2 Peter 1:6 (part 1 of 2)

THis grace of Temperance may be here diversely understood:

1 For such a discretion as may season all these graces: so taken it is, Sal omnium virtutum, the salt of every vertue. Devotion without discretion, is like an hastie servant that runnes away without his errand. Profession of Faith without Temperance, is turned into hypocrisie, or such a preposterous zeale; that is, like fire not on the harth to warme, but in the top of the chimney, to set the house on a flame: Vertue without it is folly: Virtus cum indiscretè tenetur, amittitur: Gregor. cum discretè intermittitur, plus tenetur; A man may so indiscreetly hold Vertue, as to lose it: another may so discreetly forbeare medling, that he doth more firmely hold it. Patience without discretion wrongs a good cause: a man must beare his owne injuries patiently, but not GODS nor the Churches. Moses egit causam populi ad Deum precibus & lacrymis, causam Dei adversus populum gladio & vindictis; Moses pleaded the peoples cause to GOD with prayers and teares; but GODS cause against the people with sword and vengeance. Godlinesse without Temperance, is Devotion out of the wits. Gregory observes on the vision of the foure Cherubins, Ezek. 1.10. That the first proportion of those creatures faces, was vultus hominis, the countenance of a man, which saith hee did Rationem denotare; signifie discretion or this temperance. See them allegorized: the Iust man by mortification of the flesh becomes a Calfe ready to be sacrificed: by fortitude in his spirituall warre, fit Leo vincens, he is a conquering Lion: by contemplation of the celestiall glory, Aquila triumphans, he is a triumphant Eagle: Per rationem Temperantiae homo exemplaris; Greg. in Ezek. By reason of his Temperance, he is an exemplary Man. Brotherly kindnesse with out Temperance, is brotherly dotage. So kindnesse runnes into crueltie: thou feedest thy friends sensuall appetite, flatterest him in his lusts, concealest his faults, followest his humours; all in kindnesse: this is to spill his soule in kindnesse. Charitie lastly, without Temperance, is Prodigalitie: it gives Expansâ manu, sed caeco oculo, with an open hand, and shut eye; and so a man may for his charity goe to the Devill, when in stead of Gods friends, he rewards his enemies. Thus hath Temperance relation to all these graces.

2 For such a Discretion as may moderate Knowledge; and qualifie that heat to which it is addicted. 1 Cor. 8.1. Knowledge puffeth up. Some men so bluster on their knowledge, that they hold all the world dunces besides themselves. There is somewhat of poison in it, without the Corrective of Temperance. Hence comes singularity of opinions; Some conceit themselves so wise, that all the sober and peaceable spirits of the Land are meere fooles to them. Poore soules! Who does not pitie their blind madnesse? One cries, Secreta mea mihi; My mysteries be to my selfe: another replies, Stultitia tua tibi; thy foolishnesse be to thy selfe: the former is the Schismaticke, the other the Libertine. An indifferent man might decide; Nec uni, nec alteri, sed dividatur: let not all the folly be to one, nor all to other, but let them both part it betwixt them. One is so wise that hee cares for no Preacher at all; another wills that such a factious one shall teach him, and no body else. Whether is the madder of the two; hee that will altogether fast, or hee that will feed on nothing but bones? Modus rei tribuit decorem, ordo modum, discretio ordinem. Bernard. The grace of an action is the Manner, the grace of the Manner is Order, the grace of the Order is Discretion. Temperance is not so much a vertue it selfe; as Quaedam moderatrix & auriga virtutum; as a Marshall or Moderatour of vertues. It is not enough to doe a good worke; Nisi illud suo loco, modo, tempore feceris; unlesse the due place, fit manner, and convenient time, be observed. If not in the right place, it is as a man lights a taper, and puts it beside the candle-sticke. If not after the right manner, it is as one that is gone a good part of his travell; but must come backe againe, because he hath mistaken his way. If not in due time, it is like him that would never water his garden, but when it rained. If not to the right person, it is like a man that forgetfully salutes his friend ever by the wrong name. If nor to the right end, it is like Iulian, that never was bountifull, or did a man a good turne, but to damne his soule.

3 It is taken for such a moderation of the minde, whereby we so demeane our selves, as neither to surfet on fulnesse, nor to despaire on want. Not that the most temperate man can so master his passions, but that at sometimes hee may over-joy his content, or over-grieve his trouble. When the most equall weights are first put into the evenest balances, there is a little swaying on both sides, and appearance of some inequalitie: yet after a little motion they settle themselves in a just poise. This Temperance is a steddy and habituall firmenesse, that hath no criticall sins. The franticke, though he be sober eleven moones, if he rage one, cannot avoid the imputation of madnesse. When there is no disturbance, to be quiet, is not worth God-a-mercy. The husband told his wife, that he had one ill quality; hee was given to be angrie without cause: she wittily replied, that she would keepe him from that fault, for she would give him cause enough. It is the folly of some that they will be offended without cause, to whom the world promises that they shall have causes enow. Iohn 16.33. In the world ye shall have tribulation; when this cause of disquiet comes, then to be resolved and peacefull, this is Temperance. The balances that are most ill matched in their unsteddy motions, yet come to an equalitie, but stay not at it. The perverse worldling may restraine his passion; yea, may be so well compos’d, that ordinary things shall not stirre him; but when a new and unlooked for crosse comes, then hee is out of Temper, hath lost Temperance. Like a Fencer, that stands upon his usuall wards and postures, and playes well in his schoole: but abroad he meetes with a new tricke, a blow that quite puts him from the rules of his art, and so is beaten with shame. Indeed the best mans Temperance may faile in one particular act, but this doth not take away the habite from him.

This Temperance must guide our conversation. Rom. 12.1. Gods Sacrifice and Service must be Reasonable. Cum fervor discretionem erigit, & discretio fervorem dirigit, Bern. Let Zeale inflame Temperance, and Temperance qualifie Zeale. Nimia remissio nutritiva criminum, nimia districtio parricida virtutum. Too much remissenesse nourisheth vices, too much strictnesse killeth vertues. Without this moderation, Feare passeth into Despaire, Griefe into Bitternesse, Love into Flattery, Hope into Presumption, Ioy into Dissolutenes, Anger into Fury: The want of Temperance in stead of cherishing, destroyes: like the Idolater so rap’d with the faire Image of the Goddesse, that comming to kisse it, he bit it. It altogether over-does. Eccle. 7.16. Be not righteous over-much, neither make thy selfe over-wise. Qui plus posse putat sua quam natura ministrat: Posse suum superans, se minus esse potest. But enough of this kinde of Temperance; men are not so hot that we need to coole them; but rather so cold that we had need to heat them. Few among us are so over-zealous to out-run Christ, it is well if yet we will follow Christ. We need not so much adde temper to your zeale, as zeale to your temper; and wish you so much of both, as may bring you to salvation.

4 Lastly, Temperance is taken for a moderate use of outward things; and comprehends in it Abstinence, ἐγκράτεια: when wee eat no more, drinke no more, goe no braver, than naturall equitie and morall decencie requires. Now if the first degree to Vertue be vitium fugere, to avoid the contrary; behold the beautie of this faire grace, by viewing the blacknesse of the opposite sinne, Intemperance. Generally it extends it selfe to all immoderations; but especially it is appropriated to foure. There is Intemperance: 1. In Lust, so it is called Incontinence. 2. In apparell, so it is called Pride. 3. In meats, so it is called Gluttony. 4. In drinkes, so it is called Drunkennesse. All which are but the effects of Intemperance.

First, Incontinence: to this Intemperance all are naturally prone, but in a different sort. Some quite expell and mortifie this desire by grace: for he that is 1 Cor. 6.17. One spirit with Christ, will scorne to be one flesh with an Harlot. The virginitie of the bodie may be lost, and yet the soule preserve her maiden-head. Revel. 14.4. These are they which were not defiled with women, for they are virgins. This is not intended against marriage, there is no defilement in that. Marriage is honourable among all men, and the bed undefiled, Hebr. 13.4. Our Adversaries call it a Sacrament; what, and a defilement too? Doe they use to make Sacraments of pollutions? They might be married, yet not defiled with women; neither with carnall nor spirituall harlotrie, nor with adultery nor idolatrie; and so remaine spirituall virgins. Others there are that keepe in this corruption by civill modestie; they will not expresse it, yet have it. Many heathens could thus suppresse their corruption, not mortifie it. Their Intemperance is to them like a mad-brain’d wife to a sober man; he lockes her up, and goes abroad without trouble; but when he comes home he is wearied with her scolding. Others there are that care not to let their Intemperance burst out, but they want opportunity: now the theefe cannot rob till he come at a bootie. So the sinne is in them, even while they forbeare the act, and they are intemperate persons. There is a sort that shame not the eruption of this sinne, without respect (I say not of conscience, but) of credite: Quorum luxuriae meretrix non sufficit omnis; That in the lust of Ier. 5.8. fed horses neigh after women. The meanes to avoid this Intemperance, is:

1 By subduing the body to the soule; 1 Cor. 9.27. I keepe under my body, and bring it into subjection. The bodie is that part, which is against the LORD. The body will begge, but let a shamelesse begger have a shamelesse deniall. When the bodie does what the good soule dictates, there is a breathing Saint: when the soule consents to the bodies appetite, there is a blinde man led by his dogge. Because the Serpents head had led the way so long, now the repining taile would needs lead; but then the whole ranne into mischiefe. When lust undertakes to guide a man, and reason is faine to follow, there is a precipice to destruction.

2 By debarring the flesh all lust-provoking meats and drinkes. It is wretched to have this noysome fire, wicked to feed it with fewell. Sodome found that Fulnesse of bread was the mother of unnaturall filthinesse. High diet is adulteries nurse: Rarò vidi continentem, quem non vidi abstinentem, August. You shall seldome see a man continent, that is not abstinent. The heat is taken at a Taverne, that is, laid at a brothel-house. Abstaine then, for it is fasting-spettle that must kill this tetter. He that will ever be running for fewell, never meant to put out the fire.

3 By avoiding beautifull temptations. 1 Cor. 6.18. Flee fornication: Resist other sinnes, flee this. Stand not to trie thy strength, but runne away. Parthus tutus ab hoste suga est. Ioseph stood not to bandie termes, and dispute with his mistresse, but fled from her. If thou wilt endure conference with an Harlot, she will conquer. Like Vlisses, stop thine eares, her charmes shall not take thee. Many have runne out of their wits for women, 1 Esdr. 4.26. Satan having conquered the woman, never came at the man, but left the woman to doe that; hee thought shee would be devill enough to tempt man. Salomon with all his wisdome, Sampson with all his strength, were thus master’d. One overcame a Lion, yet a Lionesse overcame him. The other could finde out the Harlot from the true mother; yet a Harlot found out him, and made him forget his Maker. Numb. 25.1. The people began to commit whoredome with the daughters of Moab. The daughters of Moab, light by nature, for they were begot in Incest. Lots daughter lay with her owne father while hee was drunke, and called her sonne Moab; which signifies, The sonne of her father. Impudent strumpet, not to bee ashamed of so foule and horrible a fact! Thus they were light, and that by nature; they had it by kinde, it cost them nothing. Even the sonnes of GOD were tempted to folly by the daughters of men, Gen. 6. A woman faire is mans snare: think them thy she-devils, sent and taught to seduce and spill thy soule. Meretrix quò pulchrior, eò perniciosior, Aug. A Harlot the more beautifull, the more banefull. Rara concordia formae & pudicitiae; It is rare to see a woman chast that’s poore and faire. Stat quaevis quavis meretrix mercabilis arte. Bring gold enough, a little cunning shall serve for whoredome; the Devill makes his high-wayes easie. Perhaps all doe not sell their bodies, that sell their soules; some sinne, but set no price on it. I am perswaded that no one Inducement so soone turnes women to Popery, as their Indulgence to this sinne. Venialia dicunt, sed vaenalia sunt; If God would afford pardons on the Popes rates, this sinne would be infinite. But non sic respondetur Domino: His Iustice will not be so answered.

4 By meditating on the punishment. If in the act of thy lust thou couldst see into the darke doores of hell, and behold the adulterers and their harlots embracing flames, quenchlesse flames; howling, and shreeking, and cursing their glasses, their tires, their Bawds, their Panders; bound to eternity of insufferable horrours: this would coole thy heat. For lustfull kisses, kissing of fire; for soft beds, beds of despaire; for wanton songs, gnawing their tongues; for heating delicates, everlasting famishment; for silken curtens, to wish a Revel. 6.16. Rocke for their pillow, and a Mountaine for their coverlet: this, O this would slacken thine intemperance. What men thinke most pleasing, is most plaguing; to have their lusts granted: Psal. 81.12. So I gave them up unto their owne hearts lust. They desired it, they had it; this was the greatest plague. Thinke thou seest beyond thy beauty old-age, beyond old-agd sicknesse, beyond sicknesse death, beyond death Iudgement, beyond Iudgement hell, beyond that no limits of time or torments, but all easelesse, endlesse. Thou criest, God be mercifull to me; but be also mercifull to thy selfe: weepe for thy sinnes, and beseech God to mortifie thy lusts by the death of Christ.

2 The second kinde of Intemperance is in Apparell, Pride, Pride? why there is no such sin, all is but fashion. Indeed Pride hath lost it selfe in the name of Fashion. This was wont to be called the womans sinne: Esay 3.16. The daughters of Sion were hautie, &c. there is Pride and her wardrobe. But now it is a question whether the women keepe their Charter still: the men have endevoured to be as proud as they; not that the other are excusable: innumerable are their boxes, and powders, and paintings; how they dawbe their mud-walls with Apothecaries morter! It is a signe that they love a vizzard better than a face. Act. 23.3. God shall smite thee, thou painted wall: painting is for walls, not for faces. If Natures defects and furrowes cannot be filled up with these colours, yet art shall supply all with rich attires. As that Painter should have drawne Venus very beautifull: but when his cunning failed in her face, he drew her in exceeding rich apparell: Pulchram non potuit, divitem pinxit; Because he could not make her faire, he made her rich. They die their haires too; but this seemes to be no new fashion. For Cyprian writes of it in his time: Foeminae crines suos inficiunt malo praesagio: capillos enim sibi flammineos auspicari non metuunt. They got a flame-coloured haire, an ill presage; it is not safe comming so neere to that colour. They spend more time betwixt the combe and the glasse, than betwixt their family and the Church. They metamorphose their heads, as if they were ashamed of the head of Gods making, proud of the Tire-womans. Sometimes one tire is halfe the husbands rent-day. This is the monstrousnesse of our pride; Ier. 5 31. and what shall we doe in the end thereof? Iesabel was the daughter of a King, the wife of a King, the mother of a King, yet her painted face and proud heart threw her out at the window, and she was trampled under horses feet. But Iehu would bury her; no, the dogs had done it to his hand. O the greatnesse of our lands Intemperance this way! we have learned all things of our neighbours but this, to be proud good-cheape. Hospitalitie and noble attendance is changed into a vessell that runnes on foure wheeles: It is a fashion to build great houses, as the Estriches lay egges; and then to leave them. When the poore come thither for releefe, there’s none but Dawes to chatter to them; the Lord or the Knight is at London; their Mercers and taylors share the poores due. Great men gather up their wealth and their credite neerer about them, than in former times. Then it consisted in good house keeping and many servants: now in two or three trunkes of apparell and a boy to brush them. Many follow Absolons fashion, to carry a forrest of haire on thier heads: as if that were their grace, which God hath forbidden as ungracious. CHRIST saies, the body is more worth than rayment: but some strive to make their rayments more worth than their bodies: like birds of paradise; their feathers are better than their carcases. To pull downe, if it were possible, the height of this pride, consider.

1 Thy beginning; remember the rocke from whence thou wert hewen. Psal. 78.71. From following the ewes great with young, he brought him to feed Iacob his people: David was not ashamed of his beginning. Say thou art borne noble; yet art thou not made de meliore luto, of any finer clay or mettall than the meanest. We have all one common mother: and the proudest dust once dead, shall putrifie and stinke for all his perfumes so soone as the poorest. Though all have not vestem communem, yet all have Cutem communem.

2 Thy progresse: what can thy brave rags better thee? a golden bridle makes not the better horse. If thy coate be made of wooll, the sheepe wore it before thee: if of silke, the silly worme may pull downe thy pride. The bowells of wormes hath clothed thee, and thou shalt feed the bowells of wormes. Because thou flourishest with the flags of vanity; thou thinkest it is thy selfe, like the flie on the coach wheele, that makes so glorious a dust: so let Heliogabalus boast of his silken halters.

3 Whatsoever the out side be, looke to the linings. Mens cujusque is est quisque. The body is more worth than the rayment; therefore the soule is more worth than the body; for the body is but the rayment of the soule. Why despisest thou thy poore brother? I have more lands: haply, and more sinnes. I have braver apparell: a neat out-side, and a sluttish inside. I am fairer; perhaps in face, and fouler in heart. Thou art rich in the poore commodities of this world: and poore in the rich commodities of the other: peacocke looke downe to thy feete.

4 There is onely one garment worth having and saving. Rom. 13.14. Put you on the Lord Iesus Christ: this is Stola prima, Luk. 15.22. the best robe. The Papists buy the beggarly righteousnesse of sory Saints, and neglect this. We have worne our owne innocence to rags, let us put on Christs. Though our garment of inherent righteousnesse be very thinne; yet if it be lined with Christs imputed righteousnesse, it shall keepe us warme: if embroydered with his, it shall make us acceptable to God. If we love a silken garment woven out of the bowells of a worme: how much more should we love the garment woven out of the bowells of Iesus Christ! Thus hath God allowed to some a great measure of honour, a great measure of riches, a great measure of prosperitie; but to none one dramme of pride.

The third kind of Intemperance is in meates; in making those things Detrimenta corporis, injuries to the body; which God ordained to be Nutrimenta corporis, conservatives of the body. Good meate which is the creature of God, is offered to the art of the Cooke, who makes worke for the mouth, which makes worke for the stomacke, which makes worke for surfet, which makes worke for death, which makes worke for the devill. A sinne so genuine and naturall to this nation; that pride is not more proper to Spaine, nor lust to France, nor drunkennesse to Germanie, than gluttonie is to England. For methods sake, let me deswade you from it, by considering the manner, the measure, the matter, the Effects, the End of it.

1 For the manner, this is meerely circumstantiall, and may thus bee expressed. Too soone: too late, too daintily: too fast, too much, Is gluttonie Too soone Eccl. 10.16. Woe unto thee Oh Land, When thy Princes eat in the morning: but blessed art thou Oh Land, When thy Princes eate in due season, for strength and not for drunkennesse. Esa. 5.11. Woe unto them that rise up early in the morning to follow ryot. Their mattins is their Iunkets, and their morning sacrifice is offered to their belly. Too late, such are midnight revells: Nullum tempus occurrit ventri: Intemperance makes no difference of times. Too daintily; above the estate: and herein the poore may fault as soone as the rich; Tam latè, if not Tam lautè. Indeed men have Talem dentem, Qualem mentem. Every one hath an Eves sweet-tooth in his head, that longs for forbidden things. Too fast, that is with voracitie; we call it Caninum appetitum. Esa. 56.11. Greedy dogges that can never have enough. Too much: Qui minus tradit corpori quàm debet corpori, civem necat: Qui plus tradit corpori quàm debet corpori, hostem nutrit. He that allowes his body lesse than he owes it, kills his friend: he that allowes his body more than hee owes it, frankes his enemie. Give it Quantum sufficiat naturae, not Quantum place atgulae. The wise man wil distinguish betweene his body and the lust of his body: his allowance therefore shall bee such as may preserve nature, not please intemperance.

2. For the measure; it is an insatiate desire of delicacies. So the rich man said; Luk. 12.19. Soule eate, for thou hast, &c. not only body eate, but soule eate, and satiate thy selfe. The belly is no troublesome creditor; it is contented with a little: si das quod debes, non quod potes, Sen. If thou givest it what it should have, not what thou canst give. It is not the constitution of nature, but the concupiscence of lust, that longs for abundance. This invented sawces; Non tam condimenta, quàm blandimenta. Here is a studie to be sicke, when men are cunning in gluttonie. Vt saturitas transeat in esuriem, natura mutatur in artem. This made Philoxenus wish his neck so long as a Cranes; to prolong the sweetnesse of his meates. This is not Necessitatem supplere, sed aviditatem explere. Such are to bee reckoned in the number of living creatures, not of men, Seneca. Phil. 3.19. They make their belly their god: for that they like best, and love most, is their god. The heathen had a god of drunkennesse, but I never read that they had any of gluttonie. To make the belly a deitie; how base is this Idolatry! yet Hugo thus describes their luxurious worship. The belly is their god, the kitchin their Temple, their lungs the organ-pipes, the Altar their table, the cookes are their priests, flesh rosted, boiled, or broiled, their sacrifices, and their Incense, the odour of their sawces. But this sacrifice is to the divell; whose belly is filled with the froth of luxurious gluttons; in stead of graces, sawces: in stead of praising God, belching blasphemies. They have these vertues our Apostle speakes of, but in a strange way They have knowledge; which dish best pleaseth their appetite. Patience; to sit foure houres at one meale. Fortitude; to encounter with an Oxe ready prepared. Peace; till they have filled their stomachs. Yea faith, hope, and charitie too; their faith warmes in their kitchin, their hope lies in their messe, and their love boyles in their kettle. This is the measure of gluttonie, which indeed cannot be measured. All is to satiate curiositie; to fill more than the belly, even their eye. But as too much raine drownes the fields, which moderate showres would make fruitfull: so this plethorie of diet instead of conserving nature, confounds it.

3 For the matter, it is great feasting. Ierome wrote to Eustachius in the desart; If I did eate any thing boyled, Luxuria fuit; so great was his temperance, All our art is too little to please our palates: we have piles of dishes to make barricadoes against the appetite. Feasts indeed have their just allowance: our Saviour himselfe honoured a great feast, with his presence and miracle, Iohn 2. But they must not be unseasonable. as to feast whence need to fast; when God calls to mourning, then to revell, Amos 6. GOD threatens plagues, they fall to dances; therefore Verse 7. the banket of these joviall fellowes shall be removed. Not excessive: Nabal the churie made a feast like a King; you know a churles feast. He feeds his familie with the mouldie remnants a moneth after. Not profane, such was Belshazzars, when the temple was ransack’d to furnish his cupbord of plate. Nehemiah read the Law of God every day of the feast: if men did thinke of that Law, they would not make God and Belial meet at one boord; Ioseph and Mary went up to Ierusalem to the great feast with Iesus, but there they left Iesus, Luke 2. Twelve yeares they could keepe him, yet at a feast they lost him. Beda saies; the men went in one companie; the women in another: the children sometimes with the father, sometimes with the mother: betwixt them both CHRIST was lost: so easily is CHRIST lost at a feast. It is observable, Verse 46. that in the Temple they found him: they lost him at a feast, but they found him againe in the Church. The end of such feasts is commonly the beginning of a fray. Vpon the Sodomites feasting, heaven rained downe fire and brimstone. Vpon Iobs children feasting the house fell downe. Against Belshazzar feasting, the finger on the wall wrote characters of destruction. What Dives hath dined, the divell takes away. If gluttonie be the founder, Satan is the confounder. The host provides meate for the belly, the guest a belly for the meate: death destroyes them both. 1 Cor. 6.13. Meats for the belly, and the belly for meats: but God shall destroy both it and them. Paul saies, Phil. 3.19. that their end is damnation. It is heavy, that their end is damnation; but it is worse, that their damnation is without end. Let us evermore suspect these riotous meetings; among them that Iud. ver. 12. Feed themselves without feare. It is written of good Iob, that he feared his children at a feast. Iob 1.5. It may be that my sonnes have sinned, and cursed God in their hearts. Let us be like the deere, who are ever most fearefull at their best feeding. Beware lest Indulgentia gulae, be Suffocatio gratiae; be jealous of a great feast. But I shall hold you too long at a feast, unlesse my cheare were better: I therefore passe to

4 The effects; which are manifold and manifest. The throates pleasure did shut up Paradise, sold the Birthright, beheaded the Baptists; and it was the chiefe of the Cookes; Nehuzaradan that first set fire to the Temple, and rased the Citie. These effects are, 1. Crassitudo, grossenesse; which takes away agititie to any good worke: which makes a man move like a Tunne upon two pottle pots. Caesar said he mistrusted not Anthony and Dolabella for any practises, because they were fat: but Casca and Cassius, leane hollow fellowes; who did thinke too much. The other are the devills cramm’d fowles; like Esops hen, too fat to lay. Indeed what need they travell farre, whose felicitie is at home? placing Paradise in their throats, and heaven in their guts. 2. Macilencie of grace: for as it puts fatnesse into their bodies, so leanenesse into their soules. God fatted the Israelites with quailes, but withall Psal. 106.15. sent leannesse into their soules. The flesh is blowne up, the spirit doth languish. They are worse than [ἀνθρωποφάγοι], for [αὐτοφάγοι]: they put a plurisie into their blouds, and an apoplexie into their soules. 3. Consumption of their estates: for it is regius morbus, a costly disease: it makes way for either a writ or a mittimns. Gula gurges, their patrimony runs through their throate. Man that is the Lord of all creatures, hath the least mouth of all creatures: malum non imitari quod sumus. When Temperance that just steward is put out of his office, all runnes to decay and ruine: if satietie goe before, beggarie will follow after. 4. Sickenesse to their bodies: they wrap up diseases in their full morsells, as pills in pap. Men desire strength of bodie, and length of daies: sed prohibent grandes patinae. Gluttonie was alwayes a friend to Aesculapius. But for the throats indulgence, Paracelsus for all his Mercurie had died a beggar. Aches and ay-mee’s are incident to intemperate houses: Gowtes, plurises, dropsies, &c. Quae nisi divitibus nequeunt contingere mensis, Horat. Wee complaine the shortnesse of our lives, yet take the only course to make them shorter.

5. Lastly, the end is rottennesse and death: why dost thou feed that flesh so fat, that must feed the wormes? The daintiest of flying, swimming, or running creatures nostris sepeliuntur ventribus; are buried in our bowels. Seneca. Quaeris car tam subito morimur? ex mortibus vivimus. Dost thou aske why wee die so soone? wee live upon deaths. The best dyet shall leave thee Putidum & putridum cadaver. The finest food shall make no better dust. When moderation it selfe cannot avoid dying, how thinkest thou to prop up thy tabernacle wiht surfet? lay hold on Temperance: the Physician saies, nothing is better for the body than temperance: the Lawyer saies, nothing is better for the estate than temperance: the Philosopher saies, nothing is better for the wittes than temperance: the Divine saies, nothing is better for the soule than temperance. It is good for the body, good for the brain good for the estate, good for the soule: readily therefore admit temperance. For further helpe against Intemperance, take these foure considerations.

First that abstinence is mans rising, as Intemperance was his fall. We that have lapsed from the joyes of Paradise by meate, let us recover it againe so well as we can by abstinence, Gregorie. I speake not here for fasting onely; though that have the due use, the due place. It hath a time and place in the midst of sorrow: for Repentance comes not before God with a full belly, and meat between the teeth. The use of it, is to prepare the soule for goodnesse, not to merite by it. The Papists hold it not Tanquam adminiculum, as a helpe of pietie; but an immediate part of Gods worship; to be satisfactory. But I commend in abstinence three rules. 1. That it be not too much, for it is better to abstaine every day a little, than some daies wholly. They are moderate showers that make the ground fruitfull. And easy shaking rootes the young plant faster; an hard shaking roots it up. 2. Remember the poore in your abstinence. Esa. 58.3. Wherefore have we fasted, and thou seest it not? complaine the hypocrites: God answers, because in your fasts yee exact your debts; you shew no mercie to the poore Iejunium quod te affligit, alterum laetificet. Let the abstinence that makes thee looke pale, beget bloud in anothers cheekes: let thy fast be the poores feast, Am. 6.4. They eate the Lambes out of the flocke, and the calves out of the stall: that’s sometime bad enough, but Verse 6. they forget the affliction of Ioseph; that’s worse; this enhaunceth their damnation. Your tables abound with dishes, their bowels sound like shawmes: take away here, and bestow it there. Bate a messe at thy table, and send it to the poores table. Nehemiah allowed some libertie to the rich, so it were joyned with liberalitie to the poore Neh 8 10. Goe your way, eate the fat, and drinke the sweet: but be sure to send portions to them, for whom nothing is prepared. Thinke it is CHRIST that hungers, while thou riotest. Godfrey of Boloigne would not bee Crowned with Gold in that place, where his Master had beene Crowned with thornes. Doe not thou pamper thy selfe, when CHRIST starves. CHRIST is hungry, and he must satisfie you: It is CHRIST that begs of you, and he must give you: it is Christ that lies at your gates, and he must let you into the gates of heaven. Advocatus pauperum, qui Iudex divitum. True feasts of charitie are not only Convivia, but Sacrificia; with Heb. 13.16. such sacrifices God is well pleased. 3. Abstaine from all sinne; Commendatio Iejunii, emendatio vitae: the praise and crowne of abstinence is amendment of life. When you fasted and mourned, did yet at all fast unto me, even to me, saith the Lord? Zech. 7.5.

2 Consider, it is Gods blessing that makes fat, and not meat. Matth. 4.4. Man lives not by bread, but by the word of God. Daniel lookes as faire with his pulse, as the rest with their liberall portions of the kings meate. If Gods blessing be separated from those edible materialls, they yeeld no nourishment. He that could turne stones into bread, can turne bread into stones: and make wine infatuate, not exhilarate. He can rot the graine in the clods, blast it in the eare, wither it in the blade, consume it in the barne: yea when it hath past the flaile, the mill, the oven; he can make it gall in the palate, in the stomach poison. He can either give thee meate and no stomach, or stomach and no meate. Be temperate then, and blesse God; for every creature is 1 Tim. 4.5. sanctified by the word of God, and prayer. Passe not by his blessings with shut eyes, as not glorifying the creator, nor looke on them with doting eyes, as too admiring the creature. Commend moderate meate to thy selfe, and thy selfe to the blessing of God.

3 Consider, that if it be so wicked to devoure meates gluttonously, what is it to devoure men? to Mic. 2.2. swallow up a man and his house, even a man and his heritage? Such devourers were the Pharises; and under the colour of long prayers. These are monstrous Epicures: the poore mans bread is his Iob 31.39. life; and he that takes it from him is vir sanguinum, a bloudy man. The usurer keepes a slender dyet, but his stomach holds abundance of morgages, forfeitures, and is oppressed with such oppressions. He hath swallowed downe riches, but he shal vomit them up againe: God shall cast them out of his belly, Iob 20.15. God shall one day say to such men; Reddite quod devorastis; restore what you have devoured. When the Chirurgian opens the Epicures dead body, he findes undigested crudities: when God shall unrip the oppressors dead conscience, there will be found five or sixe impropriated Churches, there a depopulated towne, there thousands of acres of decayed tillage; there the lands of Orphants, and the dowries of widowes. Multi in hac vita manducant, quod postea apud Inferos digerunt. They devoure that on earth, which they shall digest in hell.

4 Lastly if thou wilt ryot, let me shew thee a banket, Cant. 2.4. He brought me to his banketing house, and his banner over me was love: Eate O friends, &c. Ioh. 6.58. This is that bread which came downe from heaven: he that eateth of it, shall never die. This is Panis verus, though not Panis merus. As he is both the Physician, and the medicine in respect of his bloud: so he is both the Pastor, and the food in respect of his body. He feeds his Lambes, not on his grounds, but on his wounds. All men eate Panem Domini, the bread of God: the Saints Panem Dominum, the bread that is God himselfe. They that have ransacked sea and land, for rarities, never found such a daintie. Here satiate, here be intemperate: thinke your soules can never feast enough on this dish: with this onely immoderation GOD will never bee angry. Matth. 5 6. Blessed are they that hunger and thirst after righteousnesse: for they shall be satisfied. CHRIST is vita quâ vivimus, and vita quam vivimus: the life whereby wee live, for in him wee live, move, and have our being, Acts 17.28. And the life which we live; Now live not I, but CHRIST liveth in me, Gal. 2.20. Let Epicures boast their delicacies, this be the food of our soules.

I come to the last kind of Intemperance: and this in drinkes, we call it drunkennesse. My theme is still Temperance: wherein I confesse, that as Physicians comming to their patients, often catch some of their diseases: so you may say, that I fall into the vice I reprove, and that against excesse, I speake excessively. But it is a sin, I durst not lightly or slightly passe over: a disease the whole world is sicke of, and I would also put in my Ingredient to cure it. All drunkennesse is not with wine, Esa. 29.9. They are drunken, but not with wine: they stagger, but not with strong drinke. There is a threefold ebrietie. 1. Of wine; Eph. 5.18. Be not drunke with wine wherein is excesse. 2. Of forgetfulnesse, Esa. 29.10. God hath powred on them the spirit of deepe slumber. 3. Of lust to sinne, Esa. 28.7. They have erred through wine: which I take there not so much to be intended against this corporall, as that spirituall drunkennesse: for it is said, They were in vision, and stumble in judgement. I am not to deale with that drie drunkennesse; but onely with the first, and haply the worst.

Man hath a threefold appetite: Naturall, which is common with plants: this insensibly covets nourishment. Animall, common with beasts: this sensibly desires needfull nourishment. Rationall, proper to man: this reasonably desires fit and proper nourishment. All these appetites desire drinke: without which the spirits naturall, vitall, animall, would consume the firmamentall heate; that would wast up the primogeniall humiditie; and so the sparke of life would burne out; as the Lampe is extinct without supply of oile. The veines sucke the stomach drie of moisture; hence comes emptinesse; upon that sense of that defect; upon that, the desire of repletion; and this is Thirst. Drinke is the good creature of God, whether it be wine, &c. It serveth Alimentally for the bodies strength, 1 Tim. 5.23. Drinke no longer water but use a little wine for thy stomachs sake, and thine often infirmities. Physically, to refresh body and mind. Pro. 31.6. Give strong drinke to him that is ready to perish: and wine unto those that be of heavy hearts. Vinum moderatè sumptum, medicamentum: plus justo, venenum, Augu. moderate wine is physicall; immoderate, banefull. Iucunditati, non ebrietati creatum est. It is made for pleasure, not for fulnesse. It is given Psal. 104.15. to make glad the heart of man. Civilly, for shew of honest gladnesse, and maintenance of amitie. So our Saviour supplied the want of wine at a wedding, Ioh. 2. Nehemiah bids the people at their feast; to eate the fat, and to drinke the sweet, Neh. 8.10. It was ill done of Lycurgus to cut downe all the vines: and false of Mahomet, to say that in every grape there is a devill. Onely in temperance makes the sinne, abuseth the creature, offends the Creator: onely against this bends my discourse. Herein for method, I desire onely to consider two things; the damme and the Littour. Yet first before I shew what brood this monstrous mother brings forth, consider how she is bred her selfe.

Drunkennesse is produced from the concurrence of many causes. The maine is an inordinate desire of drinke: the originall of all vices is from our selves: there is a harlot within, which commits all these whoredomes a broad; concupiscence. Not he that drinkes wine, but he that inordinately loves wine, is the drunkard. 2 Pet. 2.13. They count it a pleasure to ryot in the day time. Their soule danceth in the cup, and their eye delights in the colour of the wine, Prov. 25.31. now Vbi amor, ibi oculus. Their life is the life of frogs; like flies, suctu vivunt; they live by sucking. As it was said of Bonosus, Non ut vivant, sed ut bibant nati: they are not borne to live, but to drink. They drinke not for necessitie, but luxurie; not for societie, but for satietie: indeed not for their friends sake, but for the drinkes sake. He is not so much a drunkard, qui de improviso cadit, that is overtaken unawares: as he that loves and frequents it, though he carry it away more strongly. Not he qui potu vincitur, sed qui potibus vincîtur, that is tied to his cups. Therefore, Esa. 5.22. Vae fortibus ad potandam; woe to them that are strong to drinke: a strong body without strong grace, is stronger to sinne; Fortior in viribus, fortior in vitiis. Thus the strongest is the weakest; strong to commit sinne, weake to resist sinne. They drinke not once against drynesse, nor a second time against sadnesse, but continually for madnesse. This love of drinke is the Beldam, there are also other concomitances. Evill company; Esa. 56.12. Come, I will fetch wine, and we will fill our selves with strong drinke. They will urge a man with ἢ πίθι, ἢ ἄπιθι: but God dischargeth such men our societie. 1 Cor. 5.11. And healths; Accusationis causa est, per adjuratum Caesarem non frequentius bibisse, Ieron. He that will not be drunke for the King, is no friend to the king. Here is a professing from the bottome of his heart, to the bottome of the cup, that such a great mans health shall be pledged, perhaps it must be done on the knees; rank idolatrie! wherein men make gods of others, beasts of themselves. For this purpose they have their she-saints, their mistresses, sometimes little better than strumpets. Here’s the little difference betwixt a Papist and a drunkard: the one hath his will worship, the other his wine-worship. It was a noble answer of a Prince, when one told him how deepe a health hee had pledged for him; Doe not, saith he, drinke my health, but pray for it.

Looke now upon the damme, drunkennesse. Aquinas disputing whither drunkennesse be a sin or not, objects that no vice is opposed to it: as to temeritie cowardice, to prodigalitie avarice; therefore it is no sinne, but he answers, that there is a vice opposed to it, though it wants a name, because it is so unusuall: as the forbearing of all sustenance. It is questioned also whether a sicke man may drinke medicinally for his health, and be drunke with it: but we may affirme, that there is no medicinall cup to the body, that is poisonfull to the conscience. It is folly to thinke, that the cause of many sicknesses, should be physicke for one: or that the endangering the soule can be good physicke for the body: no good physician will prescribe it, no divine will allow it: say with Constantine; Mallem semper aegrotare, quàm tali remedio convalescere. It is better to be still afflicted with our disease, than bee recovered by such a medicine. This vice is the plying of the pot: Nocturno torpere mero, torpere diurno. Mantuan the poet, Eccl. 9. rehearseth the drunkards seven draughts. Funde iterum: potare semel, gustare: Secundus Calluit os potus: calefacta refrigerat ora Tertius: arma siti, bellumque indicere Quartus Aggreditur: quintus pugnat: victoria Sexti est: Septimus (Oenophili senis haec doctrina) triumphat. The first draught doth but taste the wine: the second washeth the mouth: the third cooleth it: the fourth threatens war against thirst: the fifth fights with it: the sixth overcomes it: the seventh triumphs over it. All this is taught by Oenophilus, a lover of wine, an old drunkard; this is the drunkards doctrine. Let us heare the Philosopher somewhat more sober and stayed. Aristotle makes seven degrees of it: 1. Necessitie, a man must drinke. 2. Commoditie, man should drinke. 3. Pleasure, he may drinke. 4. Fulnesse, he may not drinke. 5. Satietie, and that is bad. 6. Ebrietie, and that is worse. 7. Madnesse, and that is worst of all. Here be the deadly draughts, to which drunkennesse runnes headlong. Fertur equis auriga, nec audit currus habenas. The sea knowes his bounds, but not the deluge of drunkennesse. We see the Damme, let us looke upon the Littour or effects; which are many and hideous.

1 It makes roome for the Devill: all sinnes breake in at the losse of the Sconce or Capitoll; Reason: thence the enemie commands the whole Towne. The eyes are wanton, the tongue blaspheming, the hands stabbing: all mischiefes. Invadunt urbem somno vinóque sepultum. So were the Trojans conquered: and for this cause, I thinke, ever since, drunkards are called true Trojans. It is a mare mortuum, no fish can live there, no vertue thrive here. It is the root of all evils, the rot of all goodnesse: The Devill could find no rest Matt. 12.43. in drie places: he loves the low countries, the wet ground; moorish and marish soules. The great Behemoth loveth the Iob 49.21. Fennes. Of all reasonlesse creatures, he chose the drunken Hogs, Marke 5.

2 It overturnes the estate: The drunkard shall come to poverty, Prov. 23.21. He consumes more in a day, than he earnes in a weeke. Hee lyes open to others plots, and hath no rule of his owne spirit, but is a Citie without wals, Prov. 25.28. He is his owne theefe, he needs no other oppressours, for he is a caterpillar to himselfe. He railes on cormorants, yet devoures himselfe. He throwes his house out of the windowes, it is fit his house should throw him out of the doores.

3 It poisons the tongue; swearing and lying are the ordinary effects of it: The drunkards made songs upon David. It thinkes it selfe a Caesar, and fals a taxing all the world: Quicquid in corde sobrii, in lingua ebrii, Fulgent. O but In vino veritas: it is false, for no mans good name is spared. If he be multa bibens, he is sure Plurima dicens: he often utters that in a moment, whereof hee is driven to repent all his life. Arcanum demens detegit ebrietas: A drunken inveigher against King Pyrrhus, being brought to his answer for those criminations, said; We spake all that is objected, and would have spoke more if the wine had not failed us. Such a one will speake of God most, when he thinkes of God least: but the mouth inured to blasphemous or scurrilous speeches, is no fit trumpet of Gods praises.

4 It intoxicates all reason. Bacchus was called Liber pater; but his sonnes are not Liberi, Free-men, but slaves; bound to sleepe. Esay 28.7. They are out of the way with strong drinke: they are either out of the way, or reeling in the way. Eccles. 19.2. Wine and women will make men of understanding to fall away: Apostatare facit sapientes. We keepe our doores shut against theeves: yet let in this theefe that is worse. O that a man should voluntarily let a theefe in at his mouth, to steale away his wits! Young Cyrus refusing to drinke wine, gave this reason to his grand-father Astiages; I tooke it to be poison; for I have seene it spoile men of wit and sense. Alexander that overcame all, was overcome by wine, Aug. If the bodie chide the foot for stumbling and hurting it, the foot may lay the fault in the head for not guiding it. 1 Cor. 10. The people sate downe to eat and drinke, and rose up to play. Wee have them that sit downe to drinke, till they cannot rise to play: they must sleepe as they lye. Sine timore, non sine periculo: they are as Prov. 23.34. he that lyeth downe in the midst of the sea, or sleepeth on the top of a mast.

5 It enervates the strength: Vinum ab implendo venas, Isidor. In stead of filling them with bloud, it drownes them. It brings rotten teeth, stinking breaths, trembling hands, running eyes, gowts and dropsies. All these are the waiters on drunkennesse: all strive which shal bring a man soonest and lothsomest to the grave. He is gone in his standing, gone in his understanding, gone in strength to helpe him selfe: we commonly say of the drunkard, he is gone. Cum absorbet vinum, absorbetur à vino, August. If his belly be made a tombe of drinke, drinke will make his body a sepulcher of his soule. Crebro ebrii cito senescunt; It is somewhat, that it alters the complexion: Vino forma perit, vino corrumpitur aetas. But worse, that it dissolves the constitution: for how should his firmamentall lampe burne, that is ever drowning it in deluges of ryot!

6 It is the bawd to incontinence, Rom. 13.13. After Drunkennesse followes chambering and wantonnesse. Pro ordine membrorum, ordo vitiorum, Hieron. Ambrose sayes of Lust; that it is fuelled with junkets, enkindled with wine, inflamed with drunkennesse. It is Fomes libidinis: Vina parant animos veneri, Ovid Nunquam ebrium putabo castum, Hieron. I will never beleeve the drunkard to be chast. Drunken Lot became incestuous Lot: hence sprang the Moabites and Ammonites, those mortall, almost immortall enemies to the Church. Whom the vices of Sodome could not taint, Lust infected. Vritur ebrius flammis mulierum, quem sobrium sulphurea flamma non attigerat, Origen. The flames that destroyed Sodome, hurt him not; his owne fire scorched him. In this sense it may be said; Vinum lac libidinis.

7 It is an Incendiary to quarrels and homicides. Bacchus ad arma vocat. Drunken Alexander killed Clitus, for whom sober Alexander would have killed himselfe. The Danes and Norwayes once purposing for England, fell drunke on shipbord, and so slash’d one another, that there was the end of their voyage. We often heare of such ryotous meetings, that In praelio trudit inermes; Some dropping dead in the middest of their sinnes. Be they never so protesting their kindnesse; yet Tutius est ebriis abstinuisse locis: They may bee kinde at first, will bee cruell at last. Drunkards kisse when they meet, and kill when they part; Haec faceret non sobrius unquam.

8 Lastly, besides all other plagues, it is a woe to it selfe. Prov. 23.29. Who hath woe? who hath sorrow? who hath contentions? who hath wounds without cause? The merry madnesse of an houre, is payed with the afflictions of a tedious age. Woe to them, saith the Prophet, Esay 5.11. Woe to the crowne of pride, to the drunkards of Ephraim, Esay 28.1. Cùm infunditur, grave; cum turbat stomachum, gravius: cum refunditur, gravissimum: When the carowser powers in his wine, it troubles him; and he would give somewhat to avoid it: when it offends the stomacke, it troubles him worse: when it comes up againe, it troubles him worst of all. One Fornerius writes of a Monke at Prage, who having heard at shrift the confession of drunkards, wondred at it, and for experiment would needs trie his braine with this sin; so accordingly stole himselfe drunke. Now after the vexation of three sicke dayes, to all that confessed that sinne, hee enjoyned no other penance but this; Goe and be drunke againe. Sure his meaning was like Seneca’s; Sceleris in scelere supplicium; It is a torment and affliction to it selfe. You see the Damme and her littour, learne we now to avoid it, because we are men, because we are citizens, because we are Christians.

Because we are men: while the wine is in thy hand, thou art a man; when it is in thy head, thou art become a beast. The drunkard cries to his fellow; Doe mee treason: but the drinke answers, I will leave thee no reason; scarce so much as a beast, for they will drinke no more than they need. Diogenes being urged to drinke immoderately, cast the drinke on the ground; being reproved for that losse, he answered, If I had drunke it, non solum liquorem, sed meipsum perderem; I had lost both the drinke, and my selfe.

Because we are citizens, and therefore should lead civill lives: drunkennesse is an uncivill exorbitance. It was a good Persian law; Esther 1.8. That no man was compelled but every one did according to his owne pleasure. Here was no compulsion, but it was left arbitrary, Vt bibat arbitrio pocula quisque suo. It were somewhat if but so much moderation were observed at our feasts: Vt qui inebriari abhorret, in compulsus discederet incompulsus discederet. Wee fault in those very Ethnicke observances; and thinke it a discourtesie not to be intemperate for company.

Because we are Christians, 1 Tim. 5 11. Thou, O man of God, fly these things. The grace of God that brings salvation, teacheth us to live soberly, Tit. 2.12. Wee are children of the Day, let us cast off that worke of darknesse, Rom. 13. The Rechabites forbore wine in awe of their earthly Father, Ierem. 35. And shall not we forbeare drunkennesse in awe of our heavenly Father? Yes, lest that curse fall on us, that Psal. 69.22. our table be made a snare before us: yea lest we be not admitted into the kingdome of God, Gal. 5.21. Luke 21.34. Let not your hearts be over-charged with surfetting and drunkennesse, and so that day come upon you unawares: drinke every draught, as if it were thy last draught. The poore woman would appeale from drunken King Philip to sober King Philip; so will any man from a drunken Christian to a sober Heathen.

Thus in some poore measure I have described this monster of Intemperance. A sin so odious, that it is abhorred of God, despised of Angels, derided of men, pleasing only to devils, Aug. Yet have we small hope to subdue it; for it is insensible: Prov. 23.35 They have beaten me, and I felt it not. Bernard calls it a grosse Devill; he that is possessed with it, fals into the fire, and into the water, gnasheth and fometh, Matth. 17.16. Now as all the Disciples could not cast out that Devill; so nor all the Preachers this. It is an habit hardly put off. When a Gentleman heard that his son was given to dicing, he answered, the want of money will make him leave it. After he heard that he was given to whoring; yet saith he, marriage or old-age will allay that fury. But when he heard that he was given to drunkennesse, he was hopelesse; for he knew that sin would encrease with yeares. A gamester will hold so long as his purse lasts, an adulterer so long as his loynes last, but a drunkard so long as his lungs and life last. A Philosopher once chancing into a company of drunkards, where a Musician ruled the lascivious riot; presently charged him to change his harmony into a Dorion. By this means he so wrought them, and brought them to sobriety; that casting away their garlands, they were ashamed of all they had done. But our drunkards have not the patience to heare such musicke. Saul was vexed with an evill spirit, but Davids Harpe expelled him. O that we knew that Instrument or lesson, which could worke such a reformation! We would double and treble that note, which might effectuate such a cure. But the drunkards noise is louder than the Preachers voice: the sound of the pot drownes all reprehension.

PAtience is that vertue, Quae mallet mala non committendo ferre, quàm non ferendo committere, August. Which had rather suffer evill and doe none, than doe evill and suffer none. It hath these degrees; It does not wrong; it receives it, not with stupiditie but sense: it does not vex him that offers to vex it: it returnes not wound for wound: it does not hate the offender: it loves him: it does good unto him: it intreats God for him, Chrysost. For Patience consists not onely in bearing injuries, but in forgiving the injurers.

But why doth the Apostle next to Temperance annex Patience? Quos delitiae non emolliunt, saepè injuriae frangunt. Temptations of pleasure move not in many, whom the sense of injuries enrageth. Men may refraine from hurting others or themselves; therein is Temperance: but others will hurt them, to beare this with a quiet minde is Patience. A Christian may live without doing wrong, not without receiving wrong. Objectum malitiae est non malus. The Wolfe will not worry a Wolfe, so long as there is a lambe in the field. This vertue is better understood than practised: like Cassandra, better knowne than trusted. Therefore admitting that you understand it, I will apply my selfe to the affections, that you may embrace it. This let me endevour by leading you thorow certaine graduall considerations.

1 That it is the condition of mankind to suffer. When thou considerest thy selfe, there is presented to thee a man, a naked man, a poore man, and a miserable man, Bern. Luges hominem, erubescis nudum, contemnis pauperem, doles miserum, lacrymas miserabilem; Thou mournest thy mortality, blushest at thy nakednesse, despisest thy poverty, weepest for thy misery. Now, quod ferendum est, feras; what thou must beare, beare patiently.

2 That miseries are not onely incident to men, but more proper to Christian men, 2 Tim. 3.12. All that will live godly in Christ, shall suffer persecution. This was Christs prognostication; In the world you shall have sorrow, Ioh 16. This the Apostles prediction; Through many tribulations you must enter the kingdome of heaven, Act. 14. What Saint was ever crowned before he had combated? Ierom. Search the whole Bible over; Et quem legisti in coelis triumphantem, quem non legisti priùs in terris tolerantem? But it is said; Act. 9.31. The Churches had rest thorow-out all Iudea, &c. And there was peace in the dayes of Salomon; peace in the dayes of Constantine; peace in the milken times of Queene Elizabeth; and yet still greater peace under the reigne of our present Soveraigne, that King of peace. Yet though we be freed from publike oppressions inflicted by Magistrates, not from private molestations. In the most Halcyon dayes we finde bitternesse: Sine miseria vixisse miserrimum est. If there be not an Esau, there will be an Ishmael: if the hand of mischiefe cannot reach us, yet Penetrabunt spicula linguae; The arrowes of slander and contumely will sticke in our ribs. All men are necessitated to miseries, that bend their course toward the kingdome of heaven, Aug. Hence it is that S. Paul gives a peece of armour to the feet. Ephes. 6.15. Let your feet be shod with the preparation of the Gospell of peace. Our feet are naturally tender: if they be bare, clods, flints, thornes will gall them. Our affections, if they be not shod with Patience, will be so pricked with crosses, that we shall be weary of our journey to heaven. It is no unusual stratagem in warre, to stick the way full of thorns, and ends of pikes, to wound and dis-ranke the adversary. So the Devill besets our way of peace, that we had need of leg-harnesse, Patience. Though all parts be armed, yet if the feet be naked, Satan will wound us there: as Achilles was wounded in the heele, when all other places of him were invulnerable. Thus was Iob armed, Iam. 5.11. S. Iohn speaking of great warre, and greater victory, concludes; Rev. 14.12. Here is the patience of the Saints. Therefore Paul expresly, Hebr. 10.36. Yee have need of patience, that &c.