against them And indeed if thou wert not a foole thou wouldest thinke it better to be in the small number of Christs little flocke which are to be saved then in the numerous heards of those Goates which are destinated to destruction And so your excuses are taken away and all proved vaine coverings even no better then Fig-leaves which though they may seems to cover thy nakednesse from such as thy selfe yet they will stand thee in no steede another day Wherfore drink not without thirst here that you may not thirst without drink herafter Lu. 16. 24. 25. Play not the foole as Lysimachus did who being in battell against the Scythians for the satisfying of his appetite onely and to procure a little drinke to quench his thirst gave himselfe over into his enemies hands and when he had drunke his fill and was haled and leading away captive into perpetuall misery while he saw his countrimen returne home with joy began to acknowledge his folly in these words O said he for how little pleasure what great liberty what sweet felicity have I lost and forgone Yea turne your laughter into sorrow your feasting into fasting be revenged of your selves of your lusts and meete your God and make your peace while now we call and you heare yea the Lord of his mercy awaken men out of the dead sleepe of this sinne that so seeing their danger they may be brought to confesse and forsake it that so they may be saved Pro. 28. 13. § 56. BUt what doe I admonishing or speaking sence to a drunkard this is to make him turne the deafe eare and a stone is as capable of good counsell as hee besides they have no faith in the Scriptures they will not beleeve what is written therefore they shall feele what is written In the meane time it were very fit if it pleased Authority they were debarred both of the blood of the Grape and the spirit of Barley a just punishment for consuming the countries fat for even cleere rocke water were good enough for such Gormundizers except we had the water of Clâ—torius a Well in the midst of Arcadia which causeth the drinker of it to loath wine for ever after I doe not wish them stoned to death as God commanded such ryoters and drunkards to be under the Law Deut. 21. 20. 21. nor banished the land as the Romans did all vicious and voluptuous persons that the rest might not be endangered and Lycurgus all inventers of new fashions least these things should effeminate all their young men for then I thinke the land would be much unpeopled Indeed I could wish there were Pest-houses provided for them in all places as there are for infected persons or that they were put by themselves in some City if any were big enough to receive them all as Philip King of Macedon built a city of purpose and peopled it with the most wicked gracelesse and irregular persons of all his subjects and having so done called it Poneropolis that is the City of wicked persons And certainely if it were considered how many Brokers of villany which live onely upon the spoyles of young hopes every populous place affords whose very acquaintance is destruction the like meanes of prevention would be thought profitable for our times Yea this were marvelously expedient considering the little good they doe being as so many loose teeth in the Mandible of the Common-wealth which were better out then in and the great hurt by their ill examples by devouring the good creatures of God which they never sweat for by disturbing the peace of the Church and Common-wealth by pulling downe heauy judgments upon the land and considering how small hope there is of their amendment if any at all § 57. IT may be you have not noted it but it is a very difficult and hard thing to name one habituated infatuated incorrigible cauterised Drunkard that ever was reclamed with age What said an experienced Gentleman being informed that his Sonne was given to gaming whores prodigality c There is yet hope age experience and want of meanes will cure all these but when in the last place it was added that he was poysoned with drunkennesse then hee absolutely gave him for lost and dead his case for desperately forlorne and so disinherited him because this sinne hee knew increased with age and would not part till death A Gamester will hold out so long as his purse lasts an Adulterer so long as his loynes last but a drunkard so long as his lungs and life lasts What is noted by Philosophers of every motion namely that it is swiftest toward the Center may fitly bee applyed to every drunkard and covetous wretch for as good men grow better and better so these grow worse and worse Ier. 9. 3. 2 Tâ—m 3. 13. they grow in sinne as worldlings grow in riches and honours O that we could grow so fast in grace Yea suppose the drunkard hath every day purposes to forsake his sinne as I have knowne some purpose and strive against this sinne yea so detest and bewaile it in himselfe and whomsoever that it hath been an Hazael in his eyes and thereupon indent with himselfe and his friends for the relinquishing of it and yet if he meete with a companion that holds but up his finger he followes him as a foole to the stockes and as an Oxe to the slaughter-house having no power to withstand the temptation but in hee goes with him to the tipling house and there hee continues as one bewitched or conjured with a spell out of which he returnes not till he hath emptied his purse of money his head of reason and his heart of al his former seeming grace so that in purposing he doth but imitate S. George who is alwayes on horseback but never rides or the Ostrich that hath winges but cannot fly he may make a shew of turning as the doore upon the hinges but never moves a foot from the post of his olds custom and evill society unto which hee is fast revited and so mends as sower Ale doth in Summer or like a dead hedge which the longer it stands is the rottener O this is a difficult divel to be cast out for when a man is once possest with this evill spirit a drunken divell it is a miracle if ever hee become his owne man after This sinne is like a desperate plague that knows no cure it may be called the Kings evill of the soule as Chrysostome calls the envie of wicked men against the godly for it cannot bee cured with the Balme of Gilead nor by any Phisitian there untill God himselfe sayes to the heart awake thou that sleepest and stand up from the dead for by a long and desperate custome they turne delight and infirmity into necessity and bring upon themselves such an insatiable thirst that they will as willingly leave to live as leave their excessive drinking As it fares with some sicke Patients touching their bodies
Gods Spirit threatens will prove the crop they will reape for God is true and all flesh is a lyer § 144. BUt God sets forth himselfe to bee incomparably gracious mercifull long-suffering abundant in goodnes c. Ezo 34. 6. and is acknowledged to bee so by David Psalm 86. 5. by Ioel Chap. 2. 13. by Ionah Chap. 4. 22. by Micha Chap. 7 18. and in many other places It is very true for it is a part of his title Exodus 34. 6. hee is mercy in the abstract 1 Iohn 4. 16. 2 Cor. 1. 3. 1 Tim. 4. 10. rich and abundant in mercy Ephesians 2. 4. 1 Pet. 1. 3. 19. his love is without height or depth or length or breath or any dimensions even passing knowledge Ephes. 3. 18. yea the Scripture advanceth God's mercy above his justice Psa. 36. 5. to 12. not in it's essence for God in all his Attributes is infinitely good and one is not greater then another but in it's expressions and manifestations It is said of mercy that it Pleaseth him Micha 7. 18. whereas justice is called his strange worke Esay 28. 21. Lamentation 3. 33. that he is slow to anger but abundant in goodnesse Exedus 34. 6. hee bestowes mercyes every day inflicts judgements but now and then sparingly and after a long time of forbearance when there is no remedy 2 Chron. 36. 15. Esay 65. 2. that he visiteth the iniquities of the fathers upon the children to the third and fourth generation onely whereas hee shewes mercy to thousands Exodus 20. 5. 6 so that by how much three or foure come short of a thousand so much doth his justice come short of his mercy in the exercise of it Againe that his love to his people outstrips a Father's love to his sonne Matth. 7. 11. and a Mothers too Esay 49. 15. for he is the Father of mercies 2 Cor. 1. 3. as being himself most mercifull and the author of mercy and compassion in others In fine he is so mercifull that the Kingly Prophet repeates it over six and twenty times together in one Psalm that his mercy endures for ever Psal. 136. But what makes this for thee except thou repentestâ— Indeed let the wicked forsake his wayes and the unrighteous his owne imaginations and returne unto the Lord and he will have mercy upon him and to our God for he is very ready to forgive saith Esay Chap. 55. 7. and that we should not doubt of this he redoubles the promise Ezekiel 18. and confirmes the same with an oath Chapter 33. 11. Yea he is more ready to shew mercy upon our repentance then we are to beg it as appeares in that example of the Prodigal son Luk. 15 20. Do but repent and God will pardon thee bee thy sinnes never so many and innumerable for multitude never so heynous for quality and magnitude for repentance is alwayes blest with forgivnes yea sinnes upon repentance are so remitted as if they had never been committed I have put way thy transgressions as a cloud and thy sinnes as a mist Esay 44. 22. and what by corruption hath beene done by repentance is undone as abundance of examples wiâ—â—esse He pardoned David's adâ—ltery Salomon's idolatry Peter's apostacie Paul did not only deny Christ but persecuted him yet hee obtained mercy upon his repâ—â—tance Yea amongst the worst of Gods enemies some are singled out for mercy witnesse 〈◊〉 Mary Magdaâ—en the Thiefe c. many of the lewes did not only deny Christ the Holy one and the Just but crucified him yet were they pricâ—ed in heart at Peter's Sermon gladly received the word and were baptized Ast. 2. 41. And a very Gentile being circumcised was to be admitted to all priviledges and prerogatives concerning matters of faith and Gods worship as well as the children of Israel Gen. 17. 13. But on the other side unlesse we repent and amend our lives we shall all perish as Christ himselfe affirmes Luk. 13. 3. 5. § 145. FOr though mercy rejoyceth against justice Iames 2. 13. yet it deâ—troyeth not Gods justice though hee is a boundlesse Ocean flowing with mercy yet he doth not overflow he is just as well as mercifull yea saith Bernard Mercy and Truth are the two feet of God by which he walketh in all his wayes his mercy is a just mercy and his justice is a mercifull justice he is infinite in both hee is just even to those humble soules that shall be saved and he will be merciful while presumptuous sinners go to hell and therefore in his word hee hath equally promised all blessings unto those which keepe his Commandements and threatned all manner of judgments to those which break them with their severall extreames according to the measure and degree of every sin Deut. 28 Neither is salvation more promised to the godly then eternall death and destruction is threatned to the wicked and as Christ is a Saviour so Moses is an accuser Iohn 5. 45. Alasse though to all repentant sinners he is a most mercifull God yet to wilfull and impenitent sinners hee is a consuming fire Heb. 12. 29. Deut. 4. 24. doth not the Apostle say that neither fornicators nor idolaters nor adulterers nor buggerers nor thieves nor covetous nor drunkards nor railers nor extortioners to which number S. Iohn Revelation 21. 8. addeth the fearefull and unbeliveing and murtherers and sorcerers and all lyers shall not inherit the Kingdome of God 1 Corinth 6. 9. 10. Galathians 5. 21. but shall have their part in the Lake which burneth with fire and brimstone which is the second death And doth he not likewise affirme that all they shall be damned which believe not the truth but had pleasure in unrighteousnes 2 Thes. 2 12. doth not the Lord say Ier. 16. 13. that he will have no mercy for such as are desperately wicked And again Deut. 29. 19. 20. that if any man blesse himself in his heart saying I shall have peace although I walke according to the stubbornnesse of mine owne heart that he mill not be mercifull to him c. Doth not our Saviour himself say that the gate of heaven is so strait that few find it Mat. 7. 13. 14. and will hee not at his comming to judgement as well say unto the disobedient Depart from me ye cursed into everlasting fire prepared for the Divell and his Angels as to the obedient Come ye blessed of my Father inherit the Kingdome c. Yes they are his owne words Matth. 25. 34. 41. and S. Iames saith that he shal have judgement without mercy that hath shewed no mercy Iames. 2. 13. In fine he that believeth in the Son hath everlasting life but he that obeyeth not the Sonne shall not see life but the wrath of God abideth on him Ioh. 3. 36. For as mercy in the second Commandement is entailed only to believers and to those which love God and keepe his Commandements so God at the last day will reward every
repent when thou art sicke though indeed the farthest end of all thy thoughts is the thought of thy end and to make thy reckoning at the last day the last and least thing thou makest reckoning of But hark in thine eare Oh secular man thy life is but a puff of breath in thy nosthrils and there is no trusting to it yea the least of a thousand things can kill thee and give thee no leasure to be sicke Surges may rise on suddaine ere wee think And whiles we swim secure compel us sink Sâ—ul being minded to aske counsell of the Lord concerning the Philistins was prevented for want of time 1 Samuel 14. 19. And commonly wee never have so much cause to feâ—re as when we feare nothing When Sampson was sporting wâ—th his Dal lah he little thought that the Philistins were in the chamber lying in waite for his life Ind 16. Full little doe sinners know how neare their jollity is to perdition judgement is often at the threshold while drunkennesse and surfeit are at the table § 152. BUt admit what thou imaginest namely that death be not suddaâ—ne much the better for is it not commonly seene that the purpose of proroging for a day or a weeke doth not onely last for a yeare as the suspension of the Councell of Trent made for two yeares lasted tenne but as ill debtors put off their creditors first one weeke then another till at last they are able to pay nothing so deale delayers with God they adjourn the time prefixt from next yeare to next yeare whereby they and that good howre never meet as you shall observe one Coach wheele followes another one minute of a Clock hastens after another but never overtake each other In youth men resolve to afford themselves the time of age to serve God in age they shuffell it off to sicknesse when sicknesse comes care to dispose their goods lothnesse to dye hope to escape c. martyres that good thought and their resolution still keepes before them Or else it fares with them as with many an unthrifty Trades-man who is loth to turne over his books and cast up his debts least it should put him into sad dumps and fill him with melancholly cares When Christ went about to cast out divels they said he tormented them before the time Matthew 8. 29. so whensoever thou goest about to dismisse thy sinnes and pleasures though thou stay till thou be an old man yet they will still say thou dismissest them before the time but then is the time when the divell saith the time is not yet for the divell is a layer Alasse how many men post off their conversion and at twenty send Religion before them to thirty then put it off to forty and yet not pleased to overtake it they promise it entertainment at three score at last death comes and will not allow them onehowre and perchance when their soule sits on their lips ready to take her slight then they send for the Minister to teach them how to die well But as in such extremity the Apothecary gives but some opiate Physick so the Minister can give but some opiate Divinity a cordiall that may benum them no solid comfort to secure them here is no time to ransack for sins to search the depth of the ulcer a little balme to supple but the core is left within for though true repentance is never too late yet late repentance is seldome true But here is great hope thou wilt say as it is the Divinity of diverse let men live as they list in ignorance and all abominable filthinesse so they call at last and but say Lord have mercy upon me we must infallibly conclude their estate as good as the best as though the Lord had not said you shall cry and not bee heard Prov. 1 I know the mercy of God may come inter pontem fontem inter gladium jugulum betwixt the bridg and the brook betwixt the knife and the throate and repentance may bee suggested to the heart in a moment in that very instant but this only may bee there is no promise for it many threatnings against it little likelihood of it it were madnesse for thee to break thy necke to try the skil of a Bone-setter But how many on the other side dye in Spira's caseâ— who being willed in his sicknesse to say the Lords prayer answered I cannot find in my heart to call him father whereas not one of many leave a certaine testimony or sure evidence behind them that their repentance is true and sound And indeed how is it likely they should dispatch that in half an howre which should be the busines of our whole lifeâ— For as hee which never went to Schole will hardly when he is put to it reade his neck-verse so hee that never learn'd the doctrine of repentance in his life will find it very hard if not impossible at his death Let men therefore repent while they live if they would rejoyce when they dye let them with Noah in the dayes of their health build the Arke of a good conscience against the floods of sicknesse yea if they have spent a great part of their time in the service of sinne as Paul did let them for the residue of their life make the world amends by their double yea treble endeavour to redeeme that time by a holy life and godly conversation for else we may justly suspect the truth and soundnesse of their repentance and conversion We seldome reade of any that were long barren either in soule or wombe but they had the happiest issue afterwards witnesse Sarah Manodh's Wife Hannah Elizabeth Saul Mary Magdalen c. As for the purposes of repentance which men frame to themselves at the last hourâ— they are but false conceptions that for the most part never come to bearing and indeed millions are now in hell which thought they would repent hereafter not being wise enough to consider that it is with sinne in the heart as with a Tree planted in the ground the longer it groweth the harder it is to be pluck'd up it is too late to transplant Trees after two seaven years or a Nayle in a Post which is made faster by every stroke or a Ship that leaketh which is more easily emptied at the begining then afterwards Or a ruinous house which the longer it is let runne the more charge and labour will it require in the repairing Yea sinne out of long possession will plead prescription custome of any evill makes it like the lawes of the Medes and Persians which may not be altered or removed an old vice is within a degree of impossible to be amended which maketh the Lord say by his Prophet Can the Black-more change his skin or the Leepard his spots then may ye also doe good that are accustomed to do evill ler. 13. 23. All other men have but three enemies to encounter with the Divel the World and the Flesh but
What though none of Christs owne band can be diminished When thou dost the utmost of thy power and so farre as in thee lyes flout men out of their faithes and slay them with death eternall and when the intention and offer of this mischiese shall be judged as if thou hadst done the mischiefe God regards not so much what is performed as what was intended and measures what we doe by what we meant to doe He that shot at a Marke and kild a man by the Law of God was not held a murtherer but he that shall purpose to kill a man though he be prevented is as guilty of his blood as if he had actually killed him One man wills the knowledge of anothers wife he never attaines it perhaps never attempts it yet he is an Adulterer A man would steale if he durst he is a Thiefe though he have stolne nothing A strang thing saith Augustine wittily the man is still alive and yet art thou a murtherer the woman is still chast and untouched and yet art thou an Adulterer Good and evill thoughts and desires in Gods account are good and evill workes and as mostly he accepts the will for the deed so usually hee mesures the deed by the will Men indeed looke on the outward appeareance 1 Sam. 16. 7. and so measure the will by the worke but God beholdeth the heart Ier. 11. 20. and measures the worke by the will for though our persons shall be judged according to our workes yet our workes shall be judged according to our hearts as was the widdowes Mite Marke 12. 43. the Lord accepts affecting for effecting willing for working desires for deeds purposes for performances Abraham had onely an intention to offer Isaac and yet the Holy-Ghost tells us that Abraham did offer Isaac and 't was rewarded as done Neither had David beene lesse guilty of Vriah's death in that he wrot to Ioab to put him in the fore-front of the battell that he might be smitten and dye although he had escaped the sword then he was it being performed 2 Sam. 11. 15. nor Iesabel of Naboth's in that she sent her Letters to the Elders of his City to that purpose 1 King 21. 10. 19. so he that murthers soules intentionally is as guilty as if he had done the same actually and shall speed thereafter for God who pnnisheth or rewardeth nothing but the will will even arraigne and condemne thee for doing the same in fact § 141. TO which may be added as another aggravation belonging to this circumstance the extention of it And herein thou dost out-strip almost all other sinners in the heynousnesse of thy offence for whereas other sinnes viz. swearing theft murther c. may be compared unto a single Bullet which kills but one at once namely the party offending one of thy sinnes viz. drunkennesse may be compared to chaine-shot which sends men by clusters to Hell the other I meane thy scandalizing the way of truth and turning good into evill is like that plot of the gunpowder Treason which if it had taken effect would have destroyed a multitude at one blow Yea thereby thou dost not onely thy utmost but even sufficient without Gods great mercy to murther and destroy all that heare of thy milicious slanders and bitter invectives make them ashamed of their holy profession and flye from Christs standard backe to the world Now injuries are so much the more intollerable as they are dilated unto more those offences which are of narrow extent may receive an easie satisfaction the amends are not possible where the wrong is universall as may be collected from the story of Queene Vashti Esther 1. 16. 17. 18. And thou dost not inveigh against this or that particular person or congregation but against all the faithfull throughout the land wherein thou more then resemblest a mad Dog who spareth none but bites at all that come neere him for this thy ill report of the way of truth like poyson disperseth it selfe into every veine of the body politicke Now he is monstrously malicious and deserveth grievously to be punished that casts poyson into one cup with an intention to poyson one alone but he more which throweth it into the whole vessell whereof all the family drinkes with a purpose to speed every one in the house but he is desperatly and prodigiously wicked beyond expression who hurleth deadly poyson into the fountain whence the whole City is served as once the Iewes served this City and even such and no other is thy case it differs not a haires breadth only thou poysonest soules the other bodies and therein transcendest Now as this is an heinous offence above any I can think upon so great offences if ever they obtaine forgivenesse had need of answerable satisfactions notorious offenders may not thinke to sit downe with the taske of ordinary services the retributions of their obedience must bee proportionable to their crimes as was that of Paul's who as he had done more evill to the Saints then all the rest of the Apostles so he laboured more then they all in adding to the Church such as should be saved yea faith God to Ananias I will shew him how many things hee must suffer for my Names sake Act. 9. 16. § 142. THus I have unfolded thy severall and superlative sinnes and laid before thee the punishment due unto them single I have also shown thee how they are greatned and aggravated by sundry circumstances which will also adde weight to thy torment and without repentance double thy doome All which me thinks being put together and duely considered should make thee loath and abhorre thy present condition and not onely awaken thy conscience but fetch blood from thy secure heart yea if thou wishest or carest to bee saved or ever hopest for entrance into Gods Kingdome thou wilt with Ephraim strike thy selfe upon the thigh Ier. 31. 19. smite thy breast with the Publican Luk. 18. 13. and with amazement and indignation say what have I done◠what shall I doe to be saved◠at least if it be possible But as there is no hole to bee found in all the Barke of Popery but some popish Proctor or other will finde a peg to stop it so though this Pot hath so wide a mouth that as one would thinke no Pot-lid could bee found big enough to cover it yet thou hast a shift for thy persevering or rather the enemy of mankind hath furnished thee with an evasion for that he may make smooth the way to perdition hee will tell the procrastinator that the Thiefe upon the Crosse was heard by our Saviour at the last howre and that God is mercifull therefore he may go on boldly aud let the worst that can come repentance at the last howre and saying Lord have mercy upon me which the common people make their necke-verse will make all even otherwise God is not so good as his word who saith at what time soever a sinner
repenteth c. for hee can take liberty to continue his sensuall lusts by a warrant of Scripture what is written for his consolation hee turnes to poyson making of his restorative Physicke a drinke to intoxicate him to desperatenesse yea he can apply Christ's Passion as a Warrant for his licentiousnesse not as a remedy and takes his Death as a Licence to sin his Crosse as a letters Patent to doe mischiefe so they not only sever those things which God hath joyned together sin and punishment and joyne together what God hath severed sinne and reward but even turn the grace of God into want onnesse as if a man should head his Taber with his pardon Wherein the Divell deales with them as once with our Saviour Cast thy selfe downe headlong for the Angels shall beare thee up so plung your selves into this or that sinne the mercy of God shall helpe you out poyson thy selfe here is a counterpoyson break thy head here is a plaister surfeit here is a Physitian Upon which ground the most impudent and insolent sinners Drunkards Adulterers Swearers Mammonists c. presume that though they live like Swine all their life long yet a cry for mercy at last gasp shal transform them into Saints as Circe's charmes transformed Men into Swine We are all willing to believe what we wish The Divell makes large promises and perswades his they shall have what they desire but ever disappoinrs them of their hopes as what a liberty what wisdome did hee promise our first Parentsâ— when indeed hee stole from them that liberty and wisdome they had even as Laban promised Iacob beautifull Rachel but in the dark gave him bleare-ey'd Leah or as Hamor promised the Sechamites that by their circumcision all the goods of the house of Israel should be theirs wheras in deed the goods of the Sechamites fell to the house of Israel Diabolus â—entitar â—t fallat vitam pollicetur â—t periâ—at saith S. Cyprian The condition of an inconsiderate worldling is much like as Alchymists who projecting for the Philosophers stone distils away his estate in Limbecks not doubting to find that which shall do all the World good yea hee dares promise his friends before hand Gold in whole Scuttles but at last his glasse breaks and himselfe with it Thus when Agag was sent for before Samuel he went pleasantly saying the bitternesse of death is past but his welcome was immediately to be heâ—en in peeces 1 Sam. 15. 33. The rich man resolves when he hath filled his Barnes then soule rest but God answers no then soule come to judgement to cverlasting unrest Luk. 12. 19. 20. The hope of an hypocrite is easily blown into him and as soone blowne out of him because his hope is not of the right kind yea it is presumption not confidence viz. hope frighted out of it's wits an high house upon weak pillars which upon every little change threatens ruine to the inhabitant for a little winde blowes down the Spiders-web of his hope wherby like the foolish builder he comes short of his reckoning That heart which Wine had even now made as light as a feather dyes ere long as heavie as a stone 1 Sam. 25. 36 37. § 143 IT is Sathans method first to make men so senselesse as not to feele their sins at all and then so desperate that they feele them too much In the first fit men live as if there were no Hell in the last they dye as if there were no Heaven While their consciences are asleepe they never trouble them but being stirred by Sathan who when he sees his time unfolds his Ephemerides and leaves not the least of all theit sinfull actions unanatomized but quoats them like a cunning Register with every particular circumstance both of time and place they are fierce as a mastive Dog and ready to pul out their throats This Serpent may bee benummed for a time through extreamity of cold but when once revived it will sting to death The Divell is like Dalilah who said to Sampson the Philistims be upon thee when it was too late and she had taken away his strength Iudges 16. Wicked men are altogether in extreams at first they make question whether this or that be a sin at last they apprehend it such a sin that they make question whether it can bee forgiven either God is so mercifull that they may live how they list or so just that hee will not pardon them upon their repentance no meane with them betweene the Rocke of presumption and the Gulfe of despaire now presumption encourageth it selfe by one of a thousand and despaire will not take a thousand for one If a thousand men be assured to passe over a Foord safe and but one to miscarry desperation sayes I am that one and if a thousand Vessels must needs miscarry in a Gulfe and but one escapes presumption sayes I shall be that oneâ—as we read of but one sinner that was converted at the last howre of millions that had lesse iniquity yet have found lesse mercy But see further the strength of their argument The Thiefe was saved at the last howre and therefore I shall Thou maist as well conclude the Sunne stood still in the dayes of Ioshua therfore it shall doe so in my dayes for it was a miracle with the glory whereof our Saviour would honour the ignominy of his Crosse and wee may almost as well expect a second crucifying of Christ as such a second Thiefes conversion at the last howre Hee were a wise man that should spurre his Beast till hee speake because Baalams Beast did once speake yet even so wise and no wiser is hee that makes an ordinary rule of an extraordinary example Againe the Thiefe was saved at the very instant of time when our Saviour triumphed on the Crosse tooke his leave of the world and entered into his glory Now it is usuall with Princes to save some heinous malefactors at their Coronation when they enter upon their Kingdomes in triumph which they are never knowne to doe afterwards Besides the Scripture speaks of another even his fellow in that very place and at that very instant which was damned There was one faith S. Augustine that none might despaire there was but one that none should presume That suddaine conversion of one at the last howre was never intended in Gods purpose for a temptation neither will any that have grace make mercy a Cloak or warrant to sinne but rather a spurre to incite them to godlinesse well knowing that to wait for Gods performance in doing nothing is to abuse that Divine providence which will so worke that it will not allow us idle and yet by Sathans policie working upon wicked mens depraved judgements and corrupt hearts in wresting this Scripture it hath proved by accident the losse of many thousand soules The flesh prophesies prosperity to sin yea life and salvation as the Pope promised the Powder traitors but death and damnation which
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
goodnesse And so doing thou mayst perchance winne thy Brother even as that penitent wanton in St. Ambrosse did his old love who when she courted him according to her accustomed manner and wondred at his overmuch strangnesse saying why doe you not know who I am answered yes I know you are still the same woman but I am become another man I am not I now neither would You be You any longer if yee knew so much as I doe 4 But if yet they persist and seeme incorrigible flye their company for feare of infection least it happen with thee as once it did with a chast person among Penelopes suters who went so often with his friend till in the end he was caught himselfe for if thou keepest them company there is no possibility of thy holding out to the end though thou shouldest for a time as a man may make some progresse in a good way and yet returne before he is halfe at his journeys end as Saul kept himselfe well for two yeares Iudas for three yeares and as it is storied Nero for five yeares yet all fell into damnable wickednesse scarce three worse in the world But of this more in it's proper place Besides how hard a thing is it for thee a coward to shew thy dislike of this sin in some companies where thou shalt be scoff't at thy selfe if thou dislike their drinking and scoffing at others Fiftly another thing which I had need to advise thee of is to take heede of delayes for to leave sinne when sin leaves us will never passe for true repentance besides if the evill spirit can but perswade thee to deferre it untill hereafter he knowes it is all one as if thou hadst never purposed to leave thy sinne at all as you have it largely proved Sections 151. 152. 153. Sixtly omit not to pray for the assistance of God's spirit to strengthen thee in thy resolution of leaving this sinne St. Ambrosse calls prayer the key of Heaven yet prayer without answerable endeavour is but as if a wounded man did desire helpe yet refuseth to have the sword puld out of his wound Seventhly be diligent in hearing God's Word which is the sword of the Spirit that killeth our corruptions and that unresistable cannon-shot which battereth and beateth downe the strong holds of sinne Eighthly be frequent in the use of the Lord's Supper wherein we dayly renew our covenant with God that we will forsake the Devill and all his workes of darkenesse Ninthly ponder and meditate on Gods inestimable love towards us who hath not spared to give his Sonne to death for us and the innumerable benefits which together with him he hath plentifully bestowed upon us both in temporall and spirituall things say unto the Lord what shall I render unto thee for all thy benefits but love my Creator and become a new creature Tenthly meditate on that union which is betweene Christ and us whereby wee become members of his glorious body and so shall we stand upon our spirituall reputation and be ashamed to dishonour our Head by drawing him as much as in us lyeth into the communication of this swinish sinne consider that our bodies are the Temples of the Holy Ghost the which we shall exceedingly dishonour if by drinking and swilling we make them to become like wine vessells Eleventhly consider that the Lord beholdeth thee in all places and in every thing thou doest as the eyes of a well drawne picture are fastned on thee which way soever thou turnest much more while in a brutish manner thou liest wallowing in this sinne and consider him as a just judge who will not let such grosse vices goe unpunished Twelftly beever or at least often thinking of the last and terrible day of Iudgment when we shall all be called to a reckoning not only for this sinne but for all other our sinnes which this shall occasion to our very words and thoughts And lastly if thou receivest any power against this great evill forget not to be thankfull and when God hath the fruite of his mercies he will not spare to sow much where he reapes much § 176. More especially that thou maist master and subdue this abominabâ—e sin does but set before thee in a generall view the heinousnesse thereof and the manifold evills and mischiefes which doe accompany it of which I have already spoken as that it is a vice condemned by God and men Christians and infidells that thereby we grievously offend God by making our bellies our god by unfiting and disabling our selves for his service by abusing his good creatures which with a pleantifull hand he hath bestowed upon us the necessary use whereof many better then we want that thereby we sinne in a high degree against our neighbours generally and particularly against the whole Church and common wealth strangers and familiar acquaintance and most of all against our owne family that hereby we most grievously sinne against our selves by making us unfit for our calings and for the performance of all good duties by disgracing our profession and bringing our selves into contempt by making our selves the voluntary slaves of this vice by impovershing our estate and bringing upon us want and beggery by infatuating our understandings and corrupting our wills and affections by deforming disabling weakning and destroying our bodies and bringing our selves to untimely death by excluding our selves out of the number of Christs members by quenching the gifts of the Spirit and strengthening the flesh and lusts thereof by causing our soules to be possessed with finall impenitency which is inseparably accompanied with eternall damnation Also remember that as in it selfe it is most sinfull so it is also the cause of almost all other sinnes as of the manifold and horrible abuses of the tongue of many wicked and outragious actions and particularly of those fearefull sinnes of murther and adultery Also call to mind that as it is the cause of sinne so also of many heauy and grievous punishments as making a man lyable to a fearefull woe and Gods heauy curse subjecting his name to infamy his state to beggery his body to diseases infirmities deformities and immature death his soule to senselesse sottishnesse and deprivâ—ng the whole man of the joyes of Heaven entereth him into the possession of eternall hellish torments and this will be a good meanes to make thee moderate thy greedy desires mortifie thy carnall affections and curbe thy unruly appetite by putting a knife to thy throâ—â—e as Salomon adviseth saying I could but I will not take more then is good or fit Yea the consideration of these things and of the wofull condition that drunkards are in will provoke thee to hate their opinions to strive against their practice to pity their misguiding to neglect their censures to labour their recovery and to pray for their salvation For O how ugly doth this monster appeare to the eye of that soule which hath forsaken
our case would be far worse if wee had the worlds peace 390. not strange that wicked men should agree so well 414. agreement of wicked men not worthy the name of peace 832. Persecute wicked men persecute not the evil but the good 499. Petitions God may grant them in anger 659. Plague be it never so hot drunkards are the same 137. it hath wrought little or no reformation 245. many the worse for it 247. Taverns fullest when the streets emptiest 248. Pledge the originall of the word 327. Practise how the godly and wicked differ in their practise 249. wee know no more then wee practise 595. Pray Gods people count it a sinne not to pray for their greatest enemies 523. pray not for knowledge without putting difference 658. when we cannot pray what 663. Presumptuously do drunkards sin 471. Prejudice makes many resolve against yeelding 724. Pride and reputation of good-fellowship a cause of drunkennesse 277. pride of wit 280. Promises entailed to believers and limited with the condition of faith and repentance 560. Profession of religion 382. 532. look Scoffs Punishment wicked men complaine of their punishment but of their sin they speake not 539. R REason as it is clouded with the mistes of original corruption a blind guid 202. once debauched is worse then brutishnesse 693. Reckoning worldlings never think of the reckoning they are to give 621. Regeneration what and how we may know our selves to be regenerate 565. Repentance what and how we may know whether we have repented 570. not to deferre it 588. sicknesse no fit time for it 79. God wil not accept our dry bones when Sathan hath suck't out all the marrow 586. the several wayes whereby God cals to repentance 478. in a judgement so many as repent are singled out for mercy 257 if any would repent of and relinquish this sin of drunkennesse let them first lay to heart the things delivered 695. secondly refraine the causes ibid. thirdly believe their state dangerous and that there is no way to helpe but by a chang to the contrary 696. fourthly be peremptory in their resolution ibid. fifthly shame not to confesse their dislike of it in themselves and others 700. sixthly fly evill company 701. seventhly take heed of delayes 702. eightly omit not to pray for divine assistance ibid ninthly be diligent in hearing 703. tenthly frequent in the use of the Lords Supper ibid. eleventhly meditate what God hath done for them ibid. twelfthly think on the union we have with Christ ibid. thirteenthly consider that God ever beholds them 704. 14ly often think of the day of judgement ibid. fifteenthly consider the hainousnesse of this sin and the â—vills which accompany it 705. sixteenthly abstaine from drunken company 709. for all depends upon this seventeenthly abstaine from drinking-places 710. Report of necessity we must be evill spoken of by some 756 the evill report of evill men an honour 763 Reputation hee of most reputation that can drinke most 139. Reward of drunkards 146. and swearers 104. they shall have a double portion of vengeance to other men 464 Righteous the civilly righteous have hell for their portion 465. S SAthan hath all worldlings under his command 21. 402. 432. and they must do what he will have them 379. by degrees he works men to the heighth of impiety 423. Saints falls should make us beware not presume 157. Scoffes beate off many from their profession 532. the scoffer commonly worse then the scoffed 367. none but fooles will be scoffed out of their religion 754. yet few that will not offend God and their conscience rather then be scoft at 749. Scripture he must be studious therein and follow that rule who will know Christ savingly 664. Security the certaine usher of destruction 242. Separate Drunkards and swearers deserve like dirt in the house of God to be throwne out 93. of which five reasons 94. happy if they were kept by themselves 230. Shame Drunkards would mitigate their owne shame by discrediting the good 374. Singularity a vertue when vice is in fashion 225. Sinnes against knowledge and conscience 467. open and scandalous sinnes how evill 472. to multiply the same sinnes often 473 to commit one sin on the neck of another 473. how one mans sin may extend it selfe to millions yea after ages 539. Drunkards not only sin but make others sin too 493. the Divell shewes the sweet of sin but hides the bitter of punishment untill afterward 734. custome of sinne takes away the sense of sinne 427. Slander Drunkards raise slanders of the godly 358. of which seaven reasons 366. how apt men are to believe slanders of the godly and to spread them 360. what delight wicked men take in hearing evill of the good 361. a slander once raised will scarce ever dye 377. how they mitigate their owne shame by slandering others 368. and often prevaile against the good hereby 370. the condition of a slanderer set out 363. his sinne and punishment 378. Smiting God will not leave smiting untill we smite that which smites at his honour 253. Soule Drunkards guilty of Soule murther 443. 530. nothing but our Soules will satisfie the Serpent and his seed 436. covetous man cares more for his outward estate then for body or soule 626. Spirit saving knowledge not attain'd without the Spirits help 655. Straite what a straite the godly are in 383. Striking 392. Subtilty and wisdome two different things 641. Successe custom of it makes men confident 241 Suffer our Saviour suffered two and twenty wayes of hisâ— enemies 397. Suggestion evill moreready at hand then a good 717 Superlative some men strive to bee superlative in sinne 415. severall examples of superlative sinners 416. Suspition ignorance the cause of it 351. Swearing the most in excusable sin 100. of which 2 reasons 101. that of all others the swearer shall bee sure of plagues 104. three wayes to make men leave their swearing 112. T TAle-bearing the receiver as bad as the tale-bearer 380. Tempting Sathan the Tempter wicked men his Apprentises or Factors under him 298. the many wayes that Sathan hath to set upon us 297. aswell reckon up the motes in the Sunne as all sorts of Seducers 304. all wicked men resemble the Divell in Tempting 286. how politick they are in Tempting 288. Drunkards Sathans principle agents in this businesse 306. the Drunkards chiefe delight is to infect others 286. Temptations on the right hand the most dangerous 746. A wise man will suspect the smooth streame for deepnesse 747. they never wound so deadly as when they stroke us with a silken hand 745. to bee a Tempter the â—asest office 330. their seduceing of others will adde to the pile of their torments 450. how greedy most men are of temptation 295. Sathan needs but say the word 295. or suggest the thought 296. the minde of man not capeable of a violation either from man or Sathan 303. it will bee a poore plea an other day to pretend that such and
in sinne Many examples of monsters and superlative sinners Sathan works men by degrees to this height ofimpiety and not all at once Cuâ—tâ—me of sin takes away the â—ense of sin Againe God hath proclaimed an enmity betweene the wicked and the godly for so long as the world endures Sathan is their King and they must seeke his wealth 〈◊〉 honour all they can and strive to enlarge his kingdome by winning all they can from Christ by a continuall wâ—rre and skirmish As they have not bene waiting 〈…〉 in any age They would have our company in torments No thiâ—g hut our 〈…〉 the herpenâ— and is â—eede Good men draw all they can 〈◊〉 heaven wicked all they can to â—ell They shall answer for soule-murther Reve. 2. 14 Other reasons why they would have our company in the burning lake 1 Being out of hope themselves they are loth others should fare better then they 2 They thinke it will be some ease and comfort in misery to have companions But this will ad to the pile of their torments The Devil beholding to whores but farre more to drunkards for none helpe to people hiâ— inferanall kingdome like them VVe should be as zealous and industrious to win soules to God Their punishment A description of the last judgement and of hell The same further amplified Drunkards shal have a double portion of vengeance to other men The drunkards sinns aggravated by the circumstances First the civily righteous have hel for their portion buâ— drunkards are notoriously wicked 2. His sins are against knowledge and conscience 3. He sins not of infirmity but presumâ—â—ously and of set purpose 4. His sins are so open and scandalous that the Gospel is dishonoured and 〈◊〉 God blasphemed 5 He commits many sins one in theâ— eck of another and multiplies the same sins often 6 He sins against mercy the abundance of meanes and the many warnings which others never had The severall wayes whereby God calls to repentance The same further amplified Even this booke will be a witnesse against them when their consciences are awakened And then perhaps the gate of mercy wiâ—â— be shâ—t Want of consideration the cause of all impiety neglect of obedience 7. He not onely commits foule crimes but drawes others into the same sinnes 8. They abuse and persecute not the evill but the good who are to God as the Apple of his eye That the use their tongues only a frivâ—lous excuse Some can better abide ast ake then others ascoffe â—hat is done to the godly Christ takes as done to himselfe And well bâ— may for their hatred is against God and Christ. Though they are so blind that they think they love God â—â—â—hom they wrong aâ—e their best friends to whom they owe their very lives 1 By their iâ—nocency The â—eligious keeps off judgementâ— fâ—om them â— by their prayers In their 〈◊〉 they will sue to the godly and desire them a loâ—e to pray for them Of which many examples â—ho count it a sin to cease praying for their greatest enemies Wicked mens thoughts touching the religious not the same in distresse as â— prosperity Their ingratitude and great â—olly 10 Their siâ— is not against the â—fe of body or estate but agaiâ—st she soules of men Aâ—objection answered None â—ut counterseits wil be beaten from Christs standard by their scoffes and reproacâ—es Their intention of soule murther shall be rewarded as if they â—ed doâ—e the same actually 11. Their sin doth not extend it se fe tâ—â— this or thâ—t person only but to milions yea after ages But the drun kard hath â— shift to evade al this and what else can be spoken 1. He can apply Christs passion and Gods mercy as a war rant for his liâ—â—ntiousâ—â—sse The hope of an bypocrite is easiâ—y blowne into him and as sooneblown out of him VVicked men are altogether in eâ—treames either God is so mercifull that they may live how they list or so just that be will not pardon them upon their repentance Objection of the thief upon the crosse answered Object God in mercyis in finitly transcendent Answ. But this makes nothing for such as love their si is better â—hen their soules His mercy rejorceth against justice but destroyeth not his justice His mercy is a just mercy And therefore hath equally promised all blessiâ—gs to thosewhich keepe his commande ments and threatned all manner of judgements to those that break them VVicked men believe no part of Gods word really and in deed All the promises in tailed to believers and limited with the condition of faith repentance One part of the covenanâ— of grace is that we â— wil forâ—ake the Divell and all his workes constantly believe c. Mark 61. 16. Object What it is to be born againe Answ. What to repeâ— and bel eve how we may know whether we have or not Corruption wilmix with our purest devotion But he can repent when sicknes comes Death may be sudden and give â— maâ— no leaâ—â—e to be sickâ— 2 Or if death be not sudden repentance is no easie worke and late repentance is seldome true 3 Or suppose thou offer thy best devotions to God wil be accept of thy dry bones wheÌ„ Sathan bath suk'd out all the â—arrow Admonition not to deferâ—e repentance Objection that most men are of a contrary judgement and practics VVhere of a double reason First few men beleeve the whole written word 2 Ignorance is thâ—cause of all sinne Râ—ghtly a â—anknows no more then be practiseth He that hath saveing knowledge bath every other grace Ob. That the strictest lovers are â—eldome the â—sest men â—â—swered Worldly men count wisdome felly and folly wisdoâ—e They not alwayes the wiseâ— which know most The religious man wiâ—er than the bâ—maâ—iâ—t Several misprâ—sions of wisdome 2. Wiser then the most cuuning â—oliâ—â—â—â—s The câ—â—ning politician a foole in 6. particulars First be is without foresight and never thinkes of the reckoning he is to give 2 He will not beleeve exceâ—t his senses say ameâ— to it 3 Bray him in a morter he will not depart from his folly viz. his 〈◊〉 4. He cares more for a little muck to leave behind him then for soule or bedy 5. Hee caâ— finde in his heart to goe to Heâ— so his son 〈◊〉 be left rich 6 H◠〈…〉 trifles before things of greatest worth Worldly men are penny wise and pound â—oolish But it is otherwise with the godly Iudeed though the divell makes fooles of them yet he makes them wise enough to make fooles of any that will trust them They are wise men in foolish things and foolish men in wise things They may be called subtile persons but not wise men except we take the greatest â—olly for the greatest wisdome And even such fooles are the voluptioâ—s 6. Helpes to saving knowledge First discâ—rdâ—al fiâ—â—hy lusts and affections 2 Get an humble heart 3 Procure the eye of a lively faith 4 Be conâ—stant in prayer for the spirits helpe But pray not