The Drunkards Character

§ 1.

A Drunkard (and I take him for such that drinks more for lust, or pride, or covetousness, or fear, or good fellowship, or to drive away time, or to still conscience, then for thirst ) being generally considered, is one that was borne a man, lives a beast, and consorts with beasts of his own kind; one that through custom of sin, and a just judgment of GOD upon it, hath his heart changed from man's nature, and a beasts heart given him in the steed, as it fared with Nebuchadnezzar, Dan. 4. 16. For what other can we think of him that gives himself to this vice; doth not wine rob a man of himself and lay a beast in his room? he is not himself, he is not his own man, though a master of others: neither are drunkards to be reckoned amongst men, but beasts, saith Seneca.

Indeed they are human, or rather inhumane beasts, or as some more favourably admit, reasonable beasts, or sensual men: but yield them the utmost, a drunkard hath but a bestial heart in a case of human flesh, and there is little difference between him and a beast, but that he doth exceed a beast in beast • nesse, as Hermes well observes.

§ 2.

YEa to prove them beasts in condition, though men in shape, were a task so easy, that it would accrue small credit to an opponent, for each natuall man (so long as he remains in his sins impen • tent ) is a very beast in condition as Jeremiah affirms, Ier. 10. 14. and St. Peter, 2 Pet. 2. 12. He may be so proud as to scorn the comparison; but it is so, for the wisdom 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 self same spirit making good that general charge by many particular instances, as look but in God's 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 Jewish false teachers, Dogs, Phil. 3. David's persecutors, Bulls of Bason and Unicorns, Psal. 22. the Egyptian enemies, Dragons, Psal. 74. the Scribes and Pharesies, Serpents and Vipers, Math. 23. the Babil • nian Monarch, a Lyon, with Eagles wings; the Percian, a Bearc; the Macedonian, a Leopard, Dan. 7. the enemies of the Church, wild Boars, Psal. 80. greedy Judges, evening Wolves, Zeph. 3. Schismatics, Foxes cubs, Canticl. 2. &c.

Or admit the Scriptures were silent herein, we 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 cruel Tigers, &c. yea no wilderness afords so many beasts as some great City: for each covetous Muckworme, is a blind Mole; every lust full person, a rank Goat; the fraudulent man is a Fox; the busy body, a Squirrell, the Murmurer, a Frog; the Flatterer, a Spaniell; the Slanderer, an Asp; the Oppressor, a Wolf; the Persecutor, a Tiger; the Church Robber, a wild Boar; the Seducer a Serpent, yea a Devil; the Traitor, a Viper, &c. for the time and my breath would fail me if I should reckon up all kinds of human beasts, or bestial men, beasts in the form of men; yea its well if all these brutish conditions meet not in one man (especially a drunkard) as rivers in the Sea, for there is not one beastlike, or serpentine quality which every of their natures much more this sin, would not admit if GOD restrained them not.

§ 3.

EVen such is the power of sin, that it made God become man, Angels become Devils, and men become beasts; but this sin, this vile and odious sin of drunkenness, hath a more superlative power; for it makes a man worse then any beast which goes upon four legs. Neither can I find a sample for him amongst beasts, he is such a beast that I know not with what beast to match him, such a beast that no other beast will keep him company; the nearest 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 fall a devouring the same, and never leave feeding until his belly be puffed up, and strouteth like a bag-pipe, and then not being able to hold anymore, he goeth presently between two narrow trees and straineth out backward what he hath eaten, and so being made empty, returneth again to the Carkasse, and filleth himself as before, and then straineth it out the second time, and so continueth filling and emptying himself until 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 else but a vicissitude of devouring and von • itting, who spends all his time in drinking, and venting, and abominable spewing, so disgorging himself when he hath drunk his fil, thereby to be able to drink the like quantity again, had but this ill quality and not an hundred more and worse with it, I might well couple these two beasts together; for in this particular there cannot be devised a more expressive Hieroglyphique of his loathly condition: but alas, this is rather one of the drunkards virtues, for which he looks to be applauded, and is so by all that keep him company, so that this comparison falls short by much.

§ 4.

WHerefore in my encounter with this Monster, I will neither spend time, nor blot paper with showing wherein they are equal with beasts; as that they are only led by sensuality, that their whole intendment is their bellies, that like hogs they think no garden so pleasant as the dunghill, no clear stream 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 less labor to plow all day, then to pot it, that it is a task almost invicible, to make them own those words and behaviours when they are sober, which in their pots they were authors of, that notwithstanding drink hath often made them as sick as ever was Seaman, and exposed them to a thousand perils, yet they are never the wiser afterwards, that they have no more conscience nor fear 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 Ulysses told him of God; I know no other God but my belly: that they are as improvident & without forefight of what will follow, as beasts; providing no refuge against the evil day, but think to bear off the judgments of God with head and shoulders, that like brute beasts they will believe 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 clock; whereupon their departure is commonly so sudden, that when they look for a pleasant peal, behold, it is their passing bell, that they are no more ashamed of their deeds then beasts; yea less, for a very Dog, though he cannot blush, will go away, as if he were ashamed, when he hath done a shrewd turn, and is taken in the manner; but Drunkards have a meretricious forehead, stupid, and steeled with impudence, shame-proof, there is not so much blood of grace in their hearts as will serve to make half a blush in their cheeks.

If it be objected that a Drunkard can sometimes speak; I answer, that is no more then a beast hath done, even a silly Ass, Num. 22. 28.

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

§ 5.

IN which, let none think me over tart, or my comparisons too homely; for they must not look to live like beasts, yea, worse then beasts, and be slattered as if they were men: what, shall we walk in the spirit of falsehood, and prophesy of wine and strong drink? no, this were to be a beast for company: if men think scorn thus to be compared, let them forbear to deserve such comparisons. What saith S ^t . Chrysostom, shall I think thee to be a man when thou hast all the qualities of a beast; kickest like an Ass; neighest after women, like a Horse; ragest in lust, like a Bull; ravenest like a Bear, stingest like a Scorpion, rakest like a Wolf, as subtle as a Fox, as impudent and shameless as a Dog? thou hast nothing in thee to induce me to think so, seeing there is a greater similitude between thee and a beast, in the disposition of thy mind, then dissimilitude in the composition of thy body: as for thy shape, that affrights me more when I see a beast in the likeness of a man.

But I speak not so much to them as of them, for these beasts rarely read books, especially tending to piety: I speak to the sober, as unto men of understanding, and let them judge what I say.

§ 6.

Drunkards inferior to beasts in five particulars. viz.
• 1 In swilling to excess, whereas beasts keep within the bounds of moderation.
• 2 I • cosing the prerogative of their creation, whereas beasts keep theirs.
• 3 In depriving themselves of sense and motion, wherein beasts excel plants and stones.
• 4 In that they subvert reason, & prove cruel to themselves, yea, ofttimes become their own executioners.
• 5 In transforming themselves into the condition of cvill Angels, whose whole delight is to sin and make others sin, and whose portion is in the burning lake.

1 First, it is not so bad to be a Beast, as for a man (who hath more noble endowments) to live like a beast, which is the Drunkards case, who in their practice resemble beasts, saving that beasts are therein 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 satisfy nature) have so much reason and good manners in them as to forbear to drink anymore then they need; yea, they cannot be forced by any violence to drink again; which shows that excess is a most unnatural and abominable sin: whereas the drunkard drinks double and treble, yea, ten times more then he needs, and not only satisfies nature, but also gluts and oppresseth it with superfluity, even unto surfeit.

Yea, this even one of their own Poets have confessed; who, when his wife asked him whether he were not ashamed to lie drunk in the streets like a beast; replied, thou liest like a whore, for if I were a beast I would not be drunk. I marvel 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 command over their affections, from putting a knife to their throat when they have taken enough, as Solomon adviseth, Pro. 23. 2. that they will be ready to sheath it in the Drawers belly, if he shall but offer to set bounds to their throats; at least they will unblesse themselves, when means, 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 drunkenness their sin, 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, in that beasts remain the same they were created; whereas Drunkards subvert natures institution, cease to be what God made them, reasonable creatures, and suffer themselves to be transformed by drink into swine, as Elpenor, one of Ulysses companions was turned by Circe into a Hog, so sha • ing their creation: and whereas other sins deprive a man of God's Image, this deprives him of man's, 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 Fool 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 Drunkards soul is made a slave to his sense, and whilst this rebels, she that worst may must hold the Candle.

Now a man having lost the use of his soul, 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: wherefore in this regard also the Drunkard should have a name inferior to that of beast, and not be reputed so good.

§ 8

3 THe Drunkard deprives himfelfe, not only 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: drink not only robs him of reason and speech (which two things distinguish beast and man) but likewise of sense and motion, wherein beasts excel stocks and stones, yea, it so blockefies him for the present, that neither hand nor foot can do 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 banqueting rooms, yet they were always carried out of them; in which case they can neither prevent future danger, nor feel present smart: why, he is gone, according to the Drunkards phrase, that is gone in his senses, gone in his standing, gone in his understanding.

Indeed, as there is a mean in drinking, which is lawful, so there be degrees of drunkenness: the first draught f wine comforteth the heart and stomach, the second inflames the liver, the third fumeth into the head, and makes men fools, the fourth quite takes away their senses, and makes them to adore their god Bacchus, like beasts upon all four, or rather like blocks, as having never a leg to stand upon; so what is feigned of Proteus, viz. that he was transformed, first, into a Lyon, then into a boar, and at last into a tree, is really verified in many a Drunkard: as have you not known some of them towards their latter end, in Cleomenes condition, who carrousing after the manner of the Scythians; drank so much, that he became and continued ever after senseless.

What shall I say of a Drunkard? that little mouth of his, hath swallowed down himself, his paunch hath buried the wine, and in the wine is his wit buried, his senses, his soul, and perhaps his last wealth; yea, he is dead as well as buried: for you may ring a bell in his ear, he hears not, much less can he speak, yea scoff him, rob him, spurn him if you will, he feels not, he stirs not, much less can he quarrel.

Matheolus writing of the Asses of Thuscia, saith, that when they have fed upon Hemlockes, they sleep so soundly that they seem to be dead, in so much as the countrymen many times more then flea off half their skins before the Asses will awake; these Drunkards are such Asses, when they have drunk stiff, and are fallen asleep, you may half flea them before they will awake: I have known it so in effect by one of them, whom no violence, or pain could awake, so that he is more like a stock or stone then a reasonable or living creature.

Or if he be not so dead as a door nail, yet at least the drink hath turned him out of doors, for whosoever would speak with him, must stay until he come home again to himself: and hereupon, when Cyrus in his childhood was asked by his Grandfather Astyages, why at such a feast he drank no wine? he returned this answer, full of witty simplicity: because, said he, I took it to be poison, for I have seen it to spoil men of their wit, sense, speech, health, strength, and motion: neither proves it less hurtful to Drunkards then rank poison, but far more; for it intoxicateth the brain, benumbeth the senses, enfeebleth the joints and sinews, and bringeth a man into a temporary Lethargy, besides the evil that it brings to the soul, which is far 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 Emperor, who afterward (being overcome by Probus ) hanged himself, leaving this to be spoken in his praise, that he was not borne to lead an Army, but to lift a pot. But in case aforesaid, namely, when they have drunk themselves deaf, and blind, and dumb, nay, dead and senseless, to what can I so firly compare them, as to the Idols of the heathen, which have eyes, and see not; ears, and hear not; tongues, and speak not; noses, and smell not (no not their own vomit) hands, and handle not; feet, and walk not, being as dead men, that can neither sit, stand, nor go, nay worse by far: for he that is dead, can do neither good nor ill, but drunkards are dead to all goodness whatsoever; and alive, yea, very active to all wickedness; so that their conditon is far 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 unclean beasts, which wallow in the mire of sensuality; these brutish Drunkards, which transform themselves through excess; 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 drink, 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 sensual pleasure was the only Summum bonum: or Cerinthus the Heretic, who verily believed, that the chief felicity in Heaven, should be eating and drinking, and such like fleshly lusts.

§ 9.

4 OR (that I may pass to the fourth particular formerly propounded) that lunatic man, mentioned, Math. 17. 15. 16. whom all the Disciples could not cure, until the Master himself came; and to that mad man they are very like. For as he being fore vexed, fell oftentimes into the fire, and oftentimes into the water: so these being robbed of their strength and senses by drink, are frequently subject to all fearful accidents, and miserable mishaps, which often fall out by reason thereof. As some being drunk, fall into the fire, and are burned; as I could instance in a Gentleman of worth, that rising to make water, could find no fitter place to do • it in, then the chimney; where, being a few live embers, he fell down, and not being able to rise again, had his belly puckerd together like a sachell, before the Chamberlain could come to help him; whereupon, being in great torture, he drank off twenty two double jugs of bear, and so died, roaring and crying that he was damned, for breaking his vow which he had made of reformation: some again fall into the water, and are drowned, as is commonly seen: again, some fall and batter their faces, bruise their bodies, break their arms, their legs, and many break their necks, in the very act of drunkenness, whose cases are desperate: others are wounded, beaten, and many times murdered, as often times they stab and murder others: but this is notably described by Solomon, Proverbs, 23. 29. to 36.

Indeed drunkenness is nothing else, nor hath ever been reputed amongst the wise and learned, then a voluntary madness, a temporary forfeiture of the wits, worse then frenzy, in that the one is violent, the other voluntary; that, the evil of punishment; but this, the evil of sin.

The wine, which of it self 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 drink of it: other vices do but alter and distract the understanding, whereas this utterly subverteth the same, and astonieth the body: even wrath makes a man a beast, but drunkenness makes a man mad, and if so, how odious is this sin! For if it be a hateful thing for a man to wound his own flesh, and willfully to maim the members of his body; how abominable is it to wound the mind it self, 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 himself, and to pull him out of his Regal throne, must needs be condemned as an outrageous wickedness.

Or lastly, suppose them men, they are but like that man spoken of, Mark: 5. 2. to 6. who being possessed of the Devil, lived amongst the graves, and cut himself with stones; for they love none but base company, base places, and base courses; and what other do their frequent and horrible oaths, but cut them deeper then those stones did him? It's true, he may seem to be in a better condition: as first, he may have a name to live, but indeed he is dead, as S. John speaks. Secondly, he may have the appearance of a man, but indeed he is a beast, as Jeremiah speaks. Thirdly, he may be thought a sound man, but indeed he is Demoniacall, obsessed, or rather, possessed with a Devil, yea, many Devils, and more miserable then such an one, because it is a Devil of his own choosing, as Basil speaks. And certainly, if every raygning sin be a Devil, as S. Austin holds; much more, if the heart of a Reprobate contains so many Devils, as unchaste thoughts, as S ^t . Gregory affirms; every true Drunkard is posiest with more Devils then Mary Magdalene was, and good reason; for, as our Savior intimates, the Devil can find no such rest in dry places, Math. 12. 43.

Indeed this may seem, to some ignoramusses, a big word: but let me tell you, the corporal possession of evil Spirits is not so rare, as the spiritual is rife, no natural man is free; one hath the spirit of error, 1 Tim. 4. 1. another the spirit of fornication, ose. 4. 12. another the spirit of blasphemy, Revel. 2. 9. and 13. 1. 5. 6. another the spirit of falsehood, Math. 24. 11. another the spirit of fear, 2 Tim. 1. 7. another the spirit of slumber, Rom. 11. 8. another the spiof giddiness, Isaiah, 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 God's word, that all ye who are not changed in the image of your minds, Eph. 4. 23. 24 Rom. 12. 2. who have not yet felt the power of godliness, 2 Tim. 3. 5. are as truly, though spiritually, carried by evil spirits into the deeps of your known wickedness, as ever the Gadarean hogs were carried by them down the precipice into the Sea.

Alas! the Devil hath more then one way to possess men: he keeps possession in some by his Tenants, as by drunkenness, swearing, whoredom, &c. in others actually and immediately by himself; yet he rather choseth to possess men by these his tenants, then by himself, that so he may not carry them against their wills as he did that man in the Gospel, into the fire and water, so using violence to their bodies (all those forced and violent motions which they perform, who are really possessed, being the Devils own sins) but rather desireth to carry them willingly, and drive them, as free horses, that need only the shaking of the hand, to the Tavern, to the stews, to this or that evil company; and therefore he desired not to possess Job's body, because his intent was to draw Job himself to blaspheme God.

So that wicked men, although their bodies are free usually from this posses. five power of Satan, yet Satan hath a far greater power in the voluntary motions of their bodies and souls, even such a power, as that they shall be agents in what they do, and as guilty of the sin as himself, when he makes them abuse their eyes to wantonness, their mouths to filthiness, and makes their feet swift to shed blood: so that as Paul being guided 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 Devil lives in us, for he is their god, 2 Cor. 4. 4. and their Prince, John, 14. 30. and works in them his pleasure, Eph. 2. 2. 2 Tim. 2. 26.

Now this possession of soul and body together, is the more fearful, and yet the more ordinary, neither do men marvel or wonder thereat, because it is not discerned.

§ 10.

5 BUt fifthly, that Drunkards are possessed with as many Devils as reigning sins, is not all; their condition being yet worse, for in effect they are turned Devils.

In the former place you saw men transformed into beasts; prye more narrowly into them, and you shall see those beasts transformed again into Devils, in the delight they take in sin, in their mischievous tempting others to sin: for surely if want of reason makes a beast, abuse of reason this way makes a Devil; and admit man hath some advantage above beasts, it is a miserable advantage that only makes us apt to evil, yea, the worst of evils, 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 Devils part and their several slights in seducing and enforcing others to sin, in drawing others to perdition: expect more, Section the 75. &c. Only this for the present let the Drunkard know, that except he do repent and amend, there is not the most loathsome and despicable creature that crawles upon the earth, which he shall not once envy, and wish to have been, rather then what he is; which should have been my next theme: but of this when I come to the punishment of Drunkards, Swearers, and Seducers, Section. 30. to 34. and 44. and 119. to 143.

And so much of the person in general, and a part: now take a general view of the sin, 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 sin, though indeed the odiousness of it is beyond all expression: neither have I dehortation answerable to my detestation of it, only what cannot be spoken (your meditation supplying the defect of my speech) may be implied as under a curtain; which was the Painters shift in deliniating the picture of Venus, and the wont of Timanthes; who, in each picture he drew, occasioned more to be understood, then was painted.

§ 11.

THe Learned of all ages have concluded; yea, drunkenness it self (if it could speak, as it can take away speech) would confess, that it is a flattering Devil, a sweet poison, a voluntary madness, an invited enemy, the author of outrages, quarrels, debates, murders, the nurse of fury, the mistress of pride, the fountain of all vice, the original of all diseases, and bane of the soul: that it is a fire; whose flame, is lust; whose sparks, are oaths, and evil words; whose smoke, is pride, and infamy; whose ashes, are diseases and poverty; and whose end, is hell.

That it is a sin which cracks men's credits, consumes their estates, distempers their constitutions, dulls their spirits, infatuates their senses, intoxicateth their brains, stupefies and besots their understandings, perverteth their wills, troubleth reason, overthroweth the judgment, infeebleth the memory, corrupteth all the affections, excludeth counsel, and without God's infinite mercy, and their sound repentance, damns the soul.

That it is a bewitching sweet in the mouth, which turns to deadly poison in the heart, the revealer of secrets, the ship wrack of chastity, the shame of honesty, the ruin of good manners, the thief of time, the disgrace of mankind; a sin which makes man an abomination to the Lord, odious to the Angels, scorned of men, abandoned of all good society, and above all, makes men subjects and vassals to Satan: a sin of all others the most spreading, most infectious, most incurable, most inexcusable, a sin which makes no difference of times, places, persons, &c.

A sin which is against the laws of God, of grace, of nature, and of all nations, against sense and reason; a sin, which brings wrath and judgment upon the whole land; a sin, which is a grief to friends, a ruin to families, which separates from the society and company of God's Saints on earth, excludes and shuts them out of the Kingdom of Heaven, as Plutarch, Solon, Pittacus. Boetius, St. Austin, St. Jerome, St. Chrysoftome, and others style and define it.

That it is of sins, the queen; as the goute is of diseases, even the most prodigal, wasteful, unthrifty, unprofitable, unnatural, unseemly, insatiable, unreasonable sin; the most base, brutish, beastly, foul, filthy, odious, execrable, detestable, horrible, abominable state, disturbing, heathenish, infernal, prodigious, damnable, graceless, and shameful sin of all others, as some of our Moderne writers render it.

In fine, it is a sin odious and loathsome in any; but in us, who have so much light, so many laws of God and man against it, most unsufferable: but as it was once observed, that Philosophy was taught in Athens, but practiced in Sparta: so now temperance and sobriety is taught in England, but practiced in Spain and Turkey.

§ 12.

ANd as it is a most grievous and matchless sin in it self; so it is the cause of all other sins, a monster with many heads, the root of all evil, the incendiary of all vice, the Magazine of all misery, the mother and metropolis of all mischief. As tell me, was there ever any sin committed which wine hath not been an occasion of? for notwithstanding wine doth first serve and obey the drinker, yet by little and little mixing it self with the blood in the veins, it doth rule over him, and, like Saul's evil and controlling spirit, makes him it's vassal, whereby, like the Centurions servant, he no sooner hears the word from Satan, do this, but instantly he doth it, whether it be to the committing of adultery, with Holofernes; inces • , with Lot; murder, with Alexander, Cambyses, and Philopater: one of which, in his drink, slew his dear and faithful friend Clytus, who was his chief Captain in all his exployts (though it so troubled him being sober, that he would have made away himself) the second, his only Son; the third, his dear father and mother: or treason, with him that confessed to King Pyrrhus upon his arraignment, all this we 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 rehearse the several examples which history affords, and experience hath made known, were endless. Some examples I have given you, and he is a very young man and unobservant, that cannot add forty out of his own experience.

And do not our reverend Judges, in their several circuits find by experience, that few brawls, murders, manslaughters, rapes &c. are committed, which arise not from this root of drunkenness. And indeed as in Justice, all virtues are couched together summarily, as Aristottle affirms: so in drunkenness, all vices are lapped 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 ungrateful, and you prove him naught all over; so prove one to be a Drunkard, and you prove him guilty of everything that is evil, reprobate to all that is good: for what sin is it which a drunken man will stick to commit, when we read that Cyrillus his Son being drunk, slew his Father, and his Mother great with child, hurt his two Sisters, and deflowered one of them, as St. Austin affirms: when another being tempted by the Devil (as Philip Lonicer witnesseth) to commit some crime or other, putting him to his choice either of Drunkenness, Adultery, or Murder; he choosing the first, in his drunkenness he abused the wife of him in whose house he was, and her husband coming in the whilst, he slew him; and so in choosing that one, he committed all three: which being rightly considered, me thinks a man had need to be drunk before hand, that shall admit of more wine then enough; that shall for one hours mad mirth, hazard a whole age of grief and shame, together with his displeasure, that is able to destroy both body and soul in Hell.

§ 13.

BUt you have not heard all; for as others observe, it is a queller of all good notions, motions, actions; a sin which decays all a man's good parts, and moral virtues; which disables men from all good employments, either in Church or Common-wealth, making them unprofitable, which otherwise might be serviceable, and indisposeth them to grace and godliness, yea, to all the means thereof. For as by too much rain (saith St. Austin ) the earth is resolved into dirt, and made unfit for tillage: so Drunkards by excessive swilling are altogether so unfitted for the spiritual tyllage, that they can bring forth no good fruits of holiness and righteousness, but rather like bogs and marishes, are fit to breed nothing but vermin, frogs, and serpents, that is, all manner of abominable sins, and loathsome wickedness.

More particularly, it keeps them from repenting, Esa. 22. 12. 13. and all saving knowledge, Esa. 28. 7. debarreth them from regeneration, Christ's righteousness, 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 sin, with all it's lusts, strengthened, 1 Pet. 2. 11. yea the soul by it is made like a City broken down and without walls, Pro. 25. 28. besides, it keeps them in final impenitence, Isaiah. 5. 11. 12. Pro. 23. 35.

Neither can that soil which brings forth this vice (like ground sown with salt) bring forth any other thing which is good, I mean, so long as a man is such; as snow can never be made hot, so long as it is snow; yea, where drunkenness reigns or carries the reins, there cannot 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-fellows (so many filthy lusts as are in the Drunkards heart) to lodge with her, yea, as smoke drives Bees from their hive: so drunkenness 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 scorn to be an inmate, where drunkenness is an inhabitant; noisome lusts, and evil cogitations drive him away; if the Devil comes in, the Holy-Ghost will go 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 sins (in some measure) are abandoned; as, when the King comes into the Tower all the prisoners go out.

The Drunkards heart is like Mare mortuum, for as no fish will live there, so no grace will thrive here: it is the root of all evil, the rot of all good. Much traveling makes bad way, if one go but now and then over a Meadow, the grass will nevertheless grow, but when it is made a common through-fare, and beaten road for all passengers, this maketh the path bare: so the frequent custom of sin in any heart, when there is a perpetual concourse of all filthiness, hinders, yea, kills every good motion as fast as it springs up; and this is a sin which turns a man wholly into sin. The Drunkard resembles Vejovis that Heathen god, who could do no good, but hurt at will: and is like Ahab, who sold himself to work wickedness; yea worse, if worse can be, for the Drunkard wholly dedicates, resigns, surrenders, and gives himself up to serve sin and Satan; his whole employment is only to drink, drab, quarrel, swear, scoff, slander, and seduce; as if to sin were his trade, and he could do nothing else; like the Devil, who was a sinner from the beginning, a sinner to the end. To say that sin were in him, would be improper, for he is nothing else but sin in the abstract, as St. Austin speaks, even a very Chaos of sin bunged up, for as when a man is overcome with anger, we say he is in heat; and when we say such a man is in drink, we imply more then that drink is in him; yea, when we call a man a Drunkard, we imply more then that he is drunk, or hath been drunk, for it argues frequency; and lastly, as when Simon Peter told Simon Magus thou art in the gall of bitterness, and in the bond of iniquity, he implied, that not only these were in him, but he in them: so both more is implied, and it is more proper to say of a sotted and sordid Drunkard, he is sin, then a sinner; yea, that man of sin is not fuller of sin, then such an one: so that as Solomon saith, speaking of the virtuous woman, many daughters have done virtuously, but thou surpassest them all; so may I say of a Drunkard, many sinners have done wickedly, but thou surpassest them all.

§ 14.

BUt to roave no longer in generals, having given you a superficial view of this Monster, and the sum of that which he makes his only Summum bonum in a lump, or as it were wrapped up: I come now to strip him naked, and turn his inside outward; by acquainting you with such special and particular observations, as best deserve our discovery and the worlds notice. In handling whereof, it is not to be expected that I should observe a distinct propriety in referring all particulars to their general 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 he keeps none at all in his life: my principal care being to paint him really and historically (not poetically) every way as he is; his words, as he speaks them; his deeds, as he acts them, even to the very life, and present him upon the Stage such, as the Spectators may verily think they either see him, or the Devil in his likeness; as Sr. Tho. More concluded touching Erasmus, when he but heard him speak, having never before seen the man.

§ 15.

The first thing I will fall upon shall be

• His body, touching which I will lay open.
  • 1 his outward deformities.
  • 2 HIs inward infirmities.

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

The Drunkard commonly hath ( Vertumnus like) a brasill Nose; a swollen and inflamed Face, beset with goodly Chowles and Rubies, as if it were both roast and sod; swimming, running, glaring, gogle Eyes, bleared, rolling, and red; a Mouth nasty with offensive fumes, always foaming, or driveling; a fevorish Body; a Sick and giddy Brain; a Mind d spearst; a boy • ing stomach; rotten Teeth; a stinking Breath; a drumming Eare; a palsied Hand; gouty, staggering Legs, that • aine would go, but cannot; a drawling, stammering, temulentive Tongue, clambd to the roof and gumms; in fine (not to speak of his odious gestures, loathsome nastinesse, or beastly behavior, his belching, hickups, vomittings, his ridiculous postures, and how easily he is knocked down, whose hamstrings Bacchus hath already cut in two; nor of the unmeasurable grosenesse of such, whose only element is Ale, especially your Ale-wives, who, like the Germane Froas, are all cheeks to the belly, and all belly to the knees, whose dugs and chins meet without any forceing of either, because you may daily see such fustilugs walking in the streets, like so many Tunnes, each moving upon two pottle pots) his essential parts are so obscured, his Sense so dulled, his Eyes so dazzled, his Face so distorted, his Countenance so deformed, his Ioynts so enfeebled, and his whole body and mind so transformed, that he is become the child of folly, and derision of the world, a laughing stock to fools, a loathing stock to the Godly, ridiculous to all.

Yea, questionless had they a glass presented them, they could hardly be brought again to love their own faces; much more, should they read a true character of their conditions, would they run besides their wits, if they had any to lose, or go and dispatch themselves; as Bupalus did, at the sight of Hipponax his letter; or as Hoc • tratus did, upon view of a book which Reuchlin writ against him; oras Brotheus did, who being mocked for his deformity, threw himself into the fire, and there died: for, Thersites like, many are their bodily deformities, but far more and worse are those of their souls. Whence it was that the Laced & monians used to show their slaves in the time of their drunkenness unto their children, thinking that their ugly deformity, both in body and mind, would be an effectual argument to make them loath this vice, which even at the first view seemed so horrid.

And indeed, how should the Drunkard be other then ugly and deformed; when experience shows, that intemperance is a great decayer of beauty, and that wine burns up the radical moisture, and hastens old age exceedingly.

§ 16

2 NEither are his diseases and infirmities fewer then his deformities: for • ee but his body opened, and it will appear like a stinking and rotten sepulcher; for excessive and intemperate drinking hath brought upon him a woe • ld of diseases and infirmities, because this sin by little and little quencheth the natural heat, and drowns the vital spirits, whereby above all it impaires the health, debilitateth all the members, turning strength into weakness; health, into irrecoverable sickness; it being the seminary of incurable diseases, which shorten the life; the procurer of all infirmities, and acceleration of death; which is the reason that men are ordinarily now so short lived, in respect of that they have been heretofore.

Neither can there be any other cause alleged, why men in this our age are so weak, diseased, and short lived, but our excessive drunkenness and intemperance.

It is true indeed, that the world now waxing old, and, as it were, hoareheaded, cannot generate children of such strength and vigor as it did in time of youth and full strength; and therefore we must needs decline, as the world declineth: it is true also, that the mother earth is enfeebled 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 virtue and strength, and so fit for the nourishment of our bodies, as she did in former times: but that there should be such a change, so sudden 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 drunkenness and intemperance is, after an extraordinary manner, increased; whereby the natural and vital heat of men is drowned, and extinguished, before it be near spent; like a candle cast into the water, before it be half burned.

Indeed, drunkards pretend they drink healths, and for health. Yea, doubtless they think wine another kind of Panace, which is good for all diseases; or some Moly, good against all sorcery and mischief. But to whom, saith Solomon, are all kind of diseases, infirmities, deformities, if not to Drunkards? Who can recount the hurts that by this means come to the whole body, especially the head, stomach, liver, and the more noble parts? Who can recite the Crudities, Rhumes, Gowts, Dropsies, Aches, Imposthums, Apoplexes, Inflammations, Pluresies, Consumptions (for though he devours much, yet he is the leaner every way) with the Falling-sickness, and innumerable other distempers hence ensuing? which Drunkards know better by experience, then I how to reckon up. To whom are pearl faces, Palsies, Headakes, if not to Drunkards? What so soon brings sudden old age? What so much as swilling blows up the cheeks with wind, fills the nose and eyes with fire, loads the hands and legs with water; and, in short, plagueth the whole man with diseases of a Horse, the belly of a Cow, the head of an Ass &c. almost turning him into a very walking dunghill. Believe a man in his own Art; The distempered body, the more it is filled, the more it is spilled, saith Hippocrates: and to this the Prophet sets his seal, Hosea: 7. 5.

And indeed but for the throats indulgence; Paracelsus (for all his Mercury) had died a beggar: which made Callisthenes tell Alexander, that he had rather feed upon grains with Diogenes, in his dish; then carrouse the juice of grapes with him, in this standing cup; for of all the gods, said he, I love not Aesculapius.

In a word: though wine, being moderately taken, is physical; yet, if it be taken immoderately, there is nothing more baneful, saith St. Austin: for by it the body is weakened, strength decayed, the members dissolved, the whole body distempered, and out of order; so that the Drunkard draws death out of that which preserves other men's lives.

That many have perished by this means we read, Eccl. 37. 30. 31, & if many then, surely many millions now: for in former ages it was as rare, as now it is common. For we read that the Locrians would not permit their Magistrates to drink wine; whereas now with us, the meanest (by their good wills) will drink nothing else. We read also that the ancient Romans would not suffer their women to drink wine; whereas many of ours are like Cleio, who was so practiced in drinking, that she durst challenge all men whatsoever to try masteries who could drink most, and overcome all. And lastly, we read that they would never drink wine before they were twenty years of age; whereas many of our children are half killed, before they are borne, with distempered drinks: at least, when they are borne, no day, no meal, must they be without sipping down 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 become Drunkards and company keepers very betime, and before any would imagine; as St. Jerome telleth of one, that swore by her love she was lewd or naught so early, that no one so much as dreamed of it.

In a word, wine and strong drink hath drowned more men, then the sea hath devoured; and more die of surfeits, then by the sword. Yea, as drunkenness hath drowned more souls, then all the sins of Sodom: so it hath drowned more bodies, then were drowned in the general deluge of Noah's flood.

§ 17.

WHy, but saith the Tipler, Wine, if not received to surfeite, refresheth the spirits and cheers the heart, as is well known; I find it, I feel it, I perceive it doth me good, and I will believe mine own eyes, and taste, before Hippocrates, or ten Solomon's. Solomon answers in effect thus much, Prov. 23. 29. to 35. Be not deceived with shows and shadows; a man may be drunk, 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 promised: wine promiseth much for the present, but it will deceive thee in the end: it promiseth health, but it pays sickness; it promiseth comfort, but thou shalt find sorrow; it promiseth help, but thou shalt receive hurt; it is a poisoned potion, a flattering, but cruel Hyaena: much like that double headed serpent Amphisbaena, or one of those Locusts, Apoc. 9. 10. that carries a sting in the tail, though the face be smiling and flattering. Not that wine in it self (which is a good creature of God) is any way evil, or the use of it unlawful. Lycurgus was out, when he destroyed all the Vines to prevent drunkenness; he had done far better, if he had made more Wells, that so the heat of the wine might have been alayed with the coldness of the water. For though God will not allow us to be drunk with wine, yet he doth not forbid us to drink wine: use a little wine for thy stomachs sake, and thine often infirmities, says Paul to Timothy, 1 Tim. 5. And give strong drink to him that is ready to perish, and wine to them that have grief of heart, are the words of the Holy Ghost, Prov. 31. 6. But a little proof will serve the turn to persuade men that wine is lawful; all the matter is, how to have them use it lawfully.

And thus the drunkard is injurious to his body. First, by deforming it. Secondly, by weakening and disabling it, whereby his life is lingringly, and by little and little consumed. But this is not all, for

§ 18.

THirdly, as if he scorned to go to his grave in peace, he strives to do execution upon himself; either by drinking until his skin and guts crack again, as how many have drunk themselves dead; how many have even burst themselves with drinking, and so died, as it were with the weapon in their belly, being taken away in God's just wrath? &c. Or secondly, by a frequent exposing himself to divers miserable accidents, yea fearful and lamentable mishaps; for, as if the proverb (A drunken man never takes harm) were good Scripture, he careth not what way he goeth in the dark, what falls be taketh, how he knocks, breaks, and maymes himself, whereby he often batters his face, bruiseth his body, breaks his arms, legs, and many times his neck; what bridges he passeth over, whereby sometimes he falleth into the water, and is drowned; what hedges he lies under, where even Snakes have been known to creep down drunkards throats into their bellies, as they have lain asleep in the fields: all which the Philosopher considering, he compared one drunk to a running Coach, without a Coachman to guide it.

Or thirdly, by running into quarrels when he is drunk: as what else but the pot breeds so many brawls, quarrels, debates, duels, stabbs, murders, with such like dangerous and bitter fruits; for while the wine works, they resemble those fishes, which love to be in violent streams and flood-gates, but do die in still waters: which the Egyptians observing, made them abhor all wine, for as Pl • tarch reports, they did never use any (until the time of Psammeticus ) so much as in their sacrifices or drink offerings; upon conceit, that it was the blood of those Giants, which, they had heard, did once make war against God. And S. Augustine affirms, that the Manichees could not abide it, as being the gall (as they foolishly thought) of the prince of darkness.

Yea, who will sooner kill and • lay then cowards, when once they are pot valiant? I have known ere now a very Dametas, guilty of no little courage, and suspected of true valor: as who will not think 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 mean nothing: cowards being most forward, both in giving charge with the tongue, and recoiling back with the foot: yea, you shall see a man look like the four winds in painting, as if he would blow away the enemy; and yet, at the very first onset, suffer fear and trembling to dress 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 crack, and smoke, and stink, and vanish. And lightly if we note such an one, he seldom unbuttons his tumored breast, but when he finds none to oppose the bigness of his looks and tongue, but this holds not always for sure I am, many do that in a Tavern, which they repent at Tyborne; and nothing more common, then for drunkards to kiss when they meet, and kill when they part.

§ 19.

OF which there is a double reason. First, as they are fiery of face, so are they as choleric of condition; and how should they choose, when they feed only upon fire, their bread, and flesh, their first and second course, being drink, and salt meats (which turneth all their nourishment into choller, the froth of blood) yea, little else then drink do they swallow; for, that they are no trencher-men is all their boast, and all they have to be proud of: yea, they drink down their throats, belch out of their mouths, and breath out of their nostrells, nothing but mere flames: yea, that which theyvent forwards is the same, for it comes out as sheere wine as it goes in. Now no marvel that Starchaterus did exceed other men in strength and savageness; when he fed only upon Bears flesh, and frequently drank their blood.

Secondly, another reason is, when the drink is in, the wit is out and so having lost the stern of reason, he is apt to say or do anything he can stand to execute, except virtue, a mere stranger to him.

And it shall go hard but he will either give offense, or take it: for having once fallen out with his own wits, and members (that one goes one way, and another another way) he can agree with nobody, but becomes raging mad, as a heathen hath it in Solomon's 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 sleep as they sit) he is so stupefied, that in revenge he will strike his opposite for the wrong, and then call for drink to make himself friends again, which friendly cup gives occasion of a second quarrel; for whether he laughs, or chafes, he is a like apt to quarrel; or let but a friend admonish him, he were as good take a Bear by the tooth.

When Cambyses being drunk was admonished thereof by Prexaspes, who was one of his council; what followed? Cambyses commands his admonishers son to be sent for, and bound to a post, while he shot at him; and then having pierst his heart, vauntingly cries out; now judge whether I am drunk or no.

This sin scorns reproof, admonition to it were like goads to them that are mad already, or like pouring Oil down the chimney, which may set the house on fire, but never abate the heat.

Neither can the rest better brook what he speaks, then he what they speak: for these Pompeian spirits think it a foul disgrace either to put up the least wrong from another, or acknowledge to have overslipt themselves in wronging of another; whereby thousands have been murdered in their drink, it faring with them as it did with that Pope, whom the Devil is said to have slain in the very instant of his adultery, and carry him quick to hell. For this is the case of drunkards (as of Soldiers and Mariners) the more need, the less devotion.

I am loath to trouble you with the multitude of examples which are recorded, of those, that having made up the measure of their wickedness, have Ammon like died and been slain in drink; God sometimes practicing martial law, and doing present execution upon them (least fools should say in their heart, (there is no God) though he connives at, and defers the most, that men might expect a Judge coming, and a solemn day of judgment to follow.

And what can be more fearful, then when their hearts are merry, and their wits drowned with wine, to be suddenly stricken with death; as if the execution were no less intended to the soul, then to the body? or what can be more just, then that they which in many years impunity will find no leisure of repentance, should at last receive a punishment without possibility of repentance?

I know • peed of death is not always a judgment: yet as suddennes is ever justly suspicable; so it then certainly argues anger, when it finds us in an act of sin. Leisure of repentance is an argument of favor; when God gives a man law, it implies that he would not have judgment surprise him.

§ 20.

NOW as drunkenness is the cause of murder, so it is no less the cause of adultery yea, as this sin is most shameful in it self, so it maketh a man shameless in committing any other sin; whereof lu • t is none of the last, nor none of the least. Yea, saith Ambrose, the first evil of drunkenness, is danger of chastity; for Bacchus is but a pander to Venus: hereupon Romulus made a law, that if any woman were found drunk, she should die for it; taking it for granted, that when once drunk, it was an easy matter to make her a whore.

The stomach is a Limbeck, wherein the spirit of lust is distilled; meats are the ingredients, and wine the only fire that extracts it. For as the flame of mount Aetna is fed only by the vapors of the adjacent sea: so this fire of lust is both kindled and maintained by surfeiting and drunkenness. When the belly is filled with drink, then is the heart inflamed with lust, and the eyes so filled with adultery, that they cannot but gaze upon strange women, as Solomon 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 devils impression: when a man is drunk, Satan may stamp in his heart the souls • sin, but lust will admit no denial. Yea, drunkenness inflames the soul, and fills that with lusts as hot as hell; high diet is adulteries nurse. They rose up in the morning like fed Horses, saith the Prophet, (and what follows, every man neighed after his neighbors 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 brained, and flinty foreheaded clownes, can no sooner spy a woman, or maid, chaste, or unchaste, even in the open streets, but they will fall to imbraceing and tempting her with ribaldry, scurrility, & turning every word she speaks to some lascivious & obscene sense, whereof they are not a little proud, though it would make a wise and modest man, even spew to hear them. But to go on.

When Lot is drunk, he is easily drawn to commit incest with his own daughters; not once perceiving when they lay down, nor when they rose up, Gen. 19. 32. to 36. Raro vidi continentem, quem non vidi • bstinentem, saith St. Austin, you shall rarely see a man continent, that is not abstinent: and it's a true rule, for that heat which is taken at the Tavern, must be alaid at the brothelhouse; the blood which is fired with Bacchus, must be cooled with Venus; and soe Satan takes two Pigeons with one beane. And the Devil should forget both his office and malice, if he did not play the pander to Co • cupiscence, this way for idleness, makes way for loose company; loose company, makes way for wine; wine, makes way for lust; and lust makes work for the Devil; Venus comes out of the froth of this Sea.

I will never believe that chastity ever slept in the Drunkards bed; for, although I cannot say that every whormonger is given to drunkenness; yet I may truly say, that there are no Drunkards but are either given over, or greatly inclined to whoredom.

This sin fills the heart, and eye (both eyes) if not the whole life, with horrible filthiness, natural, unnatural, any: this is so clear a truth, that darkness it self saw and confessed it; even a Poet of the Heathens could call eating and drinking the fuel that maintains the fire of Lust; for Lust, saith he, is quenched by abstinence, kindled by excess, and nothing sooner kills this tetter then that fasting spittle of abstinence; for how should the wieke burn without tallow, or the lamp without oil?

That Wine is an inducement to Lust, David well knew, or else he had spared those superfluous cups: but when he would have forced Vria • to lie with his wife, that so she might have a color for her great belly, and the child might appear legitimate, he first made him drunk, 2 Sam. 1 1. 13. Even as Ice is ingendered of water: so is Lust of intemperance. The Drunkard is like a Salamander stone, which fires at the sight of every flame: yea, if he but see a whore, and she him, like the Weesell and Ba • iliske, they poison each other with their sight, Pro. 7.

One Devil is ready to help another in mischief: he that tarrieth long at the wine, saith Solomon, his eyes shall look upon strange women, and his heart shall speak lewd things, Proverbs. 23. 33. and St. Paul witnesseth, that the fruits of gluttony and drunkenness, are chambering and wantonness, Rom. 13. 13.

Yea, as drunkenness is the only business of loiterers: so lewd love is the only business of Drunkards; for while they are awake they think and speak of it, and when they are asleep (even when other men's thoughts lie at Anchor) they nothing but dream of it; and what is it a Drunkard loves half so well as a whore?

Yea, Wine so inflames the Drunkard with Lust; that were his power equal to his desire, were his dreams and wishes all true, he would not leave a Virgin in the world; might but his acts answer the number of his desires, nature could scarce supply him with several objects; or could his wishes, take effect, Popery might have many Nuns, it should have no maids.

Now what decays health, and strength, and consequently shortens a man's days more then whoredom? when so many die of the Pox, a disease which slays thousands, though they will not be known of it; for, because of the whorith woman, a man is brought to a morsel of bread, Pro. 6. 26. yea, she causeth many to fall down wounded, and all the strong men are slain by her, her house is the way unto the grave, which leadeth down to the chamber of death, Pro. 7. 26. 27.

And so much of the drunkards body.

§ 21.

SEcondly, if we dive deeper into him, and Search into his soul: what one sin more mangles and defaces God's Image, and man's beauty, then this? how doth it damme up the head and spirits with mud? how doth it infatuate the understanding, blind the judgment, pervert the will, and corrupt all the affections? how doth it entrap the desires, surprise the thoughts and bring all the powers and faculties of the soul out of order? which occasioneth one to say, where drunkenness reigns as King, there reason is banished as an exile, the understanding is dulled, counsel wandereth, and judgment is overthrown. And with this accordeth Seneca, who defines drunkenness to be a voluntary madness, or a temporary forfeiture of the wits: yea, the Holy Ghost affirms, that the excess of wine makes men mad, foolish, and outrageous, Pro. 20. 1. for being worse then the sting of an Asp, it poisoneth the very soul, and reason of man.

Yea, we find this and a great deal more by experience: for many a man drinks himself out of his wits, and out of his wealth, and out of his credit, and out of all grace and favor, both with God and good men.

Neither is the Scripture less express: for Solomon calls wine a mocker, and tells us that strong drink is raging. And Hosea affirms, that wine takes away the heart, Chap. 4. 11. And we read elsewhere, that wine makes men forget God, and his laws, Pro. 31. 5. Yea, utterly to fall away from God, and to be incapable of returning, for it is commonly accompanied with hardness 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 senseless, past shame, and past grace. Tell them of some better employment, they will say as once Florus (an idle fellow) was wont, I would not be Caesar, always marching in armor: to whom Casear replied, and I would not be Florus, always drinking in a Tavern. Yea, being wrapped in wine, and warm clothes, they so like their condition, that they would not change upon any terms, no, not to be glorified Saints in Heaven: as those swine, and other brutish creatures, which Circe transformed, would by no means be persuaded to become men again, though they were put to their choice by the said goddess (or forceresse rather) upon the earnest request of Ulysses. You shall never persuade a Drunkard, that the water of life is the best wine. In a word, by long custom they turn delight into necessity, and bring upon themselves such an insatiable thirst, that they will as willingly leave to live, as leave their excessive drinking: in regard whereof, St. Austin, compares drunkenness to the pit of Hell, into which when a man is once fallen, there is no redemption.

Yea, this vice doth not only rob men of reason, but also of common sense; so as they can neither prevent future danger, nor feel present smart.

But of this enough: having already proved them as much worse then beasts, as beasts are better then Devils. Besides, I shall occasionallie treat more of the souls Character, in sundry particulars which follow.

§ 22.

5 FIfthly, as he deforms his body, impaires his health, shortens his life, beastiates his soul, &c. so he consumes his estate, and brings himself to poverty, and want, as, to whom is poverty, as Solomon speaks, but to Drunkards? who think no cost too much that is bestowed on their bellies, who consume their wealth at the wine, even while they have swallowed down their whole estates. As let the Drunkard have but a groate, it burns in his purse till it be drowned in drink; if he have gold, he will change it; if plate, he will pawn it; and rather then not satisfy his gut, away goes all to the coat on his back; yea, rather then he will scant (as they say) his belly, had he a jewel as rich as ten Lordships, or as Cleopatra's was, that womanlike swaggerer, his throat shall have it. O that either wealth, or any other blessing should be cast away thus basely! Or, suppose he be a laboring man, and must earn it before he have it, he will drink as much in a day (saith St. Ambrose ) as he can get in a week, spend twelve pence sooner, then earn two pence. And hence it cometh to pass, that the company keeper goes commonly in a ragged coat, as it is seldom seen that they offend the Statute against excess in apparel, for rather then so, they will go naked, and count that too a voluntary penance.

Thus the Drunkard having spent all in superfluities, in the end he wants necessaries, and because in youth he will drink nothing but wine, in his old age he is constrained to drink water: yea, he throws his house so long out at windows, that at last his house throws him out at doors. And when all is gone, glad would he be to be a Swineheard, like the Prodigallson, but knowing himself unworthy of any man's entertainment; he grows weary of his life, and is ready to make himself away, like Peter the Cardinal, base son to Sixtus the fourth that monstrous Epicure, the shame of the latter 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 clothed with rags. Pro. 2 • . 21. And again peremptorily, he that loveth wine and oil shall not be rich, Prov. 21. 17.

Now that this is so, every officer of a Parish knows to his great trouble, and the inhabitants cost: yea, were I enjoined to take up a ragged regiment, I should think it no hard task to muster up a thousand men, (admit but drunkards to be men) out of the very suburbs, that in sheere drink spend all the clothes on their beds and backs; yea, that drink the very bloods of their wives and children, for he brings not this misery upon himself alone▪ but his whole family, wife children, servants, all are impoverisht, yea, nere famished, to satisfy his throat: in which regard he is worse than an Infidel, 1 Tim. 5. 8.

The Drunkard spends all in the Alehouse; and cares not, so he fares well abroad, though his family starve at home: he sucks so much of the juice of barley into his own throat, that his family is either parched with famine, or burnt with thirst.

But mark how they are met with all; for, as if God would pay them in their own coin, how oft have I seen vermin sucking the drunkards blood, as fast as he doth that of the Grape and Malt? Neither stays he here, for the tiplers progress is commonly from luxury, to beggary; from beggary, to thievery; from the Tavern, to Tyburne; from the Alehouse, to the Gallows.

I might go on, and show you how this vice hinders men from performing the works of charity and mercy, and how the Drunkard defrauds the poor of that which he might, and ought to impart unto them, if he lived moderately: but I hasten to show you his inwards; only this let me tell him, that he shall once give an account for every idle penny he spends, much more for every idle shilling, pound, &c.

§ 23.

6 SIxtly, as the drunkard consumes his estate; so he looseth his credit and good name, for drunkenness 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 sin is so disgraceful? what can discredit a man more, then to be counted a common drunkard? yea, this sin bringeth such an ill name upon a man, that it will never be done away; at least so long as he lives in this sin without repentance.

Wherein could Noah (that was but once drunk) have so much shamed and dishonored himself? how could he have made himself so contemptible, even to his own children, as he did by being drunk? so, what greater shame to any man, then to make himself a beast, yea, worse then a beast, in his gesture, behavior, nonsense, and abominable spewing? besides his communication, his cogitations, his lusts, and affections, are all most beastly and shameful: so that nothing disguiseth or disgraceth a man more.

Neither need others defame him: for he either spues himself out, or gives occasion to be spurned out of all civil company.

In brief, all that are sober minded account drunkards but the very scum of the Nation, and good for naught but to stand in the midst of a breach, when the Ordnance play, and bullets fly thick about their ears. And certainly there is nothing in the world more pitiful, an Ape-carrier is honorable, compared with a drunkard; and hear but their wives speak, you will grant that his, of the two, is far more happy in her choice.

Yea, it is such a sin, for which a man shall be disgraced even of his drunken companions themselves; who murder him behind his back, by taking away his good name; howsoever they seem to applaud him before his face.

And no man thinks him sit or worthy to bear the meanest office either in Church or common-wealth; nay, he is not able to subject himself to, or be ruled by, either civil or ecclesiastical Governors, (indeed he often disturbes the officers of both) nay, he is so far from all respect, that he either is, or should be, separated from all Christian society, and thrown out of the Church by excommunication, 1 Cor. 5. 11.

Indeed, he thinks to get credit and popular applause by his drinking, to have others commend him, forsooth, for a good fellow, and jovial, and so purchase a name: but indeed he gets the name of a common drunkard, which will stick by him to his dying day, and perhaps afterward; 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 frugal man that is worth but little, shall be trusted with more, then a drunkard which hath ten times his estate: and good reason, for the one his diligent hand maketh him rich, while the drunkards belly makes him go in rags.

Indeed, to borrow of every man he is very importunate; but to pay he never useth, except it be his Hostesse for superfluous liquor, that when money fails, he may drink upon credit; as he is always indebted to my Hostesse, and his belly to him, but he never to that, so long as his purse, credit, or shame, can make even with it.

Yea, in many cases they will acknowledge themselves unworthy to be trusted; for they have an order amongst themselves (which you may see set up in Gurmionds hall) that all promises, Oaths, Bills, Bonds, Indentures, or any other conveyances whatsoever, made or caused to be made in the afternoon, be utterly void, and of none effect.

And in case they commit a villainy; there needs no better plea, (fo • their excuse) then this; alas! what would you have • I was not myself, or, I was in drink, it was the wine, and not I

Yea Marcus Antonius, faith Plutarch, set forth a book of his drunkenness; wherein he proved those pranks which he played (when he was overcome with wine) to be good and lawful: though in all reason he that doth evil in his drink, should be twice punished; first, for being drunk, then, for the fact he committed in drink, as Pittacus in his statute-law enacted.

And as he disgraceth and shameth himself; so he shameth his parents, Pro. 28. 7. kinsfolks, friends, and all his acquaintance; and maketh them so ashamed of him, that they are afraid and ashamed to own him.

Yea, drunkenness disgraceth and discrediteth the Gospel, unto which it is clean contrary; for whereas the Apostle would have our conversation such as becometh the Gospel of JESUS CHRIST phil. 1. 27. both the Gospel and the name of God is blasphemed among the Gentiles, through such ill livers, Rom. 2. 24.

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

Yea, the Apostle tells us that their works of darkness which are done of of them in secret, are so shameful, that it is a shame even to speak of them, or once name them, Ephes. 5, 11. 12. Wherefore the drunkard shall be filled with shame, and shameful spewing shall be all his glory, Hab. 2. 15, 16. until he be trodden under feet, as the Lord threatens, Isa. 28. 3.

Thus drunkards by their drinking receive much hurt; some, in their bodies; some, in their brains; some, intheir estates, whilst they are called from their callings; some, in their names, whiles bucking with drink, they are laid out to be sunned and scorned; some, in their chastity, whilst they are used as Lots daughters did their father, &c. Which may serve to have been spoken of his outward parts. Now of his inwards, and more odious qualities; for although the drunkards sorrow, strife, shame, poverty, and diseases, together with his untimely death, as one would think, were enough to make this sin odious: yet look we further into him, as namely, into his more inward parts, his secret abominations, which follow and are occasioned through drunkenness; that will make it hideous, and fearful, at least if I had the skill to cut him up, and paint him to the life.

§ 24

IN speaking whereof, I will first lay open the ground of all, which is idleness; for although, in one sense, idleness may be called an effect of drunkenness, yet in another, it may be called the cause, both of it, and all the residue of evils which accompany the same; for idleness is the most corrupting Fly that can blow in any human mind. We learn to do ill, by doing what is next it, nothing; and hence it is, that vice so fructifies in our Gentry and servingmen, who have nothing to employ themselves in.

It is said of Rome, that during the time of their wars with Cart • age and other enemies in Africa, they knew not what vices meant; but no sooner had they got the conquest, then through idleness they came to ruin. Rust, you know, will fret into the hardest iron, if it be not used, Mosse will grow on the smoathest stone, if it be not stirred; Mothes will consume the finest garment, if it be not worn: so vice will infect even the best heart, if given to idleness. Standing water is sooner frozen, then the running stream; he that sitteth is more subject to sleep, then he that walketh: so the idle man is far more subject to temptation, then he that is profitably exercised: yea, idleness (saith one of the Fathers) is the Devils only opportunity; for if he come, and finds us well busied, he leaves us for that time, as having small hope to prevail.

An idle person is good for nothing but to propagate sin, to be a factor for the Devil: it faring with man, as with the earth of which he was made; which, if it be not tilled, or trimmed, doth not only remain unf • uitfull, but also breeds and brings forth Briars, Brambles, Nettles, and all manner of noisome and unprofitable things: so that Seneca seems to be mistaken, in calling an idle person the image of death; for though the body be idle, yet the soul, like a river, is always 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 self of good thoughts, but it fills with evil cogitations. If the seed dies, the blade springs; the death of grace, is but the birth of corruption.

Now all the Drunkard's labor, is to satisfy his Lusts; and all his life, naught else but a vicissitude of devouring and venting: as how many of them make it their trade and whole vocation to keep company. Whereas sweat, either of the Brow or of the Brain, is the destiny of all trades, be they mental or manual; for God never allowed any man to do nothing. Are not most populous places, by reason of this vice, like Antiochus his army, fuller of mouths then hands? for, if you mark it, the company keeper and good fellow (according to the vulgar) is the barronest piece of earth in all the Orbe; the Common wealth hath no more use of him, then Ier • hoham had of his withered hand; he is like the dumb Jack in a Virginall, for he hath not so much as a voice in the common wealth.

Whereas he was borne for the good of his country, friends, family, &c. well may he disturb the common wealth, and give offense and scandal unto all that are near or about him, Rom. 14, 20, 21. as being unfit to do service, or subject himself to be ruled by his Governors, civil and ecclesiastical; but profitable he is to none, except Vinteners, Inkeepers, and Ale drapers, who are the greatest losers by him of all the rest; (though they seem to gain much) for these are accessory to the Drunkards sin, and have a fearful accompt to make, for their toleration of such, seeing they might, and ought to redress it, so that their gain is most unjust: as may not that be written upon what ever they possess, which Diogenes writ under the golden Statua, which Phryne the strumpet dedicated at Delphi (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 souls, Math. 16. 26.

What is recorded of Ns • grites, namely, that he never plowed, not digged, nor did anything all his life long that might tend to any good, is truly verified in him, he is not more nimble tongu'd then gowty handed (as Julian the Apostate confessed of himself, and yet never thinks he shall give an account for this sin of all the rest: but surely, if we must give an account for every idle word, much more for every idle day, nay month, nay year. But I proceed. All the pains he takes is for the enemy of mankind: if you will have him work, you must chain him in a cellar, where are good store of springs, and give him the option or choice, whether he will pump or drown: which is the Ho •• anders way to dress an English gentleman, whose ill demeanour hath made unworthy to live.

The company keeper is like a top, which always runs round, but never goes forward, unless it be whipt: or the Mill wheel, which turns about all day, but at night remains in the same place: or like a blind Horse in a maltmill, which is as far in the morning as at night, for all the day he walks round in the same circle, over and over; and when he hath done, and sl • pt a little, is new to begin again.

Neither does he, which walks from six to six in Paul's, go more then a coytes c • st before him, Drunkards make it their whole employment, to go from theirs beds to the tap house, (for the true Drunkard thinks 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 again: so that they either do nothing, or that which is worse then nothing: for he is neither a Drunkard, nor an idle person, but a civil, complete, and well qualified Gentleman, 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 hour to afford either the Church, or the study, or for the good of the common wealth! And therefore no wonder if they afford not me the hearing, they only sit to eat, and drink, lie down to sleep, and rise up to play; this is all their exercise, herein lies all thei • worth, and no marvel, for if the worl • be a man's god, pleasure must needs be • his Religion.

They are just like so many Gnats, for as Gnats do nothing but play up and down in the warm Sun, and sing, and when they have done, sit down and sting the next hand or face they can seize upon: so Drunkards miserably spend their good hours in unprofitable pastime, sit down and backbite their neighbors. For, in this case, they resemble Mo • us that carping god (as the Heathens fain) whose manner was, never to do anything himself, but curiously beholding the doings of others, if anything were let pass, to carpe at the same.

§ 25

BUt to go on; for I may seem to have left them at the Tavern door. If you remember, their first flight was from their beds to the taphouse or Tavern, those common quagmires of all filthiness, where too many drawing their patrimonies through their throats, exhaust and lavish out their substance, and 〈◊〉 plots and devises how to get more: 〈◊〉 hence they fall either to open courses 〈◊〉 violence, or secret mischief, till at last 〈◊〉 Jail prepares them for the • ibbet, 〈◊〉 lightly they sing through a red Lettise before they cry through a Grate; but this is the work of many mouths do but follow them step by step, and you shall observe that so soon as they are upon the Al • bench, up comes every man's pot uncalled for, upon pain of losing their custom for a month after; which being doft, are filled again, for it is the waiters office to see that the pots be either always full or empty, and the Drunkards law, that if the drawer presents a pot not filled, or one of the company leaves a snuff in it undrunke off, that both shall be 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, be it Sunday, they will be in the tippling house, before they come to God's house? I will tell you: First, they are sick in the morning, until they have qualified the old heat, with a new; and so they cure sin with sin, which yet is no other, then to heal an Vlcer by deading the flesh, which indeed doth not make a man whole, but insensible of pain. Secondly, he 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.

WEll, by that they have doubled their mornings draught, their hearts come up as easily as some of their drink; for wine is the daughter of verity, 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 wind; and you may as soon persuade a stone to speak, as him to be silent; for then it fares with his clapper, as with a sick man's pulse; which always beats, but ever out of order.

Yea, it is so difficult a thing to be prodig • ll in drinking, and niggardly in speaking, that Bias thought it a sufficient argument to prove his wisdom by, in that he could join these two together, which are in nature so dissonant. For being at a banquet taxed of folly by a vain babbler, because he said nothing while others talked glib: he made answer, that even this was a reason sufficient to acquit him of the imputation of folly, for that no fool could ever be silent in the midst of his cups. And this likewise was held for a good argument by ze • o, who when diverse Philosophers met with the Kings Ambassadors at a feast in Athens; when everyone, to commend his wisdom, uttered some remarkable sentence which might be related to the King, he continued silent; and when the Embasad o • observing 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 abundance of wine can keep silence.

Drink doubles the drunkards eyes, and ears; he sees, and hears (in his conceit) all things double, but multiplies his tongue beyond number: whence it comes to pass, that his talk, like Benjamins mess, 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 be in a room, they will make a noise, as if all the thirty Bells in Antwerpe S • eeple were rung at once; or do but pass by the door you would think yourself in the land of Parrats.

§ 27

ANd what is their discourse? First, they discover all secrets. For like as when the wine purgeth, (saith Plutarch ) that which is in the bottom, cometh up to the brim, and swimmeth aloft; or else it breaketh the vessels, and runneth all abroad: even so drunkenness discovers the secrets of the heart. Yea, if discretion and moderation be as hoops to a vessel, how should these hogsheads keep their liquor, if you take away those hoops?

It is the property of a dru • kard to disgorge his bosom, with his stomach; to empty his mind, with his maw; he can ill rule his hands, but worse his tongue; fat cups oil that so much, that it cannot stick; and makes it so laskitive, that it cannot hold from bewraying hath himself and others: and whatsoever is in the heart of a sober man, is found in the tongue of a drunkard.

Drink disapparells the soul, and is the betrayer of the mind; it turns the key of the tongue, and makes it unlock that counsel, which before wisdom had in keeping; even the thoughts of the heart, which God hath secluded from the very Devil, by this do suffer a search. He that would anatomize the soul, may do it best when wine hath benumbed the senses; no such rack for confession as wine, nor could the Devil ever find a cunninger bait to angle with: even the most benighted cogitations of the soul, in this flood do tumble from the swelling tongue. For as steel is the glass of beauty: so wine is the glass of the mind, saith Euripides. And experience shows, that when a man is drunk, you may thrust your hand into him, like an Ele-skin, and strip his inside outwards. And nothing more common with States-men and Politians, then to make drink their Delilah; to draw out of their enemies those secrets which nothing else will do.

When any Ambassadors came unto Bonosus the Emperor, his manner was to make them drunk, that so he might hear all their secrets. And Josephus speaks 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 only sauce that Bacchus gave Ceres, when he fell in love with Venus. And did not Noah being drunk reveal those secrets, which lay hid above six hundred years before.

I confess, there is no general rule but admits of some exceptions; and this rule is not always 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 confess the complot and purpose to kill Caesar, was as faithfully committed unto Cimber, who would daily be drunk with quaffing of wine; as unto Cassius, that drank nothing but water: neither had Augustus any cause to be discontented with Lucius Piso that conquered Thrace, for all he trusted him with the secretest affairs he had in hand: nor Ti • erius with Cossus, to whom he imparted all his seriousest counsels; although both so gave themselves to drinking, that they were often fain to be carried from the Senate, and both reputed notable drunkards: but it is rarely seen, that the contrary holds not.

Wherefore I will not tell a bibber what I would not hear again, lest I hear of it again from those, to whom I dare not avouch it again. Yea, for this cause (were there no other reason) I will beware of wine, I will not do God so great a dishonor as to demideifie man, in making him privy to my heart and thoughts. Yea, seeing God hath given me two eyes, two ears, and but one tongue; I will hear and see double to what I speak. And so much to show how well the drunkard can keep counsel, if any be so mad as to trust him with a secret, I pass on to

• his
  • Vain babbling,
  • Surrilous jesting,
  • Wicked talking,
  • &c.

§ 28.

SEcondly, suppose you urge him not the wine; having set his tongue at liberty, it shall resemble Bacchus his Liber pater, and go like the sails of a Wind-mill. For as a great gale of wind whirleth the fails about; so abundance of wine whirleth his tongue about, and keeps it in continual motion. Now he rails, now he scoffs, now he lies, now he slan ders, now he seduces, talks baudie, swears, banns, somes, and cannot be quiet, till his tongue be wormed.

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

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

First, a spiteful tongue in his anger: for if you mark him then, having more rage than reason, he enterlaceth all his discourse, either with reviling the present, or backbiting the absent: now all his prayers, are curses; and all his relations, lies; talkative and lying, you know, are two birds, which always she out of one nest. To be short, hear him when he is in this vein, and b • t seriously consider his condition, you would think, that by a just judgment of God, he were metamorphosed, like Hecuba the wife of Priamus, into a Dog, whose chief property is to bark with open mouth, at such as he knows not: for without question, their wits are shorter, and their tongues longer, then to demonstrate them rational creatures.

Secondly he hath a beastly tongue in his mirth: the drunkards communication is ever filthy and beastly, full of all ribaudry and baudinesse; no filthy talk, or rotten speech whatsoever comes amiss to a drunkard▪ yea, no word savors well with them, that is not unsavory; their only music (and so fares it with all the rude rabble) is ribaudry, modesty and sober merriment with them is dullness.

Thus whereas he should either be silent, or his words should be b • tter worth then silence; contrariwise, from the beginning to the end he belcheth forth nothing, but what is as far from truth, piety, reason, modesty, as that the Moon came down from heaven to visit Mahomet. O the beastliness which burns in their unchaste and impure minds, that smoakes out of their polluted mouths! A man would think, that even the Devil himself should blush, to hear his child so talk. How doth his mouth rune over with falsehoods, against both Christians and Preachers? what speaks he less then whoredoms, adulteries, incests, at every word? yea, hear two or three of them talk, you would change the Lyc ••• ians language, and say, Devils are come up in the likeness of men.

Yea, it is a small matter with them to meddle with their equals, or to sit upon their parish Priest (as those hogsheads term him) for in such a meeting they will visit a whole Diocese, and Province; nay, the sagest Judge, and gravest Counc • ller, and greatest Pee •• in the land▪ must do service to their Court, and be summoned before the Alebench; according to that in the P • alms, they set the • r mouths against Heaven, and their tongues w •• ke through the earth, Psal. 73. 9.

Nor will they stay here; for when they have huft their smoke into the face of these, they will have health to King Charles; and what not, for the honor of England? O that they should 〈◊〉 to make that a shooing-horn to draw on drink, by drinking healths to him! I cannot be in charity with the places that permit this, with the persons that pardon it, much less, with such Belialists as practice it.

But see greater abominations then these, for as yet we be but in the Haven; if we launch out into the deep, we shall meet with Sea-monsters, far fowlerevills.

§ 29.

3 FRom wicked talking he proceeds to cursed and impious s • earing, bl • spheming, &c. as you seldom see a Drunkard but he is a great swearer, and not of petty oaths, but those prodigious and fearful ones, of Woe •• ds and Blood, the damned language of ruffians, and monsters of the earth, together with, God damn me; which words many of them use superficially, if they repent not.

Yea, the Drunkards and desperate ruffians of our days, swear and curse, as if Heaven were deaf to their noise; yea, they have so sworn away all grace, that they count it a grace to swear: and that not only when they are displeased with others, will they tare the name of their Maker in pieces, which is no better then frenzy; but in their very best moodes. Profane Drunkards swear, even as dogs bark, not ever for curstnesse, but mostly out of custom: neither know they that they swear, though they nothing but swear; as you shall hear a man, when reproved for swearing, presently rap out oaths, that he swore not, like men desperately diseased, their excrements and filth comes from them at unawares. And as by much labor the hand is so hardened, that it hath no sense of labor: so their much swearing causeth such a brawny skin of senselessenesse to overspread the heart, memory, and conscience, that the swearer sweareth unwittingly; and having sworn hath no remembrance of his oath, much less, repentance for his sin.

O the numberless number of oaths and blasphemies that one black mouthed Drunkard spits out in defiance, as it were, of God, and all prohibitions to the contrary! Yea, I dare affirm it, had some one of them three thousand pounds per Annum, his means would hardly pay those small twelve penny multes, which our Statute imposes upon swearers, were it duly executed. And if so, to what number will the oaths amount, which are sworn throughout the whole land, yea, in someone Alehouse, or Tavern? where they sit all day in troops, doing that in earnest, which we have seen boys do in sport, stand on their heads▪ and shake their heels against Heaven: where even to hear how the name of the Lord Jesus is pierced, would make a dumb man speak, a dead man almost to quake. Did you never hear how Caesar was used in the Senate house? if not, yet you know how a kennel of Hounds will fall upon the poor Hare; one, catcheth the head; another, the leg; a third, the throat; and amongst them she is torn in pieces: even so these hellish miscreants, these bodily and visible Devils, having their tongues fired and edged from Hell, fall upon the Lord Jesus; one cries, Wounds; another, Blood; a third, Hear • ; a fourth, Body; a fifth, Soul; and never leave stabbing and tearing him with their stinges, till no whole place be left.

Thus they pierce his side with oaths, and tear all his wounds open again; whereas the 〈◊〉 did but crucify him below on the earth, when he came to suffer; these crucify him above in Heaven, where he sits on his throne.

And (which I fear to think) it may be a question, whether there be more oaths broken or kept; for woe is me; one, sells an oath for a bribe; another, lends an oath for favor; another, casts it away for malice &c. but the Drunkard, without any incitement, tumbleth out oaths at adventure, and is as lavish of them, as of ill language. O misery! O wickedness! What shall I say, that ever any who wears Christ's badge, and bears his name, should thus rise up against him! that ever those tongues, which dare call God Father, should suffer themselves thus to be moved, and possessed by that unclean Spirit! that ever those mouths, which have received the sacred Body and Blood of the Lord of life, should endure to swallow these odious morsels of the Devils carving! are these Christians, dare they show their faces in the Temple▪ yes, they dare.

§ 30.

BUt as the Church doth Not own such wicked and profane • retches for her children, so, if they had their due (like dirt in the house of God) they should be thrown out into the street, or as excrements, and bad humors in man's body, which is never at ease till it be thereof disburdened, as St. Augu •• ine speaks.

Neither could they blame any (except themselves) in case they were marked with the black cole of infamy, and their company avoided, as the Apostle adviseth, 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 Jews; or as men full of plague soars are amongst us: for, as the Holy Pages before quoted warrant this, so there are many good reasons for it, as.

First, because even the Gospel, and the name of God is blasphemed among the Gentiles, and an evil scandal raised upon the whole Church, through their superlative wickedness, Rom. 2. 24. As what else (but the unchristianlike beha • iour of such Christians) hath caused the Turks even to detest the true Religion. And what was it that alienated the Indians from the Christian Religion, and made them refuse the Gospel brought by the Spaniards, but this, they saw their lives more savage then those savages. Yea, it made the poor Indians resolve, that what religion soever the Spaniards were of, they would be of the contrary; thinking it unpossible, that such cruel and bloody deeds could proceed from any true Religion; or that he could be a good God, who had such evil Sons: and the argument is of force, for, who are Scythians, if these be Saints? who are Canniballs, if these be Catholics.

Whereas in the primitive times, more of them were won to the faith by the holy lives of Christians, then by the doctrine which they taught: they made the world to read 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, look for a world to come. Neither was the Gospel thus honored by some few only, but by all that profesit it; For Tertullian witnesseth, that in his time a Christian was known from another man, only by the holiness and uprightness of his life and conversation. But as for prime Christians, viz. the ancient Fathers, their labors, their learning, their sincerity to men, and devotion to God, was the wonder of the world: Whereas all the difference between these, and very infidels, is, only this; the one are infidels in their hearts, the other are infidels in their lives, as Augustine pithily. And sure I am, that in those purer times the Church would have denied her blessing to such Sons of Belial as these are, who make a trade of sin, as though there were no God to judge, nor Hell to punish; and so live, as though they had no souls to save; such as have shaken out of their hearts the fear 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 certain mountain in Arabia ) breed, and bring forth nothing but monsters, whose deeds are too fowl for my words, being such as ought not to be once named amongst Christians, as the Apostle speaks, Eph. 5. 3, 4. such as neither Moses nor Aaron, C • sar nor Paul, Minister of the word nor Minister of the sword find reverence in their hearts, or obedience in their lives: being like metal often fired and quenched, so churlish that it will sooner break than bow; for they contemn all authority, as boys grown tall and stubborn contemn the rod: yea, even such as speak • 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. Jude hath it: yea, they be mockers of all, that march not under the pay of the Devil.

§ 31

SEcondly, whom but themselves could they blame, when they infect almost all that come near them: as, have not little boys in the streets learned of them to wrap out oaths almost as frequently as themselves? yea, through their frequent and accustomary swearing, our children learn to speak English, and oaths together; and so to blaspheme God almost as soon as he hath made them. Now the good husbandman weeds his field of hurtful plants that they may not spoil the good corn: and when fire hath taken a house, we use to pull it down, least it should fire also the neighbors houses: yea, the good Surgeon cuts off a rotten member betimes, that the sound may not be endangered.

Thirdly, when for their sakes, the land doth mourn because of oaths; yea, when, if the Scriptures be true, God hath a controversy with all the inhabitants thereof, and will turn our glory into shame for swearing, Hosea 4. 1, 2, 7. And we may well wonder that the land siinketh not because of oaths: for if God were not a God of infinite patience, he could not endure his most sacred and glorious name to be so many thousand times blasphemed in one day, and that by such miserable wretches as we be.

Fourthly, when solong as they are christened and go to Church as others do, receive the Sacraments, and, without any difference, are reputed members of the visible Church, they think themselves as good Christians as the best, yea, better then the precisest: for what is their boast? they are no Puritans, they make not such a show of religion, nor are such hypocrites, nor dissemblers, as a great many others are &c.

Neither indeed are they, for their words are suitable to their thoughts, their actions to their words, all naught. And yet it is a great question (for all they think no virtue comparable to this kind of plain dealing, I mean boldness, and impudency in evil; for they think it no fault to live viciously, so their profession be answerable, so they are the same in show that they are in deed, all one in mouth and in mind) whether they, or hypocrites are most superlative sinners, for both are human devils, well met; an hypocrite is a masked devil, an Atheist (as these are no better) is a devil unmasked. Whether of the two shall, without repentance, be deeper in hell, they shall once feel, I determine not; only let me assure them; if the infernal Tophet be not for them, it can challenge no guests.

5, Fifthly, when they contemn all admo • ition, be it private, or in the public congregation: if it be in private, these deaf Adders ( Abner like) will either stop the ear with the tongue, by engrossing all the talk, or else they will return blows for words: yea, a Christian-like admonition will work like yeast in their brains, until they have requited their admonisher with a mischief; admonition may move them to choller, never to amendment.

Or, suppose the Preacher declares unto them the heynousnesse of this sin, and what a fearful reckoning of vengeance will come in the end: it is to no more purpose, then if he should speak unto liveles stones, or senseless plants, or witless beasts; for they will never fear anything, till they be in hell fire, when it will be too late to repent. Wherefore God leaves them to be confuted by fire and brimstone; because nothing else will do it.

Yea, look to it, and think of it you cursing swearers, whom nothing can persuade to be civil, to be men, I say not, to be true Christians; you swear away your salvation, curse away your blessing, and the devil, who now sets you on work, will hereafter pay you your wages; and God, whose name now serves you but only for swearing, shall then make you serve his justice, in gnashing and weeping, howling and cursing shall be your chief ease in hell, to whom blasphemy was an especial recreation on earth.

§ 32.

NEither let any swearer bless himself in his heart, with promises of impunity; for of all other sins in the world, this is the most inexcusable.

If I step aside to round the drunkard in his ear about swearing; pardon it, perhaps what is lost in the Hundred, will be got in the shiere.

First, I say of all other sins, this is the most inexcusable, because, it is an evil, from which, of all evils, we have most power of abstinence. As let him that is neverso much accustomed to swearing, (admit he hath habituated errors into manners) be in place where he is afraid to offend, or sure to pay twelve pence for every oath; he can wholly forbear, or if he do chance to forget himself once or twice; yet he will not swear one oath for an hundred, which he would do, in other company, and where it would cost him nothing. Now the easier the thing commanded is, the greater guilt in the breach of it; and the lighter the injuction, the heavier the transgression, saith Saint Augustine.

Or suppose thou pretendest thou hast been so long accustomed to it, that thou canst not leave it; yet this is but a witless, graceless, and shameless excuse. For first, custom of sin is the very height of sin: and nothing more aggravates it.

Secondly, will a thief or murderer at the Barre allege for his excuse and defense, that it hath been his use and custom of a long time? or if he do, will not the judge so much the rather send him to the Gallows?

Secondly, because it is a sin, to which of all other sins we have the fewest temptations: for whereas other sins have commonly some sensible profit to midwife them into the world; as the Usurer finds an increase of wealth, who desires to live with less faith, and more security; or pleasure, as the Adulterer finds his stolen bread of Satan's seasoning and providing far sweeter, then what God hath given him of his own; or credit, as the Hypocrite sindes, who like that Roman Woolfe, talks of Religion, when he means policy, and plays the foul devil, 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 poison. These and many other sinners, which I could name, have some inducement to provoke them, some reasons to allege; (indeed they are all taken out of the Devils 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 forbids it; which is most fearful and damnable, and (as a man would think) should make it unpardonable; I am sure, this makes it inexcusable. For what hast thou to say for thyself? this sin is neither pleasing, nor profitable, nor laudable, but hath a more pure corruption and venom in it, then any of his fellows, and must needs issue from mere malice, and contempt of God; for all thou canst expect by it, is, the suspicion of a common liar, by being a common swearer.

Yea, thou canst but procure this fruit by thy swearing, that thou shalt vex others, and they shall hate thee: which shows that thou delightest in evil, merely because it is evil; as sin is more stirred up and irritated by the Law; yea, inhibition inciteth, and restraint inviteth a desperate wicked wretch, and his nature most desireth what is forbidden. As it fared with Eve, and that Gentleman in Venice, who while it was left to his own free choice, in ninety years together never went forth of the City; but being hereupon confined, and that upon pain of death, was observed a while after to ride much abroad. Sin, saith the Apostle, took occasion by the commandment, Romans 7. 11. as if man's na •• re delighted in this or that evil so much the more, because the Law forbids them. Yea, most find it here in, as in matters of books, which being once called in, and for • idden, become more saleable and public. The Die •• tes of the law being to ••• full lusts in man's heart, as water to quick lime, a means to inkindle them, and make them boil 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, damnable wretch, and full of the venom of the serpent, that will (rather then not die) anger God of set purpose, and without profit procure his own 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 utter with some more grace and force thy choller and malice. Yea, this proves thee worse then an Ox led to the slaughter, for hereby thou becomest thine own executioner.

Alas! thou art not of thyself worthy to serve, or to name him; how then darest thou to make him, and his Name to serve thee, thy profane discourse, and thy rash, and untempered anger?

§ 33.

AGain, supopse the Ministertels them that Swearing and Cursing is the language only of h • ll. and nowhere frequent but amongst the damned spirits, (which shows them to be the Devils • best scholars upon earth, and of his highest form, with whom the language of Hell is so familiar, that blasphemy is become their mother tongue) and that they speak not a word of our country language, the language of Canaan, that they are so hardened in evil that they are past grace, and past feeling, that the swearer and blasphemer is like a mad dog, which flieth in his masters face that keeps him.

That as roaring and drinking is the horse way to Hell, whoring and cheating the footway, so swearing and blaspheming follows Corah, Dathan, and Abyram.

That it is a sure rule, and an undoubted sign, if any man does wear and curse ordinarily, that he never truly feared God, as it cannot be that the true fear of God, and ordinary swearing, should dwell together in one man; yea, dead are they while they live, if they live in this sin.

That Satan stands ever at the swearers elbow, to take notice, reckon up, and set on his score, every oath he sw • areth, and keeps 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 soul to the heart; and as so many weights, pressing him down to Hell.

And shall further tell them, that swearing is cl • athed with death, Ecclus. 23. 12. and that the swearer wounds his own soul, worse then the Baalites wounded their own bodies; that he which useth much swearing shall be filled with wickedness, and that the plague shall never go 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 swearer, and shall remain in the midst of it, and shall consume it, with the timber thereof, and the stones thereof, until the owner be destroyed, Zach. 5. 2. 3. 4. that God himself will be a swift witness against swearers, Mail. 3. 5.

That the Almighty hath spoken it (and that in thunder and lightning) how he will not hold them g • iltlesse, which take his name in vain, and that such mighty sinners as they be, shall be mightily punished. And go on in this manner to show them the heynousnesse of their sin, and grievousness of their punishment, it is to no purpose; for they will answer all, yea confute what ever he can say, with this short sentence, God is merciful: yea, though the swearer hath made his soul Hell fire hot with oaths and blasphemies, yet he presumes, that one short prayer for mercy at the last gasp shall cool him: they will not believe, that are ordained to perish.

Yea, the Devil and sin so infatuates and besots them, that they think to be saved by the same Wounds and Blood which they swear by, and so often swear away; that Heaven will meet them at their last hour, when all their life long they have galloped in the beaten road toward Hell, not considering, that the Devil being always a liar, labors to persuade the Godly, that their estate is damnable; and the wicked, to believe without once questioning, that they are in favor with God: so they spend their days in mirth, saith Job, and suddenly they go down into Hell. Job. 21. 13.

§ 34.

NEither is it strange that they should be so jocund, confident, and secure, that they should neither be sensible of their present condition, nor afraid of future 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, we know, seldom makes doubts, yea, a fool, saith Solomon, boasteth, and is confident. Pro. 14. 16. and by a fool, in all his Proverbs, he means the natural man.

As the Spyder which kills men, cures Apes: so ignorance doth wonderfully profit nature, which is the greatest bane to grace that can be, it is a veil or curtain to hide away their sins: our knowledge, saith one of the learned, doth but show us our ignorance; and wisdom, saith another, is but one of man's greatest miseries, unless it be as well able to conquer, as to discern; the next to being free from miseries, is not to be sensible of them. Erasmus could spy out a great privilege in a blockish condition, Fools, saith he, being free from ambition, envy, shame, and fear, 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 sin; where no use of reason, no apprehension of sin; and where is no apprehension of sin, 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 God's word, they perceive not when they do well, when ill: the timber not brought to the Rule, may easily appear straight, when yet it is not: nay, because they see not their own souls, they are ignorant that they have any, and as little care for them, as they know them: they bear that rich treasure in their bodies (as a Toade doth a precious stone in her head) and know it not.

What's the reason a worldling can strut it under an unsupportable mass of Oaths, blasphemies, thefts, murders, drunkenness, whoredoms and other such like sins, yea, can easily swallow these spiders, with Mithridates, and digest them too, their stomachs being accustomed unto them, when one that is regenerate shrinks under the burden of wandering thoughts, and want of proficiency▪ 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 feels not any weight it hath, because the water is in it's proper place; and no element doth weigh down, in it's own place; but take the same man forth, and lay but one vessel upon his shoulders, he feels it a great burden, and very weighty: so every small sin to a holy man, who is in the state of Regeneration, hath a tender conscience, and weigheth his sin by the balance of the Sanctuary, is of great weight; but to a natural man, who hath a brawny conscience, is plunged over head and ears in sensuallity, and weigheth his sin by the balance of his own carnal reason, it is a light thing not worth the regarding; yea, so long as they remain in this estate they are dead in sin, Eph. 2. 1. Rev. 3. 1. Now lay a mountain upon a dead man he feels not once the weight.

Well then may these do much evil to others, but small hope is there that others should do good upon them, or reform them from this sin of swearing; no, it is an evil which, for insolency and growth, scorns to be slain either by tongue or pen; but, like the Princes of Middian, it calls for Gideon himself, even the power of the magistrate to fall thereon.

§ 35

INdeed a course might be taken by the State to make them leave it, though nothing shall ever be able to make them fear an oath, should they see never so many stroke dead while they are jesting with these edged tools, as diverse have been, I will only instance three examples.

A Serving man in Lincolneshire for every trifle used to swear, God's precious blood, and would not be warned by his friends to leave it; at last he was visited with a grievous sickness, in which time he could not be persuaded 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 immediately the blood, in abundance from all the joints of his body, as it were in streams, did issue out most fearfully, from mouth, nostrils, knees, heels, and toes, withal other joints, not one left free, and so died.

Earl Godwine wishing at the Kings table, that the bread he eat might choke him, if he were guilty of Alp • red's death, whom he had before slain; was presently choked, and fell down dead.

It was usual with John Peter, mentioned in the book of Martyrs, to say, if it be not true, I pray God I may rot ere I die, and God saying Amen to it, he rotted away indeed.

For what's the use they would make of God's judgments in the like cases • Even the same that the Philistines of As • dod made of their fellows destruction, when God so fearfully plagued them, for keeping and profaning of his Ark, which was this: peradventure it is God's hand that sm • t them (for so they reasoned, and so these would half believe) yet it may be, it is but a chance that hath happened unto them, 1 Sam. 6. 9. when yet they saw, that all which were guilty suffered in the judgment, and only they: so these would but half believe, if they should see the like judgments executed upon their fellows.

The only way to make them leave their swearing is; let them have it upon their carcases, and then though the belly hath no ears, yet the back would feel.

Or let them for every oath be enjoined and enforced to a months silence, as Tibert • s the Emperor condemned a great railer, to a whole years: yea, as he among the Indians (take it on Aelian's credit) that told a lie thrice, was condemned to perpetual silence: so I am sure, it were happy for the Church, if these swearers were so silenced, except they would forbear their swearing.

Or let their purses pay for it, and this would touch them to the quick, this is a tried remedy, the land hath had experience of it, when there was an act made by King Henry the fifth, and his Parliament, that if any Duke swore an oath, he should pay forty shillings; a Barron, twenty shillings; a Knight or an Esquire, ten shillings; a Yeoman, three shillings four pence; a Servant, whipt; and the same as well executed, as enacted, no man was once heard to swear, or very rarely. And would not the like penalty now work the like effect • yes undoubtedly, for men stand more upon their silver, or upon their sides smarting, then upon their souls. 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 • alas! said he, we are bound, and they are but sworn; the tale looks like mirth, but the meaning is in good earnest: too many fear an Obligation, more than Religion; and are more careful of a Recognizance, then of their Conscience.

What most men's care is, touching spiritual evils, and eternal reward, is lively expressed by Solomon, because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil, Eccle. 8. 11.

Ignorant worldlings think because God strikes not, he minds not, Ps. 50. 21. but O fool, though he come softly to Judgment, yet he cometh surely; and in the end, what he wanted in swiftness, shall be supplied in severenesse.

Yea, were that good statute lately enacted by our gracious King, and his Nobles, thoroughly, strictly, and severely put in execution, without partiality, we should find 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 only way to make them rich, to recover their souls, and procure all blessings from God upon their persons 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 Lions touching Stews, of which Hugo Card nalis said, that whereas Innocentius found four at his coming thither, he had left them but one, indeed that reached from one end of the City to the other, urbs est jam tota lupanar; for we have not less but more swearing since that prohibition, by reason that man's nature most lusteth after that which is most forbidden, and slights the fruit of that tree which is easily climbed: so that for want of due execution, because of oaths the Land doth mourn, Hos. 4. 3. and threatens to spew out her inhabitants because of drunkenness. And so much of the drunkards swearing.

§ 36.

NOw when the pots for a while have stopped all their mouths, (though every 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 fellows bosom; another sit kissing of his companion, not without some short sentence nothing to the purpose; a third, setting his mouth on the rack with laughter; (wise were the man that could tell at what) a 4 ^th swaggering and swearing because the wine was brought him no sooner; a fifth, (for I pass him that sits there in a corner, nodding, and slavering) falls down upon his marrowbones (in devotion to Bacchus ) and up with the pot hand smooth, after which everyone that is awake sings his song, seasoning the same with many a goodly belch; then one in stead of a harp, takes a knife and a quart pot, with which he will make fine music in his conceit; another, in his song commends his mistress, another, the goodness of the wine; another, being better skilled in prose than meeter, relates all the passages 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, drank 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 he could never yet be admitted; another boasts how he jeered such a Puritan, (for the drink having bitten him, he runs like a mad Dog up and down, snapping at everybody, and many a good man may say with David, I became a song of the drunkards) another, falls a riming all in Satire against the rest that are absent, and will not drink, (and perhaps steeps his jest in his own laughter) which being liked and laughed at, they all fall a riming; then each one, in his order, must play the Poet out of the inspiration of Bacchus, only, (for Sibylla like) they never yield any Oracle, except they are first possessed with a fury, and the Muses may go hang for any room they have here; their Library is a large room, ranked full of pots and canns of all sorts.

Now although the wisest of them cannot make two true verses in his mothers tougue in three hours; yea although they be the veriest lack-latins, and the most unalphabeticall raggabashaes that ever lived, (for I never heard of above one good Poet they had, and he was starved to death, for telling truth out of season) yet notwithstanding (for stand well they cannot) they will, one with a cole, another 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 awake to hear it; your ears would blister to read them, though it would do a deaf ma • s heart good to hear them, or a blind man's to see them.

§ 37.

ANd yet poor souls they think themselves wiser then Solomon, for being bribed with self-conceit, what can not they do, what do 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 bears the greatest sway. It is incident to a weak mind to overvalue it self, the Gentiles professed themselves to be wise even when they became fools, Romans 1. 22. •• e Prince of Tyrus would be reputed wiser then Daniel, Ez • ch. 28. 3. when indeed he was of all fools the greatest, v. 6 9. and S. Paul tells us, that they which never knew what wisdom meant, yet named themselves Philosophers, Col. 2. 8.

Yea, they hold all the world dunces besides themselves, and will swear, they are shallow fellows that do not drink sack. Tell them that Pythagoras drank nothing 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 esteem of wine about making wise, as the Stoics had of their doctrine about making holy, who were of opinion, that whosoever received the same, if in the morning he were wicked, in the evening he should become a very good man: and hence it is, that according to the custom of Duchmen, and ancient Persians, they never make bargains, nor consult of any great matters, but in the midst of their cups, when half drunk.

Neither will any wonder at this their conceit, that considers these two things. First, what the nature of Wine is, for wine, as Plato well observes, being immoderately taken, makes them which drink it think 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 spoken by them, though their phrase (the apparel of their minds) hath a rash outside, and fustian lynings; which would make them hold their peace, if they but heard themselves with my ears, as Xenocrates the Philosopher told one that was a great babbler: yea, all the Drunkards Geese are Swanns, and all their virtues ten foot long; as for faults, they have none, for poor souls they see neither their slips, nor wants.

Secondly, a Drunkard, with the sluggard in the Proverbs, is wiser in his own co • ceit, then seven men that can render a reason, because, he speaks so much, and hears so little. They that talk so much to others, seldom speak with themselves enough; and then for want of acquaintance with their own bosoms, they may well be mistaken, and present a fool to the people, while they think themselves wise.

Alas! if they have once read but the Fayry Queen, the Arcadia, and Montaigne his essays, (I dare not say the book of statutes, or the Chronicles) or can but break a jest, as many of them are like Sarmantus, a gentleman of Rome, whowas famous only for his scoffing, then they conceit of themselves, as Menecrates the Physician did, who (though not worthy to be Aesculapius his Apothecaries boy) would needs be Jupiter; and opinion you know is all in all, every thing we light upon is as we apprehend it; opinion makes women fair, and men lovely; opinion makes men wise, valiant, rich, nay anything.

§ 38

BUt are they so wise, because they think themselves so▪ No, no more then Simon Magus was great, because he called himself a great man: for what ever they think, by the rule of Scripture every Drunkard is a fool, Pro. 20. 1. and experience shows, that the greatest bowsers are the greatest Buzzards in the world, that they have most leaden conceits, dull understandings, drossy wits, gross and muddy affections; for either they are of so mean breeding, that they are ignorant of any other entertainment; or of such slow conceit, as they are not company one for another, without excessive draughts to quicken them.

Or thirdly, so abundantly talkative, that they prove themselves fools the other way; for even their much babbling, is an argument sufficient to prove them fools. What saith wise Solomon▪ a Fools voi • e is known by a multitude of words, and babbling Drunkards account it not wisdom to speak few things or words; yea, they can better afford you a sea of words, then a drop of wit; as mark whether their discourse be not more sound, then substance; wind, then matter.

Yea, tell me whether a talkative drunkard be not an unbraced Drum, able to beat a wise man out of his wits, except he should stop his ears, or absent his person, when such intrude themselves into his company.

We read that Horace was put into a sweat (almost into a fever) by the accidental detention of a bablers tongue.

But to go on, ever where is least brain, saith Socrates, there is most tongue, and loudest; even as a Brewers cart upon the stones makes most noise, when his vessels are emptiest.

Indeed when a modest man gave thanks to God with a submiss and low voice, an impudent critical gallant found fault with him, that he said Grace no louder; but he gave him a bitter reply, make me but a fo •• e, and I shall speak as loud as you, but that will mar the Grace quite.

A babbling tongue showeth great pride, and little knowledge; but how seldom is the tongue liberal, where the heart is full?

Spintharus gives this praise of Epaminondas, that he hardly ever met with one, that knew more then he, or spake less: profound knowledge says little, deep rivers pass away in silence, but what a murmur and bubbling, yea, sometimes what a roaring do they make in the shallowes?

Yea, both the greatest knowers, and the greatest doers, are ever the least talkers. Sampson slew a Lyon, yet he made no words of it; whereas they that have busy tongues, have commonly lazy hands, which also proves that they have vain hearts.

The less virtue, the greater report, who can wonder to find a flood in the tongue, when the heart is empty?

Indeed when once a Rabbi little learned, and less modest, usurped all the discourse at table, one (not for want of ignorance) • 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 noise. The full vessel gives you a soft answer, but found liquor: so the knowing and solid man, will either be silent, or his words shall be better then silence; whereas they that speak much, seldom speak well.

§ 39.

BUt to make it undeniable that Drunkards are fools: see how drunkenness either finds men fools, or makes them fools that follow it. First, it commonly finds them fools, for excess, 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 drunk with Alexander.

Indeed we use to say when the drink is in, the wit is out; but surely if the wit were not first out, drink (in excess) would not be admitted in. A wise man will moderate his appetite, master his unruly affections, gainsay all unreasonable requests; whereas to be overcome with excess, and overswayed by every idle solicitor, is the cognizance of a fool. Yea, who more sottish, then he which refuseth to be a Saint, that he may be a beast? who more foolish, then those profane Esa • s, that will fell their birthright, reason, and the blessing of grace here, and glory hereafter, for a mess of pottage, a little sensual delight, and with Adam, part with their • alvations for an Apple▪ Yea, Esau was a fool for selling away his birth-right, but in • elling it away for a mess of pottage, he was twice a fool. What greater folly and madness, saith St. Gregory, then for a little worldly pleasure, to loose an eternal kingdom, and then rest in torment for evermore.

Many censure Herod's gross impotency, and yet second it with a worse; giving away their precious souls for the short pleasure of sin; for what is half a kingdom, yea, the whole world to a soul? so much therefore is there madness greater, as their loss is more.

Yea, the Drunkard is a fool touching temporals. I would fain know, whether is wisest the prodigal waster, or the covetous griper; he that with a wanton eye, a liquorish tongue, and a gamesome hand, indiscreetly, ravells out his Auncecestors fair possessions, it may be a hundred pounds per Annum in three years, and then leads the rest of his days in prison, there to repent at leisure, having for his attendants, sorrow, grief, diri • ion, beggary, contempt, &c. or he that to get a hundred pounds per Annum, and only possess, not use the same, after he hath got it, perhaps three years, is content to be weeping, and wailing, and gnashing of teeth in the prison of Hell for evermore? without question these two are both fools alike.

In a word, what greater folly then for a little tickling of the palate, a kind of running banquet, to hazard the loss of eternal comfort, and expose ones self to a devouring fire, an everlasting burning? Isaiah. 33. 14. surely in this case if a man were not either foolish, or drunk before hand, he could never yield to be made drunk.

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

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

A full belly makes an empty brain, when a mass of moisture (like the first Chaos ) is in the stomach, all the faculties of the soul are void and without form, and darkness is upon the face of it, until there be another fiat. even a voice from Heaven commanding a new light.

Drunkenness takes from men wit, memory, and all other their good parts; as how many of these quagmirists have lost their souls sight by overmuch drinking, as Dionysius the Tyrant did his bodily? How many old men through a long custom in this vice, are grown sottish and stupid, as if their spirits were buried in beefepots▪ whom we may fitly compare to the people of Pandorum, a Country in the Indies, who (as they say) have white heads in their youth, which turn cole black in their old age.

Yea, drunkenness besots the strongest brain, and beastiates even the bravest spirits When the Grecians (that sage Nation) fell to this vice, they mightily decayed in brain: and take this for a rule; while Bacchus is a man's chief god, Apollo will never keep him company.

Neither are men robbed by it of their natural parts only; but drunkenness darkens the light both of nature and grace, and so yields men over unto Satan, to be led, as it were blindfold, into all manner of sin and wickedness, as we shall see anon.

Yea, (which is most remarkable) this may seem to be the drunkards aim; for being at it, he will never give over drinkking till he hath laid reason his keeper to sleep, and blown out that little light which is left in him, and desperately drowned the voice and cry of conscience.

§ 40

BUt before I go on, an objection would be answered; for me thinks I hear some impatient drunkard reply to what hath been said; that his wits (God be thanked) are as fresh as ever, and although he hath been drunk a hundred times, and so deprived himself both of re • son and sense for the present yet his wits have always returned again: which I grant in part, for I confess 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 certain times.

We read that Philip King of Macedon, a Prince both wise and just, being drunk, gave a wrong sentence against Machetas, and condemned him being innocent; which he perceiving, made his appeal from King Philip drunk, to King Philip sober; who being come to himself, and better considering of it, reversed his former sentence. And I have myself seen sitting in a Grocers shop (for such men I seldom meet in a Tavern) a Scholar and a witty man, being somewhat gone in drink, take up a Sand barrel, instead of a boule of Beer, and (having said, here Cosen to all our friends) hold it to his mouth, until a good part of the sand ran in between his teeth; and have been told of many the like; as, that one being abroad late, seeing the shadow of a sign-post cross the street, strove to lift his leg 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 being told that it was a post, made reply, he might have blown his horn then: that another seeing the Moon 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 be quiet in mine own room▪ And you have heard what Athen • us relates, how a Tavern was, by the fancy and imagination of a drunken crew, turned into a Gally; who having a tempest in their heads, caused by a sea of drink within, verily thought this tap-house on Land a Pinnace at Sea, and the present storm so vehement, that they unladed 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, another holding a great pot for the Maste; all crying out, that so many brave Gentlemen should be cast away.

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

I confess it is the better for them that they are fools, the case being rightly considered: for what Owen speaks in the Epigram, may be applied to sundry drunkards,

Yea, had they been born mere naturals▪ they had either been in no fault, or in a great deal less fault, then they are. And so much of the drunkards wit; now of his memory.

§ 41.

AS touching memory, they have hardly any at all; for the abundance of wine hath drowned and mudded that noble recorder. The drunkard first speaks he knows not what, nor after can he remember what that was he spake; it is the funeral of all a man's good parts. A drunkards mind and stomach are alike, neither can retain what they receive; deep drinkers have shallow memories. Have you not heard of one drunkard, that sought all the Inns in the Town for his Horse, when indeed he came thither on foot? of another, that was half persuaded by the Chamberlain, that he came thither without his breeches, having laid them over night under his mat, for the more safety of his purse▪ and I can witness that one of no mean parts, being invited to a burial, pulled out his key in the Church (being half a sleep, half awake) and knocked on the pew crying, Drawer, what is to p • y▪

By all which it appears, that drunkenness deprives men both of wit and memory, and yet madly we persue this vice as the kindler of them: but no wonder, when the forbidden Tree which promised our first parents knowledge, took their knowledge from them, the same devil having a hand in both.

I might proceed to his knowledge in the best things, and show you, that whereas some are like the Moon at full, have all their light towards earth, none towards heaven; other, like the Moon at wane, or change, have all their light to heaven-wards, none to the earth; drunkards are like the Moon in Eclipse, having no light in it self, net her towards earth, nor towards heaven.

Though they are apt to think themselves Giants for wit, and Eagles for light and judgment, even in Divinity also, which makes them so put themselves forward, as how often have I seen a case o • leather stuffed with wind, as he in Marcellus D • natus thought himself a very beefe-brained fellow, that hath had only impudence enough to show himself a fool, thrust into discourses of religion, thinking to get esteem; when all that he hath purchased thereby, hath been only the hiss of the wise, and a just deri • ion from the abler judgments: not unlike that Germane Clown, who undertook to be very ready in the ten Commandments, but being asked by the Minister, which was the first? he answered, thou shalt not eat.

If you doubt of it, do but ask the drunkard a reason of his faith; and you shall see he can no more tell you, th • n the wind can tell, which last blew off my hat. Or only hear him relate what the Minister spake, for seldom but he stumbles at, and mistakes his words; for as when S. Augustine justified free will against the Manichees, the ignorant would take him for a Pelagian; and when he denied free-will to the Pelagians, they would take him for a Manichee, when he was neither, but disputed against both the extremes, the one utterly denying it, the other too highly extolling it: so when the Minister teacheth, that it is impossible for a man to be justif • ed by his works, be they never so glorions and exact performaces, these brutish drunkards will cry out, he condemneth good works; If he show them the necessity of living well, they'll think he excludeth faith from justifying; let him prove it a dead faith which is without good works, and those good works but shining sins which are without faith, and show that both faith and works are equally necessary to salvation, and they will understand he means them both as meritorious causes, whereas he acknowledgeth neither; but faith as an instrument, good works as a necessary concomitant, God alone the efficient, and Christ alone the meritorious cause of salvation: for know this, that good works cannot justify us before the severe Tribunal of Almighty God, our works deserve nothing, it is only in Christ, that they are accepted; and only for Christ, that they are rewarded: Neither is it faith which properly saves us, but the righteousness of Christ, whereon it is grounded; by grace ye are saved through faith, Ephesians 2. 8. It is the God of truth that speaks it, and woe unto him that shall make God a liar; by grace effectually, through faith instrumentally; we are not justified for the only act and quality of believing, it is the justice of Jesus that justifies 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 help to the wounded party by the promised virtue. It is true, our Adversaries oppose this doctrine both with Pens and Tongues, violently in the Schools, invectively in the Pulpets; but come they once to their death-beds, to argue it between God and their own souls; then grace, and grace alone; mercy, and only mercy; Jesus, and none but Jesus; this their great Belweather is driven to confess▪ yea, saith another, give us this faith, and then let our enemies do their worst, the Devil tempt, the world afflict, sin menace, death afright, yet faith will vanquish all, through the righteousness of Jesus Christ.

Again let a Minister speak against affectation of learning in Sermons, they will say, he condemns learning; let him tell such as live and allow themselves in drunkenness, 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 took occasion to deny the Resurrection, from that wholesome doctrine taught, that we should neither serve God for reward, nor fear of punishment, but merely out of obedience and love: or the Jews, who when Christ spake of the Temple of his body, understood him to mean the material Temple, and thereupon took great exceptions

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

§ 42.

HAve we yet done? no, I would we had, I would we were well rid of these filthes; but let us proceed in speaking, as they do in drinking.

By that time these gutmongers have gulped down so many quarts, as either of their names hath letters in it, they have drawn in some fresh man; who, perhaps after the third health, refuseth to drink anymore, being of Diogenes his humor, who being urged at a banquet to drink more then he was willing, emptied his glass upon the ground, saying, if I drink it, I not only spill it, but it spills me; so this man's unacustomed rudeness, and monstrous inhumanity, begins a quarrel.

For it is an inexcusable fault, or, as I may say, an unpardonable crime to refuse an health, or not to drink eq • all with the rest, or to depart while they are able to speak sense, and this they can almost prove, for was not Pentheus, son to Echion and Agave, by his own Mother and Sister torn in pieces, for contemning of Bacchus his feasts? hereupon many have lost their lives, because they would not drink; but happily by God's blessing, and the parties patience in bearing their fowl language, he hath delivered himself of their company, at which they are so vexed, that they gnaw their own tongues for spite, and call him the basest names they can think of.

Now begin they a fresh to spice their cups, one while with oaths, other whiles with words of Scripture, which sounds most ill favouredly in a Drunkards mouth, as Solomon intimates, Pro. 26. 9. now rail they against Puritans; for so are all abstemious men in the Epicures words, or a beasts language, who hold sobriety, no other thing then humor and singularity, Religion and good fellowship to be terms convertible.

Well, at length they dispute the case about his departure, stoutly affirming 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 drink most, being of the Tartarians Religion, together with the inhabitants of Cuma • a and Guiana, who account him the greatest and bravest man, and most complete and well accomplished gallant, who is able to carrouse and swill down most; yea, if they can but meet with a man that (like Diotimus surnamed Funnell ) can gulpe down wine through the channel of his throat, conveyed by a tunnel, without interspiration between gulpes, as the Crocodile eats without moving of his nether jaw, they think him not alone worthy to be carried to Gurmonds Hall, and there made free of the wide throats, or large weezands company; but think 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 crown of gold was appointed for him that could drink more then the rest. That Alexander the great, not only provided, but gave a Crown worth a Talent for reward to Pr • machus, when he had swallowed down four steines or gallons of wine; which none of the company could equal him in, though one and forty of them drank themselves dead also, to show their willingness. That Tiberius the Emperor preferred many to honors in his time, because they were famous whoremasters, and sturdy drinkers. That Tiberius C • sar was preferred to a Pretorship, because of his excellency in drinking. That amongst the drink-alians in tenterbelly, he that can drink a certain vessel of about a gallon thrice off, and go away without indenting, 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 drunk unpunished, or be drunk unrewarded at the common charge (that I exceed not my Last) each man that will not pledge their healths, can bear me witness, though I need no better evidence then their own lips; for how oft shall you hear them commend those actions, which deserve much blame; and condemn others which merit great praise? how oft doth one commend or condemn me for one thing, and another for the contrary?

Yea, the famous Alderguts, or gulpethirsts of our time, not only think excessive drinking worthy of all honor during life, (and so ratify those ancient presidents) but they look their associates should not cease to honor them being dead, by m • ntioning their rare exployts herein, like Darius, who caused it to be engraven upon his tomb for an honor, I could drink great store of wine, and bear it well.

But O you sottish sensualists! how hath the Devil bewitched you to magnify, honor, and applaud all that are enthralled to this worse then swini • h swilling? and on the other side, to vilify, 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 soul of man (not professedly barbarous) should be capable of such a monster? certainly, if I did not know the truth and probate of it, by ocular and experimental demonstrations from day today, I could hardly bring my understanding to believe, that men, that Christians should be of so reprobate a judgment, as to affect, admire, adore, &c. so foul, so base, so beastly, so unamiable, so unfruitful, unprofitable, unpleasant, unnatural a vice as this is in most men's judgments and experience. Nay, I cannot believe what I both see and hear in this case; for it is not possible for the most corrupted heart to think that any should be honored for villainy, and for honesty be contemned; but rather, that every Drunkard, in his more serious cogitations, thinks of his fellow, dying in this sin, a fit saint to be canonized for the Devil: for not seldom are wicked men's judgments forced to yield unto that truth, against which their affections maintain a rebellion.

And so we see, that what Seneca said long since, when wine was sold in Apothecaries shops, and drank rather in time of sickness, then in health; namely, that the time would come, when honor should be ascribed unto drunkenness, and that to drink much wine should be reputed a virtue, is fulfilled in our age; that very time is come,

They drink not for strength, but lust and pride, to show how full of Satan they be, and how near to swine, O woeful glory!

§ 43

MEn were not so temperate in former times (as we read of Cyrus, and many others, that did never eat but of hunger, nor drink but for thirst, and then but a little) but they more abound in excess at this present; for he is a rare Drunkard (yea, a rare man) in these days, that forbears to drink until he be thirsty; for, as if they scorned such an occasion, they drink before they are • ry they drink, until they become dry; so that thirst overtakes drunkenness, as fools run into the river to avoid a shower of rain. All drunkards, all you, who know no other calling but to visit Taverns, know that I speak true, that you drink one liquor, to draw on another; not to quench but to increase thirst; not to qualify, but to inkindle heat: in which their swinish swilling, they resemble so many Frogs in a puddle, or water-Snakes in a pond, for their whole exercise, yea religion is to drink, they even drown themselves on the dry land.

O what deluges of wine and strong drink doth one true drunkard devour, (and cause to be devoured) who never drinks but double, for he must be pledged, yea, if there be ten in company, every one must drink as much as he, and he will drink until his eyes stare like two blazing stars; and Drawers, or Tapsters those Sergeants of the maw, will see that the pots shall neither be full nor empty. They drink more spirits in a night, then their flesh and brains be worth; for, if it be possible, they will choke, rather then confess Beer good drink.

But in the mean time, how many thousands which are hard driven with poverty, or by the exigence of war, might be relieved with that these men spend like beasts, whiles that is thrown out of one swine's nose, and mouth, and guts, which would refresh a whole family? O woeful calamity of mankind, saith S. Augustine, how many may we find, that do urge and compel those that be already satisfied, to drink more then becometh them; and yet will deny even a cup of small drink to the poor, that beg it for God's sake, and for Christ's sake! they pinch the hungry, to pamper the full; withhold drink from the thirsty, to make others drunk with too great abundance.

§ 44.

BUt: O how just a punishment were famine, after such a satiety; and pestilence, after famine, for such as turn the Sanctuary of life, into the shambles of death? O Lord it is thy unspeakable mercy, that our land, which hath been so long sick of this drunken disease, and so often surfitted of this sin, doth not spew us all out which are the inhabitants. The Lord of most glorious Majesty and infinite purity, sees all, hears all, knows all, and yet behold we live; nay, the Lord still causes Heaven, Earth, Sea, Land, all Creatures to wait upon us, and bring us in all due provision; nay, he hath not long since abounded even in that blessing and grain which hath been most abused to drunkenness; here is patience, here is mercy, here is bounty. O that we could stay here, and suffer ourselves to lose ourselves, in the meditation and admiration of this wonderfullnesse!

But what's the reason? God will not punish the righteous with the wicked, Gen. 18. 25. he knoweth how to deliver the godly, and to reserve the wicked, these brute beasts, who walk after the flesh in the lusts of uncleanness, and count it pleasure to riot, unto the great day to be punished, 2 Peter, 2. 9. 13. whose judgment is not far 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 drink wine, and un • o them that are strong to pour in stro • g drink, that continue drinking till the wine doth inflame them. Woe, saith Habakkuk, unto him that giveth his neighbor drink till he be drunken. Woe, saith Solomon, to them that tarry long at the wine, to them that go and seek mixed wine. Woe to his body, which is a temporal woe; woe to his soul, which is a spiritual woe; woe to both body and soul, which is an eternal woe: howl ye Drunkards, saith Joel, weep ye, saith St. James, Isaiah, 5. 22. Habakkuk, 2. 15. Joel. 1. 5. James, 5. 1. 5 Yea, which of God's Servants hath not a woe in his mouth to throw at this sin? so every tittle of this word shall be accomplished, God will one day hold the cup of vengeance to their lips, and bid them drink their fills.

Yea, as Drunkards are Satan's eldest Sons, so they shall have a double portion of vengeance: whereas riot in the forenoon hath been merry, in the afternoon drunk, at night gone to bed stark mad, in the morning of their resurrection it shall rise sober into everlasting sorrow: they find not the beginning and progress so sweet, as the farewell 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 do, then they are able to eat a rock, the Devil hath so besotted them) they shall once pay dear for it, even in a bed of urquenchable flames.

I speak not of the many temporal judgments, which God brings upon them even in this life, though to mention them alone were omni-sufficient, if they thirsted not after their own ruin: as I could tell them from L • vit. the 26. and Dent. the 28. that all curses threatened, all temporal plagues and judgments which befall men in this life, are inflicted upon them for sin and disobedience.

But I speak of those torments which are both into • lerable and interminable; which can neither be endured, nor avoided, when once entered into.

If, I say, you persevere in this your brutish sensuallity, and will needs, Dives like, drink here without thirst; you shall thirst hereafter without drink; 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 repentance, Paul will be found a true Prophet, who saith, that no Drunkard shall ever enter into the kingdom of Heaven. 1 Cor. 6. 9. 10. And Isaiab no less, who saith, that Hell enlargeth it self for Drunkards, and openeth her mouth without measure, that all those may descend into it, who follow drunkenness, and prefer the pleasing of their palates, before the saving of their souls, Isaiah, 5. 11. 14. for as they shall be excluded and shut out of Heaven, so they shall be for evermore damned body and soul in Hell; Christ shall say unto them at the great day of accounts, depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels. Math. 25. 41.

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

Neither is the extremity of the pain inferior to the Perpetuity of it, for the pains and sufferings of the damned, are ten thousand times more then can be immagined by any heart, as deep as the Sea, and can be rather endured, then expressed; it is a death never to be painted to the life, no pen nor pencil, nor art, nor heart can comprehend it.

Yea, if all the land were paper, and all the water ink, every plant a pen, and every other creature a ready writer; yet they could not set down the least piece of the great pains of Hell fire. For should we first burn off one hand, then another, after that each arm, and so all the parts of the body, it were intolerable; yet it is nothing to the burning of body and soul in Hell: should we endure ten thousand years torments in Hell, it were much; but nothing to eternity: should we suffer one pain, it were enough; but if we come there, our pains shall be even for number and kinds infinitely various; as our pleasures have been here: every sense and member, every power and faculty both of soul and body, shall have their several objects of wretchedness, and that without intermission, or end, or ease, or patience to endure it.

§ 45.

NEither let drunkards ever hope to escape this punishment, except in due time they for sake this sin; for if every transgression, without repentance, deserves the wages of death eternal, as a just recompense of reward, Heb. 2. 2. Rom. 6. 23. how much more this accursed and damnable sin of drunkenness, which both causeth, and is attended upon by almost all other sins, as hath been shown.

And yet if thou canst, after all this, but truly repent, and lay hold upon Christ by a lively faith, which ever manifesteth it self by the fruits of a godly life and conversation; know withal, that though thy sins have been 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 show thee thy pardon, from the great King of Heaven, for all that is past, the tenor whereofis, Let the wicked for sake his way, and the unrighteous his own imaginations, and let him return to the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. Isai. 55. 7. and again, Ezek. 18. if the wicked will turn from all his sins which he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely • ve, and not die; all his transgressions which he hath committed they shall not be once mentioned unto him; but in his righteousness that he hath done he shall live, because he considereth and turneth away from all his transgressions that he hath committed, he shall save his soul alive ver. 21. 22. 23. 27. 28. other the like places you have, oel, 2. 12. 13. 14.

Yea, I can show thee this very case in a president 1 Cor. 6. 10. 11. where we read of certain Corinthians that had been given to this sin of drunkenness; who, upon their repentance, were both washed, sanctified, and justified. And St. Ambrose tells of one, that being a spectacle of drunkenness, proved after his conversion, a pattern of sobriety. Yea, know this that God's mercy is greater than thy sin, what ever it be; thou canst not be so infinite in sinning, as he is infinite in pardoning, if thou repent; let us change our sins God will change his sentence; God is more merciful, saith Nazianzen, then man can be sinful, if he be sorrowful; none can be so bad, as God is good; the Seed of the woman is able to bruise this Serpents head; wherefore, if you prefer not hell to heaven, abandon this vice.

But withal know, that if it shall come to pass, that the drunkard (when he heareth the words of this curse, namely these threatenings before rehearsed) shall Pharaoh like, harden his heart, and bless himself in his wickedness, saying, I shall have peace, although I walk according to the stub. bornnesse of mine own heart, thus adding drunkenness to thirst; the Lord will not be merciful to that man, but then his wrath and jealousy shall smoke against him, and every curse that is written in his Law, shall light upon him; and the Lord shall put out his name from under heaven, as himself speaks, Deutero. 29. 19, 20. which chapter, together with the former, I wish thee to read, if thou wilt know thyself, and foreknow thy judgment.

§ 46

I But will some Titormus say, (being, it may be, stronger to drink, and taler to tipple, then Milo himself was to eat, who devoured a whole Ox at a meal) 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 singer just into the flame of the candle, without playing, hit I miss I, (which is their trial of the victory, though he spew whole fish-ponds, he is held a sober man) Yea, no man ever saw me so much as wheel in the streets; I am therefore no drunkard, neither do these threatenings appertain to me; as desperate is the cause which admits no color of defense: but what answers the Prophet? woe unto them that are mighty to drink wine, men of strength, to mingle strong drink, Isa. 5. 22. and Solomon that divine Orator answers, (whose answer is also ours) they that tar • y long at the wine, they that go to seek mixed wine, they are the parties, to whom this woe belongs, they are to be ranked with drunkards. Yea, the abuse may be committed many ways, as vice is manifold, virtue uniform; drink then is not only abused when it turns up a man's heels, and makes the house run round; but when it steals away the affections so far, that a man cannot make too much hast to it, take too much pains 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, Solomon calls him a drunkard.

A man hath no more reason, nor warrant to drown his time, his estate, his liver, his stomach, &c. then his wits and brains: 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 drink, as well as an adulterer, for the like affection to his neighbors wife. Sin as sin, in it's own colors and nature, is neither desired nor desirable; but only as it is disguised, and offers it self to the understanding and will in the likeness and habit of goodness.

Alas if none be drunk, but such as have lost their legs, tongues, senses, that by tumbling in their own vomit and sleeping in a guzell; what should Solomon speak of quarrels, babblings &c. such be as dead asso many withered plants, and do what you will to them, they lie like Jupiter's logg, and neither answer, nor stir again: it is your mannerly, sober, methodical drunkard, that drinks by the hour, and can tell the clock, that drinks by measure and by rule; first, so much Ale; then such a quantity of Beer; then of Sack; then of Rhenish; then back again from Wine to Ale, to Beer, till the reins be cleansed, the liver cooled, the stomach set upright, and heat and moisture brought to a just and an even temper; wherefore though it be somewhat to keep a man's senses, yet it is not sufficient; a man may not be drunk, and yet not be sober.

§ 47.

A Gaine secondly, for the drunkard doth nothing amiss, though the Devil himself would scarce wish him to do worse: some will excuse themselves, yea, bear and bolster out themselves in their drunkenness, or at least lessen their sin, by pleading presidents and examples; many holy men, say they, some whereof are mentioned in the Scriptures, have been drunk; as namely Noah and Lot; and therefore it is not so heinous a sin, as you would make fair for.

But let such know, that drunkenness ventured on, by the example of a Saints frailty, is of a more malicious nature in them, then it was in him they allege. Any transgression thus derived, is the argument of a more ungracious soul, then that it seeks to imitate. Yea, this is so gross a delusion, that what indeed is an argument of fear, they make an argument of presumption in sinning; and what they hope shall excuse them, doth but more properly condemn them, because they had that warning before them; and is so far from being an evidence to acquit them; that nothing can more aggravate their guilt: for certainly he is more guilty of his own death, who eats Mercury, and knows such and such were poisoned with it; or who goeth into an infected house, seeing Lord have mercy upon us, over the door, then another, that should do the same things ignorantly and unadvisedly.

What Pilot, that were in his right wits when he seeth Sea-marks, purposely set to give warning of Rocks, Sands, and Shelves, whereon others have made shipwreck, will take occasion thereby to run his Ship upon them? yea, will he not employ all his care and skill, that by avoiding them, he may escape the danger? yes, except he be stark mad, or extremely desperate.

The Holy Ghost compares the examples of holy men, to the cloud in the wilderness, Heb. 12. 1. which was partly light, partly dark, now if any with the Israelites, that follow the light part of this cloud (the virtues and graces of these Saints and holy men) it will safely conduct and carry them thorough the red Sea of this troublesome world; but contrariwise, if any, with those Egyptians, Exod. 14. shall follow the black part, (their frailties and infirmities) he is like to be drowned in the sea of eternal destruction, as the Egyptians were in those waters.

Wherefore imitate their virtues, but beware and take heed of their vices. Evil was never made to be imitated, but goodness: yet alas! Lots faith and obedience is not such a sinners object, but his drunkenness: as if Jacob's modest look, liberal hand, truth-speaking tongue, devout knee, and humble heart, were not worth the noting; but only his lameness, and halting. Yea, their weakness is seen tears are seen 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 soul, when he seeth these examples, which are recorded for our learning, for our warning, let them be as so many monitors, to warn 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 go on more securely in our sinful courses, but rather move us, to work out our salvation with fear and trembling, as the Apostle exhorts, Phil. 2. 12.

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

Lastly, Lots and Noah's falling into this sin were nothing in comparison of thine, for, as for Noah, he was ignorant of the nature of wine, and knew not the strength of the Grape: for as it was his first planting of Vines there, so it was in all probability, the first time he had tried and experimented the operation of wine.

And as for Lot, he drank liberally, with intent only to comfort himself, and his daughters, in regard of the loss of their mother, and many other crosses lately sustained, and was overtaken unawares. Neither did any of these drink with an intent to exceed measure, and to be drunk, 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 drunkkards, who, like so many flies, live wholly by sucking. But thou art not drunk with Wine: no, peradventure thou hast, no wine to be drunk with; yet if thou be overcome with strong drink of what kind soever it be, thou wilt be found a trespasser against sobriety, and consequently, 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 heavy, or the heart outrageous, or the eyes to stare, or the tongue to stammer, or the feet to stagger, or the stomach to work like yeast in a barrel, 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 go towards the place of execution, said, how now neighbor, whether go you, what's the matter? answered, nothing, 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 Gallows; so no more will these poor excuses save thee from God's heavy displeasure.

§ 48.

But thou hast yet to say, for thou wilt excuse thy excessive drinking by others example, and allege, that it is the usual custom of the place, and the common practice of the people among whom thou livest, yea, whom thou livest by, and art daily conversant withal; (as for the most part, that which is patronized by usualnesse, slips into the opinion of lawfulness ) and hereupon thou art (as thou supposest) the rather to be borne withal, if thou do like other men, seeing singularity would make thee odious, and cause thee to be scorned and derided of all.

I answer, indeed custom and example of the greatest number says much for it; but that much is nothing, for it is God's express charge, Exod. 23. 2. thou shalt not follow a multitude to do evil, and St. Paul's everlasting rule, Rom. 12. 2. fashion not yourselves like unto this world,

Besides, if custom of place, or multitude of people could authorize any sin, then every sin might stand upon it's justification; yea, no fancy so mad can fall into human imagination, that meets not with the example of some public custom, as I could easily prove, if it were needful: yea, I can hardly forbear to make a list of their severals, for there is no country without some customs, as strange to others, as pleasing to themselves; and use brings the fight of our judgments asleep; the barbarous Heathen are not more strange to us, then we are to them; subjects have divers lustres, whence the diversity of opinions is chiefly engendered; one nation vieweth a thing with one visage, and thereon it stays; another with another. To be brief, if custom and example could authorize drunkenness, why could it not as well authorize that abominable sin of Sodomy? for Sodomy it self was once the common practice of a whole City; and so for Turkism, 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 do so? or if never so many should leap into the Sea, or cast themselves into the fire, or break their own necks, would this encourage any that are wise to do the like? why then wilt thou leap into Hell, and cast away thy soul, because others do so?

Alas! although custom and community commendeth that which is good, yet it mightily aggravateth that which is evil: a good thing the more common it is, the better it is; but an evil thing, the more Common, the worser: yea, custom grounded neither upon reason, nor Religion, is the worst and most barbarous kind of Tyranny: a common fashion dissonant from God's word, is but a common sin, which often bringeth common and universal judgment; and therefore thou canst not join with them in their sins, and be disjoined from them in their punishments.

But seeing there is no such authority given to sin, as by example, and that this excuse is so common in every offenders mouth, Others, or everyone doth so and so, therefore why not I? or, every one is of this or that judgment, and are you wiser then all? & considering that this is made a general plea almost in all cases, Do not such and such the like, who are wiser, and greater, and better men then your self? (for I have ever noted, that this one artless persuasion of Others do so, prevails 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 scholars, yea, the best and holiest men, let custom and reason, (as it is now depraved) together with good intentions, be added thereunto, are but uncertain, yea, deceitful guides to follow, and that the best, or all these, will prove but a poor plea another day, God having given us his Word, which is a certain and infallible guide to direct us, and rule to walk by, and square all our actions, together with a strait command, not to swerve therfrom either to the right or left hand.

First, we ought not to follow the example of the greatest number, for the greatest number go the broad way to destruction, and but a few the narrow way which leadeth unto life, as our Savior witnesseth, Mat. 7. 13. 14. yea, saith St. John, the whole world lieth in wickedness, the 1 • oh. 5. 19. whereas they whom Christ hath chosen out of it, are but a little flock, 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 believe the Gospel are few in number, Isai. 53. 1. Rom. 10. 16. the one may be compared to a little flock of Kids; but the other, like the Arromites, fill the country: for besides Turks, Jews, and Infidels, Herefie hath one part, Hypocrisy another, Prophanesse a third, Lukewarmness 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 afforded not ten; Elijah, speaking of the outward visible Church in his time, saith, I only remain a Prophet of the Lord, but Baals Prophets are 450. 1 King. 18. 22. and Micah complains of the multitude of the wicked in his time, and small number of the faithful, Micah. 7. 2. Behold (saith Isai. ) I, and the children whom the Lord hath given me, are for signs, and for wonders in Israel, Isaiah. 8. 18. so few and rare, that they were gazed on as monsters, And though the number of the children of Israel be as the sand of the Sea, yet but a remnant shall be saved, saith the Lord himself, Isaiah. 10. 22. Rom. 9. 27.

Neither hath it been otherwise since the Gospel; the whole City went out to send Christ packing; not a Gadarean was found, that either dehorted his fellows, or opposed the motion, Mat. 8. 34. when Pilate asked, what shall be done with Jesus? all, with one consent, cried, crucify him, Math. 27. 22. there was a general shout for Diana for two hours together, great is Diana, of the Ephesians, not one man took Paul's part; yea, the Jews tell Paul, that his Sect is every where spoken against, Acts, 28. 22. so that Vox populi is not always Vox Dei, yea, for the most part, it is Vox Diaboli, for all bothsmall and great, rich and poor, free and bond, receive the mark 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 do best, when he did least what the common people did. And Socrates ever suspected that, which past with the most and general commendations. Yea, of all the 288. several opinions which Philosophers held, touching the chief good, reckoned up by S. Augustine. de civitate Dei, Lib, 19. Cap. 1. never any was so mad, as to think the way to attain to it was by doing as the most do; wherefore saith Seneca, regard not what the multitude do, for number is but an ill sign of a good cause, yea, it is the best note of the worst way.

Yea, this is so clear a truth, that even common sense may see it: for look we upon the whole frame of nature, and every creature in the Universe, even from the Angels to the least moats or atoms, and from substances to accidents, this rule holds good, that the basest things are ever most plentiful.

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

Truth may not be 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 falsehood in a thousand: yea, therefore be more temperate and sober, that so thou mayest not imitate, but rather reprove them; and be more holy, because in the midst of a perverse generation so shining as lights in a dark place; and follow not the worlds fashion, especially in this, for this is a fashion that will one day be washed off with fire and brimstone.

§ 49.

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

I confess, authority of greatness, doth often corrupt the integrity of goodness; yea, the evil examples of great men, do great harm, and ever have done; and he that is most eminent, hath most followers. Augustus a learned Prince, filled Rome with Scholars; Tiberius filled it with Dissemblers; Constantine with Christians; lulian with Atheists.

As other beasts level 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-bearer will do the like; the leaders example is a law to the followers.

Yea, many (like Aesop's Ass, that imitated the fawning Dogg,) will do what great ones do, though they make themselves ridiculous by it: we are led by whom we are fed, without any respect to him that feeds both them and us. A sick head makes a disordered body; a blind eye endangers all the other members; a Rulers unrighteousness, like a blazing star, hath a long tail, and draws a train of mischiefs after it, and is ominous to the whole land; whereas piety in a Prince, like Aaron's ointment, runs down to the skirts of his garments, Psal. 133. 2. blesseth all his subjects.

The bad conditions of popular persons, are like Jacob's speckled Rods, they make the people bring forth their own party-coloured actions, Genesis 30. 38. 39. the ill customs of the eminent, are drawn up like some pestilent exhalations, and corrupts the air 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 civil, political, and judiciary? no, for God doth not make everyone 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 toleration of offenders; one is no more privileged then another, for his grace is alike free to both, and both the same law binds all men alike to their good behavior, and the same punishment shall be inflicted upon all that offend.

Yea, God is so far from being arespector of persons in the dispensing of his grace, that as he hath put down the mighty from their seats, and exalted them of low degree; so he hath filled the hungry with good things, and the rich he hath sent empty away, Luk. 1. 52. 53. he hath chosen the poor of this world to be rich in faith, James 2. 5. yea, not many noble are called, as Paul speaks, 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 donation only, but of his acceptation also; for, as our Savior chose rather to be born in the town of Bethlehem, a mean place of Judea, then in Jerusalem, the Metropolitan, and most glorious city, Mat. 2 1. And as David preferred the approbation of a Maid servant fearing God, before Michols, a scoffer, though she were Queen, 2 Sam. 6. 22. So God esteems more of virtue clad in rags, then vice in Velvet: he respects a man, not for his greatness, but for his goodness; not for his birth, but for his new birth; not for his honor, but for his holiness; not for his wealth, but for his wisdom: with him Ephraim shall be preferred before Manasseh, Gen. 48. 14. 19. and Ishaes little son before the rest of his brethren, 1 Sam. 16 11, 12. Adonijah may pretend his eldership, but Solomon shall 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 abhorred of both. While Saul was little in his own eyes, God made him head over the Tribes of Israel, and gave 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 Genealogy, the Genealogy of good works. The blessed Virgin was more blessed in being the child of her Savior, then in being his mother: the only true greatness is to be great in the sight of the Lord, as John Baptist was, Luke. 1. 15. which if we be, it is no great matter how the world esteems of us: and he that is regenerate, is greater and more noble than the proudest that oppose them, for the righteous, saith Solomon, is more worthy then his neighbor, Prov. 12. 26. and better is the poor that walketh in his uprightness, then he that perverteth his ways, though he be rich, Prov. 28. 6. The Bereans are reputed, by the Holy Ghost, more noble men, then they of Thessalonica, because they received the word withal readiness, 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 own house, as a door keeper in God's house: that Solomon in the book of his repentance, prefers the title of Ecclesiastes, that is a soul reconciled to the Church, beforethe title of the King of Jerusalem. That Theodosius 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 rejoiced more in being the servant of Christ, then in being Emperor of the whole world.

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

And thus we see he is great that is good, and he noble that is all glorious within, Psal. 45. 13. and that it is no measuring men by the depth of the purse, for servants are oftentimes set on horseback; while Princes walk on foot. Wherefore our estimation of others, must be led by their inward worth, which is not alterable by time, nor diminishable with external conditions; and for ourselves it matters not, if with Gideon, we are dreamed to be but barley Cakes, when we know withal, that our rolling down the hill of outward esteem shall break the tents of Midian; it matters not how base we be thought, so we may be victorious Judge. 7. 13. 14.

But suppose God did make a difference between rich and poor, great and small, noble and ignoble; yet still greatness, nobility, and riches would be but a deceitful guide or rule to walk by; for the Kings of the earth band themselves, and the Princes are assembled together, against the Lord and against his Christ, Psalm 2. 2. and in 1 King. 20. 26. we read of no less then 32 Kings in a cluster which were everyone drunk; and elsewhere, that a thousand of the chief Princes of Israel committed fornication, and were all destroyed for their labor in one day, Numb. 25. 9. 1 Cor. 10. 8. Yea, of twenty Kings of Judah, which the Scripture mentions, we read of but six that were godly; and of eighteen Kings of Israel, all, but two, are branded by the Holy Ghost for wicked; and yet this nation was God's peculiar and chosen people out of all the world. And lastly, when the Rulers sat in Council against Christ, none spake for him but Nicodemus, John. 7. 50. 51.

All which shows, that it is neither a good, nor a safe way to imitat other men's examples, be they never so rich, never so great. Or if we avoid not their sins, we shall not escape their plagues: if we sin together, we shall be sure to perish together: as when those three and twenty thousand Israelites committed fornication, after the example of their chief Princes, they were everyone destroyed both leaders and followers, Num. 25. 9. 1 Cor. 10. 8. And as when those other Cities followed Sodom's lust, they were all consumed with Sodom's fire, Iud. 7.

Only 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 Almanacs of all nations write of it; whereas the small Scarres of the Galaxy are not heeded; all the country runs to a Beakon on fire, nobody regards to see a shrub flaming in a valley; whereby sin in them, is not only sinnne, but subornatione quae in Vulgaribus nugae, in Magnatibus blasphemia: so these great offenders, shall meet 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, 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 flesh are called, but God hath chosen the foolish things of the world to confound the wise, that no flesh should rejoice in his presence, 1 Cor. 1. 26. 27. 29. yea, the preaching of Christ cracified was foolishness 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 reveal 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 God's dishonor, and comply with Satan and the world against the Church; then he taketh that knowledge, which once they had, from them, as he took heat from the fire, when it would burn his children, Dan. 3. 27. I will destroy the tokens of the Soothsayers, and make them that conjecture fools: I will turn the wisemen backward, and make their knowledgefoolishnesse, saith the Lord, Isa. 44. 25. he taketh the wise in their craftiness, and the counsel of the wicked is made foolish, Job. 5. 13. As how many wise and learned men among the Gentiles have turned fools, and worshipped gods that were not able to wipe off the dust from their own faces? How many Papists, that are great clerks, and wise men, maintain a thousand absurd and ridiculous Tenants, yea, such brainesicke Positions, that never any old woman, or sick person doted worse.

To nominate two, of two hundred. John the 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 another Hydra ) have furnished him with a great many. Christ's cross is so multiplied with them; that the same, which one ordinary man might bear, if the pieces 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 miracles; but this appears to me the greatest miracle, that any man should believe them: yea, is not their folly and blindness such, as to maintain those things for truth, which the Holy Ghost plainly calls the Doctrine of Devils? 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 equal, 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 Apostle, God sendeth them strong delusions, that they might believe lies; that all they might be damned, which believe not the truth, but had pleasure in unrighteousness, 2 Thes. 2. 10. 11. 12.

God giveth to every man a stock of knowledge, more or less, to occupy withal; and to him which useth the same well, viz. to his glory, and profit of himself, and others, he giveth more, as to the Servant which used his Talents well, he doubled them; which makes the Holy Ghost frequent in these and the like expressions; If any will do God's will, he shall understand the Doctrine whether it be of God or no, John. 7. 17. A good understanding have all they which keep the Commandments, Psal. 111. 10. The Spiritual man understandeth all things, 1 Cor. 2. 15. to a man that is good in his sight God giveth knowledge and wisdom, Eccles. 2. 26. wicked men understand not judgment, but they that seek 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 own hurt, and God's dishonor, as too many do, he taketh from him even that which he had formerly given him; as he took away the odd Talent from the servant which had but one, and did not use the same, Luk. 19. 24. That this is God's 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. Job, 5. 13. 14. John. 9. 39. and 12. 37. 40. Rom. 1. 28. Eph. 4. 18. 19. 1 Cor. 1. 20. 2 Thes. 2. 10. 11. 12. He is not more the author of light in Goshen, then of black darkness in Egypt, he doth not more open the heart of Lydia, then harden the spirit, and make obstinate the heart of Sihon King of Hesbon, Deut. 2. 30. If there be a Mordecai, growing into favor with him; there is also an Haman, growing out of favor. As Elijah's spirit is doubled upon Elisha; so the good Spirit departed from Saul. As the Gentiles became believers, so the Jews became Infidels. As Saul became an Apostle, so Judas became an Apostate. As John groweth in the spirit, so Joash decayeth in the spirit, 2 Chro. 24. 17. &c. As Zacchaeus turneth from the world, so Demas turneth to the world, and God is no less the permitter of the one, then the cause of the other, if we consider him as a righteous Judge, punishing one sin with another by way of retaliation.

Hereupon, when Christ meets with good Nathaniel, a true Israelite, in whom there was no guile, he saith unto him, believest thou, because I saw thee under the Fig-tree? thou shalt see greater things then these, John, 1. 50. whereas to the obstinate Jews, he saith, by hearing, ye shall hear, and shall not understand; and seeing, ye shall see, and not perceive, Math. 13. 14. Even like Hazar, that had the Well before her, but could not see the water, Gen. 21. 19. make the heart of this people fat, make their ears 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 Talent, think we, only taken from him in the Gospel? Did none lose the spirit, but Saul? Have none their hearts hardened for their obstinacy, but Pharaoh? Do none grow out of favor with him, but Haman? do none become Infidels, besides the Jews? None prove Apostates, but Judas? Have none their eyes darkened, and their hearts hardened for their sins, 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 Christians which should have their minds darkened, and their hearts hardened, whom God should give up to a reprobate mind, &c. It's true, this is not meant of natural, or speculative knowledge, wherein the wicked have as large a share as the godly; but of spiritual, experimental, and saving knowledge, which is supernatural and descendeth from above, James, 3. 17. And keepeth a man from every evil 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 esteems none wise, that are not so in this latter sense; yea, natural and worldly wisdom, without this, is mere foolishness in God's account, 1 Cor. 1. 20. and 3. 19. and no less then twelve times infatuated by the wisdom of God in one Chapter, 1 Corinthians, 1. 2. Whence it is that the Scribes and Pharisees, who were matchless for their knowledge and learning (and that in the Scriptures, God's Oracles, which will make a man wise, or nothing) are called by our Savior, who could not be deceived, four times in one Chapter, blind, and twice, fools, Math. 23. and Balaam (who had such a prophetical knowledge that scarce ever any of the holiest Prophets had so clear a Revelation of the Messiah to come) is called by the Holy Ghost, fool 2 Peter, 2. 16. and good reason, for though he was a Seer, he could not see the way to Heaven; and the same may be said of I • das (who knew as much as the wisest natural man) for if he had been wise, he would not have taught others the way to Heaven, and go • himself the direct way to Hell.

Alas! the greatest Clerks, 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 learn this lesson, that except they be borne again, they cannot enter into the kingdom of Heaven, John. 3. 4, 9. and they that give themselves to be so bookish, are often times so blockish, that they forget God who made them.

Now as our Savior said to him, which thought he had done all, One thing is behind, Luk. 18. 22. so may I say to these, who think they know all, one thing is behind, and that is the true knowledge of God, of Christ, of themselves, and how they may be saved: and he which knows not thus much, although I cannot say he is a stark fool, yet I may truly say he is half a fool, and half a wise man: as Ona-Centaure was half a man, and half an Ass: for all learning and knowledge, without this, is but as a wooden Diamond in a Lattin ring, and others who know less, and are less learned, may be more wise.

It was a true and just reprehension, wherewith the High Priest snib'd the Council, as they were set to condemn Christ, and a great deal better then he meant it, Ye know nothing at all, John, 11. 49. he spake right, for if we know not the Lord Jesus, we know nothing at all; our knowledge is either nothing, or nothing worth. What saith Aristotle, no more then the knowledge of goodness, maketh one to be named a good man; no more doth the knowledge of wisdom, only, cause any person properly to be called a wise man; saving knowledge of the truth, works a love of the truth known: yea, it is an uniform consent of knowledge and action: he only is wise, that is wise for his own soul; he whose conscience pulleth all he hears and reads to his heart, and his heart to God, who turneth his knowledge to faith, his faith to feeling, and all to walk worthy of his Redeemer, he that subdues his sensual desires and appetites to the more noble faculties of reason, and understanding, and makes that understanding of his serve him, by whom it is, and doth understand, he that subdues his lusts to his will, submits his will to reason, his reason to faith, his faith, his reason, his will, himself, to the will of God; this is practical, experimental, and saving knowledge, to which the other is but a bare name or title: for what is the notional sweetness of honey, to the experimental taste 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 Holiness are the nerves and sinews, yea the soul of saving knowledge: the best knowledge is about the best things, and the perfection of all knowledge, to know God and ourselves, as being the marrow, pith, or kernel, of Christianity; and it is much, to know a little in this kind. What said Aristippus to one that boasted how much he had learned? learning consisteth not in the quantity, but in the quality; not in the greatness, but in the goodness of it. We know a little gold, is of more worth then much dross: a precious stone is a very little thing, yet it is preferred before many other stones of greater bulk: yea, a little Diamond is more worth then a rocky mountain: so one drop of wisdom, guided by the fear of God, is more worth then all human learning; one spark of spiritual, experimental, and saving knowledge, is worth a whole flame of secular wisdom and learning; one scruple of holiness, one drame of faith, one grain of grace, is more worth then many pounds of natural parts.

But learning and grace do not always keep company together: yea, oh Lord how many are there that have a depth of knowledge, yet are not soul wise! that have a library of Divinity in their heads, and not so much as the least catechism in their consciences! No rare thing for men to abound in speculation, and be barren in devotion; to have full brains, and empty hearts; clear judgment, and defiled affections; fluent tongues, but lame feet; yea, you shall hear a flood in the tongue, when you cannot see one drop in the life.

But see how justly they are served; they might be holy, and will not; therefore though they would be soul wise, yet they shall not; the scorner seeketh wisdom, but findeth it not, Pro. 14. 6. Let them know never so much, they are resolved to be never 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 wisdom, so he reveals himself savingly to none but his children the godly.

First, God only is the giver of it. For as no man can see the Sun, but by the light of the Sun: so no man doth know the secrets of God, but by the revelation of God, Mat. 16. 16, 17. to know the mysteries of the Kingdom of Heaven, we must have hearts, eyes, and ears, sanctified from above, Deut. 29. 2, 3, 4. Ps. 111. 10. Luk. 24. 45. John. 15. 15. Rom, 8. 14. 15.

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

2. God reveals himself savingly to none but the godly, and such as he knows will improve their knowledge to his glory: even as husbandmen will not cast their seed but into fruitful ground, which will return them a good harvest; the secrets of the Lord, saith David, are revealed to them that fear him, and his covenant is to give them understanding, Psa. 25. 14. these secrets are hid from the wicked, neither hath he made any such covenant with them: the faithful are like Moses, to whom God shown himself, Exod. 3. like Simeon, that embraced Christ in his arms, Lu. 2. 28 like John the beloved Disciple, that leaned an his bosom, John. 13. 25. like the three Disciples, that went with him up the mount to see his glory, Matth. 17. like the Apostles, whose understandings he opened, Luk, 24. 45. and to whom he expounded all things: whereas to unbelievers, he speaks all things, as it were, in Parables, Mar. 4. 34. see this in Abraham's example, shall I hide from Abraham that thing which I do? saith God, Gen. 18. 17. As if this were an offense in God, if he should tell the righteous no more then he tells the wicked. They which love God, saith S. John, know God; but they which have not this love, know not God, though they have never so much knowledge besides, 1 John 4. 7.

Yea, suppose a man be not inferior to Porcius, who never forgot anything he had once read; to Pythagoras, who kept all things in memory that ever he heard, or saw; to Virgil, of whom it is reported, that if all Sciences were lost, they might be found in him: to Bishop Tunstal, whom Erasmus called, a world of knowledge; to Aristotle, who was called wisdom itself, in the abstract; to that Roman Nasica, who was called Corculum, for his pregnancy of wit; that Grecian Democritus Abderita, who was also called wisdom it self; that Britain Guildas, called Guildas the sage; that Jew Ibn Ezra, of whom it was said, that if knowledge had put out her candle, at his brain she might light it again, and that his head was a throne of wisdom; or that Israelitish Achitophel, whose words were held as Oracles; to Iosophus Scaliger, who was skilled in thirty languages: yet if he want faith, holiness, the love of God, and the Spirit of God to be his teacher, he shall not be able, really • and by his own experience, to know th • , chief 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 easy and familiar to the meanest and simplest believer.

Now will you know the reason; the fear of the Lord, saith Solomon, is the beginning of wisdom, Prov. 1. 7. as if the first lesson to be wise, were to be holy. For as the water ingendereth ice, and the ice ageine ingendereth water: so knowledge begets righteousness, and righteousness again begetteth knowledge. It is between science and conscience, as it is between the stomach and the head; for as in man's body, the raw stomach maketh a rheumatick head, and the rheumatic head maketh a raw stomach: so science makes our conscience good, and conscience makes our science good. It is not so much scientia capitis, as conscientia cordis that knows Christ and ourselves; whence Solomon saith, give thine heart to wisdom, Pro. 2. 10 and let wisdom enter into thine heart, Proverbs 4. 4.

Again, if it be asked, why the natural 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 spiritually discerned; how should they discern them, that have not the Spirit?

Now if it be so, that men may be exquisitely wise, and incomparably learned in the worlds opinion; and yet very fools in the judgment 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 turns their wisdom into foolishness, that abuse their gifts; and reveals himself savingly to none, but such as fear and serve him; then is their no safety, in following their example, or in building our faiths upon their judgments.

Indeed we are too prone to imitate the learned, and to think we go safe enough, if we tread in their steps, although they tread awry: for say we, they know the will of God, what he requires, and practice what they think will bring them to happiness, especially so much as is absolutely necessary to salvation; and they do so and so, or else they speak not as they think, because they do not as they speak; for none live worse then many of them.

But should this be, should we think ever the better of error, though a thousand of the learned should countenance and maintain the same? no, one Micaiah, a single Prophet, speaking from the Oracles 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 be believed before the Pope, and so many legions of his creatures, which were throughout Christendom; for what he wanted in abbettors, was supplied in the cause; yea, did not Paphnuti us, a weak scholar, show more wisdom in defending the truth, against the whole Council of Nice, then all those great Clerks, and learned men; to his great renown, and their everlasting shame? Did not Pharaoh find more wisdom in Joseph, a poor Hebrew servant, and receive more solid advice from him, whereby a famine through out the whole world was prevented, then he could in all the Wisemen and Soothsayers of Egypt, Gen. 41. 8. to 32? Did not Nebuchadnezzar find more depth in Daniel, a poor captive Jew, 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 poor crucified thief, being converted, had a clearer eye then all the lews Rulers, Scribes, and Pharisees, who being natural and wicked, condemned and crucified JESUS CHRIST.

In the Council of Trent there was of 270. Prelates, 187. chose out of Italy, and of the rest, the Pope (who was himself Moderator) and his creatures, excluded and took in, whom themselves would, and none else; what marvel then if they concluded what they listed? Yea, how many Scholars in all ages of the world, have resembled Trajan, who was endued with great knowledge, and other singular virtues, but defaced them all by hating Christianity, and opposing the power of godliness? How many are so far from doing good, that they do great hurt with their gifts, and not seldom the more gifts they have, the more harm they do? For as the best soil, commonly yields the worst air: so without grace, there is nothing more pestilent then a deep wit. Wit and learning well used are like the golden earerings, and bracelets of the Israelites; abused, like the same gold cast into a molten Idol, then which nothing more abominable. No such prey for the Devil, as a good wit unsanctified: great wits oft times mislead not only the owners, but many followers besides: as how many shall once wish they had been born dullards, when they shall find their wit and learning to have barred them out of heaven.

And let them look to it; for as, in respect of others, their offense is greater; for better many Israelites commit adultery, or idolatry, then one David, or Solomon. The least mote that flies in the Sun, or between our eyes and the light, seems a greater substance then it is: and the more learned the person, the more notorious the corruption: as the freshest sommers day will soonest taint those things which will putrefy; so in respect of themselves, their sin is, and their punishment shall be greater: for the more glorious the Angels excellency, the more damnable their apostasy. If the light become darkness, how great is that darkness? If Achitophel prove a villain, how mischievous is his villainy. Putrified Lilies smell far worse than weeds; if virtue turn into vice; the shame is triple. For many Jews to deny Christ, was not so much as for one Peter. Yea, if all the Cities of the world had done filthily, it were short of this wonder, the Virgin daughter of Zion is become an harlot, Isaiah 1. 21. If Judas become a traitor, how great is his treason? If Absalom rebel, how unnatural is his rebellion? And so much to answer the plea, of learned men.

§ 52.

FOurthly, that the example of the best and holiest men, is no cettaine rule for us to walk by, is plain: for if every 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 murder; Peter forswore his Master▪ &c. we should do the like; which no man with a reasonable soul can affirm; (though some infatuated and incorrigible sinners, would fain justify their abominable wickedness, by the falls of God's children recorded in holy writ;) for every action that is reported, is not straight way allowed. Yea, God hath given us rules whereby we may examine the examples of the best Saints, and as well censure the bad, as follow the good: which made S. Augustine answer some Heretics, who alleged for themselves, the authority of Saint Cyprian, I am not bound to S. Cyprians authority, any further then it is Canonical.

The just Saints are to be followed, but only in their justice and sanctity: we are not bound to be good men's Apes; let us follow such as excel in virtue, Psalm. 16. 3. in such virtues wherein they excel, as every Saint excels in some virtue; one, excels in knowledge; another, excels him in faithfulness; a third, excels them both in zeal; a fourth, excels all in humility; a fifth, excels the rest in that Christian virtue, yea, Christ's virtue, forgiving of wrongs; and yet a poor man may out go them all in an admirable patience, 1 Corinthians 12. 31.

Now as when Paul had propounded many rare graces, he concludes with desire 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 sweetness of all the best flowers make most sweet and excellent honey) so learn of this man, zeal; of another, knowledge; of another, patience; &c. follow David, where he followed God's heart; not where he followed his own heart; if he turn toward lust, blood, idleness, let us leave him there: let us follow Peters confession, not his abnegation; be ye followers of me, saith S. Paul, even as I am of Christ, 1 Cor. 11. 1. We must not imitate everyone, but such as Paul, Philip. 3. 17. nor Paul in everything, but wherein he follows Christ: the great Apostle enjoineth our imitation, but gives a limitation, do not ye follow after me, unless you see the tract of Christ before me, imitemur bonos, sed in bonis, let us follow good men, but only in what they are good: for otherwise no motion can want a pretence, as calling for fire from heaven, to consume such as displease us; Elias did so, and why not we? Offering our children in sacrifice; Jephtha (did so as some think) and why not we? Marying of many wives, and putting away such as they did not like; the Fathers did so, and why not we? Borrowing, but never paying again; the Israelites did so by the Egyptians, and why not we? 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 into examples. Actions are not good or evil, because done by good or evil 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 special command, which we shall expect in vain; therefore much caution must be used in our imitation of the best patterns, whether in respect of the persons, or things; else we shall make ourselves Apes, and our acts absurdities. So that as Demosthenes was wisely wont to say, in civil matters, we live and rule by laws, not by examples: so say I in divine, precepts must be our guides, and not patterns, except the pattern of our Savior 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) whereas to square our lives by other men's lives, without respect to his, is to set our Clocks by others Clocks, without looking to the Sun, which is the readiest way to have them go wrong; for many times, he 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 answered, that so soon as they began to prefer men before God, their state should be destroyed: and the same we may apply to ourselves.

Wherefore let us honor good examples, but live by good precepts; and for such as are contrary minded, let them know, that that gold which dreads the touchstone, is but counterfeit; that fellon who doth refuse his trial, and labors to suppress the evidence which is brought against him, doth but confess himself guilty.

§ 53.

FIfthly, that reason, together with good intentions, is no certain rule for us to walk by, is easily proved: for first, reason, as now it is clouded with the mists of original corruption; is but a blind guide; for besides that faith is above reason, there is no one reason but hath another contrary unto it, saith the wisest of Philosophers. Solon being importuned, not to shed tears for the death of his son, for that they were vain and bootelesse; answered, for that very reason I may the more justly shed them, even because they are bootelesse and vain. Socrates his wife exasperated her grief by this circumstance; good Lord, quoth she, how unjustly do these bad Judges put men to death? what replied Socrates, wouldest thou rather they should deserve death? If my inferior, of whom I have deserved well, should strike me a box on the ear; one reason would step in, and bid me give him another, least he be thought the better man; a second, would cross that, and say, set not your wit to his, esteem it all one as if an Ass had kickit you; a third would reply, if you put up this, your patience, like a pulley, will draw on more such injuries; a fourth, no, the best remedy in a causeless injury is contempt, for this puts ill will out of countenance, and blunts the point of an enemies malice; a fifth, do, or you will be esteemed a coward; a sixth, do not, for it is greater fortitude to overcome your own passions, then to vanquish a City; a seventh, do, or it will be a discredit unto you; an eighth, no, it is the glory of a man to pass by an offense; a ninth, thou mayest do it by the rules of justice; a tenth, but thou mayest not by the rules of charity; an eleventh, do, or many will laugh at thee; a twelfth, do it not, and wise men will commend thee; a thirteenth, do, for it was in the sight of many; a fourteenth, do it not, for then you'le be seen by ten times as many; a fifteenth, then take the law of him; a sixteenth, do not, for such a remedy is worse then the disease; a seventeenth, do, for thou hast not deserved this from him; an eighteenth, do not, for thou hast deserved more from others, especially from God, who, it may be, appointed him to do this; a nineteenth, why then be angry with him for his ill condition; a twentieth, no, rather rejoice, because thou art of a better condition; a twenty one, but forgive him not, because he is unworthy to be forgiven; a twenty two, yes do, for though he is unworthy to be forgiven, yet Christ is worthy to be obeyed, who hath commanded thee to forgive him; a twenty three, at least let it grieve you, to be so ill requited; a twenty four, no, let it not grieve you, for why should you vex yourself because he hath vexed you? And so in many the like, one reason crossing another; which shows, that Reason yieldeth appearance to divers effects, it is a Pitcher with two ears, which a man may take hold on, either by the right or left hand.

I deny not but Reason to Religion, is as the Apocrypha, to the Bible: which if good, may be bound up, and read with it; but must be rejected, when in crosses the text Canonical, as in many cases it will. For although Reafon was so clear in Adam before the fall, that he could see good from evil 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 Royal, it is worthy to be made off; but not worthy to sit in the throne of judgment, which belongs only to Christ our David, whose word is truth it self. But to go on.

There is no man commits so foul a fact, though shallow brained in other things, but he hath plausible Reasons to make it good, as Absalom, for lying with his fathers concubines, in the sight of all the people, having help from Achitophel 2 Sam. 16. 21. and Haman, in procuring that bloody decree against all the Jews; for he makes many glorious pretences, Ester. 3. 8. 9.

Neither was ever any virtue performed so splendent and glorious, but there hath been R • ason brought to prove it faulty, at least, in appearance; witness our Savior's casting out Devils, which the Scribes and Pharisees gave out, was done through Beelzebub, Mat. 12. 24. yea, he was made, by them, the greatest offender, that offended not once in all his life.

Secondly, neither will good and holy Intentions warrant what we do, unless they are backed with a Precept. A good meaning, can no way justify an evillact; for then any action, be it never so wicked, might be made good. The very Gun-powder Traitors made conscience of their doings, meant well, and hoped it would make much for God's 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 intention in it; yet they were burnt with fire from Heaven for their labor; because God had flatly forbidden it, Levite. 10. 1, 2. As for Uzzah, when the Ark of God was shaken in the Cart, there is no question to be made, but he had a solid reason to yield, why he held it from falling, and that his intent was good, none will question; yet because he did it without warrant from the Word, the Lord's wrath was kindled against him, and he was smitten dead 1 Chro. 13. 19. 10. Peters intents were very good, and I could furnish him with reasons, for his persuading of Christ from his passion, yet nevertheless he had this answer, get thee behind me Satan, Math. 16. 22. 23. never any man meant better then Gideon in his rich Ephod; yet this very act set all Israel on whooring, Judge. 8. 24. to 28.

When the wit of man will be pleasing God with better devices then his own, it turns to madness, and ends in mischief, as our Papists will one day find, to whom superstition dictates, that it is pleasing to God, to Deifie the Blessed Mother of our Lord, to help their devotions with a crucifix, Images, &c. in great humility to make the favorites of Heaven, their mediators; and those Judges, Jurors, and Arbitrators, who take it for a pious and charitable work to esteem a poor man in his cause, when God hath charged them expressly, Thou shalt not favor the person of the poor, nor honor the person of the mighty, but thou shalt judge thy neighbor justly, Levite, 19. 15. Exod. 23. 3.

Yea, suppose we do that which God commands in substance; yet if we fail in the intention and end, namely, in aiming at the glory of God, and the good of our neighbor; if we do it for any private respects, and not in obedience to the commandment; God rejects it and reckons it no better then sin and iniquity; for many shall say unto Christ at the day of judgment, Lord, Lord we have prophesied in thy name, and in thy name cast out Devils, (then which no work can be greater) and in thy name done many wonderful works, yet Christ shall answer them, I never knew you, depart from me ye that work iniquity, Math. 7. 22. 23. Many years did Saul reign over Israel; yet God computers him but two years 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 less dangerous, how good soever our meanings be. Saul in a good intent shown mercy, in saving Agag the King of Amalek; yet because he did not therein obey the voice of the Lord, it was no better then Witchcraft, for which he was rejected of God, and his Kingdom taken away, 1 Sam. 15. 23. And how much better is the pardoning of a murderer; when the Lord hath said, who so sheddeth man's blood, by man shall his blood be shed, Genesis 9. 6. I persuade myself, he who refused to smite the Prophet, and fetch blood of him upon his own entreaty, thought he did wondrous well, if not merit, in denying his request; but what was the issue? because thou hast not obeyed the voice of the Lord, saith the Prophet to him, behold, as soon as thou art departed from me, 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 less sin, then to smite a Prophet, when God forbids: when he commands, even very cruelty is obedience; as Abraham's killing of his only Son, had been the most heroical and religious act, th • t ever we read of. Why was Sacrifice it self good, but because it was commanded? What difference was there between slaughter and Sacrifice, but obedience? The violation of the least charge of a God, is mortal: no pretences can warrant the transgression of a divine command; which made Nehemiah (and should have done that man of God also, 1 King. 13.) not only distrust a Prophet, but reject his counsel with scorn, that persuaded 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 himself; if any private spirit cross a written word, let him be accursed.

Wherefore have a better warrant for the practice, then either Reason, or good intentions, or thou mayest go to Hell notwithstanding; for there is nothing more dangerous, then to mint God's services in our own brains.

§ 54.

BUt thou wilt say; if neither custom of the greatest number, nor of the greatest men, nor of the greatest Scholars, 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 actions; but that all these be crooked and deceitful guides; then what may be a safe guide, and a sure and infallible rule in all cases, to steer by, and square the course of thy life?

Answ. As a rule directeth the Artificer in his work, and keepeth him from erring: so doth God's word direct the Religious in their lives, and keep 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 straight line, to show us whether we do misbeleeve, or mislive: we have a most sure Word of the Prophets and Apostles, says Peter, 2 Peter, 1. 19. a sure foundation, saith St. Paul, 1 Cor. 3. 11. Eph. 2. 20. and as many as walk according to this rule, peace shall be upon them, and the Israel of God, Gal. 6. 16. search the Scriptures, saith our Savior, for in them ye think to have eternal life, and they are they which testify of me, John, 5. 39.

All Believers are tied to the Scriptures; as the Jews, are tied to their Cabala; the Turks, to their Alcaron; Logicians to the Axioms of their Aristotle; Physicians to the Aphorisms of their Hippocrates and Galen; Geometricians to the compasses of Euclid; Rhetoricians, to the Precepts of Tully; Lawyers, to the Maxims of their Justinian; and Grammarians, to the rules of their Priscian; and it hath ever been the care of Christians, to stick close to the written Word, having always, and in all cases, an eye thereunto: even as the Load-stone (what way soever the wind bloweth) turns always to the North Pole; it is as a Load Star, to guide the ships of their souls 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 ourselves; 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 defense, a thousand shields hang therein, and all the Targets of the strong men, Cant. 4. 4. it is a clear glass, wherein we may see our beauty, and deformity, yea, the least spots of evil, and be directed to wipe them out. It is a light, saith Theophilus, which discovereth unto us all the slights and snares of our spiritual adversaries; yea, nothing can deceive them (saith he) that read the Scriptures: Thy word, saith David, is a lantern to my feet, and a light unto my paths, Psal. 119. 105. this Ariadnes clew of thread, guides the believer through the worlds maze of temptations, unto the glorious liberty of the Sons of God. It is an Apothecaries shop, saith St. Basil, full of all sovereign Medicines, wherein every man may have cure for his disease; and there is no part, or passion of our Souls, saith St. Chrysostom, but needeth physic and cure from the holy Scriptures. In fine, it is their counselor, it is their wisdom, it is their strength, it is their food, it is their Physic, 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 illustrated, (for I will not spin out each of these Metaphors into a long continued Allegory ) Suppose any little David, a child of God, be set upon by the greatest spiritual Goliath that ever was, namely, the World, or the Flesh, or the Devil himself; let him but chose out of this brook, the Scripture, a few stones, precepts, threats, promises, keep them in the Scrippe, of his memory, hurl them with the Arm of a strong faith, from the string of his tongue, as occasion serveth, 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 example, if thou be tempted to pride, answer; it's written, that God resisteth the proud, and giveth grace to the humble, James, 4. 6. That all proud persons are under the Devils regiment, his subjects, and vassals, Job. 41. 25. If to cruelty; that they shall have judgment merciless, which show not mercy, James, 2. 13. If to contemn reproof, or hate thy reprover; that he which hardeneth his neck when he is reproved shall suddenly be destroyed, and cannot be cured, Pro, 29. 1. If to swear; that • athes ca • se the land to mourn, Hosea, 4. 2. 3. And that the curse of God shall never depart from the house of the swearer, until it be consumed, Zach. 5. 3. 4. If to covetousness; that the love of money causeth many to fall into divers temptations, and snares, and many foolish and noisome lusts which drown men in perdition and destruction, 1 Tim. 6. 9. 10. If to Hypocrisy; that it is the sin, against which our Savior pronounced seven woes in one Chapter, and adjudge to the lowest place in Hell, Math. 23. If to despair, through the consideration of thy manifold sins and infirmities; that Christ came not to call the righteous, but weary and heavy laden sinners to repentance, Math. 9. 13. and 11. 28. that he who strives most, and not he who sins least, shall be best accepted with God. If to lust; that the Law ordain death for the Adulterer, Levite. 20. 10. and the Gospel excludes the fornicator out of Heaven, 1 Cor 6. 9. 10. If to drunkenness, that Hell enlargeth it self 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 temptation, have but recourse to the written Word, this, as an Oracle from Heaven shall give thee plenary satisfaction, and by this means, viz. by applying with our Savior, it is written, it is written, Math. 4. thou shalt so silence and overcome the spirit of untrueth, that though he solicit thee by the World, or the Flesh, or by a Prophet, or an Angel from Heaven, he shall not be strong enough to divert thee from the good thou intendest: yea, let fire and faggot do their worst, as once in Queen Mary's time, yet nothing shall be able to separate thee from the love of God which is in Christ Jesus, Rom. 8. 35. to 39.

And thus we see, the Word of God to the faithful 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 needful provision: whereas on the contrary, he, which lives, without making this his rule; he, who sets not the Diall or Clock of his life by this Sun; he who directeth not his course in walking by this North-Pole, or loadstarre, but by the wavering, uncertain, & moovable stars of custom, Example, Reason, or good intentions, sails, without a compass, and may look every minute to be swallowed up in the Ocean of sin and judgment.

God hath made a promise to us, to keep us in all our ways, Psalm. 91. 11. but not out of them: we are in our ways so long as we have a command, or warrant out of the word for what we do: 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 continual guard of Angles, to protect and keep us from every approaching evil, Psalm 91. 10, 11, 12. How safe then and happy is the man, that is resolved to do nothing without God; who commands all creatures, both in Heaven, Earth, and Hell, and they obey him? the consideration of which made Luther so courageous, that (being persuaded by his friends to absent himselse from the Diet at Wormes) he made answer, though all the tyles of the houses were so many Devils, yet would I go thither: he knew he should have more, and mightier with him, then against him, being in his way, that is, having a warrant out of the Word for what he went about. Neither could he want examples to encourage him herein; we see David, being in his way, it was not the Lion, nor the Bear, nor that great Goliath, nor Saul himself, though he darts a spear twice at him, sends to seek him throughout all the thousands of Judah, and lays so many plots to take away his life, could do him any harm. Elisha, being in his way, rather then the Assyrians mighty Host shall hurt him, the mountain shall be full of Horses and Chariots of fire to reskew him, 2 King. 6. 17. neither shall Ahab, or Jezebel hurt Elijah, 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 fear or flattery, but what they have warrant for out of God's Word; and then throw the one into the Lions den, and the other into the fiery furnace, God's providence shall so keep them, that not a hair of their heads shall perish, Dan. 3. 27. and 6. 22.

Let the same consideration prevail with us. Have we a warrant out of the word? are we in the path of God's protection? in the way wherein the Angels guard and watch? Let us go on valiantly, and not fear what men or devils can do unto us. When Joseph had a command from God, to go out of Egypt into the Land of Israel, after Archelaus succeeded his father Herod, he was sore afraid, and (as it seemeth) loath to go; yet considering that God had commanded him, he disputeth no longer with flesh and blood, but goeth his way, Mat. 2. 22. It is too much tenderness to respect the scoffs, and censures and threats of others, when we have a direct word from God: the fearful sluggard will cry, a Lion in the way, Pro. 26. 13. yea, but the Scriptures cry, an Angel, yea, many Angels to stop the Lions mouth: the Lion is in those by-ways, in which the Prophet walked, 1 Kin. 13. 24.

On the other side: if God take no charge of us, but when we are in our ways, yea, in his, by having a warrant out of the Word; how are they in their ways, who spend their whole time in drinking, swearing, whoring? &c. who persecute the godly, for keeping close to this Word? If that be God's way, where did he chalk it out, where, or in what part of his Word hast thou a warrant to do these things, or to hate, persecute, revile, slander, reproach, contemn, deride, or censure men for being holier and more temperate then thyself? If thou want his word, look not for his protection: and miserable is that man, who in dangerous actions is left to his own keeping; it fares with him, touching his spiritual adversaries, as with the Deere that leaps over the Park pale, and straggles abroad, which a hundred to one doth cost her her life: or as it did with Shimei, when he past his bounds set him by the King, who lost his life for his labor, 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 divided to let the Israelites pass, but fwallowed them up quick, Exod. 14. 28. Balaam, was out of his way, when he rode to Balak, with an intent to curse Israel, when God had forbidden him so to do; but the Angel of the Lord met him with a naked sword, and had slain him, if the Ass had not turned away, Numb. 22. 33. Sampson was out of his way, when he went in to the harlot Delilah, or else God had not departed from him, neither could the Philistines have bound him, Judge. 16 20. 21. Jonah was out of his way, when he was sailing to Tarshis, God having sent him to Nineveh; but how sped he • the winds and waves, storms and tempests conspired together to cross him, and would not be pacified, until he was cast into the Sea, Jonah 1. 12, 15. And thus Cain, 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 Captains, when they gathered themselves together against Moses and Aaron, Num. 16. 32. Haman when he went out unto the King, to procure that bloody decree against the Jews, Ester 3. 9. Absalom, when he rose up against his Father to usurp the Kingdom, 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 commission set him by God, 1 King. 13. The two Captains, and their fifties, when they went to apprehend Elijah, 2 King 1. 10. 12. Judas when he went unto the high Priests to sell his Master, and back with the Officers to betray him with a kiss, Mark 14. and lastly, Paul before his conversion, when he 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 what fearful revenges and sudden destruction they met withal in their journeys; only the last was crossed with a blessing, and instead of judgment, received mercy; though thou canst no more presume to fare as he did, then I can presume to live, and have the same strength forty years hence, that I have at this present, because it happened to be so with Caleb, Joshua 14. 11.

§ 55.

WHerefore look to it in time, and if thou meanest not to meet with destruction by the way, keep out of the worlds road: you see this your reason is sapless, and wants weight to be received; yea, we may say of this common objection, as Jerome said of the Pelagian Heresies, even a repetition of it, is a sufficient refutation of it; neither needs it any other confutation, but derision and a mere hissing at. You see that all who follow example, whether of the greatest number, or the greatest men, or the greatest Scholars, or the best men, or reason, or good intentions, are miserably deluded; and that things ought to be judged by Law, and not by examples; that God's precepts, must be our only presidents; and that this only evidences a good conscience, when the main weight which sets the wheels on work, it the conscience of God's Commandment.

As for thy translating and laying the fault of thy drinking upon others, that is but a mere pretence; it faring with thee, as it did with Harpaste a blind woman in Seneca's family, who mindles of her own infirmity, complained that the house was dark wherein she was; or as it did who another, spoken of by the same Seneca; who having a thorn in his foot; imputed the cause of his limping to the roughness of the way; for if thine own heart were not vile and wicked, custom and evil example could no more sway thee, then it doth some other men, who shine as lights in the midst of this crooked generation; yea, thou wouldest therefore redeem the time, because the days are evil, Ephes. 5. 16.

Alas! no man that hath grace in his heart, will make the badness of the times a cloak to excuse his conformity in drinking and wasting of his precious hours wickedly; but rather a spur to incite him, to be so much the more careful not to be swayed with the common stream.

Happy is that man, who makes another's vices steps to climb to heaven by; and so doth every wise and good man. Even the mud of the world, by the industrious Hollander, is turned to an useful fuel: and the Mariner that hath Sea-room, can make any wind 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 air be generally infectious, had we not need be so much the more strict in our diet and careful in the use of wholesome preservatives?

Generallity of assent is no warrant for any act: we that are Christians must not live by profane examples, but by God's holy precepts. Indeed, common errors carry away many, who inquire not into the reason of ought, but the practice; and judge of truth, not by weight, or value of voices, but by the number. But what says the Proverb, of bad customs, bad opinions, and bad servants, They are better to hang then to keep.

I confess, where the Law written doth fail, we ought to observe what is approved by manners and custom: but though, in this case, custom be of great authority, yet it never brings prejudice to a manifest verity: and there are other cases, wherein singularity is not lawful only, but laudable; when vice groweth into fashion, singularity is a virtue; when sanctity is counted singularity, happy is he that goeth alone, and resolves to be an Example to others; and when either evil is to be done, or good to be neglected, how much better is it to go the right way alone, then to err with company? Yea, most happy is he that can stand upright, when the world declines, and can endeavor to repair the common ruin with a constancy in goodness; that can resolve with Joshua, what ever the world doth, yet I, and my house will serve the Lord, Josh. 24. 15.

It was Noah's happiness in the old world, that he followed not the worlds fashions; he believed alone, when all the world contested against him; and he was saved alone, when all the world perished without him. It was Lot's happiness that he followed not the fashions of Sodom. It was Abraham's happiness, that he did not like the Chaldeans. Daniel's happiness, that he did not like the Babylonians. It was good for Job, that he was singular in the land of Vzz: good for Tobias that he was singular in Nineveh: good for Annanias, that he was singular in Damasco: good for Nicho • emus, that he was singular among the Rulers, as now they all find to their great comfort, and exceeding great reward.

Yea, it was happy for Reuben, that he was opposite to all his brethren: happy for Caleb and Joshua, that they were opposite to the rest of the spies: happy for the Jews, that their customs were divers and contrary to all other people, though Haman was pleased to make it their great and heinous crime, Ester. 3. 8. happy for Luther, that he was opposite to the rest of his country.

And no less happy shall we be, if, with the Deere, we can feed against the wind of popular applause; if, with the Sturgion and Crab-fish, we can swim against the stream of custom and example; if, with Atticus, we can cleave to the right, though losing side; or if we do not, we shall miss of the narrow way, and consequently fail of entering in at the strait Gate; for the greatest part shuts out God upon earth, and is excluded from God elsewhere, Math. 7. 13, 14.

But the graciously prudent, will (in things not indifferent) rather do well alone, then let it alone, and think it no disparagement to be singular among the vicious: yea, they know, if the cause be good, the more stiff 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 Jews, together with a world of the Roman faction be against them.

And indeed, if thou wert not a fool, thou wouldest think it better to be in the small number of Christ's little flock, which are to be saved, then in the numerous herds of those Goats, which are destinated to destruction. And so your excuses are taken away, and all proved vain coverings, even no better then Fig leaves, which though they may seems to cover thy nakedness from such as thy self, yet they will stand thee in no steed another day.

Wherefore drink not without thirst here, that you may not thirst without drink hereafter. Lu. 16. 24. 25. Play not the fool, as Lysimachus did, who being in battle against the Scythians, for the satisfying of his appetite only, and to procure a little drink to quench his thirst, gave himself over into his enemies hands; and when he had drunk his fill, and was hailed and leading away captive into perpetual misery, while he saw his countrymen return 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 forgone? Yea, turn your laughter into sorrow, your feasting into fasting; be revenged of yourselves, of your lusts, and meet your God, and make your peace while now we call, and you hear; yea, the Lord of his mercy awaken men out of the dead sleep of this sin, that so seeing their danger, they may be brought to confess and forsake it, that so they may be saved, Pro. 28. 13.

§ 56.

BUt what do I admonishing, or speaking sense to a drunkard? this is to make him turn the deaf ear; and a stone is as capable of good counsel, as he: besides, they have no faith in the Scriptures, they will not believe what is written, therefore they shall feel what is written. In the mean 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 clear rock water were good enough for such Gormundizers, except we had the water of Cl • torius, a Well in the midst of Arcadia, which causeth the drinker of it to loath wine forever after.

I do 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 endangered; and Lycurgus all inventers of new fashions (least these things should effeminate all their young men) for then I think the land would be much unpeopled.

Indeed, I could wish there were Pesthouses provided for them in all places, as there are for infected persons; or that they were put by themselves in some City, (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, graceless, and irregular persons of all his subjects; and having so done, called it Poneropolis, that is, the City of wicked persons. And certainly, if it were considered how many Brokers of villainy, which live only upon the spoils of young hopes, every populous place affords, whose very acquaintance is destruction, the like means of prevention would be thought profitable for our times.

Yea, this were marvelously expedient, considering the little good they do (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 down heavy 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, to name one habituated, infatuated, incorrigible, cauterised Drunkard, that ever was reclamed with age. What said an experienced Gentleman, being informed that his Son was given to gaming, whores, prodigality, &c? There is yet hope; age, experience, and want of means will cure all these; but when, in the last place, it was added, that he was poisoned with drunkenness; then he absolutely▪ gave him for lost and dead, his case for desperately forlorn, and so disinherited him; because this sin, he 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 loins 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 be applied 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 sin, as worldlings grow in riches and honors. O that we could grow so fast in grace.

Yea, suppose the drunkard hath every day purposes to forsake his sin; as I have known some purpose and strive against this sin, yea so detest and bewail it in himself, and whomsoever, that it hath been an Hazael in his eyes, and thereupon indent with himself and his friends, for the relinquishing of it; and yet if he meet with a companion that holds but up his finger, he follows him, as a fool to the stocks, and as an Ox to the slaughter-house, having no power to withstand the temptation, but in he goes with him to the tippling house, and there he continues as one bewitched or conjured with a spell, out of which he returns not, till he hath emptied his purse of money, his head of reason, and his heart of all his former seeming grace: so that in purposing he doth but imitate S. George, who is always on horseback, but never rides; or the Ostrich, that hath wings, but cannot fly: he may make a show of turning, as the door upon the hinges, but never moves a foot from the post of his olds custom and evil society, unto which he is fast revited; 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 devil to be cast out; for when a man is once possessed with this evil spirit, a drunken devil, it is a miracle if ever he become his own man after. This sin is like a desperate plague, that knows no cure; it may be called the Kings evil of the soul, (as Chrysostom calls the envy of wicked men against the godly) for it cannot be cured with the Balm of Gilead, nor by any Pysician there, until God himself says to the heart, awake thou that sleepest, and stand up from the dead: for by a long, and desperate custom, they turn delight and infirmity 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 sick Patients, touching their bodies; who think as good be buried, as so much debarred of their appetites: so fares it with these, touching their souls; for use what means you will to reclame them, they will reject it.

What saith S. Basil, shall we speak to drunkards, we had as good round a dead man in the ear? yea, certainly, saith another, he is drunk himself, that profanes reason so, as to urge it to a drunken man; in regard whereof, S. Augustine compares drunkenness 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 return to lay hold on the ways 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 confessed; and but one a piece, of all that ever they knew, or heard of. I speak of drunkards, not of one drunken (such who rarely, and casually have, Noah like, been surprised, and overtaken at unawares) but if once a custom, ever a necessity. Drunkenness beastiates the heart, and spoils the brain, overthrows the faculties and organs of repentance, and resolution.

It is a sin of that nature, that it hardens and makes up the heart against all repentings. 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 final impenitence, which is the greatest evil that is incident to man in this life, in that it is a certain forerunner of eternal condemnation: yea, it is much to be feared, that the Lord hath done by them, as by Jeremiah he threateneth the Babylonians, even given them over to a perpetual drunkenness, Ier. 51. 39.

And is it not most just with God; that he who will put out his natural light, should have his spiritual extinguished? he that will deprive himself of reason, should loose also the guide and pylot of reason, God's Spirit and Grace? he that will wittingly, and willingly, make himself an habitation of unclean spirits, should not dispossess them at his own pleasure? that their deaths should be answerable to their lives? as commonly such as a man's delights and cares are in health, such are both his thoughts and speeches on his death-bed. Some that have been used to swearing, have died with oaths and curses in their mouths. Some persecutors have died raging, blaspheming, 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 Lazarus of this kind, though he be dead in excess, dead in sense; yea though he be buried, and stinks again; thorough long custom in filthiness, and breath into his nostrils again the breath of life, whereby he may become a living soul; but rarely is it seen that he doth so.

§ 58.

NEither speak I of what God can do, for with him all things are possible; 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 abstain, whilst the plague is hot amongst us. But alas! even at this present, when many lawful and indifferent actions are unexpedient, these warped, wicked, wretched men, neither fear, nor cease to roar, drink, drab, swear, &c. so difficult is the work: like Jairus Minstrels, they cannot forbear to play and revel, even in the time, and place of mourning; Dives -like, they must have exquisite music, merry company, dainty fare, &c. every day; so little are they moved with God's displeasure, and this grievous judgment.

Yea, notwithstanding it is for their sakes that judgments are upon us, and that their crying sins have pierced the heavens, and brought down the Plague upon thousands, as when Achan sinned, Israel was beaten; neither did the wickedness 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 men's deaths, besides all their wives and children, together with forty thousand and odd of the Israelites, Judge. 20. when the death of those few malefactors would have saved all theirs, and put away evil from Israel, verse. 13. yea, if the Campe of Israel suffered so much for one Achan's fault; what may we expect, that have such a multitude of Achan's amongst us?

Notwithstanding, I say it is for their sakes that judgments are upon us; yet they, of all men are least sensible of them; as it fared with Jonah, who for all that grievous tempest was for his sake, yet Jonah alone was fast asleep; and the Disciples, in another case; as wherefore was that unspeakable agony of Christ, but for the sins of his Disciples, and chosen? and yet even then the Disciples were asleep.

But why do I make the comparison, when between them there is no comparison? for the fire of God's wrath being kindled amongst us for their sakes, they do but warm themselves at the flame, sinning so much the more freely and merrily, even drinking in iniquity, as the fish drinketh in water; and living, as if they were neither beholding to God, nor afraid of him, both out of his debt and danger: yea: as if the Plague were not only welcome unto them, but they would fall to courting of their own destruction, as if, with Calanus, they hated to die a natural death.

The pleasure of the world is like that Colchian honey, whereof Zenophon's Soldiers no sooner tasted, then they were miserably distempered; those that took little, were drunk; those that took more, were mad; those that took most, were dead: so most men are either intoxicated, or infatuated, or killed out right with this deceitful world, that they are not sensible of their fears or dangers. It is like a kind of melancholy, called Chorus Sancti Viti, which who so hath it, can do nothing but laugh and dance, until they be dead, or cured; as it made Argos in the Poet, and another, mentioned by Aristotle, sit all day laughing and clapping their hands, as if they had been upon a stage at a Theater.

Wickedness makes guilty men fear, where is no cause; these have cause enough, but no grace to fear: they are so besotted with a stupid security, that they are not affected with any danger; yea, they account it the chiefest virtue, to be bold, fearless, and careless; according to that, Ier. 5. where the Prophet complains unto God, thou hast smitten them, but they have not sorrowed; thou hast consumed them, but they have refused to receive correction; they have made their faces harder then a stone, and have refused to return, verse, 3. which was Pharaoh's case, who though his back 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 half way over; fair way he had, and smoothly he ran on, till he came to the midst, not so much as one wave to wet the foot of his Horse; but when he is too far 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 broken neck; they have such festered and putrefied hearts, that ordinary stripes will not reach to the quick; their long tugging at Satan's Oares, and wearing his Shackels, hath so brawned their flesh, that they are not sensible of an ordinary lash. And this likewise is the Sailors case, who although the Philosopher would not permit them to be numbered amongst the living, (as not amongst the dead) yet for all their many and eminent dangers, no men are more regardless of their souls.

§ 59.

CUstome of success makes men confident in their sins, and causes them to mistake an arbitrary tenure for a perpetuity.

But as the Heathen Menander could say in the like case, if they were not mere strangers to themselves, they could be no other then confounded in themselves; their case being like that of Damocles, whom Dionysius caused to sit in his chair of State, abounding with all kind of delicates; when over his head hung a naked sword, held up only by a small hair: yea, far worse, for while they are dancing, the trap-door falls under them, and they in Hell before they are aware, their hope makes them jocund, till the ladder turns; and then it is too late to care or crave.

Security is the certain usher of Destruction; neither is destruction ever nearer, then when security hath chased away fear, 1 Thes. 5. 3. as the Philistines were nearest their destruction, when they were in their greatest height of jollity, Judge. 16. 25. to 31. Little do sinners know how near their jollity is to perdition; how nere was Nabal to a mischief, and perceived it not? David was coming at the foot of the hill to cut his throat, while he was feasting in his house without fear or wit, and drinking drunk with his sheepeshearers. Many a time judgment is at the threshold, whilst drunkenness and surfeit are at the board.

Yea, this hardness of heart and impenitency, is always the harbinger to some fearful plague, Isaiah, 6. 10. 11. When God will give over men to his judgments, he first gives them over to this judgment, of an hard and impenitent heart: and what doth impenitency, but turn all deliverances into further curses and judgments? so that such a man's deliverance is a worse judgment, then the judgment from which he is delivered; for it argues, either God's utter forsaking of them, as desperate Patients are given over by the Physician; why should ye be smitten anymore, for ye fall away more and more, saith God to the stiffnecked Jews, Isaiah, 1. 5. or else it argues a reservation of them for some more fearful plague; if by these former judgments ye will not be reformed by me, (saith God) but walk stubbornly against me; then I will walk stubbornly against you, and smite you yet seven times more for your sins: Lev. 26. 18. to 40. So that an impenitent man's preservation out of one judgment, is but a further reservation of him to seven judgments. What did it avail Cham, that he escaped drowning with the multitude? he had better have perished in the waters, then have lived unto his Fathers curse? What did it avail Lot's wife, to escape turning into ashes in Sodom, when suddenly after she was turned into a pillar of salt in the plain? Or what did it avail Pharaoh, that himself was not smitten with many of those judgments, wherein others perished? it was far from being a mercy; yea, it was a reservation to the greatest temporal judgment of all here, and to that eternal judgment also in the burning lake, from which there is no redemption. So that it is not simply our deliverance, but our thankfulness for it, and obedience after it, that gives sufficient argument to our consciences, that God delivered us in mercy and favor.

Yea, to prosper in ill designs and ungracious courses, to go on in sin uncontrolled, is the greatest unhappiness, the heaviest curse: for he that useth to do evil, and speeds well, never rests, till he come to that evil from which there is no redemption. Joab kills Abner, and scapes; again he embrues his hands in the blood of Amasa, and is not indicted for it; now David is old, and Adonijah towardly, he furthers him in the usurpation, and big with prefidence of his own command, he thinks to carry it; but this carried him to his grave. Faire Absalom was proud and ambitious, yet he flourisheth; he kills his own Brother, yet escapes; he insinuates himself into the affections of the people, and bold of their fidelity to him, he swells even against his own royal Father, and becomes a disloyal Traitor. God owes that man a grievous payment, whom he suffers to run 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 wickedness is one of the Devils strongest chains, yet the currant passage of ill enterprises is so far from giving cause of encouragement, that it should justly fright a man, to look back to the Author, and to consider, that he therefore goes fast, because the Devil drives him.

§ 60.

THere be three things which usually succeed one another in the Church; great blessings, great sins, great punishments; yea, a fourth was wont to follow in former ages, namely, great sorrow of heart, great lamentation and woe, and upon the neck of that, great favor and mercy. As in the book of Judges, and elsewhere, what a continued circle do we find, of Peace, Sins, Judgments, Repentance, Deliverances: the conversation of God's people with the wicked, tainted them with sin, their sins drew on judgments, the smart of the judgment moved them to repentance, upon their repentance followed speedy deliverance, and upon their peace and deliverance they sinned again; thus it was ever, and in every age of the world, but in this her decrepit and doting 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, Pestilence, yea, one pestilence after another; yet no repentance, no reformation. Witness these two years sickness together, and the year 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, whoring, profaning of the Lord's day, cheating, &c. can you name ten, yea or two of a thousand, which you partly know? No certainly, for he that was a drunkard before, is a drunkard still; he that was a swearer before, is a swearer still; he that was filthy before, is filthy still, &c. though such a Judgment in a different age, would have caused an universal repentance and reformation, as the like (only threatened, not executed) did in the Ninevites. Jonah 3.

But what do I speak of their repentance and reformation; when they will scoff at, jeer and persecute any, that shall but refuse to run with them to the same excess of riot? What do I speak of their being the better, when they are much the worse for this judgment? for they are not only the same they were, drunk every day, and scoff • at those who will not; nor only swear and blaspheme, as frequently as speak; nor only whore, quarrel, and the like (when thousands die in a week, as formerly they have done) but much more abundant, if they have where withal; for, as some have noted, the Taverns and Ale-shops (of which too many are the Thrones of Satan) were never so thwackt, as in those times, when the streets were almost empty, especially those houses which had newly, or lately been visited; and which was worth the observing, each house, if not each company, had music aurium tenus up to the ears; so the Fiddlers fasted not; what ever the poor did: yea, many poor snakes, that at other times never drank better than Whey, could now swim in Wine.

I have myself seen, 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 rank, go reeling in the streets. Neither were men ever so impudent and audacious in roaring and declaring their sins in the open streets, as then. Thus they declared their sins as Sodom.

Neither hath this lingering 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 Angel hath newly swept away the greatest part of their families, and they have but newly taken breath from those noisome rooms where they have been a long time pent up, grow more vicious and insolent, more abominably licentious and wicked then they were before, so little are they moved with this grievous judgment.

§ 61.

BUt see the difference between God's people, and those sons of Belial. He which truly fears God, will in such times of calamity ( Uriah -like) refrain from many lawful and allowed recreations, well knowing, that actions of an indifferent nature are not always seasonable; not ever warrantable; and indeed, neither the time, nor place of mourning is for mirth; w ^ch made our Savior Christ soon turn the Minstrels out of doors, when the Rulers daughter was dead, Mat. 9. 23 Yea, it is the Lord's complaint against Jerusalem, when he threatened her destruction by Nebuchadnezzar, I called to weeping, and mourning, and to baldness, and girding with sackcloth; but behold joy and gladness, slaying Oxen, and killing Sheep, 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, verse. 14.

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

Alas! lawful actions depraved by bad circumstances, become damnable sins; and things benificiall in their use, are dangerous in their abuse or miscarriage. 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 soul will say, is this a time to drink and revel in? can God be pleased that in this time of visitation, while the Plague or famine lies sore upon our neighbors, we should give ourselves to sport and jovisance? No, and certainly they have desperate souls, that can rejoice and be merry when the God of heaven and earth shows himself so angry. For as nothing magnified the religious zeal of Uriah more than this, that he abandoned even allowed comforts, till he saw the Ark and Israel victorious: so nothing did aggravate David's sin so much, as that he could find time to loose the reins to want on desires and actions, even while the Ark and Israel were in distress. And yet David's case was no more like these men's, then Zimrie's case was like David's; for they drink, and roar, and swear, and whore, as it were in a presumptious bravery, to intimate, that they regard not God's wrath, nor weigh his heavy displeasure. Now though the harlot doth bad enough, which wipes her lips, that the print of her sin may not be seen, and though she commit it, she will conceal it: yet an Absalom doth far worse, that spreads his incestuous Pallet on the roof, and calls the Sun, a blushing witness, to his filthiness. Yea, let any 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 Israel grieved, the Princes hanged, the people plagued, that dares brave God and all the people in that sin, 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 Arrows against heaven, thinking by that means, to draw God to some reason.

And yet no marvel that there should be such; when Lots daughters were so little moved with that grievous judgment, the turning of Sodom 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 afterward impudently • calls that son Moab, my Fathers son by me: no marvel, when Pharaoh's heart was more hard after every of the 9. plagues: no marvel, when the high Priests and Soldiers, together with the spectators, were obdurated at our Savior's sufferings, notwithstanding the whole frame of nature suffered with him; those proofs of his Deity, were enough, to have fetched 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 he was dead, pierce his blessed side with a spear other, seeing him risen, report that his Disciples came by night and stole him out of the Sepulcher, &c. But all hearts are not alike, no means can work upon the willfully 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 heat abateth.

But what will be the issue, I even tremble to think of it; for God hath many strings to his Bow, and many Arrows in his Quiver; when one way takes not, he tries forthwith another: and this we may be sure of, that he will never leave smiting, till we smite that which smiteth at his honor; and let them praise at night the fairenes of the day; that Ship is most sure that cometh safe to the Haven, saith Anacharsis; yea, sins of an inferior rank, shall meet with temporal judgments; but these that dare sin God in the face, shall bear a heavier weight of his vengeance, they shall not scape with burning in the hand, not have the favor to suffer here either Plague, Famine, Sword or the like; but shall be fatted for an eternal slaughter in hell, an everlasting burning in the bottomless pit. While sin hides it self in corners, there is some hope; if there be shame, there is possibility of grace; but when it dares once look upon the Sun, send chalenges to authority, defy heaven and earth, the ulcer is desperate, the member far more fit to be cut off, then lanced. And so much of the perpetuity of this sin in drunkards.

§ 62.

NOw a word of exhortation to the sober, touching this time of visitation, that God may be pacified, and we delivered.

First, let us be sure that our delights exclude not his presence.

2 Because the coles of his wrath will not be quenched, without the tears of true repentance; let us weep with them that weep, others afflictions must move our affections, as Q. Elizabeth to the afflicted States,

Yea, weep for them that will not weep.

If any, whose crying sins have pierced the Heavens, and brought down the plague, will not cry for themselves; God requires that we should cry for them, we must mourn for them that will not mourn for themselves, Ezek. 9. As indeed, 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. Alas! their cheeks were dimpled with laughter. And in the old world, who, but righteous Noah was grieved for the sins of that age, and the judgment which followed? And in Sodom, who, but faithful 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 keep not thy law, Psal. 119. 136. and again, verse 158. I saw the transgressors and was grieved, because they keep not thy Word. And Jeremiah, Lam. 3. 48. mine eye, saith he, casteth out rivers of water, for the destruction of the daughter of my people, when they were not once touched for their own sins.

Yea, as for the wicked; when God is angry, and their brethren are in distress, they are no more troubled then Joseph's brethren were, when they had thrown him into the pit, who sat down to eat, with no more compunction then Esa • , having sold his birthright, fell to his pottage; but far be this from us. It's true, the only means to prevent a judgment, is for the wicked to repent, for the Godly to pray: yet since there is great need of mourning, need of great mourning, for heavy judgments will not be turned away without deep sorrows; and considering we have but a few to share with us in the work, let us double our knocks at the gate of Heaven: the greater the number of these mad men, and the greater their mirth; the greater had need to be the company of mourners; or the mourning of that company: it is the mourning of the penitent, that maintains the mirth of the delinquent: it is the ten righteous men, that keeps fire and brimstone from these abominable Sodomites. Yea, let them pray, that could never pray in their lives: as Athis Son to King Cr • sus, bring dumb from his nativity; seeing his Father ready to be slain, by one of King Cyrus his soldiers, suddenly brake forth into words of entreaty, and by his passionate speeches saved his Fathers life.

And this done, we shall at least deliver ourselves, that is, the plague shall not touch us, nor our families; of if it do, 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 Angel 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 doreposts were sprinkled with the blood of the Passover, Exod. 12. 22. And when all Jerusalem, both old and young were utterly destoyed; all the mourners were marked on their foreheads, to the end, the destroying Angel should pass by, and not touch them, Eze. 9. 4. 5. 6. The like whereof we have, Revel. 7. where the Angel useth these words, hurt ye not the earth, neither the Sea, neither the Trees, till we have sealed the servants of God in their foreheads, ver. 3.

Or if the corn be cut down with the weeds, it shall be to a better purpose; for the one shall be carried into God's Barn, as Lazarus was; the other cast into the fire, like Dives; one Hypocrite was saved 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 Farm, wherein each Nation, is a several field; the inhabitants, so many plants; God, the owner; whose manner is if he meet with a very good field, he pulls up the weeds, and lets the corn grow; if with an indifferent, he lets the corn and weeds grow together; if very ill, he gathers the few ears of corn, and burns the weeds, but never destroys both.

Indeed, that every Mother's son of us have not perished by the Pestilence, as the old world did by the Deluge; it is not because we are less wicked, but because God hath been more merciful. And so much of the perpetuity of this sin: only, 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 virtue.

§ 63.

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

First, the pot is no sooner from their lips, but they are mela • choly, and their heart so heavy▪ as if a millstone lay upon it; somewhat resembling the fly Pyrausta, which dieth, 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 evil spirit, which nothing will drive away, but drink and Tobacco, which is to them, as David's Harp was to him, I Sam. 16. 23. They so wound their consciences with oaths, intentional murders, rapes, and other actual uncleanness, and so exceedingly provoke God, that they are, even in this life, rewarded with the strappadoes of an human soul, racked in conscience, and tortured with the very flashes of Hell fire; which makes them, many times, lay violent hands upon themselves, being never well, nor in their own 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 Cain having murdered his brother Abel, to put away the sting of his conscience, fell to building. And Ahab having killed Naboth, went to recreate himself in his Vineyard, Gen. 4. 17. I King. 21. 16. 19. And Saul, when God had cast him off, would have pleased himself with the honor of the people, 1 Sam. 15. 30. so these, when the horror of their oaths, blasphemies, thefts, whoredoms, and other prodigious uncleanness, hath caused a dejection of spirit, and the worm of conscience to sting them, how should they remedy it?

How! why (as if Satan alone could expel Satan) straight to the Tavern, and drink sorrow and care away; or perhaps there is a Factor of Hell present, that cheers him up, as Jezebel did Ahab when he was sick for want of Naboth's Vineyard, 1 King. 21. 7. crying, come, you are melancholy, let us both to the Tavern and Brothel-house: and so cures all his sadness, for that time, with a charm, wherein nevertheless the principal ingredient is drink, the common refuge of melancholy sinners, their constant, and never failing friend, to which also they are as constant: for when did the Sun ever see some men sober? and how are our Cities and Towns pestered, and our streets strewed with these filthes? and this is the main ground of all. For as they that have cursed and shrewish wives at home, love to stray abroad: so these men being molested with a scoulding conscience, are fain continually to drink, play, riot, go to bed with their heads full of wine, and no sooner awake then to it again; so that their consciences must knock at the door a thousand times, and they are never within, or at leisure to be spoke withal: indeed at last they must be met, and found by this enemy, even as Ahab was by Elijah; stay they never so long, and stray they never so far, they must home at last; sickness will waken them, conscience must speak with them, as a Master with his truant Scholar, after a long absence; and then there are no men under Heaven, who more need that prayer, Lord have mercy upon them; for a wicked man's peace will not always 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 eat, and drink, and do all things to the glory of God; they drink, to this end only, that they may the easier forget God, forget him in his threats, which stick in their souls after some Sermon; forget him in his judgments, which have taken hold of some of their companions; they drink, to the end they may drown conscience, and put off all thoughts of death, and Hell, and to hearten and harden themselves against all the messages of God, and threats of the Law; as that frantic Musition fell to tuning his Vial, when his house was on fire about his ears. For most men take no notice at all of the strokes of God's wrath, but with the mirth and madness of wine and pleasures, take away the knowledge of it, and the noise of conscience when it cries; as the Sacrificers in the valley of Hinnon, by the noise of Instruments, took away the cries of their sacrificed children: and so much the rather, that others may not take notice thereof; for though their consciences be often in pain, yet they will not complain that this shoe wrings them.

Their consciences would fain speak with them, but they will by no means hear them; whereas if they had wit, and were not past grace, they would both invite, and welcome this Angel, or messinger of the Lord, so soon 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 God's people, 1 Sam. 7. 6. But many a time is poor Christ (offering to be new borne in thee) thrust into the Stable; while lewd companions, by their drinking, plays, and jests, take up all the best rooms in the Inn of thine heart.

Indeed, blind worldlings and besotted sinners, may call it melancholy, or what they will; but in God's Dictionary (the holy Scriptures) it hath no such name. And they may think to drive it away with carnal delights, but this will not do it: yea, let ten Consorts of music be added, it shall not drown the clamorous cries of conscience. These are but miserable comforters, and Physicians of no value, and no way a fit expiation for a grief of this nature; neither can the world afford an expurgation of this melancholy.

Alas! this is but like some spritly music, which though it advanceth a man's mind while it sounds; yet leaves him more melancholy, when it is done, as Euripides observes. Yea, I will appeal from yourselves in drink, to yourselves in your sober fits, whether it fares not with you, as it did with Menippus, who went down into Hell to seek 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 poison, to quench a man's thirst.

Alas! Lot being expulsit Sodom, drank 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 before. And surely, they which strive to cure their present misery, with present mirth; have not their misery taken away, but changed, and of temporal, made eternal; 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 evil by another, yea, by a worse mischief: as Empiricks in curing one disease, cause another which is worse. And let them look to it, for surely if men call for pleasure, to please the conscience, as the Philistines did for Sampson to make them sport, it will but pull down the house upon their heads. No sooner were the bellies of Adonijah's guests full of meat, and their heads full of wine; but their ears were full of clangor, their hearts of horror, the Trumpets at once proclaim Solomon'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 meal is done, ever comes the reckoning. Wherefore let my spirit never come and enter into their Paradise, yea ever abhor to partake of their brutish pleasures, lest I partake of their endless woes. And indeed who would buy repentance and misery so dear? as Demosthenes answered Lais the harlot, when she asked him ten thousand Drachmes of money, for her company but one night; who would pay so dear for so short a lease? as the Country man replied, seeing the great preparation, labor, cost, and study for a great triumph, when they told him it was to last but an hour: for could they have Nectar and Ambrosia to swallow, yea, could they drink, with Cl • opatra, the riches of Egypt at a draught, and that upon free cost, (which as Diogines conceived, did add sweetness to the wine) yet it is but a draught, and quickly down the throat.

Yea, as vain and comfortless are all worldly joys, when they are used to mitigate the pangs of conscience, as it was for Callico to stuff his pillow (a brass pot) with straw to make it soft.

Indeed, your charms may, with their pleasantness, bring conscience into some short slumbers; but it waketh eftsoons, and in spite of all your spells, rageth as before. Yea, if but sickness come, these carnal delights will run from you, affrighted like Rats from a house on fire: pleasure, like Orpah, kisses, but parts; only grief, like Ruth, weeps, and tarries with you: no joy will down till there be hope of a pardon; so that no hand can heal you, but the very same which wounded you: the wounds of the mind can only be cured by the word of God, which teacheth what may be said, what is to be known, what to be believed, what to be avoided, yea, and what not.

Thus instead of repenting, and laboring in a lawful 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 add sin to sin, leaving God's remedies, to seek remedy of the devil; whose office is not to quench fire, but to kindle it, even the fire of lust, with the fire of drunkenness here, and with those two the fire of hell hereafter.

§ 64.

SEcondly, they drink that they may drive away time; for every hour, seems a day, and every day a month, 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 own houses, for you shall seldom find a drunkard at home, when you need him; but lay your plot to seek him in a Tavern (as whether next, but to all the Taverns in the Town) or perhaps at a Play house, (for a Play-house, or so, only keeps him sober, and makes him an afternoon's man) and it stands upon a good foundation.

Yea, they seem to have nailed their ears to the doors of a Tavern, and to have agreed with Satan, Master it is good being here, let us build, &c. for be they never so long in a Tavern, they think not the time long; yea, they curse the Clock for hast, and are angry that they cannot with Joshua, make the Sun stand still, or keep the Moon from going down; not till they confound the Amorites, but till these Amorites work each others confusion: they wish that the day might be corrupted, and that the night would take bribes, if it proves any way an impediment unto them; else there they live, nay, there they die daily, as Chrysostom speaks.

As come to a man's house, and where is he? his wife knows not; ask the servants, they know not; when will he be at home? they cannot tell you; yes, they can, but they blush to speak; forsooth the matter is this, there is his house, but his dwelling is at the Ale-house, except all his money be spent; and then if his wife will fetch him home with a Lantern, and his men with a Barrowe, he comes with as much sense as Michal's image had; else Sun and Moon go over his head, till he hath s • ept himself sober, and watched himself drunk. For as if loosing their times were nothing, while they are in a drinking-school, they are bound by their Law of good fellowship (and would be so, were there no such Law) to be pouring in at their mouths, or whiffing out at their noses, one serving as a shooing horn to the other; for Tobacco 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, drink and vent, vent and drink, Sellengers -round, and the same again.

To which purpose everyone 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 do, by only putting their finger to their throat; though some, without ever forcing themselves, will vomit, as if they were so many live Whales, spewing up the Ocean, which done they can drink again afresh.

Yet to whet on their appetites the better, and because it is heinous to all supervisors of the Panchery, either not to go 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 walls.

Neither is it possible the appetite of these Leeches should ever be satisfied, seeing they have a hundred devices, natural, artificial wickedness, to make themselves still insatiable: to this end also they use Tobacco, that by drunkenness they may both expel drunkenness, and being glutted with wine, they drink smok • , that by this variety, it may not grow tedious

Thus they spend their money, misspend their time, spend good hours in ill actions, and great blessings to bad purposes; whereby they are four days in the week drunk, and the other three not sober; never considering that the devil is a fisher; sin, his hook; pleasure, his bait; fools, his fish; nor weighing the danger they are in, making a recreation of misery, sporting themselves in their sins round about the pits brink without fear, when as they are every hour ready to topple into hell, that bottomless gulf of easeles and everlasting flames.

They desire most to pass away time, then which nothing (though few consider it) is more precious; yea, saith Seneca, there is nothing swifter, nothing sweeter then time. But did they know what treasure time offers to their poor souls, they would look with a jealous eye upon the hour-glass, and sigh at the dropping of every Sand. And surely they that seek to mend the pace of time, spurr a free and fast enough running Horse; which they had more need to redeem with double care, and labor, then seek how to hurl it away, yea, hire the devil and others to help them.

For my part, I had rather the company would pass away, then the time; except it be such company, as may help me to redeem 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 doubtless, those that dare loose a day, are dangerously prodigal; those that dare misspend it, desperate.

§ 65.

OTher reasons and causes there be of it, though indeed there is no reason in it, as first, pride is one special cause, covetousness, another; cowardliness, a third; evil company, a fourth; &c. for they will by no means grant that they drink for the love of drink, anymore then the hunts man pursues the Hare, in cold, in heat, over mountains, and dales, for love of her flesh; no, will these swilbowles say, yea, swear, that is the basest thing in the world, they are Epicures indeed that will do so, though they love it, as they should do God, above all, above health, wealth, creed 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.

Alas! they no more care for Wine, then Esau did for his pottage, for which he sold his birth-right; no more then Vgacc • o of Luca did for good cheare, who ventured his Dukedom rather then he would loose a good supper; then Lysimachus did, who made away a whole Kingdom for drink; then Wenceslaus, who after the same manner consumed his Empire; then Philoxenus and Melanthius did, who, that the drink might yield them the more pleasure in going down to their stomachs, wish, the one a Swans throat, the other a Cranes neck; then Tiberius, who▪ because he loved wine above measure, was in derision called Biberius. For let them say, or swear what they will, I will believe the Prophet Isaiah, who brings in the drunkard saying thus, Come, we will bring wine, and we will fill ourselves with strong drink, and tomorrow 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, whether in envy he would not feed upon his own heart, to see his companions drink their healths round, while he sat by, only to see and hear them? and if so, confess that you drink, not to please others, but yourselves, as Cano played upon his Harp; 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 delight.

But we will accept of their own confession, take them at their word, and see whether they mend not the matter as the Devil mended his damms leg, who instead of putting it into joint, brake it quite in pieces: for I am much mistaken, if they do not double their shame by so excusing their fault; for what more aggravates any • inne, then this, that men commit it (as I have shown men usually swear) only because it is sin, and God forbid's it, having neither profit, nor pleasure, nor credit, nor nothing else to induce them to it? Surely the less provocation, the greater the offense; yea, greater the malice of the offender, and greater his dishonor that is offended: this is not only for a rich man to be a thief and a liar; an old man, to be a fornicator; both which are abomination to the Lord; but it is all one, as if a chaste man should force himself to commit a rape upon one whom he cares not for, only to spite her Husband, or Parent; which sin seems to out-weigh any ransom.

§ 66.

AGaine, whereas I charge them with covetousness, and tell them this is another cause, they will think I am mad. What, they covetous? who so generous, free, bountiful? yea, they hate a cove • ous hoggrubber with a perfect hatred; and yet none more cove • ous, for drunkards are not more riotous in spending, then in gathering they are covetous: and what is it, any one of these melting prodigals will not practice, rather then let his port decline? yea, what lewdness, or baseness will he not put in practice, rather then want to satisfy his lusts?

Yea, ask them why they drink, and keep company so much? their most usual answer is, alas! I should have no work, I should neither get, nor keep my customers, I should never else buy a good bargain, &c. for it is admirable to think, and incredible to believe, how the devil blinds them in this particular, but I pass it, for an Angel from heaven shall not persuade them to the contrary, but that it is very profitable for them; though a stander 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 usual with many Dutchmen, to spend the best part of three whole days and nights in the Tavern, to drive a bargain; neither will they make any bargain, until they have sharpened their wits with the essence of good liquor; and then are they (as they think) crafty and political, that they will deceive any man that shall deal with them. I have heard one of them boast, he had gotten a thousand pounds this way; and his reason was, when he drank most, he could bargain best.

But when both the Buyer and Seller go away with this conceit, that each have over-reachit the other, the Devil must needs delude one of them, and I am sure the Vintner will be paid for his wine. But, alas! the Devil hath so besotted them, that they will believe him, even contrary to their own knowledge: as it fares with Witches, who although they know the Devil to be the Father of lies, yet will trust him. But for my part, I shall as soon believe that Adam spake Dutch in Paradise (according to Goropius Becanus his idle fancy) as believe thee the richer for thy drinking.

§ 67.

ANd as for pride, they know not what it means; it's an ill sign they are proud, when they go in rags, being able to spend so much as they do: and yet any eyes, but their own, may see, that they care not what they spend, or how much they drink, (yea even forcing nature beyond their ability) for popular applause, and to have others commend them for jovial: 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 expectation, for to prevent his hopes, they suffered not his name to be put in the Chronicle.

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

Yea, the fame and reputation of good fellowship with them is more sweet 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 go to Hell, then be counted Puritans, for shaking hands with their old associates; wherein they resemble Saul, who stood more upon the praise of men, then the favor of God; or Ulysses, who pretended to love his native country Ithaca so dearly, that for it he would refuse to be immortal; or the Lord Cords, with whom it was a common by-word, that he would be content to be in Hell seven years, so he might have the honor of winning Cales from the English; or some unconscionable Fathers, who will go to the Devil, to make their Sons Gentlemen, live miserably, and damn their own souls, that their's may be left rich, they so love their children above themselves; for as these, so drunkards are proud of baseness I can feel their Pulses beat hither. But when all's done, a good name is more to be respected, then a great.

Forsooth, they would get a name; and indeed, they do get the names of common drunkards, which will never be done away. Or admit they get the name of good fellows, how ridiculous is that name, when it is gotten? Achitophel hath a name, Judas hath a name, Beelzebub hath a name, the powder Traitors have got them a name; but it were happy for such names if they might die, for they will stink while they live, and so doth the drunkards, when he hath obtained the name of good fellow, in my judgment; and if I cannot beat the Vulgar from their contrary opinion, yet I will be sure, the Vulgar shall never beat it into me.

I could here tell you of another pride, which occasions many to drink, and keep company, Pride of wit; not that drunkards are thereof guilty, but, as Narcissus doted upon his own shadow: so they conceit of their own Embryan discourse (as the Crow of her own Birds) that it is fairer and better then ordinary, or else they would not be at such charges to have you hear it. If ye doubt his pride, mark whether all his discourse tends not, either to the praise of himself, or the dispraise of others; unless his praising of another may redound also to his own praise.

But wherein doth his vainelye, and the excellency of his brain consist? The Beane of all his honor lies in scoffs, and jeeres; for take from these Asps but their poison and sting, you undo them, they have nothing left of any use; all their worth lies in witcrackers, as some in the Netherlands have their wealth in Squibs and fire-works, others in Mouse-traps and Tinderboxes. Now in case he hath broken a jest well, he sits him down, and sings plaudits to his own brain, and not only falls in love with all, as Pygmalion fell in love with his Ivory Image, but if others do not commend and admire it for rare and excellent, as though it were found in the Phoenix nest, he thinks he hath great wrong. It is not enough, that he thinks himself wise; but we also must think him so, though he knows in his conscience we think wrong: as once a Soldier, to have his friends in England think him somebody, gave it out that he was Captain of a hundred, when his conscience told him, and one of the company was able to reply, that they were not men but Vermin, which were under his conduct.

Indeed it were happy for him, if he wanted the wit he hath herein; and Satan should do him a greater pleasure, if he did not so prompt him in scoffs; for, like Absalom's hair, it proves but an ornament to hange himself withal: 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 break a jest, but I can break your head. Now he pays deer for a jest, who spends his time, and money, and sells his honesty for it: but most unhappy is that wit, which stirs up enemies against the owner, and proves a snare to it self; well may such an one have a good wi • , but sure I am, a fool hath the keeping of it. And so much of the fifth cause, for I fear to be tedious.

§ 68.

SIxtly, sottish fear and base cowardliness is another main cause, both of this, and almost all other sins: men dare not refuse to go to the Tavern when the motion is made, (and they seldom meet one another but they make the motion) nor refuse when they come there to do as the rest, that is, to drink drunk, be it to the wounding of conscience, hazard of health, life, soul, &c. for fear of seeming singular.

Oh how hard a thing is it, for a coward to show his dislike of this sin in some companies, where he shall be scoffed at, and called Puritan, if he will not revel it with them in a shorelesse excess. And indeed, better be possessed with any Devil almost, then this bashful Devil, for it will give a man no respite. But like as Agrippa his Dog had a Devil tied to his collar, and Paracelsus another confined to his Sword pommell: so the Coward hath a Devil always at his elbow, to divert him from good actions, or to provoke him to evil.

How many men, out of a proud, ignorant, and timorous bashfulness, miserably wrong their own souls, lest the standers by should censure them? much like that Lacedaemonian child, who suffered his belly and guts to be torn out, by a Cub or young Fox which he had stolen, and kept close under his garment, rather then he would discover his theft: or like Eurydamas the wrestler, who when his Teeth were dashed out by his adversary, dissembled the pain, and swallowed down his Teeth, blood, and all, to the end he which gave the blow, might not perceive the mischief: or rather like Herod, who at the request of his Minion, cut off John Baptists head, and why forsooth (for he was very sory she made that her demand, and had rather she should have required half his kingdom) but because they which sat at table with him, should find him as good as his word, Mark, 6. 26. 27. O vain and wicked 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 yield to it? every man will laugh at me, &c. Oh the foolish aims of ambition! even the misconceits of the points of honor, have cost millions of souls; this is one notable means to fill Hell, loathness to displease; and certainly there must needs be something in it, that the fearful are placed by the Holy Ghost in the fore-front of the damned crew, which 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 vain approbation, or censure of the beholders, as in the mean 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 modesty, that hinders a man in the way to bliss, or that suffers another to outgoe him; like some travelling Jade, that hearing 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 go thy way, and save thyself, to thy loss; gain the worlds favor, and loose God's; escape derision, and meet w ^th confusion, and I will tell thee whom thou are like: thou are like some decayed Gentlemen; who because descended from an ancient house, will not so disparage themselves as to serve or work; but which is more for their honor forsooth, take a purse; and so while they seek to shun disrepute among fools, purchase infamy, and loose their lives, and how it will fare with thee in the end, Christ Jesus will be ashamed of thee at the latter day, who art now ashamed for his sake to bear a few scoffs and reproaches from the world, Mat. 10, 32, 33, 39. For in this case, whosoever shall seek to save his credit, yea, his life shall loose it, and his soul too; but whosoever shall loose his credit, life, and all for goodness and conscience sake, he shall save it, as our Savior witnesseth, Luk. 17. 33.

Lastly, touching evil company, expect to hear more in the reasons of breaking off society with our vicious consorts.

§ 69.

THus what hathbeene spoken, proves them much worse then beasts; but this is a small evil with them, this is but to work out their own damnations: their chief delight is to infect others, the Serpents special venom, 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 stir the earth about the roots of this Science. If it be a digression, to tell you of other tempters, pardon it; if impertinent, (though I hope not) pass on to Section the 75.

Wicked men as they are all the seed of the same old Serpent, Gen, 3. 15. and children of the devil, John 8. 44. so they resemble the devil, and imitate him in all things, so far as corporal creatures can possibly do spiritual substances; but principally in tempting to sin, and drawing to perdition, and ever have done, since the Devil their father taught them the way. For even as Satan himself, had no sooner sinned, but immediately (as ever since) he laid the plot to draw our first Parents, and in them all their posterity, into sin 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 bear, 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 sin. Thus with Cham, who when he had discovered, and scoffed at his Fathers nakedness, labored to bring his brethren into the same disobedience. Tuus with the elder of Lot's daughters, who when she had made her Father drunk, on purpose to commit incest with him; the next care she took was to make her younger sister do the like. And thus it fares with all notorious sinners of all sorts, as with thieves and murderers, who before they go 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. Persecutors 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 corn of Powder flies off, and fires his fellow: so fares it with them, all that are viciously bent, seek after followers; and it is thought the greatest evil, to be evil alone.

§ 70.

ANd as all kinds of sinners are very industrious to tempt, so are they very political, (in their generation) to use such means as is most likely to prevail. For as all Fishes are not taken one way, but some with a net, some with a dart, or dragg▪ others with a hook; nor with one bait, but every fish with that bait which is agreeable to their nature and kind, for the wise Fisher baits his hook according to the appetite of the Fish: so Satan by these his substitutes, doth most subtilely seduce every man according to the bent and stream of his own nature, and inclinary disposition. For as Jupiter transformed himself into the shape of Amphitryo, to embrace Alcmena; into the form of a Swan, to enjoy Leda; into a Bul, to beguile I • ; into a shower of gold, to win Danäe: or as Neptune changed himself into an Heyfer, a Ram, a Flood, a Dolphin, only for the love of those he lusted after: or as Cataline in Rome, gate all the Gentlemen into his faction by feeding their humors, pleasing the covetous, with gold; the glutton, with belly cheer and dainties; the ambitious with hope of honor and preferment; and the like: or as S. Paul became all things to all men, that he might win the more, 1 Cor. 9. 22. so doth Satan and his • mps, become all things to all men, that they may pervert and seduce the more▪

To which purpose, and for their greater advantage, they mark how every man is inclined; as, what he loves, what he hateth, what he fears, what he wants &c. and when they have the measure of a man's foot, then they will fit him; yea, let any man ask what he will, it shall go hard, but he that offered the whole world to our Savior, will accommodate his humor. As for example. Some Danäe will not be won to play the whore, unless her lover appear in a shower of Gold; he hath that way, by means of such an instrument, for her. Some Naaman will not bow in the house of Rimmon, crouch at a Mass, but for his masters favor; he hath that way for him. Another will not betray, or embrew his hands in innocent blood, without large promises of great matters; he hath that way for him, as promises (though they are the cheapest things men can part withal) are yet the strongest enchantments, these be the strong lines of Rome▪ whereby she catcheth so many; promises, whereof she is as liberal, 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; Satan is fain to stop their mouths with ready money: wherefor Gehazi shall have the Talents, Achan the golden wedge, &c. O that men were so wary, as to say,

Or is there a Bathsheba, so chaste; an Uriah, so sober; that the one will not be won to pollute the marriage bed; nor the other be made drunk, except they are solicited by a King; he hath that way for them: for even Kings are at his command, and ready to do him service in the business of tempting; and it's hard to refuse pledging, where a King begins a health to his subject; for temptation is then stronger, when it proceeds from a mighty instrument: the requests of great ones are commands, their very suits imperative. How many sober, and religious Uriah's, have been wrought to excess by this means? How many Bathshebahs, and Jane Shores have thus been won, to pollute both a royal and matrimonial bed: the very countenance of authority is authority enough with many.

Again, is none so fit as the wife to tempt the husband? why then Adam shall be tempted by Eve, Ahab by Jezebel, Job by his wife.

Indeed a seducer dares not show himself, in a noted good man's company, in his own colors; yea, vice stands abashed at the glorious Majesty of a soul well confirmed in goodness: as Catoe's presence stopped the evil practices of the Roman brutish Floralia: wherefore in some cases he either conceals himself, or plays the Hypocrite, by appearing in the garments and habit of virtue. As for example. Is there a holy man of God, that will not vary a hairs breadth from what his Maker commands? Satan hath another Prophet to seduce him, by pretending that an Angel 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 prevail with Christ? why then Peter shall take upon him the devils office, and, in a great deal of love, tempt his own 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 Judas to betray his Master, and destroy himself: so he tempts every man, by that way and means which he knoweth most prevalent with the party tempted.

§ 71.

INdeed, Satan is not so lavish, as to hurl away either cost or labor, when it may be spared: wherefore seeing the rude • multitude so brutish and ignorant, that they will be cheated and guld with anything; he takes advantage from their darkened souls, and to deceive them, (knowing he needs do no more) only fowls and smeares the beautiful face of virtue, with the black soote of those vices which seem to have some affinity with them; as by traducing each Grace thus: conscience of sin, in the Devils language, is called precise niceness, and puritanisme; zeal, madness; faith and confidence, presumption; sincerity, hypocrisy; patience, pu • illanimity; humility, baseness of mind; wisdom, craft, &c. And on the other side, painting vices ugly face with the fair colors of virtue, and so present her not in her own proper colors, but guilded over with some shows of holiness, that it may the more easily wind and insinuate it self into men's affections, calling lust, love; envy, emulation; pride, magnanimity; sloth, wariness; covetousness, good husbandry; drunkenness, good fellowship; ignorance, innocence; pestilent heresy, profound knowledge and deep learning; Revel. 2. 24. worldliness, wisdom and policy; rashness, fortitude; &c. as for every several Gem that virtue hath, vice hath a counterfeit stone, where with she gulls the ignorant; and there is no precept nor command of God, but the Devil commands the contrary; he is ever gain-saying what God saith; Gen. 2. 17. and 3. 4. 5.

And this is enough, for hereby their poor blind hearts are so deceived, with that shadow of resemblance which vice carrieth of virtue; that they embrace and receive gross vices, instead of glorious virtues, and yet think themselves as well, and that they shall speed as well as the best. And least one should mistrust another, he hath his clergy to speak for him, and is never without false Prophets, which are ready to daube over sin with untempered Morter; such as for handfulls of barley, and pieces of bread, will sow pillows under each arm-hole, prophesy out of their own hearts, and pretend a lying divination; such as shall preach unto them, Peace, Peace, and tell them that despise the Lord, though they walk after the stubbornness of their own hearts, no evil shall come upon them; yea, such as shall even slay the souls of them that should not die, and give life to the souls that should not live, with lies make the hearts of the righteous sad, whom the Lord hath not made sad; and strengthen the hands of the wicked, that he should not turn from his wicked way by, promising him life. Eze. 13. Ier. 23. 13. to 22. so shutting 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 licentiousness.

Indeed, most men are so greedy, either of profit, or pleasure, that Satan needs no help from others; for he can no sooner cast out his Angle amongst them, but immediately, (like the souls in Lucian about Charons boat, or Coleminers about a line, when the candles burning blew, tells the damp cometh) they will fasten upon the bait. As let Ieraboam only set up Calves in Dan and Bethel, the people are down on their knees, yea, all, like beasts in herds, will go a lowing after them. Yea, were there no harlot, no drunken associate to solicit, no Devil to do his office, wicked men would beget destruction on themselves. If Satan should not feed them with temptations, they would tempt him for them, and snatch their own bane; in which case, Satan only suggests the thought, or says the word, and it is done.

As if he appoint them to lie, they willy; 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 persuades them to revenge, to persecute, &c. they will do it, as spitefully and as fully, as he could do them himself; and so of every sin, 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 quarrel, immediately there is a quarrel; &c. just as when God said in the beginning of the Creation, let there be light, and there was light.

§ 72.

THus Satan comes to us, and sets upon us both ways, visible, and invisible; mediately, and immediately; by himself, and by others. Yea, this is not all, for that we may the less suspect him, he makes us become our own tempters, as how many temptations come in by those Cinque-ports, the Senses? how many more by Satan's injections, presenting to the affections things absent from the Senses? (as we have an army of unclean desires, that perpetually fight against our souls) but most of all by lust it self (a thing not created, yet as quick as thought, tumbling over a thousand desires in an hour) for you must know, that the Devil and our Flesh meets together every day and hour to ingender new sins, which is the reason our sins are counted amongst those things which are infinite, as the hairs of our head, the sands of the Sea, the Stars of Heaven: yea, the Devils trade and occupation all the day, and all the year long, is only to make nets, and gins, and snares, to catch thee, and me, and each man single; the wisdom of Heaven deliver us.

As there is a Sacred Trinity, provoking to good, the Father, Son, and Holy Ghost: so there is a cursed Cerberus, intiseing to sin, the World, the Flesh, and the Devil▪ but the chief of these tempters is the Devil, whence he is styled, as by a kind of excellency, the Tempter, as Virgil is called the Poet, Aristotle the Philosopher, and David the King.

It's true, he could not work his own ends upon us, if he should profess himself, and appear to us the very same that he is, and not in the persons of men, yea, in ourselves, and supposed best friends: yet this hinders not, but Satan may be the chief: for though there be many little seducers besides, which do us the greatest mischief; yet the Serpent is worse then all his seed. I will make it plain. As there are sundry other crafts, so there is a craft of tempting, whereof Satan 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 Satan had a hand in the temptation.

Indeed, some make question whether there be a Devil or no, because they never saw him; but thou mayest see him in his effects, tempting thee to lewdness, and tempting thee to tempt others; for what he cannot do immediately by himself, that he doth mediately by his instruments; and when he hath tempted some men, he sets them to tempt other men, bestowing his bad office upon them, as once he did upon heedless Eve.

As, alas poor souls! they are but set on by that subtle Serpent, as the woman 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 Devil opens their mouths, as the Lord, by an Angel, opened the mouth of Balaam's Ass, N • mb. 22. and speaks in, and by them, as once he did by the Serpent, when he opened her mouth, and caused her to speak with man's voice.

§ 73.

THat Satan the Prince of darkness, which ruleth in the air (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 tools; partly, as a Client speaks by his Advocate; and partly, as a General • ighteth by his Army, we have plainly set down, Ephes. 2. 2. 3. yea, look but, 2 Cor. 4. 4. and there he is styled their god; and being their god, they must use all possible means whereby to gain souls to him, by tempting and seducing others; to which end, and that they may be the better gifted to do the same exactly, this great temper helpeth their infirmity, by infuseing of his own nature into them; as when he put it into the heart of Judas Iscariot, to betray Christ, John, 13. 2. and when he moved David to number the people, 1 Chro. 21. 1. and spake to our Savior by Peter, as through a trunk, and infused his subtlety into Herod to destroy all the Males; for though Herod be called a Fox, yet this old Fox taught him all his subtlety.

And this he can easily do. For as the Load-stone, by a secret in nature, not only • draweth the Iron unto it, as Iet and Amber doth Straw, but infuseth also a faculty into the Iron, whereby one piece of Iron is made apt to draw another piece after it; yea, the Loadestone being put near a chain of Iron, doth not only 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 Satan, by infusing into some men his serpentine nature, maketh them as apt to tempt others, and they their associates; as when by the infusion of this devilish nature he had tempted Eve, and made her his vassal, she proved an apt, exquisite, and ready instrument to seduce Adam to eat the forbidden fruit, at the price of death eternal: and ever since the devil might use the words of God, and say, behold, man is become as one of us.

And for number, Satan hath more servants then any Emperor of the world, yea, more men (I fear me) to fight for him, then the Trinity which made us: for whereas few have the courage to speak for God, and his worship, (even amongst us Christians) Satan hath his tempters and seducers in every country, and place, yea, in every corner of each country, like continual Leigers, to follow his business; who both can do it near as well, even as Witches can do almost as much as the devil himself; and will do it as faithfully as if he did it in his own person.

What Gideon and Abimelech once spake to their troops, Judge. 7. 17. and 9. 48. look on me, and see what you see me do, make hast, and do you likewise, and they did it: the same speaks Satan to his followers, and they imitate and resemble the devil, as truly as Apes and Monkies will imitate and resemble men; which though they cannot speak and understand, with such reason as men do; yet they will counterfeit men in anything that possible they can compass.

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 wind, that is fair for his voyage, doth with once whisling, make all the Galley-slaves fall to their Oares. So that Satan hath diverse and sundry ways to assault us, many strings to his Bow, that if some break, the rest may hold; many trains of powder, some likely to take fire; yea, he is like some cunning Enginere, that can invent new instruments, according to the present occasion; and he inventeth all he can, and puts in practice all that he invent • th. Yea, if men have so many slights to compass their matters, how can the compasser himself hold his fingers? If the Serpents seed be so subtle, what do you think of this old Serpent? Yea so many snares and engines are laid, by the professed enemy of man, to entrap our souls, that we may with reverence and love wonder at the mercy of God in our delivery; for we fall, O God, we fall to the lowest hell if thou prevent us not, if thou sustain us not; all our weakness is in our selves, all our strength is in thee.

Nevertheless, we can thank none, but ourselves if we yield; for though that old Saba blows many an intiseing blast, to carry us away from our true allegiance to Christ Jesus, our King; yet the mind of man is not capable of a violation, either from man, or Satan: and who then can I tax for mine own yielding, but myself?

§ 74.

NOw to speak of, or nominate all sorts of seducers; much more to show the several slights which wicked men use, that they may make us associate them in their lewdness, is impossible; yea, I may as well weigh the fire, or measure the wind; as well reckon up the motes in the Sun, paint Echo to the life, make the Moon a new coat, and as soon find out the motion of a bird in the air, the way of a Serpent upon a stone; and the way of a Ship in the midst of the Sea, which are all too wonderful 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 steel, with an Iron voice; if I should declare their several diversities. For the four and twenty letters in the Alphabet make not more variety of words in divers languages: then the Serpents subtlety produceth diversity of stratagems, in several persons; and I could easilier tell you what good they omit, then what evil they do.

O the many ways that Satan (through men's help) hath to seduce us! and the many temp •• rs he hath, in every corner, 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 he seldom misses of prevailing. But though the Springs and Wards of temptation are so infinite, that it is impossible to decipher 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 go a middle way between saying all and nothing; and by looking upon him, you may more then guess at the rest.

Neither will I undertake to tell all, for that the time would be too short, or this Treatise too long, if I should stand upon every several slight which drunkards have to seduce; yea, talking Fabi • s would be tired, before he can relate half of what were requisite to be • poken of them it would require whole volumes; for not a fewlines, nor leaves, would contain the same. Besides, notions when they exceed, are wont, as nails to drive out one another; and these which I have purposely selected out, are the principal, most behooveful, and best deserving our discovery, and the worlds notice.

§ 75.

THat none are either affected, or addicted to seduce like drunkards; let their deeds (which come now to be discovered) manifest.

The drunkards chief delight is to infect others, the Serpents special venom (as I said before) wherewith these his elfes be intoxicated, is to make others more beasts then themselves: yea, drunkards being the devils deputies, to turn others into beasts, will make themselves devils, wherein they have a notable dexterity; making the Ale-house or Tavern, their study; their circle, the pot; themselves, the conjurers; men's souls the hire; reputation of good fellowship, the char me; the characters, healths; the goblin 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 joints; all the money, out of their purses; all the drink, out of the Brewers barrels; wife and children, out of doors▪ the land, out of quiet; plenty, out of the Kingdom; is all their business.

These agents for the Devil (drunkards) practice nothing but the art of debauching men; for they will take no pains, unless the Devil set them on work; though in this case, being set like beasts to draw in the devils teame, they will lead captive unstable souls to sin with c • rds of vanity, and as it were with a cartrope, Isaiah 5. 18. for to sin, these pernicious sedusers, devils in the shape of men, are no niggards of their pains. Oh how much is hell beholding to them! yea, seldom ever do we find goodness so industrious, the children of light are not always 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 Satan hindered us. Our way is like C • shy's, full of rubs: but they, like Ahimaaz, take the plain and beaten path; mischief is nimble, and he that intends evil, will break his sleep to do it. Judas, and that bench of gray-headed Priests and Elders, will be awake, when Peter and his fellow Disciples (notwithstanding Christ charged them to watch with him but one hour) are fast asleep, 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 do these seducers, they will husband it to proof, and like some cunning Antagonist, loose not an inch of their advantage, their dilig • nce is admirable; the Pharis • es would take great pains, 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 religion: so what will not some drunkards do, or spend, to make a sober man a drunkard, or to drink another drunkard under the Table; which may cast a blush upon our cheeks, who are nothing so industrious to win souls to God.

§ 76.

NOw for the effecting of this (though these Milo's (be they never so strong) oftentimes meet with some Titor • us or other, ••• onger th •• they, who throws them und •• th • Table) what comparable to drinking of healths▪ (which A • tistbenes calls the only occasion and mean • of surfeiting and d • sord • r another▪ very f •• lie, thepulley or •• ooing • horn to all drunkenness and excess • ) • or th • ir drinking and beginning of healths, is purposely, and serves to no other end, but to draw me • on to drink more liberally, then else • they would, or should do, but to allure and forc • such as they find otherwis • unwilling; yea, their own hearts and consciences can tes • ifi • unto them in the sight of of God that they use these healths, but as so many baits, 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 nature • s, judgments, hearts and consciences, which do secretly abhor 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 Mistress, then to every ones mis • r •• ; then, to such a grea • person; naming some Lord, or Lady or some near friend

Now by this means of drinking their Lord's, their Ladies, their Masters, their Mistresses (and she for the most part a common strumpet) their Magistrates, their Captains, Commanders, Kindreds, Parents, friends, or companions healths; • hey will wind men in to drink, even till their brains, their wits, their tongues, their eyes, their feet, their senses, and all their members fail them.

For commonly when these friends fall to drinking of healths, it is as enemies fall to fighting with weapons▪ to show their valor, and 〈◊〉 get the 〈…〉 and their weapons are 〈…〉 who so carrieth 〈…〉 clear, 〈◊〉 and leads t • e rest about 〈…〉 (if they can go) in T •• umph; 〈◊〉 he gets the greatest honor, that 〈…〉 the rest off their legs.

Hereupon their healths must • ither be great immeasure, or many in number. Touching the first, you have some like Tricong us Novellus▪ who drank three Gallons of wine at once; or Prot • as who gave valiant Alexander a quaffe of two Gallons, which set him into a disease he died of. Is not Steven • on a Town within two miles of Abindon, famous for his sake, that drank a Peck at a draught? And did not a Dyer, of Barkhamsted in Hartford-shire, do 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 fain to help her sister, he makes nothing of it.

§ 77

TOuching the second, if they drink but indifferent healths, then the less the healths are, the more strong the wine; for the smallness of the cup, or glass, is commonly made up with the strength, vigor, and dearness of the wine, or other liquor; so that these small healths, will sooner intoxicate and inebriate men, then greater healths, in cheaper and smaler drink; and yet these little healths, 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 purity of the Grape, if they can get it, and that's as natural to them (through custom) as small beer is to other men: and no wonder, for if physic be taken too oft, it will not work like physic; yea, poison by familiar use, becomes natural food; as Aristotle (in an example of a maid, which would pick Spiders off the wall, and eat them (shows. Whence we may learn, that if Tobacco were as wholesome a weed or herb, as is pretended; yet being used too commonly, nature entertains it as a friend, not as a Physician.

Or secondly, when the healths a • e small and little in quantity or measure; they are commonly made up and recompensed with the multitude, number, and frequency of them; and this they have learned of the Lombards, of whom we read this story.

When four ancient men of them met together, they drank an health round, to each others years; in the end, one challenged the rest to drink severally, so many times, as they had lived years, and likewise his companions pledged him: the one was fifty eight; the second, sixty three: the third, eighty seven▪ the last, ninety two years old; so he which drank least, drank 〈◊〉 eight cups of wine, as Diaconus relates 〈◊〉 .

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

§ 78.

ANd to mend the matter, least Satan should want of his due reverence and adorati •• , or they abate of their pleasure (for the more sinful any action, the more sweet) these wine-worshippers will be at it on their kn • es, especially if they drink a great man's health; and so make gods of others, beasts of themselves, rank Idolatry.

I know it's no innovation, or new thing; t • e custom is rather ancient, then warrantable; 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 pedigree, it's birth and • riginall, from Pagans, Infidels, and Idolaters, yea, from • he Devil himself, as St. Basil and St. A • s • in witness, who affirm that it is but a heathenish custom, savouring only of Paganism and Gentilism; yea, that it was but the Devils drink offering, or a part of that honor, worship, sacrifice, and adoration which the Gentiles, Witches, Sorcerers, &c. gave to • eelzebub the prince of Devils, and those other Devil-gods, to whose honor, name, and memory these adorations were first invented and consecrated.

Neither can Satan say, but Christendom hath always afforded him men, who have yielded him this homage: for some when they have been pumpt dry in this case, and blest all their acquaintance, they have • rank a health to the Devil, as Pope John the twelfth, alias the thirteenth did. And was there not a Lincoln-shire man well known, that in his cups drank a health to the Devil, who had no sooner drank it off, but he fell down dead? yea, Augustine Lachimer reporteth, that in Germany the year 1549. there was three, who after they had taken in their cups, painted with a cole on the wall a loathly Devil, and then drank freely unto him, talking to him, as if he had be •• personally present; but the next morning th •• were all found strangled and dead.

Yea, some have proceeded further, even to drink a health to God himself, and have sped thereafter; as memorable, remarkable, and terrible is that tragical and strange example of God's avenging judgment, upon two drunkards and health quaffers in Nekersho • ew, a Town in Almaine, on the fourth day of July, in the year 1580; who coming then and there into an Inn, called for bread and wine, which being brought, they disliked the wine, for it's newness, calling for some older, and better wine, which being brought in great abundance, they fell to swill and carouse on to another, till they were both as drunk as swine; then one of them pouring forth wine, drank a carouse to his fellow, who pledging him, demanded to whom he should drink; quoth he, drink thou unto God; he hearing this, drinks 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, reacheth forth his arm as high as he could, as though God should have pledged him in good earnest, saying, God I would fain 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 usual 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 judgments against him, causing his Arm, which he had stretched out, to stand steadfast and immovable, so that he could not pull it in; and benumbing 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) rolling his eyes to and fro in a fearful manner, his breath and speech being taken from him, so that he could not breath▪ nor speak a word, and yet seemed to everyone to be alive; after this the people (who flock thick & threefold, to see this wretched spectacle of God's wrath 〈◊〉 vengeance) assayed to remove him from the plac • , but they could not stir him by any strength▪ in the end they tied Ho • ses to him to draw him thence; but • hey could not move him; then they assayed to burn him, but no fire would take hold on him: wherefore persuading 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 doleful mann •• (saith my Author, Mr. S •• bs in his A •• tomy of Abuses ) he stands to this very day, as a tragical, dreadful, and prodigious spectacle of God's heavy displeasure, wrath, and vengeance, against drunkards; the very • ight, nay, the very relation, or thought of which, should strike the hearts and souls of all, who are devoted unto this sin, with terror and amazement.

The other drunken beast his companion, who had escaped the imm • diate hand of God, was, by the just and avenging hand of the People, hanged upon a Gibbet before the door of the same house, for an example unto others.

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

§ 79.

BUt that it may appear they are more zealous and charitable, then either to worship Satan their god, or go to Hell their own 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 healths, then they are careful to see that others pledge them: for a health being once begun, they will look to it precisely, that everyone 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 measuring other men's palates, bellies, thirsts, consciences, constitutions, and dispositions by their own, they will force them oftentimes to drink, against their wills, their stomachs, their healths, &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 fool, and ill bred. Yea, in their judgments, Ahasuerus was none of the wisest, in appointing that none should compel another to drink. Or tell them that the Goths ordained upon pain of death, how none should drink an health to another, nor be forced, further then their own free wills induced them; O this was the basest law that ever was enacted: and yet wise Plato decreed (for the avoiding of excess) that no one should so much as drink to another; and the Spartans law was,

Let each man's measure of drink be his pleasure.

§ 80.

THeir manner is, either to Intise or Enforce others to pledge them. First, to entice and persuade them, as let but a sober and religious man fall into their company, as a purse of money may fall into a stinking Privy, O how they will conspire to pr • v • ke his unwilling appetite with drunken healths! and if they can (like that Babyl • nish Harlot) make him taste poison in a golden cup, O then they will sing, and rejoice as in the division of a spoil, and brag that they have drenched sobriety, and blinded the light, and ever after be a snuffing of this T • pe • , Psal. • 3. 4.

Or if they cannot persuade him, they will hate, and revile him, perhaps stab him that will not pledge their healths, as if it were an offense not to be forgiven; for now it is counted an injury not worthy alone of ill words, but also of wounds and stabbs, if a man will not for company grievously sin against God, wrong his own body, destroy his • oule, and willfully le • p into hell fire: yea, they will 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 zealous, stout, and resolute, in the defense, or maintenance of a health, then in the cause or quarrel of their Country; and will rather adventure their blood in the field, upon the refusal of, or quarrel 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 cross them in this kind: but nothing so with others, who hinder them in God's service, or thwart them in their greatest good.

§ 81.

THat they will • ate, revile, and stab h • m who refuseth to pledge their healths, needs no other proof then experience: as how many have lost their lives, because they would not be drunk? though some others ( Uriah -like) have lost theirs, when they have yielded to be drunk.

Neither is this in use here only, bu • in other countries the same. It was a great mercy of God, that I had not my brains knocked out in the Low-countries, for not drinking a great man's health, and losing mine own.

In the Dukedom of Massovia, it is no more amongst health quaffers, but either drink to me, or fight with me: hence grow those many murders, stabs, w • unds without cause (as Solomon speaks) quarrels, fightings, co • tentions, and debates which we usually hear of, both at home and abroad.

Now what's the reason of all, but this, long custom, and the pravity and wickedness of men, hath made it a kind of affront, indignity, discourtesy, and wrong both to him that begins the health, to those that second it, and to the person that is remembered in it, to refuse or pass it by, and not to pledge it, as St. Austin, Ambrose, Jerome, &c. testify, besides our own experience.

And many men think, they cannot do their absent friends a greater honor▪ yea, their friends also take it for an high honor.

But, O the stupidity both of the one and the other! for can this be any honor or credit unto any, to be thus dishonored of every infamous and beastly drunkard, of every pot-companion, Tunne, or Hogshead; to be the daily phrase, the Theame the Rhetoric of every ebrious and luxurious sot; the occasion, cause, and patronage of drunkenness and excess? yea, what Christian would not scorn to have their healths, their names, their place and persons made a common Prologue or praeludium, an ordinary bawd or pandor, an usual in-let, way, or passage to drunkenness and excess, a common shoe-horn, bait, or engine to force or draw men on to drink beyond all measure, a daily patronage, plea, or sanctuary to justify and bear out, or else a frequent, but unjust apology or excuse to extenuate, salve, or mitigate the excess of sin, and infamous, wicked, base, and swinish men?

It was a noble answer of a great Prince, Do not drink my health, but pray for it: and a wise reply of a grave and worthy States-man of this Kingdom, I will pray for the Kings health, but drink for mine own. And surely none but sots will bring themselves into grievous diseases by drinking healths to other men; and such is the case of health drinkers. What said Callisthenes to one that urged him to drink at Alexanders Feast, as others did? I will not, for who so drinketh to Alexander, had need of Aesculapius, meaning a Physician.

Nay, it's well if they prevent not the Physician, and drink not themselves past all hope of recovery; for not seldom do they save the Physician a labor, and drink at once another's health, their own death, as I could instance in sundry examples, I will only give you two, but they are as good as twenty.

At one supper, which Alexander prepared for his Favorites and Captains, there was no less then one and forty; which killed themselves in that goodly conflict of carousing healths. Where Promachus having swallowed down four Gallons of wine, got the prize and victory.

And at another drinking feast, or combat which he appointed for the Indians, himself drank his death and ruin, in quaffing off a whole carouse or health out of Herc •• es cup, and to bear him company, there was five and thirty more at the same time drank themselves dead in the place, and never revived more, with carousing healths and rounds.

There is another example recorded, which is so remarkable, that I am loath to pass 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 himself to be very sick, by his Queens advice, and thereupon sent for twenty of the chief Princes of Pomerania, who had the principal voice in the election of the Pol • nian Kings, to come and visit him in this his sickness, which they did accordingly; the King upon their coming, requested them to elect his son to the Kingdom after his decease, which thing they answered they would willingly do, if the rest of the Nobility would consent; the Queen in the mean time provides a cup of sudden poison, of purpose to dispatch them, and presents it to them all, to drink the King her husbands health; they to testify their love and allegiance to the King, drank off the cup, as their manner was, unto his health, but to their own instant confusion and immediate death, and to the subversion of all the stock and race of the Polonian Princes: a sudden and fearful, yet a just j • dgement of God upon these Princes, who were much addicted to the drinking of healths formerly. But loe the infinite justice of God on both hands, for out of the dead and poisoned Carkases of these Princes, there issued such infinite troops and swarms of Rats and Mice, as chased Popelus, his wife, and all his children from place to place, both by Sea and land, till at last they were forced to fly to the strong castle of Oraccovia, where they were drowned, and eaten up of these Rats and Mice, in despite of Guard and Garrisons, and all those Arts and policies of fire and water-works that were used to secure them; as the Polonian Histories do at large declare.

But not to travel so far for examples; how many health-sokers and drunkards may we see or hear of every year, within the verge and compass of our land, who do suddenly consume, perish, and come to a fearful end, being cut down by strange and unexpected deaths, in the very act of their sins, before they had any time, or space to repent; whose deaths, even charity it self, must needs judge most miserable, seeing they die in their sins, and are taken away in God's just wrath, even whilst they are sacrificeing their souls to Satan. And doth not the very Echo of these drunken and excessive healths, daily cry in the ears 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, either against thy stomach, or thy inability to pledge his healths: yea, let quaffers quarrel, rage, and scoff, threaten, curse, and load thee with a thousand censures, yet hold thou thine own still. It is true, they will be strangely importunate▪ what then? a shameless beggar, must have a strong denial.

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 be called thereunto. But sotted drunkards understand not what they speak, when they use the phrase: for the word pledge, implies no intention of drinking; as look we but to the original, and first institution thereof, and we shall find, that when in the borders of Wales twelve Welchmen had treacherously stabbed 12. Englishmen, as they were holding the cups to their mouths; it grew to that, that none would drink at any public meeting, except they had some friend present who would undertake to be their pledge, and carefully see that none should hurt them the while; but he who useth the word now, makes himself ridiculous, the occasion being taken away, for (God be thanked) we have no such cause of fear, having the Laws of God to guide the virtuous, and the Laws of the Land to restrain the wicked.

Yet their mistake is no more in this their challenge, then it is in the combat it self, and the victory they get by it; for whereas they make a sport of drunkenness, counting him a malefactor in the highest degree, that departs without staggering, and fit to be carried before a Magistrate, to render an account of his contumacy; and delight to make men drink, till they vomit up their shame again, like a filthy Dog; or lie wallowing in their beastliness, like a brutish Swine; this is the most sad and woeful 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 overthrow to themselves, that can possibly be imagined. For what a barbarous, graceless, and unchristian practice is this, to take pleasure in making others drunk? as if it were their glory, and pastime, and they took delight to see God dishonored, his Spirit grieved, his name blasphemed, his creatures abused, themselves, and their friends souls damned; surely such men clime the highest step of the ladder of wickedness; thinking their own sins will not press them deep enough into Hell, except they also lode themselves with other men's.

And how sottish is their opinion of victory, when even in conquering they are most overcome: for whilst they triumph in a drunken victory or conquest over their friends, Satan gets the victory over them: in excessive drinking they have overcome all their companions, this they see and boast of; but they see not how they are overcome, shamefully foiled, and utterly 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, read his doom, Habak • k 2. 15, 16. where he shall find, not only shame and spewing appointed for his glory, but also that a cup of vengeance, even the cup of the Lord's right hand is preparing for him.

And lastly, what office so base as this for men to resemble Crowes, which live upon carrion, or those winglesse Flies, which suck a living out of the corrupt blood of uncleanness, is bad enough: but to be a tempter, to wear the Livery of Satan, to be the Pentioner of hell, at the command of that malignant and degenerous Spirit; this is the most ignominious and dishonorable name and shame that can be: to be the Hang-man's servant, is an honor to it: for to err is the part of a man; but to seduce, is the part of a devil. It is ill to play the wanton, worse to play the beast, worst of all to play the devil.

But thou wilt say. This is true only of the ruder sort, and more debauched; and so pertains not to thee?

Yes, it doth. For though thou doest not force men to pledge thy healths; yet thou wilt entreat, and persuade 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 bear them an inward grudge and spleen 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 drink, 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 proclamation, that none should excel another, or if he did so, that he 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 thyself; so that to come fairly off, even from thy company, and neither drink nor quarrel, is impossible, or, at least, a wonder.

§ 83.

ANd thus you see, that drunkards not only traffick to enrich hell with their own so • les, but others also: yea, that they are so pernicious, that to damn their own so • les is the least part of their mischief, for they commonly draw vengeance upon thousands, by seducing some, and giving ill example to others.

O the multitude of drunkards that one true drunkard makes! especially if he be well accomplished with ingenuity, and gifts of nature: as when Achitophel's head stands upon Simon Magus his shoulders, there is a world of mischief towards. A will bent to do harm, and a wit able to prosecute it, like Cannon shot, makes a lane where it goes. For trial, let such an one tell me, if he can, how many he hath drawn into the same sin with him? were he willing, I fear his memory would fail him, though his conscience hereafter will not fail to evidence the same against him, with the several aggravations of each circumstance. As Ovid said of himself; 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 sin, such factors for hell, as these men? who do the Devil such service, who deserve so great pay from him, as drunkards? A true drunkard is like the Bramble, Judge. 9. 15. which first set it's self 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 clear: or like a house on fire in the midst of a City, which (if the wind blows vehemently) stayeth not in the burning of an house, or two, but sets on fire all adjoining, one, on this side; another on that; a third, behind it; a fourth, over against it; neither doth the fire cease there, but everyone which it hath set on fire, kindles as many more, and so one another, till, it may be, half, or all the whole City be consumed: for this is the drunkards case directly, who is the bane of many poor souls, besides his own. It is S. Basil's observation, that one whore makes many fornicators; but experience shows, that one drunkard makes ten times as many drunkards.

Yea, the more they can seduce, the more they glory: as when Theudas had got four hundred followers, he thought himself a jolly fellow, Acts, 5. 36. But this is no other, then the setting a man's own house on fire, it burns many of his nighbours, and he shall answer for all the ruins. And surely he who gives a man wine to deceive him, is first drunk in soul, before he can procure the others bodily distemper: and to glory in giving weak brains a drench, to see them wallow in their filthiness; is but to brag how far they are become the Devils children.

§ 84.

TOuching their manner of seducing. A drunkard (as if his brains were fired with all the plots, projects, and cunning Stratagems that Hell can yield) is as rarely gifted in drawing to sin, as the Devil himself; and is become the child of Hell, by as proper a right: so that if Satan would change his office, or were to surrender his place to any man alive, it should be to some good fellow or other, for as the Chamaeleon can change himself into any color that it sits upon, but white and red; or as the Polypus can change color at the sight of every object, but blew only: so a drunkard can be anything, save good; he hath learned to handle a man so sweetly, that one would think it a pleasure to be seduced; yea, these Asps will sting a man so, that he shall die sleeping. The falsest hearts, will have the plausiblest mouths; like to Solomon's Curtesan, their lips drop as an Honey comb, and their mouth is smo • there then Oil; but their end is bitter as wormwood; and such fair and smooth communication, is no other then a trap or snare of Honey, as Diogenes calls it. Their custom 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 suspicion, they will so mollify the stiffness of a man's prejudice, so temper and fit him to their own mold, that once to doubt them, would require the spirit of discerning.

He is such a pleasing murderer, that he tickles a man to death, and makes him (like Solomon's fool) die 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 Pistol that is charged with the Bullet of friendship? Hilary compares it to a Razor in the hand of a counterfeit Barber: as when Uriah was set in the forefront of the battle, and honor pretended, murder was meant. Which is the sole cause, that drunkards so swarm in every corner of the land, as where shall a man come, and not find one of these seducers.

§ 85.

INdeed, heretof • re they were as rare as Wolves; but now they are as common as Hogs: heretofore it was the sin of Tinkers, Ostlers, Beggers; &c. now of Farmers, Citicens, Esquires, Knights; &c. heretofore S. Pa • ls speech was currant, they that are drunken are drunken in the night; now they fear not the light, the Sun-shine, no, they make no difference of nights or days; except this, that drunkenness most rages on the Lord's day: heretofore S. Peters argument was more then probable, these are not drunk, for it is but the third hour of the day; now men are grown such husbands, as by that time they will return their stocks, and have their brains crowing before day, or at least if you will find many men sober, you must take them in their beds, for they rise up early to follow drunkenness: formerly men were so unacquainted with insatiate drinking, that the devil himself was called Robin good-fellow; now a man is hated as bad as the devil; if he refuse to be 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; find 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 England plies her liquor so fast as she begins, Germany is like to loose her Charter, for drunkenness, and the French disease, are upon terms 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 be the Ape of every Nation. It is a disease, whereof this Nation and generation is sick at the very heart.

Yea, woe is me, how is the world turned beast? what bowsing and quaffing, and whiffing, and healthing, is there on every bench? and what reeling, and staggering in our St • e •• s? what drinking by the yard, the Dye, the dozen? what forcing of pledges, what quarrels for measure, and form? how is that become an excuse of villainy, which any villainy might rather excuse, I was drunk? How hath this torrent, yea, this deluge of excess in drink drowned the face of the earth, and risen many Cubits above the highest mountains of religion and good laws? Yea, would to God I might not say with a Reverend Prelate of ours, that which I fear, and shame, and grieve, to say, that even some of them which square the Ark for others, would not inwardly drown themselves, and discover their nakedness hereby. That other inundation scoured the world, this impures it, and what but a deluge of fire and brimstone, can wash it from so abominable filthiness?

O the drunkenness that is in one day in this Land, yea, in this City, yea, at some Fayre, or Market to be seen! For go but to the Towns end, where a Fayre is kept, and there they lie, as if some field had been fought; here lies one man, there another; yea, alas for woe! a woman, nay, a swine with a woman's face: or go into the back-Lanes, and there you have them, among Frogs and Toads, their fit matches. And in all probability, this infectious vice of drunken good-fellowship is like to stick by this Nation; for so long as the multitude of offenders benumes the sense of offending, a common blot is held no stain. Drunkenness is as odious with us, as Adultery is in that State, wherein nobody is chaste.

§ 86.

BUt to go on (though I dare not show all their slights they have to draw men on, least in reproving, I become a teacher, as it fared with another in the like case.

A drunk • rd for kindness is another Julian, who was oftentimes bountiful, but how? he never did a man a good turn, but it was to damn his soul: he so confirms the profession of his love with vows, protestations, and promises (as a large complement, for the most part, ushers in a close craft) that you would think Jonathan'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 forever; for, with S • s • r • , you can no sooner taste of this I •• l's milk, but you shall feel a nail in your Temples; so that the wickedness 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 ensnare them, they lay wait, saith Jeremiah, as he that setteth snares; and make a pit to catch men, Jeremiah 5. 26. or like Traps we set for vermin, seeming charitable, when they intend to kill: and thou mayest answer these cursed tempters, which delight in the murder of souls, as the woman of End • r did Saul, wherefore seekest thou to take me in a snare, to cause me to die? 1 Sam. 28. 9. He, 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 mischief; for under the taste of Nectar, he will poison you with the water of Styx; he is another Absalom, who made a feast for Amn • n, whom he meant to kill; like some prurient lecher, who provides a rich banquet for one whom he means to corrupt and deflour • ; or like the Ivy, that by embraceing the tree sucks out the heart of it; and there is no subtlety like that which deceives a man, and hath thanks for the labor; for as our Savior saith; blessed is the man that is not offended at their scoffs, Matth. 11. 6. so, blessed is the man that is not taken with their wiles: for herein alone consists the difference, he whom the Lord loves, shall be delivered from their meritricious 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 will envy and • ate us.

First, they will envy us, because we will not run with them to the same excess of ry • t, 1 John 3. 12. Prov. 29. 27. Psalm 69. 12. Every man is borne a Cain, envying that good in another, which he wants himself; but a swinish drunkard delights to see the temperance, sobriety, and other eminent graces of him that fears God, and will not do as he doth; as sore eyes delight to look upon the Sun. Lot vexed himself, because he saw men bad; these, because men are good; not that God's Law is broken, but because others keep it better than themselves.

It is true, envy knows what it will not confess; but experience shows that sordid drunkards are as full of envy, towards such as will not consort with them, as a Serpent is full of poison. And you may know it by this token, do they not make it their Grace, both before and after dinner, to disgrace such an Innocent? O that so many Loayes and Fishes, as did feed five thousand in the Wildernes, would but stop their mouths, that envy and speak evil of such as they know no other fault by but their virtue; they pick their own sorrows, out of the joys of other men; and out of others sorrows likewise, they assume their own joys: whereas worth begets, in those that are magnanimous, emulation; in base minds, it contrarily begets envy; will you know the reason? He that hath lost all good himself, is vexed to see it in another, and can no way be pacified, except that other become as bad as himself: as Demon • des having himself crooked feet, and losing both his shoes, to be even with him that had found them, desired the gods, that the parties feet might he as crooked as his shoes were. But how just is it with God, that this fire of envy, should be punished with the fire of Hell?

§ 88.

SEcondly, as is their envy, such is their hatred and malice: they hate the good, because they will not be so evil as themselves, Micah. 3. 2. Matthew, 10. 22. John, 15. 19. 1 King. 22. 8. Proverbs, 29. 27. The temperance and sobriety of a good man, is as great a vexation to them; as their conversation is to him: for as if Nature had made them antipathites to virtue, they so hate righteousness, that they will hate a man for it, and say of good living, as Festus did of great learning, it makes a man mad; but they cannot know who are sober, that are mad themselves.

Neither is this of theirs an ordinary hatred, for they even eat their own hearts in anger, that they cannot eat ours in revenge; 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 thief, or mutherer; as Christ was more detestable to the Jews then Barabbas. Behold s •• h David, mine en •• ies, for they are many, and they hate me with a • ruell hatred, Psal. 25. 19. yea, so cruel, that it makes their teeth gnash, and their hearts burst again, Acts, 7. 54. which made the truth's adversaries give St. Paul stripes above measure; and the Heathen Emperors to devise such cruel Tortures for all those, which but: professed themselves Christians.

You cannot anger a sotted drunkard worse, then to do well; yea, he hates you more bitterly for this, and the credit you gain thereby, then if you had cheated him of his patrimony, with your own 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 Savior himself proves copiously, Math. 10. L • k. 21. where he shows, that it makes them forget all natural affection; wheth • r it be that which descends, as of Parents to children; or that which which ascends, as of children to Parents; or that which is mutual, of Friends, Kindred, or Brethren one to another; so that be they never so near allied, they shall betray •• ch other, and cause them to die, even for his names sake, as the Text hath it.

Neither doth their malice extend it self to this or that person only, but these Haman's so hate the Religious, that they wish, as Caligula once did of the Romans, 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. Micah, 3. 2. Psal. 83. 4. But our comfort is, they have not so much authority as malice, resembling the Serpent Porphyrus, which abounds with poison, but can hurt none, for want of • eeth.

§ 89.

NOw you must know that this envy and hatred of theirs is too strong to contain it self, within the heart, and thereupon breaks forth at their mouth and hands.

Besides seeing the former stratagems will not prevail, and that they cannot allure, nor persuade to drunkenness, and the like sins, and so work their wills upon the sober and conscionable by subtlety & fair means; they will seek to compel and enforce them to do as they do: like as when lustful Amnon could not win Tamer by fair means, he deflowers her by force. For as the Devil, who reigns 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 itself, if it cannot infect us, it will afflict us; if it cannot corrupt our souls, it will taynt our good names; it is (not like some bashful Suter) easily answered, but so impudent, 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 about their purpose, they use divers and sundry means, venting their hearts at their mouths in words, and by action in their hands: with their mouths they will censure, scoff at, revile, rail on, nickename, slander, falsely accuse, curse, threaten &c. and with their hands they will (at least if they may be permitted) imprison, smite, hurt; and lastly, if all this will not do, they will kill us; as there be more ways to the wood then one.

To reckon up all the tricks they do, and would use, if the law restrained them not, and to reckon up how many Creatures in the Universe, were a task equally possible and endless: besides, it would overmuch swell the heap; and the Pages, like fish, would grow into a multitude, wherefore I will select out only two verbal properties of their envy and hatred, and pass over the rest.

The malice and envy of drunkards vents it self at their mouths, either.

• 1 By censuring or
• 2 By slandering
• us

§ 90.

1 FIrst, they will strangely censure us, if we refuse to do as they do, Psal. 35. 16. and 69. 10. 11. 12. If a man will not swear, drink drunk, and conform to their lewd customs, he is an Arch-puritan, by the law which the Jews had to kill Christ; yea, for this very cause, they will definitively censure one for an hypocrite, though they scarce know him superficially; at least, if a man be but careful of his society, they will tax and floute him with stand farther off, for I am holier th • n thou; they call piety pride, for not going with them to the Tavern; as indeed there is no goodness in man, but such will ascribe it to vain glory. The beastly Sod • mit • s thought Lot a proud and imperious f • llow, Gen. 19. 9. And so Elia • censures David, I know the pride of thine heart, saith he, when nothing but the zeal of God's glory, and desire of his Brethren's good, made him so forward. 1 Sam. 17. 28. 29.

But as all are not Thieves that Dogs bark at; so all are not hypocrites which they term so. The Pharisee censured the Publican, and the Infidels Paul, who were more precious in God's sight, then themselves. But baseness, what it cannot attain to; it will vilicate and deprave; and prejudice casteth a false color upon the best actions: whence it is, that if our righteousness, do but exceed the righteousness of a swearer, or drunkard, we are sure to be censured, yea, persecuted for our righteousness, as Abet was of Cain, because his own works were evil, and his Brothers good. If a man makes but the Word of God a rule to walk by, he is too precize; if he will be more then almost a Christian, he is curious, fantastical, factious, and shall, with David, Psal. 69. 11. 12. be made the song and laughing stock of every drunken beast: whereas, if he would be drunk, swear, misspend his time, haunt Taverns, play the good fellow, and do as they do, he should have their love, approbation, and good word; yea, if all men would be profanely wicked, and make no bones of sin, their censures would cease, and there would not be a Puritan, with some of them, in all the world.

But it is the custom of lewd men, (I confess a lewd custom) to measure all others by their own Bushel, to form both their opinions and censures of us, acc • rding to the mold of evil in themselves, yea, all (for the most part) judge others by themselves; and hence drunkards doing all their good in hypocrisy, do thereafter judge of others, Saint Chrysostom hath given the rule. As it is, saith he, a hard thing for one to suspect another to be evil, who is good himself; so it is more hard, for him to suppose another to be good, who is himself evil. As we see in Nero, who being monstrous incontinent himself, verily believed, that all men were most foul libidinists, yea, that there was not a chaste person in all the world, saving that men cloaked their vice with hypocrisy. I11 dispositions, cause ill suspicions; and surely he that suspects another to be ill, without just ground, by so doing proclaims himself to be guilty; for in things uncertain, a bad construction must needs flow from a bad mind: suspicion, for the most part, proceeds from a self defect: virtuous men rarely censure; as great laborers rarely sneeze: so that to censure and traduce another's worth, is to question thine own: besides, it is an uncharitable and ridiculous thing, for where I want experience, charity bids me think the best, and leave what I know not to the Searcher of hearts.

§ 91.

INdeed, other reasons may be given why they so censure us, as, first, their Ignorance causeth suspicion; yea, there is nothing so makes a man suspect much, as to know little; children in the dark suppose they see, what they see not; you shall have a Dog very violent in barking at his own shadow, or face in a glass. An ignorant Rusticke seeing a Geometritian drawing of lines, not knowing to what end he doth the same, is apt to judge him foolish and fantasticke. Tell a plain country fellow, that the Sun is bigger then his cart wheel, and swifter in course then any of his Horses; he will laugh you to scorn. The Duke of Vondozme one day looking into his Well with others, and seeing face answer face (having never before observed the like) went home in all haste, and called for aid against the Antipodes. Paglarencis was amazed, 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 killed his Ass for drinking up the Moon.

But their own hearts can tell them, how fruitful a mother of jealousies their ignorance of spiritual 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 travel▪ to bring forth the same in words and actions of enmity, that for the interim, he is as busy headed as if a hive of Bees were in his pate, not considering, that repentance ever follows rash judgment.

Secondly, their passions and affections infatuate and besot them, and makes them infinitely partial. For as in an ill pact Jury, whereof there is one wise man, another honest man, five knaves, and five fools, the greater part over-rules the better part, these • en, over-bears those two: so fares it with a wicked man, the five senses, and as many affections are the knaves and fools, science is the wise man, conscience the honest; now neither science the wi • e, nor conscience the honest, can be heard, nor give their verdict, but all goes with the mad senses, and frantic affections.

We know when a man looks upon any thing directly through the air, they appear in their proper forms, and colors as they are; but if they be looked upon through a glass, be it green, blew, yellow, or of any other color, all the things we see, seems to us to be of the color of the glass, through w ^ch we do behold them: even so, a wicked man holding the false spectacles of his several passions and affections before the dim sight of his judgment, all things appear to him in a contrary color. The eye that is blood-shot, thinks everything red; those that have the Jaundise, see all things yellow: so these drunkards, being overgrown with malicious passions, think us in fault, when themselves are only too blame.

O how the passions of anger, and affection of love over-rules and over-persuades our judgments! we may truly say, that love, hatred, and indifferency, looks through three pair of eyes: what we see, or hear, being passionately transported either by love, oranger, we neither see, nor hear it as it is. The object which we love, seemeth much more fair unto us, and that much fowler, which we loath. Yea, even love (Zaleuchus -like) will make a man put out one of his own eyes, that so he may see his friends virtues not see his crimes. Hath not his affection robbed him of his judgment, wh • • hinkes better of a filthy strumpet, then of his own chaste wife? yea, surely if he did not look through the false spectacles of his flesh, it could not be.

But anger especially robs a man of his judgment, and lifts reason out of her seat, which makes these beastly, sensual swilbowles so partial in judging between themselves and the godly. As for example, (indeed the Scriptures afford not mamy examples of it, in them which were drunkards, for drunkenness was then as rare, as now it is common, but what is true of all the Serpents seed, must needs be true of Satan's peculiar ones. How did anger rob Haman of his judgment, who thought Mordecae's not bowing the knee to him, a more heinous offense, then his own murthering of thousands? And Jezebel of hers, who thought it a greater sin in El • ah to kill Baals Prophets, then in her self to slay all the Prophets of the Lord? And the Phari • is of theirs, who could see more unlawfulness in the Disciples plucking a few ears of corn, and the Palsy • man's carrying his bed on the Sabbath▪ then in their own devouring of widows houses; and could better afford themselves to murder Christ, then others to believe in him; yea, they could better afford themselves to be the greatest of sinners, then our Savior to be in company with sinners. And lastly, Ahab, who thought Elijah troubled Israel more, in doing the will of the Lord, then himself, in provoking the Lord, above 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 own blaspheming of him,; and think it a more heinous offense, for us to be sober, then for themselves to be drunk. What then are their censures of us, when we do offend?

Yea, if men's passions and affections did not make them strangely partial; how could they suffer their faithful and painful Minister (who lies ledger for the great King of Heaven and Earth) to feed upon Crusts, and spin out twenty or forty Marks a year, into a thread as long as his life; yea, murmur at his great means, and boast of their large contribution, and complain he keeps no hospitality, 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 Scholars) when yet themselves, being undeserving Attorneys, or silly Tradesmen, who do little else, but stand in their Shops, or ungodly Ale-house-keepers, whose whole life is but a vicissitude of filling and emptying, will get, and spend one hundred, two hunderd, three hundred pounds per Annum a piece, and yet complain of a hard world? surely they think Ministers can preach without study, as the Apostles did; or live by miracle, as John the Baptist did, who was in his diet, habit, and carriage indeed a miracle.

3. Another reason is, as these drunkards can see us, but not themselves: (without a glass) so they look 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 man's conscience being like a bad wife, that will either be gadding abroad, or scoulding at home.

In surveying their own evil actions they are beetle eyed, or like him, John the 9. who had never a seeing eye; or at least like Polyphemus, who had only one eye; but in spying ours, they have the eyes of a Basilisk, and are as quick sighted as Argos, who had his head compassed with an hundred eyes; yea, as Lynceus (who as Varro speaks) 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 look upon our actions, it is with an evil eye, judging of us by what we should be; if upon their own, it is with a tender eye, and so judge by what they are in their own opinion, and the judgment of sense.

And to mend the matter, Satan, like our cunning men, presents unto them spiritual things in a false glass, stamping his own image on God's silver, and God's Image on his own dross, and so comes their often mistake in censuring.

Neither are their memories less partial, for in remembering our faults, they are like Clement the sixth, who never forgot anything he had once learned; but touching their own, they resemble Claudius the Emperor, who presently forgot whatsoever he did, or spake.

Now put all together, and tell me whether it fares not with drunkards, as it did with Pentheus in Euripides his Bacchus, who supposed he saw two Suns, two Thebes, everything double, when his brain alone was troubled?

§ 92.

SEcondly, if we refuse to participate with them in their sin, it shall go hard, but they will make us partake with them of their shame: as if Joseph will not commit adultery with his Mistress, she will accuse him for an adulterer, and make him worse thought of then her self. Innocency is no shelter against evil tongues; malice never regards how true any accusation is, but how spiteful.

The baggage World desireth nothing more then to scar the face that is fairer then she; and it is Satan's policy, (because report both makes jealousies, where there are none, and increaseth those that there are) to abuse our ears, in hearing; our tongues, in speaking; and our hearts, in believing lies, to disable us from discerning the truth.

Yea this of slander, like a • uge and mighty Polypheme, hath done such service to the uncircumcised, that examples thereof in Scripture, are like motes in the Sun; as whom have we mentioned therein, without mention of some false accusation? Naboth was a blasphemer upon record, and proved so by affidavit; Elijah, was a troubler of Israel; Jeremiah, an enemy to the State; Susanna, a Whore; John the Baptist, had a Devil; Paul, was a polluter of the Temple; Stephen, was a destroyer of the Law; all the Disciples, sectaries, subverters of the State, &c. Acts 28. 21. Yea, Christ himself was a Wine-bibber, a seducer of the people, a Beelzebub, and what not? And the same devil who spake in Jezebel, and those wicked ones of old, now speaks in our debauched drunkards; and deboyshed swearers, who resembling the Devil, Rev. 12. 10. Job 1. 7, 9, 11. will charge a man (if he be not for their turn) with many things, as the Jews did Paul, Acts 24. but proving nothing, verse 13.

Neither needs their any proof; for the common people as good as thought so before. Worldly minds looking upon Jordan with Syrian eyes, think none can be of any other, then their own diet, (as some Moors think there is no other complection then their own, because they never saw men of more temperate Clymates) and because they find their own filthy lusts, so strongly prevailing with themselves; they cannot conceive how they should be capable of a repulse from others; and indeed, it is hard for a wicked heart to think well of any other, because it can think none better then it self, and knows it self evil.

Wherein also is another disadvantage, that cannot be helped; the multitude will sooner believe them, then ourselves, affirmatives being apter to win belief, then negatives are to uncredit them. You know the high Priests and Elders were not more ready to aise a slander upon our Savior CHRIST, after his death, Matthew 28. 12. 13. then the common people were apt to believe the same, verse. 15. yea, the Jews believe it to this day. Calumny supports her self by lying, and she may do it safely among evil minded men, because they are Judges, that, for the most part, will inquire no further, but believe at first. Yea, saith Luther, they hunger and thirst after these scandalous reports of the Godly, and if at any time they hear 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 condemn all the generation of God's people, because they hear ill of some few, that care only to be thought good.

As true it is there are such monsters, such white devils, who make Religion a very stalking-Horse to villainy; yea too many men, that dishonor God, by wearing of his livory. But what was Satan to the children of God? Job. 1. 6. though he thrust himself into their company? or what wise man will tax all the Apostles, because one was a Judas? To argue, because some are so and so, therefore the rest are alike, is a sapless reason, only becoming a fool: yea, to condemn all, for a few that are bad, is as equal and just, as it was for Simeon, and Levi, to murder all the Shechemites, for the offense only of Hamor's Son, Gen. 34. 2. 25. 31.

But to go on. Drunkards feed themselves with others adversity, as Beetels are fed with their fellows dung; and like flesh-flies, make the wounds of God's children their chief 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 poison, and are fatned with it.

But they must needs be filthy creatures, that feed upon nothing but corruption. To delight in men's supposed sins, is the sport of Devils; recovery from sin, is the joy of good men and Angels. Cham derides his Fathers nakedness, it should have been his sorrow, he makes it his sport; but it is ill for a man to make himself merry, with that which angers God.

§ 93

IF you will know the manner of their dealing in this case, it is lively expressed by the Author of the book of Wisdom, Chap. 2. 12. to 23. which is a glass more clear then Crystal, to show the face of every drunkards heart.

As first, they will lie in wait to find faults in us, and pry more narrowly into our actions, then the best man would willingly they should: and a reserved man's behavior, 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 every company to erect our failings very high, like St. Paul's, for the gaze of all, whereas they hide our good parts under ground, like St. Faiths, that none may note them; for these Flies will skip over all a man's sound parts, to wit, his excellencies, to fasten on a scab or ulcer; resembling our Prognosticators, that are more diligent to make mention of foul weather, then of fair; storms and thunder they much harp upon, but calm and serene days pass them unobserved; dealing by good men, as one did by Homer, who (as Erasmus relates) collected all the lame and defective Verses out of his works, but past over infinite others, which were by him most excellently made.

Or, if in case they find not spots, they will feign them; for malice makes them so nimble eyed, that they will find a knot in a Bullrush, staying, or going, we know, one, or the other, is offense enough, to those that seek quarrels; a crooked staff will serve to beat a Dog, when a straight one cannot be found; Cambyses but dreamed that his Brother should be King of Persia, and put him to death.

Yea, these Spiders will turn every thing into poison, and pick out of the most premeditated action, something to cavil at, either by misinterpreting things, and so turn good into evil, (as an easy invention may put false matters into true Syllogisms) or if they cannot wrest them sufficiently, they will remit them unto dissimulation, and coin 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 color to persecute us.

The which if thou well considerest, will make thee so far from believing evil reports of good men, especially from the Devils servants, (drunkards) that thou wilt think so much the better of them, for (though the blind eat many a fly) yet, in the judgment of the wise, not he that is accused, but he that is convicted, is guilty, as Lactantius hath it. Hereupon when those railing Jews brought Paul to the Barre, Gallio drave them from the judgment seat, because he knew they had more malice then matter against him. In the Chancery are many accu • ations, they never mean to prove; yea, upright Cato was fifty times undeservedly indicted, and accused by his fellow Citizens, yet every time acquitted, and found innocent; and Aristophanes ninety five times by the Athenians, and every time pronounced innocent. If it be enough to accuse, who shall be clear? which occasions our Savior to say, not, which of you can accuse? (for they accused him of many things) but, which of you can convince me of sin? who can prove that I am a Conjurer, a Samaritan, a wine bibber, &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 yield him a true Israelite that deserves it.

§ 94.

NOw sundry reasons may be given, why drunkards and vicious followers of their own lusts, like Miners, are ever working to blow up our untainted names: as doing it, either, with the Lapwing, to divert, by their false cries, the traveling stranger from finding the nest of their filthiness; or, with the curtayled Fox in the Fable, to endeavor to have all Foxes cut tayld; or, with the Fish Sepia, to darken with the pitchy ink of aspersions all the water, that so themselves may escape the net of censure, justly cast to catch them; or, they speak evil of us, because they cannot do evil unto us; or, they do it to incite and stir up others to do the like; or, because God hath put an enmity between the men of the world, and his children; or they do it, because Satan will have them do it; or else to have themselves thought as good as any other; they will not have any thought good that dwells near them, &c.

But the chief reason and end why they do the same, is, that they may discourage us in the way to Heaven, floute 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, as I shall prove anon.

But first see the former reasons explained; only 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 Jezebel worse then Naboth whom she defamed and murdered: so you shall ever see, that they which are wont to scoff, and jeer at, traduce, and persecute others, have greater faults themselves, and cause to be jeered, and flouted at, traduced, and evil entreated; which they cannot tell how to cover, but by disgraceing of others. Whereas by this means, 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 answer was, be content, for while the people laugh at our foolery, they never mind your villainy. As, is it not usual for them (being conscious of their own defects) to be ever defaming good men, that by this means, they may draw away the thoughts and consideration of the beholders, from climbing up into their faults, while they are fixed and busied upon a new object? One color we know, being laid upon another, doth away the former, and remains it self. A cut-purse in a throng, when he hath committed the fact, will cry out, My masters, take heed of your purses; and he that is pursued, will cry, Stop Thief, that by this means he may escape unattached: and so in every like case, there is none apter, to cry, Treason, Treason, then Ahaliah, who hath slain all the Kings seed. Yea, so it is, that the smallest spot in a sober man's face, shall excuse all the sores and ulcers of their bodies.

§ 95.

SEcondly, seeing the drunkards wicked and sinful life, is reproved by the others Godly conversation: as how is a vicious person discredited, and made contemptible, by the virtuous life of a holy man? seeing straight lines help to show the crooked, as doubtless Pharaoh's fat kine, could not choose but make the lean ones more ill favored: for the whiter the Swan is, the more black is the Crow that's by her; hence a swarthy and hard featured visage, loves not the company of clear beauties.

Whereas on the other side, were all the world ugly, deformity would be no monster: among the Myconians baldness is no unseemly thing, because they are all so borne: yea, a base person may come to preferment, if none be thought better then himself: he which hath but one eye, may be King amongst the blind: even Heliogabalus, that beastly monster, thought to make himself the sole god, and be only worshipped, by banishing all other Religions out of the world.

At least, as the splendor of the others virtues, doth obscure the meanness of his credit; (as the Suns brightness obscures the light of a candle) so by depraving him, and all his fellows, himself shall be judged virtuous, very cheap accounted a man of honesty and honor, though a drunkard or an Homicide.

And indeed, how should Naboth be cleanly put to death; or Joseph fairly clapt in Irons, if first the one be not accused of blasphemy, and the other of treacherous incontinency? Whereas by using these means, those ends were easily achieved: you know, if a man would have his Dog killed, he needs but give it out that he is mad: which leads me to a third reason, for.

§ 96.

3 THirdly, drunkards censure and slander such as are sober and conscionable, to incite and stir up others to do the like: as those ancient enemies of the Gospel, clad the Martyrs in the skins of wild beasts, to animate the Dogs to tear them: which is an old and cunning practice of theirs.

We read that Maximinus set certain vile persons on work, to accuse the Christians of heinous crimes, that so he might persecute them, with more show 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 Beacon set on fire, occasions many to be kindled: so one tongue set on fire from Hell, (as St. James speaks) sets many others on fire.

The ignorant multitude (as if, with the Zigantes, they fed only upon Apes flesh) are just like so many Apes, which will imitate anything they see others do, though it be to the cutting off a lim: they are like a Kennell of hounds, for if they but hear a good man censured, slandered, or but nick-named, Puritan, they run away with the Crye, and bark out the term against every honest man they meet, to the disgraceing even of virtue and true Religion.

The force of Example prevaileth strongly to produce the likeness of manners in any; much more with that ignorant fry, the multitude, who can scarcely discern between their right hand and their left, as it fared with those six score thousand Ninevites, Jonah, 4. 11. And whose judgments are so light, that (like Philetas Chous, who was fain to tie lead to his heels, or the bird Cepphus ) every least wind that blows, is enough to carry them away: for like a flock of sheep, 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 example, let Corah but kindle a fire of conspiracy, two hundred and fifty Captains will bring wood to increase it; let but Demetrius the Silversmith begin a quarrel 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 naught, all the workmen of like occupation will join with him, and others with them, till the whole City be filled with uproar and confusion, everyone taking Diana's part, and not one taking part with God, Act, 19. 23. to 41. you know a stone thrown into the water, makes of it self but one circle, but that one begets a hundred: in a word, if but some godless persons in Sodom assault just Lot, and his two Angels, before night all the men of the City, from the young even to the old, from all quarters, will compass the house round about, revile him, and seek to break open the door upon him, yea, though they are stricken with blindness, they will still persist, till they have wearied themselves, and feel fire and brimstone about their ears, Gen. 19. 4. to 25.

We give but a touch here (when we could be large) for I speak to those that understand; and plain things, which ourselves are daily witnesses of, need no proof. It is but too well known how many blaspheme and persecute the Godly, because they see others do so; as many will yawne, when they see others yawne; and make water, when they see others do so before them; that most men yield themselves (like dead Images, or engines) to be moved only with the wheels of custom and example.

Like so many fools, they know their heads are insufficient to direct them, and therefore they resolve that custom shall: whence it is that we are censured, laughed to scorn, and counted silly fools 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 censuring, talebearing, slandering, detractions, &c. there would be silence at our boards, silence at our fire • ides, silence in the Tavern, silence on the way, silence in the Barbers shop, in the Mill, in the Market, everywhere silence, yea, our very Gossips would have nothing to whisper.

Indeed, every visible act of vice, should be our encouragement to virtue; but woe is me, we are Cesternes to sin, Sives to grace.

§ 97.

Fourthly, our infamous drunkards censure and slander us, that they may mitigate their own shame, with our discredit; having lost their own, they so vex, if they hear or me • e another which hath got a good name, that presently they will set upon him, and seek by all means to take it away, as Panus having lost his Boat, sued everyone for it that he met.

Their cunning is to condemn others, that themselves may be justified: as Caligula took off the heads from the images of the gods, to set up his own: or as Merchants, who to raise the prices of their own commodities, beat down the prices of others: we know the twinkling stars at the approach of the Sun lose their light, and after regain it not, until darkness be upon the deep.

Bad natures, whom they cannot reach by imitation, they will endeavor to do by detraction: and do so in some measure, for by making virtue contemptible, and depraving the Godly, they seem to be upon the same ground with them; being out of hope to attain to the virtues of the Religious, they seek to come at even hand, yea, have the better, by depressing them: for like Gamesters at play, what the one loseth, the other wins; or like two buckets in a Well, as the one drieth, the other dippeth. Yea, their dealing with us, is like that of a Thief, who meeting with a full purse, not only takes it away, but returns a stab.

Pride was ever envious and contumelious; thinking she adds so much to her own reputation; as she detracts from others. And is it not good policy, for a swinish drunkard, or a beastly liver, to fling dirt in a holy man's face, seeing any color seems the fairer, when black is by?.

But let these depravers take heed, least imitating the fact of Censor Fulvius (who as the Heathens feign, untiled Juno's Temple, to cover his own house) they partake not of the like judgment, run mad and die despairing.

§ 98.

Fifthly, these drunkards speak evil of us, because they can not do evil 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 will smite their stings very deep; so their wounds are commonly incurable.

Many particular persons know to their smart, that a slander once raised will scarce ever die, whereas truth hath much a do to be believed, a lie runs far, before it can be stayed; yea so far, that even death itself, which delivereth a man from all other enemies, is not able to deliver him from this of the tongue. A report once coming into the mouth of the vulgar, whether true, or false, like wild-fire, can never be quenched; why? report and hear-say is the alone oracle of the common people, and what they speak, is hard to disprove, would any undertake the same; for it is the jealous man's misery, he may prove his wife false, he can never prove her true; besides, the evil 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 believe that to be true, which lately he knew to be false; for a liar may tell his lies so often, till in the end▪ he forgets that himself was the deviser and so believeth them himself; wherein men are parties, they are apt to be partial.

But this is not all the mischief, for their evil reports will increase, as well as continue: a man's good name is like a milkwhite Ball, that will infinitely gather soil 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 divulged for a truth by a thousand. So that as a stone cast into a pond, begets circle upon circle: or as a little Ball rolled in the Snow, gathers it self to a great lump: so the report that is but a little spark of fire at the first, proves a great flame, by that it hath past through many mouths. Or admit the best that can come, I am sure a man once wounded in his good name, is seldom cured, without skarres of suspicion: as fine linen being once stained with black Inke, though it be washed never so, will retain an Iron-mould ever after.

O the malice and mischief of aslanderer, for he not only woundeth the party of whom he speaks, but the party likewise to whom he speaks, if he either rashly believes it, or is delighted in hearing it, or further divulgeth it, or doth not defend the absent wronged party; so slaying three at once, with the one Arrow of his viperous and venomous tongue, himself being one of the number, as Luther well observes: wherein he puts down Menelaus, that Roman Archer, in the wars between Constantius and Magnantius; for although he could shoot three Arrows 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 self; the first relater may have to answer for the sins of a thousand, wherefore no marvel if after those words, Deut. 27 24. Cursed be he that smiteth his neighbor secretly, it be added, and let all the people say, Amen: no marvel if, Psalm. 101. 5. it be written, him that privily slandereth his neighbor, will I destroy.

§ 99.

SIxthly, drunkards traduce and slander us, because they must do what Satan will have them: yea, it is he that speaketh by them, as once he did by the Serpent; neither could he speak for want of a tongue, if it were not for wicked men. A calumny, saith one of the Fathers, is the Devil's mind, in the mouth of a man, his Arrow, shot by man's Bow; he lendeth him his lies and malice, and borroweth his tongue to utter them, because the Devil wants a tongue: hear this all ye, whose tongues runs so fast on the Devils errand; it is but his heart in your lips.

The accuser of the brethren makes use of wicked men, to traduce those, whom he cannot seduce as he desireth: he makes them drunk 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 means to be, Mat. 5. 44. whence it is, that the Devil is not more blackemouthed then a slanderer; nor a slanderer less malicious than the Devil, John. 8. 44 where they are proved his children, and he their father.

Yea, they show themselves to be of the same house, who easily and willingly believe their slanders, neither doth Satan less profit, or advantage himself by them. For first, while he fills their ears, he kills their souls, as one of the Fathers hath it. Secondly, as he which reports a slander, hath the Devil in his tongue: so he that receives it, hath the Devil in his ear, as Bernard excellently; the one, is the Foot-post, and messenger of Satan; the other is the Recorder or Register of Hel: and were their no receivers in this kind, there would be no thieves; if some had not itching ears to hear false rumors, 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 frown of a stander by, will silence the barking tongue: and indeed, had they both their due, tale-bearers should be hanged by their tongues, and tale. hearers by their ears, as Plautus speaks. And so I have given you the subordinate reasons, the principal follow.

§ 100.

SEventhly, the main reason and end wherefore they do all this, and a great deal 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 acknowledge (and a fair print it must be, that a drunkard can well read seeing he wears his eyes in his tongue) much more must proofs be plain, if they acknowledge 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 speak of them more largely, as they are wicked men, seed of the Serpent, and children of the Devil.

First, they do it 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

As why doth the World cast such a number of blocks in our way, to hinder us, but because in everyone that repenteth, she looseth a limb or member? all these things will drunkards do to the man whom the King of heaven and earth will honor with adoption, conversion, and regeneration: but so long as we remain in our natural condition; and will pledge them in their sins, they have no quarrel against us. As Holofernes said to I • death, fear not in thine heart, for I never hurt any that are willing to serve Nebuchadnezzar, the King of all the earth, Iudeth 11 1. so these drunkards, never molest any, that are content to serve Satan, the Prince of this world.

As let any experienced Christian tell me, whether he was ever scoffed at, or molested by drunkards, so long as he marched under Satan's colors: whether they ever hated him, until Christ had chosen him, John 15. 19. Again let him tell me, whether he was not made a by-word of the people, Job 17. 6. A song of the drunkards, Psal. 69. 12. and generally hated of all. Mat • h. 10. 22. so soon as he became religious and conscionable.

For all wicked men are like the women of Lemnos, who when they had every one slain their husbands and kinsmen; exiled Hypsiphyle the Kings daughter, for that she alone saved her Father alive. So that a Christian in respect of his hard straits, between God's Law, on the one side, and the malignant world, on the other; may fitly be compared to the Gibbeonites, who if they made not their peace with Joshua, must die by strangers; and if they did make their peace with him, they must die by neighbors: or to Susanna, who if she did yield unto the two Elders, must lose her chastity, and hazard her soul; and if she did not yield, she must loose her life: for we have a Wolf by the ears, which we can neither stay nor let go with safety: if we seek to please God by a holy life, we 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 condemn 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 turns 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 marvelling at us that we break off company, and envy to see themselves casheered; and good reason, for the world as you have heard looseth a limb or member in everyone that repenteth.

The men of the world think it quarrel enough to the children of God, that they will no longer continue miserable with them; if the Gibeonites but turn to Joshua, then there is quarrel enough for the Amorites against Gibeon; they cannot abide to loose any of their community▪ neither is it otherwise with the head of this hellish complicies, there needs no other cause of his utmost fury, then to see a poor soul struggling to get out of the reach of his tyranny.

That great Dragon, the Devil, and these his subjects, drunkards, make war, and are wrath with none but the woman, and the remnant of her seed, which keep the Commandments of God, and have the testimony of Jesus Christ, Revel. 12. 17. The Devil and the World are much like the proscription of the Inquisition, or the Athenian Ostracisme, which throweth out none but the best and worthiest among men.

Nothing is more distasteful to the World, then for a man to separate and divorce himself from her evil society, and wicked customs: It seemeth to them strange, saith Saint Peter, that you run not with them, to the same excess of riot, therefore speak they evil of you, 1 Peter 4. 4. He that refuseth an health, or will not swear, he that cannot conform 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 Sun, because the one is strange, the other common; and he had need be much more careful of his actions, then another man; for they will lie in wait to find faults in him, and let him slip never so little, if it be not a wonder, it is strange, and all strangers we observe more strictly, then we do those that have dwelt among us.

§ 101.

IT is between the seed of the Serpent; and the seed of the Woman, as between Turks and Chrictians, the Turks call and account Christians as Dogs; but let the same Christians turn Turks, and they shall be highly reckoned of: so let us turn openly profane, their quarrel is at an end; nothing but our goodness is the whetstone of their envy: so that one notable proof of saving grace in us, is, the exercise of their malice against us, John 15. 19. Alas! had we continued the Devils subjects, we should have been let alone.

The Israelites were never set upon by Pharaoh and all his forces, until they were gone out of his land: the blind man, nor his parents were ever troubled of the Jews, until Christ cured him of his blindness: nor the diseased man grudged at for eight and thirty years together, till Christ said unto him, take up thy bed, and walk; but then as he carries his bed, so he carried reproaches: so long as S. Paul joined with the high Priests and Elders to make havoc of the Church, he was no whit molested by them; but when he became a Convert, and preached in the name of Jesus, who so hated and persecuted as he? If the Church travel, and bring forth a male, it is in danger of the Dragon's streams, but not else; that Goliath defies none, but the Host of the living God; Satan meddles not with his own, they are as sure as temptation can make them, they meddle not with repentance, and he meddles not with them: to sin he would have our paths smooth, and calm, and pleasant, winning us forward; but if we turn our feet towards S • on, then he encounters, and blocks up our way with temptations, yea, then this Ahab will wage cruel war with, and fight against us, until he recovers his Ramoth Gilead, that is, our soul, I Kings 22. 3. otherwise he is more subtle, then to spend his malice on them that do him ready service: carnal drunkards need no entreaty (much less be forced) to be officious, for they have a free will to that which is evil, it is only a Job that the devil delights to vex with anguish, he knows an Absalom will run laughing to hell; it is some Peter whom Satan desires to winnow, Luk. 22. 31. some are all chaff; he will not meddle with them; Ephraim is joined with Idols, let him alone, Hosea 4. 17. let him alone, saith God, let him alone, saith Satan; he is as fast as I would wish him, so all is in peace, Luk. 11. 21.

But let them take it for a fearful sign of a dead heart, when they feel not Satan's buffetings, for there is not a greater temptation, saith Gregrory, then not to be tempted, why? they shall not feel his hate, till they feel his heat, even his unquenchable fire in the burning lake. Alas! he ceaseth to tempt them whom he hath already won, but the godly are enemies, therefore they must look to be assaulted.

Neither were he his craftsmaster, if he did otherwise. Doth any Prince or General make war with his own subjects or soldiers, that march under his colors? no, but with rebels and enemies. What Jailor lays more bolts upon the shackled malefactor, that loves his Prison, and would not change? this is for such as have attempted to break Prison. Besides, there is great reason why the godly are tempted more then the wicked, because the wicked do him service in this particular, and tempt others.

Again, the crafty thiesfe will not break into an empty house, but where he may find some good booty: the empty Traveler sings before the thief, and may pass unmolested; it is the full purse which invites the highway man. The Pirat never spends his shott upon Cole-Ships, but lets fly at the rich Merchant: so if the Devil 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 shadow.

As Christ was no sooner baptized, and the Spirit descended on him, but presently Satan had a bout with him; yea, as lacob was no sooner conceived in the womb, then Esau strove with him, Gen. 25. 22. so every true Christian begins his war with his being, both our births are accompanied with tears; so that when once we put our endeavors to godliness, expect no quiet, for a Christians life can no more be without sorrows, then the Sea can be without waves and flowings.

And yet our case would be far worse, if we should yield unto them, both here, in respect of our consciences; and hereafter, in respect of our souls. As I have read of a Christian, that to save his life, turned Turk; but this could not save him, for they presently in derision hanged him up, with these words, Morieris in fide, Turca, how ever thou livest, thou shalt die a Turk.

§ 102.

ANd so you have the drunkards heart and tongue delineated, and therein what they do to us, in case we will not run with them to the same excess of ryat, Now see, with the like patience, what they would do, in case the Law restrained them not, and how the malice and envy of their hearts, would break forth at their hands; for having done all this, and not finding the issue to answer their expectation, viz. that they cannot discourage 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, do they what they can; they would proceed further, if they durst, and might be allowed by the Law, as.

First, they would combine themselves together, and cunningly undermine us: 1 Samuel 18. 17. 21. 25. Jeremiah 18. 18. Acts 6. 9. 10. yea, lay devilish plots to destroy us: Daniel 6. Exodus I. 9. 10. Psalm 83. 3, 4, 5. Acts 4. 26, 27. and 19. Chap. and 23. 10, 14.

Secondly, 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, they would persuade, and give devilish counsel to them against us, Rev. 2. 14. Ier. 38. 4. Act. 17. 13. and never leave until 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 yield to associate them in evil doing, nor conform to their lewd and wicked customs, then would they give us bodily correction, as,

First, they would strike us, 1 Kings, 22. 24. Ier. 20. 2. and 37. 15. Acts, 23. 2. 2 Cor. 11. 23. 24. 25.

Secondly, they would hurt and mayme us, Numb. 14. 10. ludges, 16. 21. Acts, 14. 19.

Thirdly, if all this would not do, in the last place these drunkards and vicious livers would kill us, for being so refractory, they would make us either bow or break; they would kill our bod • es, if they could not corrupt our souls; if we would not part with our innocence, we should part with our lives; as it fared with the three children, that were put into the fiery furnace, because they would not worship the golden Image, as others did, Dan, 3. and all the Prophets of the Lord, whom Jezebel slew, because she could not bring them to her own bow, I King. 18. 4. and those numberless Martyrs, whose souls St. John saw under the Altar, Rev. 6. which were killed, because they would not do 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 do not the same drunkards, vicious liveers, and other enemies of holiness, which now envy, hate, censure, scoff at. nick-name, rail on, and slander us, even strike, maim, and kill us, but because their hands are tied 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 eat his own 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 Balak. It is no thank to wicked men, that their wickedness doth not prosper; the woe • ld would soon be over-run with evils, if men might be so ill as they would.

Alas! if our Gracious King and State did not maintain 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, as look but, Rev. 13. and you shall find it foretold by the Holy -Ghost, that so many should be killed, as would not worship, and give honor to the Image of the Be • st, that man of sin, that man of pride, that opposeth and exalteth himself above all that is called god, or that is worshipped, 2 Thes. 2. 4. and our Savior foretelleth, that we shall not only be hated of all men and Nations for his names sake, but be killed and put to death, Mat. 24. 9.

Yea, he affirmeth expressly, that we should not only receive this hard measure from strangers and enemies only, but from our dearest and nearest friends; that the Brother should betray the Brother to death, the Father the Son, and that children should rise up against their Parents, and cause them to die, even for his names sake, Mat • . 10. 21. 22. meaning, when they are not restrained by godly Kings, and their wholesome Laws.

Neither do we want examples to make good these testimonies, for by whom was upright Abel persecuted and slain, but by his own Brother Cain▪ Who scoffed at righteous N • ah, but his own Son Cha • m? By whom was that virtuous and religious Lady Barbara put to death, for embracing the Christian faith, but by her own Father Dioscorus? And lastly, by whom was our Savior Christ betrayed, but by his own Disciple ludas?

2. But to go on; experience, as well as the Scripture, proves it. In the time of the ten persecutions, it was no more, then sacrifice, or die. In the time of Queen Mary, the Martyrs must either deny their faith, disclaim their pure Religion and service of God, worship that bloody whore of Rome, according to her damnable 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 die.

Yea, at this present, although we (blessed be God, and our Gracious Protector for it) endure little, but the lash of evil tongues, which is the most favorable persecution, yet in Spain, and other places, our brethren do groan under a merciless Inquisition. Oh the quintessence of cruelty that they have wrung out unto them! the rehearsal whereof would make a man's ears to tingle, and his heart to tremble. For as in the time of the ten persecutions, it would cost a man his life, to profess himself a Christian, the Heathen Emperors making it death by their Edicts; and as in the time of Queen Mary, if one professed himself a Protestant, he was sure to be burnt: so in Spain, at this day, some have been burnt, and others put into an agony of seven years 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 other way. And can any doubt, but drunkards would deal as cruelly with us, if they might be permitted?

It is easy to guess how cruel their hands would be, in case the Law restrained them not, who even draw blood with their tongues: as how will drunkards 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 hear them would even make a man think they were generated out of the Dragons tooth, as Orpian is said to be made by Pallas.

In brief (for I might be endless in the prosecution of this) take one example, which might serve instead of all that hath been spoken. What was the reason our Savior Christ the Master himself was envied? Math. 26, 15? contemned? Math. 12. 24. and 13. 55? rejoiced at in his misery and distress? Math. 27. 29. hated? John, 7. 7. murmured against? Luk. 15. 2. had his Doctrine withstood and contradicted? Luk. 5. 21. Math. 9. 34. his actions misconstrued? Math. 11. 19. tales carried of him? Math. 12. 14. devilish counsel given to Pilate and the people against him? Math. 27. 20. scoffed at? Math. 27. 42. nick-named? Math. 13. 55. railed on? Luk. 23. 39. slandered? Math. 28. 13. which slander is believed amongst the Jews unto this day, ver. 15. cursed? Gal. 3. 13. threatened? John, 11. 53. undermined in talk, that they might accuse him? Math. 22. 15. why did they use disdainful gestures before him? Math. 27. 29. 39. combine 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. John, 19. 34. and lastly, put him to death, even that cursed death of the Cross? Math. 27. 35. Not for any evil they found in him; for their own words are, he hath done all things well, Mark. 7. 37. He hath done, such was his power; all things, such was his wisdom; well, such was his goodness; and yet crucified, and abused every way, he must be; it was only indeed for his zeal, purity, and holiness, and because his life and practice was clean contrary to theirs, his Doctrine too powerful and pure for such carnal hearts to embrace, or endure; so that it's plain, 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.

WHen Politicians Rhetoric once failed, Carters Logic should do the seat; their Arguments should be all Steele, and Iron, they would speak Daggers points, as Joab discoursed with Amasa in the fifth rib; or as Zedekia 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 drunkard, is like Julius the second, who threw St. Peter's keys into the River Tiber, protesting, that thence forth he would use and help himself with St. Peter's sword; if reason should fail, and railing would do no good, they would come to Plow-man's Logic, Gun-powder arguments, 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 be never the less. For as the will to do 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 evil thoughts and desires, in God's account, are good and evil works; and he which in good, accepts the will for the deed; condemns the will for the deed, in evil: now these men in their hearts, and God's account, are murderers, and for murderers they shall be arraigned at the great day of accounts; for they would kill us, if they durst, they do kill, so far as they can.

It were no living for godly men, if their enemies hands were allowed to be as bloody as their hearts; if they were not stinted by a divine and supreme power: but for our comfort as men and devils are under the restraint of the Almighty; so blessed be God, and blessed be our Gracious Sovereign (the very breath of our nosthrills) fear of authority sways thousands, who are not guilty of a conscience.

Alas! if lewd men should not fear the Magistrate, more then they fear God, or the Devil, there were no living among them.

Besides, how often are they curbed by a Divine hand? How often do the Angels (those ministering Spirits, sent forth for the good of the Elect) resist their Actions, even in those sins which their hearts stand to. It is no thank to lewd men that their wickedness is not prosperous: whence is it that the world is not over-run with evil, but from this, that men cannot be so evil, as they would?

It is with these men, as it was with Zoilus, that common slanderer, who being demanded why he spake evil of such, and such answered, because I cannot do them evil, or else like another Parisian Vigils, we should feel 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 perform; not like David, who did as much as he undertook, in killing Golish. When the Devils hands are bound, he vomits a stood of reproaches with his tongue, Rev. 12. 15. The Master keeps the Mastive chained up from hurting his friends, yet sets him on the these, if he see cause: so God doth by Satan, it is not that Mastives fault, that he tares not all in pieces; wherefore we may be glad we scape so as we do, as a Justice, upon the Bench, told a condemned person at the Barre, who sued to him for mercy.

§ 105

NOw of this their savage disposition, there are five main reasons to be rendered.

1. First, because they would do the works of their Father the Devil; he is a murderer, and so his children are given to blood, John, 8. 44. and what can the Lamb expect of the Butcher, but killing? yea, and so given to it, that often times it contents them not to shed the blood of others, except also they shed their own blood: as Nero, who was so artificial in cutting of throats, that at last he runs upon his own sword, saying, I have lived dishonourably, I will die shamefully: and Saul, who being blooded against David and the Priests, became as unmerciful to himself, by wreaking his teene on his own bowels: and ludas that was so cruel against the innocent blood of his Master, became as cruel against the nocent blood of himself: and I wonder how the murderer can expect any other doom, that either hears how many have done the like, or reads, Gen. 9. where God saith, who so sheddeth man's blood, by man shall his blood be shed; for in the image of God hath he made man, verse. the 6. The meditation whereof, if it did thoroughly sink into men's 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 crieth unto me from the earth. In which place the Original hath it in the plural 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 been shed; which being so, implies that a man may kill a thousand, in killing of one.

Secondly, that their deeds of darkness might not come to l • ght. Uriah must be put to death, least David's Adultery be discovered, and himself disgraced: a living Curr, you know, will do more harm then a dead Lyon. The Genealogies of the Jews must be burnt, that Herod may be taken for a lew, and one of the blood royal: and it's a sure rule, that of eggs fried in the pan, come no ill Chickens.

3. Thirdly, the wicked through malice would seek by all means to cut off the godly, because their wicked and sinful lives are reproved by their godly conversation; neither can they follow their sins so freely as they would, nor so quietly, without detection or check; now if Abel's good works reprove Cain's evil deeds, let Cain but take away the cause, kill Abel, and the effect shall not follow.

4 Fourthly, whereas the Godly are too hard for them in disputing (take Steven for an instance) they would be even with them by casting of stones, stop their mouths with brickbats, fetch Arguments from the Shambles; and this they are sure would do, when all other hopes and healps fail, they would not stand to argue the case with us; for let the accused plead what he could for his own innocence, the Wolf would answer the Lamb, indeed, Thy cause is better then mine, but my teeth are better then thine, I will devour 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 steel and Iron; but this is a very hard way of confuting.

5 Fifthly and lastly, their glory and credit with the world is eclipsed by suffering those which excel in virtue. We know the Moon hath so much the less light, by how much it is nearer the Sun, yea, so long as the Sun shines above the Horizon, the Moon is scarc • lie s • e • e: which made Adrian and Nero to kill all such as eclipsed their glory by any demerit: and for this cause Mercine was murdered of her fellows, because she did excel the res • in beauty.

Yea, this hath made wicked men, in all ages, to deal with the godly, as I • lia • the Apostate did by our Savior Christ; who took down his Image in contempt, that he might set up his own in the same place, and have the people worship it; which he knew they would never do, so long as the other was reverenced.

You know Herod thought he could not be King, if Christ should reign; yea, as though he had been of the race of the Ottom • ans, he thought he could not reign, except, the first thing he did, he killed all the Males in Beth • m from two years old, and under; and the Pharisees, that they should be despised, if Christ were regarded; and hereupon they put the old Carinthians Law in execution, that hanged a man in the forenoon, and sat in judgment on him in the afternoon.

§ 106.

ANd so I have shown how Drunkards do entice, how they would enforce to sin, what they do, with their tongues; what they would do, with their • ands, if they were not manacled by the Law; and proved that the cause of all is, they cannot have our company in sin. But one thing, of no less consequence, is behind, namely, the cause of this cause, which follows; for before I speak of their drawing to perdition, and desire of community in the burning Lake, I will make the way clear, by giving you the Original ground of all.

The main ground or reason why drunkards (and indeed all natural men) hate and persecute the Religious, and none else, is, the one are the seed of the Serpent, children of the Devil, and partake of his nature, I John, 3. 8. 10. 12. 14. Acts, 13. 10. John, 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. John 3. 3. 5. 6.

And the other, children of God, and members of Christ, and partake of the divine nature, 2 Cor. 6. 18. Gal. 3. 26. John, 1. 12. 13. and 3. 5. &c. 2 Pet. 1. 4. James, 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 indeed all the former reasons and causes do depend, as the lesser wheels in a clock depend on the great one; or as the branches of a Tree depend on the stock and root, and spring from it, as the Arteries of man's 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 contrary, no marvel they should so ill agree; for there can be no amity, where there is no sympathy, no reconciling of Turks and Christians, no neighbourhood, no alliance, no conjunction is able to make the cursed seed of the Serpent, and the blessed seed of the Woman ever agree, since God and the Devil are everlastingly fallen out; one blood, one belly, one house, one education, could never make Cain and Abel accord, Jacob and Esau, Isaac and Ishmael 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 Brother of our flesh, to the Father &c. of of our spirits? Can there be such a parrity between the Parent and the Child, the Husband and Wife, as there is a disparity between God and Satan? no certainly, the corporal sympathy is nothing, in comparison of the spiritual antipathy, which is between the two natures, Divilish, and Divine.

If Athens and Sparta could never agree, for that the one was addicted to serve Minerva, the other Mars, being each of them Heathens: there must needs be a greater enmity between a regenerate man, and him that is wholly carnal: for what fellowship, as the Apostle speaks, can there be between righteousness and unrighteousness; what communion between light and darkness; and what concord between Christ and Belial; and what peace between the Believer and the Infidel? 2 Cor. 6. 14. 15. and wherein do these godless persons, drunkards, (though they live in our Church) differ from infidels? only in name.

An enemy may be reconciled, enmity cannot. A vicious person may be made virtuous, but vice and virtue can never accord; these are so diametrically opposite, that the two Poles shall sooner meet, then these be reconciled. A wicked man, saith Solomon, is abomination to the just; and he that is upright in his way, is abomination to the wicked, Prov. 29. 27. and S. James witnesseth, that the amity of the world, is the enmity of God, and that whosoever with be a friend of the world, maketh himself the enemy of God, lames 4. 4.

Michael and the Dragon cannot agree in one heaven; nor • ehemiah and Sanballat in one City; nor the clean and the Leprous in one Campe; nor the Ark and Dagon in one house; nor God and Idols in one Temple; nor John and Cerinth • s in one Bath; nor Isaac and Ishmael in one family; nor Jacob and Esau in one womb. In vain then shall any man attempt, 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 mutual malevolence between person and person. That as the fish Lexus, is poison to man, and man to him: so these can no way brook one another.

Yea, that cannot properly be said to rid this enmity out of them, which rids them out of the world, death it self: for what we read of those two Birds, Aegitbalus and Achanthus, namely, that they so hate one another living, that being dead their bloods will not mix, but presently separates: and that which is recorded of Florus and Anthus; Polynices and Etheocles, viz. that the two former being killed, their bloods would not be mixed; the two latter being burnt together, their ashes instantly parted; is truly verified in this enmity and antipathy, which is in the seed of the Serpent, against the seed of the Woman; for it is so deadly and mortal, that dureing life it is altogether irreconcilable, and after death, they part and separate as far asunder, as is hell from heaven, Ma • . 25. 32. 41. and 10. 16.

§ 107.

AWicked man can agree with all that are wicked, be they Papists, or Turks, or Atheists, profane and loose persons, for all these agree with him in blindness and darkness, yea, they are all, hail fellow well met; but with sincere Christians, and practicers of piety, he cannot agree; the Religious shall be sure of opposition; because their light is contrary to his darkness; grace in the one, is a secret disgrace to the other.

Yea, let wicked men be at never so much odds one with another, yet they will concur and join against the godly. As for example. Edom and Ishmael, Moab and the Hagarins, Gebal and Ammon, Amal • ck and the Philistines, the men of Tyre and Ash • r, each had several gods; yet all conspire against the true God, Psalm. 83. 5. to 9. Manasseh against Ephraim, and Ephraim against Manasseh; but both against Judah. Herod and Pilate (two enemies) will agree, so it be against Christ; they will fall in one with another, to fall out with God. The Sadducees, Pharisees, and Herodians were Sectaries of diverse and adverse factions, all differing one from another; and yet all these join together against our Savior, Matth. 22. the Libertines, Cyrenians, Alexandrians, Cilicians, and Asians, differ they never so much, will join in dispute against Steven, Act 6. 9. Herod neither loved the Jews, nor the Jews Herod; yet both are agreed to vex the Church.

Thus wicked men, like Samson's Foxes, though they be tied tail to tail, yet they jointly set on fire and burn up the Barley field of God's Church.

I cannot think of a fitter Emblem of a natural man, then Lime, which agreeth well with all things that are dry, and of it's own nature; but meeting with water (a thing directly opposite) it breaks, burns swells, smokes, 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, be their conditions never so contrary, provided they agree in the main, are all seed of the same Serpent: but let the natural man meet with one that is spiritual, they agree like heat and cold; if the one stays, the other flies; or if both stay, they agree like two poisons in one stomach, the one being eve • sick of the other, be they never so ne • re allied.

And no marvel; for though they dwell in the same house, yet they belong to two several Kingdoms; and albeit they both remain on earth, yet they are governed by two several Laws; the ones Burgueship being in Heaven, Phil. 3. 20. and the other being a Denison belonging to Hell; as Irishmen are dwellers in Ireland. but Denizens of England, and governed by the Statutes of this Kingdom.

Neither is it strange, that wicked men should agree one with another; for even savage beasts agree with themselves, else the wilderness would soon be unpeopled of her four footed inhabitants: we know the Lion, is not cruel to the Lion; nor the Leopard, to the Leopard; nor one Tiger, to another; nor the Dragon, to the Dragon, • aith Aristotle, but everyone will fight with, and against the Lamb; one Crow never pulls out another Crows eyes; on Wolf will not make war with another; but every Wolf will make war with a Sheep: yea, the Snakes of Syria, the Serpents of Tyrinthia, and the Scorpions of Arcadia, are gentle and sparing to them of their natural soil, though cruel to others, as Plini • reports.

Yea, even Devils themselves, while they so mortally hate, and violently oppose God, and his Image in all the sons of Adam, are not at enmity with themselves, but accord in wickedness: and Judas, the very worst of men, he that would be false to his own Lord and Master, would yet be true to his chapmen, the high Priests: even evil Spirits, and the worst of men, keep touch one with another.

§ 108.

THis also is the sole cause, why they strive so after perfection of evil, (if it be a digression, either pardon it, or pass on to Section 113) they being the Devils children, must imitate him in all things, yea, partaking of his cursed nature, they can do 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 holiness.

Abundance of men giving the rains to their wicked nature, and wanting both the Bit of Reason, and the Curb of Religion, more then i • itate Jehu; for as Jehu said in dissimulation, Aha • served Baal a little, but Jehu shall serve him much more: so these, in the uprightness of their heart • , seems to say, such and such a wicked wretch serves the devil a little, but I will serve him much more. Yea, knowing the devil is like that King, w ^ch Montaigne speaks of, with whom that Soldier only, w ^ch in one, or diverse combats, hath presented him with seven enemies heads, is made noble; many of them count it the greatest honor to commit the greatest sins, and are sorry they cannot commit a sin unpardonable, and without, or beyond a president; imitating Aristides of Locris, who dying of the biting of a Weasell, was grieved, that he had not been bitten by a Lion. I have heard a cauterised Gallant, boast of his lying with women of all conditions, save Witches; and protest that should be his next attempt: but what do I mentioning such a novice, or speaking of that, which was only heard by a few.

I would fain know, I say, how men in this and other ages before us, could wholly employ their time, and strength, and means; how they could take such pains, and be at such cost, to commit robberies, rapes, cruel murders, treasons, blow up whole States, depopulate whole Towns, Cities, Countries, seduce millions of souls, 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 virtues, as Heliogabalus did; make it their trade to swear and for-swear, 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 oaths before the Magistrate, and take it to be no sin, but a work deserving praise, by lies, swearing, and forswearing, to damnify Christians what they can; did they not strive tooth and nail (as we use to say) to imitate their father the Devil?

O that our Land had not such monsters, who, upon an hours warning, can lend Jezebel an oath, to rob poor Naboth of his life and Vineyard! that we had not such Vultures, irreligious harpies, that have consciences like a Barn-door, and seldom wake, but to do mischief! some men and women that will be bauds to their own wives and daughters! O that the Sun should shine upon her, that will sell for gain unto hell, that body which she brought forth with such pains to this earth! certainly, there was never woman more deserved to be called the Devils damme then she: some that dare the day to witness their ungodliness, and do their villainies, as the Phari • ies gave their alms, and said their prayers, to be seen 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 go in to their Concubines in the sight of all men! yea, Gallants, that in a bravery, will assemble themselves to their Minions by companies, (I must not say they are harlots houses) and there commit their adulteries in the presence of each other! not much unlike Diogenes the Cynic, an impudent fellow, who would openly commit filthiness even in the streets.

And when their bodies have been the Organs of unrighteousness, their mouths shall after be the Trumpets to proclaim it: much like those savage women which (as Montaigne relates) for a badge of honor, wear as many fringed tossells fastened to the skirt of their garment, as they have lain with several men: you shall often hear old men glory in their fore passed whoredoms, 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 ostentation, they will boast of the fowl • t vices, as Agesilaus bragd of his stumpt foot, Sertorius of his one eye, and Rathro • d of his scabs; for their excrements they account ornaments, and make a scarf of their halter; but this is a cursed commemoration.

Again, men there are, who (like them of Gibeah, I • gd. 19. and the Sodomites, Gen. 19.) are not content with the common way of sinning, but are mad with a prodigious and preposterous lust, bring forth the men that we may know them, verse 5.

And hath not this age some, whoequall Lycaon, that was turned into a Woolfe by Jupiter, for his cruelty? who seem to have been suckled with the milk of Woolfes, as it is reported of the first founder of Rome? who, through custom, have made sin 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 fellows side? 2 Sam. 2. 14. 16. some you shall haver hazard land, life, soul, (yea, more, if more could be) on the fortune of a Rapiers point, when but ask whence the cause of that contention ariseth, they cannot tell you without blushing, so vain, and so frivolous is the occasion: many men had rather see a combat fought, wherein one man kills another, then hear a Sermon, or partake of a rich banquet; being of Hannibal's humor, who seeing a ditch swim with man's blood, professed never to have seen a fight which more delighted him: or of Herod's, who thinking he could not shed blood, and be cruel enough while he lived, and to make the Jews sorry for his death, whether they would or no, commanded, and made sure that they should slay all the Noble-men's children in Jury, as the breath went out of his body: some resemble Cajus Caligula, who, amongst other tyrannies, caused at his meals ordinarily one to cut off before him the heads of poor prisoners, wherein he took great pleasure: or Nero and Domitian, who studied strange deaths, to afflict the Saints, and to suppress the Gospel: or Justinian, who, being restored again to his Empire, as oft as he moved his hand to wipe the filth from his nose, which was cut off, he commanded one of his enemies, or some of their allies to be put to death: or lastly, the Numantines, who being besieged by the Romans, and brought to great misery, made a vow, no day to eat meat, unless the first dish might be of a Romans flesh; nor drink any drink, unless their first draught were Romans blood.

Again, are there not some as blasphemous, 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 persuaded from cruelty upon the Sabbath day, in that God had appointed it holy, answered, if God be m • ghty in heaven, I am also mighty on earth; though the same tongue that spake it, was cut into little pieces, and flung to the Fowls, and the hand that smote, was cut off and hung before the Temple: or lastly, Pope H • ldebrand, who asked the Sacrament of Christ's body, before all the Cardinals, how he should destroy Henry the Emperor? and having no answer, flung it into the fire, saying, could the Idol gods of the Heathens tell them what should succeed in all their enterprises, and canst not thou tell me? And many the like; for the time would be too short for me to speak of all I might, who being past feeling, have given themselves to work all kinds of wickedness, even with greediness, 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 sin, is oft as bad as the commission; I am • oth, I say, to speak of that, whereof the very speech is loathsome. 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 nothing but conscience? I would there were none such to be known, or heard of, or, at least, I would they were thrown out of Christ's Cross-row, but if there be, and ever hath been such, let any reasonable man judge, whether they could be thus desperately wicked, if they did not emulate I ate Satan, strive after the perfection of evil, to be superlative in sin, to h • ve, as it were, the lowest place in hell, and who should come there first; as God's people desire to imitate God, strive after perfection of holiness, and to have a greater degree of glory in the Kingdom of Heaven.

§ 109.

QUestion. But how doth Satan work men to this height of impiety?

Answer. Not at all once, but when custom of sin hath deadened all remorse for sin. A man at first goes into sin, as a young swimmer into the water, not plunging himself over head and ears 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 he hath ranged through the fury of two or three Battels, he then can fearless stand a breach, and dares undaunted gaze death in the face: so the first acts of sin, are for the most part trembling, fearful, and full of the blush; it is the iteration of evil, that gives forehead to the foul offender: it's easy to know a beginning swearer, he cannot mouth it, like the practiced man; he oaths it, as a cowardly Fencer plays, who as soon as he hath offered a blow, shrinks back, as if his heart suffered a kind of violence by his tongue; yet had rather take a step in vice, then be left behind, 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 extremely evil, but grows so: as a River is small and foredable at the head, but greatens as it runs on, by accession of new waters. Solomon first takes two wives, then three, then hundreds; and having once got beyond the stakes of the Law, and all modesty, he is ready to lose himself amongst a thousand bedfellows.

As men eat divers things by morsels, and digest them with ease, which if they should eat whole, would choke them: so fares it with sinners. We deal with our consciences, as with our Apparel, when we have got on a new suit, fresh and fair, we are very chary of abusing it, we take heed where we sit, what we touch, or against what we lean; but when it is once grown a little old, soyled and sullied, we have no such regard of it, we little pass what we do with it, nor mind where we cast it; so the uxorious husband, at the first idolizeth his wife, no noise must disturb her, the cold wind must not blow upon her, the Sun must be shaded from her beauty, her feet 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 tender of it, that the lap of Saul's garment only troubled him to the heart; but giving way to his own corruptions, and Satan's temptations, to what a height of sin was he risen? at first he only loosed the reins to idleness; from idleness, he proceeds to lust; from lust, to drunkenness; from drunkenness, to murder, &c. Murder shall be employed to hide adultery, the fact which wine cannot conceal, the sword shall; yea, what a brood of sins hath the Devil hatched, out of this one egg of Adultery; Uriah shall bear his own Mittimus to Joab, and be the messenger of his own death; Joab must be a traitor to his friend; the Host of God must shamefully turn their backs upon their enemies, much blood of Israel must be spilled, many a good Soldier cast away, that murder must be seconded with dissimulation, and all this, to hide one Adultery.

O how many, by this means, have declined from a vigorous heat of zeal, to a temper of lukewarm indifferency; and then from a careless mediocrity, to all extremity of debauchednesse; and of hopeful beginnings, have ended in incarnate Devils! resembling Domitian, who (when first chosen Emperor) did so abhor cruelty, that he would not suffer any beast to be killed for sacrifice; yet after by degrees, and when custom 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 privy talk to his defamation came to his ears, he fell by degrees to exercise all manner of cruelty: or Nero, who at first being required to sign (as the manner was) the sentence of a criminal offenders condemnation, earnestly wished of God, that he • old not write, rather then be forced to doom a man to death; and yet after, became the most lively Image of cruelty that we read of.

Vice is a Pere patetike, always in progression; yea, both grace, and sin, are of a growing nature: for as it is in wealth, he that hath much, would have more: so in virtue, and vice; but evil men especially, and deceivers wax worse and worse, deceiving, and being deceived, 2 Tim. 3. 13. they go first over Shoes, then over Bootes, then over shoulders at length over head and ears in sin, as some do in debt.

§ 110.

O The dangerous and insensible insinuations of sin! if that crafty tempter can hereby work us but to one dram of less detestation to a familiarity in evil, he promiseth himself the victory.

Custom brings sin to be so familiar, that the horror of it is turned into delight; and as men do at first less like sin, so with continuance they do less feel it: frequency in sin, takes away the sense of sin; as a man may look so long upon the Sun, that he shall become blind, and then he is not sensible of any light it hath; or hear a great noise so long (as they which live near the fall of the River Nile ) that it may make him stark deaf: for even so it fares with the notoriously wicked, who being familiarly accustomed to all manner of lewdness, can commit foul sins with less touch of conscience, then others can hear of them: as you shall have Black-smiths that are used to the frequent and daily handling of hot Iron, hold a scorching fire brand in their hands, and laugh whilst another would roar out; Estrich -like, they can concost Iron, and put it off, as easily as another weak stomach can do jelly. Oh how the soul, that takes a delight in lewdness, is gained upon by custom!

Neither will any means restrain such a Sampson, for let him be bound with green withes (the shame of men) they will not hold him; with new Ropes, (the fear of authority) they will not hold him; with the pin and woof (of Law and Gospel) none of these will hold him.

Indeed, for a time shame it self may hold them in, though sin holds them under; but shortly after they have brazen faces, so bloodlesse, that they cannot blush; and then farewell all good.

There is some fear to offend, some knowledge of good and evil, some remorse, some conscience, while shame lasts: but if shame once depart, knowledge goes, and fear goes, and remorse goes, and conscience goes, none will tarry behind shame; at least, where the fear of God (which is the bridle and curb to sin) is absent, all vices will there be present and abound; and when they are once crusted over with perseverance, no hope of returning: like as the Tortise (delighting in the Sun) swimmeth on the top of the water so long, until the heat hardeneth her shell, that she cannot sink, 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 sins; not to reiterate, or allow ourselves in the practice of any known sin.

§ 111.

ANd so you have the main ground, foundation, root, or spring of their opposition; which yet is not all, for, admit their natures were not contrary, this alone were omni-sufficient, God, from the beginning, hath proclaimed an enmity between the seed of the Serpent, and the seed of the woman, which is irreconcilable and endless: for as it hath been 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 everlasting act of Parliament, like a Statute in Magna Charta, Gen. 3. 15. where even in Paradise, Jehovah, the eternal God, and Lord of Hosts, saith unto Satan, I will put enmity between thee, and the woman; and between thy seed, and her seed; he, or it shall bruise thine head, and thou shalt bruise his heel; whereby Satan's seed, is meant the wicked of all ages; and by enmity, bitter, immoderate, inveiterate, irreconcilable, and endless hatred, and division, opposite to that amity and familiarity, which formerly had been between the Woman and the Serpent; as Expositors universally conclude.

So that there was a twofold kingdom set up in this world (both spiritual) a kingdom of sin and darkness, and a kingdom of light and holiness; the King and chief commander of the one, being Satan, the Prince of darkness, the god of this world, and chief of evil Spirits; his subjects, all unregenerate men: and the King of the other, being Christ, called in Scripture, the wonderful Counselor, the mighty God, the everlasting Father, and Prince of peace, the Lord's of Lord's, and King of Kings, Isaiah, 9. 6. Rev. 17. 14. who is also the chief of men, even the chief Son of man; his subjects, the godly and regenerate alone: between which Kings, and their Regiments, God himself having proclaimed a perpetual war, saying, I will put enmity between the one, and the other, how can we expect less? for with God, neither doth his word disagree from his intention, because he is truth it self; nor his deed from his word, because he is power it self; God is not as man, that he should lie, neither as the Son of man, that he should repent: hath he said, I will put enmity between the men of the world, and his own people, and shall he not do it? or, hath he spoken the word, and shall not he accomplish it? Numb. 23. 19. Heaven and Earth shall pass away, but one jot, or tittle of his word shall not pass, till all be fulfilled, Math. 5. 18. So that to be without temptations, reproaches, and persecutions, we may rather wish, then hope: for what peace can we look for, between the seed of the Serpent, and the seed of the woman, since God himself, from the beginning, hath set them at enmity? yea, once to expect it, were an effect of frenzy, not of hope.

§ 112.

THat Satan is their King, you have it, John 14. 30. and the Prince of this world, it is plain, John, 12. 31. and that he ruleth by, and worketh in all the children of disobedience, Eph. 2. 2. makes clear: and that they are his servants, kept by the Devil 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 seek his wealth, and honor by fighting for him; How should they not strive to enlarge his kingdom, and the territories of Hell, by winning all they can from Christ, by a continual war and skirmish, as they have not been wanting hitherto in any age?

Yea, I could produce testimonies and examples till dark night, to prove that there hath been in all ages, is now, and ever shall be (between these two Kings, Satan and Christ, and their regiments, the wicked, and the godly) a perpetual war enmity and strife, according to the Lord's prediction, or proclamation; for there is scarce a Page in the Bible, which doth not either express, or imply, somewhat touching this war: yea, as if the Scriptures contained nothing else, the Holy-Ghost • ignificantly calls them, the book of the battles of the Lord, Numb. 21. 14. as Rupertus well observes.

But because it would take up much room, and none, except they are blind, will question the same I will wave that.

Satan is not a Captain of forties, nor of fifties nor of sixties, nor of hundreds; 〈◊〉 he is General over all which fight not under Christ's Banner; which is but a little flock.

It's true, every Christian in his Baptism hath taken press-money of Christ, to be his Soldier, and to serve him in the Field of this world, against his, and our enemies: yea, I confess, amongst us Christians, Christ is the subject of all tongues; O that he were the object of all hearts: but whereas the School disputes of him, the Pulpit preaches of him, Hypocrites talk of him, time-servers make use of him, Politicians pretend him, profane men swear by him, millions profess him; few love him, few serve him, few care to honor 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 followed Baal, for one that followed God; so now many serve the world, and the flesh, and the Devil, for one that truly serves God in sincerity, truth, and holiness.

Now as when Abimelech reigned, down went Gideon's children: so where wicked men bear sway, and sin reigns, down goes Christ's friends, and the fruits of faith. And when hath the visible Church kept her own so well, but it might truly be said (not as the women of Saul and David, Saul hath slain his thousand, and David his ten thousand, but) Satan by himself and his Host, hath slain more then his hundred thousand. Yea, of these drunkards, who have taken the Devils oath of allegiance, he is a very mean soldier, that hath not won some from Christ's Standard: as amongst the Hungarians, he is not held worhty to wear a weapon, nor reputed a brave gentleman, who hath not killed a Turk: Yea, some there are that have won more men from him, then they have been weeks at their own dispose; as Cato Censorius boasted, he had taken more towns in Spain, then he had been days in the country. Nay, hath not the Devil made as good use of some famous drunkard, as Sampson did of that Jaw-bone of an Ass, Judge. 15. wherewith he slew a thousand men?

§ 113.

NOw wherein do they overcome, and what is it these spiritual Kings, and their Regiments chiefly fight for (for having made clear way, I come now at length to prove the second part of my former proposition, namely, that their utmost aim and end (whether they seek to entice or enforce us to sin with them) is, that they may have our company hereafter in the burning lake) but to win souls each from other? and what think you do drunkards, the seed of the Serpent, and children of the Devil, more delight in, then the murder of souls? and why do they so subtly persuade, and so violently enforce us to sin with them, but that they may pluck us out of Christ's fold, and bring us into the same place of torment, whether they are going? This is the very end and purpose of all their warring against the seed of the woman. For as nothing but the dishonor and rape of Tamer, could please Amnon; and nothing but the blood of Amnon, could satisfy Absalom; and nothing but the heart of Absalom, could content Joab; and nothing but the death of Joab, could pacify Solomon: so nothing but our souls, will satisfy the Serpent and his seed. This is the very Pricke, White, and Butt, whereat they shoot all their Arrows, and lay their level.

If any shall say, this word is too big for my mouth, I wish them, first hear, and then determine. The Devil by these, as through so many Bows, shoots a deadly Arrowe at thy soul, as Lycian 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 think you are all their frowns, and frumps, and censures, and scoffs; Why so many slanders, and stigmaticall nick-names raised and cast upon the Religious? why are they the alone object of their scorn and derision, but that they may flout them out of their faith, damp, 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 Emperors so violently oppose, and so cruelly persecute the Christians, but to make them become Heathens too? Why did Bonner and Gardener, with the rest of that crew, in the time of Queen Mary, burn at the stake all that truly professed the purity of Religion, but to win them from Christ? Why did St. Paul, before his conversion, breath out threatenings and slaughters against the Disciples; why did he persecute 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 compel them to blaspheme? as himself confesseth, Acts, 26. 10. 11. Why did the high Priests so consult and contrive about putting Lazarus to death, after he was raised; and Christ also, that raised him, but because for his fake many of the Jews went away, and believed in Jesus? as the Holy-Ghost affirms, John, 12. 10. 11. see also Chap. 11. 48. Lastly, if there were not many men so cursedly wretched, as to delight in the murder of so • les; what should holy David so much, and in so many places, use these, and the like expressions, They have laid wait for my soul, Psa. 59. 2. 3. They rewarded me evil for good, to have spoiled my soul, Psal. 35. 12. Mine enemies, the wicked, compass me round about for my soul, Psa. 17. 9. They gather themselves together, and lay wait for my soul, Psalm 56. 6. and many the like, which was not more his case, then it is ours: for all their aim, when they either tempt, or afflict us, is, that they may make us square our lives, according to their rule, (as that Giant did proportion 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 consequently, draw us to perdition.

They rather wish all damned with themselves, then any to be freed from their own Prison: and as in the blessed, there is perfect charity; so in the damned, there is perfect envy; neither the good would be saved, nor the wicked would be damned alone; wherefore they seek to win all they can.

§ 114.

WHen once a man is got out of the snare of the Devil, he will do what he can, to pluck others after him. As by his sins and bad example, he hath drawn others from God: so now he will, all he can, draw others with himself to God; Saul converted, will build up, as fast as ever he plucked down; and preach, as zealously, as ever he persecuted.

But take a view of each case in several 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 Prophets; and advise them, like Fathers; but both in vain; these holy men seemed to them as one that mocked, and they did more then seem to mock them again. We read likewise, how Andrew was no sooner converted, and become Christ's Disciple; but instantly he seeketh out his brother Simon, to gain him also to the same faith, John, 1. 41. And of Philip, that he did the like to Nathaniel, verse 45. And of the woman of Samaria, that she did the like to many of her neighbors, John 4. 28. to 41. And of the twelve Apostles, that so soon as they were endued with the Holy Ghost, they spread the Gospel throughout the whole world, and with so good success, that we read of three thousand souls 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 brethren, Luk. 22. 32.

Yea, Moses so thirsted after the salvation of Israel, that rather then he would be saved without them, he desired the Lord, to blot him out of the Book of Life, Exodus 32. 32. and Paul to this purpose saith, I could wish myself to be separated from Christ, for my brethren, that age my kinsmen, according to the flesh, meaning the Jews, Rom. 9. 3. Their charity, and spiritual thirst after salvation, was much like the natural thirst of Alexander, who being with his troops in the Field, and in extremity of thirst, when one presentted him an Helmet of water, he refused it, saying, si solus bibero, hos maeror occupabit: or that of Rodolphus the Emperor, who in his wars against Octocarus, King of Bohemia, being offered drink by a rustic that attended his harness, when both he, and his whole Army were ready to perish with thirst; refused it, saying, that his thirst was for all his Army, and not alone for himself.

There is a great dearth of reason and charity in that man, who would be happy alone; much more do they desire the blessedness of others, that are of the communion of Saints: all heavenly hearts are charitable, and it is a great presumption, that he will never find 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 impossible, that a man should be converted, but having got himself out of Satan's clutches, he will seek to draw others after him; yea, where the heart is thankful, and inflamed with the love of God and our neighbor, this shall be the principal aim: as that virtuous Lady, which Camden speaks of, having been a Leper her self, bestowed the greatest part of her portion, to build an Hospital for other Lepers.

Neither can enlightened souls choose but disperse their rays: we are no whit thankful for our own illumination, if we do not look with charity and pity, upon the gross miss-opinions and misprisions of our brethren. It is a duty commanded by God, Iud. 22. 23. 2 Tim. 2. 25. 26. Heb. 3. 13. And every good man's meat and drink, is to do the will of him that sent him; and though he cannot do, what he would; yet he will labor to do, what he can, to win others; not to deserve by it, but to express his thanks.

§ 115.

ANd as God's people would not be saved alone, but win all they can, knowing, society no small part of the very joys of heaven: no more would wicked men be damned alone, but mislead all they can, thinking it some ease and comfort in misery, to have companions. As for example. What made the Scribes and Pharisees compass 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 Savior expressly witnesseth, Matth. 23. 15. Yea, they shut up the kingdom of heaven (so far forth as they could) and would neither go in themselves, nor suffer others, that would have entered, to come in, v. 13. And what else, but this love of community, made Balaam (being a cured reprobate himself) so willing; first, to curse all Israel, and after, when that would not fadge, to give such devilish counsel against them? Nnmb. 22. Or what is the reason think you, of all their practices against the just now of their, tempting them, and attempting what they can against them, but this, they would discourage us in the way to heaven, beat us off from our holy profession, or being religious, and draw us back to the world, that so they might have our company here in sin, and hereafter in torment? as if this were not to carry brimstone to their own fire, and to make their own bed in hell.

And let such know, that how many Novices, or Apprentises of Religion soever, have been beaten off, by means of their scoffs, slanders, reproaches, or other their malicious practices against the godly; how many soever they have forestalled with prejudice against the religious, by making their favor to stink before their neighbors, and acquaintance, through their lies and forgeries; so putting 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 soever are drawn to do and commit the like sins, by their example; even so many of Christ's band▪ they have (as much as in them lieth) diminished, and shall one day be arraigned and condemned, not only for high treason, against our Sovereign Lord Christ, but also for slaying so many souls with death eternal; which sin, having a reward of torment answerable, (as I shall show anon) must of necessity, bring upon them more then double damnation. Wherefore let them, more wisely then Dives, look to it in time, take heed of pouring water upon the fire of the Spirit, which had more need of kendling, then of quenching; and beating down the weak hands and knees, which should rather be listed up for God, and against Satan.

And thus you see that drunkards, and all wicked men, (whose meat and drink it is, to do the will of their Father) aim at our eternal ruin, as the devil did at the ruin of our first Parents, and their offspring; and how could they do so, if they did not partake of the devils nature yea, if they were not quite changed from men into devils?

§ 116.

BUt see other two reasons, why they desire community in the burning lake, and why they make no bones of soulemurther, the first is this, they know themselves irrecoverably lost, and therefore they are desperate, because they cannot rise themselves, they would ruin all; they know, they have so grievously offended God, and so despited the Spirit of grace, so • inned against knowledge, and conscience, and so often reiterated theirabominations, that they are become so incurable, and past hope of remedy, that no medicine, can help them, as God speaks, touching the sorrows of the Jews by Jeremiah, Chap. 30. 12. 13. 15. as sometimes it fares with a sick patient, who while he hath hope of cure, is willing to abstain from such meats as are dangerous▪ and hurtful for him; but knowing his disease incurable, forbeareth nothing that he likes, and likes only 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 deep water, catcheth hold of him that is next him: so men diving into the bottom of iniquity, pull down their adherents: and how can they more lively prove themselves the Devils children, whose aim it hath ever been, seeing he must of necessity be wretched, not to be wretched alone?

It is little content to them to be reprobates, except they have company. Wherefore as falling Lucifer drew numerous Angels with him: so all his agents and adherents, as firebrands, in burning themselves, burn others; the Devil out of malice misleades them, and they others: what wretched companiouns then are these men! the Lord grant we may know no more of them, then by hearsay.

§ 117

SEcondly, there is another winning reason, why they strive so after community: for you must know, the Devil propounds to them and they to themselves, some appearance of good in every thing they do. They think it some ease and comfort, in misery to have companions, yea, the more, the merrier, think they, as sorrows divided among many, are borne more easily: it is some kind of ease to sorrow, to have partners; as a burden is lightened, by many shoulders: divers backs will carry a greater burden, with less pain; or as clouds scattered into many drops, easily vent their moisture into air: many small brooks meeting, and concurring in one channel, will carry great vessels: yea, our griefs are lessened, our joys enlarged, our cares lightened, by one friendly associate. In all heats of anguish, good assistance and society breathes some cool air of comfort: when Paul must answer before Nero, he complains, that no man stood with him, but all men forsook him, 2 Tim. 4. 16. And certainly, it was a plague upon a plague; to the Leper, that he was condemned to live alone: it cannot but aggravate their sickness, which are now pent up, by reason of this visitation, and compelled to be sick without any visitant, either to ease, or pity them.

The comfort of fugitives is, that there • be many fugitives; we know nothing seems to fall, where everything falls; a general disease, is a particular health: whereupon the Curt taild Fox, in the Fable, endeavored to have all Foxes curtaild. They have a whimsie in thei • brains, much like that of Amurath, who, at the taking of Isthmus, sacrificed six hundred young Grecians to his Fathers soul, to the end, their blood might serve as a propitiation, to expiate the sins of the deceased. Wherein they imitate the Dragon, which is very desirous of the Elephants blood, for the coldness of it, wherewith she desires to be cooled; or the great Cham, who whensoever he dieth, takes order, that ten, or twelve thousand Tartars be slain, to accompany his death.

But ala •• e poor souls! they are much mistaken, in thinking it will either comfort, or ease them, to have fellowship in torment: for though by the multitude, of participants, the joys of Heaven are enlarged; yet hereby the sorrows of Hell are much increased; for know this, thou Tempter, that thou dost not more increase other men's wickedness on earth, (whether by persuasion, or provocation, or example) then their wickedness shall increase thy damnation in Hell, as is plainly seen in the case of Dives; for what made that damned churl move for his brethren (seeing there is no charity in Hell) but that he felt, every step they followed of his leading, to increase the pile of his torments, Luk. 16. Non fratres dilexit, sed seipsum respexit, he desired not their salvation, but his own less damnation. Again, this is made good, Gen. 3. where the Serpent is cursed, for making Eve transgress; and Eve, for making her husband sin.

Yet such is the implacable enmity, and unchangeable malice of the Serpent, and his seed; of the Prince of darkness, and these his adherents, against the children of light, that they will enhance their own damnations, to procure other men's; rather make their own fire hotter, then not labor to bring others to the participation of their own torments; Yea, though their consciences tell them, that such a bitter root shall answer for it self, and for all the corrupt branches, yes they will endure more grievous misery, to have a more numerous society.

And so much of the war which God proclaimed, between Satan and Christ, and their Reigiments, the wicked and the Godly. If you would know the original, and meritorious cause of this proclamation; it was Adam's sin, in eating the forbidden fruit; and Satan's malice, in moving and seduceing him thereunto; the Original of this discord, is from original sin.

§ 118.

WEe have got through the greatest part, and are past by the principal stages of the drunkards progress; there is but one mile further, of about eight short furlongs, to go, and we have overcome it; yea, to speak truth▪ I am now at the top of the hill, and shall, after a short pause, go down faster then I went up. But let us make a stand here, and look back upon what we have past, since Section (75.) from which stage hitherto, I have shown how drunkards imitate that old Serpent the Devil.

• In
  • Tempting
  • Enforceing
  • to sin, and in

drawing to perdition. After a review taken, let any stander by (for being no ways a party, I refer it to him) say, whether Satan be so much beholding to any men alive as to them; whether he hath any servants, that do him such faithful service; any factors, that make him a better return of souls; any General, that subdues so many soldiers to him; any Advocates, which plead so hard for him, as the true drunkard; I presume he cannot nominate, or think of one▪

I confess, a beautiful whorish woman (another of the Devils lime-twigs) who hath a flattering tongue, Pro. 6. 24. smooth and enticeing words, Pro. 7. 5. lips which drop like an honey comb, and a mouth 〈◊〉 soft then oil, Pro. 5. 3. as Solomon speaks▪ doth the Devil singular good service in the business of tempting; for infinite are the souls, which these artificial Paradises have beguiled; yea, it cannot be denied, but Satan 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 themselves to Hell. And she hath one privilege above other tempters, for, Cockatrice-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 nevertheless, let her have as many lovers, as Toringa once had (who attempting to count them upon her fingers, was forced to call for a bushel of Pease, before she could number them all) and strength like Rotorus, who contracted with a notable Pirate, to serve the turn of him and him hundred soldiers: and 〈◊〉 will as free as Dunkerke, which bids 〈◊〉 to all comers, so that any 〈◊〉 Fellow may ride her post to the Devil, with a golden bit; she shall never be able to fil Hel (her body will not hold out) nor help to people that infernal Kingdom; as some drunkards do, that are gifted thereafter.

The which considered, together with his other sins of idleness, epicurisme, adultery, murder, his vain babbling, scurrilous jesting, wicked talking, impious swearing, atheism, &c. (for he hath treble heads to Cerberus, that ugly Porter of Hell) proves him the King, or chief of sinners, as the Basilisk is called the King of Serpents; and not only shows them to be children of the Devil, as they were long since, but to be really metamorphosed into Devils, as lots wife was really metamorphosed into a pillar of Salt, and Ulysses companions into Hogs and Dogs, and Cadmus, with his wife, into Serpents: yea; certainly, if the Devil would change his properties, he would put himself into the person, and appropriate to himself the very qualities of some drunkard; how ever, he chooseth drunkards to be his instruments, to t • mpt, rather then other sinners, because they are more fit for it, then any other; as of all the creatures which God made, he chose the Serpent, an instrument, to tempt Eve, because it was more subtle then any beast of the field. Gen. 3. 1.

As also for the natural affection which they bare to him, above other men; for the drunkard loves Satan so extremely, that, for the most part, he either swims to him in blood, or sails to him in a vessel of wine, before nature summons him to depart, and will needs be tormented before the time.

All which their zeal, industry, and fervent affection, to do the will of their Father, should teach and stir up Go • s people to the like zeal, industry, and fervent affection, to do the will of their Father. Their voluntary lewdness, calls for our dutiful and more zealous obedience; that our God may have as faithful • ervants, as he hath unfaithful enemies. Shall wicked men be at more cost and pains, to please an ill master; then we can afford to please so good a God, so gracious, so loving a Father? Shall they labor so hard, for that which shall confound them; and shall we think any pains too much, for that which shall 〈◊〉 us? Is it their meat and drink to do mischief; and shall good duties down as a Potion with us? This were to acknowledge more venom in the seed of the Serpent, then there is health in the seed of the woman.

Indeed, the world could not stand before us, if our truth might be but as hotly followed as their falsehood. O that our God, whose cause we maintain, would inkendle our hearts, with the fire of holy zeal, but so much as Satan hath inflamed theirs, with the fire of fury and faction O Savior, it was thy meat and drink to do the will of thy Father, how do we follow thee, if we suffer either pleasures, or profits to take the wall of thy services? But of this elsewhere.

§ 119.

FOr I consider, that both by God's, and man's Law, next after inditement and conviction, follows sentence; and after sentence is past, comes execution; if a reprive, or pardon be not use out, in the 〈◊〉 . Wherefore, as drunkards have seen their sin laid open, so let them now hearken to their punishment▪

If there be any of these Antipodes to God and his Kingdom, who like Trees, have rooted both head and heart into the earth, and set heaven at their heels, that have in this Treatise, as in a picture, taken a full view of his own horrid and detestable condition, and with B • palus the Pain • e • , read the lively character of his odious and deformed demeanour; and after he hath seen, as in a clear glass, the ugly face of his foul heart, with those spots and wrinkles, which otherwise he could not have confessed in himself, and further seen how miserably he hath been deluded in his judgment, touching the religious; and shall notwithstanding resolve against yielding, and presence the humouring of his soul, before the saveing of it, and shall think it a disparagement to repent him of his errors, and would rather obstinetely continue in them, then disclame them; so shutting his eyes, that he may not see; and stopping hes ears, that he may not hear; and hardening his heart, that he may not consider; presumptuously, as Pharaoh did; maliciously, as 〈◊〉 did; desperately, as Ahab did; and blasphemously, as Julian did; let him know this, that he shall surely perish. The reason of it, is taken out of the Proverbs, an Arrow drawn out of Solomon's sententions Quiver, read the words, and tremble, A man that hardeneth his neck, when he is rebuked, shall suddenly be destroyed, and cannot be cured, Prov. 29. 1. yea, faith the Lord himself, Prov. 1. 24. 25. 26. because I have called, and ye refused; I have stretched out mine hand, and ye would not regard, but despised all my counsel; I will also laugh at your destraction, and mock when your fear cometh.

And of this we have sundry instances. The Sons of Eli would not hearken unto, nor obey the voice of their father, why? because (saith the Text) the Lord was determined to destroy them, 1 Samuel 2. 25. Their hearts must be hardened, that they may be destroyed. I know, (saith the Prophet to Amaziah) that God hat determined to destroy thee, because thou hast done this, and hast not obeyed my counsel, 2 Chr. 25. 16. 20.

O remember that there is a day of account, a day of death, a day of judgment coming, wherein the Lord Jesus Christ shall be revealed from heaven, with his mighty Angels, in flaming fire, to render vengeance unto them which obey not unto his Gospel, and to punish them, with everlasting perdition from the presence of the Lord, and from the glory of his power, 2. Thes. 1. 7, 8, 9. Jude 15. Wisdom 5. 1. to 10. at which time thou shalt hear him pronounce this fearful doom, Depart from me ye cursed, Matth. 25. 41. which is an everlasting departure, not for a day, nor for years of days, nor for millions of years, but for eternity; and that from Christ to the damned, to the devils, to hell, without either end, or ease, or patience to endure it; at which time, within thee shall be thine own guilty conscience, more then a thousand witnesses, to accuse thee; the Devil, who now tempts thee to all thy wickedness, shall on the one side, testify with thy conscience against thee; and, on the other side, shall stand the holy Saints and Angels, approving Christ's justice, and detesting so filthy a creature; behind thee, an hideous noise of innumerable fellow damned reprobates; tarrying for thy company; before thee, all the world burning in a flaming fire; above thee, that ireful Judge of deserved vengeance, ready to pronounce the same sentence upon thee; beneath thee, the fiery and sulphureous mouth of the bottomless pit, gaping to receive thee; into which being cast, thou shalt ever be falling down, and never meet a bottom; and in it thou shalt ever lament, and none shall pity thee; for thou shalt have no society but the Devil and his Angels; who being tormented themselves, shall have no other ease, but to wreak their fury in tormenting thee; thou shalt always weep for pain 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 think, how for the shadow of a few short pleasures (if they could be called pleasures) thou hast incurred these sorrows of eternal pains, which shall last to all eternity: thy conscience shall ever sting thee, like an Adder, when thou thinkest, how often Christ by his Preachers offered thee remission of sins, and the Kingdom of Heaven freely, if thou wouldest but believe and repent; and how easily thou mightest have obtained mercy in those days, how near thou wast many times to have epented, and yet did dest suffer the devil and the world to keep thee still impenitent; and how the day of mercy is now past, and will never dawn again, for thou shalt one day find, that conscience is more then a thousand witnesses, and God more then a thousand consciences.

§ 120.

IF you will not believe me, yet at least believe Pharaoh, who in the rich man's scalding rtorments hath a Discite a me, learn of me; he can testify, out of woeful experience, that if we will not take warning by the word (that gentle warner) the next shall be harder; the third and fourth, harder then that; yea, as all the ten plagues did exceed one another, so the eleventh single, exceeds them all together: innumerable are the curses of God against sinners, but the last is the worst, comprehending and transcending all the rest; the fearefullest plagues God still reserves for the upshot, all the former do but make way for the last.

When the Dream, and the Miracle, and the Prophet had done what they could upon Nebuchadnezzar; God calls forth his temporal judgments, and bids them see what they can do; if they will not yet serve, he hath eternal ones, which will make them repent every vein of their hearts and souls, 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 feel it, that so you might be won, if not out of faith, yet out of fear; for certainly, this were the hopefullest means of prevention: for though diverse thieves have robbed passengers, within sight of the Gallows; yet if a sinner could see but one glimpse of hell, or be suffered to look one moment into that fiery Lake; he would rather choose to die ten thousand deaths, then commit one sin: and indeed, therefore are we dissolute, because we do not think what a judgment there is after our dissolution; because we make it the least and last thing we think on; yea, it is death, we think, to think upon death, and we cannot endure that doleful bell, which summons us to judgment.

Something you have heard of it here, and in Section the 44. But, alas! I may as well with a Cole paint out the Sun in all his splendor, as with my pen, or tongue, express the joys of Heaven (which they willingly part withal) 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 Tully's eloquence: so none can express those everlasting torments, but he that is from everlasting, to everlasting; and should either man, or Angel, go about the work, when (with that Philosopher) he had taken a seven-nights time to consider of it, he might ask a fortnight more, and at the fortnights end, a month 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: alas! the pain of the body, is but the body of pain; the anguish of the soul, is the soul of anguish.

§ 121.

BUt to be everlastingly in Hell, to lie forever in a bed of quenchles flames, is not all: for as thy sins have exceeded, so shall thy sufferings exceed; as thou hast had a double portion of sin to other men here, so thou shalt have a double portion of torment to them hereafter; the number and measure of torments, shall be according to the multitude and magnitude of offenses; mighty sinners shall be mightily punished, for God will reward every man according to his works, Revel. 20. 12. 13. and 22. 12. As our works are better or worse, so shall our joys in heaven, our pains in hell be more or less; as every one hath been more wicked, he shall be more wretched; Capernaum exceeding Sodom and Gomorrah in sin, shall feel also an excess of punishment; and the willful 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 scorn any proportion under a whole volume of plagues.

But see wherein thy sins exceed other men's, that shall go to the same place of torment, how every sin receiveth weight and increase in regard of circumstances, and how thou, after thine hardness and heart which cannot repent, heapest unto thyself wrath against the day of wrath, and of the declaration of the just judgment of God, who will reward every man according to his works, Rom. 2. 5, 6.

The particulars which greaten, aggravate, and add weight to thy sins, and make them above measure sinful, 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 civil justitiary, who omi • t • th the performance of those good duties which the Law require • h, is in a damnable condition; but thou in a far worse, who willfully runnest on in the commission of those sins, which the Law flatly forbids. It was the not slaying of Agag. 1 Sam. 15. that lost Saul his Kingdom, and the favor of God. The not circumcising of Moses his first borne. Exodus 4. had like to have cost him his life. The not relieving of poor Lazarus, Luk. 16. was the rich man's ruin. It was not the evil servants spending his Masters money, which cast him into prison, but the not gaining with it; he did not evil with his Talent, no, it was enough to condemn him, that he did nothing with it.

Now if barrenness be sent into the fire, how can rapine look 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 be merry, and were swept away with the Beesom of an universal deluge: which things were in themselves lawful: what then shall become of Liars, Swearers, Drunkards, Adulterers, malicious monsters, scandalous sinners, whose works are in themselves simply unlawful? If the civily righteous shall not be saved in that great and terrible day, where then shall all ungodly drunkards, and deboyshed swilbowles appear?

Heaven is our Goale, we all run: loe the Scribes and Pharisees are before thee; what safety can it be to come short of those, that come short of heaven? Except your righteousness exceed, &c.

Meroz was cursed by the Angel, because they came not to help the Lord, in the day of battle, Judges 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 notorious offender, who takes up arms against God, and opposes all goodness, shall be trodden underfoot of a provoked justice.

O consider this, and lay it to heart, you, that commit sins of all sorts and sizes; you, that can tear heaven with your blasphemies, and bandy the dreadful name of God in your impure mouths, by your bloody oaths and execrations; ye that dare exercise your saucy wits in profane scoffs at Religion; ye that can neigh after strange flesh &c.

§ 122.

SEcondly, the sins which thou committest are against knowledge and conscience, and so far greater then the same sins, if another should do them ignorantly. The servant that knows his masters will, and if he do it not, is a greater sinner, and shall endure a greater punishment, then he which neglects the same, not knowing it, Luk. 12. 47. 48. to know and not obey, doth but teach God how to condemn us; the greater light we have, the more shame it is for us to stumble. Anaxagoras that saw the Sun, and yet denied it, is condemned, not of ignorance, but of impiety.

The infidel disputes against the faith, the impious lives against it, both deny it; the one in terms, the other in deeds; both are enemies to the Gospel; but of the two, it is worst to kick against the thorns, we see, then to stumble in the dark at a block, which we see not: it shall go ill with sinful Pagans, but worse with wicked Christians; for the Thistell in the Forest shall not fare so ill, as the barren Figgtree in the Vineyard, the Vine fruitless, is of all Trees most useless: the daughter of Zion would never have been so notorious an Harlot, had she not first been so rare a Virgin: Julian and Lucifer had been less damned, if the one, had not been a Christian; and the other, an Angel of light.

Read we not that the sins of the Jews were greater, then the sins of the Gentiles? because, in Jury 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 ways; so the sins of us Christians (other circumstances being matches) are greater, then the sins of the Jews; 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 effusion, Asts 2. 17. I will pour out my spirit upon all flesh. For if simple ignorance find no mercy; what Cloak is long enough, to cover willful and affected ignorance? certainly, if nescience be beaten with stripes, willful impiety shall be burned with fire; sin, even in ignorance, is a Talent of lead; but sin, after knowledge, is a millstone, to sink a man to the lowest. If flaming 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 die, without the pale of the Church, a wicked Christian, who either doth, or may know the whole revealed will of God, shall be sure of plagues.

O how many at that dreadful day (when God's revenges have found them out) shall unwish themselves Christians, or wish that the Gospel and they had never been acquainted? yea, how will they in hell curse their knowledge, and unprofitably wish, that they had been Idiots or infidels, and never had so much as heard of Christ; when they shall find this glorious light, a means to promote them to a higher place in the kingdom of darkness, and procure to them, a greater revenue of torment then others have, who know less? for he who is ignorant of, or neglects his own salvation, all his knowledge tendeth to his greater condemnation: to know good, and do evil, makes a man's own mittimus to Hell. If with Balaam and Judas, we have knowledge in the head, without holiness in the heart; we shall, with Uriah and Bellerophon, but carry letters to cut our own throats; or with that servant in the comedy, carry Satan a special warrant, to bind us hand and foot, and cast us into everlasting fire.

§ 123.

THirdly, as in sin there is sundry steps and degrees, whereby one and the same sin, may be lessened, or increased; so thou doest mightily increase the guilt of thy sin this way. As for example. It is a fearful thing to omit good; more fearful, to commit evil; (as I have shown) but worse, to delight in sin; worse then that, to defend it; but worse then worst, to boast of it; which is an usual thing with thee.

Or thus, he doth bad enough, that sins through infirmity, being led captive against his will, to do foul crimes; but thou doest incomparably worse, who sinnest presumptuously, and of se • purpose, yea, of obstinate and resolved malice against God, and his image (as I shall in due place prove) sinning, not only without all shame, but not without malice; insomuch that it is thy least ill, to do evil; 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 challenges into heaven, and make love to destruction.

Fourthly, thy sins exceed and weigh down other men's, that shall go to the same place of torment, because they are so open and scandalous; for he that sins publicly, to the dishonor of God and religion, is a greater offender, then if he did the same at home, and in private.

Sin that is done abroad, ceaseth to be single, for it is many sins in one, and that in a double respect; it stumbles others, it infects others. First, it stumbles others, and this doth much to increase it. It did wonderfully aggravate David's sin, that it caused the enemies of God to blaspheme: and made the sin of Eli's sons (whose scandalous lives, made men abhor the offerings of the Lord) so heinous, that God even swore unto Eli, that the wickedness of his house should not be purged with sacrifice, nor offering forever, 1 Sam. 3. 14.

O the difference between thy practice, and what it ought to be: Christians ought to be blameless, pure, and without rebuke, yea, to shine as lights to other men, in the midst of a naughty and crooked nation, Phil. 2. 15. whereas thou by thy deboyshed life: and abominable licenciousnes, doest scandalize the Gospel and true religion, yea, make it odious to Turks 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 offense to sin openly then secretly; for he is doubly faulty, who both doeth, and teacheth the same. To sin before the face of God, is to dishonor him; but withal to sin before the face of men, whereby others are taught and encouraged to do the like, is doubly to dishonor him. An exemplary offender, is like a malicious man sick of the plague, that runs into the throng to disperse his infection, whose mischief outweighes all penalty: Many an Israelite committed fornication, and yet upon repentance got pardon; but Zimry that would do it impudently, in the face of God and man, was sure to perish.

§ 124.

FIftly, this aggravates thy guilt exceedingly, in that thou addest sin to sin; as first, thou committest drunkenness, and then in the neck of that thou blasphemest God, slanderest thy neighbor, seducest thy friend, committest adultery, murder, &c. as thou best knowest the wickedness, whereunto thy heart is privy: when for a less matter then one of these, that worldling forfeited his soul, Luk. 12. 20.

Again, thou aggravatest thy guilt, by multiplying of sin, that is, by falling often into the same wickedness; and hereby Satan makes sure work, for though the Devil be the father, lust the mother, consent the midwife, sin the child, and death the portion; yet all is like to miscarry, if custom become not an indulgent nurse, to breed up the • ame till it come to an habit.

Satan first twines certain small threads together of seeming profit, pleasure, &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 (custom of iniquity) and therewith he seeks to bind men fast unto him for starting; for when • inne, by custom and long practice, is grown to an habit, this is sin in perfection, or the perfection of sin; because custom in sin, brings hardness of heart; hardness of heart, impenitency; and impenitency, damnation.

Yet this by the way is to be noted and remembered, that men of years living in the Church, are not simply condemned for their particular sins, but for their continuance and residence in them: sins committed make men worthy of damnation, but living 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, thy judgment shall not only be increased, according to thy sins; but God will therefore adjudge thee, to so much the f • rer and severer condemnation, by how much thy means of repentance hath been greater.

If I had not come and sp • ken unto them (saith our Savior) they should not have • ad 〈◊〉 ; but now have they no cloak for their sin, John, 15. 22. Ordinary disobedience in the time of grace; and willful neglect of God's call, in the abundance of means, is a great deal more damnable, then the commission of sin in the days of ignorance and blindness, when the like means are wanting. Those Gentiles, the Ninevites, were more righteous then the Jews, in that they repented at the voice of one Prophet, yea, and that with one Sermon; whereas the Jews refused and resisted all the Prophets, which God sent among them; but the Jews who resisted our Savior 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 redeem the world, as all, or almost all are, that call themselves Christians, because they profess themselves members of Christ, and Protestants, in token that they are ready to protest against, and resist all such as are professed enemies to, and opposers of Christ's Gospel.

As for the Heathen Philosophers, who knew not God in Christ, they are more righteous then wicked Christians beyond compare, for they believed as Pagans, but lived as Christians: whereas such believe as Christians, but live like Pagans: yea, many of them would have been ashamed to speak that, which many of these are not ashamed to do: and though we are unworthy to be called Christians, if we profess him in name, and be not like him in works; yet the most part of men amongst us proclaim to the world, that they have never thought whether they are going to Heaven 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 practice; that to think of it, would move wonder to astonishment, had not our Lord told us, that, even amongst those that hear the Gospel, three parts of the good seed falls upon bad ground.

The common Protestant is of Balaam's Religion, that would die the death of the righteous: but no more, Joshua's resolution; I and my house will serve the Lord, is grown quite out of credit with the world: and there are more banquerupts in Religion, then of all other professions: but let men take heed, least by their disobedience they lose their second Paradise, as our original Parents did their first. If we are commanded to exceed Scribes and Pharisees in our righteousness, then those that come short of the Ethnic Pagans, what torments shall they suffer? Jerusalem is said to justify Sodom; yet were the Sodomites in Hell; now if we justify Jerusalem, sure we shall lie lower in Hell, then either the Sodomites, or the Jews; for we are so much the worse, by how much we might have been better.

§ 126.

BUt see how many ways God hath called thee, how many means he hath used, that he might win thee to repentance.

First, the holy Scriptures are, as it were, an Epistle sent unto thee from Heaven, and written by God himself, to invite and call thee to repentance: and therein Christ himself no less saith unto thee from Heaven, when thou art drinking, swearing, mocking, scoffing, deriding, envying, hateing, opposing, and persecuting any that believe in him, then once he did to Saul, why persecutest thou me? I am Jesus whom thou persecutest; it is hard for thee to kick against the pricks: for whatsoever the Spirit speaketh generally, or specially in the Word, is the voice of the whole Trinity, and intended particularly to thee, and to me, and to every man single, his case being the same: What▪ dost thou look for Cain or Judas to come out of Hell to warn thee? it is sufficient their sin and punishment is written for thy learning.

But this is not all; for though he calls chiefly by his Word, yet he doth not call only by it; for never anything happened unto thee in thy whole life, whether thou receivest benefits, or punishments; hearedst threatenings, exhortations, or promises, from any his Ambassadors of the Ministry, but all, whether fair means, or foul, have been sent from God, to invite and call thee to faith and repentance; He even therefore threatens Hell, (saith St. Chrysostom ) that he may not punish thee by the same.

All God's blessings are like so many suitors, wooing thee to repentance; yea, they put on even the forms of Clients, and petition thee for repentance; his afflictions are Ambassadors, 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 silent Sermons, so many trumpets, that summon thee to repentance; in brief, wherefore doth the Spirit of grace knock at the door 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 arms of Cozby, smitten in the act of thy Adultery? Why was not thy soul and hers, sent coupled to the fire of torment, as your bodies were undevided in the flame of uncleanness? While thy mouth is opened to swear and blaspheme, why is it not instantly filled with fire and brimstone? When thou art dead drunk, why art thou suffered to wake again alive, but this, God waits (as in the Parable of the Fig tree, Luk. 13.) another, and another year, to try whether thou wilt bring forth the fruit of repentance, and new obedience? yet presume not; for as when men give long day, they expect larger payment; so does God, or for default thereof, confers a heavier doom; the first fellony may s • ape, in hope of amendment; but the second, much more the seventh, meets with (as well it deserves) a halter.

Yea, of this be sure, if God's long suffering works no reformation, this silent Judge will at last speak home. The Elephant suffers many injuries from the inferior beasts; but war being too far provoked, his revenge is more extreme, then his patience was remiss: and the higher the Axe is lifted up, the deeper it cuts.

But what do I nominating particulars, when thou hast had more warnings, and invitations, then thou hast hairs on thy head: God's benefits offered thee in Christ (and they all solicit thee to repent) are without number, though thy sins strive with them, which shall be more. If thou couldest count the numberless number of creatures, they would not be answerable, to the number of his gifts; though the number of thine offenses, which thou returnest in lieu of them, are not much inferior.

Not to enter into particulars, which were endless, but to give you the sum or epitomy of them; for I had rather press you with weight, then oppress you with number of Arguments. The Lord Christ hath not only ransomed thee from infinite evils here, and everlasting torments hereafter; but also purchased every good thing thou dost enjoy, whether for soul, or body, even to the very bread thou eatest, and that with the price of his own precious blood; and, as if all this were too little, he reserveth for thee such pleasures at his right hand, as never entered into the heart of man to conceive; and to the end only, 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 ascended into Heaven, to prepare a place for us, which we have no right unto.

What should I say? If we look inward, we find our Creator's mercies; if we look upward, his mercy reacheth unto the Heavens; if downward, the earth is full of his goodness, and so is the broad Sea; if we look about us, what is it that he hath not given us? Air, to breath in; Fire, to warm us; Water, to cool and cleanse us; Clothes▪ to cover us; Food, to nourish us; Fruits, to refresh us; yea, Delicates, to please us; Beasts, to serve us; Angels, to attend us; Heaven, to receive us; and, which is above all, his own Son to redeem us. whithersoever we turn our eyes we cannot look besides his bounty.

O consider of these his mercies, you that forget God; and then, though there were no Hell, no punishment for sin, yet you would not transgress. Hast thou any brains, or heart to conceive what it is he hath bestowed, what thou hast received, what thou hast deserved? No surely, for if thou hadst brains, and wert a wise man, it would make thee mad, as Solomon speaks in another sense, Eccl. 7. 7. or if thou hadst a heart not like a stone, or an Adamant, the consideration of God's love, and thy odious unthankfulness, would make it split and break in pieces. But hear it again.

First, thou wert created by him a man, and not a beast: in England, not in Ethiopia; in this clear and bright time of the Gospel, not in the darkness of Paganism, or Popery.

Secondly, thou wert redeemed out of Hell by his precious blood; he spared not himself, that his Father might spare thee. Oh think what flames the damned endure, which thou mayst escape, if thou wilt thyself; me thinks this should melt a heart of Adamant.

Thirdly, he hath preserved thee here from manyfold dangers of body and soul.

Fourthly, he hath all thy life long plentifully and graciously blessed thee with many and manifold good things.

And lastly, promised thee not only felicity on earth, but in Heaven, if thou wilt serve him.

§ 127.

BEsides, as these mercies are great in themselves, so our unworthiness doth greater them more, being shown to us, who are no less rebellious to him, then he is beneficial to us. And is all this nothing to move thee? dost thou thus requite him? art thou so far from loveing and fearing him, that thou hatest others, which do? O monstrous ingratitude! oh foolish man, to look for other, then great, then double damnation!

O that such sovereign favors as these, should not only not profit thee, but turn to thy destruction, through thy willful, blind, and perverse nature!

He is thy Lord, by a manifold right; his tenure of us is diversely held, and thou his servant by all manner of obligations; indeed our tenure of him is but single, he is ours only 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 own fault) by sanctification, whereby he possesseth thee.

Sixthly, and lastly, he would have thee of his court by glorification, that he might crown thee every way his. Yea, he hath removed so many evils, and conferred so many good things upon thee, that they are beyond thought or imagination; for if the whole Heaven were turned to a book, and all the Angels deputed writers, they could not set down all the good, which Christ hath done us.

Now favors bestowed, and deliverances from danger, binds to gratitude; and the more bonds of duty, the more plagues for neglect. Hath God contrived so many ways to save us, and shall not we take all occasions to glorify him? Hath he done so much for us, and shall we deny him anything that he requires, though it were our lives, yea our souls, much more our lusts? we have hard hearts, if the blood of the Lamb cannot soften them; stony bowels, if so many mercies cannot melt us. Was he crucified for our sins, and shall we, by our sins, crucify him again? Do we take his wages, and do his enemy service? Is this the fruit of his beneficence, of our thankfulness? Is this th • recompense of his love, to do that which he hates, and hate those whom he loves?

O for shame think upon it, and at his instance be persuaded, by whose blood you were redeemed from all these evils, and interrested in all these good things. The Apostle could not find out a more heart-breaking argument, to enforce a sacrificing of ourselves to God, then to conjure us by the mercies of God in Christ, Rom. 12. 1. and indeed, we could not be unthankful, 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 fearful mark of a reprobate, always to abuse God's mercy and patience, to the hardening of our selves in our evil courses: so good turns aggravate unkindnesses, and our offenses are increased with our obligations: yea, there is not one of these favors, of those warnings, which I have mentioned, or which thou hast received, that shall not once be a wirnesse against thee, as appears by, 1 Sam. 2. where God saith unto Eli, by the Prophet, Did not I do 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 sin, by what he had formerly done for him: yea, how doth the Lord by the Prophet Nathan aggravate David's fact, by repeating the many and several favors, and deliverances, which formerly he had extended to him, 2 Sa. 12. 7. to 13.

§ 128

YEa, even this very Book shall be a witness, and rise up in judgment against thee (as Plutarch told Trajane the Emperor, touching his letter of advise) and those very eyes that read it, and that understanding, and will, which hath conceived, and consented unto the equity and truth of it, shall be cited as witnesses against thee. And, in the mean time, thou shalt never hereafter drink, swear, whore, seduce, hate, persecute, or reproach any for well doing, but thy conscience, as a sergeant, shall arrest thee upon it; yea, this Book shall gnaw thee at the heart, with a Memorandum of Hell, that thou shalt with, O that I could abandon my sins, or else that I had never had such a warning.

But then, perhaps, the gate of mercy will be 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 fear and horror.

Even thus, and no otherwise will it fare with thee, when once thine eyes are opened: and opened they shall be, for though Satan, and thy corrupt conscience do sleep, and suffer thee to sleep for a while, yet, at least upon thy death bed, or in hell, when there shall be no more hope, or means of recovery, they will both wake against thee, and awaken thee up, to everlasting anguish and unquietness: yea, God shall once enliven, and make quick the sense of thy benumbed conscience, and make thee know his power, which wouldest never take notice of his goodness; he will then teach thee with a vengeance, as Gid • on taught the men of Succoth with briers and thorns. Those careless guests made light of their calling, to come unto the marriage of the Kings son; but they found at last, (when they were shut out) that there was no jesting; and the rich man lift up his eyes in hell, Luke 16. 23. those scorching flames opened them to purpose, they were never opened before.

§ 129.

THis is the difference between a godly wise man and a deluded worldling: that which the one doth now judge to be vain, the other shall hereafter find 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 sleep one time after another, when God called him, was, he ignorantly thought it was only man's voice: and for the same reason, thou wilt not listen to what justice and truth speaks in this behalf, otherwise, thou wouldest search the Scriptures and try, whether my doctrine and allegations be of God, or no, Acts 17. 11. and being of God, and agreeing with the pensell of the Holy Ghost (for otherwise thou art free) entertain these lines, as if they were an Epistle sent unto thee from heaven, and writ by God himself, to invite 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 Cock, remember the words of Jesus, which saith, take heed to yourselves, least at any time your hearts he oppressed with surfeiting and drunkenness, and cares of this life, least that day come on you at nnawares, Luke 21. 34. and again, whatsoever ye do unto the least of mine, ye do it unto me; and weighing them with thyself, go out of thy • inns by repentance; as he went out of the high Priests Hall.

And so doing, it should be unto thee as Jonathan's three Arrows were to David, which occasioned his escape from Saul's fury: or as David's Harp was to Saul, which frighted away the evil 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 thralldom of his enemies; yea, if thou beest thine own friend, it shall serve thee as a Buoy, to keep thy the ship of soul from splitting upon the Shelf of presumption; which is my prayer, and hope, and should be my joy to see it; these things have I said, that ye might be saved.

You know, the good counsel of Saul's servant, led him, in a doubt, to the man of God; but his own curiosity, led him to the Witch of Endor, 1 Sam. 9. 6. And that little, which Croesus King of Lydia, learned of Solon, saved his life: and if Pilate would have taken that fair warning which his wife gave him, as he sat to judge Christ; it might have saved his soul, Matth. 27. 19. and so may this thine, if thou wilt be warned by it. But if this, nor no other warning will serve thee, if neither present blessings, nor hope of eternal reward will do any good▪ if neither the Preachers of God, in exhorting; nor the goodness of God, in calling; nor the will of God, in commanding, nor the Spirit of God, in moving can prevail with thee; tr •• ble to think what a fearful doom will follow; for they shall tremble at the voice of his condemnation; that have shut their ears, at the voice of his exhortation, Prov. 1. 24. to 32. And so much of the sixth aggravation.

§ 130.

SEventhly, this will above measure aggravate thy doom, and add to thy torment, that thou seducest, yea, enforcest others to sin, and drawest them to perdition with thee; for the infection of sin, is much worse than the act; and misleades into evil sin more, and shall suffer more, then the actors; and although to commit such things as thou doest, single, 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 far greater.

For they whom thou hast taught to do ill; increase thy sin, as fast as they increase their own. Now if their reward in heaven be so great, that save one soul from death, Dan. 12. 3. how great shall their torment be in Hell, that pervert many souls to destrustion? Matth. • . 19. they shall be maximi in inf • rm, greatest in the kingdom of hell: he that can dam • many souls, besides his own, supererogates of Satan, and he shall give him a double fee, a double portion of hell fire for his pains. Who then, without a shower of tears, can think on thy deplorable state; or without mourning meditate thy sad condition?

Yea, if Eli was punished with such fearful temporal judgments, only for not admonishing, and not correcting others which sinned; what mayest thou expect, that doest entice others▪ yea, enforce them? though to entice others were wicked enough. Let me say, to the horror of their con •• rences that make merchandize of souls, that it is a question, when such an one comes to hell, whether Judas himself would change torments with him.

How fearfully think you, do the seducer and seduced greet one another in hell? me thinks I hear the Dialogue between them, where the best speaks first, and saith; Thou hast been the occasi ••• of my sin; and the other, thou art the occasun of my more grievous torment, &c. Evil men delights to make others so; one sinner maketh another, as Eve did Adam: but little do they think how they advance their own damnations, when the blood of so many souls as they have seduced, will be required at their hands: and little do sinners know their wickedness, when their evil deeds, infect by their example, and their evil words infect by their perwasion; and their looks, infect by their allure ments; when they breath nothing but infection; much less do they know their wretchdnesse, till they receive the wages of their unrighteousness, which shall not be paid, till their work be done; and that will not be done, in many years after their death.

For let them die, they sin still. For, as if we sow good works, succession shall reap them, and we shall be happy in making them so: so, on the contrary, wicked men leave their inventions and evil practices to posterity, and, though dead, are still tempting unto sin, and still they sin in that temptation; they sin as long as they cause sin. This was Jeroboam's case, in making Israel to sin; for let him be dead, yet so long as any worship his Calves, Jeroboam sinned; neither was his sin soon forgotten; Nadab his son, and Basha his successor, Zimry, and Omry, and Ahab, and Ahaziah, and Jehoram all these walked in the ways of Ierob • am which made Israel to sin; and not they alone, but the people with them. It is easy for a man's sin to live; when himself is dead; and to lead that exemplary way to hell, which, by the number of his followers, shall continually aggravate his torments. The imitaters of evil, deserve punishment; the abettors, more; but there is no hell deep enough, for the leaders of public wickedness: he that invents a new way of serving the devil, hath purchased for himself a large patrimony of unquenchable fire.

Though few men will confess their sins; yet many men's sins will confess their master. To beget a president of vice, is like the setting a man's own house on fire, it burns many of his neighbors, and he shall answer for all the ruins. Alas! while I live, I sin too much; lerme not continue longer in wickedness; then life.

Sin hath an ubiquity; one sinners example infects others, and they spread it abroad to more; like a man that dies of the Plague, and leaves the infection to a whole City; so that he must give an account even for the sins of a thousand; yea, they have so much to answer for, that have thus occasioned so much ill, that it had been happy for them, if they had never been at all, then being, to be laden with the sins of so many.

O what infinite torments doth Mahomet endure, when every Turk that perisheth by his juggling, doth daily add to the pile of his unspeakable horrors! And so each sinner, according to his proportion, and the number of souls, which miscarry through the contagion of his evil example; for they shall speed at last, like him that betrayed a City to a Tyrant; who when he had conquered it, first hanged up the party that helped him to it.

Yea, perhaps God will even in this life make them an example of his just vengeance, and provoked indignation; as he did Pharaoh and Julian as their sin hath perverted many, so their fall and ruin may perchance convert many: the life of Julian, made many Infidels; the death of Julian, made many Christians: God will teach men to fear him; even by their ruin, that taught them not to fear him. Yea, the D vell, who now is their good master, will in the end reward these his subjects, as that Emperor, which Plutarch speaks of, did by one that killed a great man, who first crowned him, for his valor; and then caused him to be executed, for the murder: or as the Wolf does by the Ewe, who sucks her, while she is a little one; and devours her, when she is grown 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 mischief, and in their non-age thrown alive into the Sea, as the Citizens 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 gulf of mischiefs, as Lampridius reports: yea, the whole State should fare the better for such riddance, for so they should become (though not profitable) yet infinitely less hurtful, to such as should remain.

§ 131.

THe eight circumstance which aggravates thy sin, is the object, or party which is offended; and in this respect, thou art liable to the greater condemnation, in that thou injurest those whom God tenderly loves, which is far 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 own eye, he that toucheth you, saith God, meaning the Jews, his chosen and beloved people, toucheth the Apple of mine own 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 will not swear, nor be drunk, nor commit such wickedness as thou doest? Now he which doth these things to evil men, who are God's enemies, grievously offend him; for what saith the Scripture? him will I destroy, that privily slandereth his neighbor, Psa. 101. 5 and the word neighbor includes very heathens. How heinously then do they offend, which do the same, and worse to his children? 2 Cor. 6. 18. Galat. 3. 26. John 1. 12. who partake of the Divine nature, 2 Peter 1. 4. and are like God in hol • nesse, 1 Pet. 1. 15. members of Christ's 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 Goats at the great day, shall be bid depart into everlasting torment, for not feeding, clothing, visiting, Matt. 25. 41. to .46. what shall be done to those that persecute Christ in his members?

But let as many as have ears, hear what God hath threatened in his word against such. I will produce but a few of many, the Holy Ghost affirms, that he will destroy them forever and root them out of the land of the living, whose tongues imagine mischief, and are like a sharp Razor, that cutteth deceitfully; loving to speak evil, more then good, Ps. 522. to .5. that he will confound such as persecute his children, and destroy them with a double destruction, Ier. 17. 18. yea, that he will render unto their enemies, sevenfold into their b • some, their reproach wherewith they have reproached the Lord, Psal. 79. 12.

O consider this ye that forget God, least he tear you in pieces, and there be none that can deliver you. In fine, that he will rain upon them snares of fire and brimstone with storms, 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 Sun in the Kingdom of their Father, Matthew 13. 42. 43.

Men may dip their tongues in venom, and their pens in poison, to speak against the righteous; but the Lord will once revenge the cause of his poor ones, he will not always hold his peace, nor hide his face; well may the vengeance of this sin sleep, but it can never die: yea, as truly as God hath threatened, to curse all them that curse his children, Gen. 27. 29. so as truly will he perform it, in one kind or other; either cursing them in their bodies, by sending some foul disease; or in their estates, by suddenly consuming them; or in their names, by blemishing and blasting them; or in their seed, by not prospering them; or in their minds, by darkening them; or in their hearts, by hardening them; or in their consciences, by terrifying them; or in their wits, by distracting them; or in their souls, by damning them.

It were endless (for the Sea of examples hath no bottom) to recite all, which Scripture, and Ecclesiastical history makes mention of, with the variety of fearful and incredible judgments, both spiritual and corporal, which God hath executed upon them, even in this life; though I count it a mercy to smart here, (if they die penitent) rather then be reserved to those flames, which are easeless and endless, that fearful damnation, made up of an extremity, universality, and eternity of torments.

Yea, if God caused two and forty little children to be devoured of wild Bears, for calling Elisha bald-head, 2 Kings 2 24. how can these aged persecutors hope to escape? yea, what vengeance shall be prepared, or is enough for them? If God will come in flames of fire, to render vengeance unto them which know him not; how terrible will he appear to these his professed enemies, who wittingly, willingly and maliciously oppose him, and his image, all they can?

§ 132.

OBjection. But thou hast only used thy tongue against them; whereas some have shed the blood of the Saints. Well, suppose it be so, yet what should they suffer from thee, if they were at thy mercy? It is not so material what thou doest, as what thou desirest: the very purpose of treason, though the fact be hindered, 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 work.

But to take only what is confessed: the persecution of the tongue is a greater evil, then thou art aware of. We read that Chams scoffing only, brought his Fathers curse, and God's upon that. And that their sin, which brought a scandal upon the holy Land, and made all the people to murmur against Moses, died 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 we may judge of their sin, by their punishment: yet their sin was not half so bad, as theirs is, who amongst us, cause the way of truth to be evil spoken of; for this is either atheism, or frenzy, 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, rather then thou haddest sinned so against the brethren, wounded their weak consciences, and so risen up against Christ, 1 Cor. 8. 12. yea to be a scoffer, is the depth of sin; such an one, is upon the very threshold of hell, as being set down in a resolute contempt of all goodness.

Besides, some men will better abide a stake, then some others can a mo • k. Zedekiah could happily have found in his heart, to have harkened to the Prophets counsel, but that this lay in his way; I am afraid of the Iemes, least they deliver me unto the Chaldeans hands, and they mock me, Ier. 38. 19. It was death to him to be mocked. A generous nature is more wounded with the tongue, then with the hand; yea, above hell, there is not a greater punishment, then to become a Sanni • , a subject of sc • rne. Sampson bore with more patience the boring out of his eyes, then the 〈…〉 of the Philistines; they made a feast to their gods, no Musician would serve, but Sampson, he must now be their sport, that was once their terror; every wit, every hand plays upon him, who is not ready to cast his bone, and his jest at such a captive • so as doubtless he wished himself no less dease, then blind, and that his soul might have gone out with his eyes: oppression is able to make a wife man mad, Eccl. 7. 9. and the greater the courage is, the more painful the insultation.

Alcibiades did profess, that neither the proscription of his goods, nor his banishment, nor the wounds received in his body, were so grievous to him, as one scornful word of his enemy Clestiphon. Yea, O Savior, thine ear was more painfully pierced, then thy brows, or hands, or feet; it could not but go deep into thy soul, to hear those bitter and girding reproaches from them, Thou camest to save. And hereupon good Queen Esther, in her prayers to God for her people, doth humbly deprecate this height of infelicity, O let them not laugh at our ruins. And David acknowledged it for a singular token of God's favor, that his enemies did not triumph over him, Psal. 41. 11. Thou thinkest not tongue-taunts to be persecution; but thou shalt, one day hear it so pronouncit, in thy bill of inditement. Ishmael did but flout Isaac, yet St. Paul saith, he persecuted him, Gal. 4. 29. God calls the scorning of his servants, by no better a name then persecution: and whatsoever thou conceivest of it, let this fault be as far from my soul, as my soul from Hell.

Alas! this is no petty sin; for one malicious scoff made F • lix nothing, day and night, but vomit blood, till his unhappy soul was fetched 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 Lucian for barking, like a dog, against Religion, was by a just judgment of God, devoured of Dogs.

Yea, suppose the best that can come, namely, that God gives thee an heart to repent of it, beforethou go hence, and that thy soul hath her pardon sued out in the blood of Christ, as it fared with St. Paul, that chosen vessel; yet know, that thy body and mind shall smart for this sin above all: do but hear the Apostles own testimony of himself, 2 Corinthians, 11. 23. to 34: did he make havoc of the Church? the world made havoc of him for it; did he hale men and women to prison? himself was often imprisoned: did he help to stone Steven? himself was also stoned: did he afflict his own countrymen? his own countrymen no less afflicted him: did he lay stripes upon the Saints? the Jews laid stripes upon him: was he very painful and diligent to beat down the Gospel? he was in weariness, and painfulness, frequent watchings, and fastings, in hunger, and thirst, cold, and nakedness, to defend the Gospel, &c. Thus he endured 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. Isaiah, 1. 24. If he who had his book, felt so much pain; what shall they feel, that are sentenced to eternal death? If he that did it of ignorance, and out of zeal, was lashed with so many stripes; what will become of them, that do the same knowingly, and maliciously? If Christ will be ashamed of them, when he comes to judge, that only were ashamed to confess him, when he came to suffer: how will he reject those with indignation, that rejected him with derision? If the wretched Gergasites, who repelled Christ for fear, are sent into the fire: what do they deserve, who drive him away with scorn?

§ 133.

NOw the reason why God punisheth this sin so severely, is this. What wrongs and contumelies are done to his children, he accounts as done to himself; as we may plainly 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. Job. 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, because they are godly, as these do, hate and revile God himself; 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 strait conjunction between Christ and believers, that the good, or evil offered them, redowndes to him; Christ is both suffering, and triumphing in his Saints; in Abel, he was slain of his Brother; he was scoffed at by his Son, in Noah; he wandered to and fro, in Abraham; in Isaac, he was offered; sold, in Joseph; driven away, in Moses; in the Prophets, he was stoned; in the Apostles, tossed up and down by Sea and Land. What did Joseph's brethren, in going about to kill him, but in effect, and so far as they could, they killed their father in him: Joab smote Absalom's body, but therein David's heart. The Rebell saith, he means no hurt to the person of the King, but because he doth it to the Subjects, he is therefore a Traitor: thus when the proud Philistine defied the Army of Israel, David said directly, that he had blasphemed God himself, 1 Sam. 17. 45. and Rabsheka defying the Jews, is said, by Hezekiah, to have railed on the living God, Isa, 37. 4. 23. 24. as eager Wolves will howl against the Moon, though they cannot reach it. Saul, Saul, saith Christ, seeing him make havoc of the Church, why persecutcst thou me? I am Jesus whom thou persecutest, Act. 9. 4. 5. and Jesus was then in Heaven, but we know, the head will say, and that properly, when the foot is trod upon, why tread you upon me?

Wicked men are like that great Dragon, that old Serpent, called the Devil, and Satan, Rev. 12. who when he could not prevail against Michael himself, nor pursue that man child, Christ, he being taken up to God, and to his Throne; waged spiteful and perpetual war with the Woman, who had brought forth the man Child, that is, with the Church, and the remnant of her seed, which keep the Commandments of God, and have the testimony of Jesus Christ.

History reports, how one being to fight with a Duke in a Duel, or single combat; that he might be more expert, and do it with the greater courage, got his picture, and every day thrust at it with his sword: and only to deface the picture of an enemy, when we cannot come at his person, hath a little eased the spleen 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 distress, 1 Sam. 21. so though these men cannot wreak their malice upon God, he being out of their power and reach, yet, that they may do him all the mischief they can, have at his Image, they will wreak it upon his children, in whom his Spirit dwells: as Mithridates killed his Son Siphares, to be revenged of the mother: or as Progne slew her Son Itys, to spite her husband Tereus; or as the Panther, that will fiercely assault the picture, for the inveterate and deadly hatred which he beareth to man: or as Calignla caused a very fair house to be defaced, for the pleasure his Mother had received in the same; it being as true of malice, as it is of love, that it will creep, where it cannot go.

Which being so, shows that this thy sin is not small: for if one revile or slander his equal, it is an offense, and may bear an action of the case; but if a Noble man, it is Scandalum Magnatum, deserving sharper punishment; and if the King, it is Treason, and worthy of death: then how foul must that sin be, which is a trespass committed directly against God, the King of Kings, 1 Sam. 2. 25. and how fearful the punishment?

Wherefore take heed what thou dost, for as verily as Christ is King of Kings, and Lord of Lord's, so will he dash all those pieces of earth, which rise up against him, as a potters vessel.

§ 134.

TRue it is, they are so blind that though they do hate God, and his graces, where everthey find them, and desperately fight against the most high, yet they think they love God, or, at least, do 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 foul evil, with many fair pretences? yea, if they had no answer to frame, no false plea to put in, we might well say that Satan were turned fool, and that his scholars had no brains left: but let the sacred truth of holy Scripture be judge, and all the powers of their souls and bodies do fight against him; not a • inew, nor a vein, of theirs, but it wars against their Creator, John, 15. 23. 24. which at last shall appear, for (though they may dissemble it for a time, yet) when vengeance shall seize upon them, then shall they openly and expressly blaspheme him to his face, Revel. 16. 9. 11. common eyes may be cheated with easy pretexes, but he that looks through the heart at the face, will one day answer their Apologies with scourges: yea, if a man could but feel the very pulse of these men's souls, he should find, that the foundation of their hatred and enmity to 〈◊〉 , is their hatred against God, and Christ, the chief of the Woman's seed: even as when Satan slew Job's servants, his malice was against Job: or as when Saul darted a Spear at Jonathan, his spite was against David, 1 Sam. 20. 33. or as when Sampson burnt the corn, vineyards, and Olives of the Philistines, his quarrel was against his Father in Law, who was a Citizen of Timnah, Judge. 15.

He that loves not the Members, was never 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; virtue is the livery of the King of Heaven, and who would dare to arrest one that wears his cloth, if he were not an Arch-Traitor and Rebell; if we loved him, we would love one another. When David could do the Father Barzillay no good, by reason of his old age, he loved and honored Chimham his Son, 2 Sam. 19. 38. And to requite the love of Jonathan, he shown kindness to Mephibo • heth: so if thou bearest any good will to God, whom it is not in thy power to pleasure, thou wilt show thy thankfulness to him, in his children, who are bone of his bone, and flesh of his flesh. Is our Jonathan gone? Yet we have many Mephibosheth’s; and he that loves God, for his own sake, will love his Brother, for God's sake, especially, 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 graces and virtues; for thou couldest love their persons well enough, if they were not conscionable. And so much of the eighth aggravation.

§ 135.

NInthly, again touching the party wronged, thy sin is incomparably greater, in as much as thou makest that the subject of thy derision, which is the only means of thy preservation. Knowest 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 seem incredible to thee,

The religious, whom thou persecutest, keep off judgments from thee, and the whole land.

• 1 By their innocence.
• 2 By their Prayers.

First, by their innocence. The Innocent (saith El • phas) shall deliver the Island, and it shall be preserved, by the pureness of his hands, Job. 22. 30. Run to and fro by the streets of Jerusalem, (saith God to Jeremiah) and behold now, and know, and inquire in the open plac • s thereof, if ye can find a man, or if there be any that executeth judgment, 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 general Deluge, for Noah's sake. In the destruction of Sodom, if ten righteous persons could have been found, the whole City had been spared; ten, had saved ten thousand, Gen. 18. 29. 32. yea, when there was no remedy, but destroyed it must be, the Angels promised Lot, whomsoever he brought forth should escape for his sake. Again, God saved Zoar, a City belonging to Sodom, for Lot's sa • e, Gen. 19. 21. Now Zoar might happily be as bad as Sodom; but here was the difference, Zoar had a Lot within it; Sodom had none. Potiphar was a Heathen, yet his house shall be blessed, because Joseph is in it: a whole family, yea, a whole Kingdom, shall fare the better for one despised, traduced, imprisoned Joseph, though he were sold for a slave. Laban was cruel, churlish, wicked, yet he shall be blessed for Jacob's sake, Gen. 30. 27. Among two hundred three score and sixteen souls, there was but one Paul; yet behold, saith the Angel, God hath given thee all that sails with thee, Acts, 27. 24. 44. Zacchaeus alone believed, yet this brought salvation to his whole house, Luk. 19. O the large bounty of God, which reacheth not to us only, but to ours!

§ 136.

SEcondly, good men by their prayers keep off judgments from them. The Saints are like Samson's hair, the strength of the Land, and the very pillars of a State, even such pillars, that ten of them would have supported Sodom from falling, and their prayers would have cried louder in God's ears for mercy, then the sins of those thousands did for vengeance: the prayer of a righteous man availeth much (saith St. James) 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 raining, and opened them again, made the Sun stand still in the firmament, one while, go back, another, divided the Sea, and made it stand as a wall, fetch fire and hailstones from Heaven, thrown down the wales of Ierico, subdued Kingdoms, stopped the mouths of Lions, quenched the violence of fire, raised the dead, let out of prison, &c. only see what it hath done in this very case. Was not Abraham's prayer so powerful, that God never left granting one request after another touching Sodom, until he left asking? Gen. 18. 32. Was not Moses prayer for the people, when they had made the golden calf, and imputed their deliverance to it, so powerful, that God was fain 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 Egyptians would say, &c. until he had obtained their pardon, though God promised to make of him a mighty people? Exod. 32. 10. to 15. was not Lot's prayer touching Zoar so powerful, that God saith unto him, I have received thy request concerning this thing, that I will not overthrow this City, for the which thou hast spoken, adding this moreover, that he could do nothing to Sodom, until he was entered into Zoar? Gen. 19. 20. 21. 22. Thus the prayer of Abraham removed that judgment from Abimelecke his wife, and women servants, when the Lord had shut every womb, Gen. 20. 17. 18. Thus Moses prayer removed the leprosy from Mirriam, Num. 12. 13. 14. 15. and kept off sundry judgments from the Israelites, as when they murmured against him at the Red Sea, Exod. 14. 11. 15. Again, at the waters of Marah, Chap. 15. 25. then at the Desert of Zim, Chap. 16. then at Repidim, Chap. 17. 4. then, when they fought with Amalecke, ver. 11. after, when the Lord would utterly have consumed them, Chapter, 32. 10. to 35. then he removed from them that judgment of fire, which burnt among them, Num. 11. 1. 2. again, when they murmured for flesh, verse. 4. 10. 31. after that, he saved them from being consumed by the Pestilence, Num. 14. 12 to 21. then from another plague, Chap. 16. 45. to 49. and lastly, he took away the Serpents by his prayer, Num. 20. 6. 7. 8.

Again, how many several plagues did he remove from Pharaoh and all Egypt, by his prayer? As first, the judgment of Frogs, Exod. 8. 8. then, the judgment of Flies, 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 oppression of the King of Syria; 2 King. 13. 4. 5. And by Samuel's prayer, the Israelites were delivered out of the hand of the Philistines, 1 Sam. 7. 8. 9. And by the prayer of Isaiah. and Hezekiah, the Israelites were delivered from the great Host of Sennacherib, under the conduct of Rabshakeh, and that miraculously, for the Angel of the Lord, in one night, smote in the campe of the Assyrians, an hundred four score and five thousand, 2 King. 19. 4. 20. Many the like examples I could give you.

§ 137.

ANd are not the like faithful prayers of godly men amongst us, alike prevalent with God, both for the averting and removing of judgments, which now have been, and daily hang over our heads, through the many and grievous sins, which wicked men daily commit, and which cry in the ears of God for vengeance? yes, undoubtedly, for if there were not some Abraham's, and Lots, and Ezraes, and I • shuas, Isaiah's, Ioels, and Jeremiah's, amongst us, pouring out there souls before God, in cries and lamentations for our iniquities, what should become of us, Eze. 9. 4. 8. Nothing will do it but prayer, and fasting, and repenting; and the fasting and prayers of faithless people, God regardeth not, Ier. 14, 12. yea, the sacrifice of the wicked is abomination to the Lord, only the prayers of the righteous is acceptable unto him, Prov. 15. 8.

And this they will confess in their affliction: wherefore when Godlesse persons are in any distress, they ever praythe people of God to pray for them, and commonly those too, whom they have most hated and abused: for the oppressor is in no man's mercy, but his, whom he hath trampled upon: and injuries done us on earth, give us power in heaven.

Hereupon Jeroboam's hand being dried up, for stretching it out against the Prophet, 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 Israelites pray Samuel, to pray for them, 1 Sam. 12. 19. and again cease not to cry to the Lord our God for us, that he may save us out of the hands of the Philistines, 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 she grudges at, and contests with Moses, was forcst to be beholding to Moses for his prayer, before she could be cured of her Leprosy, Numb. 12. 13. Thus when the Lord's wrath was kindled against Eliphaz, and his two friends, nothing would appease the same, but the prayer of Job, whom they had so contemned, as the Lord himself witnesseth Job 42. 7. 8 Thus Elimas the Sorcererprayes Peter to pray for him. Yea, of whom did Dives, being tormented in the flames of hell, expect and seek for ease, but from Lazarus, whom lately before he despised • Luk. 16. 24.

For though the wicked scorn and despise the godly, in their prosperity; yet in their distress 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; witness Steeven, who when the Jews were stoning him to death, kneeled down and cried with a loud voice, Lord, lay not this sin to their charge, Acts 7. 60. And our Savior Christ, who when he was scoffed at, scornd, scourged, beaten with Rodds, crowned with Thorns, pierced with Nailes, nailed to the Cross, filled with reproaches, as unmindful of all his own griefs, prayeth for his persecutors, and that earnestly, Father forgive them: they cry out, crucify him; he out cries, Father pardon them: yea, they account it a Sin to cease praying for their worst enemies, 1 Sam. 12. 23.

§ 138.

NEither (in time of calamity) do they think it enough to be freed themselves (as they are sure, a judgment shall be no judgment unto them) as we see in Moses, who fared well himself, what ever the rest suffered: what needed he to have afficted himself with the affliction of others • himself was at ease and pleasure in the Court of Pharaoh; but a good heart cannot abide to be happy alone, and must needs, unbidden, share with others in their miseries; and at several times after: for when God threatens to consume the Israelites, with the same breath, he promiseth to make of Moses a greater Nation, and mightier then they, Exod. 32. 10. 11. and again, Numbers 14. 12. 13. All which (when their enemies have the wit to discern) forceth them to confess their own folly, wickedness, unthankfulness; the godly's superlative goodness, &c. As once Laban to Jacob, Gen. 30. 27. and Pharaoh to Moses, Exodus 9. 27. 28. and again Chapter 10. 16. 17. saying, I have sinned against the Lord, your God, and against you; forgive me my sins, only this once, and pray unto the Lord your God that he may take away from me 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 backs, they are apt to harden again, and return to their old bias, as did the same Pharaoh and Saul.

For no longer then they smart, no longer can they see; and unless affliction opens their eyes, there is no persuading them, but the righteous man is worse then his neighbor; yea, none so vile, no such enemies tothe State, as the religious. What though it were but Haman's pretence, yet it was Abab's very case, who peremptorily thought Elijah the cause of all his misery, when it was himself, his sin brought the famine; Elijah's prayer, brought the rain; yet Ahab tells Elijah (and speaks as he thinks) thoutroublest Israel. And nothing more usual, then for wicked men, to hate, persecute, and complain most of those, to whom they are most bound, and beholding. Saul received more benefit from David, then from any one man in his Kingdom besides, both in frighting away the evil spirit from him, killing Goliath, and many the like; yet none was so hated, persecuted, and evil spoken of by him, as he was. Thus Laban and Potiphar were most angry with Jacob and Joseph, for whose sakes only they prospered.

§ 139.

ANd thus you see, that the righteous man keepeth off judgments, and procureth blessings, not only to himself, 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 bless it forever, 2 Sam. 7. 12. 13. 15. 16. And promiseth to Phineas the son of Eleazar, who turned away the Lord's anger from the children of Israel, and saved them from being consumed, that he would give unto him his covenant of peace, and to his seed after him, together with the Priests office forever, Numb. 25. 11. 12. 13. Thus Israel, from time to time, were blest and fared the better for Abraham, Isaac, and Jacob's sake, even many years after they were dead, De. 4. 37. 1 Kin. 11. 12. as Abraham, Is • ack, and Jacob, yea all the posterity of Adam, are blessed, for Jesus sake, for else all, even the best, should have perished, all were apostates, Adam did forfeit his Patent, and none but a Savior could renew it; but see the different natures of the godly and the wicked.

God forbeareth the wicked for the godly's sake. As when Augustus had conquered Antheny, and taken Alexandria, the Citizens expecting nothing but present massacre, the Emperor proclaimed a general pardon, for Arius his sake, a Philosopher of that City, and his familiar friend. Whereas the wicked, in requital, persecute the godly, for whose sake they are forborne; and contemn those, to whom they owe their very lives: like as Brutus, Cassius, Domitius, Trebonius, Cimber Tullius, and many others, slew Julius Caesar, with 23. wounds in the Senate house; albeit he had lately pardoned them for sighting against him on Pompi • 's side: or as they, whom William the conqueror most advanced, had the special hand in his destruction; or as Pompilius Lan • , whom Marcus Tullius Cicero, saved from the Gallows, by pleading his cause before the judges, when he was accused for murthering his Father, was the prime man, that pulled his head out of the Litter, and cut it off.

But, O foolish and unwise! is this any other piece of policy, then if the Sodomites should make hast to turn out Lot, and his family, that fire and brimstone may make hast to destroy them • for as when the Prophets went from Jerusalem, then Sword, and Famine, and Pestilence, and all plagues rained upon them; even as fire came down upon Sodom, so soon as Lot was gone out. Or as when Noah, and his family, were once entered the Ark, the Flood came, and destroyed the first world, Gen. 7. 11. 13. so the number of Christ's Church being accomplished, fire shall come down to destroy the second world; yea, the rain should not fall, nor the earth stand, but for the elects sake, the earth should burn, the elements melt, the heavens flame, the devils, and all reprobates be laid up in hell, the elect men and Angels imparadised in heaven all, but for this, God's number is not yet full; till this be done, Satan may range abroad, the wicked domineer, the righteous suffer misery, and sin walk their round, the heavens move, the Seas ebb and flowe, the world stand, and the Lord suffers all.

Wherefore cease ye malicious sinners, to vex the religious; you are beholding to them for your very breath: if they were taken away, you should be tormented before your time: yea, make you friends of such as fear God, for it is no small happiness to be interrested in them, who are favorites in the Court of Heaven; one faithful man on these occasions, is more worth, then millions of the wavering and uncertain.

Indeed, you may so long provoke the Lord, that he will not suffer his people to pray nor entreat 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 Christ's enemies 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 between the living and the dead; no, Noah, Daniel, or Job to pity, or pray for them; yea, when there shall be no more mercy, no more patience, no more repentings in God towards them, but judgment without mercy or mitigation, but God laughing at their destruction, and the Saints, which shall judge the world, 1 Cor. 6. 2, 3. rejoicing 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 Mountains to fall upon them, when the earth shall melt with heat, 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, thy sin is incomparably greater, and consequently, thy punishment shall be, in that the hurt which thou doest to thy neighbor, is against his soul. For as the hurting and endamaging of the person and life of another, is a more heinous offense, then is the diminishing of his goods, and outward estate: so the hurt which redowndeth, by our means, unto the soul of any, is much more abominable every way, both in it self, and in the sight of God, then is that wrong, which is offered unto his body.

Now thou art a soul murderer, yea, many are the souls which thou hast (intentionally, and as much as in thee lieth) slain with death eternal: and what canst thou expect (without repentance, and an answerable endeavor to win souls as fast to God, as formerly thou hast to Satan) but to be many fathoms deeper in Hell, then other men • will God pour 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 soul-destroyers •

Objection. But thou, like those Disciples, John 6. 60. wilt think this a hard saying; neither canst thou believe, that thou art a soul murderer, though I have made it undeniable, in Section the 100. 101. 113. 134. 115. 116. 117.

Answer. But it will one day be a harder saying, if you take not heed, when Christ shall answer all your apologies, with depart from me into everlasting fire, prepared for the Devil and his Angels, Mat. 25. 41. Luk. 13. 25. to 29. As for further proof of what I lay to thy charge, I could easily show thee, how The daily scoffs reproaches &c of thee and thy fellows. 1. Detaines many From entering into a religious course. 2. Staggers many Which have made some progress 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 resolve against goodness. For there is no such rub in the way to Heaven, as this; Satan hath not such a tried shaft in all his quiver; which makes our Savior pronounce that man blessed, that is not offended in him, Matth. 11. 6. But of these severals elsewhere, least I should overmuch seem to digress: only I grieve to see how they wrong themselves, in thus wronging others: for in that wicked men do so mock and deride such as are in love with heavenly things, it is hard to say, whether they do most offend, in hindering the honor of God thereby, or their neighbors welfare, or their own salvation. What are the waters of thine own sins so low, that thou must have streams from every place, to run into thine Ocean • thy own bu • then is unsupportable, yet thou wilt add to the weight other men's, that thy rising may be irrecoverable. Content thyself, for assuredly, thou shalt once pay dear for it, either by tears, or torment.

Yea, let such take heed, for the fire of Hell will be hot enough for a man's own iniquities; he needs not the iniquities of others, like fuel and Bellows to blow, and increase the flame: which if they well considered, would make them cherish all good desires in the weak, and to deal in this case, as we use when we carry a small Light in the wind, 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 years in setting up.

True it is, if the barking of these Currs shall hinder us from walking on our way, it is a sign we are very impotent; yea, if our love be so cold to Christ, that we are ashamed for his sake to bear a few scoffs and reproaches from the world, it is evident we are but counterfeits: for, for our comforts, it shall not be so with those whom God hath any interest in, notwithstanding all the scoffs of Atheists and careless worldlings, they shall not only loose their labors herein, but themselves too. The faithful will neither buy peace with dishonor, nor take it up at interest of danger to ensue: well may they serve as Snuffers, to qualify our zeal, andmake it burn brighter, but never become such Extinguishers, as to put it quite out, either by persecutions, or by persuasions. So that their spiteful adversaries imagine but a vain thing, they shall be no more able to hinder any one from salvation, whom God hath chosen to his Kingdom of grace and glory, then Saul with his Courtiers, could hinder David, from attaining the promised Kingdom 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 prevail against me, Psal. 129. 1. 2 It is given to the great Dragon, and the Beast, in the thirteenth of the Revelation, to make war with the Saints, as well as with the rest which dwell upon the earth; but he shall not prevail with any, save those, whose names are not written in the Book of Life, verse. 8. if so, let them not spare to do their worst; the winds may well toss the Ship wherein Christ is, but never overturn it: if Christ have but once possessed the affections, there is no dispossessing him again: as that Cloth which is thoroughly died black, will afterwards take no other color. The League that Heaven hath made, Hell wants power to break: who can separate the conjunctions of the Deity, Whom God did predestinate, saith Paul, them also he called; and whom he called, them also he justified; and whom he justified, them he also glorified, Rom. 8. 30. They shall sooner blow up Hell with trains of Powder, then break the chain 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 God's predestination. A fire in the heart overcometh all other fires without, as we see in the Martyrs, which when the sweet doctrine of Christ had once gotten into their hearts, it could not be got out again, by all the torments, which wit, and cruelty could devise: and the reason is, they overlook these bug-bears, and behold Christ calling, the Spirit asisting, the Father blessing, the Angels comforting, the Word directing, and the Crown inviting.

Alas! if their scoffs, 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 fearful cowards. Indeed, the timorous Snaile puts out her horns to feel for danger, and pulls them in again without cause. If the sluggard hears of a Lion in the way, he quakes; but tell it to a Sampson, or a David, they will go out to meet him: yea, let Aggabus tell Paul of bands at Jerusalem, he answers, I am ready not only to be bound, but to die at Jerusalem, for the name of Jesus, Act. 21. 13 The Horse neighs at the Trumpet, the Leviathan laughs at the Spear: so tell the resolved Christian of enemies, or danger, he fears not, he cares not; to carnal friends he says, I know ye not; to diswaders, get ye behind me Satan.

But what of all this What though none of Christ's own band can be diminished. When thou dost the utmost of thy power, and, so far as in thee lies, flout men out of their faithes, and slay them with death eternal and when the intention, and offer of this mischiese, shall be judged, as if thou hadst done the mischief? God regards not so much what is performed, as what was intended; and measures what we do, by what we meant to do. He that shot at a Mark, and killed a man, by the Law of God, was not held a murderer; 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 knowledge of another's wife, he never attains it, perhaps never attempts it; yet he is an Adulterer. A man would steal, if he durst, he is a Thief, though he have stolen nothing. A strang thing; saith Augustine wittily, the man is still alive, and yet art thou a murderer; the woman is still chaste and untouched, and yet art thou an Adulterer. Good and evil thoughts and desires, in God's account, are good and evil works; and as mostly he accepts the will for the deed; so usually he measures the deed by the will. Men indeed look on the outward appeareance, 1 Sam. 16. 7. and so measure the will by the work, but God beholdeth the heart, Ier. 11. 20. and measures the work by the will: for though our persons shall be judged according to our works, yet our works shall be judged according to our hearts; as was the widows Mite, Mark, 12. 43. the Lord accepts affecting, for effecting; willing, for working; desires, for deeds; purposes, for performances; Abraham had only an intention to offer Isaac, and yet the Holy-Ghost tells us, that Abraham did offer Isaac, and 'twas rewarded as done. Neither had David been less guilty of Uriah's death, in that he wrote to Joab, to put him in the fore-front of the battle, that he might be smitten and die, although he had escaped the sword, then he was, it being performed, 2 Sam. 11. 15. nor Jezebel of Naboth's, in that she sent her Letters to the Elders of his City, to that purpose, 1 King. 21. 10. 19. so he that murders souls intentionally, is as guilty, as if he had done the same actually, and shall speed thereafter; for God (who pnnisheth, or rewardeth nothing but the will ) will even arraign and condemn thee for doing the same in fact.

§ 141.

TO which may be added (as another aggravation, belonging to this circumstance) the extension of it. And herein thou dost out-strip almost all other sinners, in the heynousnesse of thy offense: for whereas other sins, viz. swearing, theft, murder, &c. may be compared unto a single Bullet, which kills but one at once, namely, the party offending: one of thy sins, viz. drunkenness, may be compared to chaineshot, which sends men by clusters to Hell; the other, I mean, thy scandalizing the way of truth, and turning good into evil, is like that plot of the gunpowder Treason, which, if it had taken effect, would have destroyed a multitude at one blow. Yea, thereby thou dost not only thy utmost, but even sufficient without God's great mercy, to murder and destroy all that hear of thy milicious slanders, and bitter invectives, make them ashamed of their holy profession, and fly from Christ's standard, back to the world.

Now injuries are so much the more intolerable, as they are dilated unto more: those offenses which are of narrow extent, may receive an easy satisfaction: the amends are not possible, where the wrong is universal; as may be collected from the story of Queen Vashti, Esther, 1. 16. 17. 18. And thou dost not inveigh against this, or that particular person, or congregation, but against all the faithful throughout the land: wherein thou more then resemblest a mad Dog, who spareth none, but bites at all that come near him: for this thy ill report of the way of truth, like poison, disperseth it self into every vein of the body political.

Now he is monstrously malicious, and deserveth grievously to be punished, that casts poison into one cup, with an intention to poison one alone; but he more, which throweth it into the whole vessel, whereof all the family drinks, with a purpose to speed everyone in the house; but he is desperately and prodigiously wicked, beyond expression, who hurleth deadly poison into the fountain, whence the whole City is served (as once the Jews served this City) and even such, and no other is thy case, it differs not a hairs breadth; only thou poysonest souls, the other bodies, and therein transcendest.

Now as this is an heinous offense, above any I can think upon; so great offenses, if ever they obtain forgiveness, had need of answerable satisfactions: notorious offenders, may not think to sit down with the task of ordinary services; the retributions of their obedience, must be proportionable to their crimes; as was that of Paul's, who as he had done more evil to the Saints, then all the rest of the Apostles; so he labored more then they all, in adding to the Church such as should be saved; yea, faith God to Ananias, I will show him how many things he must suffer for my Names sake, Act. 9. 16.

§ 142.

THus I have unfolded thy several and superlative sins; and laid before thee the punishment due unto them single: I have also shown thee how they are greatened and aggravated by sundry circumstances, which will also add weight to thy torment, and (without repentance) double thy doom. All which me thinks being put together, and duly considered should make thee loath and abhor thy present condition, and not only awaken thy conscience, but fetch blood from thy secure heart; yea, if thou wishest, or carest to be saved, or ever hopest for entrance into God's Kingdom, thou wilt with Ephraim, strike thyself upon the thigh, Ier. 31. 19. smite thy breast, with the Publican, Luk. 18. 13. and with amazement and indignation say, what have I done • what shall I do to be saved • at least if it be possible.

But as there is no hole to be found in all the Bark of Popery, but some popish Proctor, or other, will find a peg to stop it: so though this Pot hath so wide a mouth, that, as one would think, no Potlid could be found big enough to cover it; yet thou hast a shift for thy persevering, or rather, the enemy of mankind hath furnished thee with an evasion; for, that he may make smooth the way to perdition, he will tell the procrastinator, that the Thief upon the Cross was heard by our Savior, at the last hour; and that God is merciful, therefore he may go on boldly; and let the worst that can come, repentance at the last hour, and saying, Lord have mercy upon me, (which the common people make their neck-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 he can take liberty to continue his sensual lusts, by a warrant of Scripture: what is written for his consolation, he turns to poison, making of his restorative Physic, a drink to intoxicate him to desperateness: yea, he can apply Christ's Passion, as a Warrant for his licentiousness, not as a remedy; and takes his Death, as a Licence to sin; his Cross, as a letters Patent to do mischief: so they not only sever those things, which God hath joined together, sin, and punishment; and join together, what God hath severed, sin, 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 Devil deals with them, as once with our Savior, Cast thyself down headlong, for the Angels shall bear thee up; so plung yourselves into this, or that sin, the mercy of God shall help you out; poison thyself, here is a counterpoyson; break thy head, here is a plaster, surfeit, here is a Physician.

Upon which ground, the most impudent and insolent sinners, Drunkards, Adulterers, Swearers, Mammonists, &c. presume, that though they live like Swine all their life long, yet a cry for mercy at last gasp, shall transform them into Saints, as Circe's charms transformed Men into Swine. We are all willing to believe what we wish.

The Devil makes large promises, and persuades his they shall have what they desire, but ever disappoinrs them of their hopes: as what a liberty, what wisdom, did he promise our first Parents • when indeed, he stole from them that liberty and wisdom they had: even as Laban promised Jacob beautiful Rachel, but, in the dark, gave him blear-ey'd Leah: or as Hamor promised the Sechamites, that by their circumcision, all the goods of the house of Israel should be theirs, whereas in deed, the goods of the Sechamites fell to the house of Israel, Diabolus • entitar, • t fallat; vitam pollicetur, • t peri • at, saith S. Cyprian.

The condition of an inconsiderate worldling, is much like as Alchemists; 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, he dares promise his friends before hand Gold in whole Scuttles: but at last his glass breaks, and himself with it. Thus when Agag was sent for before Samuel, he went pleasantly, saying, the bitterness of death is past; but his welcome, was immediately to be he • en in pieces, 1 Sam. 15. 33. The rich man resolves when he hath filled his Barns, then soul rest; but God answers, no, then soul come to judgment, to cverlasting unrest, Luk. 12. 19. 20.

The hope of an hypocrite is easily blown into him, and as soon blown 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 upon every little change, threatens ruin to the inhabitant, for a little wind blows down the Spiders-web of his hope, whereby, like the foolish builder, he comes short of his reckoning. That heart, which Wine had, even now, made as light as a feather, dies, ere long, as heavy as a stone, 1 Sam. 25. 36, 37.

§ 143

IT is Satan's method, first, to make men so senseless, as not to feel their sins at all; and then so desperate, that they feel them too much. In the first fit, men live, as if there were no Hell; in the last, they die, as if there were no Heaven. While their consciences are asleep, they never trouble them; but being stirred by Satan, (who, when he sees his time, unfolds his Ephemerides, and leaves not the least of all their sinful actions unanatomized, but quoats them like a cunning Register, with every particular circumstance, both of time and place) they are fierce, as a mastive Dog, and ready to pul out their throats. This Serpent may be benumbed for a time, through extremity of cold, but when once revived, it will sting to death.

The Devil is like Delilah, who said to Sampson, the Philistines be upon thee, when it was too late, and she had taken away his strength, Judges 16.

Wicked men are altogether in extremes; at first, they make question, whether this or that be a sin; at last, they apprehend it such a sin, that they make question whether it can be forgiven: either God is so merciful, that they may live how they list; or so just, that he will not pardon them, upon their repentance: no mean with them, between the Rock of presumption, and the Gulf of despair: now presumption encourageth it self, by one of a thousand; and despair, will not take a thousand for one. If a thousand men be assured to pass over a Foord safe, and but one to miscarry, desperation says, I am that one; and if a thousand Vessels must needs miscarry in a Gulf, and but one escapes, presumption says, I shall be that one • as we read of but one sinner, that was converted at the last hour, of millions that had less iniquity, yet have found less mercy.

But see further the strength of their argument. The Thief was saved at the last hour; and therefore, I shall. Thou mayest as well conclude, the Sun stood still in the days of Joshua; therefore, it shall do so in my days: for it was a miracle, with the glory whereof, our Savior would honor the ignominy of his Cross: and we may almost as well expect a second crucifying of Christ, as such a second Thiefes conversion at the last hour. He were a wise man that should spurr his Beast till he speak, because Baalams Beast did once speak: yet even so wise, and no wiser is he, that makes an ordinary rule, of an extraordinary example.

Again, the Thief was saved, at the very instant of time when our Savior triumphed on the Cross, took his leave of the world, and entered into his glory. Now it is usual with Princes, to save some heinous malefactors at their Coronation, when they enter upon their Kingdoms in triumph; which they are never known to do afterwards. Besides, the Scripture speaks of another, even his fellow in that very place, and at that very instant, which was damned. There was one faith S. Augustine, that none might despair; there was but one, that none should presume. That sudden conversion of one, at the last hour, was never intended, in God's purpose, for a temptation; neither will any, that have grace, make mercy a Cloak or warrant to sin; but rather a spurr, to incite them to godliness; well knowing, that to wait for God's performance, in doing nothing, is to abuse that Divine providence, which will so work, that it will not allow us idle: and yet by Satan's policy, working upon wicked men's depraved judgments, and corrupt hearts, in wresting this Scripture, it hath proved, by accident, the loss of many thousand souls.

The flesh prophesies prosperity to sin, yea, life and salvation, as the Pope promised the Powder traitors, but death and damnation (which God's Spirit threatens) will prove the crop they will reap; for God is true, and all flesh is a liar.

§ 144.

BUt God sets forth himself to be incomparably gracious, merciful, longsuffering, abundant in goodness, &c. Ezo. 34. 6. and is acknowledged to be so by David, Psalm. 86. 5. by Joel, Chap. 2. 13. by Jonah, Chap. 4. 22. by Micah Chap. 7 18. and in many other places.

It is very true, for it is a part of his title, Exodus 34. 6. he is mercy in the abstract, 1 John 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 dimensions, even passing knowledge, Ephes. 3. 18. yea, the Scripture advanceth God's mercy 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, Micah 7. 18. whereas justice is called his strange work, Isaiah 28. 21. Lamentation 3. 33. that he is slow to anger, but abundant in goodness, Exedus 34. 6. he bestows mercies every day, inflicts judgments but now and then, sparingly, and after a long time of forbearance, when there is no remedy, 2 Chron. 36. 15. Isaiah. 65. 2. that he visiteth the iniquities of the fathers upon the children, to the third and fourth generation only; whereas he shows mercy to thousands, Exodus 20. 5. 6 so that by how much three or four come short of a thousand, so much doth his justice come short of his mercy, in the exercise of it.

Again, that his love to his people outstrips a Father's love to his son, Matth. 7. 11. and a Mothers too, Isaiah 49. 15. for he is the Father of mercies, 2 Cor. 1. 3. as being himself most merciful; and the author of mercy and compassion in others. In fine, he is so merciful, that the Kingly Prophet repeats it over six and twenty times together in one Psalm, that his mercy endures forever, Psal. 136.

But what makes this for thee, except thou repentest • Indeed, let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him, and to our God, for he is very ready to forgive, saith Isaiah, Chap. 55. 7. and that we should not doubt of this, he redoubles the promise, Ezekiel 18. and confirms the same with an oath, Chapter 33. 11. Yea, he is more ready to show mercy upon our repentance, then we are to beg it, as appears in that example of the Prodigal son, Luk. 15 20. Do but repent, and God will pardon thee, be thy sins never so many and innumerable, for multitude; never so heinous, for quality and magnitude; for repentance is always blest with forgiveness; yea, sins upon repentance are so remitted, as if they had never been committed, I have put way thy transgressions as a cloud, and thy sins as a mist, Isaiah 44. 22. and what by corruption hath been done, by repentance is undone, as abundance of examples wi •• esse. He pardoned David's ad • ltery; Solomon's idolatry; Peter's apostasy; Paul did not only deny Christ, but persecuted him; yet he obtained mercy upon his rep •• tance.

Yea, amongst the worst of God's enemies, some are singled out for mercy: witness 〈◊〉 , Mary Magda • en, the Thief, &c. many of the Jews 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 received the word, and were baptized, Ast. 2. 41. And a very Gentile, being circumcised, was to be admitted to all privileges and prerogatives, concerning matters of faith, and God's worship, as well as the children of Israel, Gen. 17. 13.

But on the other side, unless we repent and amend our lives, we shall all perish, as Christ himself affirms, Luk. 13. 3. 5.

§ 145.

FOr though mercy rejoiceth against justice, James 2. 13. yet it de • troyeth not God's justice: though he is a boundless Ocean, flowing with mercy; yet he doth not overflow; he is just as well as merciful; yea, saith Bernard, Mercy and Truth are the two feet of God, by which he walketh in all his ways: his mercy, is a just mercy: and his justice, is a merciful justice; he is infinite in both; he is just, even to those humble souls that shall be saved; and he will be merciful, while presumptuous sinners go to hell: and therefore in his word, he hath equally promised all blessings, unto those which keep his Commandments; and threatened all manner of judgments, to those which break them; with their several extremes, according to the measure and degree of every sin, Deut. 28

Neither is salvation more promised to the godly, then eternal death and destruction is threatened to the wicked: and as Christ is a Savior, so Moses is an accuser, John 5. 45.

Alas! though to all repentant sinners, he is a most merciful God; yet to willful and impenitent sinners, he is a consuming fire, Heb. 12. 29. Deut. 4. 24. doth not the Apostle say, that neither fornicators, nor idolaters, nor adulterers, nor buggerers, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, to which number S. John, Revelation 21. 8. addeth, the fearful, and unbeliveing, and murderers, and sorcerers, and all liars, shall not inherit the Kingdom of God, 1 Corinth. 6. 9. 10. Galatians 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 affirm, that all they shall be damned, which believe not the truth but had pleasure in unrighteousness? 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 bless himself in his heart, saying, I shall have peace, although I walk according to the stubbornness of mine own heart, that he mill not be merciful to him? &c.

Doth not our Savior himself say, that the gate of heaven is so strait, that few find it? Mat. 7. 13. 14. and will he not at his coming to judgment, as well say unto the disobedient, Depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels: as to the obedient, Come ye blessed of my Father, inherit the Kingdom, &c. Yes, they are his own words, Matth. 25. 34. 41. and S. James saith, that he shall have judgment, without mercy, that hath shown no mercy, James. 2. 13.

In fine, he that believeth in the Son, hath everlasting life; but he that obeyeth not the Son, shall not see life, but the wrath of God abideth on him, John. 3. 36. For, as mercy, in the second Commandment, is entailed only to believers, and to those which love God, and keep his Commandments: so God, at the last day will reward every man according to his righteousness. 1 Sam. 26. 23. as he did David, 2 Sam. 22. 21. though not for his righteousness, Deut. 9. 4. 5. 6. which is as a menstruous cloth, Isaiah. 64. 6.

Yea, he hath sufficiently manifested his justice and severity already in punishing sin, and pouring vengeance, upon others that have provoked him: as, (1.) upon the Angels, (2.) upon our first Parents, 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.) upon whole Families, (8.) upon divers particular persons, and (9.) upon his own Son, that no sin might go unpunished; which may make all impenitent persons tremble, for

As the Locrians might once argue; if our King is so just, to his own only son, in punishing adultery, that he caused one of his eyes to be pulled out, and another of his own, how can we his subjects expect to be dispensed withal? 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 cross; how can the wicked, his enemies, look to be spared? If he spared not a good and gracious Son, saith S. Bernard, will he spare thee, a wicked and ungracious servant, one that never did him a piece of good service all thy days? If he punished David's adultery and murder so sharply, (a man after his own heart, yea, and that after his sin was remitted) what will he do to his enemies, but send them to that devouring fire, that everlasting burning? If a. 33. 14. If God's own children (who are as dear and near to him as the apple 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 Philistines escape? Yea, if judgment begin at the house of God; where shall the ungodly and wicked appear? If many shall seek to enter in at the strait gate, and shall not be able; how shall they be able, who seek not at all? Luk. 13. 24. And if the righteous scarcely be saved; where shall the ungodly and sinner appear? as the Scripture speaks, 1 Pet. 4. 18.

And thus you see, that mercy is for vessels of mercy, Mat. 5. and not for vessels of wrath: that he, which is truth it self, hath a like threatened the eternal death and destruction of the wicked; as promi sed the salvation of the godly.

§ 146.

BUt thy carnal heart, which is flint, unto God; wax, to the devil; will believe the promises, let go the threatenings: you shall die, saith God, is heard; but you shall not die, saith the devil, is believed; as it fared with Eve, when she eat the forbidden fruit: yea, thou believest his promises, that thou shalt have them; but thou believest not his precepts, to do them; nor his threatenings, that thou shalt suffer them, for thy not believing and disodedience: which showeth, that thou truly believest neither: yea, this makes it apparent, that either thou believest there is no God at all, or else that God is not just and true, nor speaks as he means in his Word, which is worse; or if thou doest believe that he is a just and true God, thou believest also, that thou shalt be punished, (as he 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 fools, which say in their heart, there is no God, and livest thereafter; which is never a whit strange, for it is usual with them to think there is no God, for whom it would make that there were none; what we would have to be, we are apt to believe.

I confess, it is hard for men to believe their own unbelief, in this case; much more hard to make them confess it: for he, whose heart speaks Atheism, will profess with his tongue, that he believes there is a God, and that he 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 pardon the repentant.

Wherefore be no longer faithless, touching what is threatened against obstinate sinners, but faithful: for he that will not believe these witnesses of God's severity against sin, shall everlastingly perish.

But, suppose the Scriptures were less express and clear in this point: the Law must not be interpreted according to the delinquents judgment, but after the will and meaning of the Law-giver, which made the same.

Indeed, a world of men believe, with Origen, that God is so merciful, that all in the end shall be saved, both reprobate men, and Devils: they presume that God must needs save them, because he made them, without any other ground; though in another fit, they are as apt to despair, and to say with the same Origen, should all other 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 shall be saved? no, no more then Esau had the blessing, and Agag his life given him, because they confidently thought they should.

§ 147.

SEcondly, look upon the promises single, 'and thou shalt find, that they are not made indefinitely, to all; but with a restriction, to such only, as are qualified and made capable thereof, by grace from above.

The Penmen of holy Writ, have set out God's mercy in high and stately terms, Heb. 4. 17.. 18. Ion. 4. 2. 1 Pet. 1. 2. 3. Ephesians 3. 18. but withal, they declare that he resembles Augustus Caesar, in his dispensing the riches thereof, of whom they which write his life, note, that in his military discipline, he was exceeding liberal and lavish in his gifts, to such as were of any de • ert; but withal, as sparing and strait handed, to the undeserving.

What though Christ in the Gospel, hath made many large and precious promises? there are none so general, which are not limited with the condition of faith and the fruit thereof, unfeigned repentance; and each of them are so tied and entailed, that none can lay claim to them, but true believers, which repent and turn from all their sins, to serve him in holiness, without which no man shall see the Lord, Heb. 12 14. Isaiah 59. 20. So that he must for sake his sin that will have God to forgive it, 1 Samuel 2. 30. As for instance, our Savior hath made public Proclamation, Mark. 16. 16. that whosoever shall believe and be baptized, shall be saved; but mark what withal is added, he that will not believe, shall be damned. Again, Heb. 5. 9, he is said to be the author of eternal salvation, unto all that obey him; not unto them, which continue in their rebellious wickedness, and never submit themselves, be ruled by the scepter of his word. These and many the like promises, yield joyful assurance to the sinner that repents; no comfort to him that remains impenitent.

Or in case the condition of faith andrepentance is anywhere unexprest, yet every promise must be understood with such condition: yea, it was never heard, that any ascended into heaven, without going up the stairs of obedience, and good works; that any have attained unto everlasting life, without faith, repentance, and sanctification: for, even the Thief upon the Cross believed in Christ, and shown the fruits of his faith, in acknowledging his own sin, reproving his fellow, in confessing our Savior Christ, even then, when his Apostles denied and forsook him, in calling upon his Name, and desiring by his means 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 sin, it is also effectual for the mortifying of sin, Romans 6. 5, 6. Christ's blood, saith Zanchi, was shed, as well for abl • tion, as for absolution; as well to cleanse from the soil and silth of sin, as to clear and assoil from the guilt of sin. God hath thosen us in Christ before the fou • dation of the world, that we should be holy and without blame before him, in love, Eph. 1. 4. they therefore that never come to be holy, were never chosen.

He is said to have given himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works, Titus 2. 14. and Luk. 1. 74, 75. Yea, the Lord binds it with an oath, that whomsoever he redeemeth out of the hands of their spiritual enemies, they shall worship him in holiness and righteousness, all the days of their life, 1 Peter 2. 24. Other Scriptures, to this purpose are many; as Matth. 19. 17 he that will enter into life, must keep the Commandments, viz. so far forth as he can. And Titu • 2. 12. The grace of God which bringeth salvation, teachethus that we should • eny ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly, in this present world.

By all which it is plain, that as Christ's blood is a Charter of pardon, so withal, it is a covenant of direction; and he that refuseth to live, as that covenant prescribes, may perish, as a malefactor that is hanged, with his pardon about his neck. And yet every drunken, dissolute, and deboyshed person, doubts not to fare well while they fear not to do ill.

§ 148.

BUt secondly, what else did thy vow in Baptism (which is a seal of the covenant) import, but that there are Articles and conditions, viz. certain duties, on thy part, to be performed, as well as promises on God's part to be fulfilled? A Sacrament is the sealing of a League, with Covenants between party and party, saith Pareus, Now as God hath covenanted, and bound himself by his Word and Seal, to remit thee thy sins, adopt thee his child by regeneration, and give thee the Kingdom of heaven, and everlasting life, by, and for his Sons sake: so thou didest for thy part, bind thyself by covenant, promise, and vow, that thou wouldest forsake the Devil, and all his works, constantly believe God's holy Word, and obediently keep his Commandments, the better thereby to express thy thankfulness towards him, for so great a benefit, 1 Pet. 3. 21: Ps. 116. 12. 13. 14. And we know, that in Covenants and Indentures, if the conditions be not kept, the Obligation is not in force; whereby many even ( Magus -like) after the water of Baptism, go to the fire of Hell.

Yea, except we repent and believe the Gospel, that holy Sacrament (together with the offer of grace) instead of sealing to us our salvation, will be an obligation under our own hand and seal against us, and so prove a seal of our greater condemnation.

§ 149.

BUt, for ought thou knowest, thou art regenerate, hast repented, and doest believe in Christ, as well as the best.

Indeed, 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 be begotten and borne anew, John 1. 13. by the ministry of the Word, James 1. 18. 21. and the Spirits powerful working with it, John. 3. 3. 5. 8. and of the children of wrath, and bondslaves of Satan by nature, to be made, by grace, through faith in Christ, (the Sons of God, Titus 3. 3. to 9. and that they which are thus borne, have Christ formed in them, Galatians 4. 19. are led by the Spirit of God, Rom. 8. 14. and live uprightly, 1 John 3. 9. and exercrse righteousness, ver. 10. Regeneration will always manifest it self by a just and holy life, by the innocence of our actions, and the sobriety of our speeches: God's children are known by this mark, they walk not after the flesh, but after the Spirit, Rom. 8. 1. they are translated from the reign of sin; to the reign of grace; they confess him, ore, with the mouth; profess him, opere, with the life; love him, cord, 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 conversation of his life.

It is the sum of all Religion, to imitate him we adore: he that follows Christ's ex ample, is a true Christian; he that squares his life according to the rule of God's Word, is godly, and none else: for otherwise if we be drunkards, and swearers, well may we boast that we are the Sons of God, as the Spaniards did to the West Indians, when they came first amongst them: but he that knows any hing, will certainly conclude with those poor Salvages, that he cannot be a good God, who hath such evil Sons; well may he be the god of this world, as the Devil is called, 2 Cor. 4. 4.

If Christ be formed in any, he destroyeth the Devils power, which formerly he had in them, Heb. 2. 14. 15. and his wicked works, 1 John. 3. 8. he is not subject to the dominion of sin, sin doth not reign in him, Psa. 19. 13. wherefore be resolved against transgression, as you would be resolved of your regeneration, and salvation. True conversion works a manifest change; the old man, changeth with the new man; worldly wisdom, with heavenly wisdom; carnal love, for spiritual love; servile fear, for Christian and filial fear; idle thoughts, for holy thoughts; vain words, for holy and wholesome words; fleshly works, for works of righteousness, &c. as if a man were cast into a new mould. Otherwise, if godliness hath not made us good, what power hath it wrought? A feeble godliness it is, that is ineffectual; if it hath not wrought us to be devout to God, just to men, sober, and temperate in the use of God's creatures, humble in ourselves, charitable to others, where is the godliness, where is the power?

When the heart is changed, and set towards God, all the members will follow after it; as the rest of the creatures after the Sun, when it ariseth; the tongue will praise him, the foot will follow him, the ear will attend him, the hand will serve him, nothing will stay after the heart, but everyone goes, like hand-maids, after their Mistress; which makes David (presenting 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 graces, 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 pieces: so it is in the second, the whole person is borne again, though not wholly; how much the regenerate man is changed from what he was wont to be, may be seen, 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 signify, how he should fine and purg, purify and cleanse his people Mal, 3. 2. 3.

God never adopteth any his children, but he bestows 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 sign: that they shall overcome their Ghostly enemies, and live everlastingly with him in heaven: as he gave Hezekiah, the going back of the Sun ten degrees, for a sign, that he should be delivered out of the hands of the King of Ashur, and have added to his days fifteen years, 2 Kings 20. 6. 8. 11

Alas! though there be scarce a man on earth, but he thinks to go to heaven; yet heaven is not for everyone, but for the Saints, would any man have a lot in Canaan, let him be a sure to be a true Israelite.

And so we see, there must of necessity be a manifest change; that fruitfulness, is the best argument, he hath begotten us anew; that the signs of salvation, are to be sought in ourselves, as the cause in Jesus Christ; that we 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 portion in the new Jerusalem, Revel. 21. otherwise not. Take notice of this, all ye carnal worldlings, who are the same that ye were always, even from the beginning', and think the same a special commendations too, though you have small reason for it, for that we need no more to condemn us, then what we brought into the world with us. Besides, do you live willingly in your sins? Let me tell you, ye are dead in your sins, this life is a death; and we need no better proof, that you are dead, then because you feel not your deadness.

§ 150.

SEcondly, that thou hast not repented, nor doest yet believe, is plain; for as faith is a gift of God, whereby the elect soul is sirmly persuaded, not only that the whole word of God is true, but that Christ, and all his benefit do belong unto her: so it is an honorable, and an operative grace, always accompanied with other graces, over bearing fruit: and repentance, being a fruit of faith, is a whole change of the mind, and a very sore displeasure against a man's self for sin, as it is sin, and a breach of God's holy Laws, and for offending so good a God, so merciful a Father, with a settled purpose of hateing and for sakeing all sin, and yielding universal obedience for the time to come: wherefore, hast thou a true, lively, and a justifying faith? it will manifest it self, by a holy life. For, as fire may be decerned by heat, and life by motion: so a man's faith may be decerned by his works: for, though faith alone justifieth, yet, justifying faith is never alone, but ever accompanied with good works, and other saving graces: as the Queen, though in her state and office she be alone, yet she goeth not without her Maids of honor, Tttus 3. 8. spiritual graces, the beauties of the soul, and good works, the beauty of graces: and our justification is to be proved by the fruits of our sanctification: faith and works 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 be sound, it will make us grieve for sins of all sorts, secret, as well as known; original, as well as actual; of omission, as of commission; lesser (viz. thoughts) as well as greater; yea, as well for the evil, which cleaves to our best works, as for the evil works. Rom. 7. 21. and as heartily and unfeignedly desire, that we may never commit it, as that God should never impute it, 2. Tim. 2. 19.

Again, it will work tenderness of conscience, and such a true filial fear of God, that we shall fear to displease him; not so much because he is just, to punish us, as for his mercy and goodness sake; and more fear the breach of the Law, then the curse: which we may know, by asking our own 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 we would refuse a bribe, like Elisha, though we 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 anything back? Whether we would not yield, in case it should be said unto us, as the Devil said to Christ, all this will I give thee, if thou wilt commit such a sin? Whether we have a Spirit without guile? Psa. 32. 2. and be the same in Closet and Market, as being no less seen in the one, then in the other? Whether we more love to be, then seem, or be thought good, as Plato spake of his friend Phocion, and seek more the power of godliness, then the show of it, Job 1. 1. For Christians should be like Apples of gold with Pictures of silver, whose inside is better then their outside, but both good: and he serveth God best who serveth him most out of sight; that wheresoever he is keeps a narrower watch over his very thoughts, then any other can do of his actions; and no man's censure troubles him more then his own.

Again, whether we are as careful to avoid the occasions of sin, as sin it self, and not now and then, but continually? Whether we sear our own corruptions, as well as Satan's 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 universal, making conscience of all God's Commandments, one, as well as another; the first table, as well as the second; and the second, as well as the first; Matth. 5. 19. for a regenerate mind cannot consist with a determination to continue in any one sin; as when Christ cast out one devil, we read that he cast out all, even the whole Legion, Mark 5. 12. God loves those best, that stick closest to his Word in every tittle: and as Parents most affect those children, that most resemble them: so doth God.

It is true (saith Saint Augustine, ) God gives us Commandments impossible to nature, that we may the rather seek unto him for grace: and corruption will mix with our purest devotions, imperfection sways in all the weak dispatches of our palsied souls.

Neither is it to any man given, to be absolute in anything: yea, the very best of us, have not done one action Legally justifiable all our days; so, that we are as far from perfection, as the center of the earth is from the circumference, which semediameter or space is judged, by the most expert, to be three thousand five hundred miles.

What then, because we cannot obey in all, shall we obey in nothing? if we cannot perform our duty, as we ought; let us do our good will, and endeavor what we can: for it is better to halt in the right way, then run in the wrong; especially, when God expects no more then we can do, and accepts of what we are willing to do; for if we purpose before hand not to sin, and in the act do strive against sin, and after the act be sorry for the sin, sin shall never be laid to our charge; if we 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, shall never hurt us; and we shall be esteemed of God to be, what we love, and desire, and labor to be.

Now let this point be argued in the Court of the conscience (for although others may give a shrewd guess, yet the mother knows best, whether the child be 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 evil, then, learn to do well, Isa. 1. 16. 17 for, as we die to nature, ere we live to glory: so we must die to sin, ere we can live to righteousness; there can be no fellowship, between light, and darkness, Christ and Belial, the Ark and Dagon cannot lodge under one roof; the house must first be cleansed, ere it can be garnished; in a pair of Tables nothing may well be written, before the blots and blurs be wiped out; the good husbandman first stubs up the thorns, and pulls 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 darkness (it being impossible, that two things of contrary natures should be together in one subject, the one not expelling the other, either wholly or in part) so it is between 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 only on my Savior's merits, thou mayest go on, and say, I therefore rightly believe, I believe, and therefore am justified; I am justified, therefore called; I am called, therefore elected; I am elected, therefore I shall be glorified. Otherwise, if thou beest, as it were, a dead man, continuing under the burden of notorious crimes, without sorrow, or fear, or remorse, or care of amendment, Ephes. 2. 1. If thou art a drunkard, if thou art frequent in the language of hell, viz. swearing, cursing, &6, without fear, or sorrow, or striving to leave it; if thou delightest to boast of sin, and mischief, or seekest to defend it, Psal • 2. 1 if thou art of a reprobate judgment, touching actions and persons, esteeming good evil, and evil good: if the devil hath so bewitched thee, that thou preferrest hell to heaven, and blamest those that do otherwise: if thou imitatest a bad stomach in turning everything to an evil construction, so making a temptation of everything Titus 1. 15. if, Ishmael like, thou mockest, or, Cham -like, thou scoffest at the religious, or usest bitter jests against them, Psal. 1. 1. Ephesians 5. 4. if thou raisest slanders of them, or furtherest them, being raised, Psalm 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 he could not reach her with his claws, verse 15. or any way opposest them (for the opposition of goodness, gives thee the title of wickedness, which alone is the enemy thereof, and shows thou art a soldier of the great Dragon, who goes out to make war with that blessed seed, that keep the Commandments of God, Revel. 12. 17.) these or any one of these, especially the last, show that thou never camest where regeneration, repentance, and faith grew; that thy soul (like Venus Altar in the I will 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 be delighted with those that are like thyself, 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 John 3. 10. And in vain shall a man's heart absolve him, that is condemned by his actions: for virtue and vice are both Prophets, forewarning us of things to come; the one, of certain good; the other, of pain, or penitence.

§ 151.

BUt behold another starting hole. For if the evil spirit sees thee convinced of the necessity of repentance; he will persuade thee to defer it until hereafter, knowing that if he can prevail therein, it is all one, as if thou hadst never purposed to repent at all; for as experience may inform us, not one of a thousand, which take this course, ever attain unto it; for either they adjourn the time prefixed, from next year to next year, &c. or else they attain not to that repentance which is true and sound. But see the particulars laid open.

Thou promisest thine own soul that thou wilt repent, when thou art sick, (though indeed the farthest end of all thy thoughts, is the thought of thy end; and to make thy reckoning at the last day, the last and least thing thou makest reckoning of.) But hark in thine ear: Oh secular man, thy life is but a puff of breath in thy nostrils, and there is no trusting to it; yea, the least of a thousand things can kill thee, and give thee no leisure to be sick.

S • ul being minded to ask counsel of the Lord, concerning the Philistines, was prevented for want of time, 1 Samuel 14. 19. And commonly we never have so much cause to fe • re, as when we fear nothing. When Sampson was sporting w • th his Dal lah, he little thought that the Philistines were in the chamber, lying in wait for his life, Ind 16. Full little do sinners know how near their jollity is to perdition; judgment is often at the threshold, while drunkenness and surfeit are at the table.

§ 152.

BUt admit what thou imaginest; namely, that death be not sudda • ne: much the better, for is it not commonly seen, that the purpose of proroging for a day, or a week, doth not only last for a year (as the suspension of the Council of Trent, made for two years, lasted ten) but as ill debtors put off their creditors, first, one week; then, another: till at last, they are able to pay nothing. so deal delayers with God, they adjourn the time prefixed, from next year, to next year, whereby they, and that good hour never meet: as you shall observe one Coach wheel follows another, one minute of a Clock hastens after another, but never overtake each other. In youth, men resolve to afford themselves the time of age to serve God; in age, they shuffell it off to sickness; when sickness comes, care to dispose their goods, loathness to die, hope to escape, &c. martyrs that good thought, and their resolution still keeps before them. Or else it fares with them, as with many an unthrifty Trades-man, who is loath to turn over his books, and cast up his debts, least it should put him into sad dumps, and fill him with melancholy cares.

When Christ went about to cast out devils, they said, he tormented them before the time, Matthew 8. 29. so, whensoever thou goest about to dismiss thy sins, 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 devil saith the time is not yet, for the devil is a layer.

Alas! 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 allow them onehowre: and perchance when their soul 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 Physic: so the Minister, can give but some opiate Divinity, a cordial 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 balm to supple, but the core is left within; for though true repentance is never too late, yet late repentance is seldom 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 abominable filthiness, 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 be 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 throat; and repentance may be suggested to the heart in a moment, in that very instant; but this only may be, there is no promise for it, many threatenings against it, little likelihood of it; it were madness for thee to break thy neck, to try the skil of a Bonesetter.

But how many, on the other side, die in Spira's case • who being willed in his sickness to say the Lord's prayer, answered, I cannot find in my heart to call him father: whereas, not one of many leave a certain testimony, or sure evidence behind them, that their repentance is true and sound. And indeed, how is it likely they should dispatch that in half an hour which should be the business of our whole life • For as he which never went to Schole, will hardly, when he is put to it, read his neck-verse: so he, that never learned the doctrine of repentance, in his life; will find it very hard, if not impossible, at his death. Let men therefore repent while they live, if they would rejoice when they die: let them with Noah, in the days of their health, build the Ark of a good conscience, against the floods of sickness; yea, if they have spent a great part of their time in the service of sin, as Paul did, let them, for the residue of their life, make the world amends, by their double, yea treble endeavor, to redeem that time, by a holy life, and godly conversation; for else we may justly suspect the truth and soundness of their repentance, and conversion. We seldom read of any, that were long barren, either in soul, or womb, but they had the happiest issue afterwards; witness Sarah, Manodh's Wife, Hannah, Elizabeth, Saul, Mary Magdalene, &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 hereafter; not being wise enough to consider, that it is with sin in the heart, as with a Tree planted in the ground, the longer it groweth, the harder it is to be plucked up, it is too late to transplant Trees after two seven years: or a Nayle in a Post, which is made faster by every, stroke: or a Ship that leaketh, which is more easily emptied at the beginning, then afterwards. Or a ruinous house, which the longer it is let run, the more charge and labor will it require in the repairing. Yea, sin out of long possession, will plead prescription; custom of any evil, makes it like the laws 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 do good, that are accustomed to do evil ler. 13. 23.

All other men have but three enemies to encounter with, the Devil, the World, and the Flesh; but he that hath long continued in the practice of any evil, hath a fourth, which is worse then the worst of them, even custom, which is a second, or new nature.

§ 153.

BUt suppose after many years spent in the service of sin, and Satan, thou art willing to relinquish thy lusts, and offer thy service, and best devotions at the last gasp to God; will he accept them • no, in all probability he will not: for hear 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 counsel, and would none of my correction: I will also laugh at your destruction, and mock when your fear comm • th; when your fear cometh like sudden desolation, and your destruction like a whirlwind. When affliction and anguish shall come upon you, then shall you call upon me, but I will not answer; you shall se • ke me early, but you shall not find me; because you hated knowledge, and, did not choose the fear of the Lord. You would none of my counsel, but despised all my corrections, therefore you shall eat the fruit of your own way, and be filled with your own 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 hear not them, that would not hear him: if he regard not them, that disregarded him; if he shut his ear against their prayer, crying to him for pardon, that stopped their ears against his voice, calling upon them for repentance, as Salvian speaks. Alas! no child would be whipt, if he might scape for crying; but he only finds help in adversity, that sought it in prosperity: and there can be no great hope of repentance at the hour of death, where there was no regard of honesty in the time of life • : God useth not to give his heavenly and spiritual graces at the hour of death to those, who have contemned them all their life: yea, it is senseless to think, that God should accept of our dry bones, when Satan hath sucked out all the marrow; that he should accept of the lees, when we have given to his enemy all the good Wine.

But, hear what himself saith, by the Prophet Malachi, c. 1. 8. and S. Jerome upon the place, it is a most base and unworthy thing, to present God with th • t, which man would disdain, and th • nk sco •• e to accept of.

Wherefore, as you tender your own soul: even to day hear his voice, set upon the work presently; he that begins today, hath the less work for tomorrow. And proroge not your good purposes, least ye saying unto God in this life, with those wicked ones in Job, depart thou from me for a time; God say unto you in the life to come, depart from me ye cursed, and that for ever.

He hath spared thee long, and given thee already a large time of repentance; but he will not always wait for denials; his patience at length will turn into wrath. Time was, when he stayed for the old world, an hundred and twenty years; he stayed for • a rebellious Nation, forty years; he stayed for a dissolute City forty days: 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 we pray, he hears us; if we reap • t, he pardons us; if we amend our lives, he saves us: but after the hour prefixed in his secret purpose, there is no time for petition, no place for Conversion, no means for pacification. The Lord hath made a promise to repentance, not of repentance: if thou convertest tomo • row, thou art sure of grace; but thou art not sure of to morrows conversion: so that a fit and timely consideration is the only thing, in everything; for, for want of this, Di • es prayed, but was not heard; Esau wept, but was not pitied; the foolish Virgins knocked, but were denied: and how many, at the hour of death, have offered their prayers, 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 despair unto destruction.

§ 154.

BUt thou wilt say unto me; if this be so, that all the promises are conditional; that mercy is entailed only to such as love God, and keep his Commandments; that none are real Christians, but such as imitate Christ, and square their lives according to the rule of God's word; that of necessity we must leave sin, before sin leaves us; and that God will not hear us another day when we call to him for mercy, if we will not hear him now, when he calls to us for repentance; how is it, that so few are reformed, that most men mind nothing but their profits, and pleasures, yea, count them fools, that do otherwise?

I answer, there be two main reasons of it, though one be the cause of the other.

• 1 Ignorance.
• 2 Vnbeleife.

First, few men believe what is written of God in the Scripture, especially, touching his justice and severity in punishing sin, with eternal destruction of body and soul: for, did they really and indeed believe God, when he saith, that his curse shall never depart from the house of the swearer, Zack. 5. they durst not swear, as they do. Did they believe, that neither Fornicators, nor Idolaters, nor Adulterers, nor Thieves, nor Murderers, nor Drunkards, nor Swearers, nor Raylers, nor Liars, nor Covetous persons, nor Extortioners, nor Vnbeleivers, nor no Vnrighteous men shall inherit the Kingdom 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 practice of these sins, without fear, or remorse, or care of amendment. Did they believe, that except their righteousness do exceed the righteousness of the Scribes and Pharisees, they shall in no case enter into the Kingdom of Heaven, Matth. 5. 20. and that without holiness no man shall see the Lord, Heb. 12. 14. with many the like, it were impossible they should live as they do. Yea, if they did in good earnest believe that there is either God or Devil, Heaven or Hell, or that they have immortal souls, which shall everlastingly live in bliss or woe, and receive according to that they have done in their bodies, whether it be good or evil, 2 Cor. 5. 10. they could not but live thereafter, and make it their principal care, how to be saved.

But alas! they are so far from believing what God threateneth, in his Word against their sins; that they bless themselves, in their heart, saying, we shall have peace; we shall speed as well as the best, although we walk according to the stub • ornnesse of our own wills, so adding drunkenness to th • rst, Deut. 29. 19. yea, they prefer their condition before other men's, who are so abstemious, and make conscience of their ways, even thinking that their God deceiveth them with needless fears, and scruples, as once Rabshek • h would have persuaded the Jews, touching their trust and confidence. 2 King. 18. 22. 25 30. 32. 33. 35.

The believe what they see, and feel, and Know; they believe the laws of the Land, that there be places and kinds of punishment here below, and that they have bodies to suffer temporal smart, if they transgress; and this makes them abstain from Murder, Fellony, and the like: but they believe not things invisible, and to come; for if they did, they would as well, yea, much more, fear him that hath power to cast both body and soul into Hell, as they do the temporal Magistrate, that hath only power to kill the body: they would think it a very hard bargain, to win the whole world, and lose their own souls, Luk. 9. 25. but enough of this, having proved the Drunkard an Atheist, Sect. the (146.)

§ 155.

SEcondly, another main reason is ignorance; yea, ignorance, if we rightly consider it, is the cause of all sin; sin indeed; at first was the cause of ignorance but now ignorance is the cause of sin. Swearing, and lying, and killing, and stea • eing, and whoring, (I may well add drunkenness) abound, saith the Prophet, because there is no knowledge of God in the Land, Hosea, 4. 1. 2. It is a people that do err in their hearts, saith God, why? because they have not known my ways, Psal. 95. 10. ye are deceived, saith our Savior, because ye know not the Scriptures, neither the power of God, Matth. 22. 29. when Christ wept over Jerusalem, what was the cause? even their blindness; If thou hadst known, 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 evil, therefore they do it; and because they would securely do it, therefore they refuse to know it. Oh that men knew how good it is to obey, to disobay how evil, then should we have a new world; but the Devil takes an order for that, where he can prevail; and therefore he hath the Po • e, in one part of the world, who will allow his subjects (I mean the Layty) no divine learning; the Turk in another, who denies to his any learning at all: and this is no small advantage unto him, for that Edict of Julianus the Emperor, whereby it was interdicted unto Christians, to be admitted into Schools, Lectures, 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 gracious Sovereign, may some say, this is not our case, we have plenty of light in our Horizon, our Land abounds, both with human and divine learning.

A • sw. Very true, and it is a blessing, which we can never be sufficiently thankful for; and yet the Devil takes such an order, that the odds is not much, between our light, and their darkness: for, either, Wizard-like, he prese •• s things in a false glass; or, Sorcerer-like, he makes things appear other then they are, by deception of our spiritual sight; or, Sophister-like, he darkens the truth (which the Word will not suffer to be conceald) with subtils distinctions, as a man that puts out the candle with snuffing it; or, Casuistlike, he fills men's heads, with a world of Problemes and Paradoxes; their hearts and consciences, with a thousand needless and endless questions, unprofitable, cold, and bloodlesse impertinencies, whereby the sound and saving knowledge of Jesus Christ, and him crucified (which was the only care and study of St. Paul: I Cor. 2. 2.) is the portion but of a few, even amongst us, as the effect shows: for, are not most men, to whom the Gospel is so gloriously preached, chiefly guided according to the Rudiments of the world, and not after Christ? Col. 2. 8.

Quest. But will any now, in this clear Sun-shine of the Gospel, be persuaded that they know not Christ crucified?

Answer. It is too true, that few know him, for if they knew Christ, they could not but love him; and loving him, they would keep his commandments, Job. 14. 15. for hereby, saith St. John, is it known that we know him, if we keep his Commandments, 1 John. 2. 3. but he that saith, I know him, and yet keepeth not his Commandments, is a liar, and there is no truth in him, ver. the 4.

Rightly, a man knows 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 knows no good that doth no good; and he may know much, that cannot utter much, as a Martyr answered Bishop Bonner, My Lord, I cannot dispute for the truth, but I ca • die for the truth: a good argument, to prove that he knew Christ, for men's actions express their knowledge better then their words.

Virtue is ordained a wife for knowledge, and where • hese two join, there will proceed from them a Noble prodiene, a generation of good works: but they that wander in by paths, declare themselves ignorant of the right way of salvation, Rom. 3. 17. That is but a raw knowledge, which is not digested into practice.

What's the difference, between Christianity and infidelity, but holiness? For as Rhetoric, is the Art of speaking well; and Logic, the art of disputing well; and Magistracy, the art of governing well: so Christianity is the art of living well. It is not worth the name of knowledge, that may be heard only, and not seen: good discourse is but the froth of wisdom, 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 do them, John, 13. 17. and in Deut. 4. 6. keep the Commandments of God, and do them, for this is your wisdom and understanding before God and men.

The Knowledge that saves us, is more then a bare apprehension of God; it knows his power, and therefore fears him; knows his justice, and therefore serves him; knows his mercy, and therefore trusts him; knows his goodness, and therefore loves him; &c. for he that hath the saving knowledge of God, hath every other grace; there is a sweet correspondence between everyone, where there is any one in truth. As in the generation, the head is not without the body, nor the body without each member, nor the soul without it's powers and faculties: 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 Psalmist, will trust in thee, Psal. 9. 10. there's saith. Let him that rejeyceth, rejoice in this, that he understandeth and knoweth me, Ier: 9. 24. there's joy. He that knoweth God, heareth us, I John. 4. 6. there is an awful attention to the Word preached. If thou knewest me, saith our Savior, thou wouldest have asked of me, John, 4. 10. there's the Spirit of prayer and supplication. He that knoweth God, loveth God, and the children of God. I John. 4. 7. 8. He that knoweth God, keepeth his Commandments, I John, 2. 3. Now I know thee, saith Job to God, I abhor myself, and repent in dust and ashes, Job. 42. 5. 6. He that knoweth God, is borne of God, I John, 4. 7. there is love, obedience, hurnility, godly sorrow, regeneration, I might go on, and instance in every other grace. For as feeleing is inseparable to all the Organs of sense, the eye, sees and feels; the care, hears and feels; the palate, tastes & feels; the nosthrills, smell and feel: so knowledge is involved in every grace, faith, knows and believes; charity, knows and loves; patience, knows and suffers; temperance, knows and abstains; humility, knows and stoops; repentance, knows, and mourns; obedience, knows and does; confidence, knows and rejoyees; hope, knows and expects; compassion, knows and pities. Yea, as there is a power of water in everything that grows, it is fatness, in the Olive; sweetness, in the Fig; cheerfulness, in the Grape; strength, in the Oak; talenesse, in the Cedar; redness in the Rose; whiteness, in the Lily, &c. so knowledge. is in the hand, obedience; in the mouth, benediction; in the knee, humility; in the eye, compassion; in the heart, charity; in the whole body and soul, piety.

Alas! if menhad the true knowledge of Jesus Christ, it would disperse and dispel all the black clouds of their reigning sins in a moment: as the Sun doth no sooner show his face, but the darkness vanisheth: or as Caesar did no sooner look upon his enemies, but they were gone. Egypt swarmed with Locusts, till the west wind came, that left not one. He cannot delight in sin, nor dote upon the world, that knows Christ savingly.

§ 156.

OB. But the objection, which as they think cannot be answered, like the invincible Navy in 88. is this. We see by experience, that the strictest livers are seldom the wisest men; yea, who more vicious, then many that know most?

Answ: I am not ignorant, that some Fools have made other Fools believe, that none trouble themselves about Religion, but the simplest; yea, the most holy and religious, in all ages, have been accounted Fools 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 fool, and the spiritual man mad, Hosea, 9. 7. yea, our Savior Christ, with open mouth, was proclaimed mad, by his carnal hearers John, 10. 20. Mar. 3. 21. and Paul the like, by Festus, Acts, 26. 24. yea, all the Apostles were reputed Fools, 1 Cor. 4. 10. and this hath been the worlds vote ever since; the sincere Christian was so reputed in Pliny's time, and after in St. Austin's time, yea, Julian the Pelagian could gibe St. Austin, that he had none of the wise Sages, nor the learned Senate of Philosophers on his side, but only a company of mean trades-men and handycrafts-men, of the vulgar sort, that toke part with him; whose answer was, thou reproachest the weak things of the world, which God hath chosen, to confound the things which are mighty.

And is it otherwise now? Is not the honest, devout, orthodox Christian, the plain dealing and religious man, he that declares his meaning by his words, that cannot, or will not lie, and desemble, shift, and flatter, temporise, and accommodate, buy promotion, supplant, grow rich, take bribes; he that will rather suffer then do evil, ordinarily esteemed an idiot, or silly asse? yes, by all that are craftily wicked, as you may hear out of their own mouths, Wisd. 5. 3. to 9.

To worldly men Christian wisdom seems folly, saith S. Gregory; and well it may, for even the wisdom of God is foolishness with the world, 1 Cor. 1. 18. 23.

But shall we therefore take it for grant, 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 only the office of a wise man.

Secondly, the Laws of our Land, will not admit a delinquent for a witness, afafter 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 fair trial, they shall have an equal proceeding; or if they will hear the case argued, if reason give not sentence on the good man's side, let me suffer as a slan • erer.

Indeed, wisdom hath always carried that show of excellency, that not only the good have highly affected it, as Solomon, who prayed for wisdom; and Moses, who studied for wisdom; and the Queen of Sheba, who travelled for wisdom: but the very wicked have labored for it, who are ashamed of other virtues: so that wisdom is not only justified of her children, but also of the children of folly.

Knowledge is so fair a virgi •• , that every clear eye is in love with her; it is a pearl, despised of none, but Swine • O the pleasure that rational men take in it! they that care not for one dram of goodness, would yet have a full scale of knowledge, though they never mind to do good, yet there is no good which they would not know; among all the trees of the garden, none so pleaseth them, as the tree of knowledge. As wisdom is excellent above all, so it is affected of all: as oil was both of the wise and foolish Virgins; it hath been a mark, which every man hath shot at, ever since Eve sought to be as wise a • her Maker. But as an hundred shoots, for one that hits the mark, some short, some over, and some aside: so an hundred aim at wisdom, for one that lights upon it, • cclesiastes 7. 28. Yea, as many think themselves good fellows, for one that is a good-fellow indeed; so many think themselves wisemen, for one that is wise indeed.

Of all sorts of men in the world, none repute themselves, or are reputed by others wiser, then the profound humanist, and cunning politician; and the yet neither of these, may compare with the go • lie 〈◊〉 for wisdom and knowledge.

§ 157.

FIrst, not the humanist; for they are not always the wisest, which know most as I have proved at large • . 50. 51. I will further confirm it.

There are a generation of men, that mightily thirst after wisdom and knowledge; and to get it, they are no niggards of their labor, for they leave nothing unstudied, but themselves; they know all parts and places of the created world, can discourse of everything, visible, and invisible, divine, human, and mundane, whether it be meant of substances, or accidents, are ignorant of nothing, but the way to heaven; are acquainted with all Laws and customs, save the Law of God, and customs of Christianity; they are strangers nowhere, 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 roof; they spend alltheir time in seeking after wisdom; as Alchemists spend all their present estates to find the Philosophers stone, but never find it; for their thirst after 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 worldling is as well pleased with the handmaid, human, or mundane wisdom, as with the Mistress, divine and supernatural; whereas none but this will content the generous Christian; natural men resembling the three lower elements, of Air, 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 own Region) they never attain to that which is true wisdom indeed. For as the ragged Poettold Petronius, that Poetry was a kind of learning, which never made any man rich; so may I tell these, that human learning, of it self, never made a wise man. For so long as men desire knowledge, and not a blessing with it, for no other end, but to remove their ignorance; as Pharaoh used Moses, but to remove the plagues; and study the Scriptures and other books, only to make gain thereof, or to be the abler to dispute and discourse, as boys go into the water to play and paddle there, not to wash and be clean, as many, with Eve, do highly esteem the tree of Knowledge, but regard not the tree of Life, they may heap up knowledge upon knowledge, be ever pouring into their brains, as the fifty daughters of King Da •• us, who killed their husbands, are feigned to be always filling of a Tunn, with water, that is bored full of holes, but labor they never so much about it, yet they can never bring it to pass; for whensoever they die, they are undone, that hour, like Penelope's night, will undo all that ever the day of their life did weave; wherein they resemble Albertus Magrus, who bestowed thirty years stud • e and pai • es upon an Image, or St • t •• , till with engines and wheels within, he had made it able to speak divers words very distinctly, the which Thomas Aquin •• • t • terly spoiled in one minute

But to make it more plain. I would fain know, what it is, or what it profits a man, to have the Etymology and derivation of wisdom and knowledge, without being affected with that which is true wisdom indeed: to be able to decline virtue, yet not love it? to have the theory, and be able to prattle of wisdom by roate, yet not know what it is by effect and experience? to have as expert a tongue, and as quick a memory, as Portius, who never forgot anything that he had once read? A perfect understanding, great science, profound eloquence, a sweet style, to have the Force of Demosthenes, the depth of Theseus, the persuasive art of Tully, &c. if withal 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 pass the consideration of the principal, and most necessary? Viz. 1. Sin the cause of all Misery and wretchedness. 2. Grace the cause of all Good and happiness. 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 he neglects the 〈◊〉 of such as are gone the right way? with the Law-maker, to set down many Laws in particular; and not to remember the common law of nature, or law general, that all must die? or lastly, with Adam, to know the nature of all the creatures, as appeared in his naming of them; and with Solomon, to be able to dispute of everything, even from the Cedar to the Hyssop, or Pellitory, when in the mean time he lives like Dives, dies like Nabal, and after all goesto his own place, with Judas? • lasse! many a fool goes to hell with less cost, less pains, and more quiet.

That is true knowledge, which makes the knower blessed; to be wise and happy, are 〈◊〉 terms, saith Aristotle in his Ethics; and man's happiness, • aith another, consists in believing the Gospel, and obeying God's 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 offends least.

He is the best scholar that learns of Christ obedience, humility, &c. he is the best Arithmetician that can add grace to grace; he is the best learned, that knows how to be saved; yea, all the Arts in the world are artless Arts to this.

But few are thus wise and learned; because they think that to be wisdom, which is not; like Eve, who thought it wisdo • e to eat the forbidden fruit; or Absalom, who thought it wisdom to lie with his Fathers Concubines, in the sight of all the people; or the idle servant, who thought it wisdom to hide his Talent; or the false Steward, who thought it wisdom to deceive his Master: for, if a man take his mark amiss, he may shoot long enough, ere he hit the White: and these men, are as one that is gone a good part of his journey, but must come back again, because he hath mistaken his way: for however these men's knowledge may seem wisdom, (as a Bristow stone may seem a Diamond) yet it only seems 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 he, the art of dying well, is the science of all sciences, and the way to learn this art, is to live well. We only praise that Mariner, which brings the Ship safe to the Haven. Again, if thou wert a wise man, thou wouldest know what wisdom is, and not mistake one thing for another: as Jacob in the dark mistook Leah for Rachel, and then chose the best: as a traveler for his provision & convenience in his journey, carrieth his money in Gold, thou wouldest like a wise Merchant freight thyself with that commodity, or coin, which for metal and stamp will pass for currant, both in this world, and in heaven: whereas thy lip-learning, and tongue- wisdom, and brain-knowledge, is perishing, and will stands thee in no stead in the next life, nor any way further thee in the way to bliss. For thou art but like a Powdermaster, who hath provision against an enemy, but is ever in danger of being blown up: or some covetous churl, who though he have lights good store, yet is content to sit in the dark: or an irregular Physician, who prescribes a wholesome diet to others, when himself feeds foully, and surfeits with intemperance: which in reason is to play the fool, and to imitate the Miletians, who as Aristotle writeth, were not fools, but did the self samethings that fools were accustomed to do: wherein this is all the difference, a man shall be the rather punished, and the more, because he hath known good, and done evil, for knowledge without grace, will but sink men lower in Hell. And great reason shall all such have, who either know, and believe not; or believe, and repent not; or repent, and amend not; or amend, and persevere not in well doing, to cry out upon their death-beds, as Tully did in his latter age, would God I had never known what wisdom meant.

Again, as themselves are never the better for their great wisdom and learning: so, no more are others: for commonly they resemble dark Lanthornes, which have light, but so shut up and reserved, as if it were not: and what is the difference betwixt concealed skill, and ignorance? It is the nature and praise of good, to be communicative, whereas if their hidden knowledge do ever look out, it casts so sparing a light, that it only argues itself to have an unprofitable being.

We know the Unicorne hath bu • one horn, but he 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 deal; yea, he thinks himself as happy, in giving light to others, as in receiving it into himself.

Now suppose a man's greatest learning. be religion, and his knowledge only lies in the best things, as the weaker vessel may hold the better liquor; yet a competent estate well husbanded, is better then avast patrimony neglected. Never any mere man, since the first, knew so much as Solomon; many that have known less, have had more command of themselves.

True it is, in some kind of skill they out. strip even the best of God's people; who, if they are put to it, may answer as Themistocles 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, we cannot give a solid reason in nature, why Nile should over flow only in the Summer, when watersare at the lowest: why the Load-stone should draw Iron, or incline to the Polestarre; how the heat of the stomach, and the strength of the net her chap, should be so great: why a flash of lightning should melt the Sword, without making any impression in the Scabbard; kill the child in the womb, and never hurt the mother: how the waters should stand upon an heap, and yet not overflow the earth: why the clouds above, being heavy with water, should not fall to the earth suddenly, seeing every heavy thing descendeth, except the reason which God giveth, Gen. 1. 6. and Job 26. 8. but we know the mystery of the Gospel, and what it is to be borne anew, and can give a solid reason of our faith, we know that God is reconciled to us, the law satisfied for us, our sins pardoned, our souls acquitted, and that we are in the favor of God: which many, with their great learning, do 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. For to judge aright, the greatest Politician is the greatest fool, for he turns all his religion into hypocrisy, into statisme, yea, into atheism making Christianity a very footstool to policy.

Indeed, they are wiser in their generation, then the children of light, and are so acknowledged by the Holy Ghost: Luk. 16. 8. But why? not that there is a deficiency of power in the godly, but will: for could not David go as far as Achitohpel? could not Paul show as much cunning as Tertullus? yes, surely if they would. But because their Master Christ hath commanded them to be innocent as Doves, they have vowed, in an Heroicall disposition, with Abraham, Gen. 14. 22. that the King of Sodom shall not make them rich; no crooked, or indirect means shall bring them in profit, they will not be beholding to the King of Hell for a Shoo tie; and hereupon, the Foxes wiles never enter into the Lions head.

But take these Politicians as they are in their own Element, and it may peremptorily be spoken of them, as one speaks of women; that in mischief they are wiser then men, near upon as that old Serpent the Devil; yea, they are so arted in subtleties, through time, and practice, that they will have tricks in their sconces to over-reach the Devil himself: indeed, he hath one trick beyond all theirs, for like a cunning fencer, he that taught them all their tricks, kept this one to himself, namely, how to cheat them of their souls.

But to go on. These are not wise as Serpents, according to our Savior's counsel, but wise Serpents, that is, wise in evil, 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 neighbor, by five hundred pounds, but see their wisdom displayed.

They are such cunning dissemblers, that like Pope Alexander the sixth, what they think, they never speak: why is this cast away? saith Judas, crafty cub! he would have had it himself: as the Fox would dissuade other beasts from that booty, w ^ch he means to make his own: or like a fellow that rides to the pillory, they go not the way they look; they will cut a man's throat under color of courtesy: as Ulysses by gold and forged letters, was the means of stoning Palamedes, even while he made show of defending him: and then, to wipe off all suspicion from themselves, their gesture and countenance shall be like Julius Caesar's, who seeing Pompie's head, fell a weeping, as if he had been sorry for it, when by his only means it was cut off; so, like Rowers in a Boat, whilst, in their pretence, they look one way, in their intent, they go the quite contrary.

It is observed of the Fox, that he will stand by the river and let his tail play in the water, till the Fish come flocking about it; and then with a jerke, he swoopes them out with his paw: these are such Foxes, they will not look towards the booty they aim at; yea, they are so political, that no man shall be able to determine, either by their gesture, words, or actions, what they • esolve; for their words, like an Italian Torch, will prove your bane, when they seem to give you most light, and best direction; they will say, as Elisha to the Syrian Army, follow me, and I will lead you to the man whom ye seek, when they lead you into the lap of your enemies. 2 Kings 6. 19. And suitable to this is their gesture and actions, for like Acco, they will evermore seem to refuse, what they most desire▪ and to desire, what they most despise.

Yea, they can hardly be read, though, like Hebrew letters, you spell them backwards: for admit the stander by conceives their going to be like that of a Crab-fish, contrary to the way they look, as our Savior knew it fared with the Pharisees and Sadducees, Mat. 16. 1. 3. which made him conclude with, O Hypocrites! yet having not the spirit of discerning, he can but guess at it, and so give over; only this he may be sure of, that they do not intend, what they pretend; like as in juggling feats, though we know not how they are done, yet we know well, that they are not done, as they seem to be.

Now if they can any way advantage themselves by another's ruin, and do i • cunningly, as Jezebel did, when she killed Naboth, by suborning false witness against him, and proclaimed a Fast, before the murder; though all such policy, be but misery; and all such knowledge, ignorance; yet, ô how wise they think themselves, now they are able to blind the Devil with a Cushion: but they are grossly mistaken, for wherein doth this their great wisdom consist, but first, in being wise to deceive others, as the old Serpent did our first Parents; or, secondly, in the end to deceive themselves, as the same Serpent did, which brought a curse upon himself for so doing, Gen. 3.

The crafty Fox hugged himself, to think how he had cosened the Crow of her breakfast: but when he had eaten it, and found himself poisoned with it, he wishit the Crow her own again. Wealth got by deceit, is like a piece of buttered sponge, (an Italian trick) it goes down glib, but in the stomach swells, and will never be got out again. The gains a man gets by deceiving, at last, he may put in his eye, and yet see himself miserable. Sin is the greatest cheater in the world, for it deceives the deceiver.

That it is so with them, and all others, who go to counsel, and leave the God of wisdom behind them, let their case be viewed in other persons. What • aith Pharaoh to his deep counselors? Come, let us do wisely, when indeed he went about that which destroyed him, and his country. The Scribes, Pharisees, and Elders took counsel against Christ, as though they would most wisely prevent their own Salvation. Joseph's Brethren to prevent his having dominion over them, as his dreams imported, thought they had taken a very wise course, in selling him to the Ishmalitish Merchants, which was indeed the only means 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, wisdom; and their success, happiness; but herein Satan makes them of all Fools the superlative, in mistaking villainy and madness, for the best virtues.

And what is the summa totalis of all, but this, Faux- like, they project other men's over-throw, purchase their own: neither hath any man been wise to do evil, but his wisdom hath had an evil end, as,

O the multitude of examples which are recorded, to give credit to this Doctrine! Was not the wisdom of the Serpent turned into a curse? the wisdom of the Pharisees into a woe? the wisdom of Achitophel into folly? the wisdom of Nimr • d into confusion? the wisdom of the unjst Steward into expulsie • out of Heaven? the wisdom of Jezebel into a shameful death? and shall not the deceivers wisdom, the extortioners wisdom, the sorcerers wisdom, the hypocrites wisdom, the matchevilians wisdom, and the persecutors wisdom have their several 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 soul wise, and I shall never envy their knowledge, that pity my simplicity: yea, let me be weak in policy, so I may be wise to salvation. But to make it more manifest, that they are stark Fools, come we to particulars, though I will give you but one of ten, being loath to surfer my Reader.

§ 159

The particulars wherein the Poltician is a Fool, are these six.
• 1 He is improvident and without foresight.
• 2 He saith in his heart there is no God.
• 3 Let him be brayed in a Morter, he will not depart from his foolishness.
• 4 Uertue is in far less esteem with him then riches.
• 5 He proves cruel to himself.
• 6 He rates not things according to their true value.

FIrst, like a natural Fool, he is improvident and without foresight, Matth. 7. 26. never bethinking himself, what a reckoning he is to give, until it is too late, until he is bearen with his own 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 natural, as the same Sun saw Job both rich and poor, to a proverb; and as sometimes, by reason of fire or water, there hath been but one day, betwixt a great City, and none, as Seneca observes; or an earth quake, (which this present year, hath in the Province of Calubria the inferior, in the Kingdom of Naples, utterly destroyed many Cites, Towns, and Castles, killed, drowned, and suncke into the earth about fifty thousand persons, within the circuit of 70. miles compass, in one instant of time, viz. between three and four of the clock in the afternoon, being Saturday, the 17. of March, 1637.) they take no care, or thought for the morrow of eternity, how they shall fare then; yea, they run on in sin, and so upon score with Satan, without fear or wit how they shall satisfy the same; yea, all that he offers them, whether it be this Orphant's good, or that Heirs lands, this enemies life, or that great man's office, be the means never so indirect, and horrid, they will greedily embrace the same, and never think what a woeful reckoning will come in the end; As, Item, for falsehood; Item, for forgery; Item, for hypocrisy; Item, for bribery; Item, for sacrilege; Item, for murder and treachery: but come they once into those flames with Dives, and find 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 fair thread, when I must answer for all my sins, 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 restore to Naboth his Vineyard, every Judas his bribes, every Achan would willingly cast down his gold gotten by Sacrilege, and every Gehazi his goods gotten by forgery and deceit. But which of these Fools will believe this, before the feels it, and before it be too late?

Secondly, like David's Fool, he saith in his heart there is no God, Psal. 14. 1. yea, as if he were a brute beast, he will believe nothing but what he is led to by sense. For suppose you tell such a covetous Laban, or cruel Pharaoh, that God seeth him, when he is contriving his secretest plots against his people, and withal takes notice of his oppression, Gen. 31. 12. Exodus, 3. 7. he will not regard it; for, Marius -like, he esteems it a great point of virtue to be skillful in cozenage, and Mammon is all the god he worships; yea, and herein he applauds his choice no less, then that Popish dolt did, who having got the picture of St. Franc is curiously painted in his Closet, said, they talk of the Rhode at Rome, and our Lady of Lauretta, and Katherine of Sienna, and James of Compostella; but I have a picture at home, meaning yellow pictures, worth ten of them.

Thirdly, Idiot-like, bray him in a Morter, as wheat is bray'd with a Pestell, yet he will not depart from his foolishness, Pro. 27. 22. for let God send never so many messengers to him, and plagues upon him, as he did upon Pharaoh, he will not depart from his sins; he must retain, if not all, yet, at least, this his beloved sin, until he is overwhelmed in the bottomless Ocean of his wrath: yea, let him hear, even our Savior himself say, that he shall give an account at the day of judgment, for every idle word, Matth. 12. 36. yet he will go on in his helli • h plots, and persuade himself, he shall give no account at all; or let some Prophet of the Lord tell him, what trains are laid to catch his soul, and how many Principalities, spiritual wickednesses, and powers of darkness lie in ambush against him, Ephes. 6. 12. As El sha disclosed the trains and ambushments of the King of Syria, against the King of Israel, 2 King. 6. 9. 10 which was as good a piece of service as could be, he makes nothing on it he shall speed as well as his fellows, and indeed so he sh • ll, even as Laban, or Nabol, or Dives do in Hell, if in due time he repent not, and so restore what he hath wrongfully gotten; as the worst of them would do, if they were suffered to return 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. Augustine asketh this question, what we think the rich glutton in Hell would do, if he were now in this life again? would he take pains, or no, quoth he, would he not bestir himself rather then return into that place of torment again? yes, his tears should even strive with the sand in the hourglasse, he would do anything, to seek the Lord while he may be found. Wherefore today if ye will hear his voice, harden not your bearts. Yea, as our Savior Christ said, to forewarn all revolters, Remember Lot's wife: so say I, to forewarn all Arch-politicians, and cunning Machevillians of the world, remember poor Naboth's Vineyard.

§ 160.

FOurthly, virtue is in far less esteem with the cunning Politician, then riches. As it fares with a natural fool, he is so far from selling all that he hath, to buy the rich Pearl of faith, with the wise Merchant, Matth. 13. 46. that he will sell this rich Pearl, and all other grace to boot, to purchase the trivial commodities of white and red earth; and good reason, as temporising States-men, political Machevilians, and hypocritical Ambidexters think, who make a show of Religion, but in their hearts laugh at it; he knows no other coin, he desires no other stamp; yea, to be rich, thinks this worldling, is to be three parts of the way on-ward to perfection. Indeed, gold is the only coverlet of imperfections, 'twas the fools curtain, that can hide all his defects from the world, yea, from himself: for though he have a want of all good, and which is worse, a sense of want of that want, yet he thinks himself in a very good estate and so much nearer to Heaven, for having abundance 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 own; as how often are men baser by being wealthier, like Pierce Gavistone, who (as the Chronicle 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 necessaries of meat, drink, apparel, and the like; or whether, by a just judgment of God, the Devil makes them his drudges, to get and bring him in gold (as the King of Spain doth the poor Indians ) that he may keep it in bank, for the next prodigal to spend, as ill as the other got it, (as how oft is that spent upon one Christmas revelling, by the Son, which was forty years a getting, by the Father?) 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 again, to do themselves good; for the Devil keeps the key, as Jehoash the King of Israel did of that chest, verse. 10.

So that a covetous griper is like Tantalus, who standeth up to the chin in water, and hath all kinds of fruits hanging over his head, but is not suffered to taste them. Or like an Ass, who is laden with gold, but feeds upon thistles. Or like the Indians, who though they have all the gold amongst them, yet are the most beggarly and naked people alive. For what is he other then a rich beggar, or a beggar in the midst of his riches, when upon all his estate there is set a spell, and his wealth says to him in effect, touch not, taste not, handle not?

But O fools incomparable! Aristippus cared only for the body, as if he had had no soul: Zeno but for the soul, as if he had had nobody: Achitophel for his family alone, as if he had had neither body, nor soul of his own to care for: but these care neither for soul, nor body, nor family, (for he both tyres and starves them) but for a little mucke to leave behind them.

Fifthly, as a fool can find in his heart to be surety for a stranger, yea, yield himself to Prison for another's enlargement, Pro. 17. 18. so the politick worldling, and cruel oppressor, can find in his heart to go to Hell for another; he will damn his own soul, to leave his Son rich: yea, what a deal of pains and care doth the covetous man take, for his own damnation, he scarce wears a good garment, or eats a liberal meal, or takes a quiet sleep, but torments himself to get that, for getting whereof he shall be tormented: so himself is voluntarily miserable here, and elsewhere, that others may be happy.

And yet let him, with Pope John the 22. leave behind him 250. Tunnes of gold, even all this will not make his Son happy, 'its well, if it make him not more unhappy.

No, neither it, nor the whole world, without grace, shall ever make him contented: as it fared with Alexander, who having conquered this world, was troubled that there was no more worlds, for him to conquer.

Besides, in a short time, this Son of his must part with his wealth also: for either his r • ches shall be taken from him, as they were from Job, or else he from his riches, as the rich man was from his substance and wealth.

Wherefore it were more policy a great deal, for him to make his Son good, then great; for godliness is great gain, as the Apostle well phraseth it, 1 Tim. 6. 6. because it gains God himself, and so his blessing upon all outward means, Hagg. 1. 6. &c. O that thou hadst the wit, to know how, when all is done, to be saved; and to have thy children saved, is the best plot, to know that the Proverb, which saith, Happy that child, whose father is gone to the Devil, is far from being Canonical.

Sixthly and lastly, he estemes not of things according to their true value, but preferreth babbles and trifles, before things of greatest worth; which is the most remarkable property of a natural fool, that is.

As Judas preferred thirty pieces of silver before Him that was the price of the world, and ransom of mankind: so the Politician prefers earth, yea, Hell, to Heaven; time, even a moment of time, to eternity; his body, before his soul. (which if a man have once lost, he hath nothing else to loose) yea, his outward estate, before either soul or body.

Whereas the godly care for the soul, as for the chief jewel and only treasure; and for the body, for the souls 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 possess a kingdom without end. They are not like Shebna, who built his Sepulcher in one country, and was buried in another: but like our English Merchants, that traffic in Turkey, and get wealth in Turkey, yet plant not in Turkey, but transport for England. God's people are not like the first Indians, that hanged Bugles at their ears, 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 Calf; because they consider, that pecunia the world's Queen (I mean that world, whereof the Devil is King) extends her regiments but to the brim of the grave, and is not currant one step farther. Yea, they are so far from being of these men's minds, who are of Alexander's mind (who (as the Philosopher said) yesterday the whole world did not content him, now ten cubits contain him) that they think him none of the wisest, who being asked, whether he would rather be Socrates, or Croesus, the one, an industrious and painful Philosopher, the other▪ 2 man flowing in all abundance; was so discreet as to answer, that for this life he would be Croesus, but for the life to come Socrates.

But to return to the worlds wiseman, let him be offered his choice (as ofttimes he is) whether he will forgo himself, I mean his faith, which is the sum of all, or such a booty: he will forgo his faith, and consequently his soul, himself, and all that is truly his; like the foolish Ma • iner, that seeing a fish in the Sea, leaps into the water to catch that, which, together with his life, he looseth: or like Narcissus, who to embrace his shadow, drowned himself: yea, set life and death before him, as Moses did before the Israelites, Deut. 30. 15. 19. 20. and withal show him, from Matth. 25. 46. that this life offered is eternal felicity, that death threatened 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 years, but sum up in figures, as many hundred thousand millions as they could, yet never could they reduce to a total, or confine within number this trisillable word (e-ter-nall;) or that word of four syllables (e-ver-last-ing) and then bid him choose which of the two he likes best, his heart, which is harder than an Adamant, will make answer, take Heaven, Paradise, that eternal felicity, and future happiness, who will, it is good for me to be rich and happy while I live: much like Cardinal Burbonius who said, he 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 show me two several ways, the one leading to Heaven, the other to Hell; of the twain I would choose the latter: wherein he is more sottish, then the Indians; and more heathenish, then the infidels of Florida, Virginia, New-England, and Kanida, who for a Copper Kettle, and a few toys, as Beads 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 soul.

But worldly hearts are penny wise, and pound foolish; they know how to set high prises upon the worthless trash of this world, but for heavenly things, or the God that owes them, this they shamfully under-value: like Judas, who valued Mary's ointment, which she bestowed upon the feet of Christ, at three hundred pieces of silver, and sold his Master on whom that odor was spent, at thirty: And this is one reason. As the affection which an adulterer beareth to a strumpet, doth exceedingly diminish the love, which he should bear to his lawful wife, so the love that wicked men bear to these vain, and transitory things, wondrously diminish that zeal and affection, which they should bear towards Christ and heavenly things.

But it is far otherwise with the godly; for as they that are after the flesh, savor the things of the flesh: so they that are after the Spirit, savor the things of the Spirit: and our opinion only endeareth and increaseth the price of things. When one boasted how fair a she-slave he had bought for a pound; another made reply, that she was to dear, of a groat. Commodities are but as they are commonly valued. Now because transitory things, in the next life, bear no value at all; and because there is nothing firm under the firmament, they hold it very good coveting what they may have, and cannot leave behind them. And though others most love, what they must leave; and think that money will buy anything, like foolish Magus, who thought the Holy Ghost himself might be had for money; or the Devil, who presumed that this bait would even catch the Son of God; yet the wise and religious can conceive no reason, why it should be so doted upon, as it is; especially, since riches can no more put off the Gout, or asswage grief, or thrust out cares, or purchase grace, or suspend death, or prevent hell, or bribe the devil, then a Satten sleeve can heal a broken Arm.

They think it the best purchase, that ever was in the world, to buy him who bought them; in comparison of whom, all things are dross and dung, as S. Paul speaks Philip. 3. 8. for if we once have him, we have all things: If, saith Paul, God hath given us his own Son, how shall he not with him give us all things also? Rom. 8. 32. and again, 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 Christ's, and Christ God's, v. 21. 22. 23. And indeed, if God give the substantive, Christ, we may be sure he will likewise afford the adjective, things, necessary for this life, Matth. 6. 33. so that the godly man, is only rich, the servant of Christ, is Lord of all.

§ 161.

ANd thus you have the wisdom of humanists and Politicians deciphered, together with the wisdom of God's people: you see the difference between them, and therein, as I suppose, that the former are none of the wisest, and that the later, viz. the wisest politician upon earth, the most ample and cunning Machevilian that lives, be he a doctor in that deep reaching faculty, is a stark fool, in six main particulars: ergo, not so wise as the godly man, nor so wise as the world reputes him, or he himself. Yea, he is worse then a fool, for, saith Saint Augustine, If the Holy Ghost terms him a fool, that only laid up his own goods, Luke 12. 18. 20. find out a name for him, that takes away other men's.

Yet by the way, mistake me not, I am far from advising thee to trust them ever the more, for their simplicity: I would rather wish thee to beware them; for though the Devil makes fools of them, yet withal, he makes them wise enough, to make fools of us; and though they be but one eyed, with Gorgon, yet have they also iron talons; and though with the Osprey, a ravenous bird, they have one flat hand to stroke, yet have they another with claws, which will cruelly gripe; yea, though they have the faces and tongues of men, yet they have the talons of Gryffons, full of rapine, cruelty, and oppression.

But you will tell me, that the world is of another Judgment.

I answer. So shall we if we look upon them sidewayes, as most men do, (like as Apelles pictured Antigonus, making show only of that half 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 confess, the one speak Latin, Greek and Hebrew; the other Statutes, History, and Husbandry well enough, to make their neighbors think them wise men; but the truth is, they seem wiser then they are, as we use to say of the Spaniards: whereas the godly, like the French, are wiser then they seem; 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 compared to Bats, Night-crows, Owls, and Cats, which can see better in the dark, then in the light: their wisdom is like that of Moles, which will dig under ground with great dexterity; but are blind when they come into the Sun; or Cats (especially the later sort) that are only gifted to catch Mice, being in every 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 four particulars. First, a witch is rarely pregnant in doing that which is evil, 2. a witch neither can, nor will do good: 3. a witch will sell her soul to the devil, that she may a little excel others in mischief; 4. both they, and these, are indeed blind and in darkness, as having their beginning from Satan, the Prince of darkness, and their end in hell, which is the pit of darkness: for as they and witches, do the same work; so they shall have the same wages, because they are wise to evil, their wisdom shall have but an evil end.

Again, if innocence be acknowledged mere simplicity, then none are so simple as the religious; for, as it seems, their ignorance will not suffer them to do evil. Yea, as Plistonax the Son of Pausanias, when an Orator of Athens said, the Lacedaemonians 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 Atheistical practices.

But let the Holy Ghost determine, that knows better how to judge then any: and then, he is most wise, that is most holy: for goodness, in the Scripture, is termed wisdom; and vice, folly; sinners and fools, Synomina, Prov. 1. 7. In the dialect of the wise man it is plain, that the greatest sinner is the greatest fool: and David thinks there is no fool to the Atheist, Psa. 53. 1. whose ways utter his foolishness, Ps. 49. 13. And though worldly men call the simple, fools, yet God calls the crafty, fools, Jeremiah 8. 9. Luke 12. 18. 20 Mat. 6. 23. and of all Atheists, which seem wise, there be no such fools in the world, as they which love money better then themselves.

To conclude, the fear of the Lord, is wisdom; and to depart from evil, is understanding, Job 28. 28. and he that is truly wise, thinks that to be wisdom and folly, which God thinks so.