refuse to defend an unjust cause as Marcellinus records and thus it fares with all that are truly religious There is not any one quoth the sincere Christian either in blood or otherwise so neare unto me but if he fall from God I will fall from him why our Saviour Christ hath taught me both by precept and example that I should acknowledge none so as to be led by them for my brother sister or mother but such as do the will of my Father which is in heaven Matth. 12. 46. to 51. Whereas on the contrary in things lawfull nothing rivits hearts so close as religion it unites them together as glew doth boards together it makes a knot even betweene such as never saw one anothers face that Alexander can not cut yea Tyrants will sooner want invention for torments then they with tortures bee made treacherous How many have chosen rather to embrace the flames then to reveale their companions and brethren in Christ There is no friendship like the friendship of faith There is Amor among Beasts Dilectio among Men Charitas among Christians that is their peculiar nature makes husband and wife but one flesh grace makes them even one spirit and it is a question whether naturall Parents are to be loved above spirituall we know that Christ preferred his spirituall kindred to that of the flesh and major est connexio cordium quà m sanguinum saith Beza Why should wee love them more that brought us into this sinfull and miserable world then those that bring us into a better world where is neither sinne nor misery why them that live with us on earth but a while equall to them that shal live with us in heaven for ever But to goe on Surely as grace in her selfe is farre above nature so is she likewise in her effects and consequently unites in a farre more durable bond Christians hearts are joyned one to another with so fast a glew that no by respects can sever them as you may see in that paire of friends Ionathan and David none had so much cause to disaffect David as Ionathan none in all Israel should be such a looser by David's successe as he Saul was sure enough setled for his time only his successor should forgoe all that which David should gaine so as none but David stands in Ionathan's way to the Crowne and yet all this cannot abate one dramme of his love As also in Ruth and Naomy whom nothing but death could part Ruth 1. If you will see other examples looke Rom. 1. 10 11. 1 Thes. 2. 17 19. 20. Galâ—thians 4. 18 19. Act. 20. 37 38. and 16. 15. Luke 4. 42. 2 Kings 2. 4. 9. and 4. 9 10. As grace is the greatest attractive of love so is it the surest bond it is like varnish that makes â—eelings not onle shine but last Where God uniteth hearts carnall respects are too weake to dissever them since that which breakes off affection must needs be stronger then that which conjoyneth it and why doth S. Iohn use these words once to the elect Lady 2 Iohn 1. 2. and againe to Gajus 3 Iohn 1. whom I love in the truth but to shew that to love in the truth is the only true love Indeed religion is the surest cement of all societies the loser joynts of all naturall and civill relations are compacted and confirmed by the sinewes of grace and religion and such a lose joynted friendship cannot hold long which wants the nerves of religion Wherefore give mee any foe rather then a resolved Christian no friend unlesse a man truly honest § 205. BUt here it will be objected That wee hate and contemne all who are not like our selves that wee remember them so much to bee sinners that in the meane time we forget them to bee men and brethren I answer This were to dash the first Table against the second whereas they are conscious of both alike A charitable heart even where it hates there it wisheth that it might have cause to love his anger and indignation against sinne is alwayes joyned with love and commisâ—ration towards the sinner as is lively set out Mark 3. 5. and Philippians 3. 18. where S. Paul tells us of them weeping that are enemies to the crosse of Christ and Mar. 3. 5 That our Saviour while he looked upon the Pharisies angerly mourned for the hardnesse of their hearts Zeale is a compounded affection of love and anger When Moses was angry with the Israelites and chid them sharply at the same time he prayed for them heartily And Ionathan when he was angry with his Father for vowing David's death did still retaine the duty and love both of a Sonne to his Father and of a subject to his Soveraign A good man cannot speake of them without passion and compassion yea they weepe not so much for their own sinnes as we doe according to S. Chrysostome's example O that our prayers and teares could but recover them Those that are truly gracious know how to receive the blessings of God without contempt of them who want and have learned to be thankful without over lines knowing themselves have beene or may be as wretched and undeserving as S. Augustine speaks A true Christian can distinguish betweene persons and vices offenders and offences and have no peace with the one while hee hath true peace with the other love them as men hate them as evil men love what they are not what they doe as God made them not as they have made themselves not so hate as to be a foe to goodnesse nor so love as to foster iniquity It is a question whether is worst of the two to be vices friend or vertues enemy Now saith Augustine He is not angry with his brother that is angry with the sinne of his brother yea if we hate the vices of a wicked man and love his person as the Physitian hateth the disease but loveth the person of the diseased there is nothing more praise worthy as saith the same Father And another It is the honest mans commendation to contâ—mne a vile person And another I know no greater argument of goodnesse then the hatred of wickednesse in whomsoever it resides yea David makes it a note of his integrity Psal. 31. 6. and 139. 21. 22. and 26. 4. 5. and in Psal. 15. He is bold to ask the Lord this question Who shall dwell in thy Tabernacle who shall rest in thy holy mountaine the answer he receives is this 1. He that walketh uprightly and worketh righteousnesse 2. And speaketh the truth from his heart 3. Hee that slandereth not with his tongue nor doth evill to his neighbour nor receiveth a false report against his neighbour But the fourth is Hee in whose eyes a vile person it contemned while hee honoureth them that feare the Lord and he cannot be sincere who doth not honour vertue in raggs and loath vice though in a robe of State So that as the Prophet asked
added the greatest Schollers 177. let Good intentions 206. be added Example of the best men 197. no safe rule to walk by without a precept 162. Excuses of drunkards taken away 154. F FAith 653. Drunkards would flout us out of our faith 381. Feare and cowardise a cause of drunkennesse 282. Fooles the greatest polititian the greatest foole 013. in five particulars made good 621. some wise in foolish things and oolish in wise things 638 bray them in a mortar they will not leave their sinnes 624. though the Divel makes fooles of them yet he makes them wise enough to make fooles of any that will trust them 636 the voluptuous fooles 643. the greatest bousers the greatest buzzards 121. the greatest humanist without grace little better 604. Forsake none but counterfeits will forsake Christ for all they can do 534. Friends wicked men wrong none so much as their best friends to whom they owe their very lives 515. love and friendship only among good men 843 G GOd his gifts numberlesse 481. Godly what is done to them Christ challengeth as done to himselfe 508. Goodnes alone the whetstone of a drunkards envie 386. Good and bad agree together like the Harp and Harrow 821. good men must be imitated only in good things 157. good intentions cannot justifie evill acts 206. good â—ellowes who 820. reputation of goodfellowship 277. Guilty we may be of anothers sin divers wayes 825 H HAnds hatred and malice of drunkards would break out at their hands were they not manacled by the Law 391. Heart to get an humble heart 649. Hatred against the religious the most bitter and exorbitant 343. they hate none but the good 411 but they are sure of opposition 412. how their hatred vents it selfe 345. their hatred is against God and Christ 508. not to tell our neighbour of his faults is to hate him 826. to hate the vices of a wicked man but love his person 849. wee should hate evill in whomsoever 850. Hell a description of it and the last judgement 458. 461. good men draw all they can to Heaven 440. wicked men all they can to Hell ibid. none helpe to people Hell like drunkards 4â—1 they would have our company in Hell 436. and why 446. the covetous man can finde in his heart to go to Hell so his sonne may be left rich 629. Healths a shoing horne to all excesse 309. they drinke others healths their owne deaths 323. of which many examples and of the just judgement of God upon drunkards 314. healths great in measure or many in number 310. if small the liquor is stronger or the number more 311. healths upon their knees 313. not more forward to drinke healths then zealous and carefull that other pledge the same 318. the rise and originall of health drinking 313. Honesty he the soberest and honestest man that resembles the drunkard least 691. good-fellowship the utmost of a drunkards honesty 139. Honour misprision of it and reputation 322 Hope easily blown into a wicked man and as soone blowne out of him 444. Hurt drunkards would hurt and maime us for being sober and conscionable if they durst 392. I IDlenesse a cause of drunkennesse and drunkennesse a cause of idlenesse 72. an idle person good for nothing but to propagate sin 73 Ignorance of drunkards 121. 107. and all naturall men 177. 600. the cause of all sin 593. drunkards insensible of their sinne and danger because ignorant 107. Ingratitude and great folly of wicked men 526. Intention of soule-murther shall bee rewarded as if they did it 539. Ioy if true only enjoyed by good men 817. the joy of worldlings more talked of then felt 817. objections touching joy and good-fellowship answered 817. Iudge wicked men judge of things 757. and persons 759. by contraries 761 their judgement and practise cleane contrary to Gods Word ibid. how the Divel deludes the fancy and judgement of a natur all man 721. Iudgements of God what use drunkards make thereof 111. the religious keep off judgements 516. first by their innocency 516. secondly by their prayers 517. K KIll drunkards and wicked men would kil the godly if they would not yeeld 392. of which their savage disposition five reasons 402. first they must do the workes of their father the Divell 402. secondly that their deeds of darknesse might not come to light 404. thirdly they cannot follow their sinnes so freely so quietly ibid. fourthly what they could not make good with reason they would with iron ibid. fifthly their glory and credit is eclipsed by the godly 405. but they cannot do as they would though their punishment shall bee all one 399. King Sathan their King and they must seek his wealth and honour and inlarge his Kingdome by winning all they can from Christ 431. Knowledge he that hath saving knowledge hath every other grace 597. six helpes to saving knowledge 646. L LAw and precept our only rule 210. Looke Drunkards look to us not to themselves 356. Love wicked men think they love God but they doe hate him 512. Drunkards love their sinnes better then their soules 551. a Drunkard can never love thee being sober and religious 834. a wicked mans love mercenary and inconstant 835. nothing rivits hearts so close as religion 845. Lust provoked by drunkennesse 54. discard all filthy lusts and corrupt affections 646. M MEanes must be used 664. to sinne against mercy the abundance of meanes and many warnings mightily aggravates sinne 475. Melancholly Drunkards drink to drive it away 259. but this increaseth it 260. Memory Drunkards have shallow memories 132 Mercy God in mercy infinitely transcendent 550. but it makes nothing for such as will not part with their sins 551. his mercy is a just mercy 554. mercy rejoyceth against justice but destroyeth not Gods justice 553. if we forsake our sinnes God will forgive them how many and how great soever 152. wicked men apply Christs passion and Gods mercy as a warrant for their licentionsnesse 542. they are altogether in extreames either God is so mercifull that they may live how they lift or so just that he will not pardon them upon their repentance 546. Mocking some will better abide a stake then others a mock 504. Mourne in all ages the godly alone have mourned for the abominations of their time 255. Modesty in some a vice 842. Most objection that most men are of another judgement answered 589. Multitude how Sathan guls the rude multitude 293 the multitude will do what they see others do 371. of which many examples 372. Murther caused by drunkennesse 50. N NAmes we should taint our names by keeping evill company 808. to defend our neighbours good name if we can a duty 828. Naturall men called beasts in Scripture 3. O OBedience God hath equally promised all blessings to the obedient and threatned all manner of judgements to the disobedient 554. Offences Objection against offences answered 742. P PAssions and affections make partiall 352. they must be discarded 646 Peace
sinne scornes reproofe admonition to it were like goads to them that are mad already or like powring Oyle down the chimney which may set the house on fire but never abate the heate Neither can the rest better brooke what he speaks then he what they speak for these Pompeian spirits think it a foule disgrace either to put up the least wrong from another or acknowledge to have overslipt themselves in wronging of another whereby thousands have been murthered in their drink it faring with them as it did with that Pope whom the Divel is said to have slaine in the very instant of his adultery and carry him quick to hell For this is the case of drunkards as of Souldiers and Marriners the more need the lesse devotion I am loth to trouble you with the multitude of examples which are recorded of those that having made up the measure of their wickednes have Ammon like dyed and beene slaine in drink God sometimes practising martiall law and doing present execution upon them least fooles should say in their hearte there is no God though he connives at and deferres the most that men might expect a Judge comming and a solemne day of judgement to follow And what can be more fearefull then when their hearts are merry and their wits drowned with wine to be suddenly strucken with death as if the execution were no lesse intended to the soule then to the body or what can bee more just then that they which in many yeares impunity will find no leisure of repentance should at last receive a punishment without possibility of repentance I know â—peed of death is not alwayes a judgement yet as suddennes is ever justly suspicable so it then certainly argues anger when it findes us in an act of sinne Leisure of repentance is an argument of favour when God gives a man law it implies that hee would not have judgement surprise him § 20. NOW as drunkennesse is the cause of murther so it is no lesse the cause of adultery yea as this sinne is most shamefull in it selfe so it maketh a man shamelesse in committing any other sin whereof luâ—t is none of the last nor none of the least Yea saith Ambrose the first evill of drunkennesse is danger of chastity for Bacchus is but a pander to Venus hereupon Romulus made a law that if any woman were found drunke shee should dye for it taking it for granted that when once drunke it was an easie matter to make her a whore The stomach is a Limbeck wherein the spirit of lust is distilled meates are the ingredients and wine the onely fire that extracts it For as the flame of mount Aetna is fed onely by the vapours of the adjacent sea so this fire of lust is both kindled and maintained by surfeiting and drunkennesse When the belly is filled with drinke then is the heart inflamed with lust and the eyes so filled with adultery that they cannot but gaze upon strange women as Salomon Shewes Prov. 23. 33. whereas love saith Crates is cured with hunger You know when the Iron is hot the Smith can fashion it to his pleasure and wine tempers the heart like wax for the divels impression when a man is drunk Sathan may stamp in his heart the soulesâ— sinne but lust will admit no denyall Yea drunkennesse inflames the soule and fills that with lusts as hot as hell high diet is adulteries nurse They rose up in the morning like fed Horses saith the Prophet and what followes every man neighed after his neighbours wife Ier. 5. 8. which is more then true with us for drunkards like the Horse and Mule which have no â—nderstanding no shame no conscience c. especially your brazen brain'd and flinty foreheaded clownes can no sooner spie a woman or maide chast or unchast even in the open streets but they will fall to imbraceing and tempting her with ribaldry scurrility turning every vvord she speakes to some lascivious obscene sense vvhereof they are not a little proud though it vvould make a vvise and modest man even spue to heare them But to goe on When Lot is drunke hee is easily drawne to commit incest with his owne daughters not once perceiving when they lay downe nor when they rose up Gen. 19. 32. to 36. Rarò vidi continentem quem non vidi â—bstinentem saith St. Austin you shall rarely see a man continent that is not abstinent and it 's a true rule for that heate which is taken at the Taverne must be alaid at the brothel-house the blood which is fired with Bacchus must be cooled with Venus and soe Sathan takes two Pigeons with one beane And the Divell should forget both his office and malice if hee did not play the pander to Coâ—cupiscence this way for idlenesse makes way for loose company loose company makes way for wine wine makes way for lust and lust makes worke for the Devill Venus comes out of the froth of this Sea I will never believe that chastity ever slept in the Drunkards bed for although I cannot say that every whormonger is given to drunkennesse yet I may truely say that there are no Drunkards but are either given over or greatly inclined to whoredome This sinne fills the heart and eye both eyes if not the whole life with horrible filthinesse naturall unnaturall any this is so cleare a truth that darknesse it selfe saw and confest it even a Poet of the Heathens could call eating and drinking the fuell that maintaines the fier of Lust for Lust saith hee is quenched by abstinence kindled by excesse and nothing sooner kills this tetter then that fasting spittle of abstinence for how should the wieke burne without tallow or the lampe without oyle That Wine is an inducement to Lust David well knew or else hee had spared those superfluous cups but when hee would have forced Vriaâ— to lye with his wife that so shee might have a colour for her great belly and the child might appeare legitimate hee first made him drunke 2 Sam. 1 1. 13. Even as Ice is ingendered of water so is Lust of intemperance The Drunkard is like a Salamander stone which fires at the sight of every flame yea if hee but see a whore and shee him like the Weesell and Baâ—iliske they poyson each other with their sight Pro. 7. One Devill is ready to helpe another in mischiefe hee that tarrieth long at the wine saith Salomon his eyes shall looke upon strange women and his heart shall speake lewd things Proverbs 23. 33. and St. Paul witnesseth that the fruits of gluttony and drunkennesse are chambering and wantonnesse Rom. 13. 13. Yea as drunkennesse is the onely businesse of loyterers so lewd love is the onely businesse of Drunkards for while they are awake they thinke and speake of it and when they are asleepe even when other mens thoughts lye at Anchor they nothing but dreame of it and what is it a Drunkard loves halfe so well as a whore
When the heart is changed and set towards God all the members will follow after it as the rest of the creatures after the Sunne when it ariseth the tongue will praise him the foot will follow him the eare will attend him the hand will serve him nothing will stay after the heart but every one goes like hand-maides after their Mistresse which makes David presenting himself before God summon his thoughts speeches actions c. saying all that is within me praise his holy name Psal. 103. 1. Prov. 23. 26. so that it is a true rule he that hath not in him all Christian graces in their measure hath none and he that hath any one truly hath all For as in the first birth the whole person is borne and not some peeces so it is in the second the whole person is borne againe though not wholly how much the regenerate man is changed from what hee was wont to be may be seene 1 Corinth 6. 9. 10. 11. Tit. 3. 3. to 8. Rom. 6. 4. to 23. and here upon Christ is compared to purging fire and Fullers Sope to signifie how hee should fine and purg purifie and cleanse his people Mal 3. 2. 3. God never adopteth any his children but he bestowes love tokens upon them which are the earnest of his Spirit in their hearts 2 Cor. 1. 22. and his saving graces as an earnest and for a signe that they shal overcome their Ghostly enemies and live everlastingly with him in heaven as he gave Hezekiah the going backe of the Sunne tenne degrees for a signe that hee should be delivered out of the hands of the King of Ashur and have added to his dayes fifteene yeares 2 Kings 20. 6. 8. 11 Alasse though there bee scarce a man on earth but he thinks to goe to heaven yet heaven is not for every one but for the Saints would any man have a lot in Canaan let him bee a sure to bee a true Israelite And so we see there must of necessity bee a manifest change that fruitfulnesse is the best argument he hath begotten us anew that the signes of salvation are to be sought in our selves as the cause in Iesus Christ that wee must become new creatures as S. Paul hath it 2 Cor. 5. 17. talk with new tongues Mar. 16. 17. and walk in new wyaes Matth. 2. 12. hating what we once loved and loving what we formerly hated then shall we have new names Rev. 2. 17. put on new garments and have a portion in the new Ierusalem Revel 21. otherwise not Take notice of this all ye carnall worldlings who are the same that yee were alwayes even from the beginning ' and think the same a speciall commendations too though you have small reason for it for that wee need no more to condemne us then what we brought into the world with us Besides doe you live willingly in your sinnes Let mee tell you ye are dead in your sinnes this life is a death and wee need no better proofe that you are dead then because you feele not your deadnesse § 150. SEcondly that thou hast not repented nor doest yet believe is plaine for as faith is a gift of God whereby the elect soule is sirmly perswaded not only that the whole word of God is true but that Christ and all his benefit doe belong unto her so it is an honourable and an operative grace alwayes accompanied with other graces over bearing fruit and repentance being a fruit of faith is a whole change of the mind and a very sore displeasure against a mans selfe for sinne as it is sin and a breach of God's holy Lawes and for offending so good a God so mercifull a Father with a setled purpose of hateing and for sakeing all sinne and yeilding universall obedience for the time to come wherefore hast thou a true lively and a justifying faith it will manifest it selfe by a holy life For as fire may bee decerned by heat and life by motion so a mans faith may bee decerned by his workes for though faith alone justifieth yet justifying faith is never alone but ever accompanied with good workes and other saving graces as the Queene though in her state and office shee be alone yet shee goeth not without her Maids of honour Tttus 3. 8. spirituall graces the beauties of the soule and good workes the beauty of graces and our justification is to bee proved by the fruits of our sanctification faith and workes are as inseparable as the root and the sap the Sun and its light and wheresoever they are not both present they are both absent I am 2. 17. 24. faith purifies the heart Act. 15. 9. worketh by love Galath 5. 6. and sanctifieth the whole man throughout 1 Thes. 5. 23. Act. 26. 18. for as if our repentance bee sound it will make us grieve for sins of all sorts secret as well as known originall as well as actuall of omission as of commission lesser viz. thoughts as well as greater yea as well for the evill which cleaves to our best workes as for the evill workes Rom. 7. 21. and as heartily and unfainedly desire that we may never commit it as that God should never impute it 2. Tim. 2. 19. Againe it will worke tendernesse of conscience and such a true filiall feare of God that we shall feare to displease him not so much because hee is just to punish us as for his mercy and goodnesse sake and more feare the breach of the Law then the curse which we may know by asking our owne hearts these questions Whether we would refuse a booty if we had as fit an opportunity to take it and no man perceive the same as Achan had Whether wee would refuse a bribe like Elisha though wee should meet with one which were as willing and able to give it as Naaman Whether we would not deceive though we were in such an of fice as the false Steward whose Master referred all unto him and knew not when he kept any thing backe Whether wee would not yeeld in case it should be said unto us as the Divell said to Christ all this will I give thee if thou wilt commit such a sinne Whether we have a Spirit without guile Psa. 32. 2. and be the same in Closet and Market as being no lesse seene in the one then in the other Whether we more love to be then seeme or be thought good as Plato spake of his friend Phocion and seeke more the power of godlinesse then the shew of it Iob 1. 1. For Christians should be like Aples of gold with Pictures of silver whose inside is better then their outside but both good and hee serveth God best who serveth him most out of sight that wheresoever hee is keepes a narrower watch over his very thoughts then any other can doe of his actions and no mans censure troubles him more then his owne Againe whether wee are as carefull to avoide the occasions of sinne as sinne
questionlesse had they a glasse presented them they could hardly be brought againe to love their owne faces much more should they reade a true character of their conditions would they runne besides their wits if they had any to lose or goe and dispatch themselves as Bupalus did at the sight of Hipponax his letter or as Hocâ—tratus did upon view of a booke which Reuchlin writ against him oras Brotheus did who being mocked for his deformity threw himselfe into the fire and there died for Thersites like many are their bodily deformities but far more and worse are those of their soules Whence it was that the Laced monians used to shew their slaves in the time of their drunkennesse unto their children thinking that their ugly deformity both in body and minde would be an effectuall argument to make them loath this vice which even at the first view seemed so horrid And indeed how should the Drunkard be other then ugly and deformed when experience shewes that intemperance is a great decayer of beauty and that wine burnes up the radicall moysture and hastens old age exceedingly § 16 2 NEither are his diseases and infirmities fewer then his deformities for â—ee but his body opened and it will appeare like a stinking and rotten sepulcher for excessive and intemperate drinking hath brought upon him a woâ—ld of diseases and infirmities because this sinne by little and little quencheth the naturall heate and drownes the vitall spirits whereby above all it impaires the health debilitateth all the members turning strength into weakenesse health into irrecoverable sicknesse it being the seminary of incurable diseases which shorten the life the procurer of all infirmities and acceleration of death which is the reason that men are ordinarily now so short lived in respect of that they have beene heretofore Neither can there be any other cause alleaged why men in this our age are so weake diseased and short lived but our excessive drunkennesse and intemperance It is true indeed that the world now waxing old and as it were hoareheaded cannot generate children of such strength and vigour as it did in time of youth and full strength and therefore wee must needs decline as the world declineth it is true also that the mother earth is infeebled with much bearing and hath her strength much abated with so innumerable childbirths and being now come to her cold melancholy age cannot bring forth her fruits so full of vertue and strength and so fit for the nourishment of our bodies as shee did in former times but that there should be such a change so suddaine and extraordinary in the great difference of our health strength and long life betwixt this our age and that which went next before it can be imputed unto nothing more then that now drunkennesse and intemperance is after an extraordinary manner increased whereby the naturall and vitall heate of men is drowned and extinguished before it be neare spent like a candle cast into the water before it be halfe burned Indeed drunkards pretend they drinke healthes and for health Yea doubtlesse they thinke wine another kinde of Panace which is good for all diseases or some Moly good against all sorcery and mischiefe But to whom saith Salomon are all kinde of diseases infirmities deformities if not to Drunkards Who can recount the hurts that by this meanes come to the whole body especially the head stomack liver and the more noble parts Who can recite the Crudities Rhumes Gowts Dropsies Aches Imposthums Apoplexes Inflammations Pluresies Consumptions for though he devours much yet hee is the leaner every way with the Falling-sicknesse and innumerable other distempers hence ensuing which Drunkards know better by experience then I how to reckon up To whom are pearle faces Palsies Headakes if not to Drunkards What so soone brings suddaine old age What so much as swilling blowes up the cheekes with wind fills the nose and eyes with fier loads the hands and legs with water and in short plagueth the whole man with diseases of a Horse the belly of a Cowe the head of an Asse c. almost turning him into a very walking dunghill Believe a man in his owne Art The distempered body the more it is filled the more it is spilled saith Hippocrates and to this the Prophet sets his seale Hosea 7. 5. And indeed but for the throats indulgence Paracelsus for all his Mercury had dyed a begger which made Callisthenes tell Alexander that hee had rather feede upon graines with Diogenes in his dish then carrouse the juyce of grapes with him in this standing cup for of all the gods said hee I love not Aesculapius In a word though wine being moderately taken is physicall yet if it be taken immoderately there is nothing more banefull saith St. Austin for by it the body is weakened strength decayed the members dissolved the whole body distempered and out of order so that the Drunkard drawes death out of that which preserves other mens lives That many have perished by this meanes we read Eccl. 37. 30. 31 if many then surely many millions now for in former ages it was as rare as now it is common For wee read that the Locrians would not permit their Magistrates to drinke wine whereas now with us the meanest by their good wills will drinke nothing els We read also that the ancient Romans would not suffer their women to drinke wine whereas many of ours are like Cleio who was so practised in drinking that shee durst challeng all men whatsoever to trye masteries who could drinke most and overcome all And lastly wee reade that they would never drinke wine before they were twenty yeares of age whereas many of our children are halfe killed before they are borne with distempered drinkes at least when they are borne no day no meale must they be without sipping downe wine their over indulgent parents who like Apes many times kill their young with making much of them will have it so whereupon not a few become Drunkards and company keepers very betime and before any would imagine as St. Hierome telleth of one that swore by her love she was lewd or naught so early that no one so much as dreamed of it In a word wine and strong drink hath drowned more men then the sea hath devoured and more dye of surfeits then by the sword Yea as drunkennesse hath drowned more soules then all the sinnes of Sodome so it hath drowned more bodies then were drowned in the generall deluge of Noahs flood § 17. VVHy but saith the Tipler Wine if not received to surfeite refresheth the spirits and cheares the heart as is well knowne I finde it I feele it I perceive it doth me good and I will believe mine own eyes and tast before Hippocrates or ten Salomons Salomon answers in effect thus much Prov. 23. 29. to 35. Bee not deceived with shewes and shadowes a man may be drunke though his eyes be not out and may be
Yea Wine so inflames the Drunkard with Lust that were his power equall to his desire were his dreames and wishes all true hee would not leave a Virgin in the world might but his acts answer the number of his desires nature could scarce supply him with severall objects or could his wishes take effect Popery might have many Nuns it should have no maids Now what decayes health and strength and consequently shortens a mans dayes more then whoredome when so many dye of the Pox a disease which slayes thousands though they will not be known of it for because of the whorith woman a man is brought to a morsell of bread Pro. 6. 26. yea shee causeth many to fall downe wounded and all the strong men are slaine by her her house is the way unto the grave which leadeth downe to the chamber of death Pro. 7. 26. 27. And so much of the drunkards body § 21. SEcondly if wee dive deeper into him and Search into his soule what one sinne more mangles and defaces Gods Image and mans beauty then this how doth it damme up the head and spirits with mud how doth it infatuate the understanding blind the judgement pervert the will and corrupt all the affections how doth it intrap the desires surprise the thoughts and bring all the powers and faculties of the soule out of order which occasioneth one to say where drunkennesse raignes as King there reason is banished as an exile the understanding is dulled counsell wandereth and judgment is overthrowne And with this accordeth Seneca who defines drunkennesse to be a voluntary madnesse or a temporary forfeiture of the wits yea the Holy Ghost affirmes that the excesse of wine makes men mad foolish and outragious Pro. 20. 1. for being worse then the sting of an Aspe it poysoneth the very soule and reason of man Yea wee finde this and a great deale more by experience for many a man drinkes himselfe out of his wits and out of his wealth and out of his credit and out of all grace and favour both with God and good men Neither is the Scripture lesse expresse for Salomon calls wine a mocker and tells us that strong drinke is raging And Hosea affirmes that wine takes away the heart Chap. 4. 11. And wee reade elsewhere that wine makes men forget God and his lawes Pro. 31. 5. Yea utterly to fall away from God and to be incapable of returning for it is commonlie accompanied with hardnesse of heart and final impenitence Esa. 5. 11. 12. and 56. 12. Pro. 23. 35. For admonish such as are bewitched and besotted with the love of wine you speak to men senseles past shame and past grace Tell them of some better imployment they will say as once Florus an idle fellow was wont I would not be Caesar alwayes marching in armor to whom Casear replyed and I would not be Florus alwayes drinking in a Taverne Yea being wrapt in wine and warme cloathes they so like their condition that they would not change upon any termes no not to be glorified Saints in Heaven as those swine and other brutish creatures which Circe transformed would by no meanes be perswaded to become men againe though they were put to their choice by the said goddesse or forceresse rather upon the earnest request of Vlysses You shall never perswade a Drunkard that the water of life is the best wine In a word by long custome they turne delight into necessity and bring upon themselves such an insatiable thirst that they will as willinglie leave to live as leave their excessive drinking in regard whereof St. Austin compares drunkennesse to the pit of Hell into which when a man is once fallen there is no redemption Yea this vice doth not onely rob men of reason but also of common sense so as they can neither prevent future danger nor feele present smart But of this enough having already proved them as much worse then beasts as beasts are better then Devills Besides I shall occasionallie treate more of the soules Character in sundry particulars which follow § 22. 5 FIfthly as hee deformes his body impaires his health shortens his life beastiates his soule c. so he consumes his estate and brings himselfe to poverty and want as to whom is poverty as Salomon speakes but to Drunkards who thinke no cost too much that is bestowed on their bellies who consume their wealth at the wine even while they have swallowed downe their whole estates As let the Drunkard have but a groate it burnes in his purse till it be drowned in drinke if hee have gold he will change it if plate hee will pawne it and rather then not satisfie his gut away goes all to the coate on his backe yea rather then hee will scant as they say his belly had hee a jewell as rich as tenne Lordships or as Cleopatra's was that womanlike swaggerer his throate shall have it O that either wealth or any other blessing should be cast away thus basely Or suppose he bee a labouring man and must earne it before he have it he will drinke as much in a day saith St. Ambrose as hee can get in a weeke spend twelve pence sooner then earne two pence And hence it commeth to passe that the company keeper goes commonly in a ragged coate as it is seldome seene that they offend the Statute against excesse in apparell for rather then so they will goe naked and count that too a voluntarie penance Thus the Drunkard having spent all in superfluities in the end hee wants necessaries and because in youth hee will drinke nothing but wine in his old age he is constrained to drinke water yea hee throwes his house so long out at windowes that at last his house throwes him out at doores And when all is gone glad would he be to be a Swineheard like the Prodigallson but knowing himself unworthy of any mans entertainment hee growes weary of his life and is ready to make himselfe away like Peter the Cardinall base son to Sixtus the fourth that monstrous Epicure the shame of the latter times or like Apicius the shame of the ancient age wherein he lived All which the Scriptures make good where it is said that the drunkard and the glutton shall come to poverty and the sleeper shall be cloathed with raggs Pro. 2◠21. And againe peremptorily he that loveth wine and oyle shall not bee rich Prov. 21. 17. Now that this is so every officer of a Parish knowes to his great trouble and the inhabitants cost yea were I enjoyned to take up a ragged regiment I should thinke it no hard taske to muster up a thousand men admit but drunkards to be men out of the very suburbs that in sheere drinke spend all the cloaths on their beds and backs yea that drinke the very bloods of their wives and children for hee brings not this misery upon himselfe alone but his whole family wife children servants all are impoverisht yea nere
Drunkard spits out in defiance as it were of God and all prohibitions to the contrary Yea I dare affirme it had some one of them three thousand pounds per Annum his meanes would hardly pay those small twelve penny multes which our Statute imposes upon swearers were it duly executed And if so to what number wil the oathes amount which are sworne throughout the whole land yea in some one Alehouse or Taverne where they sit all day in troopes doing that in earnest which wee have seene boyes doe in sport stand on their heads and shake their heeles against Heaven where even to heare how the name of the Lord Iesus is pierced would make a dumbe man speake a dead man almost to quake Did you never heare how Caesar was used in the Senate house if not yet you know how a kennell of Hounds will fall upon the poore Hare one catcheth the head another the leg a third the throate and amongst them shee is torne in peeces even so these hellish miscreants these bodily and visible Devills having their tongues fired and edged from Hell fall upon the Lord lesus one cryes Wounds another Blood a third Hearâ— a fourth Body a fifth Soule and never leave stabbing and tearing him with their stinges till no whole place be left Thus they pierce his side with oathes and teare all his wounds open againe whereas the 〈◊〉 did but crucifie him below on the earth when hee came to suffer these crucifie him above in Heaven where hee sits on his throne And which I feare to thinke it may bee a question whether there bee more oathes broken or kept for woe is mee one sells an oath for a bribe another lends an oath for favour another casts it away for malice c. but the Drunkard without any incitement tumbleth out oathes at adventure and is as lavish of them as of ill language O misery O wickednesse What shall I say that ever any who weares Christs badge and beares his name should thus rise up against him that ever those tongues which dare call God Father should suffer themselves thus to be moved and possessed by that uncleane Spirit that ever those mouthes which have received the sacred Body and Blood of the Lord of life should endure to swallow these odious morsells of the Devills carving are these Christians dare they shew their faces in the Temple yes they dare § 30. BUt as the Church doth Not owne such wicked and prophane â—retches for her children so if they had their due like dirt in the house of God they should be throwne out into the streete or as excrements and bad humors in mans body which is never at ease till it bee thereof disburthened as St. Auguâ—â—ine speakes Neither could they blame any except themselves in case they were marked with the blacke cole of infamy and their company avoided as the Apostle adviseth Rom. 16. 17. 2 Thes. 3. 6. 14. Eph. 5. 5. 7. 1. Cor. 5. 5. 11. 1 Tim. 1. 20. if they were to us as Lepers were among the Iewes or as men full of plague soares are amongst us for as the Holy Pages before quoted warrant this so there are many good reasons for it as First because even the Gospell and the name of God is blasphemed among the Gentiles and an evill scandall raised upon the whole Church through their superlative wickednesse Rom. 2. 24. As what else but the unchristianlike behaâ—iour of such Christians hath caused the Turkes even to detest the true Religion And what was it that alienated the Indians from the Christian Religion and made them refuse the Gospell brought by the Spaniards but this they saw their lives more savage then those savages Yea it made the poore Indians resolve that what religion soever the Spaniards were of they would be of the contrary thinking it unpossible that such cruell and bloody deeds could proceed from any true Religion or that hee could be a good God who had such evill Sonnes and the argument is of force for who are Scythians if these be Saints who are Canniballs if these be Catholiques Whereas in the primitive times more of them were wonne to the faith by the holy lives of Christians then by the doctrine which they taught they made the world to reade in their lives that they did believe in their hearts and caused the Heathen to say this is a good God whose servants are so good for thus they reasoned these men are surely of God and without doubt looke for a world to come Neither was the Gospell thus honoured by some few onely but by all that profes't it For Tertullian witnesseth that in his time a Christian was knowne from another man only by the holinesse and uprightnesse of his life and conversation But as for prime Christians viz. the auncient Fathers their labours their learning their sincerity to men and devotion to God was the wonder of the world Whereas all the difference betweene these and very infidells is only this the one are infidells in their hearts the other are infidells in their lives as Augustine pithily And sure I am that in those purer times the Church would have denied her blessing to such Sonnes of Belial as these are who make a trade of sinne as though there were no God to judge nor Hell to punish and so live as though they had no soules to save such as have shaken out of their hearts the feare of God the shame of the world the love of Heaven the dread of Hell not caring what be thought or spoken of them here or what becomes of them hereafter yea such a monstrous menstruous brood that like a certaine mountaine in Arabia breede and bring forth nothing but monsters whose deeds are too fowle for my words being such as ought not to be once named amongst Christians as the Apostle speakes Eph. 5. 3 4. such as neither Moses nor Aaron Câ—sar nor Paul Minister of the word nor Minister of the sword finde reverence in their hearts or obedience in their lives being like mettal often fired and quenched so churlish that it will sooner break than bow for they contemn all authority as boyes grown tall and stubborn contemn the rod yea even such as speake â—vill of them that are in authority and whose mouths utter swelling and proud words against such as are in dignity as S. Peter and S. Iude hath it yea they be mockers of all that march not under the pay of the Devill § 31 SEcondly whom but themselves could they blame when they infect almost al that come neere them as have not little boyes in the streets learned of them to wrap out oathes almost as frequently as themselves yea through their frequent and accustomary swearing our children learn to speak English and oaths together and so to blaspheme God almost as soone as he hath made them Now the good husbandman weeds his field of hurtful plants that they may not spoyle the good corne and
saith S. Iohn know God but they which have not this love know not God though they have never so much knowledge besides 1 Iohn 4. 7. Yea suppose a man be not inferiour to Porcius who never forgat any thing he had once read to Pythagoras who kept all things in memory that ever hee heard or saw to Virgil of whom it is reported that if all Sciences were lost they might bee found in him to Bishop Tunstal whom Erasmus called a world of knowledge to Aristotle who was called wisdome it self in the abstract to that Romane Nasica who was called Corculum for his pregnancy of wit that Grecian Democritus Abderita who was also called wisdome it selfe that Britaine Guildas called Guildas the sage that Iew Aben Ezra of whom it was said that if knowledge had put out her candle at his braine shee might light it againe and that his head was a throne of wisdome or that Israelitish Achitophel whose words were held as Oracles to Iosophus Scaliger who was skil'd in thirty languages yet if he want faith holinesse the love of God and the Spirit of God to be his teacher he shall not be able reallyâ— and by his owne experience to know thâ— chiefe points of Christian religion sucâ— as are Faith Repentance Regenerationâ— the love of God the presence of the Spiâ— rit the Remission of sins the effusion oâ— grace the possession of heavenly comforts not what the peace of conscience and joy in the Holy Ghost is nor what the communion of Saints means when every one of these are easie and familiar to the meanest and simplest believer Now will you know the reason the feare of the Lord saith Salomon is the beginning of wisdome Prov. 1. 7. as if the first lesson to be wise were to be holy For as the water ingendereth yce and the yce ageine ingendereth water so knowledge begets righteousnesse and righteousnesse again begetteth knowledge It is between science and conscience as it is betweene the stomack and the head for as in mans body the raw stomack maketh a rheumatick head and the rheumaticke head maketh a raw stomack so science makes our conscience good and conscience makes our science good It is not so much scientia capitis as conscientia cordis that knowes Christ and our selves whence Salomon saith give thine heart to wisdome Pro. 2. 10 and let wisdome enter into thine heart Proverbs 4. 4. Againe if it be ask'd why the naturall man perceiveth not the things of the Spirit of God S. Paul answers he cannot know them because they are spiritually discerned 1 Cor. 2. 14. and indeed if they be spiritually discerned how should they discerne them that have not the Spirit Now if it be so that men may bee exquisitely wise and incomparably learned in the worlds opinion and yet very fools in the judgement of heaven if not many wise men after the flesh are called but that a great number of them go the wrong way yea if God turnes their wisdome into foolishnesse that abuse their gifts and reveales himselfe savingly to none but such as feare and serve him then is their no safety in following their example or in building our faiths upon their judgements Indeed we are too prone to imitate the learned and to thinke we go safe enough if wee tread in their steps although they tread awry for say wee they know the will of God what hee requires and practise what they thinke will bring them to happinesse especially so much as is absolutely necessary to salvation and they do so and so or else they speake not as they think because they do not as they speake for none live worse then many of them But should this be should we thinke ever the better of error though a thousand of the learned should countenance and maintaine the same no one Micaiah a single Prophet speaking from the Oracles of God is more worthy of credit then 400. Baalites 1 Kin. 22. 6 12 13 14 17 22 23. One Luther a mean man is worthy to bee believed before the Pope and so many legions of his creatures which were throughout Christendom for what hee wanted in abbettors was supplyed in the cause yea did not Paphnuti us a weak scholler shew more wisdome in defending the truth against the whole Councell of Nice then all those great Clarks and learned men to his great renowne and their everlasting shame Did not Pharaoh find more wisdome in Ioseph a poore Hebrew servant and receive more solid advice from him wherby a famine through out the whole world was prevented then hee could in all the Wisemen and Southsayers of Egypt Gen. 41. 8. to 32 Did not Nebuchadnezzar finde more depth in Daniel a poore captive Iew then he could in all the wise men of Babylon Daniel 2. and 4 yes and the reason is one eye having sight is better then a thousand blind eyes and one poore crucified thief being converted had a clearer eye then all the lews Rulers Scribes and Pharisies who being naturall and wicked condemned and crucified JESUS CHRIST In the Councell of Trent there was of 270. Prelates 187. chose out of Italy and of the rest the Pope who was himselfe Moderator and his creatures excluded and tooke in whom themselves would and none else what marvaile then if they concluded what they listed Yea how many Schollers in all ages of the world have resembled Trajan who was endued with great knowledge and other singular vertues but defaced them all by hating Christianity and opposing the power of godlinesse How many are so farre from doing good that they doe great hurt with their gifts and not seldom the more gifts they have the more harme they do For as the best soyle commonly yeelds the worst aire so without grace there is nothing more pestilent then a deepe wit Wit and learning well used are like the golden earerings and bracelets of the Israelites abused like the same gold cast into a molten Idoll then which nothing more abominable No such prey for the Devill as a good wit unsanctified great wits oft times mislead not only the owners but many followers besides as how many shall once wish they had been born dullards when they shall finde their wit and learning to have barred them out of heaven And let them looke to it for as in respect of others their offence is greater for better many Israelites commit adultery or idolatry then one David or Salomon The least moate that flies in the Sun or between our eyes and the light seemes a greater substance then it is and the more learned the person the more notorious the corruption as the freshest sommers day will soonest taint those things which will putrifie so in respect of themselves their sinne is and their punishment shall bee greater for the more glorious the Angels excellency the more damnable their apostacie If the light become darknesse how great is that darknesse If Achitophel prove a villaine how mischievous is his villany Putrified
from mee a Lyon shall slay thee and so it fell out 1 Kings 20. 35. 36. Not to smite a Prophet when God commands is no lesse sinne then to smite a Prophet when God forbids when hee commands even very cruelty is obedience as Abraham's killing of his onely Son had bene the most heroicall and religious act thâ—t ever wee read of Why was Sacrifice it selfe good but because it was commanded What difference was there betweene slaughter and Sacrifice but obedience The violation of the least charge of a God is mortall no pretences can warrant the transgression of a divine command which made Nehemiah and should have done that man of God also 1 King 13. not onely distrust a Prophet but reject his counsell with scorne that perswaded him to the violation of a law Nehemiah 6. 10. 11. 12. One prohibition is enough for a good man God as he is one so doth he perfectly agree with himselfe if any private spirit crosse a written word let him be accursed Wherefore have a better warrant for the practise then either Reason or good intentions or thou maist goe to Hell notwithstanding for there is nothing more dangerous then to mint Gods services in our owne braines § 54. BUt thou wilt say if neither custome of the greatest number nor of the greatest men nor of the greatest Schollers nor of the best men though thou hast Reason for thy doing it and good Intentions in the doing of it is a sufficient warrant for thy actions but that all these be crooked and deceitfull guides then what may bee a safe guide and a sure and infallible rule in all cases to steere by and square the course of thy life Answ. As a rule directeth the Artificer in his worke and keepeth him from erring so doth Gods word direct the Religious in their lives and keepe them from erring The right way is the signified Will of God and whatsoever swarves from or is repugnant to the right is wrong and crooked Law and Precept is a streight line to shew us whether we doe misbeleeve or mislive we have a most sure Word of the Prophets and Apostles sayes Peter 2 Peter 1. 19. a sure foundation saith St. Paul 1 Cor. 3. 11. Eph. 2. 20. and as many as walke according to this rule peace shall bee upon them and the Israell of God Gal. 6. 16. search the Scriptures saith our Saviour for in them ye thinke to have eternall life and they are they which testifie of me Iohn 5. 39. All Beleevers are tied to the Scriptures as the Iewes are tyed to their Cabala the Turkes to their Alcaron Logicians to the Axioms of their Aristotle Physitians to the Aphorismes of their Hippocrates and Galen Geometricians to the compasses of Euclid Rhetoricians to the Precepts of Tully Lawyers to the Maxims of their Iustinian and Grammarians to the rules of their Priscian and it hath ever beene the care of Christians to sticke close to the written Word having alwayes and in all cases an eye thereunto even as the Load-stone what way soever the wind bloweth turnes alwayes to the North Pole it is as a Load Star to guide the ships of their soules and bodies in the right way to Heaven And without this written Word a man in the world is as a ship on the Sea without a guide The holy Scriptures are a store house of all good instructions it is the Christians Armory wherein are many Sheilds to defend our selves and many Swords to offend our Enemies yea each precept as a Sword will both defend and slay It is like the Tower of David build for defence a thousand shields hang therein and all the Targets of the strong men Cant. 4. 4. it is a cleare glasse wherein wee may see our beauty and deformity yea the least spots of evill and be directed to wipe them out It is a light saith Theophilus which discovereth unto us all the slights and snares of our spirituall adversaries yea nothing can deceive them saith he that reade the Scriptures Thy word saith David is a lanthorne to my feete and a light unto my pathes Psal. 119. 105. this Ariadnes clew of thred guides the beleever through the worlds maze of temptations unto the glorious liberty of the Sonnes of God It is an Apothecaries shop saith St. Basil full of all soveraigne Medicines wherein every man may have cure for his disease and there is no part or passion of our Soules saith St. Chrysostome but needeth physicke and cure from the holy Scriptures In fine it is their counseller it is their wisdome it is their strength it is their food it is their Physicke it is their wealth it is their joy it is their life it is their all in all if they have this they want nothing if they want this they have nothing But see one of these particulars illustrated for I will not spin out each of these Metaphors into a long continued Allegory Suppose any little David a child of God be set upon by the greatest spirituall Goliah that ever was namely the World or the Flesh or the Devill himselfe let him but chose out of this brook the Scripture a few stones precepts threats promises keepe them in the Scrippe of his memory hurle them with the Arme of a strong faith from the string of his tongue as occasion serveth at the combatant with the level of Christian prudence even the stoutest of them shall be compelled to leave the field and give up his weapons As for example if thou be tempted to pride answer it 's written that God resisteth the proud and giveth grace to the humble Iames 4. 6. That all proud persons are under the Devills regiment his subjects and vassalls Iob. 41. 25. If to cruelty that they shall have judgment mercilesse which shew not mercy Iames 2. 13. If to contemne reproofe or hate thy reprover that hee which hardeneth his necke when he is reproved shall suddenly be destroyed and cannot be cured Pro 29. 1. If to sweare that â—athes caâ—se the land to mourne Hosea 4. 2. 3. And that the curse of God shall never depart from the house of the swearer untill it be consumed Zach. 5. 3. 4. If to covetousnesse that the love of money causeth many to fall into divers temptations and snares and many foolish and noysome lusts which drowne men in perdition and destruction 1 Tim. 6. 9. 10. If to Hypocrisie that it is the sin against which our Saviour pronounced seven woes in one Chapter and adjudge to the lowest place in Hell Math. 23. If to despaire through the consideration of thy manifold sinnes and infirmities that Christ came not to call the righteous but weary and heavie laden sinners to repentance Math. 9. 13. and 11. 28. that he who strives most and not hee who sinnes least shall be best accepted with God If to lust that the Law ordaine death for the Adulterer Levit. 20. 10. and the Gospell excludes the fornicator out of Heaven 1
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
that his thirst was for all his Army and not alone for himselfe There is a greate dearth of reason and charity in that man who would bee happy alone much more doe they desire the blessednesse of others that are of the communion of Saints all heavenly hearts are charitable and it is a great presumption that hee will never finde the way to heaven who desires to go thither single yea a desire to win others is an inseparable adjunct or relative to grace for it is impossible that a man should be converted but having got himselfe out of Sathans clutches he will seeke to draw others after him yea where the heart is thankfull and inflamed with the love of God and our neighbour this shall be the principall aime as that vertuous Lady which Camden speakes of having beene a Leper her selfe bestowed the greatest part of her portion to build an Hospitall for other Lepers Neither can enlightened soules choose but disperse their rayes we are no whit thankfull for our owne illumination if we doe not looke with charity and pity upon the grosse misse-opinions and misprisions of our brethren It is a duty commanded by God Iud. 22. 23. 2 Tim. 2. 25. 26. Heb. 3. 13. And every good mans meat and drink is to doe the will of him that sent him and though he cannot do what he would yet he will labour to do what he can to win others not to deserve by it but to expresse his thanks § 115. ANd as Gods people would not bee saved alone but winne all they can knowing society no small part of the very joyes of heaven no more would wicked men be damned alone but mislead all they can thinking it some ease and comfort in misery to have companions As for example What made the Scribes and Pharisies compasse Sea and Land to make one of their profession but that they might make him twofold more the child of hell then themselves as out Saviour expresly witnesseth Matth. 23. 15. Yea they shut up the kingdome of heaven so farre forth as they could and would neither goe in themselves nor suffer others that would have entred to come in v. 13. And what else but this love of community made Baalam being a cured reprobate himselfe so willing first to curse all Israel and after when that would not fadge to give such divellish counsell against them Nnmb. 22. Or what is the reason thinke you of all their practises against the just now of their tempting them and attempting what they can against them but this they would discourage us in the way to heaven beat us off from our holy profession or being religious and draw us backe to the world that so they might have our company here in sinne and hereafter in torment as if this were not to carry brimstone to their own fire and to make their own bed in hell And let such know that how many Novices or Apprentises of Religion soever have beene beaten off by meanes of their scoffs slanders reproaches or other their malicious practises against the godly how many soever they have forestalled with prejudice against the religious by making their favour to stinke before their neighbours and acquaintance through their lies and forgeries so putting a sword into their hand to slay them as the children of Israel unjustly charged Moses and Aaron touching Pharaoh and his servants Ex. 5. 21. or how many soever are drawn to do and commit the like sinnes by their example even so many of Christs band they have as much as in them lyeth diminished and shall one day be arraigned and condemned not only for high treason against our Soveraign Lord Christ but also for slaying so many soules with death eternall which sin having a reward of torment answerable as I shall shew anon must of necessity bring upon them more then double damnation Wherefore let them more wisely then Dives looke to it in time take heed of powring water upon the fire of the Spirit which had more need of kendling then of quenching and beating down the weake hands and knees which should rather bee listed up for God and against Sathan And thus you see that drunkards and all wicked men whose meat and drink it is to doe the will of their Father ayme at our eternall ruine as the divell did at the ruine of our first Parents and their off-spring and how could they doe so if they did not partake of the divells nature yea if they were not quite changed from men into divels § 116. BUt see other two reasons why they desire community in the burning lake and why they make no bones of soule-murther the first is this they know themselves irrecoverably lost and therefore they are desperate because they cannot rise themselves they would ruine all they know they have so grievously offended God and so despited the Spirit of grace so â—inned against knowledg and conscience and so often reiterated theirabominations that they are become so incurable and past hope of remedy that no medicine can helpe them as God speaks touching the sorrowes of the Iewes by Ieremiah Chap. 30. 12. 13. 15. as sometimes it fares with a sicke patient who while he hath hope of cure is willing to abstaine from such meats as are dangerous and hurtfull for him but knowing his disease incurable forbeareth nothing that he likes and likes onely those things which are most forbidden him so the Proverb is verified in them Over Shoes over Bootes yea which is desperate over shoulders As a man sinking into the deepe water catcheth hold of him that is next him so men diving into the bottome of iniquity pull downe their adherents and how can they more lively prove themselves the Divells children whose ayme it hath ever beene seeing hee must of necessity bee wretched not to bee wretched alone It is little content to them to bee reprobates except they have company Wherefore as falling Lucifer drew numerous Angells with him so all his agents and adherents as firebrands in burning themselves burne others the Divell out of malice misleades them and they others what wretched companiouns then are these men the Lord grant wee may know no more of them then by hearesay § 117 SEcondly there is another winning reason why they strive so after community for you must know the Devill propounds to them and they to themselves some appearance of good in every thing they doe They thinke it some ease and comfort in misery to have companions yea the more the merrier thinke they as sorrowes devided among many are borne more easily it is some kinde of ease to sorrow to have partners as a burthen is lightned by many shoulders divers backs will carry a greater burthen with lesse paine or as clouds scattered into many drops easily vent their moysture into ayre many small brookes meeting and concurring in one channell will carry great vessells yea our griefes are lessened our joyes enlarged our cares lightned
doe it not is a greater sinner and shall indure a greater punishment then hee which neglects the same not knowing it Luk. 12. 47. 48. to know and not obey doth but teach God how to condemne us the greater light wee have the more shame it is for us to stumble Anaxagoras that saw the Sunne and yet denyed it is condemned not of ignorance but of impiety The infidell disputes against the faith the impious lives against it both deny it the one in termes the other in deeds both are enemies to the Gospell but of the two it is worst to kick against the thorns wee see then to stumble in the darke at a block which we see not it shall go ill with sinnefull Pagans but worse with wicked Christians for the Thistell in the Forrest shall not fare so ill as the barren Figgtree in the Vineyard the Vine fruitlesse is of all Trees most uselesse the daughter of Sion would never have beene so notorious an Harlot had shee not first beene so rare a Virgin Iulian and Lucifer had been lesse damned if the one had not beene a Christian and the other an Angell of light Reade wee not that the sinnes of the Iewes were greater then the sinnes of the Gentiles because in Iury God was known and his name great in Israel it was not so saith the Holy Ghost with other Nations neither have the Heathen knowledge of his wayes so the sinnes of us Christians other circumstances being matches are greater then the sinnes of the Iewes because our knowledge is more or may be more they had but an aspersion line to line here a little and there a little we have an effusion Asts 2. 17. I will powre out my spirit upon all flesh For if simple ignorance find no mercy what Cloak is long enough to cover wilfull and affected ignorance certainly if nescience be beaten with stripes willfull impiety shall be burned with fire sinne even in ignorance is a Talent of leade but sinne after knowledge is a milstone to sinke a man to the lowest If flaming fire be their portion that know not God and could not how terrible shall their vengeance be that might know him and would not howsoever men live or dye without the pale of the Church a wicked Christian who either doth or may know the whole revealed will of God shall bee sure of plagues O how many at that dreadfull day when God's revenges have found them out shall unwish themselves Christians or wish that the Gospell and they had never beene acquainted yea how will they in hell curse their knowledge and unprofitably wish that they had beene Ideots or infidels and never had so much as heard of Christ when they shall find this glorious light a meanes to promote them to a higher place in the kingdome of darknesse and procure to them a greater revenew of torment then others have who know lesse for he who is ignorant of or neglects his owne salvation all his knowledge tendeth to his greater condemnation to know good and doe evill makes a mans owne mittimus to Hell If with Baalam and Iudas we have knowledge in the head without holinesse in the heart we shall with Vriah and Bellerophon but carry letters to cut our owne throates or with that servant in the comedy carry Sathan a speciall warrant to bind us hand and foot and cast us into everlasting fire § 123. THirdly as in sin there is sundry steps and degrees whereby one and the same sinne may be lessened or increased so thou doest mightily increase the guilt of thy sinne this way As for example It is a fearefull thing to omit good more fearefull to commit evill as I have shewed but worse to delight in sinne worse then that to defend it but worse then worst to boast of it which is an usuall thing with thee Or thus hee doth bad enough that sins through infirmity being led captive against his will to doe foule crimes but thou doest incomparably worse who sinnest presumtuously and of se◠purpose yea of obstinate and resolved malice against God and his image as I shall in due place prove sining not only without all shame but not without malice insomuch that it is thy least ill to doe evill for behold thou speakest for it joyest in it boastest of it enforcest to it mockest them that dislike it as if thou wouldest send challenges into heaven and make love to destruction Fourthly thy sinnes exceed and weigh downe other mens that shall goe to the same place of torment because they are so open and scandalous for he that sinnes publikely to the dishonour of God and religion is a greater offender then if hee did the same at home and in private Sinne that is done abroad ceaseth to be single for it is many sinnes in one and that in a double respect it stumbles others it infects others First it stumbles others and this doth much to increase it It did wonderfully aggravate David's sin that it caused the enemies of God to blaspheme and made the sinne of Elie's sons whose scandalous lives made men abhorre the offerings of the Lord so heynous that God even swore unto Ely that the wickednesse of his house should not bee purged with sacrifice nor offering for ever 1 Sam. 3. 14. O the difference between thy practise and what it ought to be Christians ought to be blameles pure and without rebuke yea to shine as lights to other men in the middest of a naughty and crooked nation Phil. 2. 15. whereas thou by thy deboyshed life and abominable licenciousnes doest scandalize the Gospell and true religion yea make it odious to Turkes and Infidels according to that of the Apostle Rom. 2. 24. Secondly it infects others in which regard saith I siodore It is a greater offence to sinne openly then secretly for he is doubly faulty who both doeth and teacheth the same To sinne before the face of God is to dishonour him but withall to sinne before the face of men whereby others are taught and incouraged to doe the like is doubly to dishonour him An exemplary offender is like a malicious man sicke of the plague that runs into the throng to disperse his infection whose mischiefe outweighes all penalty Many an Israelite committed fornication and yet upon repentance got pardon but Zimry that would doe it impudently in the face of God and man was sure to perish § 124. FIftly this aggravates thy guilt exceedingly in that thou addest sinne to sinn as first thou committest drunkennesse and then in the necke of that thou blasphemest God slanderest thy neighbour seducest thy friend committest adultery murther c. as thou best knowest the wickednesse whereunto thy heart is privie when for a lesse matter then one of these that worldling forfeited his soule Luk. 12. 20. Againe thou aggravatest thy guilt by multiplying of sinne that is by falling often into the same wickednesse and hereby Sathan makes sure worke for though the
whether thou wilt bring forth the fruit of repentance and new obedience yet presume not for as when men give long day they expect larger payment so does God or for default thereof conferres a heavier doome the first fellony may sâ—ape in hope of amendment but the second much more the seventh meetes with as well it deserves a halter Yea of this be sure if Gods long suffering workes no reformation this silent Judge will at last speake home The Elephant suffers many injuries from the inferiour beasts but warre being too farre provoked his revenge is more extreame then his patience was remisse and the higher the Axe is lifted up the deeper it cuts But what doe I nominating particulars when thou hast had more warnings and invitations then thou hast haires on thy head Gods benefits offered thee in Christ and they all solicit thee to repent are without number though thy sinnes strive with them which shall be more If thou couldest count the numberlesse number of creatures they would not be answerable to the number of his gifts though the number of thine offences which thou returnest in liew of them are not much inferiour Not to enter into particulars which were endlesse but to give you the summe or epitomy of them for I had rather presse you with weight then oppresse you with number of Arguments The Lord Christ hath not onely ransomed thee from infinite evills here and everlasting torments hereafter but also purchased every good thing thou dost enjoy whether for soule or body even to the very bread thou eatest and that with the price of his owne precious blood and as if all this were too little he reserveth for thee such pleasures at his right hand as never entred into the heart of man to conceive and to the end onely that thou shouldest serve and set forth the praise of his Name who hath done all this As he descended into Hell that we might never come thither so he ascended into Heaven to prepare a place for us which we have no right unto What should I say If we looke inward we finde our Creator's mercies if we looke upward his mercy reacheth unto the Heavens if downeward the earth is full of his goodnesse and so is the broad Sea if we looke about us what is it that he hath not given us Ayre to breath in Fire to warme us Water to coole and cleanse us Cloathes to cover us Foode to nourish us Fruits to refresh us yea Delicates to please us Beasts to serve us Angells to attend us Heaven to receive us and which is above all his owne Sonne to redeeme us whithersoever we turne our eyes we cannot looke besides his bounty O consider of these his mercies you that forget God and then though there were no Hell no punishment for sinne yet you would not transgresse Hast thou any braines or heart to conceive what it is he hath bestowed what thou hast received what thou hast deserved No surely for if thou hadst braines and wert a wise man it would make thee mad as Salomon speakes in another sense Eccl. 7. 7. or if thou hadst a heart not like a stone or an Adamant the consideration of Gods love and thy odious unthankefulnesse would make it split and breake in peeces But heare it againe First thou wert created by him a man and not a beast in England not in Aethiopia in this cleare and bright time of the Gospell not in the darkenesse of Paganisme or Popery Secondly thou wert redeemed out of Hell by his precious blood he spared not himselfe that his Father might spare thee Oh thinke what flames the damned endure which thou mayst escape if thou wilt thy selfe me thinkes this should melt a heart of Adamant Thirdly he hath preserved thee here from manyfold dangers of body and soule Fourthly he hath all thy life long plentifully and graciously blessed thee with many and manifold good things And lastly promised thee not onely felicity on earth but in Heaven if thou wilt serve him § 127. BEsides as these mercies are great in themselves so our unworthinesse doth greater them more being shewed to us who are no lesse rebellious to him then he is beneficiall to us And is all this nothing to move thee dost thou thus requite him art thou so farre from loveing and fearing him that thou hatest others which doe O monstrous ingratitude oh foolish man to looke for other then great then double damnation O that such soveraigne favours as these should not onely not profit thee but turne to thy destruction through thy wilfull blind and perverse nature He is thy Lord by a manifold right his tenure of us is diversly held and thou his servant by all manner of obligations indeed our tenure of him is but single he is ours onely by faith in Christ Gal. 3. 26. First he is thy Lord by the right of creation thou being his workmanship made by him Secondly by the right of redemption being his purchase bought by him Thirdly of preservation being kept upheld and maintained by him Fourthly thou art his by uocation even of his family having admitted thee a member of his visible Church Fifthly his also if it be not thine owne fault by sanctification whereby he possesseth thee Sixtly and lastly he would have thee of his court by glorification that he might crowne thee every way his Yea he hath removed so many evills and conferred so many good things upon thee that they are beyond thought or imagination for if the whole Heaven were turned to a booke and all the Angells deputed writers they could not set downe all the good which Christ hath done us Now favours bestowed and deliverances from danger binds to gratitude and the more bonds of duty the more plagues for neglect Hath God contrived so many wayes to save us and shall not we take all occasions to glorifie him Hath he done so much for us and shall we deny him any thing that he requires though it were our lives yea our soules much more our lusts we have hard hearts if the blood of the Lambe cannot soften them stony bowells if so many mercies cannot melt us Was he crucified for our sinnes and shall we by our sinnes crucifie him againe Doe we take his wages and doe his enemy service Is this the fruit of his benificence of our thankfulnesse Is this thâ— recompence of his love to doe that which he hates and hate those whom he loves O for shame thinke upon it and at his instance be perswaded by whose blood you were redeemed from all these evills and interrested in all these good things The Apostle could not finde out a more heart-breaking argument to enforce a sacrificing of our selves to God then to conjure us by the mercies of God in Christ Rom. 12. 1. and indeed we could not be unthankefull if we thought upon what the Lord gives and what he forgives but if the thought of these things will not move thee Lord have
persecuted him Gal. 4. 29. God calls the scorning of his servants by no better a name then persecution and whatsoever thou conceivest of it let this fault be as farre from my soule as my soule from Hell Alasse this is no petty sinne for one malicious scoffe made Fâ—lix nothing day and night but vomit blood till his unhappy soule was fetcht from his wretched Carkasse And Pherecydes did no more but give religion a nick-name a small matter if thou mayst be made judge yet for that small fault he was consumed by Wormes alive And Lucian for barking like a dog against Religion was by a just judgment of God devoured of Dogs Yea suppose the best that can come namely that God gives thee an heart to repent of it beforethou goe hence and that thy soule hath her pardon sued out in the blood of Christ as it fared with St. Paul that chosen vessell yet know that thy body and mind shall smart for this sinne above all doe but heare the Apostles owne testimony of himselfe 2 Corinthians 11. 23. to 34 did he make havocke of the Church the world made havocke of him for it did he hale men and women to prison himselfe was often imprisoned did he helpe to stone Steven himselfe was also stoned did he afflict his owne countrimen his owne countrimen no lesse afflicted him did he lay stripes upon the Saints the Iewes layd stripes upon him was he very painefull and diligent to beate downe the Gospell he was in wearinesse and painefulnesse frequent watchings and fastings in hunger and thirst cold and nakednesse to defend the Gospell c. Thus he endured when he was Paul what he inflicted as he was Saul and yet he did it out of ignorance 1 Tim. 1. 13. from whence we may argue by way of concession thus If he that found mercy felt the rod which scourged him so smart what shall their plagues be in whose righteous confusion God insulteth Pro. 1. 26. Isay 1. 24. If he who had his booke felt so much paine what shall they feele that are sentenced to eternall death If he that did it of ignorance and out of zeale was lasht with so many stripes what will become of them that doe the same knowingly and maliciously If Christ will be ashamed of them when he comes to judge that onely were ashamed to confesse him when he came to suffer how will he reject those with indignation that rejected him with derision If the wretched Gergasites who repelled Christ for feare are sent into the fire what doe they deserve who drive him away with scorne § 133. NOw the reason why God punisheth this sinne so severely is this What wrongs and contumelies are done to his children he accounts as done to himselfe as we may plainely perceive by Psal. 83. 2. 5. 6. Pro. 19. 3. psal 44. 22. and 69. 7. Rom. 1. 30. and 9. 20. Math. 10. 22. and 25. 45. Luk. 21. 17. Zach. 2. 8. 1 Sam. 17. 45. Isa. 37. 4. 22. 23. 28. Psal. 74. 4. 10. 18. 22. 23. Psal. 89. 50. 51. Acts 5. 39. and 9. 4. 5. Psal. 139. 20. Isa. 45. 9. Iob. 9. 4. Isa. 54. 17. 1 The. 4. 8. 10. 15. 18. 20. 21. 24. 25. 23. Num. 16. 11. 1 Sa. 8. 7. And well he may for they that hate and revile the Godly because they are godly as these doe hate and revile God himselfe and they that fight against the grace of the Spirit fight against the Spirit whose grace it is and whatsoever wrong is done to one of Christ's little ones is done unto him Math. 25. 45. It is an idle misprision to sever the sense of an injury done to any of the Members from the Head there is that straite conjunction betweene Christ and beleevers that the good or evill offered them redowndes to him Christ is both suffering and triumphing in his Saints in Abel he was slaine of his Brother he was scoft at by his Sonne in Noah he wandred to and fro in Abraham in Isaac he was offered sold in Ioseph driven away in Moses in the Prophets he was stoned in the Apostles tossed up and downe by Sea and Land What did Ioseph's brethren in going about to kill him but in effect and so farre as they could they kild their father in him Ioab smot Absalom's body but therein David's heart The Rebell saith he meanes no hurt to the person of the King but because he doth it to the Subjects he is therfore a Traytor thus when the proud Philistine defied the Army of Israel David said directly that he had blasphemed God himselfe 1 Sam. 17. 45. and Rabsheka defying the Iewes is said by Hezekiah to have rayled on the living God Isa 37. 4. 23. 24. as eager Wolves will houle against the Moone though they cannot reach it Saul Saul saith Christ seeing him make havocke of the Church why persecutcst thou me I am Iesus whom thou persecutest Act. 9. 4. 5. and Iesus was then in Heaven but we know the head will say and that properly when the foote is trod upon why tread you upon me Wicked men are like that great Dragon that old Serpent called the Devill and Sathan Rev. 12. who when he could not prevaile against Michael himselfe nor pursue that man child Christ he being taken up to God and to his Throne waged spitefull and perpetuall warre with the Woman who had brought forth the man Child that is with the Church and the remnant of her seede which keepe the Commandements of God and have the testimony of Iesus Christ. History reports how one being to fight with a Duke in a Duel or single combat that he might be more expert and doe it with the greater courage got his picture and every day thrust at it with his sword and onely to deface the picture of an enemy when we cannot come at his person hath a little eased the spleene of some It contents the Dog to gnaw the stone when he cannot reach the thrower It was well pleasing to Saul since he could not catch David that he might have the blood of Ahimelech who used him so friendly and relieved him in his great distresse 1 Sam. 21. so though these men cannot wreake their malice upon God he being out of their power and reach yet that they may doe him all the mischiefe they can have at his Image they will wreake it upon his children in whom his Spirit dwells as Mithridates kild his Sonne Siphares to be revenged of the mother or as Progne slew her Sonne Itys to spite her husband Tereus or as the Panther that will fiercely assault the picture for the inveterate and deadly hatred which he beareth to man or as Calignla caused a very faire house to be defaced for the pleasure his Mother had received in the same it being as true of malice as it is of love that it will creepe where it cannot goe Which being so shewes that this thy sinne is not small for if one revile or
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
he that hath long continued in the practise of any evill hath a fourth which is worse then the worst of them even custome which is a second or new nature § 153. BUt suppose after many yeares spent in the service of sinne and Sathan thou art willing to relinquish thy lusts and offer thy seruice and best devotions at the last gasp to God will he accept themâ— no in al probability he will not for heare what himself saith Pro. 1. Because I have called and ye refused I have stretched out mine hand and ye would not regard but despised all my counsell and would none of my correction I wil also laugh at your destruction and mocke when your feare commâ—th when your feare commeth like suddaine desolation and your destruction like a whirlewind When affliction and anguish shall come upon you then shall you call upon me but I will not answer you shall seâ—ke me early but you shall not find me because you hated knowledge and did not choose the feare of the Lord. You would none of my counsell but despised all my corrections therefore you shall eat the fruit of your owne way and bee filled with your owne devises ver 24. to 32. And this is but justice if God be not found of those that were content to loose him if he heare not them that would not heare him if he regard not them that disregarded him if he shut his eare against their prayer crying to him for pardon that stopt their eares against his voyce calling upon them for repentance as Salvian speakes Alasse no child would bee whipt if he might scape for crying but hee onely findes helpe in adversity that sought it in prosperity and ther can be no great hope of repentance at the houre of death where there was no regard of honesty in the time of lifeâ— God useth not to give his heavenly and spirituall graces at the houre of death to those who have contemned them all their life yea it is sensles to think that God should accept of our dry bones when Sathan hath suckt out all the marrow that he should accept of the lees when we have given to his enemy all the good Wine But heare what himselfe saith by the Prophet Malachy c. 1. 8. and S. Ierome upon the place it is a most base and unworthy thing to present God with thâ—t which man would disdaine and thâ—nk scoâ—â—e to accept of Wherefore as you tender your owne soule even to day heare his voyce set upon the work presently he that begins to day hath the lesse work for to morrow And proroge not your good purposes least ye saying unto God in this life with those wicked ones in Iob depart thou from mee for a time God say unto you in the life to come depart from me ye cursed and that for ever Hee hath spared thee long and given thee already a large time of repentance but he will not alwayes wait for denyals his patience at length wil turn into wrath Time was when hee stayed for the old world an hundred and twenty yeares he stayed forâ— a rebellious Nation forty yeares he stayed for a dissolute City forty dayes but when that would not serve his patience was turned into fury and so many as repented not were cast into hell If in any reasonable time wee pray hee heares us if we repeâ—t he pardons us if we amend our lives he saves us but after the houre prefixt in his secret purpose there is no time for petition no place for Conversion no meanes for pacification The Lord hath made a promise to repentance not of repentance if thou convertest tomoâ—row thou art sure of grace but thou art not sure of to morrowes conversion so that a fit and timely consideration is the onely thing in every thing for for want of this Diâ—es prayed but was not heard Esau wept but was not pitied the foolish Virgins knockt but were denied and how many at the houre of death have offered their prayers supplications and services unto God as Iuo as offered his money to the Priests and could not have acceptance but they died as they lived and went from despaire unto destruction § 154. BUt thou wilt say unto me if this be so that all the promises are conditionall that mercy is entayled onely to such as love God and keepe his Commandements that none are reall Christians but such as imitate Christ and square their lives according to the rule of Gods word that of necessity we must leave sinne before sinne leaves us and that God will not heare us another day when we call to him for mercy if we will not heare him now when he calls to us for repentance how is it that so few are reformed that most men minde nothing but their profits and pleasures yea count them fooles that doe otherwise I answer there be two maine reasons of it though one be the cause of the other 1 Ignorance 2 Vnbeleife First few men beleive what is written of God in the Scripture especially touching his justice and severity in punishing sinne with eternall destruction of body and soule for did they really and indeed beleive God when he saith that his curse shall never depart from the house of the swearer Zack 5. they durst not sweare as they doe Did they beleive that neither Fornicators nor Idolaters nor Adulterers nor Theeves nor Murtherers nor Drunkards nor Swearers nor Raylers nor Lyers nor Covetous persons nor Extortioners nor Vnbeleivers nor no Vnrighteous men shall inherit the Kingdome of Heaven but shall have their part in the Lake that burneth with fire and brimstone which is the second death 1 Cor. 6. 9. 10. Rev. 21. 8. they durst not continue in the practise of these sinnes without feare or remorse or care of amendment Did they beleive that except their righteousnesse doe exceede the righteousnesse of the Scribes and Pharisees they shall in no case enter into the Kingdome of Heaven Matth. 5. 20. and that without holinesse no man shall see the Lord Heb. 12. 14. with many the like it were impossible they should live as they doe Yea if they did in good earnest beleive that there is either God or Devill Heaven or Hell or that they have immortall soules which shall everlastingly live in blisse or woe and receive according to that they have done in their bodies whether it be good or evill 2 Cor. 5. 10. they could not but live thereafter and make it their principall care how to be saved But alas they are so farre from beleiving what God threateneth in his Word against their sinnes that they blesse themselves in their heart saying we shall have peace we shall speede as well as the best although we walke according to the stubâ—ornnesse of our owne wills so adding drunkennesse to thâ—rst Deut. 29. 19. yea they preferre their condition before other mens who are so abstemious and make conscience of their wayes even thinking that
is as much as if it should say in other words foolishnesse for the wisdome of the world is foolishnesse with God saith Paul as the wisdome of God is foolishnesse with the world 1 Cor. 2. 14. I am sure to be wise to evill is an evil wisdom or rather wisdome backward for where as God saith if any man will bee wise let him become a foole that hee may bee wise these on the contrary become wise that they may bee fooles they studie the dangerous art of selfe-Sophistry to the end that they may bee wily to beguile themselves and to plot selfe-Treason then which there is no greater when the betrayer and betrayed spell but one man There is yea this is a kind of wisdome which is more contrary to wisdome then ignorance and indeed whence proceeds the subtilest folly but from the subtilest wisdome For as from the extreamest friendships proceeds the extreamest enmities and from the soundest healths the mortallest diseases so from the rarest and quickest agitations of our mindes ensue the most distempered and outragious frenzies there wants but half a pegs turn to passe from the one to the other In mad mens actions we see how fitly folly suiteth and meetes with the strongest operations of our mindes who knowes not how unperceivable the neighbourhood is betweene folly and the liveliest elevations of these wits yea their crafty wisdome the occasion of their folly thy wisdome and thy knowledge saith Isaiâ—h they have caused thee 〈…〉 47. 10. and what is rebellion but folly as Iob 28. 28. Proverbs 9. 10. 12. and 11. 3. Deut. 4. 6. Hosea 14. 9. Iames 3. 13. 17. 2 Tâ—m 3. 15. and other the like places shew If then to use our Saviours words the light that is in them be darknesse how great is that darknâ—sse Matth. 6. 23. If their wisdome and knowledge be igâ—orance how great is that ignorance yea how inconceivably great is the folly of that ignorance surely in my judgment it is such that if the Law admit any to be beg'd for fooles these are the fittest and I cannot but wonder to see how the most are mistaken in them but being thus discouered I hope it will appeare that as love and lust are not both one so a cunning man and a wise man are not both one Wee have seene some that could packe the cards and yet cannot play well Now as I have shewen these two sorts of men their folly so it were as easie to shew that the voluptuous are fooles also though of all men they are the wisest in their owne conceits because they live the merriest and freeliest of all others Yea I could make it plaine to them that the very worst thing in religion even the reproach of Christ is better then the best pleasure that is in the sweetest sinne for so it was to Moses a man of a right esteeme and that one day in the courts of God viz. his holy Temple is better then a thousand elsewhere for so it was to David a man of a refined and reformed judgement yea S. Paul a sanctified man after hee was rapt up into the third heaven reckoned so meanly of the things below that he could hardly find forth a comparison for them homely enough Philipians 3. 8. It is true carnall men think that if they once embrace religion farewel all joy aud delight but they only think so it is not so for a good conscience when it is at the worst is even filled with joy Act. 5. 41. 2. Cor. 1. 5. thus it fared with Steven Act. 7. 55. 56. and those disciples Chapter 13. 52. yea a good conscience made Peter more merry under stripes then Caiaphas upon the Judgement-seat and Paul happier in his chaine of iron then Agrippa in his chain of gold Neither have Gods children a lesse portion of outward blessings then the wicked when God knowes the same good for them Abraham was as rich as any of our Aldermen David as valiant as any of our Gentlemen Salomon as wise in humane skill as any of our deepest Naturians Susanna as faire as any of our painted peeces c. But I feare mee Egypt hath beene so teadious to you already that you aske for Goshen though indeed you have beene all this while in the light that you have look'd upon darknesse for darknes could never be seene by it self but by the light Besides I have search'd and rubd enough this sore only the plaister is wanting wherefore I will winde up this objection with a few helpes to or meanes of true wisdome and saving knowledge that so each one may bee able to understand the Scriptures and what qualifications God requireth in such to whom he will shew mercy and so much the rather because the worke of regeneration begins at illumination a man desires not that he doth not know saith Chrysostome neither are unknowne evils feared § 163. Iâ— any would obâ—aine this excel lent grace of saving knowledge let him use these six helps and further ances 1. Discard all filthy lusts and 〈◊〉 affections 2. Get an humble heart 3. Procure the eye of a lively faith 4. Bee constant in Prayer 5. Be irequent and studious in the Scriptures 6. Advise with others First let him be careful to dispell and remove al filthy lusts and lewd affectâ—onâ— for these are our Eues which doe deceive us our Dalilahs which â—ull us asleep while wee are deprived of the strength of our reason our enemies that are ever fighting against our soules as Peter speakes 1 Peter 2. 11. Yea there needs no more to besot a man then the inordinate love of money for had one as many eyes as the Poets feign of Argus the melody of gaine would play them all out or fast asleepe Our affections like fire and water are good servants but evill master for being corrupted and overswayed by lusts there be no such enemies as these home-bred and of a mans owne houshold Sinne is like the Albugâ— or white spot in the eye which dims our understandings and makes fooles of Catoes and Platoes and Tullies and Achitâ—phels leaving them never an eye to see withall For as the Arke would not stay with the Philistins so wisdome and grace will not stay with sinners but â—lieth from them as believers would doe from a persecuting Tyrant If Ierusalem forgets her first love presently her right hand forgets her cuning and her tongue cleaves to the roofe of her mouth Psalm 137. 5. 6. If sinnes come in at the fore-dore graces will go out at the postern what communion hath light with darknesse they will not keepe company together vertues drop from such a tree like leaves and fruits in a great wind yea one sin openeth the doore for many vertues to goe out If one vertue be offended she lureth away all her fellowes as when ner was offended he drew away many of Ishbosheth's friends and they shrunk from him As a Judge to acquit his office must be free
praise of his wit then the profit of his soule and feares not more an affront from his superiour then he feares hell Againe let any strong brain'd Achitophel tell me whether hee had not rather seeme wicked thâ—â— simple Any unrighteous Judge or Lawyer whether his whole ayme bee not the purchasing of land without either feare of God regard of men or the discharge of his duty and office Briefly so many as are puft up with their knowledge or doe not part with their sinnes shew that they never sought it for Gods glory but for their own honour and glory and certainly if we seeke nor Gods glory in doing his worke hee will give us no wages at the latter end But to apply what hath beene spoken If it be so that God reveales himselfe savingly to none but his children the godly and that none are soule wise but such as digest their knowledge into practise and imploy their wisdome to his glory that gave it and the good of themselves and others then your objection of what the world thinks like a childs bubble blowne into the aire is fallen to the ground and dissolved to nothing Alasse the world is no more fit to judge of cases of conscience then a blind man is fit to judge of colours Wherefore as the Orator would admit none but Rhetoricians to judge of his Orations so henceforward admit none but spirituall men to sway thee in spiritual matters and follow our Saviours counsell seeke to justifie thy judgement and practise to the children of wisdome of whom wisdome is justified and not to fooles by whom shee is daily crucified Only condole these blind mens disasters and drop some teares in pity and compassion for their great and greivous misery And so much for the objection § 167. NOw that I may fasten againe the thread of my discourse where I brake it and fall in where I left off let your thoughts return with me to the Law I meane to the Law of Christ and to the testimony alleadged and explained from § 142. to § 154. and you will easily confesse that Sathan hath hitherto gulled you and all in your case that he holds a paire of false spectacles before the eyes of wicked men and thereby perswades their deceitfull hearts that the bridge of Gods mercy is farre larger then it is and they give such credit therunto that while they thinke they are upon the bridge they go besides and so are sure in the end to fall and be drowned in the waters of eternall destruction Wherefore if thou meanest to fare better make not Christ a bolster for siâ—â—ne least the plaister prove worse then the sore nor Gods mercy a warrant for thy continuing in an evill course for this is to sin with an high hand or with a witnesse as we use to say which if thou doest thou shalt also perish with a witnesse Deuteronomy 29. 19 20 21. I have heard of a woman that presumed so much upon her husbands love that if he should find her in the bed of incontinency he would not harme her but it proved farre otherwise to her shame and ruine and so it will fare with thee in the end for hee that deliberately resolves to sinne doth what he can to make himselfe uncapeable of forgivenesse yea how should the crosse of Christ be a friend to them that are enemies to his crosse Philip. 3. 19. and trample upon him with their feet because hitherto hee hath borne the contumelies of their tongues and excesses of their lives O what a blasphemous imagination is this against Jesus Christ to think that he came into the world to bee a patron of sinne or a bolster whereupon we may more securely sleep in sensuallity and not to destroy the workes of the divell 1 Iohn 3. 3. 8. 9. 10. Oh that Christians should so live as if the practise of the Gospell were quite contrary to the rule of the Law but such men shew what they are for none but base minds and perverse dispositions saith Saint Bernard will therefore be evill because God is good and those that belong to Gods election wil never make that liberty which Christ hath purchased for them with his precious blood a cloak to cover their wickednesse but rather a spur to incite them to godlinesse they for whom Christ dyed will not presumptuously lavish on his score not caring what they spend because he is able to pay for all no they will live as though there were no Gospell dye as though there were no Law and nothing so soone leades an ingenuous mind to repentance as when hee considers Gods bountifulnesse and long suffering towards him Rom. 2. 4. there is mercy with thee saith David what that thou mightest be despised blasphemed c. no if you take him so you mistake him but that thou mightest be feared Psalm 130. 4. and the love of Christ constrained Paul to duty 2 Cor. 5. 14. § 168. WHereas nothing will do good upon thee for albeit I have informed thee how dangerous thine estate is that thou mightest plainly see it truly feare it and timely prevent it yet I have not the least or at most very little hope of thy yeelding For first these lines to thee are but as so many characters written in the water which leaves no impression behind them thou being lâ—ke one that beholdeth his natural face in a glasse who when he hath considered himselfe goeth his way and forgetteth immediately what manner of one he was Iames 1. 23. 24. or like some silly flie which being beat from the candle an hundred times and often â—inged there in yet will returne to it againe untill shee bee consumed If thou wilt behold thy case in another person look 2 King 8. 12 to 16. Proverbs 23. 35. All those Beasts which went into the Arke uncleane came likewise out uncleane Secondly though these sparks of grace may kindle piety in others yet not in thee for what is light to him that will shut his eyes against it And men of thy condition do on purpose stop their eares and wink with their eyes least they should see with their eyes and heare with their cares and understand with their hearts and so should bee converted as our Saviour shewes Matth. 13. 15. and Saint Paul Acts 28. 27. O if these Adders had not stopt their eares how long since had they beene charmed And indeed it were an unreasonable motion in me if I should request minds preposessed with prejudice to heare reason there is no disputing with him that denies Principles if they believe not Moses and the Prophets they would never be perswaded although one should bee sent unto them from the dead to testifie what a place of torment they are going unto Luk 16. 31. A brute beast is as capeable of good counsell as a drunkard once became a scorner for like Salomons foole braying in a moâ—â—ar will not alter him yea a very stone to which Ezekiâ—l compares a
it how doth she hate her selve for loving so foule so filthy a fiend for to an understanding rectified the drukard is a strange Chimaera more prodigious then any monster being c. The Drunkard a strange Chimaera more prodigious then any Monster being in Visage a Man but a Brotheus in Heart a Swine in Head a Cephalus in Tongue an Aspe in Belly a Lumpe in Appetite a Leech in Sloth an Ignavus The Drunkard a strange Chimaera more prodigious then any Monster being a Ierffe for Excessive devouring a Goate for Lust. a Siren for Flattery a Hyaena for Subtilty a Panther for Cruelty The Drunkard a strange Chimaera more prodigious then any Monster being in Enuying a Basiliske in Antipathy to all good a Lexus in Hindering others from good a Remora in Life a Salamander in Conscience an Ostrich in Spirit a Devill 1. in surpassing others in sin 2. in tempting others to sin 3. in drawing others to perdition even the most despicable peece of all humanity and not worthy to be reckoned among the Creatures which God made § 177. SEcondly if thou vvouldst reclaime thy selfe from this vice have a speciall care to refraine the company of this drunken Route Pro. 23. 20. 1 cor 5 11. who not only make a sport of drunkennesse but delight also to make others drunke I say as Christ said beware of men Math. 10. 17. for he that goes into wicked company will come wicked out at least worse then he went in It is rare if wee denie not Christ with Peter in Caiaphas his house with Salomon it is hard having the Egyptian without her Idolls whereupon the Fuller in the Fable would not have the Colliar to live in his house least what he had made white the other should smut and collow yea be as wary and as wise as a Serpent to keepe out and get out of their company but as innocent as a Dove if it be poâ—â—ible while thou art in it and canst not choose remembring alwayes that they are but the Devills deputies yea humane Devills as once our Saviour called Peter being instrumentall to Sathan sathan himselfe get thee behind me Sathan Matth. 16. 23. they that will have his trade must have his name too Now by thy observing or not observing this Rule it will appeare whether there be any hope of thy reclaiming for all depends upon this yea could the most habituated incorrigible cauterized drunkard that is even dead in this sinne but for sake his ill company I should not once doubt of his recovery for doe but drive away these uncleane birds from the carkasle a million to a mite the Lord hath breathed into his nosthrills againe the breath of life and he is become a living soule Thirdly and lastly abstaine from drunken places which are even the nurseries of all ryot excesse and idlenesse making our land another Sodom and furnishing yearely our Jayles and Gallouses farre be it from me to blame a good calling to accuse the innocent in that calling I know the Lord hath many in the world in these houses but sure I am too many of them are even the dens and shops yea thrones of Sathan very sinkes of sinne which like so many common-shores or receptacles refuse not to welcome and encourage any in the most lothsome pollutions they are able to invent and put in ctise who if there were any hope of prevailing would be minded of their wickednesse in entertaining into their houses encouraging and complying with these traitors against God and of their danger in suffering so much impiety to rest within their gates for if one sinne of theft or of perjury is enough to â—ot the rasters to grind the stones to levell the walls and roof of any house with the ground Zac. 5. 4. what are the oathes the lyes the thefts the whoredomes the murthers the numberless and namelesse abominations that are committed there But should I speake to these I should but speed as Paul at Ephesus I should be cryed downe with great is Diana after some one Demetrius had told the rest of this occupation Sirâ— ye know that by this craft we have our wealth surely if feare of having their Signes pulled downe their Licences called in c. cannot prevaile it little booâ—es me to speake Only to you Church-wardens Constables and other Officers that love the Lord the Church the State your selves and people helpe the Lord the King and his lawes against this mighty sinne Present it indite it smite it every one shoote at it as a common enemy doe what you can to suppresse and prevent it Tell me not he is a friend a Gentleman such an ones kinsman that offends for he is better and greater and nearer to you that is offended learn to feare to love and obey your Maker and Saviour your gracious Protector yea learne this Normane distinction when William the first censured one that was both Bishop of Baieux and Earle of Kent his Apologie to the plaintife popeling was that he did not meddle with the Bishop but the Earle doe you the like let the Gentleman escape but stocke the drunkard meddle not with your friend and kinsman but for all that pay the drunkard or if you doe not to your power you shall have Ahab's wages his faults shall be beaten upon your backes 1 King 20. 42. But most of all are they to be desired who are within the commission of peace in God's name whose servants they professe themselves to be to remember him themselves their countrey their oathes to bend their strength power against this many headed monster that they will purge the country much more their own houses of this pernicious and viperous brood yea if there be any love of God any hatred of sin any zeale any courage any conscience of an oath away with drunkennesse out of your houses Towns Liberties balk none beare with none that offend say they be poore in whose houses the sinne is practised it is better one or two should loose their gaine than Towns of men should loose their wits their wealths their soules Oh beloved did you heare and see and smell and know what is done in some one Tavern or Ale house in the Land you would wonder that the earth could beare the house or the Sunne endure to looke upon it But alasse how many of these houses bee there in some one Towne how many of these Townes in some one Shiere and so upward You often complaine of bastardies Sheep-stealers robbers quarrellers and the like will you be eased of these diseases believe it these gather into the Ale-house as the humours doe into the stomack against an Ague-fit take them ther drive them thence with some strong Physick and you heale our Land at once of infinite distempers § 178. ANd so much to make the sick whole now to preserve the whole from being sick of this almost irrcoverable disease Wouldest thou keepe out of this snare of
so for good fellowes and evill men are incompatible like Simeon and Levi sworne brothers but brethren in evill which is too evill a brotherhood for an honest man to make one in or indeede a wise man for is not â—ee a foole that will sell Heaven for company as a great many tru drunkards doe For my owne part if I have good company I will cherish them as Lot did his Angels which were sent for guardians if I have any bad I will studie to loose them least by keeping them I loose my selfe in the end § 202. 5 ANother reason why we should separate our selves from their society is that according to the Apostles rule sâ— far as is possible we may have peace with all men which is no way obtainable but by a separation A wicked man saith Salomon is abomination to the just and he that is upright in his way is abomination to the wicked Prov. 29. 27. if so either no communion or no peace Believers and such as are enemies to the Crosse of Christ can never be reconciled at least in heart What communion can righteousnesse have with unrighteousnesse You may as well tye a sure knot betweene a Cobweb and a Cable as a true and fast love-knot between the child of God and a wicked man These two yoked together agree like the Harp and the Harrow they are as suitable as a wooden Legg and a Thigh of flesh which makes the Apostle Rom. 12. 18. in enjoyning us to have peace with all men to add if it bee possible and in another place to say be not unequally yoked with infidels for as wee should not be yoked with infidels so wee should not be yoked with common drunkards and swearers nor with Atheists which are no better then infidels for that also is to be unequally yoked unlesse vve be Atheists too As the Iewes might not consort vvith the Canaanites so vvee may not consort vvith them vvhich are like Canâ—anites Wiâ—e Salomon chargeth us from God that vvee should not keepe company vvith gluttons and drunkards Proverbs 23. 20. and the Apostle enjoyneth us not to have any fellowship nor so much as eat with a drunkard 1 Cor. 5. 11. and that vve should have no fellowship with these unfruitfull workes of darknesse or if unvvittingly and unvvillingly vve bee thrust into any such society vve must not imitate but reprove them Ephesians 5. 11. and vvee professe our selves the servants of God novv they are bad servants vvho vvill keep company vvith their masters enemies especially after he hath streightly charged them to the contrary Alasse vvhat should vvee doe in the presence of base persons vvhen even our sober ignorance in ill courses is more then disesteemed of the vvorld Yea vvhen it is not enough for them to be bad themselves except they raile at the good vvhen if there be one in a company that abhorres impious language they vvill blaspheme on purpose to vex him vvhen they vvill thinke themselves slighted if they be not sent away drunk when to depart sober is held in civility and we cannot talk idly enough nor doe lewdly enough to beare them company we can neither say as they say nor be silent when we see and heare their basenes As whom would it not stirre to heare oaths strive for number with words scoffs with oathes vaine speeches with both we love neither to bite nor fawne yet we can not forbeare to speak the naked truth which if we do will breed a quarrel As for instance one jests pleasantly with his Maker another makes himselfe sport with Scripture a third fils his mouth with oathes of sound a fourth scoffs at the religious one speaks villany another laughs at it a third defends it one makes himselfe a swine another a divell Now who that is not all â—arth can endure it Yea vvho having grace can heare such vvickednesse and feeleth not some sparke of holy indignation arise in him vvhile he thinkes of it or vvho having not lost his spirituall sent can endure the savour of such noysome and stinking breath as their rotten lunges send forth Well born children are touched to the quick vvith the injuries of their Parents and not thus to be moved is to confesse our selves bastards Indeed men of steele stomackes can digest any discourse though never so course but the gracious knovv that as they must render an account for every idle word so likevvise for their idle silence for in this case not to reprove them either by word or gestâ—re is to do the same things in judgement and conscience which the other doth actually Every evill we see doth either vex or infect us The very sight of sinne makes a man either sad or guilty if we see it and be not sorrowful we are sinful If Lot had not beene vexed vvith the beastly Sodomites God had beene vexed vvith him yea in such a case not to bee very angry is to make God very angry Ely heard of his sonnes impiety no doubt vvith griefe enough but not vvith anger enough therefore he is punished with hearing of their destruction that was too remisse in hearing of their transgression It is easie to be guilty of anothers wickednesse even our very permission appropriates crimes to us we need no more guiltinesse of any sinne then our willing tolleration All sinnes which we give allowance to being committed or not hindered by us if we may are ours as if we committed them first Commanders 2. Abbettors 3. Counsellors 4. Consenters 5. Commenders 6. Connivers 7. Concealers 8. not hinderers each of these will be found guilty before Gods Tribunall What saith the Prophet to King Iehosaphat wouldest thou helpe the wicked and not only so but wouldest thou love them that hate the Lord therefore for this thing the wrath of the Lord is upon thee 2 Chron. 19. 2. we need doe no more to bring the wrath of God upon us then even to love and favour those which hate him How much better then to oppose thy friend by reproving him then that God should reprove thee for being at one with him But this is no friendly part yes the Scripture affirmes that not to tell ones Brother plainely of his faults at least if there be probability of doing good is to hate him in his heart Levit 19. 17. And Philosophy tell us that is truly perfect love which to profit and doe good feareth not to hurt or offend that admonitions and corrections are the cheifest offices of friendship Diogenes when they called him Dog for his sharpe kinde of rebuking would answer That other Dogs used to bite their enemies but he his friends for their greater good and Scipio the elder when his friends for so doing turned his enemies was able to say I have given mine enemies as much cause to love me as my friends Phocioâ— when a friend of his would have cast himselfe away would not suffer him saying I was made thy friend for this purpose and to King
would have as much against what they say which must be endured Reade a late Treatise called THE VICTORY OF PATIENCE In the meane time thinke what account you shall give of that you have read FINIS THE TABLE A ADmonition admonitions and corrections the chiefe offices of friendship 826. no admonishing a drunkard 52. he is incapable of good counsell 106. drunkards and swearers contemne it 98 admonition to sellers of drinke Officers c. 711. Adultery looke drunkennesse Agents some for Christ some for Sathan 714. Sathans agents have many advantages above Gods servants in winning soules 714 and keeping 727. and improving them 734. Aggravation the drunkards sin aggravated by eleven circumstances 465. Atheisme drunkards and al vicious men Atheists in heart 229. 558. 590. B BElieve drunkards will believe nothing except their senses say Amen to it 623. they have no faith in the Scriptures 229. few men believe the whole written Word 590. they seeme to believe the promises but really and indeed believe no part 558. Bitter why so bitter and tart 9. Blessings no blessings without God blesse them to us 658. C CEnsure 347. of it foure reasons 349. Chide them sharply when they pray for them heartly 848. Children wel born children are touched to the quick with the injuries of their parents 824. wicked men children of the divel and partake of his nature 407. those whom they hate traduce c. children of God and partake of his nature 407. each must do the works of their father 402. Combine wicked men combine against the godly 391. and lay divellish plots to destroy them ibid. Company evill a maine cause of drunkennesse 286. exhortation to avoid evill company 856. and keepe good company 858. that it is lawful to shun their company and how 776. five reasons why 781. I that they may look into themselves 782. 2 that we may not be infected by them 787. 3 that we may not be infeoffed in their punishments 805. 4 because their company wil bereave us of much comfort 811. 5 that we may be at peace 821 many objections about leaving their society answered 796. excuses for keeping company taken away 860. drunkards would have our company in sinne 382. and likewise in torment 436. they think it will be some ease to have company 448. but it will prove contrary 449 Confident why worldlings are so jocund and confident 109. Consideration want of it the cause of all impiety 490. Consciences of wicked men will be awakned when perhaps the gate of mercy will be shut 488. Constancy and inconstancy 840. change in the vicious as rare a vertue as constancy in the vertuous ibid. Contempt of religion the greatest rub in the way to heaven 532 Corruption will mix with our purest devotions 574. Covenant that we will forsake the divel and all his works constantly believe c. one part of the covenant of grace â—64 Covetousnesse a cause of drunkennesse 275. covetous men fooles 613. in 6. main particulars made good 621 Cowardlinesse one speciall cause of drunkennesse 282. it will not suffer a man to doe well 749. but this is base blood 753. a coward pot-valiant will kill and stay 48. Counsell we should go to counsell and advise with others 668. wicked men give divellish counsell to others against the godly 392. Custome of sin takes away the sense of fin 427. D DEath as men live so commonly they dye 236. defering repentance til death 579. death may be sudden and give a man no leave to be sicke 580. or if it be not repentance is no easie work 581. and late repentance is seldome true ibid. death in a good cause shall pleasure not hurt us 769. which hath made many preserre it before profit pleasure c. 770. Degrees Sathan workes men by degrees to the heigth of impiety and not all at once 423. Drunkennesse seven causes of it 259. the transcendency of the sin 694. it is the root of all evill 27. the rot of all good 33. it disables and indisposeth a man to all good 32. the cause of adultery 54. and of murther 50. brings poverty 62. deformes a man 66. debilitates the body 40. beastiates the soule 59. findes men fooâ—es or makes them so 124 examples of drinke besotting men 129 discovers all secrets 82. makes dry and they cure sinne with sinne 78 no dispossessing of a drunken divel 231. wee ought not bee drunk to save our lives 768. Drunkards not to be reckoned among men 2. for they are beasts and wherein 7. yea they exceed beasts in beastlinesse 5. are inferiour to them in five particulars 10. they shame their creation 14. the drunkards outward deformities 37. his inward infirmities 40. he is his own executioner 19. 47. one drunkard tongue enough for twenty men 80. his vaine babling 85. scurrilous jesting 86. wicked talking 87. impious swearing 89. his discourse and behaviour on the Ale-bench 115. to drink is all his exercise 144. all his labour is to satisfie his lusts 74. they drink not for the love of drink if you will believe them 272. which being so doubles their sin 274. they drink more spirits in a night then their flesh and brains be worth 145. Drunkards transform themselves into the condition of evill Angels 25. and practise nothing but the art of debauching men 307. how they intise 319. what they thinke of him they cannot seduce 521. but in time of their distresse they think otherwise ibid. how they will enforce men to pledg their heâ—lths 320. how impatient of deniall 321. an unpardonable crime not to drinke as they doe 137. to damne their own soules the least part of their mischiefe 331. one true drunkard makes a multitude 332. if the divel would surrender his place it should be to some good fellow or other 334. the divell speakes in and workes by them as once he did by the Serpent 299. how drunkards smarme in every corner 336. Sathan more men on earth to fight for him then the Trinity which made us 301. Drunkards like Iulian who never did a man a good turn but it was to damn his soule 339. wherefore keepe out of their reach 714. see the danger and know their aime 714. refraine dispute with them or thou wilt not hold out 773. punishment of drunkards 147. 456. they are reserved to the great day ibid. the drunkard hath beene too long sicke to bee recovered 690. they have a way to evade all Gods threatnings 542. E ENmity betweene the wicked and godly 341. proclaimed by God in Paradise 430. Envie if drunkards cannot seduce us they will envie and hate us 341. how their enuy vents it self at their mouths 1. by censuring the sober 347. whereof foure reasons 349. secondly by slandering them 358. whereof seven reasons 366. againe at their hands many wayes 391. of which five reasons 402. Evill we are more prone to then good 717. Example of the greatest Number 165. let Custome 162. be added the greatest Men 169. let Reason 202. be