Things
n^-
A Marriage Sermon.''
SERMON
"CALLED _
A Wife miftaken, or a Wife
and no Wife : or Leah in ftead
of %achd.
-I
A Sermon accufed for Railing asainft
/• « O O
Women j for maintaining Poligamy, many
Wives, for czVim^^aceh a Hocm-Pocm.
A Sermon laught at more than a Play (by the Ignorant) for
many fuch miftakes: luftificd by the Wife.
^ tVifdome is JttHified cf her. Children,
Bi Tho.CranthiOJjU^'^rff/meffnres Cnra/e efHighBametneer
"London* no^'Profeffor of a Jpeedj way of teaching the Grceke and
Lvtivx tongue in Mugwcll ftrcet, neer the [tgne of the Sun,
Jnvenies aliquem^
LONDON,
Printed for r. F,h ^sens-head Alley,neerc Pater noftcr-row.
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^K O Qyi o J
C y hi
To the Reader. ^
Eader^ this Sermon "Ppas more
dnjigured then Davids Ser^
yants vpereby }^l^viunyphen he
Jhayed off the one halfe oftheir
beards, and cut off their garments in the
middle eyen to their ^uttock^, 2, Sam.
10.4. So foayed^ fo cut^ Jo ridicuionjly
mangled ypos this Sermon^ that fthen IJai»
it 1 could not tell vphether I Jhould laugh
or cry. Thou l^nomjl the Learnings
- 2/eale, Patience, ^Apologies of the
Saints haye beene brought forth by the
^ Herifies, Vices , Tyrannies, Slanders
A z of .
Ta the Reader.
of the JTiffi^s ( Jo comes out this JLit"
tie VKorl^e ambitious onely to bee a Sa-
w, fshich if thy difcretion in judgings
mil jlri^e to make, I Jhall bee thine^
or elje hold thee tike one of thofe ri^ho
condemned it: But
m -w .
/
Id quod dicerc nolo.
(O
Gep. 25?. verfe* ij.
And it came to pafethat in the morning behold it wcu
Leah. And he faid unto Lahan^ff hat is this thou
hafl done unto me ? did not I ferloe "Scith thee for
Rachel ? yohrefore then hafl thou beguiled
mee I
|N the text you may obferve a Conjunction
and adivifion; aConjunCtiorijhere are two
together that fhould be afunder, laeoh and
And in the morning behold it wsisLeah,
A divifionjhcere are two afunder that fhouid
be together,and Rachel; and firft of the
Conjundion as fitteft for this feafbn, and opportunity;
you have fecne the quality of this conjundion, it was an ill
Conjundion, a great deale of deceit in itjand where is there
a Conjundion, a Marriage, but there is deceit in it, and
Icaft this deceit fhould caufe a feparation, the Church
bindeth them together before God and man, for better for
worfe, for richer for poorer. And unleife this courie were
taken,how fbone would there be a partition,their qualities
being almoft as different as heaven and hell, as the good,
Angels and the bad. Nahal and ^igeil^ Nabal a foole and
churle s and of fo bafea difpofition, fuch a man of Belial^
that his own fervants £aid a man could not tell how to fpeak
A 3 to
(O
to him: and flie a kinde complementall woman fhe fell at
. Davtiis feetjand offered to waili the feet of his fervants. Da-
njtd and Miihd, Mtchd a fcoffing woman, deriding David
for d mci> !g before the /irke^ and he a man after Gods own
heart, Socrates witliXant/ppe, fhe is \ike2 Jl^tid/a/t Ague^
or at the heft fh» is like evill fpirit tiiat comes too
often upon him. Moffs and Zipporah, fhe a terrible firie
woman,Thou art a bloudy husband to me,faith fhe,and Mo-
fes r^e meekcft man above all the men of the earth. The lear-
reddiftinguifh a fourfold deceit in Marriage, the firft is
ersar perfona^ when Leak is given in ftead of Rachel, one
party for anoiher,asto facok, and this miftake doth Hinder
and nul lifie Mariage: for in Mariage there is a mutuall love
and confent One to another, but this is not where Leah is
given in ftcad of Rachel^md therefore no Manage. But will
fome lay, is it poUiblc that lacoh (who was lb fubtilla man)
fhouId be fo deceived, he was noted for a fupplanter by
his Brother Efais-, Is he not rightly called /acp^, for lie h^h
fupplanted me tliele two times of my birthright and blefe
ling. He was fo grave, fo arch a fupplanter > that he could
deceive his father although his voycebetraied him, and al-
though his father told him it was the voyce of /acoh, yet he
prefled him to blelfe him in ftead of his brotlier Ejau. We
lay that man is an excellent Hocuc-Pocua^ excellent in legcr-
demaine, and flight of hand, tliat can deceive one that looks
upon him. But he that can deceive the hearing, and the
feeling, he is far more excellent: my fight may be decei'*
ved for I may take that which is Pictured to be lively and
zeal,but my hearing,my feeling cannot be foeafily deceiv'd.
7homa/won\dL not beleeve his feeing, his hearing,but when
became to feeling to lay his hand in our Saviours {ide,tben
he cried out. My Lord and my God. And now I fiippofe you
arc ready to ask,how this Subtil man was deceived P Tiiede-
ceit
C 3 ) ^ '
ccit was \^\!&if*Utn olim/fftifd o6%ieUu (mU ttadttti a^lt»rum
jmrntM^f^fudoru (aufa'Jn thofe daycs the Brides came veiled
and Masked to their Marriage Beds, for modefty fake, and
it was a figne of Modefty to be filent. And thus much for the
firft deceit, which is rrror a miftake of theperfon,
as thisjtext reprelcnts to you. There is another deceit,which
is errif qmlitatis^wh&a. a man takes as hethinkes he hath,
one thriftyjhoneft, fairc, and flie proves a painted wl.orifti,
liquorifh flut. And this deceit is generall,for many women
fhew like the Egyptian Temples,very beantifull without
and built, and adorned with precious ftoncs, iaith, Laeiatt^
but if you feck what god they worfhip within, you ftiall
finde him to be a Cat, or a Goat, or an A pe, or fome fuch
ridiculous ill favoured creature: fo, many women,although
thcybefaire and beautifull without,arc full of many vani-
ties, fickle,unconftant, lafcivious affeftions; many a man
thinks he hatli^a faint, when he hath a Devill, a faire wo-
man, when fhe is a painted plaiftered faced lefaiel'^ I will
not fpeak of tbefe painted tombes and (epulchres,beauti-
full vvithout,but loathfome within,thefe Apples of Sodom,
that feeme faire to the fight but at the Icaft touch they fall
to duft: fo the leaft approaching difcovers the corruption
of thefo creatures, fo great is their corruption it corrupts
the (weeteft perfumes, and makes them loatfifome as them-
folves :but I will not rake any longer in thisunlavory dung-
hill, There are two other errours, or deceits in Marriage, as
error Condition^.and error fortune; but I let them parie,for
fcarc I fhouldtun into the crrour of being tedious to this
aflembly. I come tiow to the divifion, or feparatipn,there is
difooveryofan ill Conjundion, therefore! will caft my
meditations a little upon this appearance, or difoovery of
this Conjundion,In the morning behold it was i^r^^.TIiere
is many a man fleeps with Leah and thinks it is Rachel^thcxQ
is many a man fo blinded in his love Scaffedion that he is as
much
(4)
much or more miftaken in the qualities of his.wife then
laah was in the peribn of Leih: many a man thinks he hath
a Wife that loves himjwhenihc cares not for him, and hec
may think that fheis fighing and forrowing in his abfence,
wheafhe is Revelling and Dancing. You may read Pro.
7-1tliere's a woman fpeaks to a man in her husbands ab-
fonce to take his fill of love with her; be(may bc)thinks,fhe
is weeping in his abfenc6, when fhe is tumbling in her
perfumed bed, as you may read there,verfe 17./ hnveperfu-
med my bedwith Myrrhe^ Alo'ei, AndCjnamon- I have decked
it with coverings oftafesirj, and fine linnen of t-gj^t: no
queftion this woman embraces her husband when he comes
home, and he difcovers nothing: for the way of anwhoriih
woman, {zs Solomon {uth) U like the flight of a Bird in the
aire, like the fafl^Age of a fiip ufonthe Jea^ like a ferpent creep"
inginto a rocke; no figne of the birds flying, of the for-
pcnts creeping, of the Ihips paflage.
Look upon lofeph's Miftreife, fhe hath his coat to fhew
for hOnefty, Ecce (ignuniy Beholdthe coat of this Hebrew: did
54w^y2i«thinkethofo hands would have clipped his lockes,
that had fo often embraced his body ? Some rafh men do
maintain,that the reafon why men thinke there are fo many
good women, is, becaufo they arc fo blinde and ignorant
themfolves; if they had but the eyes of the Wifo,to foe with
Solomons eyesj maybe they would fay. There was not one
good of a thoufand, and he had told them one by one. And
how does Solomon a good woman ? juft as the Philo-
fopherdoes. Vacuum ex [uppofito quod dctur'^ if there be a
Vacuumy if is Loew mn repietm corpore-y if there be, or fhall
ever be fuch a thing in the world as a good woman, then fhe
is this and that, fhe is like a merchants Ship that bringeth
her food from far: and what of greater value 1 fhe is like to
precious jewels, fhe is like to them, but there is none like
toher,noneof equal value with her. Solomon CmhiSheisa
crofvne
C5)
cr4iv»e u Mf htuhAnd^ fhi is jhe gl^ry of hr hushndt faith
Saint P4«/j the very skarlet (he cloathes her lervants in docs
fhew her honourable, God himlelfe cals her an helper, arid
luch a helper fhe is, that man could not have been.capable
of thatbleflir^, Increase *nd without her, then it
was The Seed of the tpomdn that hrake the Serpents head(he
WisDeipora, fhe brought forth a God,and here I will be-
bold to fay out of the due honour to that Sexe, that there
have been women have defervcd thefc praifes of Salomon:
What was that EHer? that Chcrubin of the Church im-
dcr whofe wings it was fafe; the Papifts call the Virgin Ma^
rji Eegtna Cceli, Queen of Heaven, and they pray to her to
command our Saviour, Mater impera Filio^ Mother com-
mandtl^ySon; She hath more Churches dedicated to her
than our Saviour, than ail the Trinity, although she paid
her Fine in mi Ike, but He in blood, (as a great Divine
faith.) How happy hath this Kingdom been under a Queen,
there are many eyes now living that have feenir,andnota
manjbut knovycs it j I need not inftancein particulars the
elei^ Lady and her fifter,to whom Szint lohawnt-yPrifciSa
abletointormea learned man x^pellos in the Scripture:
thefe women were highly honoured by that Apoftle called
from Heaven, Greete PnfcilU and AquiU^Rem,\6»i^ A qui la
and Prifctlli faluteyou. I. Cor. I 15> falute Prijctlla and Aqui-
U, 7.Tim.4.19. Prifct da went with him into Sjria^Ail.i^.xZ,
and thus much for the difcovery, how long may a man flecp
before he knowes with whom, or what fhe is he flecps with-
all, before he knows whether it be Leah or Rachel, I am
come now to thedivifion or feparation, and you fee it is
a high and great divifion, Jacob begins to word if, to fall to
termes with Laban (who was his Mafder) What is this thou
haft done unto me did not I ferve with thee for Rachel}
wherefore then haflthou beguiled me ? And indeed the in-
B conveniences
(6)
ed iiibf fitft of all hc'iMde his daii^ter a" whore,
and a'Mdre is odious to the childtfen of God, fhe was either
tobeb\iHfj'Bf'f6he ftoned. Then the wfohg done to Rachel^
being deceived bf h'dt expejf^ation, was enough remake her
wee^ her telfe /blear by dTike then,he ijrought an in-
coriveniehce tipbVi'/'ah'^jhavingmore wivesthenonc, fomc
fay it was: a fm, feme hold; it a great Inconvenience to have
one, therefore much more to have^two.
■^The'h^lr^d.ftlab is h^angled. liken'a net; he
comes ihfefrfly irx;biit He is mightily "perplext when he can-
hOtget outthen this ad'ionof LdAnyr^s enough to let the
fMhrs kf Vatlkncie,'nrid What joy could r^r^i^have when his
Wivbs'wetedfevfdbd, hWaS cnOjUghtodevide hfsl^eart: then
dife'^ti^fe'ofhulei ^rtd'leti^Oufic^p.anddillryfls thit one hath
of thither, then the ^arges fo maihraine two, vvhereas
iacffi^ he. had had but one, he. v^ould never Ha^e fought
further: God made but one for ^4dam, 2nd. Lam-ebfj wp the
firft that had tWo Wives,arid he hkd ^6 mqfjerhen ntro,and
he was Of the^ofterityof and eonderiiried by fhe fa-
"thers: and ffpm ^dam to Ah ah am rione of the pofteri-
ty of Sof? had more then one wife (that we read of) they
twoih^ll'6coneflefh,;and hovv can rh'at^bd.ff a'Trjah^have
mariy wives. GOd ma'deOnely rndle arrd flmafe,nnd'he took
but one rib, and made of.one rib, One',W^man, not many.
1 will ribt fay, it was a finnc' to have many wives, for I finde
it 'in thc-Law, Veat. 21. i y. If a man ha'd( tr^o wives,, one
fhaHedoveth^na aiffther that he haieth,znd thete the Law
fpeakes Of both their fons as legitimate,ty.ry.the
Law does forbid the King tohaVe many wives which may
draw away his minde, and Saint ^ttgujiifie ( upon that
plate) faith, ^ Regi h'ah&e flures uiatei'non
fkfimitst he may have mote then one ot bvo, but not many,
and
\
,(7.)
^n4 Uhauh that was a moft jbdly Prieft, tei^k two wivcSji
for'King^^/o^, t.Chron^ »4. 3. W methink$ I hear Ibme
Hy^Lahan is unjuftlycofidctHnedfor 4ealing fo ftri^Iy with
lacob-.yfds it not a great kindncffe in Lab An to tzkc-lacoh^Uea^
that had coftned his Father, his Brother, and to truft him
with his flock, and then it was a kiiidnelTe that he gave him
his daughter, and for ought I knovy the better of the tw^o,the
faireftisnot alwaicsthe beft. Beautiful] Rachel Ibid lacoh
for Mandrakes, whereas blear eyed .L^ah bought him and
went out to meet him. Gen. 30.16. Tender eyed LeahviiW
be weeping at my misfortunes,when beautiful] Rachel vfiW
be laughing with another: Abraham went in danger with
beautifull Sarah, but laceh liveth fecure with tender eyed
Leah ^Rachel ftolel"^r fathers gods,and could fee her Father
and husband' quarrel the whilcj when Leah was continually
vveeping, Rachel wilt be impatient if fhe have not what fhc
defircs, give me Children or elfe I dye: and what is beauty
with fuch dffqui^nefle, but like a faire houfc haunted with
Iprites, Of abpd of violets witha ferpent, bqt look upon
Leah fhe is more moderate, tender eyed, fhe will be weep-
ing in fiead of fcoulding, Rachel will be fub)e(51 to be wan-
deringlike Hina, Leah is tender eyed,8nd the winde will
hurt hcx-i.venimtffe^antt^r ut delight to be looked
upon, what are thefe many fancies in their dreflings but fb
many fignes to invite a mari to Inhe there if he pleafe,
whereas the Paflengeji; elfe had, gone on his ways what docs
ithe. fow fee wh iffde for: but to catch the .Bird, and fuch is the
end of their enchmt^Ws. Thus-you,.fee the danger of
beauty, thqre is, more dangdr.in it tten iathe moft unruly
Elcments,the fire hathho power.of a man if he do not touch
it, nor the water, but if, a man look but upo6 Beauty, it wjII
endanger him, and ir is kept with a great deale bfdanger and
are, as the Apples of the Befferides with a watehfull 2>r>r-
B 2 ^ gon^
(8)
gdn. But will feme fay iwHy doe you raaiWainebleare^yed
/.w^ agaihft beautiful I Rachtt^ Ltahi fault was great in ly-
ing with lacob. To this I anfwef, foraication was heidno un
amongft the Gentiles^i and the Church of Rente boldsj/fm-
cationem non 'ungam, that if a man keep conftantly to one
woman it is no iinne: and heer let no man be harfh againll
Leah^iot Oie is tender eyed, and can weep teares enough to
vvafh away her linj teares enough towafli our Saviours feet,
alas be notharfli againft he,r,fhc is blear eyed already & too
much weeping will make herblindei what if Leah have a
blemifhinthecycof herbody5yct her underftandingjthe eye
of her foule may be cleare, andbc^utifull, and if meri con-
liderrightly, the greatcrt deformity and blemifh in a w;o-
man is, to be bleare eyed iti her underftanding, to miftake a
mans a6lions,notto lee them clearly, if her husband be foci-
ablcjthen hd is giventodrunkennes,if filcnt,then he hath no
difcourfe in him, if merry, not that gravity that becomes
him, if he put-not himfelfeupon hard adventures to raifo
his fortunes, llie is difquieted, and if he doe, and be foyled,
then fhc contcmncs him; give me the eye of the under-
(landing, let the other eye be as cleare as Chriftal,if this be
blemifht thereds no joy. For ought I know, this LahatijXhis
Idolater,fball rifeup againft many Chriftians:hovv ufiiall is
it,for many a man to make faire promifesjto promifo a rnan
Rachel^ he fhall have this and that, arid any thing his heart
candefireif hewill ferve them, but when a man hath done
ail hecanjthcy will put upon him, feme bleare eyed
unhandfome thing, upon which fo foon as a man can but
look, he fhall fintfe it to be Leahy it's plaine enough to bee
foen, behold it was Leah^ it is a hard thing for a man to get
a Rachel of his Mafter, toget any thing that hath any delight
orpleafure in it, great men will not part with their Ra-
And ftiU I fcyj this Lahh had more honefty and
goodneffc
(9)
goodnes then many a Chri-ftian, for although he had done
laco^ a little wrong, yet he had fo much mildncs, and Gen-
tlcnes, and Gentility, as he did- fuffer Ucoh to fpcak to him
and to tell him of it, why hail thou beguiled me thus. Now
there arc rich men, if they have done a man a difpleafure,
will not be told of it. Nay ifa-poorcman truftarichimn
with money, ii he be not difpolcd to give it,or is unwilling,
will be angry if the poore man ask it, and doe him all the
mifchiefe that may be, and what is this but like theevcs that
doe not onely rob a man, but binde a man too, and gag him
that he fhall not fpcak, or like Rogues.that murther -aman
becaufe they fh all not betray them ; God fend me to deale
with with an Idolater, I fhall findea manthat I dare
fpeak to, I fhall find a mate that will give mo. will
give me fomethingand cofin me of all.
God complained of his vinyard, that when he had taken
a great deal of pains with it, it brought forth wilde grapes,
eccc behold wilde grapes plainecnough to be lecn.
And heer if I fhould fliew to the world with an Ecce, the
vvilde grapes, the Bafeft adtions of mcn,I make no queftion
but men would palfc the fame judgement that David did
upon the rich man that tookc the poor mans Lambe. And
heer let every man be exhorted not to deceive his fervant
or his kinfman or his friend, laeob for deceiving his brother
& his Father, was paid in his own Coyn,& enjoyed not the
bleffing twenty yeers after: deceived him in his wife,
for deceivingwas deceived by lacob ^ with the
rods he laid. Rachel ftole Labam gods for deceiving her of
her husband at firft, lacob deceived his Father with Goats
skins, and he himlelfe was deceived with the Blood of a
Goat. David curoff the lap of S^auls coat, and his clothes
would not keep him warme in his old age. Sampfons eye
lufted after a Philiftine, and Samp[a»s eye was putout,/frtf^
hms
(to)
bems hand reached to the Prophet,and that hand withered,
Thus you fee how God puniiheth fin in the fame adjin the
fame part, in the fame kinde. Time will not give me leave
hecr to (hew you how many aman fleeps with Leah, with
fomc ugly deformed fin, and being blinded in fin and dark-
neffe,thinks it is Rachel^ ( very beautifull) and loves it en-
tirely, till the morning light of Gods grace ari(e,and then
he lees the deformity ot his fin, how bleare eyed it is, how
ill-favoured, and now let every man conlider how We are all
Servants to God, and we ferve him for Rachel^ for fome plea-
fant thing we delight in, as the Apoftles dreamt of a King-
dome, if it pleaie Godtogive us Leah^ in ftead of Rachel^ to
give us that which pleafeth us not lb well, let us be content
with it and lerve him on ftill, he will at the laft give us Ra-
chel^ we fliall be married to him in whom are all joys, fucli
as eye hath not fcen, nor care heard, neither hath it entered
into the heart of man to conccive.To which God of h is raer-
cybringus:toGodthePather,God the Sonne, and God
the Holy Gboft be all honour, &:c.
Exceptions taken at thefo words in a Sermon.
Malum mn eH nift in every evill is grounded upon fome
good, as in adultery, there is congrejfns viri ^ femina na-
turalis^ there is that good of generation, increale of the
world ; In drunkennefle fociety,but in pride there is no
good, by this men and Angels fell.
They accufe me for faying good is joyned with evill.
This fime you may read in M. Perkins his T reatife of Pre-
ddlinauon^ .There is not any abfolute evill faith he,
becaufe their is nothing fo evill but it hath fome good joyn-
edthercwith; and f.6i ^.Iffobe that evill were abfoliitcly
evill, as good is Abfolutly good, he would in no wife will
the
(")
the event ofevil, neither fhould there be any evill cxiftent at aJ I;
his adverfary agrees with him; read S^i»g Bifhop of London upon
lonabJeBure 18,/>.2 3 8. Iti fin two thingSjthe ad, the defcd,good
&bad,he hath if from the rchools,as you may read there:read the
fame Ledure,/>.2 4o.In Adultery the conimination of the AduL
tercTs wicked,the creature good. A»[dme^dc cifu Dinbolt^ fivery
creature of "God is'good, eos ^ bsnam convert umur ^ Adultery
noughr;thou'flaa!t not commit adultery.In dtunkenneffc, fociety',
that is good, it is not good for man to be alone, drunkenneuc
nought,\vo be to them that rife up early to follow druokenncfie,
he that will be further fatisfied let him re id A»[elme^
Perkins^Armmius^Tivifs, Bifhopin the places cited.
If they had objeded thus,thcy had (hewed lefle ignorance.
If every evill have his good,why is pride excepted.
To this l anfvver, In other fins man turnes from God either
ignorantIy,or out of infi.tmity,or his delight and pleafuredrawes
him ;but pride turnes from God,meerlyout ofa felfwill,becau(e
it will not be fubjed to God. And therfore fayDiv ines, that when
other vices fly from God, prideftands to it, and oppofeth Gods
know therefore it is exprefly faid, Ijnt. 4. 6. 1 hat God reftfis the
fraud,fets himfelfe in hattellaray a^ainji him, as the Original! fig-
nifieth, and that which isa confequcntinother fins, is thebe-
ginning and chiefc in prideifor in other fins a man ^oes not hate
God firfi, but he loves the creature firft inordinately, and then
he hates God, his love being contrary to his define: but pride ha-
reth God at firft, that isthe chiefe, the firft onfet. And the hating
the Averfion, the Turning from God , hformalk ^ completiva
ratio peecati, fay the fchoo'les^The convcrfion hath it (elfeouely
materialiter in p'eccato. And whereas the Ad of other fins is good.
The vcty ad of this finne is nought cajm aBits eft tontemptm Dei,
fay the (chools: upon thefc reafons I was bolde to fay there was
no good in pride, that is,no fuch good as there is in other fins, or^
no good in comparilbn of the good other finnes have. And
if i fhould fay abfolutcly there was no good in pride,
thefe
(12)
i^iefc words would defend eujus 4LEiui efi contmftus Dei.
€reg^ery mhh does not number pride amongft the feven
diief and capitall finsjbut makes it tbe Qpeen and Motlx^r of all,
Jpfa vit/erum Rtgins fuperhia, then he faith, it hath a gcnc/all in-
fluencc into all things; fome are proud of their riches, ibmc of
Eloquence, fonie of earthly, fome of heavenly gifts. Ifitbein
D^vidf Arithmetick, in his numbring of the people it is danger-
ous; If in Pauls Revelations, but God gives fufficient grace. It is
aPcftiferous deadly dileafo,faith he, corrupting all the body; o-
thers call it the ruine of all vertues. Prosper faith there is no iinnc
-without \x.Mb.de vita Contemplatin fome kinde the fchooles
agree to it: other fins corrupt, but the contrary vertue , this cor-
rupts aljit is that dead fly in the precious ointment of all thever-
tucs, and makes them fond forth a {linking favour, from whence
comes blafphcmy, the evill adtions of5/»f4»,oppofition to God,
but from pride, that will not be fubjedlto God,nor limited with-
in his Lawes;Apoftacy comes from pride,Ecc/f/.io. Imiiufupcr-
BudpofiatAte a Deo e(lprima fuperBUpars^Czy the fchoolcs:and the
blafphemy of the Devils afcends from Vn6si^Pf.j i.fuperBia eorum
^uite ederatJtafc€»dit jemper .-there blafphemy is called pride:
Pride is the beginning of all fin, Ecclef. i o. 14. And although it
be faid of covercoufnefle. Tim. 6.10. that it is the roote of all
evill, yet it differs much from pride, bccaufo coveteoufnefle is a
turning to a Mutable goodjby which this fin is nourifhed, and
fod, but pride is an Averfion from God, an Abfoiute deniallof
Obedience to God, and therefore it is called the beginning of
ftn, qstia ta parte averjionis Truipit ratio mali.
As for that paflagc of a good-follow. If there be any good in
drunkenncffo let us take the other Cup: I anfwere,you muft not
ilnne bccatffo there is pleafure. or profit in a finne,both vyl| jch are
good: There is Bfca and Z<^«ej«!#,thehony,andrbe fting, take
one, avoide the other. And thus you have foene the falfof this
reeling Argument.
T I N I S.
I
is
hpim
' 5-f
-*V