A PRECIOUS MITHRIDATE FOR The SOUL Made up of those two POISONS, Covetousness AND Prodigality:  
The one drawn from the Father's Ill Qualities: The other from the Sons: For the Curing of both Extremes, and advancing Frugality, the Mean.  
Being four Chapters taken out of R. Junius his Chrstian Library, And are to be sold by J. Crump Stationer in Little Bartholmes Well-yard, and H. Crips in Popeshead-ally.  
LONDON, Printed. 1661.   

A Precious Mithridate for the Soul, Made up of those two Poisons, Covetousness and Prodigality:  

PREFACE.  
Such as have formerly heard these Nightingales, or seen these Jewels in another Cage, or Cabinet; may please to take notice, that they are not stolen, but borrowed. Every Garden is furnished from other Gardens, and so is mine; but with leave from the Owners; As Virtue is distributive, and good Fruit the more common it is, the better it is. Besides the oftener these Nails are hammered, the deeper they pierce; and pierce too deep they cannot: for five words remembered is better than a thousand forgotten. Again, old metal cast into a new mould, becomes new, and is so esteemed. These Pearls are filled upon a string, that men may not shake them out of their pockets. If thou receivest any spiritual benefit, by partaking of this Banquet (or extract) give God the glory; which is all the Confectioner expects for his pains: for praise or thanks I seek none, as I have deserved none. Or in case my labour hath been worthy of hire, the great pleasure I took therein, hath been sweeter than another's wages. Yea, if I have not grown better by it, yet it hath kept me from worse, and not afforded me time to entertain the Devil. Nor have I more made my Book, than my Book hath made me.  
J. F.   

CHAP. I.  
HAving felt the Cormorant's pulse, I find it to beat most violently after gain; He were a skilful Physician that could pick out the greedy worm, which makes him so hungry: yea, he should deserve a greater reward, than Erastratus had for curing Antiochus, which was fourteen thousand three hundred seventy and five pounds: But to hope this, were an effect of Frenzy, not of Reason; for you shall sooner hear of an hundred Malefactor's conversion at the Gallows, then of one Covetous Cormorant in his bed. Only I will give you his and his Sons Effigies, and set them up as Sea-marks to make others beware; that both may do good service to the Church: For whereas honest men profit the Commonwealth, by occasioning themselves to be imitated; these shall happily benefit the same, by causing themselves to be evitated. As sometimes a Harlot's face hath suggested chasteness: and good may be learned, both by similitude and contrariety. At least the beauties of all Christian graces, are illustrated by the blackness of their opposite vices.  
The Covetous Miser is one that affects no employment or Occupation for itself, but for gain: all his reaches are at riches: his summum bonum is commodity, and gold is the Goddess he adores in every thing. He plots, studies, contrives, breaks his peace, his sleep, his brains, to compass his desires: and though he venter's his ears, his neck, his soul; he dares not deny his slave, his dog, his Devil Avarice; nor cares he how he gets, but what he gets. There is no evil that he will not do, so goods may come of if; you cannot name the Sin that he will not swallow in the sweet broth of commodity: like Dorio the Bawd in Terrence, he is not ashamed of the basest actions that bring him in benefit; nor does he smell any difference, between gold got by oppression, and that which is honestly come by.  
Avarice is the grave of all good, it cats out the very heart of grace, by eating grace out of the heart. The damps of the earth do not more quench fire, than the love of earth stifles grace: neither trees nor grass grow above, where the golden Mines are below; If the love of money be once entered into the heart, no fruits of goodness will appear in the life: yea there is an absolute contrariety, between the love of God, and the love of Mammon; as our Saviour shows, Luke 16.13,  
This Machivillians heart is a very mint of fraud, that can readily coin falsehoods upon every occasion; yea, he is such a deep, that one may better tell the hairs of his bead, then either the springs, wards, or wickedness of his deceitful heart: and yet so foolish withal, that he not only impoverisheth his soul, to enrich his body, but to purchase a great estate, he will sell both soul and body. Like Sylvester the second, who to get the Popedom, gave his soul to the Devil.  
The poorest Cheats soul (if ever it be saved) costs no less a price than Christ's precious blood: yet half a crown, yea six pence will make this Churl sell his. By which means he swells in his estate from a Toad to an Ox (as in the Fable) and then bursts. And (which I would have you to observe) he thinks himself so much the wiser as he is the richer: which makes me the more willing to stigmatize his folly.  
To show that Covetous men belong to Hell after they die, they are like Hell while they live: Hell is never filled, and they are never satisfied. His abundance no more quencheth his lust, than fuel does the flame; yea, like Oil, it kindleth the fire which it seems to quench. Avarice is like that Disease we call the Wolf; which is ever eating, yet keeps the body Lean. The Covetous Cormorant is like one of Pharaoh's lean and ill-favoured kine: for though he devours much, yet he is never the less hungry, never the more fat. A moderate water makes the Mill go merrily, but too much will not suffer it to go at all.  
The Covetous Miser is like the Indians, who though they have all the Gold among them, yet are the most beggarly people alive. He is like Tantalus, who stands up to the chin in water, and hath all kinds of fruits hanging over his head, but is not suffered to taste the one, nor drink of the other. Or like an Ass that is laden with gold and dainty cates, but feeds upon thistles. He scarce wears a good garment, or eats a liberal meal, or takes a quiet sleep; but is ever tormenting himself to get that, for getting whereof he shall be tormented. As a proud man is ignorant in the midst of his knowledge, so is he poor and needy in the midst of his wealth. Yea, whereas the Poor Beggar wants many things, the Rich Miser wants every thing.  
His business will never give him leave to think of his conscience: All his Religion is the love of money. He goes to Church indeed, but it is not to serve God, but the State; which he uses not as a means to save his soul but his silver. To him all spiritual and eternal things seem incredible, because they are invisible. Nothing will sink into his head that he cannot see with his eyes, or feel with hit fingers. And in case he cannot gain by being Religious, his care shall be not to lose by it: and that Religion will like him best that is best cheap, and that will cost him least. Any doctrine is welcome to him, but that which beats upon good works, only that he cannot endure. No, if another be at the charges to serve God, this Churl like Judas, will cry our, why is this waste? Nor shall any means ever convert him. No Physic is strong enough to purge out this Humour: Because, if ever he should repent, he must restore his ill gotten estate; which to him is as hard an injunction as that of God to Abraham, Gen. 22.2. Or, as that of our Saviour to the Young man, Luk. 18.22. and therefore what hope of his yielding? Covetousness is Idolatry, Eph. 5.5. Coll. 3.5. and Money is the covetous man's god: and will he part with his god? No, And so long as he keeps the weapon (illgot goods) in his wound, and will not pluck it out by restitution; how is it possible he should be cured? He may with that Rich man, Luk. 10. have a good mind to Heaven, in reversion: yet for all that he will not hear of parting with his Heaven whereof he hath the present possession.  
To other sins Satan tempts a man often: but Covetousness is a Fine and Recovery upon the Purchase. So that it is as easy to raise a dead man, as to convert a covetous man. A Covetous man is like a sick Patient that cannot spit, whom nothing will cure: Or, like a cracked Bell, for which there is no remedy but the fire. Or like one that hath the Plague-tokens, who is past all hope, and for whom all that can be done is to say, Lord have mercy upon him. And therefore, though I had rather be a Toad then a Drunkard; yet had I rather be a Drunkard then a Covetous Miser, Matth. 21.31, 32.   

Chap. 2.  
Now, as this Merciless Miser is all for sparing, so his Heir is all for wasting: He lives poorly and penuriously all his life, that he may die rich, Psal. 39.6. And what comes of it? As he hath reaped that which another sowed, so another shall thrash that which he hath reaped. He hordes up, not knowing who shall enjoy it; and commonly they enjoy it who lay it out as fast. He takes only the bitter, and leaves the sweet for others, perhaps those that wish him hanged, upon condition they had his means the sooner.  
Or possible it is he may have children; which if he have, he loves them so much better than himself, that he will voluntarily be miserable here and hereafter, that they may be happy. He is willing to go in a threadbare coat, to starve his body, lose his credit, wound his conscience, torment his heart and mind with fears and cares; yea he can find in his heart to damn his own soul and go to hell, that he may raise his house, and leave his heir a great estate, as thinking his house and habitation shall continue for ever, even from generation to generation, and call their lands by his name, as the Psalmist shows, Psalms 49.11. He is careful to provide his children portions, while he provides no portion of comfort for his own welfare, either here or hereafter. He provides for his children's bodies, not for their souls, to show that he begat not their souls but their bodies, He leaves a fair estate for the worse part, nothing for the estate of the better part. He desires to leave his children great rather then good, and is more ambitious to have his sons Lords on earth, than Kings in heaven. But as he that provides not for their temporal estate, is worse than an Infidel, 1 Tim. 5.8. So he that provides not for their eternal estate, is little better than a devil, which yet is the case of nine parts of the parents throughout the Land.  
But observe how his children requite him again, and how God requites him in his children; for commonly they are such, as never give him thanks nor in the least lament his Loss; perhaps they mourn at his funeral, yet not for that he is dead, but because he died no sooner. Nor is it any rare thing for men to mourn for him dead, whom they would by no means have still to be alive. Yea for the most part, it is but a fashionable sorrow, which the son makes show of at his father's death; as having many a day wished for that hour. A sorrow in show only, like that of jacob's sons when they had sold their brother Joseph, who professed a great deal of grief for his loss, when inwardly they rejoiced. Have ye not heard of a prodigal young heir? that encouraged his companions, with, come let us drink, revel, throw the house out at windows; the man in Scarlet will pay for all; meaning his father who was a Judge, but he adjudged the patrimony from him to one of his younger sons more obedient; And good reason he had for it, for to give riches to the riotous, is all one as to pour precious liquor into a Seeve, that will hold no liquid substance; which occasioned the Rhodians, and Lydians, to enact several laws; that those sons which followed not their fathers in their virtues, but lived viciously, should be disinherited, and their lands given to the most virtuous of that race, not admiting any impious heir whatsoever to inherit, as Varro well notes. But it is otherwise in this case, for (in regard of God's curse upon this unmerciful Muckworm) if he have more sons than one, the eldest proves a prodigal, and he inherits.  
Every man's own experience can tell him, that for the most part a scatterer succeeds a gatherer, one that wastes virtues faster than riches, and riches faster than any virtues can get them; one that is as excessive in spending, as the other was in scraping; for as the father chooseth to fill his chests, so the son is given to satisfy his lusts. Nor could the one be more cunning at the rake, than the other will be at the pitchfork. The moneys which were formerly chested like caged Birds, will wing it merrily when the young heir sets them flying. And as Cicero speaks, he riotously spends that which the father had as wickedly gotten. The one would have all to keep, the other will keep nothing at all; the former gets and spends not, the latter spends and gets not. Yea the son being as greedy of expense, as the father was in scraping; he teddeth that with a fork in one year, which was not gathered with a rake in twenty. Yea how oft is that spent upon one Christmas revelling by the son, which was forty years a getting by ehe Father? Which Diogenes well considered, for whereas he would ask of a frugal Citizen but a penny, of a Prodigal he would beg a talon, and when the party asked him what he meant, to desire so much of him and so little of others, his answer should be, Quoniam tu habes, ille habebunt; because thou hast, and they will have. I shall beg of thee but once, thy estate will so soon vanish, of them often: yea give me now a talon, I may live to give thee a groat. And at another time; hearing that the house of a certain Prodigal was offered to sale, he said, I knew well that house was so accustomed to surfeiting, and drunkenness, that ere long it would spew out the Master.  
Nay in all likelihood he foresees it himself; and therefore as he makes short work with his estate, so not long with his life, as knowing, that if he should live long, he must be a beggar.  
As seldom but he shortens his days some way; for he gives himself to all manner of vice, gluttony and drunkenness, chambering and wantonness, pride, riot, contention, etc. He even banishes civility, and gives himself over to sensuality; and such a life seldom lasts long.  
They may rightly be called spend-alls, for they not only spend all they have, but themselves also; in stead of quenching their thirsts, they drown both their bodies, souls and estates in Drink. They will call, Drawer give us an Ocean, and then leave their wits rather than the wine behind them. One cries to his fellow, Do me reason; but the drink answers, I will leave thee no reason, no not so much as a beast hath; for these Nabols cannot abound, but they must be drunk surfeit. They have not only cast off Religion that should make them good men; but even reason that should make them men; And saving only on the Sea, they live without all compass; as a ship on the water, so they on the land reel too and fro, and stagger like a drunken man, Psal. 107.27.  
All their felicity is in Tavern, or brothel house, where harlots and sycophants riflle their estates, and then send them to rob, or teach them how to cheat or borrow, which is all one, for to pay they never mean, and prodigality drives them to repair their too great lavishness in one thing, by too great covetousness and injustice in another. The greatest mispenders for the most part are constrained to be as great misgetters, that they may feed one vice with another.  
Now as if they had been bred among Bears, they know no other dialect then roaring, swearing and banning. It is the tongue or language of hell they speak; as men learn before hand the language of that Country whether they mean to travel.  
By wine and surfeiting they pour out their whole estates into their bellies. The father went to the devil one way, and the son will follow him another; and because he hath chosen the smother way, he makes the more haste. The one so loved Money, that he could not afford himself good Drink: the other so loves good Drink, that he scorns Money. The Father cannot find in his heart to put a good morsel into his belly, but lives on roots, that his prodigal heir may feed on Pheasants; he drinks water, that his son may drink wine, and that to drunkenness. The one dares not eat an egg, lest he should lose a chicken, and goes to hell with whey and carrots, the other follows after with Canary, Partridges, and Potatoes.  
These are Epecures indeed, placing Paradise in their throats, and heaven in their guts; their shrine is their Kitchen, their Priest is their Cook, the Altar is their table, and their belly is their God. By wine and furfeit ng, they pour out their whole estates into their bellies; yet nevertheless complain against nature for making their necks so short.  
Aristippus gave to the value of sixteen shillings for a Partridge; his clownish neighbour told him, he held it too dear at two pence. Why, quoth Aristippus, I esteem less of a pound, than thou dost of a penny: the same in effect says the prodigal son, to his penurious father; for how else could he so soon bring a noble to nine pence, an inheritance of a thousand pounds per annum, to an anunity of five hundred shillings? besides. the one obtains a thousand pounds with more ease, than the other did a thousand pence; and by how much the less he esteems of money, by so much the more noble and better man he esteems himself, and his father the more base; and hereupon he scorns any calling, and must go apparelled like a Prince.  
God hath enacted it as a perpetual law, In the sweat of thy Face (be it brow or brain) shalt thou eat bread, till thou return to the earth, Gen. 3.19. And for the best Gentleman to despise honest callings (mental or manual) is a pride without wit or grace. Even gallant Absalon was a great sheep-master: the bravery and magnificence of a Courtier, must be built upon the ground of frugality. Besides, exercise is not more wholesome for the body, than it is for the mind and soul; but this vain glorious Coxcomb is all for sports and pleasure, and seldom ceases hunting after sports (as Esau for venison) until he hath lost the Blessing. But he should (O that he would) consider, that medicines are no meat to live by.  
Then for his pride in apparel, you may know that by this; he is like the Cinnamon tree, whose bark is of more worth than his body; or like the Ostrich or Bird of Paradise, whose feathers are more worth than her flesh: Or some Vermin, whose case is better than haet carcase. And yet this swells him so, and makes him look as big, as if the river of his blood could not be bancked within the channel of his veins; and shift his attire he must, like the Islanders of Foolianna the sickle; or that King of Mexico, who was wont to change his  four times a day, and never wear them again, employing his leave and cast suits, for his continual liberalities and rewards, and who would also have neither pot nor dish, nor any implement in his Kitchen, or on his Table, be brought twice before him.  
Indeed he cannot shift himself out of the Mercer's books, until he hath sold the other Farm or Lordship; perhaps a dinner or supper at some Tavern, may cost him ten pounds or more; for he must pay the whole reckoning, that he may be counted the best man. Yea when the shot comes to be paid, for any man to draw in his company, is a just quarrel, and use hath made it unpleasant to him not to spend, and yet bare head in the streets, does him more good, than a meals meat. He hath the Wolf of vain glory, and that he feeds until himself becomes the food. Nor can it be long, first, for an excessive and successive impairing, always importeth a final dissolution. Nor hath he ever the wit to think upon sparing, till he comes to the bottom of the purse, resembling Plautus that famous comical Poet, born in Umbria, who having spent all he had on players apparel, was forced for his living, to serve a Baker in turning a hand mill. Like an hourglass turned up, he never leaves running till all be out; He never looks to the bottom of his patrimony, till it be quite unravelled; and then (too late) complains that the stock of his wealth ran corpse at the fag end.  
His father had too good an opinion of the world, and he too much disdains it: only herein he speeds (as he thinks) a little the better, for that those who barked at hit father like curs, faun upon him, and lick his hand like Spaniels. Yea the Prodigals case is herein better than the Misers, for the Prodigal shall only have nothing hereafter; but the Covetous man, hath nothing here nor hereafter. He bestows upon his inferiors liberal gifts, thinking it good gain to receive for it good words, and your Worship. Thus by the frequent use of substracting pounds out of hundreds, shillings out of pounds, and pence out of shillings, the end of his account proves all Ciphers.  
Idleness is the Coach that brings, a man to Needam; prodigality the post-horse. His fathter was no man's friend but his own, and (says the proverb) is no man's foe else; be he never so old, he never attains to the years of discretion; And in case providence do not take him ward, his heirs shall never be sought after. His Vessel hath three leaks, a lascivious eye, a gaming hand, a deified belly; and to content these, he can neither rule his heart, his tongue, nor his purse. He never proves his own man, till he hath no other, and then perhaps when want, or good counsel, or time hath made him see as much as his father did, at last he sues for a Room in an Almeshouse, that his father built; else when he feels want (for till than he never sees it) he complains of greatness for ingratitude; that he was not thought of when promotions were a dealing. Yet seeing there is ho remedy but patience, when his last Acre lies in his purse, he projects strange things, and builds houses in the air, having sold those on the ground. Not that he is a man of parts, for he is only witty to wrong and undo himself; Ease, saith, Solomon, slayeth the foolish, and the prosperity of fools de stroyeth them, Prov. 1.31.   

CHAP. 3.  
MAny an one hath his father unfeathered to warm him, but pride, drunkenness, gaming, etc. plucks them away again so fast, that he soon becomes naked and bare. He is like a barren plot of ground, for let him receive never so much seed and manuring, Sun and showers, he remains ever dry and fruitless, and no marvel, when not only his lewd and vicious course bring God's curse upon all he hath or takes in hand; but when he and what he hath, is also anted for his father's sake. For whereas the Holy Ghost saith of the just man, His seed shall be mighty upon earth, his generation shall be blessed, etc. Psal. 112.2. and many the like, Psal. 103. where God hath promised to bless and reward the children; yea, the children's children for their father's goodness, vers. 17. Isa. 58.10, 11.12. Psal. 37.25, 26, & 112.2. to 6. Of which I might give you examples, not a few. The children of Noah were preserved from drowning for their father's sake, Gen. 7.1. Mephibosheth fares the better for his father's goodness: The Kenites for Jetbroes, 1 Sam. 15.6. and that some hundreds of years after their Ancester was dead; Phineas his seed for his sake, Numb. 25, 11, 12, 13. Solomon for his father David's sake, 2 Sam. 1.2. Ishmael for Abraham's sake, Gen. 17.20. And all Isarel fared the better for Abraham, Isaac, and jacobs' sake, Deut. 4.37. 1 Kings 11.12. The loving-kindness of the Lord, says the Psalmist, endureth for ever, and ever, upon them that fear him, and his righteousness upon children's children, Psal. 103.17. Exod. 20.6.  
And as God usually blesseth, and rewardeth the children for their father's goodness, so on the contrary, Exod. 20.5. Eternal payments God uses to require of the persons only, temporary oftentimes of succession as we sue the Heirs and Executors of our Debtors. God hath peremptorily told us, that he will visit the iniquity of ungodly parents, upon their children, unto the third and fourth generation, Exod. 20.5. As for the sin of Haman, his ten sons were hanged, Hester 9.13, 14. And so for saul's sin, his seven sons were likewise hanged, 2 Sam. 21.6. and thus for Achans sin, all his sons and daughters were stoned to death, and burned with fire by the Commandment of Moses, who was in God's stead, Iosh. 7 Yea God hath peremtorily threatened, Psal. 109. that the children of a cruel and unmerciful man, shall be Vagabonds and beg their Bread, and that none shall extend mercy or favour unto them, ver. 7. to 17. God will make those children beggars, for whose sakes the fathers have made so many beggars; this is a truth which the father will not believe, but as sure as God is just, the Son shall feel. As what common and daily experience have we thereof, had men but the wit to observe it? for hence it is, that riches ill got, shift Masters so often. As rare it is, if the wealth of an Oppressor doth last to the fourth generation, seldom to the second; for commonly in this case, as the father was the first that raised his house, by his extreme getting and saving, so the son proves the last, in overthrowing his house by excessive spending and lavishing; as Tullius Cicero answered a Prodigal that told him he came of beggarly parents; for no man when his means is gone, will ever after trust him with a stock to begin the world again; the case standing with him, as it did with the unjust Steward, who having wasted his master's goods for the time past, could not be trusted with the like for the time to come; and whereas hitherto he hath with Esau, rejected the blessing of prosperity, it will be denied him hereafter, though he should seek it with tears: and which is worse than all, if death find him (as is much to be feared) as bankrupt of spiritual, as of Worldly goods, it will send him to an eternal prison: for what can we think of them, that do not only lose crusts and crumbs, which our Saviour would have carefully gathered up, John 6.12. but even lavish and whirl away whole patrimonies; yea, most wickedly spend them in riot, and upon Dice, Drabs, Drunkenness? O the fearful account which these unthrifty Bailiffs will one day have to give up to our great Lord and Master, when he shall call them to a strict reckoning of their talents! if he was condemned that increased not the sum concredited to him, what then shall become of him that lawlessly and lavishly spends and impairs it? bringing in such a reckoning as this; Item, spent upon my lust's pleasures, and pride, forty years, and five hundred or ten thousand pounds, etc. let them be in their right senses, they cannot thin that God will take this for a good discharge of their Stewardships, though the devil may and will make them believe, that Christ will quit all scores between him, the father and them.  
And thus I have made it plain, that want and beggary, is the heir apparent to riot and prodigality, and that he who when he should not, spends too much, shall, when he would not, have too little to spend; a good lesson for young gulls. I have likewise shown, that what the covetous hath basely gotten, is as ill bestowed, and worse employed, a good Item for old Curmudgens to take notice of, that so they may not starve their bodies, and damn their souls, sor their sons, to so little purpose.  
As O that the covetous Moule, who is now digging a house in the earth for his posterity, did but foresee how his Prodigal son will consume what he with so much care and industry hath scraped together; for should he have leave hereafter to come out of hell for an hour, and see it, he would curse this his folly, yea, if possible, it would double the pain of his infernal torment, as it fares with Gnipho the Usurer, who (as Lucian feigneth) lying in hell, lamenteth his miserable estate, that one Rodochares, an incestuous Prodigal, on earth consumed his goods Wastefully, which he by unjust means had scraped together so carefully; the which seemeth to have some affinity with the word of truth; why else is Dives being in hell torments, said to lift up his eyes, and to see Abraham a fare off and Lazarus in his bosom, parlying so seriously about his brethren, whom he had left behind him? Luke 16.13. etc. Why else doth our Saviour say, that the wicked shall gnash their teeth for vexation, when they shall see Abraham, and Isaac, and Jacob in the Kingdom of heaven, and themselves thrust out of doors? Luke 13.28.  
But that thou mayst the better foresee, or at least forethink what will follow, I will show thee thy case in sundry other persons.  
Clodius, son to Esophus the Tragedian, spent marvellous great wealth which his father left him. Epicharmus the Athenian, having a large patrimony left him by his parents, consumed it in six days, and all his life time after lived a beggar. Apicius, in banqueting, spent great revenues, left him by his parsimonious father, and then because he would not lead a miserable life, hanged himself. Pericles, Calias, and Nicius, by prodigal lavishing and palpable sensuality, spent in a short time very great patrimonies, left them by their parents, and when all their means was gone they drank each of them a poisoned potion one to an other, and died in the place.  
Again, we read that Caligula, in one year of his reign, spent prodigally, sixty seven millions of gold, which Tiberius his Predecessor had gathered together, as Tacitus tells us, and whereas John the 22. left behind him, (as Petrarch reports) two hundred and fifty tun of gold; insomuch that an odd fellow made this jest of him, Erat Pontifex maximus si non virtute pecunia tamen maximus. Pope Sixtus Quintus, (called of Englishmen, a byword, for selling our Kingdom to Philip of Spain, Six Cinque,) through his intolerable covetousness, left in his Exchequer five millions; but his successor Gregory the fourteenth, wasted four of them in ten months and less, besides his ordinary revenues, in riot and prodigality; and many the like which I could tire you with; insomuch that the curse of Epimenides is daily fulfilled, which was, that all the treasure hoarded up by the covetous, should be wasted by the Prodigal; for, for the most part the Miser's means lights into the hands of some such ding-thrifty dearth-maker, as out of a laborious Silkworm, rises a painted Butterfly.   

CHAP. 4.  
ANd so you have three Chapters, taken out of the prevention of poverty. In God's goodness and England's unthankfulness by the same Author? I find this ensuing Character of a Prodigal or Lose Libertine: it is in Chapter the 9th. where he is appointed to lead the Troop, of Ignorant, unbeleiving, Ingrateful and wicked persons; as Judas led the Soldiers. It gins, and goes on as followeth.  
Thou that art Openly profane; dost somanifestly prove, and profess thyself to be one of those ignorant, unbelieving, ingrateful, and wicked wretches herein concerned: yea, to be one of the children of disobedience whom Satan hath blinded: that in respect of others, I should think it needless to spend time in further proof thereof: yet I would gladly say something to shame thee out of thyself: wherefore briefly thus: Thou are kept by the Devil in a snare, and taken captive of him at his will: he ruleth, and worketh his pleasure in thee, as being thy God and father, and Prince, and Master, 2 Tim. 2.26. Joh. 8.44. and 14.30. 2 Cor. 4.4. Thy odious qualities are these and the like: thou dost banish all civility, and give thyself over to sensuality: and art neither afraid nor ashamed; to let thy wickedest thoughts break forth into actions. Yea, thou thinkest thyself the honester man for it: and boastest thou art none of those dissembling Hypocrites that seem to be what they are not. Thou art a common Drunkard: in stead of quenching thy thirst, thou drownest thy senses.  
Thou desirest not the reputation of honesty, but of good fellowship: Thou art a continual swearer, and that of bloody oaths. One of our Ruffians, or sons of Belial: who when thou art displeased with others, wilt fly in thy Maker's face, and tear thy Saviour's Name in pieces: even swearing away thy part in that blood, which must save thee it ever thou be'st saved. Yea, if thou art never so little provoked, curses with thee, strive for number with oaths, and lewd speeches with both. Thou knowest no other dialect, then roaring, swearing, and banning: and in case thou art reproved for it, thou wilt say, We take too much upon us: as Corah and his complices twitted Moses, Numb. 16 3. not knowing how strictly God commands, and requires it, Levit. 19.17. Heb. 3.11. 2 Tim. 2.25 Ezek. 3.18, to 22. 2 Pet. 2.7, 8. Whence as the Chief Priests answered Judas; What is that to us? so thou wilt blaspheme God, tear Christ in pieces, and more than betray, even shed his innocent blood, digging into hit side with oaths and say, when told of it, What is that to us? When thou mightest as well say; What is Christ to us? What is Heaven to us? or what is salvation to us? For to us the one cannot be without the other. We shall never inherit part of his glory in Heaven, if we do not take his glories part upon earth. And with God it is much about one; whether we be doers of evil, or no hinderers. For if we must not see our neighbour's Ox not Sheep astray, or fall into a pit; but we must reduce him, and help him out of it, Deut. 22.1. We are much more bound to help our Neighbour himself, from dropping into the bottomless pit of Hell. And what know we? but we may win our brother, and so save his soul? Matth. 18.15 Again, thou art an usual companion of Harlots, thy summum bonum is a Punk: and thou wilt rather burn in Hell, then marry.  
Thou are one of those that St. Peter speaks of: thou hast eyes full of adultery, and that cannot cease to sin. Thou gazest upon every fair face; and lustest after every beautiful woman: I hy speech is lewd and obscene: thy discourse scurrility, lascivious thy behaviour. Thou art a frequent slanderer of thy Neighbour: an open Sabbath-breaker: Canst boast of sin and mischief, and if need be defend it.  
Like the Salamander, thou art never well, but in the fire of contention. And art apt to quarrel, yea, kill a man for every foolish trifle; be it but for the wall, or refusing to pledge thee; as it thy honour were of more worth than thy soul. Yea, the Devil hath so blinded, and bewitched thee: that thou thinkest every wrong, or disgraceful word quarrel just enough, to shed blood, that true valour consists only in a brave revenge and being implacable: that patience is but an argument of baseness; and therefore thou wilt ra her suffer a sword in thy bowels, than a lie in thy throat. I confess, thou wile fight in no quarrel but a bad one, and sooner in thy Mistress' defence, then in thy Makers.  
Thou art of a reprobate judgement touching actions and persons: esteeming good evil, and evil good, Prov, 17.15. and 29.27. Isa. 20. Thou dost stifle thy conscience, and wouldst force thyself to bell eve if it were possible, that in case men will not swear, drink drunk, conform to thy lewd customs, and the like, th' y are over-precise; and to forbear evil, is quarrel sufficient for thee. Thou speakest evil of all, that will not run with thee to the same excess of riot, 1 Pet. 4.4. making them a byword to the people, Job 17.6. and a song amongst thy fellow Drunkards, Psal. 69.12. Thou art so desperately wicked, that thou wilt mock thy admonisher, scoff at the means to be saved; and make thyself merry widow th' thy own damnation.  
In stead of hating the evil thou dost, and thyself for doing it: thou art glad of it, rejoycest in it, boastest of it; yea, pleadest for it, and applaudest thyself for thy wickedness: God is not in all thy thoughts, except to blaspheme him, and to spend his days in the Devil's service; And rather than abridge thy pleasure, thou wilt hazard the displeasure of God. Thou dost not honour but are stubborn, and disobedient to thy parents; a Rioter, etc. If they stand in need of thee; thou wilt not nourish or maintain them, as they did thee in thy need. Thou takest no care to provide for thy own family, but drinkest the very blood of thy Wife, Children, and Servants: and art therein worse than an Infidel. Thy greatest delight is in devilish cruelty: as to see the poor innocent Creatures fight, pick out one another's Eyes, and tear each others flesh. Yea, to see two men fight, and kill one another, thou accountest but a sport or playing, 2 Sam. 2.14. to 17. Thou wilt borrow, or run in debt with every one; but never carest to pay, or to satisfy any one: except it be thy Hostess for drink, lest she should never more trust thee.  
As good men by their godly admonition, and virtuous example, draw all they can to Heaven: so by thy subtle allurements, and vicious example, thou drawest all thou canst to hell. For as if it were too little to damnthy own foul, or as if thine own sins would not press thee deep enough into hell; thou dost all that possibly thou canst, to entice and enforce others to sin with thee: for thou dost envy, hate, scoff at, nickname, rail on, and slander the godly; that thou mayest flout them out of their faith, damp, or quench the spirit where thou perceivest it is kindled; discourage them in there way to heaven, to make them ashamed of their holy conversation, and religious course: pull them back to the World, that so thou mayest have their company here in sin, and hereafter in torment.  
Thou fearest a Gaol more than thou fearest hell: and standest more upon thy sides smarting, then upon thy soul. Thou regardest more the blasts of men's breath, than the fire of God's wrath: and tremblest more at the thought of a Sergeant or Bailiff, then of Satan, and everlasting perdition. Thou takest encouragement from the Saints falls, and sins of God's people to do the like: when they should serve thee as Sea-marks, to make thee beware. Yea, thou dost most sordidly, take liberty, and encouragement to go on more securely in thy evil courses: because God is merciful and forbears to execute judgement speedily: and to defer thy repentance, because the Thief upon the Cross, was heard at the last hour. Thou wilt boldly do what God forbids; and yet confidently hope to escape what he threatens.  
Thus I could go on, to tell thee a thousand more of these thy wicked thoughts, words, and actions; had I not already done it. But because I would not present my other Readers with Coleworts twice sod: be persuaded to take view of them, in my other small Tract, entitled, The odious, despicable, and dreadful condition of Drunkard, drawn to the Life: though indeed even a Tithe of these are sufficient evidences to prove and to make thee confess that thou art in a most damnable condition. But stand thou by, and let the civil Justiciary, and formal Hypocrite hold up their hands, and hear their charge.  
Here ends the Prodigals Character with which I will conclude.   
FINIS.   

They that please, may have the whole (Library consisting of thirty seven Books) at James Crumps, a Stationer in Little bartholomew's Well-yard, and at Henry Cripps his Shop in Popes-head-Alley. 1661.