a vessell of wine before nature summons him to depart and will needs be tormented before the time All which their zeale industry and fervent affection to doe the will of their Father should teach and stirre up Goâ—s people to the like zeale industry and fervent affection to doe the will of their Father Their voluntary lewdnesse calls for our dutifull and more zealous obedience that our God may have as faithfull â—ervants as he hath unfaithfull enemies Shall wicked men be at more cost and paines to please an ill master then we can afford to please so good a God so gracious so loving a Father Shall they labour so hard for that which shall confound them and shall we thinke any paines too much for that which shall 〈◊〉 us Is it their meate and drinke to doe mischiefe and shall good duties downe as a Potion with us This were to acknowledge more venome in the seede of the Serpent then there is health in the seede of the woman Indeed the world could not stand before us if our truth might be but as hotly followed as their falsehood O that our God whose cause we maintaine would inkendle our hearts with the fire of holy zeale but so much as Sathan hath inflamed theirs with the fire of fury and faction O Saviour it was thy meate and drinke to doe the will of thy Father how doe we follow thee if we suffer either pleasures or profits to take the wall of thy services But of this elsewhere § 119. FOr I consider that both by Gods and mans Law next after inditement and conviction followes sentence and after sentence is past comes execution if a reprive or pardon be not use out in the 〈◊〉 Wherefore as drunkards have seene their sinne laid open so let them now hearken to their punishment If there be any of these Antipodes to God and his Kingdome who like Trees have rooted both head and heart into the earth and set heaven at their heeles that have in this Treatise as in a picture taken a full view of his owne horrid and detestable condition and with Bâ—palus the Painâ—eâ— read the lively character of his odious and deformed demeanour and after hee hath seene as in a cleare glasse the ugly face of his foule heart with those spots and wrinkles which otherwise hee could not have confest in himselfe and further seene how miserably hee hath been deluded in his judgement touching the religious and shall notwithstanding resolve against yeelding and presence the humouring of his soule before the saveing of it and shall thinke it a disparagement to repent him of his errors and would rather obstinetely continue in them then disclame them so shutting his eyes that hee may not see and stopping hes eares that hee may not heare and hardening his heart that he may not consider presumptuously as Pharaoh did maliciously as 〈◊〉 did desperately as Ahab did and blasphemously as Iulian did let him know this that he shall surely perish The reason of it is taken out of the Proverbs an Arrow drawne out of Salomen's sententions Quiver read the words and tremble A man that hardneth his neck when he is rebuked shall suddenly be destroyed and cannot be cured Prov. 29. 1. yea faith the Lord himselfe Prov. 1. 24. 25. 26. because I have called and ye refused I have stretched out mine hand and ye would not regard but despised al my counsell I will also laugh at your destraction and mock when your feare commeth And of this we have sundry instances The Sonnes of Ely would not harken unto nor obey the voyce of their father why because saith the Text the Lord was determined to destroy them 1 Samuel 2. 25. Their hearts must be hardened that they may be destroyed I know saith the Prophet to Amaziah that God hat determined to destroy thee because thou hast done this and hast not obeyed my counsell 2 Chr. 25. 16. 20. O remember that there is a day of account a day of death a day of judgement comming wherein the Lord Iesus Christ shall bee revealed from heaven with his mighty Angells in flaming fire to render vengeance unto them which obey not unto his Gospell and to punish them with everlasting perdition from the presence of the Lord and from the glory of his power 2. Thes. 1. 7 8 9. Iude 15. Wisdome 5. 1. to 10. at which time thou shalt heare him pronounce this fearefull doome Depart from me ye cursed Matth. 25. 41. which is an everlasting departure not for a day nor for yeares of dayes nor for millions of yeares but for eternity and that from Christ to the damned to the divells to hell without either end or ease or patience to endure it at which time within thee shall bee thine owne guilty conscience more then a thousand witnesses to accuse thee the Divell who now tempts thee to all thy wickednesse shall on the one side testifie with thy conscience against thee and on the other side shall stand the holy Saints and Angels approving Christ's justice and detesting so filthy a creature behinde thee an hidious noyse of innumerable fellow damned reprobates tarrying for thy company before thee all the world burning in a flaming fire aboue thee that irefull Judge of deserved vengeance ready to pronounce the same sentence upon thee beneath thee the fiery and sulphureous mouth of the bottomlesse pit gaping to receive thee into which being cast thou shalt ever bee falling downe and never meet a bottome and in it thou shalt ever lament and none shall pitie thee for thou shalt have no society but the Divell and his Angells who being tormented themselves shall have no other ease but to wreak their fury in tormenting thee thou shalt alwayes weep for paine of the fire and yet gnash thy teeth in indignation for the extremity of cold thou shalt weep to think that thy miseries are past remedy to think that to repent is to no purpose thou shalt weep to thinke how for the shadow of a few short pleasures if they could bee called pleasures thou hast incurred these sorrowes of eternall paines which shall last to all eternity thy conscience shall ever sting thee like an Adder when thou thinkest how often Christ by his Preachers offered thee remission of sinnes and the Kingdome of Heaven freely if thou wouldest but believe and repent and how easily thou mightest have obtained mercy in those dayes how neere thou wast many times to have epented and yet did dest suffer the divell and the world to keep thee still impenitent and how the day of mercy is now past and will never dawne againe for thou shalt one day finde that conscience is more then a thousand witnesses and God more then a thousand consciences § 120. IF you will not believe mee yet at least believe Pharaoh who in the rich mans scalding rtorments hath a Discite a me learne of me he can testifie out of wofull experience that if wee will
Laban to Iacob Gen. 30. 27. and Pharaoh to Moses Exodus 9. 27. 28. and againe Chapter 10. 16. 17. saying I have sinned against the Lord your God and against you forgive mee my sins only this once and pray unto the Lord your God that hee may take away from mee this death only And Saul to David saying I have sinned I have done foolishly and have erred exceedingly thou art more righteous then I for thou hastrendered me good and I have rendered thee â—vill c. 1 Sam. 24. 18. and 26. 21. Though afterward when the rod is off their backes they are apt to harden againe and returne to their old byas as did the same Pharaoh and Saul For no longer then they smart no longer can they see and unlesse affliction opens their eyes there is no perswading them but the righteous man is worse then his neighbour yea none so vile no such enemies tothe State as the religious What though it were but Haman's pretence yet it was Abab's very case who peremptorily thought Eliah the cause of all his misery when it was himselfe his sinne brought the famine Eliah's prayer brought the raine yet Ahab tells Eliah and speakes as he thinkes thoutroublest Israel And nothing more usuall then for wicked men to hate persecute and complaine most of those to whom they are most bound and beholding Saul received more benefit from David then from any one man in his Kingdome besides both in frighting away the evill spirit from him killing Goliah and many the like yet none was so hated persecuted and evill spoken of by him as hee was Thus Laban and Potiphar were most angry with Iacob and Ioseph for whose sakes only they prospered § 139. ANd thus you see that the righteous man keepeth off judgements and procureth blessings not only to himselfe but others his family friends enemies to the whole City and Nation wherein he lives yea his posterity for many ages fare the better for him as God promiseth to establish David's house for his sake and blesse it for ever 2 Sam. 7. 12. 13. 15. 16. And promiseth to Phineas the sonne of Eleazar who turned away the Lords anger from the children of Israel and saved them from being consumed that hee would give unto him his covenant of peace and to his seede after him together with the Priests office for ever Numb 25. 11. 12. 13. Thus Israel from time to time were blest and fared the better for Abraham Isaac and Iacob's sake even many yeares after they were dead De. 4. 37. 1 Kin. 11. 12. as Abraham Isâ—ack and Iacob yea all the posterity of Adam are blessed for Iesus sake for else all even the best should have perished all were apostates Adam did forfeit his Patent and none but a Saviour could renew it but see the different natures of the godly and the wicked God forbeareth the wicked for the godlies sake As when Augustus had conquered Antheny and taken Alexandria the Citizens expecting nothing but present massacre the Emperor proclaimed a generall pardon for Arrius his sake a Philosopher of that City and his familiar friend Whereas the wicked in requitall persecute the godly for whose sake they are forborne and contemne those to whom they owe their very lives like as Brutus Cassius Domitius Trebonius Cimber Tullius and many others slew Iulius Caesar with 23. wounds in the Senate house albeit hee had lately pardoned them for sighting against him on Pompiâ—'s side or as they whom William the conqueror most advanced had the speciall hand in his destruction or as Pompilius Lanâ— whom Marcus Tullius Cicero saved from the Gallowes by pleading his cause before the judges when he was accused for murthering his Father was the prime man that puld his head out of the Litter and cut it off But O foolish and unwise is this any other peece of policy then if the Sodomites should make hast to turne out Lot and his familie that fire and brimstone may make hast to destroy themâ— for as when the Prophets went from Hierusalem then Sword and Famine and Pestilence and all plagues rained upon them even as fire came downe upon Sodome so soone as Lot was gone out Or as when Noah and his family were once entred the Arke the Flood came and destroyed the first world Gen. 7. 11. 13. so the number of Christs Church being accomplished fire shall come down to destroy the second world yea the raine should not fall nor the earth stand but for the elects sake the earth should burne the elements melt the heavens flame the divels and all reprobates bee laid up in hell the elect men and Angels imparadised in heaven all but for this Gods number is not yet full till this be done Sathan may range abroad the wicked domineere the righteous suffer misery and sinne walke their round the heavens move the Seas ebb and flowe the world stand and the Lord suffers all Wherefore cease yee malicious sinners to vex the religious you are beholding to them for your very breath if they were taken away you should be tormented before your time yea make you friends of such as feare God for it is no smal happinesse to be interrested in them who are favourites in the Court of Heaven one faithfull man on these occasions is more worth then millions of the wavering and uncertaine Indeed you may so long provoke the Lord that he will not suffer his people to pray nor intreat for you as is well set forth Ier. 7. 13. to 17. and then can you expect nothing but death and hell Yea the time will come when all Christs enemies shall be dragged out of the prison of their graves to behold him whom they have pierced Revelation 1. 7. at whattime there shall be no Moses to stand in the gap for them no Aaron to stand betweene the living and the dead no Noah Daniel or Iob to pity or pray for them yea when there shall bee no more mercy no more patience no more repentings in God towards them but judgement without mercy or mitigation but God laughing at their destruction and the Saints which shall judge the world 1 Cor. 6. 2 3. rejoycing to see the vengeance that they may at length wash their feet in the blood of the wicked Prov. 1. 26. Psal. 58. 1 â— when there shall be no Rocks nor Mountaines to fall upon them when the earth shall melt with heate when the day of the Lord shall burn as an oven and eat their flesh as it were fire Revel 6. 16. 2. Pet. 3. 10. Mal. 4. 1. 2 3. lam 5. 3. § 140. TEnthly thy sinne is incomparably greater and consequently thy punishment shall be in that the hurt which thou doest to thy neighbour is against his soule For as the hurting and endamaging of the person and life of another is a more hainous offence then is the diminishing of his goods and outward estate so the hurt which redowndeth by our meanes unto the soule
refuse to defend an unjust cause as Marcellinus records and thus it fares with all that are truly religious There is not any one quoth the sincere Christian either in blood or otherwise so neare unto me but if he fall from God I will fall from him why our Saviour Christ hath taught me both by precept and example that I should acknowledge none so as to be led by them for my brother sister or mother but such as do the will of my Father which is in heaven Matth. 12. 46. to 51. Whereas on the contrary in things lawfull nothing rivits hearts so close as religion it unites them together as glew doth boards together it makes a knot even betweene such as never saw one anothers face that Alexander can not cut yea Tyrants will sooner want invention for torments then they with tortures bee made treacherous How many have chosen rather to embrace the flames then to reveale their companions and brethren in Christ There is no friendship like the friendship of faith There is Amor among Beasts Dilectio among Men Charitas among Christians that is their peculiar nature makes husband and wife but one flesh grace makes them even one spirit and it is a question whether naturall Parents are to be loved above spirituall we know that Christ preferred his spirituall kindred to that of the flesh and major est connexio cordium quà m sanguinum saith Beza Why should wee love them more that brought us into this sinfull and miserable world then those that bring us into a better world where is neither sinne nor misery why them that live with us on earth but a while equall to them that shal live with us in heaven for ever But to goe on Surely as grace in her selfe is farre above nature so is she likewise in her effects and consequently unites in a farre more durable bond Christians hearts are joyned one to another with so fast a glew that no by respects can sever them as you may see in that paire of friends Ionathan and David none had so much cause to disaffect David as Ionathan none in all Israel should be such a looser by David's successe as he Saul was sure enough setled for his time only his successor should forgoe all that which David should gaine so as none but David stands in Ionathan's way to the Crowne and yet all this cannot abate one dramme of his love As also in Ruth and Naomy whom nothing but death could part Ruth 1. If you will see other examples looke Rom. 1. 10 11. 1 Thes. 2. 17 19. 20. Galâ—thians 4. 18 19. Act. 20. 37 38. and 16. 15. Luke 4. 42. 2 Kings 2. 4. 9. and 4. 9 10. As grace is the greatest attractive of love so is it the surest bond it is like varnish that makes â—eelings not onle shine but last Where God uniteth hearts carnall respects are too weake to dissever them since that which breakes off affection must needs be stronger then that which conjoyneth it and why doth S. Iohn use these words once to the elect Lady 2 Iohn 1. 2. and againe to Gajus 3 Iohn 1. whom I love in the truth but to shew that to love in the truth is the only true love Indeed religion is the surest cement of all societies the loser joynts of all naturall and civill relations are compacted and confirmed by the sinewes of grace and religion and such a lose joynted friendship cannot hold long which wants the nerves of religion Wherefore give mee any foe rather then a resolved Christian no friend unlesse a man truly honest § 205. BUt here it will be objected That wee hate and contemne all who are not like our selves that wee remember them so much to bee sinners that in the meane time we forget them to bee men and brethren I answer This were to dash the first Table against the second whereas they are conscious of both alike A charitable heart even where it hates there it wisheth that it might have cause to love his anger and indignation against sinne is alwayes joyned with love and commisâ—ration towards the sinner as is lively set out Mark 3. 5. and Philippians 3. 18. where S. Paul tells us of them weeping that are enemies to the crosse of Christ and Mar. 3. 5 That our Saviour while he looked upon the Pharisies angerly mourned for the hardnesse of their hearts Zeale is a compounded affection of love and anger When Moses was angry with the Israelites and chid them sharply at the same time he prayed for them heartily And Ionathan when he was angry with his Father for vowing David's death did still retaine the duty and love both of a Sonne to his Father and of a subject to his Soveraign A good man cannot speake of them without passion and compassion yea they weepe not so much for their own sinnes as we doe according to S. Chrysostome's example O that our prayers and teares could but recover them Those that are truly gracious know how to receive the blessings of God without contempt of them who want and have learned to be thankful without over lines knowing themselves have beene or may be as wretched and undeserving as S. Augustine speaks A true Christian can distinguish betweene persons and vices offenders and offences and have no peace with the one while hee hath true peace with the other love them as men hate them as evil men love what they are not what they doe as God made them not as they have made themselves not so hate as to be a foe to goodnesse nor so love as to foster iniquity It is a question whether is worst of the two to be vices friend or vertues enemy Now saith Augustine He is not angry with his brother that is angry with the sinne of his brother yea if we hate the vices of a wicked man and love his person as the Physitian hateth the disease but loveth the person of the diseased there is nothing more praise worthy as saith the same Father And another It is the honest mans commendation to contâ—mne a vile person And another I know no greater argument of goodnesse then the hatred of wickednesse in whomsoever it resides yea David makes it a note of his integrity Psal. 31. 6. and 139. 21. 22. and 26. 4. 5. and in Psal. 15. He is bold to ask the Lord this question Who shall dwell in thy Tabernacle who shall rest in thy holy mountaine the answer he receives is this 1. He that walketh uprightly and worketh righteousnesse 2. And speaketh the truth from his heart 3. Hee that slandereth not with his tongue nor doth evill to his neighbour nor receiveth a false report against his neighbour But the fourth is Hee in whose eyes a vile person it contemned while hee honoureth them that feare the Lord and he cannot be sincere who doth not honour vertue in raggs and loath vice though in a robe of State So that as the Prophet asked
and Heathens have censured this vice and judged of this sinne though indeed the odiousnesse of it is beyond all expression neither have I dehortation answerable to my detestation of it onely what cannot be spoken your meditation supplying the defect of my speech may be implyed as under a curtaine which was the Painters shift in deliniating the picture of Venus and the wont of Timanthes who in each picture hee drew occasioned more to be understood then was painted § 11. THe Learned of all ages have concluded yea drunkennesse it selfe if it could speake as it can take away speech would confesse that it is a flattering Devill a sweet poyson a voluntary madnesse an invited enemy the author of outrages quarrells debates murthers the nurse of fury the mistris of pride the fountaine of all vice the originall of all diseases and bane of the soule that it is a fire whose flame is lust whose sparkes are oathes and evill words whose smoake is pride and infamy whose ashes are diseases and poverty and whose end is hell That it is a sinne which cracks mens credits consumes their estates distempers their constitutions dulls their spirits infatuates their senses intoxicateth their braines stupefies and besots their understandings perverteth their wills troubleth reason overthroweth the judgment infeebleth the memory corrupteth all the affections excludeth counsell and without Gods infinite mercy and their sound repentance damnes the soule That it is a bewitching sweete in the mouth which turnes to deadly poyson in the heart the revealer of secrets the ship wrack of chastity the shame of honesty the ruine of good manners the thiefe of time the disgrace of mankind a sinne which makes man an abomination to the Lord odious to the Angells scorned of men abandoned of all good society and above all makes men subjects and vassalls to Sathan a sinne of all others the most spreading most infectious most incurable most inexcusable a sinne which makes no difference of times places persons c. A sinne which is against the lawes of God of grace of nature and of all nations against sense and reason a sinne which brings wrath and judgment upon the whole land a sinne which is a griefe to friends a ruine to families which separates from the society and company of Gods Saints on earth excludes and shuts them out of the Kingdome of Heaven as Plutarch Solon Pittacus Boetius St. Austin St. Ierom St. Chrysoftome and others stile and define it That it is of sinnes the queene as the goute is of diseases even the most prodigall wastfull unthrifty unprofitable unnaturall unseemely insatiable unreasonable sinne the most base brutish beastly foule filthy odious execrable detestable horrible abominable state disturbing heathenish infernall prodigious damnable gracelesse and shamefull sinne of all others as some of our Moderne writers render it In fine it is a sinne odious and lothsome in any but in us who have so much light so many lawes of God and man against it most unsufferable but as it was once observed that Philosophy was taught in Athens but practised in Sparta so now temperance and sobriety is taught in England but practised in Spaine and Turky § 12. ANd as it is a most grievous and matchlesse sinne in it selfe so it is the cause of all other sinnes a monster with many heads the roote of all evill the incendiary of all vice the Magazine of all misery the mother and metropolis of all mischiefe As tell mee was there ever any sinne committed which wine hath not beene an occasion of for notwithstanding wine doth first serve and obey the drinker yet by little and little mixing it selfe with the blood in the veynes it doth rule over him and like Saules evill and controlling spirit makes him it 's vassall whereby like the Centurions servant he no sooner heares the word from Sathan doe this but instantly hee doth it whether it be to the committing of adultery with Holofernes inces◠with Lot murther with Alexander Cambyses and Philopater one of which in his drinke slew his deare and faithfull friend Clytus who was his chiefe Captaine in all his exployts though it so troubled him being sober that he would have made away himselfe the second his onely Sonne the third his deare father and mother or treason with him that confest to King Pyrrhus upon his arraignment all this wee did and spake against thee and much more should have done had not the wine failed us or blasphemy with Belshazzar and his Princes Dan. 5. 23. and what not for even to rehearse the severall examples which history affords and experience hath made knowne were endlesse Some examples I have given you and he is a very young man and unobservant that cannot adde forty out of his owne experience And doe not our reverend Judges in their severall circuits finde by experience that few brawles murthers manslaughters rapes c. are committed which arise not from this roote of drunkennesse And indeed as in Justice all vertues are couched together summarily as Aristottle affirmes so in drunkennesse all vices are lapt up together as it were in a bundle for it is a confluence or collection of all the rest and as he said of old prove a man to be ingratefull and you prove him naught all over so prove one to bee a Drunkard and you prove him guilty of every thing that is evill reprobate to all that is good for what sinne is it which a drunken man will sticke to commit when wee reade that Cyrillus his Sonne being drunke slew his Father and his Mother great with child hurt his two Sisters and defloured one of them as St. Austin affirmes when another being tempted by the Devill as Philip Lonicer witnesseth to commit some crime or other putting him to his choice either of Drunkennesse Adultery or Murther he chosing the first in his drunkennesse he abused the wife of him in whose house he was and her husband comming in the whilst he slew him and so in chosing that one he committed all three which being rightly considered me thinkes a man had neede to be drunke before hand that shall admit of more wine then enough that shall for one houres mad mirth hazard a whole age of griefe and shame together with his displeasure that is able to destroy both body and soule in Hell § 13. BUt you have not heard all for as others observe it is a queller of all good notions motions actions a sinne which decayes all a mans good parts and morall vertues which disables men from all good imployments either in Church or Common-wealth making them unprofitable which otherwise might be serviceable and indisposeth them to grace and godlinesse yea to all the meanes thereof For as by too much raine saith St. Austin the earth is resolved into dirt and made unfit for tillage so Drunkards by excessive swilling are altogether so unfitted for the spirituall tyllage that they can bring forth no good fruits of holinesse and
there is an oath let there be a bribe instantly there is a bribe let there be a quarrell immediatly there is a quarrel c. just as when God said in the beginning of the Creation let there bee light and there was light § 72. THus Sathan comes to us and sets upon us both wayes visible and invisible mediately and immediatly by himselfe and by others Yea this is not all for that we may the lesse suspect him he makes us become our owne tempters as how many temptations come in by those Cinque-ports the Senses how many more by Sathans injections presenting to the affections things absent from the Senses as we have an army of uncleane desires that perpetually fight against our soules but most of all by lust it selfe a thing not created yet as quicke as thought tumbling over a thousand desires in an houre for you must know that the Devill and our Flesh meets together every day and houre to ingender new sinnes which is the reason our sins are counted amongst those things which are infinite as the haires of our head the sands of the Sea the Starres of Heaven yea the Devills trade and occupation all the day and all the yeare long is onely to make nets and gins and snares to catch thee and mee and each man single the wisdome of Heaven deliver us As there is a Sacred Trinity provoking to good the Father Sonne and Holy Ghost so there is a cursed Cerberus intiseing to sinne the World the Flesh and the Devill but the chiefe of these tempters is the Devill whence he is stiled as by a kind of excellency the Tempter as Virgil is called the Poet Aristotle the Philosopher and David the King It 's true he could not worke his owne ends upon us if he should professe himselfe and appeare to us the very same that he is and not in the persons of men yea in our selves and supposed best friends yet this hinders not but Sathan may be the chiefe for though there be many little seducers besides which doe us the greatest mischiefe yet the Serpent is worse then all his seede I 'le make it plaine As there are sundry other crafts so there is a craft of tempting whereof Sathan is the crafts-master and the rest are but his Apprentises or Factors under him for there was never any of what condition soever from the first to the last tempted but Sathan had a hand in the temptation Indeed some make question whether there be a Devill or no because they never saw him but thou maist see him in his effects tempting thee to lewdnesse and tempting thee to tempt others for what he cannot doe immediately by himselfe that he doth mediatly by his instruments and when he hath tempted some men he sets them to tempt other men bestowing his bad office upon them as once he did upon heedlesse Eve As alasse poore soules they are but set on by that subtile Serpent as the woman of Tekâ—a was by Ioaâ— 2Sa 14. 3. or as Zebâ—deas was by her Sons Math. 20. 20. compared with Mark 10. 35. it is but his heart in their lips for the Devill opens their mouthes as the Lord by an Angell opened the mouth of Baalam's Asse Nâ—mb 22. and speakes in and by them as once he did by the Serpent when he opened her mouth and caused her to speake with mans voice § 73. THat Sathan the Prince of darknesse which ruleth in the ayre even that false Spirit speaketh and worketh by all the children of disobedience as by his Agents and instruments partly as a workman worketh with his tooles partly as a Client speakes by his Advocate and partly as a Generall â—ighteth by his Army we have plainely set downe Ephes. 2. 2. 3. yea looke but 2 Cor. 4. 4. and there he is stiled their god and being their god they must use all possible meanes whereby to gaine soules to him by tempting and seducing others to which end and that they may be the better gifted to doe the same exactly this great temper helpeth their infirmitie by infuseing of his owne nature into them as when hee put it into the heart of Iudas Iscariot to betray Christ Iohn 13. 2. and when he moved David to number the people 1 Chro. 21. 1. and spake to our Saviour by Peter as through a trunke and infused his subtilty into Herod to destroy all the Males for though Herod be called a Fox yet this old Fox taught him all his subtilty And this he can easily doe For as the Load-stone by a secret in nature not onlyâ—draweth the Iron unto it as Iet and Amber doth Straw but infuseth also a faculty into the Iron whereby one peece of Iron is made apt to draw another peece after it yea the Loadestone being put neere a chaine of Iron doth not onely draw the link that is next it unto it but also causeth that link to draw it's fellow and the next to it it's fellow and so the rest until all be drawn so Sathan by infusing into some men his serpentine nature maketh them as apt to tempt others and they their associates as when by the infusion of this divelish nature hee had tempted Eve and made her his vassall she proved an apt exquisite and ready instrument to seduce Adam to eate the forbidden fruit at the price of death eternal and ever since the divell might use the words of God and say behold man is become as one of us And for number Sathan hath more servants then any Emperour of the world yea more men I feare me to fight for him then the Trinity which made us for whereas few have the courage to speake for God and his worship even amongst us Christians Sathan hath his tempters and seducers in every country and place yea in every corner of each country like continuall Leigers to follow his busines who both can do it neere as well even as Witches can doe almost as much as the divel himselfe and will do it as faithfully as if he did it in his own person What Gideon and Abimelech once spake to their troopes Iudg. 7. 17. and 9. 48. looke on me and see what you see me do make hast and do you likewise and they did it the same speaks Sathan to his followers and they imitate and resemble the divell as truly as Apes and Monkies will imitate and resemble men which though they cannot speake and understand with such reason as men do yet they will counterfeit men in any thing that possible they can compasse And these his servants are so at his beck that he needs no more but hold up his finger as the master of a Galley when he perceives a good gale of winde that is faire for his voyage doth with once whisling make all the Galley-slaves fall to their Oares So that Sathan hath diverse and sundry wayes to assault us many strings to his Bow that if some break the rest may hold many traines of
of their owne lusts like Miners are ever working to blow up our untainted names as doing it either with the Lapwing to divert by their false cryes the traveling stranger from finding the nest of their filthinesse or with the curtayled Fox in the Fable to endeavour to have all Foxes cut tayld or with the Fish Sepia to darken with the pitchy inke of aspersions all the water that so themselves may escape the net of censure justly cast to catch them or they speake evill of us because they cannot doe evill unto us or they doe it to incite and stir up others to doe the like or because God hath put an enmity betweene the men of the world and his children or they doe it because Sathan will have them doe it or else to have themselves thought as good as any other they will not have any thought good that dwells neere them c. But the chiefe reason and end why they doe the same is that they may discourage us in the way to Heaven floute us out of our faith and draw us backe to the world that so they may have our company here in sinne and hereafter in torment as I shall prove anon But first see the former reasons explained onely let me premise this and it may serve as an hand in the Margent that as Cham was worse then Noah whom he derided and Ishmael worse then Isaac whom he mocked and Saul worse then David whom he persecuted and Iezabel worse then Naboth whom she defamed and murthered so you shall ever see that they which are wont to scoffe and jeere at traduce and persecute others have greater faults themselves and cause to be jeered and flouted at traduced and evill intreated which they cannot tell how to cover but by disgraceing of others Whereas by this meanes while the people laugh at us by reason of their odious aspersions they never mind them as when a great man objected to the Player his saucinesse in that he durst personally tax men on the Stage his answer was be content for while the people laugh at our foolery they never mind your villany As is it not usuall for them being conscious of their owne defects to be ever defaming good men that by this meanes they may draw away the thoughts and consideration of the beholders from climing up into their faults while they are fixed and busied upon a new object One colour we know being laid upon another doth away the former and remaines it selfe A cut-purse in a throng when he hath committed the fact will cry out My masters take heede of your purses and he that is pursued will cry Stop Theife that by this meanes he may escape unattached and so in every like case there is none apter to cry Treason Treason then Ahaliah who hath slaine all the Kings seede Yea so it is that the smallest spot in a sober mans face shall excuse all the sores and ulcers of their bodies § 95. SEcondly seeing the drunkards wicked and sinfull life is reproved by the others Godly conversation as how is a vicious person discredited and made contemptible by the vertuous life of a holy man seeing straight lines helpe to shew the crooked as doubtlesse Pharaoh's fat kine could not choose but make the leane ones more ill favoured for the whiter the Swanne is the more blacke is the Crow that 's by her hence a swarthy and hard featured visage loves not the company of cleare beauties Whereas on the otherside were all the world ugly deformity would be no monster among the Myconians baldnesse is no unseemely thing because they are all so borne yea a base person may come to preferment if none be thought better then himselfe he which hath but one eye may be King amongst the blinde even Heliogabalus that beastly monster thought to make himselfe the sole god and be onely worshipped by banishing all other Religions out of the world At least as the splendor of the others vertues doth obscure the meanesse of his credit as the Sunnes brightnesse obscures the light of a candle so by depraving him and all his fellowes himselfe shall be judged vertuous very cheape accounted a man of honesty and honour though a drunkard or an Homicide And indeed how should Naboth be cleanly put to death or Ioseph fairely clapt in Irons if first the one be not accused of blasphemy and the other of treacherous incontinency Whereas by using these meanes those ends were easily atchieved you know if a man would have his Dog kild he needs but give it out that he is mad which leades me to a third reason for § 96. 3 THirdly drunkards censure and slander such as are sober and conscionable to incite and stirre up others to doe the like as those ancient enemies of the Gospell clad the Martyrs in the skinnes of wild beasts to animate the Dogs to teare them which is an old and cunning practice of theirs We reade that Maximinus set certaine vile persons on worke to accuse the Christians of heinous crimes that so he might persecute them with more shew of Reason and what any one of them does is a law to the rest For as one Dog sets many Dogs on barking or as one Beacon set on fire occasions many to be kindled so one tongue set on fire from Hell as St. Iames speakes sets many others on fire The ignorant multitude as if with the Zigantes they fed onely upon Apes flesh are just like so many Apes which will imitate any thing they see others doe though it be to the cutting off a lim they are like a Kennell of hounds for if they but heare a good man censured slandered or but nicke-named Puritane they runne away with the Crye and barke out the terme against every honest man they meete to the disgraceing even of vertue and true Religion The force of Example prevaileth strongly to produce the likenesse of manners in any much more with that ignorant fry the multitude who can scarcely discerne betweene their right hand and their left as it fared with those six score thousand Ninivites Iona 4. 11. And whose judgments are so light that like Philetas Chous who was faine to tye lead to his heeles or the bird Cepphus every least wind that blowes is enough to carry them away for like a flocke of sheepe which if they see but one take a wrong way all the rest will follow and it 's easier to drive a flock of them then one single as Cato Censorius once spake of the Romans As for example let Corah but kindle a fire of conspiracy two hundred and fifty Captaines will bring wood to encrease it let but Demetrius the Silversmith begin a quarrell against Paul and his companions for preaching against Idolatry when he perceiveth his profit to cease and his craft in danger to be set at nought all the workemen of like occupation will joyne with him and others with them till the whole City
observes wherein hee puts downe Menelaus that Romane Archer in the warres betweene Constantius and Magnantius for although hee could shoote three Arrowes at once at one looâ—e and therewith wound three at the least yet he could kill but one with one Arrow Yea in case this slander spreades it selfe the first relater may have to answer for the sinnes of a thousand wherefore no marvaile if after those words Deut. 27 24. Cursed be he that smiteth his neighbour secretly it bee added and let all the people say Amen no marvaile if Psalm 101. 5. it be written him that privily slandereth his neighbour will I destroy § 99. SIxthly drunkards traduce and slander us because they must doe what Sathan will have them yea it is hee that speaketh by them as once he did by the Serpent neither could hee speake for want of a tongue if it were not for wicked men A calumny saith one of the Fathers is the Divel's mind in the mouth of a man his Arrow shot by mans Bow he lendeth him his lyes and malice and borroweth his tongue to utter them because the Divell wants a tongue heare this all yee whose tongues runnes so fast on the Divells errand it is but his heart in your lippes The accuser of the bretheren makes use of wicked men to traduce those whom hee cannot seduce as hee desireth he makes them drunke with malice as well as with Wine and they spew out cursing and slander against such as are better or would have them better then ver they meanes to be Mat. 5. 44. whence it is that the Divell is not more blacke-mouthed then a slanderer nor a slanderer lesse malicious than the Divell Ioh. 8. 44 where they are proved his children and hee their father Yea they shew themselves to be of the same house who easily and willingly believe their slanders neither doth Sathan lesse profit or advantage himselfe by them For first while he fils their eares he kills their soules as one of the Fathers hath it Secondly as he which reports a slander hath the Divell in his tongue so hee that receives it hath the Divell in his eare as Bernard excellently the one is the Foot-post and messenger of Sathan the other is the Recorder or Register of Hel and were their no receivers in this kinde there would bee no theeves if some had not itching eares to heare false rumours others would not have scratching tongues like the pens of Libellers to make and move them for see we not that the least check or frowne of a stander by will silence the barking tongue and indeed had they both their due tale-bearers should be hanged by their tongues and tale hearers by their eares as Plautus speaks And so I have given you the subordinate reasons the principall follow § 100. SEventhly the maine reason and end wherefore they do all this and a great deale more is that they may discourage us in the way to heaven flout us out of our faith and draw us back to the world that so they may have our company here in sin and hereafter in torment The which that themselves may acknowledge and a faire print it must bee that a drunkard can wel read seeing hee weares his eyes in his tongue much more must proofes be plaine if they acknowledge this for a truth I will take leave to expatitate and where as I have hither to but spoken of them strictly as drunkards now I will speake of them more largely as they are wicked men seed of the Serpent and children of the Divell First they do it that they may discourage us in the way to heaven flout us out of our faith and draw us backe to the World that so they may have our company here in sinne As why doth the World cast such a number of blockes in our way to hinder us but because in every one that repenteth shee looseth a limme or member all these things will drunkards do to the man whom the King of heaven and earth will honour with adoption conversion and regeneration but so long as we remaine in our naturall condition and vvill pledg them in their finnes they have no quarrell against us As Holofernes said to Iâ—deth feare not in thine heart for I never hurt any that are willing to serve Nebuchadnezzar the King of all the earth Iudeth 11 1. so these drunkards never molest any that are content to serve Sathan the Prince of this world As let any experienced Christian tell me vvhether he was ever scoft at or molested by drunkards so long as hee marched under sathans colours whether they ever hated him untill Christ had chosen him Iohn 15. 19. Againe let him tell me whether hee was not made a by-word of the people Iob 17. 6. A song of the drunkards Psal. 69. 12. and generally hated of all Matâ—h 10. 22. so soone as he became religious and conscionable For all wicked men are like the women of Lemnos who when they had every one slain their husbands and kinsmen exiled Hypsiphyle the Kings daughter for that shee alone saved her Father alive So that a Christian in respect of his hard straits betweene Gods Law on the one side and the malignant world on the other may fitly be compared to the Gibbeonites who if they made not their peace with Ioshua must dye by strangers and if they did make their peace with him they must dye by neighbours or to Susanna who if shee did yeeld unto the two Elders must lose her chastity and hazzard her soule and if shee did not yeeld shee must loose her life for we have a Wolfe by the eares which wee can neither stay nor let go with safety if we seek to please God by a holy life wee displease the world and that will hate and vex us if we seek to please the world we displease God and he will hate and condemne us for their commands are diametrically contrary Acts 4. 18. 19. When our affections like wild and mad Horses are violently gallopping to Hell if the Spirit of God by repentance as with a bridle suddenly gives a jerck and turnes them yea sets them going as fast the other way in the more narrow path towards heaven presently those our companious in the broad way stand marvelling at us that wee breake off company and envie to see themselves casheered and good reason for the world as you have heard looseth a limme or member in every one that repenteth The men of the world thinke it quarrell enough to the children of God that they will no longer continue miserable with them if the Gibeonites but turn to Ioshua then there is quarrell enough for the Amorites against Gibeon they cannot abide to loose any of their community neither is it otherwise with the head of this hellish complicies there needs no other cause of his utmost fury then to see a poore soule strugling to get out of the reach of his tyranny That
that his thirst was for all his Army and not alone for himselfe There is a greate dearth of reason and charity in that man who would bee happy alone much more doe they desire the blessednesse of others that are of the communion of Saints all heavenly hearts are charitable and it is a great presumption that hee will never finde the way to heaven who desires to go thither single yea a desire to win others is an inseparable adjunct or relative to grace for it is impossible that a man should be converted but having got himselfe out of Sathans clutches he will seeke to draw others after him yea where the heart is thankfull and inflamed with the love of God and our neighbour this shall be the principall aime as that vertuous Lady which Camden speakes of having beene a Leper her selfe bestowed the greatest part of her portion to build an Hospitall for other Lepers Neither can enlightened soules choose but disperse their rayes we are no whit thankfull for our owne illumination if we doe not looke with charity and pity upon the grosse misse-opinions and misprisions of our brethren It is a duty commanded by God Iud. 22. 23. 2 Tim. 2. 25. 26. Heb. 3. 13. And every good mans meat and drink is to doe the will of him that sent him and though he cannot do what he would yet he will labour to do what he can to win others not to deserve by it but to expresse his thanks § 115. ANd as Gods people would not bee saved alone but winne all they can knowing society no small part of the very joyes of heaven no more would wicked men be damned alone but mislead all they can thinking it some ease and comfort in misery to have companions As for example What made the Scribes and Pharisies compasse Sea and Land to make one of their profession but that they might make him twofold more the child of hell then themselves as out Saviour expresly witnesseth Matth. 23. 15. Yea they shut up the kingdome of heaven so farre forth as they could and would neither goe in themselves nor suffer others that would have entred to come in v. 13. And what else but this love of community made Baalam being a cured reprobate himselfe so willing first to curse all Israel and after when that would not fadge to give such divellish counsell against them Nnmb. 22. Or what is the reason thinke you of all their practises against the just now of their tempting them and attempting what they can against them but this they would discourage us in the way to heaven beat us off from our holy profession or being religious and draw us backe to the world that so they might have our company here in sinne and hereafter in torment as if this were not to carry brimstone to their own fire and to make their own bed in hell And let such know that how many Novices or Apprentises of Religion soever have beene beaten off by meanes of their scoffs slanders reproaches or other their malicious practises against the godly how many soever they have forestalled with prejudice against the religious by making their favour to stinke before their neighbours and acquaintance through their lies and forgeries so putting a sword into their hand to slay them as the children of Israel unjustly charged Moses and Aaron touching Pharaoh and his servants Ex. 5. 21. or how many soever are drawn to do and commit the like sinnes by their example even so many of Christs band they have as much as in them lyeth diminished and shall one day be arraigned and condemned not only for high treason against our Soveraign Lord Christ but also for slaying so many soules with death eternall which sin having a reward of torment answerable as I shall shew anon must of necessity bring upon them more then double damnation Wherefore let them more wisely then Dives looke to it in time take heed of powring water upon the fire of the Spirit which had more need of kendling then of quenching and beating down the weake hands and knees which should rather bee listed up for God and against Sathan And thus you see that drunkards and all wicked men whose meat and drink it is to doe the will of their Father ayme at our eternall ruine as the divell did at the ruine of our first Parents and their off-spring and how could they doe so if they did not partake of the divells nature yea if they were not quite changed from men into divels § 116. BUt see other two reasons why they desire community in the burning lake and why they make no bones of soule-murther the first is this they know themselves irrecoverably lost and therefore they are desperate because they cannot rise themselves they would ruine all they know they have so grievously offended God and so despited the Spirit of grace so â—inned against knowledg and conscience and so often reiterated theirabominations that they are become so incurable and past hope of remedy that no medicine can helpe them as God speaks touching the sorrowes of the Iewes by Ieremiah Chap. 30. 12. 13. 15. as sometimes it fares with a sicke patient who while he hath hope of cure is willing to abstaine from such meats as are dangerous and hurtfull for him but knowing his disease incurable forbeareth nothing that he likes and likes onely those things which are most forbidden him so the Proverb is verified in them Over Shoes over Bootes yea which is desperate over shoulders As a man sinking into the deepe water catcheth hold of him that is next him so men diving into the bottome of iniquity pull downe their adherents and how can they more lively prove themselves the Divells children whose ayme it hath ever beene seeing hee must of necessity bee wretched not to bee wretched alone It is little content to them to bee reprobates except they have company Wherefore as falling Lucifer drew numerous Angells with him so all his agents and adherents as firebrands in burning themselves burne others the Divell out of malice misleades them and they others what wretched companiouns then are these men the Lord grant wee may know no more of them then by hearesay § 117 SEcondly there is another winning reason why they strive so after community for you must know the Devill propounds to them and they to themselves some appearance of good in every thing they doe They thinke it some ease and comfort in misery to have companions yea the more the merrier thinke they as sorrowes devided among many are borne more easily it is some kinde of ease to sorrow to have partners as a burthen is lightned by many shoulders divers backs will carry a greater burthen with lesse paine or as clouds scattered into many drops easily vent their moysture into ayre many small brookes meeting and concurring in one channell will carry great vessells yea our griefes are lessened our joyes enlarged our cares lightned
I doubt not but the preaching of the Word hath so prevailed with many that even think religion a disparagement and that feare nothing more then to have a name that they feare God that they have some secret liking to the truth and power of godlinesse yea strong purposes in better times to owne it if they drop not into hell before those times come So these men owe God some good will but they dare not shew it because of this they would please him yet so as they might not displease others nor themselves with the young man in the Gospell they will follow Christ so Christ propound no other conditions then what they like off But all such carnall thoughts ought to strike saile and give place to that Oracle of our Saviour whosoever shall bee ashamed of me and my woâ—ds or deny me before or among this adulterous and sinfull generation him wâ—â—â— I deny and be ashamed of also before my Father and his holy Angels in heaven Matthew 10. 33. Marke 8. 38. We read that Câ—â—sar's young men were loth to fight and so have scarres only least the women should mislike them so our younge Christians for the most part are so afraid to displease the meretricious world that they feare nothing so much as to bee or seeme good hate nothing more then to bee fashioned according to the Word of God and so whereas shame of face was ordained for sinne now shame is turned from sinne to righteousnesse for they which are not ashamed of the greatest evill are ashamed of the least good and this bashfull Divell never leaves a great many so long as they live whereby with the rich man Luke 16. they never thinke of heaven till tormented in the flames of hell § 189. BUt is not this base blood that blushes at a vertuous action Is it not a shame to bee ashamed of things either good or not ill Is it not a sottish feare and cowardise that puls us backe from goodnesse much more that constraines us to evill certainly in any good action that must needs be bad that hinders it But to forbeare good is not all for oftentimes to congratulate the company are not many of us fain to force our selves to unworthinesse and evill actions when we runne exceedingly against the graine Yea even while we are doing them our hearts chide our hands and tongues for transgressing agreeable to that of S. Augustine who confesseth that he was much â—shamed of his shamefastnesse and tendernesse in this case and further that he often belyed himself with sinnes which he never committed least hee should bee unacceptable to his sinfull companions and no marvaile when even Peter denyed his Lord and cursed himselfe to get credit amongst a cursed crew Thus as if we cared more to be thought good then to bee so indeed we force indurance on our selves to omit good actions and commit evil both against conscience meerly out of feare least lewd men should laugh at us O childish cowardly and base Surely for a man to be scoft out of his goodnesse by those which are lewd is all one as if a man that seeth should blindfold himselfe or put out his eyes because some blind wretches revile and scoffe at him for seeing or as if one that is sound of limms should limpe or maime himselfe to please the cripple and avoid his taunts A wise man will not bee scoft out of his money nor a just man bee flouted out of his faith the taunts of Ishmael shall never make an Isaac out of love with his inheritance Indeed they that least can doe best cavill can but vertue scornes muddy censures and unstained honour to be suborned by vulgar breathes yea she is strongest when shee lives in the presse of many temptations for to doe wel where is neither danger nor solicitation to evill is a common thing but to do well where is both perill and opposition is the peculiar office of a man of vertue for vertue as Metellus speakes rejecteth facility to be her companion Yea he that hath truly learned Christ had rather live hated of all men for goodnesse then beloved of all for vice rather please one good man then content a thousand bad ones his single authority being sufficient to countervaile the disdaine of a whole Parish And indeed how little is that man hurt whom malice condemnes on earth and God commends in heaven let the world accuse us so God doth acquit us it matters not for alasse their words are but like a boyes squib that flashes and cracks and stinks but is nothing and they that hang their faith on such mens lips doe but like Ixion embrace a cloud instead of Iuno and well may he claime a Boat-swanes place in Barkley's Ship of fooles that will sell his soule for a few good words from wicked mens tongues What is it to mee how others thinke me when I know my intent is good and my wayes warrantable a good conscience cares for no witnesses that is alone as a thousand § 190. BEsides of necessity wee must bee evill spoken of by some A man shall be sure to be backt and have abbettors either in good or evill and by some shouldered in both there was never any to whom some Belialists tooke not exceptions it is not possible to please or displease all seeing some are as deeply in love with vice as others are with vertue and the applause of ignorant and evill men hath ever beene vilipended by the wise and vertuous Phocion had not suspected his speech had not the common people applauded it Antisthenes mistrusted some ill in himselfe for the vulgar commendations Much more reason have we that are Christians when wee find that spirituall things are mostly represented unto vicious men false and cleane contrary to what they are indeed as corporall things in a glasse wherein those that are on the right hand seeme to be on the left and those againe which are on the left hand seeme to be on the right as it fared with Saint Paul who speaking of his unregenerate estate saith I also thought verily in my selfe that I ought to do many contrary things against the Name of Iesus Act 26. 9. That vicious drunkards and indeed all naturall men judge by contraries think and call good evill and evâ—ll good white black and black white commend what God in his word condemns and condemne what he commends I might prove by an hundred testimonies and examples out of Scripture but these may serve First touching things as if they wore their braines in their bellies and their guts in their heads they highly esteeme what is abomination in the sight of God Luk. 16. 15. and what God highly esteemes is abomination to them Pro. 13. 19. Secondly that which is called wisdome in Gods booke they account foolishnesse 1 Cor. 1. 18. 20. 23. and 2. 14. and 4. 10. Luk. 6. 27. to 36. or madnesse Acts 26. 24. Wisd. 5. 4. and
generall rule but admits of some exceptions and this rule is not alwayes infallible for wine makes some quick spirited others dull this man talkative another dumb according to the disposition and constitution of the party Yea I confesse the complot and purpose to kill Casar was as faithfully committed unto Cimber who would daily bee drunk with quaffing of wine as unto Cassius that drank nothing but water neither had Augustus any cause to bee discontented with Lucius Piso that conquered Thrace for all he trusted him with the secretest affaires he had in hand nor Tiâ—erius with Cossus to whom hee imparted all his seriousest counsells although both so gave themselves to drinking that they were often faine to bee carried from the Senate and both reputed notable drunkards but it is rarely seene that the contrary holds not Wherefore I will not tell a bibber what I would not heare againe lest I heare of it againe from those to whom I dare not avouch it againe Yea for this cause were there no other reason I will beware of wine I will not doe God so great a dishonour as to demideifie man in making him privie to my heart and thoughts Yea seeing God hath given me two eyes two eares and but one tongue I wil heare and see double to what I speak And so much to shew how well the drunkard can keepe counsell if any be so mad as to trust him with a secret I passe on to his Vaine babling Surrilous jesting Wicked talking c. § 28. SEcondly suppose you urge him not the wine having set his tongue at liberty it shall resemble Bacchus his Liber pater and goe like the saile of a Wind-mill For as a great gale of wind whirleth the failes about so abundance of wine whirleth his tongue about and keeps it in continuall motion Now he railes now he scoffs now he lyes now he slan ders now he seduces talks baudie sweares banns somes and cannot bee quiet till his tongue bee wormed And all this hee sets out with the same throat that a hired waterman cryes Cales sand for commonly a lewd tongue is a lowd one and a lowd tongue a lewd one Impudent speakers are like gaping Oysters which being open'd either stink or there is nothing in them But to keepe close to drunkards This Caca-doemons discourse is all quarrelling scoffing or scurrilous for as hee hath a spitefull tongue in his anger so he hath a beastly tongue in his mirth as these two inseparably attend each other First a spitefull tongue in his anger for if you marke him then having more rage than reason hee enterlaceth all his discourse either with reviling the present or backbiting the absent now all his prayers are curses and all his relations lyes talkative and lying you know are two birds which alwayes she out of one nest To be short heare him when he is in this veine and bâ—t seriously consider his condition you would thinke that by a just judgement of God hee were metamorphosed like Hecuba the wife of Priamus into a Dog whose chiefe property is to barke with open mouth at such as hee knowes not for without question their wits are shorter and their tongues longer then to demonstrate them rationall creatures Secondly he hath a beastly tongue in his mirth the drunkards communication is ever filthy and beastly ful of all ribaudry and baudinesse no filthy talke or rotten speech whatsoever comes amisse to a drunkard yea no word savours well with them that is not unsavoury their onely musicke and so fares it with all the rude rabble is ribaudry modesty and sober merriment with them is dulnesse Thus whereas hee should either bee silent or his words should be bâ—tter worth then silence contrariwise from the beginning to the end hee belcheth forth nothing but what is as farre from truth piety reason modesty as that the Moone came down from heaven to visit Mahomet O the beastlines which burns in their unchast and impure minds that smoakes out of their polluted mouthes A man would thinke that even the Divell himselfe should blush to heare his child so talke How doth his mouth rune over with falsehoods against both Christians and Preachers what speakes hee lesse then whoredomes adulteries incests at every word yea heare two or three of them talke you would change the Lycâ—â—â—ians language and say Devills are come up in the likenesse of men Yea it is a small matter with them to meddle with their equalls or to sit upon their parish Priest as those hogsheads terme him for in such a meeting they will visit a whole Diocesse and Province nay the sagest Iudge and gravest Councâ—ller and greatest Peeâ—â— in the land must doe service to their Court and be summoned before the Alebench according to that in the Pâ—almes they set theâ—r mouthes against Heaven and their tongues wâ—â—ke through the earth Psal. 73. 9. Nor will they stay here for when they have huft their smoake into the face of these they will have health to King Charles and what not for the honour of England O that they should 〈◊〉 to make that a shooing-horne to draw on drinke by drinking healthes to him I cannot bee in charity with the places that permit this with the persons that pardon it much lesse with such Belialists as practise it But see greater abominations then these for as yet wee bee but in the Haven if wee launch out into the deepe we shall meete with Sea-monsters farre fowlerevills § 29. 3 FRom wicked talking hee proceeds to cursed and impious sâ—earing blâ—spheming c. as you seldome see a Drunkard but hee is a great swearer and not of petty oathes but those prodigious and fearefull ones of Woâ—â—ds and Blood the damned language of ruffians and monsters of the earth together with God damne me which words many of them use superficially if they repent not Yea the Drunkards and desperate ruffians of our dayes sweare and curse as if Heaven were deafe to their noyse yea they have so sworne away all grace that they count it a grace to sweare and that not onely when they are displeased with others will they tare the name of their Maker in peeces which is no better then frenzie but in their very best moodes Prophane Drunkards sweare even as dogs barke not ever for curstnesse but mostly out of custome neither know they that they sweare though they nothing but sweare as you shall heare a man when reproved for swearing presently rap out oathes that he swore not like men desperately diseased their excrements and filth comes from them at unawares And as by much labour the hand is so hardened that it hath no sense of labour so their much swearing causeth such a brawny skin of senselessenesse to overspread the heart memory and conscience that the swearer sweareth unwittingly and having sworne hath no remembrance of his oath much lesse repentance for his sinne O the numberlesse number of oathes and blasphemies that one blacke mouthed
Drunkard spits out in defiance as it were of God and all prohibitions to the contrary Yea I dare affirme it had some one of them three thousand pounds per Annum his meanes would hardly pay those small twelve penny multes which our Statute imposes upon swearers were it duly executed And if so to what number wil the oathes amount which are sworne throughout the whole land yea in some one Alehouse or Taverne where they sit all day in troopes doing that in earnest which wee have seene boyes doe in sport stand on their heads and shake their heeles against Heaven where even to heare how the name of the Lord Iesus is pierced would make a dumbe man speake a dead man almost to quake Did you never heare how Caesar was used in the Senate house if not yet you know how a kennell of Hounds will fall upon the poore Hare one catcheth the head another the leg a third the throate and amongst them shee is torne in peeces even so these hellish miscreants these bodily and visible Devills having their tongues fired and edged from Hell fall upon the Lord lesus one cryes Wounds another Blood a third Hearâ— a fourth Body a fifth Soule and never leave stabbing and tearing him with their stinges till no whole place be left Thus they pierce his side with oathes and teare all his wounds open againe whereas the 〈◊〉 did but crucifie him below on the earth when hee came to suffer these crucifie him above in Heaven where hee sits on his throne And which I feare to thinke it may bee a question whether there bee more oathes broken or kept for woe is mee one sells an oath for a bribe another lends an oath for favour another casts it away for malice c. but the Drunkard without any incitement tumbleth out oathes at adventure and is as lavish of them as of ill language O misery O wickednesse What shall I say that ever any who weares Christs badge and beares his name should thus rise up against him that ever those tongues which dare call God Father should suffer themselves thus to be moved and possessed by that uncleane Spirit that ever those mouthes which have received the sacred Body and Blood of the Lord of life should endure to swallow these odious morsells of the Devills carving are these Christians dare they shew their faces in the Temple yes they dare § 30. BUt as the Church doth Not owne such wicked and prophane â—retches for her children so if they had their due like dirt in the house of God they should be throwne out into the streete or as excrements and bad humors in mans body which is never at ease till it bee thereof disburthened as St. Auguâ—â—ine speakes Neither could they blame any except themselves in case they were marked with the blacke cole of infamy and their company avoided as the Apostle adviseth Rom. 16. 17. 2 Thes. 3. 6. 14. Eph. 5. 5. 7. 1. Cor. 5. 5. 11. 1 Tim. 1. 20. if they were to us as Lepers were among the Iewes or as men full of plague soares are amongst us for as the Holy Pages before quoted warrant this so there are many good reasons for it as First because even the Gospell and the name of God is blasphemed among the Gentiles and an evill scandall raised upon the whole Church through their superlative wickednesse Rom. 2. 24. As what else but the unchristianlike behaâ—iour of such Christians hath caused the Turkes even to detest the true Religion And what was it that alienated the Indians from the Christian Religion and made them refuse the Gospell brought by the Spaniards but this they saw their lives more savage then those savages Yea it made the poore Indians resolve that what religion soever the Spaniards were of they would be of the contrary thinking it unpossible that such cruell and bloody deeds could proceed from any true Religion or that hee could be a good God who had such evill Sonnes and the argument is of force for who are Scythians if these be Saints who are Canniballs if these be Catholiques Whereas in the primitive times more of them were wonne to the faith by the holy lives of Christians then by the doctrine which they taught they made the world to reade in their lives that they did believe in their hearts and caused the Heathen to say this is a good God whose servants are so good for thus they reasoned these men are surely of God and without doubt looke for a world to come Neither was the Gospell thus honoured by some few onely but by all that profes't it For Tertullian witnesseth that in his time a Christian was knowne from another man only by the holinesse and uprightnesse of his life and conversation But as for prime Christians viz. the auncient Fathers their labours their learning their sincerity to men and devotion to God was the wonder of the world Whereas all the difference betweene these and very infidells is only this the one are infidells in their hearts the other are infidells in their lives as Augustine pithily And sure I am that in those purer times the Church would have denied her blessing to such Sonnes of Belial as these are who make a trade of sinne as though there were no God to judge nor Hell to punish and so live as though they had no soules to save such as have shaken out of their hearts the feare of God the shame of the world the love of Heaven the dread of Hell not caring what be thought or spoken of them here or what becomes of them hereafter yea such a monstrous menstruous brood that like a certaine mountaine in Arabia breede and bring forth nothing but monsters whose deeds are too fowle for my words being such as ought not to be once named amongst Christians as the Apostle speakes Eph. 5. 3 4. such as neither Moses nor Aaron Câ—sar nor Paul Minister of the word nor Minister of the sword finde reverence in their hearts or obedience in their lives being like mettal often fired and quenched so churlish that it will sooner break than bow for they contemn all authority as boyes grown tall and stubborn contemn the rod yea even such as speake â—vill of them that are in authority and whose mouths utter swelling and proud words against such as are in dignity as S. Peter and S. Iude hath it yea they be mockers of all that march not under the pay of the Devill § 31 SEcondly whom but themselves could they blame when they infect almost al that come neere them as have not little boyes in the streets learned of them to wrap out oathes almost as frequently as themselves yea through their frequent and accustomary swearing our children learn to speak English and oaths together and so to blaspheme God almost as soone as he hath made them Now the good husbandman weeds his field of hurtful plants that they may not spoyle the good corne and
ayme for being at it he will never give over drinkking till hee hath laid reason his keeper to sleep and blown out that little light which is left in him and desperately drowned the voyce and cry of conscience § 40 BUt before I go on an objection would bee answered for me thinks I heare some impatient drunkard reply to what hath beene said that his wits God bee thanked are as fresh as ever and although he hath beene drunk a hundred times and so deprived himselfe both of reâ—son and sense for the present yet his wits have alwayes returned againe which I grant in part for I confesse it is not so with them all at all times every drunkard is not wholly forsaken of his reason wit and memory though there wits at the best be but as it were asleep but sure I am it is so with the best of them at certaine times We read that Philip King of Macedon a Prince both wise and just being drunk gave a wrong sentence against Machetas and condemned him being innocent which hee perceiving made his appeale from King Philip drunke to King Philip sober who being come to himselfe and better considering of it reverst his former sentence And I have my selfe seene sitting in a Grocers shop for such men I seldome meete in a Taverne a Scholler and a witty man being somewhat gone in drink take up a Sand barrell in stead of a boule of Beere and having said here Cosen to all our friends hold it to his mouth untill a good part of the sand ran in betweene his teeth and have beene told of many the like as that one being abroad late seeing the shaddow of a signe-post crosse the street stroue to lift his legg over but gessing the matter impossible he fell to chafeing and cursing that the City was no better ordered that another fell to cussing of a post for not giving him the wall and being told that it was a post made reply he might have blowne his horne then that another seeing the Moone shine bright through a round hole would needs light his candle at it that another being fallen down in Fleetstreete should reply when some admonished him and offered to lift him up what can I not bee quiet in mine owne roome And you have heard what Athenâ—us relates how a Tavern was by the fancy and imagination of a drunken crue turned into a Gally who having a tempest in their heads caused by a sea of drinke within verily thought this tap-house on Land a Pinnace at Sea and the present storm so vehement that they unladed the ship throwing the goods out at window instead of overbord calling the Constable Neptune and the Officers Tritons whereupon some got under the tables as if they lay under hatches another holding a great pot for the Maste all crying out that so many brave Gentlemen should be cast away And could this be if drunkards were not stupendiously besotted yea surely if their wits did not dwell in a fenne they could not have such muddy conceits but so it is as I have prooved by sundry and those strong evidences I confesse it is the better for them that they are fooles the case being rightly considered for what Owen speakes in the Epigram may bee applyed to sundry drunkards Good Wine they say makes Vinegar mmost tart Thou the more witty the more wicked art Yea had they been born meere naturals they had either beene in no fault or in a great deale lesse fault then they are And so much of the drunkards wit now of his memory § 41. AS touching memory they have hardly any at all for the abundance of wine hath drowned and mudded that noble recorder The drunkard first speakes he knowes not what nor after can he remember what that was he spake it is the funerall of all a mans good parts A drunkards mind and stomack are alike neither can retaine what they receive deep drinkers have shallow memories Have you not heard of one drunkard that sought all the Innes in the Towne for his Horse when indeed he came thether on foote of another that was halfe perswaded by the Chamberlain that he came thether without his breeches having laid them over night under his mat for the more safety of his purse and I can witnes that one of no meane parts being invited to a buriall puld out his key in the Church being halfe a sleepe halfe awake and knockt on the pew crying Drawer what is to pâ—y By all which it appeares that drunkennesse deprives men both of wit and memory and yet madly wee persue this vice as the kindler of them but no wonder when the forbidden Tree which promised our first parents knowledge took their knowledge from them the same divell having a hand in both I might proceed to his knowledge in the best things and shew you that whereas some are like the Moone at full have all their light towards earth none towards heaven other like the Moone at wane or change have all their light to heaven-wards none to the earth drunkards are like the Moon in Eclips having no light in it selfe net her towards earth nor towards heaven Though they are apt to thinke themselves Giants for wit and Eagles for light and judgement even in Divinity also which makes them so put themselves forward as how often have I seene a case oâ— leather stuft with wind as he in Marcellus Dâ—natus thought himself a very beefe-brain'd fellow that hath had onely impudence enough to shew himselfe a foole thrust into discourses of religion thinking to get esteeme when all that he hath purchased thereby hath beene onely the hisse of the wise and a just deriâ—ion from the abler judgements not unlike that Germane Clown who undertooke to be very ready in the ten Commandements but being ask'd by the Minister which was the first he answered thou shalt not eat If you doubt of it doe but aske the drunkard a reason of his faith and you shall see hee can no more tell you thâ—n the winde can tell which last blew off my hat Or onely heare him relate what the Minister spake for seldome but hee stumbles at and mistakes his words for as when S. Augustine justified free will against the Manichees the ignorant would take him for a Pelagian and when he denied free-will to the Pelagians they would take him for a Manichee when he was neither but disputed against both the extreames the one utterly denying it the other too highly extolling it so when the Minister teacheth that it is impossible for a man to bee justifâ—ed by his workes bee they never so glorions and exact performaces these brutish drunkards wil cry out he condemneth good works If he shew them the necessity of living well they 'll thinke hee excludeth faith from justifying let him prove it a dead faith which is without good workes and those good workes but shining sins which are without faith and shew that both
from mee a Lyon shall slay thee and so it fell out 1 Kings 20. 35. 36. Not to smite a Prophet when God commands is no lesse sinne then to smite a Prophet when God forbids when hee commands even very cruelty is obedience as Abraham's killing of his onely Son had bene the most heroicall and religious act thâ—t ever wee read of Why was Sacrifice it selfe good but because it was commanded What difference was there betweene slaughter and Sacrifice but obedience The violation of the least charge of a God is mortall no pretences can warrant the transgression of a divine command which made Nehemiah and should have done that man of God also 1 King 13. not onely distrust a Prophet but reject his counsell with scorne that perswaded him to the violation of a law Nehemiah 6. 10. 11. 12. One prohibition is enough for a good man God as he is one so doth he perfectly agree with himselfe if any private spirit crosse a written word let him be accursed Wherefore have a better warrant for the practise then either Reason or good intentions or thou maist goe to Hell notwithstanding for there is nothing more dangerous then to mint Gods services in our owne braines § 54. BUt thou wilt say if neither custome of the greatest number nor of the greatest men nor of the greatest Schollers nor of the best men though thou hast Reason for thy doing it and good Intentions in the doing of it is a sufficient warrant for thy actions but that all these be crooked and deceitfull guides then what may bee a safe guide and a sure and infallible rule in all cases to steere by and square the course of thy life Answ. As a rule directeth the Artificer in his worke and keepeth him from erring so doth Gods word direct the Religious in their lives and keepe them from erring The right way is the signified Will of God and whatsoever swarves from or is repugnant to the right is wrong and crooked Law and Precept is a streight line to shew us whether we doe misbeleeve or mislive we have a most sure Word of the Prophets and Apostles sayes Peter 2 Peter 1. 19. a sure foundation saith St. Paul 1 Cor. 3. 11. Eph. 2. 20. and as many as walke according to this rule peace shall bee upon them and the Israell of God Gal. 6. 16. search the Scriptures saith our Saviour for in them ye thinke to have eternall life and they are they which testifie of me Iohn 5. 39. All Beleevers are tied to the Scriptures as the Iewes are tyed to their Cabala the Turkes to their Alcaron Logicians to the Axioms of their Aristotle Physitians to the Aphorismes of their Hippocrates and Galen Geometricians to the compasses of Euclid Rhetoricians to the Precepts of Tully Lawyers to the Maxims of their Iustinian and Grammarians to the rules of their Priscian and it hath ever beene the care of Christians to sticke close to the written Word having alwayes and in all cases an eye thereunto even as the Load-stone what way soever the wind bloweth turnes alwayes to the North Pole it is as a Load Star to guide the ships of their soules and bodies in the right way to Heaven And without this written Word a man in the world is as a ship on the Sea without a guide The holy Scriptures are a store house of all good instructions it is the Christians Armory wherein are many Sheilds to defend our selves and many Swords to offend our Enemies yea each precept as a Sword will both defend and slay It is like the Tower of David build for defence a thousand shields hang therein and all the Targets of the strong men Cant. 4. 4. it is a cleare glasse wherein wee may see our beauty and deformity yea the least spots of evill and be directed to wipe them out It is a light saith Theophilus which discovereth unto us all the slights and snares of our spirituall adversaries yea nothing can deceive them saith he that reade the Scriptures Thy word saith David is a lanthorne to my feete and a light unto my pathes Psal. 119. 105. this Ariadnes clew of thred guides the beleever through the worlds maze of temptations unto the glorious liberty of the Sonnes of God It is an Apothecaries shop saith St. Basil full of all soveraigne Medicines wherein every man may have cure for his disease and there is no part or passion of our Soules saith St. Chrysostome but needeth physicke and cure from the holy Scriptures In fine it is their counseller it is their wisdome it is their strength it is their food it is their Physicke it is their wealth it is their joy it is their life it is their all in all if they have this they want nothing if they want this they have nothing But see one of these particulars illustrated for I will not spin out each of these Metaphors into a long continued Allegory Suppose any little David a child of God be set upon by the greatest spirituall Goliah that ever was namely the World or the Flesh or the Devill himselfe let him but chose out of this brook the Scripture a few stones precepts threats promises keepe them in the Scrippe of his memory hurle them with the Arme of a strong faith from the string of his tongue as occasion serveth at the combatant with the level of Christian prudence even the stoutest of them shall be compelled to leave the field and give up his weapons As for example if thou be tempted to pride answer it 's written that God resisteth the proud and giveth grace to the humble Iames 4. 6. That all proud persons are under the Devills regiment his subjects and vassalls Iob. 41. 25. If to cruelty that they shall have judgment mercilesse which shew not mercy Iames 2. 13. If to contemne reproofe or hate thy reprover that hee which hardeneth his necke when he is reproved shall suddenly be destroyed and cannot be cured Pro 29. 1. If to sweare that â—athes caâ—se the land to mourne Hosea 4. 2. 3. And that the curse of God shall never depart from the house of the swearer untill it be consumed Zach. 5. 3. 4. If to covetousnesse that the love of money causeth many to fall into divers temptations and snares and many foolish and noysome lusts which drowne men in perdition and destruction 1 Tim. 6. 9. 10. If to Hypocrisie that it is the sin against which our Saviour pronounced seven woes in one Chapter and adjudge to the lowest place in Hell Math. 23. If to despaire through the consideration of thy manifold sinnes and infirmities that Christ came not to call the righteous but weary and heavie laden sinners to repentance Math. 9. 13. and 11. 28. that he who strives most and not hee who sinnes least shall be best accepted with God If to lust that the Law ordaine death for the Adulterer Levit. 20. 10. and the Gospell excludes the fornicator out of Heaven 1
Cor 6. 9. 10. If to drunkennesse that Hell enlargeth it selfe for drunkards and openeth her mouth without measure that all they may descend into it Isaiah 5. 14. And so in every other case which can be named as well as in this of temptation have but recourse to the written Word this as an Oracle from Heaven shall give thee plenary satisfaction and by this meanes viz. by applying with our Saviour it is written it is written Math. 4. thou shalt so silence and overcome the spirit of untrueth that though he solicite thee by the World or the Flesh or by a Prophet or an Angell from Heaven hee shall not be strong enough to divert thee from the good thou intendest yea let fire and faggot doe their worst as once in Queene Maries time yet nothing shall be able to separate thee from the love of God which is in Christ Iesus Rom. 8. 35. to 39. And thus wee see the Word of God to the faithfull is an Armory out of which they may furnish themselves with all kind of munition a Magazine out of which they may be furnished with all manner of needfull provision whereas on the contrary he which lives without making this his rule he who sets not the Diall or Clocke of his life by this Sunne hee who directeth not his course in walking by this North-Pole or load-starre but by the wavering uncertaine moovable stars of custome Example Reason or good intentions sayles without a compasse and may looke every minute to be swallowed up in the Ocean of sin and judgement God hath made a promise to us to keep us in all our wayes Psalm 91. 11. but not out of them we are in our wayes so long as we have a command or warrant out of the word for what we doe to be kept by God is so to have him watch over us by his fatherly providence and protection that nothing shall befall us but what is good for us and to have a continuall guard of Angles to protect and keepe us from every approaching evill Psalme 91. 10 11 12. How safe then and happy is the man that is resolved to doe nothing without God who commands all creatures both in Heaven Earth and Hell and they obey him the consideration of which made Luther so couragious that being perswaded by his friends to absent himselse from the Diet at Wormes hee made answer though all the tyles of the houses were so many Divells yet would I goe thether he knew he should have more and mightier with him then against him being in his way that is having a warrant out of the Word for what hee went about Neither could he want examples to encourage him herein wee see David being in his way it was not the Lion nor the Beare nor that great Goliah nor Saul himself though he darts a speare twise at him sends to seek him throughout all the thousands of Iudah and layes so many plots to take away his life could doe him any harme Elisha being in his way rather then the Assyrians mighty Host shall hurt him the mountaine shall bee full of Horses and Chariots of fire to reskew him 2 King 6. 17. neither shall Ahab or Iesabel hurt Eliah though they threaten much and do their worst I Kin. 19. 2. Let Daniel and the three children be in their way do nothing either for through feare or flattery but what they have warrant for out of Gods Word and then throw the one into the Lions den and the other into the fiery furnace Gods providence shall so keepe them that not a haire of their heads shall perish Dan. 3. 27. and 6. 22. Let the same consideration prevaile with us Have wee a warrant out of the word are wee in the path of Gods protection in the way wherein the Angels guard and watch Let us go on valiantly and not feare what men or divels can doe unto us When Ioseph had a command from God to goe out of Egypt into the Land of Israel after Archelaus succeeded his father Herod he was sore affraid and as it seemeth loath to go yet considering that God had commanded him he disputeth no longer with flesh and blood but goeth his way Mat. 2. 22. It is too much tendernesse to respect the scoffes and censures and threats of others when wee have a direct word from God the fearefull sluggard will cry a Lion in the way Pro. 26. 13. yea but the Scriptures cry an Angell yea many Angels to stop the Lions mouth the Lion is in those by-wayes in which the Prophet walked 1 Kin. 13. 24. On the other side if God take no charge of us but when wee are in our wayes yea in his by having a warrant out of the Word how are they in their wayes who spend their whole time in drinking swearing whoring c. who persecute the godly for keeping close to this Word If that be Gods way where did he chalk it out where or in what part of his Word hast thou a warrant to doe these things or to hate persecute revile slander reproach contemne deride or censure men for being holier and more temperate then thy selse If thou want his word looke not for his protection and miserable is that man who in dangerous actions is left to his owne keeping it fares with him touching his spirituall adversaries as with the Deere that leapes over the Park pale and straggles abroad which a hundred to one doth cost her her life or as it did vvith Shemei vvhen hee past his bounds set him by the King vvho lost his life for his labour 1 King 2. 42. 43. 46. As for example Pharaoh and his Host were out of their way when they pursued the children of Israel going out of Egypt but now sped they the Sea devided to let the Israelites pass but fwallowed them up quicke Exod. 14. 28. Baalam was out of his way when hee rode to Balack with an intent to curse Israell when God had forbidden him so to doe but the Angel of the Lord met him with a naked sword and had slaine him if the Asse had not turned away Numb 22. 33. Sampson was out of his way when hee went in to the harlot Dalilah or els God had not departed from him neither could the Philistims have bound him Iudg. 16 20. 21. Ionas was out of his way when he was sayling to Tarshis God having sent him to Ninive but how sped heeâ— the windes and waves stormes and tempests conspired together to crosse him and would not be pacified untill hee was cast into the Sea Ionas 1. 12 15. And thus Caine when he went out into the field to slay his brother Abel Gen. 4. 8. to 15. Corah Dathan and Ahiram with those two hundred and fifty Captaines when they gathered themselves together against Moses and Aaron Num. 16. 32. Haman when he went out unto the King to procure that bloody decree against the Iewes Ester 3. 9. Absalom when hee rose up
against his Father to usurpe the Kingdome 2 Sam. 15. The 42. children when they followed the Prophet calling him bald-head 2 Kin. 2. 23. 24. The seduced Prophet when he went beyond his commission set him by God 1 King 13. The two Captaines and their fifties when they went to apprehend Eliah 2 King 1. 10. 12. Iudas when he went unto the high Priests to sell his Master and backe with the Officers to betray him with a kisse Marke 14. and lastly Paul before his conversion when hee went with authority from the high Priests to persecute the Christians at Damascus Acts 9. 1. 2. they were all out of their way but how did they speed I need not tell you vvhat fearefull revenges and sudden destruction they met vvithall in their journeys onely the last vvas crost vvith a blessing and instead of judgement received mercy though thou canst no more presume to fare as hee did then I can presume to live and have the same strength forty yeares hence that I have at this present because it hapned to be so vvith Caleb Ioshua 14. 11. § 55. WHerefore looke to it in time and if thou meanest not to meet vvith destruction by the vvay keepe out of the vvorlds road you see this your reason is saplesse and vvants vveight to bee received yea vvee may say of this common objection as Ierom said of the Pelagian Heresies even a repetition of it is a sufficient refutation of it neither needs it any other confutation but derision and a meer hissing at You see that al vvho follovv example vvhether of the greatest number or the greatest men or the greatest Schollers or the best men or reason or good intentions are miserably deluded and that things ought to bee judged by Law and not by examples that Gods precepts must be our only presidents and that this onely evidences a good conscience vvhen the maine vveight vvhich sets the vvheeles on vvorke it the conscience of Gods Commandement As for thy translating and laying the fault of thy drinking upon others that is but a meere pretence it faring vvith thee as it did vvith Harpaste a blind vvoman in Seneca's family vvho mindles of her ovvn infirmity complained that the house vvas darke vvherein she vvas or as it did vvho another spoken of by the same Seneca vvho having a thorne in his foot imputed the cause of his limping to the roughnesse of the vvay for if thine ovvn heart vvere not vile and vvicked custome and evill example could no more svvay thee then it doth some other men vvho shine as lights in the midst of this crooked generation yea thou vvouldest therfore redeeme the time because the dayes are evill Ephes. 5. 16. Alasse no man that hath grace in his heart vvill make the badnes of the times a cloak to excuse his conformity in drinking and vvasting of his precious hovvres vvickedly but rather a spur to incite him to be so much the more carefull not to be svvayed with the common streame Happy is that man who makes anothers vices steps to climbe to heaven by and so doth every wise and good man Even the mud of the world by the industrious Hollander is turned to an usefull fuell and the Mariner that hath Sea-roome can make any winde serve to set him forward in his wished voyage And good reason have they to make this use of the corruption of the times for if the aire be generally infectious had wee not need bee so much the more strict in our diet and carefull in the use of wholesome preservatives Generallity of assent is no warrant for any act we that are Christians must not live by prophane examples but by Gods holy precepts Indeed common errors carry away many who inquire not into the reason of ought but the practice and judge of truth not by weight or value of voices but by the number But what sayes the Proverbe of bad customes bad opinions and bad servants They are better to hang then to keepe I confesse where the Law written doth faile we ought to observe what is approved by manners and custome but though in this case custome be of great authority yet it never brings prejudice to a manifest verity and there are other cases wherein singularity is not lawfull only but laudable when vice groweth into fashion singularity is a vertue when sanctity is counted singularity happy is he that goeth alone and resolves to be an Example to others and when either evill is to be done or good to be neglected how much better is it to goe the right way alone then to erre with company Yea most happy is he that can stand upright when the world declines and can endeavour to repaire the common ruine with a constancy in goodnesse that can resolve with Ioshuah what ever the world doth yet I and my house will serve the Lord Iosh. 24. 15. It was Noah's happinesse in the old world that he followed not the worlds fashions he beleeved alone when all the world contested against him and he was saved alone when all the world perished without him It was Lot's happinesse that he followed not the fashions of Sodom It was Abraham's happinesse that he did not like the Chaldeans Daniel's happinesse that he did not like the Babylonians It was good for Iob that he was singular in the land of Vzz good for Tobias that he was singular in Ninive good for Annanias that he was singular in Damasco good for Nichoâ—emus that he was singular among the Rulers as now they all finde to their great comfort and exceeding great reward Yea it was happy for Ruben that he was opposite to all his brethren happy for Caleb and Ioshua that they were opposite to the rest of the spyes happy for the Iewes that their customes were divers and contrary to all other people though Haman was pleased to make it their great and heynous crime Ester 3. 8. happy for Luther that he was opposite to the rest of his country And no lesse happy shall wee bee if with the Deere we can feed against the winde of popular applause if with the Sturgion and Crab-fish we can swimme against the streame of custome and example if with Atticus we can cleave to the right though losing side or if we doe not we shall misse of the narrow way and consequently faile of entring in at the straite Gate for the greatest part shuts out God upon earth and is excluded from God elsewhere Math. 7. 13 14. But the graciously prudent will in things not indifferent rather doe well alone then let it alone and thinke it no disparagement to be singular among the vicious yea they know if the cause be good the more stiffe and constant the mind is so much the better If Jesus Christ and his twelve Apostles be of their side they care not though Herod and Pontius Pilate and all the Rulers and the whole nation of the Iewes together with a world of the Roman faction be
the Chronicle But these have their aime are reputed generous and brave blades which commendations is like the praise that Homer gives of Paris that is praising the beauty of his Locks but making him to be the ruine of his country or like that which is spoken of Pope Boniface the eight viz. that he was famous yet for nothing but his wickednesse Since they cannot be notable they would be notorious and with Caâ—ne marked though for murtherers Opinion is all they stand upon and that from men more gallant then wise that have more heart then braine yea more lust pride and ignorance then either Yea the fame and reputation of good fellowship with them is more sweete then life then salvation for they had rather be famous men upon earth though it be for infamy then glorified Saints in Heaven yea they had rather goe to Hell then be counted Puritans for shaking hands with their old associats wherin they resemble Saul who stood more upon the praise of men then the favour of God or Vlysses who pretended to love his native country Ithaca so dearely that for it he would refuse to be immortall or the Lord Cordes with whom it was a common by-word that he would be content to be in Hell seven yeares so he might have the honour of winning Cales from the English or some unconscionable Fathers who will goe to the Devill to make their Sonnes Gentlemen live miserably and damne their owne soules that their's may be left rich they so love their children above themselves for as these so drunkards are proud of basenesse I can feele their Pulses beate hither But when all 's done a good name is more to be respected then a great Forsooth they would get a name and indeede they doe get the names of common drunkards which will never be done away Or admit they get the name of good fellowes how ridiculous is that name when it is gotten Achitophel hath a name Iudas hath a name Beelzebub hath a name the powder Traytors have got them a name but it were happy for such names if they might dye for they will stinke while they live and so doth the drunkards when he hath obtained the name of good fellow in my judgment and if I cannot beate the Vulgar from their contrary opinion yet I will be sure the Vulgar shall never beate it into me I could here tell you of another pride which occasions many to drinke and keepe company Pride of wit not that drunkards are thereof guilty but as Narcissus doted upon his owne shadow so they conceit of their owne Embryan discourse as the Crow of her owne Birds that it is fairer and better then ordinary or else they would not be at such charges to have you heare it If ye doubt his pride marke whether all his discourse tends not either to the praise of himselfe or the dispraise of others unlesse his praysing of another may redound also to his owne praise But wherein doth his vainelye and the excellency of his braine consist The Beane of all his honour lyes in scoffes and jeeres for take from these Aspes but their poyson and sting you undoe them they have nothing left of any use all their worth lyes in witcrackers as some in the Netherlands have their wealth in Squibs and fire-workes others in Mouse-traps and Tinderboxes Now in case he hath broken a jest well he sits him downe and sings plaudits to his own braine and not onely falls in love with all as Pygmalion fell in love with his Ivory Image but if others doe not commend and admire it for rare and excellent as though it were found in the Phoenix nest he thinkes he hath great wrong It is not enough that he thinkes himselfe wise but we also must thinke him so though he knowes in his conscience wee thinke wrong as once a Souldier to have his friends in England thinke him somebody gave it out that he was Captaine of a hundred when his conscience told him and one of the company was able to reply that they were not men but Vermine which were under his conduct Indeed it were happy for him if he wanted the wit he hath herein and Sathan should doe him a greater pleasure if he did not so prompt him in scoffes for like Absalom's haire it proves but an ornament to hange himselfe withall the best office his wit doth him is either to spit out friends with his tongue or laugh them into enemies When one brake a bitter jest upon his friend he requited him with his Dagger saying I cannot breake a jest but I can breake your head Now he payes deere for a jest who spends his time and mony and sells his honesty for it but most unhappy is that wit which stirres up enemies against the owner and proves a snare to it selfe well may such an one have a good wiâ— but sure I am a foole hath the keeping of it And so much of the fift cause for I feare to be tedious § 68. SIxtly sottish feare and base cowardlinesse is another maine cause both of this and almost all other sinnes men dare not refuse to goe to the Taverne when the motion is made and they seldome meete one another but they make the motion nor refuse when they come there to doe as the rest that is to drinke drunke be it to the wounding of conscience hazard of health life soule c. for feare of seeming singular Oh how hard a thing is it for a coward to shew his dislike of this sinne in some companies where he shall be scoft at and call'd Puritane if he will not revell it with them in a shorelesse excesse And indeed better be possest with any Devill almost then this bashfull Devill for it will give a man no respite But like as Agrippa his Dog had a Devill tied to his coller and Paracelsus another confined to his Sword pommell so the Coward hath a Devill alwayes at his elbow to divert him from good actions or to provok him to evill How many men out of a proud ignorant and timerous bashfulnesse miserably wrong their owne soules lest the standers by should censure them much like that Lacedaemonian child who suffered his belly and guts to be torne out by a Cub or young Fox which he had stolne and kept close under his garment rather then he would discover his theft or like Eurydamas the wrestler who vvhen his Teeth vvere dasht out by his adversary dissembled the paine and swallowed downe his Teeth blood and all to the end he which gave the blow might not perceive the mischiefe or rather like Herod who at the request of his Minion cut off Iohn Baptists head and why forsooth for he was very sory she made that her demand and had rather she should have required halfe his kingdome but because they which sate at table with him should finde him as good as his word Marke 6. 26. 27. O vaine and wicked Herod not
wicked for there is such an enmity or mutuall malevolence between person and person That as the fish Lexus is poyson to man and man to him so these can no way brooke one another Yea that cannot properly bee said to ridd this enmity out of them which rids them out of the world death it selfe for what wee reade of those two Birds Aegitbalus and Achanthus namely that they so hate one another living that being dead their bloods will not mix but presently separates and that which is recorded of Florus and Anthus Polynices and Etheocles viz. that the two former being killed their bloods would not bee mixed the two latter being burnt together their ashes instantly parted is truly verified in this enmity and antipathy which is in the seed of the Serpent against the seed of the Woman for it is so deadly and mortall that dureing life it is altogether irreconcileable and after death they part and separate as farre asunder as is hell from heaven Maâ— 25. 32. 41. and 10. 16. § 107. AWicked man can agree with all that are wicked be they Papists or Turks or Athiests prophane and loose persons for all these agree with him in blindnesse and darknesse yea they are all haile fellow well met but with sincere Christians and practisers of piety he cannot agree the Religious shall be sure of opposition because their light is contrary to his darknesse grace in the one is a secret disgrace to the other Yea let wicked men bee at never so much odds one with another yet they wil concurre and joyne against the godly As for example Edom and Ishmael Moab and the Hagarins Gebal and Ammon Amalâ—ck and the Philistims the men of Tyre and Ashâ—r each had severall gods yet all conspire against the true God Psalm 83. 5. to 9. Manasses against Ephraim and Ephraim against Manasses but both against Iudah Herod and Pilat two enemies will agree so it bee against Christ they will fall in one with another to fall out with God The Sadduces Pharisies and Herodians were Sectaries of diverse and adverse factions all differing one from another and yet all these joyne together against our Saviour Matth. 22. the Libertines Cyrenians Alexandrians Cilicians and Asians differ they never so much will joyne in dispute against Steven Act 6. 9. Herod neither loved the Iews nor the Iewes Herod yet both are agreed to vex the Church Thus wicked men like Sampsons Foxes though they be tyed taile to taile yet they joyntly set on fire and burn up the Barley field of Gods Church I cannot think of a fitter Emblem of a naturall man then Lyme which agreeth well with all things that are dry and of it's owne nature but meeting with water a thing directly opposite it breaks burns swels smoaks crackles skips and scatters so nature will give a man leave to be any thing save a sound Christian and agree well with all others bee their conditions never so contrary provided they agree in the maine are all seed of the same Serpent but let the naturall man meet with one that is spirituall they agree like heat and cold if the one stayes the other flies or if both stay they agree like two poysons in one stomack the one being eveâ— sick of the other bee they never so neâ—re allied And no marvaile for though they dwell in the same house yet they belong to two severall Kingdomes and albeit they both remaine on earth yet they are governed by two severall Laws the ones Burgueship being in Heaven Phil. 3. 20. and the other being a Denison belonging to Hell as Irishmen are dwellers in Ireland but Denisons of England and governed by the Statutes of this Kingdome Neither is it strange that wicked men should agree one with another for even savage beasts agree with themselves else the wildernes would soone be unpeopled of her foure footed inhabitants we know the Lion is not cruell to the Lion nor the Leopard to the Leopard nor one Tiger to another nor the Dragon to the Dragon â—aith Aristotle but every one will fight with and against the Lambe one Crow never puls out another Crows eyes on Wolfe will not make war with another but every Wolfe will make war with a Sheepe yea the Snakes of Syria the Serpents of Tyrinthia and the Scorpions of Arcadia are gentle and sparing to them of their naturall soyle though cruell to others as Pliniâ— reports Yea even Divels themselves while they so mortally hate and violently oppose God and his Image in all the sonnes of Adam are not at enmity with themselves but accord in wickednesse and Iudas the very worst of men he that would be false to his owne Lord and Master would yet be true to his chapmen the high Priests even evill Spirits and the worst of men keepe touch one with another § 108. THis also is the sole cause why they strive so after perfection of evill if it be a digression either pardon it or passe on to Section 113 they being the Divels children must imitate him in all things yea partaking of his cursed nature they can doe no other as the children of God partaking of the Divine nature can not but resemble God and in nothing more then in being holy as he is holy and in striving after perfection of holinesse Abundance of men giving the raines to their wicked nature and wanting both the Bit of Reason and the Curb of Religion more then iâ—itate Iehu for as Iehu said in dissimulation Ahaâ— served Baal a little but Iehu shal serve him much more so these in the uprightnesse of their heartâ— seems to say such and such a wicked wretch serves the divel a little but I wil serve him much more Yea knowing the divel is like that King which Montaigne speaks of with whom that Souldier only which in one or diverse combates hath presented him with seven enemies heades is made noble many of them count it the greatest honour to commit the greatest sinnes and are sorry they cannot commit a sinne unpardonable and without or beyond a president imitating Aristides of Locris who dying of the biting of a Weasell was grieved that he had not beene bitten by a Lion I have heard a cauterised Gallant boast of his lying with women of all conditions save Witches and protest that should be his next attempt but what doe I mentioning such a novice or speaking of that which was only heard by a few I would faine know I say how men in this and other ages before us could wholly imploy their time and strength and meanes how they could take such paines and be at such cost to commit robberies rapes cruell murthers treasons blow up whole States depopulate whole Towns Cities Countries seduce millions of soules as Mahomet and the Pope have done make open war against the Church of God as Herod Antâ—ochus and others did persecute the known truth as Iâ—lian the Apostate did invent all the new vices
they can and destroy the memory of all ancient vertues as Heliogabalus did make it their trade to sweare and for-sweare if any will hire them as our post-Knights do not unlike those Turkish Priests called Seitie and Cagi who for a Ducket will make a thousand false oathes before the Magistrate and take it to be no sinne but a worke deserving praise by lies swearing and forswearing to damnifie Christians what they can did they not strive tooth and naile as wee use to say to imitate their father the Divel O that our Land had not such monsters who upon an howers warning can lend Iezabel an oath to rob poore Naboth of his life and Vineyard that we had not such Vultures irreligious harpies that have consciences like a Barne-doore and seldome wake but to doe mischiefe some men and women that will bee bauds to their owne wives and daughters O that the Sunne should shine upon her that will sell for gaine unto hell that body which she brought forth with such pains to this earth certainly there was never woman more deserved to bee called the Divells damme then shee some that dare the day to witnesse their ungodlines and doe their villanies as the Phariâ—ies gave their almes and said their prayers to be seene of men who Zâ—mry-like dare bring whores to their Tents openly yea like Absalom dares spread a Tent on the top of the house and goe in to their Concubines in the sight of all men yea Gallants that in a bravery will assemble themselves to their Minions by companies I must not say they are harlots houses and there commit their adulteries in the presence of each other not much unlike Diogenes the Cynick an impudent fellow who would openly commit filthinesse even in the streets And when their bodies have beene the Organs of unrighteousnesse their mouths shall after be the Trumpets to proclaime it much like those savage women which as Montaigne relates for a badg of honour weare as many fringed tossells fastned to the skirt of their garment as they have lyen with severall men you shall often heare old men glory in their fore passed whoredomes boast their homicides c. yea perhaps if it be possible make themselves worse then ever they were yea rather then men will want matter of oftentation they will boast of the fowleâ—t vices as Agesilaus bragd of his stumpt foote Sertorius of his one eye and Rathroâ—d of his scabs for their excrements they account ornaments and make a scarf of their halter but this is a cursed commemoration Againe men there are who like them of Gibeah Iâ—gd 19. and the Sodomites Gen. 19. are not content with the common way of sinning but are mad with a prodigious and preposterous lust bring forth the men that wee may know them verse 5. And hath not this age some whoequall Lycaon that was turned into a Woolfe by Iupiter for his cruelty who seeme to have beene suckled with the milke of Woolfes as it is reported of the first founder of Rome who through custome have made sinne so familiar unto them that the horror of it is turned into a pleasure who being inured to blood make killing of men but a sport as it fared with Abner who called it playing when every one thrust his sword into his fellowes side 2 Sam. 2. 14. 16. some you shall haver hazard land life soule yea more if more could bee on the fortune of a Rapiers point when but aske whence the cause of that contention ariseth they cannot tell you without blushing so vaine and so frivolous is the occasion many men had rather see a combate fought wherein one man kills another then heare a Sermon or partake of a rich banquet being of Hannibal's humour who seeing a ditch swim with mans blood profest never to have seene a fight which more delighted him or of Herods who thinking hee could not shed blood and bee cruell enough while hee lived and to make the lewes sorry for his death whether they would or no commanded and made sure that they should slay all the Noble-mens children in Iury as the breath went out of his body some resemble Cajus Caligula who amongst other tyrannies caused at his meales ordinarily one to cut off before him the heads of poore prisoners wherein hee tooke great pleasure or Nero and Domitian who studied strange deaths to afflict the Saints and to suppresse the Gospell or Iustinian who being restored againe to his Empire as oft as hee moved his hand to wipe the filth from his nose which was cut off he commanded one of his enemies or some of their allies to be put to death or lastly the Numantines who being besiedged by the Romanes and brought to great misery made a vow no day to eate meat unlesse the first dish might bee of a Romans flesh nor drinke any drinke unlesse their first draught were Romans blood Againe are there not some as blasphemous as impudent Pharaoh who being bloodied with his unresisted tyranny could belch out defiance in the face of heaven who is God thinking he might be bold with heaven because he was great on earth or Nicanor who being perswaded from cruelty upon the Sabboth day in that God had appointed it holy answered if God be mâ—ghty in heaven I am also mighty on earth though the same tongue that spake it was cut into little peeces and flung to the Fowles and the hand that smote was cut off and hung before the Temple or lastly Pope Hâ—ldebrand who asked the Sacrament of Christ's body before all the Cardinalls how he should destroy Henry the Emperour and having no answer flung it into the fire saying could the Idol gods of the Heathens tell them what should succeed in al their enterprises and canst not thou tell me And many the like for the time would be too short for me to speake of all I might who being past feeling have given themselves to worke all kinds of wickednesse even with greedinesse Eph. 4. 19. Besides I cannot without red cheeks name the things that are commonly done by them not in secret but openly and that without blushing yea not without boasting and the report of sinne is oft as bad as the commission I am â—oth I say to speak of that whereof the very speech is lothsome Wherefore to shut up with a word of application Do we not know or have we not heard of such as these who are indifferent in nothing but conscience I would there were none such to be knowne or heard of or at least I would they were thrown out of Christ's Crosse-row but if there be and ever hath beene such let any reasonable man judge whether they could bee thus desperately wicked if they did not emulate I ate Sathan strive after the perfection of evill to be superlative in sinne to hâ—ve as it were the lowest place in hell and who should come there first as Gods people desire to imitate God strive after perfection of holinesse and to have
by one friendly associate In all heates of anguish good assistance and society breathes some coole ayre of comfort when Paul must answer before Nero he complaines that no man stood with him but all men forsooke him 2 Tim. 4. 16. And certainely it was a plague upon a plague to the Leper that he was condemned to live alone it cannot but aggravate their sicknesse which are now pent up by reason of this visitation and compelled to be sicke without any visitant either to ease or pity them The comfort of fugitives is that therâ— be many fugitives we know nothing seemes to fall where everything falls a generall disease is a particular health whereupon the Curt taild Fox in the Fable endeavoured to have all Foxes curtaild They have a whimsie in theiâ— braines much like that of Amurath who at the taking of Isthmus sacrificed six hundred young Grecians to his Fathers soule to the end their blood might serve as a propitiation to expiate the sinnes of the deceased Wherein they imitate the Dragon which is very desirous of the Elephants blood for the coldnesse of it wherewith she desires to be cooled or the great Cham who whensoever he dyeth takes order that ten or twelve thousand Tartars be slaine to accompany his death But alaâ—â—e poore soules they are much mistaken in thinking it will either comfort or ease them to have fellowship in torment for though by the multitude of participants the joyes of Heaven are enlarged yet hereby the sorrowes of Hell are much increased for know this thou Tempter that thou dost not more increase other mens wickednesse on earth whether by perswasion or provocation or example then their wickednesse shall increase thy damnation in Hell as is plainely seene in the case of Dives for what made that damned churle move for his brethren seeing there is no charity in Hell but that he felt every step they followed of his leading to increase the pile of his torments Luk. 16. Non fratres dilexit sed seipsum respexit he desired not their salvation but his owne lesse damnation Againe this is made good Gen. 3. where the Serpent is cursed for makeing Eve transgresse and Eve for makeing her husband sinne Yet such is the implacable enmity and unchangeable malice of the Serpent and his seede of the Prince of darkenesse and these his adherents against the children of light that they will enhance their owne damnations to procure other mens rather make their owne fire hotter then not labour to bring others to the participation of their owne torments Yea though their consciences tell them that such a bitter roote shall answer for it selfe and for all the corrupt branches yes they will endure more grievous misery to have a more numerous society And so much of the warre which God proclaimed betweene Sathan and Christ and their Reigiments the wicked and the Godly If you would know the originall and meritorious cause of this proclamation it was Adam's sinne in eating the forbidden fruit and Sathan's malice in moving and seduceing him thereunto the Originall of this discord is from originall sinne § 118. VVEe have got through the greatest part and are past by the principall stages of the drunkards progresse there is but one mile further of about eight short furlongs to goe and we have overcome it yea to speake truth I am now at the top of the hill and shall after a short pause goe downe faster then I went up But let us make a stand here and looke backe upon what we have past since Section 75. from which stage hitherto I have shown how drunkards imitate that old Serpent the Devill In Tempting Enforceing to sinne and in drawing to perdition After a review taken let any stander by for being no wayes a party I referre it to him say whether Sathan be so much beholding to any men alive as to them whether he hath any servants that doe him such faithfull service any factors that make him a better returne of soules any Generall that subdues so many souldiers to him any Advocates which pleade so hard for him as the true drunkard I presume he cannot nominate or thinke of one I consesse a beautifull whorish woman another of the Devills lime-twigs who hath a flattering tongue Pro. 6. 24. smooth and enticeing words Pro. 7. 5. lips which drop like an hony combe and a mouth 〈◊〉 soft then oyle Pro. 5. 3. as Salomon speaks doth the Devill singular good service in the businesse of tempting for infinite are the soules which these artificial Paradises have beguiled yea it cannot be denied but Sathan is more beholding to the face then to all the body besides For as through an Hell upon earth God brings many to Heaven so through an Heaven upon earth many bring themselves to Hell And she hath one priviledge above other tempters for Cockatrice-like she killeth with her very â—ight yea she is able to take a man with her very eye-lids Pro. 6. 25. which makes the wise man say that many have perished by the beauty of women Ecclus. 9. 8. yet neverthelesse let her have as many lovers as Toringa once had who attempting to count them upon her fingers was forc't to call for a bushell of Pease before she could number them all and strength like Rotorus who contracted with a notable Pirate to serve the turne of him and him hundred souldiers and 〈◊〉 will as free as Dunkerke which bids 〈◊〉 to all commers so that any 〈◊〉 Fellow may ride her post to the Devill with a golden bit she shal never be able to fil Hel her body wil not hold out nor help to people that infernall Kingdom as some drunkards doe that are gifted thereafter The which considered together with his other sinnes of idlenesse epicurisme adultery murther his vaine babling scurrilous jesting wicked talking impious swearing atheisme c. for he hath treble heads to Cerberus that ugly Porter of Hell proves him the King or chiefe of sinners as the Basiliske is called the King of Serpents and not onely shewes them to be children of the Devill as they were long since but to be really metamorphosed into Devills as lots wife was really metamorphosed into a pillar of Salt and Vlysses companions into Hogs and Dogs and Cadmus with his wife into Serpents yea certainely if the Devill would change his properties he would put himselfe into the person and appropriate to himself the very qualities of some drunkard how ever he chooseth drunkards to be his instruments to tâ—mpt rather then other sinners because they are more fit for it then any other as of all the creatures which God made he chose the Serpent an instrument to tempt Eve because it was more subtile then any beast of the field Gen. 3. 1. As also for the naturall affection which they bare to him above other men for the drunkard loves Sathan so extreamely that for the most part he either swims to him in blood or sailes to him in
whether thou wilt bring forth the fruit of repentance and new obedience yet presume not for as when men give long day they expect larger payment so does God or for default thereof conferres a heavier doome the first fellony may sâ—ape in hope of amendment but the second much more the seventh meetes with as well it deserves a halter Yea of this be sure if Gods long suffering workes no reformation this silent Judge will at last speake home The Elephant suffers many injuries from the inferiour beasts but warre being too farre provoked his revenge is more extreame then his patience was remisse and the higher the Axe is lifted up the deeper it cuts But what doe I nominating particulars when thou hast had more warnings and invitations then thou hast haires on thy head Gods benefits offered thee in Christ and they all solicit thee to repent are without number though thy sinnes strive with them which shall be more If thou couldest count the numberlesse number of creatures they would not be answerable to the number of his gifts though the number of thine offences which thou returnest in liew of them are not much inferiour Not to enter into particulars which were endlesse but to give you the summe or epitomy of them for I had rather presse you with weight then oppresse you with number of Arguments The Lord Christ hath not onely ransomed thee from infinite evills here and everlasting torments hereafter but also purchased every good thing thou dost enjoy whether for soule or body even to the very bread thou eatest and that with the price of his owne precious blood and as if all this were too little he reserveth for thee such pleasures at his right hand as never entred into the heart of man to conceive and to the end onely that thou shouldest serve and set forth the praise of his Name who hath done all this As he descended into Hell that we might never come thither so he ascended into Heaven to prepare a place for us which we have no right unto What should I say If we looke inward we finde our Creator's mercies if we looke upward his mercy reacheth unto the Heavens if downeward the earth is full of his goodnesse and so is the broad Sea if we looke about us what is it that he hath not given us Ayre to breath in Fire to warme us Water to coole and cleanse us Cloathes to cover us Foode to nourish us Fruits to refresh us yea Delicates to please us Beasts to serve us Angells to attend us Heaven to receive us and which is above all his owne Sonne to redeeme us whithersoever we turne our eyes we cannot looke besides his bounty O consider of these his mercies you that forget God and then though there were no Hell no punishment for sinne yet you would not transgresse Hast thou any braines or heart to conceive what it is he hath bestowed what thou hast received what thou hast deserved No surely for if thou hadst braines and wert a wise man it would make thee mad as Salomon speakes in another sense Eccl. 7. 7. or if thou hadst a heart not like a stone or an Adamant the consideration of Gods love and thy odious unthankefulnesse would make it split and breake in peeces But heare it againe First thou wert created by him a man and not a beast in England not in Aethiopia in this cleare and bright time of the Gospell not in the darkenesse of Paganisme or Popery Secondly thou wert redeemed out of Hell by his precious blood he spared not himselfe that his Father might spare thee Oh thinke what flames the damned endure which thou mayst escape if thou wilt thy selfe me thinkes this should melt a heart of Adamant Thirdly he hath preserved thee here from manyfold dangers of body and soule Fourthly he hath all thy life long plentifully and graciously blessed thee with many and manifold good things And lastly promised thee not onely felicity on earth but in Heaven if thou wilt serve him § 127. BEsides as these mercies are great in themselves so our unworthinesse doth greater them more being shewed to us who are no lesse rebellious to him then he is beneficiall to us And is all this nothing to move thee dost thou thus requite him art thou so farre from loveing and fearing him that thou hatest others which doe O monstrous ingratitude oh foolish man to looke for other then great then double damnation O that such soveraigne favours as these should not onely not profit thee but turne to thy destruction through thy wilfull blind and perverse nature He is thy Lord by a manifold right his tenure of us is diversly held and thou his servant by all manner of obligations indeed our tenure of him is but single he is ours onely by faith in Christ Gal. 3. 26. First he is thy Lord by the right of creation thou being his workmanship made by him Secondly by the right of redemption being his purchase bought by him Thirdly of preservation being kept upheld and maintained by him Fourthly thou art his by uocation even of his family having admitted thee a member of his visible Church Fifthly his also if it be not thine owne fault by sanctification whereby he possesseth thee Sixtly and lastly he would have thee of his court by glorification that he might crowne thee every way his Yea he hath removed so many evills and conferred so many good things upon thee that they are beyond thought or imagination for if the whole Heaven were turned to a booke and all the Angells deputed writers they could not set downe all the good which Christ hath done us Now favours bestowed and deliverances from danger binds to gratitude and the more bonds of duty the more plagues for neglect Hath God contrived so many wayes to save us and shall not we take all occasions to glorifie him Hath he done so much for us and shall we deny him any thing that he requires though it were our lives yea our soules much more our lusts we have hard hearts if the blood of the Lambe cannot soften them stony bowells if so many mercies cannot melt us Was he crucified for our sinnes and shall we by our sinnes crucifie him againe Doe we take his wages and doe his enemy service Is this the fruit of his benificence of our thankfulnesse Is this thâ— recompence of his love to doe that which he hates and hate those whom he loves O for shame thinke upon it and at his instance be perswaded by whose blood you were redeemed from all these evills and interrested in all these good things The Apostle could not finde out a more heart-breaking argument to enforce a sacrificing of our selves to God then to conjure us by the mercies of God in Christ Rom. 12. 1. and indeed we could not be unthankefull if we thought upon what the Lord gives and what he forgives but if the thought of these things will not move thee Lord have
God never left granting one request after another touching Sodome untill he left asking Gen. 18. 32. Was not Moses prayer for the people when they had made the golden calfe and imputed their deliverance to it so powerfull that God was faine to say unto him Let me alone Moses that my wrath may wax hot against them and consume them and yet Moses would not let him alone but pleads his promise what the Aegyptians would say c. untill he had obtained their pardon though God promised to make of him a mighty people Exod. 32. 10. to 15. was not Lot's prayer touching Zoar so powerfull that God saith unto him I have received thy request concerning this thing that I will not overthrow this City for the which thou hast spoken adding this moreover that he could doe nothing to Sodome untill he was entred into Zoar Gen. 19. 20. 21. 22. Thus the prayer of Abraham removed that judgement from Abimelecke his wife and women servants when the Lord had shut every wombe Gen. 20. 17. 18. Thus Moses prayer removed the leprosie from Mirriam Num. 12. 13. 14. 15. and kept off sundry judgements from the Israelites as when they murmured against him at the Red Sea Exod. 14. 11. 15. Againe at the waters of Marah Chap. 15. 25. then at the Desart of Zim Chap. 16. then at Repidim Chap. 17. 4. then when they fought with Amalecke ver 11. after when the Lord would utterly have consumed them Chapter 32. 10. to 35. then he removed from them that judgement of fire which burnt among them Num. 11. 1. 2. againe when they murmured for flesh vers 4. 10. 31. after that he saved them from being consumed by the Pestilence Num. 14. 12 to 21. then from another plague Chap. 16. 45. to 49. and lastly he tooke away the Serpents by his prayer Num. 20. 6. 7. 8. Againe how many severall plagues did he remove from Pharaoh and all Aegypt by his prayer As first the judgment of Frogs Exod. 8. 8. then the judgement of Flyes ver 30. 31. then the Thunder Hayle and Fire Chap. 9. 33. then the Grashoppers Chap. 10. 18. 19. c. Thus by the prayer of Iehoahas all Israel was delivered from the oppression of the King of Syria 2 King 13. 4. 5. And by Samuel's prayer the Israelites were delivered out of the hand of the Philistines 1 Sam. 7. 8. 9. And by the prayer of Esay and Hezekiah the Israelites were delivered from the great Host of Senacharib under the conduct of Rabshekah and that miraculously for the Angell of the Lord in one night smote in the campe of the Assyrians an hundred foure score and five thousand 2 King 19. 4. 20. Many the like examples I could give you § 137. ANd are not the like faithfull prayers of godly men amongst us alike prevalent with God both for the averting and removing of judgements which now have beene and daily hang over our heads through the many and grievous sinnes which wicked men daily commit and which cry in the eares of God for vengeance yes undoubtedly for if there were not some Abrahams and Lots and Ezraes and Iâ—shuas Isaiahs Ioels and Ieremiahs amongst us powring out there soules before God in cryes and lamentations for our iniquities what should become of us Eze. 9. 4. 8. Nothing wil do it but prayer and fasting and repenting and the fasting and prayers of faithlesse people God regardeth not Ier. 14 12. yea the sacrifice of the wicked is abomination to the Lord only the prayers of the righteous is acceptable unto him Prov. 15. 8. And this they will confesse in their affliction wherefore when Godlesse persons are in any distresse they ever praythe people of God to pray for them and commonly those too whom they have most hated and abused for the oppressor is in no mans mercy but his whom he hath trampled upon and injuries done us on earth give us power in heaven Hereupon Ieroboam's hand being dryed up for stretching it out against the Prophet he sueth to the man of God saying I beseech thee pray unto the Lord thy God and make intercession for me that my hand may be restored unto me and the man of God besought the Lord and the Kings hand was restored 1 Kings 13. 4. 6. Thus the Israelites pray Samuel to pray for them 1 Sam. 12. 19. and againe cease not to cry to the Lord our God for us that he may save us out of the hands of the Philistims 1 Sam. 7. 8. and he did so and the Lord heard him delivered them and slew their enemies verse 9. 10. Thus Mirriam though shee grudges at and contests with Moses was forcst to be beholding to Moses for his prayer before shee could bee cured of her Leprosie Numb 12. 13. Thus when the Lord's wrath was kindled against Eliphaz and his two friends nothing would appease the same but the prayer of Iob whom they had so contemned as the Lord himselfe witnesseth Iob 42. 7. 8 Thus Elimas the Sorcererprayes Peter to pray for him Yea of whom did Dives being tormented in the flames of hell expect and seeke for ease but from Lazarus whom lately before hee despisedâ— Luk. 16. 24. For though the wicked scorne and despise the godly in their prosperity yet in their distresse they only are set by to pray unto God for them who are more ready to solicit God for their mortallest enemies and persecutors then they to desire it be it at the time when they wrong them most witnesse Steeven who when the Iewes were stoning him to death kneeled down and cryed with a lowd voyce Lord lay not this sin to their charge Acts 7. 60. And our Saviour Christ who when hee was scoff'd at scornd scourged beaten with Rodds crowned with Thornes pierced with Nailes nailed to the Crosse fild with reproaches as unmindfull of all his owne griefes prayeth for his persecutors and that earnestly Father forgive them they cry out crucifie him he out cries Father pardon them yea they account it a Sinne to cease praying for their worst enemies 1 Sam. 12. 23. § 138. NEither in time of calamity do they thinke it enough to bee freed themselves as they are sure a judgement shall be no judgement unto them as we see in Moses who fared well himselfe what ever the rest suffered what needed he to have afficted himselfe with the affliction of othersâ— himselfe was at ease and pleasure in the Court of Pharaoh but a good heart can not abide to bee happy alone and must needs unbidden share with others in their miseries and at severall times after for when God threatens to consume the Israelites with the same breath hee promiseth to make of Moses a greater Nation and mightier then they Exod. 32. 10. 11. and againe Numbers 14. 12. 13. All which when their enemies have the wit to discerne forceth them to confesse their owne folly wickednesse unthankfulnesse the godlies superlative goodnesse c. As once
When the heart is changed and set towards God all the members will follow after it as the rest of the creatures after the Sunne when it ariseth the tongue will praise him the foot will follow him the eare will attend him the hand will serve him nothing will stay after the heart but every one goes like hand-maides after their Mistresse which makes David presenting himself before God summon his thoughts speeches actions c. saying all that is within me praise his holy name Psal. 103. 1. Prov. 23. 26. so that it is a true rule he that hath not in him all Christian graces in their measure hath none and he that hath any one truly hath all For as in the first birth the whole person is borne and not some peeces so it is in the second the whole person is borne againe though not wholly how much the regenerate man is changed from what hee was wont to be may be seene 1 Corinth 6. 9. 10. 11. Tit. 3. 3. to 8. Rom. 6. 4. to 23. and here upon Christ is compared to purging fire and Fullers Sope to signifie how hee should fine and purg purifie and cleanse his people Mal 3. 2. 3. God never adopteth any his children but he bestowes love tokens upon them which are the earnest of his Spirit in their hearts 2 Cor. 1. 22. and his saving graces as an earnest and for a signe that they shal overcome their Ghostly enemies and live everlastingly with him in heaven as he gave Hezekiah the going backe of the Sunne tenne degrees for a signe that hee should be delivered out of the hands of the King of Ashur and have added to his dayes fifteene yeares 2 Kings 20. 6. 8. 11 Alasse though there bee scarce a man on earth but he thinks to goe to heaven yet heaven is not for every one but for the Saints would any man have a lot in Canaan let him bee a sure to bee a true Israelite And so we see there must of necessity bee a manifest change that fruitfulnesse is the best argument he hath begotten us anew that the signes of salvation are to be sought in our selves as the cause in Iesus Christ that wee must become new creatures as S. Paul hath it 2 Cor. 5. 17. talk with new tongues Mar. 16. 17. and walk in new wyaes Matth. 2. 12. hating what we once loved and loving what we formerly hated then shall we have new names Rev. 2. 17. put on new garments and have a portion in the new Ierusalem Revel 21. otherwise not Take notice of this all ye carnall worldlings who are the same that yee were alwayes even from the beginning ' and think the same a speciall commendations too though you have small reason for it for that wee need no more to condemne us then what we brought into the world with us Besides doe you live willingly in your sinnes Let mee tell you ye are dead in your sinnes this life is a death and wee need no better proofe that you are dead then because you feele not your deadnesse § 150. SEcondly that thou hast not repented nor doest yet believe is plaine for as faith is a gift of God whereby the elect soule is sirmly perswaded not only that the whole word of God is true but that Christ and all his benefit doe belong unto her so it is an honourable and an operative grace alwayes accompanied with other graces over bearing fruit and repentance being a fruit of faith is a whole change of the mind and a very sore displeasure against a mans selfe for sinne as it is sin and a breach of God's holy Lawes and for offending so good a God so mercifull a Father with a setled purpose of hateing and for sakeing all sinne and yeilding universall obedience for the time to come wherefore hast thou a true lively and a justifying faith it will manifest it selfe by a holy life For as fire may bee decerned by heat and life by motion so a mans faith may bee decerned by his workes for though faith alone justifieth yet justifying faith is never alone but ever accompanied with good workes and other saving graces as the Queene though in her state and office shee be alone yet shee goeth not without her Maids of honour Tttus 3. 8. spirituall graces the beauties of the soule and good workes the beauty of graces and our justification is to bee proved by the fruits of our sanctification faith and workes are as inseparable as the root and the sap the Sun and its light and wheresoever they are not both present they are both absent I am 2. 17. 24. faith purifies the heart Act. 15. 9. worketh by love Galath 5. 6. and sanctifieth the whole man throughout 1 Thes. 5. 23. Act. 26. 18. for as if our repentance bee sound it will make us grieve for sins of all sorts secret as well as known originall as well as actuall of omission as of commission lesser viz. thoughts as well as greater yea as well for the evill which cleaves to our best workes as for the evill workes Rom. 7. 21. and as heartily and unfainedly desire that we may never commit it as that God should never impute it 2. Tim. 2. 19. Againe it will worke tendernesse of conscience and such a true filiall feare of God that we shall feare to displease him not so much because hee is just to punish us as for his mercy and goodnesse sake and more feare the breach of the Law then the curse which we may know by asking our owne hearts these questions Whether we would refuse a booty if we had as fit an opportunity to take it and no man perceive the same as Achan had Whether wee would refuse a bribe like Elisha though wee should meet with one which were as willing and able to give it as Naaman Whether we would not deceive though we were in such an of fice as the false Steward whose Master referred all unto him and knew not when he kept any thing backe Whether wee would not yeeld in case it should be said unto us as the Divell said to Christ all this will I give thee if thou wilt commit such a sinne Whether we have a Spirit without guile Psa. 32. 2. and be the same in Closet and Market as being no lesse seene in the one then in the other Whether we more love to be then seeme or be thought good as Plato spake of his friend Phocion and seeke more the power of godlinesse then the shew of it Iob 1. 1. For Christians should be like Aples of gold with Pictures of silver whose inside is better then their outside but both good and hee serveth God best who serveth him most out of sight that wheresoever hee is keepes a narrower watch over his very thoughts then any other can doe of his actions and no mans censure troubles him more then his owne Againe whether wee are as carefull to avoide the occasions of sinne as sinne
be tormented so himselfe is voluntarily miserable here and elsewhere that others may be happy And yet let him with Pope Iohn the 22. leave behind him 250. Tunnes of gold even all this will not make his Sonne happy ' it s well if it make him not more unhappy No neither it nor the whole world without grace shall ever make him contented as it fared with Alexander who having conquered this world was troubled that there was no more worlds for him to conquer Besides in a short time this Sonne of his must part with his wealth also for either his râ—ches shall be taken from him as they were from Iob or else he from his riches as the rich man was from his substance and wealth Wherefore it were more policy a great deale for him to make his Sonne good then great for godlinesse is great gaine as the Apostle well phraseth it 1 Tim. 6. 6. because it gaines God himselfe and so his blessing upon all outward meanes Hagg. 1. 6. c. O that thou hadst the wit to know how when all is done to be saved and to have thy children saved is the best plot to know that the Proverbe which saith Happy that child whose father is gone to the Devill is farre from being Canonicall Sixtly and lastly he estemes not of things according to their true value but preferreth bables and trifles before things of greatest worth which is the most remarkable property of a naturall foole that is As Iudas preferred thirty peeces of silver before Him that was the price of the world and ransome of mankinde so the Politician preferres earth yea Hell to Heaven time even a moment of time to eternity his body before his soule which if a man have once lost he hath nothing else to loose yea his outward estate before either soule or body Whereas the godly care for the soule as for the cheife jewell and only treasure and for the body for the soules sake and for this world for the bodies sake and settle their inheritance in no land but the land of promise their end being to possesse a kingdome without end They are not like Shebna who built his Sepulcher in one countrey and was buried in another but like our English Merchants that traffique in Turkie and get wealth in Turkie yet plant not in Turkie but transport for England Gods people are not like the first Indians that hang'd Bugles at their eares while they left their gold on the dunghills It cannot be said of them as it may of the most that they worship the golden Calfe because they consider that pecunia the world 's Queene I meane that world whereof the Devill is King extends her regiments but to the brim of the grave and is not currant one step farther Yea they are so farre from being of these mens minds who are of Alexander's mind who as the Philosopher said yesterday the whole world did not content him now ten cubits containe him that they thinke him none of the wisest who being askt whether he would rather be Socrates or Croesus the one an industrious and painfull Philosopher the other 2 man flowing in all abundance was so discreete as to answer that for this life he would be Croesus but for the life to come Socrates But to returne to the worlds wiseman let him be offered his choice as oftimes he is whether he will forgoe himselfe I meane his faith which is the summe of all or such a booty he will forgoe his faith and consequently his soule himselfe and all that is truely his like the foolish Maâ—iner that seeing a fish in the Sea leaps into the water to catch that which together with his life he looseth or like Narcissus who to embrace his shadow drowned himselfe yea set life and death before him as Moses did before the Israelites Deut. 30. 15. 19. 20. and withall shew him from Matth. 25. 46. that this life offered is eternall felicity that death threatned everlasting woe and misery which words are of such extent that as a worthy Writer hath it though all the men that ever have or shall be created were Briareus-like hundred handed and should at once take pens in their hundred hands and should do nothing else for ten hundred thousand millions of yeares but summe up in figures as many hundred thousand millions as they could yet never could they reduce to a totall or confine within number this trisillable word e-ter-nall or that word of foure sillables e-ver-last-ing and then bid him choose which of the two hee likes best his heart which is harder than an Adamant will make answer take Heaven Paradise that eternal felicity and future happines who will it is good for me to be rich and happy while I live much like Cardinall Burbonius who said hee would not leave his part in Paris for his part is Paradise or Themistocles who was not ashamed of this damnable speech in his mouth If a man should shew me two severall wayes the one leading to Heaven the other to Hell of the twaine I would choose the latter wherin he is more sottish then the Indians and more heathenish then the infidels of Florida Virginia New-England and Kanida who for a Copper Kettle and a few toyes as Beades and Hatchets will depart from the purest Gold and sell you a whole country even the houses and ground which they dwell upon for the whole world is not worth one soule But worldly hearts are penny wise and pound foolish they know how to set high prises upon the worthlesse trash of this world but for heavenly things or the God that owes them this they shamfully under-value like Iudas who valued Mary's oyntment which she bestowed upon the feet of Christ at three hundred peeces of silver and sold his Master on whom that odor was spent at thirty And this is one reason As the affection which an adulterer beareth to a strumpet doth exceedingly diminish the love which he should beare to his lawfull wife so the love that wicked men beare to these vain and transitory things wondrously diminish that zeale and affection which they should bear towards Christ and heavenly things But it is farre otherwise with the godly for as they that are after the flesh savour the things of the flesh so they that are after the Spirit savour the things of the Spirit and our opinion onely endeareth and increaseth the price of things When one boasted how faire a shee-slave hee had bought for a pound another made reply that she was to deare of a groat Commodities are but as they are commonly valued Now because transitory things in the next life beare no value at all and because there is nothing firme under the firmament they hold it very good coveting what they may have and cannot leave behind them And though others most love what they must leave and think that money will buy any thing like foolish Magus who thought the Holy Ghost himselfe
might be had for money or the Divell who presumed that this bait would even catch the Son of God yet the wise and religious can conceive no reason why it should bee so doted upon as it is especially since riches can no more put off the Gout or asswage griefe or thrust out cares or purchase grace or suspend death or prevent hell or bribe the divell then a Satten sleeve can heale a broken Arme. They think it the best purchase that ever was in the world to buy him who bought them in comparison of whom all things are drosse and dung as S. Paul speaks Philip. 3. 8. for if we once have him wee have all things If saith Paul God hath given us his own Sonne how shall he not with him give us all things also Rom. 8. 32. and againe 1 Corinth 3. All things are yours whether it be Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come even all are yours and you are Christs and Christ Gods v. 21. 22. 23. And indeed if God give the substantive Christ we may be sure he wil likewise afford the adjective things necessary for this life Matth. 6. 33. so that the godly man is only rich the servant of Christ is Lord of all § 161. ANd thus you have the wisdome of humanists and Politicians decyphered together with the wisdome of Gods people you see the difference betweene them and therein as I suppose that the former are none of the wisest and that the later viz. the vvisest politician upon earth the most ample and cunning Machevilian that lives be he a doctor in that deep reaching faculty is a starke foole in six main particulars ergo not so vvise as the godly man nor so vvise as the vvorld reputes him or he himselfe Yea he is vvorse then a foole for saith Saint Augustine If the Holy Ghost tearmes him a foole that only laid up his owne goods Luke 12. 18. 20. find out a name for him that takes away other mens Yet by the way mistake me not I am farre from advising thee to trust them ever the more for their simplicity I would rather wish thee to beware them for though the Divell makes fooles of them yet withall he makes them wise enough to make fooles of us and though they be but one eyed with Gorgon yet have they also iron talons and though with the Osprey a ravenous bird they have one flat hand to stroake yet have they another with clawes which wil cruelly gripe yea though they have the faces and tongues of men yet they have the talons of Gryffons full of rapine cruelty and oppression But you will tell me that the world is of another Judgement I answer So shall we if we looke upon them sidewayes as most men doe like as Apelles pictured Antigonus making shew only of that halfe of his face which was perfect but hiding the other side wherein he was blind and deformed then we shall take them for wise men and so be mistaken I confesse the one speak Latine Greek and Hebrew the other Statutes History and Husbandry well enough to make their neighbours think them wise men but the truth is they seeme wiser then they are as we use to say of the Spanyards whereas the godly like the French are wiser then they seeme as thus they are wise men in foolish things and foolish men in wise things sharp eyed as Eagles in the things of the earth but as blind as Beetles in the matters of heaven and may be compared to Bats Night-crowes Owles and Cats which can see better in the darke then in the light their wisdome is like that of Moles which will dig under ground with great dexterity but are blind when they come into the Sunne or Cats especially the later sort that are onely gifted to catch Mice being in every thing else the simpliest creatures that live or the fish Polypus which is a most stupid and foolish fish yet useth great skill in taking of other fishes yea these are directly like witches and that in foure particulars First a witch is rarely pregnant in doing that which is evill 2. a witch neither can nor will doe good 3. a witch will sell her soule to the divel that shee may a little excell others in mischiefe 4. both they and these are indeed blind and in darknesse as having their beginning from Sathan the Prince of darknesse and their end in hell which is the pit of darknes for as they and witches do the same worke so they shall have the same wages because they are wise to evill their wisdome shall have but an evill end Againe if innocency be acknowledged meere simplicity then none are so simple as the religious for as it seemes their ignorance will not suffer them to doe evill Yea as Plistonax the Sonne of Pausanias when an Orator of Athens said the Lacedaemonians were unlearned and ignorant answered thou sayest true for we only of all the Grecians have learned none of thine ill conditions so may I say to these the godly of all others have learnt none of your Atheisticall practises But let the Holy Ghost determine that knowes better how to judge then any and then he is most wise that is most holy for goodnesse in the Scripture is tearmed wisdome and vice folly sinners and fooles Synomina Prov. 1. 7. In the dialect of the wise man it is plaine that the greatest sinner is the greatest foole and David thinkes there is no foole to the Atheist Psa. 53. 1. whose wayes utter his foolishnesse Ps. 49. 13. And though worldly men call the simple fooles yet God calls the crafty fooles Ieremiah 8. 9. Luke 12. 18. 20 Mat. 6. 23. and of all Atheists which seeme wise there bee no such fooles in the world as they which love money better then themselves To conclude the feare of the Lord is wisdome and to depart from evill is understanding Iob 28. 28. and hee that is truly wise thinks that to be wisdome and folly which God thinks so § 162. IF you would know what to judge of them and how to call them they are properly subtile persons as the Holy Ghost stiles Ionadab who gave that wicked and crafty counsell to Amnon 2 Sam. 13. 3. 5. and the woman of Tekoa 2 Sam. 14. 2. and Elimas Acts 13. 10. being rarely gifted to deceive and more crafty and wily then is usuall but not wise men or if it may be termed wisdome as sometimes the Scripture terms it wisdom in an holy derision as Ge. 3. 22. is to be understood or else calling it wisdom because worldly men deeme it so as in another place it calls preaching the foolishnesse of preaching because wicked men esteeme preaching but foolishnesse and as Christ calls the Pharisies just because they justified themselves Luke 15. 7. or thirdly meaning by wisdome the wisdome of the flesh or of the world and that
the Sunne of the soule Reason and Faith the two Eyes I am the light of the world saith our Saviour he that followeth me meaning by a lively Faith shall not walke in darknesse but shall have the light of life Iohn 8. 12. and more see two eyes then one Yea the day with one eye doth for more things descry then night can doe with more then Argus eyes Vnregenerate men who want faith are like blind Sampson without his guide So that we must have minds lifted above nature to see and love things above nature heavenly wisdome to see heavenly truth or else that truth which is saving will be to us a mystery yea seeme foolishnesse 1 Cor. 2. 7 8 14. wheras the spirit reveales all things to the beleiver even the deepe things of God 1 Cor. 2. 10 12 15 16. giving him a mouth and wisdome where agâ—inst all his adversaries shall not be able to speake or resist Luke 21. 15. Wherefore get faith and thou hast mounted another step to wisdome entred a third roome of this Palace Fourthly he must be frequent and fervent in prayer to God for the direction of his holy Spirit for First humble and faithfull prayer ushered in by meditation is the cure of all obscurity especially being accompanied with fervor and fervency If any lacke wisdome saith St. Iames let him aske of God which giveth to all men liberally and reproacheth no man and it shall be given him Iam. 1. 5. marke the words it is said if any wherefore let no man deny his soule this comfort againe aske and have it cannot come upon eaâ—ier termes yea God seemes to like this sute so well in Solomon as if he were beholding to his Creature for wishing good to it â—elfe yea more whatsoever we aske in prayer if we beleeve we shall have it Math. 21. 22. And in vaine doe we expect that Almes of Grace for which we doe not so much as beg Secondly as Sampsons companions could never have found out his Riddle if they had not plowed with his heyfer so no man can say that Iesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. And as none can behold the light of the Sunne but by the benefit of the Sunne so none can know God who is called the Father of lights in the plurall number because of the degrees and diversities of his gifts nor the things of God but by the revelation of God 1 Cor. 12. 8. Math. 16. 17. with the Spirits helpe the meanes can never be too weake without never strong enough One excellent and necessary prerogative of the spirituall man is this he hath God for his teacher he learnes the counsells of God of that spirit which only knoweth God's counsells Luke 21. 15. For though his outward man receives the elements and rudiments of Religion by breeding and education yet his inward man receiveth them by heavenly infpiration For as spirituall wisdome is not the fruite of time and study as the naturall is so it hath a higher fountaine then nature to feede it even the Spirit of God which is no small priviledge for the Scholler learnes quickly when the Holy Ghost is his teacher the eye sees distinctly when the Holy Ghost doth enlighten it When Christ taught in the Temple they askt how knoweth this man the Scriptures seeing he never learned them so it is a wonder what learning some men have that have no learning like Priscilla and Aquila poore Tent-makers which were able to schole Apollos that great Clarke a man renowned for his learning What can we say to it for no other reason can be given for it but as Christ said Father so it pleaseth thee For as Iacob came so soone with his Venison that his father askt him how he came by it so suddenly and Iacob answered because the Lord thy God brought it suddenly to my hands so holy and righteous men can give no other reason why they understand the words of God so easily and the wicked doe conceive them so hardly but that God brings the meaning suddenly to their hearts as we reade Luk. 24. that Christ standing in the midst of his Apostles after he was risen from the dead opened their understandings that they might understand clearely the Scriptures and what vvas vvritten of him in the lavv of Moses and in the Prophets and in the Psalmes vers 44. 45. Loe hovv suddenly their knovvledge came unto them But see vvhat a generall promise God in the person of vvisdome hath made to all that serve him Pro 1. 23. Wherefore importune God the Father for the dirâ—ction of his holy Spirit and thou shalt at the least have light enough on earth to bring thee to the light of Heaven But in praying for wisdome observe one caution doe not pray for it without putting difference There is a speculative knowledge in the braine common to hypocrites with Gods children Heb. 6. 4. and there is an experimentall and saving knowledge in the heart peculiar to the godly alone Eph. 4. 8. and 5. 8. pray especially for the last of these let thine hearts desire be to know God in Christ Christ in faith faith in good workes to know Gods will that thou mayst doe it and before the knowledge of all other things desire to know thy selfe and in thy selfe not so much thy strength as thy weakenesse pray that thine heart may be insteed of a Commentary to helpe thee understand such points of religion as are most needfull and necessary and that thy life may be an exposition of thy inward man that there may be a sweete harmony betwixt Gods truth thy judgement and whole conversation that what the naturall man knowes by thinking thou mayst double by feeling the same in thine heart and affections as indeed experimentall and saving knowledge is no lesse felt then knowne and I cannot tell how comes rather out of the abundance of the heart then by extreame study or rather is sent by God unto good men like the Ramme that was brought to Abraham when he would have sacrificed his Sonne Isaac But if thou shalt pray unto God for knowledge without making a difference and shalt stand more upon the quantity then the quality so resembling the curre in the fable which preferred the shadow to the meate or those parents among the Heathen which sacrificed to the gods for children but not for good children or Nero's Mother who being told that her Sonne should be Emperour but to her griefe and sorrow answered so my Sonne have the Empire let my sorrow and griefe be what it will or Eudoxus whose wish and prayer to the gods was that hee might once view the Sunne neere at hand to comprehend his forme greatnesse and beauty on condition he were immediately burnt and consumed by it God will either crosse thee in thy desire as he did those anticke builders Gen. 11. 3. to 10. who purposed a Tower the top whereof should reach unto Heaven
withall more then he expected so deales Sathan and the world with a poore soule The divill is like a late Emperor of Turkie who married his owne daughter to a Basha on the one day and then after a night pleasure sent for his head the next morning for here he is a tempter hereafter a tormenter And herein Christs servâ—nts and the divels differ this life is our hell and their heaven the next shall be their hell and our heaven Psal. 17. 14. Matth. 5. 4. Luke 6. 21. Iohn 16. 20. Indeed our outward afflictions here are so sweented with inward consolation that this world may rather bee called our purgatory for a Christian here in respect of his manifold troubles and sweet consolation in christ seemes half in hell and halfe in heaven as Petrus Tenorius Archbishop of Toledo caused King Salomon to be painted upon the walles of his Chappell after he had a long time considered the waighty reasons on each side whether he were damned or saved or as the Papists feigned Erasmus to be for that he was halfe a Protestant halfe a Roman Catholike but this inward consolation is hidden to the world Fourthly the divell and his instruments can so delude the fancy and judgement of a naturall man that as he sees nothing desireable in a religious life so hee shall give no credit to nor believe any thing that the godly shall affirme As for example Let us tell one whom they have converst withall how sweet a religious life is and how farre the light of God's countenance the peace of conscience and joy in the Holy ghost doth surpasse all earthly felicity he will not believe there is any such thing because it transcends his conceite as a poore labouring man in the country said to his neighbour he believed not there was any such sum as a thousand pounds of money though rich men talked so much of it they will believe no more then what comes within the compasse of their five senses for they are all the Articles of their faith But they are ill discoverers that think there is no land when they can see nothing but Sea Yea viewing the godly but with natures eye they thinke both God and nature envies them of all others and that most men are deluded with a poysonous lye in making only the vertuous happy But in case we say with Steâ—en that we see Christ Iesus sitting at the right hand of God these blind wizards are ready to throw stones at us for confessing what wee see or for seeing what is hid from them Againe let them see a man carefull to avoid the ginnes and snares of Sathan which are laid in every place to take his soule they will judge and call him a scrupulous fellow for watching against that which they neither see nor feare as wonder is the daughter of ignorance Indeed as country men will rather believe the reports of travellers then go to see it so they will believe these things rather then be troubled or much trouble themselves about them Againe let God by his Embassadors offer them the Kingdome of heaven upon faire and easie tearmes they will none of it yea they will slight it as the golden Indies was offered to diverse Princes and they vilipended it because they never saw it yet the wealth was worth their labour that undertooke it and so in al other cases worldly hearts especially being thus deluded can see nothing in actions of zeale but folly and madnesse untill we be borne againe we are like Nicodemus who knew not what it was to be borne againe Iohn 3. Untill we become zealous our selves wee are like Festus who thought zeale madnesse Act. 26. untill wee bee humble our selves wee are lie Michal who mocked David for his humility and thought him a foole for dancing before the Arke 2 Samuel 6. 16 yea it was true then and it is true now and it will be true alwayes which S. Paul observeth 1 Cor. 1. 18. that to such as shal perish or are for the present in a perishing condition religion shall seeme foolishnes piety hath no relish to a brutish mans palate but distastfull and indeed how should they like the food which they never tasted or bee in love with the party of whom they have not the least knowledg For as to speake is only proper to men so to know the secrets of the kingdome of heaven is only proper to believers Sense is a meere beasts reason a meere mans divine knowledge is only the Christians § 181. FIfthly the World and the Divell can so forestall mens judgements with prejudice against Gods people and goodnes that they shall resolve never to be religious so long as they live as how many by reason of that generall contempt which the divels instruments cast upon religion are both hindred from good and hardened in evill to their owne ruine and destruction 1 Pet. 2. 7 8. Yea this makes them become more impudent stupid and insensible then Salomâ—n's drunkard for as touching admonition they are like the deafe Adder tell them what God saith in his word they will stop the eare with the tongue by ingrossing all the talke neither is it the highest eloquence of the best Preacher can make him fit for heaven for they resolve against yeeld ng and words are vagabonds where the perswader hath an evill opinion of the perswader Oh this is a difficult devill to bee cast out even like that we reade of Mat. 17. 16. for as all the Disciples could not cast out that Divell no more can all the Preachers this yea certainly where Sathan hath once set this his porter of prejud ce though Christ himselfe were on earth that soule would never admit him take no good from him no not so much as think well of him as we see in the Scribes and Pharisies who made an ill construction of whatsoever he did or spake for when he wrought miracles he was a Sorcerer when he cast out divels it was by the power of divels when he reproved sinners he was a seducer when hee received sinners he was their favourer when he healed the sick he was a breaker of the Sabbath c. And even so it fares with these men for as an ill stomacke turnes all it receives into ill humours or as the Spider converts every thing she eates and the Viper every thing shee touches into poyson so they whatsoever they heare or see in the godly In fine as Beggers with Scumea make their owne flesh raw so these with prejudice make their owne eyes blind whereby it fares directly with such an one as it doth with the Serpent Regulus no charming can charme him for prejudice like the goddesse Adrasteia or Sorceres rather takes memory wit and grace from all that entertaine it and leaves them in Pyrrhon's condition who would not believe what his eyes saw and his eares heard Sixthly they have a great advantage of Gods servants in this when they have
confesse that was a separation of a higher nature the power of the keyes being added they were delivered up to Sathan shut out of heaven herein it is not so but this serves to the same end and is done only in cases of like fact The cause was weighty for which the gates of heaven were to be locked great in the thing done or great in the wilfulnesse of the doer and this not without reason for the doome was heavie and fit for the back of a strong and mighty evil it was a short damnation a temporall hell a shutting out of heaven upon earth yea heaven in heaven even the joyes and comforts of the spirit of consolation Neither could it be but an excellent remedy for besides that it was Gods institution the remedy was fitted to the disease a degree of presumption was encountered with a degree of despaire the Scorpion was made a medicine against the sting of the Scorpion Sathan was set on worke to take him downe by terror unto salvation whom before hee animated and puffed up to destruction he that said at first sin boldly for ye shall not dye at all now hee changeth his voyce and saith thy sinne is greater then can be forgiven thee But the wisdom of dispensation suffered this roring Lion no longer to terrifie but untill his terror did mollifie hee aimed indeed at despaire and destruction but the Church aimed at humiliation and conversion yea at consolation and salvation And indeed humiliation for sinne is the only way to conversion from sinne conversion from sin the only way to the consolations of the Spirit and the comfortable spirit is both the guide and the way to life eternall therefore when the man is humbled Sathan is casheired the horse-leech is taken away when he hath sufficiently abated the vicious and superfluous blood Thus were men healed by wounding exalted by humbling O admirable use and command of Sathan hee is an enemy to God and yet doth him service he is an adversary to man and yet helpes him A strange thing that Sathan should help the incestuous Corinthian to the destruction of his flesh his concupiscence and the edification of his soule A strange thing that Sathan should teach Hymeneus and Alexander not to blaspheme he is the author of blasphemies and yet he teacheth not to blaspheme But is Sathan contrary to himselfe and is his kingdome divided in it selfe no surely â—ut one that is stronger then hee both in wisdome and power manageth both his craft and malice to ends which himselfe intendeth not The divell is one and the same still even purely malicious but God suffers him to go on in his temptations just so farre as temptation is profitable and no further therefore while Sathan is driving the offender to despaire God stops his course when the sinner is come to due humiliation and then as it was with Christ in the wildernesse so is it with the humbled sinner Sathan is dismissed and the Angels come and minister unto him This was the nature manner and end of publike excommunication private hath relation to it both touching cause and end First publike had respect to the cause that it was to be used only in case of scandalous open and notorious impiety so hath the private wee do not breake off society with any for weaknesses and sinnes of infirmity Secondly that did only aime at their amendment conversion and salvation so doth this we desire only to have them looke into themselves where the fault lyes and seeke to amend their course and certainly nothing will sooner make the adulteresse or drunkard bethink themselves then when they see all that are honest and sober even their neighbours and old associates shun their company and despise them as if they were not worthy of humane society and if they have the least desire to be reputed honest and sober againe and admitted their familiar converse without which they are as it were banished into exile they will do what possibly lyes in them to redeeme their credit and merit their good opinion by a more sober honest and holy demeanour the disparity lyeth only in the power and severity of the agents we cannot we doe not we desire not to deliver them up to Sathan but heartily pray that they may bee delivered from him and all evill § 197. THat we may not be infected by them nor partake of their sinnes It is a true Proverb Evill company corrupts good manners and He that will not evill do must keep from all that longs thereto To be safe from evill workes is to avoid the occasions especially he that will keepe himself from iniquity and have no fellowship with the unfruitfull workes of darknes must have no fellowship with wicked persons the workers of darknesse Ioseph thought no weapon comparable for the beating off his Mistresses assaults to running away The first thing that God did after hee created Heaven and Earth was to separate light from darknesse probably to shew that the good should first of all separate from the evill if they meane not againe to become evill It is not more hard to finde vertue in evill company then to misse vice They were mingled among the Heathen saith the Psalmist and what followes they learned their works Ps. 106 35. Peter had never denyed and forsworn his Master if hee had not beene in company with Christ's enemies but then how soone was he changed Now saith one If such a Cedar fell how shall I stand I will not therefore hazard the fraile potsheard my flesh upon the rock of evill company for any thing David had never dissembled if he had not beene among the Philistins which made him after that hee might wisely shun that occasion say depart from mee all yee workers of iniquity for I will keepe the commandements of my God Psal. 119. 115. intimateing that hee could not otherwise nay how many thousands have confest at the Gallowes I had never come to this but for evill company which drew me to these courses yea the truth is wee can not come amongst these vipers and not bee stung by them for even to heare them speake will make us either angry or guilty and not to bee intemperate with them for company is a great discourtesie if not a quarrell Many a man had beene good that is not if hee had but kept good company There is a pliable disposition in all men naturally to evill we follow it as Iron doth the Loadstone by a naturall and hidden propensity our corrupt nature is like fire which if there be any infection in the roome drawes it streight to it self or like Jet which omits all precious objects and attracts nothing but straws and dust or if a man hath both good and bad in his nature either of them will fortifie as they meet with their like or decline as they finde a contrary as Sampson did in his strength who at first being hard enough for all the Princes of the Philistins
workes and the Ships were broken that they were not able to goe to Tâ—rshish 2 Chro. â—0 37. But admit they can not infeâ—ffe us either in their sinne or punishment yet their society will be a shrewd vexation to us As let a religious man fall into their company as an honest man may fall into the hands of theeves they will conspire how to afflâ—ct his eyes with unchast visions his eares with fearefull oathes his unwilling appetite with drunken healths which even a civilized Pagan would abhor We read that Clitomachus the wrestler though a great company-keeper yet if he had heard but one filthy word would presently depart How was just Lot vexed with the uncleanly conversation of his wicked neighbours Sodom was worse then a Jaile to his righteous soule and report lyes if our Jailes be not much like to Sodom the very dens of mischiefe the Scholes of wickednesse a Malefactor learnes more vilany there then ever he knew before drunkennesse and blasphemy usurpe the place of mortification and humility Or lastly if their society be not a vexation to our minds at least it will be a great disparagement to our names every one will conclude almost infallibly such as our company is such is our disposition The common Proverb is like will to like And Birds of a feather will flock together When Iepthah was himselfe in banishment there gathered to him idle fellows such as himselfe Iudges 11. 3. When David was in trouble and vexed in minde himselfe their flockt unto him all those that were in trouble vexed in mind or that were in debt even foure hundred of them to the Cave of Adullam 1 Sa. 22. 2. Yea our Saviour meetes no lesse then ten Lepers in one knot Fellowship is that we all naturally affect though it be in Leprosie even Lepers will flock to their fellows where shâ—ll wee finde one spirituall leper alone drunkards prophane persons hereticks will be sure to consort with their matches And hereupon the Lacedâ—m onians when they would certainly bee informed what the disposition and behaviour of any one was would wisely inquire with what persons they were linked in fellowship And indeed he that makes himselfe a companion of all sells his reputation very cheape it being as great an indecorum for a holy Christian to be in the company of gracelesse persons as it is for a reverend Divine to sit upon the Stage in a publike Theater or an old man to dance with little children in the streetes Base company saith one kills both our fame and our soules it gives us wounds which will never admit of healing How many have irrecoverably lost their good names by keeping company with suspected persons and whether the report bee true or false it is no easiething to disprove a slaunder for like an unruly spirit once raised 't is hard to conjure downe againe A mans good name is much easier kept then recovered And thus you see that evill company endangers our soules or could our soules be free yet our persons are in danger or could our soules and persons both bee safe yet our estates are in jeopardy or could our soules bodies and estates be secure yet our fame would suffer and our good name lye at the stake Wherefore c. § 200. BUt admit we could keepe them company without harme yet this inconvenience would ensue their company would bereave us of much good which otherwise we should enjoy being alone it fareing with the godly wise as with Saint Ambrose who was wont to say I am never lesse alone then when I am all alone for then I can enjoy the presence of my God without interruption They are able to say as Duâ—artus and before him Scipio I have never better company then when I have no company for then can I freely entertaine my owne thoughts and converse with all the learned which have beene in former ages Antisthenes being asked what fruit he had reaped of all his study made answer I have learned by it both to live and walke with my selfe And Alphonsus King of Arragon being demanded what company he liked best replyed Bookes for these saith he without feare or flâ—ttery or any reward tell me faithfully all that I desire to know Cicero was and I am of his minde and though I bee no Hermit to sit away my daies in a dull Cell yet will I choose rather to have no companion then a bad one When Cato Vtican in vacation times and at his best leasure went to recreate himselfe in the country hee used to cary with him the best Philosophers and choisest bookes Algerius an Italian Martyre said Hee had rather be in prison with Cato then with Caesar in the Senate house so was it more comfortable to bee with Philpot in his Cole-house then with Bonner in the Palace Boner's conscience made his Palace a Cole-house and a dungeon whiles Philpot's made the Cole-house a Palace The state of grace is heaven upon earth and he that knowes the sweetnesse of Gods presence wil deeme it more tollerable to bee ever alone then never able to be so When I read of Hiero the Tyrant of Syracusa and other such that gave over their Kingdomes to live a solitary life I somewhat wonder I should not to heare of a religious and Christian King that did so It is impossible for the naturall man to be so merry in company as the believer alone yea saith S. Augustine the teares of those that pray are sweeter then the joyes of the Theater Indeed a witty jest may make a man laugh more and lowder but he who hath an inheritance fallen to him feeles a more solid joy within so hee that enjoyes his Saviour and hath the assurance of heaven is truly merry at the heart and keepes Hilary Tearme all his life And indeed nothing in the world is worth envie besides the condition of a true Christian. But to what end doe I tell a blind man how glorious and bright a creature the Sunne is or a poore man what summes of money are in the Kings Exchequers To so many as are unrenewed I speake in Parables Revel 2. 17. Yea this seemes to them a Paradox that the people of God should be a merry people for contrariwise they dreame of nothing but solitarinesse and melancholly as the common people thought Tully to bee most idle when he studied most or as the Husbandman in Aesope objected idlenesse to the Poet but as he replyed I am never so idle as in thy company so may the religious we are never so solitary never so melancholly as when in society with you that are vicious This was David's case which maketh him cry out Wâ—e is me that I must remaine in Mâ—seck and dwell in the Tents of Kedar he found it a heavie yoke to bee yoked with irreligious companions And a double reason may be given of it though we feare not to suffer either in our persons goods or good names as before you have it For
first the soule that lives among thornes shall hardly thrive they are such Backbyasses to a godly life that they will do what they can to hinder our goodnesse to heaven and the goodnesse of heaven to us they will wither all our good parts and qualities which are in us like an evill North-wind they blow upon the buds of our graces and nip them 2. Secondly It would make a mans heart to bleed to heare and consider how swearing blaspheming cursed speaking railing slandering quarrelling contending jesting mocking scoffing flattering lying dissembling vaine corrupt and filthy scolding scurrilous lose and idle talking doth overflow with them in all places so that such as feare God had better bee any where then in the company of most men Now I were madd if I should so affect company as to live voluntarily where vexations shall daily salute me Indeed a man is not rightly said to live untill he hath abandoned wicked society Similis having lived seven yeares apart from the world after a long time spent in a military life he left this Epitaph behind him Here lies old Similis yet one that lived but seaven yeares This made Frederick the third Elector Palatine when some such friends of his desired his company to answer I have lived enough to you let mâ—e now live to my selfe and with my Lord Christ. Yea Saint Augustine tenne dayes before he dyed desired none might come to him that so in that time hee might the better fit him self for God And indeed that soule can never enjoy God that is not sometimes retired O that wee could in any reasonable time give a stop to our madding and straying fancies that we could after so long time spent in the lusts of the flesh and pride of life bring home our cogitations and intentions unto our selves shake off these violent hold-fasts bid our companions farewel which have too long engaged our soules and estranged us from our selves But when we are so wedded combined and glewed to the world it is no easie matter to make a safe retreat it is a fleaing to some to bee sundred thereby you pull away some peece of themselves In this case what we cannot doe all at once let us gaine upon our selves by degrees go back step by step first block up one passage then another Will you know what course Demosthenes tooke in this case He to the end that his acquaintance and nearest friends might not by carying him abroad according to their custome withdraw him from his study and bookes caused the haire of his head to be shaved off and after took an order that they should not peepe out untill hee had shook off his consorts by continually making them loose their labours It were happy for our young studients if they would a little imitate him if they were not overmuch affected and addicted to company keeping if they would but consider that friends are the thieves of time the most precious jewell they can part withall § 201. BUt here it will bee objected That we are melancholly persons strayers from the drove of mankind and whereas nature hath made us sociable creatures in making us men religion hath alâ—ered to a crazied disposition whereby wee are mispleasing to all as all to us To this is answered Suppose it were true but I shall in place more convenient prove that the religious only enjoy true mirth and that worldly mirth is more talked of then felt spirituâ—ll joy more felt then talk'd of though I may appeale to any mans conscience that hath been softned with the unction of grace and truly tasted the powers of the world to come yet they think it is better being a good Christian then a good fellow and hold it farre better in good sadnesse to bee saved with a few as Noah was in the Arke then in good fellowship with the multitude to bee drowned in sinne and damned for company We are content saith one to passe through somewhat more unsociably into happinesse it sufficeth wee shall meet with good company at our journeys end in the kingdome of heaven even an innumerable company of Saints and Angels The men of the world practise what once a Jester spake who when a great Lord asked him whether he would goe to Heaven or Hell answered to hell for there quoth he I shall bee sure to meet your Lordship and the greatest part of mine acquaintance But it is not so with the true Christian he little loves Christ that will not follow him without company and his zeale is cold to heaven whom the example of numbers can turn another way Wherefore let us say as much as Peter said and do more then Peter did though all men should forsake thee yet will I nt leave thee O Saviour neither magnitude of Princes nor multitude of people shall prevaile with me But the world wrongs religion when they accuse it to bee an enemy to good-fellowship for she hath not a follower which doth not say with David Psa 119. 63. I am a companion to all them that feare thee and keep thy precepts for the godly mans chiefe delight is in the Saints and such as excell in vertue Psalme 16. 3. Yea and their fellowship is so good profitable and delectable that as Synesius was of opinion that King Hieron got more by Simonides acquaintance then Simonides did by his and as we read that Pharaoh Saul and Nebuchadnezzar were more pleasured by Ioseph David and Daniel then Daniel David and Ioseph were by them so I perswade my selfe great persons would finde themselves more then required if they would vouchsafe the company of some poore Saints for a wise and holy Christian like his Lord and Master wheresoever he goes makes better cheare then he findes in an happy exchange of spiritual repast for bodily Yea as Plato accounted it one of the foure great privelidges for which he was especially bound to nature that he lived in the time of Socrates so they should thinke it none of the least favours for which they were bound to blesse God that they enjoyed so religious and holy society It is true indeed there is a supposed good fellowship to which religion is an enemy because it is an enemy to this holy fellowship of the Saints and good reason the one are to the other as Wolves are to the Lambes now is it any marvaile if the Lambes care not greatly for the company of the Wolves the Lambe would not willingly be alone yet it is far better when solitary then in a wolvish society Generous mindes will associate with their matches and equalls or none as David being a King when he was expulsed his owne Country resorts to none but Kings for first he goeth to Achis King of Gath then to the King of Moab 1 Sam. 21. 10. and 1 Sam. 22. 3. Neither are our ding-thirsts who lavish out their estates and throw the house out at windowes as we use to say good fellowes though they call themselves
Iehosophat 2 Chron. 19. 2. wouldest thou help the wicked and love them that hate the Lord it may bee demaunded should Christians be friends with them who are enemies to the Crosse of Christ no no. And yet to the men separate from their manners we have no quarrell but wish them better then they either wish to us or to themselves Indeed if we should contemn them as they think we doe it were but a just recompence of their folly and wickednesse for as one speaking of the poverty of the purse saith that poverty is justly contemptible which is purchased by following of vice so may I of the poverty of the mind that poverty of wit and grace is justly contemptible which is purchased by a wilfull rebellion against God and the great meanes of knowledge and grace which we enjoy To conclude this point we think it 's better to leave them and be thought proud wrongfully then stay with them and be knowne bad certainly § 206. AGaine some will alledge we give offence to them that are without which is contrary to the Apostles precept who saith Give none offence neither to the Iews â—or to the Grecians nor to the Church of God 1 Cor. 10. 32. as they will make a crooked staffe serve to beat a Dog when a streight one cannot be found Nothing but ignorance is guilty of this scruple for the offence is only taken not given and herein they pervert the Apostles words touching offences as Pharaoh's servants did the same word when they said unto their Master concerning Moses How long shall he be an offence unto us Exodus 10. 7. for he meaneth in that place only such offences as are contrary to the doctrine of the Gospell as he hath expounded his own meaning Rom. 16. 17. And if nothing might bee done whereat vviâ—ked men are offended then the vvord of God must not be preacht nor his holy and divine precepts walked in yea Christ must not have come into the vvorld to redeem it for he was to the Iews a stumbling block and to the Greeks foolishnes 1 Cor. 1. 23 But all vvhich God hath commanded must be done and all vvhich he hath left indifferent may be done and none may or ought to censure the doing of it The precept is plaine one believeth that he may eate of all things and another which is weak eateth hearbs saith the Apostle and vvhat followes let not him that eateth despise him that eateth not and let not him that eateth not condemn him that eateth for God hath received him Rom 14. 2. 3. If I know the thing to be good and that I doe it to a good end what care I for their idle misconstruction morally good actions must not be suspended upon danger of causelesse scandall in things indifferent and arbitrary it is fit to be over-ruled by feare of offence but if men will stumble in the plain ground of good let them fal without our regard not without their owne perill Now that the Cuckoe may acknowledg this for her owne egg notwithstanding she hath laid it in the Doves nest let the men of the world know that it is not an offence given by us but taken by them yea they first give an offence to us by their ungodlinesse and after take the just reward of the same namely to be excluded our society for an offence wherein they imitate Athanagor as who as Tully reporteth would alwayes complaine of his punishment but of his fault he would say nothing or Adam who was ashamed of his nakednesse but not of his sin wicked men are neither sensible of doing injury nor patient in suffering for it It 's a rule of justice that what men deserve they should suffer yea in this particular case Gods rule is if thou take away the precious from the vile thou shalt bee according to my word Ier. 15. 19. And we would have them suffer this exclusion no longer then till they deserve it no more let them returne unto us doe as Themistocles who being in his youth vicious and deboyst afterwards made the world amends by his brave exploits and wee will returne unto them keepe them company account them true friends good men otherwise wee have an absolute prohibition from God himselfe Ier. 15. 19. let them returne untâ— thee but returne not thou unto them And good reason there is for it in a musicall instrument the strings that be out of tune are set up or set down to the rest but the strings that bee in tune are never stirred nor medled with though indeed I might have stopped their mouthes with this very question whether is better to obey God or humour sensual men As our Saviour Christ stopt the high Priests mouthes when they asked him by what authority hee cursed the fruitlesse Figg-tree cast the buyers and sellers out of the Temple c. by demaunding of them whether Iohns baptisme was from heaven or of men Mar. 11. 29. But in case they will not returne unto us we had rather offend each of them once then our selves every day It is pity that ever the water of baptisme was spilt upon his face that cares more to discontent the world then to wrong God They are unjust and ouer partiall that will goe about to exact from us that which we owe not with more rigor then they will exactfrom themselves that which they owe. And so I have given you the reasons why such as are or desire to be conscionable and religious breake off company with them and vindicated the most usuall exceptions against it I will now make some use of the point â—nd so leave it for them to chew upon § 207. 1. TO summe up all in a word or lâ—y all these grounds and motives together If we endanger our selves our lives our estates loose our credit our peace our time by frequent associating witâ— ungodly men and can no way expect their love and friendship be sure you come not or at least stay not in their company It is not safe venturing among them in confidence of our owne strength no more then it is to consort with cheaters in hope that they will not cozen us Dead fire we know being stird up will burne a fresh and corruption like a candle new put out is soone kindled againe If Sathan but blow upon it the owne heate is enough to enflame it No venture not thy selfe though thou hast once or twise come off cleare from them Sampson could withstand his wives temptation seven dayes but at length by her importunity she prevailed with him Iudg. 14. Over many in this case are like to sicke men who when they have had a good day or two thinke themselves presently well againe so they make bold to put off their Kerchifes to put on thinner garments and to venture into the fresh ayre whereupon follow unrecoverable relapses Wherefore take heede or if thou dost keepe them company it is an argument that thou art