and vice but evill men especially and deceivers wax worse and worse deceiving and being deceived 2 Tim. 3.13 they goe first over Shoes then over Bootes then over shoulders at length over head and eares in sinne as some doe in debt § 110. O The dangerous and insensible insinuations of sinne Custome of sin tokes away the sense of sin if that crafty tempter can hereby worke us but to one dram of lesse detestation to a familiarity in evil he promiseth himselfe the victory Custome brings sinne to be so familiar that the horror of it is turned into delight and as men doe at first lesse like sinne so with continuance they doe lesse feele it frequency in sinne takes away the sense of sinne as a man may looke so long upon the Sunne that he shall become blind and then he is not sensible of any light it hath or heare a great noyse so long as they which live neare the fall of the River Nilus that it may make him starke deafe for even so it fares with the notoriously wicked who being familiarly accustomed to all manner of lewdnesse can commit foule sinnes with lesse touch of conscience then others can heare of them as you shall have Blacke-smiths that are used to the frequent and dayly handling of hot Iron hold a scorching fire brand in their hands and laugh whilst another would rore out Estrich-like they can concoct Iron and put it off as easily as another weake stomacke can doe jelly Oh hovv the soule that takes a delight in levvdnesse is gained upon by custome Neither vvill any meanes restraine such a Sampson for let him be bound vvith greene vvithes the shame of men they vvill not hold him with new Ropes the feare of authority they will not hold him vvith the pinne and vvoofe of Lavv and Gospell none of these vvill hold him Indeed for a time shame it selfe may hold them in though sinne holds them under but shortly after they have brazen faces so bloodlesse that they cannot blush and then farewell all good There is some feare to offend some knowledge of good and evill some remorse some conscience while shame lasts but if shame once depart knowledge goes and feare goes and remorse goes and conscience goes none will tarry behind shame at least where the feare of God which is the bridle and curbe to sinne is absent all vices will there be present and abound and when they are once crusted over with perseverance no hope of returning like as the Tortise delighting in the Sunne swimmeth on the top of the water so long untill the heate hardeneth her shell that she cannot sinck and then she is taken Wherefore let not this point part with us till it hath taught us two things to wit to make conscience of small sinnes not to reiterate or allow our selves in the practice of any knowne sinne § 111. ANd so you have the maine ground Againe God hath proclaimed an enmity betweene the wicked and the godly for so long as the world endures foundation roote or spring of their opposition which yet is not all for admit their natures were not contrary this alone were omni-sufficient God from the beginning hath proclaimed an enmity between the seede of the Serpent and the seede of the woman which is irreconcileable and endlesse for as it hath beene from the beginning of time so it shall last to the end of all time when time saith one began this malice first began nor will it end but with the latest man It is an everlasting act of Parliament like a Statute in Magna Charta Gen. 3.15 where even in Paradise Iehova the eternall God and Lord of Hosts saith unto Sathan I will put enmity betweene thee and the woman and betweene thy seede and her seede hee or it shall bruise thine head and thou shalt bruise his heele whereby Sathans seede is meant the wicked of all ages and by enmity bitter immoderate inveiterate irreconcileable and endlesse hatred and division opposite to that amity and familiarity which formerly had beene betweene the Woman and the Serpent as Expositors universally conclude So that there was a twofold kingdome set up in this world both spirituall a kingdome of sinne and darkenesse Sathan is their King and they must seeke his wealth and honour all they can and strive to enlarge his kingdome by winning all they can from Christ by a continuall warre and skirmish and a kingdome of light and holinesse the King and cheife commander of the one being Sathan the Prince of darkenesse the god of this world and chiefe of evill Spirits his subjects all unregenerate men and the King of the other being Christ called in Scripture the wonderfull Counsellor the mighty God the everlasting Father and Prince of peace the Lord of Lords and King of Kings Isay 9.6 Rev. 17.14 who is also the chiefe of men even the chiefe Sonne of man his subjects the godly and regenerate alone betweene which Kings and their Regiments God himselfe having proclaimed a perpetuall warre saying I will put enmity betweene the one and the other how can we expect lesse for with God neither doth his word disagree from his intention because he is truth it selfe nor his deede from his word because he is power it selfe God is not as man that hee should lye neither as the Sonne of man that hee should repent hath he said I will put enmity betweene the men of the world and his owne people and shall he not doe it or hath he spoken the word and shall not he accomplish it Numb 23.19 Heaven and Earth shall passe away but one jot or tittle of his word shall not passe till all be fullfilled Math. 5.18 So that to be without temptations reproaches and persecutions we may rather wish then hope for what peace can wee looke for betweene the seede of the Serpent and the seede of the woman since God himselfe from the beginning hath set them at enmity yea once to expect it were an effect of frenzie not of hope § 112. THat Sathan is their King As they have not bene wanting bitherto in any age you have it Iohn 14.30 and the Prince of this world it is plaine Iohn 12.31 and that he ruleth by and worketh in all the children of disobedience Eph. 2.2 makes cleare and that they are his servants kept by the Devill in a snare and taken Captive of him at his will are the very words of the Holy-Ghost 2 Tim. 2.26 which being so considered together with the former proclamation how should they not seeke his wealth and honour by fighting for him How should they not strive to enlarge his kingdome and the territories of Hell by winning all they can from Christ by a continuall warre and skirmish as they have not beene wanting hitherto in any age Yea I could produce testimonies and examples till darke night to prove that there hath beene in all ages is now and ever shall be betweene these two Kings
many mouths Or admit the best that can come I am sure a man once wounded in his good name is seldome cured without skarres of suspicion as fine linnen being once stained with black Inke though it be wash'd never so will retaine an Iron-mould ever after O the malice and mischiefe of aslanderer The sinue and punish ment of a sâ—anderer for he not only woundeth the party of whom he speaks but the party likewise to whom hee speakes if hee either rashly believes it or is delighted in hearing it or further divulgeth it or doth not defend the absent wronged party so slaying three at once with the one Arrow of his viperous and venimous tongue himselfe being one of the number as Luther well 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 loofe 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 6 They must doe what Sathan will â—nvethem 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 The receiver as bad â— as the tale-bearer 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 They will flout us out of our faith have our company here in sin herafter in tâ—rment 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 expatiate and whereas I have hitherto 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 1 They would have our company in finne 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 sinnes they have no quarrell against us As Holofernes said to Indeth 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 Matth. 10.22 so soone as he became religious and conscionable For all wicked men are like the women of Lemnos VVhat a strait the godly are in 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
excuse nor make thy sin any whit more warrantable I confesse authority of greatnesse doth often corrupt the integrity of goodnesse yea the evill examples of great men doe great harme and ever have done and he that is most eminent hath most followers Augustus a learned Prince filled Rome with Schollers Tiberius filled it with Dissemblers Constantine with Christians Iulian with Atheists As other beasts levell their looks at the countenance of the Lion and birds make wing as the Eagle flies so Regis ad arbitrium totus componitur orbis If Saul even kill himself his Armor-bearer will do the like the leaders example is a law to the followers Yea many like Aesops Asse that imitated the fawning Dogg will doe what great ones doe though they make themselves ridiculous by it wee are led by whom we are fed without any respect to him that feeds both them and us A sicke head makes a disordered body a blinde eye endangers all the other members a Rulers unrighteousnesse like a blazing star hath a long taile and drawes a traine of mischiefes after it and is ominous to the whole land wheras piety in a Prince like Aarons oyntment runnes downe to the skirts of his garments Psal 133.2 blesseth all his subjects The bad conditions of popular persons are like Iacobs speckled Rods they make the people bring forth their owne party-coloured actions Genesis 30.38.39 the ill customes of the eminent are drawn up like some pestilent exhalations and corrupts the aire round about But should their examples be followed because they are great or because they are set by God to rule over us in matters civill politicke and judiciary no for God doth not make every one good whom he hath made great neither makes he difference between the Noble and the rabble either in the dispensing of his grace or in the tolleration of offenders one is no more priviledged then another for his grace is alike free to both and both the same law bindes all men alike to their good behaviour and the same punishment shall bee inflicted upon all that offend Yea God is so farre from being a respector of persons in the dispensing of his grace that as he hath put downe the mighty from their seates and exalted them of low degree so he hath filled the hungry with good things and the rich hee hath sent empty away Luk. 1.52.53 he hath chosen the poore of this world to be rich in faith James 2.5 yea not many noble are called as Paul speakes but God hath chosen the base things of the world and things that are despised to confound the mighty 1 Cor. 1.26 27. Neither is this the manner of his donation onely but of his acceptation also for as our Saviour chose rather to bee born in the towne of Bethlehem a meane place of Iudea then in Ierusalem the Metropolitan and most glorious city Mat. 2.1 And as David preserred the approbation of a Maid servant fearing God before Michols a scoffer though shee were Queene 2 Sam. 6.22 So God esteemes more of vertue clad in raggs then vice in Velvet hee respects a man not for his greatnesse but for his goodnesse not for his birth but for his new birth not for his honour but for his holinesse not for his wealth but for his wisdome with him Ephraim shall bee preferred before Manasses Gen. 48.14.19 and Ishaes little sonne before the rest of his brethren 1 Sam. 16 11 12. Adoniah may pretend his eldership but Salomon shal enjoy the kingdom 1 King 2.15 It is humility that makes us accepted both of God and man whereas the contrary maketh us hated and abhorred of both While Saul was little in his owne eyes God made him head over the Tribes of Israell and gaue him his Spirit but when he abused his place and gifts God took both from him and gave them to David whom Saul least respected of all his subjects 1 Sam. 15.17.28 and 16.14 The best Nobility is the Nobility of faith and the best Genealogie the Genealogy of good works The blessed Virgin was more blessed in being the child of her Saviour then in being his mother the onely true greatnesse is to bee great in the sight of the Lord as Iohn Baptist was Luke 1.15 which if we bee it is no great matter how the world esteemes of us and he that is regenerate is greater and more noble than the proudest that oppose them for the righteous saith Salomon is more worthy then his neighbour Prov. 12.26 and better is the poore that walketh in his uprightnesse then he that perverteth his wayes though he be rich Prov. 28.6 The Bereans are reputed by the Holy Ghost more noble men then they of Thessalonica because they received the word withall readinesse and searched the Scriptures daily whether those things were so which Paul preached Act. 17.11 Whence it is that David thought it not so happy for him to be a King in his owne house as a doore keeper in Gods house that Salomon in the book of his repentance prefers the title of Ecclesiastes that is a soule reconciled to the Church before the title of the King of Ierusalem That Theodosius the Emperor preferred the title of Membrum Ecclesiae before that of Caput Imperii professing that he had rather be a Saint and no King then a King and no Saint And that godly Constantine rejoyced more in being the servant of Christ then in being Emperor of the whole world And good reason for they were but poore Caesars poore Alexanders poore Tamerlanes that wone so many victories and lost the best whereas our adoption makes us at once both great rich and safe as for greatnes we are alied so high that we dare call God Father our Saviour Brother c. for riches we have heaven it selfe which is made sure to us for our patrimony and for safety we think it no presumption to trust to a guard of Angels see that yee dispise not one of these little ones saith our Saviour for I say unto you that in heaven their Angels â—lwayes behold the face of my Father which is in Heaven Matth. 18.10 And thus wee see hee is great that is good and hee noble that is all glorious within Psal 45.13 and that it is no measuring men by the depth of the purse for servants are oftentimes set on horseback while Princes walke on foote Wherefore our estimation of others must bee led by their inward worth which is not alterable by time nor diminishable with externall conditions and for our selves it matters not if with Gideon wee are dream't to bee but barley Cakes when we know withall that our rowling down the hill of outward esteeme shall breake the tents of Midian it matters not how base we be thought so we may be victorious Iudge 7.13.14 But suppose God did make a difference between rich and poore great and small noble and ignoble yet still greatnesse nobility and riches would be but a deceitful guide or rule to
walke by for the Kings of the earth band themselves and the Princes are assembled together against the Lord and against his Christ Psalme 2.2 and in 1 King 20.26 we read of no lesse then 32 Kings in a cluster which were every one drunke and elsewhere that a thousand of the chiefe Princes of Israel committed fornication and were all destroyed for their labour in one day Numb 25.9 1 Cor. 10.8 Yea of twenty Kings of Iudah which the Scripture mentions we read of but six that were godly and of eighteene Kings of Israel all but two are branded by the Holy Ghost for wicked and yet this nation was Gods peculiar and chosen people out of all the world And lastly when the Rulers sate in Councell against Christ none spake for him but Nichodemus Ioh. 7.50 51. All which shewes that it is neither a good nor a safe way to imitat other mens examples be they never so rich never so great Or if we avoid not their sinnes wee shall not escape their plagues if we sinne together we shall be sure to perish together as when those three and twenty thousand Israelites committed fornication after the example of their chiefe Princes they were every one destroyed both leaders and followers Num. 25.9 1 Cor. 10.8 And as when those other Cities followed Sodoms lust they were all consumed with Sodoms fire Iud. 7. Onely there shall be this difference as the errors of the eminent are eminent errors and the more noble the person the more notorious the corruption for great Persons like the great lights of Heaven the most conspicuous planets if they be eclipsed all the Almanacks of all nations write of it whereas the small Starres of the Galaxy are not heeded all the country runnes to a Beakon on fire no body regards to see a shrub flaming in a valley whereby sinne in them is not onely sinne but subornatione quae in Vulgaribus nugae in Magnatibus blasphemia so these great offenders shall meete with great punishments and as their fault is according to the condition of their place so shall the nature and proportion of their retribution be § 50. 3 BUt thirdly 3 Of the greatest schollers suppose most of the Learned and greatest Shcollers in the land were given to this vice which notwithstanding is a vanity to conceive yet all were one this could be no excuse for thee For first not many wise men after the flesh are called but God hath chosen the foolish things of the world to confound the wise that no flesh should rejoyce in his presence 1 Cor. 1.26.27.29 yea the preaching of Christ crucified was foolishnesse to the wise Sages of the world 1 Cor. 1.23 It pleaseth God for the most part to hide the mysteries of salvation from the wise and learned and reveale them unto babes Math 11.25 Luk. 10.21 yea the saving knowledge of Christ is hid to all that are lost 2 Cor. 4.3 But if once men abuse their knowledge and learning to Gods dishonour and comply with Sathan and the world against the Church then he taketh that knowledge which once they had from them as he tooke heate from the fire when it would burne his children Dan. 3.27 I will destroy the tokens of the Southsayers and make them that conjecture fooles I will turne the wise men backward and make their knowledge foolishnesse saith the Lord Isa 44.25 he taketh the wise in their craftinesse and the counsell of the wicked is made foolish Iob. 5.13 As how many wise and learned men among the Gentiles have turned fooles and worshipped gods that were not able to wipe off the dust from their owne faces How many Papists that are great clarkes and wise men maintaine a thousand absurd and ridiculous Tenents yea such brainesicke Positions that never any old woman or sicke person doted worse To nominate two of two hundred Iohn Baptist with them hath so many heads that they cannot tell which is the right God made him but one Herod left him none they as if he were another Hydra have furnished him with a great many Christs crosse is so multiplied with them that the same which one ordinary man might beare if the peeces were gathered together would now build a Pinnace of a hundred Tunne yet they will tell us that every shiver came by revelation and hath done miracles but this appeares to me the greatest miracle that any man should beleeve them yea is not their folly and blindnesse such as to maintaine those things for truth which the Holy Ghost plainely calls the Doctrine of Devills 1 Tim. 4.1.2 And justly are they forsaken of their reason who have abandoned God yea most just is it that they who want grace should want wit too If Idolaters will needs set up a false god for the true is it not equall that the true God should give them over to the false and because they receive not the love of the truth that they might be saved therefore saith the Apostle God sendeth them strong delusions that they might believe lyes that all they might be damned which beleeve not the truth but had pleasure in unrighteousnesse 2 Thes 2.10.11.12 God giveth to every man a stocke of knowledge more or lesse to occupy withall and to him which useth the same well viz. to his glory and profit of himselfe and others he giveth more as to the Servant which used his Talents wel hee doubled them which makes the Holy Ghost frequent in these and the like expressions If any will doe Gods will hee shall understand the Doctrine whether it be of God or no Ioh. 7.17 A good understanding have all they which keepe the Commandements Psal 111.10 The Spirituall man understandeth all things 1 Cor. 2.15 to a man that is good in his sight God giveth knowledge and wisdome Eccles 2.26 wicked men understand not judgment but they that seeke the Lord understand all things Pro. 28.5 But as for him which useth it not much more if he abuseth his knowledge to his owne hurt and Gods dishonour as too many doe he taketh from him even that which he had formerly given him as he tooke away the odd Talent from the servant which had but one and did not use the same Luk. 19.24 That this is Gods manner of dealing you may see Mat. 21.43 Gen. 4.11 Acts 26.18 Isaiah 29.14 and 44.25 and 6.9.10 Dan. 2.19.23 Iob 5.13.14 Ioh. 9.39 and 12.37.40 Rom. 1.28 Eph. 4.18.19 1 Cor. 1.20 2 Thes 2.10.11.12 Hee is not more the author of light in Goshen then of blacke darkenesse in Aegypt hee doth not more open the heart of Lydia then harden the spirit and make obstinate the heart of Sihon King of Hesbon Deut. 2.30 If there be a Mordecay growing into favour with him there is also an Haman growing out of favour As Eliah's spirit is doubled upon Elisha so the good Spirit departed from Saul As the Gentiles became beleevers so the Iewes became Infidells As Saul became an Apostle so Iudas
why they slander us why drunkards and vicious followers 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 Ever such as scoffeat and traduce others have greater faults themselves 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 First reason of their raising slanders to divert mens thoughts from minding their villany 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 2. By depraving the godly themselves passe for indifferent honest men 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 3 Drunkards censure and slander the godly to incite and stirre up others to doe the like 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 And the multitude like a flack of sheepe if they see but one take a wrong way all the rest will follow which 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 Of which many examples 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
bray'd with a Pestell yet he will not depart from his foolishnesse Pro. 27.22 for let God send never so many messengers to him and plagues upon him as he did upon Pharaoh he will not depart from his sinnes he must retaine if not all yet at least this his beloved sinne untill he is overwhelmed in the bottomlesse Ocean of his wrath yea let him heare even our Saviour himselfe say that he shall give an account at the day of judgement for every idle word Matth. 12.36 yet he will goe on in his hellish plots and perswade himselfe he shall give no account at all or let some Prophet of the Lord tell him what traines are laid to catch his soule and how many Principalities spirituall wickednesses and powers of darknesse lye in ambush against him Ephes 6.12 As El sha disclosed the traines and ambushments of the King of Syria against the King of Israel 2 King 6.9.10 which was as good a peece of service as could be he makes nothing on 't he shall speede as well as his fellowes and indeede so he shall even as Laban or Nabol or Dives doe in Hell if in due time he repent not and so restore what he hath wrongfully gotten as the worst of them would doe if they were suffered to returne out of Hell to their former riches Now that thou mayst repent while the day of thy life lasteth take one motive from the damned in Hell who would gladly repent now but cannot St. Augustin asketh this question what we thinke the rich glutton in Hell would doe if he were now in this life againe would he take paines or no quoth he would he not bestir himselfe rather then returne into that place of torment againe yes his teares should even strive with the sand in the hour-glasse he would doe any thing to seâ—ke the Lord while he may be found Wherefore to day if ye will heare his voice harden not your hearts Yea as our Saviour Christ said to forewarne all revolters Remember Lot's wife so say I to forewarne all Arch-politicians and cunning Machevillians of the world remember poore Naboth's Vineyard § 160. 4. He cares 〈◊〉 for a little muck tâ—â—eave behind â—im then for soule or bodâ— FOurthly vertue is in farre lesse esteeme with the cunning Politician then riches As it fares with a naturall foole he is so farre from selling all that he hath to buy the rich Pearle of faith with the wise Merchant Matth. 13.46 that he will sell this rich Pearle and all other grace to boote to purchase the triviall commodities of white and red earth and good reason as temporising States-men politicke Machevilians and hypocriticall Ambidexters thinke who make a shew of Religion but in their hearts laugh at it he knowes no other coyne he desires no other stampe yea to be rich thinkes this worldling is to be three parts of the way on-ward to perfection Indeed gold is the onely coverlet of imperfections t' is the fooles curtaine that can hide all his defects from the world yea from himselfe for though he have a want of all good and which is worse a sense of want of that want yet he thinkes himselfe in a very good estate and so much neerer to Heaven for having abundance of earth And yet if God did not give to some of them their riches in wrath he would not deny them the use of their owne as how often are men baser by being wealthier like Pierce Gavistone who as the Chronicle reports the more he was enriched the worse was his estate or whether it be that they have not so much wit as to know their money will buy them all necessaries of meate drinke apparell and the like or whether by a just judgment of God the Devill makes them his drudges to get and bring him in gold as the King of Spaine doth the poore Indians that he may keepe it in banke for the next prodigall to spend as ill as the other got it as how oft is that spent upon one Christmas revelling by the Son which was fourty yeares a getting by the Father I know not but sure I am that though with that Priest 2 King 12.9 they can put a world of gold and silver into their chests yet they cannot take it out againe to doe themselves good for the Devill keepes the key as Iehoash the King of Israel did of that chest vers 10. So that a covetous griper is like Tantalus who standeth up to the chin in water and hath all kinds of fruits hanging over his head but is not suffered to tast them Or like an Asse who is laden with gold but feeds upon thistles Or like the Indians who though they have all the gold amongst them yet are the most beggerly and naked people alive For what is he other then a rich begger or a begger in the midst of his riches when upon all his estate there is set a spell and his wealth sayes to him in effect touch not tast not handle not But O fooles incomparable Aristippus cared onely for the body as if he had had no soule Zeno but for the soule as if he had had no body Achitophel for his family alone as if he had had neither body nor soule of his owne to care for but these care neither for soule nor body nor family for he both tyres and starves them but for a little mucke to leave behind them Fiftly as a foole can finde in his heart to be surety for a stranger yea 5. Hee can finde â—n his heart to goe to Heâ—â— so his son may be ieft rich yeild himselfe to Prison for anothers enlargment Pro. 17.18 so the politick worldling and cruell oppressor can finde in his heart to goe to Hell for another he will damne his owne soule to leave his Sonne rich yea what a deale of paines and care doth the covetous man take for his owne damnation he scarce weares a good garment or eates a liberall meale or takes a quiet sleepe but torments himselfe to get that for getting whereof he shall 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 riches 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 6. He prefers bables and trifles before things of greatest worth 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 â—ow ten cubâ—ts 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 pâ—infull Philosopher the other a 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 Marine that seeing a fish in the Sea leaps into the water to catch that which together with his life he looseth or like Narcassus who to embrace his shadow drowned himselfe yea set life and death before him as Moses did before the Israelites Dâ—ut 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 Worldly men 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 otherwise with the godly But it is farre otherwise with the godly for as they that are after the flesh saveur 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.
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 against 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 4 Be constant in prayer for the spirits helpe he must be frequent and fervent in prayer to God for the diriction 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 easier 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 selfe 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 inspiration 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 direction 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 But pray not for knowledge without putting difference 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 For God may grant our petitions in judgment 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 childien 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 for no other cause but to get them a Name And what if the height had answered their desire Or as he doth dayly men and women that had rather be rich or honourable then good or if he doe grant their desires yet he will grant it them in judgement as he did a King to the Israelites and Quailes with which he fed their bodies but withal sending leannesse into their soules or as he granted a
dayes but most rageth on the Lords day this mad and unruly sin that knowes neither Magistrate nor Minister nor Father nor King nor Caesar this murtherous sin which kill more then the sword this adulterous sin which fils all corners with whore dome and uncleannes this thievish sinne that steals away mens time wealth wits that robs the poore of their due this flanderous sin that loades the world with tales and slanders against the Host of the living God this Atheisticall sinne that believes no more the threates and promises of God then if some Imposter had spoken them this hellish sinne which hardens and makes up the heart against all repentings this unnaturall sinne 1 Lay to heaeâ—â— the things delivered that puts off al thoughts of ones familie ones selfe and sends him on grazing with Nâ—buc hadnezzar this sinne this vile sinne thus transcendent let him first dwell upon and lay to heart the things formerly delivered that by this tast hee may learne to detest the drunkards qualities 2. Avoid the causes formerly haâ—dled let him remove and take heed of all the forenamed causes especially of affecting popular applause and reputation of good fellowship that so the causes being removed and taken away the effect may cease to unlearn evill is the best kind of learning Next observe these Rules which I shall but touch whereof some are generall some more proper and peculiar The generall meanes are § 174. FIrst 3 Believe their state danâ—ero us and that there is no â—ay to help ut by a change to the couâ—trary believe thine estate dangerous and that there is but one way to helpe thee viz. to repent what thou hast done and never more to doe what thou hast repented not fostering one knowne sin in thy soule for the only way to become good is first to believe that thou art evill and by accusing our selves we prevent Sathan by judging our selves we prevent God And lastly one hole in a Ship may sinke her one Bullet may kill a man aswel as twenty neither is repentance without amendment any more then to pump and never stop the leake 2. Secondly if thou beest convinced and resolvest upon a new course 4. Be constant and peremptory in their resolutiou let thy resolution bee peremptory and constant If with these premonitions the Spirit vouchsafes to stirre in thy heart by good motions and holy purposes to obey God in letting thy sinnes go as once the Angel in the Poole of Bethesda take hold of opportunity and having eares to heare hark en what the Spirit saith and take heed you harden not againe as Pharaoh and the Philistins did Thou knowest Pharaoh had many purposes to obey God in letting the children of Israel goe but still hardens againe as often as he purposed untill God had almost destroyed the whole Land yea after hee had stood out nine plagues when death entred within his Palaces he dismissed the people but presently after in all hast makes after them to fetch them back againe yea he could seeme religious when the fit tooke him every great plague put him into a Feaver and then he was godly of a sudden O pray for me now but when the fit was over Pharaoh was Pharaoh againe as prophane as ever nine times hee began to relent and nine times againe hee hardened his heart but he was never good egg nor bird his beginning was naught his proceeding worse and who could looke for better at his later end and the Philistins being five times punished five times repented themselves and at last returned to their old by as againe in which they remained constant 1 Samuel 5. and 6. Chapters Againe Pilate had strong purposes and desires to let Christ goe yet at lenght condemned him to content the people Luke 23.22 to 25. The young man in the Gospel resolved verily to follow Christ but turned backe and went away sorrowfull when hee heard the condition propounded of giving that he had to the poore Mat. 19.22 Iudas was grieved for murthering Christ yet no change ensued hee after murthered himselfe all these conceptions dyed before they came to the birth therfore take heed least it should fare so with thee How many thousand good motions of the Holy Ghost prove still-borne and abortive through our negligence or be over-laid with our vanities we use them as Iulius Caesar did the Paper that concerned his owne life all the other petitions he read only that he put in his pocket and never look'd on it Men commonly regard the songs of Sion as they doe musicke which they heare at night in the streets whiles they are in bed perhaps they will step to the window and listen to it awhile as if they lik'd it but presently to bed againe O doe not like the Israelites who are said to heare God and in the same Chapter to worship the Calfe quench not the Spirit 1 Thes 5.19 If thou be upon the mountaine looke not backe againe upon Sodome as Lot's wife did If thou be within the Arke fly not out againe into the world as Noah's Crow did If thou bee well washed returne not againe to the mire as the Hog doth If thou beest clean purged turne not againe to thy filthy vomit as the Dog doth If thou be going towards the land of Canaan think not of the flesh-pots of Egypt If thou have set thy hand to the plow looke not behind thee for better not begin then leave off having begun better remaine cold then first bee hoâ— then luke-warme and after key-cold againe For as in naturall things as water that which hath beene a little warmed becommeth more cold then if it had never had any heat in it so in spirituall the evill spirit having once forsaken a man if he returnes to that house after it is empty swept and garnished he bringeth with him seven more spirits worse then himselfe and the latter end of that man is worse then his beginning Matth. 12.43.45 Thus it fared with Iulian the apostate and Iudas the traitor who suffering the divell to enter into him when he had newly received the Sacrament he could never afterward be driven out againe so if the divell enter into thee after thouhastreceived this warning had these good purposes and made these holy resolutions he will possesse thee like Iudas stronger then he did before Oh it is a fearefull thing to receive the grace of God in vaine and a desperate thing being warned of a Rock wilfully to cast our selves upon it Wherefore resemble not the Chelidony stone which retaineth his vertue no longer then it is rub'd wiâ—h gold nor the Iron which is no longer soft then it is in the fire Be not like those which are Sea sicke who are much troubled while they are on ship-board but presently well againe when they come to shore for that good saith Gregory will doe us no good which is not made good by perseverance § 175 3 NOw if thou intendest to hold