A Christian Library

1. BRANCH of the Charge.

T Hat as the Basilisk is chief of Serpents : so of sinners the Drunkard is chief. That Drunkenness is of sins the Queen: as the Gout is of diseases: even the root of all evil, the rot of all good. A sin which turns a man wholly into sin. That all sins, all beast-like, all serpentine qualities meet in a Drunkard, as rivers in the sea : and that it were far better be a Toad, or a Serpent, then a Drunkard. That the Drunkard is like Ahab, who sold himself to work wickedness. That he wholly dedicates, resigns, surrenders, and gives himself up to serve sin and Satan. That his only employment is to drink, drab, quarrel, swear, curse, scoff, slander and seducet 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. That these sons of Belial, are all for the belly: for 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 house out at windows, the Land out of quiet, plenty out of the Nation, is all their business. 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 d •• e •• nd. That they drink more spirits in one night, then their flesh and brains be worth. That more is thrown out of one swine's nose, and mouth, and guts, then would maintain five sufficient families.

2. Br. That it is not to be imagined what all the Drunkards in one shire or County do devour, & worse then throw away in one year: when it hath been known (if we may give credit to Authors, and the oaths of others) that two and thirty in one cluster have made themselves drunk; that six and thirty have drank themselves dead in the place with carowsing of healths; that at one supper, one and forty have killed themselves, with striving for the conquest: that two have drank each of them a peck at a draught: that four men have drank four gallons of wine at a sitting: that one man hath drank two gallons of wine; and two more, three gallons of wine a piece at a time: that one Drunkard in a few hours, drank four gallons of wine: that four ancient men 〈…〉 all, three hundred cups of wine amongst four men: and lastly that three women came into a Tavern in Fleetstreet (when I was a boy take it upon Claptons Oath and credit, who drew the Wine) and drank forty nine quarts of Sack ; two of them sixteen a piece, and the third to get the victory, seventeen quarts of Sack. Which being so, what may the many millions of these ding-thristy dearth-makers co • sum in a year in all the three Nations.

Nor need it seem incredible, that common drunkards should drink thus: for they can disgorge themselves at pleasure, by only putting their finger to their throat. And they will vomit, as if they were so many live Whales spuing up the Ocean ; which done, they can drink afresh.

Or if not so, yet custom hath made it to pass through them, as through a tunnel, or streiner ; whereby it comes out again as sheer wine as it went in, as hath been observed.

Nor hath the richest Sherrie, or old Canarie anymore operation with them, then a cup of six hath with me. And no marvel! for if physic be taken too oft, it will not work like physic: but nature entertains it as a friend, not as a Physician: yea poison by a familiar use becomes natural food. As Aristotle (in an example of a Maid, who used to pick spiders off the walls and eat them,) makes plain.

3. Br. That as Drunkards have lost the prerogative of their creation, and are changed (with Nebuchadnezzar, Dan. 4.16.) from men into beasts, so they turn the sanctuary of life into the shambles of death : yea thousands (when they have made up the measure of their wickedness) are taken away in God 's just wrath in their drink; (as it were with the weapon in their bellies ) 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 ; being suddenly struck with death, as if the execution were no less intended to the soul, then to the body.

That by the Law of God in both Testaments; He that will not labor, should not eat. Gen. 3.19. Prov. 20.4. 2 Thes. 3.10. because he robs the Commonwealth of that which is altogether as profitable as land, or treasure. But Drunkards are not only lazy get-nothings, but they are also riotous spendalls ; and yet these drunken drones, these gut-mongers, these Quagmirists, like vagrants and vermin, do nothing all their life-long that may tend to any good, as is storied of Margites, and yet devour more of the fat of the Land, then would plentifully maintain those millions of poor in the Nation, that are ready to famish. A thing not fit to be suffered in any Christian Commonwealth; yea far fitter they were stoned to death, as by the Law of God they ought, Deut. 21.20, 21. since this might bring them to repentance; whereas now they spend their days in mirth: and suddenly they go down into hell, Job 21.13. Drunkards being those swine, whom the legion carries headlong into the Sea, or pit of perdition.

4. Br. That every hour seems a day, and every day a month to a drunkard, that is not spent in a Tap-house ; yea, they seem to have nailed their ears to the door of some Tavern, or Tap-house, and to have agreed with Satan, Master▪ it is good being here. That where ever the Drunkards house is, his dwelling is at the A • e-house, except all his money be spent, and then if his wife will fetch him home with a lantern, and his men with a barrow, he comes with 〈…〉

That the pot is no sooner from their lips, but they are melancholy, and their hearts as heavy, as if a millstone lay upon it. Or rather they are vexed like Saul with an evil-spirit, which nothing will drive away but drink and Tobacco. They so wound their consciences with all kind of prodigious wickedness, and so exceedingly provoke God, that they are racked in conscience, and tortured with the very flashes of hell-fire. That they drink to the end only, that they may forget God, his threats and judgments ; that they may drown conscience, and put off all thoughts of death, & hell ; and to hearten and harden themselves against all the messages of God, and threats of the Law : which is no other in mitigating the pangs of conscience, then as a saddle of gold to a galled-horse, or a draught of poison to quench a man's thirst. That if they might have their wills, none should refuse to be drunk unpunished, or be drunk unrewarded at the common charge. As how will they boast what they drank, and how many they conquered at such a meeting, making it their only glory. That the utmost of a Drunkards honesty is good-fellowship : that temperance and sobriety with them is nothing but humor and singularity ; and that they drink not for strength, or need, but for lust and pride ; to show how full of Satan they are, and how near to swine.

That though these swinish swill-bowls make their gullet their god, and sacrifice more to their god-belly, then those Babylonians did to their god Bell, Bell & the Dragon, ver. 3. yet they will say, yea swear, that they drink not for love of drink; though they love it above health, wealth, credit, child, wief, life, heaven, salvation, all. They no more care for wine, then Esau did for his pottage, for which he sold his birth-right, Isa. 56.12.

5. Br. That Drunkards are the Devils captives, at his command, and ready to do his will; and that he rules over, and works in them his pleasure, 2 Tim. 2.26. Eph. 2.2. that he enters into them, and puts it into their hearts what he will have them to do, John 13.2. Acts 5.3. 1 Chron. 21.1. opens their mouths, speaks in and by them, Gen. 3.1, to 6. stretcheth out their hands, and they act as he will have them, Acts 12, 1, 2. Rev. 2.10. he being their father, Gen. 3.15. John 8.44. their king, John 12.31. & 14.30. and their god, 2 Cor 4.4. Eph. 2.2. And which is worst of all, that drunkenness not only dulls and dams up the head and spirits with mud, but it beastiates the heart, and (being worse then the sting of an Asp ) poisoneth the very soul and reason of a man, whereby the faculties and organs of repentance and resolution are so corrupted and captivated, that it makes men utterly uncapable of returning, unless God should work a greater miracle upon them, then was the creating of the whole world. Whence Austin compares it to the very pit of hell, out of which (when a man is once • allen into) there is no hope of redemption.

That Drunkenness is like some desperate plague, which knows no cure. As what says Basil, Shall we speak to drunkards? we had as good speak to lifeless-stones, or senseless plants, or witless beasts, as to them; for they no more believe the threats of God's Word, then if some Imposter had spoken them. They will fear nothing, till they be in hell-fire ; resembling the Sodomites, who would take no warning, though they were all struck blind ; but persisted in their course, until they felt fire and brimstone about their ears▪ 〈…〉

That there is no washing these Blackmores white, no charming these deaf Adders; blind men never blush, fools are never troubled in conscience, neither are beasts ever ashamed of their deeds.

That a man shall never hear of an habituated, in • atuated, incorrigible, cauterized Drunkard, that is reclaimed with age.

6. Br. That as at first, and before custom in sin hath hardened these Drunkards, they suffer themselves to be transformed from men into swine ; as Elpe • or was transformed by Circos into a hog ; so by degrees they are of swine transformed again into Devils, as Cadmus and his wife were into serpents, as palpably appears by their tempting to sin, and drawing to perdition.

That these Agents for the Devil, Drunkards, practice nothing but the Art of debauching men; that to turn others into beasts, they will make themselves devils, wherein they have a notable dexterity, as it is admirable how they will wind men in, and draw men on by drinking first a health to such a man, then to such a woman my mistress, then to every ones mistress ; then to some, Lord or Lady ; their master, their magistrate, their Captain, Commander, &c. and never cease, until their brains, their wits, their tongues, their cies, their feet, their senses & all their members fail them: that they will drink until they vomit up their shame again, like a filthy dog, or lie wallowing in their beastliness like a brutish swine. That they think nothing too much either to do or spend, that they may make a sober man a drunkard, or to drink another drunkard under the table; which is to brag how far they are become the devils children: that in case they can make a sober and religious man exceed his bounds, they will sing and rejoice as in the division of a spoil; and boast that they have drenched sobriety, and blinded the light; and ever after be a snuffing of this taper, Psal. 13.4. But what a barharous, graceless, and unchristian-like practice is this, to make it their glory, pastime and delight, to see God dishonored, his Spirit grieved, his Name blasphemed, his creatures abused, themselves and their friends souls damned. Doubtless such men have climbed the highest step of the ladder of wickedness ; as thinking their own sins will not press them deep enough into hell, except they load themselves with other men's; which is Devil-like indeed! whose aim it hath ever been, seeing he must of necessity be wretched, not to be wretched alone.

That as they make these healths serve as a pulley, or shooing-horn to draw men on to drink more, then else they would or should do: so a health being once begun, they will be sure 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 : be it against their stomachs, healths, natures, judgments, hearts and consciences, which do utterly abhor, and secretly condemn the same. That in case a man will not for company, griev • usly sin against God, wrong his own body, destroy his soul, and willfully leap into hell-fire with them; they will hate him worse then the hangman : and will sooner adventure their blood in the field, upon refusing, or crossing their healths, then in the cause and quarrel of their Country.

7. Br. How they are so pernicious, that to damn their own souls is the least part of their mischief; and that they draw vengeance upon thousands, by seducing some, and giving ill example to others. That one Drunkard ma •• 〈…〉 a multitude; being like the Bramble, Judge. 9.15. which first set itself on fire, and then fired all the Wood. Or like a malicious man, sick of the plague, that runs into the throng to disperse his infection; whose mischief out weigh's all penalty. And this shows, that they not only partake of the Devils nature, but that they are very devils in the likeness of men: and that the very wickedness of one that feareth God, is far better then the good entreaty of a Drunkard.

That which sweet words they will tole men on to destruction, as we tole beasts with sodder to the slaughter-house ; And that to take away all suspicion, they will so molsifie the stiffness of a man's prejudice, so temper and fit him to their own mould, that once to suspect them; requires the spirit of discerning. And that withal they so confirm the profession of their love with oaths, protestations and promises, that you would think Jonathan's love to David nothing to it. That these pernicious seducers, devils in the shape of men, have learned to handle a man so sweetly, that one would think it a pleasure to be seduced.

But little do they think! how they advance their own damnations: when the blood of so many souls as they have drawn away, will be required at their hands. For know this thou tempter, that thou doest not more increase other men's wickedness on earth, (whether by persuasion, or provocation, or example ) then their wickedness shall increase they damuation in hell, Luk. 16. 27.28. Non fratres dilexit, sed seipsum respexit. And this let me say to the horror of their consciences, that make merchandise of souls; that it is a question when such an one coms to hell, whether Judas himself would change torments with him.

8. Br. That the Drunkard is so pleasing murderer, that he tickles a man to death, and makes him (like Solomon's sool ) die laughing. Whence it is, that many who hate their other enemies (yea, and their friends too) embrace this enemy, because he kisseth when he betrayeth. And indeed what fence • for a pistol charged with the bullet of friendship. Hence it is also, that thousands have confessed at the Gallows, I had never come to this but for such and such a Drunkard. For commonly the Drunkards progress is, from luxiory to beggary, from beggary to thieverie, from the Tavern to Tyborne, from the Ale-house to the Gallows. Briefly; That these Bawds and Panders of vice breath nothing but infection, and study nothing but their own, and other men's destruction. That the Drunkard is like Julian, who never did a man a good turn, but it was to damn his soul. That his proffers are like the • owlers shrape, when he casts meat to birds, which is not out of pity to relieve, but out of treachery to ensnare them. Or like traps we set for vermin, seeming charitable, when they intend to kill, Ier. 5.26. And thou mayest answer these cursed tempters, who delight in the murder of souls, as the woman of Endor did Saul, 1 Sam. 28. Wherefore seekst thou to take me in a snare, to cause me to die, Vers. 9.

That he is another Absalom, who made a feast for Amnon whom he meant to kill. 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, Mat. 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 meretricious allurements. Eccles. 7.26. And he whom the Lord abhors, shall • all into their snares, Prov. 22.14.

9. Br. That Tave • ns and Tap-houses are the drinking schools where they learn this their skill, and are trained up in this trade of t • mpting. For Satan does not work them to this heighth of impiety all at once, but by degrees: When custom of sin hath deadened all remorse for sin ; as it is admirable how the soul that takes delight in • ewdnesse, is gained upon by custom. They grow up in sin, as worldlings grow in wealth and honor. They wax worse and worse, says the Apostle, 2 Tim. 3.13. they go first over shoo's, then over boots, then over shoulders ; and at length over head and ears in sin, as some do in debt. Now these Tap-houses are their meeting-places, where they hear the Devils lectures read; the shops and markets where Satan drives his trade ; the schools where they take their degrees : these are the Guild-halls where all sorts of sinners gather together, as the humors do into the stomach before an Ague fit, and where is projected all the wickedness that breaks forth in the Nation, as our reverend Judges do find in their several Circuits.

That these Taverns and Ale-houses (or rather hell-houses ) are the • ountains and well-heads from whence spring all our miseries and mischiefs: these are the Nurseries af all riot, excess and idleness, making our Land another Sodom, and furnishing yearly our Iayls and Gallowses. Here they sit all day in troops, doing that in earnest which we have seen boies 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, and God's Name blasphemed, would make a dumb-man speak, a dead-man almost to quake.

10. Br. That it were endless to repea • their vain babbling, scurrilous jesting, wicked talking, impious swearing and cursing : that when the drink hath once bit them, and set their tongues at liberty, their hearts come up as easily as some of their drink ; yea, their limitlesse tongues do then clatter like so many windows loose in the wind, and you may as soon persuade a stone to speak, as them to be silent ; it faring with their clappers as with a sick-man's pulse, which always beats, but ever out of order. That one Drunkard hath tongue enough for twenty men; for let but three of them be in a room, they will make a noise; as if all the thirty bells in Antwerpe stee • le were rung at once: or do but pass by the door, you would think yourself in the Land of Parrats. That it is the property of a drunkard to disgorge his bosom with his stomach, to empty his mind with his maw: His tongue resembles Bacchus his Liber pater, and goes like the sail of a Wind-mill : For as a great gale of wind whirleth the sails about, so abundance of drink whirleth his tongue about, and keeps it in continual motion. Now he rayls, now he scoffs now he lies, now he slanders, now he seduces, talks bawdy, swears, bans, soams, and cannot be quiet, till his tongue be wormed. So that 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 : As oh! the beastliness which burns in their unchaste and impure minds, that smokes out at their polluted mouths ! A man would think, that even the Devil himself should blush, to hear his child so talk. How doth 〈…〉 his mouth run over with falsehoods against both Magistrates, Ministers, and Christians: what speaks he less then whoredoms, adulteries, incests at every word; yea, hear two or three of them talk, you would change the Lycaonians language, and say, Devils are come up in the likeness of Men.

11. Br. That at these places men learn to contemn Authority, as boies grown tall and stubborn, contemn the rod : Here it is that they utter swelling and proud words against such as are in Dignity, as Saint Peter, and Saint Jude have it. They set their mouths against heaven, and their tongues walk through the earth, Psal. 73.9. So that many a good Minister and Christian may say with holy David, I became a song of the drunkards, Psal 69.12. And in case any of them have wit, here they will show it in scoffing at Religion, and flowting at holiness. From whence it is, that we have so many Atheists, and so sew Christians amongst us (notwithstanding our so much means of grace); and that the Magistracy & Ministry are so woefully contemned by all sorts of people.

That these tippling Tap-houses are the common Quagmires of all filthiness, where too many drawing their patrimonies through their throats, exhaust and lavish ont their substance, and lay plots and devices how to get more. For hence they fall, either to open courses of violence, or secret mischief, till at last the Jail prepares them for the Gibbet ; for lightly they sing through a red Lattise, before they cry through a Grate.

12 Br. I speak not of all, I know the calling to be good, and that there are good of that calling, (and these will thank me, because what I have said, makes for their honor and profit too) but sure I am, too many of these drinking-houses are the very dens and shops, yea the thrones of Satan ; very sinks of sin, which like so many Common-shores, refuse not to welcome and encourage any, in the most loathsome pollutions they are able to invent, and put in practice. As did you but hear, and see, and smell, and know what is done in these Taverns and Ale-houses, you would wonder that the earth could bear the houses, or the Sun endure to look upon them. That least they should not in all this do homage enough to Satan, they not seldom drink their healths upon their knees, as the Heathen Witches and Sorcerers (of whom these have learned it) used to do, when they offered drink-offerings to Beelzebub the prince of Devils, and other their Devil-gods.

That these godless Ale-drapers, and other sellers of drink, in entertaining into their houses, and complying with those traiters against God, and in suffering so much impiety to rest within their walls, do make themselves guilty of all, by suffering the same; and that a fearful curse hangs over their heads, so long as they remain such. For if one sin of thest, or perjury is enough to rot the rafters, to grind the stones, to level the walls and roof of any house with the ground ; as it is Zech. 5.4. What are the oaths, the lies, the thefts, the whoredoms, the murders, the damnable drunkenness, the numberless, and nameless abominations that are committed there. For these Ale-house keepers are accessory to the drunkards sin, and have a fearful account to give for their tolerating such, since they might, and ought to redress it: so that their gain is most unjust, and all they have is by the sins of the people ; as Diogenes said of the strumpet Phrine.

13 Br. That of all seducing drunkards these Drink-sellers are the chief ; their whole life being naught else but a vicissitude of devouring and venting, and their whole study how to toule in customers, and then egg them on to drink; for as if drinking and tempting were their trade: they are always guzling within doors, or else tempting at the door, where they spend their vacant hours, watching for a companion, as a spider would watch for a poor fly ; or as the whorish woman in the Proverbs laid wait for the young novice, until with her great craft, and fla • tering lips, she had caused him to yield, Prov. 7.6, to 24. Though when he sees a drunkard, if he but hold up his finger, the other follows him into his burrough, just like a fool to the stocks, and as an Ox to the slaughter-house, having no power to withstand the temptation. So in he goes, and there continues as one bewitched, or conjur'd with a spell ; out of which he returns not, until he hath emptied his purse of money, and his head of reason : while in the mean time his poor wise, children and servants want bread.

That did sellers of drink aim at the glory of God, & good of others, as they ought, 1 Cor. 10.31. the • e would not be an hundredth part of the drunkards, beggars, brawls, and famished-families there are: whereas now thousands do in sheer drink, spend all the clothes on their beds and backs. As be they poor laboring men, that must dearly earn it before they have it, these Al • -house keepers, these vice-breeders, these soul-murderers will make them drink away as much in a day, as they can get in a week; spend twelve pence, sooner then earn two-pence, as S. Ambrose observs.

That thousands of these Labouring men may be found in the very Suburbs of this City, that drink the very blood of their wives and children, who are near famished, to satisfy the drunkards throat, or gut, wherein they are worse then Infidels, or Cannibals, 1 Tim. 5.8. who again are justly met withal: For as if God would pay them in their own coin, how eft shall ye see verm • ne sucking the drunkards blood, as fast as he the others.

14. Br. That these Drnnkards & Ale-drapers are always laying their heads together, plotting and consul • ing how to charm and tame their poor wives (for the Drunkard and his wife agree like the harp and the harrow ) which if maids did but hear, they would rather make choice of an Ape-carrier, or a Iakes-farmers-servant, then of one who will be drawn to the Ale house. For let them take this for a rule, he that is a tame Devil abroad, will be a roaring Devil at home ; and he that hath begun to be a Drunkard, will ever be a Drunkard. True, they will promise a maid fair, and bind themselves by an hundred oaths and protestations ; and she (when love hath blinded and besotted her) will believe them; yea, promise herself the victory, not doubting but she shall reclaim him from his evil company; but not one of a thousand, scarce one of ten thousand that ever finds it so, but the contrary. For let Drunkards promise, yea and purpose what they will; experience shows, that they mend as sour Ale does in Summer ; or as a dead hedge, which the longer it stands is the rottener. And how should it be other, when they cannot go the length of a street, but they must pass • by, perhaps an hundred Alehouses, where they shall be called in. And all the while they are in the drinking school, they are bound by their law of good fellowship to be pouring in at their mouths, or whiffing out at their noses : one serving as a shooinghorn to the other; which makes them like ratsban'd Rats, drink and vent, vent and drink, Sellengers round, and the same again. Oh that a maids sorewit were but so good as her after-wit ! then the drunkard should never have wise more to make a slave of, nor wives such cause to curse Ale-house keepers, as now they have. And indeed if I may speak my thoughts, or what reason propounds to me; drunkards, are such children and fools (to what governors of families ought to be) that a rod is f • ter for them then a wife. But of this by the way only, that maids may not so miserably cast away themselves: for they had better be buried alive, then so married, as most poor men's wives can inform them.

15. Br. That to speak to these Demeoriuses, that get their wealth by drinking ; yea, by helping to consume their drink, & that live only by sin, and the sins of the people, were to speed as Paul did at Ephesus, after someone of them had told the rest of their occupation. Yea to expect amendment from such, in a manner were to expect amendment from a Witch, who hath already given her soul to the Devil. That to what hath been spoken of drunkards and drink-sellers, in the particular cases of drinking and tempting, might be added seventy times seven more of the like abominations. For the drunkard is like some putrid grave, the deeper you dig, the fuller you shall find him both of stench and horror : Or like Hercules 's monster, wherein were fresh heads still arising one after the cntting off of another. But there needs no more then this taste, to make any wise man (or any that love their own souls) to detest and beware these Bawds and Pandors of vice, that breath nothing but infection, and study nothing but their own, and other men's destruction. These Bro • ers of villainy, whose very acquaintance is destruction : as how can they be other then dangerously infectious▪ and desperately wicked? whose very mercies are cruelty.

16. Br. That I have unmasked their faces, is to insatuate their purpose: that I have inveighed and declaimed against drunkenness, is to keep men sober ; For vices true picture, makes us vice detest.

O that I had dehortation answerable to my detestation of it! Only here is a discovery how drunkards tempt : if you will see directions how to avoid their temptations, read my Sovereign Antidote against the contagion of evil company. Only take notice for the present, that the best way to avoid evil, is to shun the occasions : Do not only shun drunkenness, but the means to come to it: and to avoid hurt, keep thyself out of shot ; come not in drunken company, nor to drinking places : As for their love and friendship, consider but whose Factors they are, and thou wilt surely hate them. Consider what I say, and the Lord give you understanding in all things.

POSTSCRIPT.

COnsidering the premises, if there were any love of God, any hatred of sin, any zeal, any courage, any conscience of an Oath in most of our Justices of the Peace, they would rather put down and purge out of their Parishes and Liberties, this viperous brood of vice-breeders, and soul-murderers (I mean Ale-house keepers) then increase them as they do, when any Common Drunkard, Cheat, or Witch may procure a Licence to sell drink, if they will but bribe someone of their Clerks. But if it be left to them (if his Highness himself do not by some other way redress it, as blessed be God he hath already begun the work in some Counties ) I look never to see it mended, until Christ comes in the clouds.

Only it is much to be feared, that as we turn the sanctuary of life into the shambles of death: so God may send a famine after such a satiety, and pestilence after famine. Or rather that our Land, which hath been so long sick of this disease, and so often surfeited of this sin, should spew us all out, who are the Inhabitants.

Or in case God be pleased to dispence with the Nation, the wickedness that is done by these drunkards and drink-sellers, shall be reckoned, unto those that are the permitters, for their own. For Governors make themselves guilty of those sins they may redress and will not. But I know to whom I speak, and my hopes are depending.

In the mean time, it is sad to consider, how many Drunkards will hear this Charge, for one that will apply it to himself. For confident I am that fifteen of twenty, all this City over, are Drunkards; yea, seducing Drunkards, in the dialect of Sc • ipture, and by the Law of God, which extends even to the heart and affections, Mat. 5.21, 22, 28. Perhaps by the Laws of the Land, a man is not taken for drunk, except his cies stare, his tongue stutter, and his legs staggers ; but by God's Law he is one that goes often to the drink, or that tarrieth long at it, Prov. 23.30, 31. He that will be drawn to the Tavern or Alehouse by every idle soliciter, and there be detained to drink, when he hath neither need of it, or mind to it ; to the spending of his money, wasting of his precious time, neglect of his calling, abusing of the creatures (which thousands want) discredit of the Gospel, the stumbling of weak ones, the encouraging of indifferent ones, the hardening of his associates, and all the truths enemies that know or hear of it. Briefly, he 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, is a Drunkard in Solomon 's esteem, Prov. 23.30, 31. Perhaps thou doest not think so, but can you produce that holy man of God, that will not deem him a drunkard, who can neither buy, nor sell, nor meet any friend or customer, but he must to go the Tavern, or Ale-house, perhaps six times in a day; and who constantly clubs it, first for his mornings draught, secondly at Exchange time, thirdly at night when shops are shut in; as is the common, but base custom of most Tradesmen ; yea, and the Devil so blinds them, that they will plead a necessity of it; and that it is for their profit.

Nor can it be denied, but in cases of this nature, things are rather measured by the intention and affection of the doer, then of the issue, and event. And why should not a man be deemed a drunkard for his immoderate and inordinate affection to drink, or drunken company? as well as another, an Adulterer, for the like affection to his neighbors wife, Mat. 5.21, 22, 28. Yet these men are in their own, and other men's esteem, not only good and civil men, but good Ch • istians forsooth. Certainly the more light we have, the more blind men are, or else this could not be; For I would gladly ask such, Are you Christian? in what part of the Word find you a warrant for it? Where find • ou, that this custom was ever used, by any one of the Saints in former ages? Well may you (with Agrippa ) be almost Christian, but sure enough, you are not with Saint Paul, altogether such: and then what will become of you? For almost a son is a bastard, almost sweet is unsavorie, almost hot is lukewarm ; and those that are lukewarm will God spew out of his mouth, Rev. 3.15, 16.

A Christian almost, is like a woman that dieth in travel, almost she brought forth a son ; but that almost killed the mother, and the son too. If thou believe'st almost, thou shalt be saved almost ; as we may say of a Thief that hath a pardon brought him whiles he is upon the gallows, he was almost saved, but he was hanged ; and his paroon did him no good. To be almost a Christian, is to be like the foolish Virgins, that had Lamps, but without oil in them; for which they were shut out of heaven, though they came to the very door, Matth. 25.10, 11, 12. Can the door which is but almost shut, keep out the Thief? Can the ship that is but almost tite, keep out the water? The soldier that does but almost fight is a coward. And therefore if thou lovest thyself, look to it, and that in time, least hereafter you most dolefully rue it: For know this, that you shall once given an account for every idle penny and hour you spend, and for every cup of drink you shall spoil, or waste; and for everyone that is encouraged to do the like by you example. For which see Matth. 12.36. Luke 16.2. Rom. 14.12. 1 Pet. 4.5. Rev. 20.13. and 22.12.

That (by the blessing of God ) our children, and children's children may loath drunkenness, and love sobriety ; let this be fixed to some place convenient in everyhouse, for all to read. The Persians, Parthians, Spartans, and Lacedemonians did the like, and found it exceeding efficacious: And Anacharsis holds in the most effectual means to that end.

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SEeing, and fore-seeing the sad effects of men's crying down Books, Learning, the Ministry, Sanctification, &c. if this their deep, and devilish design do meet with no stop: and seeing we should specially prepare for defense, where Satan specially prepares for offense. Considering also • he numberless number of those that by professing themselves Protestants, discredit the Protestant Religion: Who because they have been Christened, as Simon Magus was, received the Sacrament of the Lord's Supper, like Judas ; and for company go to Church also as Dogs do, are called Christians, as we call the Heathen Images gods: yea, and ( being blinded by the Prince of darkness, 2 Cor. 4.4.) think to be saved by Christ, though they take up Arms against him; and are no more like Christians, then Michols Image of Goats hair was like David: Who make the world only their god, and pleasure or profit alone their Religion : Who are so graceless, that God is not in all their thoughts ; except to blaspheme him, and to spend his days in the Devil's service: Who being Christians in name, will scoff at a Christian indeed: Who honor the dead Saints in a cold profession, while they worrey the living Saints in a cruel persecution : Who so hate Holiness, that they will hate a man for it; and say of good living, (as Festus of great Learning ) It makes a man mad: whose hearts will rise at the • ight of a good man, as some stomachs will rise at the sight of sweet meats : Whose Religion is to oppose the power of Religion ; and whose knowledge of the Truth, to know how to argue against the Truth: Who justify the wicked, and condemn the • ust : who call Zeal, madness ; and Religion, foolishness : Who love their sins so much above their souls, that they will not only mock their Admonisher, scoff at the means to be saved, and make themselves merry with their own damnations ; but even hate one to the death, for showing them the way to eternal life : who will condemn all for Round-heads, that have more Religion then an Heathen, or knowledge of heavenly things then a child in the womb hath of the things of this life; or conscience then an Atheist, or care of his soul, then a Beast, and are mockers of all that march not under the pay of the Devil : Who with Adam, will become Satan's bond-slaves for an Apple ; and like Esau, sell their Birth-right of Grace here, and their Blessing of Glory hereafter for a mess of Pottage : Who prefer the pleasing of their palates before the saving of their souls: who have not only cast off Religion, that should make them good men ; but reason also, that should make them men : Who waste virtues faster then riches, and riches faster then any virtues can • et them: Who do nothing else but sin, and make others sin too : who spend their time and patrimonies in Riot ; and upon Dice, Drabs, Drunkenness, who place all their felicity in a Tavern or Brothel house, where Harlots: and Sycophants rifle their Estates, and then send them to rob: Who will borrow of everyone, but never intend to satisfy any one: Who glory in their shame, and are ashamed of that which should and would be their glory : Who desire not the reputation of honesty, but of good fellowship: Who instead of quenching their thirst, drown their senses; and had rather leave their wits then the wine behind them: Who place their paradise in their throats, heaven in their guts : and make their belly, their god : Who pour their Patrimonies down their throats, and throw the house so long out at windows, that at length their house throws them out of doors : Who think everyone exorbitant that walks not after their rule: Who will traduce all whom they cannot seduce ; even condemning with their tongues, what they commend in their consciences: Who, as they have no reason, so they will hear none : Who are not more blind to their own faults, then quick-sighted in other men's: Who being displeased with others, will fly in their Makers face, and tear their Savior's Name in pieces with oaths and execrations, as being worse then any mad dog that flies in his Masters face that keeps him: Who swear and curse even ou • of custom, as currs bark ; yea, they have so sworn away all grace, thar they count it a grace to swear ; and being reproved for swearing, they will swear that they swore not.

Or perhaps they are covetous Cormorants, greedy Gripers, miserly Muck-worms ; all whose reaches are at riches : Who make gold their god, and commodity the stern of their consciences : Who hold everything lawful, if it be gainful: Who prefer a little base pe • f before God, and their own salvations ; and who being fa • ted with God's blessings, do spurn at his precepts: Who like men sleeping in a boat, are carried down the stream of this World, until they arrive at their graves-end [Death] without once waking to bethink themselves whether they are a going [to Heaveu or Hell].

Or Ignorant and Formal Hypocrites: who do as they see others do, without either conscience of sin, or guidance of reason : Who do what is morally good, more for fear of the Law, then for love of the Gospel: Who fear the Magistrate more then they fear God or the Devil ; regard more the blasts of men's breath, then the fire of God's wrath ; will tremble more at •• e thought of a Bailiff, or a Prison ▪ then of Satan, or Hell, and everlasting perdition: Who will say, they love God and Christ ▪ yet hate all that any way resemble him; are slint unto God, wax to Satan ; have their ears always open to the Tempter, shut to their Maker and Redeemer ; will choose rather to disobey God, then displease great Ones ; fear more the Worlds scorns, then His anger, and rather then abridge themselves of their pleasure, will incur the displeasure of God : Who will do what God forbids, yet confidently hope to escape what He threatens : Who will do the Devils works only, and yet look for Christ's wages ; expect that Heaven will meet them at their last hour, when all their life long they have galloped in the beaten Road towards Hell: Who expect to have Christ their Redeemer and Advocate ▪; when their consciences tell them, that they seldom remember him, but to blaspheme him; and more often name him in their Oaths and Curses, then in their Prayers : Who will persecute Honest and Orthodox Christians ; and say, they mean base and diss •• bling Hypocrites : Who think they do God service in killing his servants, Joh. 10.2. Who will boast of a strong faith, and yet fall short of the Devils in believing, Jam. 2.19. Who turn the grace of God into wantonness ; as if a condemned person should head his Drum of Rebellion with his Pardon ; resolving to be evil, because God is good : Who will not believe what is written, till they feel what is written; and whom nothing will confute, but fire and brimstone : Who think their villainy is unseen, because it is unpunished ; and therefore live like beasts, because they think they shall die like beasts.

Considering the swarms, Legions, Millions of these, I say, and many the like, which I cannot stand to repeat. As also in reference to Levite. 19.17. Isa. 58.1. And out of compassion to their precious souls; there are above twenty several Books purposely composed, wherein are proper remedies (of the same alloy) for each soul seduced, or afflicted; to be had without any expense: which Books (like Glasses ) will show them (from God's Word ) the very faces of their hearts: And (like Peter to Cornelius, Acts 11.) tell them words whereby (with blessing from above) both they, and their Associates (by their means) may be saved. Vers. 1 • .

And that they might the better recompense the Readers pains; whether he propound to himself pleasure or profit: they are (as many Revereud Divines deem ) a brief Collection of the most winning and convincing Arguments out of the choicest Authors ; very pithily, orderly, and elegantly conveyed, and embellished▪ with much both variety of graceful and delightful illustration. Yea, if such as they concern, shall be pleased to make use of them; they may (with God's blessing) not only have their vice • lessened, their knowledge increased, and their minds cheered and comforted: but probably they shall find in them the flower, cream, or quintessence, of what would otherwise cost them twenty years reading to extract.

It remains only, that the Patients, for whom this Physic is proper, be prevailed withal to take it. For although here is all necessary provision made, and the Guests lovingly invited, yet (of themselves) they will refuse to come, as in tha • Parable of the Lord's Supper, Luke 14.16. to 25. Because, as good meats are unwelcome to sick persons ; so is good counsel to obstinate sinners. Here is light, but they love darkness rather then light; lest their deeds which are evil, should be reproved. Only they that do well, and love truth, will come to the light; that their deeds may be made manifest, John 3.19, 20, 21. Also many young novices in sin will entertain them as Lot did those Angels, that came to fetch him out of Sodom, Gen. 19. And probably some Parents and Masters will desire them, to prevent the spreading of these Gangrenes in their Children and Servants. But as for the parties principally concerned and invited, and that stand in the greatest need, and are most to be pitied; they will even storm at this very Offer of Help, and hiss like Serpents, because it troubles their Nests. Being like him, Luke 8.27, 28. who having been possessed with Devils a long time, was at length very loath to part with his Guests.

Indeed, if some, whose hearts God hath already changed, would put them into their hands, and use their best Art to make them relished: (For like Babes, meat must not only be given them, but prepared too, and put into their mouths ). some return of good might happily come thereof. As weak means shall serve the turn, where God intends success. Even a word seasonably spoken ( God blessing it) like a Rudder, sometimes steers a man quite into another Course▪ Antiockus by hearing from a poor man, all the faults which he and his Favorites had committed▪ carried himself most virtuously ever after. Antoninus amended his future life and manners, by only hearing what the people spake of him. The very crowing of a Cock occasioned Peters repentance. Augustine that famous Doctor, was converted by only reading that Text, Rom. 13.13. Let us walk honestly, as in the daytime, &c. Learned Junius, with reading the first Chapter of Saint John's Gospel, was won to the faith of Christ. And Melancthon mnch after the same manner. I have read of two famous Strumpets, that were suddenly converted by this only Argument, That God seeth all things, even in the dark; when the doors are shut, and the curtains drawn. And Mountain tells of a libidinous Gentleman, that sporting with a Courtizan in a house of sin, happened to ask her name, which she said was Mary▪ whereat he was so stricken with reverence and remorse; that he instantly both cast off the Harlot, and amended his whole future life. Bilney 's Confession converted Latimer: yea, Adrianus was not only converted, but became a Martyr too, by only hearing a Martyr at the Stake allege that text, Eye hath not seen, nor Ear heard, &c. 1 Cor. 2.9. Yea, it was an observation of M ^r John Lindsay, that the very smoke of M ^r Hamilton converted as many as it blew upon. Yea, even those Jews that crucified the Son of God, were converted by hearing those few words of Peter, Act. 2. And it pleased God, when I, myself, was in as hopeless a condition, as any of those Sensualists before-mentioned; (I mean, as much fore-stalled with prejudice against Religion, and the Religious ) that a poor man 's persuading me to leave reading of Poetry, and fall upon the Bible, was a means of changing my heart, before I had read out Genesis, being but twenty years of age: Whom I more bless God for, then for my Parents from whom I received life. And this (because I know no better way to express my thankfulness to him, who hath free • d me from frying in Hell-flames forever and ever, then by endeavoring to win others from Satan's Standart to Christ's ) makes me do the like to others. For I seldom hear any one swear or scoff, or see any drunk, or the like, but I present them with one of these fore-mentioned Messages, from that God, whom they so daringly and audasiously provoke. Nor do I always miss the mark at which I aim, And I tell it you, because many discreet ones are apt to wonder, that I so make myself a scorn and gazing stock to fools : Though I shall never think it a shame to me, which was the only glory of him, that was a man after God's own heart, as you may very often hear him profess, as in Psalm 50 15. & 71.17, 18, 19, 24. & 51. 14. & 119.171. & 22.22. & 35.18. and many the like; see Luke 8.38, 39.

I also mention it, that I may (if possible in this covetous, cold and dull Age ) p • ovoke others to do the same; or at least something for the saving of these poor, ignorant, and impotent wretches; that are neither able nor willing to help themselves. Though as one would think, (for I speak to enlightened souls ) they should not need spurring, nor prompting to this Duty: For what heart would it not make to bleed, that hath any Christian blood in his veins, to see what multitudes there are, that go blind-fold to destruction; And no man offer to stop or check them before they arrive there, from whence there is no Redemption. Math. 7.13, 14. 1 John. 5.19. Rev. 20.8. & 13.16. Isa. 10.22. Roman. 9.27. 2 Tim. 2.26. 2 Cor. 4.4. Eph. 2.1, to 4. Phil. 3.18. John. 8.44. & 14.30.

Yea, how should it not make all, that are themselves got out of Satan's clutches ▪ plot, study,, and contrive all they can; to draw others of their brethten after them.

We read that Andrew was no sooner converted, and become Christ's Disciple ; but instantly he drew others after him to the same Faith, John 1.41. and the like of Philip, ver. 45. and of the woman of Samaria, John 4.28, to 41. And of Peter, Luke 22.32. Acts 2.41. and 3 Chap. and 4.4. And so of all the Apostles. 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, Exod. 32.32. And Paul to this purpose saith, I could wish myself to be separated from Christ, for my brethren; that are my kinsmen according to the flesh: meaning the Jews, Rom. 9.3. And indeed, all heavenly hearts are charitable. Neither are we of the Communion of Saints, if we desire not the blessedness of others: it being an inseparable adjunct, or relative to grace; for none but a Cain will say, Am I my brother's keeper? Yea, where the heart is thankful, and inflamed with the • love of God, and onr neighbor, this will be the principal aim▪ As by my sins, and had example, I have drawn others from God, so now I will, all I can, draw others with myself to God. Saul converted, will build up as fast as ever he plucked down, and preach as zealously as ever he persecuted. And we are no whit thankful for our own salvation, if we do not look with charity and pity upon the gross mis-opinious and misprisions of our Brethren. And what though we cannot do what we would? yet we mnst labor to do what we can to win others; not to merit by it, but to express our thanks. Besides, it were very dishonorable to Christ not to do so. Did you ever know that wicked men; Thievs, Drunkards, Adulterers, Persecutors, false Prophets, or the like, would be damned alone? no, they mis-lead all they can, as desiring to have companions. Yea. the Pharisees would take great pains, compass sea and land, to make others twofold more the children of hell then themselves, as our Savior expressly witnesseth, Mat. 23.15. which may cast a blush upon our cheeks, who are nothing so industrious to win souls to God. And what a shame is it! that our God should not have as faithful servants, as he hath unfaithful enemies : That wicked men should be at more cost and and pains to please an ill master, then we can afford to please so good a God, so gracious, and so loving a Father? Shall they labor so hard, for 〈…〉 will but inhance their damnation? and shall we think any pains too much for that, which will add to the weight of our eternal glory and salvation.

And what though their case be not only desperate, but almost hopeless? (as in reason, that sin is past cure, which strives against the cure: nor would these drowning men refuse help, were they no • willful murderers of their own souls) yet there is a mercy due even to them: And it is our duty to use the means: leaving the issue to him who is able to quieken the dead, and to make even of stones children to Abraham? Witness Manasseh in the Old Testament, and Paul in the New. Yea, I suppose, that this their sad condition, calls for our more then ordinary compassion. Since they have precious souls, that must everlastingly live, in bliss, or woe. And hence it is, that the Angels are said to rejoice more at the conversion of such a sinner, then for the building up of ninety and nine that are already converted, Luk. 15.7 because he to whom God hath given a new heart, and spiritual life, will be sure to seek out for, and use the means of growing in grace, and in the knowledge of our Lord and Savior Jesus Christ. Whereas the former, are not only dead in sin; but so buried in the grave of long custom, that they cannot stir the least joint ; no, not so much as feel their deadness, nor desire life ; but resist all means tending thereunto. Insomuch, that the conversion of such an one is held by Divines a greater work, or Miracle, then the creating of the whole World : For in every New Creature are a number of Miracles; A blind man is restored to sight: A deaf man to hearing, A man possessed with many Devils, dif-possessed ; Yea, A dead man raised from the dead ; and in everyone a stone turned into flesh : in all which God meets with nothing but opposition, which in the Creation he met not with.

Wherefore you, that (by calling to mind your own former blindness, and bondage ) are able to know how it fares with them; and accordingly to pity them: you that fear God, or have any bowels of compassion towards their precious souls; use your utmost endeavor to reduce them; earnestly admonish them; draw them to hear some Bo • nerges, that preaches with power and authority, and not as the Scribes : Perswade them also to read Books that are convincing, &c. So shall you discharge your Duty to God, show your love to them, your thankfulness to your Redeemer ; and not a little pleasure yourselves. For if you do gain them, you shall shine as the stars in Heaven, forever and ever, Dan. 12.3. Or in case you cannot reclaim them▪ yet he who requires it at your hands, Will return the same into your own bosoms, Isai 49.4, 5. Prov. 11.18. and 25.22.

But I were as good knock at a deaf man's door, as press or persuade the most to this duty, though thus necessary: for those two Idols, Discretion & cursed Covetousness ; bear a greater sway with the common Prosessors of this Age ; then either their Maker or Redeemer : Though confident I am, others will do more then Isaiah, Phile. 21.

Melancthon having found the Word, most easily to prevail with him; doubted not but his Preaching should do wonders upon otheps: but having tried, he found and confessed, That old Adam, was too strong for young Melancthon.

Many Lepers were in Israel, in the time of Elisha the Prophet: but none of them was cleansed, saving Naaman the Syrian, Luke 4.22 to 29.

Many are called, but few are chosen, Matth. 22.14.

Printed by I. Bell, and are to be sold by James Crumpe, in Little Bartholomew Well-yard, who will also show the other Books, and tell the place where, 〈…〉 Of these Enchiridions, a Repenting Prodigal, (upon occasion of his late return) thinks himself bound, to give ten thousand for others good; and takes it for an incomparable favor, that it came into his heart so to do. Yielding a threefold reason thereof. First, because it is probable, that that Medecine which hath cured one desperate Patient; if it be communicated, may work the same effect upon others; and that those thoughts, which our experience hath found comfortable, and useful to ourselves: should (with neglect of all censures) be communicated to others. Secondly, because the retribution of his obedience, may in some proportion, answer his offense; 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, 1 Cor. 15.10. Act. 9.16. Thirdly, for that as exemplary offenders, leave their inventions and evil practices to posterity; whereby they cease not to sin, though they cease to live, (for when dead they are still tempting, and still sin so long as they cause sin; yea how should not every Turk that perisheth by Muhammad's juggling, add to the pil • of his unspeakable horrors?) So if we sow good works, succession shall reap them; and we shall be happy in making others so.

SECT. I.

R Everend Sir, when (by a providence) you heard me swear and curse ; you gave me a printed Paper to convince me of that fowl, audacious, provoking, and yet unprofitable sin, and withal entreated me to read three larger Tracts, viz. A short and sure way to grace and salvation. The hearts Index. with A serious and pathetical description of Heaven and Hell.

This to me (whom you had never before seen) seemed no less absurd then strange ; and having a dark heart, instead of great love and thanks, I returned you a most churlish and uncivil answer, and accordingly when I met with my drunken consorts, I read it with no less scorn then ignorance ; but before I had done, it made me tremble! nor could I rest, until I had perused the other three Books, which have so represented the very thoughts, secrets, and deceitfulness of my heart unto my conscience: that I could not but say of them, as the woman of Samaria once spake of our Savior; They have told me all things that ever I did, John 4.29. Which made me conclude with that Vnbeliever, 1 Cor. 14.24.25. That the hand of God was in the contriving of them; Nor could they ever have so done, if they were not of God, as the young man in the Gospel, reasoned with the Pharisees touching Jesus, when he had opened his eyes, that had been blind from his birth, John 9.32.33. Which is such a mercy, that no tongue is able to express! for till then▪ I went on in the broad way, and worlds road to destruction, without any mistrust. What change they have wrought in me, (with God's blessing upon the means ) and how greatly I have longed to see you again, I forbear to mention: Only this, when I had read them, in reference to Levite. 19.17. and in compassion to their precious souls, who are neither able nor willing to help themselves, I have (and not without some comfortable success) taken up your trade, in giving the Papers and mentioning the Books to all that I hear blaspheme my Maker, or belch out their spleen against goodness : As well considering, that one soul is of more worth then the Indies.

And indeed, whose heart would it not make to bleed to see what multitudes there are that go blindfold to destruction! and no man offer to stop or check them, before they arrive there, from whence there is no redemption, Matth. 7.13.14. 1 John 5.19. Revel. 20.8. and 13 16. Rom. 9.27. 2 Tim. 2.26. 2 Cor. 4.4. Ephes. 2.1 to 4. John. 8.44.

And certainly it more then behooves me, (as being myself snatched out of the fire, Jude 23.) to do what I can to draw others of my brethren after me, in imitation of Andrew, John 1.41 and Philip v. 45. and the women of Samaria, John 4.28 to 41. and Peter, Luke 22.32. Acts 2.41. & 4.4 &c. 3. and of Moses, Exod. 32.32. and Paul. Rom. 9.3. Neither are we of the communion of Saints, if we desire not the salvation of others. Yea how could I be thankful to my Redeemer ? that hath done and suffered so much for me! or in the least love God and my Neighbor ? if I should not thus resolve; as by my sins and bad example, I have drawn others from God ; so now I will all I can, draw others with myself to God ; yea what a shame were it? If I should not be as faithful a servant to my Savior? As I have formerly been to Satan. Saul converted, will build up as fast as ever he pulled down, and preach as zealously, as ever he persecuted.

Only there is a great rub in the way, which makes me fear I shall not be able to hold out, for I am so scoffed and scorned where ever I come, both by Parents, Friends, and Enemies, for giving these Papers, that they make me even weary of my life, as the daughters of Heth did Rebecca. Gen. 27 46. And yet I dare not leave off, since our Savior saith expressly, that he will be ashamed of such at the latter day, who are now ashamed for his sake, to bear a few scoffs and reproaches from the World, Mark 8.38. Nevertheless, I am in a wonderful strait ! for if I seek to please God, and discharge my conscience, I displease the world, and that will hate and vex me; if I seek to please the world, I displease God, and he will hate and condemn me.

Now though the case be plain enough, for better it is to have all the world mine enemies, then my Maker, my Redeemer, and my Conscience, Acts 5.29. Yet it almost beats me off, from being religious, back to the world: And certainly he must be more spirit then flesh, that can contentedly make himself contemptible, to follow Christ, be pointed at for singularity, endure so many base and vile nicknames, have his Religion judged hypocrisy, his godly simplicity silliness, his zeal madness, and the like malicious and mischievous constructions made, of whatsoever he speaks or does: For my part, I could better abide a stake, ( God assisting me) then the mocks, scoffs, and scorns, which everywhere I meet withal: Its death to me to be mocked, as it fared with Zedekiah, Jer. 38.19.

Now could you cure me of my cowardliness, as you have of my cursing and swearing, I should have cause indeed to bless the time that ever I saw you, and why not? Since God hath given you the Tongue of the learned, to administer a word in season to them that are weary, Isaiah. 50.4.

Sect. 2. Minister, If you would shake off this slavish yoke of bondage and fear, in which Satan for the present holds you, and be rid of this bashful devil. Search the Scriptures, and they will both inform your judgment, and confirm, comfort, and strengthen you against the worlds hatred, and calumny, though there needs no more then, Ephes. 6.11, 12, James 3.6.2. Tim. 3.12. Matth. 5.10, 11, 12, and 10.22. and 24.9. Luke 2.34, 35. and 4.29. John 15.20. Gen. 3.15. 1 John 3.13, 1 Pet. 4.1 • , 13, 14. Luke 14.27. and 6.26. Philip. 1.28, 29. Revel. 2.13. Do but seriously ponder these few places, and consider by whom they were spoken, and then certainly you will confess, that if there be any nectar in this life, tis in sorrows we endure for righteousness: And methinks, when I hear goodness calumniated, I bear it the easier, because the servants of vice (and none else) do it.

But the better to help and further you, in this great work, take these ensuing Notions, Aphorisms, and conclusions, which perhaps alone, may both embolden you, and stop many of their mouths that scoff you.

First, men scoff and scorn you; and why is it? But because you delight no less in goodness, then they do in lewdness: Because you in great love to their souls, will be at the cost to give them Books, thereby to convince them of their swearing and cursing, and use the likeliest means, to stop them in their way to destruction, because you would draw them to heaven, as they do many to hell. A grievous fault, if a wise man may have the judging of it! As I pray consider of it you that have brains; Its no fault in them to be perjured! but for you to keep your vow and promise which you made in your baptism, is both a crime and shame. It hath ever been the worlds great quarrel, we refuse to pledge them, in their wicked customs, and will rather obey God then men. As wherefore was Cain wroth with his brother Abel, and afterwards flew him? but because his own works were evil, and his brothers good, 1 John 3.12. Wherefore was holy David had in derision, hated, standard, contemned, and made a by-word of the people, a song of the drunkards? But because he followed the things that were good and pleasing to God, and in him put his trust, Psal. 11.2. and 22.6, 7, 8. and 37.14. and 69.10, 11, 12. Why were all the just in Solomon's time, had in abomination, and mocked of the wicked? but because they were upright in their way, and holy in their conversation, Prov. 29.27. Or those numberless number of Martyrs, Rev. 6.9. even killed; but for the word of God, and for the testimony which they maintain • t

That great Dragon the Devil, and his subjects make war, and are wroth with none but the woman and her seed, which keep the Commandments of God, and have the testimony of Jesus Christ, Revel. 12.17. Lot vexed himself, because he saw men bad ; these because they are good : not because God's Law is broken, but because others keep it better then themselves. It is the cursed zeal of these men, to malign the good zeal of all men. But,

Sect. 3. Secondly, men hate, scoff, and scorn you, but who? are they not such as these? a crew of Drunkards, Psal. 69.12. or a sort of vicious persons following their own lusts ? 2 Pet. 3.3. Or a company of abject persons ? Psal. 35.15. like those enemies, Acts 17. lewd fellows of the baser sort ? ver. 5. A rout of profane, godless, irreligious Atheists, and ignorant fools, that do no more know the power, then Turks and Heathens know the truth of godliness, Psal. 14.1. to 6. And it is a shrewd suspicion, that he who is a mocker is an Atheist. It well becomes him to mock at Religion, that denies a God ▪ And its evident enough, that he denies a God, that mocks at godliness. However take this for a rule: 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 they that are wont to jeer and persecute others, have greater faults themselves, and cause to be jeered and despised by others, the which they know not how to cover, but by disgracing of others: And let them but spy (as they are as Eagle-eyed to our faults, as they are pur-blind to their own ) the smallest spot in a good man's face, it shall excuse all the sores and ulcers in their bodies. Again,

Sect. 4. Thirdly, why do these and the Devil hate you ? but because God hath chosen you. Why are you a thorn in their eyes, as Job was in the Devils ? but because you fare better then they. As why did Cain envy and hate Abel ? but because the Lord had respect unto Abel, and to his offering; but unto Cain and his offering he had no respect, Gen. 4.4, 5. Wherefore did Saul so hate and persecute David ? but because he was so praised, and preferred of the people before himself; And the Lord was with David, and prospered him in everything he took in hand, 1 Sam. 18.7, 8.12, 13.28, 29. David's success was Saul's vexation: Yea, he found not so much pleasure in his kingdom, as vexation in the prosperity of David : And so of his brother Eliabs envy and ill will to him, 1 Sam. 17.28. And of the Elder brothers envy (in the parable) to his younger brother, when his father so kindly entertained him, Luk. 15.25, 26, 27, 28. which is meant of the Jews envying the Gentiles conversion.

Envy is sick, if her neighbor be well: and the good man's honor, is the envious man's torment ? As it fared between Haman and Mordecai: and as hereafter the glory of Christ shall add to such Reprobates confusion, when they are driven to confess, This is he whom we once had in derision: But,

Sect. 5. Fourthly, are you scoffed, & scorned for goodness? a great matter; our Savior Christ was far whose dealt withal. Yea, his whole life, even from his Cradle to his Grave, was nothing else but a continued act of suf 〈…〉 Saboth-breaker, &c. was scoffed at, scorned, scourged, crucified, and what not. Ye • ▪ he suffered in every place, in every part : In every place, hunger in the Desert, resistance in the Temple, sorrow in the Garden, contumelies in the Judgment Hall, crucifying without the City, &c. In every part, his eyes ran down with tears, his temples with blood, his ears tingled with buffetings, glowed with reproaches: They afflicted his taste with gall, spit in his face, piercit his head with thorns, his hands and feet with nails, his side with a spear, his heart was full of sorrow, his soul with anguish, his whole body was sacrificed as an offering for sin: And yet he suffered all for us, to the end he might leave us an example that we should follow his steps. Neither was it so much what he suffered, as with what affection, willingness, and patience he suffered ; that did nobilitate the merit of his sufferings.

And the Disciple is not above his Master, Matth. 10.24, 25. Shall we then think much to taste of that Cup of which our Savior drank so deep. Christ wore a Crown of Thorns for me, and shall I grudge to wear this Paper cap for him? said John Huss, when they put a cap upon his head, that had ugly Devils painted on it, with the Title of Heresy. The Apostle gives a general testimony of all the Saints in the Old Testament, saying, some endured the violence of fire, some were wrack'd, others were tried by mockings, and scourgings, bonds and imprisonments, some stoned, some hewn in sunder, some slain with the sword, and the like, being such as the world was not worthy of, as you may read, Heb. 11. Yea, our Fore-fathers here in England, most willingly under-went those fiery trials, and shall any of Christ's band shrink under the burden of an ayery trial only?

Neither have any of God's Children, (from the first to the last) been exempt from suffering what you do; namely tongue-persecutiou. And it is an everlasting rule, He that is borne after the flesh, will persecute him that is borne after the spirit, Gal. 4, 29. When CHRIST was borne, all Jerusalem was troubled, and Herod cut the throats of all the children in Bethlehem, Matth. 2.3. to 22. — All was quiet at Ephesus before St. Paul came thither: but then there arose no small strife about that way ▪ Acts 19.23. &c. Again,

Sect. 6. Fifthly, Are you scoffed and scorned? how can the world pleasure or honor you more? First, for Honor; Reproach in God's service is the best preferment : For as in the Wars, to have the hottest and most dangerous service imposed upon them by their General, is accounted the greatest honor. Neither will he confer the same upon any, but the stoutest and most valiant : So even bearing the Cross with Christ, is as great a preferment in the Court of Heaven, as it is in an earthly Court, for the Prince to take off his own Robe, and put it on the back of his servant, as you may perceive by the Lord's speech to Paul, Acts 9.15, 16. & 23.11. And our Savior's words to his Apostles, Acts 1.8. Yea, says Father Latimer, to suffer for Christ, is the greatest privilege that God gives in this world. And the story of Job is a bookcase to prove it. Yea, the same Job professes, that if his adversary should write a Book against him, he would esteem it his crown, Job 31.35, 36, 37.

Whence Moses esteemed the rebuke of Christ greater riches then all the treasures of Egypt, Heb. 11.26. Whence Peter and John, when they were beaten and imprisoned, departed from the Council, rejoicing, that they were counted worthy to suffer rebuke for Christ's Name, Acts 5.41. They esteemed it a grace to be disgraced for him. And so it hath been accounted by the best and wisest ever since. They that reproach me, saith St. Augustine, do against their wills increase my honor, both with God and good men. And another of the Fathers, It is the highest degree of reputation to be evil spoken of for well doing. It is no small credit with the vile, to have a vile estimation. Tertullian thought much the better of Christianity, because Nero persecuted it. Calvin made the reproaches, and evil speeches of his enemies a matter of great joy to him. To be disliked of evil men, says Picus Mirandula, is to be praised for goodness; their dispraise is a man's honor, their praise his dishonor.

Never did Neckarchife become me so well, as this chain (said Alice Drivers ) 〈…〉 a Rope was put about his fellows neck; Give me that Gold chain, and dub me a Knight also of that noble Order. And shall we grutch to bear a few scoffs for CHRIST? No; but in our greatest straits and extremities let us acknowledge it a favor, and give GOD thanks: And indeed it is the sum of all Religion, to be thankful to GOD in the midst of miseries. But if thou canst not bear a few ill words for thy Savior, without murmuring and impatience? how wouldst thou endure wounds for him, yea how wouldst thou afford him thine ashes, and write patience with thine own blood? Then,

Sect. 7. 2ly. For profit ; Let a good man be scoffed and scorned for a fault, he will be the better for it to his dying day. His enemies by their evil tongues shall beget in him a good and holy life. For happily they shall bring to his remembrance sins forgotten, wean him from the love of the world, discover whether he be sincere or no, make him humble, exercise and improve his patience, and all his other graces, and augment his glory. Yea, his patient suffering shall be rewarded here, as well as hereafter, Deut. 23.5. 2 Sam. 16.12.

Blessed are they which suffer for righteousness, for theirs is the kingdom of heaven, Matth. 5.10. to 14. They that suffer here for well doing, shall be crowned hereafter for well suffering. And certainly nothing that we can suffer here, can be compared with those woes we have deserved in Hell, or those joys we are reserved to in Heaven. By our crosses sanctified, weight is added to our Crown of bliss. Our Enemies, saith Bernard, are but our Fathers Goldsmiths, working to add pearls to the Crowns of the Saints. Whence Moses chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, Heb. 11.26. And hence it is that the Holy Ghost calls upon us to rejoice, and be exceeding glad, when men shall revile, and persecute, and say all manner of evil against us falsely for Christ's sake: and tells us, we are blessed and happy, for that the spirit of glory, and of God does so much the more rest upon us, which on their parts is evil spoken of, but on our part is glorified, 1 Pet. 4.12, 13, 14. Mat. 5.11, 12. Phil. 1.28, 29. Rev. 2.13. And this hath made thousands to embrace the very flames, when they might easily have been freed, by exchanging eternal happiness, for temporary and transitory.

Your cruelty is our glory (said the Martyrs in Tertullian's time ) to their persecutors ; For the harder we are put to it, the greater shall our reward be in Heaven. It is to my loss, said Gordius the Martyr, if you bate me anything of my sufferings.

Sect. 8. Now if in conclusion, the most malicious practices of our worst and greatest Enemies (by the blessing of God, and our well hushanding of them ) prove no other in effect to us then did the malice of Josephs brethren, Mistress, and Lord to him, then the malice of Haman to Mordecai and the Jews: Then Balak’s malice to the Children of Israel : Then the Devils spite to Job: Then the malice of Achitophel & Shimei to David: Or then the Arians malice to Paphnutius ; all which made for their inestimable good, benefit and advantage. Then grutch not at it, neither mutter at the matter, but receive what ever comes, with humility, patience, piety and thankfulness. Yea, if none but evil men do it, and that because you do better, or fare better then they ; and that what you suffer, is nothing to what Christ, & the best of Saints have exceeded you in: Let it make you no less joyful then thankful : Yea, let it cause you to cry out, O the wonderful and sovereign goodness of our God! that turns even our poisons into cordials. And henceforth, think it no shame, but count it your glory. Be not grieved, when you have so much cause to rejoice ; for it shows you to be borne of God, your enemies to be the seed of the Serpent. The worlds hating you, shows that Christ loves you, and hath chosen you out of the world. Yea, this is to your Adversaries a sure token of perdition, but to you of salvation, and that of God.

Yea, do not only bear with them, but pity and pray for them, for they need no help to be miserable: As who sets them on work, but he that will pay them with damnation (though God offers them better wages) Nor is it so much they, as the Devil in, and by them. It is his mind in their mouth, his heart in their lips, his Arrow shot by man's Bow▪ He lendeth them his lies and malice, and borrow • th their tongues to utter them, because th • Devil wants a tongue.

True, they have sworn themselves Christ's faithful servants and soldiers : but they will fight only for sin and Satan. And least their own sins should not damn them deep enough; they do, what in them lies, draw others to damnation : For it is not enough for them to be • ad themselves, except they rail at, and persecute the good, and that against their own consciences. As for example, Pilate judged Christ guiltless, yet he put him to death ; and Festus acknowledged Paul without crime, yet he left him in prison.

Only they have some wit in their anger : For how should Naboth be clenly put to death, if he be not first accused of blasphemy? 1 Kings 21.13. And the like of Joseph, Elias, Jeremiah, Paul, Stephen, and our Savior Christ himself. Indeed these want that power that their fellow persecutors have had: and therefore can only show their teeth, otherwise their hearts are as bloody, and as full of the Serpents enmity as Doeg's was. In the mean time we are safe enough, since their words are but like a boys squib, that flashes, and cracks, and stincks, but is nothing. And how little is that man hurt, whom malice condemns on earth, and God commends in heaven.

Only I wish they would take notice, that he is bottomlesly ill, who is so far from being good himself, that he hates goodness in others. They are desperately wicked, that cannot so much as endure the sight of godliness; that are displeased with others, because they please God, and murmur like the Scribes and Pharisees at the same things whereat the Angels rejoice. Such an one is upon the very threshold of Hell, and none but a Cain or a Devil in condition will do so. Nor co • ld they do it, if the Devil were not in their hearts.

Sect. 9. Object. But their usual objection is, why will you be so singular? are you wiser then all? this is but want of discretion.

Answ. Suppose such do think as they speak: Shall Lot leave his Righteousness, for such an imputation of singularity? Or shall he not depart Sodom, because the whole City thinks it better to stay there still? Shall Noah leave building the Ark, and so himself and his whole household perish, because all the world else thinks him hare-brained? Or shall the name of Round-head dishearten us from the service of God? No, but after the way, which to profane men is most ridiculous, let our souls desire to serve Jesus Christ, Acts 24.14. It was Noah's happiness, that he followed not the Old worlds fashions ; It was Lots happiness, that he was singular in Sodom. It was good for Nicodemus that he was singular among the Rulers. 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 Spyes. Happy for Luther, that he was opposite to the rest of his Country. And in case Jesus Christ, and his twelve Apostles be on your side, no matter if all the world be against you. For better be saved with a few, as Noah was in the Ark, then be drowned with the world, and damned for company.

Sect. 10. And now for conclusion; Let all Scoffers take notice, that as they scoff at us, so God laughs at them in Psal. 2.4. Yea, judgments are prepared for these scorners, and stripes for the bracks of these fools, Pro. 19.29. God shall rain down fire & brimstone upon such scorners of his word, and blasphemers of his people as thou art, said Mr. Philp • t the Martyr, to mocking Morgan, and the rest of his persecutors.

But on the contrary, let not the taunts of an Ishmael make any Isaac out of love with his Inheritance. A wise man will not be scoffed out of his money, nor a just man be flouted out of his Faith. Yea, for a man to be scoffed out of his goodness, by those that are lewd, is all one, as if a man that seeth, should blind-fold himself, or put out his eyes, because some blind wretches, revile and scoff at him for seeing. Or as if one that is sound of limbs, should limp or maym himself to please the Criple, and avoid his taunts. Wherefore proceed good Sir, without ever growing faint: Let others serve the God of this world, resolve you to serve the God of heaven.

Now if any swearer, curser, or scoffer hath the wit, let him read those four Books formerly mentioned, which for his, and others good, are all (together with this) to be had for a penny, being an hundred and eleven pages, & contain as much matter, as is usually to be found in a book of half a crown price. The place where any one may have them is at the first door on your left hand, in Bores-head Court by Criplegate, Ox at the Black Swan by Moore-gate.

[ LONDON, Printed by T. R. for James Crump.

Preparation to Conversion ; Or, Faith's Harbinger.

In a rare Epistle, writ by a Person of Quality before his death, to his surviving Friends. Showing, That Satan prevails most by deception of our Reason: That the beauty of Holiness and true Wisdom is unseen to the World: That ingrateful persons are as witless as wicked: Why most men hear the Gospel year after year, and are never the better: With wholesome instruction, to prevent destruction. All richly fraught with choice and pithy Sentences, Similitudes, Examples, Metaphors, Rhetorical and pointed Expressions. Which being thought by many worth the Transcribing at no small charge, is now committed to the Press by R. Young of Roxwel in Essex.

Much Respected,

I F you ask, Why I take this pains? Turn to Levite. 19.17. Heb 3.13. and you have there both my answer and warrant; for I do but supply with my pen, what I was bound to perform with my tongue. If for a President? Take that of Photian ; who, when a Friend of his would have cast himself away, suffered him not, saying, I was made thy Friend to this purpose. And he that loves not such a Friend, hates himself. If why I have been silent so long? These are the only reasons: Want of courage, fear to displease; and lest you should think me to have had more Zeal then Wit, and more Religion then Discretion: A case too common; which makes me fear, that what our Savior says Mar. 8.38. Whosoever shall be ashamed of me, &c. will prove a dreadful Text to a great many: For who almost does not make a very Idol of Discretion ; and more fear the censures of men, then the displeasure of God? Men owe God some good will, but (like those Rulers, John. 12.42.) they dare not show it. They would please him, yet so as they might not displease others, nor themselves: Never considering, that he who bears with his Friends vices, makes them his own.

Now in case you shall (with those Gentiles Rom 10.20.) receive more good by it then you desire, admire the providence and free grace of God, who will show mercy to whom he will show mercy, Exod. 33▪ 19. Rom. 9.15. That little which Croesus learnt of Solon, saved his life: And had Pilate taken that fair warning his wife gave him, it might have saved his soul. Nor am I without hope to prevail with some of you; since Nathan wrought more upon David by one private particular Admonition, then all the Lectures of the Law could do for three • arters of a year together. However it were happy for millions, were they so plainly dealt withal.

Wherefore be persuaded to hearken a while unto me, as you would 〈…〉 will even refer the point to yourselves to determine. As let me propound your case in the person of another, as the disguised Prophet dealt with Ahab, 1 King. 20. v. 39. to 43. Or as Christ dealt with the Priests, Scribes and Elders, Luke 20. v. 1, to 20. The case is this.

2 God in great love sent Sampson to deliver the men of Judah from the slavish thralldom of their enemies; but they in requital bind him (in whom all their hope of deliverance lay) and deliver him up to those enemies that kept them under; to the end they might slay him, and still make slaves of them, Judge. 15. Again after this, God sent unto their successors the Jews, his only Son ; to the end he might heal their diseases, feed their bodies, enlighten their minds, and save their souls: And they in requiral of all, hate, revile, scourge and crucify him; though in killing him, they did their utmost to split or sink the only ship that could save them. Two rare and remarkable Examples!

Now tell me what you think of these blockish Jews: Were they more wicked, or witless, or ingrateful? I know you will answer me, You cannot tell ; as the Priests, Scribes and Elders did our Savior, when the conscience of their own guiltiness had stopped their mouths, Luke 20.1, to 8. Or if you do make a satisfying answer, it shall be like David's answer to Nathan's parable, wherein he pronounced sentence of death against himself, 2 Sam. 12.1, to 8. For it is your very Case, if you had but eyes, or the wit to see it. I mean all you, who any way misuse, or are ingrateful to your Ministers ; whom God out of his infinite love hath sent to be your Deliverers from the grievous slavery and thralldom you are in, under Sin, Satan and Hell. I know you think yourselves wise men, and Christians good enough ; yea, what but your high thoughts and good opinion of yourselves, hath brought you to become scorners of your Teachers and Instructors, and more of their godly instruction? As proud men are wont to admire their own actions, but to abate the value and derogate from the esteem of others; every whit as basely to vilify other men's doings, as they over-highly prize their own, as Julian observes.

Bnt consider it rightly, and this alone (could you be taxed with nothing but this ) not only shows you to be foolish and frantic, but so ingrateful and wicked withal, as if your wickedness and unthankfulness did strive with God's goodness for the victory ; as Absalom strove with David, whether the Father should be more kind to the son, or the so •• more unkind to the Father.

As what can you allege for yourselves, or against your Pastors? Are they any other to you, then those three Messengers were to Lot, that came to fetch him out of Sodom, that he might not feel the fire and brimstone which followed? Gen. 19. Or then the Angel was to Peter, that opened the iron-gates, loosed his bands, brought him out of prison, and delivered him from the thralldom of his enemies? Acts 12.

3 What wrong do they do you? They beg and dig, they dig and beg ; as that good Vine-dresser did, whose Mattock kept off the Masters Ax, Luke ▪ • ▪ 8, 9. They beat their brains, they spend their spirits, pour out their prayers, plot and contrive all they can to save your precious souls, (were you but willing to be saved:) They bring you the glad tidings of salvation ; would furnish and endow you with the spiritual, invaluable, and lasting riches of grace and glory : They are content to waste themselves (like a candle ) that they may give light unto, and bring others to Heaven, 1 Cor. 9.19. 2 Cor. 12.15. And do you, instead of honoring, respecting and rewarding them, hate, traduce and persecute them? This is not for want of ignorance: For you show just as much reason in it, as if those blind, deaf, diseased, possessed, distracted or dead persons spoken of in the Gospel, should have railed upon our Savior for offering to cure, restore, dispossess, recover and raise them again▪ And had not they great reason so to do? For shame think upon it▪ For did you know and rightly consider, that you cannot be nourished unto eternal life, but by the milk of the Word ; you would rather wish your bodies might be without souls, then your Churches without Preachers: You would not, like so many Mules, suck their milk, and then kick them with your heels.

But this most plainly shows, that you are so far from knowing the necessity and worth of the Word of life, that you do not know you have souls ; which makes you as little care for them, as you know them. Otherwise, how could you make such a mighty difference between your bodies and souls? As had any of you but a leg or an arm putrefied and corrupt, you would even give money, and think yourselves beholding too, to have them cut off ; Because it is the only way and means to preserve the whole body. And if so, what love and thanks can be too much, that is expressed to them, who would (would we give them leave) pluck our▪ Souls out of Satan's clutches, and bring us to eternal life? Nor can he ever be thankful to God, who is not thankful to the instrument or means by whom God does, or would do him good. Yea more, That man (I dare boldly affirm) cannot possibly have any interest is Christ's blood, who is not forced with Admiration to say, How beautiful are the feet of them that preach the Gospel of peace, bring glad tidings of good things, and publish salvation! Rom. 10.15. Isa. 52.7. But to prove and clear this, see both Examples, and Testimonies.

4 First, Examples. The Galatians are said to have received them as Angels of God, yea, even as Christ Jesus ; and that to pleasure them, they would, if it had been possible, have plucked out their own eyes, and have given the same unto them, Gal. 1.14, 15. and thought it their duty, to communicate unto them in all their goods, Gal. 6.6. And likewise the Romans, Rom. 15.27. Yea, by the Apostles testimony, we that are converted do owe even our own selves unto our spiritual Pastors, Phil. 1.9. and the like of other Churches : Insomuch that Luther (speaking of the Primitive times, and of Christians in general) says that so soon as the Gospel took root in men's hearts, the glad tidings of salvation by Christ was so sweet to them, that in comparison hereof riches had 〈◊〉 relish. And Acts. 〈…〉 and • .34, 35▪ 〈…〉 same. And indeed, whoever knew what Conversion and Regeneration was; who hath tasted of the powers of the world to come, and enjoyed the joy of the Holy Ghost, and that peace of conscience which passeth all understanding? but would rather have their bodies want food, and the Firmament want light, then that their souls should want that light and spiritual food of the Gospel, by which they are nourished and do live? For, far better be unborn, then untaught, as Alexander a mere Heathen could say.

That this is the one only thing necessary, and which Believers prize above all, you may see by what holy David says of it, Ps. 27.4. & 84.1, to 11. & 119.103. One thing have I desired, &c. Oh how sweet is thy word unto me, &c. As turn but to the places, and see how he expresseth himself; for I may but touch upon things. And the like of wise Solomon Pro. 8.10. True, to you that are strangers to, and utterly unacquainted with these soul-ravishing enjoyments, these things will appear impossible; as the like did to Nicodemus touching Regeneration, John. 3.4. and to that multitude of Jews touching Stephens vision, when he told them how he saw the heavens opened, and Jesus standing at the right hand of God in glory: Which they were so far from believing, that it made their hearts brast for madness, to gnash their teeth, stop their ears, cast him out of the city, and stone him to death, Acts 7.54, to 60. They could not possibly believe, that he should see what was hid to everyone of them.

But this I can assure you, (even you my friends) beyond all exceptions; That if ever the mask of prejudice be taken from before your sight, or if your eyes shall be opened before you drop into Hell, you will have other thoughts of these things, and so of the Publishers of them, and be clean of another mind, yea, you will loath what you now love, and love what you now loath. Yea, I dare refer myself in this case to the very damned in hell: For what else made Dives, being in those torments, desire Abraham, that one might be sent unto his brethren from the dead, to give them warning, and to acquaint them with his success, but the alteration of his judgment? And you, know how that Reprobate Balaam wished to die the death of the righteous ; though for the present he preferred and loved riches and honor before and above his soul. But,

5 Secondly, see precepts and testimonies to confirm it. Are we not commanded by the Holy Ghost to have them in singular love, and count them worthy of double honor for their works sake? 1 Thes. 5.13. 1 Tim. 5.17. Yea, the Apostles words are not only, Let them that labor in the word and doctrine be accounted worthy of double honor ; but he adds, He who preacheth the Gospel, should live of the Gospel, 1 Cor. 9.7, to 15. saying also, Let him that is taught in the word, communicate unto him that teacheth in all his goods, Gal. 6.6. Yea, if any man (saith he) does not communicate, and communicate in all his goods, God is not mocked, v. 7. So it falls, and I fear it falls heavy on many amongst us. Again says the same Apostle, If we have • own unto you spiritual things, is it a great thing if 〈…〉 that they which minister about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers with the Altar, &c. v. 13, 14. Again, does he not say, that our debt and duty (he terms it not benevolence ) to our Spiritual Pastors is such, as that we owe unto them even our own selves, Phil. 19. with a great deal more of the like, that he may meet with men's carnal reasonings in this case, which are not a few, 1 Cor. 9. All which is New Testament too, if obstinacy would permit men to take notice of it.

Thus you see how you ought to esteem and reward your Ministers ▪ and how Believers do, and have done. Whereas you, (as if you were Antipathites to all wisdom and goodness ) hate, revile, slight, rob and persecute them. Are you not ashamed of it? does it not make you tremble? yea, is it not enough to make you despair of ever finding mercy at the Throne of Grace, or of having Christ your Redeemer and Advocate? to whom, and for whose sake you do it, as I shall suddenly show.

But you will say (for want of acquaintance with the Word of God, and your own hearts ; as every Natural man is as great a stranger to his own heart, as Hazael was, who could not be persuaded by the Prophet that he should commit such abominable wickedness, as a while after it fell out;) That you neither hate, nor persecute any one of them.

To which I answer: What then makes you so spiteful, in spitting out your spleen against them, when you but hear a Minister mentioned▪ What makes you so frequent in slighting, scorning, and scoffing at them where ever you come, and in all companies? What makes you pick so many holes in their coats, find so many faults with them, raise so many objections (if not lies) against them; that nothing they either do, or deliver, can please you? As how many of your cavils and exceptions could I reckon up, that I have heard from your own mouths, if I would foul Paper with them? Yea, I could give you a large List of instances, and in your own expressions: But they are so trivial, barbarous and base, that I am ashamed to nominate them; and no less unwilling, lest I should arm other mad men with your weapons.

Now do but lay aside dissimulation, and speak the naked truth; and then say, whether all this proceeds not from an • eart full fraught with enmity and malice against the Ministry, even for the very graces of God's Spirit that shines in them? As it fared with that Council of Priests, Scribes and Elders touching Steven, Acts 6.15. & 7.54. Do but examine your Consciences well, and you will not deny it.

6 Again, what makes you that are so civil in other cases, so uncivil, as not to afford them of all other men the common Title of [ Master such an one ] which you will not deny to a very Cobbler? Can you tell me? No, I dare challenge the strongest brained Achitophel, or the most fluent Tertullus amongst you, to yield a wise reason thereof: except that which God hath set down, Gen. 3, 15. I will put enmity between the seed of the serpent and the seed of the woman.

But further to convince you, answer me another question: What mak • s you to detain their dues from them, and not pay them a penny except you be forced to it? Or if you do for your peace or credit sake, anything is thought too much for your Minister ; and what you part with, is drawn from you as so much blood from the heart. And then also you will basely asperse him; at least you will allege one thing or other to save your purses; as, He had not my voice nor consent when he was chosen; or, I hear at other Churches, and come not at him; or, I like not his preaching, or the like: As anything shall serve, to save your silver, and to forestal you with prejudice, and make you resolve against your own Conversion: For what is this, but to pick straws, as it were, to put out your own eyes withal?

Yea, many they be, that will pretend conscience (forsooth) that they may rob their Minister ; and allege, That he hath taken Degrees, is Ordained, He is a Black-coat: Or rather which is the same in effect, He is a conscientious Pastor, or Sheperd of Christ's sending, and not an • ntruder.

But lest what hath been said should not prove sufficient; how basely will you calumniate him that but takes his Dues, especially of a poor body? Ministers, more then all the world besides, must take a testern for a shilling. And not he alone shall suffer, but all these Church-men (say you) are so covetous, that they never think they have enough: when they have scarce enough to fill the bellies of their own families. All which not only argues you as brainless as beasts, but proves you to be as full of the serpents enmity, as the egg of a Cockatrice is full of poison.

Thus every, or anything shall serve their turns, that study quarrels: Even as a crooked stick shall serve to beat a dog, when a straight one cannot be found.

Now lay all together, and tell me whether this argues not hatred ? if not, what can? For love (as the Apostle witnesseth) suffereth long, it is kind, charitable, envieth not, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, beareth all things, enduret • all things, 1 Cor. 13. Yea, love is so far from finding faults where are none, that (as wise Solomon hath it) it covereth or passes over all sins, and will not see them, Prov. 10.12. So that if you loved the Ministers, as you will pretend you do, you would deal by them, as the people did by Ulysses ; whom they so applauded for the acuteness of an ingenious mind, that they spared to object unto him his bodily deformities ; Or if any one did show the least malignity towards him, that person was branded for a notorious wicked man, as Homer relates. And to speak rightly, we need say no more of a man, then — He is an Enemy to his faithful Pastor ; that is enough to brand him: Nor can there be a greater argument of his being of the brood of Cain, Haman, Elijah, Michal, Doeg, Shimei, Ahab, Rabshakeh, Tobiah, Sa • ballat, Pashur, Zedekiah, Elymus, Herodias, and their fellows, then the hatred of good Ministers. For such men would do the same to Christ himself, were he their Minister. There was never any so innocent or virtuous, to whom such Belialists took not exceptions; because they are as deeply in love with vice, as others are with virtue. Yea, whom all men commend, you have some Thersites will take occasion to blast. I will give you an ear-mark to know such a one by : whereas one of the modester sort will allege, his Minister is a Presbyterian, or an Independent, or a Royalist ; this overgrown Toad will object, that he is a Roundhead ; the meaning whereof is, a Religious, Godly, Conscientious man.

7 But perhaps this is not your case. Suppose it be not; yet what I have before convicted you of, is sufficient to prove you a soldier belonging to that great Red Dragon, that fighteth against Michael and his Angels, Rev. 12. Who, when his hands are bound, casteth a flood of reproaches out of his mouth against the Church, and the remnant of her se • d which keep the commands of God, and have the testimonies of Jesus Christ, v. 15, 16, 17. But you are not at all versed in Scripture ; therefore we'll come to Reason, and therein answer me a few questions.

Do you do by the Ministers as you ought, or as you would be done by? Would you, when you have discharged your duty and conscience to the utmost of your endeavor, have ill constructions made of your best actions and intentions ? be rewarded with the greatest evil, for the greatest good ; and the greatest hatred, for the most superlative love ? (For, love to the soul, is the very soul of love ) Is this an evidence that you have them in singular respect for their works sake? Is this to receive them as an Angel of God, yea, as Christ Jesus? Is this to make them partakers of all your goods, and to be willing to pluck out your own eyes, and to give them if need were, as God commands, and as the godly have been willing to do? I think not.

Indeed, if you may be your own Judges, you will (during the time of this your prejudice) think all but little or nothing. But if the Word of God be consulted with, it will be found persecution in the highest degree: Like that of Ahab and Jezebel to Elias ; or that of Herod and Herodias to John the Baptist ; or that of the Jews, Scribes and Pharisee •• against our Savior : for they did but express their utmost spigh • to God's Messengers that came to save them; and so do you. And this is a sure rule: He that now under the Gospel shows a spiteful and a malicious mind to a godly zealous Minister ; if he had lived in Christ's days, he would have been ready to have driven the first nail into his body, and rather have been for Barabbas then Jesus. And God measures what we do, by what we would do, whether in good or evil. Thoughts and Desires, in God's account, are good and evil works ▪ Neither does 〈◊〉 punish or reward anything but the Will.

Again, whereas you think not Tongue-taunts to be persecution ; 〈◊〉 shall one day (if you go on) hear it pronounced so, in your Bill of Indictment. Ishmael did but flout Isaac, yet S. Paul saith he persecuted him, Gal. 4.29. God calls the scorning of his servants by no better a name then persecution. Cham did but scoff at Noah, yet that scoff brought his fathers curse upon him, and God's upon that. Even the serpents hissing betrays his malice. Those two and forty little children (though but children) were devoured of wild Bears, for only scoffing at the Prophets bald head, 2 King. 2.24. A small matter, if Sensualists may be Judge. But whatever you conceive of it, let all, even heart and tongue-persecution be as far from my soul, as my soul from hell. For assuredly, God will one day laugh you to scorn, for laughing his to scorn ; and at last despise you, that have despised him in his Ambassadors.

8 Again, you think it nothing, or no great matter to detain the Ministers maintenance. But look narrowly into it, and you shall find it to be theft, sacrilege, murder, yea soul-murder, and that in the highest degree: For you rob the Minister of what is as due to him, as any land of inheritance is to the owner. You rob God of his Tythes, offerings, &c. which he accounts most abominable; as you may gather from the many complaints and threatenings which God throughout all the Old Testament utters touching it. For which see only Mal. 3.8, 9, 10, 11. & 1.7, 8, 13, 14. Hag. 1 & 2 chap. Hereby you make yourselves guilty of murder: First of murdering your Pastors body and whole family ; for if all should be of your minds, they should starve. Secondly of your own, and all the people's souls, as much as in you lies: For how should your Pastor feed your souls, if you feed not his body? how should the lamp burn, if you take away the holy oil that should maintain it? and in case it burn not, there will be but a dark house. Men would have fire kept in the Sanctuary, but allow no fuel ; they would have the lamp burn, but without oil. But how do they serve Christ & themselves, in so serving their Ministers? To take away the Provante from the Army, is to betray it to the Enemy.

And indeed, if you might have your wills, or if others were of your mind & temper, there should be no Preaching at all, no souls saved, all go to hell. For, to expect that Ministers should preach without maintenance, yea good maintenance, (for to furnish themselves with Books only will cost more then a little) is as if you should shut a Bird into a cage, give her no meat, and yet bid her sing. It amazes me to think how unreasonable and base most men be: They will bestow more upon their very Hair in a month, or upon the Smoke of a needless Indian wanton Weed in a week, then upon God and their souls in a whole year. And were it not most just with God to take away our faithful Ministers from us, when we so ill entreat them, and so unworthily reward them? yea, since we love darkness more then light, may not God justly leave us in the dark? and bring upon us a famine of Preaching, who would bring a famine upon the Preachers, by purloining the maintenance of his Ministers? It is but just with God to take away the lamp from that Nation, which hath taken away the holy oil that should maintain it. But it is a true observation, Sacrilege is the greatest theft, yet of it men make the least conscience • ▪

But lastly, You make yourselves not only guilty of persecution, theft, sacrilege, of murdering bodies and souls, of provoking God to send a famine of his Word, and the like, but you become by it guilty of high treason against God, in thus using his Ambassadors, and against Christ and all his members. For besides that all the disgraces and wrongs that are done to Christ's Ministers, redound to him; and he that • raduceth, or any way wrongs a Minister for the discharge of his place, his envy strikes at the Image of God in him, as a world of places prove: So the very root or spring of this their spite and enmity against the Ministry, is an inbred enmity and hatred against God himself. As when Satan slew Job's sons and servants, his malice was against Job ; Or as when Saul darted a spear Jonathan, his spite was against David.

And accordingly, God takes what is done to his messengers, as done to himself; as in that case of David