2 Peter 2:13 (part 1 of 2)

GOD is a just Master, and will pay all men their wages according to their worke. They that doe the businesse he sets them about, shall have a blessed recompence: none of his servants were ever losers by him. The ungodly indeed set themselves on worke; yet howsoever, he will pay them their wages; but it is such a reward, as they would thanke him to goe without: a righteous wages, for an unrighteous service. God shall pay all: Rev. 22.12. Satan may be his executioner, but God is the Iudge. The executioner cannot lay on a stroke more than the Iudge appoints. Wicked men, properly, doe pay when they are payed: when God payes them, he payes himselfe of them: and this shall be to the uttermost farthing. So the unmercifull servant was bound over, Mat. 5.26. Mat. 18.34. till hee should pay all his due. At once they both receive their wages, and pay their debts.

Wages is understood to be an equall retribution, a reward proportionable to the worke: and is either ex pacto, what is covenanted; Mat. 20.13. Didst thou not agree with me for a peny? or ex merito, what is earned, The labourer is worthy of hire. Equality of recompence defines wages: if it be too much, and above desert, it is munificence: if too little, and short of desert, it is injustice. The Iewes might give forty stripes, they would give but nine and thirtie, for feare of excesse. They were commanded to restore fourefold: some of them, as Zacheus, did quintuple it; for feare of the defect. But there is neither defect, nor excesse, in a just reward. Man may fault in this, God cannot; he payes just wages; not a dramme too light, not a scruple too heavy. Every man shall receive according to his workes. With the same measure that ye mete, it shall be measured to you againe. Luk. 6.38.

This Wages of unrighteousnesse must bee considered, In Tali, and In Tanto: Such, In Tali. for the Qualitie: So much, for the Equalitie. In congruo, for the fitnesse; In condigno, for the fulnesse, not an Arithmeticall Portion, every man alike: but a Geometricall Proportion, every man his due. So that wee have two things: The Manner, and the Measure, of this wages.

The Scripture is copious in these retaliations. Nilus was in stead of heaven to Egypt; the clouds did not so much favour them, as the river: this did moisten their ground, and quench their thirst: and their confidence was not in heaven, but in Nilus. Loe, Nilus was turned into blood: that which was their succour shall be their horrour. Hee that measures the sea in his fist, Psal. 105.2•. scornes that a poore river should be his rivall. In this element was the whole trust of their provision; and now this cannot be indured for the corruption. When their palates would taste it, their eyes abhorre it. Their drought cals for the moisture, their stomackes cannot brooke the annoyance. They are thirsty, yet cannot tell whether they should dye, or drinke; dye with heate, or coole that heate with blood. How fit is this wages? they made that one element their god, and by the losse of that one element they become miserable men. The fish was no small part of their sustenance: those die with infection, and infect more by being dead. But was this all the similitude? no, they had polluted that river with the blood of infants, and now it appeares to them in his colour. As if it should say, Am I bloody? thanke your owne murderous hands that made mee thus. It is your sinne that hath turned my cleare streames into this sanguine hew. The very waters will no longer keepe their counsell. Never any man wilfully shed blood, but hee had enough of it ere his end. If they looke upon the waters, they see nothing but blood: when they drinke, they taste nothing but blood. They shedded some few streames, but are requited with whole rivers of blood. As if the Divine Iustice had said to them, as Tomyris did (afterward) to Cyrus, Sanguinem sitisti, sanguinem bibe; Satiate thy selfe with blood, thou that so desired’st it. A red River was one plague, but a red sea, the greater. That annoied, this overwhelmed them: that slew their fishes, this drowned themselves. For a water bloudied with Innocents, to have a river turned into bloody waters, a red sea made redder by the whole host of Egypt; how fit a wages of unrighteousnesse was this? The corrupted river was both a monument of their former sinne, and an image of their future vengeance. God paid them in specie, their owne money.

Iudg. 3.22. Such another Instance we have in that fat king of Moab, Eglon; whom Ehud slew. He had made his belly his god, and God sends a message into his belly. I have a message to thee from God. This he thought to have heard with his eares, and he feeles it in his guts. A message indeed, but such an one as did neither require nor admit an answer: no reply, but a grone and a gaspe; and then everlasting silence. His very soule lay in his entrals, and through that uncleane passage shee goes out in stench. His sinne had pamper’d those parts, and swelled them to an unweildy grossenesse: in those parts his destruction enters to let out life. Many delicate morsels, and choise creatures had beene buried in that bulky vault: Ehuds dagger is a hard and cold bit to close up his stomake. Hee can never digest this, now he payes for all his gluttony; this was the wages of unrighteousnesse.

Iudg. 16.21. This Lex talionis hath fallen upon the deare Saints of God. Samsons eyes were the first offenders, and they are first pulled out: they betraied him to lust, and lust betrayes them to darknesse. In Azzah he was first captivated by a woman, and thither he is led captive in triumph. He that was growne blinde in his understanding by doting wantonnesse, is now doomed to his owne perpetuall night. Because he trusted his lockes in the lap of a whore, hee riseth up shorne and weakened. 1 Sam. 2.30. Hee that was a terrour to armies, becomes a scorne to boyes. Eli could not have devised a way so much to plague himselfe and his sonnes, as by his partialitie to their sinnes. Hee receives a varietie of Iudgements, yet every one a just wages for his faults. First, his sonnes had despised God, therefore God lightly esteemes them. Secondly, old age is commonly cholericke, old Eli was indulgent, therefore not an old man shall be left of his house for ever. Because he had been faulty in his old age, therefore all his familie shall die in their youth. Thirdly, his sonnes were enemies to God in their profession, therefore hee shall see his enemy in the Lords habitation. Vers. 33. Fourthly, because he so mis-favour’d his offending children, as not to punish them, therefore they shall bee to consume his eyes, and grieve his heart, even to punish him. Fifthly, because hee esteemed their life above his Makers glory, therefore they shall die with dishonour. Sixthly, the Authoritie which he had abused by connivence, shall be translated to another. Seventhly, because his sonnes were saucie, and of so wanton an appetite, that they durst take meat from off Gods owne trencher, therefore the remainder of his houshold shall come to beggary. Vers. 26. Lastly, because he forbore to take vengeance on their iniquitie, God shall revenge himselfe on him and them, and that severely. Consider this, ye fond parents, that preferre the vanities of your children, before the will of your heavenly Father: you cannot devise a speedier way to ruine them. Thus to be kinde to them, is to be cruell to your selves, and them: to make their sinnes your owne. God might have pardoned them, had you not pardoned them: now your indulgence makes way for his vengeance. We reade not of any fault Eli had but this; yet which of the notorious offenders was plagued more? A man needs no more to make him and his posteritie miserable, than sparing the rod. How just is this, when men will not see the faults they should, to feele the punishments they would not?

Absalom was faire, and hee knew it well enough: 2 Sam. 18.9. the glasse and flattery had made him acquainted with his owne comlinesse. His beauty was the matter of his pride, and his haire was no small piece of his beauty. Once every yeare hee used to cut it; not as weary of the length, but of the weight: his pride could have brooked it longer, his necke could not. Now those lockes which had been his glory, become his hangman. Hee had curiously plated those tresses for his ornament, therefore God makes use of them for his halter. The part which mans unrighteousnesse abuseth to sinne, Gods justice imployes to revenge. When it hath served our turne to offend God, it shall serve his turne to punish us. This latter service makes amends for the former trespasse. The disheveld haires that loosly hung on Absaloms shoulders, shall doe him the office to hang him. Hee came out of his fathers loines, yet turned traitor to him: his haire grew out of his scalpe and turnes traitor to his owne head. When he was thus mounted to his unexpected galhouse, his beast leaves him: it had done him service enough, to bring him to the tree of Iustice, and there resignes that unnaturall burthen. Hee reared a pillar, and called it by his owne name; either because he had no sonnes, no living images of himselfe; and so to supply nature, hee thought to survive in dead stones. But it had beene great pity there should have beene any of his breed: he that rob’d his father of a sonne, slew Ammon, and would have rob’d himselfe of a father, his father of a kingdome, deserved to die without issue. Or to preserve the memoriall of himselfe; that the world, when it saw the stately pillar might bee occasioned to remember the goodly person of Absalom: as if the generations to come were wronged in losing the mention of Absalom. The world esteemed him highly; and he had an higher opinion of himselfe; and he was famous, but for infamy: not that arched pile, but a rude heape of stones, cover his carcase. One death is not enough for him; hee is hanged, pierced, mangled. Hee had lifted up himselfe against his owne royall father, therefore was lifted up to a tree of execution. He had pierced his fathers heart with many sorrowes, therefore he is pierced with many darts. Hee had dismembred and divided Israel, therefore hee is mangled and torne in pieces. Hee that cursed his parents, according to the law, was stoned to death: hee had done worse, even attempted to kill his father, therefore was buried under an heape of stones. Behold with terror, the just wages of unrighteousnesse.

How righteous art thou, O God, in thy retaliations! Non invenit guttam, Luk. 16. qui non dedit micam. The rich man would not give Lazarus a crumme, Lazarus shall not bring him a drop. Saul slew the Gibeonites: 1 Sam. 21.5. nothing can expiate the blood of these heathen fathers, but the blood of the persecutors children. Because they knew God, and would not glorifie him, therfore their foolish heart was darkened. Rom. 1.2•. Because their knowledge would not retaine God, they shall not retaine their knowledge. Men profane Gods Name, and hee makes their names to stinke. Why should they be mentioned with honour, that doe not mention their maker but to his dishonour? So we read of Lots wife, Iobs wife, the rich man, but no name: Psal. 109.13. as if God had said, let their names be blotted out. Idolaters will set up a false god for the true, therefore the true God gives them over to the false. Wee forget duely to blesse God on the Sabaoth, therefore goe unblessed all the weeke. If mine heart hath been deceived by a woman, then let my wife grinde unto another. Iob 31.9. Few dare take such an oath, or make such a wish. They have polluted the beds of others, therefore their marriage findes pollution. We rob the Ministers, and therefore commonly we are robbed by the Lawyers. Prov. 21.13. Who so stoppeth his eares at the cry of the poore, he also shall cry himselfe, but shall not be heard. In vaine they cry to us for charity, and for mercy wee shall cry in vaine to God. The measure wee mete to others, is with much equity remeasured to our selves. In every grievance of your sense, read the characters of the cause. When you receive your wages, consider your worke: so you have done, so you are undone. When the dropsie invades the drunkard, it is but his wages. When the pestilence rageth in out streets, blasphemy and execration must confesse that they have their due wages. Poverty is the wages of dishonesty. Blasphemers live swearing, and die raving; it is but their wages. These things if wee preach, wee are hated; if wee doe not, we shall be condemned: it is a wofull strait, when wee must either incurre the worlds mal-opinion, or the Lords malediction. But certainly, if men doe these unrighteous workes, they must expect this righteous wages.

In Tanto. The measure followes; no temporary suffering can bee a sufficient wages of sinne. Nothing but death can expiate some offences among men; blood must have blood: but death it selfe cannot satisfie God. All sinne is infinite; not in respect of it selfe, but of the Majesty which it offends: now an infinite worke must have an infinite wages. Through the creatures incapacitie, this cannot be infinite in intension, Rom. 6.23. therefore must be so in duration. The Quantitie of this wages is begun in death, Mat. 25.46. accomplished in torment.

1 In Death. There is but one doore to come into the world, a thousand to goe forth. Death hath his choice of wayes to let out life: and while we are busily watching at one doore, he comes in at another. A furious horseman, with a pale and gastly looke: Rev. 6.8. Pallida mors; symbolizing that effect which hee workes both on the living, and on the dead. On the living; I know, that many can talke of death without feare, because they thinke it out of hearing: they make a league with death; as the frantike marchant alone, would sell this commoditie, and buy that, and make matches for hundreds and thousands, when there was no body by to deale with him. Thus it is reported of an Earle of Kildare, that playing at the boords end, and seeing his warrant of execution brought in; threw his cast, and said; Whatsoever that is, this is for a huddle. Many have fained to die in jest; but I doubt whether their heart and face were both of one piece. Some call for it, as the poore wearied man in the Fable; but when it comes in good earnest, they have another errand for it, and are not able to looke it in the face, with the bloud in their cheekes. Dan. 5.6. When it gave Belshazzar that fatall summons, all his Courtiers and Concubines could not cheare his heart, nor all the wine in those holy bowles fetch colour into his countenance. How doe wee see prisoners at the barre even die at the sentence of death, as if they could not live to the execution. Some Stoike would faine set a good face on the matter, and saies in a bravado to his neighbours, hee feares not death; and all, that the world may witnesse, he is no coward. So Iezabel painted her face, and affronted Iehu out of the window: but had that artificiall visage been off, a pale cheeke would have appeared underneath it. Whatsoever is pretended, there is no unrighteous man but is afraid of this wages.

On the dead; it bereaves the body of blood and colour, spoiles the complexion, whether it be of art or nature, renders a livelesse and wan carcase, laies it rotting in the moulds, exposeth it a feast for wormes, alters the fashion, consumes the beautie, turnes the whole proportion into deformed rottennesse. There lies the body in blended dust, receiving that insensible wages, which the sinne of life earned; till the Archangels trumpet, together with the summons of the Iudge, gives it a Surge. Even this is a fearefull wages, when it is paied in the proper coine, without the allay of Christs death to qualifie it. As death is the contrary to life, so commonly they that live like Laban, die like Nabal which is but the same word inverted. The very mention of death is irkesome to them; as Lewes the eleventh straitly charged his servants, when they saw him sicke, not to dare once so much as name that bitter and unwelcome word, Death. Thus like insensate stories, they sinke downe to their Center, and rather chuse to feele what they feare, than labour to avoid what they must feele. So cowards winke and fight; yea, they winke and suffer, and fight not: a dismall wages!

2 Hell, and that in the worst sense; not the grave of the body, but of the soule. There is Hell ratione meriti, a sinfull life: and Hell ratione poena, the horrour of conscience: and Hell ratione loci, which is Hell it selfe, the locall prison of the damned, as Heaven is the triumphant Mansion of the blessed. This is the full wages of unrighteousnesse, into which the desperate madnesse of ungodly men doth chop blindfold. There be some, that thanke philosophy and their owne reasons, they feare no such fable, as Hell. Socrates and Plato were great philosophers, yet they beleeved a hell, and hissed the contrary opinions as bellarine, out of their Schooles. Yea, the very Savages and Infidels confesse it: the instinct of nature, and a divine impression, extorts from them this acknowledgement; that soules live after their bodies, either in blisse or paine. What are they but Monsters, that seeke to obliterate these indeleble characters, and so dance hoodwink’d into perdition? O were it allowed to the desperate Ruffians of our daies, that sweare and curse, as if heaven were deafe to their noise, or as if they would make it deafe by their noise, to have but a sight of hell: how would it charme their mouthes, appall their spirits, strike feare and astonishment into their hearts! The Church and they would bee better acquainted, which are now perpetuall strangers. Superstitious recusants, irreligious profaners of the Sabbath, that never serve God but once a yeere: their bed or their boat or the Taverne is all their Temple, except we see their faces at Easter: would they doe thus if they understood this wages? No, could wee foresee death and hell in their proper shapes, wee would fore-appoint our selves, not to avoide the first death which we cannot; but to escape the second, which wee may, through repentance and faith, &c.

The divels besought Christ, that he would not cast them into the Deepe. Luk. 8.31. What is this Deepe, but Hell? First, for the utter separation from the face of God, never to see his favourable countenance: then for the impossibilities of passage to the Region of rest and glory. The very divels feare this deepe: they feele themselves bound in chaines, and reserved to this torment; expecting a further degree of vengeance. They know this to be the wages of unrighteousnesse: now the wages is not paied till the worke be done. Still they are tempting men unto sin, and still they sinne in that temptation: the mis-leaders into evill sinne more than the actors: therefore the full measure of their damnation remaines to the upshot of their wickednesse: the day of Iudgement shall confine them to the deepe for ever. This day, this deepe, they tremble at: yet sottish men sleight it. Were their understandings sensible of that burning Lake, where soule and body must be crowded into a firy dungeon, with torments intolerable and interminable, which can neither be indured nor avoided; durst they so boldly rush into sinne? who will thrust his hand into a firy crucible, to fetch out the gold? Can the metall recompence the burning? We durst not continue our licentious and wilfull sinnes, if wee did truely beleeve the horrour of those infernall and eternall flames.

Beleeve there is a hell! who does not? yes, very many that say they doe: it is hard for men to beleeve their owne unbeleefe. They that bee most dangerously sicke, are least sensible of their owne sicknesse. We their Physicians perceive it, and tell them of it, and they hate us for it. But as when the Seminary in Lancashire lost his Glove, riding in his disguise, and one that found it, rode apace after him to restore it: he mistrusting him for a Pursuivant by his speed (but most pursued by a guilty conscience) quits his horse, leapes over a hedge, plungeth into an unseene marle-pit behinde it, and was drowned. So men fly us that meane them no harme, and rather hazzard themselves into destruction, than suffer the Word of Exhortation. I know that love should winne us to goodnesse, rather than feare: yet feare is often the doore that lets in Love, as Loue casteth feare out of the doore. Even the feare of hell hath made way for the Love of Christ, and the Love of Christ hath taken away the feare of hell. There is a story of one that gave a young Gallant a curious Ring, with a Deaths head in it; upon this condition, that for a certaine time, he should spend one houre every day in looking and thinking on it. He tooke the Ring in wantonnesse, but performing the condition with diligence, it wrought a wonder on him: and of a desperate Ruffian, he became a conscionable Christian. Imagine this discourse a Ring the wages of unrighteousnesse a Deaths head; yea more, a map of hell, an Embleme of destruction: spend but one halfe houre fixedly every day on these meditations, and (I doubt not) by Gods Grace thou shalt finde such an alteration in thy heart and life; that there shall be gladnesse in the Church, peace in thy owne Conscience, and joy before the Angels in Heaven for thy Conversion.

As they that count it pleasure to riot in the day time.] There is no greater danger in the world, than to live in the danger of the world. This is a care that troubles but few: how to get it, not how to use it, is the common study: Many waking houres are spent on the bed, how to be rich, how to be glorious, not how to be good. God hath written divers bookes of holy instructions, and they are able to make a man wise to Salvation: these containe Rules how to bee holy and happy, not how to be wanton and wealthy. Salomon had his Ethickes, his Politickes, his Oeconomickes; for the governement of Behaviour, of Commonwealth, of Familie: not one booke of secular mysteries, though his wisedome were incomparable even in that kinde also. Not a leafe in the sacred volume, but hath matter against a voluptuous life, none for it. To please flesh and blood is the doctrine of the devill; this, man hath learned by nature; he is borne with this knowledge: and the whole contents of the Scripture is by the Law to forbid it, by the Gospell to mortifie it. Certainely, if it had been good to live in sensuall pleasure, among so many Divine Rules, some direction would have guided us to this. But all that God saies about it, is to forbid it, to threaten it, to condemne it, to cast it into hell. Indeed hee neither condemnes our affections, nor these objects, asunder; but their composition, as they are married together. A man may covet (so as it be) the best gifts: 1 Cor. 12.31. Desire more Grace, seeke more, never thinke you have enough: be still poore that you may be rich, rich that you may be full, full that you may be glorious. You may desire worldly things long enough without finding any content; Eccl. 5.10. Mat. 5.6. but covet after righteousnesse, and you shall be satisfied. Be merry, pleasant, rejoyce, but in the Lord: Christianitie does not take away our joy, but gives it. It is the Ramme that dies, Isaac (our laughter) escapes. Bee ambitious of favour, of honour, of a kingdome: but of Gods favour, of the honour of Saints, of the Kingdome of Heaven. But to take pleasure in riot, as if a mans heaven lay in his guts, and Paradise were nothing but the delight of his sense; this is that bruitish opinion, the faith of Epicures, which sends many with that rich Churle, from their delicate tables to eternall flames.

To riot is belluine; there is their Sensualitie: In the day time, is desperate, for that is a worke of the night; there is their Impudence: To count this a pleasure, (many have beene over-taken with intemperance, but it was their sorrow and vexation, to these it is a pleasure) there is their Voluptuousnesse: They thinke it so, they doe but thinke it so, they shall not so finde it; there is their Sottishnesse. Their wickednesse appeares here like a Conjuration. First, the spirit raised is riot. Secondly, the circle wherein it is raised, is the day time. Thirdly, the sorceresse that raiseth it, is Pleasure. Fourthly, the charme or illusion is conceit; They thinke or count it a pleasure, &c.

Riot] This is the spirit: the grossest devill of all is the eating devill: surfeting guts turne men into beasts. We borrow pride from the Lion, covetousnesse from the Hedgehog, envie from the Dogge, wrath from the Beare, gurmandise from the Wolfe, sloth from the Asse, riot and sensualitie from the Hog: such be called Boarish men. God sent them into the world men, and they come forth beasts. Onely the beasts are in better case; because they want the reason of Election, and shall receive no sentence of condemnation. Drunkennesse is so apt to misdemeanors, that even against the violence of men not drunke, there lies an Action called a Riot.

There is Riot in many things: First, Riot in drinke, when men drinke in measures, without measure. We may change the verse; Non habet ulterius quod nostris potibus addet Posteritas. Peace hath made many countries sicke of a surfet, but (were the Assises come) God would finde this whole Land guilty of a Riot. Crates threw his money into the sea, resolving to drowne it, lest it should drowne him: the drunkard casts his money into a deluge of drinke, both drowning it, and himselfe with it. Herein the Miser and the Rioter are opposites; the one so loves money that hee will not afford himselfe good drinke, the other so loves good drinke that hee scornes money. Cornua Bacchus habet, the riotous must be quarrellous; therefore some quarrels are called riots. When the iron is hot, the Smith can fashion it to his pleasure: Wine tempers the heart like waxe for the devils impression. Secondly, there is riot in meats, Let us eate and drinke, for to morrow we shall die, saith the Epicure: one would thinke it should rather be, Let us fast and pray, for to morrow we shall die. The poore mans labour is to get him meat for his stomake; the riotous onely care to get a stomake for their meate. Their whole vicissitude of studies is but meate for the belly, and the belly for meate; as Brewers provide barrels for their drinke, and drinke for their barrels. What wonder is it, if they in hell be most tormented in their tongues, that have most offended in their tastes?

Riot is of a great latitude; to abuse any riches of Nature to wantonnesse, is riot. So a man may riot in apparell: divers men are in all other things miserable. Yet prodigall in their clothes; and these shall bee indited of a Riot. The Daw values himselfe by his cockscombe, the foole by his garded coate; and these take state upon them according to their garments; and after a little custome, perswade themselves that they are such in deed. The case of an instrument keepes it from soile, the cover of a glasse from dust: but gorgeous attire can neither prevent age, for they soone wax old themselves; nor save from soile, for sinne bred them, and they breed sinne. Pagans over-gild their blockes, that they may be worshipped; and men garnish their bodies for the same purpose. The dresse of proud women is but Democritus his brazen shield set up against the Sunne, to amaze the eyes that behold it; but bavins to the fornace of lasciviousnesse: in their best interpretation, they are but bushes which should signifie beautie to sell: for why is a signe hung out, but to invite men to buy? As in Italie, the beasts that are to bee sold, are decked with blossomes and garlands. But that which is worse; the plaistering of their faces, ensparkling their eyes with spiritualiz’d distillations, touching their lips with aurum potabile, filling up frets with fresh colours, as men keepe roses all winter in covered vaults; this is horrible riot. It seemes they thinke God was a bungler, not his crafts-master, and that they are able to correct and mend his workemanship. But doe they not lay on their colours so thicke, that they size into their soules? Does not a placke soule often dwell under a white roofe? Mee thinkes they should be jealous, lest the divell should come to them in the disguise of a Tailor, Tirewoman, or Complexion-seller.

There is Riot in play, where the greatest winner is it danger to lose the game. The Romans built a Temple to ill Fortune in exquiliis, on a mountaine hard by, that it should not plague them at cards and dice. God made no man for play, but all for worke: they that play when they should worke, shall worke when they might have rested. Not seldome doth Riot breake forth into wantonnesse and carnall delights; a sinne so trite and customarie that it serves the Citie for an afternoones recreation. Common strumpets are said to have no common Patrons: and if lesser magistrates put them in hold, they have greater persons to fetch them out. Either authoritie is connivent, and will not see the faults; or corrupt, and loves to feele bribes; or which is worse, doth not punish the sinner, that they may sinne with her; which of all bribes is the basest. There is Riot in any excessive delicacie; so the word here used is Deliciis frui, not uti: a sinne hard to describe, because it hath so many shapes. In women it raignes most, because they have least to doe. They must have delicate houses, rubb’d and glaz’d, as if like Abraham, they were to entertaine Angels; whereas too often, it is but for their wanton lovers. The floores are so glistering, as if they would walke upon looking glasses. Esai. 3.16. They have delicate paces, going on the earth as if they went upon snakes, and feared to tread hard lest they should turne againe. This is truely to riot by a delicious life; when every thing about them is so resplendent and contentfull, that they have no minde to goe to heaven. This is to fortifie themselves, not against mortalitie, but against the thought of mortalitie; to quintessence a heaven out of earth, yea to exchange a true heaven for a counterfet. How many soules have these artificiall paradises beguiled? Through a hell upon earth God brings many to heaven, and through a heaven upon earth many bring themselves to hell. In the forenoone Riot is merry, in the afternoone drunke, at night it goes to bed starke mad, but in the morning it riseth sober, in everlasting sorrow; that is the farewell of it.

In the day time;] This is the Circle: whether we reade it, Per diem, Ad diem, or In diem: here be three readings, and three senses. Per diem, that is continually, day by day. Iosh. 1.8. Psal. 1.2. 1 Thess. 2.9. Day and night is often taken for Indesinenter; now the day includes the night: when wee begge Panem quotidianum, our daily bread, we desire provision both for day and night. It was a foolish superstition of them that refused the Paternoster going to bed, because they thought it absurd to say, Give us this day, when as it was night. Come, we will fill our selves with strong drink, and to morrow shall be as this day, Esai. 56.12. and much more abundant. It is never night with them while the drinke lasts, or their eyes can wake to guide the pot to their mouthes. There is great difference betwixt infirmitie and vice: the former is but an ague, neither mortall nor perpetuall: the other a dropsie, that drinkes till it rots, and rots till it dies. There bee sinnes in the righteous, there is nothing but sinne in the riotous. If Xantippes scolding so troubled Alcibiades, that heard her but seldome; what an affliction was it to Socrates, her husband, that must bide by it day and night? when a Citizen complained what a pitifull journey he had in a moorish fen-countrey; a countrie man replied, God helpe them that dwell there, as I doe. A traveller often drinkes that liquour with offence to him, which his host guzzles with pleasure. This made the Friar, that had drenched himselfe for experience, to impose it as a sore penance on them that had confessed that sinne, Goe and be drunke againe. Custome makes that a pleasure, which is a torment: many doe that in a day, for which they weepe all their life.

Or Ad Diem; and this is indeed the terme of all sinfull pleasure; it is but a flash, a puffe, and it vanisheth. It is expected with desire, with delight entertained, and departs with discontent. Like some spritely musicke, that advanceth a mans minde while it sounds, Ion▪ 4.7. and leaves him more melancholy when it is done. A countryman observing the preparation for a great triumph, among many other questions, about the labour, the cost, the study; demands how long it should last: hee was answered, for an houre: but hee replyed, then the leasse is very deare. Could they drinke with Cleopatra, the riches of Aegypt at a draught, yet it is but a draught, and quickly downe the throat. Turne but the candle, and Quod me alit, me extinguet; that which keepes me in, puts me out.

In diem, so the word properly imports: this is impudent. They that sleepe, 1 Thess. 5.7. sleepe in the night; and they that bee drunken, are drunken in the night. And malè agens odit licem. But alas, that is cowardly sinne with them, that is ashamed to shew the face. They dare the day to witnesse their ungodlinesse, and doe their villanies, Psal. 139.12. as the Pharisees gave their almes, and said their prayers, to bee seene of men. As if they were ambitious to bee like God, to whom the day and the night is all one. The Apostle intends it, not as a qualification of their naughtinesse, but for a more full expression: In the day time, when others are at their labours, they then roare with riot. The day is made for work, the night for sleep: our lawfull worke in the day, is Gods service; our naturall sleepe in the night is our owne indulgence: he that steales an houre from his sleepe, robs but himselfe: hee that trespasseth upon the day, injures God. If you say, rest enables us for worke, yet worke is the end, and the end is more noble than the meanes.

Againe, all sinne is the worke of darkenesse, therefore most proper for the time of darkenesse: the riot that is bad at any time, is worse in the day-time. In the night it onely makes the devill sport; none but fiends are spectators at that interlude: sinne is then but like a poore watchman in his night-gowne. In the day it ruffles it like a swasher, marches with drumme and fife, and bids defiance to authority. So it offends the good, enrageth the bad, and infects the indifferent: and that which might have escaped with forty stripes for the meere evill, shall have an hundred for the example. Sin at first was a single woman, and kept home; but rambling one day abroad, the devill got her with child, and she was deliver’d of two bastards, Temptation and Example. Ever since shee cannot stirre out of doores, but these Impes haunt her: when shee would delight her selfe, either Temptation gets some to sinne with her, or Example teaches some to sinne after her.

Lastly, day-sinnes are done with lesse shame, therefore more impious. Many that care not for honesty, yet stand upon their credit, and would not be detected of that they love to commit. But they are frontlesse Zimri’s, that bring whores to their tents in the face of all Israel. Noah was uncovered, but in the midst of his owne Tent: sinne is bad enough, though no eye see it: and unknowne sinnes are attended with knowne punishments: secret faults have their secret guilt and shame. But foure eyes saw the adultery, ten thousand millions shall see the torment. But that man is past all goodnesse, that is past shame. Sinne bred shame, yet the mother is often curbed by the daughter: shee dares not play her prankes so boldly while shame is by. Sinne would kill all the agents of goodnesse in us, but that shame hinders her. Shame holds them in, though sinne holds them under. There is some feare to offend, some knowledge of good and evill, some remorse, some conscience, while shame lasts. But if shame once departs, knowledge goes, and feare goes, and remorse goes, and conscience goes; none will tarry behinde shame. Alas, for our age, to beare the date of such impietie; that it should be said, In such a yeere, when yet there was no plague, Shame died. Honestie died long since, and was buried in the Suburbs: Charitie lived not long after, and was buried in the Citie: Plaine-dealing died then too, and was buried in the Countrey: and now Shame is dead also: the Sepulchers of Suburbs, Citie, and Countrey, being taken up by Honestie, Charitie, Plaine-dealing; what roome is left for Shame’s grave, except the waters? And it is thought, that amongst the Watermen shee first caught her death. If any man can finde a place to bury her, I will bestow a sory Epitaph upon her: If any man require my Name Say blushing tombe that it was Shame. When I did in a cheeke appeare, Men did conclude that Grace was there. I many kept from doing ill, Therefore ill doing did me kill. The Swearer, Liar, Whore, may lead A bolder life; for Shame is dead. But when all dead rise from their places, I Shame shall then fit on their faces.

In the day time.] Perhaps they slept a-nights; and followed the businesse so close by day, that they dispatched it before night. Or it may bee, they would husband their bodies, that they might hold out: for riot is a soaker, and it would drench them to follow it day and night too. Sinne is the greatest folly in the world, and yet there must be some art and cunning to maintaine it. The house that growes seare, needs supporters. But now have we none worse than these? The day contented them to riot in; day and night too is too little for some. Often doe they curse the clocke for haste, never blame themselves for lingring in riot. Revell they never so long, their last dance is loth to depart. They are angry, Iosh. 10.12. that they cannot with Ioshua, make the Sunne stand still, or keep the Moone from going downe, not till they confound the Amorites, but till their Amorites worke their confusion. They wish that the day might be corrupted, and that the night would take bribes. There be some feasts, where the guests thinke they are sleighted, if they be not sent away drunke: and Time is no pleasing Host to these if he will not allow them to surfet.

But the night, the night is the guilty time: it would be a long Assises, only to take the confession and indictment of Candle-light. This would tell of doores ready to let in the adulterer, of theeves watching to breake into houses, of Fauxes with their darke lanthornes ready to blow up States; of Unthrifts revelling and drinking, till their monies and their wits be both spent together; of age-decaied dames baking on their colours, and spending many pounds of candles in pinning and trimming their dresses, that will not bestow one minutes light in reading any good booke: Murder, treachery, conspiracie, felonie now follow their businesse very close: many Owles that cannot endure the light, now flutter abroad, and keepe a howting and rowting in the darke. Those dare now frequent Tavernes and Brothels, quarrell in the streetes, rage and dominere, who would appeare contemptible in the day. The Sunne, that eye of Heaven, does scarce see so much villanie, as Candle-light. Wittily conceited was that Italian, who wrought the supplication to Candle-light, desiring her to disclose to him the rare secrets which shee saw in her Empery. The day would scarce beleeve what deeds are done by night.

I conclude; both day and night let us banish intemperance out of our coasts: it will beg for some indulgence, but let a shamelesse beggar have a strong deniall. If we will not grant it the day, it will crave but the night: sinne hath no right to a moment of time, therefore will take any: but when thou hast once allowed it a part, it will proudly challenge all. Hee that shall duely consider his sinnes, will finde that he hath time little enough for repentance, none to spare for intemperance. In stead of rioting our selves, wee have cause to mourne for the riot of others. But alas, all mortification is censured by the name of superstition, and he that forbeares excesse, is held an irregular melancholy person. The most mens sorrowes are like the mournings of an heire, who then smiles in his heart, when his eyes let fall forced teares. We may say of this kinde of evill, as Christ said of that kinde of divell, it will not out with Prayer alone, but with fasting and prayer. It is not onely humane, but heavenly policie, to weaken our enemie before we fight with him. The lust that is fed with riot, will bee too strong for us. Inveterate wounds or ulcers must have corrosives to eate out the dead flesh, ere they can be cured. We are ordained for holinesse, not for licentiousnesse: the jollitie of this world is so farre from saving us, that it keepes us from being saved. O let not all the showres of Sermons fall like raine in the horse-faire, or high-waies, to breed nothing but mire and puddles; heare not to become worse. But judge every houre worthy thy sorrow, which thou hast mis-spent in vanitie: fly the sinnes against which I have spoken, and I have spoken.

They count it a pleasure to riot.] Pleasure is the Sorceresse that raiseth up the spirit of riot: that speciall harlot of hell, which the divell hath dressed up to tempt the sonnes of men. She hath a melodious tongue, to enchant: a face of artificiall beautie, to allure: eyes that rowle with invitations, to bewitch; armes of wanton provocations, to embrace. Shee courts all men in the language of Absalom, but her heart is full of treason; and her project is to deceive them of the Kingdome of Heaven. Pro Ratione voluntas, is the Usurpers tyrannie: and Pro Religione voluptas, is the Epicures Divinitie; whose belly is their god. Pleasure guides them in all their actions and courses: demand of a voluptuous man the reason of his doings, he will answere, It is my pleasure. Two questions would here be examined, for direction of our mindes about Pleasure.

1 Whether a man may take any pleasure in this world or no? Yes certainly; one speciall use of wisedome stands in tempering our pleasures; to be delighted is not evill, but to be delighted in evill. As Paul saies, Be angry, and sinne not, so Be merry and sinne not. Why hath God given man such choice of earthly commodities, but for his use? The whole world is a well-furnish’d table; if wee shall wilfully fast, we shall be held for sullen guests. Some to avoide the danger of Pleasure, have run from the world, changing popular cities for solitary mountaines, and the societie of men for beasts. As if the world were not in the desart, or the desart not in the world: as if an Hermitage could hide a man from the devill, or he could not be tempted while hee was alone, or an estuant desire could not be in a neglected body. Did not Hierome finde Rome in his heart, when nothing but rockes and bushes were in his eye? Doe we not naturally more affect those delights which are restrained? Is not solitarinesse a maine helpe to the speed of a temptation?

There is certainely a neerer and a fairer way than this. The wise man will be an Hermite at home, and seekes rather to turne the world out of himselfe, than to turne himselfe out of the world. Hee can distinguish betweene the love of pleasure, and the use of pleasure; and while others serve delight, hee teacheth delight to serve him. If wee see vanitie, must we needs dote upon it? Our Saviour saw the glory of earthly kingdomes, yet despised it. The Angels see the affaires and proceedings of us mortals, but as strangers. Lot reaped profit from the goodly medowes of Sodome, hee medled not with their sinnes. Moses was in the Court of Pharaoh; the confluence of all pleasures, yet his heart was suffering with his afflicted countrey-men. Elisha saw the secrets of the Syrian State, but as an enemy. David is in the Court of Gath, but as his refuge; hee was no friend to the Philistines. The world looked upon Abraham, Iob, and many other Saints, and they contemned it: and cannot we looke upon it, but presently wee are bewitched with it? Can we not warme us at the Sunne, but we must make an idoll of it? Must we needs either hide our faces, or bow our knees? Either renounce all pleasure, or be the slaves of pleasure? what extremes are these, wee may bee merry, without being mad: let these contentments goe and come like strangers: true pleasures be ours, if we be Christ’s.

2 How may a Christian take pleasure in the world? By having respect to three things; An liceat, an expediat, an deceat. The pleasure must be lawfull, there can be no safetie in a sinfull delight? That which is absolutely evill, can by no circumstance be made good. Poison may be qualified, and become medicinall: there is use to be made of an enemie: sicknesse may turne to our better health; and death it selfe to the faithfull is but a doore to life: but sinne can never bee made good. Pleasure therefore first must have the warrant, that it bee without sinne: then the measure, that it be without excesse. If the cup be evill, we may not taste it: though good, yet not carouse it. Reason forbids us both to touch knowne poison, and to be drunke with wholesome wine. Pleasure is like sauce to our meat; we must not be too saucy. A little honey is sweet, much fulsome. Non nascimur ad ludum. Nor is the lawfulnesse onely observable, but the convenience: a man may weare good clothes unhandsomely. The stuffe may bee good, yet while the fashion of the garment does not become him, it appeares ridiculous. The place, the occasion, the companie, the opportunitie, all must be fit. The house of mourning is not for mirth; soone did Christ turne the Musicians out of doores. Matth. 9.23. In the time of visitation, while the plague or famine lies sore upon our neighbours, shall we give our selves to sport and jovisance? Esai. 22.12, 13. Let us bee sure that our delights exclude not the presence of God. (We love the medicine, not for it owne sake, but for the health it brings us. The Angels are sent about Gods messages to this earth; yet they are never out of their heaven, never without the vision of blessednesse. We may bee merry, though God be by; we may please our selves, so long as wee displease not him. He that desires pleasure for it selfe, and is taken up with the sweetnesse of it, is already drunke. Whereas hee that rests not in it, but lookes through it to the Giver, referring all to the highest good, is safe, and as farre from sinne, as from sorrow. It is not the use, but affectation of pleasure that offends; therefore all the danger or safetie is from within. The body may bee a Recluse, and the heart a wanderer. I have observed some to looke carelesly and strangely on such objects as transport others; and answere questions farre from the purpose; it seemes they did minde some other thing: it is happy for a man not to minde the world. We eate and recreate, not because wee would, but because we must; and when we are best pleased, let us be most suspicious. Let us use pleasure in God, from God, to God: in God, lawfully: from God, thankfully: to God, that is, to his Glory.

These be the two Quaere’s, now there be also two Quare’s; why should mee, why should Christian men riot in pleasures?

1 Why should reasonable men delight in riot? It makes them the worse, the unhealthfuller, the poorer, none the better. It is every way expensive, and cannot quit the cost. First, to the estate, voluptuousnesse is a waster: that merchant is likelier to grow rich, that turnes his gallerie into a warehouse, than hee that turnes his warehouse into a gallerie. Honestum, Vtile, and Iucundum, keeping house together, Honestum was to governe all, Vtile to provide for all, and Iucundum to dresse or prepare all. They had a great houshold, yet maintained their charge, releeved the poore, and laid up somewhat for their posterity. All things went sweetly on, while Cheerefulnesse was the Cooke, Thriftinesse the Cater, and Honestie the Steward. If any of the familie were disordered, Honestie reformed them: if any lavish and unthrifty, Frugalitie recover’d them: if any melancholy, Iucundum revived and cheared them. But after a while, this Iucundum getting a little head, begins to exceed in mirth, and fals out with Vtile for short provision: he had invited a number of fiddlers, jesters, players, tumblers, dancers, and must have extraordinary cheare for them. Vtile refused to allow it, Iucundum would have it, and the quarrell grew hot: while Honestum was called to moderate the matter, this rabble came in, tooke Iucundum’s part, snatch’d the keyes out of Vtile’s hands, ransack’d the coffers, exhausted the treasure, turned Honestie and Thrift out of doores; sung, danced, and drunke, and threw (as they say) the house out at the windowes. Thus the Familie broke; for just as Honestum and Vtile went out, Beggarie came in. Onely these two erected a new house, repaired their estates: to whom not long after, poore Iucundum came a begging; but might not be admitted as one of the Familie, only was sent for sometimes to make them merry, and lived on their almes. You see the morall of this Apologue. Cato said; that was a pitifull Common-wealth, where a Trowt was dearer than an Oxe: and I may say, that is a lamentable State, where a fiddler and a dancer is better maintained than a Preacher. Not a few families have thus been ruined, I would the rest would take warning. Secondly, It undoes the credit; who will trust an unthrift? As it is true of spirituall, so of worldly things, Habenti dabitur, To him that hath, shall be given. When death, love, and credit would part, they appointed places to finde one another. Death saies, you shall be sure to finde me in great battels or epidemicall plagues. Love saies, you shall finde me among shepheards, where is no talke of dowries. But Credit told them plainely, they that once part with mee, shall never finde mee againe. I need not adde, how it overthrowes the health; to Rot and to Riot, differ but one small letter. Howsoever the voluptuous flatter themselves with having the merrier life, I am sure they have the shorter life. They are but crazy, that have a fenne about them, how rotten are they that have a fenne within them? He is a right spend-all, that besides all spends himselfe. The Philosopher that would aske of the frugall Citizen but a peny, begg’d of the Prodigall a talent; and he had his reason for it; because of the one hee might begge often, of the other hee was like to receive but once, so soone would his estate vanish. The temperate may die, the riotous cannot live: sicknesse is the daughter of intemperance. Yea, the inordinate life is scarce patient to tarry for sicknesse; but perisheth by mis-fortune: often in a bruitish manner, in their owne vomit and ordure, they goe sleeping and senselesse to hell, having neither Reason, Grace, nor Time to repent, or so much as cry, Lord, have mercy on us. There is no sinne which hurts not the sinner; but of all, Riot is the most dispatching: so soone doth it bring men to their end, so often doth it kill them in the act of sinne.

2 But more; why should Christians seeke pleasure in Intemperance? We have not so learned Christ. S. Paul tels us of them weeping, whose belly is their God. Phil. 3.18. We cannot speake of them without passion and compassion; O that our prayers and teares could recover them! Why should wee seeke the pleasures of the world, that have a world of pleasures without it? One delights in turning over his white and red drosse, another glories in his vaine Titles: one takes pleasure in a daintie dish, another in a wittie jest: one in a kite, another in a dogge: shall these pleasures be our envie, or our scorne? Why doe we call our selves Christians, and rejoyce like worldlings? That man solaceth himselfe in his earthly possessions, because he hath not a foote of Inheritance in heaven: another sports with his hawkes and hounds, because hee hath no fellowship with Saints and Angels: a third tels over his bagges of gold, because he hath no graces to number: another studies delicate dishes, and provides him sweet wines, because he never tasted the cuppe of salvation: another prides himselfe in his titular dignitie, because he hath no hope of future glory: a last hunts after nothing but mirth, and is then farthest from it, when he thinkes himselfe deepest in it: he cares not how vaine his sport is, so it be pleasant; and if he can while away the time, and chase off melancholy, he thinkes that day spent happily. If the world be a mans God, Pleasure must needs be his religion.

But shall the Christian be thus coozen’d? Shall not wee disdaine these frivolous and lawlesse delights, that have solid and everlasting comforts? Farre better were it to spend our time in teares, than thus to bee transported with wanton pleasures. To an holy soule, earthly pleasure is like an importunate fidler, that without invitation impudently thrusts himselfe into his chamber, drawes and playes, and will not bee denyed. Hee may give it the hearing, and that’s an high favour: but hee dares neither reward nor commend it: yea, hee thinkes it harsh musicke, and in his heart secretly condemnes it; because hee hath farre better of his owne. When hee hath tuned his soule with meditation, hee feeles a sweet consort within, betwixt God and himselfe; his part being praise and obedience, and Gods part toward him the peace of conscience. This world is like a bad foole in a play; the grosse spectators laugh at those jests, whereat the wise man is ready to hisse: hee entertaines that with scorne, which the rest doe with applause. Wee have the true fountaine of joy, let us never stoope to these riotous puddles. Our ends are not the same, why should our wayes bee so? Some have God, not the world: some have the world, not God: some have neither God nor the world; and some have both. First, some have God, not the world, as Lazarus: his heart was full of divine comforts, whiles his body lacked crums. Secondly, some have the world, and not God; as Nabal; who possessed a world of wealth, not a dramme of comfort. Thirdly, some have neither God nor the world; nothing but misery here, nothing but torment hereafter. Fourthly, some have both, as Abraham, who was rich while he lived on earth, and dying was glorious in heaven. Let us use the world, but enjoy the Lord; be thankefull for these blessings, but rest our hearts on Iesus Christ.

They thinke it a pleasure, they shall not finde it so. Conceit is the charme. Wicked joyes are like those locusts, Rev. 9 7. upon whose heads were (not crownes, but) as it were crownes (not of gold, but) like gold: their faces were (not but) as it were faces of men; their haires (not indeed, but) as the haires of women: their breast-plates, as it were breast-plates of iron: all these, shadowy, and similitudinary: but vers. 10. There were stings in their tailes: not as it were, but true stings indeed. These idolatrous parasites offer sacrifices to the world, Iudg. 16.24. as the Philistims did to their Dagon; our god hath delivered our enemy into our hands: they did but thinke it was Dagon that helped them, it was not. Let us resolve things to their first matter, and so consider them; what is a sumptuous building, but a little burnt earth, or hewed timber? what is a beautifull creature, but the same earth wee tread upon, better temper’d? What is gold, but a veine of the ground better coloured? What, rich apparell, which man takes up in pride, but that the worme hath egested in scorne? Fame is but smoke, metall but drosse, and pleasure but a short vanity. Howsoever too many thinke all this to bee but the voice of a melancholy scholer, yet they shall feele and confesse it undeniable truth. The devill is like a Iuglar, that puts the world like a peece of money into thy hand, and bids thee hold fast; whereas hee by a liegerdumaine hath formerly got it away, and when thou openest thy hand, there is nothing.

Wee have seene some as happy as the world could make them, yet of all men the most discontented. Large possessions, goodly houses, beautifull spouses, hopefull children, full purses; yet their life hath been neither the longer, nor the sweeter, nor their hearts the lighter, nor their meales the heartier, nor their nights the quieter, nor their cares the fewer; yea, none more full of complaints. Among men generally, the poorer, the merrier. While I see men at once finde wealth, and lose their mirth, as if they could not cease to be poore, but withall they cease to be happy; I cannot but conclude, that riches and content are like two buckets, while one comes up full, the other goes downe empty. Yea, I account none so miserable, as they that grow rich by sinne, or great by flattery. When wealth comes on the best termes, it is but vaine: when upon ill conditions it is a curse. What is a silken coat, when there is a stinging conscience within? Or a high Title to advance the name, when there is a hell in the soule? O that men could see, how much better it is to bee poore, than evill; and that there is no comparison betweene want and sinne. It was a Christian choice of a reverend man; Let me rather bee in hell without sinne, than glorious and wicked upon earth. Vaine pleasures, if they could be sound, yet are short: if they could be long, yet they are not sound. Their best is but as a good day betweene two agues, or a sunshine betwixt two tempests. Laughter concludes in teares; a little pleasure for so much repentance is but a hard peny-worth. The voluptuous mans ground beares no flowers, but either they pricke the fingers, or offend the nostrils: if they bee sweet, they have their thornes; if faire, yet not without annoyance. The worldling speakes of the Christian, Alas, poore beggar: but the Christian findes him rather worth his pity, than his envy; Alas, poore worldling. Moses rather chose to suffer affliction with the people of God, Heb. 11▪ •5. than to enjoy the pleasure of sinne for a season. I wonder at the faith of Moses; but presupposing his faith, I wonder not at his choice. When the devill shall make this proffer, All these will I give thee; returne him Peters answer, Thy gold perish with thee. They that sow in teares, Psal. 126.5. shall reape injoy: but a world of sensuall joyes, shall never bring man a good harvest. Gaudent falsis bonis, pereunt veris tormentis. Men call for pleasure, as the Philistims did for Samson, to make them sport; and it pulls downe the house upon their heads. Youth, Health, and Wealth being met, would have a daunce; and Pleasure must bee their minstrell: but in the first change, those three wanton damosels were taken up by three unhappy mates; Age, Sicknesse, and Poverty: Youth was surprised by Age, Health by Sicknesse, and Wealth by Poverty: at which sight, Pleasure fled away, and Time deliver’d them over to Sorrow.

1 Let us thinke upon this world, as it deserves, with contempt. Vse. How little can it doe for us, and that little, with what deceit? What is thy heart the better, what the merrier, for all these pleasures wherewith it hath befriended thee? When did it offer hony, but a sting withall? Milke and slumber, without a naile and an hammer? Pleasure is like a flattering Host, that promiseth good cheare, but the reckoning payes for all. He that compares the welcome, with the farewell, shall finde hee had better have fasted. Beleeve them that have bought their experience deare; it is better to avoid sinne Ante gustum, quam post fastidium; before we have tasted; than after we have surfeited. Looke we up to that heaven which God hath promised, and Christ hath purchased; being but one halfe upon earth, let the better part converse above: from thence it came, and thither it is ordained to goe. Let us get that resolution, that wee are onely willing to live, because our time is not yet come to dye; pitching our desires upon those pleasures, which have neither bounds nor end; which are certaine, though future; whiles these are fickle, though present. Mans heart will not bee empty of thoughts; if heaven have taken up the roomes, the world is disappointed. We confesse the happinesse of salvation, and wish it; but wee fasten on this world. Laudamus superna, terrenis fruimur: wee fill our mouthes with heaven, but our hearts and hands with earth. Paradise is a joyfull place; yet when death comes, wee are loth to goe thither. But if a man were travelling a myrie way, on a rainy day, in tempestuous weather, were hee not mad that had rather goe on still, than yeeld to be at home? The more hold we take of this world, the more we lose hold of the Lord. Tene certum, dimitte incertum: let us turne from vaine pleasure that seekes us, and seeke that pleasure which shall for ever content, and never cloy us.

2 In stead of taking pleasure in Riot, let us rejoyce in Christ. Worldlings offend, that laugh when they should mourne, and Christians offend too; if they droupe when they should be chearefull. God hath done great things for us, wherefore wee rejoyce; and we sinne if wee rejoyce not. They erre in false mirth, and we in causlesse heavinesse; if while we enjoy the God of salvation, we are sorrowfull. Is there any joy without God? And where can God bee without joy? When the Lord hath made us happy, hee will con us no thankes to make our selves miserable. Shall wee freeze by a warme fire, or starve at a feast? Wee finde God reconciled, Christ our Advocate, the holy Spirit our Comforter, we have peace in our conscience, in heaven an inheritance; wee should be both angry and ashamed at our selves, to aske our hearts that question, Why art thou sad, O my Soule? If wee bee in Christ, our very bread is a symbole of the bread of life; and our wine, of that cup wee shall drinke in heaven. What should discomfort us, if Christ be with us? All our joy is not reserved for the next life, some is afforded us on earth: Gods greater light doth not extinguish the lesse. Friends, children, wine, oile, health, liberty, competency, are not given us for discontent. We may not make them Gods rivals, but rejoyce in them as Gods blessings. In themselves they are nothing, in him they are worth our joy. If God had not thought them blessings, he had not bestowed them; and how are they blessings, if wee delight not in them? Because wee may not take pleasure in every thing, shall wee therefore take pleasure in nothing? They wrong Christians that forbid them mirth: the Gospell is not such dull mettall, but the Tydings of joy to all beleevers.

Spots they are and blemishes.] In every sinne there is not only Reatus, that binds over to punishment: but Contaminatio, a defilement: which makes the sinner not lesse filthy, than guilty: and even when the guilt is remitted, the filth remaines still. A childe by his owne unrulinesse hath gotten a hurt or maime; upon his prayers and teares hee is spared the punishment; his father may forgive him, but it requires time before the Chirurgion can heale him: the hurt is not so soone cured, as the fault is pardoned. David cries, I have sinned, and God answeres, I have taken away thy sinne; yet there still abides a spot for Davids teares; which he must weepe throughly to wash off. Spots and blemishes; the words are but two, put together with a Conjunction; and I will not put them asunder with a division. The argument of my discourse is corruption, putrefaction, sores and diseases; so that it may be called a spirituall Sermon. No man lookes upon ulcers with pleased eyes, yet the Chirurgion must see them. We love to behold Gold-smiths stalls well adorned, with choice of plate, of Iewels; not dung-hils: yet the cocke in scraping the dung-hill, found a Iewell. We like to see beautifull creatures, not horrid beasts and serpents: yet the Painter made a famous piece of Bucephalus, and the Crocodyle was so curiously shadowed, that in Egypt it was taken for a god, and worshipped. We delight to view flowers of various formes and colours, not weeds: yet to paint a weed to the life, is held a good art. Whatsoever I want of the art, I shall doe my endevour to resolve this short character into divers conclusions.

1 All men are spotted, originally from their parents: of actuall spots themselves are the parents. So foule are all by nature, that they can neither be good, nor see good; nec assequi mandatum, nec consequi remedium. If thou aske how thou camest by it; thou art beholding for it to thy father, he to his father, all to Adam, Adam to Eve, and Eve to the divell. There is no evill which our naturall incleannesse would not admit, if God restrained not. Every actuall sinne is a spot to the soule: a lustfull looke is a spot to the eye: a bribe taken is a spot to the hand: he that unjustly gets or keepes away anothers right, is worse than a theefe burned in the hand. Church-dues detained is a spot to the estate, that cannot be washed out from the sacrilegious man or his heritage: every oath or lie is a spot on the tongue: every malicious thought is a spot on the brest: every riotous draught is a spot on the throate: every idolatrous cringe is a spot on the knees. You will say these spots are not visible, not seene on the body: no, for hypocrisie is a white skinne drawne over them, which from our dull eyes hides their appearance. But to God they are visible, to whom all hearts are more transparent than any diaphanous glasse is to us. And at the last day, all these spots shall shew themselves, (when all secrets shall be legible) in their odious formes. Now as it is in some mortall infection, the spots appeare not in the flesh, but strike inward to the heart, and kill it. If all our internall spots should breake out, we could not endure one another. The whole world would be an Hospitall, and every man a Lazar. God cals for sacrifice, the Priest presents it, but it must be without blemish: we have no sacrifice to offer but our selves, and how will he accept a spotted man, that required an unspotted beast? This is one steppe.

2 The whole world is spotted, that is, another step: in the universall blemishes of nature let us reade our owne. When I consider the great and good worke of God in the Creation, making all things for man, and man for himselfe, I thinke of the peoples acclamation to the same workeman, in a new and greater worke of our Redemption; He hath done all things well. He hath done, such is his Power: Mar. 7.37. All things, such is his Wisedome: Well, such is his Goodnesse. First, wee have the worke of Christ, Fecit: then the universalitie of the worke, Omnia: Lastly, the nature of that universalitie, Benè. When I looke upon the present world, I finde a great alteration; foulenesse and corruption in those Creatures, which were from God of so pure a constitution. He made the world so faire, that hee loved it; but when man had tooke it in hand, he began to loathe it. Gen. 6.12. All flesh had corrupted his way: Corrupted, that is the turpitude: All flesh, that is the latitude. The morning saw all things very good, the evening of the same day saw spots and blemishes in all Creatures. To charge God with this degeneration, is the highest blasphemy: coldnesse may sooner arise from fire, than any evill from the fountaine of Goodnesse. Indeed there is a penall evill; Amo. 3.6. and this hee acknowledgeth his owne: there is a criminall evill, which we call a radicall, causall one; this is ours. This last is an unrighteous action, which pleaseth man, and displeaseth God: the other is a just suffering, that pleaseth God, and displeaseth man. The punishment of sinne is not properly an evill, but a good action of Iustice; dishonouring the guilty Creature, to honour his holy Maker. As we say of warre, It is a destroyer of nature in Individuo, but a preserver of it in Catholico.

Of this foule and spotted evill, Deus non est Autor, sed ulter. How then came these spots? An enemie hath done this, sowing tares upon the Wheat. Mat. 13.28. Which shewes first, that good was before evill, for it is Superseminatio, a sowing upon: good had the priority, though evill hath now got the superioritie. Next, that evill is an accident, not a nature; but such an accident as hath quite spoiled nature, as rust marres the gold. That as we say of a Prince, though he be Deus in terris, yet he is but Deus terrenus; though a god before men, yet but a man before God. So our whole naturall condition, which was Angelicall in respect of the beasts, is now but (as it were) bestiall in respect of the Angels. I doe not intend by this, according to the dotage of some new Philosophers, that every irregularitie on earth puts a starre out of order in the firmament: that every adulterous act here, stickes a blot upon the Moone there: that our pride and ambition hath brought the Sunne lower than it was: that he either slackes or mends his pace, as wee grow dull or forward in Gods service. For the starres keepe their courses, Iudg. 5.20. the Moone hath no more blemishes than she had a thousand yeeres agoe: the Sun is neither come neerer, nor gone further off, but keepes the same line wherein God bade it run at the first: the heavens are as cleere, and the planets as regular in their wandrings, as ever: the celestiall bodies admit of no qualities. If all our sins were set as spots on the Sun, Iamdudum Sol nobis pice us apparüisset; it had been as blacke as pitch before this time. But this I say, The whole Creature groaneth under the bondage of our corruption: and the world was once so foule with our iniquities, that the Maker scoured it with an Inundation of water; and againe, it is so growne so filthy, that hee will purifie it with a deluge of fire, in the day of Iudgement.

3 But if every man bee spotted, who shall then enter into heaven, seeing into that Citie no uncleane thing shall come? This is true, Rev. 21.27. yet many that have been uncleane persons, are since admitted. They went not in impure; Such ye were, (as could not enter) but ye are cleansed, saith Paul to his Corinthians. 2 Cor. 6.11. They were all naturally uncleane, yet many of them are now in heaven; but before they entred, they were washed. I list not to uncover the spots of Gods Saints; let them be buried in the dust with their bodies: yet their soules are in Heaven: how got they thither? Rev. 7.14. They washed them, and made them white in the blood of the Lambe. Washed, therefore they had been foule: Made them white, therefore they were of a stained colour before. If God should looke for a spotlesnesse here, whom should he looke upon? Is any mans heart pure? no, he shall have cause to his death-bed of redoubling that prayer, Psal. 51.10. Create in me a cleane heart, O God. And his Confessor may still preach to him that Text, Ier. 4.14. Wash thy heart from iniquitie, that thou maist be saved. And who can say, He hath cleane hands? Say his heart were cleane, say his hands, yet be his feete cleane? They stand next the earth, therefore are aptest to soile. For this purpose Christ washed his Disciples feet, and thus commented on it, and interpreted his owne action; Ioh. 13.10. He that is washed, needeth not save to wash his feet. Out of the Bath a man comes washed all over, yet some gravell will sticke on his feet.

Hee is not of an earthen constitution, that hath no earthly affection. Christ tooke our flesh, tooke it without spot, without spot he kept it; no man else ever received it so, or kept it so. Iud. ver. 23. Hate the garment spotted by the flesh; yet the flesh it selfe is this garment, and it spots it selfe with it selfe. Iob was a holy man, yet hee confesseth after all this washing, that his Iob 9.31. owne clothes would make him abhorred. Dauid holy, yet he desired to be washed with Hyssop. The Church is said to have Cant. 4 7. no Spot: yet every particular limbe of that faire and spotlesse body, every soule in that Church is full of spots. Yea, Christ himselfe hath spots, not by nature, but by imputation; not his owne, but ours; hee tooke all our staines and deformities; 2 Cor. 5.21. He became sinne for us: for us he was made full of spots, that we in him might be spotlesse. The Grace of God may goe a great way in our soules, and yet not leave us without spots. Mercies may fall in abundant showres on our hearts, and yet not mollifie all our hardnesse. Those holy fires may consume a great deale of our drosse, not all. Corrections are a Bath to purge us from the foule corruptions we gather by walking in this dirty world; yet Iosh. 22.17. Israel confesseth, they were not cleansed from the iniquitie of Peor to this day. God may heale our wounds, and yet leave scarres; purge our bloud, and yet leave spots. But there is no spot so foule, which repentance cannot wash off; this shall make a man lift up his face without spot. Iob 11.15. And Saint Paul prayes for his Thessalonians, that they might be presented blamelesse at the comming of Christ; which he would never have begged, if he knew it never could be granted. Not to have no spot here, but to have no spot imputed hereafter, is the happinesse of a Christian.

4 We have all spots, but these are spots: for the Apostle speakes not of their actions here, but their persons: not the blemishes of the men, but that the men themselves are blemishes. This is a high degree of sinne, to bee wholly turned into sinne. The Leopard is full of spots, but the Leopard is not a spot, nor is the spot a Leopard. Many a body is diseased, but the body is one thing, the disease another: but when the whole body is turned into a disease, it in a manner ceaseth to be a body. When the clouds let fall their showres by drops, we call it a Raine: but when all those drops are met in one chanell, it is no more a raine now, but a flood. They have committed so many sinnes, that for the number and continuitie of them, they cease to bee sinners, and are very sinnes. As the Prophet Micah cals it not the idolatrie of Ierusalem, Mic. 1.5. but the Ierusalem of idolatrie. The case seemed desperate, when there was no soundnesse, nothing but corruption; and David saies, There is no whole part in my flesh; and Iob is said to be so full of ulcers, that a pins point could not be thrust betweene them. If this were other than an emphaticall expression of their maladie, it was strange that the whole flesh should be one coagulated ulcer. Yet was this bile but upon the flesh, and there was life within: but heere the whole soule and body becomes one botch; as Lucan spake of a wounded body, Totum est pro vulnere corpus: no more a body, but a wound: no more sinfull Creatures, but Creatures that bee sinnes. If there were not severall degrees of sinne on earth, there should not be severall measures of torment in hell. When travellers ride together in a dirty way, all are dashed, but some more or lesse than others, according to their more or lesse circumspection or advantage. Vice is said (in the Fable) to have in her garden a subterraneous vault; out of which shee could convey foule water, to soile the curious spectators; which was of different operations in the staining. They that were defiled with the aspersions of wantonnesse, were sooner dried; they that with pride, covetousnesse, ambition, quite spoiled their garments: they that with envie, treachery, homicide, sacriledge; could never get out the spots, but were faine to cast their clothes into the fire. Spots may be sized in so deepe, as not to be purged but with the fire of hell.

5 To whom doe these appeare spots and blemishes? First, to God, who hath pure eyes, and can abide no uncleane thing. Hee hates filthinesse in his owne, though hee doe not hate his owne for filthinesse, because hee respects them in Christ: but in the reprobate he so abhorres the sinne, that he hates even the sinner for it. It was for the sinne of man, that God repented hee made man: thus it offends the first Person. These spots drew from Christ a sweat of blood in the Garden, and the blood of his life on the Crosse; so they offend the second Person. They also grieve the holy Ghost; who looking for the fruit of joy and peace, and such sweet perfumes, findes the stench of sordid corruptions.

2 To the Angels; they despise not a diseased body, nor an infected house, if a holy soule dwell there. No plague shall come nigh thy dwelling, Psal. 91.10, 11. for he shall give his Angels charge over thee. They are set not only to keepe us and the plague asunder, but still to keepe us though we light in a house together. They doe not scorne to take Lazarus his soule out of an ulcerous body. It is not sicknesse, but sinne, from which they turne their faces. But now, should Angels stand by sinners in their acts of uncleannesse? Must an Angell waite upon a proud popinjay, while she is dressing her selfe by the glasse? While men ply their drunken carouses in tavernes, doe they looke that their Angels should flie up and downe the roome? Iniquities be sport for divels, but an eye-sore to the Angels; they that rejoyce at a sinners conversion, doe rather grieve at his aberration.

3 To good men, whom nothing pleaseth, that displeaseth their Maker. While the world is laughing, David is mourning for them; Mine eyes gush out rivers of waters, because they keepe not thy Law. Men turne from Lazars and lepers, Psa. 119.136. and refuse to visite visited houses: yet Tutius morbi, quàm vitii consortium: it is better dwelling with good men in an unwholesome climate, than in the purest aire with uncleane persons; as Lot, in bona terrâ cum gente mala.

4 To bad men: for howsoever sinners love to be evill themselves, yet they would have others good to them. Nero, that tooke such pleasure in shedding blood, when his owne turne came, complained. Hee that delights in polluting the marriage-bed of others, would not have his owne abused. The theefe would not have his owne goods stollen; the proud man is said to carry a dagger, to stab him that is prouder. No wicked man doth wish to suffer, what hee takes pleasure to doe. We reade of foure lepers that kept company together, 2 King. 7.3. but it was upon a desperate adventure; neither could endure others leprosie. Hee that hath the most corrupt lungs, complaines of anothers offensive breath. Naaman the Captaine of the host of the Syrian king, was a great man with his master, 2 King. 5.1. and honourable, and a mighty man in valour, But he was a Leper. A great warriour, an honourable Courtier, yet a Leper: The leprosie was a nasty and lothsome disease, yet this odious and wearisome condition lights upon a great person. Now, what was all his glory, with his leprosie? They that honour’d him, avoided him; and hee was abhorred of those that flatter’d him. The basest slave of Syria would not change skinnes with him, though he might have his honour to boote. So men given to villanies are shunned of those that are little other than villanous. These spots are infectious, more than the plague-tokens; and though they please other dissolute soules here, yet they shall curse them in hell, because their example is the cause of their greater torment.

5 To the creatures; for God made them to serve man, and to wait upon him in the service of God: now when man turnes himselfe out of Gods service, all the creatures in serving him are (as it were) turned out of Gods service too, and grieve that they are compelled to wait upon a wrong master.

6 They are offensive to the very damned in hell; which seemeth strange, but it is true. Luk. 16. That rich man, not out of charity to his brethren, but favour to himselfe, requested that warning might bee given to his brethren; least as his example encreased their sinnes, their sinnes should advance his torments.

7 But now lastly, doe they not offend themselves? No, the sicke man may feele, the dead does not. Who knowes the spots on his owne face, but either by the reflexion of a glasse, or by the relation of others? The Lazar or Leper cannot chuse but abhorre himselfe: how little pleasure did that Syrian Peere take to bee stooped unto by others, while hee hated to see himselfe? While his hand could not move to his mouth, without his owne detestation? But this is a spirituall disease, festering inwards: when the conscience is unclasped, and these spots breake forth; as when the bottomlesse pit was opened, the locusts flew out; and sinne shall write her inscription on the doores; not as in visited houses, Lord have mercy on us; but in the chambers of despaire, All mercy is fled from us; it will be fearefull.

6 Sinne is of a defiling quality; like a be-myred dog, when it fawnes upon us, it foules us. It may in this one thing be compared to fire, it converts matter into it selfe. Staine a cloth, or die it into another colour, yet still it remaines a cloth: the body turnes meat into it selfe, is not turned into the meat: onely as fire can convert a burning materiall into fire, so sinne turnes a man into sinne, that hee is no more a man, but a very spot. Corporall leprosies have beene healed by naturall meanes; and blemishes that art cannot cure, yet it hath devices to hide. But for these blemishes, there is nothing in nature to cure them, nothing in art to cover them. If honour could doe it, Naaman had beene no Leper. A noble sinner is but a noble spot. If riches, Nabal had not beene branded for a churle: but heapes of wealth laid upon heapes of wickednesse, make but a great dunghill. Can perfumes? Civet indeed will make a dogge smell as sweet as his master: but a vicious life doth more stinke through a garnished body, than a rotten body doth through perfumed garments. Can beauty? No, even when there appeares no blemish in the outward skinne, yet through a lascivious demeanour the beauty it selfe becomes a blemish. Nay, can Profession it selfe hide or heale the spirituall leprosies? Rome dresseth herselfe in the robes and titles of the chaste spouse of Christ, yet is she not still that scarlet Whore? The Iesuits have beene saucy with the name of Iesus, are they not still that mystery of iniquity? Saul did prophesie in the Colledge, was hee not still a blot in the world? Many are beautifull as the sonnes of the morning in their profession, that are still blacke birds, children of the night in their conversation. As Sigismund the Emperour said of Iulian the Cardinall, Legate at the Councell of Basil, when hee was highly commended to him, Tamen Romanus est, yet hee is a Romane. So wee may say of an hypocrite, when he is praised for his zealous devotion, Tamen macula est, yet hee is a blemish. Men of foule and corrupt manners shall finde nothing in nature or art, that shall keepe them from being, and being called spots.

7 Open and notorious offenders ought to bee denyed these holy feasts, to be put from the Sacrament; and instead of communicating with us, to passe under the censure of excommunication from us; till in penitent teares they have cleansed their pollutions. Spots in the life are worse than spots in the face: if such sluttish aspersions appeare on the skinne, will any man come to the Church before hee hath washed his face? These are not members, but spots of the body; wee pare off such excrescent blemishes that the body may bee perfect. They may be in the decree of God members of Christ, they are not so yet in the judgement of man: wee call not a wart on the flesh, a part of the body. Indeed it is true, Servi est invitare, Dei est separare: yet the Minister cals in some, Aug. whom the master casts out. Matth. 22.13. Mat. 22.13. Wee may not put the signe of Christs body into a drunken hand, nor offer the Symbole of his blood to a bloody and malicious heart; nor the Sacrament of peace and love to them that hate both love and peace. Wee doe not onely say, come not hither if ye be such, but wee must not suffer you to come hither if wee know you to bee such. Wee wash our hands before we take our temporall food, and shall wee not cleanse our hearts before wee receive our spirituall? The dead body of Christ was wrapped in cleane linnen, and is not his living body worthy of a cleane conscience? The body and blood of the Lord doth make us holy, and is it not our default if the same should make us guilty? Read and compare Ioh. 6.54. with 1 Cor. 11.29. How contrary are these effects of the same thing in divers men? Even as life and death, heaven and hell, salvation and perdition, eternall joy and eternall fire. O that man for a little filthy lust, the pleasure of his sense, or indulgence to his affections, should convert heavenly food to his owne bane. Hee that comes a penitent, departs an innocent: they that come with all their unwashed blemishes, with a thousand woes returne; the supper of life is to them a bloody banquet.

Observe what preparation was required for receiving of the Law. For time, Exod. 19.10. three dayes: if so much time must bee spent in preparing to take it, our whole life is short enough to prepare a reckoning for it. That was the word of a command, Paul calls it the ministration of death: this is the word of Promise, the promise of Christ and salvation with him. If that required three dayes, which was all terror: what time of preparation is due to this that is all comfort? When our soules are at the best, yet our approach to God requires particular addresses, and new preparations: it is well if the whole Lent can prepare our hearts for Easter: and they that doe not fit themselves before they come, had better have kept away. For matter, all Israel must be sanctified: what was the cause? Seven weekes they had beene out of Aegypt, yet all this while Aegypt was not gone out of them: the Aegyptian vices, together with their flesh-pots, stuck still in their memories, in their appetites. They had passed by many waters, of the Red Sea, of Marah, of that gushed out of the Rocke; yet the infection of Aegypt was not washed off: therefore they must be sanctified. Doth not this charge lie as close upon us? Now is the time wee draw neere unto God in a speciall manner: Easter. hee often preacheth to us, and we heare him: wee often call upon him, and hee heares us: but now we come one step neerer, as it were to take him by the hand, and convey him in these holy symbols to our heart. Sinne is never safe, but then most dangerous when we bring it into the presence of God. If it comes along with us to the communion table, it shall not only frustrate what we doe, but endanger us to a worse estate than we brought thither. At all times wee must bee holy, but then especially when we present our selves to the holy eyes of our Maker. Who dares kisse the Kings hand with a foule mouth? Wee wash before our private meales it home daily; but when wee are to eat with some great Person, we scowre our hands with bals. Wee cannot bee too holy when we come to feed with our Saviour, yea to feed upon him. When he is a guest, we are but the Host: Rev. 3.20. but when wee are his guests, hee is both the Host and the Feast, even the cheare it selfe. Now if they must be so sanctified to receive the Law, how holy should we be to receive the grace of the Gospell? Yea, not onely their persons, but their very clothes must bee cleansed. As they that come out of infected houses, aire their garments: their clothes smelt of Aegypt, and must bee washed. But why their clothes? and why washed? Garments are not capable of sinne; if they were, water would not cleanse them. The danger was neither in their skins, nor in their coats, yet they must bee washed, that they might learne by the cleannesse of their clothes, with what soules to appeare before God. Because they were more in danger of being foule, than of being bare, they are washed to beginne their age in purity.

At this solemne time men use to put on their best garments; a custome which we approve, rather than reprove: it is fit our reverence to the Presence of God should bee seene in our very vestures. Devotion takes no pleasure to dwell slovenly; Luk. 11.39. like Galba’s wit, under a deformed roofe. Christ doth not condemne externall cleannesse, when he preferres inward holinesse. It is not pulchritudo pellu, but turpitudo cordis, that comes under censure. A chrystall glasse doth well, but wee doe not use to put mudde into it. But what is a neat sute with foule and ragged linings, a white skinne with a filthy soule? Rather than not to have the face faire, too many use lotions and colours to blanch it: Feciam Deus fecit, pictam diabolus infecit. Yet both within and without, we should be cleanly. But especially God lookes to the purenesse of that part which resembles himselfe. Hee made every creature juxta genus suum, Gen. 1.24. after his kinde: man in the image of himselfe. A whited or adorned clay is not his image; the God of Spirits lookes to the spirit, that that bee holy and humble; both. For some will bee holy, and not humble: but all the purenesse of their mindes, will not beare out the stiffenesse of their knees. If they want reverence, pretend what they will, I shall hardly credit their holinesse. Others seeme humble, but they forget to bee holy: so some guest sit downe with the rest, but they have no stomacke.

In a word, Accipite loti, accipite laeti; with cleansed hands, and joyfull hearts. Let not Christ be forced upon you, but stretch out a thankefull hand to receive him. Si non receptor es, deceptor es, thou coozenest thine owne soule. Adsit mentaliter, cum haberi non potest sacramentaliter. But when the feast is prepared, and we invited, let us come. Let us avoid spots, that we be not defiled: bewaile our spots, that they may be pardoned: and resolve against all spots hereafter, that wee may be comforted.