, who though they have all the gold amongst them, yet are the most beggerly and naked people alive. For what is he other then a rich begger, or a beg∣ger in the midst of his riches, when upon all his estate there is set a spell, and his wealth sayes to him in effect, touch not, tast not, handle not?

But O fooles incomparable! Aristip∣pus cared onely for the body, as if he had had no soule: Zeno but for the soule, as if he had had no body: Achitophel for his fa∣mily alone, as if he had had neither body, nor soule of his owne to care for: but these care neither for soule, nor body, nor family, (for he both tyres and starves them) but for a little mucke to leave be∣hind them.

Fiftly, as a foole can finde in his heart to be surety for a stranger,* 1.303 yea, yeild himselfe to Prison for anothers enlarg∣ment, Pro. 17. 18. so the politick world∣ling, and cruell oppressor, can finde in his heart to goe to Hell for another; he will damne his owne soule, to leave his Sonne rich: yea, what a deale of paines and care doth the covetous man take, for his owne damnation, he scarce weares a good garment, or eates a liberall meale, or takes a quiet sleepe, but torments himselfe to get that, for getting whereof he shall be tormented: so himselfe is voluntarily mi∣serable here, and elsewhere, that others may be happy.

And yet let him, with Pope Iohn the 22. leave behind him 250. Tunnes of gold, even all this will not make his Sonne happy, 'its well, if it make him not more unhappy.

No, neither it, nor the whole world, without grace, shall ever make him con∣tented: as it fared with Alexander, who having conquered this world, was trou∣bled that there was no more worlds, for him to conquer.

Besides, in a short time, this Sonne of

his must part with his wealth also: for either his r••ches shall be taken from him, as they were from Iob, or else he from his riches, as the rich man was from his sub∣stance and wealth.

Wherefore it were more policy a great deale, for him to make his Sonne good, then great; for godlinesse is great gaine, as the Apostle well phraseth it, 1 Tim. 6. 6. because it gaines God him∣selfe, and so his blessing upon all outward meanes, Hagg. 1. 6. &c. O that thou hadst the wit, to know how, when all is done, to be saved; and to have thy chil∣dren saved, is the best plot, to know that the Proverbe, which saith, Happy that child, whose father is gone to the Devill, is farre from being Canonicall.

Sixtly and lastly,* 1.304 he estemes not of things according to their true value, but preferreth bables and trifles, before things of greatest worth; which is the most re∣markable property of a naturall foole, that is.

As Iudas preferred thirty peeces of sil∣ver before Him that was the price of the world, and ransome of mankinde: so the Politician preferres earth, yea, Hell, to

Heaven; time, even a moment of time, to eternity; his body, before his soule. (which if a man have once lost, he hath nothing else to loose) yea, his outward estate, before either soule or body.

Whereas the godly care for the soule, as for the cheife jewell and only treasure; and for the body, for the soules sake; and for this world, for the bodies sake, and settle their inheritance in no land, but the land of promise, their end being to possesse a kingdome without end. They are not like Shebna, who built his Sepul∣cher in one countrey, and was buried in another: but like our English Merchants, that traffique in Turkie, and get wealth in Turkie, yet plant not in Turkie, but trans∣port for England. Gods people are not like the first Indians, that hang'd Bugles at their eares, while they left their gold on the dunghills. It cannot be said of them, as it may of the most, that they worship the golden Calfe; because they consider, that pecunia the world's Queene (I meane that world, whereof the Devill is King) extends her regiments but to the brim of the grave, and is not currant one step far∣ther. Yea, they are so farre from being

of these mens minds, who are of Alexan∣der's mind (who (as the Philosopher said) yesterday the whole world did not content him, now ten cubits containe him) that they thinke him none of the wisest, who be∣ing askt, whether he would rather be So∣crates, or Croesus, the one, an industrious and painfull Philosopher, the other▪ 2 man flowing in all abundance; was so discreete as to answer, that for this life he would be Croesus, but for the life to come Socrates.

But to returne to the worlds wiseman, let him be offered his choice (as oftimes he is) whether he will forgoe himselfe, I meane his faith, which is the summe of all, or such a booty: he will forgoe his faith, and consequently his soule, himselfe, and all that is truely his; like the foolish Ma••iner, that seeing a fish in the Sea, leaps into the water to catch that, which, toge∣ther with his life, he looseth: or like Nar∣cissus, who to embrace his shadow, drow∣ned himselfe: yea, set life and death be∣fore him, as Moses did before the Israe∣lites, Deut. 30. 15. 19. 20. and withall shew him, from Matth. 25. 46. that this life offered is eternall felicity, that death

threatned everlasting woe, and misery, which words are of such extent, that as a worthy Writer hath it, though all the men that ever have, or shall be created, were, Briareus-like, hundred handed, and should at once take pens in their hundred hands, and should do nothing else, for ten hundred thousand millions of yeares, but summe up in figures, as many hundred thousand millions as they could, yet ne∣ver could they reduce to a totall, or con∣fine within number this trisillable word (e-ter-nall;) or that word of foure sillables (e-ver-last-ing) and then bid him choose which of the two hee likes best, his heart, which is harder than an Adamant, will make answer, take Heaven, Paradise, that eternal felicity, and future happines, who will, it is good for me to be rich and hap∣py while I live: much like Cardinall Bur∣bonius who said, hee would not leave his part in Paris, for his part is Paradise: or, Themistocles, who was not ashamed of this damnable speech in his mouth, If a man should shew me two severall wayes, the one leading to Heaven, the other to Hell; of the twaine I would choose the latter: wherin he is more sottish, then the Indians; and

more heathenish, then the infidels of Flo∣rida, Virginia, New-England, and Kanida, who for a Copper Kettle, and a few toyes, as Beades and Hatchets, will depart from the purest Gold, and sell you a whole country, even the houses and ground which they dwell upon; for the whole world is not worth one soule.

But worldly hearts are penny wise, and pound foolish;* 1.305 they know how to set high prises upon the worthlesse trash of this world, but for heavenly things, or the God that owes them, this they shamfully un∣der-value: like Iudas, who valued Mary's oyntment, which she bestowed upon the feet of Christ, at three hundred peeces of silver, and sold his Master on whom that odor was spent, at thirty: And this is one reason. As the affection which an adulte∣rer beareth to a strumpet, doth exceed∣ingly diminish the love, which he should beare to his lawfull wife, so the love that wicked men beare to these vain, and tran∣sitory things, wondrously diminish that zeale and affection, which they should bear towards Christ and heavenly things.

But it is farre otherwise with the god∣ly;* 1.306 for as they that are after the flesh, savour

the things of the flesh: so they that are after the Spirit, savour the things of the Spirit: and our opinion onely endeareth and in∣creaseth the price of things. When one boasted how faire a shee-slave hee had bought for a pound; another made reply, that she was to deare, of a groat. Commo∣dities are but as they are commonly va∣lued. Now because transitory things, in the next life, beare no value at all; and be∣cause there is nothing firme under the fir∣mament, they hold it very good coveting what they may have, and cannot leave be∣hind them. And though others most love, what they must leave; and think that mo∣ney will buy any thing, like foolish Ma∣gus, who thought the Holy Ghost him∣selfe might be had for money; or the Di∣vell, who presumed that this bait would even catch the Son of God; yet the wise and religious can conceive no reason, why it should bee so doted upon, as it is; especially, since riches can no more put off the Gout, or asswage griefe, or thrust out cares, or purchase grace, or suspend death, or prevent hell, or bribe the divell, then a Satten sleeve can heale a broken Arme.

They think it the best purchase, that e∣ver was in the world, to buy him who bought them; in comparison of whom, all things are drosse and dung, as S. Paul speaks Philip. 3. 8. for if we once have him, wee have all things: If, saith Paul, God hath gi∣ven us his own Sonne, how shall he not with him give us all things also? Rom. 8. 32. and againe, 1 Corinth. 3. All things are yours, whether it be Paul, or Apollos, or Cephas, or the world, or life, or death; whether they be things present, or things to come; even all are yours, and you are Christs, and Christ Gods, v. 21. 22. 23. And indeed, if God give the substantive, Christ, we may be sure he wil likewise afford the adjective, things, neces∣sary for this life, Matth. 6. 33. so that the godly man, is only rich, the servant of Christ, is Lord of all.

§ 161.* 1.307

ANd thus you have the wisdome of humanists and Politicians decyphe∣red, together with the wisdome of Gods people: you see the difference betweene them, and therein, as I suppose, that the former are none of the wisest, and that the later, viz. the vvisest politician upon

earth, the most ample and cunning Ma∣chevilian that lives, be he a doctor in that deep reaching faculty, is a starke foole, in six main particulars: ergo, not so vvise as the godly man, nor so vvise as the vvorld reputes him, or he himselfe. Yea, he is vvorse then a foole, for, saith Saint Augustine, If the Holy Ghost tearmes him a foole, that only laid up his owne goods, Luke 12. 18. 20. find out a name for him, that takes away other mens.

Yet by the way, mistake me not, I am farre from advising thee to trust them e∣ver the more, for their simplicity: I would rather wish thee to beware them; for though the Divell makes fooles of them, yet withall, he makes them wise enough, to make fooles of us; and though they be but one eyed, with Gorgon, yet have they also iron talons; and though with the Os∣prey, a ravenous bird, they have one flat hand to stroake, yet have they another with clawes, which wil cruelly gripe; yea, though they have the faces and tongues of men, yet they have the talons of Gryffons, full of rapine, cruelty, and op∣pression.

But you will tell me, that the world is of another Judgement.

I answer. So shall we if we looke upon them sidewayes, as most men doe, (like as Apelles pictured Antigonus, making shew only of that halfe of his face, which was perfect, but hiding the other side, wherein he was blind and deformed) then we shall take them for wise men, and so be mistaken.

I confesse,* 1.308 the one speak Latine, Greek and Hebrew; the other Statutes, History, and Husbandry well enough, to make their neighbours think them wise men; but the truth is, they seeme wiser then they are, as we use to say of the Spanyards: where∣as the godly, like the French, are wiser then they seeme; as thus, they are wise men in foolish things, and foolish men in wise things; sharp eyed, as Eagles, in the things of the earth, but as blind as Beetles, in the matters of heaven; and may be com∣pared to Bats, Night-crowes, Owles, and Cats, which can see better in the darke, then in the light: their wisdome is like that of Moles, which will dig under ground with great dexterity; but are blind when they come into the Sunne; or Cats (especially the later sort) that are onely gifted to catch Mice, being in e∣very

thing else the simpliest creatures that live: or the fish Polypus, which is a most stupid and foolish fish, yet useth great skill, in taking of other fishes: yea, these are directly like witches, and that in foure particulars. First, a witch is rarely pregnant in doing that which is evill, 2. a witch neither can, nor will doe good: 3. a witch will sell her soule to the divel, that shee may a little excell others in mis∣chiefe; 4. both they, and these, are indeed blind and in darknesse, as having their be∣ginning from Sathan, the Prince of dark∣nesse, and their end in hell, which is the pit of darknes: for as they and witch∣es, do the same worke; so they shall have the same wages, because they are wise to evill, their wisdome shall have but an evill end.

Againe, if innocency be acknowledged meere simplicity, then none are so simple as the religious; for, as it seemes, their ig∣norance will not suffer them to doe evill. Yea, as Plistonax the Sonne of Pausanias, when an Orator of Athens said, the Lace∣daemonians were unlearned and ignorant: answered, thou sayest true, for we only, of all the Grecians, have learned none of

thine ill conditions: so may I say to these; the godly, of all others, have learnt none of your Atheisticall practises.

But let the Holy Ghost determine, that knowes better how to judge then any: and then, he is most wise, that is most holy: for goodnesse, in the Scripture, is tearmed wisdome; and vice, folly; sinners and fooles, Synomina, Prov. 1. 7. In the dialect of the wise man it is plaine, that the greatest sin∣ner is the greatest foole: and David thinkes there is no foole to the Atheist, Psa. 53. 1. whose wayes utter his foolishnesse, Ps. 49. 13. And though worldly men call the sim∣ple, fooles, yet God calls the crafty, fooles, Ieremiah 8. 9. Luke 12. 18. 20 Mat. 6. 23. and of all Atheists, which seeme wise, there bee no such fooles in the world, as they which love money better then them∣selves.

To conclude, the feare of the Lord, is wisdome; and to depart from evill, is under∣standing, Iob 28. 28. and hee that is truly wise, thinks that to be wisdome and folly, which God thinks so.

§ 162.* 1.309

IF you would know what to judge of them, and how to call them; they are properly subtile persons, as the Holy Ghost stiles Ionadab, who gave that wic∣ked and crafty counsell to Amnon, 2 Sam. 13. 3. 5. and the woman of Tekoa 2 Sam. 14. 2. and Elimas Acts 13. 10. being rare∣ly gifted to deceive, and more crafty and wily then is usuall; but not wise men, or if it may be termed wisdome, (as sometimes the Scripture terms it wisdom) in an holy derision, as, Ge. 3. 22. is to be understood: or else calling it wisdom, because worldly men deeme it so, as in another place, it calls preaching, the foolishnesse of preach∣ing, because wicked men esteeme preach∣ing but foolishnesse: and as Christ calls the Pharisies, just, because they justified themselves, Luke 15. 7. or thirdly, mean∣ing by wisdome, the wisdome of the flesh, or of the world, and that is as much, as if it should say in other words, foolishnesse; for the wisdome of the world is foolishnesse with God, saith Paul, as the wisdome of God is foolishnesse with the world, 1 Cor. 2. 14. I am sure, to be wise to evill, is an evil wisdom,

or rather wisdome backward: for, where as God saith, if any man will bee wise, let him become a foole, that hee may bee wise: these, on the contrary, become wise, that they may bee fooles; they studie the dan∣gerous art of selfe-Sophistry, to the end, that they may bee wily to beguile them∣selves, and to plot selfe-Treason, then which there is no greater, when the be∣trayer and betrayed spell but one man.

There is, yea, this is a kind of wisdome, which is more contrary to wisdome then ignorance: and indeed, whence proceeds the subtilest folly, but from the subtilest wisdome? For as from the extreamest friendships, proceeds the extreamest en∣mities; and from the soundest healths, the mortallest diseases: so from the rarest and quickest agitations of our mindes, ensue the most distempered and outragious frenzies; there wants but half a pegs turn, to passe from the one to the other. In mad mens actions we see how fitly folly suit∣eth, and meetes with the strongest ope∣rations of our mindes; who knowes not how unperceivable the neighbourhood is, betweene folly and the liveliest elevations of these wits; yea, their crafty wisdome, the

occasion of their folly, thy wisdome and thy knowledge, saith Isai••h, they have caused thee 〈…〉〈…〉 47. 10. and what is rebellion but folly? as Iob 28. 28. Pro∣verbs 9. 10. 12. and 11. 3. Deut. 4. 6. Hosea 14. 9. Iames 3. 13. 17. 2 T••m. 3. 15. and other the like places shew.

If then (to use our Saviours words) the light that is in them be darknesse, how great is that darkn••sse? Matth. 6. 23. If their wis∣dome and knowledge be ig••orance; how great is that ignorance? yea, how incon∣ceivably great is the folly of that igno∣rance? surely in my judgment it is such, that if the Law admit any to be beg'd for fooles, these are the fittest; and I cannot but wonder to see, how the most are mi∣staken in them: but being thus discouered, I hope it will appeare, that as love and lust are not both one; so a cunning man, and a wise man are not both one. Wee have seene some that could packe the cards, and yet cannot play well.

Now as I have shewen these two sorts of men their folly;* 1.310 so it were as easie to shew, that the voluptuous are fooles also; though, of all men, they are the wisest in their owne conceits, because they live

the merriest and freeliest of all others.

Yea, I could make it plaine to them, that the very worst thing in religion, e∣ven the reproach of Christ, is better then the best pleasure, that is in the sweetest sinne; for so it was to Moses, a man of a right esteeme: and that one day in the courts of God, viz. his holy Temple, is bet∣ter then a thousand elsewhere; for so it was to David, a man of a refined and reform∣ed judgement: yea, S. Paul, a sanctified man, after hee was rapt up into the third heaven, reckoned so meanly of the things below, that he could hardly find forth a comparison for them homely enough. Philipians 3. 8. It is true, carnall men think that if they once embrace religion, farewel all joy aud delight: but they only think so, it is not so, for a good conscience, when it is at the worst; is even filled with joy, Act. 5. 41. 2. Cor. 1. 5. thus it fared with Steven, Act. 7. 55. 56. and those disciples, Chapter 13. 52. yea, a good conscience made Peter more merry, under stripes, then Caiaphas upon the Judgement-seat; and Paul happier in his chaine of iron, then Agrippa in his chain of gold. Neither have Gods children a lesse portion of

outward blessings, then the wicked, when God knowes the same good for them. Abraham was as rich as any of our Alder∣men; David as valiant as any of our Gen∣tlemen; Salomon as wise in humane skill, as any of our deepest Naturians; Susanna as faire, as any of our painted peeces, &c.

But I feare mee Egypt hath beene so teadious to you already that you aske for Goshen; though, indeed, you have beene all this while in the light, that you have look'd upon darknesse; for darknes could never be seene by it self, but by the light.

Besides, I have search'd and rubd e∣nough this sore, only the plaister is want∣ing; wherefore I will winde up this obje∣ction, with a few helpes to, or meanes of true wisdome, and saving knowledge; that so each one may bee able to under∣stand the Scriptures, and what qualifica∣tions God requireth in such, to whom he will shew mercy: and so much the rather, because the worke of regeneration begins at illumination; a man desires not, that he doth not know, saith Chrysostome, neither are unknowne evils feared.

§ 163.

I•• any would ob∣••aine this excel lent grace of sav∣ing knowledge,* 1.311 let him use these six helps and further ances,

• 1. Discard all filthy lusts and 〈◊〉〈◊〉 af∣fections.
• 2. Get an humble heart.
• 3. Procure the eye of a lively faith.
• 4. Bee constant in Prayer.
• 5. Be irequent and stu∣dious in the Scrip∣tures.
• 6. Advise with o∣thers.

First, let him be careful to dispell and re∣move al filthy lusts and lewd affect••on••, for these are our Eues,* 1.312 which doe deceive us; our Dalilahs, which ••ull us asleep, while wee are deprived of the strength of our reason; our enemies, that are ever fighting against our soules, as Peter speakes, 1 Pe∣ter 2. 11. Yea, there needs no more to besot a man, then the inordinate love of money; for had one as many eyes as

the Poets feign of Argus, the melody of gaine would play them all out, or fast a∣sleepe. Our affections, like fire and water, are good servants, but evill master; for be∣ing corrupted and overswayed by lusts, there be no such enemies, as these home∣bred, and of a mans owne houshold.

Sinne is like the Albug••, or white spot in the eye, which dims our understand∣ings, and makes fooles of Catoes and Pla∣toes, and Tullies, and Achit••phels, leaving them never an eye to see withall. For as the Arke would not stay with the Phili∣stins: so wisdome and grace will not stay with sinners, but ••lieth from them, as believers would doe from a persecuting Tyrant. If Ierusalem forgets her first love, presently her right hand forgets her cuning, and her tongue cleaves to the roofe of her mouth, Psalm. 137. 5. 6. If sinnes come in at the fore-dore, graces will go out at the postern: what communion hath light with darknesse? they will not keepe company together: vertues drop from such a tree, like leaves and fruits in a great wind: yea, one sin openeth the doore for many ver∣tues to goe out. If one vertue be offended, she lureth away all her fellowes; as when

ner, was offended, he drew away many of Ishbosheth's friends, and they shrunk from him.

As a Judge to acquit his office, must be free from passion and affection, touching either party; and as our eyes, could not aright judge of colours, except they were void of all colours; nor our tongues discerne of tastes, unlesse freed from tasts: so no man can jndge aright of passions, ex∣cept his mind be altogether free from pas∣sions. Wherefore bee not so much led by lust passion, or affection, as by reason. Wee know appetite in a burning Feavor, will call for cold drink, even to the overthrow of our lives, if reason gainsay it not. But as they that would see more sharply and certainly, shut one eye: so doe thou, let the eyes, or windowes of thy affections bee shut to the allurements of the world, and the flesh, least they draw thee from the right line of obedience: yea, shut to hu∣mane reason also, least it make thee mi∣stake and swerve from faiths injunctions. And then if thou canst but bring thy flesh with it's lusts, a little asleep, while thy soule is waking, thou hast entred ••hrough the gate into the porch of this

heavenly Palace. But he that will doe this, must shunne all dispute with Sathan: of which else where.

Secondly, he must get an humble con∣ceit of his owne wisdome.* 1.313 The first step to knowledge, is to know our owne ig∣norance; we must become fooles in our owne judgements, before we can be tru∣ly wise, 1 Cor. 3. 18. And indeed, the opinion of our knowing enough, is one of the greatest causes of our knowing so lit∣tle: for what we presume to have at∣tained, we seeke not after. Humble eyes are most capable of high mysteries, he will teach the humble his way, saith David, Psal. 25. 9. yea, the first lesson of a Christian is humility, Matth. 11. 29. Pro. 1. 7. and he that hath not learnt the first lesson, is not fit to take out a new.

One would thinke, that a worldly wise man, might most easily also make a wise Christian: but St. Paul saith, no, except first he becomes a foole, that is, acknow∣ledge his cleare light and wisdome, which he hath so magnified for cleare∣nesse, to be blindnesse and ignorance, he cannot be wise in this case, 1 Cor. 3. 18. Yea, saith St. Cyprian, it is as much lost la∣bour,

to preach unto a man the things of God, before he be humbled, with the sight of hi•• wants, as to offer light to a blind man, to speake to a deafe man, or to labour to make a brute beast wise.

Pride is a great let to true wisdome, for God resisteth the pro••d, a••d onely gives grace to the humble, Iames, 4. 6. 1 Pet. 5. 5. hence it comes to passe, that few proud wits are reformed. I am come unto judge∣ment into this world, saith our Saviour to the Pharisees, that they which see not, might see; and that they which ••ee, meaning in their owne opinion, might be made blind, Ioh. 9. 39. which was the reason he pro∣pounded his woes to the Pharisees, and his Doctrines to the people.

An heart full of Pride, is like a vessell full of aire: this selfe-opinion must be blowne out of us, before saving know∣ledge will be powred into us. Humility is the knees of the soule, and to that po∣sture only the Lamb will open the booke: Christ will know none but the humble, and none but humble soules truly know Christ.

Now this grace of humility is obtained, by taking a serious view of our wants: the

Peacock's pride is abated, when she pe••∣ceives the blacknesse of her legs and feete. Now, suppose we know never so much; yet that which we doe knovv, is farre lesse then ••hat which we are ignorant of; and the more we know, the more we knovv vve vvant, at all, both vvise and holy ••en, have felt and confest: yea, this vvas the judgement of the vvisest, e∣ven amongst the Heathen▪ 〈◊〉〈◊〉 being demanded vvhy the Oracle of Delpho•• should pronounce him the vvisest man of Greece, made ansvver, I know nothing, but this, that I kno•• nothing; neither can there be any thing in me to ••••rifie the Oracle, e••∣cept this, that I am not wise, and know it; whereas others are not wise, and know it not; and to be ignorant, and knovv it not, is by farre the greater ignorance. So the renovvned Orator Cicero, even bevvayled his own emptinesse, I would, quoth he, I could light on the truth, as easily, as I can 〈◊〉〈◊〉 fasehood: a negative knovvledge, vvas the greatest knovvledge, he vvould ac∣knovvledge in himselfe.

He is wise, that can truly see and ac∣knowledge his ignorance; he is ignorant, that thinkes himselfe wise: I'le cleare it

by a similitude, being here below, we thinke one Iland great, but the whole earth unmeasurably; if we were above in the firmament, with these eyes, the whole earth, were it equally enlightned, would seeme as little to us, as now the least Starre in the firmament seemes to us upon earth: and indeed, how few Stars are so little as it? even such is the natu∣rall mans mistake, in judging of, and comparing what he hath, with what he wants; naturall wisdome, with spiritu∣all and Heavenly.

Wherefore, if thou perceivest not more strength and wisdome to be in the weaknesse and foolishnesse of Gods truth, 1 Cor. 1. 25. (which therefore on∣ly seemes weaknesse and foolishnesse, because the strength and wisdome of it is not perceived by the fleshly eye) then in the strength and wisdome of the pro∣foundest Naturian, and, if thou beleivest not the godly to be most wise; doe not blame them for foolishnesse, but thy selfe for blindnesse, and desire the Lord (as Elisha did for his servant) to open thine eyes.

Thus, as by mortification and dying

unto sinne, we come to vivification and living unto grace; or, as by dying the death of nature, we obtaine the life of glory: so by becomming a foole, a man may attaine to wisdome. Wherefore get humility, and thou hast mounted another step toward wisdome, entred a second roome of this Palace.

§ 164.

THirdly, let him get faith. For as with∣out faith,* 1.314 no man can please God: so without faith no man can know God. Faith doth clearely behold those things, which are hid both from the eye of sense, and the eye of reason. I am come into the world, saith our Saviour, that whosoever beleeveth in me, should not sit in darknesse, Iohn, 12. 46. Reason and faith are the two eyes of the soule. Reason discernes naturall objects, faith spirituall and supernaturall. We may fee, farre with our bodily eye, sense; farther, with the minds eye, reason; but farther, with the soules eye, Faith, then with both. Yea, the rationall doth not so farre exceede the sensuall, as the spiri∣tuall exceeds the rationall: and though

reason and humane learning, is as oyle to the Lampe of our understandings, which makes them burne clearer; yea, so dou∣bles the sight of our minds, as Menander speakes, that there is as much difference, be∣tweene the learned and unlearned, as there is betweene man and beast: yet Faith and illumination of the spirit, adds to the sight of our minds, as a Prospective glasse adds to the corporall sight, Matth. 16. 17. Christ is the Sunne of the soule, Reason and Faith the two Eyes, I am the light of the world, saith our Saviour, he that follow∣eth me, meaning, by a lively Faith, shall not walke in darknesse; but shall have the light of life, Iohn, 8. 12. and more see two eyes then one. Yea, the day, with one eye, doth for more things descry, then night can doe with more then Ar∣gus eyes. Vnregenerate men who want faith, are like blind Sampson, without his guide. So that we must have minds lift∣ed above nature, to see, and love things above nature; heavenly wisdome, to see heavenly truth; or else that truth, which is saving, will be to us a mystery, yea, seeme foolishnesse▪ 1 Cor. 2. 7, 8, 14. wher∣as the spirit reveales all things to the beleiv∣er,

even the deepe things of God, 1 Cor. 2. 10, 12, 15, 16. giving him a mouth, and wisdome, where ag••inst all his adversaries shall not be able to speake, or resist, Luke, 21. 15.

Wherefore get faith, and thou hast mounted another step to wisdome, entred a third roome of this Palace.

Fourthly,* 1.315 he must be frequent and fer∣vent in prayer to God, for the direction of his holy Spirit, for,

First, humble and faithfull prayer, ushered in by meditation, is the cure of all obscurity, especially being accompa∣nied with fervor and fervency. If any lacke wisdome, saith St. Iames, let him aske of God, which giveth to all men liberally, and reproacheth no man, and it shall be given him, Iam. 1. 5. marke the words: it is said, if any: wherefore let no man deny his soule this comfort: againe, aske, and have, it cannot come upon ea••ier termes: yea, God seemes to like this sute so well in Solomon, as if he were beholding to his Creature for wishing good to it ••elfe, yea more, whatsoever we aske in prayer, if we beleeve, we shall have it, Math. 21. 22. And in vaine doe we expect that Almes

of Grace, for which we doe not so much as beg.

Secondly, as Sampsons companions could never have found out his Riddle, if they had not plowed with his heyfer: so no man can say that Iesus is the Lord, but by the Holy Ghost, 1 Cor. 12. 3. And as none can behold the light of the Sunne, but by the benefit of the Sunne: so none can know God (who is called the Father of lights, in the plurall number, because of the degrees and diversities of his gifts) nor the things of God, but by the revelation of God, 1 Cor. 12. 8. Math. 16. 17. with the Spirits helpe, the meanes can never be too weake; without, never strong enough. One excellent and ne∣cessary prerogative of the spirituall man, is this, he hath God for his teacher, he learnes the counsells of God, of that spi∣rit, which only knoweth God's counsells, Luke, 21. 15. For though his outward man receives the elements and rudiments of Religion, by breeding and education; yet his inward man receiveth them by heavenly infpiration. For as spirituall wisdome is not the fruite of time and stu∣dy, as the naturall is: so it hath a higher

fountaine then nature to feede it, even the Spirit of God; which is no small privi∣ledge; for the Scholler learnes quickly, when the Holy Ghost is his teacher; the eye sees distinctly, when the Holy Ghost doth enlighten it.

When Christ taught in the Temple, they askt, how knoweth this man the Scrip∣tures, seeing he never learned them? so it is a wonder what learning some men have, that have no learning: like Priscilla and Aquila, poore Tent-makers, which were able to schole Apollos, that great Clarke, a man renowned for his learning. What can we say to it? for no other rea∣son can be given for it, but as Christ said, Father, so it pleaseth thee. For as Iacob came so soone with his Venison, that his father askt him, how he came by it so sud∣denly; and Iacob answered, because the Lord thy God brought it suddenly to my hands: so holy and righteous men, can give no other reason, why they under∣stand the words of God so easily, and the wicked doe conceive them so hardly, but that God brings the meaning suddenly to their hearts, as we reade, Luk. 24. that Christ standing in the midst of his Apo∣stles,

after he was risen from the dead, o∣pened their understandings, that they might understand clearely the Scriptures, and what vvas vvritten of him, in the lavv of Mo∣ses, and in the Prophets, and in the Psalmes vers. 44. 45. Loe, hovv suddenly their knovvledge came unto them! But see vvhat a generall promise God, in the per∣son of vvisdome, hath made to all that serve him, Pro 1. 23.

Wherefore importune God the Fa∣ther, for the dir••ction of his holy Spirit, and thou shalt, at the least, have light enough on earth, to bring thee to the light of Heaven.

But in praying for wisdome,* 1.316 observe one caution, doe not pray for it, without put∣ting difference. There is a speculative knowledge in the braine, common to hy∣pocrites, with Gods children; Heb. 6. 4. and there is an experimentall and sav∣ing knowledge in the heart, peculiar to the godly alone, Eph. 4. 8. and 5. 8. pray especially for the last of these, let thine hearts desire be, to know God in Christ; Christ, in faith; faith, in good workes; to know Gods will, that thou mayst doe it; and before the knowledge of all other

things, desire to know thy selfe; and in thy selfe, not so much thy strength, as thy weakenesse: pray that thine heart may be insteed of a Commentary, to helpe thee understand such points of religion as are most needfull and necessary, and that thy life may be an exposition of thy inward man, that there may be a sweete harmony betwixt Gods truth, thy judge∣ment, and whole conversation; that what the naturall man knowes by think∣ing, thou mayst double by feeling the same in thine heart and affections: as indeed, experimentall and saving know∣ledge is no lesse felt, then knowne; and I cannot tell how, comes rather out of the abundance of the heart, then by ex∣treame study, or rather is sent by God unto good men; like the Ramme that was brought to Abraham, when he would have sacrificed his Sonne Isaac.* 1.317

But if thou shalt pray unto God for knowledge, without making a difference; and shalt stand more upon the quantity, then the quality: so resembling the curre in the fable, which preferred the shadow to the meate; or those parents among the Heathen, which sacrificed to the gods

for children, but not for good children; or Nero's Mother, who being told, that her Sonne should be Emperour, but to her griefe and sorrow, answered, so my Sonne have the Empire, let my sorrow and griefe be what it will; or Eudoxus, whose wish and prayer to the gods was, that hee might once view the Sunne neere at hand, to comprehend his forme, greatnesse, and beau∣ty, on condition he were immediately burnt and consumed by it. God will either crosse thee, in thy desire, as he did those anticke builders, Gen. 11. 3. to 10. who pur∣posed a Tower, the top whereof should reach unto Heaven, for no other cause, but to get them a Name. And what if the height had answered their desire? Or as he doth dayly men and women, that had rather be rich, or honourable, then good? or if he doe grant their desires, yet he will grant it them in judgement; as he did a King to the Israelites, and Quailes, with which he fed their bodies, but withal sending leannesse into their soules; or as he granted a Boy to S^r. Thomas Moor's Lady, who being sicke of Daugh∣ters, prayed importunately for a Boy, and nothing but a Boy would serve; where∣upon

she had a Boy, which (as S^r. Thomas wittily and twittingly told her) would be a Boy, so long as he lived; or as Christ com∣mitted his purse to Iudas, when as he gave his holy Spirit to his faithfull Apo∣stles; or as Bacchus is feighned to deale with Midas, who desiring of him, that whatsoever he touch't might instantly bee converted into gold, granted his request, but so as it became his bane; for his wine became gold, his bread gold, the fea∣thers of his bed, his shirt, his garments, and every thing else, were all turned into that hard mettall, whereby he was halfe starved with hunger, and halfe with cold, as Fulgentius relates; he would gladly now have unprayed his prayers.

Alas! even the wicked, for the most part, have their desire; yea, more then their hearts can wish, as the Psalmist speakes, Psal. 73. 7. 9. but what's the issue? they set their mouthes against Heaven, like an unruly jade, that being full fed, kickes at his master; yea, how often doth wisdome without grace, prove like a faire estate in the hands of a foole, which not seldome becomes the ovvners ruine; or like Absolom's haire, which

vvas an ornament vvherevvith he hang∣ed himselfe: yea, vvisdome vvithout grace, is nothing else but a cunning way of undoing our selves at the last; for is not many mens knowledge to them, like the Arke to the Philist••nes, which did them more hurt then good? A wicked mans knowledge may make him prouder, not better,; more rebellious, not more serviceable: thy wisdome and thy know∣ledge, saith Isay, they have caused thee to rebell, Isa. 47. 10. O how many doe mis∣chiefe insteed of good with their know∣ledge? like H••rod, whom you shall see turning over the Bible, searching the Scriptures, examining the Prophets, but to what end and purpose to know good, but to doe evill? yea, the greatest evill under the Sunne, slay Christ in the cra∣dle: with many their knowledge and learning is not for God, and for Gideon; but for Antichrist, and for Babylon. And so of all other gifts: how many are the wor••e for them? As, give Saul a King∣dome, and he will tyrannize; give Na∣bal plenty, and he will be drunke; give Iudas an Apostleship, and he will sell his Master for money.

Wherefore, in praying for wisdome, pray not so much for braine-knowledge, as to be soule-wife; nor more for wis∣dome it selfe, then for a blessing upon it; that God will so sanctifie it unto thee, that he may have glory, thy selfe and o∣thers good by the same; for, for want of this, many are able to speake like An∣gells in the Church, while they live like Devills abroad.

Ob: But I cannot pray, or not to purpose.

Answ:* 1.318 As we poure some water into the Pumpe, that thereby we may fetch up more: so let us pray, that we may pray more and better. When the Mill is set on going, an easie wind keepes it so; and a stronger encreaseth the motion.

Ob: But I have often prayed, and yet remaine as stupid as a stone.

Answ▪ Though, with Peter, thou hast fished all night, and caught nothing, yet cast out thy net againe, pray still, and the issue shall more then recompence the de∣lay: yea, thy perseverance in prayer, will prove that thou hast mounted ano∣ther step to wisdome, entred a fourth roome of this Palace.

§ 165

FIftly,* 1.319 he must use the meanes, as well as pray; acquaint himselfe with the Scriptures, for they, and they alone are able to make a man wise unto salvation,* 1.320 as St. Paul tells Timothy, 2 Tim. 3. 15. we must not, in the search of heavenly mat∣ters, either follow the blind guide, car∣nall reason; or the deceitfull guide, our corrupt hearts; but the undeceiveable guide of Gods Word, which is truth it selfe.

And great need there is. For, as we cannot see the foulenesse of our faces, un∣lesse it be told us by some other; or wee take a glasse, and looke our selves therein: so neither can we see the blemishes of our soules (which is a notable degree of spi∣rituall vvisdome) but either God must make it knovvne unto us, by his Spirit; or vve must collect the same out of the Scriptures, that Coelestiall glasse; though this also must be done by the Spirits helpe.

Now if thou wilt truly profit by read∣ing the Scriptures, resolve to make them the rule of thy life. What is the reason many are conversant in those divine and

heavenly mysteries, all the dayes, of their life, and yet are neither the wiser nor the better, resembling Wormes in a booke, or fish in the Sea, which though they are bred and nourished therein; yet, the one, is never the more learned, nor the other, one jot the salter: or like some Athenian Gentlemen in our City, who were wont to spend all their time in measuring of Pauls, yet know not the length of it: or some Innes of Court Gentlemen, that studie the Law, but, being borne to great meanes, never intend to practise it: or, ra∣ther some Physitians, who learne the use of Physicke, and prescribe it to others, finding sweetnesse and profit thereby, but will not once tast thereof themselves, knowing it unpleasant.

Yea, what is the reason, that in study∣ing the Scriptures, they resemble the ru∣stick Sayler, who sees Gods wonders in the deepe, but so, as they rather appeare his playfellowes, then the stirrers of his zeale? yea, that the very meanes of their reformation, should become the very fu∣el of their wickednesse? whereas, the sto∣ry of God, makes others no lesse good then wise, who improve their time by it;

as some do at a game at Chesse, who by way of returne, learn both Arithmeticke, and Geometry.

The reason is this, naturall and un∣godly men read and heare the Scriptures, and mind not; or mind, and understand not; or understand, and remember not; or remember, and practise not; no, this they intend not, of all the rest; and they which are unwilling to obey, God thinks unwor∣thy to know.

When the Serpent taught knowledge, hee said, if ye eat the forbidden fruit, your eyes shall be opened, and you shall know good and evill, Gen. 3. 5. But God teacheth an∣other lesson, and saith, if ye will not eat the forbidden fruit, your eyes shall be o∣pened, and you shall know good and evil, Rom. 12. 2.

Indeed, an holy submission to the word is the A B C: the Primmer and Gram∣mar, the first lesson and the last lesson of a Christian: so to know the good, and perfect▪ and acceptable will of God, that wee our selves become good, and perfect, and ac∣ceptable in Gods sight, Romans 12. 2. is all in all. Touching wisdome, it is the be∣ginning, the middle, and the end; they

that observe the Commandements have a good understanding, saith David, Psal▪ 111. 10. and proves it true, by his owne exam∣ple and experience. I understood, saith he, more then the ancient; and became wiser then my teachers, because I kept thy precepts, Psalme 119. 97, 98, 99, 100. and he was brought up to little else but keeping his Fathers sheep; only his aym was; that the word might make him not witty, but ho∣ly, teach him to follow vertue and em∣brace wisdome, not talk of it; and there∣fore God gave him both goodnesse, and wisdome, as hee gave Salomon wisdome, and riches, and honour, when his petition was only for wisdome.

Briefly, he that can say with David, I love thy Law, and keep thy precepts, and hate all the wayes of falshood, Ps. 119▪ 79. 104. may follow, with David, I have more understanding then my teachers and know more then the ancient, verse 98. to 107. But, as David could not understand why the wicked prospered, untill he went into the Sanctuary of God, Psalm 73. 17. and as Aaron, might not enter into the sanctuary, where God did answer, untill hee had sanctified himselfe; so, if we will under∣stand

mysteries and heare▪ God himselfe speake, we must put off our sins, as Moses put off his shoes, Exodus 3. 5. or else we shall be like images, that have eares, and cannot heare, Psal. 115. 6. 1 Cor. 2. 14.

Wherefore, bee studious in the Scrip∣tures, and follow that rule: adde nothing of thine owne unto it, but obedience and subjection, and thou hast mounted ano∣ther step to wisdome, entred a fifth room of this Palace.

§ 166.

SIxthly and lastly, he must do, touching his spirituall estate,* 1.321 as worldly men do, touching their temporall possessions: goe to counsell, take advise of the Learned, (I meane the Ministers) when hee is in any doubt: as who knowes the spots of his owne face, but either by the reflection of a glasse, or by the relation of others? and in a worke of great consequence, it argues the candor and modesty of a man, to de∣sire a coadjutor.

Now the Priests lippes, saith Malachi, preserve knowledge; and the people seek the Law at his mouth, for hee is the messenger of the Lord of Host••, Mal. 2. 7.

Yea, there is use to bee made of our friends, private Christians, we ought to borrow our friends eyes; and lend them ours; for that we do not more love our selves above others; then we see others better then our selves; we can more easi∣ly see a moate in anothers eye, then a beame in our owne, Matth 7. 3,

It is not amisse sometimes to goe from home, to heare what newes there is at home: as Tarlton told the Queene, hee was going to London, to heare what newes at Court: so a wise man will gather much knowledge of himself, from others observation; lookers on many times see more, then the actors doe. Tully said, hee could better heare the newes of Rome at Antium, then at Rome it selfe; neither can Paris tell more newes of France; or Ma∣dril of Spaine, then our Exchange in Lon∣don of both. Yea, what Traveller is able to speake so much of forraigne parts, as hee that lookes no further then his studie.

Besides, every man in his owne cause is a party, and therefore partiall; so that hee which learnes of none but himselfe, hath a foole to his teacher: yea, Salom••n, no lesse then nine times▪ brands him for a

foole, who refuseth admonition.

But herein observe one caution: nei∣ther advise, nor consult with brutish sen∣sualists; for their knowledge is ignorance; their wisdome, folly; their sight, blind∣nesse, &c. they neither consider what reason speaketh, or religion command∣eth, but what the will and appetite affe∣cteth: for will is the axeltree, lusts and pas∣sions the wheeles, whereupon all their actions are carried, and doe runne; appe∣tite being their lord, reason the servant, and religion their slave; whereas religion should govern their judgments, judgment and reason their wils, and affections, as A∣dam should have done Eve,

These are the six steps which lead up to the palace of wisdome; answerable to those six steps which led up to Salomons Throne; which all must ascend by, that meane to enter: the more of them you have ascended, he nearer you are to heaven,

If you have once attained this preci∣ous grace of s••ving knowledge, you will (as much as in you lies) ••moloy the same, to the glory of the giver. There be some that care not to know; and there be some,

that care for nothing else but to know; many strive after, and pray for knowledg, but why? they would be wiser, not holier by it: it is their owne honour they seek, not the honour of ••hrist: if they may bee thought great Rabbies, deep and profound S••hollers, this is the height of their ambi∣tion; though neither the Church be bene∣fited, nor God glorified by it, whereas they ought the contrary. For, as the grace of God is the fountaine from which our wisdom flowes, so the glory of God should be the Ocean to which it should runne: it is derived from the one, and must bee di∣rected to the other. Yea, that God may be honoured by our wisdome, is the onely end for which he gives us to be wise; and for default of this end, he not seldome curs∣eth the meanes, whereby many striving to expell ignorance, fall into error; as an Empirick to cure one disease; cau••eth a worse.

If you would know in speciall, whom they are, that in using their gifts, seek not the glory of God; you may discern them by these marks. First, they will have al the talk, wheresoever they come, like Parrats. 2. They contemne others, like the Phari∣sies.

3. They will be wiser then God, and not submit their judgements and opinions to his word, like the Romish Pontifician Doctors, who because the commande∣ment thwarts their opinions, and stands plainly forbidding images; that images may stand, they forbid the Commande∣ment. 4. They spurne at him which tells them of their faults, like Abner. 5. They jump with their superiours in every thing, like the Herodians. 6. They turn with the time, like Demas. 7. They seek their own credit, by the discredit of others, like the enemies of Paul. 8. They love to heare their own praise, like Herod. 9. Above all, they would have their owne wills, like Ie∣zabel; let these men denie it if they can. Yea, I would faine know what fruit, or effect these mens knowledge hath in them, except it bee to enable them to dis∣pute, and discourse, to increase wit, or to increase wealth, or to increase pride? whether the utmost of their ayme be not to enrich, dignifie, and please themselves; not once casting the eye of their soules at Gods glory, or their neighbours good? as let any fluent Herod, or eloquent Turtul∣lus tell me, whether his knowledge puffs

him no••••p, as if he had eaten a Spider; and whether he seekes not more the praise of his wit, then the profit of his soule, and feares not more an affront from his supe∣riour, then he feares hell.

Againe, let any strong brain'd Achi∣tophel tell me, whether hee had not rather seeme wicked, th•••• simple? Any unrigh∣teous Judge, or Lawyer, whether his whole ayme bee not the purchasing of land, without either feare of God, regard of men, or the discharge of his duty and office.

Briefly, so many as are puft up with their knowledge, or doe not part with their sinnes, shew, that they never sought it for Gods glory, but for their own honour and glory; and certainly, if we seeke nor Gods glory, in doing his worke; hee will give us no wages, at the latter end.

But to apply what hath beene spoken.* 1.322 If it be so, that God reveales himselfe sav∣ingly to none but his children, the godly; and that none are soule wise, but such as digest their knowledge into practise, and imploy their wisdome to his glory that gave it, and the good of themselves and others: then your objection, of what the

world thinks (like a childs bubble blowne into the aire) is fallen to the ground, and dissolved to nothing. Alasse! the world is no more fit to judge of cases of consci∣ence, then a blind man is fit to judge of colours. Wherefore as the Orator would admit none but Rhetoricians, to judge of his Orations: so henceforward, admit none but spirituall men to sway thee in spiritual matters, and follow our Saviours counsell, seeke to justifie thy judgement and practise to the children of wisdome, of whom wisdome is justified; and not to fooles, by whom shee is daily crucified. Only condole these blind mens disasters, and drop some teares in pity and compas∣sion, for their great and greivous misery. And so much for the objection.

§ 167.

NOw that I may fasten againe the thread of my discourse,* 1.323 where I brake it; and fall in, where I left off; let your thoughts return with me to the Law (I meane, to the Law of Christ) and to the testimony alleadged, and explained from §: 142. to §. 154. and you will easi∣ly confesse, that Sathan hath hitherto gul∣led

you, and all in your case; that he holds a paire of false spectacles before the eyes of wicked men, and thereby perswades their deceitfull hearts, that the bridge of Gods mercy is farre larger then it is: and they give such credit therunto, that while they thinke they are upon the bridge, they go besides, and so are sure, in the end, to fall, and be drowned in the waters of eter∣nall destruction.

Wherefore if thou meanest to fare bet∣ter, make not Christ a bolster for si••••ne, least the plaister prove worse then the sore; nor Gods mercy a warrant for thy continuing in an evill course; for this is to sin with an high hand, or with a witnesse (as we use to say) which if thou doest, thou shalt also perish with a witnesse, Deutero∣nomy 29. 19, 20, 21. I have heard of a wo∣man, that presumed so much upon her husbands love, that if he should find her in the bed of incontinency, he would not harme her; but it proved farre otherwise, to her shame and ruine: and so it will fare with thee, in the end, for hee that de∣liberately resolves to sinne, doth what he can, to make himselfe uncapeable of for∣givenesse: yea, how should the crosse of

Christ be a friend to them, that are ene∣mies to his crosse, Philip. 3. 19. and trample upon him with their feet, because hitherto hee hath borne the contumelies of their tongues, and excesses of their lives?

O what a blasphemous imagination is this, against Jesus Christ! to think that he came into the world to bee a patron of sinne, or a bolster, whereupon we may more securely sleep in sensuallity; and not to destroy the workes of the divell, 1 Iohn 3. 3. 8. 9. 10.

Oh that Christians should so live, as if the practise of the Gospell, were quite contrary to the rule of the Law! but such men shew what they are, for none but base minds, and perverse dispositions, saith Saint Bernard; will therefore be evill, because God is good: and those that belong to Gods e∣lection, wil never make that liberty which Christ hath purchased for them, with his precious blood; a cloak to cover their wic∣kednesse; but rather a spur, to incite them to godlinesse; they, for whom Christ dy∣ed, will not presumptuously lavish on his score not caring what they spend, be∣cause he is able to pay for all: no, they will live as though there were no Gospell;

dye, as though there were no Law: and nothing so soone leades an ingenuous mind to repentance, as when hee considers Gods bountifulnesse and long suffering to∣wards him, Rom. 2. 4. there is mercy with thee, saith David, what? that thou might∣est be despised, blasphemed? &c. no, (if you take him so, you mistake him) but that thou mightest be feared, Psalm 130. 4. and the love of Christ constrained Paul to duty, 2 Cor. 5. 14.

§ 168.

WHereas nothing will do good up∣on thee;* 1.324 for albeit, I have inform∣ed thee how dangerous thine estate is, that thou mightest plainly see it, truly feare it, and timely prevent it; yet I have not the least, or, at most, very little hope of thy yeelding. For first, these lines to thee, are but as so many characters written in the water, which leaves no impression be∣hind them; thou being l••ke one, that behold∣eth his natural face in a glasse; who when he hath considered himselfe, goeth his way, and forgetteth immediately what manner of one he was, Iames 1. 23. 24. or like some silly flie, which being beat from the candle

an hundred times, and often ••inged there in, yet will returne to it againe, untill shee bee consumed. If thou wilt behold thy case in another person, look 2 King. 8. 12 to 16. Proverbs 23. 35. All those Beasts which went into the Arke uncleane, came likewise out uncleane.

Secondly, though these sparks of grace may kindle piety in others, yet not in thee: for what is light, to him that will shut his eyes against it? And men of thy con∣dition do on purpose stop their eares, and wink with their eyes, least they should see with their eyes, and heare with their cares, and understand with their hearts, and so should bee converted, as our Saviour shewes, Matth. 13. 15. and Saint Paul, Acts 28. 27. O, if these Adders had not stopt their eares, how long since had they beene charmed!

And indeed, it were an unreasonable motion in me, if I should request minds, preposessed with prejudice, to heare rea∣son: there is no disputing with him that denies Principles, if they believe not Mo∣ses, and the Prophets, they would never be perswaded, although one should bee sent unto them from the dead, to testifie

what a place of torment they are going unto, Luk 16. 31. A brute beast is as cape∣able of good counsell, as a drunkard, once became a scorner; for like Salomons foole, braying in a mo••••ar will not alter him: yea, a very stone, (to which Ezeki••l compares a hard heart, Chapter 11. 19.) is not more insensible, then such a sinner; for he will neither be softned, with bene∣fits, nor broken, with punishments; nei∣ther God's severity, can terrifie him; nor his kindnesse, mollifie him; yea, the more these anvills are beaten upon, the harder they are: the change of meanes, whether the Word, Judgements, Mercies, &c. do•• but obdure their hearts instead of melting them; as we see in the example of Phara∣••h. We know the same Sunne which pro∣curetha sweet savour from flowers, makes carrion to stink. And as the same water, which washes other things cleane, makes clay more dirty: so this, which hath been collected out of the Word, instead of di∣minishing their sinne, will (as may bee feared) increase it: like as Physick, if it worketh not upon choller, turneth into choller; their nature being serpentine, in lapping this sweet milk, they turn it forth∣with into poyson.

Let one charme never so sweetly, these Adders will not onely stop their owne eares, but stop the charmers mouth too, if they can.

At least, if we play upon David's harp, to drive away the evill spirit, from these Saul's; they will let flie the darts of re∣proach, and the arrowes of ••lander at us, yea, whereas I offer them Wine, as Christ did to the Iewes; they will returne me Vi∣neger, as the Iewes did to Chri••••, or they have lost their old wont.

What should I say? if thou beest a drunkard, and a sco••••er, thou art dead in sinne (only thy sinne is alive) and not on∣ly dead, as Iairu's daughter was, Mat∣thew 9. 25. nor onely dead, laid out, and coffind, as the Widowes Sonne of Nau•• was, Luke 7. 14. but dead, coffind, and buried, as Lazarus was, Iohn 11. 39. e∣ven tell thou stinkest in the nosthrils of God, and all good men. And what rub∣ing can fetch heat in such a dead body?

So that to admonish thee, were as if a man should knock at a deaf mans doore: yea, it were almost as ridiculous, as that Ceremony, which the Mahometans use, of flinging stones to stone the divell with.

If you would have a president, to make good what hath beene spoken, see Matth. 27. where when Iesus cried with a lowd voice, and yeelded up the Ghost; the vaile of the Temple rent in twaine, from the top to the bottome, the earth did quake, the graves did open themselves, and the dead Saints came forth, and went into the holy City, the Sunne was for∣saken of his light, &c. as if all were sensi∣ble of their Maker's suffering; when as the generality of the people, yea, those great Clarkes, the Scribes, and Phari∣sees, were altogether insensible, and worse then all the rest of the creatures; the ve∣ry stones of the Temple were soft, in comparison of their stony hearts, and they which were dead in their graves, were alive to those which were dead in their sinnes.

So that I have no other message to de∣liver unto thee, then that which the vigi∣lant captaine delivered, together with a deaths wound, to his fleeping watch∣man; dead I found thee, and dead I leave thee.

Onely thou, O Father, (to whom no∣thing is hard) if it be thy good pleasure

(as why not? seeing it will make much for the glory of thy great Name, to save such a mighty sinner, who, Manasses-like, hath multiplied offences, above the number of the sand of the Sea, and is bound downe with many Iron bands) say unto his soule, live. It's true, thy an∣gry threatning towards sinners is import∣able, but thy mercifull promise is unmea∣surable, and unsearchable: thou there∣fore that art able to quicken the dead, and make even of stones children to Abraham, mollifie these stony hearts, with the blood of the Lambe, and make of these children of the Devill, members of thy Sonne Iesus Christ.

§ 169.

ANd so much of the Drunkards Cha∣racter,* 1.325 though I might expatiate; for he is a creature made up of many ingredi∣ents, to which every vice contributes something, as the gods did to Vulcan, to∣ward the making of his Pandora; for as many vices challeng part in him, as Ci∣ties did of Homer: the true toffe-pot is deficient in no evill under the Sunne, though few, or scarce any, sufficiently

discerne and deplore the same, by reason of custome, and the commonnesse of this sinne.

Much of him hath beene said: O how much more might be said! I could carry you a great way farther, and yet leave more of him before, then behinde: for he is like some putrid Grave, the deeper you digge, the fuller you shall find him, both of smitch and horror. Yea, as in Hercule's Monster, there was still fresh heads arising, one, after the cutting off of another: and as in Ezekiel's Vision, after the fight of some abominations, still more: so, as the Lord said to his Pro∣phet, I should yet shew you more abo∣minations in him, then these; but that it would crave a longer time, then I am willing to afford him, or my Reader me, with patience.

If any marvell at this which hath been discovered, he would marvell much more, if all should be told; and say, it was a true report that we heard of his sin, of our danger, of the Churches losse, but the one halfe was not told us. Yea, if halfe so much were knowne to man, as God knowes of him, how would all

drunkards hang downe their heads for shame? or if we had but a window into his breast (which Momus would have had in Vulcan's man) or that he had written on his forehead what he thinkes (as Tul∣ly so much wisht) or that himselfe might discerne unpartially in an instant (as Mer∣cury made Charon, in Lucian, by touching of his eyes) what strange monsters would there appeare to be? what ugly, odious, hiddious feinds would represent them∣selves? O what swarmes, what litters, what legions of noysome lusts are couch∣ed in the stinking stye of a drunkards heart? which I may rather wish, then hope to unbowell, or anatomize: for man, saith St. Augustin, is a great deepe: one may better tell the haires of his head, then the thoughts of his heart; and God only hath reserved it, as a prerogative Royall to himselfe, exactly to search it to the bottome. Iem. 17. 9. 10.

Then what am I, that I should attempt to empty the same? when the Well is not more deepe, then my pitcher is nar∣row, little, brittle, my plummet light, my line too short, and weake to sound it. For if I cannot see it, how should I de∣scribe

it? if I cannot know it, how should I make you know it?

Yet, as well as I can, I have deliniated this monster, given you (as in a small Map) the Drunkard set forth in his co∣lours, together with his skill, will, and power in seducing, and by this you may guesse at the residue: for as huge as the Sea is, we may tast the faltnesse of it in a drop. If these be their words and acti∣ons, what thinke you are the secrets of their hearts? certainely, if all their thoughts did but breake forth into acti∣on, they would not come farre short of the Devills them selves.

§ 170.

IF any shall thinke I have beene too bit∣ter; * 1.326 let them pardon this holy impati∣ence; and blame the foulnesse of this sinne, not my just vehemency; considering that the medicine is but fitted to the disease; the wedge but proportionable to the timber; or (as I rather feare) my ex∣pressions have too little heate in them, to unwarpe these crooked boards.

The harder and more knotty our hearts are, the harder and stronger must

be the blowes that shall cleave them. That vvood vvhich a single Iron vvill not rive, must have a double wedge, to split it. Nothing but a Diamond vvill cut a Diamond; and nothing but Gunpovvder vvill blovv out some kinde of flame.

Cold diseases, must have hot reme∣dies. Wounds more dangerous, require more dolorous plaisters. Neither is my ayme, so much to stroake the eare, as to stricke the conscience.

Besides, here is honey, as vvel as a sting; and those invectives, vvhich are most keene and sharpe, doe but resemble Iona∣than's Arrovves, vvhich vvere not shot to hurt, but to give vvarning: vvhereas their scoffes and slanders, may fitly be resembled to Saul's Speare, vvhich vvas darted on purpose, not to hurt only, but to murther and destroy. More I might have said, lesse I could not.

Indeed, it is a sinne more vvorthy the sword of justice,* 1.327 then the pen of an adver∣sary: vvhich had almost persvvaded mee (as one did Luther, vvhen he began to preach against the Popes usurpation and Tyranny) to desist, so soone as I began: for mine ovvne Reason suggested unto

me (as Luther's carnall friend to him) you had as good hold your peace; this vice is so incurable, this disease so epidemicall, that you will never prevaile against it; get you to your study, and say, Lord have mercy upon us, and procure your selfe no ill will.

But I considered, that all hearts are so in the hand of God, that Saul may become an Apostle; and that there is no sinne, but some have beene reclaimed from it; which gave me some hope.

And when I had got into it, with much adoe (like a man into a croud) I could as hardly get out againe: matter repre∣senting it selfe, like those waters in Eze∣kiel, Chap. 47. which at the first were but ancle deepe, and then knee deepe, and then up to the loynes, which afterwards did so rise and flow, that they were as a River, which could not be passed over: yea, it fared with me herein, as once it did with Elias his Servant, who at the first, and for a great while, saw nothing; at the length a little cloud as big as a mans hand, but by and by the Heavens were blacke with clouds and wind, after which followed an exceeding great raine, 1 Kings, 18. For, as St. Augustin said

of the two Mites, a little money, but a great deale of charity: so may I of the title of my booke, viz. the Drunkards Chara∣cter, the words are few, but the matter contained in them is infinite: in which re∣spect, I may liken them to Gold, which is so ductile, that an ounce of it will be made to cover an Aker of land.

§ 171.

NOw why have I unmasked their fa∣ces? * 1.328 is it in hope to humble them? no, for I have acknowledged, yea proved, that all the water in the Sea will not wash one of these Black-mores white: and therefore to expect this, were to make my selfe ridiculous, like him that carried his saddle, to shame his horse. Alasse! the flesh, unto them that shall perish, will be stronger then all my reasons. But I have done it for their sakes, who are not yet infected with this drunken good-fel∣lowship, and that the others purpose may be infatuated; for vices true picture makes us vice detest.

I have done my best to increase your detestation of evill company, that you may the rather love and make choice of good

company: the end why I declame against drunkennesse, is, but (as the Orator once said) to keepe men sober.

And what though some will mocke a these threatnings, with those Sodo••ites? Gen. 19. 9. 14. haply some one Lot, or other, will follow my counsell. A re∣proofe, saith Solomon, enters more into him that hath understanding, then an hundred stripes into a foole, Pro. 17. 10. And what though every plant that is watered, proveth not fruitfull? yet if God (who it may be hath bidden me speake) but ac∣company his word to the hearts of some, if but a few, if but one, even thy selfe, be perswaded insteed of loving this vice, to hate it, the labour is not in vaine; the gaine of one soule is greater then the Indies.

Yea, it shall comfort me, that I have done my best to plucke up this infectious deadly weed; that I have hopefully and administred unto hem, whom I can∣not cure; and that I have brought wa∣ter enough to wash these Ethiopians white, if it were in the power of water to doe it.

Physicians say, if the disease be once

knowne, the cure is halfe done: so if we could see corruption in the true forme, we would loath it. But as the conju∣red Devill appeares not to the Necro∣mancer in hidious and frightfull shapes, but in some familiar representation: so vice ever shrouds and shewes it selfe, in formes most delectable to flesh and blood: whereas here you have drun∣kennesse (in part) disapparelled of her robes, at least her face is unvailed, to the end, the sight of it may cause a loathing; and that loathing, a forsaking; that thou maist know, abhorre, and beware their allurements, strive againe the sinne, shun all occasions of it, bewaile their cases, that are led captive to it, &c.

And nothing (as Anacharsis holds) will sooner reclaime a man from drun∣kennesse, then the seeing and remembring of a drunkards odious condition, and beastly behaviour: which made the Spar∣tans ever bring their Slaves (when drunk) before their children, that by beholding them, they might learne to detest the vice.

Yea, the Persians, and Parthians, to this end kept; one, the picture of an E∣picure;

the other, the picture of a Strum∣pet, alwayes in their houses; and found by experience, that nothing was so op∣perative against ebriety and whoredome, as the continuall seeing of those ugly and deformed descriptions; which yet were amiable to this monster, in the judgement of an understanding clarified.

Quest: But thou wilt aske,* 1.329 how thou shalt use and apply this so soveraigne, a remedy, for thy best advantage.

Answ: Vpon every occasion examine what the drunkard (here set forth) does, and doe thou the contrary: as Domitian was answered, demanding, how he might rule? to be no lesse loved of the people, then his Predecessors in the Empire were hated: for he is the most sober and honest man, that resembles this Drunkard least: as De∣maratus replied to an ill liver, that de∣manded of him, who was the honestest man in Sparta? he that is most unlike thee.

Doe but conne this lesson, t'is enough. Neverthelesse, least I should imitate those, who kindle a fire under greene wood, and leave it so soone as it but be∣gins to flame; turne over the leafe, you

have compleate Armour against evill So∣ciety. For considering a vision of the sinne, without a provision against it; a discovery how they tempt, without di∣rections how to avoid their temptations, is not enough: as in the former Treatise, I have shewed what drunkards doe; so in that which followes, I will shew them and others what they should doe.

FINIS.

Notes

• * 1.1

  The Intro∣duction.
• * 1.2

  Drunkards not to be reckoned a∣mongst men
• * 1.3

  Other sin∣ners Beasts.
• * 1.4

  Drunkards worse then Beasts.
• * 1.5

  wherein they equall Beasts.
• * 1.6

  Why so tart.
• * 1.7

  Beasts know when they have enough
• * 1.8

  Beasts remaine the same they were crealed, but Drunkards shame their creation.
• * 1.9

  Drunkards deprive themselves of sense and motion.
• * 1.10

  They sub∣vert reason and prove cruell to themselves.
• * 1.11

  They trans∣forme them∣selves into the conditi∣on of evill Angells.
• * 1.12

  what the learned say of this sin.
• * 1.13

  Drunkennesse both a matchlesse sin in it selfe, and the cause of all other sins
• * 1.14

  Drunkennesse disables and indisposeth men to all good, yea, to all the meanes thereof.
• * 1.15

  The roo••e of all evill, the rot of all good.
• * 1.16

  The Drunkards heart a Mare Mortuum.
• * 1.17

  The Drunkard cut up and anatomized.
• * 1.18

  His outward d•••• formiti.
• * 1.19

  His inward infirmities.
• * 1.20

  An obje∣ction an∣swered.
• * 1.21

  The Drun∣kard his own executioner.
• * 1.22

  A••ward pot-valiant will kil and ••lay.
• * 1.23

  Drunken∣nesse the cause of murther.
• * 1.24

  No admo∣nishing a drunkard.
• * 1.25

  Drunken∣nesse the cause of adultery▪
• * 1.26

  Drunken∣nes Beasti∣ates the soule.
• * 1.27

  Drunken∣nes brings poverty.
• * 1.28

  Drunken∣nesse de∣fames a man.
• * 1.29

  Drunke••¦nesse and Ide esse of each o∣ther both the cause and effect.
• * 1.30

  Idlenesse the most corrupting Fly that can blow in any huma••e ••inde.
• * 1.31

  All the drunkards labour is to satisfie his Eusts.
• * 1.32

  〈…〉〈…〉
• * 1.33

  One drun∣kard hath tonguee∣nough for twenty men.
• * 1.34

  Drunken∣nesse dis∣covers all secre••s.
• * 1.35

  His vaine babling, scnrrilo••s je••••ing, 〈◊〉〈◊〉 talking.
• * 1.36

  His cursed and impi∣ous swear∣ing, blas∣pheming &c.
• * 1.37

  Drun∣kards de∣serve (like dir•• in the house of God) to be throw••e out.
• * 1.38

  1 Because they bring an ill name upon the Gospell, &•• cause the enemy to blaspheme God.
• * 1.39

  Because they infect almost all that come neere them
• * 1.40

  Because the whole land fares the wo••se for their sakes.
• * 1.41

  To make them looke into them∣selves.
• * 1.42

  5 Because they con∣temne all admonition
• * 1.43

  Swearing the most 〈◊〉〈◊〉 excusable 〈◊〉〈◊〉.
• * 1.44

  Of which two rea∣lons.
• * 1.45

  That of all othe•• the swearer shal be sure of plogues.
• * 1.46

  Drun••ards i••sensible of their 〈◊〉〈◊〉 and da••∣ger, because ignorant.
• * 1.47

  Why they are so jo∣cund and confident.
• * 1.48

  Three wayes to make them leave their swearing.
• * 1.49

  Their dis∣course and behaviour on the Alebe••••h.
• * 1.50

  How wise the drun∣kard is in his 〈◊〉〈◊〉 conceil.
• * 1.51

  Of which 2. reasons.
• * 1.52

  The grea∣test Bow∣zers pr••ved the grea∣test Buz∣zards. 〈◊〉〈◊〉 sect▪ 42.
• * 1.53

  Drunken∣nesse ei∣ther fi••des them fools or makes them fooles th••t ••se it.
• * 1.54

  A•• obje∣ction an∣swered
• * 1.55

  Many ex∣amples of dri••k be∣s••••ling me••
• * 1.56

  2. That drunkards have sha∣ll••w memo∣ri••s.
• * 1.57

  As drunk∣ards are purblind to worldly wisdome, so th••y are st••rk blind t•• heaven∣ly
• * 1.58

  An unpar∣don••ble crime, not to drinke as they d••e
• * 1.59

  The utmo•••• of a Drun∣kards ho∣nesty is good fel∣lowship.
• * 1.60

  He of most reputation that can drinke most.
• * 1.61

  He a rare man now, that for∣beares to drinke un∣till he be thirsty.
• * 1.62

  They de∣voure whole d••luges of strong d••inke.
• * 1.63

  They de∣voure whole de∣luges of strong drinke.
• * 1.64

  It is Gods u••speaka∣ble mercy that wee have not a famine, or that the land d••th not spue out ber in∣habitants for this sin.
• * 1.65

  But Drvn kards are reserved u••to the great day.
• * 1.66

  The judg∣ments of God ••piri∣tuall, tem∣porall, and eternall, which in Scripture are threat ned a∣gainst Drun∣kards.
• * 1.67

  Yet if they can repent and leave their si••, God is very rea∣dy to forgive.
• * 1.68

  4. Excuses which drunkards usually make taken away.
• * 1.69

  If they can bare their drink they are no drunkards
• * 1.70

  2. Their alleadging the exam∣ples of some ••oly men.
• * 1.71

  3 They are not drunke with wine.
• * 1.72

  4 That it is the usu∣all custome of the place and com∣mon pra∣ctise of the people with who they are couversant and by whom they live.
• * 1.73

  That wee ought not to follow the exam∣ple either
• * 1.74

  1 of the greatest number, or
• * 1.75

  2 Of the greatest men, or
• * 1.76

  3 Of the greatest schollers.
• * 1.77

  That no wicked man is a wise man.
• * 1.78

  4. The best and holiest men, no cer¦ta••ne rule to walk by.
• * 1.79

  5. Neither is reason as now it is clouded with the mists of o∣riginall nor ruption.
• * 1.80

  6 Neither are good and holy intentio••s enough.
• * 1.81

  That onely Law and precept must be our rule.
• * 1.82

  Vse and ap¦plication of the for mer do∣••••ri••e.
• * 1.83

  That drun∣kards have no faith in the Scrip∣tures.
• * 1.84

  Wherefore politicall physicke the fi••est for them.
• * 1.85

  No dispos∣sessing of a drunken Devill, purpose the drunkard never so oft.
• * 1.86

  Commoly such as a mans de∣lights and c••res are in health, such are both his thoughts and speech∣es on his death-bed.
• * 1.87

  Were there any possi∣bility of their leav∣ing it, they would ab∣staine in the heate of the plague.
• * 1.88

  VVere they not ••eere strangers to them∣selves, they could be no other then confounded in them∣selves.
• * 1.89

  Security the cer∣taine usher of destru∣ction.
• * 1.90

  The Plague hath wrought 〈◊〉〈◊〉 or n•• reforma∣tion.
• * 1.91

  Yea, many are the wor••e.
• * 1.92

  The Ta∣vernes fni∣lest, when ••e 〈◊〉〈◊〉 are empti∣est.
• * 1.93

  The diffe∣rence be∣tweene their pra∣ctise and the god∣••es.
• * 1.94

  Exhortati∣on to the sober, touching this time of visitati∣on.
• * 1.95

  In all ages the godly alone have mourned for the abominati∣ons of their time.
• * 1.96

  So many a•• repent shall be singled out for mercy.
• * 1.97

  7 〈◊〉〈◊〉 of exces∣sive drink∣ing.
• * 1.98

  1 To drive away me∣••ancholy which is increased thereby
• * 1.99

  2. To drive away time.
• * 1.100

  3. Cause is lust.
• * 1.101

  That they drinke not for love of drink is ei∣ther false, or makes their sinne double
• * 1.102

  4 Cause covetousnesse.
• * 1.103

  5 Cause reputation of good ••el∣lowship.
• * 1.104

  Or pride of wit.
• * 1.105

  6 Is sot∣rish feare, and base cowardise.
• * 1.106

  The last cause is e∣vill com∣pany.
• * 1.107

  The drun∣kards chief delight is to infect o∣thers.
• * 1.108

  A digres∣sion prov∣ing that all wicked men resem∣ble the di∣vell in tempting to sinn. drawing to perditi∣o▪
• * 1.109

  How poli∣tick to fit their temp¦tations to every mans hu••our.
• * 1.110

  How Sa∣than guls the rude multitude in giving every vice a title, ••nd each ve∣tue a dis∣gracefull name.
• * 1.111

  Many so greedy of ••emptation that Satan needs but cast out 〈◊〉〈◊〉 angle.
• * 1.112

  Or sug∣gest the thought.
• * 1.113

  The many wayes which Sa∣than hath to set up∣on us.
• * 1.114

  Sathan the great sed••∣cer, wic∣ked men are Appren∣tises, or factors un∣der him.
• * 1.115

  The Devil speakes in and works by them as once he did by the Ser∣pent.
• * 1.116

  Sathan more me•• on earth to fight for him then the Trinity which made us.
• * 1.117

  The minde of man not capeable of a viola••ion either from man or Sa∣than.
• * 1.118

  As impo∣ssible to rec kon up all sorts of se∣ducers as to tell the moates in the Sun.
• * 1.119

  Of drunkards who are sathans principall agents in this busines
• * 1.120

  Drunkards to turne o∣thers into beasts, •• •• make them selves di∣••vells.
• * 1.121

  They pra∣ctile no∣thing but the art of debauching men.
• * 1.122

  Drinking 〈◊〉〈◊〉 force∣ing of ••eal••••s their pri••∣cipall s••r••tageme.
• * 1.123

  Their ••ealt••s ei∣ther great in ••eas••re ••r ••••ny in number.
• * 1.124

  1 Of great ••ealt••s.
• * 1.125

  2 If t••ei•• ••ealt••s be 〈◊〉〈◊〉 the liq•••••• i•• stronger or the num¦ber 〈◊〉〈◊〉.
• * 1.126

  Least Sa∣than should want of 〈◊〉〈◊〉 due 〈◊〉〈◊〉 drinke the•• 〈◊〉〈◊〉 their k••ees
• * 1.127

  The rise and origi∣nall of health d••inking
• * 1.128

  Basil ser. de ••••riet. A••gusti•• de temp Serm. 231
• * 1.129

  Ex••••ples of Gods vengance on ••ealt•• drinkers.
• * 1.130

  Not more forward to drinke healthes then zea∣lous and ••arefull that others pledge the s••••e.
• * 1.131

  1 How they will i••tise.
• * 1.132

  2 How they wil inforce
• * 1.133

  How im∣patient of deniell.
• * 1.134

  Their mis∣prision of ••onour and reputation.
• * 1.135

  Examples of some that have drunke o∣ther mens healthes, and their owne deaths.
• * 1.136

  Original of the word pledge.
• * 1.137

  In c••••que∣ring they are ••••st o∣vercome.
• * 1.138

  To bee a ••••••pter ••he bas∣est office ••en have.
• * 1.139

  〈◊〉〈◊〉 objecti∣on answe∣red.
• * 1.140

  To dam•••• their owne soules the least part of their mis∣chiefe.
• * 1.141

  What a multitude of drun∣kards one true drunkard ••akes.
• * 1.142

  If the De∣vill would surrender his place it should be to some good fellow or other.
• * 1.143

  How drun¦kards swarme in every cor∣••er.
• * 1.144

  ••. Hall.
• * 1.145

  Dr••nkards like lulian who never did a man a good ••urn but it was to damn his soule.
• * 1.146

  He who•• the Lord loves shall be delive∣••ed fr••m their mere∣tricious a∣llure••e••ts
• * 1.147

  If they 〈◊〉〈◊〉 not sedu••e u•• they wil envie and ••ate 〈◊〉〈◊〉.
• * 1.148

  1. H••w drunkard•• e••vie the sober and 〈◊〉〈◊〉.
• 2 1.149

  How they wi•••• hate them.
• * 1.150

  VVhich hatred is the most bitter and exorbitant of all other••
• * 1.151

  How their envy and ha••red vents it selfe at the ••outh and ha••ds.
• * 1.152

  At their mouthes first by cen∣sureing the sober.
• * 1.153

  VV••ereof foure rea∣sons first they judge others by them∣selves.
• * 1.154

  2 Their ig∣norance makes them suspicious.
• * 1.155

  3 Their p••ssions and affecti¦ons make them parti∣all.
• * 1.156

  4 They see and look to us not to themselves.
• * 1.157

  How drun¦hards will raise slan∣ders of the consciona∣ble.
• * 1.158

  How apt others are to believe their slan∣ders, and afterwards to spread them.
• * 1.159

  How pleas∣ant it is to wicked men to ••eare ill of the religi∣ous.
• * 1.160

  The man∣ner of their dealing in this case.
• * 1.161

  7 Reasons why they slander us.
• * 1.162

  Ever such as scoffe at, and tra∣duce others have grea∣ter faults themselves
• * 1.163

  First rea∣son of their raising slanders to divert mens thoughts from mind∣ing their villany.
• * 1.164

  2 By de∣praving the godly themselves passe for indifferent honest men.
• * 1.165

  3 Drun∣k••rds cen∣sure and slander 〈◊〉〈◊〉 godly to ••acite and stirre up other •• to doe the like.
• * 1.166

  And the multitude like a flock of sheepe if they see but one take a wrong way all the rest will follo••
• * 1.167

  Of which many ex∣amples.
• 4 1.168

  That they may mitigate their owne shamewith our discre∣dit.
• * 1.169

  5 They Iraduce us because they cannot otherwise burt us.
• * 1.170

  A slander once raised will scarce ever dye.
• * 1.171

  Yea the slander is increased,
• * 1.172

  The sinne and p••ntsh ment of a slanderer.
• * 1.173

  6 They must doe what Sathan will hnve them
• * 1.174

  The receiv∣er as bad •• as the tale∣bearer.
• * 1.175

  They will flout us out of our faith have our company here in sin & herafter in torment.
• * 1.176

  1 They would have our company in fi••ne.
• * 1.177

  vvhat a strait the godly are in,
• * 1.178

  Let us turn openlyprophane theirquar∣rell is at •• end.
• * 1.179

  Sathan disturbs not his own••.
• * 1.180

  No greater t••mptation then not to be tempted.
• * 1.181

  Our case would be 〈◊〉〈◊〉 worse 〈◊〉〈◊〉 should be 〈◊〉〈◊〉 peace 〈◊〉〈◊〉 them.
• * 1.182

  2. There malice and envi•• would breake out at their hands if they were not m••na∣cled by the Law.
• * 1.183

  First they would com∣bine toge∣ther a••d lay 〈◊〉〈◊〉 p••••••s to de∣stroy u••.
• * 1.184

  2 They would deliver us up ••nto the Magistrat.
• * 1.185

  3 Give de∣••ilish coun∣sell against 〈◊〉〈◊〉 & cause 〈◊〉〈◊〉 to be 〈◊〉〈◊〉.
• * 1.186

  •• strike us.
• * 1.187

  5 ••urt and ma••me us.
• * 1.188

  Lastly, drunkards would kill us for be∣ing so re∣s••actory.
• * 1.189

  The same prooved by Scripture.
• * 1.190

  2 By expe∣rience of former ages.
• * 1.191

  3 By the experience of our Sa∣viour, who suffered twenty two wayes o••ely for his good∣ness••.
• * 1.192

  But they cannot doe as they would thoug•• their pu∣nishment shall be the same as if they did it.
• * 1.193

  5 Reasons of their savage disposition.
• * 1.194

  They must doe the workes of their father the Devill.
• * 1.195

  2 That the••r deeds of darknes may not come to l••ght.
• * 1.196

  3 other∣wise they cannot fol∣low their sinnes so freely nor so quietly.
• * 1.197

  4 VVhat they cannot make good by argu∣ments of reason they would by arguments of steele ••nd iron.
• * 1.198

  5 Their glory and •• edit is e••lipsed.
• * 1.199

  The ground of all their tempting and en∣forceing to ••••ane.
• * 1.200

  Drunkards children of the Devill and par∣take of his nature.
• * 1.201

  Those whom they hate and persecute the chil∣dren of God and partake of the Divine nature.
• * 1.202

  Vertue and vice can never ac∣cord.
• * 1.203

  They can brooke all conditions of men, ••ave practi∣sers of piety.
• * 1.204

  But the Religious shall be sure of opposition.
• * 1.205

  Not strange that wic∣ked men should a∣••rees•• well
• * 1.206

  They strive t•• be sup••r¦lative in sinne.
• * 1.207

  Many ex∣amples of monsters and super∣lative sin∣ners.
• * 1.208

  Sathan works men by degrees to this height ofim¦piety and not all at once.
• * 1.209

  Cu••t••me of sin takes away the ••ense of sin
• * 1.210

  Againe, God hath proclaimed an enmity betweene the wicked and the godly, for so long as the world endures.
• * 1.211

  Sathan is their King and they must seeke his wealth 〈◊〉〈◊〉 honour all they can and strive to enlarge his kingdome by win∣ning all they can from Christ by a continuall w••rre and skirmish.
• * 1.212

  As they have not bene waiting 〈…〉〈…〉 in any age.
• * 1.213

  They would have our company in torments.
• * 1.214

  No thi••g hut our 〈…〉〈…〉 the herpen•• and is ••eede.
• * 1.215

  Good men draw all they can 〈◊〉〈◊〉 heaven, wicked all they can to ••ell.
• * 1.216

  They shall answer for soule-mur∣ther.
• * 1.217

  Reve. 2. 14
• * 1.218

  Other rea∣sons why they would have our company in the bur∣ning lake.
• * 1.219

  1 Being out of hope themselves they are loth others should fare better then they.
• * 1.220

  2 They thinke it will be some ease and com∣fort in mi∣sery to have com∣panions.
• * 1.221

  But this will ad to the pile of their torments
• * 1.222

  The Devil beholding to whores, but farre more to drunkards for none helpe to people hi•• inferanall kingdome like them.
• * 1.223

  VVe should be as zea∣lous and industri∣ous to win soules to God.
• * 1.224

  Their pu∣nishment.
• * 1.225

  A descrip∣tion of the last judge∣ment and of hell.
• * 1.226

  The same further amplified
• * 1.227

  Drunkards shal have a double portion of vengeance to other men.
• * 1.228

  The drunkards sinns aggravated by the circumstances.
• * 1.229

  First, the civily righteous have hel for their portion bu•• drunkards are notoriously wicked.
• * 1.230

  2. His sins are against knowledge and conscience.
• * 1.231

  3. He sins not of infir¦mity but presum••••ously and of set pur∣pose.
• * 1.232

  4. His sins are so open and scan∣dalous that the Gospel is dishonou¦red and 〈◊〉〈◊〉 God blas¦phemed.
• * 1.233

  5 He com∣mits many sins one in the•• eck of another, and multi∣plies the same sins often.
• * 1.234

  6 He sins a∣gainst mer∣cy, the a∣bundance of meanes, and the many war∣nings, which o∣thers never had.
• * 1.235

  The seve∣rall wayes whereby God calls to repen∣tance.
• * 1.236

  The same further amplified.
• * 1.237

  Even this booke will be a wit∣nesse a∣gainst them, when their con∣sciences are awakened.
• * 1.238

  And then perhaps the gate of mercy wi•••• be sh••t.
• * 1.239

  Want of considera∣tion the cause of all impiety & neglect of obedience.
• * 1.240

  7. He not onely com∣mits foule crimes, but drawes o∣thers into the same sinnes.
• * 1.241

  8. They a∣buse and persecute, not the e∣vill, but the good, who are to God as the Apple of his eye.
• * 1.242

  That the use their tongues on∣ly a friv••lous excuse.
• * 1.243

  Some can better a∣bide ast ake then others ascoffe.
• * 1.244

  ••hat is done to the godly, Christ takes as done to himselfe. And well b•• may, for their ha∣tred is a∣gainst God and Christ.
• * 1.245

  Though they are so blind that they think they love God
• * 1.246

  •• ••••hom they wrong a••e their best friends to whom they owe their very lives.
• * 1.247

  1 By their i••nocency
• * 1.248

  The ••eligi∣ous keeps off judgement•• f••om them.
• * 1.249

  •• by their prayers.
• * 1.250

  In their 〈◊〉〈◊〉 they will sue to the godly, and desire them a lo••e to pray for them.
• * 1.251

  Of which many ex∣amples.
• * 1.252

  ••ho count it a sin to cease praying for their grea∣test ene∣mies.
• * 1.253

  Wicked mens thoughts touching the religi∣ous, not the same in di∣stresse, as •• prosperity.
• * 1.254

  Their in∣gratitude and great ••olly.
• * 1.255

  10 Their si•• is not against the ••fe of body or estate, but agai••st she soules of men.
• * 1.256

  A••obje∣ction an∣swered,
• * 1.257

  None ••ut counter∣seits wil be beaten from Christs standard by their scoffes and reproac••es.
• * 1.258

  Their in∣tention of soule mur∣ther shall be reward∣ed, as if they ••ed do••e the same actu∣ally.
• * 1.259

  11. Their sin doth not extend it se fe t•• •• this or th••t person only but to mi∣lions, yea, after ages.
• * 1.260

  But the drun kard hath •• shift to evade al this, and what else can be spo∣ken.
• * 1.261

  1. He can apply Christs passion and Gods mercy as a war rant for his li••••ntious••••sse.
• * 1.262

  The hope of an bypo∣crite is ea∣si••y blowne into him, and as sooneblown out of him.
• * 1.263

  VVicked men are al∣together in e••treames either God is so merci∣full that they may live how they list, or so just, that be will not pardon them upon their re∣pentance.
• * 1.264

  Objection of the thief upon the crosse an∣swered.
• * 1.265

  Object.
• * 1.266

  God in mercyis in finitly transcen∣dent.
• * 1.267

  Answ.
• * 1.268

  But this makes nothing for such as love their si is, better ••hen their soules.
• * 1.269

  His mercy rejorceth against ju∣stice, but destroyeth not his ju∣stice.
• * 1.270

  His mercy is a just mercy.
• * 1.271

  And therefore hath equally promised all blessi••gs to thosewhich keepe his commande ments, and threatned all manner of judgements to those that break them
• * 1.272

  VVicked men be∣lieve no part of Gods word really and in deed.
• * 1.273

  All the promises in tailed to believers and limited with the condition of faith & repentance
• * 1.274

  One part of the co∣venan•• of grace is, that we •• wil for••ake the Divell and all his workes, constantly believe, &c.
• * 1.275

  Mark. 61. 16.
• * 1.276

  Object.
• * 1.277

  What it is to be born againe:
• * 1.278

  Answ.
• * 1.279

  What to repe•• and bel eve, & how we may know whether we have or not.
• * 1.280

  Corrupti∣on wilmix with our purest devotion.
• * 1.281

  But he can repent when sick∣nes comes.
• * 1.282

  Death may be sudden, and give •• ma•• no lea••••e to be sick••.
• * 1.283

  2 Or if death be not sudden repentance is no easie worke, and late repen∣tance is seldome true.
• * 1.284

  3 Or sup∣pose thou offer thy best de∣votions to God wil be accept of thy dry bones, whē Sathan bath suk'd out all the ••arrow.
• * 1.285

  Admoni∣tion not to defer••e re∣pentance.
• * 1.286

  Objection, that most men are of a contrary judgement and practics.
• * 1.287

  VVhere of a double reason.
• * 1.288

  First few men be∣leeve the whole written word.
• * 1.289

  2 Igno∣rance is th••∣cause of all sinne.
• * 1.290

  R••ghtly a ••anknows no more then be practiseth.
• * 1.291

  He that hath save∣ing know∣ledge, bath every other grace.
• * 1.292

  Ob. That the strictest lovers, are ••eldome the ••sest men ••••swered.
• * 1.293

  Worldly men count wisdome felly, and folly wis∣do••e.
• * 1.294

  They not alwayes the wise•• which know most
• * 1.295

  The reli∣gious man wi••er than the b••ma∣••i••t.
• * 1.296

  Several mispr••sions of wisdome
• * 1.297

  2. Wiser then the most cuu∣ning ••oli••••∣••••s
• * 1.298

  The c••••∣ning poli∣tician a foole, in 6. particu∣lars.
• * 1.299

  First, be is without foresight, and never thinkes of the recko∣ning he is to give.
• * 1.300

  2 He will not beleeve exce••t his senses say ame•• to it.
• * 1.301

  3 Bray him in a morter he will not depart from his folly, viz. his 〈◊〉〈◊〉
• * 1.302

  4. He cares more for a little muck to leave be∣hind him, then for soule or be∣dy.
• * 1.303

  5. Hee ca•• finde in his heart to goe to He•• so his son 〈◊〉〈◊〉 be left rich.
• * 1.304

  6 H•• 〈…〉〈…〉 trifles before things of greatest worth.
• * 1.305

  Worldly men are penny wise and pound ••oolish.
• * 1.306

  But it is otherwise with the godly.
• * 1.307

  Iudeed, though the divell makes fooles of them, yet he makes them wise enough to make fooles of a∣ny that will trust them▪
• * 1.308

  They are wise men in foolish things, and foolish men in wise things.
• * 1.309

  They may be called subtile, per∣sons, but not wise men, ex∣cept we take the greatest ••olly, for the greatest wisdome.
• * 1.310

  And even such fooles are the vo∣luptio••s.
• * 1.311

  6. Helpes to saving knowledge
• * 1.312

  First dis∣c••rd••al fi••∣••hy lusts and affe∣ctions.
• * 1.313

  2 Get an humble heart.
• * 1.314

  3 Procure the eye of a lively faith.
• * 1.315

  4 Be con••stant in prayer for the spirits helpe.
• * 1.316

  But pray not for knowledge without putting difference
• * 1.317

  For God m••y grant our 〈◊〉〈◊〉 in judgment,
• * 1.318

  2 Objecti∣ons an∣swered.
• * 1.319

  •••• Vse the •• meanes.
• * 1.320

  Be s••udious in the Scriptures and follow that rule.
• * 1.321

  6. Go to counsell.
• * 1.322

  The appli∣cation of what hath beene spo∣ke••
• * 1.323

  Admoniti∣on, not to make mer∣cy a ••olster for conti∣nuing in ••in
• * 1.324

  What small hope of the dr••n kards yeelding.
• * 1.325

  Much of him hath beene spo∣ke••, but nothing neere all.
• * 1.326

  The foule∣nes of this sin, con∣st••ained me to be so bitter.
• * 1.327

  It is more worthy the sword of justice, then the pen of an 〈◊〉〈◊〉.
• * 1.328

  Written rather to keepe men from drun∣kennesse, then in hope to re∣claime any from it.
• * 1.329

  He the so∣berest and honestest man, which re∣sembles this drun∣kard least.