A Warning-Piece TO THE Slothful, Idle, Careless, Drunken, and Secure Ones, of these last and worst of Times. WHEREIN The danger that attends every one that delights in any of these Vices may be avoided: and the Reward of those that have their Conversation in Holiness, may be attained. Pro. 24.30, 31. I passed by the field of the slothful and by the Vineyard of the man destitute of understanding; and lo, it was all grown over with Thorns, and Nettles had covered the face thereof, and the stone-wall thereof was broken down. Prov. 23.29, 30. Who hath Woe? who hath sorrow? who hath contentions? who hath wounds without cause? who hath redness of Eyes? even they that tarry long at the Wine, they that go to seek mixed Wine. LONDON, Printed for William Thackery in Ducklane. 1678. A WARNING TO THE Slothful, Idle, Careless, and Secure Ones, etc. WHerein can a friend more unfold his love, than in preventing dangers before their birth, or in reducing one to safety which is tra●velling in the way to ruin? T●● be plain, argues honesty. Croesus' counselled Cyrus, that if he mean to hold the Lydians in slavery, that he should teach them to sing, and play, and drink, and dance, and daily; for (saith he) that will do i●● without your endeavour. The Devil with pleasure pipes men into security, then steals away their souls, and leave● them to the wrath of God. Vice is of such 〈◊〉 toady complexion that it cannot choose but reach the soul to hate. 'Tis true, men learn to do evil, by doing that is next it (nothing.) Idleness is the most corrupting fly that can blow in any humane mind: Tell me if there be any life more irksome than idless; it is the sink which receiveth all the filthy channel of vice, and with that poisonous air it poisoneth and infecteth the soul. Man being idle hath his mind apt to all uncleanness, and when then wind is void of exercise, the man is void of honesty; prosperity engendereth sloth, it turneth the edge of wit. Aristotle saith, That which is most noble by nature, is made most vile by negligence; idleness is the only nurse, and nourisher of sensual appetites. Hierom adviseth us, ever to be doing something that the Devil find us not idle; for it is his cushion wherewith he lulls the soul asleep in sin. Saith O●ige●, It teacheth much wickedness. Cicero saith, They that do nothing learn to do ill. Idleness is the more that sorest and soon infecteth the mind with many mischiefs. It'● against nature (saith Cicero) yea the slothful man sleepeth in his own want: it is hard for him that will not labour to excel in any Art: Idleness is the enemy of Virtue, and the very train of all wickednese. Galen saith, Sloth loseth time, dulleth th●● understanding, nourisheth humours, choketh the brain, and displeaseth God. Seneca saith, It's the mother of poverty, it's the ready way to Atheism. Homer saith, Idleness maketh of men, women: of women, beasts: and of beasts, monsters. Pythagoras gave his Disciples this precept, Take good heed that thou sit not upon a bushel, meaning that Idleness ought especially to be eschewed. Lust is quenched through labour; and kindled through idleness. The idle heart is moved with no Prayers. The rich man, if he wax idle, will quickly be poor. It's the stepmother of Wisdom and Science. Men are born to good works, whereof our souls may serve for an invincible proof, seeing it is never still, but in continual motion and action: it decays the health of the body. The Bees can abide no drones among them, but as soon as they begin to be idle, they kill them, saith Plutarch. The wise man's idleness in his continual labour, Carthage was overcome; Rome by idleness came to ruin, (saith Augustine.) Solomon saith, Prov. 12.11. he that followeth the idle is destitute of understanding. The egyptians to vanish idleness, made a Law that every one monthly should give account how he spent his time, and had their names registered in a Book for the same purpose. Idleness doth cause in man dishonest thoughts, and opens the gate unto all vice: but the good exercises of virtue do shut the may of the temptation that the Devil cannot get in. Solomon saith, Go to the Pismire, O sluggard, and behold her ways, and be wise; for she having no guide, governor, nor ruler, prepareth her meat in the Summer, and gathereth her food in the harvest, Prov. 6.6, 7, 8, 9, etc. If the word of God cannot instruct thee, yet learn of the little Pismire to labour for thyself, and not to burden others. How long wilt thou sleep. O sluggard, when wilt thou arise out of thy sleep, Prov. 24.33, 34. Yet a little sleep, a little slumber, a little ●olding of thy hands to sleep. Therefore thy poverty cometh as one that traveleth by the way: (That is, suddenly, and when thou lookest not for it) and thy necessity like an armed man: It shall come in such sort, that thou shalt not be able to resist it. Solomon expresseth lively the nature of the sluggards, who though thy sleep never so ●ong, yet have never enough but seek occasions thereunto Idleness, one of the sing of Sodom, it is said, that abundance of Idleness was in her, and in her daughters. Ezek. 16.49. David through idleness committed Adultery, is we may see, 2 Sam. 11.2. Syrach saith, That Idleness bringeth much evil, Ecclus. 33.26. St Paul commanded, that he that would not work should not eat, for saith he, We hear that there are some that work not at all, but are busy bodies; therefore them that are such, we command and exhort you by our Lord Jesus Christ, that they work with quietness, etc. 2 Thess. 3.10, 11. for saith he, being idle, they go about from house to house; yea, they are not only idle, but also pratlers, and busybodies, speaking things that are not comely, 1 Tim. 5.13. Go to the Crane thou babbler, read her story, and let her inform thee, who flying out of Sicily, puts little stones in●ver mouth, lest by her gagling she might betray herself a● a prey to the Eagles of the Mountain Taurus; which with this policy she slyes over in safety. Silence is every where safe-guarded, while an unruly tongue may procure ruin, and prove as a sword to cut the thread of life in two. Where there is a flood in the tongue, there the heart is empty; in many words there is error often committed, for truth doth consist in few words. Better it is to make a small scar by speaking little, than a deep wound by much babbling. Silence is a gift without peril, and a treasure without enemies, saith Photion. Our Saviour saith, That for every idle word that man shall speak they shall give an account at the day of Judgement; for by thy words thou shalt be justified, and by thy words thou shalt be condemned, Mat. 12 36, 37. Therefore it doth highly concern every one to be every careful what they speak. About all things fly from idleness, for it's the mother of vice, and the stepmother of all virtue; it is nothing indeed but a very death, and the Sepulchre of a man that is yet living. God would that man (which was endued with so many good gifts of perfection) should not live idly. Thou that livest here so compassed about with so many enemies, how much cause hast thou to avoid idleness, and to fly away from it? God places Adam in Paradise, to the end that he should labour and work there, Gen. 2.15. and yet he for all his labour, sustained great loss and harm, and thikest thou to gain, by living at thy own will and pleasure? Job saith, Job 5.7. That man is born to trouble, as the sparks fly upwards: and therefore God hath given thee two hands to work withal, as he hath given the Birds two wings to fly withal. He that goes about to shoot at any Bird, will not shoot at him as he flieth, but will tarry and expect until he stand still: so the devil will not seek to shoot at thee, or hurt thee when thou art well occupied in any good work, but waiteth the time until that be may find thee idle, that he may then strike thee with his temptations, and take from thee the lift of thy soul: therefore thou must always be occupied, that he Devil may never find thee idle. The Wessel that is occupied, and full already, can contain no more in it, and the mind that is fully occupied about good things cannot admit of evil thoughts into it; but if the Devil findeth it unocuppied, he will put evil cogitations into it: The water which continueth running, bringeth forth good fish, but the standing waters, or marshes, and lakes, do bring forth Frogs and Serpents, and that Fish that is in them, is unsavoury and dangerous to eat of; and what canst thou bring forth if thou be idle, but soul and dishoness thoughts: drive away from thee all idleness, for if thou fliest not away from thy pleasure, thou canst not choose but he taken prisoner by a number of vices, 1 Sam. 19 When David was occupied with the continual persecution of Saul, he falls not into sin, as he did afterwards when he was idle at home in his own Palace, 2 Sam. 11. And when Solomon was occupied about his building, he did not offend God; but when his work was at an end, and that he gave himself unto idleness; he committed very great offences, 1 Kings 11. The Tribe of Dan searching out an inheritance to dwell in, they sent five men out of their Coast, and they came to Laish, and they saw the people which were therein, which dwelled cereless, and when they returned back unto their Brethren, the first motive that they used to encourage them for to go, was this, said they, If you will go you shall come unto a careless people: so they went up and smote the people with the edge of the Sword, and burned the city, Judges 18. You that are given unto idleness, sloathfulness, and careleness, behold and consider the end of these people, even the men of Laish, it cause their destruction; therefore be ye diligent: the men that went to view the Country of Laish, they said to their Brethren do you sit still, be not slothful (as it they should have said) will you lose this good occasion through your sloathfulness, v. 10. Then they used another motive to draw them from Idleness, saying, The Country is a place that doth lack nothing that is good in the world. Here you see that the Tribe of Dan through their diligence obtained this fruitful and plentiful Country which did lack nothing in the world: And those idle people of Laish through their carelessness did not only lose their City and their Country but it also caused the destruction of themselves too: therefore fly from idleness and carelessness, for fear the like judgement befall you. While the Trojans were watchful, their City they kept, But lost it was when they securely slept. And when their City (through their carelessness) was all of flame, they cried, Troja suit here was a Troy, or we had a Troy! hast thou some thoughts of acting some bonourable enterprire, and doth idleness, sloathfulness, or carelessness put as it were a blot in the way, saying it is too difficult or impossible for thee; I pray thee be not deluded by this flattering Syrian, for Nihil est ram difficile, sed ex labore facicile vincatur, that is, there is nothing so hard but by labour is easily overcome, The Heathen Poet could say: By industry the Tiger's gentle grow, And the wild Lions may be tamed so: And the ficice Bull, whose ire doth provoke, By industry is brought to bear the yoke. Ovid. Love overcometh all things, and diligence doth the like. Idleness is the nourisher of all carnal vice; if thou wilt flee from idleness thou shalt soon make all sin and vice to famish in thee, for thereby thou takest away all the sustenance that maintaineth it. Solomon saith, Prov. 10.16. The labour of the righteous tendeth to life. Th● way to Heaven is full of travel and continual occupations of holiness and virtuous exercises: If thou didst but remember seriously all the time which thou dost lose, that thou must render a st●●ct account, or reckoning to the Almighty God, thou wouldst not lose one jot thereof. The Spirit of God doth show itself where it is, for it will suffer no idleness to rest or harvour where it is, or where it remaineth. When thou art idle, thou boast lose the best thing which thou hast, which is Time. By ever learning Solon waxed old, For time he knew was better far than Gold; Nature might give him Gold which would decay But nature could not give him yesterday. Gather thy Manna in the eve of the Sabbath, that thou mayst rest when the Sabbath day cometh, Exod. 16. that is, take pains, and labour whilst thou art in this life, that thou mayst rest and take thine case when that great feast of eternal Bliss cometh. The Land that lieth idle, and is not tilled, bringeth forth nothing but briers, thorns, & unprofitable woeds, and if thou dost not fly from idleness, thou canst not choose but thy heart will be full of evil thoughts. S. Psul saith, Gal. 5.15. Take heed therefore that you walk circumspectly, not as fools, but as wise; occupy therefore the land of thy heart, in good and holy exercises, to the intent that thou mayest ever be doing of good works, and bring forth the fruits thereof. Christ teacheth by a similitude, that he always casteth man to labour: A certain householder went for to hire labourers into his vineyard, Mat. 20. He went about the sixth hour, and about the eleventh hour, and always found some standing idle, and he began to reprove them, saying, Why stand ye here all the day idle? and he said, Go into my vincyard. This similitude doth plainly demonstrate unto us, that God would not have us be idle at no time of the day. Solomon saith; Prov. 10.4. A slothful hand maketh poor, but the hand of the diligent maketh rich. Chap. 13. 4. The sluggard lusteth; but his soul hath nought, but the soul of the diligent shall have plency. Chap. 18.9. He also that is soathful in his work is even the Brother of him that is a waster. Chap. 19.15. Sloathfulness causeth to fall a sleep. Chap. 20.13. Love not sleep, lest thou come to poverty, open thine eyes, and thou shalt be satisfied with bread: Fly from stoath lest thou fall a sleep, and love not sleep lest thou come to poverty: but open thine eyes to be obligent and thou shalt be satisfied with all things necessary for thee. verse 4. The slothful will not blow, because of Winter, therefore shall he beg in the Summer but have nothing, Chap. 21.25, 26. The desire of the slothful slayeth him, for his hands refuse to labour: he thinketh to live by within and destring all things, but will take no pains to get it; for saith the wife man, He coveteth evermore greedily, Chap. 22.13. The slothful man saith a Lion is without. I shall be slain in the street. Solomon derideth them that invent vain excuses because they would not do their duty, Prov. 26.13, 14, 15. As the door turneth upon the hinges, so doth the slothful man upon his bed. Chap. 19.24. The slothful hideth his hand in his bosom, and it grieveth him to put it again to his mouth. Chap. 15.19. The way of the slothful man is an hedge of thorns, be ever findeth some let or stay, and will not go forwards. By sloathfulness the roof of the house goeth to decay, and by the idleness of the hands the house droppeth through, Eccles. 10.18. I passed by the field of the slothful, and by the vineyard of the man destitute of understanding, and lo it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down; then I beheld and considered it well, I looked upon it, and received instruction Prov. 24.30, 31, 32. Herein appeareth one chief point of Solomon's wisdom: that is to consider, and look upon the errors of other men, and thereby learn to eschew them; for to see the great loss and detriment that cometh of idleness and sloathfulness, and considering of it to become diligent, and laborious, is surely a great sign of a wise and prudent man; he is happy that by other men's faults doth learn to beware. That servant which had one Talon delivered unto him, Mat. 25.26, 28, 30. he through sloathfulness hide it, and did not occupy it: his Master said unto him; Thou evil servant, and slothful, for so he called him, and he said, Take the Talon from him, (moreover he said) Cast therefore that unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth: there is nothing but mere darkness out of the Kingdom of Heaven. Here we see that sloathfulness doth not only lose all things in the world (as the men of Laish did) but also eternal happiness hereafter, for said the Master, Cast that unprofitable servant into utter darkness. Now sigh it is so, who is it that will or dare give themselves unto idleness, or sloathfulness, seeing by it, we do not only lose all things that are good here, but also hereafter. Syrach speaking of the sluggard, saith, Eccluf. 22.1, 2. A slothful man is like a filthy stone, which every man mocketh at for his shame. A slothful man is to be compared to the dung of oxen, and every man that taketh it up will shake it out of his hand. Like as the idle stone gathereth moss and filth, so doth the slothful both sickness of body, and corruption of mind. Thus in brief you have heard what idleness is, and the fruits of it, for first it reacheth men to do evil, and it is the sink which receiveth all the filty channel of vice, and with that poisoneth and infecteth the soul, it's an enemy to hertue, and the very train to all wickedness, it loseth time, it dulls the understanding, it nourisheth humours, It displeaseth God, it's the mother of poverty, it's the stepmother of wisdom, and the ready way to Atheism, and it kindles lust. Carthage was overcome, and Rome came to ruin through it. It causeth evil and dishonest thoughts, it opens the gate to all wickedness, it's one of the sitis of Sodom, and by it David committed Adultery, it bringeth much evil and it causeth them be meddling where it doth not concern them, and so are called prattlers, and buste-bodies, speaking things that are not comely: we must give account for every idle word: through idleness we are in danger to lose all things in this world: Solomon through idleness committed great offences, yea, it caused the people of Laish to lose their City and their Country and the destruction of themselves too. It caused the City of Troy to be all on a flame; therefore fly from idleness, and thou shalt soon make all sin to famish in thee; for it is the sustenance that maintains it. That land that lieth idle, bringeth forth nothing but briers, thorns, and thistles: by idleness the roof of the house droppeth through. And besides all this, thou art in danger thereby to be cast into utter darkness. The Prophet Jeremiah saith, Jer. 48.10, 11. Cursed be he that doth the work of the Lord negligently; and in the next verse he saith, Moab hath been at rest from his youth, and he hath settled on his lees: Zeph. 1.12. But the Lord will search Jerusalem with lights, and visit the men that are frozen in their dregs, and say in their heart, The Lord will neither do good nor evil: Thus you see what a dangerous condition the idle, slothful, careless, and secure ones are in. First they are careless of Grace, and the means of it, as the Word, Repentance, Faith, prayer, etc. Secondly, they are fearless of God's Judgements. Thirdly, they are seelingless of the bevy burden of their sins; so that the spirit of slumber is a binding up of their faculties & depriving them of the exercise of grace: To them grace is no care, judgement is no fear, sin is no sorrow, their ignorance doth grow, and they are negligent in matters of salbatton, they are careless in God's service, like unto that careless servant, that began to eat and drink, and to be drunken, Matthew 24. They delay repentance; security soundeth it is not yet time, they ever dream of felicity, boasting of their own bearts desire: With the Dolphin they swim in delights, when destruction is nearest, till at last securitles maid woefully cried the hour is past. Joleness and careless is the forerunner, either of gross sins, great crossed, or most terrible judgements, it emptteth the heart of Grace, and it sweepeth and garnisheth it for Satan: God will hid his face and trouble shall follow. The rich man that had much goods laid up for many years, said to his soul, Luke 12. 20, 16. Live at case; And God said unto him, O fool, this night will I fetch away thy sold from thee. I Thef. 5.3. When they shall say peace and safety, then shall sudden destruction come upon them, as the travel upon a woman with child, and they shall not escape, it shall be felt before it be seen like a Thief in the night. Woe to them that are at case in Zion, Amos 6.1. Gideon smote the careless boast: secuity was the overthrow of Laish, Judg. 8.11. and 18.7, 10, 27. The good man of the house awaketh to save his goods from the Thief, the Husbandman for his Harvest, the Merchant for his Wares, the Soldier for his spoil: shall me lose and eternal crown with sleeping? He that hath the key of David hath opened the may: the way is opened but yet narrow. Awake and strive to enter in: Matthew 25. When the Juilvee is passed, the foolish cry open, open; some awake a little and begin a little to enter in; but finding the way stract; first with Lot's wife they look back, 2 Pet 2.5. then with Demas they turn back, and with the dog they run back to their vomit. When thou thinkest upon that crown, think therewithal upon this word Few, few enter in, few are chosen; in the great deluge, ver. 8. few souls were saved; in the overthrow of Sodom, but Lot was saved. Amongst the sirty three thousand five hundred and fifty of the people of Israel, only Joshua and Caleb entered into the Land: Therefore uncessantly importune that holy one of Israel like the urgent widow]. be not foal, or slothful, but diligent and bigilant. Leave him not till with Jacob thou get a blessing. A word or two of the Definition of Drunkenness. The drink to the betrayer of the mind, and doth disapparel the Sold, yea the thoughts of the heart (which God hath secluded from the very devils) by drunkenness do suffer a seach: the Devil could never find a cunninger bait, to angle both for the acts and meanings of men, than drunkenness is. You shall scarcely find a man that is much addicted to drink that is not ruined. What a monster is man in drunkenness, he hath a swimming eye, a face both roast and sod, and a tongue clammed to the roof and gums a drumming ear, a feavered body, a bolling stomach, a mouth nasty with offensive sums till it sicken the brain, a passed head, and legs tottering up and down their mictuned burden; be hath no memory at all, for the abundance of drink hath drowned up that noble recorder; and while Bacchus is his chief God, Apollo never keeps him company, friend's and foes, familiars and strangers, are then of equal estéem. Drunkenness is the funeral of all intelligible men; A drunken mind, and a drunken stomach are both alike, neither can retain what they receive: I will loath to admit of familiar to infectious as this. The wise man advise to us to the contrary, saying, Prov. 23.20.21. Keep not company with drunkards, nor gluttons; for the drunkard and the glutton shall be poot. And St. Paul saith, 1 Cor. 5.11. If any man that is called a Brother be a forcinator, or covetous, or an idolater, or railer, or a drunkard, or an ●xtortiore, with such a one eat nor. St. Paul asks a question and answers it himself, saying, 1 Cor. 6.9, 10. Know ye that the unrighteous shall not inherit the Kingdom of God? Be not deceived, neither fornicators, nor Idolators, nor adulterers, nor wantoness, nor buggers, nor thiefs, nor covetous, nor drunkards, nor railers, nor excortioners shall inherit the Kingdom of God. Gal. 5 19, 20, 21. The works of the flash are manifest, which are adultery, fornication, uncleanness, wantonness idolatry, witchcrast, hatred, debate, emulation, wrath, contention sedition, heresies, envies, murders, drunkenness, gluttony, and such like, whereof I tell you as I have told you before, that they which do such things, shall not inherit the Kingdom of God. The Apostle in these two places reckons more than twenty damnable sins, and the drunkard, the glutton, and the railer, do as it were bring up the rear of this wicked and ungodly Kegiment. I beseech you cast your eyes back, if seriosty consider, whether thou art at league with any of these soul-destraying sotdiers, for if thou be, thy state is dangerous: Therefore seeing that we hand so many strange enemtes to encounter withal, we have great cause to take St. Paul's counsel, Ephes. 6.11. etc. for to be strong in the Lord, and to put on the whole armour of God: That we amy be abse for to wrattle, and to overcome those potent enemies. Whatsoever friend I make choice of, I hope for to have them endowed with these two virtues (that is) mildness and temperance: An excellent Caveat. Luke 21.54. Take heed to yourselves lest at any time your hearts be oppressed with surfeiting and drunkenness, etc. Drunkenness of the Hebrews is called wine-viving; then S. Paul's counseled not to be despised; Ephes. 5.15, 16, 17, 18. Take heed therefore that ye walk circumspectly not as fools, but as wise redeeming the time, for the days are evil: wherefore be ye not unwise, but understand what the will of the Lord is, and be not drunken with wine, wherein do excess. Paul doth not forhid the use of wine but the abuse of it: for to Timothy he said thus, 1 Tim 5.23. Drink no longer water. but use a little wine for thy stomaches sake, and thine of ten infirmities. Solomon saith, Prov. 31.6, 7, Give ye strong drink unto him that is ready to perish, and wine unto them that have grief of heart. Let him drink that he may forget his poverty, and remember his misery no more. Psal. 104, 15. Wine maketh glad the heart of man. Strong drink is the good creature of God, pure to the pure; Which serveth, I Naturally for the bodies nourishing and strength, and to be used with sobriety. 2. Physically for the corroboration of the body, and refreshing of the mind. Wine (saith Austin) moderately drunken is medicinable, but drunken more than need requireth, it consumeth, it's poison. Drunkenness is not only when wine hath banished wit, which may soon overtake a weak brain, but also when one doth sit long at drink. albeit their brain were strong enough to hear it, which is called, Prov. 23.30. Once that tarrieth long at wine, that goeth and seeketh mixt-wine. Such kinds of drinking, are as well condemned, as staggering ebriety; such like drunkenness is called a boiling, chase, or waring too bot with wine. Some delight to be drunk alone, some provoke others to do the same, some drink by measure, out of measure: the drunkard saith, do me reason, while as both his ormand, and the others grant is altogether reasonless. All these sorts are affected with this malady and with this bilect vice diseased: custom maketh this disease contagious to mang; use altereth nature, and custom brings Idle superfluity to urgent necessity: First. the drunkard drinks for thirst, then for delight, at last for wantonness, and then without measure, by an unsattate holuptuousness, When I name wine, it is to be taken (Synecdochically) for all for is of strong drink: one drunkard is the cause of another, taping, Isa. 50.12. Come I will bring wine, and we will fill out selves with strong drink, and to morrow shall be as this day &c much more abundant, as the challenged drunkard both allenge, Prov. 23.20. that company causeth him, who forced him with, either drink or get thee gone, 1 Cor. 5.11. wiilst, they are expcessy forbidden to keep company with drunkards and gluttons, Ephes. 5.11. and that thou shouldest babe no fellowship with the unfruitful works of darkness. But a graceless heart, turning the grace of Bod into wanton, ness, and having the mind feeble and meak, suffereth sensuality to reign ober reason, and grace, St. Judas saith, Judas 12. These are spots in your seasts of charity, when they feast with you without all fear, etc. v. 12. these are murmurers, complainers, walking after their own Lusts, whose mouths speak proud things, etc. 2 Per. 2.10, 12, 13. These are makers of sects, reship, having not the spirit (of regeneration) they shall receive the wages of unrighteousness. 1 Thes. 5.6, 7, 8. Therefore let us not sleep as do others, but let us watch and be sober: here sleep is taken for contempt of salvation: when men continue in fins, and will not awake to godliness: for they that sleep, sleep in the night, and they that be drunken, are drunken in the night; but let us which are of the day sober, putting on the breastplate of saith, and love, and the hope of salvation for an helmet. Eph. 6.17. The wise man saith, Eccles. 10.17. Blessed art thou, O Land, when thy King or Governors, eat in time for strength and not for drunkenness. They that drink for drinks sake are too usual at drink (who as Demosthenes said, to King Philip) Sponges, who want but a wide womb to their wanton will. Some think that drink is given of God not only for necessity, but also for delectation; thinking thereby they may exceed as they please; they consider not that strong drink was given to men, to there the bear't, and not to oppress it, and to praise God for it, and not too offend him with it of by it. Some think that drunkeneess is physical, wherein they foolishly err, esteeming the poison of the soul to be good phystek for the body: when the medicine is so filthy, the healing of curing is thought to be as filthy, A drunkard is like a L●●ch that still sucketh and cannot be satisfied. When necessity is satisfied, insolency salts his appetite, he backs his drunkenness with Tobacco, that by all the four elements, earth, wanter, air, and fire, he map be intoxicated. Drunkenness as it harkeneth the wit, and petherteth the imagination: so beyond all the affections it stirreth up choler, by a conveniency of the sulphurous heat that is both in drink and in the bilious humour concurring to make the greater flame, to kindle up the heart for the smaltest injury. Cambyses, the King of Persia in his drunkenness was incensed at the gentle reproof of his minion Praxaspes, and kilted his son. Alexander at the wine killed in his foolish fury his most lobing Clitus, for the which whin be was sober again, be attempted to kill himself. Anger is a madness short and voluntary, and an insatiable evit. Philoxenus wished a Crane's crag, and Melanth●us a Swans neck of three cubits long, that they might by the longer space enjoy the pleasure of their drink: his life is vita Ranarum, a Frogs life, saith Erasmus. Frogs love to live in moorish places, be in his pots, like aflye (suctuvivit) be liveth by sucking. Wine is the mirror of the mind; be is like Bonosus, who was born not in like, but to drink, faith Aurelianus. Be drinks for delight. for company, for brabery, for contention, and for inflamed charity, to absent friends, his belly is his God, Phil. 3.19. and is unfit for the service of that high God, I. Thes. 5.17. He abuseth his creatures, shameth himself, and is enabled to sin: when he should mourn, be is merry, saping to morrow we shall die, and he drinks wine in bowls when he should be sorry for the affliction of Joseph, Amos 6.6. like the Epicure, which saith, let us eat, drink, sure, The Lord God of hosts callo unto weeping and mourning, and behold joy, and gladness, flaying oxen and kill, sheep, eating flesh, and drinking wine, Isa. 22.12, 13. instead of repentance, they contemned the admonition of their teachers, saying, Let us eat and drink for our Prophets say, we shall die to morrow. But consider immediately after what if Prophet saith, Ch. 24.7, 9 The wine saileth, the wine hath no might, all that were of merry heart do mourn. They shall not drink wine with mirth, strong drink shall be bitter to them that drink it. The Loro pronounceth woe upon woe to drunkards, Chap. 5.11, 22. Woe unto them that rise up early to follow drunkenness, and to them that continue until night, till the wine do inflame them. Woe unto them that are mighty to drink wine, and to them that are strong to pour in strong drink. Four several times doth the Prophet pronounce woes to drunkards in one chapter. The wife man saith, Prov. 23.29, 30.32. To whom in woe, to whom is sorrow, to whom is strife, to whom is murmuring, to whom are wounds without cause, and to whom is redness of ●y ●even to them that tarry long at the wine etc. In the end thereof it will by't a serpent, and sting like an adder. Now seeing that there is such a strong chain that is linked together with so many woes, which reacheth as far as betwixt the drunkard and destruction (except repentance break this chain) it will assuredly draw down vengeance upon thy body, or soul, or both: Now therefore seeing it is so, Christ's Caveat is not to be rejected, Luke 21.34. Take heed to yourselves, lest at any time your hearts be oppressed with surfeiting, and drunkenness, and cares of this life, and l●st that day come on you at unaweres. B'ing Belsh●zzar made a great feast to a thousand of his Princes, and they drank wine in the golden vessels, which his father had brought from the Temple in J●ru●●●m, D●n. 5. At the same hour appeared the singers of a man's hand which wrote, etc. Then the King's countenance was changed, and his thoughts troubled him: to the joints of his loins were loosed, and his knees smote one against another; and the same night was B●lshazzar the King slain: here we see how near drunkenness and destruction was lir●ked: the same hour his thoughts troubled him, and the same night he was slain. The vine brings forth three Grapes, the first of pleasure, the second of drunkenness, the third of sorrow. It is folly to rebuke a drunken man: example we have of Abig●il, a woman of singular wisdom, 1 Sam. 25.36, etc. For she came to Nabal her husband, and behold he made a feast in his house, like the feast of King and N●bals heart was merry within him, for he was very drunken; wherefore she told him neither less nor more, until the morning arose; then in the morning when the wine was gone out of Nabal, his wife told him (that David had bowed to destroy both him and all his house for denying of his servants that small request which they desired: and the text saith) when she had told him those words, his heart died within him, and he was like a stone, & about ten days after the Lord smote N●bal that he died. From hence we may gather how close drunkenness and destruction are linked together▪ Wine hath as much force as fire, for as soon as it overtaketh one, it dispatcheth him, it discloseth the secrets of his soul, and troubleth the whole mind. Wine is the blood of the earth, and the shame of such as abuse it. Mark the end of Drunkards, and abhor their wickedness, Isa. 28.1. Woe to the Crown of pride, the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine. ver. 7, 8. They have erred because of wine, and are out of the way by strong drink,; the Priests and the Prophets have erred by strong drink they are swallowed up with wine, they have gone astray through strong drink, they fail in vision, they stumble in judgement: for all their tables are full of filthy vomiting, no place is clean. From hence we may gather this threefold observation: First there is pronounced woe to the Drunkards, their glorious beginning shall have a fading or sterile conclusion. Secondly, the drunkards they err, they are out of the way, They fail in vision, they stumble in judgement. Syrach, saith, Eccles. 19.1, 2. Wine and women lead wise men out of the way, and put men of understanding to reproof. A labouring man that is given to drunkenness, shall never be rich, saith Syrach. Lot's Daughters made their Father drink Wine, and then lay with him, Gen. 19.33. But he perceived not neither when they lay down, neither when they risen up. Wine had so obscured his judgement, and so darkened his understanding, and so be fell into that sin of incest with his own Daughters. Lastly, the loathsomeness of drunkenness, All their tables are full of sil●y vomitings, no place is clean; what can be more filthy? Ambrose saith, the first evil of drunkenness, is the danger of chastity. Nothing maketh drunkenness to be more abhored than the filthy and beastly behaviour of those men, whose stomaches are overcharged with excess. The Lace demonians would often show their Children such as were drunk, to the end they should learn to loathe that vice: it is a monster with many heads, as filthy ta●k fornication, wrath, murder, swearing, cursing and such like. The Spartans' caused their children to behold their slaves when they were drunken; to move them to the detest●ation of that vice. Wine inflameth the liver, rotteth the lungs, dulleth the memory, and breedeth all diseases: Therefore flee from drunkenness, for it is the Author of a thousand evils, it maketh wise men fools, and it bringeth diseases to the body, and destruction to the soul: it is that vice with stirreth up lust, anger, grief, and extremity of love: it distempers the wit, weakeneth the feet, and overcometh the vital spirits, saith Aristotle. It burns up beauty, and basteneth age, it's a he witching Devil, a pleasant poison, & a sweet sin, saith Augustine. Drunkenness maketh of a man a Beast, a strong man weak and of a wise man a fool, saith Origen. Where drunkenness is mistress, there secrecy beareth no mastery. Steal is the glass of beauty, end wine is the glass of the mind, it is a root prover to every disease, saith the heathen man Plato. It hath drowned more than the Sea hath drowned: Drunkenness makes a man more brutish than Balaams' Ass, be could walk and talk; but many times a drunkard can do neither. An●charsis saith, the first draught that a man drinks is for thirst, the second for nourishment, the third for pleasure, and the fourth for madness. O what a voluntary madness do drunkards run into when four draughts will not satisfy their unsatiable desires! no, notten times four. Surely, surely, they are more frantic than those in Bedlam. Drunkenness darkens the wit, it perverts the Imagination, and it stirs up choler. Plato bade drunken and angry men to behold themselves in a glass, and if they will do so, here is one wherein they may behold themselves most clearly. Drunkenness is nothing else but a voluntary madness. What is more vile and loathsome than is the drunkard, whose mouth is the lodge of poisonous savoure-whose body through excess doth tremble and shake; whose promises are large, whose tongue bewrayeth secrets, whose mind is spon changed, whose countenance is transformed; for commonly when the head is full of wine the tongue is set at liberty; neither is be content with many sorts of wine, but he drowneth himself or his senses in variety of liquor, making himself the monste of excess, it's the nursery to all contention, it kindles the coals of wrath, and is the root of all mischief, and the ready road to ruin. Gen. 9 Drunkenness did discover the privy parts of Noah, and caused Lot to commit incest, 2 Sam. 13.28. Drunkenness slew Amnon, King David's Son, and murdered Holosernes, chief Captain of the Army, for it is said that he drank more wine that day, than he had in any day ever since he was born, Judith 12.20. and 13.2. be was filled with wine, and Judith slew him in his drunkenness. The Leopard cannot so soon be taken by any thing as by wine, for being drunk be falleth into the topis. Be not drunken with wine, for wine turneth a man's understanding away from the truth, and kindleth in him the fire of lust, leading his eyes into error: it's a servant to lust, and it turneth the mind to filthy thoughts, and sin is wrought without shame: a drunken man is ashamed of nothing: therefore he that drinketh wine had need of discretion, that be do not over-drink himself, for drunkenness causeth him to talk filthily, and to do wickedly, & not to be ashamed, but to boast of his lewdness, thinking it to be very good. Wine is a cause of War and sedition, but being soberly drunken, it's profitable for the life of man, Eccles. 31.27, 28, 29, 30. What is his life that is overcome with wine: wine was made from the beginning to make men glad, not for drunkenness. Wine drunken with excess maketh bitterness of mind, with brawlings and scoloing. Drunkenness increaseth the rage of a fool, till he offend, it diminisheth strength and maketh wounds. St. James saith, James 3.16. Where envying and strife is, there is sedition, and all evil works. Thus you see that all manner of evil that is under the Sun, is caused, or cometh by drunkenness. Of all vice's drunkenness is the worst, and of all sinners, the drunkard is the most heinous, it being a compendium, an epitome of all other offences, and the sinner by it is made fit for any, for all enormities. Man, when he is at y best is good for little, but when he is drunk, he is good for nothing: he is then made such light stuff, that the Devil may carry him whither he lisleth at a every blast, which we may plainly see, if we do but consider how every breath he draws in drives him from one side of the street to another. The Lacedæmonians to make this vice odious to their children. Would show them their servants when they were drunk: Though I commend not their act, yet I cannot dislike their and. Though to make their Servants drunk, were a fault in the act, yet by it to make their children shun that Swinish vice, was virtue in the end: but we are otherwise taught; not to do evil that good may come there of. Since than God hath created me with a reasonable soul, that I might follow, observe, and embrace virtue and goodness, I will never so much degenerate from the end of my creation, as to make my body which was created a vessel of purity, to be a sink of iniquity, and turn a vessel of virtuous things into a tun to hold drink. The drunkard can neither rule himself nor others, he is a disturber of peace, a devourer of good creatures, a corrupter of manners, his wit, foot and hand, goeth palste like, his belly buryeth his drink, and his drink burieth his wit, his least enemy may overtake him, he is like a drunken Trojan, he disgraceth his profession, and disableth his calling; be stumbleth in judgement, nothing is left of a man but a shape, he is proud, furious, passionate, vain, foolish, quarrelous, offensive, a railer, a revealer of secrets; he will scoff, and scold, he will play the tyrant, or the fool, the Lion or the ape: he hath an inflamed face, and reeling eyes, stinking breath, staggering legs, and stammering tongue: It goeth like the sails of a wind-will. Drunkenness makes shameless, but truly soberness makes them be a shamed of their beastly behaviour. The drunkard is hardly cured, be finds his disease so pleasant, and suffers his malady to become come habitual: he regards not the work of the Lord, neither considers the works of his hands, he contemneth all correction. Prov. 23.35. They have stricken me, shalt thou say, but I was not sick they have beaten me, but I knew it not; when I● wake therefore will I seek it still. Drunkenness is the mother of all vices, saith Augustine. It is a flaming fiend, a sweet poison, a pleasant sin, who doth it, doth not st●●, but is altegether si● Ovid saith, I will never esteem a drunken man chaste; for saith Hierom, It bringth forth vener by, it doth beget the mind rolt, Gen. 19.32. Examples hereof are the Sodomites, and as David thought to have done with Uria●, Sam. 11.13. Drunkenness is the neurishment of lust. St. Austin saith, he is to be punished for that he serveth the ● evil willingly. By Pictacus law he that doth evil in drunkenness, should be twice punished. By Solon's law a drunken Pr. should die. The Indians allowed a woman to kill a drunken King, and for by'r reward, to have his successor to her bushand. The drut kard, by Moses law was lo be stoned to death, Deut. 21.20 The Drunkard defaceth himself, it besotteth the wit, as young Cyrus gave his answer to his Grand father Astyage ', why be resused to drink wine; because, said he, I to● kit to be poison; for I have seen it spoil bathe men of wi● and sense: as Origen said of Lot, Drunkenness deceived him whom whole Sodom could not deceive. And Augustine said, Wine is a wild wrestler. A ex●● ander the victor of all was overcome with wine. It turneth strength to weakneso, and health to sickness. Drunkenness (saith Seneca) doth recompense the merry madness of one hour with the wearisomeness of long time. Gal. 5.21. Ofttimes drunkaros grow soon old; and besides all this, he depriveth himself of regeneration, and of Christ, Rom. 6.16. The spirit is quenched, the flesh and body of sin is strengthued, and the soul is made like a City broken down, and without mals, Eph. 5.18. He incurreth shame, the examples whereof in Lot, Noah, and Nabal; 1 Pet. 2.11. and poverty, and famine, Prov. 21. 17. and 25.18. Wine in youth, turneth to water in age. The Prophet Jocl saith, Joel. 1.5. Awake ye● drunkards, and weep, and howl all ye drinkers of Wine, because of the new wine, for it shall be pulled away from your mouth. The Prophet Habakkuk pronounces woe to drunk. ards, Hab. 2.151, 6. Thou art filled with shame, and shameful spewing shall be for thy glory. The Drunkard is exposed to all danger, and hath no skill to prevent any, nor feel them, Prov. 23.34, 35. For he is as o●e that sleepeth in the midst of the Sea, and as he that sleepeth on the to of the mast. It bringeth on sisdden death, it so weath the seeds of deadly and veritable sicknesses; more perish by surfeit than the sword. Ehiah ●. of Israel, as he was in Terzah drinking till be was drunken, 1 Kings 19.9, 10. his servant Zimiri Captain of his chariots, came and smote him, and killed him, etc. Thus you see what dangerous effects drunkenness doth produce: Belshazzar was slain in his drunkenness Amnon King David's Son was slain in his drunkenness. Holofernes was murdered in his drunkenness, and Elijah was killed in his drunkenness. Cambyses in his drunkenness killed his own Son, and Alexander in his drunkenness killed his most loving friend Ch●us; and besides all this, as Esau sold bis birthright for a mess of pottage; so the Drunkard his grace and glories right, for a belly full of drink, for the which he is excluded out of Heaven, Gal. 5.21. so that, when that shall be so fearfully accomplished, he may miserably say thus, O God, for how short a pleasure have I given over so great a felicity! when with the rich glutton in his stery torments, he shall not be piried with one drop of water to quench his endless and unquenchable thirst. What will the drunkards say, when that hand-writing shall appear against them, which appeared against Belsh●zzar in his drunkenness, Dan. 5. and shy Mene, Mene, Tekel upharsin; God hath numbered thy Kingdom, and finished it, and thou art weighed in the balance and found too light, etc. What wilt thou say if God should call thee to an account for thy ●●e wardship, Luke 16. (even in the midst of thy drunkenness) and say, thou shalt he no longer steward, because thou hast wasted thy Master's goods, yet for all this, it is hard to cure a man that is given to drunkenness; it is difficult to speak to the belly, which hath no ears, it is folly to rebuke a drunken man, 1 Sam. 25.36. Lycurgus to cure drunkenness, caused all the vines to be cut down. Diogenes when he was urged to drink beyond measure, did cast the drink on the ground saying, If I do drink all this, not then the liquor, but myself would be destroyed: therefore it is good to eschew the company of drunkards; one diseased sheep infers the whole flock. The consideration of the filthy manners of drunkards is a great preservative to an honest heart. This was the remedy that Anacharsis used, having ever before his eye the most filthy and unseemly manners of the intemperate. Call also frequently to mind when thou art sober, those filthy things that thou hast used, said, or done, when thou wast drunken. Plato willed did disciples when they were drunk to behold themselves in a mirror, that they might the more detest their own manners. If thou couldst fall into spiritual thriety, wherein there is a wonderful thirst for the fountain of life, and wouldst replenish thy heart with the rivers of the water of life, and couldst say with David, Psal. 42.1, 2. Like as the hart pants after the water brooks, so long●th my soul after thee, O God; my sold is a-thirst for God, yea● even for the living God, when shall I come to appear before the presence of God. In that case thou wouldst easily bridle thyself from that hodily, and more than beastly drunkenness. This spiritual ebriety, albeit it he scorned by the profane, as may he seen in the example of Hanna the mother of, Samuel, I Sam & in the Apostles Acts 2.4, 13. when they were all filled with the Holy Ghost, some mocked, and some said. they are full of new wine; yet let us sand ●ste our spiritual thirst, Eph. 5.18. And be filled with the spirit. Join herewithal prayer, hearing of the word, meditation of God's love, of Christ's drath and union with us, and how that our bodies are the temples of the holy spirit, and that God beholdeth us as a jud●●e whose wrath is ●rong, remembering always the last day of our life, and the world, and look to thy particular calling, that by no means thou disgrace it by brunkenness, nor hinder it, but rather dignify it by temperance. Lo this purpose it is said, Prov. 31.4, 5. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes strong drink, lest he drink and forget the decree, and change the judgement of the Children of affliction. Consider also thy Christian calling, that thou art a child of the light, that thou shouldst walk In the light, and not a child of darkness, that thy intention may be to walk always honesly, Rom. 13.13. as in the day, and not in drunkenness, Ti●. 2.12. For the grace of God, that bringeth solvation unto all men, hath appeared, and teacheth us to deny ungodliness and worldly lusts, and to live righteously, godly, and temperately in this present world. Civil laws well set down, but better executed, would he great helps against this malady to correct it. At least, the Persim law authorised by king Ahashuetus, Es●h. 1.8. was excreeding good to restrain some degrees of this implety which was, that none should compel another to dringk; for so the King had appointed; that they should do according to every man's pleasures that drink is most pleasant, that suf●●● r●th a man's self. Plato's law was, not to drink to another. As drunkenness groweth by custome, so it doth fade by abstinence. As did the Rechabi●●s in their constant abstinence from wine, at the commandment of one Jonad●●●. Jer. 35.5, 6, 19 Jeremiah set before them po●s full of wine, and cups, and said unto them, drink wine. But they said, we will drink no wine, for Jonadab said, You shall drink no wine, neither you nor your Sons for ever, etc. We obey his voice, we drink ●o wine all our days, neither we, our wives, our sons nor our daughters, so the Rechabites kept this command. Therefore thus saith the Lord of Hosts, the God of Israel, Jonadad the son of Rechab, shall not want a man, to stand before me for ever, his posterity shall continue, and be in my favour for ever, because thou hast obeyed thy father's command. Surely this is one sufficient motive for to induce every one unto ●ob●tery. W●en the drink is in the cup it is in thy power; when it is in the body thou art in the power of it; when thou drinkest thou usest the wine as thou pleasest, but after thou baste drunken, it will handle thee as it pleaseth; it is an east entry, pea, a most ●●ppery step to drunkenness. Consider also that God and nature hath given thee the narrowest womb, and the straitest throat above all living creatures, that thou mayst learn thereby to be most sober, a Thes. 5.5.6. be instructed in the grace of God, Tit. 2.11, 12. watch for Christ's second coming, Luk. 21.24. Drink as thou wert to drink no more. Be careful to fill thy heart with grace, Eph. 5.18. Heb. 13.9. Put on the Lard Jesus, Rom. 13.14. Gol. 5.24. Be strong in the inner man, Eph. 3.16. Let nat thy table be a snare to thee, Psal. 69.23. Replenish thy heart with the spirit, before thou fill it with drink, with spiritual gladness, and a thankful heart begin thy drinking, Eph. 5.18, 19 J●el 2.26. and all thy actions respect God's glory. 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. And then thou shall call upon the name of the Lord, and he will heart the, and he will be with thee in trouble; and be will deliver thee, Psal. 91.15. A persuasion to Temperance, and some motives for to induce us thereunto; showing the dangerous effects that come of drunkenness, etc. Dost in a morning savour drink that's strong? Then do not drink thy morning's draught too long: However let me crave and beg this boon You do not drink your morning's draught till noon: But you undo your solid senses quite If that you drink your morning's draught till night For many men in their excessive bowls, With their own bodies overthrow their souls: And therefore never let thine own right hand Ruin thyself, by breaking this command: Grant me but this, and truly though I'm poor, I'll never beg of you or yours more: To keep from want, spend prodigally never, To keep from spending, think thou wantest ever: That want thou mayest not, save what thou hast, got That save thou mayest, think that thou hast it not. The best way not to want, is to be sparing, The way to spare, to be for want still caring: If thou canst get, but not keep what is got, Beggary, when all is done, will be thy lot. When thou hast digged a well that water gives, What good wilt do if poured into Sives: As one hand brings in, t'other must lay up, Else thou mayst have to dine but not to sup; Hold fast thy state, why shouldst thou look for more, And couldst not keep that which thou hadst before. 'Tis and old saying, spend and God will send, But what? beggary and bareness in the end. Be sparing in expense excessive spending Brings what was long a getting to quick ending. Abuse not thy estate with riotous dealing, For riot wounds with want, want c●res with stealing. Use thy estate, but fool it not away, Turned out of all, men ●rn to birds of prey. Use but with temper that which thou hast got, No leech like one that had, and hath it nor. Use thy estate, but give it not the slip, Want makes the old wife trot, the young wife, trip. Drink not too much, if thou thy health intent, Every excess hath some defect i'th' end. Drink not extremely, if thou love thine case, Every extraem breeds some extreme disease; Drink moderately, if health thou wilt maintain, Excess of pleasure breeds excess of pain; Drink serves the body's moisture to maintain, When that turn's served, the rest but drowns the brain Do we not daily see that drunknness And lust provoking meats, eat with excess, Makes men more wanton, and more seeble grow, More prone to vice, to pious deeds more slow? And what's the pleasure we can here obtain More than an itching humour mixed with pain: For in the midst of mirth for aught we know, We to the pit of hell may headlong go: When overcome with drink we lie a sleep, We may fall down into the dungeon deep: When we are singing filthy Alehouse songs, God justly may deprive us of our tongues: When we are piping, peeping in the cup Too see our fellow drunkards drink all up, God may in Justice take away our sight, Because we knew not how to use it right: Before the hand can get the cup to th'head For ought we know we may be stricken dead. When we are merry drinking of some health, Sickness may come into the room by stealth; And one arrest in great Jehovahs' name, On pain of death to go from whence he came: The party struck, grows ill and sick at heart, Yet with good fellows he's full loath to part: Some wishes him to stay, some not to shrink, Some tells him he was hanged that left his drink. But what says he? alas I know his mind, He with his meats had rather stay behind: I cannot blame him, for the truth is this, Without repentance there's small hopes of bliss. The way is narrow, how then shall the blind And sta●ing, staggering Drunkard it ere find, Or having found it, keep in it sigh he Hath all his life been used to Heuf and Ree? Beware then drunkards and grow wise in time, Hate and forsake this soul-condemning crime; Watch and be sober, and both fast and pray, That thou mayst feast with Christ another day. His throat that once did swallow down strong Drink Is now more full of filth than any sink: He that did once drink wine and water strong, A drop of water craves to cool his tongue. As J●cob ●o his household, so speak I. Unto cach City, Country, Family: Away with those strange Gods that are among you, And change your garments, for these things will wrong you. Away with whoredom, drunkenness and pride, God's purity cannot such sins abide: Wrestle with God, let not thy courage sail, By earnest suits thou mayst at length prevail. Tell such as shall thy person laugh to scorn Unwisely, they but spurn against a thorn: And tell them that revile what I have writ, I doubt not but they have more hair than wit: More wit than wisdom, for if they were wise To know themselves, they would not me despise. Inquire not what I am, God's gifts are free, With able parts mean men adorned may be; Sound brains may be within a rugged Felt, An honest heart within a leathern Pelt: Always fair Birds have not the sweetest notes, Arts are not always decked in Velvet coats: On highest trees are croaking Ravens born, When the sweet Nightingale sits on a thorn, FINIS.