appetitum amare et odisse (res omnium maximè liberas) jubentur:" "There are some persons whose life is so wholly in dependence from others, that they sleep when others please, they eat and drink according to their master's appetite or intemperance: they are commanded to love or hate, and are not left free in the very charter and privileges of nature." "Miserum est, servire sub dominis parum felicibus." For suppose the prince or the patron be vicious; suppose he calls his servants to bathe their souls in the goblets of intemperance; if he be also imperious, (for such persons love not to be contradicted in their vices,) it is the loss of that man's fortune not to lose his soul; and it is the servant's excuse, and he esteems it also his glory, that he can tell a merry tale, how his master and himself did swim in drink, till they both talked like fools, and then did lie down like beasts. "Facinus quos inquinat, æquat:" There is then no difference, but that the one is the fairest bull, and the master of the herd. And how many tenants and relatives are known to have a servile conscience, and to know no affirmation or negation but such as shall serve their landlord's interest! Alas! the poor men live by it, and they must beg their bread, if ever they turn recreant, or shall offer to be honest. There are some trades whose very foundation is laid in the vice of others; and in many others, if a thread of deceit do not quite run through all their negotiations, they decay into the sorrows of beggary; and, therefore, they will support their neighbour's vice, that he may support their trade. And what would you advise those men to do, to whom a false oath is offered to their lips and a dagger at their heart? Their reason is surprised, and their choice is seized upon, and all their consultation is arrested; and if they did not prepare beforehand, and stand armed with religion and perfect resolution, would not any man fall, and think that every good man will say his case is pitiable? Although no temptation is bigger than the grace of God, yet many temptations are greater than our strengths; and we do not live at the rate of a mighty and a victorious grace.

Those persons which cause these vicious necessities upon their brethren, will lie low in hell; but the others will have but small comfort in feeling a lesser damnation.

Of the same consideration it is, when ignorant people are catechized into false doctrine, and know nothing but

such principles which weaken the nerves and enfeeble the joints of holy living; they never heard of any other. Those that follow great and evil examples, the people that are engaged in the public sins of a kingdom, which they understand not, and either must venture to be undone upon the strength of their own little reasonings and weak discoursings, or else must go 'qua itur, non qua eundum est,' there where the popular misery hath made the way plain before their eyes, though it be uneven and dangerous to their consciences. In these cases I am forced to reckon a catalogue of mischiefs; but it will be hard to cure any of them. Aristippus, in his discourses, was a great flatterer of Dionysius of Sicily, and did own doctrines which might give an easiness to some vices, and knew not how to contradict the pleasures of his prince, but seemed like a person disposed to partake of them, that the example of a philosopher and the practice of a king might do countenance to a shameful life. But when Dionysius sent him two women-slaves, fair and young, he sent them back, and shamed the easiness of his doctrine by the severity of his manners; he daring to be virtuous when he was alone, though, in the presence of him whom he thought it necessary to flatter, he had no boldness to own the virtue. So it is with too many: if they be left alone, and that they stand unshaken with the eye of their tempter, or the authority of their lord, they go whither their education or their custom carries them; but it is not in some natures to deny the face of a man and the boldness of a sinner, and, which is yet worse, it is not in most men's interest to do it. These men are in a pitiable condition, and are to be helped by the following rules.

1. Let every man consider that he hath two relations to serve, and he stands between God and his master and his nearest relative; and in such cases it comes to be disputed whether interest be preferred, which of the persons is to be displeased, God or my master, God or my prince, God or my friend. If we be servants of the man, remember also that I am a servant of God: add to this, that if my present service to the man be a slavery in me, and a tyranny in him, yet God's service is a noble freedom. And Apollonius said well, 'It was for slaves to lie, and for freemen to speak the truth.' "If you be freed by the blood of the Son of God, then you

are free indeed :" and then consider how dishonourable it is to lie, to the displeasure of God, and only to please your fellow-servant. The difference here is so great, that it might be sufficient only to consider the antithesis. Did the man make you what you are? Did he pay his blood for you, to save you from death? Does he keep you from sickness? True: you eat at his table; but they are of God's provisions that he and you feed of. Can your master free you from a fever, when you have drunk yourself into it; and restore your innocence, when you have forsworn yourself for his interest? Is the charge reasonable? He gives you meat and drink, for which you do him service: but is not he a tyrant and an usurper, an oppressor and an extortioner, if he will force thee to give thy soul for him, to sell thy soul for old shoes and broken bread? But when thou art to make thy accounts of eternity, will it be taken for an answer, My patron or my governor, my prince or my master, forced me to it? or, if it will not, will he undertake a portion of thy flames? or, if that may not be, will it be, in the midst of all thy torments, any ease to thy sorrows to remember all the rewards and clothes, all the money and civilities, all the cheerful looks and familiarity and fellowship of vices, which, in your lifetime, made your spirit so gay and easy? It will, in the eternal loads of sorrow, add a duplicate of groans and indignation, when it shall be remembered for how base and trifling an interest, and upon what weak principles, we fell sick and died eternally.

2. The next advice to persons thus tempted is, that they would learn to separate duty from mistaken interest, and let them be both served in their just proportions, when we have learned to make a difference. A wife is bound to her husband in all his just designs, and in all noble usages and Christian comportments: but a wife is no more bound to pursue her husband's vicious hatreds, than to serve and promote his unlawful and wandering loves. It is not always a part of duty to think the same propositions, or to curse the same persons, or to wish him success in unjust designs: and yet the sadness of it is, that a good woman is easily tempted to believe the cause to be just; and when her affection hath forced her judgment, her judgment for ever after shall carry the affection to all its erring and abused determinations. A

friend is turned a flatterer, if he does not know that the limits of friendship extend no farther than the pale and enclosures of reason and religion. No master puts it into his covenant that his servant shall be drunk with him, or give in evidence in his master's cause, according to his master's scrolls: and, therefore, it is besides and against the duty of a servant to sin by that authority; it is as if he should set mules to keep his sheep, or make his dogs to carry burdens; it is besides their nature and design. And if any person falls under so tyrannical relation, let him consider how hard a master he serves, where the devil gives the employment, and shame is his entertainment, and sin is his work, and hell is his wages. Take, therefore, the counsel of the son of Sirach: "Accept no person against thy soul, and let not the reverence of any man cause thee to fall b."

3. When passion mingles with duty, and is a necessary instrument of serving God, let not passion run its own course, and pass on to liberty, and thence to license and dissolution; but let no more of it be entertained than will just do the work. For no zeal of duty will warrant a violent passion to prevaricate a duty. I have seen some officers of war, in passion and zeal of their duty, have made no scruple to command a soldier with a dialect of cursing and accents of swearing, and pretended they could not else speak words effective enough, and of sufficient authority: and a man may easily be overtaken in the issues of his government, while his authority serves itself with passion; if he be not curious in his measures, his passion also will serve itself upon the authority, and overrule the ruler.

4. Let every such tempted person remember, that all evil comes from ourselves, and not from others; and, therefore, all pretences and prejudices, all commands and temptations, all opinions and necessities, are but instances of our weakness, and arguments of our folly; for, unless we listed, no man can make us drink beyond our measures; and if I tell a lie for my master's or my friend's advantage, it is because I prefer a little end of money or flattery before my honour and my innocence. They are huge follies which go up and down in the mouths and heads of men. 'He that knows

Ecclus. iv. 22.

not how to dissemble, knows not how to reign:' He that will not do as his company does, must go out of the world, and quit all society of men. We create necessities of our own, and then think we have reason to serve their importunity. "Non ego sum ambitiosus, sed nemo aliter Romæ potest vivere; non ego sumptuosus, sed urbs ipsa magnas impensas exigit. Non est meum vitium quòd iracundus sum, quòd nondum constitui certum vitæ genus; adolescentia hæc facit:" The place we live in makes us expensive, the state of life I have chosen renders me ambitious, my age makes me angry or lustful, proud or peevish.' These are nothing else but resolutions never to mend as long as we can have excuses for our follies, and until we can cozen ourselves no more. There is no such thing as necessity for a prince to dissemble, or for a servant to lie, or for a friend to flatter, for a civil person and a sociable to be drunk: we cozen ourselves with thinking the fault is so much derivative from others, till the smart and the shame falls upon ourselves, and covers our heads with sorrow. And unless this gap be stopped, and that we build our duty upon our own bottoms, as supported with the grace of God, there is no vice but may find a patron,-and no age, or relation, or state of life, but will be an engagement to sin; and we shall think it necessary to be lustful in our youth, and revengeful in our manhood, and covetous in our old age; and we shall perceive that every state of men, and every trade and profession, lives upon the vices of others, or upon their miseries, and, therefore, they will think it necessary to promote or to wish it. If men were temperate, physicians would be poor; and unless some princes were ambitious, or others injurious, there would be no employment for soldiers. The vintner's retail supports the merchant's trade, and it is a vice that supports the vintner's retail; and if all men were wise and sober persons, we should have fewer beggars and fewer rich. And if our lawgivers should imitate Demades of Athens, who condemned a man that lived by selling things belonging to funerals, as supposing he could not choose but wish the death of men, by whose dying he got his living; we should find most men accounted criminals, because vice is so involved in the affairs of the world, that it is made the support of many trades, and the business of great multitudes of men. Certainly from