The Downfall of May Games

Arguments against May-Games.

The first Argument is this,

That, whose Rise, Root, and Original is evil, that thing cannot be good:

But the Rise, Root, and Original of May-Games is evil, Ergo, they cannot be good.

The Major is clear, and like a Mathematical Principle, shines so bright with its own light, that it needs no demonstration: for if the fountain be bitter, the streams cannot be sweet; if the root be naught, so is the fruit.

The Minor I prove thus, as the Revels and disorders of Christians sprung from the Pagans Saturnalia, and from them came to the Papists, and so to us (as is abundantly proved by Mr. 〈◊〉 ) so these Floralian May-Games had their Original from the Floralian Feasts, and interludes of the Pagan-Romans which were solemnized about the first of May, then they came to Rome Antichristian, as a prop to uphold their superstitious and profane Kingdom, and so to us.

Their Rise briefly was thus, one Flora a notable Harlot, which had got much riches by whoring, at her death bequeathed her substance to the people of Rome, about the year of the World, 3760, and before Christ 242. (saith Calvisius) she appointed a great sum of money to lie in stock with the usury of which they should yearly keep certain Plays called Floralia or May-Games, in singing, dancing, drinking, whoring, and all manner of lasciviousness, in remembrance of her. By sound of Trumpet all the whores were called to these sports where they danced naked about the streets, with Trumpets blown before them. Hence that of Juvenal speaking of a lewd woman, he calls her a Floralian Curtesan.

Juven. Sat. 60.

After some time the Senate of Rome being ashamed of the Original of these Floralia, invented this fig-leaf for a cover. They told the people that Flora was a Goddess, which had the tuition of Flowers (for Pagans and Papists have God's and Goddesses almost for every thing, as St. Loy for their Horses, St. Anthony for their Piggs, St. George for their Wars, St. Roch for the Pestilence, St. Apollonia for the Teeth, St. John for the Day, St. Stephen for the Night, and St. Flora for their Flowers) and therefore she must be worshipped (according to the custom of the Heath •• nish and Idolatrous Festivals) with lascivious sports and pastimes in May, that she might the more carefully see to their flowers, fruits, and herbs.

These Floralian -sports were very ancient, for I find they were practiced in Cato the Censors time, who flourished about the year of the world, 3750. His gravity (saith the Historian) deterred the people from acting those obscenities in his fight.

Plutarch in the life of Pompey, makes mention of one Flora, that was Pompey 's Curtezan, though she were one ejusdem farinae, Flora by name, and Flora in deed, yet she was younger than the former by a hundred years; for the Flora we speak of, lived about two hundred years before Christ, when this lived about one hundred years before him.

A second Argument is this,

All Idolatry is unlawful.

But this is Idolatry. 'It is a forsaking of God, who is the Fountain of living waters, to go to a broken Cistern. 'It is a robbing God of his honor, and giving it to a whore. They keep a feast to her, set up a Pole adorned with flowery Garlands, Ribbons, and other ornaments, to the end that she may preserve their fruits and flowers. Like the worshippers of Baal, who danced round about the Altar in honor of that Idol, and to procure the more speedy audience from it. 1 King. 18. 26. Neither will this excuse you, to say, that you intend no such thing; for this is finis operis, though not finis operantis. The action must be judged of by the end of the work, and not by the end of him that worketh; now the chief end for which this feast was at first ordained, is Idolatrous. The Israelites had no intent to worship the Calf, yet that was finis operis, and therefore God chargeth them with worshipping of it, Ps. 106. 6. How unseemly is it then for Christians, when they should be praying to God, and praising him for the fruits of the earth, and for his crowning the year with his goodness, and making his clouds to drop down fatness on us, to be ranting, and abusing his good creatures to riot and excess, giving the glory which is due to him, unto an Harlot? This is the very way to lose all, Hos. 2. 8, 9, 10, 11, 12. Other sins stir up God's anger, but this provokes him to jealousy and rage, and puts him into a flame against us, when we shall thus give his glory unto creatures. These men's actions do virtually and interpretatively thus speak, O Goddess, Flora, be thou our helper, the earth is now adorned with fruits and flowers, O do thou keep them from barrenness, and blasting; make them fruitful, that we may be the fitter for thy service, then will we sing, and dance, and drink, and set up a pole to thy praise; hear us therefore, O good Goddess Flora, for our flowers and fruits, for on thee we do depend, and thine honor do we celebrate at this season of the year; hear us therefore we beseech thee, and grant these our Requests.

This and much more is the language of such actions; I believe, there is not one of a thousand that knows or considers this, it will be their wisdom, now their folly is discovered, to say with repenting Ephraim, What have I to do anymore with Idols? Hos. 14. 8. And according to God's Commandment, we must not only cast away the Idols themselves, but also the rellicks and appurtenances of Idolatry, saying to them with indignation, Get you hence, Isa. 30. 22.

Arg. 2. To fear men more than God is Idolatry (Timor tuus, Deus tuus.)

But here is a fearing of men more than God; for divers years past whilst the sword of men was over our heads, here was none of this open profaneness, but now that is removed, men fall to their old vomit again, not once considering that God beholds all their doings, and will bring them to judgment for all these things, Eccles. 11. 9.

Arg. 3. That which drives God's fear out of men's hearts, may in no wise he tolerated: But these sinful, sensual sports and pastimes drive the sear of God out of men's hearts; when the Taber and the Timbrel, the wine and lewd women are in men's feasts, they regard not the works of the Lord, but they say unto God, depart, Job 21, 11, 12, 13, 14, 15. Isa. 5. 12.

Arg. 4. That which debaseth and debaucheth youth (which is the flower and best of our days, and therefore ought in all reason and equity to be given to God, who is the best of beings) ought not to be tolerated: But these sinful, sensual pastimes debase and debauch youth. How many thousands of young persons have by this means got habits of drinking, whoring, profaneness, contempt of God's ways, &c. so that all their friends, with all their counsel, prayers and tears, have not been able to reform them? Evil customs are not easily broken, Jer. 13. 23. Young Devils usually prove old Beelzebubs.

Arg. 5. All lying, stealing, and fighting must be abandoned:

But here is lying, stealing, and fighting.

The most of these May-poles are stolen, yet they give out, that the Poles are given them, when upon thorough examination 'twill be found, that the most of them are stolen. There were two May-poles set up in my Parish, the one was stolen, and the other was given by a professed Papist. That which was stolen, was said to be given, when 'twas proved to their faces that 'twas stolen, and they were made to acknowledge their offense. This Pole that was stolen was rated at five shillings; if all the Poles one with another were so rated, which were stolen this May, what a considerable sum would it amount to? Fightings and blood-shed is usual at such meetings, insomuch that 'tis a common saying, That 'tis no festival unless there be some fightings.

Arg. 6. All ungrateful and dis-ingenuous requiting of God for his blessings must be abandoned:

But these profane practices are a most ingrateful and disingenuous requtting of God for his blessings.

Now in the Spring, when he is loading us with his mercies, for us to load him with our rebellions and provocations; and as he renews his blessings with the year, so for us to renew our disobedience against him, and to fight against him with his own favors, is such gross ingratitude, that the Lord calls even upon the inanimate creatures to be astonished at it, Isa. 1. 2, 3, 4.

Arg. 7. That which brings no profit or comfort to soul or body, may not be practiced:

But these sensual, profane sports, bring no profit to soul or body.

When the Romans were converted to the Faith, the Apostle asks them, what fruit they had of their former loose, licentious practices, whereof they were now ashamed, for the end of those things is death, Rom. 6. 21. The Interrogation is a strong Negation, q. d. there was no true comfort or benefit to be found in them; where he useth three strong Arguments to deter them from such sinful practices. 1. They are unfruitful, there is no true profit comes by them. 2. They are shameful. 3. They are pernicious and deadly, they bring not only temporal, but eternal death upon men. None are gainers by them but the Devil; God is dishonored, his Ordinances profaned, his Ministers contemned, the Land defiled, the Modesty, Chastity, and Reputation of people is blasted, and their souls debauched with idleness, effeminacy, incontinency, and luxury.

Arg. 8. That profaneness which is committed against great Light, great Loves, great Patience and Forbearance, is abominable:

But this profaneness is such.

In the times of Ignorance God winked (as it were) at such practices, he took not so much notice of them as he doth now in these days of light. This is the condemnation, 'tis that damning sin with a witness, that when light is come into the world, yet men will love darkness, and works of darkness more than light. Though Israel play the harlot, yet Judah should not sin, Hos. 4. 15. Though Pagans, Papists, and Infidels, that know not God, live in such kind of lewdness and licentiousness, yet England that hath been better taught, should abhor such folly; for us that have had such famous preaching, praying, printing, signal victories, and deliverances continued to us, even to this day; for us to rant and roar, drink Healths, be drunk and whore, and with the dog to return to our vomit, which for many years we had left; this is such an high aggravation of our sin, that God will not brook it at our hands. When men sin presumptuously against great light, and with an high hand, they must die for it, Exod. 21. 14. Numb. 15. 30, 31. We should think it too much that in the days of our ignorance we went astray; these bodies and souls of ours which sometimes were servants to unrighteousness and fin, should now become servants of righteousness and holiness, being wholly devoted to the service of God. It should be as natural and delightful to us now to serve God, as ever it hath been to sin against him.

Arg. 9. All occasions of sin must be avoided:

But at these profane meetings there are many occasions of sin; ergo, They must be avoided.

For the Major it is clear, we are oft commanded to shun the appearance of evil. 1 Thes. 5. 22. to hate the garment spotted with the flesh, Jude 23. and to keep our selves free, not only from the gross blots, but also from the spots of the world, James 1. 27. We must not so much as taste of the Devils broth, lest at last he bring us to eat of his beef; Isa, 65. 4. He that will no evil do, must do nothing that belongs thereto. He that saith Yea to the Devil in a little, shall not say Nay when he pleaseth. 'It is true in practicals, as well as in polemicals, that one absurdity being granted, makes way for many more to follow. When men once begin to fall in this kind, they know not where they shall rest. Our corrupt nature like tinder or gunpowder, is ready to be fired with every sinful temptation, and therefore we should carefully shun them, else we contradict our prayers, when we pray that we be not led into temptation; if we run into them, we mock God, and ruin ourselves; for he will not preserve us from the sin, if we do not carefully shun the occasions of sin.

For the Minor, that at these profane meetings there are many occasions of sin, is too apparent. Who sees not what drunkenness, swearing, cursing, fighting, stealing, lying, mixed-dancing, Morrice-dancing, Ribaldry, Debauchery, scoffing at piety, opposing of zealous Magistrates, Ministers and people, profanation of Sabbaths, mis-spence of precious time, complying with Heathens and Idolaters in their sinful and superstitious customs, perverting of that order which God hath set, turning night into day, and day into night? God hath ordained the night for man to rest in, and not to ramble and go stealing May-poles in.

So that as in one Caesar there were many Marii, so in this one sin there is a confluence of many sins. Physicians say, that morbi complicati sunt periculosissimi, where there is a complication of diseases, there the cure is very difficult and dangerous. How perilous is it then to tolerate those profane pastimes, which open the flood-gates to so much sin and wickedness, as the sad experience of all ages doth testify? So that if I would debauch a people, and draw them from God and his worship to superstition and Idolatry, I would take this course; I would open this gap to them, they should have Floralia and Saturnalia, they should have feast upon feast (as 'tis in Popery) they should have Wakes to profane the Lord's day, they should have May-Games, and Christmas-revels, with dancing, drinking, whoring, potting, piping, gaming, till they were made dissolute, and fit to receive any superstition, and easily drawn to be of any, or of no Religion: And this was the practice of the late Prelates, when they were bringing in Popery by the head and shoulders (as is made apparent to the world out of their own writings) they first caused the book of sports to be read in all Churches for the profaning of the Sabbath (a lesson that people can learn too fast without a book) that so they might fit the people the better for the swallowing of those superstitious innovations, which shortly after followed.

When Balaam would draw Israel to Idolatry, he first draws them to whoredom, and by this means destroyed them, which all his cursing could not do, Numb. 32. 16. So when Israel fell to Idolatry, then they fell to feasting, singing, dancing, according to the custom of Idolatrous festivals, Exod. 37. 6. 19. but see what follows such mad mirth, verse. 27. the sword and slaughter follows it at the heels. God is the same to the same sinners, and if we be like them in sin, we shall be like them in suffering.

Arg. 10. That which is of evil report amongst the godly, may not be practiced, Phil. 4. 8.

But these profane pastimes are of evil report amongst the godly.

I never yet knew any godly man, or any that had but a taste of godliness, that ever approved, either by speech, or by his presence of such profane meetings. Sure that must needs be very bad, which all good men do shun and abhor.

Arg. 11. That which encourageth the rout and raskality of a people to behave themselves insolently and irreverently toward the ancient and the honorable, and all superiors, that may not be tolerated (for 'tis reckoned as a great judgment, Isa. 3. 5.)

But these profane meetings do encourage the rout in their insolency against the ancient and the honorable.

This makes the servant contemn his Master, the people their Pastor, the subject his Sovereign, the child his Father, and teacheth young people impudency and rebe ••• on.

Arg. 12. That which is a m • nifest violation of our Baptismal Vow, must be abandoned.

But these profane pastimes are a manifest Violation of our Baptismal Vows.

Then we promised to forsake the Devil and all his works, the Pomp and Vanities of the world, and that we would not be led by the lusts of the flesh. Now at these profane meetings there is a sad Violation of this sacred Vow; for if the Devil himself should come and live in a bodily shape upon earth, he would drink, and dance, and swear, and whore, and fulfil the lusts of the flesh, as these devils incarnate do.

Arg. 13. If Christ hath redeemed us from the sinful customs, Paganish pleasures, and vain conversation of the world, then we may in no wise follow them.

But Christ hath redeemed us from the sinful customs, Paganish pastimes, and vain conversation of the wicked, Luk. 1. 74, 75. Gal. 1. 4. Tit. 2. 12, 13, 14. 1 Pet. 2. 14, 15, 16, 17, 18. & 1. 4. 2, 3, 4.

Arg. 14. All enticements to Idolatry must be avoided:

But the observation of these Heathenish and Idolatrous Feasts is a great enticement to Idolatry.

Hence it is that Papists, and Popish persons are so forward to give people May-poles, and the Popes Holiness with might and main keeps up his superstitious Festivals, as a prime prop of his tottering Kingdom. By these sensual sports, and carnal-flesh-pleasing-ways of wine, women, dancing, revelling, &c. he hath gained more souls, than by all the tortures, and cruel persecutions that he could invent. Hence the Whore of Babylon is said to have her wine of abomination and fornication in a golden cup, Rev. 17. 4. the better to entice men to her, as Whores were wont to give enchanted Potions to work amorous affections; so doth the Whore of Rome allure men to herself by the specious baits of riches, liberty, pastimes, and carnal pleasures; hence the Lord, who knows our frame better than we our selves, hath so oft forbidden us following the customs, feasts, and fashions of Idol ••• rs and Heathens, for fear lest they should be drawn thereby to Idolatry, Levite. 18. 30. Deut. 12. 29, 30. These do insensibly steal away the heart from God and his Truth, they are the Devils bellows to blow up the fire of lust and uncleanness in the soul.

Arg. 15. That which is the joy and delight only of superstitious, popish, profane persons, must needs be some vile and profane thing; for like will delight in like, wicked men delight in those things which suit with their wicked lusts.

But these sinful and rude pastimes are the joy only of wicked men.

Who are they that delight in the fools filthy speeches, lascivious gestures, and the man's wearing of the woman's apparel, contrary to God's express command, Deut. 22. 5. but the profane of the world? I never knew any good man that ever delighted in them; yea I have known some good men, that in their youth delighted in those sensual pastimes, which have abhorred themselves for it in their old age; and make the Observation when you please, and you shall find that they are the idle, effeminate, graceless ones that are the upholders and frequenters of these dissolute meetings. So that as Solomon knew the true Mother of the child, by her tender affection to it; so we may know, that the Popish and profane sort are the Parents and Patrons of these abominations, by their pleading for them, and promoting of them. And as it was some signal good thing which Nero (that monster of men) hated; so it must needs be some notorious vile thing which such vile men love and plead for.

Arg. 16. All mis-spence of precious time must be avoided: But in these licentious pastimes there is much mis-spence of precious time.

What a sad account will these Libertines have to make, when the Lord shall demand of them, where wast thou such a night? why my Lord, I was with the profane rabble stealing May-poles; and where wast thou such a day? why my Lord, I was drinking, dancing, dallying, ranting, whoring, carousing, &c. If for every idle hour men must give an account, what account will men be able to give for all those sinful days, nights, Sabbaths, &c. which they have mis-spent in sensuality and luxury.

Arg. 17. That which deprives us of God's Fatherly care and protection, must be avoided:

But this frequenting of such profane meetings deprives us of God's Fatherly care and protection.

He hath promised to keep us no longer than we keep his ways, Psal, 91. 11. which are the ways either of our general calling, as we are Christians, viz. praying, reading, meditation, good conference, &c. or else the ways of our particular calling, as we are superiors or inferiors, we must walk with God in those stations in which he hath set us. If we go beyond God's bounds, we cannot expect either his immediate protection, or the protection of his Angels.

Arg. 18. That which breeds in men's hearts an hatred of the power of godliness, must be abandoned:

But such profane meetings breed in men's hearts an hatred of the power of godliness.

When men do evil, they hate the light of Piety in others; as the Theef hates the light that discovers him, and the Judge that condemns him; so do these hate the godly, because their light condemns their darkness, their piety the wicked man's impiety, their strictness condemns the worlds dissoluteness, and their self denying the worlds self pleasing. Wicked men love their lusts as their lives, and cannot endure such as hinder them in the pursuit of them; hence 'tis that the profane rout raise so many lies, slanders, and reproachful nick-names against the godly, and all because they run not with them into the same excess of riot.

Arg. 19. That which hardens wicked men in their sins, corrupts their minds and manners, and indisposeth them for the service of God, that ought to be totally abandoned:

But these profane sports do so.

They infatuate and besot men, they darken the understanding, and cloze up the eye of the soul, so that it takes no notice of God's judgments; either imminent or present; These sensual pleasures stupefy and cauterize the conscience, so that it cannot repent. They expel the fear of God, and all godly sorrow for sin out of the soul. They estrange the heart from God, and his worship, and make it burdensome and wearisome to them, Mal. 1. 13. & 3. 14.

Arg. 20. Those profane practices, which are condemned by Scriptures, Fathers, Councils, and other pious men, ought in no wise to be tolerated:

But these profane practices are such.

The Major is undeniable; the Minor I shall prove by its parts; and because a bare recital of testimonies, would be too flat and frigid, I shall therefore (to quicken and delight the Reader) indict and arraign this Floralian Harlot, and impannel a Jury against her. This way of clearing things cannot justly be offensive to any, since 'tis but a kind of Dialogue, and Dialogues have been ever accounted the most lively and delightful, the most facile and fruitful • est way of teaching. Allusions and similes sink deep, and make a better impression upon the spirit: A pleasant allusion may do that which a solid Argument sometimes cannot do. As in some cases Iron may do that which Gold cannot do,

Horat. Serm. l. 1. Sat. 20. & Quintil. Instit. l. 6. c. 34.

The Indictment of Flora.

Flora, hold up thy hand,

Thou art here indicted by the name of Flora, of the City of Rome, in the County of Babylon, for that thou, contrary to the peace of our Sovereign Lord, his Crown and Dignity, hast brought in a pack of practical Fanatics, viz. Ignorants, Atheists, Papists, Drunkards, Swearers, Swashbucklers, Maid-marrions, Morrice-dancers, Maskers, Mummers, May pole-stealers, Health-drinkers, together with a rascalian rout of Fiddlers, Fools, Fighters, Gamesters, Whoremasters, Lewd-men, Light-women, Contemners of Magistracy, affronters of Ministry, rebellious to Masters, disobedient to Parents, mis-spenders of time, abusers of the creature, &c.

An Answer to all the Cavils which are of any weight or worth which are brought in defense of May-Games.

Vice seldom goes bare-faced, it usually, like Harlots, paints, or puts on the vizzard of profit, pleasure, frugality, good neighbor-hood, &c. the better to deceive such careless sinners as devour the bait, but forget the hook. The naked discovery of the danger which attends such licentious practices, is half the cure, for no man that is well in his wits, will run on in such paths, when he plainly sees the mischief and misery that attends them.

Object. 1. Young people must have some Recreations.

Answ. 'It is true, modest, moderate, manly Recreations are fit for them, but sinful, sensual, sordid Recreations, such as drinking, fighting, dancing, whoring, gaming and debauchery, these emasculate men's spirits, and make men deboist, and unfit for the service of God or man, these must be abolished and abandoned in a Christian Commonwealth; such Recreations are mere destructions, and such mirth is madness, Eccles. 2. 2.

'Twas a good resolution of a good man, I will choose such Recreations as are of best example, and best use, seeking those by which I may not only be merrier, but better. What Recreations be unlawful, you may see at large in others.

Object. 2. These are Customs of great Antiquity, of above eighteen hundred years standing.

Answ. Antiquity without verity is of no validity. Christ is Truth, not Custom. Old Customs, if they be evil Customs, are better broken than kept, and the older they be, the worse; the more Editions, the more Additions. The customs of the people are vain, and to be abhorred, not to be followed by us, Levite. 18. 30. Jer. 10. 3.

The Heathenish Olympic-Games, and the Pagans Saturnalia, where they invented sports for the honor of their gods, and gave license to all to be as lewd as they pleased at those seasons, these were ancient, it doth not therefore follow that they were good. So Episcopacy is ancient, but Apostolical simplicity is more ancient, and the Church flourished most without it.

Object. 3. These May-poles are set up to show the season of the year, this was the plea lately of a fantastic and real fanatic.

Answ. I should think that a green and living tree should mind us of the season of the year, better than a dead bush; and a living man better set forth the excellency of a man, than a dead man. 'It is not without cause that the Apostle calls wicked men, absurd and unreasonable men, 2 Thes. 3. 2.

Object. 4. Our Fore-fathers practiced such things.

Answ. Our Fore-fathers were Idolaters, it doth not follow that therefore we must be so too. They lived in times of ignorance, but we live in days of light, and therefore must walk like children of the light, renouncing the works of darkness. We must live by Rule, not by Example, and follow our Fore-fathers no further than they followed Christ, hence the Lord so oft forbids us to follow our Forefathers, Psal. 78. 8. Ezek. 20. 18, 19, 20. Zach. 7. 4.

Object. 5. If men be not thus employed on Festivals, they will be idle, and be worse employed, and we have no ill intentions in what we do.

Answ. There is no necessity that people should be idle on holy-days, for by the Law of our Land, if men will keep holy-days, they must keep them holily, spending them only and wholly (saith the Statute of 5, and 6. of Edw. 6. chap. 4.) in praising God, and praying to him, hearing his word, and meditating on his works, &c. So that the Statute, by those two words, Only and Wholly, excludes all May-Games, revels, dancing, drinking, rioting, and misrule.

2. They cannot likely be worse employed, than in such loose, lascivious, licentious practices, amongst rude and deboist company, where they shall hear, see, and learn all manner of vice and villainy, to the corrupting both of their minds and manners, and the undoing of themselves, both here and hereafter.

3. Whereas you say, you have no ill intentions in so doing, who can believe that you will join yourself with such profane company out of a good intention? can a man touch pitch, and not be defiled with it?

2. Admit your Intentions were good, yet that will not warrant you to do evil. That which is evil per se, can never be made good by any good intentions, as I have proved at large else-where.

Object. 6. I can see no hurt in May-Games, they are none but a pack of precise fools, who are enemies to the King, that cry them down.

Answ. Who so blind as those that will not see? Canst thou see no hurt in drunkenness, fighting, whoring, stealing, profanation of the Sabbaths, contempt of Religion? &c. The Devil, who is the god of this world, hath blinded thine eyes, and as blind men are not fit to judge of colors, so thou art unfit to judge in such cases. The Devil deals with thee, as Elisha did with his enemies, he first smit them with blindness, and then brings them into Samaria into the midst of their enemies; but as he prayed for them, so shall I for thee; Lord open their eyes, that they may see; and the Lord opened their eyes, and behold they were in the midst of Samaria, 2 King. 6. 18, 19, 20. So say I, Lord open the eyes, and awaken the consciences of these blind, secure sinners, that they may see, and if the Lord shall vouchsafe you this mercy, then will you see yourselves in the Devils camp, on the brink of destruction, and thou wilt abhor thyself for thy vile presumption in this kind, if thou doubt of the truth of this, ask any gracious, awakened, enlightened soul, that knows the terrors of the Lord, and the bitterness of sin, and he will tell you, that he durst not practice such profaneness to win a world.

2. There may be great sin in that which the blind world counts a small matter. To eat an Apple, to bow to an Image, to pick a few sticks on the Sabbath, &c. These, and many such, to a carnal eye seem small things, and yet we know God hath sadly punished such as acted them. I have before proved that these practices are sinful; now there is no sin simply considered in itself, that is small, as appears,

• 1. In that there is no small God that we offend by it.
• 2. No small price was paid for it.
• 3. No small punishment is prepared for it. This is a complicated sin (as I have proved before) and therefore is not to be so lightly esteemed of.

3. Whereas thou sayest that none but a few precise fools oppose this profaneness, thou art much deceived. Was David a foolish precisian, who would have no familiarity with the wicked, but bids them depart from him? and prayed the Lord to turn away his eyes from beholding vanity; and poured out rivers of tears, because men transgressed God's Laws. Was Paul a foolish precisian, who commands us to walk precisely, and circumspectly, to shun the appearance of evil, to have no fellowship with the unfruitful works of darkness, but reprove them rather; and to live soberly, righteously, and religiously in the world? Were the Antient Fathers fools, who do unanimously inveigh against such profane practices? Were Perkins, Babington, Dod, Andrew's, Elton, &c. precise fools, who do condemn these profane practices in their Expositions of the seventh Commandment? Sure thou art some singular conceitedfool, that thus censurest all the grave and pious sages of former and latter times for fools, and all because they oppose thy folly, which will be bitterness in the end.

4. Whereas thou accusest them as enemies to the King, which oppose such profaneness, let me tell thee, the King hath not better friends in the Land, than such as oppose those profane practices; nor more deadly foes, than such as do promote them; these set open the flood-gates to all rudeness, disloyalty, debauchery, and effeminacy, whereby people are made unfit, either for the service of God, or the King. Those that are suffered to rebel against God, will not stick (when a temptation comes) to rebel against the King. 'It is the dark and ignorant places of the earth, which are habitations of cruelty and rebellion. Should a man debauch your children and servants, and take them to such profane meetings, where they should learn to swear and swagger, to rant and roar; I know no wise Parents that would count such for their friends. These licentious exercises are the very nurseries of villainy, the bane of piety and peace, and the overthrow of those Kingdoms that tolerate them. The Romans, when they grew idle and luxurious, became effeminate, and lost all. When people grow exorbitant, and transgress God's Law, and change his Ordinances, then comes a curse upon a Land, Isa. 24. 5, 6.

So that this is but an old trick of the Devil and his Agents, when they would destroy God's people, to put ugly titles on them, and call them troublers of Israel, trumpets of rebellion, enemies to Caesar, raisers of sedition, the Pests of a Nation, &c. Thus, as the Heathen Persecutors did put Bear-skins on the backs of the Christians, and then bait them like Bears; so the limbs of Satan, when crossed in their lusts, put ugly titles upon God's people, that so they may take occasion thereby to destroy them. Thus Elijah was called the troubler of Israel, when indeed he was the chariots and horse-men, the stay and strength of Israel. Jeremiah was counted a common Barretor, a man compounded of nothing but contention. Amos must come no more to Bethel, 'tis the Kings Court, and he that comes there must bring silken, not sharp and plain language. Holy Daniel is accused for a factious man, and one that would not observe the Kings Laws, Dan. 6. 12. Christ himself, in whom was no sin, yet underwent the revilings and contradictions of sinners; he was called a mad-man, an enemy to Caesar, a glutton, a wine-bibber, and one that had a Devil, Joh. 10. 20. and troubled the world, John 19. 12. The Disciple is not above his Master, nor the Servant above his Lord, and if they have called the Master of the house Beelzebub, what may the servants look for? Thus Paul was counted a pestilent fellow, a troubler of the State, a babbler, a mad-man, a seditious, factious fellow, and yet who freer from these crimes than he? He commanded all men to pray for Kings, and those in authority, and commands every soul to be subject to the higher powers, and commanded Titus, cap. 3. v. 1. to teach people subjection to principalities and powers.

Thus they dealt with the Primitive Christians, if any calamity fell on the Land, they presently cried, Away with these Christians to the Lions, 'tis they that are the cause of all our misery. When Nero had set Rome on fire, he laid it upon the Christians. The Martyrs in Queen Mary's time were accused as seditious, factious, turbulent persons, that so they might be made odious both to Prince and people. Thus Cochlaeus the Papist gave out, that Luther was begotten by an Incubus, and strangled by the Devil. Thus Bolsec tells us, that Calvin was a branded Sodomite, and consumed with lice. Putean says, that Beza died a Catholic, with a thousand such like. For Popery hath three figures which uphold it; the first is Auxesis, the extolling and advancing of her Parafites. 2. Meiosis, a debasing of her opposites. 3. Pseudologia, lying lustily, for lying and murder are the two props of Popery, which plainly shows that it is a devilish Religion, John 8. 44. There are some that in Print do charge God's people as enemies to Peace and Truth. The Church and State (saith one) ever since the Reformation, hath found the Old Puritan faction to be inveterate and irreconcilable enemies to Peace and Truth. Whither will not malice, and hopes of preferment carry men! The same Author yokes Presbytery and Popery together, Popery and Presbytery (saith he) both in opinion and practice differ in many things, only in Terms. This is as true as many other things which he hath published in that Invective. Doctors in Divinity, should defend the Discipline of Christ, and his people, and not raise slanders on them. But let such know, that it is not Piety, but the want of it which breeds tumults and sedition in a Nation. 'It is not the godly, but the ungodly; 'tis the swearer that makes the Land to mourn, 'tis the Atheist, the Papist, the Blasphemer, the Fornicator, the Drunkard, &c. that trouble Israel, and bring calamities upon King and Kingdom, 1 Sam. 12. ult. A Jesuited Papist (standing to his own Principles) cannot be a good Subject. None can be an absolute Papist, but he must needs be an absolute Traitor, saith a learned Professor.

As for the godly, they are of those that are peaceable in Israel, they are endued with the wisdom which is from above, which is pure and peaceable. They are peaceable in themselves, and labor to make and preserve Peace amongst others. They are the strength and glory of a Land. As Samson's strength lay in his hair, so the Governors of Judah shall one day say, That in the inhabitants of Jerusalem lies our strength, Zach. 12. 5. They are the blessings of a Nation, and by their prayers they keep off many a judgment. By a Letter from Breda (May 10. 1660.) I find that his Majesty hath oft been heard to say, That the prayers of his subjects will most advantage his cause, and that those who do endeavor to express their affection by debauchery, may ruin themselves, or at least stain his reputation, his Majesty desiring no such attendants. An excellent saying, and well becoming a Prince.

Religion makes the best subjects, the best servants, and the best relations. Where Religion comes in the power of it, there men obey, not for fear (as wicked ones do) but for conscience sake. There are no better Subjects in the world than these, none more faithful to their trust, none pray more for their Governors, none pay their dues more freely to them, These are they that will venture their lives and estates for their good, when such as serve them for their own ends, will leave them and forsake them; and though for the present the righteous may be condemned as Traitors, and the wicked be exalted to honor, yet in God's due time he will clear the innocence of his servants, as the light, when the names of the wicked shall rot. Especially at that great day of Revelation, then shall we clearly discern betwixt the righteous and the wicked, between him that feareth the Lord, & him that feareth him not. This may comfort us who are fallen into the last days, which are called perilous times, wherein he that refrains from evil, maketh himself a prey. 'It is criminous nowadays amongst many men to be sober and pious. If a man will not drink Healths, or give money to those that will, if he will not rant and roar, and run with others into all excess of riot, this is enough (with some men) to make a man an enemy to the State.

I have a little experience in this kind myself; This last May opposing some Floralians in their profane practices (whom I thought after above twenty years preaching should have learnt better things) they gave out that I was little better than a Quaker, a Preacher of false Doctrine, and an enemy to the King, and should be thrown out of my place; and why so? why because I hindered practical Fanatics in their frantic practices, Grande nefas! See how these people who never studied Machiavel, yet are natural Machiavelists, one of whose Principles is, Calumniare audacter, saltem aliquid adhaerebit. Lye lustily, some filth will stick. I see sying is coming in fashion apace, I shall therefore (having this opportunity) clear myself and my brethren in the Ministry (who are or may be aspersed in this kind.)

1. For Quakerism, I have preached, prayed, practiced, and printed against it, and openly (as occasion required) opposed them and their blasphemous principles, and satanical practices; and thus hath every faithful Minister done (according to the measure of grace received) and therefore for shame forbear such gross slanders.

2. For my Doctrine; 'tis sufficiently known to the world, the sum and substance of it is in great part published to the world.

3. That I am an enemy to the King, is as true as all the rest. I preach for him, I pray for him, I print for him, I pay to him, and command men so to do, and am ready to sacrifize my life for him in an honorable way, and when I cannot yield Active, yet I shall readily yield Passive obedience, and shall say with Bradford the Martyr, If the Queen will banish me, I will thank her; if she will imprison me, I will thank her; if she will burn me, I will thank her.

Or as Chrysostom (before him) said to the Empresse Eudoxia, If the Queen will, let her banish me, the earth is the Lord's, and the fullness thereof; if she will, let her saw me asunder, Isaiah suffered the same. If she will, let her cast me into the Sea, I will remember Jonah. If she will, let her cast me into a burning fiery furnace, or amongst wild beasts, I will remember Daniel, and the three children. If she will, let her stone me, or cut off my head, I have St. Stephen and the Baptist my blest companions. If she will, let her take away all my goods, Naked came I out of my Mothers womb, & naked shall I return thither again. Thus heroickly he. For my fidelity to the King, in refusing the Engagement, I lost two hundred pound, and ran the hazard of my whole livelihood; for I had no Law to recover a penny. At two public Disputations against Sectaries, I ran great hazards, at the first 1650. there was a great rabble of Sectaries met together, who gave out untoward speeches against me.

In August 1651. About a week before the King came into Worcester, I was called to assist in a Disputation against some Sectaries, this falling out at that juncture of time, I was looked upon as an enemy to the Common-wealth, and therefore the Constable was commanded to bring me in prisoner to Worcester, to be there secured amongst the Royalists; and lately have I been threatened (from another coast) with an Arrest, for opposing the Millenarians and Fifth-Monarchy-men. I mention these things, not for any sinister ends of fear or favor, but to prevent, or at lest to blunt the edge of those vile aspersions, which are cast upon the Presbyterians, as if they were enemies to Caesar; when I dare be bold to say, and it were easy to make it good, that God hath not better servants, nor the King better subjects, than those of this Judgment. Who were it that God made Instruments to bring about the great change which is now wrought in the Land? were it not our brethren of Scotland? Who were they that petitioned in Print for the life of the late King? were they not the Presbyterian Ministers of London, one of them losing his head not long after upon a Royal account! Who where they that opposed the Engagement with invincible Arguments in Print, were they not the Presbyterians of Lancashire? who are those that strenuously opposed debauchery and profaneness on the one hand, and Sects and Heresies on the other, when others were dumb, and did tolerate them? were they not the men of this judgment? Now those that help to keep sin and error out of a Land, those are the best friends to a Land, and the Kings best subjects.

If any shall ob • ect that we were for King and Parliament, I freely confess it, so we were, and so we are still; and so I think is every honest hearted-subject, who understands anything of the frame of this Government. To this we are bound by the Protestation, Covenant, and other Obligations. I look upon him as an enemy to the Land of his Nativity, who goes about to separate the King from the Parliament, or the Parliament from the King. As for the lawfulness of the Parliaments war against those that withdrew the King from the Parliament (for there was not the lea • t intent in them to hurt the person of the King, and therefore they were imprisoned by the Army) that case is very learnedly and modestly cleared by Dr. Austin in his Allegiance not impeached, by the Parliaments taking up of Arms (though against the Kings personal commands) for the just defense of the Kings person the Laws of the Land, and Liberties of the Subject; yea they are bound by the Oath of Allegiance, so to do, proved from the words of the Oath, from Principles of Law and Nature, and other Testimonies; of this Judgment is Mr. Prynne, Mr. Rutherford in his Lex Rex, Yea B. Bilson (a man far enough from faction or sedition) concurs with them, yea so doth Grotius and Barclay.

Obj. 7. They are many and mighty that approve of such profane practices, and 'tis wisdom to go with the tide of the times, and the current of the world.

Answ. Indeed, if you mean to perish with the world, you may do so, but if you will be the Lord's people, you must not fashion yourselves like to the world, for the world like a great beast, lies tumbling in its own filth, 1 John 5. 19. The way to Hell is a broad way, and hath many passengers, Matth. 7. 13. Even Seneca that wise Moralist could say, that 'tis one of the worst Arguments that a man can use, to say that the multitude doth so and so, and therefore we'l do so too. We are expressly forbidden to follow a multitude in evil, Exod. 23. 2. The more join together in sin, the nearer to judgment; generality in sinning brings generality in suffering. When all the old world was corrupted, then came the flood. When all Sodom burnt with lust, then came fire from Heaven and consumed them. When the mean man boweth down to Idols, and the great man humbles himself before them, God will not pardon, Isa. 2. 8, 9.

2 Few great men are good men, 1 Cor. 1. 26. and therefore follow not any be he never so great or good, any further than he follows Christ; yea should any command you to break the Laws of God, yet you must choose rather to obey God than man. 'It is no dishonor to the Kings on earth to see the King of Kings obeyed before them, and therefore St. Peter bids us first Fear God, and then honor the King.

Obj. 8. If God were displeased with such profane practices, he would never have born so long with the wicked, nor suffer them to prosper as they do.

Answ. 1. You are much deceived in thinking they are not punished, for this prospering in wickedness is the sorest punishment, Deus tunc magis irascitur, cum non irascitur, God is never more angry, than when he seems not to be angry, but lets the wicked prosper in his way, Psal. 81. 11, 12. Hos. 4. 14, 17.

2. Though he be slow to wrath, yet is he great in power, and will by no means acquit the wicked, Nahum 1. 3. Though he bear long, he will not always bear, but as men sin against the Lord, so first or last let them be sure their sin will find them out; for as Piety▪ hath the Promises, and though no man should reward it, yet 'tis a reward it self; So Impiety hath the Threatenings annexed unto it, and though no man should punish it, yet 'tis its own Tormentor. God's forbearance is no acquittance, but the longer he forbears, the heavier will his wrath be when it comes, and he will recompense his patience with the fierceness of his fury (as I have shown at large elsewhere.) I shall conclude all with that sweet and seasonable counsel of Samuel, 1 Sam. 12▪ 24, 25. Only fear the Lord, and serve him in truth, with all your heart; for consider how great things he hath done for you.

But if ye shall still do wickedly, ye shall be consumed, both you▪ and your King.

As a Mantissa, and little over-weight, I shall give you a Copy of Verses, which have lain long by me, they will give some light▪ and some delight to ingenious and ingenuous Readers.