One come from the Dead, TO AWAKEN DRUNKARDS AND WHOREMONGERS.  
BEING A Sober and Severe Testimony against the Sins and the Sinners; In an Exact Description of the Nature and Danger of these two Soul-destroying Evils.  
Together with Proper and Sovereign Remedies.  
By Richard Garbut, B. D. who being Dead, yet speaketh.  
With Epistles to the Reader, by Mr. R. Baxter, and Mr. William Jenkins.  Eph. 5. 6. Because of these things cometh the Wrath of God. 
LONDON, Printed for Francis Smith, at the Elephant and Castle near the Royal Exchange in Cornhill. Price bound 1 s.   

Imprimatur,  
C. Smith.   

TO THE Truly Honourable, and good Lady, the Lady Barwick, of Toulston in Yorkshire.  
Good Madam,  
THough your many former favours Merit an Acknowledgement from me beyond what I am Capable any way to express; and though nothing more Usual than to take the Opportunity of Dedications, to L●…nch out into Obsequious Encomiums, and sometimes deserved Praises of Obliging great Persons, yet without the Consideration of your gre●…t averseness to any thing that looks like ●…ttery (if but the Modest and Just mention os real worth,) I had this only Design and ●…ope, in ●…utting this Treatise into your Wardship and ●…atronage (the Author being long since dead) That your Eminency in Degree, together with your great Eminency in Piety and known Enmity to Vice, together with your true Countenancing os Virtues, and Exemplary strictness, in Family Order and Discipline might Encourage many to the Reading of this most Useful and Seasonable Treatise; and so through the Grace of God may prove of great Advantage to them, who otherwise would scarce give a look through the Title-Page: If I am blame-worthy in thus doing, it can be no reslection upon your Honour, since I have done it without consulting you, or ask your Consent.  
I shall add no more but the Recognition of my inward assectiona●…e esteem of your Ladyship, and fervent Prayers for a Blessing from the great God and our Saviour, upon your Person and Right Honourable Offspring, That you may grow in all Graces, together with that approved Faithsulness to God and Man which runs in your Veins; and is the Genius of the truly good Family, (The Ancient Family of the S●…ricklands, of Boynton-House, where the Sob●…r and Learned Sir Thomas Strickland now Resi●…eth, Nephew to your Ladyship, and Eldest Son to that Worthy Patriot Sir William Strickland, whose well known Piety and Prudence will Eternize his Memory;) I subscribe myself  
(Good Madam) Your Honours truly Devoted Servant in the Lord Jesus, Thomas Hardcastle.   

A Prefatory Epistle to the Reader, especially to the Inhabitants of the Town of Leeds, in Yorkshire, with some few remarks of the Author's Life.  
Beloved Friends and Countrymen,  
THese Sermons were Preached to your Fathers, and the Printing of them may prove good preventing Physic to your Children; the Wisdom of God by Solomon, hath thought it meet to spend some Scriptures in precautions, and particular Descriptions of Pitfalls, that they may be the better avoid●…d, Prov. 22. ●…4. & 23. 27. Prov. 20. ●…. & 23. 21. Of this Nature are th●… fol●…owing Treatises, which 〈◊〉 〈◊〉 〈◊〉 ●…ublished many ●…ars ago, ●…d ●…or that end the Manuscrip●… (being left in the ●…ands of ●…r. Mans●…ield H●…sle aster Mr. 〈◊〉 Death) were delivered to 
* Who P●…inted the Autho●…s 〈◊〉 of th●… 〈◊〉, & 〈◊〉 more if h●… had Liv●…d.  Mr. Na. Jackson and myself: After Mr. J●…ckson's death the thing lay Buried, and almost qui●…e forgotten, till lately the Lord brought it fresh upon my Spirit, that something was to be done by me in Order to the fulfilling the Will of the Dead, that the Desires and Intentions of the Persons abovementioned might be Answered; besides, I was the more willingly drawn to it upon this ground, that I have been told by some that lived in those days, that such a Warning and Testimony as this is as necessary, and may be as profitable now as it was then; perhaps, also one rising from the Dead may strike some Terror into a sensual Generation, and the Fingers of a Man's hand- Writing, Dan. 5, 3, 4, 5, 6. when it comes to be seen and read, may cause more change of Countenances, and procure more troubled thoughts than any the loudest Reproofs of the Tongue Preaching. This for the Publication:  
As for the Author, I never knew him, I was not come into the world when he went out of it; only this true and brief Account of some passages of his Life, noted by his intimate Friends and Observers, which because the Genius of the present Age renders Emphatically seasonable, I shall Communicate. That during his abode in Sidney-Colledge he approved himself an Exemplary Student, a great Proficient, a ●…areful Tutor, and for Conversation unblameable; so●… hi●… Eminent Worth he was so valued by Dr. Ward, the Master of that College, that he singled him out to go with him when he went to the Synod of Dort; after his return thence, when the Colledge-Statutes so required, he commenced Bachelor in Divinity, and in the Year 1624. he made Solemn Vows in Writing (found since his Death, in his Study) to this effect; Never to take upon him any higher Degree than what he already had, to yield up his Fellowship, and never to have any Commodity of it after December the same Year; to leave the College and University by such a time, never to give Money directly or indirectly for any Benefice, never to have two Benefices at once, never to be properly a Nonresident, that is (as his words were) to absent himself from his proper Cure, and Live Ordi●…arily else where upon Pleasure sor Inter●…st, Ambition, or 〈◊〉 like. According to his Vow he 〈◊〉 up his Fellowship, and left 〈◊〉 〈◊〉, being not then pro●… 〈◊〉 ●…y place of Employment 〈◊〉 〈◊〉 yield him a Livelihood: 〈◊〉 〈◊〉 he was first bound to go 〈◊〉 〈◊〉 Country, Yorkshire, and hav●…ng been Tutor to a Grandchild of Tobit Matthews, than Archbishop of York, he found Entertainment with him, till he was recommended by him as an Assistant to Mr. Alex. Cook, Vicar of Leeds, who was grown Aged, and not able 〈◊〉 P●…each ●…wice a day; Mr. Cook having made trial of Mr. Garbutt's Abilities, found him every way to his liking, and told him, if he would be content with Fifty pounds per Annu●…, he might come to his Assistance; to whom Mr. Garbutt Replied, it is ●…nough: He came to Leeds about the beginning of 1625. where till near the time of his Marriage he was Entertained by Mr. John Harrison, a Person very Rich in good Works. The Matter of his Preaching (as also of his Conversation) was very Pious and strict. The Manner of his Preaching at his first coming was too Academical for the Community of his Auditors, whereupon divers of them Requested him to Preach in the Method they had been used to, and conceived might be most Useful; namely, by Doctrine, Reason, and Use; to which he readily condescended, as aiming at their Profiting more than his own Praise: He was Observed to be very Temperate in his Diet, and sparing in his Recreation; he was a hard Student, early and late at it, where the Bible was the Centre of his Library, out of which his Sermons were well Studied, and Penned almost Verbatim before he Offered them in the Pulpit. At one time, upon an Apprehension that his Ministry was slighted, and likewise unsuccessful, and that he did no good among them, he resolved to leave them, and go Preach elsewhere; upon which some of the meaner and poorer sort came to him, and one of them spoke these words to him: If you will indeed go, I will give you one word, which is this; If you have been an Instrument to begin any good Work of Grace in the Heart of any one of the Congregation, and that one Soul miscarry through your departure, the blood of that Soul God will require at your Hands, I charge you therefore not to go: Whereupon he resolved to stay till his dying day, and after this the Fruit of his Ministry appeared to him more and more. The year before his Death he said to some that he doubted his Ministry had not that effect he would have it, and he feared the cause was because some paid towards his maintenance by way of Collection for him; I am resolved therefore I will not have a penny Collected for me, but will depend upon God, for I know that thos●… that get good by my pains will not see me want Nec●…ssaries; and for the rest that get no good, I will have none of their Mon●…es: For the manner of his Delivery, he was painful in it, his Matter came from him with much Gravity, Earnestness, Seriousness, and Weigh●…iness of Spirit (as some yet alive can Witness, who retain the savour of his good Doctrine) for with the vehemency of s●…tting on his matter, he at length broke a Vein within his Breast, and spitted Blood in such abundance, th●…t it brought him to a hasty Consumption; he being in this condition, was advis●…d by his Physicians not to come into the Pulpit any more, yet again venturing (remembering that a Minister should die Preaching) it set him on fresh a bleeding, wh●…reof he soon after died, in the year 1630. A little before his Death he did in the Pr●…nce of divers with thankfulness to God, acknowledge the sweet Refreshment which he received from Gods bearing Witness to his Industry, and to his Fidelity, in that to the best of his Knowledge and Judgement he had never delivered any thing but the Council of God.  
The Reader in these Sermons will meet with some uncouth Expressions and Words, which he is desired to ascribe to the Dialect of his Country, where they have their proper Use and full Significancy.  
And now, beloved Friends, having this fair Opportunity, give me leave in pure Love and Faithfulness to you, to recommend a few plain, but weighty and necessary things to your serious consid●…tion and practice.  
First, look upon the saving knowledge of a Cruci●…ied 
1 Cor. 2. 2. Phil. 3. 8. 〈◊〉. John 6. 29. 1 J●…hn 3. 23. & 5. 13. 1 John 2. 1▪ 2. Eph. 4. 15. M●…. 4. 4. Rom. 1. 17.  Christ to be the best, the most needful, and most excellent knowledge; study to believe 
Phil. 1. 27. & 3. 16. Rom. 8. 14. Col. 4. 6. 2 Pet. ●…. 11. 1 Cor. 2. 9 Rom. 12. 2. J●…r. 10. 3. 1 John 2. 16. 2 Cor. 2. 12. Prov. 20 21. Z●…h. 12. 1.  in him, to be found in him, let him be your Propitiation and Advocate, learn what Union with him, engrafting into him, growing up in him, and Living upon him, mean.  
Secondly, Maintain a Conversation suitable to the Gospel, make it appear that the Word is your Rule, the Spirit your Leading-Principle, that Grace Commands you, that you Live under the power of things Future and Invisible; and that you are not conformed to the World, nor led by its Customs, nor captivated with present things, nor guided by the stir and motions of prevailing and inordinate desires.  
Thirdly, Be f●…ithful to your own Consciences, the most upright Christian is he who walks up most to his Light, and is most tender of Oss●…nding here; because some have set them in the place of Christ, others have run into an extr●…am of not allowing them their ●…eputy-ship and Vice-gerency, not su●…ring them to be a Rule Ruled. The Debauchery of some hath giv●…n too much occasion to the delu●…on of o●…hers; the best way to confute an Error, is not to run into the contrar●… extreme, but to make good all the good Ground that li●…●…ar it as much as may be. Oh, 〈◊〉 very Observant of, and 〈◊〉 to ●…our Scripturally enlightened Cons●…iences, every sin against the light of Conscience Wounds terribly; sew err for want of Light, all are guilty more or less of O●…fending against Light.  
Fourthly, Be 〈◊〉 to one a●…other●… Consciences; they are the Lords peculiar, the most excellent 
Ep●…. 4. 32 James 4. 12. Rom. 14. 4.  and tender part of Men, and most severely Guarded by the Lord, by his Precepts, Promises, threatenings, and Providences, from all manner of Persecution, Imposition, Judging, Despising, and all Injurious In●…ursions whatsoever.  
Fifthly, Recoll●…ct the Sabbaths and Serm●…ns you have enjoyed; it's good to bring out of your Treasuri●…s things ●…w and Old, a word ●…own 〈◊〉 or thirty years ago may b●…ing ●…orth Fruit now; you have had Faithful and Painful 
* .  Mi●…, some of which have spent Months in Premonitions about 
* .  Perilous Tim●…s, do not think that any thing s●…ould be forgotten, which 〈◊〉 of ●…ecessity be Ac●…●…or.  
Sixthly, Walk Expediently, 1 Cor. 10. 23. many things may be Lawful which Gospel-expediency allows not: He that will go as far as he may, will sometimes go further than he should; an upright Heart still sets his Watch upon his own ground of Lawfuls, and not on the disputable Borders of Unlawfuls. The Gospel is a kind of Chancery to the Summum jus of the Law, as in Respect of the Life and Righteousness it discovers: So, in regard of the Laws it doth declare and enjoin. There are three special Rules of Gospel-Chancery and Expediency that I would entreat your careful keeping of. (1.) Do all to the Glory of God, 1 Cor. 10. 31. Will the Lord get Honour by this Action? Will his Name and Religion be better thought of? (2.) Do all to Edisic●…ion, Rom. 14. 19 Will this be a stumbling-block and an O●…fence to others, or does it tend to Edi●…ie, Confirm and Build up others? Will this be a Conviction or an hardening to the Enemy? Will this draw and sweeten the Spiri●…s of Men to Religion, or comfort them in it? (3.) Do as you would be done by: See M●…t. 7. 12. It seems this is the Law and the Prophets, and our Saviour's command makes it Gospel too; there is more Religion in Gospel-Morals than most Professors are aware of.  
Seventhly, Be very careful about your Spe●…ch and Words; let them be few, true, savoury, Charitable, and seasonable: I think the third of James hath much Gospel in it, and I know not how to get over that James 1. 26. If any Man among you seem to be Religious, and bridleth not his Tongue, but deceiveth his own Heart, This Man's Religion i●… vain; better any thing we meddle with prove vain than our Religion; there are many in Hell that are tormented because of their Tongues: consult Scripture-Rules and Reproofs about the Tongue, which are many, and know, that specious Professors may be damned for Errors and Defects herein; how many have cause to mourn over the Liberty and lashes of that unruly Member!  
Eightly, Love not the World; I have sometimes looked upon some Texts with Amazement: 
Luke 6. 24. & 18. 25. James 4. 4. 1 John 2. 15. 1 Tim. 6. 9, 10.  how many die of receiving their Consolation! What pity is it that any that are for Purity of Worship should go to Hell for Covetousness, which is Idolatry! How many are overgrown with this Disease and do not know it? This so deep and dangerous an Evil, so hard to Discover, that hath such plausible pr●…tences and covers, and can carry it with so much Respect to, and allowance of every thing that belongs to the Form of Godliness; Let it be yo●…r constant Prayer, From inordinate d●…sires aft●…r, secret delight, and conceited con●…idence in any of the things of this World, Good Lord deliver us.  
Ninthly, Be even and propor●…ionable Christians, have Respect to all the parts of Godliness, 
Psal. 119. 6. 1 Cor. 1. 13. Luke 11. 12.  be good at all times, and in all places, do not live as if Christ and Religion were divided, and the weightier and lesser matters of the Law fallen out; God has joined all the parts of Duty together, and made them subservient each to other: Let your Heart bear proportion to your Profession, to your present outward Conditions, and to your future and Glorious Expectations, Titus 2. 13. 1 Cor. 15. 19 Do not think that you can do enough in Religion, so as you need not do more; the Reality of Grace cannot better be proved, than by its growth, he that thinks he cannot be better, was never truly good; not to go forward is to go backward; let your returns bear some proportion to your Receiving, and manifold means of being made better; every Sermon Mercy and Correction call loudly upon you for an Increase in true Sanctification and full conformity to Gods Will to believe, ●…e, and walk as he would have you.  
Tenthly, Be steadfast and unmovable in your Christian 〈◊〉, 1 Cor. 15. 58. ●…eb. 10. 38. Be not you of them that draw back unto Perdition; I often think of that word, Will ye also go away? Take heed of that s●…ar of Man that brings a snare; a back▪ sliding 〈◊〉 is a Monster in Religion; 〈◊〉 Gospel never yields so much swe●…ness as when it is 〈◊〉 for, pr●…pare for speedy and sharp Trials; let not carnal and slavish fear o●… outward losses make you lose all you have done in the Service of God: your Wisdom will be manifested, and your Salvation met with by your Enduring to the End, Gal. 1. Mat. 10. 22.  
And now, dearly Beloved, if you are pleased to Accept these few hints with the same candour and Affection they are offered to you, I hope there may be a Mutual cause of Blessing the Lord, and I shall Reap the benesit of your Prayers, which are the chief things I aim at in this Under●…aking; I subscribe myself  
A true Well-willer to, and sincere Endeavourer of the Real Welfare of you all, T. H.   

THE EPISTLE TO THE Reader.  
Reader,  
I Judge these Sermons worthy to be made Public. 1. Because ●…hey speak against sins which we can hardly say too much against. As they are exceeding pernicious, so the inclination to them is born so commonly in Humane Nature, that as they have been the sins of former Ages, so they are like to continue to the end. Were sin but in men's Opinions, Reason might change them; but when it is rooted in sensitive inclination, the Temptation is strong, and almost constant, and Reason itself is born down by the violence of Appeti●…e and Lust. Most Councils called General, have been occasioned by some Heresies, but Augustine would have had one called for the Suppression of Drunkenness: And though Heresies be numbered with the Fruits of the Flesh, Bestiality kills its ten thousands for the thousands that mere 〈◊〉 kills. Though the Papal Cler●…y, who prefer Carnal Interest before Hon●…sty, can b●…r with ●…en Drunkards or Fornicators easilier than with one that is but publicly Named a Heretic or a Schismatic, for being against ●…heir Schism, Pride, and Tyranny; yet alas, it is Sensuality, Sensuality, that in all Ages finds the greatest Work for the Admonitions, and the Tears of Faithful Teachers; and which carrieth away the A●…ultitude to Perdition, and often is the Spring of real Heresy itself, while it must have a Palliate of a Carnal kind of Religion to keep Conscience from Tormenting them before the Time. Even the Children of Pious ●…rents are Born with a Flesh that Loveth pleasant Meats and Drinks, and Idleness, and Sports, and fil●… Lusts: And if Wise and Godly Education, and Gods Powerful Grace do not mortify these Fleshly Desires, and bring the Appetite under the true Government of God and Conscience, Beasts will spring out of the Families of Lords, and Knights, and Gentlemen; yea, and of the most Religious ●…arents and Ministers themselves. The great Warfare in the World, which Heaven or Hell must be the end of, is between the Flesh and the Spirit. And it is to please some Beastly Lusts, and that Flesh which must shortly turn to ugly Loathsome Rottenness, and then to Dust, that most Sinners sell (though they are loath to believe it) their God, their Redeemer, their Souls, and their Everlasting Hopes. O Mad and Miserable Bargain! The review of which must be their endless Torment. O that I had ●…ound no more resistance of my Ministry by Drunkenness, Gluttony, Lust●…ulness▪ and other Fleshly Pleasures, and the Love of Pride, and Plenty to maintain them, than I have found from simple Here●…e!  
I take it for granted, That Treatises of this Nature will not be like some Books which I have Written against some ●…alse Opinions, which are up this Year and down the next, and then the Books are like Almanacs out of Date; but they are like Physic Books, Written for the Cure of such Diseases as will trouble and kill Men to the end of the World, and therefore never grow out of Usefulness.  
2. And I would I had not another Motive, viz. That the Age and Air that we Live in, doth cry loud for such Remedies. Men Use to Write most of such Diseases as the Country and men's present Danger maketh them most liable to; As of the Pes●…ilence and Raging Plagues, of the S●…urvy or Fever in Countries most infested with them, and of the Ven●…real Po●… a●…ng the worse than Brutish Letch●…rs: And by the same Reason an Admonition against Drunkenness and W●…redom is Seasonable, when men's increased abominable Wickedness doth make it more than Ordinarily Necessary.  
And the rather, because as this Learned Author truly tells us, these sins do Engage Men in an Enmity to the contrary Truths and Practices, and consequently to the Preachers and Practisers of Piety, Temperance, and Sobriety; and they that are first made so mad as to Sell their own Souls for an unlawful Cup or Lust, are not like to be very tender of the Souls, or Lives, or Estates▪ or Names of other Men. And a Wicked Life, as it cometh from a blinded Judgement, doth blind it more, and betray more to the Sottishest Delusions; and from Beastiality to Enmity or Malignity is the Ordinary Stage.  
Though yet it must be confessed with shame and sorrow, that a Pharisaic●…l, Papal, Worldly Clergy, are usually made Crueler Persecutors by their Carnal Interest and Superstitious Zeal, than Atheists or Insidels do usually prove, exc●…pt when instigated by them.  
3. And I must add, that since I read an Excellent small Treatise of this Authors, On Christ's Resurrection, I the more Value any thing that is his. And though these Sermons are fitted to the Vulgar, and have many homely Phrases proper to those Countries where he Lived, yet are th●…y not the words of an unskilful weakness, by one that knew not how to speak exactly (such as now the World is much troubled with;) but like some of Dr. Harris (as his Drunkard's Cup, etc.) Mr. William Fenner's, and some others, who purposely laid by the Use of their great Learning, and forbore that Accurateness of Style, which is suitable to that Matter, but not to the Readers or Auditors, and Denied themselves in preferring a popular Style when the People's good required it. For as we say, That is good which doth good: And Augustine tells his Readers, That He taketh that as not yet spoken, which is not Understood. That Sober Readers may Lend this Book to Drunkards and Fornicators, and persuade them to Read it, or read it to them, who else would take no Notice of it, is the end of this Recommendation, By  
A Servant of Christ for men's Repentance and Salvation, Ri. Baxter. London, August 23. 1675.   

TO THE READER.  
AS a pernicious Wickedness when it becomes Audacious, justly provokes Holy Zeal to Oppose it, so that Zealous Opposition as duly deserves our highest Commendations to Encourage and increase it. The edge of these following Discourses tends to cut down those two spreading Boughs of Sensuality, Namely, Drunkenness and Adultery, that so hurt●…ully both drop upon the strength, and darken the Glory of this English Nation. The penurious Praises therefore of a single Epistle reflect too sl●…nder a Respect upon this Usefu●… E●…deavour, for which the great●…st grat●…tude and acknowledgements of all that love either Co●…cience or Country, are no more than sufficient. Nor is it easy to determine whether the Subjects of these ensuing Discourses are more Seasonable and Useful, or the Manner of handling them by the Reverend Author be more accurate and convincing. Some few years since there was Published an Excellent Treatise, written by this Author, to Demonstrate the Resurrection of Christ; The great Acceptance which that Treatise, tending to the Advancement of Christ, found among the Learned, makes me confident, that this Discourse, which tends to the depression of sin, will be as grateful as the former, to all Intelligent and Pious Perusers.  
But instead of any further Commendation of this Author's Worth and Abilities, shown in this Excellent performance, I shall only commend this his Holy Design, by joining with him in Opposing those Sensual and C●…nal Wickednesses, against which he so seasonably sets himself in these ensuing Treatises. And I shall propound these two following Directions for helping us to res●…t and subdue ●…leshly wickednesses.  
The first whereof is, the Duty of Consideration.  
The second is, the Duty of Carriage.  
For the first, The Duty of Consideration.  
1. Consider Carnal ●…usts as Deceitful, Eph. 4. 22. When they promise pleasure, they perform nothi●… less. They betray when they ●…iss. They c●…tice ●…y baiting over a catching kill hook. If it be hard to forbear the Bait, 'tis m●…ch harder to endure the Hook. Can a short imaginary delight countervail for the Wounds o●… Body, Estate, Name, Conscience, and the 〈◊〉 Soul. 'Tis good to consider the 〈◊〉 sens●…al pleasures in their bitter Farewell; and to b●…hold their back side and departures, as well as their painted Face, and deccit●…ul approaches. 
Venenatae deliciae.  In a Scripture Glass they will appear to be but poisoned Delights; i●… their Trappings be turned up, they only discover Desormity. Their Pleasure, which is only in their Seeds-time, produceth a Crop of pain to an hundred-fold increase. They ●…nter with a pleasant perfume, but go out in a Disturbing, Destructive stink.  
2. Consider them as most Uningenuous to Divine Grace and Goodness. Grace is the great inducement which God useth to draw us to deny Worldly Lusts, Titus 2. 14. The Grace of God (saith the Apostle) teacheth us to deny them, even that Grace which brings Salvation. A Grace that denies us nothing but what would damn us. It gr●…nts us the pacifying Blood of Christ, the Ravishing Joys of Heaven; yea, all the Delights of this Life, so far as they hinder not from that which is infinitely better. What greater Un-ingenuousness than to despise a Paradise of all Delights, for one forbidden Apple? To contemn Everlasting Joy and Sweetness ●…or a mere Now, a Moment of painted pleasure? to forget that Grace, which only requires the Lives of those Lusts, that (if spared) will damn and undo us; when Justice might have required ev●…n our own Lives as ●… due and deserved Homage?  
3. Sensual Lusts, though Carnal, are yet Spiritual Soul- Enemies, 1 Pet. 3. 11. Warring against the Soul; they dead, dull, damp us in Holy Duties; they over▪ charge the Soul, weigh it down, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and make it heavy, Luke 21. 34. In Spiritual perform●…nces, Service to the Body is the greatest disservice to the Soul. The Body bei●…g much attended, the Soul is often as much neglected. How unfit is a full Belly ●…or Praying, Preaching, Hearing. 'Tis our Duty indeed to Eat and Drink (as Isaac did) to be fitted for Prophecy and Holy▪ Duties, Gen. 27. 3, 4. But the contrary is frequently seen: Fasting is the usual means to dis-entangle the wings of the Soul from Sensual impediments. Led tied to the Birds Legs hinders it from ●…lying upwards; sensi●…ive Enjoyments damp our Endeavours for Heaven.  
4. Sensual Lusts are Tyrannical and Domine●…ring. Lust's are made the stronger by seeding and gratisying them. The more you Obey these Tyrants, the more Authority do they claim: We do but add Oil to the Flames. In being Drunk with Wine there's Excess, Eph. 5. 18. Lust's always Cry, Give, Give. If a strange Dog be fed he'll come again, if beat away he re●…rains. I●… Lusts be cher●…sh'd, they'll be bold and return with increase.  
5. Sensual Lusts are Perishing and Corruptible. All the pleasures of sin and sins are but for a season. Meats for the Belly, and the Belly for Meats are both to be Destroyed, 1 Cor. 6. 13. All sensual Objects Perish in the using, Col. 2. 22. The World passeth away, and the Lusts thereof, 1 John 2. 17. Their Pleas●…re flies away, when the Pain and Sting continues.  
6. Sensual Lu●…ts are De●…iling and Corrupt, Eph. 4. 22. They defile the Body with Noisome Diseases; the Swine's Mud and the Drunkard's Vomit are both Unclean. The soul of a Glutton or Drunk●…rd is as a Taper in a greasy Lantern. These Lusts make the soul dirty and Unclean, and infect it with an impure Nastiness: as the Covetous wallows in the dust, so the Voluptuous in a sink or slough.  
7. Sensual Lusts are Debasing. The sp●…nding of our time in filling and emptying the Belly, is as base an Employment as to fill and empty a Jakes. He serves but a Dung-hill-god, who Serves his Belly, and makes a god of it. It degrades a Man from Angelical to Swinish: the Mortifying of sensual Lusts is our great Honour; it much more Honours us not to Lust for, than to have many Comforts. The highest of Earthly Potentates is not so high in being absolute from Men, as is a Christian in being absolute from Things: He is Angelus in Carne (as it were) an Angel incarnate, who in the midst of earthly com●…orts, Living above those Dung-hill-Delights, Lives on God.  
8. Sensual Lusts pursued, discover that Sensual Comforts are our Portion. 'Tis poor pay when God gives it us in outward Pleasures. That which is our Pleasure is our Portion. Present pay in Pleasures for a season is miserable and penurious; when we are not 〈◊〉 〈◊〉 with them, but se●…k bett●…r, 'tis a sig●… God puts us not ●…f w●…th them, God ne●…er giving a Princ●…ple of In●…lination to the b●…t Enjoyme●…s to disappoint, but to s●…tisfie it.  
9 Consider Sensual Lusts hinder from drawing others to Heaven and Heavenly Enjoyments. The 〈◊〉 will never make ano●…her Heavenly: we on●…ly bring others to look after what we ourselves regard: Paul had never drawn so many to Christ & Heaven, had he not been above the World, had he not been Dead to the World, he had not been so Lively in the Pulpit, and done so much good to Souls. Had he been Lively in the World he would have been but a Dead Preacher, and very insuccessful. He will most benefit the World, who lets it see he can Despise what it Admires.  
10. Sensual Lusts Discover an unchanged heart. They are most Opposite to Godliness. Grace puts us upon Lusting against the Flesh. Religion ties the heart to God. If we love the World, the love of the Father is not in us, 1 John 2. 15. The Loving o●… God and Pleasures are inconsi●…tent. Sensuality Opposeth the Common Nature 〈◊〉 Godliness, and not one Grace alone, but all Graces. The Common Nature of Religion is to be Divine. And Heavenly spiritual ●…njoyments are of ●… 〈◊〉 ki●…d from thos●… of sense, and so the very k●…nds of 〈◊〉 and sensuality di●…fer. ●…race is a Spiritu●…l ●…lessing, ●…ut Sensuali●…y 〈◊〉 to the E●…rth, and bows us down to i●…. A Heart taken off ●…rom Sensual 〈◊〉 Discovers a Character of Renovati●…. T●…e Old Man stoops Earth ward: T●…e Spiritual Principle looks after a Spiri●…al Portion. We are Born again to a lively hope of a Heavenly Inh●…ritance, 1 Pet. 3, 4. None go to Heavenly delights with the love of sensual. Conversion to God puts us upon a Conversation in Heaven. 'Tis a sign we have tasted the sweetness of Spiritual, when Sensual Joys are insipid and untoothsome; an Earthly Principle never taught any to deny Earthly pleasures. Naturally we walk by sense, and when we do not so, 'tis a sign of more than Nature. As 'tis given to a Saint to bear the pains, so to sorbear the pleasures of the World.  
'Tis a distinguishing Mercy to be above Common delights▪ It was a sign that El●…jah's Mantle had touched El●…sha when he was withdrawn from ●…is Worldly Employments, and ran a●…ter him, 1 Kings 19 19  
11. Sensual Lusts are commonly the inlets to Apostasy. The Mortifying of these, Countermines S●…tans Temptations. The Flying Bird is hardly shot by the Fowlers, nor is the Soul upon the wing of Heavenl●… Aff●…ction so much endangered by the Devils Offers. This, this is the Soul that most disappoints the Tempter: he who counts nothing better than the Comforts of sense, will easily be seduced by them ●…rom Holiness and Faith. 'Tis not the enjoyment, but the Loving of sensual Com●…orts that takes us o●…f from God; the s●…rongest Rope could never draw us, if it were not ●…or the Knot whereby it is tied to us, nor would the Devils strongest Temptations by sensual O●…ers withdraw us from God, were it not for the Knot of our Lov●… to them. A●…l these things will I give thee would then but seem a poor Offer. A Weaned Chi●…d is not alured by the Breast, the 〈◊〉 Banquet provokes not Appetite 〈◊〉 〈◊〉, ●…or do the sweetest 〈◊〉 〈◊〉 a S●…ul dead to the World, from 〈◊〉. Our Hands easily p●…rt with t●…at 〈◊〉 our Hearts have parted with before; 〈◊〉 no pain to have that plucked ●…rom us 〈◊〉 cleaves not: Morti●…ied Paul took pleasure in Necessi●…ies, 2 Cor. 10. A Morti●…ied Saint can spend more for God in an hour than a Sensualist can in a year. The Lark sings sweetest when farthest from the Earth, the place of her Food, and so doth a Soul in her Heavenly Enjoyments, though stripped of the Comforts of sense. The Morti●…ied to these Com●…orts ●…inds that welcome, which is unavoidable Death. 'Tis the empty Traveller that alone can sing when he meets with a Thie●…: A Soul tak●…n o●…f from Enjoym●…nts, is on●…ly will●…ngly 〈◊〉 ●…rom them, he that Lodg●… in an 〈◊〉, 〈◊〉 〈◊〉, c●…n 〈◊〉 〈◊〉 as e●…rly in the 〈◊〉▪ 〈◊〉 〈◊〉 pleas●…, w●…ch is not 〈◊〉 t●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we Lodge in the 〈◊〉 〈◊〉 our 〈◊〉.  
.  
〈◊〉, 〈◊〉, 〈◊〉 satis●…ying o●… 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 Privil●…dges of 〈◊〉. Th●…y that are C●…rists have 〈◊〉 〈◊〉 〈◊〉 wi●… the Lusts thereof; by a 〈◊〉 〈◊〉 t●…at Cross that s●…ved 〈◊〉; the pro●…cution o●… Lusts confutes the true 〈◊〉 of Li●… by the Cross. 'Tis vain to t●…lk of Chri●…s D●…th for thee, if it have not been 〈◊〉 in thee, if the Cross merits thy P●…ace, it will be thy Mo●…ive to Pu●…ty.  
Secondly, As to ●…y Carri●…ge toward sensual Lu●…s.  
1. In t●…e Motions of Lusts study thy Profession: A 〈◊〉 〈◊〉 〈◊〉 be a Sen●…, 〈◊〉 〈◊〉, no●…n 〈◊〉▪ A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bet●…r th●…ngs th●… the Obj●…cts of 〈◊〉, an●…●…st look over 〈◊〉 〈◊〉 look, 〈◊〉; Thou, O M●…n of 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, ●… Tim. 6. 11. T●…y 〈◊〉 is 〈◊〉 〈◊〉 C●…lling, Phil. 3. 14. A Conv●…sation in ●…eaven agrees not with s●…nsuality.  
2. Rest not in Ext●…rnal 〈◊〉 to Act the Motions of L●…st, but advance to an intern●…l real 〈◊〉. Outward forbear●…nces are good, but not good enough; the B●…rd that ge●…s▪ loose 〈◊〉 a stone to whic●… it was t●…ed by a 〈◊〉, ●…ying with the string about its leg is hampered in the next bough, and so will a Man be overcome by Lusts, who ●…orsakes the present Pleasure, but Crucifies not the inward af●…ection. Pl●…ce not Religion in parting with the Object, but in Rectifying the Faculty. If a Mole spoil a curious Garden by casting up Hills in it, the Gardiner thinks it not enough to le●…el the Molehills with the Ground, by patting them down with hi●… Sp●…de, unless he kills the Mole in the Earth. External abstentions avail not without inward Renovation.  
3. Stifle sensual Lusts in their Conceptio●…, let them not gather head; 'twas the Council (good in its kind) of Achitop●…el, to set upon David before he could gath●…r strength. Crush Lust in its first Risings and Motions; the thickest Ice that 〈◊〉 bear a Cart begins with a thin ●…ilm that will not bear a pebble. C●…st out the fir●…t thoughts of a Lustful Temptation with indignation, let not an impudent Begg●…r get over thy threshold if thou would●…t d●…y him an Alms.  
4. Let Moderat●…on be one dish in the Richest Banquet of sensual Enjoyments; go not so far as thou mayst, for then 'tis hard not to go further than thou shouldst: S●…tan lies in Ambush behind our Lawfuls, the more pleasant any thing is, ●…he more suspected let it be: Put a Kn●… to ●…hy Throat when abundance enticeth 〈◊〉; in the midst of sensual Enjoyments keep thyself like the Bee, which Inhabit●…, even her Waxen Cell with unsmeared Wings; the Moderate Use makes us ●…njoy the most and sw●…etest of the Creatures: If we go deep in sensual D●…lights we draw dregs.  
5. Pray for a Rectisied Judgement, a Renewed Understanding, Rom. 12. 2. A C●…rnal eye se●…s only an excellency in C●…rnal Obje●…ts. A 〈◊〉 prefers a Lock of Hay before a B●…g of Gold, a Child an hal●…-penny Picture before a conveyance of a thousand pounds per Annum. A skil●…ul ●…ye only discerns the wo●…th of Art; Nature discerns not th●…ngs that disser; P●…ul had a Renewed Estim●…te before he accounted all Dung for Christ: Pray for the spirit of Wisdom.  
6. Labour for a Sanctified improvement of the removal of all the Comforts of sense, look upon it as Gods breaking down thy Bridges to hinder thee in thy March after the fulfilling of thy Lusts, and as the flight of Joseph from his Mistr●…ss to damp thy Adulterous Loves, oft●…n 〈◊〉 t●…y Lusts with thy Loss●…, think 〈◊〉 God thought the Company of Com●…orts wou●… have ensn●…red th●… Assection●….  
7. Lastly, in all sens●…l 〈◊〉 wisely draw o●… thy soul 〈◊〉 〈◊〉 Objects. Compare the 〈◊〉 〈◊〉 o●… sensual pleasures with t●…e Cry●… 〈◊〉 of Eternal Joys; oh 〈◊〉 〈◊〉 ●…lights were more 〈◊〉, 〈◊〉 〈◊〉 o●… 〈◊〉 Spi●…t more than the Excesses of Wine: H●… w●…o▪ Lives at the Table of a King, despiseth scraps; and such are all s●…nsual plea●…ures ●…teemed by him who hat●… t●…sted how sweet the Lord i●…, this Glorious Sun puts o●… the Kitchin-Fire of sensuality: In undue lusting after M●…ats and Drinks, think whose Flesh and Blo●…d is Me●…t and Drink indeed. I●… Lusting after Be●…uty consider C●…rist as white and ruddy, the fairest of ten thousand. If immoderately thou 〈◊〉 after Re●…t and Ease, study the sweet quietness that's in God's Bosom, and Peace of Conscience; the Fare of a Sensualist is gross to that of a Saint, and yet 'tis Obtained at a far dearer Rate.  
But, Reader, I suspect thee d●…tained too long in the Porch, enter therefore the House; View it within, Observe both its Strength and Excellent Contrivance in all the Parts and Rooms of every Argument and Instruction; nor enter only to Contemplate the Artifice of the Author's House, but mo●…e to feed upon the Bounty of his House-keeping: Fall to with an Holy Hunger. In such ch●…st Delights there's no Excess: And because I would not Clog, but Quicken thy Stomach, ●…'le Offer thee no more; Only that God would give thee both an Appetite to Feed, and Nourishment by Feeding, is the Prayer  
Of that Unworthy Servant of Christ, but true Friend to thy Soul, W. Jenkyn.   

One come from the Dead: OR, A sober and severe TESTIMONY against Drunkenness and Whoredom.  
1 SAM. I. 16. Count not thine Handmaid a Daughter of Belial. 
CHrysostom giving some Reasons why he still used Prefaces or Introductions to his Text, among others gives this for one, sc. Because there were a great many of his Auditors still little acquainted with the story of the Bible, and theresore when his Text was not an entire absolute thing of itself, but only a parcel of some story or passage, he that should be all to all that he might gain the more, must of necessity use some Presace sor the sakes o●… the ●…gnoranter sort, to explain the Coherence; otherwise, blun●…ly to propound such a Text, and not to show the Coherence, how it depended upon the former matter, were (says he) all one as to bring a man upon the Stage all covered and hooded over, that none could know who or what he was; so they, ignorant of the story of the Bible, have but an hood-man set before them, who have such a Text propounded to them, without showing the Coherence, that unhoods and uncovers the Text, that a man may ken it somewhat, who it is as 'twere, and what it means, That you therefore, even the most ig●…orant, (for to the wise and unwise also are we who speak out of this place Debtors; and it were hard Conscience, if a man owed a Debt to wise and unwise, to seem to make Conscience of paying the wise men their Debt, and none of paying the unwise theirs,) that even you therefore the most ignorant may prosit as well as others, take this-briefly for Coherence and making way to the Text, that the hooded thing may be unhooded and uncovered to you, and that you may know the plain meaning of it; There was a man, one Elkanah a Levite, who had two Wives, Hannah and Peninnah: Hannah was the ●…etter beloved of her Husband, but barren; Peninnah the less beloved, but fruitful; Hannah being the better beloved, and at their yearly going up before the Lord, her Husband giving her therefore at that Feast a worthy or double Portion, better than to Peninnah, Peninnah envied her, and went about to anger and fret her, casting her in the teeth still with her Barrenness; the good poor Soul had no other rem●…dy than to pour out her soul to God in Prayer, that he would take away her Reproach, and give her a Manchild, and she would give him back again all the days of his life to the Lord: And as she continued praying before the Lord, in the bitterness of her soul, Eli the Priest marking her odd gesture, and the going of her Lips without any voice heard from her, thought she had been some drunken woman, overseen now at the Feast with Wine, and therefore said to her, How long wilt thou be drunken, etc.  
And thus by the Dependence, you see partly the Meaning of the Text; you see who this Handmaid is, Hannah; who she speaks to, Eli the Priest; and what it is she would not be accounted by him, under the phrase of a Daughter of Belial; sc. not accounted a Drunkard by him: a Drunkard were a son or daughter of Belial indeed.  
But what is this, to be a son or daughter of Belial?  
In few and plain words, to be a very Child of the Devil, to be so wicked, that one may seem to be begotten of no other than of the very wicked one: What concord hath Christ with 
2 Cor. 6. 15.  Belial? sc. the Devil. A Son or Daughter of Belial therefore in Scripture-phrase, is one egregiously, notoriously, diabolically naught; so naught as he may seem to be a very Child of the Devil, spit out of hi●… very mouth as 'twere, bred of his very Spawn, begot of his very Seed, carrying the very Image and Picture of the Father in the Face as 'twere, because as the Father is, so is he: the ●…ather wicked, egregiously wicked, so the Child wicked, egregiously wicked. Thus a Son of ●…elial is used 1 Sam. 2. 12. ch. 10. 27. and 25 17. and Judg. 19 22.  
Now for the Observations:  
In that Godly Hannah counts that thing, sc. Drunkenness, such a gross and grievous Sin, that it is enough to denote and call one a Daughter of Belial, a very Child of the Devil, which the World (if it count it a Sin at all) counts it but a very venial sin, a very pardonable sin, a very very Peccadillo, a Sin just and no more; observe hence,  
That the Judgement of the Saint, and the Judgement of the World, the Judgement of the Godly Religious Heart, and the Judgement of the Profane heart, there is a great deal of difference between them in the matter of Juding about Good and Evil, Virtue and Vice.  
That which the one accounts a very very little Sin, if a sin at all, the other may count (as having a little better Eyes in his head than the bleer eyed World) a very gross, a very grievous, a very heinous Sin, a sin enough to make one a very Son or Daughter of Belial. So Adultery, a sin which I doubt the World accounts no such great sin; yet joseph's Godly heart, what a great sin made he of it! How can I commit this great wickedness, and sin against God? So single Fornication, a sin much more made nothing of in the world, yet how does the Apostle Paul's Godly heart aggravate and set it forth for a most grievous Sin? being highly injurious to our own Body, to a Member of Christ, to a Temple of the Holy Ghost, etc. So Covetousness, mere and bare and single Covetousness, so it be not attended with Injustice, etc. not so much as taken notice of to be a Sin in the world; and yet what a great sin the same Apostles godly Heart took it for, you may know by this, in that he can scarce mention it without setting this upon the head of it; Covetousness which is Idolatry. So contentious Wrangling and going to Law one with another, and not rather (if possible) labouring to end things by friendly Arbitration of honest men, that the world takes this for no sin, full Terms and crowded Courts show: and yet what a scandalous and ungodly thing the Apostles godly Heart took this kind of Lawing for, you may know by his earnest reasoning against it for almost half a Chapter together, and then concluding thus; Now therefore there is utterly a fault, etc. Neither can any man say, that he spoke only against the Christians contentious Lawing before unjust and unbelieving Judges, for that is but only a Circumstance aggravating their Law and wrangling, not the whole thing condemned by him, as appears vers. 6, 7. So Swearing, vain ordinary swearing, what Fault is it counted? And yet if the Apostle James his godly Heart had not taken it for a great sin, would he in such strange precise manner have forbid it? But above all things, my Brethren, swear not, etc. So Ecclesiasticus, (though no inspired man, yet no doubt an holy man,) what a great matter does his holy heart make of it, Chap. 23. 9, etc. and 27. 14. So a little Pride of Heart, to be lifted up for any thing that we have, above what is meet, and to proceed perhaps to some outward Act expressing it, who counts of it as any great sin, or matter much to be repent of? Yet what a great sin David's godly Heart when it awakened and came to itself, made of it, you may know by his Confession, and setting these two upon the head of it, I have 
2 Sam. 24. 10.  sinned greatly, I have done very foolishly. An ordinary Heart would not have found any such great sin in a little Numbering the People, out of a little Pride and Conceitedness of heart for the Greatness of their Number; but David's godly Heart thinks otherwise. So what a great Sin did the Apostle Paul think Bribery and Corruption to be, who rather than bribe Felix to procure Liberty to preach the Gospel, (for it cannot be said, it was because he was not able; for had he been but willing, the Christians no doubt, (says Calvin) would have made a Purse for him, and found him Money,) he would lie two full years in Prison to the prejudice of the Gospel: And yet what great sin is Bribery and Corruption made now adays, though not to procure Liberty to preach the Gospel, (that they may do Gratis if they will,) but more basely to procure the Means and Maintenance of the Gospel. So what a great sin did A●…stin make that which ordinarily would be counted but a Boy's Trick; sc. Robbing of an Orchard, only out of an humour and to do an ill turn, not so much ●…or any love to the Fruit, for if a 
Condimentum ibi saci●…us erat.  bit enter into his mouth, the prettiness of the Prank gave the taste and relish to it: Augustine's Cons●…ss. 2, 4. etc. Thus for Scripture-proof of the Point, great differ●…nce there is between the Judgement of the Saint and of the Worldling, and the Reason hereof (if we would know) may be double.  
First, Because the me●…r Worldling or Unregenerate man sees not Sin and Vice in its own proper Colour, and true Nativeness of it, but only in the Picture and Representation of it as 'twere, and therefore cannot know and acknowledge the true Ugliness and Loathsomeness of it, so as he who sees it in the own proper Colour and true Nativeness of it: As he that sees the Picture of a Toad, cannot know and conceit the ugliness of that Creature so as he that sees the living thing crawling before his eyes. No marvel therefore if in this regard the Judgement of a Saint for a Sin and the true ugliness thereof, be far otherwise from the Judgement of a Worldling, because the one hath enlightened Eyes to see the Sin in some sort in the own proper Colour and true Nativeness of it, the other glimmers but upon the Picture. 
Rom. 6. 21.  Whereof ye are now ashamed. Now that ye have enlightened Eyes to see the filthiness of them in the own proper Colour, now ashamed of them.  
Secondly, The mere Worldling or unregenerate man, that which he sees of the Filt●…iness of Sin, he barely sees it, but he hath not within him an Antipathy and spirit of Hatred and Enmity against the Sin, but the Saint hath this Antipathy also, a spirit of Hatred within him against the Sin, and therefore thereby knows more of the filthiness, true filthiness of Sin: As he knows more of the ugliness and filthiness of the forenamed Creature that hath ●… rising Antipathy or spirit of hatred against her, than he (if you can suppose any s●…ch) that hath no natural Antipathy, or rising hatred against that Creature. In Morals nothing helps Judgement more than Affection; Love and Sympathy will make a man see far into the Beauty and Amiableness of a thing truly amiable, and Hatred and Antipathy will likewise make a man see far into the contrary Hatefulness and Loathsomeness of a thing truly hateful: Nothing so amiable as Virtue, and there is nothing can see so f●…r into this Amiableness of Virtue, as the true Love of Virtue; and nothing so hateful as Vice, and nothing there is that can see so far into this hatefulness of Vice, as the true Hatre●… of Vice.  
Use 1. Is there such a broad difference often times between the Judgement of the Saint and the Judgement of the World in the matter of Good and Evil, Virtue and Vice, then, First, for Caution, beware how the Course and Practice of the world prescribe too much upon us in the matter of what is to be done or left undone: The Course and Practice of the World even going in Crowds and Droves together, is but an ill Ground to bear ourselves upon; nay, rather, Argumentum pessimum Turba: it is an Argument the thing is worse, when all are for it. 
Non tam bene cum rebus humanis geritur ut mel●…ora pluril us ●…laceant. Sen.  The best things do not please the most People: there is not su●…h an Happiness allotted to Humane matters; Therefore, beware how the Course and Practice of the World prescribe too much upon us: For why? the world practiseth as it judgeth, and the world judgeth according to the Power and Principle of Judging that is in it; but what other Power or Principle in it hath the world to judge 
1 Cor. 2. 12.  by, but that which is called the Spirit of the world? Now the Spirit of the World is but an unfit thing to judge of the things of God by: what can blind men judge of Colours? but the world for many things of God is stark blind; and for other thi●…gs very s●…nded at least, and but a mere poorer. Now who would be any whit embo●…dened to go such a way because he sees a Multitude of Blind men, or 
Eph. 4 17, 18, 19  extreme weak sighted, to 
Ad aliquid invenien●…um non pr●…dest mul●…itudo caeco●…um: Aug.  go stalking on confidently that way; To find out any thing, it matters not how many Blind men there are; so to find out the Truth, or right way in any thing, it matters not how many blind Porers there be about it.  
Use 2. Is there such a broad Difference, etc. then for Direction this may let us see who it is safest to resort to for Ghostly Counsel and Advice, in matter of true Doubt and case of Conscience; not unto those that may seem yet to be men of the World, men unregenerate and unsanctified, though they be great Clerks, but rather unto the Saints, and those that may seem to have the Spirit of the Holy One within them, and to be taught with that Teaching which is called the Unction of the Holy One; Ye have received an Unction from the Holy One, etc. The Judgement of one of these in matter of true scruple and doubt of Conscience what is to be done or not done, especially if it be an experienced Saint that through longer Use 
Heb. 5. 14.  hath his Senses exercised to disc●…rn between Good and Evil.  
The Judgement of such an one in matter of true Doubt and Scruple of Conscience, is worth the Judgement of a whole College of Divines, bare Speculative Divines, that know deep Mysteries in the Theory, but are strangers from the Life and Power of Godliness, and want the Unction of the Holy One. A man of no good Conscience himself can hardly ever give good Counsel for a good Conscience, especially in more scrupulous and nice matters: Indeed in more general and gross matters they may hit it, but how souly they may err in more scrupulous and nice matters, the Fifth of Matthew shows; where the Scribes and Pharisees, (learned enough no doubt, but such as knew little of that Unction and Teaching of the Holy One▪) for General matters they hit it, but for more Ni●…e matters see Verses ●…1, 27, 31, 33, 38, 43.  
Use 3. Is there su●…h a broad Difference, etc. Then this may let us see a Reason why they think so strange, and wonder so at one anoth●…rs Courses: The Worldling thinks it strange that the Saint in many things does as he does, that he is so s●…rait-laced, and can give hims●…lf no more Liberty in many things than he do●…s: For Example, They count it str●…nge 
1 P●…t. 4 4.  (says the Apostle) that ye run not with th●…m to ●…he same ●…xcess of riot. And the Saint on the contrary thinks it as strange, that the Worldling does in many things as he does, that he is so loose laced, and gives himself that scope and liberty in many things as he does; that he can run, 〈◊〉 run into that Excess of Riot, in 〈◊〉, Lusts, Excess of Wine, Revellings, ●…anquettings, etc. Thus the Saint and the Worldling think ●…trange at one another●… Courses; and no marvel, for they are of two di●…ferent Judg●…ments, th●…y walk by two dissrent 〈◊〉, they mind two disserent Ends, they heed two 〈◊〉 kind of Dangers. Is it any wonder if one walking on in a green smoo●…h Path not knowing of any danger in it, wonder at another that he shall see turn out of tha●… green, smooth, easy path, and see go scrambling with much toil and pains in another, rugged, un●…ven▪ uneasy way? or is it any wonder if this other that goes scrambling in the rugged, uneven, une●…sie way, because he knows the danger th●…t i●… in the other way, wonder at him whom he sees stalk so confidently on in the smoot●… and green way, wherein he knows he wi●…l at last meet with such danger? They have ●…wo different informed Judgements, and therefore think strange one at another's Courses.  
2 Doct. In that instead of saying, Count not thine Handm●…id a Drunk●…rd, 〈◊〉 barely says not so, but points and paints, and paraphraseth the Drunkard out with this Description, sc. To be a very Child of Belial; Count not thin●… handmaid a 〈◊〉 of B●…lial. Our Observation hence is ●…his:  
That a Drunk●…d, he or she, is a 〈◊〉 S●…n or Daught●…r ●…f B●…lial; i. e. of ●…he D●…vil.  
Before we come to show this, we will  
First of all explain the Phrase.  
Secondly, Inquire who he is whom we may conceive to be a Drunkard; for if to be a Drunkard be enough to denominate and make one a very Child of the Devil, pi●…y it were to wrong any wi●…h that Nam●… who deserve it not, and m●…re pity not to l●…t that man know his Name who deserves it, and who (if he kn●…w) happily would be somewhat afraid to contin●…e 〈◊〉 〈◊〉 ●…hat state which denominates an●… mak●…s 〈◊〉 a ve●…y I'll of the Devil.  
●…or the first, what it is to be a Son or D●…ughter or Child of Beli●…l, i. ●…. of the Devil, you may know by considering the contrary, s●…. what it is to be a Child of God; to be a Child os God, is in all conformable ●…oliness, 〈◊〉 and Goodness so to resemble God himself, th●…t we may seem to be begot o●… no other than of God himself; born o●… his very Seed, and bearing therefore his very Image, so that as the Father is, so are we: That this is to be a Child of God, you may know by these places, Mat. 5. 9, 45. Luke 6. 35. Phil. 2. 15. 1 Joh. 2. 29. and 3. 9 And so on the contrary, to be a Child of the Devil therefore i●… in all like conformable wick●…dness and ungodlin●…ss so to 〈◊〉 the Devil himself, that for 〈◊〉 m●…n m●…y seem to be begot of no o●…her than of the very wicke●… One, bred of his very Spawn, beg●…t of his very Seed, bearing the very Image and Picture of the Fath●…r in the face, so that as the Father is, so in ●… great Resemblenc●… are they: See for this Joh. 8. 44. Acts 13. 10. 1 Joh. 3. 8.  
Now though all that in any gre●…t 〈◊〉 resemble for wickedness the very wicked one, may be said to be the v●…ry Children of th●…t wicked one the Devil; yet the Drunkard of all other, (especially the true true Drun●…ard indeed) is one even of his chopping Children, one of his very firstborn o●…es, one of his white Sons, that he may struck on the head as his best Darlings.  
For the Second thing, Who he is whom we may conceive to be a Drunkard.  
First, Distinguish between a 
E●…rius & Ebriojus.  Drunken man, and a Drunkard; Ebrius is he who once perhaps, or twice, or very rarely may trensgress in drink, as Noah, Let, etc. But Ebriosus is he who ordinarily and usually does this: Now it is this latter who is properly called the Child o●… the Devil, and not the former; as he who by a fall or other accident should get a great Cowl in his Forehead, whi●…h should stay with him only for a while; or as he who upon a sudden fit of the Conv●…lsion should for a whil●… writhe his Mouth awry: as neither of these could be said, because the one resembles him who naturally and constantly hath a great Bunch of flesh grow in his Forehead, and the other him who 〈◊〉 and constantly hath a wry mouth, to be upon this resemblance as ' twe●…e their very Childr●…n; but only he who naturally and constantly should have that Bunch of flesh or wry Mouth, only he might be said indeed in some sort to be as 'twere that or that man; very Child: So he is not properly thereupon to be said to be the Child of that wicked One, who wi●…-kedly, perhaps once or twice, or the like, may through accident transgress in Wine; but he who ordinarily and 
〈◊〉 & ex 〈◊〉 ten●…re.  usually does this, in an ordinary and usual course of wickedness resembling the wicked one: He that committeth 
1 Joh. 3. 8.  Sin is of the Devil. That is habitually, and in a constant course.  
Secondly, Further, wc must not only distinguish between a drunken man and a drunkard, but also distinguish of Drunkards themselves; for Drunkards are not only they which are such Sots that they would lie in the way till an Iron-bound Wain or Cart were driven over them, or the like, this is but the Statute-drunkard: But if we will weigh this Point by Scripture and good Reason, we shall see that there are many others, who I doubt before God (who is the Author of all Scripture and good Reason,) shall never be able to claw it off, but that before him they are Drunkards, even true proper Drunkards.  
Consider ther●…fore wh●…ther that which I shall now say in this point, s●…em according to Scripture and good Reason; and i●… it do not, the Servants mi●…ake can do you no harm, if you be sure you be clear in t●…e Masters Books. But if it do seem to be accor●…ing to Scripture and good Reason, think whether it be not ●…itter to clear the Books, than to quarrel only at him that shows the Debt. The Drunkard therefore I distinguish thus:  
There is the Drunkard dry, and the Drunkard wet.  
The Drunk●…rd dry is he who because of his Body perhaps, or because of his Credit or the like, drinks it may be himself but very very little, so that there is no sensible Change or A●…teration of the man, but yet he sits it out with Good Fellows, as they call them, approving and delighting in their drunkenish good Fellowship and Excess: Now see whether the Books of God, sc. the Scripture and good Reason will quit this man from being a very Drunkard. Does not the Scripture make him to be in any thing as bad, (●…y worse too) that takes pleasure in others that d●…e a sin, than him th●…t do●…s the 〈◊〉 himself? 
R●…m. 1. 32.  They do n●…t only do such 〈◊〉, b●…t take pleasure in them th●…t do th●…m. It seems to be made a greater ●…in to del●…ht and take pleasure in others doing wickedly, than in some sort to do wi●…kedly ones s●…lf: And the ground 〈◊〉 is pl●…in; because for th●…m that do 〈◊〉 themselves, commonly they have some strong Lust tempting them thereto: but they who delight only and take pleasure in other men's wickedness, not acting the same themselves; commonly it is because they have not the same strength of Lust tempting them thereto, but only delight more simply in wickedness even for Wickedness sake itself, without the Pleasure attending it, which is the far greater degree of sin. And not by this Ground of Scripture only, but by another of good Reason also may it appear that this Drunkard dry in God's account shall go for a true Drunkard; for that in God's account shall every man go for, which his Will and Mind is fully for, though one way or other he be held from the acting of it. God, as in Good, so in Evil accounts the Will for the Deed; and therefore must needs account him for a tr●… Drunkard, who what his Will is he shew●… plainly enough, by his taking pleasure in them that act that wickedness, t●…ough himsel●… because of his Body, or his Credit, or the like, be held o●…f from the acting o●… it. Thus the Old Bawd, whose Body is spent, and is no more s●…r the acting of it herself, yet is in God's account as very a Whore all her life long, by her procuring, approving, and delighting in others Uncleanness, as in a manner the p●…rties themselves. Thus the Devil because he is a Spirit, and no Body, he cannot act bodily Uncleanness itself; yet Uncleanness and all other sin is truly his in this regard, in regard of his procuring, delighting, and approving it in others: And thus the Drunkard dry, though he may come perhaps as sober almost from the Alebench, as any true Workman from his Work-bench, as sober from the Cellar as the Student from his Cell, yet in God's account he may be a true Drunkard, and therefore a true Child of Belial.  
Secondly, For the Drunkard wet, he is of two sorts:  

1. Either the throughly steeped: Or,  
2. The lightly d●…pt.   
(1) The throughly steeped, is the gross, the beastly, the very Statute drunkard; he that has so steeped and soaked himself in Liquor, that he is bec●…me a very Sot and sodden head, and hath none or very little Rule and Government of himself: This Drunkard is he whom the Prophet ●…y calls the stagg●…ring Dr●…, staggering in his own Vomit; 
Is●…. 19 14. & 24. 20. & 28. 7, 8.  The recling Drunkard, the Drunkard overcome with wine, swallowed up with Wine, filling all Tables with vomit and filthiness, etc. This is that Drunkard that hath so lost Limbs and Senses, that Basil likens him to those Idols of the Heathens that have Eyes and see not, Ears and hear not, Feet and walk not: This is that drunkard that hath so intoxicated his brain, so outed his Wits, so lost for a time his Reason, that one well calls the Fit and Mood that now 
Nunquid de sure●… dubitabis, 〈◊〉: qu●… n●…n 〈◊〉 minor, sed 〈◊〉. Sen. 〈◊〉. 83.  he is in, a little voluntary Madness; Let that Mood last but a few days, and you wo●…ld not doubt but the man was mad: At present he is no l●… than mad, only it continues not so l●…ng Now this is of all Drunkards the 〈◊〉 Chil●… of 〈◊〉, one of his best 〈◊〉▪ one so just the Father's son for universal resemblance of wickedness, that should the Devil choose a Body wherein to act that universal wickedness which is in him, a body he could not choose ●…itter than this Drunkard's body: This drunkard who but that he wants the Devil●… cloven Foot and his Horns, might seem not to be one of the Devils Elves only, but a grand Devil himself. But besides this kind of Drunkard who is so throughly steeped, so soaked in Liquor, that he sweats wine, he rifts wine, touch and 
B●…sil.  squeeze him never so little, you squeeze out wine.  
(2) Besides this, there is of Drunkards wet another Drunkard, sc. He that is not so throughly steeped, but lightlier dipped, he that is not so full in the midst of the Clout as the former, but he is about the Clout; Ay, perhaps in a little nook and outcorner of it; and this is he who though he do not ordinarily drink till he be forth right intoxicated, till he reel, till he stagger, till he be overcome of Wine, till he be swallowed up of Wine, till he fill and ●…ile all with Vomit and filth, till in a word he be Statute-drunk; yet he is continually bibbing, continually sucking, continually tippling and tippling, till he be (as they say) somewhat ●…ine, somewhat brave, somewhat tipped, somewhat touched, ●…omewhat pretty, and many other such pretty N●…mes, that the world calls these pretty C●…eatures by, r●…ther than by the Name of Drunkards: But yet that they that ordinarily and continually almost are bibbing, and lapping, and drinking, and dudling more than is meet, though it be not to the outing of wits and losing of sense, that these in Gods and the S●…ripture account also are the true drunkards, c●…nsider hence▪  
Fir●…t, The Drunkard and the Bibber, the 〈◊〉 uses indisserently and synonymously, the one for the other. 
Prov. 23. 20. 21.  Jo●…l 1. 5. Awake ye Drunkards, howl all ye W●…-bibbers.  
Secondly, Because all sinful excess in Scripture, condemned by Scripture, is referred to Drunkenness, that therefore which is sinful Excess if habitually practised, makes a true Drunkard, though a qualified one somewhat, and not of the debauched and beastlier sort; but there is much sinful Excess in drinking condemned in Scripture, which is not to the overturning of the Brain 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and depriving of the Senses; See Esay 5. 11, 12. 1 Pet. 4. 3. 1 Tim. 3. 8. Tit. 2. 3. Given to much Wine.  
Thirdly, Because that liberal use of Wine or other strong Drink, even unto some plain Alteration, though not Alienation of mind, to cheer up and alter, and exhilerate 〈◊〉 the mind, though not to alienate an●… besott it, such liberal use of Wine, which at some times may be very lawful, yet if it be used unseasonably and ordinarily, for ordinary sensual Pleasure and delight, it is nothing in Scripture-account but mere Drunkenness: Joseph to welcome his Brethren made them a Feast, an●… they drank and were merry with 
Gen. 43. 3. 4. Et in●…h 〈◊〉 s●…t cum eo. Vulg.  him. Were m●…rry with him; were drunk with him, saith the Hebrew; sc. drunk with him so largely till their minds were very much cheered, and altered, and exhilerated up, till they were very merry with him, till indeed they were somewhat pretty: So give strong dri●…k to him that is 
Pr. 31. 6, 7.  ready to perish, etc. See Neh 8. 10. Now this liberal use of Wine and strong Drink, which in these cases are lawful enough, yet if it should be unseasonably and ord●…arily used for ordinary sensual pleasure and delight, it would be nothing but mere Drunkenness; as appears by these Texts. Blessed art thou, O 
Eccles. 10. 〈◊〉.  Land when thy Princes eat in due season, for st●…ength and not for drunkenness. See Is. 〈◊〉. 5. 11. & 56. 12. 〈◊〉 1. 5. Amos 6. 6.  
Fourthly, It appears from the ●…se of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 2. 10. Compared wi●…h Eph. 5. 17. W●…en m●…n have well drank, and be not Drunk with wine; so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11. 21. One is Drunken; 1 T●…es. 5. 7. Th●…y that are Drunk are Drunk in the night. Also it appears à pari, because that which was Lawful for the Rich Glutton to have done wi●…hout imputation of Gluttony at some time, because he made an ordinary Epicurish practice of it to far deliciously every day; that makes him generally to be termed (though not in the text, yet in all interpreters) the Rich Glutton: not that he glu●…ted h●…mself with that which was not Lawful at any day, but which was not Lawful on every d●…y.  
Now th●…se things being thus cleared, let us proceed to explain and show the truth of the point, sc: That the true and proper Drunkard in any of the so●…enamed kinds, is (though in regard of some of them more, in regard of some of them less) a true chil●… of the Devil; and because to be a child of the Devil was in such conformableness of sin and wickedness to resemble t●…e very wicked one, he might seem to be begot of no other than of Him: bred of his very spawn, begot of his very seed, bearing the very image and picture of the Father, ill looking Father in the face as 'twere, and being the right Father's son in all conformableness almost unto him up and down; because this was to be a child of the Devil, therefore in regard of this great conformableness or likeness unto the Devil, let u●… demonstrate the Drunkard to be the Devils very Child, the Elf resembling the Ouncell up and down.  
First therefore th●…t Ouncell is a creature or Miscreant rather, composed of all wickedness, and therefore 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called wickedness itself, and t●…e wicked one, Eph. 6. 12, 16. because of that Mass of universal wickedness that is in him. So the Ouncels Elf, the Drunkard, is a Creature or Miscreant rather composed also almost of all wickedness, no sin or wickedness almost but his Miscreant nature is for it. And therefore first in this regard, he is the right Ouncels Elf, the Devi●…s Child, because of this resembling him in the Mass of universal wickedness almost.  
Secondly, we say in a more especial manner, that such an one is right the Father's Son, because of resembling him not only in a general likeness of his nature, but also and more especially in some more special marks and properties; As that he hath just the father's wrangling humour and proud spirit, etc. That he hath just the father's stuttering speech, ju●…t his wry-mouth, the bunch of ●…lesh just in the Forehead, the long stroke on the left cheek, the wart just under the chin, etc. We say in a more special manner, that such an one is right the Fat●…ers Son, because of more special resembling him in some such more special marks and properties as t●…ese. And so we shall see in the second place t●…at in a more special manner the Drunkard is right the Devil's child, because of more special resembling him in some more special marks and properties of the Devil.  
But first, that he is right the Devil's Child, the Ouncels Elf, because of resembling his nature in an universal Mass almost of wickedness, that look as the Devil is a Creature or Miscreant rather (for not his Creation, but his Fall and Mis-creation rather g●…ve him that) a Miscreant composed of all wickedness, so the Drunkard, etc. And this we will show by considering how manifoldly the Drunkard by reason of his Drunkenness sins against both Tables; for Drunkenness (as some think) is not specially forbid in any one of the ten Command●…ents, beca●…se it is not the single breach o●… any one, but in 〈◊〉 the viol●…tion of all, being the 〈◊〉 'twere and Inlet to all other sins, so that Drunkenness comprizes in it all sins; T●…erefore against the sirst T●…ble consider these sins of the 〈◊〉 
〈◊〉 as in se cul●… 〈◊〉 〈◊〉.  by re●…son of his Drunkennesses (for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●…ill the plural, to note the habit.  
1. By reason ther●…of, a gen●…ral Pros●…neness and 〈◊〉 creeps up●…n his heart, to grow sottish of Religion and senseless, aye a very Scorner and Contemner of it; They have l●…ft osf to tak●… heed unto the Lord, i. e. they are grown generally profane and irreligious; and what is rendered immediately as the reason? Host 4. 10. 11. Whoredom and Wine, and new Wine ta●…e away the heart; i. e. makes them Sots and Senseless ones, Prof●…nishly insensible of Relig on. Nay thi●… Wine and n●…w Wine, this drinking of Liquor upon Liquor, it carrie●… the parties in time even unto the Profaneness of Scorning and contemning of Religion. In the day of our Ki●…g, the Princes have m●…de ●…im si●…k wi●…h Bottles of Wine, with Vessel after Vessel, Cup aster Cup, and what then follows? ●…e stretched out ●…is hand wi●…h 〈◊〉. He becam●… as one of them that made a mock and jest of all Religion, the word being the same us●…d Psal. 1. 1. And those mockers Judas 18. are they that walk aft●…r their own ungo●…ly lusts, th●…t is, in the Pleasures of the flesh and Epicurish eating and drinking. And m●…rk abroad in the world, who especially are they that prophanishly m●…ke a mock of Religion and the Professors thereof; Nick-naming them Precisians, Puritans, Separatists, and many o●…her such nam●…s of scorn, (which neither Godliness wo●…ld object, nor Wisdom cares for maintaining being objected;) who I say are these especially that thus do, but only these Sensu●…l men carried after their sensual Pleasures and Delights? Judas 19 These are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who s●…parate not themselves, but rather o●…hers in scornsully calling and accoun●…ing others Separatists, Puritans, and Precisians, and many oth●…r such odd names of Separatism and Singularity. These are 
dur●… verba  the hard Speeches, Judas 15.  
Secondly, Another Sin against the first Table that Drunkenness (i. e. ordinary and habitual drink) are apt to breed in the parties, is Atheism and Infidelity; not to believ●… verily an●… indeed the truth of Christian Faith, as the Resurrection of the Body, the D●…y of J●…dgement, ●…he Afterstate of the D●…mned or 〈◊〉 So●…ls, etc. Nothing so apt to breed this Atheism and Infidelity as 〈◊〉: i. e. givin●… a man's self over to these 〈◊〉 〈◊〉 and Delights. For 〈◊〉 a man l●…ves thus by Sense, he is 〈◊〉 and pr●…judiced against Faith; and nothing ag●…in so ap●… to increase this Sensu●…lity as 〈◊〉. S●…nsuality breeds Atheism, and 〈◊〉 it then increaseth 〈◊〉. See both these from ground●… of S●…ripture.  
For the fir●…t, that t●…is Sensuali●…y 〈◊〉 〈◊〉, Is not that sore it in A●…s 17. 18. ●…n that when Paul Preached 〈◊〉 an●… 〈◊〉 Resurrection, w●…o are they that 〈◊〉 h●…m? Then 〈◊〉 Philosoph●… of the 〈◊〉, and of th●… Stoi●…ks, 〈◊〉 him, etc. The 〈◊〉, 〈◊〉 Sens●…al Epicureans, given over to th●…se 〈◊〉 Pleasures, were the fir●…t that oppos●…d t●…e Doctrine of Jesus and the 〈◊〉. So the Apostle brings ●…n 〈◊〉 Sensual me●… walking in 〈◊〉, 〈◊〉▪ Excess ●…f Wine, Revellings, D●…inkings 〈◊〉 〈◊〉 P●…. 4 3 4. Brings in them thinking it 〈◊〉 that Believe●…s run not with them to the same excess of Riot. And why think they it strange that B●…lievers run not with them, to the same Sensuality? sc. because their Sensuality will not let ●…hem see th●…t ●…hich the 〈◊〉 sees; sc. that for those 〈◊〉 they sh●…ll on●… day give account to 〈◊〉 w●…o is 〈◊〉 to judge ●…oth Q●…ick and Dead. S●… tho●…e 〈◊〉 walk●…ng aster their own 〈◊〉, Sensual Lusts, are those w●…o a●…e brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prom●…se of his 〈◊〉, 2 Pet. 3. 4. A●…d though some th●…t 〈◊〉 up 〈◊〉 in a Sensual 〈◊〉 of Riotou●… 〈◊〉 and 〈◊〉, may retain yet the 〈◊〉 of Fai●…, yet how perilous this Sensu●…l Epicurishness is, to Rob and Be●…eave them of the pow●…r of Faith, t●…at 〈◊〉 Epicu●…es c●…se shewes Luke 16. who living in such S●…nsuality, co●…nted those sensual good things to be his chief good thing●…; ver. 25. he had no thoughts of ●…eaven or ●…ell: a secret heartAthiest he wa●…, see ver. 30. 31. This Sensuality how apt is it to breed Atheism!  
2. Atheism is then apt to increase S●…nsuality, Let us eat and drink for to 〈◊〉 we shall die, 1 Cor. 15. 32. sc. 〈◊〉 so as we look sor no Resurrection, for it is spoken in the n●…me of those who believed not the Resurrection; and therefore no marvel, if they sho●…ld give themselves over to Sensuality of all intempera●…e and riotous Eating and Drinking. So they, Wisd. 2. We are born at all adventure, etc. Come on 〈◊〉 let ●…s enjoy the good things that 〈◊〉 〈◊〉, etc.  
Third●…y, 〈◊〉 sin ag●…nst the first Ta●…le is gross 〈◊〉 〈◊〉, or Contempt of God's Word. ●…hom shall he teach knowled●…? etc. Isa. ●…8. 8, 9 having begun the Chapter with an invective ag●…inst Pride and Drunkenness, and the verse next before, All Tables are full of Vomit, etc. Whom shall ●…e teach know edge? such unc●…pable sots were not fit for it; new wea●…d Children will under●…and as much as 〈◊〉 so they go into captivity, because th●…y h●…e no knowledge, Isa. 5. 11, 12, 13. and th●…t they are such sots without knowledge, t●… former verses seem to intimate, that it arises from th●…ir Drunkenish humour.  
Fourthly, Another sin against the 〈◊〉 Table is great Security, and inconsider●…ion or contempt of God's Ju●…gements. And in that day, sc. in that day that God as an offended God began to reveal his Judgements from Heaven ag●…inst them; Isa. 22. 12. In that d●…y did the Lord God of Hosts call to weeping, etc. but behold drinking wine, etc. and what a great sin this gross inconsideration and contempt of God's Judgements is, the next verse shows: Surely this iniquity shall not be purged from you ●…ll you die. So what but Drinking wine in Bowls, and other such like sensuality reckoned up there, is intim●…ted that made them put far from them the evil day; i.e. made them never reckon and consider (or which is worse) contemn God's Ju●…gements. And in particular this makes m●…n senseless and inconsiderate of the l●…t Judgement; so that servant who shall begin to eat and d●…ink with the drunken, the Lord of that Servant shall come in a day when he looketh not for him, etc. his drunkenishness shall cast him into a deep sleep, and inconsideration of the day of J●…dgement, so that it sh●…ll take him tard●…, coming upon him never looked for, Luk. 21. 34.  
Fifthly, Another sin again●…t the fir●…t Table is Idolatry, either that Idol●…try to make one's Belly one's God; whose God is their belly whose glory is in their sham●… etc. Ph●…l. 3. 19 What but a very god does the Glutton and the Drunk●…rd m●…ke their bellies? continually serving this God with continual meat-off●…rings and drink 〈◊〉, and that of the best, of the 〈◊〉 of the one, and of the sweetest of the oth●…r; either dr●…k and ros●… up to play; s●…. in honour of th●…t Idol the Go●…den C●…ls, to si●…g and dance before it, as David before the Ark; so, who look to oth●…r Cod and love slagons of 〈◊〉, ●…os. 3. 1. And they drank win●…, i. e. healthed and c●…roused it ap●…ce: and what th●…n sollow●…? and pr●…ised the golls of Gold. And what is that which ushers in, and m●…kes way for all those abominable 〈◊〉? what but Lacivionsness, Lusts, excess of Wine, etc. 1 P●…t. 4. 3. The sensual man that once hath made his belly his God, will soon be apt to make a stock or a stone his God, and to fall into all abominable Idolatries; and the Prophet Hosea gives us to guests at the reason, when he says wine, and new wine take away the heart, makes men sots: and then pres●…ntly adds, My People ask council at their stocks, and their staff declareth unto them, Host 4. 11, 12. And if this sin guide or rather misguide so into Idolatry, being so apt to m●…ke way for it; what do we think of this age, this Voluptuou●… Sensual age? If some son of Neb●…t should set up the golden calf ag●…in, which the Zealous Moses' heretofore have stamped to powder; would not many of them think we be ready to sit down to eat and drink and rise up to play? be ready to cry, great is Diana, not of Ephes●… but of Rome; w●…n wine and new wine have taken away their hearts.  
Sixthly, Another sin against the first Table is dishonouring God in the p●…osanation of his n●…me. Holy and 〈◊〉 (〈◊〉 the 〈◊〉) is thy name, but how unholily and irreverently these men use God's name, in all horrible and a●…ominable swearing; I appeal unto t●…em who more ordinarily may be in the company of this Hellish crew than I thank God I myself am; speak if every third word almost that these stutterers, these 〈◊〉 can g●…t forth be not an Oath, a bloody Oath; surely if the talk of him that 〈◊〉 much, maketh the hair stand upright; it is especially the talk of the Pot-swearer, that swears in the midst of his Pots and Cups. What voll●…s of Oath●…, thumping Oaths does he then discharge and let fly against the face of Heaven? What peals and ch●…nges of Oaths does he ring, in the ears of God and man? What Creatures of God are there, what Attributes of God, what Titles of God, what Parts of God, Body, Blood, Wounds, Heart, etc. but he swears them almost over and over again? Surely such a notable swearer is this pot-swearer, that were I to choose a villain to swear for my life, 〈◊〉 would choose no other than this pot●…; ●…his p●…t-●…wearer, whose oaths, bloody o●…the, are so great and many, 〈◊〉 in the 〈◊〉 of his pots and cups, 〈◊〉 we●…e 〈◊〉 but by with pen and ink to note them down and present th●…m to him agai●… in his sober 〈◊〉, I am persuaded there are not many of ●…hese villains but in the●…r sober Moods they would be somewhat ●…eared and ●…alf afraid to read over the note of the fearful o●…thes that they swore in their unsober and drunkenish Moods. And the reason why this vice of drunkenness draws unto such profanation of God's name, in all irrevere●…t intemperate swearing, is, because it first makes the heart sotti●…h an●… senseless of God and the awful Majesty of God, and no marvel if when the he●…rt is grown profane, the tongue grow profane too; no marvel if when the heart is not awed with any due reverence of God, the tongue want this due reverence too.  
Sevently, Another sin against the first Table is dishonouring God in the profanation of his Sabbath and Worship. Who are such prophaners of God's Sabbaths, and 〈◊〉 or irreverent performers of of his Worship as these sons of 〈◊〉 this needs not be proved out of Pulpits, Churchwardens and Constables and other Officers if they wo●…ld ●…ut now and then see a search made into bli●…d Alehouses, would make this plain eno●…gh. How many do we think they might find, 〈◊〉 of learning sobriety in the Church of God, practising intemperance in those S●…ies and Chapels of the Devil! How many instead of coming hither to Wisdoms house, to eat of the Bread and drink of the Wine that she hath mingled; Come ●…at of my Bread, etc. Prov. 9 5. sit there in those h●…uses of folly and madness, with no other text than that in their mouths; Isa. 56. 12. Come let us fetch wine, let us fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant! But if Churchwardens and Officers will not by their pains help to prove this truth, these men they bewray themselves. They that are in Authority know, or may know and observe, that of all Brabbles almost that for mere matter of peace come before them, two parts of three arise from drink; and of those, more than two parts in three from that Excess in drink, which is either on Market▪ days or sabbath-days. Who greater Profaners therefore of God's Sabbaths and Neglecters of his Worship than these kind of men? Or if they seem not altogether to Neglect it, yet who more irreverent performers of it when they come to Church? Either they come somewhat touched and half pretty to the Church, and so are fitter for two hours' ●…leep than one hours' Sermon; fitter for a Pillow to lay their ear to tha●…, than a Preacher to lend an ear to him: Or if for a Preacher, it must be some of those that sow pillows under all Elbows, Ez●…k. 13. 18. Or else if they come sober to Church, yet as the Sow dreams of her drasfe, so they of their drink; and they think all time tedious till they be removed from the Church-bench to the Alebench; and till God's door is shut, that the Devils blind wickets may the more freely open; and so if Sabbatum come of Sabbas a name of Bacchus, 
Plutar●…h.  they are the best Sabbatizers.  
Eightly, Another sin against the fir●…t Table, is Dishonouring God in the abuse of his Creatures. Judge but in yourselves whether ye can think that God hath made his Creatures to be vainly, and contemptuously used to Riot and Excess. Will not a wise Father when he sees his Son play the vain wanton with his meat, stuffing and cramming himself unnecessarily with it; or when he sees him playing the like vain wanton with his drink, bibbing unnecessarily, or only to squirt or sputter it out again, will he not be offended? and pluck the good meat out of his mouth, and the good drink from his Nose, as knowing they are too good to be so vainly abused by him? will not a wise Father do this? and will not the wise God, the Father of all Living much more ●…e offended; and take it ill then that his good Creatures should be so abused unto such vanity and excess? His good C●…eatures that how many Hungry and Thirsty S●…ints souls might be refreshed, by that which their intemperancies vainly and contemptuously abuse? Does not the Guests abusing of their entertainment, as if after they had eaten a while so much as was sufficient, and drank a while so much as was needful, they should cast the rest of their meat to Dogs, or trample it under foot; and give the rest of their drink to the Swine, or pour it down Channel: Does not this redound to the Hosts or Inviters dishonour? well, better were it that men should cast the superfluity of their Basket and store to the very Dogs or trample it under foot; better also they should give the superfluity of their Vessel and Cup running over, to the very Swine, or pour it down channel, than vainly and unecessarily abuse the same unto surseiting and drunkenness, the former way it did not that good it 〈◊〉, 〈◊〉 〈◊〉 way it did harm; must not the●… 〈◊〉 〈◊〉 God's entertainment 〈◊〉 〈◊〉 〈◊〉 and vanity of Riot an●… 〈◊〉▪ must it not highly redonnd 〈◊〉 〈◊〉 〈◊〉 or Entertainers dishono●…r?  
〈◊〉, 〈◊〉 〈◊〉 against the sirst Table is 〈◊〉 ourselves and our own Bodies, and that these t●…ree ways.  

1. As we are th●… image of God.  
2. As our Bodies are the Members of Christ.  
3. As they are the Temple of the ●…oly Ghost.   
First, As we are the Image of God. Man is the Image of God many ways.  
1. In regard of a Divine Majesty and Stateliness above all other Creatures, even of Body and outward person; a kind of Divine Majesty above all other ●…reatures, and awsull to all other creatures, being ev●…n enstamped upon the Body and outward person of man; but wh●…n the drunkard Swinelike lies wallowing in his own filth, or sprawling in his own vomit, or by his continual drink hath deformedhi●…s Body, and made it more like a monster through deformities than like a man; where is then any of this divine stateliness ●…nd majesty, even in his body and outward person above all other creatures?  
2. Man is the Image of God in regard of Sovereignty, of Rule and Dominion; that as God is simply Sovereign in regard of Rule and Dominion over all things, so he made man as it were a petty God, putting all things in subjection under his feet: but when the Drunkard is laid under foot himself, sor all the Creatures that wil●… to trample upon him, when he cannot well rule one member of his own Body, or passion os his own mind, wheredoes any Sovereignty o●… this divine-like Rule and dominion appear? if I would see the very image, not of the Lord, but of a very vassal and abject slave, not fit to govern the veriest dumb Creature, even the silliest of them that goes on all four; I could not see it more lively than in the Drunkard.  
3. Man is the Im●…ge of God in regard of a Divine like reason and understanding wherein he excels all other creatures; but when the drink is in and wit out, as they say, when that intoxicating thing hath bereft him of wit and understanding, (as young Cyrus thought it was plain Toxicum poison, it bereft them so of sense and understanding;) when it is thus with man wh●…re is any divine l●…ke Reason and Understanding in him? how is he in this 〈◊〉 the image of God, and not rat●…er the image of an Ass, a blo●…kish Ass?  
4. Man is the image of God in rega●…d of a Divine-like Holy and Pure Nature; but when such a deal of impu●…ity and 〈◊〉 doth appear even in the outward man, much more when the Drunkard's heart by reason of drunkenn●…ss is nothing but a cage of unclean and 〈◊〉 thoughts, where is 〈◊〉 ●…his Divine-l●…ke holy and pure natur●…? ●…nd how is he then the image o●… God, that 〈◊〉 ●…nd Holy Spirit; and not rather t●…e 〈◊〉 o●… him who is that Un●…lean and 〈◊〉 Spirit?  
〈◊〉, By Drunk●…nness we dishon●…ur God, in 〈◊〉 〈◊〉 ●…odies whi●…h are 〈◊〉 〈◊〉 o●… Chri●…t. Kn●…w ye not (〈◊〉 the 〈◊〉, 〈◊〉 of one speci●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sc. Forn●…cation) that o●…r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 ●… shall I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ, etc. So 〈◊〉 〈◊〉 another special sin o●… t●…e 〈◊〉 we may say; Know ye not, etc. 〈◊〉 〈◊〉 〈◊〉 ●…ke the Members of Chri●…, the 〈◊〉 〈◊〉 ●…ll 〈◊〉, and make them 〈◊〉 〈◊〉 o●… 〈◊〉 that drunken 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 Sow, those swilling 〈◊〉? Sur●…ly God forbid. Would not the King take it indignly as a dishonour to him, if one of you should hang out his 〈◊〉, one part whereo●… should have t●…e 〈◊〉 o●… 〈◊〉 Mon●…r, another of that? S●…ll not 〈◊〉 much more take it indignly as a d●…shonour to him, if they that would go ●…or members of Christ, appear 〈◊〉 to be memb●…rs os Hog and Sow thos●… swilling and drunken creatures? Who cou●…d well endure it that Christ's very picture should be so di●…honourably paint●…d? How should he then well end●…re it that his v●…ry body should be thought to ●…e made up o●…●…uch dishonourable members?  
Thirdl●…, ●…y Drunkenness we dishonour God in abusing our Bodies ●…s they are the Temples o●… the Holy Gho●…t; Kn●…w ye not (say●…s the Apostle, speaking again●…t the ●…ore-named vice of the Body, sc. Fornicati●…n) that ●…our Bodies are the Temples of the ●…oly-Ghost, and there●…ore as he intim●…tes should be kept in a●…l honour and holin●…ss, ●…ree from such a silthy de●…iling sin as Fornication. So for Drunkenness, Know ye not th●…t our bodi●…s are Temples, & c? Were it not an odious thing if the Drunkard should come and lay his filthy stomach in the Temple of God? Filthiness and Nas●…iness does not become the very material Temples of God, how much more odious and dishonourabl●… a ●…ing is it th●…t by his b●…tly 〈◊〉 he so 〈◊〉 th●… living Temple of God? for not that whi●…h comes out (that I may invert our Saviour's speech) does so defile t●…e m●…terial Temple, as that which goes into the Drunkard's Belly defiles the living Temple; And what says the Apostle? If any m●…n defile the Temple of God, him shall God 〈◊〉: for the T●…mple of God is holy, whi●…h Templ●… ye are. 1 Cor. 3. 16, 17.  
For fins against the second Table, whi●…h the Drunkard by reason of his Drunke●…ness is subject and very incident unto; consider these.  
First, Against the fi●…th Commandment, Honour thy Father, etc. Wherein are set down the duties of Children to Parents, and Parents to Children, and in g●…nerall of all Inferiors to Superiors, and Superiors to Inferiors, against this commandment how the Drunkard by reason of his drunkennesses sins it is plain.  
1. How disobedient, incorrigibly disobedient does this make Children to parents, that they will not be admonished, nor hear the voice of Father, or voice of Mother which, what a dishonour is it to them? In Deut. 21. 20. The disobedient son is brought in, or rather brought ●…orth to be stoned for his incorrigi●…le 〈◊〉, a●…d what is alleged for me ground of his d●…sobedience? He is a 〈◊〉 and a Drunkard: For this is not added as a part for which he was ●…oned, that was his contumacy and 〈◊〉. v. 18. If a man have a Stubbo●…n and Rebellious son, etc. Perhaps also the Wise man would intimate this, when presently after he had said Be not among Winebibbers, &c, He adds. Harken unto thy Father that begat thee, and despise not thy Mother when she is old, Prov. 23. 20, 21, 22.  
As if he would intimate thus much, that if he should ordinarily be among wine-bibbers and so turn drunkard, he would soon grow heedless of harkening to his Father that begat him, or of despising his Mother when she is old; and to say no more of this, How dis-obedient this vice makes Children to Parents, many a Parents bleeding heart will witness it without any further proof; who to no small gries of their hearts know how heady and unruly this heady and unruly drink have made their own children unto them. Not accused of riot; And what immediately follows? not unruly, Tit. 1. 6.  
Secondly, T●…is Vice m●…kes Parents wrong their Ch●…ldren too; wrong them  
1. In Transfusi●…g and Propagating oftentimes unto them this Drunken vice. There are two sins, sc. Drunkenness and Whoredom, which being more properly sins of the Body, are by Bodily propagation derived from Parents to their Children.  
The Drunken Father seldom begets a Sober Son, nor the Drabbing Mother a chaste Daughter; but as the Mother is, so is the Daughter, as is the Father so is the Son. This the Philosopher intimated whe●… he saw a young man much in drink; Thy Father surely (says he) begot thee being in drink. And perhaps also (besides a mystical Reason) this natural Reason may be aimed at by the Angel, why he would not have Manoah (being to bear Samson) drink all that time either wine or strong drink, Judg. 13. 7. Behold thou shalt conceive and bear a Son, but drink no wine or strong drink, etc.  
2. Ag●…in this Vice makes Parents exceedingly wrong their Children by their Drunken Example. Example easily smites, but especially Domestic and House-Example, and especially of Parents; how can they ever rightly hate and abhor that Vice when from the v●…ry 〈◊〉 they see it in those whom they must needs love so dearly? How ●…hould they ever p●…ove patterns of Sobriety abroad, wh●…n they are before corrupted so with su●…h ill Patterns and Examples of Drunkenn●…ss at home.  
3. Again this Vice o●…tentimes makes Parents exceedingly wrong their Children in ●…he point of Good Education and providing for them, how wi●…kedly careless and improvident does this make many how their Children are brought up and how provided ●…or. Indeed I will not d●…ny but some kind of Drunkards there are (sc. The Mongrel or Compounded Drunkards, who are not pure Drunkards, but make their Drunkenness serve their Covetuousness; th●…y make the best bargains and strike up the best matches in their pots) I will not deny but these Mongrel Compounded D●…unkards may be provident enough for their Children; but the pure Drunkard how careless commonly is he, how Children are brought up and how provided for? So he may have drink he cares not though they want bread; so he may sing and whistle on the Alebench, he cares not though they cry and go and whistle it on the Beggars-bench. And as Drunkenness thus is apt to overturn the Duties of Children to Parents, ●… c contra, so likewise o●… all inseriours to Superiors, &c contra; of Subjects to Mag●…rates who are civil Fathers; of People to Ministers, who are Ghostly Fathers, &c c●…ntra.  
Of Subjects to Magi●…trates. The men of Sechem having gathered their Vineyards, and trod their Grapes, and making Merry Judg. 9 They ●…at and drank; and what then? and cursed Abimelech. So he that wrote that wine is the strongest, 1 Esdr●…s 3. 21. Among other reasons to prove it, this is one, It ma●…th ●…very heart rich, i.e. brave, brisk, fl●…sh, gallant, etc. and what then? So that a man remembereth neither King nor Governor, and causeth to speak all things by Talents; that is, Huge and Mighty and Big swelling words, words os great contempt and dis-●…espect; vilifying and making clouts of men in Authority: So on the contrary this makes Magi●…trates fail in their duties, it makes him that bears the sword that he can sometimes put no great difference between the innoceat and the offender, and so makes him err in Judgement. It is not for Kings, O Lemuel, to drink wine, nor for Princes strong drink, lest they drink and forget the Law, and pervert the judgement of any of the 〈◊〉, Prov. 31. 4, 5. And hereupon is that Woe, and that Blessing, Eccl. 16. 17. woe to th●… O Land when thy King is a Child, and thy Princes eat in the M●…rning; Blessed art thou O Land, etc. And after the P●…ophct 〈◊〉 had said, Woe unto them that are mighty to drink wine, Is●…. 5. 22. 23. what immediately sollows? Which justisic the wicked for a reward, etc. it makes Magistrates fail in their Duties. And whereas one special thing of a Magistrate is to resorm abuses, and one special abuse, the ground and make-way for many others is Drunkenness; If the Magistrate himself be much guilty this way, how shall he ever be hoped to do any great good in reforming this abuse? will not his own conscio●…s self-condemning heart shut his eye that he will not see, stop his mouth that he dares not say, and dry up and wither his hand, that hand that should execute justice, that he dares not do or act much against osfenders this way? Is not that a very natural ground to take off any from proceeding in Judgement against another; That which took off ●…udah from proceeding in judgement against Tamar, to burn her with ●…ire as a Whore, She is more righteous than I? But if an osfending Magistrate should notwithstanding proceed to punish osfenders in the same kind, what hope th●…t he should 〈◊〉, that he 〈◊〉 do any g●…od ther●…by? ●…s it ●…ot n●…tural for eve●…y one wi●…h great ind●…gnation and ●…ising 〈◊〉 to sa●…, 〈◊〉, sir●… heal thyself, 〈◊〉 searc●… 〈◊〉 me own wound, 〈◊〉 thine 〈◊〉 〈◊〉; and wh●… 〈◊〉 thou that Judg●…st 〈◊〉 and 〈◊〉 th●… 〈◊〉 ●…hings? Rom. 2. 1. and thou that sa●… 〈◊〉 a m●…n 〈◊〉 not 〈◊〉, 〈◊〉 thou ●…teal? thou th●…t 〈◊〉 anoth●…r, 〈◊〉 thou 〈◊〉? thou th●…t for 〈◊〉 s●…ttest 〈◊〉 by the heels, 〈◊〉 〈◊〉 through 〈◊〉 trip up thy own he●…ls? and therefore though such an one should 〈◊〉 to pun●…sh 〈◊〉, 〈◊〉 h●…pe he should 〈◊〉? and 〈◊〉 as 〈◊〉 wise Emp●…rour sa●…d in th●… 〈◊〉 of 〈◊〉, when they 〈◊〉 
〈◊〉▪ ism.  have b●…gun reforma●…ion 〈◊〉 〈◊〉 po●…r ●…rancisc 〈◊〉 a●…d Minorit●…s, 〈◊〉 〈◊〉 will never do good, (says he) 〈◊〉 〈◊〉 be begun a Majoritis. So ●…or 〈◊〉 〈◊〉 of 〈◊〉, unl●…ss 〈◊〉 be begun a M●…joritis, from May●…rs, ●…dermen, Burgesses, mea in Anthorit●…, & ●…. Th●…re c●…n n●…ver be ●…xpected any kindly Reformation in the Minorites and ●…aseriours. Ag●…in for them that are 〈◊〉 Superiors and Inseriours, Pastors and People, this sin m●…kes them sail in their Duties one to another, It is a great endangering occasion to m●…ke t●…e Pas●…ours 〈◊〉 in th●…ir Duty. D●…es 〈◊〉 the 〈◊〉 of God 〈◊〉 th●…s ●…y 〈◊〉 〈◊〉 g●…ven to Aaron? Levit. 10. 9 Do 〈◊〉 〈◊〉 w●…ne ●…r 〈◊〉 dri●…k. ●…nd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly 〈◊〉 〈◊〉 i●… 〈◊〉 〈◊〉 〈◊〉 of Pa●…tors and Pro●…hets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Duty? 〈◊〉 28. Th●…y 〈◊〉 〈◊〉 throu●…h wine, th●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have erred through st●…ong ●…rink, etc. A●…d what especially but this, does the 〈◊〉 aim at, in requiring so expressly that a Bishop or Mini●…ter should not be given to much wine? 1 Tim. 3. 3. One that uses to be overseen in drink, Tit. 1. 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He th●…t uses t●… be overse●…n this way▪ will never be a good 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  overseer in the 〈◊〉 Pau●…s sense. And for the Peopl●…, 〈◊〉 of their honouring their Go●…ly and P●…insull minis●…ers (or hold suc●…●…n 〈◊〉) what contempt doe●… thi●… 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  c●…use tow●…rds their P●…rsons? Phil. 2. 19 It is the mo●…t ●…ikely t●…at those contem●…ers o●… the Apo●…tle 〈◊〉, ●…or a mere B●…bler, What wi●…l this Babl●…r 〈◊〉 〈◊〉 17. 18. that they we●…e ●…f 〈◊〉 〈◊〉 of 〈◊〉 seas●…al Epicur●…ans who pl●…ce their 〈◊〉 〈◊〉 in sensu●…l 〈◊〉 ●…nd drinking, 〈◊〉 in the s●…me ver●…e. And the 〈◊〉 scossing Butcher o●… 〈◊〉 fl●…ld go●…s not ●… doubt alone, w●…o hav●…ng ●…rd the Minister inveigh again●…t 〈◊〉, asterwards at his cups fe●…l a 〈◊〉 and scos●…ing at the Purita●… M●…r and his S●…rmon▪ s; I doubt I say he goes not a●…, but hath Butchers, and better men too, too many, sharing with him in his sin, tho●…gh perhaps they partake not with him presently in the same Temporal Judgement: for as that Pro●…ane, Scoffing wretch (s●…yes my Author) was drinking, the drink or somewhat in it qu●…ckled him, and stuck so in his Thro●…t that it would neither up nor down but presently strangled him.  
Secondly, Ag●…inst the next Commandment, Thou shalt not kill. Wherein is Commanded all things that make for the Lise, Safety, and Bodi●…y welfare of our Neighbour. Against this the Drunkard by reason of his Drunkenness sins these ways.  
1. Directly, by falling into quarrels and bloody frays oftentimes by reason of this Sin. Wine is a mo●…r (says the wise man) Prov. 20. 1. i e. makes them that are given to it mo●…k and ab●…se one another; and what then thereupon fol●…owes? strong drink is raging; s●…. breeds tumults and  
from off the Poor, etc. Micah 3. 3. The P●…ophet s●…ms to ●…imate that they w●…re Sensual, voluptuous m●…n, given to wine and strong drink, Ch●…p. 2. 11. S●… 〈◊〉 her that is Filthy, or G●…s; m●… only for s●…y and Ep●…cu is●…e of E●…ing and Dri●…, like t●…e Craw, the Birds Craw: and 
Heb. Craw.  what th●…n follow●…s? To the Op●…ssing City, Zeph. 3. 1. & 2. 11. T●…us a second wa●….  
3. Again●…t this, Thou shalt not kill, the Drunkard's dr●… causeth him to ossend, ●…cause it dis●…oseth a●…d hardeneth his bowels to gre●…t unmerci●…ness towards the poor, le●…ing them almost rath●…r p●…ish then r●…ving him in his wants; There are none commonly so unsensible of the em●…ty and ye●…rning ●…owels of others, as they that have th●…ir own ●…owels oppressed and surcharged still with surpluffage and a●…undance of meats and drinks; do not the●…e examples m●…ke this good.  

1. Of N●…bal, who bei●…g as ap●…ears v. 36. a sensual man, given to 〈◊〉 of meat and drink, was insensible of D●…vids and his companions mis●…ries, rating his servants with soul wo●…ds, Who is D●…vid? etc. 1 Samuel 25. 10 sent them away empty.  
2. The Examp●…e of Sodom, Ezek. 16. 49. where 〈◊〉▪ o●… B●…d (wh●…by f●…lness of d●…ink also is 〈◊〉 under●…tood) is intimat●…d a●… 〈◊〉 〈◊〉 why she did not as it follows, i. e s●…n the hands of the poor and 〈◊〉.  
3. The Example of him who faring deli●…sly everyd●…y, he and his servants living in su●…h sensua●…ity 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  w●…re 〈◊〉 of p●…or 〈◊〉 his m●…sery lying at his g●…te and ready to die o●… Hunger as it is likely he afterwards did, Luke 16. 19   
4. Ag●… this, Thou shalt n●…t 〈◊〉, The Drunkard's drunkenn●…sse causeth him to osfend; because it taketh away brothe●…ly compassions and fellow-feeling of others mis●…ries. Others that are perhaps in Bondage, in Captivities, in hard usage under the Enemy, whose cause lies a ●…leeding, whose souls a languishing, and whose necks on the very block; and to want compassions and fellow-seeling in this kind, is a kind of bloodiness and kill cr●…lty; but drunkenness and sensuality, nothing apt than it to 〈◊〉 the same. The King and H●…man sat down to drink, but the City Shushan was p●…rplexed, Esther 3. This sitting down to drink, to drink sensually and voluptuously made the King and Haman  
5. 〈◊〉 this, T●… shalt 〈◊〉 kill; T●… Dr●…ds drunkenness●… c●…h him 〈◊〉 oss●…d, 〈◊〉 it is ●…pt to breed 〈◊〉 kill cr●…lty, sc. wick●…d 〈◊〉 〈◊〉 po●…r so●…t in 〈◊〉; which w●…oso do●…s is a man os blood, and ther●…by h●…th his hands in blood; Ye h●…ve condemned and killed the just, sc. he whose cause was just, him have ye in wrong Judgement condemned, and so killed; hi●…, not in p●…rson but in estate, undoing him by wrong judgement, and he does not resist you, James 5. 5, 6. And who are they that thus do? ye have lived in Pleasure on Earth. So for a Parall●…l place; Amos 2. 8. They drink the wine of the Condemned in the ho●…se of their God. i. e. They condemned not ●…n their Persons but their E●…ates, by wrong judgement. And b●…sides this kill of others thus by drunkenness, I might show also how the Drunkard hath of o●…n h●…nds (by reason of that vice) in his own B●…ood; and that not only in reg●…rd of bre●…k-necks, and other fatal mishaps that befall him often in his drunk●…n Mood; but al●…o in regard of filling his body commonly with Deathhasting sicknesses and diseases, through his intemperances' and disorders. These men though they pretend He●…lths, Heal●…hs, yet who commonly a●…ter a while (except it be in some special Iron-sides) hath such diseased bodies, and so ●…ull of in●…irmities as they? and those ver●… Iron sides that last a reasonable time not withstanding all their di●…lempers, h●…d they lived 〈◊〉 l●…ke other men, might in all l●…kelihood h●…ve survive●… and f●…r 〈◊〉 o●…her men, and 〈◊〉 th●…t 〈◊〉 ●…he 〈◊〉 s●…. Th●…t the ●…ly ●…n sh●…●…t live 〈◊〉 half ●…s ●…s, 〈◊〉 as 〈◊〉 〈◊〉 s●…d o●… h●…m th●…t sn●…ks th●… 〈◊〉 of t●…e V●…, as 〈◊〉 〈◊〉 that thirsts 〈◊〉 〈◊〉 blood 〈◊〉 〈◊〉 vein, that neither of the●… com●…only shall live out th●…ir full days.  
Thirdl●…. 〈◊〉 the next C●…mmandement, Thou sh●…lt not commit 〈◊〉; Wherein is for●…idden all L●… of unc●…nnes; and poss●…ssing our Vessels in S●…nctisication an●… Hono●…r required at our hands: 〈◊〉 this how the Dr●…nkard by reason of his Drunk●…nnesses is apt, and very apt to sin, there n●…eds no proving of it.  
1. Experience is for it. Where almo●…t is the p●…rty who is noted for one of these vices, that is not noted sor the other als●…? Where the p●…rty th●…t is 〈◊〉 for a m●…n of lu●…t, but he is no●…ed for a m●…n of drink too? a●…d it will go pr●…tily the other way too, where 〈◊〉 i●… t●…e ●…rty that is noted os 〈◊〉 in Drink, ●…ut he is noted of 〈◊〉 in L●… too? an●… 〈◊〉 marvel, f●…r  
2. R●… 〈◊〉 t●…. Re●…son that intemper●…nce in drink 〈◊〉 br●…d ●…rance in 〈◊〉 too, 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 
 seek soon 〈◊〉 and 〈◊〉 〈◊〉 spum●…e Lust. And t●…re I am m●…re 
.  th●…n 〈◊〉 ●…f th●…t ●…s mind; I will never think a 〈◊〉 to be a 〈◊〉 m●…n for t●…ough he ma●… 〈◊〉 sometimes 〈◊〉 ●…om the act▪ yet he hath alwa●…es wi●…h him the inc●…tive, the ma●…ter, 〈◊〉 provocation to Lu●…t. And as Experi●…nce and Reason, so  
3. S●…ipture; h●…w plain is it for this same truth too; a●…ter 〈◊〉 upon the wine wh●…n it is Red, ●…ollows next ●…erse but one, looking ●…pon the strange wo●…an, Prov. 23. 31, 33. And what does the A●…ostle make to u●…her in Chambering and Wantonness, but Rioting and Drunkenness? If Rioting and drunkenness go before, in all likelihood Chambering and Wantonness will follow. and therefore David, what art or trick did he use, the likeliest as in his Judgement to make Uriah go and lie with his wife? why he made him drunk, 2 Sam. 11. 13. And Lot's D●…ughters that they might preserve s●…ed of their Father, made their Father dru●…k. They remembered what the Sodomites practised, a People of all unbridled Lust and uncleanness; 
Eph. 5. 18. Jer. 5. 7. Ezek. 16. 49. 2 Pet. 2. 13. 14.  sc. Fullness of bread, whereby fullness of drink is understood also; and therefore they doubted not if the Sodomites drunkenness went before, the Sodomites Lust would follow after.  
Fourthly, Against the next Commandment, Thou shalt not steal; The Drunk●…rd by reason of his Drunkennesses sins,  
1. By stealing from the state and Commonwealth. For the glutton and the d●…unkard are very State-Robbers, impoverishing the State, and Robbing as it were from the Common store, and causing (through their Riots and Excess) Dearths and Famines; but for these State-Robbers the commonwealth would commonly have wealth and store enough for supply and nourishment of all; these are like the drone Bees that getting into the Hive overeat themselves, and st●…rve the other B●…s before the winter be over: but for these over-eaters, these belly-bu●…sten d●…ones that steal from the rest, there would be meat enough for the whole Hive.  
2. They steal from the poor. That which their intemp●…rance and belly bur●…tenship drinks and devours, how many hungry and thirsty Souls of the needy would it h●…ve refreshed, aye and by due ought it also to have refreshed! for, withhold not good from whom it is due, when it is in the power of thine hand to do it, Prov. 3. 27. And therefore in their intemperance they are but very stealers from the 
Tua super s●…ua pauper is necessaria.  poor; Thy superstuous things are but the poor man's 〈◊〉 things.  
3. They steal, and most wickedly of all steal, from Wi●…e and Children, suffering her, whom if they had but two bits in the world they should seed with one; and them whom if they had but one bit in the world they should give them half of it, su●…ering both her and them to ●…amish at home, whilst they lavish and misspend it abroad; and this is the worst stealth and robbery of all, to steal thus from Wise and Children; and if any Highway Robber deserve a Rope, there is none of these that steal from Wife and Children but they deserve two; For as the Wiseman hath it, Whoso robbeth his Father and Mother and saith it is no Transgression, the same is the companion of a destroyer. He is the worst Robber, the worst offender of all, so he that Robbeth Wi●…e and Children. It is well observed by Aristotle, that it is the worst the●…t of all, which takes from the seed, because it is a The●…t that Robs us not only of so much quantity, but whatsoever by Multiplication would come of that seed. So the Drunkard that Robs from his child in prejudicing his Education, and hindering the groundwork laying then of a 〈◊〉 means of li●…ing is the worst the●…t of all, because he deprives him not only of so much good as here is in quantity, but whatsoever also might come of that good. And thus by the Drunkards sinning so mani●…oldly against both Tables by reason of his Drunkenn●…sses, does not the first part of the demonstration sufficiently appear, that is, that the Drunkard is right the Devil's Child, the Ouncels Else, b●…cause of resembling him in an universal Mass of Wickedness almost? Now,  
Secondly, Because we say in a more especial manner, that such an one is right the Father's Son because of resembling him, not only in a general likeness of his Nature, bu●… also, and more especially, in some more special marks and properties; as that he hat●… just the father's ●…uttering speech, etc. so let us now demon●…rate how the Drunkard in this more sp●…cial manner is right the Devil's child because of more special resembling him in some more sp●…cial marks and properties of the Devil. And  
1. In this special property, that as the devil is obstinately and incorrigibly naught, hardened and habituated in evil; (for the Devil sins from the beg●…nning) that is, obstinately and incorrigibly as hardened and habituated in sin, without any hope of reclaiming him; so among the most hopeless and unreclaimable sinners of all is the habituate Drunkard. When Belials and Belzebubs and wicked spirits turn holy Angels, than almost and not before, may it be expected that these sons of Belial, these habituated Drunkards should turn Saints. Does not the Spirit of God that knows well enough their Spirits, bring the habituated Drunkards in, saying thus? They have stricken me, i. e. they have used all reproof, admonition and counsel to him, such as might fetch blood and make him sensible, if he had not a very seared, a very cauterised flesh, but he remains senseless of all, 〈◊〉 i●… not 〈◊〉 nor tro●…bled upon any of tho●…e reproo●…s, ●…e seels none of th●… 〈◊〉 and 〈◊〉 ●… 〈◊〉; but a●… all, what s●…yes th●…s in●…orrigible Drunkard? when ●…ll I a●…e? I will seek it yet 〈◊〉: to it ●…ain, and that so soon as he is awak●…; ●…ay 〈◊〉 t●…inks i●…●…g ●…ill ●…xt morning, wh●…n 〈◊〉 I 〈◊〉? L●… here is all the amend●…, ●…o 〈◊〉 〈◊〉 me ●…n ●…s to d●…y, ●…y wo●…●…o; so great hope i●… there of any 〈◊〉 m●…ing. Come (●…ayes they) I w●…ll 〈◊〉 wi●…, and we will ●…ll our s●…lves with s●…rong drink, and to morrow shall be as t●…is d●… and much more abun●…nt. If we ●…ve d●…unk s●…oopes to day, we will drink whole ●…andes to morrow. If we have whi●…d it a little to day, we will ●…sh it to morrow. If we have drunk ●…lly-●…lls to d●…y, we will drink skin 〈◊〉 to morrow; till the u●… par●…, the ve●…y 〈◊〉 ends be 〈◊〉 to cr●…ck with 〈◊〉 : To morrow s●… as this d●…y, an●… 〈◊〉 ●…re abun●…t. ●…o here is all 〈◊〉 〈◊〉 of ●…e Drunkard, to morrow t●… 〈◊〉 man as to day, and w●…●…o.  
Obj. Ay●… but m●…y not some Drunk●…ds ●…ven 〈◊〉 Drunkards turn and repent? And 〈◊〉 w●…re so●…e of you, b●… ye 〈◊〉 〈◊〉, etc. Theref●…re may not ●…e by the grace of God turn and repent?  
A●…s. It is not denied but some may turn and 〈◊〉, But as David says, I have been 〈◊〉 ●…nd now am old, etc. So for those that ●…ve been young and now are old, let 〈◊〉 consider how many they can remem●…r in all their lives, t●…at of Drunkards, 〈◊〉 〈◊〉 Drunk●…ds have afterwards 〈◊〉 proved sober and temperate men, live 〈◊〉 in health, and in su●…iciency of m●…ns, and out of pure Conscience, not by ends, ●…ing an●… breaking o●…f that Vice; of such m●…n I would know how many 〈◊〉 〈◊〉 can remember. O●…en have I been asked, and often have I enquired but never could I meet with an insta●…ce of t●…is kind but one or two at the most.  
S●…ndly, Consider therefore that so rare are these Ex●…mples, that well may we apply the word●…●…f the Psalmist to such an example: This is the Lords doing, his strong and mighty doing, and it is m●…rvellous in our eyes. So marvellous, That is Saul among the Prophets, was no such marvel, as is such and such a Drunkard now among the Saints? So marvellous, that the Father had good reason to say what he said, when hearing of his Son's Gaming, of his Prodigality, yea of ●…is very Whoring, said, yet there was hope; but heari●…g afterwards of his 〈◊〉 ●…rned 〈◊〉, he gave him ov●…r ●…r d●…d, for desperate, for one that ●…e 〈◊〉 as good as no hope at all thereof. 〈◊〉 that for my own part, of all sins (〈◊〉 I should know ●…e to have sinned the v●…ry sin 〈◊〉 th●… Holy Ghost) of all that I 〈◊〉 have least hope to work up●…n, t●…e Drunk●…rd, the old ha●…ituate 〈◊〉 i●…●…e man, the ●…tane Ague f●…r the in●…ness of it ●…y any Physic is said to be 〈◊〉 ●…hame of the Physit●…n. The Quoti●…ian Dru●…kard may 〈◊〉 〈◊〉 to ●…e t●…e shame of the Divine, 〈◊〉 of all Moral 〈◊〉, sc. counsel, r. proof, admonition, etc.  
Thirdly, The qu●…on is not what the Gr●… of God may do upon a Dru●…rd, but what the justice of God upon Dru●…kards useth to do. The ju●…ice of God which useth to give over some kind of sinners, ●…rious sinners to ●…inal 〈◊〉; where can it find a sinner composed so of all notoriousness almost, and all transgression against both Tables to show this Judgement upon, as t●…e old enured habitua●…e dru●…? more over besides this Judgement o●… God to make the drunkard 〈◊〉, there is that; Wine and new wine t●…e away the heart. Make them sots, uncapable, morally uncap●…le of any right consideration; al●…o 〈◊〉 cause inherent in the temper and body, that is, through conti●… dri●… to ●…ve the State and Temper of the ●…y so 〈◊〉 and corrupted that it 〈◊〉 propends and inclincs to the same 〈◊〉, and 〈◊〉 a drunkennish droopish humour upon it ●…r strong 〈◊〉 〈◊〉, j●…t 〈◊〉 t●…e natural Dropsy for Ordin●…ry and Weaker drinks. By reason of all which, it comes sometimes to pass, that a m●…n ●…ll meet sometimes with some kind of Drunk●…rd who may be●… his case, cry o●… o●… the 〈◊〉 of this 〈◊〉, inveigh 〈◊〉 company, melt under the persuasion of Friends, protest and serio●…y ●…ow against the sin ●…r afterwards, and yet this hold good no longer than till he meet his Companion, and fall into the next Temptation.  
Fourthly, For the more full satisfying the two instances made in the Objection, consider, that for some hope of turning and repenting there is a great difference between the Night Drunkard and the Day Drunkard; The Night Drunkard is he who in the night of Paganish Ignorance and Unbelief, not knowing the V●…leness of the Sin, nor the Richness of the Grace of God, cont●…nues in this Sin; and of this night D●…runkard there is more hope than of t●…e other, of which kind it is most likely those mentioned by Austin were, and it is plain those men io●…ed by the Apostle Paul were, 1 Cor. 6. But sor the day Drunkard, who agai●…st a plain knowledge of the Vileness of the Sin; and of the Grace of God, continues in the S●…n; for this day Drunkard, there maybe some possibility os his tuining, but Hope none at all; the Power os the Grace of God may do much, but the ju●…tness of God's Judgements us●…th to do little, very little in this case. How desperate and in the case of utter perishing does the Scripture leave those day Drunkards, these that count it Pleasure to riot in the day time; These as natural brute beasts made to be taken and destroyed; and indeed of all sinners any whereof does attain to He●…ven there are I am persuaded the fewest of these Drunkards, especially these day Drunkards there.  
2. Another specially property of the Devil is to be a Satan, i. e. a very Enemy and utter adversary to all Goodness and all good Men; and they that so are, in special manner are his Children. O thou Child of the Devil, thou enemy to all righteousness. And they that are enemies to all good men, are not they therefore called the seed of the Serpent? Gen. 3. But who such S●…tans, such enemi●…s unto all goodness and all good men as the ord●…nary ●…abituate Drunk●…rds are; who could sooner wish that all Religion, all Civility, all good Honest Laws were tr●…mpled down and laid under soot than these irreligious uncivil lawless Creatures? who sooner wish there were no Preaching but only Preaching over a pot; no meetof a Paul but only where they met him Acts 28. 15. sc. at the three Taverns; So for their Satanship and utter Enemi●…ship to all good men, is not that of the second of Wisdom for it? Come say the Drunkards, let us enjoy the good things that are present; and then what go they on unto? Let us oppress the poor Righteous man. And who but the Drunkards were they that made Songs, spightsul Songs of good David? The D●…unkards make Songs ●…f me. Psal. 69. 12. And indeed who are they that could even eat the Godly with Salt, but they that are still drinking the Sack with the Sugar? Who are they that are ready if they could to drink the v●…y destruction of the Godly, but they who are drinking still the healths the drunken healths of others.  
3. Another special Property of the Devil, is to be a Tempter, to Tempt others unto Sin and Wickedness, and therefore called the Temp●…er; and in this property this piece of the Devil's Cloven●…footship how just is the Drunkard the Fathers Son. Other Sinners can be content most of them to be Sinners alone; the Covetous to be Covetous alone, he cares not though all his Neighbours else were Spendthrifts. The Proud and Ambitious, to be Ambitious alone; he cares not though all the rest of his Neighbours were such humble Creatures that they wou●…d be content to lie in the way for mere stepping-stones for his Greatness to step upon; But the Drunkard Devil-like is a Sinner who cannot be content to be wicked alone; but he must needs Tempt others unto the same Wickedness also. Do not Healths and whole ones, and putting the cup to the Nose, and down the Throat or down the Neck, look for it, and will you not do me right? and what no Metal, no Manhood? and drink or a Challenge; do not these and many such tempting provocations witness this? Thus was not this the humour of that Drunk●…rd, H●…b. 2. 5. His own drunkenness is there spoken of, and in verse the 15 his Tempting others, and putting his Bottle to their Nose. woe unto him that giveth ●…is Neighbour drink. So this is the humour also os t●…ose Drunk●…rds, Amos 2. 8. their own drunkenish ship, and in ver 11. their tempting others, aye even the very Nazarites thereunto is set forth; Ye gave the Naz ●…rites wine to drink.  
4. Another special Property of the Devil is to be a rejoicer in Evil: to Jeer, and Sucer, and Laugh with himself as 'twere, when he hath prevailed with any in tempting them to Evil. As the good A●…gels rejoice at the conversion of a sinner, so the bad Angels at the perversion of any. And how just is the Drunkard the Devil's Child in this property, in rejoyeing in evil, and at the perversion if he can work it of any? What a Joy and Triumph is it to him if his Manhood, or Devil-hood rather can but lay others under●…foot; how he Sneers and Laughs with himself if he can but tempt and toll on others to be somewhat overseen in this Vice, especially if it be a Saint and one that makes procession, if he can but prevail with such an one, this fats and pleafeth him as much as it does the Devil when he can but overcome a Monk, as they were wont to say of old; this Devilish rejoicing of the Drunkards in another's evil, when they can see or make others drunk also, to look on their Nakedness, i. e. their weakness and shame; is not this ma●…e th●… humour of the 〈◊〉ed 〈◊〉, Hab. 2. That puttest 〈◊〉 bottic t●… him▪ an●… 〈◊〉 him Drunk 〈◊〉 that thou m●…yest look (rejoyeingly and with heart▪ content look) on his 〈◊〉. ness.  
5. Another special property of the Devil is to be a sl●…nderer, a traducer, a false accuser, a liar and 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of all; J●…h. 8. 44. Rev. 12. 10. Now the D●…unkard how just the Fat●…er; Son is he in this respect? who such a Devil as he, i. e. a Sl●…nderer, a Traducer, false Accuser, a Liar and Belier of all; being apt in his drink when that u●…ruly thing his Tongue runs wild, apt then to lay Sl●…nders and false C●…lumnies, and imputations and lying reviling speeches upon all; well does the Apostle couple the Drunkard and the Railer or Evil speaker; In the sir●…t place naming th●… Fruit first and then the Stalk, In the second the Stalk and then the Fruit, 1 Cor. 5. 11. & 6 10. b●…t howsoever intimating that if there be such fruit, it com●…s often of such a Stalk; and if such a stalk, it brings oftentimes forth such Fruit. So 1 Tim. 3. 11. Not Slanderers. And what presently adds he? Sober. The unsober ones are commonly Sl●…nderers; and 〈◊〉 2. 3. Not false Accusers. And wh●…t 〈◊〉 adds he? Not given to much wine.) They that are given to much wine, odds is it they will be Devils, Slanderers, false accusers. And as the Drunkard is a slanderer, so especially upon the Saints, like the Beast that spoke great Blasphemies against the name of God, and his Tabernacle, and them that dwelled in Heaven, Rev. 13. 6. They that walked in Lasciviousness, Lusts, Excess of Wine, Revellings, Drink, were they that slandered and spoke ill of the Saints that would not so do 1 Pet. 4. 4.  
6. Another special Property of the Devil is to be a Lucifer; a Proud and Big and high Conceited creature; this Pride and Bigness of conceit is the Devils proper sin; Now how Proud and Big and high Conceited ones the Drunkards in their drink are, 1 Tim. 3. 6.  

1. The common Phrase shows, do not we say of such when they are prettily tipped ●…nd touched with drink, that they are brave and fine, and g●…llant?  
2. Experience shows it, for how brave, and fine, and gallant people, do those in that condition think themselves to be? some Drunkards we may see, who otherwise may secm to be but of base and abject s●…irits; who yet in drink how will the●… stand upon it, what brags and vaunts will they make? what he's and somebody's and great Magnificoes will they take themselves to be, vilifying and scorning all others with their heels, when the drink is in their head?  
3. That text shows it; Yea also because he transgresseth by wine, he is a proud man, Hab. 2. 5. The Fu●…nace proveth the edge in the tempering; so doth wine the hearts of the proud by drunkenness.   
7. Another special Property of the Devil is, that he is an Impure Unclean Spirit; called the unclean Spirit a●…d Belzebnb the God of dung as 
Deus stercoris.  some read 〈◊〉. Now w●…o such an impure, unclean, dirty, ●…asty sinner, as the Drunk●…rd? wh●…t n●…stiness in his very outwards? nastiness of Person, nastiness of speech, speaking such impure words, as if his mouth were a very sink-hole; nastiness of ●…ehaviour, in filling and filing all things with filth and vomit? what Nastiness and much more, if they could be peeped into, in his inwards; such impure unclean and beastly though●…s lodging there: in a word, such an impure unclean nasty creature that no presenter remedy almost to make a sound man a●…er that Vice for ever, than well to 〈◊〉 the nastiness of it. As the Lacedemonian●… made their Servants drunk, and then showed them their Children to make them abhor that filthy and nasty Vice for ever. And so by these special marks and Properties of the Devil, does it not appear in the second place, how just the Drunkard is the Devil's Child, because of such just and jump resembling of him in these more special marks and properties, as if it were in his very cloven Feet, and Horns?  
Use 1. Is the Drunkard, (he or she) no other than a very Son or Daughter of Belial, a very Child of the Devil? Then how great reason have we to be dehorted from this Vice, which makes us no other than the very Children of the Devil? And what worse thing had the Scripture to call those wicked inhabitants of Gibeah by, that committed such villainy with the Levites concubine, & would have committed wor●…e with himself: what worse thing to call them by, than Children of Belial? Judg. 19 22. what worse thing had our Saviour to say of those wicked Jews that would have murdered him then this, Ye are of your Father the Devil? Joh. 8. 44. What worse thing had the Apostle Paul to call that wicked Elimas' by, one full of all mischief and Enemy of all Righteousness, than this? Thou child of the Devil, Acts 13. 13. And if any know not what a fearful thing it is to be, and be called a Child of the Devil, let him know that it cashiers him quite from being the Child of God. 1 Joh. 3. 10. In this the Children of God are manif●…st and the Children of the Devil. The Children of God you see, and the Children of the Devil are made so opposite, that as contradistinct members they cannot stand together; how great reason have they th●…n that can tremble at being a child os the Devil, to shun and avoid Drunkenness that makes all that are given to it the very Sons and Daughters of the Devil. But because in things to be done it is good to show, not only what we 
In saciendis non quò eundum sed quà.  are to do, but also the way how we may do it, sc. how to avoid drunkenness, let us consider. And  
First, That we may avoid Drunkenness, that is good counsel which in this case the Father gives the Son, Prov. 23. 20. Be not among wine bibbers. He that is still among wine bibbers, a bibber himself is soon like to prove; the old Gand●…r they say, soon teaches the young Gos●…in to drink. And so the old Soaker will soon teach the young beginner the way for the cup to the Nose; and he that would see the bottom were there a mile to it, will soon teach the towardly beginner to leave but a little snuff in the Cup. The Phrase of the Gospel is Remarkable, where to Eat and Drink with the drunken is put for an undoubted presumption that that party proves intemperate hims●…lf. Mat. 24. 49. Company in any kind is a Tempter; Augustine confessing his former sins, speaks of one 
S●…us eg●… illud ●…on facerem, non facerem omnino solus, sed cum dicitur e●…nus, faciamus, pudet non esse impudenten. Conf. 1. q.  sin that he would never have done alone but for Company; Company in any kind therefore is a Tempter, but especially in this Vice of drunk●…nness, which is even itself called sociableness or good fellowship; and scarce (I am persuaded) one of a thousand that prove Drunkards, wo●…ld ever prove drunk●…rds alone but that good fellowship tempts, and not many more also I am persuaded than one of a thousand that cas●…: themselves much upon this temptation, but Drunkards, pretty drunkards in good time they prove. All have not the resolution of the Rechabites, to stand firm against being overcome, when pots full of wine and cups are set before them, and when it is said unto them, and much said; Drink ye wine, Jeremiah 35. 5. This is a temptation that all have not a resolution to withstand.  
Secondly, That we may avoid drunkenness, consider another remedy in the forenamed Prov. 23. 31. not to look upon the wine when it is Red, when it giveth the colour in the cup, when it moveth itself aright. Not to please a man's self and his appetite to much in his fancying, and conceiting the Nobleness, the Sparkness, the pleasantness of the Liquor; and how merrily such Noble and Spark and Pleasant Liquor will go down. He whose fancy works thus, whose mouth waters thus, will not long be a temperate man; he will soon prove sor the wet, what Eve proved for the dry; when she let but her Appetite once begin to work, and her mouth to wa●…er in fa●…cying the Forbidden Fruit, how go●…d it was to the Taste, and how Pleasant to the Ey●…s, it was not long out of her mouth, but she took thereof, and she did ●…at, Gen. 3. 6. So they that sor their Liquor let their app●…tites begin thus to work, it will not be long out of their Mouths, but they will take thereof and they will drink; Look not upon the wine, etc. but rather consider that go it down never so merrily, how long will that pleasure last? surely were it a cup the most deliciously tempered that the world could afford, yet the Pleasure in the merry going down thereof would last no longer than a man could hold his Breath, & how short a time is that? surely so short a time, that were it a cup of Nepenthe that dainty drink of the Gods, nay were it a cup out of those Rivers of Pleasure at God's right hand; yet to last no longer than a man could hold his breath, what so great 〈◊〉 in it? how much more when it is but a draught of that which let it be best that Grape or Barley can afford, yet to a cup of those Rivers of Pleasures it is but swill and swash!  
Thirdly, That we may avoid drunkenness, consider yet another good remedy out of Prov. 23. 32. sc. to consider the latter End or Farwell of this Merry-go-down; The latter end of it, (or farewell) is, that at the last it bites like a Serpent, and stingeth like an Adder. That thing which gives his colour in the Cup, and moves it itself aright, that spark, and pleasant and Noble thing may have a Merry-go-down, but at last it bites like an Adder▪ Some of this Adders stinging, and some of this Serpents Venomous biting is pointed at ver. 29. Who hath woe, who hath redness of Eyes, etc. We use to say of a Drunkard in drink, that he is well bit; and it is true indeed, he is Serpent-bit, he is b●…t with that biting that bites wealth out of his Purse, for the Drunkard and the Glut●…on shall come to poverty, Proverbs 23. 21. Which bites Health out of his body, for who within a while have commonly less Health, than they that still are drinking Healths? Which bites Wit and natural Parts out of the Head; For Wine is a mocker, and whoever is deceived thereby sh●…ll not be wise, Prov. 20. 1. Which bites Grace and God's Spirit out of the heart; Be not drunk with Wine but be filled with the Spirit, Eph. 5. 18. To be filled with the Spirit of wine and with the Holy Spirit are made opposites, & such as cannot stand together; he is therefore bit indeed, Serpent-bit in this manner as you have heard; and therefore what holdest thou in thy hand, thou Drunkard, what holdest thou in thy hand? Is not the Glass oftentimes thou drinkest in born up with a couple, and sometimes with a cluster of Snakes or Serpents? Let the Serpent on the outside put thee in mind of the Serpent within; the Serpents without are toothless Serpents, and cannot bite; but the Serpent within is a toothed, and a venom-toothed Serpent, bites, and bites deadly, deriving poison to the state of thy Wealth, to the state of thy Health, to the s●…ate of thy Naturals, impairing Wit and Endowments Natural; and to the state most of all of thy supernat●…rals, leaving thy heart as empty of grace as thou the Cup of Liquor, or at most but some very snusss in it.  
Fourthly, That we may avoid Drunkenness, let us avoid Drink, srequent and needless Drink, though moderately enough at first, and to no great Excess; these frequent and needless Drink, it is great danger, they will bring on Drunkenness at last: All mischief commonly begins modestly, and from 
Omne malum à minimis.  very Minnims and least matters; but then afterwards that commonly proves true; he that despiseth small things, shall fall by little and little: What says Augustine of his Mother Monica? How 
The three out'ts; Drink out of the Pot, Wit out of the Pate, Wealth out of the Purse.  this Drunkenish humour stole upon her; her Parents taking her sor a very Sober Girl, caused her still to draw their Wine, and she in wantonness, no●… h●…ving any desire to the Wine, 
N●…n p●…terat amplius sensu recusan●…e.  used still as she drew for h●…r Parents, to sip a little, or touch it even with her Lips; but this sipping an●… touching a little with her Lips, what afterwards proved it to? By sipping a little continually, and every day more and mo●…e, she was brought to that custom, that she would even drink off whole Cups: The greatest Drunkard, what commonly was he at first, but only a frequent needless Drinker? at first he did but sip i●…t, and afterwards he turned to sup, and now he swoops it; at first he was but for kissing the Cup, after he learned to settle it half way, but now he can sink it, and see the bottom of it, were there a Mile to it: at first by his continual Drink, he did but Learn the Cup the way to the Nose, but now he cannot Learn his Nose the way from the Cup, but it dwells there; and as Ducks and Waterfowl pull not up their Bills from dudling there in the water, till their breath give over, and then they pull up Bill a while, but e'er long down again; not his Nose from the Cup, till Beer o'th' give over, and after breathing a Nose is where it was again, as the ill in the water again.  
Fifthly, That we may avoid Drunkenness, let us look upon two Cups:  
First, The Cup of the Lord, and then think what Fellowship hath this Cup of blessing with the other Cup of Cursing; Cup of Cursing I call it, ●…ecause who but Cursed ones use it, and wh●…t but Cursings are used over it? Think what s●…llowship hath the Cup of the S●…n of God wi●…h the Cup of the Sons of B●…lial? One of you is hungry, and another is drunk, said the Apostle, counting it absurd, and a great abuse of the Cup of the Lord, that they who partook of the Cup of the Lord, should partake of the Cup of Drunkenness; either therefore tremble to meddle with the Cup of the Sons of Belial, or dar not to meddle with t●…e Cup of the Son of God; let the one Cup shake the other out of the hand, let the right use of the blood of Christ, the Cup of 〈◊〉▪ Correct the abuse of the blood of the Grape in the Cup of Cursing.  
Secondly, ●…ook upon another Cup, the Cup of God's Fury and Judgement due unto sinners; In the hand of the Lord there is a Cup, as for the Dregs thereof, all the ungodly of the Earth shall drink them, and suck them out; the Wine is red, and it is full of mixture, Psal. 75. 8. Let th●…m that are still sucking the other Cup, think of sucking the dregs of this Cup: In the 13th. of Jeremiah, there are Bottles of Wine, and Bottles of Wine; v. 12. but the one is the Wine of Fury and Astonishment; let them that think so of those Bottles of wine, that wine that makes glad the heart of Man, think also of those other Bottles of wine, that wine that is the wine of Fury and Astonishment, dashing them together, v. 14. And let them, whose custom it is to drink and be drunken, and spew, and fall, and rise, perhaps, again, think of that, Jer. 25. 27. Drink ye, and be drunken, and spew, and fall, and never rise more. See Hab. 2. 15, 16.  
Sixthly, That we may avoid Drunkenness, consider the Apostle's Remedy, or means against it; sc. To put on the Lord Jesus Christ; But put ye on the Lord Jesus Christ, and make not Provision for the fl●…sh, to fulfil it in the Lust thereof, Rom. 13. 14. sc. In the things immediately forenamed, as Rioting and Drunkenness; as if he should say, if you would but consider that you Christians have in part put on, and should still more and more put on the Lord Jesus Christ, he who was a pattern of all Sobriety and Temperance, and made no such Provision for the Flesh, to pamper any ways and fulfil the Lusts thereof; how could ye but shake off Rioting and Drunkenness, considering that ye had put on him that was the pattern of all Soberness and Temperance: why should any that have put on Christ, the sober God, so live as if they had put on Bacchus the Drunken God? why should any that have put on Christ, who made no such provision for the Flesh, so live as if they had put on Epicurus, or him in the Gospel, whose whole purveying and provision was about eat and drink, and take thine ease: what an indecorum and unseemliness were it, if he that should act and Personate a King, should live and behave himself altogether as a Scullion? what an indecorum & unseem●…iness much more, if they that should Act Christ, should live as mere Hogs and Sows, those Drunken and swilling Creatures?  
Seventhly, That we may avoid Drunkenness, consider another Remedy of the Apostle, sc. Eph. 5. 18. to be filled with the Spirit: And be not Drunk with Wine, wherein is Excess, but be si●…led with the Spirit: As if he should say, take heed of this Beastly sin of Drunkenness, and that you may avoid it, that you may not be Drunk with wine, Labour to be filled and Drunk with the Spirit: why do Men commonly give themselves to wine and strong Drink, but only that they may be Merry, that they may be Jovial, that they may drive away sorrow, and dumps, and discontents? well, to do that, Be ye filled with the Spirit, and the Spirit of Comfort shall assord more Comfort, and help better to drive out dumps than all the Spirit of wine can. One drop o●… it makes l●…ghter hearts th●…n the ●…ull Presses, and whole Vintages of the other can; therefore, as Augustine hath it, Let no Man be Drunk, yea, rather let every Man be Drunk; but let him s●…e with what it is, sc. that is, with the Spirit: This will make you break forth more into singing and rejoicing, in Psalms, and Hymns, and Spiritual Songs, (as it follows) than wine, and all the Spirits of wine can make the Drunkards break forth into their singing and rejoicing in their Foolish and Profane Songs: Therefore be ye filled, be ye drunk, but see with what; with the Spirit, with that inebriating Cup, Eat, O Friends, Drink, yea, Drink abundant●…y, O Beloved, Cant. 5. 1.  
Secondly, Are Drunkards the very Children of the Devil? Then Drunkards look to it, the Devil (and there is good right and Reason ●…or it) will have his own, will one day go away with those that are his: will not every Beggar contend for their own Brats, and not lose one of them, but Hosse and be gone? will not the Devil also, think you, contend for his Brats, and not lose one of them, but Hosse and be gone? Hosse and be gone with them to their Father's House, to the Devil's place of abode, and judge where it is: Drunkards look to it, you are the Devils Children, and the Devil certainly will one day have his own, nor will God ever go about to hinder him of his right, to hinder him of any one that is his; nay, he will never suffer any one of the Devils Children to be laid at his Door, to step within his Threshold; see how he thrusts and packs them out of his House and Kingdom. Be not deceived, neither Fornicators nor Drunkards, 1 Cor. 6. 9 The Drunkards are among those that shall never come into God's House, never Inherit his Kingdom: Drunkards (I say it the third time) look to it, as surely as the Devil shall never go away with any of God's Children, so ●…either will God be troubled with any one of his; Shall I take the children's Bread and cast it unto Dogs? Much more shall God take the children's Inheritance, and give it unto Devils, and Children of Devils, such as Drunkards, you Drunkards are.  
Thirdly, Are Drunkards the very Children of the Devil? Then Magistrates look to it, how ye may suppress and hinder this breed; these Children o●… Bclial, they breed as Laban's Flocks did at the watering-troughs when they came thither to Drink, Gen. 30. 38. So these, they breed and gender at the watering troughs, at the Drinking places, at blind, supersluous, by-corner Alehouses, that are in by-obscure Corners, there this Brood breeds, as Serpents, and Dragons, and hurtful Beasts they breed still in Holes and Dens, and by-coverts, that they may be the freest and most out of the way, not to be hindered in their breed; if the breed therefore of these so hurtful creatures, these Sons and Daughters of Belial would be hindered, their holes, their Dens, their by-coverts where they breed, sc. blind, superfluous by-corner Alehouses must be looked into. These are the Devils very Nurseries, and breeding-places for his Brats to be Nursed and brought up in; and ●…o long as he hath such convenient Nurseries, and Breeding-places allowed him, no marvel if the world (as it is) be full of his Brats; therefore they that are in place, I would they would be pleased to let enquiry be made into such blind by-corner Alehouses, the very Nurseries and seminaries for the Devil to breed and bring up his Brats there: They talk of Dutch men's draining our English Fens and overslown grounds, and how commodious it would be to the Country; but is by these and o●…her good means the English would seek to dram the Dutch drinking that overslows all among us, how much more commod●…ous a thing would that be to the Country? Is it not better to have a little ground drowned among us, than ourselves? And therefore is it not better to drain that overflowing that overflows ourselves, than that which overflows our Ground?  
Fourthly, Are Drunkards the very Children of the Devil? Then Hostesses and Good Alewives had need look to it, how they skink and draw too much out to them that they see ready to run into intemperance and excess; for why, they help to the begetting of Sons and Daughters to the Devil; and if the Devil be the Father of these, the Hostess, in a manner, is the Mother, and he begets them of her; at least if some other thing, sc. their own intemperance and drunkenish Lu●…t be the Mother, yet the Hostess is the Midwife, and without her h●…lp they could never be brought forth; but it is not good either to be Mother or Midwife to the Devils Brats,  
Fifthly, Are Drunkards the very Children of the Devil? Then you that are ●…ons and Daughters of God, look ye to it, how ye have too much Fellowship and Commumunion with these Sons and Daughters of Belial, especially how ye make Matches and Marriages with them; if we knew any that were bodily begot of the Devil, as they talk that some have been, who would endure to Match with such an one? Well, if there were any that were even Bodily begot of the Devil, yet were they not so properly his Sons and Daughters, as they that are begot of his Spirit and Spiritual Generation; because in that Generation he does but beget th●…m, d●… alieno, i. e. ●…umano semine rep●…rto & s●…rvato; but in this he ●…egets, de proprio. It is condemned as a fault, and reckoned up as a thing of great Incongruity, That the Sons of God should Marry with the Daught●…rs of M●…n, Gen. 6. 2. B●…t how far more Incongruous and unfitting, that the Sons and Daughters of God should Marry with the Sons and Daughters of B●…lial? Ezra 9 2. & 1 Cor. 6. 14.   
Heb. XIII. 4. But Whoremongers and Adulterers God will Judge. 
IN the former part of this Verse is set down the Honour of Marriage, with an implied invitation thereto of those who Naturally and justly do find themselves to stand in need thereof; as likewise the purity and undefiledness that should be in that state: Marriage is honourable in all, and the Bed und●…siled. In this latter part is set down God's Judgements upon those, who either in single Life, when God hath provided Marriage an holy and honourable Remedy against Incontinency, do rather choose, because of the cares and encumbrances, and many preconceived irksomnesses in Marriage, rather chose to be made one Flesh with a Whore, the Devil being the Priest to couple together, than one with a Lawful Espoused Wife, God being he that ties the Knot: ei●…her thu●… in single Life or M●…rried 〈◊〉, when they might d●…ink 〈◊〉 o●…t o●… t●…eir own C●…stern, thirst and se●…k ●…r ●…ollen w●…ters, ●…or 〈◊〉 a●…d un ●…th 〈◊〉 like some ●…rangely Dist●…mpered and diso●…dered throat, that no 〈◊〉 out of their own Cell●…r will please and quen●…h th●…ir thirst, but only Foreign Drinks sought for from house to house from others G●…ile-sats; f●…r th●…se, the one being the Whoremonger, w●…rein th●… Whore or Drab also i●… implied; and the oth●…r the Ad●…lterer, where●…n the 〈◊〉 ●…lso is implied, for thes●…; But 〈◊〉, says the l●…tter p●…t of the vers●…, and Adulter●…rs God will 〈◊〉. And goo●… Reason, says chrysostom, for wh●…n G●…d hath S●…nctified and indulged M●…rriage unto them ●…or a Reme●…y of all Incontinency, well may he Judge the Whoremong●…r and Adul●…erer, who will needs be m●…dling with ●…orbidden Fruit, when there is permitted Fruit ●…nough to taste of; will needs be ranging and casting up Nose abroad, and scenting after forbidden bits, when he might cut Bread off his own Trencher: It was that whereby the Spirit of God, under the Parable o●… the Rich Man, who had many Flocks of his own, and y●…t spared to kill of his own Flock ●…or the Traveller ●…hen he came, and took and Dressed the Poor man's only Ew-Lamb for the Traveller; that whereby the Spirit of God aggravated David's Adultery, that having Wives enough o●… his own, ●…ike the Rich M●…n that had his Flocks, none but the poor man's only Ewe-Lamb, Uriab's Bathsheba, would serve the t●…rn to satisfy his Lust, when that Traveller came; well therefore may the close of that verse be, But Whoremongers and Adulterers, etc. the beginning whereof is, Marriage is honourable. Well may the punishment be severe, where the Remedy is easy and o●…fered a●… hand: So for Context.  
For Text itself, there needs no great expounding it; the difference between Whoredom or Fornication and Adultery, appears by what is already spoken, sc. that the first properly is between single couples, when both the Parties are single Folk; the second, when either one, or both the Par●…ies are Married People, and so make either single or double Adultery; this properly, although the use of the word is sometimes extended to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  comprehend Adultery also under it, as Mat. 5. 32. Whosoever shall put away, saving for the cause of Fornication. Ay, and 〈◊〉 Adu●…tery too, 1 Cor. 5. 1.  
Now for the handling of the word●…, the drift of them is b●… proposing God a severe 〈◊〉 against these two 〈◊〉 and 〈◊〉, Whoredom and Adul●…ry, thereby to deter and 〈◊〉 there●…rom, and therefore the dri●…t of my speech sh●…ll be the same, sc. by argum●…nts included in these words, to d●…terre and ●…isswade from these two abomina●…ions; and the A●…guments may be three.  
First, From consideration of the Judge, who shall take the scanning, examining, ●…nd adjudging of these two Sins into his own hands, being no other than God himself.  
Secondly, From consideration of the Judgements which he shall, what here, what hereafter inflict upon Offenders in them, implied indefinitely in the word Judicabit, he will Judge.  
Thirdly, From ●…onsideration of the grievousness of the sins themselves, impli●…d also in the Judgement; for the grievousness of Judgements imply grievousness of Sins; God he proportions Judgement to S●…n; he doe●… not l●…t them feel the weight of his full 〈◊〉 who are but less 〈◊〉, nor them t●… tip of his li●…tle finger only, that are gross 〈◊〉.  
Now, according ●…o the●…e three Arguments, we will h●…ndle th●…ee Propositions.  

Proposition the F●…st.  
That Whoredom and Adul●…ry is to be avoid●…d, b●…cause God will be ●…he Judge of 〈◊〉 and 〈◊〉. God, with ●…hom there is no 〈◊〉 it out with 〈◊〉 and concealment; God, with whom 〈◊〉 is no buyi●…g it out with Bribery and Corruption; Go●…, with whom there is no ●…aring it out with po●…er and greatness; for what thinks the F●…rnicator or Adul●…erer to animate them to their un●…? but ●…ither they sh●…ll carry that wo●…k of darkness in such darkness and concealment, th●…t who shall know them? or if their filthiness ●…e d●…scovered, they will lay on such load, (and they half know the Corr●…ption and commut●…ments of the Co●…rt) that they will Bribe o●…f all shame and punishment: Or pe●…haps, they are such great ones, such Noli-me-tangere's, that they think who dare meddle with them; well, but let them consider whether they be such great ones, that God dare not meddle with them; whether they can lay on such load, as to bribe off his Justice; whe●…her they c●…n c●…rry it in such a Cloud and clos●…ness as to bleer his Eyes: Whoredom and Adultery is to be avoided, because God will be the Judge. God, with whom,  
First, There is no boulstering it out with closeness and concealment, this is a sin of any other that hates the Light, that walks in Dark●…ess, that creeps in Corners, that makes many doubles and squats, fits as close as it can; and then they think all i●… well, if they can, with the Adulterous Woman, Eat, and wipe th●…ir mouths, and say, they have done no Wickedness, Prov. 30. 20. If they can in such secrecy comm●…t their lewdness, as not to be suspected o●… the world; the Phrase being taken from those that munch it in private, or wi●…h head in the Amry, and then wipe all clean, and come simpering forth, as though they had not eaten at all. But do they consider that for all their clean wiping of their mouths, there is one that sees all their munching in private, and with head in the Amry, all their eating of their Bread of Secrecies, as Adultery is called, Prov. 9 17. one that sees all this and will Judge them ●…or it. The Psalmist (Psal. 50. 18, etc.) reckons up some close-carried sins, and and among them Adultery, and brings in the Lord the k●…ower and avenger of them; when thou s●…west a Thief, thou consentedst with him, and hast been partaker with Adulterers, etc. But I will Reprove thee, and set before thee the things which thou hast done, ver. 21, 22. O consider this, sc. that I see wel●… enough, and will avenge such secret, close-carried sins, sins with such a veil and Curtain drawn between them and the 〈◊〉 Eye; and among the secreter and cunninger carried sins too that the Lord threatens that he will come a swift witn●…ss against them for, Mal. 3. 5. Adultery is one. The world cannot, perhaps, much witness against them for these secreter, and cunninger carried sins, but I will come near you in Judgement. And hence when the M●…n was Jealous of his Wife, and no manifest conviction could be had of it, the Judgement was devolved and turned over to the Lord, and the bitter water than was to try her, Numb. 5. She might deceive her Husband, but this bitter water would find her out, would make her Thigh to rot, and her Belly swell; ●…f this Trial were yet a foot, and some such trial ●…or us men also, may it not be doubted what would become of some Thighs and some Bellies? well, beloved, he that tried and Judged the Guilty by the bitter water, than he knows as well the Guilty now, and will surely Judge them one day by the fire, that he Judgeth not now by the wat●…r: Christ told the Samaritan woman all her p●…anks and tricks, John 4.  
Use 1. Of Correction: will God, with whom there is no bolstering out with closeness, be the Judge of all Who●…mongers and Adulterers? Then wha●… profits it any to eat and wipe their mouths, and say, they have done no wickedness? What profits the Adulterer to wait for the twilight? Job 24. What profits the Whorish Woman or her Guests to call them in thus unto her, S●…olen Wat●…rs are swe●…t, Prov. 9 17. It is said by some, that that which our Saviour writ on the ground, when the Scrib●…s and Pharis●…es were accusing the Woman tak●…n in Adul●…ery, be●…ore him, that it was their own sins, their own gros●… Adulteries, and that they ashamed and convicted in Conscience, went sliving and slinki●…g away th●…eat one by one: Well; beloved, if he that writ their sins then on the ground, should send forth the fingers of an hand, to write over the like sins (if any of us be Guilty) on the next Pillar over against us, for all to stare and g●…ze on, how would we i●…k and be ashamed, and slive and slink ●…ut as soon as we could! Wel●…, consider there●…ore what ●…t will be when he that now f●…es and says nothing, shall Reprove u●…, a●…d set be●…ore us and all the World one day the things, the hidden things of dishones●…y th●…t we have done, and shall bring us ●…orth upon the Stage, wi●…h B●…hold the Man and his Work●….  
Secondly, Of I●…struction: Will God be the Judge, & c? Then harken to Solomon's Instruction, Why wilt th●…u, my Son, ●…e Ravished with a strange Woman, Prov. 5? Thus Joseph, wh●…n his Mistress tempted him to lie with her, How can ●…, says he, commit this great wickedness, and so sin against God? Gen. 39 10. Against God, who, though I may wipe my mouth, and stand before my Mister as an hone●…t Man, yet God ●…nows how mealy mo●…thed I am. And thus Job upon this ground he made a Co●… with his Eyes, that he would not look, dishonestly look upon a Maid; D●…th not he see my ways? Job 31. 4.  
2. A Second Branch of the 〈◊〉, That Wh●…redom and Adult●…ry is to be avoided, because God wi●…l be the Judge, with whom there is no buying it out with bribery and corruption. If in ●…eed we were only to be Judged by Man's Judgement, then that which 〈◊〉 s●…w in h●…s days ●…or Corruption of Courts, I saw ●…nder the Sun the place of Judgement, that 〈◊〉 was there, Eccl. 3. 16. That perhaps, might be found in our days, but 〈◊〉 and Adulter●…rs God will Judge; God, of whom the Psalmist says, Righteousness and Salvation is the Habitation of thy Seat, Psal. 97. 2. God, of whom the Psalmist says again, The Heavens shall declare his Righteousness, for God is Judge himself, Psal. 50. 6. And therefore though thou mayest buy out thy white sheet, and escape thy penance here, yet there will be no buying out thy black she●…t, I mean, that blackness of outward Da●…kness to envelop and enclose thee, nor escaping thy punishment there; though thou may●…st buy out that weeping that should be in the Penitents place, the Seat where penance is done; yet thou shalt not buy ou●… that w●…ping and wailing and gnashing of Teeth, that will be in the Damneds place, where the Impenitents be; consider therefore, that Whoremongers and Adulterers God will Judge; God, that Righteousness and Judgement is the Habitation o●… his Seat; God, that hath pronounced a woe to the Corrupt Judges, incorrupt therefore himself surely will be. Woe unto th●…m that call evil good, Isa. 5. God, who when he begins to lay Judgement to the Rule, and Righteousness to the B●…lance, than a great 〈◊〉 sh●…ll not Re●…eem thee; Will h●… esteem thy Riches? no, not Gold, Job 36. 19  
For the third Branch, God will be Judge, w●…th whom there is no be●…ring it out with P●…wer and Greatness. I may be such a Powerful and Awous M●…n in the pl●…ce wh●…re I Live, of so gre●…t Might, and so great Authority, and such a p●…rlous Nolime-tang●…re, th●…t few d●…re meddle with me, few dare s●…y unto me so much as bl●…ck is mine eye; but consider how he that spoke out of the whirlwind derided all Power and Greatness, when it should cope and have to do with him; Gird up thy Loins now like a M●…n, h●…st thou an Arm like God? Job 40. 1, etc. The Mountains quake at him, Nahum 1. This is that God th●…t will Judge Whore-mongers and Adulterers. Hence Abimelech, though a King, was so awed with that, B●…hold, thou art but a dead Man, for the Woman which thou h●…st taken, for she is a Man's Wife, Gen. 20. 3. That he forth with restored her, and untouched: Abraham he was but a poor stranger, un●…ble to revenge the wrong, but Abimelech knew the dread and terror of him who had s●…id, Behold, thou art but a dead Man. Hence David also the King, who had committed Adultery with the wif●… of Uriah, he, though a King, was smit, and humbled full low, when he understood the Prophet Nathan's Parable i●… the Lords Name, and it got that from him in his Penitential Psalm, Against thee, thee only have I sinned, Psal. 51. 4. And hence, when Paul, though but a Prisoner, Disputed before Felix the Governor, about Righteousness, and Temp●…rance, and the Judgement to come, F●…lix tremb●…d. Act. 24. 26. For why, he was a corrupt M●…n for Justice, as appears by his exp●…cting a Bribe; and an 〈◊〉 man of Body, his Wife Drus●…lla being anot●…er man's Wife, one Azizus, King of 〈◊〉, whom he had enveigled and 〈◊〉 away from her former Husband; and therefore though he were a Governor, and Paul but a Prisoner before him, yet this Judgement to come, or the power of my Text, made my Intempe●…ate, Adult●…rous Felix to tremble. And hence, lastly, 〈◊〉 Baptist, though but in Camel's hair, snub●…ed King Herod in his S●…lks and soft Garments, snubbed him with, It is not Lawful for thee to have thy Brother's Wife. All one, as if he had said, Whoremong●…rs and 〈◊〉 God will Judge. And hence, to add one more, Holy La●…imer presented to King Henry the Eight, whose fault with Wom●…n was well known, presented to him the new Testament with this inscription embossed upon the Cov●…r; For●…catores & Adulteros Judicabit D●…us; he knew not how better to deal with a great Prince, but greatly, though subject to his Lust. Well, if Abimeleches, if Davides, if Faelixes, if H●…rodes, if Heneryes have been awed with this text, how should this awe and terrify such s●…ly sneak's as the best of us are! think therefore wh●…n thou goest over thine own th●…eshold about such a wickedness as this, that thou 〈◊〉 there written upon the door posts wi●…hin, Whormong●…rs etc. Think when thy foot is entering into the house of the strange woman, that thou seest there also written upon the door-posts without, Whormong●…rs and Adulterers, etc. Think when she that hunts after the precious life of a man hath brought thee into her chamber of folly, think that walls, and window, and curtain, and canopy, and the very face and forehead of her or him thou shouldst be naught with, all have this written upon them, Fornicatores & Adulteros judicabit Deus. Finally think whiles thou meditatest & goest about that wicked act, that every whisper, every murmur, every least noise sounds nothing in thy fearful ears, but Whor●…mongers and Adulterers God will judge. Think thus and if this will not serve to re●…rain thee, and make thee chaste for the Kingdom of ●…eaven, it were not a bad word, nor I think an ●…dle word, to say, Lord h●…ve M●…rcy on thee, more than three p●…rts of four of thee are 〈◊〉 Hell. And God, that works wond●…s, can indeed, if he would, pull thee back by a very hair; but he or she is m●…re th●…n desperate, that put their Salvation so to a very hair, and to odds more (on my C●…nscience) than a thousand to one.   

S●…cond P●…oposition.  
That Whoredom and Adultery is to be avoided, consid●…ring the Judgements, th●…t what h●…re, what hereaf●…r shall be 〈◊〉 upon Offenders after th●…se Abominations.  
The Judgements that the just Providence inflicts, or le's come upon them here, are partly Spiritual, upon the Soul; p●…rtly Temporal, upon th●…ir Body, upon their Goods, upon their good N●…me, upon their Childr●…n or Posterity; Spiritual upon th●…ir Soul, God gives them over,  
First, to a spiritu●…l Coecity and sottishness, not to be capable, not to be sensible of any Council, of any consideration that might reclaim them; Whoredom and W●…e, and New Wine take away the Heart, Host 4. 11. These two sins make very sots; make them that are any wh●…t sar gone in ●…hem, insensible of the vil●…ness of the sins, of the fearfulness and undoubt●…dness of the Judgements, of any considerations that should reclaim them from those sins; They consider not in their Hearts, that I remember all their wickedness, Host 7. 2. Who are those sots that are so inconsiderate●… Why, the Whorish and Adulterous Sots, v. 4, 5. Th●…y are all Adulterers, etc. who being past f●…ling (says the Apostle) have given 〈◊〉 over to Lasciviousness, Eph. 4. 19 A sign they are passed fe●…ling, when they give themselves over to Lasciviousness, and giving themselves over to Lasciviousness, a means to make thems●…lves more past feeling: A●…d therefore well might Ecclesiasticus, speaking of an Old Adulterer, one that has got a haunt and habit in his Adultery, add this Epithet, An Old Adulterer that dote●…, Eccles. 25. 2.  
Secondly, which sollows upon the former, God gives th●…m commonly over to final impenitency and perishing in their sins without ever being reclaimed: Th●…t which Z●…phar says, Job 20. His Bones are ful●… of the sins of his Youth, which shall lie down wi●…h him in the Dust. This sin of Youth, whi●…h in Gods ju●…t Judgement lies down with a Man in the Dust, i. e. which he dies in, unrepented of, this ●…n most likelihood is the sin of incontinency, the sin of uncleanness, which begins in younger and 〈◊〉 years, and holds so long as there is any M●…rrow in their Bones, and th●…n when M●…rrow and Moisture is spent, and nothing but Rottenness in his Bones, his bones are full of the sin of his Youth. Solomon also is express for this Judgement of final Impenitency, None that go in to her return again, neither take they bold of the Paths of Life, Prov. 2. 19 And therefore in his dissuasions from this sin, he leaves them that are once taken with it as mere perdues and lo●…t Men, and Lodging in the Chambers of Death, and the Guests 
Vesti●…ia nulla ●…etrorsum.  of the depths of hell, Prov. 5. 22, 23. & 7. 27. 9 18. A●…d therefore also in his such plenty of 〈◊〉 in this M●…tter he directs none to the ent●…ngled, to them that are in the snare already, to rid and reclaim them out of it (little hope he hath of that) but to the supposed free to keep them out of i●…; no more have I any great hope to work upon any that are old in Adulteries, old in H●…rlotry and Whoredom, Ezek. 23. 43. few of these ever return ag●…in, but prove th●… G●…ests of the depths of Hell: But my aim and hope only is by this and oth●…r Arguments to do some good upon them that are free from Debauchedness in that sin, from whence commonly, as from Hell, there is no Redemption. Ecclesiasticu●…, though not out of special Inspira●…on, yet out of special Experience and Observation he spoke it; All Bread is sw●…et to an Whoremonger, he will not leave off till he die, Eccles. 23. And no marvel, for the very state of the Body is so poisoned and Co●…rupted with the Habit of this sin, that Naturally it propends and inclines to the like; b●…ing nothing but a very seminary of Lust, and the state of the Mind also so Poisoned, that the Fancy and Imagination works nothing but impure Thoughts, Ay, ev●…n when the Body is d●…cayed and Impotent, the Mind yet most Lustful and Libidinous, as may appear by the Bawdry speeches (able to make modest Ears to glow) of Old writhe 〈◊〉, and Old worn out Fornicators; th●…ir filthy speech●…s nothing but the boiling and bubbling up of the Poison and Puddle at Heart; what hope therefore of their Recovery, that have such Poisoned Bodies and Minds?  
Object. Ay, but are there not divers as Rahab the Harlot, the Woman a sinner, sc. a common W●…ore, Luke 7. The Prodigal Son that wasted all his Substance among Harlots, Luke 15. The Woman taken in Adultery, John 8. Those, such were some of you, 1 Cor. 6. Augustine and Ambrose his, Ego non sum ego, that have Recovered?  
Answ. It is not denied that some of these the extraordinary Grace of God may Recover, as some some of them that have the Plague (but oh how few) extraordinarily recover; but for all that, some some extraordinarily recover of the Plague; would it not scare any wise man from entering into a Pest-house, where he should be sure to take the Plague? God he sometimes, though it be but seldom, works a Miracle in Nature, so sometimes too, but it is but seldom, he works a Miracle in Grace; as I count this, to Conv●…rt one haunted, and Old in Fornications and Adulteries, as far above the Ordinary course of Grace I count it to Convert such, and Cure them of th●…ir Flux, as above the Ordinary course of Nature it was to Cure the Woman in the Gospel of her Flux, her Bloodyflux; and therefore for the Woman the sinner, for her taken in Adultery, sor the Samaritan Woman, sor them, 1 Cor. 6, etc. No marvel, if when Miracles in Nature then were so srequent, Miracles in Grace also to conve●…t such as th●…se were so srequent. Again, ●…or the Obj●…cted in●…tances, consi●…er how great means was used to their Conversion, they had the ben●…fit either of extraordinary Miracles, Miracles wrought by Christ and his Apostles; M●…racles, such, as if he that speaks the word now a days could work the works, perhaps, he might strike some of our verie●…t Harlots and Whoremasters; or the benefit of Extraordinary Humiliation and A●…ction, as the Prodigal brought so low, that he desired the Swine's Husks, and could not have them; or the ben●…sit of a most powerful, prepotent, importunate Grace, as A●…gustine; and yet oh what a long and hard scuffle, and conflict with his Corruption before over●…me, as his own miserable Complaint shows: How long, ●…ow long? To Morr●…w, an●… to Morrow, why 
Q●…amdiu, Quamdiu? Cras & cras, quare non modo, quare non hac 〈◊〉 sinis 〈◊〉 meae, Confess. q. 12.  n●…t now, why not this hour should there be an end of my uncle●…nness?  
Thirdly, God give●… them over also to an universal Profaneness, and Irreligiousness, and wretchlesness in all naughtiness, to grow ●…ark naught every way; so that un●…versal Profaneness and naughtiness of the O●…d World, for which the Flood was brought upon it, what begun it in, but in inordinate unruly Lust? They took themselv●…s Wives, (many Wives that were before God no better than Whores) of all which they choose, Gen. 6. 3. and then what follows? v. 5. God saw that the 〈◊〉 of Man was great. So it is not for naught that in that universal unrighteousness that the wi●…ked World was given over to, Fornication leads the Van; Being filled with all Unrighteousness, Fornication, Rom. 1. And in Reckoning up the works of the Flesh, Adultery, For●…ication, and such Uncleanness, leads the Rank too, Gal. 5. And the Profane Person presently sollows the Fornicator, Heb. 12. 16. as all Profaneness being next at hand, when the sin of Uncleanness goes before: Give me but a Man or Woman once given over to that sin, and a P●…osane he or she, I will write them in their Foreheads; that makes no great Conscience of of any Duty, either to God or Man, except so far as some outward public shame, and publi●…k Law may, perhaps, work upon them. The Heathen Moral man could Ob●…rve, that Voluptuousness and Intemperate Lust cracks the Practic Judgement for any good 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Moral Duty to be done; so that once a Voluptuous 
E●…hic. Nicom. 6. 5.  Man, an Universal evil M●…n also: And these are the Spiritual Judgements whi●…h the Just Providence of God in●…icts upon Offenders in this kind; and if these be fearful Judgements (I speak to them that have not as yet through Debauchedness in these sins lost all sense and Spiritual feeling) as for them that are gone in Debauchedness in these sins, I look but ●…or a privy sneer from them in scorn, or a privy grin in Anger: but for the other▪ if Whoredom and Wine, and New Wine take away the Heart, make very sots, which is the first: I●… none commonly of them that go unto her return again, nor take hold of the paths of Life, which is the second: If they be given over also by little and little to an Universal Profaneness, etc. Th●…n upon peril take heed of that which gives over to a Spiritual Caecity, &c▪ which draws final impenitency, which plunges into an Universal profaneness.  
A Second sort of Judgements upon 〈◊〉 here in this Life, a●…e Temporal; and,  
〈◊〉, upon t●…eir 〈◊〉, God 〈◊〉 〈◊〉 sin with m●…ny, and 〈◊〉, a●…d 〈◊〉 〈◊〉 Diseas●…s 〈◊〉, a●… P●…x a●…d 〈◊〉, and 〈◊〉 〈◊〉, and unnatural, 〈◊〉 Go●…ts (t●…e ●…ssue ost●…ntimes, s●…y the Learned, os I 〈◊〉 in Wi●…e and Women) together 〈◊〉 w●…th shortness of days, ●…ing untimely cut osf by Reason of those Dis●…ases got by th●…s inte●…perance; or if they live any time, with huddles of Infirmities in their Old Age; no body such a very spittle of Infirmities in elder years, as the Intemperate Luxurious Body; and therefore some think that Solomon's l●…st Chapt●…r of Ecclesiastes, wherein he describes a most weak i●… firm state of Old Age, That the Keep●…rs of the 〈◊〉 Tr●…ble, and the strong M●…n b●…w 〈◊〉, etc. That that hath 〈◊〉 to his own s●…ls, and the ●…uddle ●…s Infirmities, that his great intemperance with Wom●…n brought his Old crazed Body in●…o: And 〈◊〉 's spee●…h hits upon this; ●…is 〈◊〉 are full of the sin ●…f his Youth. And 〈◊〉 〈◊〉, Prov. 5. Lest thou mourn when thy Fl●…sh and Bo●…y are 〈◊〉. Mo●…s, or rottenness and Worm●… shall 〈◊〉 〈◊〉 ●…o Heritage, 〈◊〉 19 〈◊〉 ●…fore wouldst thou hav●… 〈◊〉 to t●…y ●…vil, and M●…rrow to thy 〈◊〉, P●…v 3. and wouldst thou Live long, and see good days? Then avoid that sin that will be Lang●…shing to thy Navel, and rottenness to thy Bones, and which will either make thy Old Body to be but a Diseased spittle, or untimely make thee but a Heritage for Moth and Worms.  
Secondly, Upon their Goods; God Judges this sin with letting it bring a Consumption oftentimes, and wasting of the Estate. How many goodly Estates have our own Eyes (if we would Observe) see consumed, especially by this sin; what through the Costliness of it (for no such drainer and soaker of an Estate as the whorish Woman) and what through Gods Curse following upon this sin; By means of a Whorish Woman a Man is brought to a piece of Bread, Prov. 6. Ay, lower too, for the Prodigal he spent all his Substance so upon Harlots, that as the Parable sets him forth, he longed for the very Swine's husks, and could not have them; and most just with God it is that they who through fullness of bread (for that commonly is the Occasion) fall upon that sin, through that sin should be brought to a piece of bread: They that through Riotous Intemperate Living, as did the Prodigal, fall upon Harlots, through Harlots should be ●…rought to penurious a●…d miserable Living 〈◊〉; 〈◊〉, in purging himsels, That 〈◊〉 〈◊〉 had not b●…en 〈◊〉 with a Woman, and th●…t 〈◊〉 had n●…t 〈◊〉 wait at his 〈◊〉 Door, sc. to have been naught with 〈◊〉 Neighbours Wife, he useth this Argument; that h●…d ●…e done thus, he 〈◊〉 w●…ll 〈◊〉, th●…s, as Gods just 〈◊〉, 〈◊〉 have be●…n ●… fire, to have 〈◊〉 ●…o 〈◊〉 (sc. his Estate) and to 〈◊〉 〈◊〉 out all his Increas●…, Job 31. 12. A●…d 〈◊〉 love ye your Goods? Love ye th●…m? Ay, that is to be fea●…d too well; and would ye leave a 〈◊〉 〈◊〉 〈◊〉 ●…pon th●…m? Then take h●…d o●… that sin 〈◊〉 will bring to a Mors●…l os Br●…ad, and will 〈◊〉 a Fire from God, p●…aps, 〈◊〉 a slack Fire, but a sur●…, to 〈◊〉 to 〈◊〉, and roo●… out all 〈◊〉 Incr●…ase.  
〈◊〉, U●…n 〈◊〉 Good Name; God brands this si●… 〈◊〉 all 〈◊〉 〈◊〉 a ●…rand of 〈◊〉 〈◊〉 〈◊〉 Reproach; what a●…e t●…y and their 〈◊〉, though Musks and Swe●…t-Ball●… t●…y may carry about with them, what 〈◊〉 ●… 〈◊〉 〈◊〉 the Nostrils of all 〈◊〉 M●…n 〈◊〉 Women? A bywo●…d and common talk, more than they thi●…k (excep●… t●…eir Ears glow very 〈◊〉) in every one's mouth? And ju●…t it is with God, that they who dishonour ●…nd m●…ke themselves vile in this 〈◊〉, 〈◊〉 t●…ey should again be dishonour●…d 〈◊〉 held but vile in the Repute os the World; a wound (sc. to his Name) and dishono●…r shall he (or she) g●…t, and his Reproa●…h sh●…ll not be wiped away, Prov. 1. 6. A●…d what Reproach this sin is, 〈◊〉 's 〈◊〉 shows, Let her take it (sc. his S●…gnet an●… Bracelets) to her, lest we be ashamed, Gen. 38. And what but to hide th●… common ●…hame, was that which made David, after he had committed Adulte●…y with Uriah's Wise, made him send, first, for Uriah home out os the C●…mp, to lie with his Wife; and when that would not do it, made him drunk the second Night, that he might go and lie with his Wi●…e, and so Father the Child; and when that neither would do it, made him write to Joab, to place Uriah in such a place of the Battle where he might be stain, and so David might Ma●…ry 〈◊〉, and so save his Credit, in being hone●…tly reputed the Father of the Child; and to fay no more, what a brand of In●…amy God hath set upon this sin, see it but hence, know ye any (for I know them not) that are too too presumed Osfenders in this, o●…ely they have had a little better hap, than to be taken as she, John 8. in the very Fact; look but now full in their Faces, stare on them, point towards 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  them, and see if these very 
In 〈◊〉 v●…ry 〈◊〉.  impudent ones blush not for shame, and hang down Heads; and therefore have ye any Respect to your Credits, would you not be vile in the eyes of all M●…n, would you not have your Names to be a very stink in men's Nostrils? But rather like J●…siah's; the remembrance of Josiah is like the Composition of the Perfume made by the Art of the Apoth●…ary, Ecclesiasticus 49. take heed of that sin, which who so commits, a Wound and Dishonour shall he get, and his Reproach shall not be wiped away.  
Fourthly, God punisheth them in regard of Children and Posterity, and that two ways; sometimes in depriving them of Posterity, sometimes in laying a Curse upon Posterity:  
1. In depriving them; so upon Abimelech's 〈◊〉 S●…rah, Ab●…aham's Wife unto him; God fa●…t closed up the wombs of all the House of Abime●…ch, that they Conceived not, nor bear him any Children, till Sarah being restored, Abraham prayed for him, Gen. 20. And so, they shall commit Whoredom, and shall not Increase, Host 4. The latter being the Judgement upon the ●…ormer; their not Incre●…sing, s●…. their being without Po●…rity, the Ju●…gment upon their committing W●…dom; and a just Judgement that th●…ir own Field should be barren, that mar oth●…rs Fi●…lds with ●…owing strange Seed in them; a just Judgement that their own 〈◊〉 should put forth no Plants, that set others stocks with Bastard-slips, Wisd. 4. 3.  
2. In laying a Curse commonly upon Posterity, if they have 
P●…atum seminis punietur in semine.  any; the common saying is, The sin of the Seed shall be punished in the Seed; and most just it is, that the Sin of the Body should be punished in the Fruit of the B●…dy; the s●… of propagation in the Posterity it sel●…, or propagation, the sin of the Womb in the Child of the Womb; I will not have M●…rcy upon h●…r Childr●…n, ●…r th●…y be the Children of Whoredoms, 〈◊〉. 2. A whore and a Harlot their Mother wa●…, and 〈◊〉 no Mercy will I have o●… her C●…n; it is spoken indeed directly of Spiritual Whoredom, sc. Idolat●…; ●…t it bea●… itself upon the suppos●…d Truth, as 〈◊〉 known of God●… 〈◊〉 〈◊〉 Whor●… in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to 〈◊〉 the Child 〈◊〉 ju●…t th●… 〈◊〉 Son, ●…r the Mother's 〈◊〉, i. e. to follow their steps in vileness and uncle●…nness, to hunt the Fle●…h the Father loved, and to h●…nt the Oven the Mother was hid in; Thou art thy Mother's Daughter, s●…id the Lord to her that was so by kind, Ezek. 16. And I will not punish your Daughters when they commit Whoredom, Ho●…. 4. 14. Who 〈◊〉 therefore that desires the blessing of C●…ldren, and blessed Children, which is more? Let them take heed of that sin which caused all the Wombs in Abimelech's House to be fast closed up; or which, if the Fruit of the Womb be granted, m●…y cause that denunciation to be he●…rd, I will not have Mercy upon their Children, for they be the Children of Whoredoms.  
Fifthly, God often punisheth this sin if it be in a Married Party, by sending a great deal of uncomfortablenes●… in the Marriage-state, through J●… and Jealousies of the contrary p●…rty, and 〈◊〉 it is, that they who sin against the 〈◊〉- state, should be punished by the Marriage-state; just, that she th●…t fors●…kes the Guide of her Youth, Prov. 2. or he th●…t de●…ls treacherously against the Wife of his Youth, Mal. 2. that they should ●…d the punishment there, and at that P●…rty's hand, against whom the Trespass is committed: Thus if it be in a Married Party, by sending uncomsortableness; or else by punishing the sa●…ltiness of the one Party with letting the other party p●…y him or her in their own Coin; le●…g the Woman prove a Quean where the Man is once a Knave; or ●… contra, Because thou hast taken the Wife of Uriah, I will take thy Wives, and give them to thy Neighbour, 2 Sam. 12. And if my Heart hath been deceived with a Woman, then let 〈◊〉 Wife grind unto another, Job 31. Job's Imprecation is but according to the Ordinary t●…nor of God's Judgement, that where the Husband lays wait at the Neighbour●…▪ Door, there the Wife commonly grinds unto another: and in the ●…ore-named Hosca 4. Y●…ur Daughters shall commit Whoredom, and your Spouses shall commit Adultery. D●…sire ye therefore to find Com●…ort in a Married estate? Or d●…sire ye Faithfulness in Consort or Yokefellow, forsaking all others to keep only to yourselves, so long as you both shall Live? Then take heed of that sin which God punisheth oftentimes with great uncom●…ortableness in Marriage-state, sowing bitter dissent●…on there where com●…ortable Love and Con●…ord should be, or punish●…th with letting the Wi●…e grind to another, whose Husband waiteth at his Neighbour's Doors.  
Sixt●…ly, This also may be considered, that God appointed Death to be the doom and J●…dgment of Adulterers at the Civil 〈◊〉 〈◊〉; The Man that commits Adultery with another Man's Wife, the Adulterer and A●…ss shall die the death, Exod. 20. 10. And indeed if the Thief deserve a Rope, there is no Adulterer but he deserves two, nor Adulteress; for judge but in yo●…r selves, and put it your own cases; if the wrong be not more two to one, to be wronged and Rob o●… your Body, whereof the Apostle, The Wife hath not 〈◊〉 ow●…r over her Body, but the Husband, etc. than to be wronged and Rob of the best Goods and Chattels you have ●…esides; Men do not despise a Thief, if he steal to 〈◊〉 his Soul, because he is h●…ngry, Prov. 6. 30. And it is not for nought, but to show the great di●…ference between the sin and sin, that Naturally the Rage of a Man is far more against him that wrongs him in his Wi●…e, in that Ewe-Lamb that ●…ats of his own Meat, and lies in his own Bo●…om, 2 Sam. 12. than in all the Flocks and Herds besides that feed and lie on Mountains and Valleys; neither let any body s●…y, that this was Mosaical, and special to the Jews only for special Reasons, to have Adultery punished with death; for ●…oth be●…ore Mos●…s, and out of the Jewish Commonwealth, where Moses' Law was not on foot, even by the Law and Light of N●…ture they thought Adul●…ery worthy to be punished with Death; as that speech of Judah's abo●…t his Daughter-in-Law Tamar, Espoused to his So●… Shelah, and so accounted hi●… Wi●…e 〈◊〉 Espousals, his speech about her being sound with Child before the Solemnising of the Marriage, shows, ●…ng her ●…orth, 〈◊〉 l●…t her be burnt, Gen. 38. And Job's speech, This is an heinous Crime, 
De Muliere sep●…es ict●…. H●…on. Ep.  and an Iniquity to be punished by the Judges, Job 31. And further, the Judgement of the King of Babylon upon two Adulterers, Zedekiah and Ahab, Roasting them in the fire, is alleged by some, Jer. 29. 22. Further, in 〈◊〉 's time Adultery by Christian Laws was punished with Death, as may appear by that which he saith, That for all that daily some were 
Qu●… p●…ssit illi●… esse 〈◊〉 ubi ●…ibunalia, ubi accusation●…s, ubi 〈◊〉 i●… a, ubi gladius etc. 〈◊〉, etc.  put to Death for Adultery, yet Adultery ceased not. And at Geneva yet Adultery is punished with Death: And what more equal than Bishop L●…timer's Motion in a Sermon before King Edward; That Adultery the ●…irst time, if the Innocent party would speak for the Nocent, should be par●…oned, but the second time the Adulterer or Adultress should to the Pot: Well, it being plain by a Mans own Reason, by the Law of Moses, by the Law of Nature before Moses, that the right doom of Adultery is Death (Ay, if a Thief deserve a Rope, no Adulterer but deserves two) let them know there●…ore that please themselves with the impunity of this sin, that where the Law of Man is remiss, the Law of God will be severe; and they scape the Roasting in the King of Babylon's fire, yet there is another fire they shall not escape, a fire that ●…hall nev●…r be quenched, and they themselves nev●…r consumed: And so I come to the third sort of Judgements.  
The third sort of Judgements upon whoremongers and Adulterers are hereafter, and,  
First, Th●…y sha●…l be sure to have no part in the K●…ngdom o●… God, such uncle●… Creatures shall never put Foot over Thre●…ld there, where no unclean 
Eph. 5. 6. N 〈◊〉 errare. 1 Cor. 6 9  thing 〈◊〉 in; and be●… they are apt to think, and ●…o 〈◊〉 〈◊〉 dreams, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Be not 〈◊〉; 〈◊〉 not deceived, neither Fornicators nor Adulterers. Fornicators and Adulterers, these with the first, and these with a Be not deceived, are sure not to Inherit the Kingdom of God, Gal. 5. 21. And if one single Asservation will not serve the turn, he tells them once and again, that they shall Reckon of it as a Truth; of the which I tell you before as I have told you in times past: And because this only to be deprived of the Kingdom of God, might seem no such great matter to Men blinde●… and violently carried away with their Lusts and Pleasures, if so be there were no sensible punishment to follow; therefore unto the loss of the Kingdom of God, the sustaining the wrath of God for such sinners is ●…dded, Eph. 5. 5, 6. and among them that are to be 〈◊〉 into the Lake burning with Fire and Brimstone, Whoremongers are not forgot, to be sure they shall be of the Number, Rev. 21. 8. Well therefore if Whoremongers and Adulterers be sure to have no part in the Kingdom of God, and be sure to have a part, a peppering part in the wrath of God, and in the boiling Lake; then let us so long as we cannot blot out these Texts, (Be not deceived, and let no man deceive you with vain words) out of the Book of God; let us take heed of those sins which will blot out our Names out of the Book of Life, and give us our Portions in the boiling Lake, which is the second Death; the Proverb is, He poiseth ill that counterpoiseth not, that sets not one thing against 〈◊〉, that puts all in one Seek, and counterpoiseth not by putting some weight in the other Scale; will not light Wares, and a very Feather almost, weigh down Scales where one is empty? Thou theresore that do est upon thy Brutish Carnal Pleasure, p●…ise not so as not to counterpoise, consider what thou gettest, and what thou losest; thou gettest a little Brutus' pleasure, but thou losest Angels Joy and Pleasure, for they never Marry. Thou drinkest a li●…le of those stolen Waters which seem sweet, Prov. 9 and thou losest those Rivers of Pleasures at Gods right hand for evermore; thou solacest thyself in the bosom of a strange Woman, and thou losest the solace and comfort that is in Abraham's bosom; thou feedest thine Eye with the Beauty of her that e●…re while shall fall into Dust and Ashes, an●… thou losest the glorious and blessed Vision of him who is Eternity of Days; thou art made one with her that is but a very Fiend in the shape of flesh and blood, and thou losest thy being made partaker of that Divine Nature which he that hath escaped the Corruption th●…t is in the World through Lust shall be made partaker of, 2 Pet. 2. 20. And theresore Basil being asked, what might be a Sovereign Remedy of Lu●…? Answered, Desires and Thoughts upon better things; so think but pausingly and soberly of these better things, and how canst thou then let a Brutus' pleasure deprive thee of Angel's pleasure? Let the solace in the Bosom of a strange Woman, etc. Let the base Slavery in the thraldom of Lust deprive thee of the blessed Liberty in the Kingdom of God? Here is juster place for an, I will not buy Repentance at so 
N●… emo tanti penitere.  dear a rate; than it was when Demosthenes said it upon the Corinthian 〈◊〉 ask him ten thousand Drachmas for one Nig●…t: Ten thousand Drachmas! Ay, ten t●…ousand World●… to be lo●…t for the purchasing of this pleasure will not cause such bitter R●…pentance, as, Be not deceived, neither Fornicators nor Adulterers, etc. B●…t if the punishment of loss will not wo●…k upon the sottishness of this sin, the punishment of smart and sense let ●…t be consi●…ered, ●…nd let one sire be a Remedy again●…t another sire, the fire of Hell against the sire of Lust; as when one hath scorched or burnt his finger 〈◊〉 the fire, he holds it again to the fire, that 〈◊〉 〈◊〉 take o●…t ●…re; so the fire of Lust if it 〈◊〉 and 〈◊〉, let us set ourselves a little nearer, 〈◊〉 〈◊〉 within the scorch of the fire of Hell, and sire will take out fire: Some w●… read (a●… ●…dict) for the subduing of their lu●…t, tumbled their Naked Bodies amo●…g 〈◊〉 Thorns and Briars: Some (as Francis) run Naked into freezing Pon●…, some have used one Remedy, and some another; but no such Remedy, if there be but even as much Faith as a Grain of Mustardseed to believe it, as that of our Saviour's, Mat. 5. Where sp●…aking even against so much as looking upon a Woman to lust aster her in his h●…rt, this is his Argument, If thy right Eye Oss●…nd, etc. Better that one of thy memb●…rs p●…sh, than that thy whole Body be cast ●…to H●…ll, v. 29, 30. Thus that chaste Matron, when she was solicited to Folly by a Young Man, called for a Chafing dish of Coals, and Requested the Young Man first to hold his Hand in that Fire for a quarter os an hour sor her sake, which he refusing as an unkind Request; His (replied the M●…ron) was far unkinder, who requir●…d that at her hands, for which not hands, but whole body should, not for a short ●…uarter of an hour, but for long and long Eternity burn and broil in a far worse fire; and so another, one of the Old Hermits being tempted to this sin, said to himself, that they who do such things go into everlasting sire; prove thyself by this, if thou canst endure eternal Fire, he put his fingers to the Candle, and burned all his fingers; and when that proved so exream and unsufferable to him, have to do with that sin he durst not, which would put him to a far more extreme and unsufferable torment: Therefore if either depriving of the Kingdom of God, or sustaining the wrath of God; if either throwing out of the Palace, or throwing into the Dungeon; if either the loss of the singing and rejoicing of the Saints in Heaven, or the Cross of the weeping and wailing of the Damned in Hell will move, then let us avoid this sin▪   

Third Proposition.  
That Whoredom and Adultery is to be avoided, considering the grievousness of the sins themselves: when Abimelech, by Abraham's dissembling, as if Sarah, who was his Wife, had been but his Sister, had like to have lain with another man's Wife, what said Abimelech a King, Abimelech a Philistine? What have I Offended thee, that thou hast brought on 
Peccatum Grande. Gen: 20. 9 & 39 10.  me, and on my Kingdom a great sin? Not a Venial sin, a piddling peccadillo, 
Ingens flagitium,  but a grand sin; And how can I commit this great wickedness and sin against God? And so great and grievous a sin did the Saints of Old count this sin, that the villainy of the persecuting Tyrants choosed rather to condemn some to the tempting Bawd, rather 
Ad Lenonem qu●…m ad Leonem. Tertul.  than to the devouring Lion; As knowing that the Holy Saints had rather have their Bodies ravined and defiled by the foaming Teeth of Wild and S●…vage Beasts, than Ravished and defiled by the silthy foamy Lust of Savage Men: Now, the greatness and grievousness of the sin, we may hence take a scantling of it, because it is a great sin,  

1. Against God.  
2. Against ourselves,  
3. Against others,   
First, A great sin against God, in dishonouring the Image of God in us, in dishonouring the Member of Christ, in dishonouring the Temple of the Holy Ghost: We dishonour by this sin the Image of God in us as it consists in Ruledom and Dominion, and a Glorious Divine-like Majesty, to be a Servant to nothing under God hims●…ls; we dishonour this part os Gods Image in us by this sin, because by this s●… of all others we become the basest Slaves to the basest Lust; there are two kinds of Siavish sinners, the Covetous, and the Libidinous; of which a Man can hardly tell whether is the verier Slave; but a man may easily tell which is the base Slave, sc. the base slave is he that serves the base Lust; for though two ye know be equal slaves, in regard of hardness of Servitude, yet he is the base slave that serves the same hard Service to the base Master; now, the base Master is Carnal Lust above Covetous Lust, as the more sneaking ashamedness to be espied going about, or taken in the Service of the one rather than the other, shows, thus we dishonour this part of God's Image in us; as, what a dishonour were it if the King should make a Viceroy in Principality and Royal Majesty to be next unto himself, and give him Ensigns of his Viceroyship, a Coronet on his Head, and a Robe of Majesty on his Back; what a dishonour this to the King, if he bearing the King's Image with a Coronet on the Head, and Robe on the Back, should basely subject himself to all scu●… and Varletry, and basest of Men? Again, the Im●…ge of God as it consi●…ts in a right Re●…son, ●…d a Divine-like Understanding to ●…now for Practics, what is to be d●…ne, and w●…t not to be done: we disho our this part of God's Image in us, by this sin of all other sins we blind and bore out the Eye of Reason, and disable ourselves from all soundness of practic Judgement; Judgement we may have, though debauched, and Drowned in all Intemperance, for Mechan●…cks, M●…thematicks, Physics, etc. but soundness of Practical Judgement for Morals, this sin quite depraves it; as the foggy smoke that came out of the bottomless Pit obscured and darkened the Sun and Air; or as the foggy breath cast upon the Glass Obscures the Face and Image that appeared in it; so does this foggy sin to the Image of God, and the Sun and light of right Reason, it quite obscures and darkens it; so that by this sin we dishonour God much, what as he that should take a bright burning light lightened by and from the Sun to shine in a dark place as the Image of itself in Heaven, much what, I say, as he should dishonour the Sun (supposing the Sun to be a Reasonable living Creature work●…ng upon Counsel) who should take that Light and run it up to the head in a filthy dunghill or dirty puddle, and so quench that light kindled for the nonce from and by the Sun, to be a represent and Image of itself on earth; Lastly the image of God as it consists in holiness and purity and sanctity both of Body and Spirit; we dishonour this part of God's image in us by this sin, because this is the most defiling contaminat●…ng sin, called theresore signanter the sin of Unc●…eanness, and they that commit it in our language, Filihs; and that most rightly: and so opposite to purity and 〈◊〉 that the prime and singular thing 〈◊〉 singularly opposite to 〈◊〉 is immediately Fornication 1 Thess. 4▪ 3. Fo●… 〈◊〉 is the will of God even your 〈◊〉, that ye should abstain f●…om Fornication. And keeping the body pu●…e and 〈◊〉 is called poss●…ssing ones 〈◊〉 in Sanc●…ion ver. 4. This is a great sin 〈◊〉 God in dishono●…ng the image of God in us, wh●…ch how i●…dignely God will t●…ke, judge 
Au●…ust.  but by that Emperors sact ●…ho made a law for ●…vere punishing them whosoever should ●…rry 〈◊〉 〈◊〉 o●… im●…e, 〈◊〉 but in 〈◊〉 〈◊〉 〈◊〉 a ring, into 〈◊〉 places, as 〈◊〉, etc. And bv 〈◊〉 fact os that other Emperor Theodosius, who threatened to raze the whole City of Antioch, for their rasing and defacing or marring his Image or Statue there.  
2. A gre●…t sin in dishonouring the member of C●…rist, this is one of the arguments w●…th great indignation used by the Apostle to set out the 〈◊〉 abominable, abhorrefull nature of ●…his sin, 1 Cor. 6. 15. Know ye not that your bodies are the members of C●…rist? 〈◊〉 I then take the Members of 〈◊〉 a●…d m●…ke them the m●…mbers of an 〈◊〉? God fo●…bid: spoken with great ind●…tion. It is not so odious, (and yet w●…o can hear it without some horror and ha●…f spitting at it) not so odious, so abominable, so abhorfull, to see a King's Daughter carnally coupled with a dog, as a M●…mber of Christ with an Harlot; and therefore well might the Apostle say, Know ye not? As if he should s●…y, you forget surely what you are, consider not that you are the Members of Christ; did ye, how co●…ld you take the Members os C●…rist ●…nd m●…ke them the Members of an Harlot? and though some be far enough from being any Members of Christ truly spiritually and mystically; yet by outward profession they are the Members of Christ; they partake of that profession which makes them in outward denomination and account within the compass of that, Now ye are the Body of Christ, and Members in particular, 1 Cor. 12. and themselves would go for the very Members of Christ, and how heinously would they take it, the worst of them, if one should tell them they are no Members of Christ, but Limb●… of Satan? well therefore all one in a manner for the indignity offered to Christ, whether they that make themselves one Body with an Harlot, be ●…ruly Spiritually and Mystically the v●…ry Members of Christ or no; they reckon themselves Members os Christ, and so would do no less were they indeed very Members, and in outward profession and Denomination go for Members of Chri●…t; all one, I say, as such an one supposed is indeed not such an one's Son, being of his own very Flesh & Blood, but he is a by-chop; yet he goes for his Son, he calls him Father; any indign dishonourable carriage of such a supposed Son, would it not redound to the dishonour of the supposed Father, as if he were his true Son indeed, of his very Flesh and Blood? thus the Children of Isra●…l, when indeed they had made themselves none of God's Children, of God's People, yet usually in Scripture he aggravates their sin as the sin of his Children, of his People.  
Thirdly, A great sin against God, in dishonouring the Temple of the Holy Gho●…t: This is one of the special Arguments too wherewith the Apostle sets out with great earnestness, (as his interrogatory form shows) the indignity and vileness of this sin; What, know ye not that your ●…ody is the Temple of the Holy Ghost, which is in you? 1 Cor. 6. 19 And what a vile indignity to conspur●…ate and defile, and make nothing but a bea●…tly Sty of that Sanctum Sanctorum, which should be an Habitation of so Holy a M●…jesty? You have made my Fath●…rs House an House of Merchandise, said our Saviour in great Zeal against their desiling Gods Material Temple with Buying and Selling in it; they that defile Gods living Temples, which themselves should be, by m●…king God's House a Brothel-house and as Stews, is not their sin far greater? Not a whip of small Cords shall serve their turn, an Iron whip that shall bite to the bone, and make Yethers like Furrows let them look sor; Who so d●…fileth the Temple of God, him shall God destroy, 1 Cor. 3. 17. Take heed therefore of this sin which is so great a sin against God himself, etc.  
Secondly, A great sin against ourselves, Philosophy and glimmering twilight Reason says, that a Man cannot injure or sin against himself; but Divinity, and Noonday Light of Scripture teacheth otherwise, teacheth that God hath not given us Body and Goods, etc. to be used and abused as we list without any sin against ourselves, therefore Whoredom and Adultery ar●… great sins, in regard of our B●…dy, of our Goods, of our good Name: In regard of our Body, so the Apostle teacheth, Every sin that a Man does is without the Body, but he that committeth Fornication sinneth against his own Body, 1 Cor. 6. 18. Against his own body, sc. against the Health of his Body, bringing often many, and grievous, and loa●…hsom Diseases upon it, with shortness of days; again●…t the Honour of his Body, dishonouring thereby th●…t otherwise most sweet and gracious, and Noblest Cre●…ture that ever was made of Mold, dishonouring it, as if you should tie a sweet and gracious, and sound excellent Body with a stinki●…g, loathsome, Leprous, Dis●…ased Body; no sin sets that Note of dishonour upon the very body as this sin of Uncleanness; the Note and Brand that the hot Iron sets upon the Malesactors' body is not so infamous, as the Note and Brand of dishonour that this sin sets upon the Fornicators body; God gave them up to uncleanness, through the Lusts of their ow●… Hearts to dishonour their own Bodies, Ro. 1. And that every one kn●…w how to possess his Vessel in 〈◊〉 and Honour, 1 Thes. 4. 4  
Again, In regard of our Goods; what a waste and dilapidation does this sin often make of great Estates? He that keeps Company with Harlots spendeth his Substance, Prov. 29. 3. Thus the Prodigal quickly spent all his Patrimony among Harlots, and the wickeder is the waste the worst Creatures it is bestowed upon, bestowed upon them that deserve less than the Dogs under our Table; the Dogs better deserve the Manchet than they the brown-breadcrust; This might have been Sold for much, and giv●…n to the Poor, M●…t. 26. 8. said they in the Gospel, concerning an imagin●…d was●…e, and too much cost, as they thought, bes●…owed by that Pious Woman upon our 〈◊〉▪ own body. But that which is bes●…owed upon the commo●… 〈◊〉 Bodies of Whor●…s and 〈◊〉, how much might tha●… be sold sor, ●…nd how much better to 〈◊〉 given ●…o ●…he Poor, those prec●…ou 〈◊〉 that are the very Members o●… Christ; they 〈◊〉▪ says Plutarch, like those Wild Figtrees that grow upon high and inaccessi●…e Rocks and Clisss, whose Fruit filthy Ravens and Vultures only seed upon, but cannot be at●…ained to by Man. Ag●…in, in regard of our good Name, what a wrong and injury do we to that? Jos●…ph knew this, who would not therefore make her a public Example, he saw nothing in her in the general but Modest and Honest Carriage, what Frailty and Temptation might draw her ●…o, for one single slip, though otherwise a virtuous Maid he could not tell, and theresore m●…ke her a public Example he would not, a●… knowing that than she were shamed sor ever; and the Text is plain, A Wound and dishonour shall he get, Prov. 6. And if any think what gr●…at sin in this to neglect our own Names, and not care how we are spoken os; These, let them know, that Paul made a Conscience of it, how he should 〈◊〉 spoke●… of, or thought of; Providing for honest things, not only in the sight of the Lord, but in the sight of Men, 2 Cor. 8. 21. & 5. 11. And he gave it in Precept to the Philippians, That whatsoever things are os good Report, etc. Ph●…l. 4. 〈◊〉. And to Timothy, 1 Tim. 4. 12. And to 〈◊〉, L●…t no m●…n despise thee, Titus 2. 〈◊〉. 〈◊〉 ●…ndeed there is none but either the Fool or the Knave, that is regard●…ess of Credit: The Fool, because he wants wit to know the worth of a Good Name; the Knave, beca●…se he wants Honesty, and will not buy it at the rate.  
Thirdly, A great sin against others; against (1.) The Child to be ●…orn, against the Life of it sometimes, again●… the g●…od Name of it, against the Education; again●…t the Lise of it, to kill it sometimes by 〈◊〉 Drugs in the Conception; sometimes to cause Abortion after Conception, sometimes even after Birth itself, to be Barbarously cruel to it, pre●…nding to be a Still born, whereas it cry●…d, perhaps, so lou●…, that Heaven 〈◊〉 the cry of it, and will all in good time Revenge the Blood of it; and because the 〈◊〉 the Child in the Conception, or aster Conception by Abortion is the sr●…quentest, and scarce made any Reckoning at all of for a sin, th●…refore hear what the Fath●…rs of Old e●…teemed of it; 〈◊〉, says A●…henagoras, in his Apology for Christians, we that ●…ake it Ho●…icidy to distu●…b Conception, h●…w should we kill Infants born and brought forth into the World? Answering a slander again●…t 
〈◊〉 〈◊〉 ●…st 〈◊〉 〈◊〉.  Ch●…istians arising especially upon the Sacrament. And 〈◊〉 〈◊〉 the same slander of the Christians, To hind●…r the Birth is a h●…stning of Manslaughter. And Minutius, 
〈◊〉 〈◊〉, 〈◊〉 〈◊〉, in 〈◊〉.  sp●…aking os this ha●…tened ●…omicid; They commit Murd●…r b●…fore th●…y ●…ring forth. And the 〈◊〉 os the Ancyran Council (Anno 314.) ●…hought ti so h●…inous a sin, that they ●…ppointed t●…n Years penance sor such as did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cod. Uniu. 41. And how vehement is chrysostom against this 
〈◊〉 quae ad Pue●…ram 〈◊〉 data est, ad re●…is 〈◊〉 instru●…, Chrys. See 〈◊〉. 21. 22.  sin; Hom. ad Rom. 25! What great disf●…rence were it between 〈◊〉 yo●…r Tree, by striking down all the Fruit, or striking it down only in the bloom and blossom, or newly set; they may consider this, who think it no such pi●…cular Crime to keep a Q●…ean, and then to get a Knave to Minister Drugs either to disturb and hinder Conception, or to make Abortion after Conception when it is but an Embryo: What do they but only kill the Fruit when it is newly set, or in the bud and blossom? And what is this but hastened homicide? and yet what more common in processed Harlotry than this? So that hence Vatablus thinks that those two that strove before Solomon about the live Child were not Harlots, but Hoslesses, as the word also signifies, because 〈◊〉 use not to bear Children, but to corrupt the Fruit in the Womb. Again, a sin ag●…st the Child, in regard of the Good Name of it, even God ●…mself, that P●…rents might know what wrong they do their Children this way, would have the Child, though no salt of it●…, carry a mark of Reproach upon it, even to the tenth G●…neration, for being begot of unlawful Bed, Deut. 23. 2. And indeed be it that the Child som●…times proves 
Ignominiosus ●…n D●…mo, I●…nominiosus in 〈◊〉, 〈◊〉 in ●…ro, etc. Chrys.  Fathers better, yet how irks it, how ha●…gs it down the Head, how is it discountenanced at the Objecting the Reproach of the Birth? And how would it purchase, were it a thing possible to be born again, pur●…hase Legitimation and honest Birth, as he did his Freedom, Acts 22. with a great sum of money? Jepthah was a mighty Man of Valour, the Son (but the Son) of an Harlot, Judg●…s 11. 1. As Naaman was a mighty Man of Valour, but a Leper, 2 Kings 5. 1. it puts a but and blemish, does baseness of Birth to other No●…lest qualities in any. Again, in regard of Education and Providing ●…or; Children of unlawful Beds how are they neglected for any Education and providing for, what r●…gard is had os them? that which is spoken in a good sense of Levi, That he knew not his own Children, Deut. 33. in a wicked sense is true of Parents of Children unlawfully begot, they will not know their own Children; Ay, if one were in their very bosoms, should not a Man find that secret wish there? Why died they not in the Womb, or why did not they give up the Ghost when they came out of the B●…lly? Why did the Knees 〈◊〉 them, or the Breast that they should 〈◊〉? Job 3. 11, 12. But seeing this, they did not die in the Womb, etc. therefore own them they will not, to have any care of them for Education and providing for them, for why, they are ashamed of them; they are walking Arguments of their Par●…nts Incontinency, they are witness●…s of wickedness against their Parents; and their own Brethren will be ready to deal with them, as J●…pthah's ●…rethren with him; They thr●…st out Jepthah, saying, thou sh●…lt no●… I●…herit in our Father's Hous●…, for thou art the Son of a strange Woman.  
Secondly, A gre●…t sin against the Consort, or other M●…rried P●…rty; a greater ●…ong spare lise itself, 〈◊〉 ●…e done to the Consort than to break the Marriag●…-Ring, i. e. the Vow and Cov●…nt of Tro●…h and Fidelity one to the other, whereof (says the Book) the Ring g●…ven and received is a Token and Pledge. T●… break the M●…rriage-Ring is a wrong of all wrongs, and how great a wrong the vehemency and unappeaseableness of that affection of Jealousy shows; Jealousy is the Rage of a Man, Prov. 6. Ay, so great a wrong this, that the Jealous M●…n who had some presumptions, but no manifest proof; God in the Old Law afforded him a Miraculous Trial, that Trial by the bitter Water, Num. 5. And though God afforded not the Jealous woman the like Trial for her suspected Husband, yet the Equity you know is the like, and the sin therefore on the one and the other p●…rt alike; and this case may the r●…ther be Observed, because we may here see what an high wrong (even in the Judgmen●… of God himself) presumptio●…s to breed J●…lousie are, though the P●…rty happily in●…d may be innocent: God would never h●…ve offered such an Extr●…ordinary Miraculou●… Trial to free from the Spirit of Jealousy, if it were n●…t a mo●…t vexing tormenting thing, n●…ing but a slow fire in the very Bones, and therefore an high wrong to put Matter to this fire to make it burn, to minister Occasion to thi●… Spirit of Jealousy, to make it rise; Does not the Apostle Paul say, spe●…king not on●…ly of what is done in the M●…rried-state, but what should be done, that he who is Married cares how to please his Wife, etc. But to 〈◊〉 ju●…t Occasion of Jealousi●…, than which what more displeasing and discontenting thing in the World! is this to care how to please the Wise? etc. God, who was a Jealous God was 〈◊〉, and could not endure that those whom he had Espo●… to himself in a Spirit●…l Wedlock should come into th●… Harlot's House, as the Scripture calls the Temple of Ido●…s. Should not cast up their Eyes, Amorous Eyes to those fair decked H●…rlots. Beauteous Idol●…; should not dandle upon the knees, as 'twere, and toy, and play, and sport, an●… use any spiritual dalliance towards them: this the Jealousy of God was offended at, and could not endure, though they committed no Actual spiritual Fornication with them in very Worshipping and Adoring them; so a pari, there is the like Reason with respect to Corporal Fornication, to go into Harlot's Houses, etc.  
Thirdly, A great sin against the very Kingdom and Place where we Live; because this sin of Adultery growing common and unpunished, is one of the special sins for which God brings fe●…rful public Judgements upon a place; When I fed them to the full, th●…n they committed Adultery; sh●…ll I not visit for th●…se things, and shall not my Soul be avenged on such a Nation as this? Jer. 5. 7, 8, 9 And they are all Adulterers, as an Oven heated by the Baker, Ezek. 22. 11. is one of the chief sins for which God denouncing Judgm●…nt against them, says, that he remembers all their wickedness, Host 7. 2, 3, 4, 5, 6, etc. And Abimelech's speech is for this, What have I offended thee, that thou hast brought on me, and on my Kingdom a great sin? Gen. 20. 9 And David's Prayer, Praying in the latter end of that 51 Psalms, a Penitential Psalm for his Adultery, Praying that God would do good to Zion, shows no less, Zion and Jerusalem, the Church and the Kingdom (Zion being the place where the Temple was built, and Jerusalem the chief City of the Kingdom) may feel heavy Judgements for Adulterers and Adultery: and I pray God this be not a sin with some others among ourselves at this day, that may make the Patience of God at this day break out against us, with a Shall I not visit for these things? If Confession were now a foot, it may be Erasmus his Confessor might be so blabbish, and so Foolish, as to say it in some public invective Sermon against Adultery, that were now stoning to death a Law against Adulterers, the Rocky Mountain hard by would soon be spent, Adultery, said he, that knew it by Confession, was grown so common. Whoredom and Adu●…tery therefore are to be avoided, considering the grievousness of the sin itself.  
Use 1. Are Whoredom and Adultery such grievous sins, and such Judgements also attending them? then this m●…y let us see the full meaning and evident Reason of those two Texts, The mouth of the strange Woman is a deep Pit, he that is abhorred of the Lord shall fall th●…rein, Prov. 22. 14. And I find more bitter than Death a Woman whose Heart is Snares and Nets, and her Hands as Bands, who so 〈◊〉 God shall escape from her, but the sinner shall be taken by her, Eccles. 7. 26.  
Secondly, This may teach Mothers to imitate that good Mother, Prov. 31. sc. to be careful to teach their Children that which she, Imprimis, and first of all was careful to teach her Son Lemuel. What (sc. what shall I say) my Son, and what the Son of my Womb, etc. Give not thy strength to Women, nor thy ways to that which destroyeth Kings. And so the Wise Man intimates that Parent's Care and Instructi●… about their Children, one point chiefly should be about Discipline and Instruction against this sin; My Son, keep thy Fath●…rs Commandment, sor the Commandment is a Lamp, and the Law is Light, and Reprooss of Instruction are the way of Life; to k●…p th●…e from the strange Woman, from the Flattery of the tongue of the evil Woman, Prov. 6. 20, 21, 22, 23, 24, etc.  
Thirdly, This may let us see that it was Material and main Divinity enough, and so would go sor no less among the Papists, but that Fornication is counted for so slight and venial a sin among them; material and main Divinity enough, I say, which the Apostle Paul taught, 1 Cor. 7. 2. Nevertheless, to avoid Fornication, let every Man have his own Wife, and let every Woman h●…ve her own Husband. If Fornication w●…re counted the sin, which it is, this Ghostly Couns●…l of his would not be counted such a poor rag of Divinity, but material and main Divinity enough; and it may be considerable that there is not such a particular, punctual passage again in all the Scripture, where the Holy Ghost is so particular, and so punctual in applying it to ev●…ry M●…n, and every Woman; and to th●… Hus●…d, and to the Wife, & vice vers●… the Holy Ghost knew a Natural Modesty and ashamedness towards this Remedy of Fornication, even in them, perhaps, who stand in need of it, and therefore, perhaps, was so particular and punctual therein.  
Fourthly, Let it make us more Circumspect and Watchsul against these sins, if they be such great sins, and such great Judgements att●…nding th●…m; and that we may watch against them, l●…t us know there are some things w●…ich dispose thereunto in God's Judgement, and some in the Nature of the things, again●… both whereof heed and watchfulness must be had, a●… we desire the avoiding the sins themselves; In God's Judgement.  
First, Pride disposeth unto these sins, for just it is with God, that they who are so possessed with Pride, that they think all Honour too little for them, that would be half gods upon Earth, and not M●…n, and not have their Names mentioned without Admiration, and half-worshipping of them, just that God should let these Men fall into thi●… sin, that is the most dishonou●…ing sin, abasing and aviling them in the sight of all, and bringing them into open Contempt and Disgrace; thu●… Pride was one of the things that led So●… to that dishonouring sin of unnatural Uncleanness; This was the Iniquity of Sodom, Pri●…, etc. Ez●…k 16. 49. Not that these were the great sins of Sodom, but the make-ways for that great sin of unnatural Uncleanness; and more especially in Gods just Judgement, their Pride; they were haughty, and committed Abomination. And thus for them that have a secret Spiritual Pride in them to be vainly puffed up by Reason of Spiritual Excellencies.  
And they that think the Apostle Paul's Thorn in 
Nonnunquam d●…jicit D●…s hanc occultam me●…is super●…iam per manifestam Carnis Luxuriam. Aug. Ep.  the Flesh (2 Cor. 12.) was some molestful strive with Temptations of the Flesh, they agree hereunto, for that Thorn in the Flesh was given him, lest he should be extolled above measure by Reason of his so many Revelations; and no presenter Remedy of being sick with Spiritual Pride, than to be humbled and buffeted with Molestations from this dishonouring sin.  
Secondly, Profaning God's Honour by Spiritual Fornication disposeth unto Corporal Fornication; for just it is that God should let them dishonour themselves Corporally, who dishonour him Spiritually: Thus having related in the 17 and 18 of Judges, when things were all out of Order in Israel; having related Examples of Spiritual Fornication or Idolatry, in the 19th. Chapter he relates an Example of Abominable Corporal Uncle●…nness with the L●…vites Concubine, and aimed to have be●…n at himself too, v. 22. 1 Kings 14. 23, 24. and 2 Kings 23. 7. And 〈◊〉 th●…y changed th●… Glory of the Incorruptible God, etc. Ther●…fore ●…od also gave them up unto Uncleanness, Rom. 1. And that great Whore, the Mother of Harlots, 〈◊〉 Babylon, that commits Fornication, Spiritual Fornication with every stock and stone; what abominable filthiness and uncleanness, (Corporal also) God hath given her over to, the stink of th●…ir public t●…lerated Stews, to help his Unholy Holiness' Coffers; the stink os their impure Cloisters, of their impure Clergies Caelibate, (which made the World long ag●… cry Foh at these things) shows,  
Thirdly, Depressing and Disparaging too much the Honour of Marriage, and Tyrannical rash imposing Necessity of single Life upon some conditions of Men, without considerations had os our Saviour's Equity, He that c●…n receive it, l●…t him receive it▪ Thi●…, in God's j●…st J●…dgment, disposeth unto the sin o●… 〈◊〉; for just it is with God to let th●…m ●…ll into 〈◊〉 sin which shall dishonour 〈◊〉, who go about to dishonour his 〈◊〉; jus●… to let their own Frailties shame and confute them, who are so rigid and inconsiderate of ot●…ers ●…railties. Thus Hierom, who spoke so hardly o●… Marriage, that he did every where at Rome, malè audire for it; none, even by his own Confession, more tempted with Lust than he, none that felt more of the Apostle Paul's U●…ion or Burning.  
Thus the story of Cardinal Cremensis is not un●…nown. 
U●…i de ●…ncubinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse 〈◊〉 de l●…tere sur●…re 〈◊〉 is add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c●…m 〈◊〉 ill●… 〈◊〉, 〈◊〉 〈◊〉 fuit in 〈◊〉 〈◊〉 〈◊〉, ●…es 〈◊〉 〈◊〉 n●…n pet●…it, dam 〈◊〉 d●…us in su●…mum dede●…us 〈◊〉. Matt. 〈◊〉. Anno. 1125.  He in a Synod 〈◊〉 London called the Wives of the Priests Concubines, after the Pope's late begun urging of single ●…fe upon them, hence asserting it to be the highest Crime, to rise from the side of a Concubine to make and consecrate the Body of Christ; But he himself the Night after he had been Employed in the Priests work of Consecr●…tion, was taken in the committing of Uncleanness; the thing was Notoriously Evident, and did turn, as good Reason it should, to his great Disgrace and pepetual Infamy. Thus the Notorious Uncleanness that the Popish constrained single Life in God's just Judgement occasioned; every Pasquil and Pamphlet in our Forefathers days spoke of it; and the French have their Proverb, That he that would have a clean House, let him neither have Priest nor Pigeon in it, both were such defiling Creatures: aye, unto what, not only Reprobate practice, but R●…probate Judgement also hath God given over the severe Caelibate-mongers? as some of them to wri●…e, that it is better to have an hundred Whores than one Wife; according to B. Bonner's answer, I pray God it be no worse; when a Priest accused for having secretly a Wife; No, said he, she is not my Wife, she is but my Concubine: Some others, (as Johannes à Casa Archiepisc. Reneventamus) in an Italian Poem to desc●…ibe the Praises of Sodom; aye some (says Erasmus, Prefat. in milit. Christ) publicly to 
Publicitus asseverare leviorem esse culpam, si mulier habeat rem cum bruta pecude quam cum sacerdote.  a●…irm, that it is a less sin for a Woman to have to do with a Brute ●…east than with a Priest.  
Secondly, In the Nature of the things themselves, these dispose unto the sin of Uncleanness.  
First, That which the Prophet calls fullness of Bread, under which also by a Figure, fullness of Drink is employed; the Iniquity of Sodom was Pride, fullness of Bread. When I had ●…ed them to the full, then th●…y committed Adult●…ry, Ezek. 16. 49. Th●…y w●…re as ●…d Horses in the Morning, Jer. 5. 7, 8. ●…nd alter Rioting and Drunk●…nness, what sollows present●…y but 〈◊〉 and 〈◊〉? Rom. 13. and eyes ●…ull of ●…dultery ●…ollows pres●…ntly, 2 Pet. 2. 13, 14. having spok●…n of some t●…at co●…nt it pleasure to Riot; and after looking upon the Wine w●…en it is red, sollows looking upon strange Women, Prov. 23. Naturally fullness o●… Bread and Drink makes the Body rank and proud, and prone to Lust, filling it full of supper ●…luous Spirits and Humours.  
2. That which immediately follows 
Sine Cerere & 〈◊〉 friget Venus.  in the next 
〈◊〉 Egisthus quare sit 〈◊〉 〈◊〉?  place, in that Ezek▪ 16. sc. 
In 〈◊〉 ratio est, 〈◊〉 〈◊〉.  Abundance of Idlen●…ss; why was Egisthus an Adulterer? The Reason is apparent, he was a Person addicted to Idleness and Laziness. So it is demand●…d, why David fell upon Adultery, 2 S●…m. 11. 2. And it came to pass ●…n an Evening-tide that David arose from o●…f ●…is Bed. Whereby the Holy Ghost purposely would intimate the Occasion of his falling into Adultery; he 〈◊〉 Idle at home while Israel and Joab was in the Field; aye, he had been newly snorting and stretching hims●…lf idle upon his Bed; Labour and Exercise help ●…o waste rank superfluous humours, whereas Idleness ●…ets them grow into nothing ●…ut matter and seminary of Lust; as a standing slank that wants motion, genders nothing because of the abundance of Moisture, but silthy slimy matter and Toad-stools, and the like; so nothing but sliminess of Lust, and such filthiness from Idleness, from a standing slanking Body.  
Thirdly, The immediate next Occasions, as too much Familiar Company and Converse, Foolish Dalliance, light talk, wantonness of Eye, etc. these immediately dispose unto this sin; and they that say they will use these things, and yet be safe, they are more bold than wise; there is none long safe, that will not 
Nemo diu tutus est 〈◊〉 pro●…imus, Cypr. Ep. 62.  keep aloof off, but still stand too near a danger; odds there is of slipping in for him that will needs be treading still too near the Pits brink; and danger there is of being pulled over (for children's sports may sometimes be Grave and Sage men's Lessons) sore him that will needs be as ●…ar as he may go; and therefore Observa●…le it is, that o●… Joseph it is 〈◊〉 He harkened not unto her to 〈◊〉 by h●…r or to be with her, Gen. 39 11. And the Wi●…e M●…ns Counsel in this case, Remove thy way far from her, and come not n●…r the Door of her House, Prov. 5. He that will needs be walking too n●…ar the Beasts Den, may haply become the Beasts Prey, As that Young Man void of Understanding, who passing through the street near her Corner, near the Beasts Den, behold there m●…t him a Woman in the Attire of an Harlot (out comes the Beast) and she caught him, Prov. 7. How much more he who will needs venture into the Den itself to play with the Beast; and for other Occasions also, Job he made a Covenant with his Eyes, Job 31. and good Reason, for Death comes by the Windows in this sense: See Gen. 6. 2. 2 Sam. 11. 2.    
FINIS.