running Horse which they had more need to redeeme with double care and labour then seeke how to hurle it away yea hyre the divell and others to helpe them For my part I had rather the company would passe away then the time except it bee such company as may helpe me to redeeme the time And while I live here I will study so to use time as that I may come to live where time shall be no more and doubtlesse those that dare loose a day are dangerously prodigall those that dare mispend it desperate § 65. OTher reasons and causes there bee of it though indeed there is no reason in it as first pride is one speciall cause covetousnesse another cowardlinesse a third evill company a fourth c. for they will by no meanes grant that they drinke for the love of drink any more then the hunts man pursues the Hare in cold in heate over mountaines and dales for love of her flesh no will these swilbowles say yea sweare that is the basest thing in the world they are Epicures indeed that will doe so though they love it as they should doe God above all above health wealth cred it child wife life heaven salvation all calling for that as the Pope once for his dish even in despite of heaven for is not their gullet their god do they not sacrifice more to their god Belly then those Babylonians did to their god Bell. Alasse they no more care for Wine then Esau did for his pottage for which hee sold his birth-right no more then Vgaccâ—o of Luca did for good cheare who ventured his Dukedome rather then hee would loose a good supper then Lysimachus did who made away a whole Kingdome for drinke then VVenceslaus who after the same manner consumed his Empire then Philoxenus and Melanthius did who that the drink might yeeld them the more pleasure in going down to their stomacks wish the one a Swans throat the other a Cranes neck then Tiberius who because hee loved wine above measure was in derision called Biberius For let them say or sweare what they will I will believe the Prophet Isaiah who brings in the drunkard saying thus Come wee will bring wine and we will fill our selves with strong drinke and to morrow shall be as this day and much more abundant Isa. 56. 12. and Hanna who calls drunkards the sons of Belial 1 Sam. 1. 16. that is all belly and for the belly Yea let some good fellow or other tell me whether it would not make his teeth water and his guts grumble yea whether in envie hee would not feed upon his owne heart to see his companions drinke their healths round while he sate by only to see and heare them and if so confesse that you drink not to please others but your selves as Canus played upon his Harpe not for your friend's sake but for the drink 's sake that you drink not out of need but lust not for health but for delight But we will accept of their owne confession take them at their word and see whether they mend not the matter as the Divell mended his damms legg who instead of putting it into joynt brake it quite in peeces for I am much mistaken if they doe not double their shame by so excusing their fault for what more aggravates any â—inne then this that men commit it as I have shewed men usually sweare only because it is sinne and God forbid's it having neither profit nor pleasure nor credit nor nothing else to induce them to it Surely the lesse provocation the greater the offence yea greater the malice of the offender and greater his dishonour that is offended this is not only for a rich man to bee a thiefe and a lier an old man to be a fornicator both which are abomination to the Lord but it is all one as if a chast man should force himself to commit a rape upon one whom hee cares not for onely to spite her Husband or Parent which sinne seemes to out-weigh any ransome § 66. AGaine whereas I charge them with covetousnesse and tell them this is another cause they will thinke I am madd What they covetous who so generous free bountifull yea they hate a coveâ—ous hoggrubber with a perfect hatred and yet none more coveâ—ous for drunkards are not more ryotous in spending then in gathering they are covetous and what is it any one of these melting prodigals will not practise rather then let his port decline yea what lewdnesse or basenesse will hee not put in practise rather then want to satisfie his lusts Yea aske them why they drinke and keepe company so much their most usuall answer is alasse I should have no worke I should neither get nor keep my customers I should never else buy a good bargaine c. for it is admirable to think and incredible to believe how the divell blindes them in this particular but I passe it for an Angel from heaven shal not perswade them to the contrary but that it is very profitable for them though a stander by may plainly see that they spend more in time then in money and more in money of times then they get by their drunken customer as it is usuall with many Dutchmen to spend the best part of three whole dayes and nights in the Taverne to drive a bargain neither wil they make any bargaine untill they have sharpened their wits with the essence of good liquor and then are they as they thinke crafty and politicke that they will deceive any man that shall deale with them I have heard one of them boast he had gotten a thousand pounds this way and his reason was when he dranke most he could bargaine best But when both the Buyer and Seller goe away with this conceit that each have over-reach't the other the Devill must needs delude one of them and I am sure the Vintner will be paid for his wine But alasse the Devill hath so besotted them that they will beleeve him even contrary to their owne knowledge as it fares with Witches who although they know the Devill to be the Father of lyes yet will trust him But for my part I shall as soone beleeve that Adam spake Dutch in Paradise according to Goropius Becanus his idle fancy as beleeve thee the richer for thy drinking § 67. ANd as for pride they know not what it meanes it 's an ill signe they are proud when they goe in rags being able to spend so much as they doe and yet any eyes but their owne may see that they care not what they spend or how much they drinke yea even forcing nature beyond their ability for popular applause and to have others commend them for joviall as one to get him a name built Dâ—ana's Temple which was one of the worlds wonders another to get him a name burnt it but failed of his expectation for to prevent his hopes they suffered not his name to be put in
faith and workes are equally necessary to salvation and they will understand hee meanes them both as meritorious causes whereas he acknowledgeth neither but faith as an instrument good workes as a necessary concomitant God alone the efficient and Christ alone the meritorious cause of salvation for know this that good workes cannot justifie us before the severe Tribunall of Almighty God our workes deserve nothing it is onely in Christ that they are accepted and onely for Christ that they are rewarded Neither is it faith which properly saves us but the righteousnesse of Christ whereon it is grounded by grace yee are saved through faith Ephesians 2. 8. It is the God of truth that speakes it and woe unto him that shall make God a lyer by grace effectually through faith instrumentally we are not justified for the onely act and quality of believing it is the justice of Jesus that justifies us which faith apprehends it was the brazen Serpent that healed not the eye that looked on it yet without a lookâ—â—g eye there was no helpe to the wounded party by the promised vertue It is true our Adversaries oppose this doctrine both with Pens and Tongues violently in the Schooles invectively in the Pulpets but come they once to their death-beds to argue it betweene God and their owne soules then grace and grace alone mercy and onely mercy Iesus and none but Iesus this their great Belweather is driven to confesse yea saith another give us this faith and then let our enemies doe their worst the Devill tempt the world afflict sinne menace death afright yet faith will vanquish all through the righteousnesse of Iesus Christ. Againe let a Minister speak against affectation of learning in Sermons they will say he condemnes learning let him tell such as live and allow themselves in drunkennesse adultery swearing deceiving c. that they are in a damnable condition and in a reprobate sense they will say he calls them râ—probates and judgeth them damned in all which they resemble the Sadd ces who tooke occasion to deny the Resurrection from that wholsome doctrine taught that we should neither serve God for reward nor feare of punishment but meerely out of obedience and love or the Iewes who when Christ spake of the Temple of his body understood him to meane the materiall Temple and thereupon tooke great exceptions Yea we have a world of such amongst us who seeme Malchus like to have their right eares cut off they heare so sinisâ—erly And rather then not carpe if the Minister but use a similitude for ornament and illustration sake borrowed from nature or history they will say he affirmes the matter thereof possitively to be true like as that simple fellow thought Pontius Pilate must needs be a Saint because his name was put in the Creede And so much to prove that the Drunkard hath neither wit nor memory § 42. HAve we yet done no I would we had I would we were well rid of these filthes but let us proceed in speaking as they doe in drinking By that time these gutmongers have gulped downe so many quarts as either of their names hath letters in it they have drawne in some fresh man who perhaps after the third health refuseth to drinke any more being of Diogenes his humor who being urg'd at a banquet to drinke more then he was willing emptied his glasse upon the ground saying if I drinke it I not onely spill it but it spills me so this mans unacustomed rudenesse and monstrous inhumanity begins a quarrell For it is an unexcusable fault or as I may say an unpardonable crime to refuse an health or not to drinke eqâ—all with the rest or to depart while they are able to speake sense and this they can almost prove for was not Pentheus son to Echion and Agave by his owne Mother and Sister torne in peeces for contemning of Bacchus his feasts hereupon many have lost their lives because they would not drinke but happily by Gods blessing and the parties patience in bearing their fowle language he hath delivered himselfe of their company at which they are so vexed that they gnaw their owne tongues for spight and call him the basest names they can thinke of Now begin they a fresh to spice their cups one while with oathes other whiles with words of Scripture which sounds most ill favouredly in a Drunkards mouth as Salomon intimates Pro. 26. 9. now raile they against Puritans for so are all abstemious men in the Epicures words or a beasts language who hold sobriety no other thing then humor and singularity Religion and good fellowship to be termes convertible Well at length they dispute the case about his departure stoutly affirming that he can be no honest man who refuseth to pledge them and to this they all agree for the utmost of a Drunkards honesty is goodfellowship and he is of most reputation with them that is able to drinke most being of the Tartarians Religion together with the inhabitants of Cumaâ—a and Guiana who account him the greatest and bravest man and most compleate and wel accomplished gallant who is able to carrouse and swill downe most yea if they can but meete with a man that like Diotimus surnamed Funnell can gulpe downe wine through the channell of his throate conveyed by a tunnell without interspiration betweene gulpes as the Crocodile eates without moving of his nether jaw they thinke him not alone worthy to be carried to Gurmonds Hall and there made free of the wide throats or large weezands company but thinke he deserves some great preferment according to those ancient presidents read of in history Where it is recorded that in the feasts of Bacchus a crowne of gold was appointed for him that could drinke more then the rest That Alexander the great not onely provided but gave a Crowne worth a Talent for reward to Prâ—machus when he had swallowed downe foure steines or gallons of wine which none of the company could equall him in though one and forty of them dranke themselves dead also to shew their willingnesse That Tiberius the Emperor preferred many to honours in his time because they were famous whoremasters and sturdy drinkers That Tiberius Câ—sar was preferred to a Pretorship because of his excellency in drinking That amongst the drink-alians in tenterbelly he that can drinke a certaine vessell of about a gallon thrice off and goe away without indenting for this his good service is presently carried through the City in triumph to that goodly Temple dedicated to god All-paunch and there knighted Yea if they might have their wills none should refuse to be drunke unpunished or be drunke unrewarded at the common charge that I exceede not my Last each man that will not pledge their healthes can beare me witnesse though I neede no better evidence then their owne lips for how oft shall you heare them commend those actions which deserve much blame and condemne others which merit great praise how
peace Neither can any wonder that wicked men doe so consâ—ire in evill that there is such unanimity in the broachers abbetters of it if he but take notice of those Devills which being many in substance were yet one in name action habitation even a whole Legion in one man Marke 5. 9. all the praise of concord is in the subject if that be holy the consent is angelicall if sinnefull devilish true peace is to have peace with God warre with our lusts Ro. 5. 1. and 7. 22. 23. peace with vertue warre with vice whereas they have peace and are at league with their sinnes but are at warre with God and good men all at once but a just warre is a thousand times better then such an ill conditioned peace yea it no way deserves the name of peace except we be at enmity with the Serpent at unity within our selves we ought so to be at peace with men as that we doe not warre with God and his graces peace must be followed with holinesse Heb. 12. 14. wherefore Zachary joyneth faith peace and truth together Zach. 8. 16. and St. Paul peace and righteousnesse peace and edification peace and joy in the Holy Ghost Rom. 14. 17. 19. 20. c. Thus the Scripture sets us our bounds for peace which we may not passe and shewes that ungodly men are not guilty of this grace that they doe but talke of peace not practise it But suppose we could enjoy peace in their company yet we can never expect to have their loves for drunkards only love drunkards and one wicked man another but care not a rush for any that are good being like Phalaris the Tyrant who would never grant any request except it were to a dissolute woman but such he never denied Likenesse we know is the cause of love and love the cause of likenesse whereas the beleiver and the unbeleiver are altogether unlike the one being crucifiâ—d and dead to the world Gal. 6. 14. but made alive in Christ 1 Cor. 15. 22. The other being spiritually dead even while they are alive 1 Tim. 5. 6. We seldome see different dispositions entirely loving for hence growes the height of friendship when two similary soules doe blend in their commixions And hence it is that two friends are said to come into Vulcan's shop to beg this boone of him that he would either beaâ—e them on his Anvile or melt them in his Fornace both into one the which he granted I'ts likenesse that makes the true love knot of friendship when we finde another of our owne disposition it appeares the same soule in a divided body Nature that makes us love our selves makes us with the same reason love those that arâ— like us A friend is a more sacred name then a Brother Pro. 18. 24. For what availes it to have the bodies from the same originall when the soules within them differ And yet some Rehoboam like passing over the religious will joyne themselves with ungodly persons like as some put away honest wives and goe to harlots wherein they deale as wisely as if a man should cast away his fleshy leg and set on another of Wood. Causa patrociâ—io non bona pejor erit Or admit thou shouldst enjoy a wicked mans love it is but mercenary base and inconstant and so not worth the having Indeed there was never such abject and servile prostitutions of presentations as life soule devotion adoration servant slave c. as there is now amongst our drunkards and rorers and what love they expresse to one they professe to all every one they know or salute is their friend but friendship so distracted like as the River Ganges was by Cyrus into 365. brookes both looses her name and nature a lover of so many never loves any Or admit a drunkard doe love thee either he loves thee for his owne sake because he hath some pleasure or profit or credit by thee as prosperity procureth friends no lesse then adversity proveth them which is with Craterus to love the King rather then with Ephaestion to love Alexander now I doe not hold him woâ—thy thankes that professeth me kindnesse for his owne ends Or secondly he loves only thy body or naturall parts which is but the worst peece of thee and love to the body is but the body of love the soule of love is the love of the soule Neither doth he truly love that loves the body more then â—he mind and soule or common gifts before saving graces this love as it is never long liv'd so it is ofâ— but feigned as you shall have drunkards and dissembling polititians salute one another with God save you at their meeting and wish one another hanged â—t their parting Italian-like they will be glorious and complementall in their in vitations but if you accept of their offer they will hate you for it ever after A drinking friendship is but a drunken friendship and beleeve it thou wilt find those friends firmest that thy vertueâ— purchase thee these will love thee when thy wealth is gone whereas those that be wonne without desert will also be lost without a cause you need but be an Arbitrator betweene two such friends to make them both your enemies things that differ in their end will surely part in their way now thy end is to gaine him his end to make a gaine of thee for let the passage of profit be stopt his love is likewise at a stand have you deserved never so well from him the deniall of one favour nay an health shall drowne the memory of many fore-performed ones which is all one as if for the abortion of one child a man should kill all the former issue whereas the good mans thankes for old favours lives even in the blowes of injurie or can you not feede these vermine as you have done away they goe like a Sunne Diall you shall be no longer regarded then you are shined on by prosperity yea Rats runne not faster away from an house on fire nor lice from a dead body then they from poverty and if ever it be your misery to stand in need of them looke for no other requitall then Iob had of his carnall friends whom he compares to a deceitful Brooke which in winter is hard frozen with cold in Summer dried up with heate betweene winter and Summer passing away alwayes deceitfull never of use Iob. 6. 14. to 19. Yea a man may say of such friends as a learned Antiquary said of Rumâ—ey Marsh bad in Winter hurtâ—ull in Summer never good nay this comparison falls short for thou hast sped well if such friends prove not dangerously hurtfull as well as helpelesse Have I not knowne some of them resemble the Snake which when a kind Husbandman had taken out of the cold and cherished in his bosome and she had recovered her lively heate and was growne lusty singled out him ungratefully to trie her first sting upon or a Promotour that in Lent
the wisest men many of the wise and the ancient and the learned with Nicodemus are to learne this lesson that except they be borne againe they cannot enter into the kingdome of Heaven Iohn 3. 4 9. and they that give themselves to be so bookish are often times so blockish that they forget God who made them Now as our Saviour said to him which thought he had done all One thing is behind Luk. 18. 22. so may I say to these who thinke they know all one thing is behinde and that is the true knowledge of God of Christ of themselves and how they may be saved and hee which knowes not thus much although I cannot say he is a starke foole yet I may truely say hee is halfe a foole and halfe a wise man as Ona-Centaure was halfe a man and halfe an Asse for all learning and knowledge without this is but as a wodden Diamond in a Lattin ring and others who know lesse and are lesse learned may be more wise It was a true and just reprehension wherewith the High Priest snib'd the Councell as they were set to condemne Christ and a great deale better then hee meant it Ye know nothing at al Iohn 11. 49. hee spake right for if wee know not the Lord Iesus we know nothing at all our knowledge is either nothing or nothing worth What saith Aristotle no more then the knowledge of goodnesse maketh one to be named a good man no more doth the knowledge of wisdome onely cause any person properly to bee called a wise man saving knowledge of the trueth workes a love of the trueth knowne yea it is an uniforme consent of knowledge and action hee onely is wise that is wise for his owne soule he whose conscience pulleth all hee heares and reades to his heart and his heart to God who turneth his knowledg to faith his faith to feeling and all to walke worthy of his Redeemer he that subdues his sensuall desires and appetites to the more noble faculties of reason and understanding and makes that understanding of his serve him by whom it is and doth understand he that subdues his lusts to his will submits his will to reason his reason to faith his faith his reason his will himselfe to the will of God this is practicall experimentall and saving knowledge to which the other is but a bare name or title for what is the notionall sweetnesse of honey to the experimentall tast of it It is one thing to know what riches are and where they be and another thing to be master of them it is not the knowing but the possessing of them that makes rich Faith and Holinesse are the nerves and sinewes yea the soule of saving knowledge the best knowledge is about the best things and the perfection of all knowledge to know God and our selves as being the marrow pith or kernell of Christianity and it is much to know a little in this kinde What said Aristippus to one that boasted how much hee had learned learning consisteth not in the quantity but in the quality not in the greatnesse but in the goodnesse of it Wee know a little gold is of more worth then much drosse a precious stone is a very little thing yet it is preferred before many other stones of greater bulke yea a little Diamond is more worth then a rockie mountaine so one drop of wisdome guided by the feare of God is more worth then all humane learning one sparke of spiritual experimental and saving knowledge is worth a whole flame of secular wisdome and learning one scruple of holinesse one drame of faith one graine of grace is more worth then many pounds of naturall parts But learning and grace do not alwayes keepe company together yea oh Lord how many are there that have a depth of knowledge yet are not soule wise that have a library of Divinity in their heads and not so much as the least catechisme in their consciences No rare thing for men to abound in speculation and be barren in devotion to have full braines and empty hearts clear judgement and defiled affections fluent tongues but lame feet yea you shall heare a flood in the tongue when you cannot see one drop in the life But see how justly they are served they might bee holy and will not therefore though they would bee soule wise yet they shall not the scorner seeketh wisdome but findeth it not Pro. 14. 6. Let them know never so much they are resolved to be never the better and they which are unwilling to obey God thinks unworthy to know § 51. NO wicked man is a wise man for as God is the giver of wisdome so hee reveales himselfe savingly to none but his children the godly First God only is the giver of it For as no man can see the Sunne but by the light of the Sunne so no man doth know the secrets of God but by the revelation of God Mat. 16. 16 17. to know the mysteries of the Kingdome of Heaven wee must have hearts eyes and eares sanctified from above Deut. 29. 2 3 4. Ps. 111. 10. Luk. 24. 45. Ioh. 15. 15. Rom 8. 14. 15. No learning nor experience will serve to know the riches of the glory of Gods inheritance in the Saints to know the love of Christ which passeth knowledge Eph. 1. 17. 18. and 3. 19. for as meere sense is uncapeable of the rules of reason so reason is no lesse uncapeable of the things that are supernaturall Yea the true knowledge of the nature and state of the soule must come by his inspiration that gave the substance As the soule is the lamp of the body and reason of the soule and religion of reason and faith of religion so Christ is the light and life of faith 2. God reveales himselfe savingly to none but the godly and such as he knows will improve their knowledge to his glory even as husbandmen will not cast their seed but into fruitfull ground which will returne them a good harvest the secrets of the Lord saith David are revealed to them that feare him and his covenant is to give them understanding Psa. 25. 14. these secrets are hid from the wicked neither hath hee made any such covenant with them the faithfull are like Moses to whom God shewed himselfe Exod. 3. like Simeon that imbraced Christ in his armes Lu. 2. 28 like Iohn the beloved Disciple that leaned an his bosome Ioh. 13. 25. like the three Disciples that went with him up the mount to see his glory Matth. 17. like the Apostles whose understandings he opened Luk 24. 45. and to whom hee expounded all things whereas to unbelievers he speakes all things as it were in Parables Mar. 4. 34. see this in Abrahams example shall I hide from Abraham that thing which I do saith God Gen. 18. 17. As if this were an offence in God if he should tell the righteous no more then hee tells the wicked They which love God
God not his conscience came into any regard with him but the people as what will the world say if I should not yeeld to it every man vvill laugh at me c. Oh the foolish aymes of ambition even the misconceits of the points of honour have cost millions of soules this is one notable meanes to fill Hell lothnesse to displease and certainly there must needs be something in it that the fearefull are placed by the Holy Ghost in the fore-front of the damned crue vvhich shall have their part in that lake which burneth with fire and brimstone Revel 21. 8. wherefore think of it it is a damnable plausibility so to regard the vaine approbation or censure of the beholders as in the meane time to neglect the allowance or judgment of God A good heart will rather fall out with all the world then with his maker then with his conscience It is an ill modesty that hinders a man in the way to blisse or that suffers another to outgoe him like some travelling Jade that hearing another Horse come after stands still till he overtakes him True love to and knowledge of Christ will think him worth following through fire and water but goe thy way and save thy selfe to thy losse gaine the worlds fauour and loose God's escape derision and meet w th confusion and I wil tell thee whom thou are like thou are like some decayed Gentlemen who because descended from an ancient house will not so disparage themselves as to serve or work but which is more for their honour forsooth take a purse and so while they seek to shun disrepute among fooles purchase infamy and loose their lives and how it will fare with thee in the end Christ Iesus will bee ashamed of thee at the latter day who art now ashamed for his sake to beare a few scoffs and reproaches from the world Mat. 10 32 33 39. For in this case whosoever shall seek to save his credit yea his life shall loose it and his soule too but whosoever shall loose his credit life and all for goodnesse and conscience sake hee shall save it as our Saviour witnesseth Luk. 17. 33. Lastly touching evill company expect to heare more in the reasons of breaking off society with our vicious consorts § 69. THus what hathbeene spoken proves them much worse then beasts but this is a small evill with them this is but to worke out their owne damnations their chiefe delight is to infect others the Serpents speciall venome wherewith these his elves be intoxicated is to make others more beasts then themselves Indeed this is not the drunkards case alone for it fares even so with all wicked men Wherefore give me leave yea let me take it a little to stirre the earth about the roots of this Science If it be a digression to tell you of other tempters pardon it if impertinent though I hope not passe on to Section the 75. Wicked men as they are all the seed of the same old Serpent Gen 3. 15. and children of the devill Iohn 8. 44. so they resemble the divill and imitate him in all things so farre as corporall creatures can possibly do spirituall substances but principally in tempting to sinne and drawing to perdition and ever have done since the Divell their father taught them the way For even as Sathan himselfe had no sooner sinned but immediately as ever since he laid the plot to draw our first Parents and in them all their posterity into sinne with him Gen. 3. 1. 4. 5. so according to this president the wicked in all ages have followed his example and trod in his steps whose image they beare and whose members they are For thus it fared with Eve who was no sooner tempted to break God's Law in eating the forbidden fruit but she becomes a tempter and draws her husband into the same sinne Thus with Cham who when he had discovered and scoft at his Fathers nakednesse laboured to bring his brethren into the same disobedience Tuus with the elder of Lot's daughters who when shee had made her Father drunk on purpose to commit incest with him the next care shee tooke was to make her younger sister doe the like And thus it fares with all notorious sinners of all sorts as with thieves and murtherers who before they goe to rob and kill call their Mates and say come with us c. Pro. 1. 10 11. Idolaters Deut. 13. 6. False Prophets Ezâ—k 44. 12. Persecutors of the godly Act. 2. 217. 28. and 23 12. â— 16. Covetous wretches Act. 19. 24. 25. Adulterers c. Ge. 39. 7. Wicked men being like so many corns of Powder for as every corne of Powder flies off and fires his fellow so fares it with them all that are viciously bent seek after followers and it is thought the greatest evill to be evill alone § 70. ANd as all kinds of sinners are very industrious to tempt so are they very politicke in their generation to use such meanes as is most likely to prevaile For as all Fishes are not taken one way but some with a net some with a dart or dragg others with a hooke nor with one baite but every fish with that baite which is agreeable to their nature and kind for the wise Fisher baites his hooke according to the appetite of the Fish so Sathan by these his substitutes doth most subtilely seduce every man according to the bent and streame of his own nature and inclinary disposition For as Iupiter transformed himselfe into the shape of Amphitryo to embrace Alcmena into the forme of a Swan to enjoy Leda into a Bul to beguile Iâ— into a shower of gold to winne Danäe or as Neptune changed himselfe into an Heyfer a Ramme a Flood a Dolphin onely for the love of those hee lusted after or as Cataline in Rome gate all the Gentlemen into his faction by feeding their humors pleasing the covetous with gold the glutton with belly cheere and dainties the ambitious with hope of honour and preferment and the like or as S. Paul became all things to all men that hee might winne the more 1 Cor. 9. 22. so doth Sathan and his â—mps become all things to all men that they may pervert and seduce the more To which purpose and for their greater advantage they mark how every man is inclined as what hee loves what hee hateth what hee feares what hee wants c. and when they have the measure of a mans foote then they will fit him yea let any man aske what he will it shall goe hard but he that offered the whole world to our Saviour will accommodate his humour As for example Some Danäe will not be won to play the whore unlesse her lover appeare in a shower of Gold hee hath that way by meanes of such an instrument for her Some Naaman will not bow in the house of Rimmon crouch at a Masse but for his masters favour he hath that way
for him Another will not betray or embrew his hands in innocent blood without large promises of great matters he hath that way for him as promises though they are the cheapest things men can part withall are yet the strongest inchantments these bee the strong lines of Rome whereby she catcheth so many promises whereof she is as liberall as ever was Antigonus who was called Antigonus Doson and let such Asses have no other Provender but promises Indeed some are so cunning that they will do more for a small present benefit then for the promise of a ten-fold value Sathan is faine to stop their mouths with ready money wherfore Gehazi shall have the Talents Achan the golden wedge c. O that men were so warie as to say timeo Danaos dona ferentes Or is there a Bathsheba so chast an Vriah so sober that the one will not be won to pollute the marriage bed nor the other be made drunke except they are solicited by a King he hath that way for them for even Kings are at his command and ready to doe him service in the businesse of tempting and it 's hard to refuse pledging where a King begins a health to his subject for temptation is then stronger when it proceeds from a mighty instrument the requests of great ones are commands their very sutes imperative How many sober and religious Vriahs have beene wrought to excesse by this meanes How many Bathshebahs and Iane Shores have thus been won to pollute both a royal and matrimonial bed the very countenance of authority is authority enough with many Againe is none so fit as the wife to tempt the husband why then Adam shall be tempted by Eve Ahab by Iesabel Iob by his wife Indeed a seducer dares not shew himselfe in a noted good mans company in his owne colours yea vice stands abasht at the glorious Majesty of a soule well confirmed in goodnes as Catoe's presence stopt the evill practises of the Romane brutish Floralia wherefore in some cases hee either conceales himselfe or playes the Hypocrite by appearing in the garments and habit of vertue As for example Is there a holy man of God that will not vary a haires breadth from what his Maker commands Sathan hath another Prophet to seduce him by pretending that an Angell spake unto him by the word of the Lord saying thus and thus 1 King 13. 18. Or is none so likely as Peter to prevaile with Christ why then Peter shall take upon him the devils office and in a great deale of love tempt his owne Lord and Master Mat. 16. 22. 23. In a word as he tempted the high Priests those arch-Hypocrites by love of glory and as the high Priests with money tempted Iudas to betray his Master and destroy himselfe so he tempts every man by that way and meanes vvhich he knovveth most prevalent vvith the party tempted § 71. INdeed Sathan is not so lavish as to hurle away either cost or labour when it may be spared wherefore seeing the rudeâ—multitude so brutish and ignorant that they will be cheated and guld with any thing he takes advantage from their darkned soules and to deceive them knowing he needs doe no more onely foules and smeares the beautifull face of vertue with the blacke soote of those vices which seeme to have some affinity with them as by traducing each Grace thus conscience of sinne in the Devills language is called precise nicenesse and puritanisme zeale madnesse faith and confidence presumption syncerity hypocrisie patience puâ—illanimity humility basenesse of minde wisdome craft c. And on the other side painting vices ugly face with the faire colours of vertue and so present her not in her owne proper colours but guilded over with some shewes of holinesse that it may the more easily wind and insinuate it selfe into mens affections calling lust love enuy emulation pride magnanimity sloth warinesse covetousnesse good husbandry drunkennesse good fellowship ignorance innocencie pestilent heresie profound knowledge and deepe learning Revel 2. 24. worldlinesse wisdome and policy rashnesse fortitude c. as for every severall Jemme that vertue hath vice hath a counterfeit stone where with she gulls the ignorant and there is no precept nor command of God but the Devill commands the contrary he is ever gaine-saying what God saith Gen. 2. 17. and 3. 4. 5. And this is enough for hereby their poore blind hearts are so deceived with that shadow of resemblance which vice carrieth of vertue that they embrace and receive grosse vices insteed of glorious vertues and yet thinke themselves as well and that they shall speede as well as the best And least one should mistrust another he hath his cleargy to speake for him and is never without false Prophets which are ready to daube over sinne with untempered Morter such as for handfulls of barley and peeces of bread will sowe pillowes under each arme-hole prophesie out of their owne hearts and pretend a lying divination such as shall preach unto them Peace Peace and tell them that despise the Lord though they walke after the stubbornnesse of their own hearts no evill shall come upon them yea such as shall even slay the soules of them that should not dye and give life to the soules that should not live with lyes make the hearts of the righteous sad whom the Lord hath not made sad and strengthen the hands of the wicked that he should not turne from his wicked way by promising him life Eze. 13. Ier. 23. 13. to 22. so shutting Heaven when they should open it and opening it when they should shut it And thus are millions deceived for nothing sooner wins flesh and blood then a Doctrine which tends to licentiousnesse Indeed most men are so greedy either of profit or pleasure that Sathan needs no helpe from others for he can no sooner cast out his Angle amongst them but immediatly like the soules in Lucian about Charons boate or Coleminers about a line when the candles burning blew tells the dampe commeth they will fasten upon the bayte As let Ieraboam onely set up Calves in Dan and Bethel the people are downe on their knees yea all like beasts in heards will goe a lowing after them Yea were there no harlot no drunken associate to solicite no Devill to doe his office wicked men would beget destruction on themselves If Sathan should not feede them with temptations they would tempt him for them and snatch their owne bane in which case Sathan onely suggests the thought or sayes the word and it is done As if he appoint them to lye they willy if he command them to deceive they will deceive if he bid them slander they will slander and that as falsely as he if he perswades them to revenge to persecute c. they will doe it as spitefully and as fully as he could doe them himselfe and so of every sinne if he but say to any of his servants let there be an oath straight
besides it would overmuch swell the heape and the Pages like fish would grow into a multitude wherefore I will select out onely two verball properties of their enuy and hatred and passe over the rest The malice and enuy of drunkards vents it selfe at their mouthes either 1 By censuring or 2 By slandering us § 90. 1 FIrst they will strangely censure us if we refuse to doe as they doe Psal. 35. 16. and 69. 10. 11. 12. If a man will not sweare drinke drunke and conforme to their lewd customes he is an Arch-puritan by the law which the Iewes had to kill Christ yea for this very cause they will definitively censure one for an hypocrite though they scarce know him superficially at least if a man be but carefull of his society they will tax and floute him with stand farther off for I am holier thâ—n thou they call piety pride for not going with them to the Taverne as indeed there is no goodnesse in man but such will ascribe it to vaine glory The beastly Sodâ—mitâ—s thought Lot a proud and imperious fâ—llow Gen. 19. 9. And so Eliaâ— censures David I know the pride of thine heart saith he when nothing but the zeale of Gods glory and desire of his Brethrens good made him so forward 1 Sam. 17. 28. 29. But as all are not Theeves that Dogs barke at so all are not hypocrites which they terme so The Pharisie censured the Publican and the Infidells Paul who were more precious in Gods sight then themselves But basenesse what it cannot attaine to it will vilicate and deprave and prejudice casteth a false colour upon the best actions whence it is that if our righteousnesse doe but exceede the righteousnesse of a swearer or drunkard we are sure to be censured yea persecuted for our righteousnesse as Abet was of Caine because his owne workes were evill and his Brothers good If a man makes but the Word of God a rule to walke by he is too precize if he will be more then almost a Christian he is curious fantasticall factious and shall with David Psal. 69. 11. 12. be made the song and laughing stocke of every drunken beast whereas if he would be drunke sweare mispend his time haunt Tavernes play the good fellow and doe as they doe he should have their love approbation and good word yea if all men would be prophanely wicked and make no bones of sinne their censures would cease and there would not be a Puritane with some of them in all the world But it is the custome of lewd men I confesse a lewd custome to measure all others by their owne Bushell to forme both their opinions and censures of us accâ—rding to the mold of evill in themselves yea all for the most part judge others by themselves and hence drunkards doing all their good in hypocrisie doe thereafter judge of others Saint Chrysostome hath given the rule As it is saith he a hard thing for one to suspect another to be evill who is good himselfe so it is more hard for him to suppose another to be good who is himselfe evill As we see in Nero who being monstrous incontinent himselfe verily beleeved that all men were most foule libidinists yea that there was not a chaste person in all the world saving that men cloaked their vice with hypocrisie I11 dispositions cause ill suspicions and surely he that suspects another to be ill without just ground by so doing proclaimes himselfe to be guilty for in things uncertaine a bad construction must needs flow from a bad mind suspicion for the most part proceeds from a selfe defect vertuous men rarely censure as great labourers rarely sneeze so that to censure and traduce anothers worth is to question thine owne besides it is an uncharitable and ridiculous thing for where I want experience charity bids me thinke the best and leave what I know not to the Searcher of hearts § 91. INdeed other reasons may be given why they so censure us as first their Ignorance causeth suspicion yea there is nothing so makes a man suspect much as to know little children in the darke suppose they see what they see not you shall have a Dog very violent in barking at his owne shadow or face in a glasse An ignorant Rusticke seeing a Geometritian drawing of lines not knowing to what end he doth the same is apt to judge him foolish and fantasticke Tell a plaine country fellow that the Sunne is bigger then his cart wheele and swifter in course then any of his Horses he will laugh you to scorne The Duke of Vondozme one day looking into his Well with others and seeing face answer face having never before observed the like went home in all haste and called for ayde against the Antipodes Paglarencis was amazed and said his Farmer had surely coosened him when he heard him tell that his Sowe had eleven Pigs and his Mare but one Foale Yea I have read of a silly country fellow that kil'd his Asse for drinking up the Moone But their owne hearts can tell them how fruitfull a mother of jealousies their ignorance of spirituall things is and how it conceives upon first â—ight of every object which they cannot skill on and that being once conceived it makes the party so travell to bring forth the same in words and actions of enmity that for the interim he is as busie headed as if a hive of Bees were in his pate not considering that repentance ever followes rash judgment Secondly their passions and affections infatuate and besot them and makes them infinitely partiall For as in an ill pact Jury whereof there is one wise man another honest man five knaves and five fooles the greater part over-rules the better part these â—en over-beares those two so fares it with a wicked man the five senses and as many affections are the knaves and fooles science is the wise man conscience the honest now neither science the wiâ—e nor conscience the honest can be heard nor give their verdict but all goes with the mad senses and frantick affections We know when a man lookes upon any thing directly through the aire they appeare in their proper formes and colours as they are but if they bee looked upon through a glasse be it greene blew yellow or of any other colour all the things we see seemes to us to be of the colour of the glasse through which we do behold them even so a wicked man houlding the false spectacles of his several passions and affections before the dimme sight of his judgement all things appeare to him in a contrary colour The eye that is blood-shot thinkes every thing red those that have the Jaundise see all things yellow so these drunkards being overgrown with malicious passions thinke us in fault when themselves are only too blame O how the passions of anger and affection of love over-rules and over-perswades our judgements wee may truly say that love hatred and indifferency
of any is much more abominable every way both in it selfe and in the sight of God then is that wrong which is offered unto his body Now thou art a soule murtherer yea many are the soules which thou hast intentionally and as much as in thee lyeth slaine with death eternall and what canst thou expect without repentance and an answerable endeavour to win soules as fast to God as formerly thou hast to Sathan but to bee many fathoms deeper in Hell then other menâ— will God powre out his curse and vengeance on them which make the blind stumble to the hurt of his body Deut. 27. 18. and will he not much more do this to soule-destroyersâ— Objection But thou like those Disciples Iohn 6. 60. wilt think this a hard saying neither canst thou believe that thou art a soule murtherer though I have made it undeniable in Section the 100. 101. 113. 134. 115. 116. 117. Answer But it will one day be a harder saying if you take not heed when Christ shall answer all your apologies with depart from me into everlasting fire prepared for the Divel and his Angels Mat. 25. 41. Luk. 13. 25. to 29. As for further proofe of what I lay to thy charge I could easily shew thee how The daily scoffes reproaches c of thee and thy fellowes 1. Detaines many From entering into a religious course 2. Staggers many Which have made some progresse in the way 3. Keepes many From doing the good which they would or appearing the same which they are 4. Beates many Clean off from their profession 5. Hardens many And makes them resolve against goodnesse For there is no such rub in the way to Heaven as this Sathan hath not such a tryed shaft in all his quiver which makes our Saviour pronounce that man blessed that is not offended in him Matth. 11. 6. But of these severalls elsewhere least I should overmuch seeme to digresse only I grieve to see how they wrong themselves in thus wronging others for in that wicked men doe so mock and deride such as are in love with heavenly things it is hard to say whether they doe most offend in hindering the honour of God thereby or their neighbours wellfare or their own salvation What are the waters of thine own sinns so low that thou must have streames from every place to run into thine Oceanâ— thy owne buâ—then is unsupportable yet thou wilt adde to the weight other mens that thy rising may be irrecoverable Content thy selfe for assuredly thou shalt once pay deare for it either by teares or torment Yea let such take heed for the fire of Hell will be hot enough for a mans owne iniquities he needs not the iniquities of others like fuell and Bellowes to blow and increase the flame which if they well considered would make them cherish all good desires in the weake and to deale in this case as we use when we carry a smal Light in the winde hide it with our lap or hand that it may not go out Oh how much easier is it to subvert or cast down a thing then to erect it when even a base fellow could destroy that Temple in one day which was six and thirty yeares in seting up True it is if the barking of these Currs shall hinder us from walking on our way it is a signe we are very impotent yea if our love be so cold to Christ that we are ashamed for his sake to beare a few scoffs and reproaches from the world it is evident we are but counterfeits for for our comforts it shall not bee so with those whom God hath any interest in notwithstanding all the scoffes of Atheists and carelesse worldlings they shall not onely loose their labours herein but themselves too The faithfull will neither buy peace with dishonour nor take it up at interest of danger to ensue wel may they serve as Snuffers to qualifie our zeale andmake it burne brighter but never become such Extinguishers as to put it quite out either by persecutions or by perswasions So that their spitefull adversaries imagine but a vaine thing they shall be no more able to hinder any one from salvation whom God hath chosen to his Kingdome of grace and glory then Saul with his Courtiers could hinder David from attaining the promised Kingdome of Israel they may move the godly but not remove them They have often times afflicted me from my youth may Israel now say but they could not prevaile against me Psal. 129. 1. 2 It is given to the great Dragon and the Beast in the thirteenth of the Revelation to make warre with the Saints as well as with the rest which dwell upon the earth but hee shall not prevaile with any save those whose names are not written in the Booke of Life vers 8. if so let them not spare to doe their worst the winds may well tosse the Ship wherein Christ is but never overturn it if Christ have but once possest the affections there is no dispossessing him againe as that Cloth which is throughly dyed black will afterwards take no other colour The League that Heaven hath made Hell wants power to break who can separate the conjunctions of the Deity Whom God did predestinate saith Paul them also hee called and whom he called them also he justified and whom hee justified them hee also glorified Rom. 8. 30. They shall sooner blow up Hell with traines of Powder then breake the chaine of this dependant truth No power of man is able to withstand the will of God it shall stand firmer then the Firmament it is as possible to stop the motion of the Sun as the course of Gods predestination A fire in the heart overcommeth all other fires without as wee see in the Martyres which when the sweet doctrine of Christ had once gotten into their hearts it could not bee got out again by all the torments which wit and cruelty could devise and the reason is they over-looke these bug-bears and behold Christ calling the Spirit asisting the Father blessing the Angels comforting the Word directing and the Crown inviting Alasse if their scoffes and all they can say could flout us out of the integrity of our hearts when our fore Fathers feared not the flames we were feareful cowards Indeed the timorous Snaile puts out her hornes to feele for danger and puls them in againe without cause If the sluggard heares of a Lion in the way hee quakes but tell it to a Sampson or a David they wil go out to meet him yea let Aggabus tel Paul of bands at Ierusalem he answers I am ready not only to be bound but to dye at Ierusalem for the name of Iesus Act. 21. 13 The Horse neighs at the Trumpet the Leviathan laughs at the Speare so tell the resolved Christian of enemies or danger hee feares not hee cares not to carnall friends he sayes I know yee not to diswaders get yee behind me Sathan But what of all this
never opened till they were in the midst of their enemies sin shuts up mens eyes but punishment opens them § 185. ANd so much of the advantages that Sathan and his instruments have above Gods servants in getting and keeping and improving their converts wherby it appeares that he who will not be overcome by them must be watchfull wise valiant As well watchfull to defeate and wise to 〈◊〉 their crafty alurements as valiant to despise their cruell impositions for that we may be the better for what we have heard these three uses would be made thereof else evill were as good not seene as not avoided our happinesse is in the prevention not prevision of them wherfore First since the Devill and the World are ever practising to lift us out of vertues seate and study nothing but our destruction by tempting and enforcing us to sinne let us be watchfull ever prepared alwayes ready and standing upon our guard like as wise and experienced Souldiers when they looke every minute for the approach of their enemy doe both wake and sleepe in their armour least they should be surprised at unawares or like wise Mariners who alwayes prepare and make ready their tackling that a storme which they cannot looke to be long without may not take them unprovided well may we sheath our swords but put them off we may not yea let us in vigilancy and watchfulnesse over our selves imitate the Nightingale which sleepes with her breast upon a thorne for feare of the serpent that continually studies her ruine The Philistines could not blind Sampson so long as he was awake wouldst thou not be overcome be not secure Yea wouldest thou be secure continually buckle unto thee the whole Armour of God prescribed by St. Paul Eph. 6. 13. to 19. and walke circumspectly Eph. 5. 15. The traveller that hath money in his purse rides with a Pistoll by his side yea the rich Merchant will not step over into the Low-countreyes without a Man of Warre at his heeles least he should meete with a Dunkerker by the way An assaulted city must keepe a carefull watch and so must thou if thou wilt keepe out of their snares we see they are busie and subtile therefore it behoves us to be circumspect When the theife compasseth the house let the owner guard the house If a Castle be besiedged and not defended how shall it stand whereas in vaine does the theife looke in at the window when he sees the master standing on his guard in the roome besides it is easier to keepe an enemy out by bolting the doores then to thrust him out being once got in § 186 SEcondly let us be wise and cautelous to avoid their crafty allurements take heede of beleiving their words of trusting their promises of yeelding to their perswasions and solicitations when they woe us to drinke more then will doe us good yea let quaffers quarrell rage and scoffe threaten curse and load thee with a thousand censures yet hold thine owne still pledge the Devill for none of them all Oâ— But I shall offend my friend and the rest will take exceptions Answ. Thou art what thou art when thou art thus tried and put to it wherefore if the wife of thy bosome shall tempt thee to evill or seeke to alienate thy affection from God and his Law she is a traytor both to thee and to him and therefore must be rejected What saith St. Hierom should my Father kneele to mee my Mother beseech me with teares my Brothers and Sisters seeke to entise mee to the love of this world and the neglect of Gods worship I would shake 〈◊〉 my Father tread under foote my Mother and spurne my Brothers and Sisters rather then they should be a meanes to keepe mee from the service of God Neither will the complaint of our first Parents be taken for a good answer or plea another day it will be fruitlesse to say such and such a friend deceived me Eue was perswaded by the serpent to eate the forbidden fruit and Adam by Eue yet that would not justifie them in the Court of Heaven each of them had a severall curse both tempters and tempted True it is drunkards being better acquainted with wrangling then reasoning and deeper in love with strife then truth what they cannot maintaine by reason a feminine testinesse shall outwrangle at least if a man will be subdued with words which is the case of none but cowards and fooles but as for their exceptions If thou wouldest avoid all circumvention by these multiplied healthes pledge the healths of none and then none can take exceptions he that would not be drawne to pledge many healthes let him not admit of any upon any tearmes But they will be importunate above measure Ans. A shamelesse begger must have a strong deniall O but I shall be held unmannerly discourteous uncivill c. What because thou wilt not hazard thy health credit soule c to gratifie a beast But they are such as love me and doe it in kindnesse This kindnesse of theirs is but a dogâ—like kindnesse as you shall have a Spaniell in great love to his master leape upon him slabber his cloathes lick his face is it I pray you any inciviliâ—y to beate downe such a cur I tell thee a dog will not more defile thee then these drinking cattle will unlesse thou beate them off with flat denialls Wherefore though I wish thee not to be rude and uncivill yet be sure to shake off these hold-fasts and neither make thy stomack too heauy nor thy head too light with answering expectation It is better to be thought unmannerly discourteous or injurious towards men especially such men then indeed be so unto God himselfe As for their love and friendship if thou but knewest whose factors thy ill companions are thou wouldest even hate them and either not come in their company or hasten out of it with all possible speede for nothing more proves them enemies then their too much importuning thee and they can be no other then wicked when their very mercies are cruelty Neither doe these enemies ever wound so deadly as when they stroake us with a silken hand for by their smooth tongues and milky language they serve their freinds as the Tyrannous Emperor served his servauts whom hee stifled in a chamber filled with Roses they are like the mistaken Lanthorne in eighty eight for under pretence of guiding they will draw us into hazzard and losse among our spirituall enemies and whosoever hath put confidence in their words have found them to resemble sincking floores which will faile us when our waight is on them These cunning hypocrites never intend so ill as when they speake fairest resembling some crafty cheater who while hee holds men at gaze with trickes of jugling picks their pockets But alasse most men not knowing this deepnesse of Sathan or not having courage enongh to deny the requests of a seeming friend or fearing least
they should seeme rude know not how to deny yea it is the common complaint they were not able to gainsay and indeed most men in this particular are like new wax which admits of an easie impression or like a light and unballasted vessel that is at command of every wave of every wind or like Vitellius who never denyed any mans request or lastly like the Babyloniaâ—s who with a little sweet musick would be made to do any thing Daniel 3. 7. Yea they are so flexible that let a tempter but hold up his finger the creatures shall bee abused the Lords day prophaned the Word relinquished and all religion suspended so they divide themselves into three parts God hath one part indeed that is onely in purpose the world hath another the flesh another and the divell at length will have all § 187. I Should here advise men to a double care and circumspection touching these flattering allurements because temptations on the right hand have commonly so much more strength in them above the other as the right hand hath above the left they are more perillous because they are more plaufible and glorious Many that keepe on their cloathes in the wind yea that hold their Cloakes the faster when it is rough not only lay by their Cloakes but unbutten themselves in the Sunne The Cannon doth not so much hurt against the wall as a mine under the wall Sathan winnes not so much by battery as by treachery presents and parlies winne him more then the weapon or the dragg of a compulsive hand The golden sword will sooner conquer then one of steele yea saith one there is no doubt of that soule which will not bite at a golden hoâ—ke When all the Philistins could not with their strength bind Sampson Dalilah did it with her subtilty All the spite of Ioseph's brethren was not such a croffe to him as the inordinate affection of his Miâ—tresse Every one is not a Ioab to bee fetcht home to us with firing his fields as they say Witches are brought to the house where they have done mischiefe by casting some reliques into the fire The divell did not appeare to Christ in a terrible forme threatening the calamities of earth or torments of hell but by faire promises of many Kingdomes and much glory But I defer the exhortation unto the conclusion Though indeed a wise man unbidden will suspect the smooth streame for deepnes knowing that no faces looke lovelier then the painted The Italian thinketh himself upon the point to be bought and sold when hee is better used then hee was wont to bee without manifest cause Too much importunity does but teach a wise man how to deny The more wee desire to gaine the more do others desire that they may not loose The earnestnesse of the requester teacheth the petitioned to bee suspicious and suspition teaches him how to hold and fortifie Againe somtimes wee are wrought to good by contraries foule acts saith Horace keepes vertue from the charmes of vice and not seldome doth our good God as a wise Physitian make this poyson of theirs medicinall to his children so that their meretricious offers and Siren-like allurements do by his grace but procure the good mans hate And good reason for though Sathan and his instruments like a flattering host promise good cheare yet the reckoning payes for all and hee that compares the welcome with the farewell shall finde he had better have fasted for if we swallow the baite the hooke will choake us And indeed if we could as well see what God hath in store for us as that the divell here offereth us we would not regard the divels largesse § 188. THirdly let us be valiant and couragious to undergoe the consequents what ever followes upon this refusall for behould a great block yea a Lion in thy way thou shalt bee mock'd and branded for a precisian haveso many frowns and frumps and censures and scoffes bee pointed at for singular endure so many base and vile nicknames that a milk-sop will never be able to undergo them Yea if thou beest a coward thou wilt feare to do the good which thou wouldest in this and other cases or appeare the same that thou art for this is a charm more powerfull then a Witches night-spell to detain all Novices and Apprentises of religion from keeping a good conscience For as in the Netherlands no man will stop the homicide for feare of being counted an hangman so here no meere man almost will refuse to be drunk for feare of being censured for sullennesse and singularity And indeed hee had need to bee more then man that can contentedly make himselfe contemptible to follow Christ have his religion judged hypocâ—â—â— his Christian prudence craft and policy his Godly simplicity sillinesse his zeale madnes his contempt of the world ignorance his godly sorrow dumpishnesse c. for these and the like as unseasonable frosts nip all gracious offers and beginnings in the bud and as much as in them lyeth with Herod labour to kill Christ in young beginners yea the censures and scoffes of these Atheists and worldlings like the blasts of Rammes-hornes before the walles of Ierico lay al the strength of a young beginners vertue levell at one utterance for the first sparkes of grace are in appearance like fire in greene wood which if it be not followed and cherished will suddenly dye and go out whereby each resolution becomes as a false conception which never lives to the birth of any act And certainly the Divell gets more by such discouragements and the reproaches that are cast uâ—on religion then by fire and faggot for Helena's bowle Medea's unction Venu's girdle nor Circes cup can more iâ—â—haunt then this afrights Yea tell me if you can what hath ever beene found such an enemy to vertue as this feare or such a spurre to wickednesse O the multitude of soules that wicked men scoffe out of their religion how many thousands in this kingdome are content to bee misled with the multitude rather then be an object of their scorne and derision how many hold it the best and safest way in differences of religion with out farther question to take the stronger part that so doing as the most doe they may have the fewest to finde fault with them Yea how few are there that goe beyond those white-livered Rulers Ioh. 12. who because of the Pharisies and loving the praise of men more then the praise of God chose rather to conceale their knowledge of and love to Christ then to bee cast out of the Synagogue for confessing of him verse 42. 43. I dare say a world of people in this land are in Zedekiah his case convinced in their coâ—sciences that they ought to doe as their faithfull Prophets warne them but they are afraid they shal be mockt have so many frowns and frumps and censures and scoffes that they cannot buckle to such a course look Ie 38. 19. As