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
and Heathens have censured this vice and judged of this sinne though indeed the odiousnesse of it is beyond all expression neither have I dehortation answerable to my detestation of it onely what cannot be spoken your meditation supplying the defect of my speech may be implyed as under a curtaine which was the Painters shift in deliniating the picture of Venus and the wont of Timanthes who in each picture hee drew occasioned more to be understood then was painted § 11. THe Learned of all ages have concluded yea drunkennesse it selfe if it could speake as it can take away speech would confesse that it is a flattering Devill a sweet poyson a voluntary madnesse an invited enemy the author of outrages quarrells debates murthers the nurse of fury the mistris of pride the fountaine of all vice the originall of all diseases and bane of the soule that it is a fire whose flame is lust whose sparkes are oathes and evill words whose smoake is pride and infamy whose ashes are diseases and poverty and whose end is hell That it is a sinne which cracks mens credits consumes their estates distempers their constitutions dulls their spirits infatuates their senses intoxicateth their braines stupefies and besots their understandings perverteth their wills troubleth reason overthroweth the judgment infeebleth the memory corrupteth all the affections excludeth counsell and without Gods infinite mercy and their sound repentance damnes the soule That it is a bewitching sweete in the mouth which turnes to deadly poyson in the heart the revealer of secrets the ship wrack of chastity the shame of honesty the ruine of good manners the thiefe of time the disgrace of mankind a sinne which makes man an abomination to the Lord odious to the Angells scorned of men abandoned of all good society and above all makes men subjects and vassalls to Sathan a sinne of all others the most spreading most infectious most incurable most inexcusable a sinne which makes no difference of times places persons c. A sinne which is against the lawes of God of grace of nature and of all nations against sense and reason a sinne which brings wrath and judgment upon the whole land a sinne which is a griefe to friends a ruine to families which separates from the society and company of Gods Saints on earth excludes and shuts them out of the Kingdome of Heaven as Plutarch Solon Pittacus Boetius St. Austin St. Ierom St. Chrysoftome and others stile and define it That it is of sinnes the queene as the goute is of diseases even the most prodigall wastfull unthrifty unprofitable unnaturall unseemely insatiable unreasonable sinne the most base brutish beastly foule filthy odious execrable detestable horrible abominable state disturbing heathenish infernall prodigious damnable gracelesse and shamefull sinne of all others as some of our Moderne writers render it In fine it is a sinne odious and lothsome in any but in us who have so much light so many lawes of God and man against it most unsufferable but as it was once observed that Philosophy was taught in Athens but practised in Sparta so now temperance and sobriety is taught in England but practised in Spaine and Turky § 12. ANd as it is a most grievous and matchlesse sinne in it selfe so it is the cause of all other sinnes a monster with many heads the roote of all evill the incendiary of all vice the Magazine of all misery the mother and metropolis of all mischiefe As tell mee was there ever any sinne committed which wine hath not beene an occasion of for notwithstanding wine doth first serve and obey the drinker yet by little and little mixing it selfe with the blood in the veynes it doth rule over him and like Saules evill and controlling spirit makes him it 's vassall whereby like the Centurions servant he no sooner heares the word from Sathan doe this but instantly hee doth it whether it be to the committing of adultery with Holofernes inces◠with Lot murther with Alexander Cambyses and Philopater one of which in his drinke slew his deare and faithfull friend Clytus who was his chiefe Captaine in all his exployts though it so troubled him being sober that he would have made away himselfe the second his onely Sonne the third his deare father and mother or treason with him that confest to King Pyrrhus upon his arraignment all this wee did and spake against thee and much more should have done had not the wine failed us or blasphemy with Belshazzar and his Princes Dan. 5. 23. and what not for even to rehearse the severall examples which history affords and experience hath made knowne were endlesse Some examples I have given you and he is a very young man and unobservant that cannot adde forty out of his owne experience And doe not our reverend Judges in their severall circuits finde by experience that few brawles murthers manslaughters rapes c. are committed which arise not from this roote of drunkennesse And indeed as in Justice all vertues are couched together summarily as Aristottle affirmes so in drunkennesse all vices are lapt up together as it were in a bundle for it is a confluence or collection of all the rest and as he said of old prove a man to be ingratefull and you prove him naught all over so prove one to bee a Drunkard and you prove him guilty of every thing that is evill reprobate to all that is good for what sinne is it which a drunken man will sticke to commit when wee reade that Cyrillus his Sonne being drunke slew his Father and his Mother great with child hurt his two Sisters and defloured one of them as St. Austin affirmes when another being tempted by the Devill as Philip Lonicer witnesseth to commit some crime or other putting him to his choice either of Drunkennesse Adultery or Murther he chosing the first in his drunkennesse he abused the wife of him in whose house he was and her husband comming in the whilst he slew him and so in chosing that one he committed all three which being rightly considered me thinkes a man had neede to be drunke before hand that shall admit of more wine then enough that shall for one houres mad mirth hazard a whole age of griefe and shame together with his displeasure that is able to destroy both body and soule in Hell § 13. BUt you have not heard all for as others observe it is a queller of all good notions motions actions a sinne which decayes all a mans good parts and morall vertues which disables men from all good imployments either in Church or Common-wealth making them unprofitable which otherwise might be serviceable and indisposeth them to grace and godlinesse yea to all the meanes thereof For as by too much raine saith St. Austin the earth is resolved into dirt and made unfit for tillage so Drunkards by excessive swilling are altogether so unfitted for the spirituall tyllage that they can bring forth no good fruits of holinesse and
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
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
against his Father to usurpe the Kingdome 2 Sam. 15. The 42. children when they followed the Prophet calling him bald-head 2 Kin. 2. 23. 24. The seduced Prophet when he went beyond his commission set him by God 1 King 13. The two Captaines and their fifties when they went to apprehend Eliah 2 King 1. 10. 12. Iudas when he went unto the high Priests to sell his Master and backe with the Officers to betray him with a kisse Marke 14. and lastly Paul before his conversion when hee went with authority from the high Priests to persecute the Christians at Damascus Acts 9. 1. 2. they were all out of their way but how did they speed I need not tell you vvhat fearefull revenges and sudden destruction they met vvithall in their journeys onely the last vvas crost vvith a blessing and instead of judgement received mercy though thou canst no more presume to fare as hee did then I can presume to live and have the same strength forty yeares hence that I have at this present because it hapned to be so vvith Caleb Ioshua 14. 11. § 55. WHerefore looke to it in time and if thou meanest not to meet vvith destruction by the vvay keepe out of the vvorlds road you see this your reason is saplesse and vvants vveight to bee received yea vvee may say of this common objection as Ierom said of the Pelagian Heresies even a repetition of it is a sufficient refutation of it neither needs it any other confutation but derision and a meer hissing at You see that al vvho follovv example vvhether of the greatest number or the greatest men or the greatest Schollers or the best men or reason or good intentions are miserably deluded and that things ought to bee judged by Law and not by examples that Gods precepts must be our only presidents and that this onely evidences a good conscience vvhen the maine vveight vvhich sets the vvheeles on vvorke it the conscience of Gods Commandement As for thy translating and laying the fault of thy drinking upon others that is but a meere pretence it faring vvith thee as it did vvith Harpaste a blind vvoman in Seneca's family vvho mindles of her ovvn infirmity complained that the house vvas darke vvherein she vvas or as it did vvho another spoken of by the same Seneca vvho having a thorne in his foot imputed the cause of his limping to the roughnesse of the vvay for if thine ovvn heart vvere not vile and vvicked custome and evill example could no more svvay thee then it doth some other men vvho shine as lights in the midst of this crooked generation yea thou vvouldest therfore redeeme the time because the dayes are evill Ephes. 5. 16. Alasse no man that hath grace in his heart vvill make the badnes of the times a cloak to excuse his conformity in drinking and vvasting of his precious hovvres vvickedly but rather a spur to incite him to be so much the more carefull not to be svvayed with the common streame Happy is that man who makes anothers vices steps to climbe to heaven by and so doth every wise and good man Even the mud of the world by the industrious Hollander is turned to an usefull fuell and the Mariner that hath Sea-roome can make any winde serve to set him forward in his wished voyage And good reason have they to make this use of the corruption of the times for if the aire be generally infectious had wee not need bee so much the more strict in our diet and carefull in the use of wholesome preservatives Generallity of assent is no warrant for any act we that are Christians must not live by prophane examples but by Gods holy precepts Indeed common errors carry away many who inquire not into the reason of ought but the practice and judge of truth not by weight or value of voices but by the number But what sayes the Proverbe of bad customes bad opinions and bad servants They are better to hang then to keepe I confesse where the Law written doth faile we ought to observe what is approved by manners and custome but though in this case custome be of great authority yet it never brings prejudice to a manifest verity and there are other cases wherein singularity is not lawfull only but laudable when vice groweth into fashion singularity is a vertue when sanctity is counted singularity happy is he that goeth alone and resolves to be an Example to others and when either evill is to be done or good to be neglected how much better is it to goe the right way alone then to erre with company Yea most happy is he that can stand upright when the world declines and can endeavour to repaire the common ruine with a constancy in goodnesse that can resolve with Ioshuah what ever the world doth yet I and my house will serve the Lord Iosh. 24. 15. It was Noah's happinesse in the old world that he followed not the worlds fashions he beleeved alone when all the world contested against him and he was saved alone when all the world perished without him It was Lot's happinesse that he followed not the fashions of Sodom It was Abraham's happinesse that he did not like the Chaldeans Daniel's happinesse that he did not like the Babylonians It was good for Iob that he was singular in the land of Vzz good for Tobias that he was singular in Ninive good for Annanias that he was singular in Damasco good for Nichoâ—emus that he was singular among the Rulers as now they all finde to their great comfort and exceeding great reward Yea it was happy for Ruben that he was opposite to all his brethren happy for Caleb and Ioshua that they were opposite to the rest of the spyes happy for the Iewes that their customes were divers and contrary to all other people though Haman was pleased to make it their great and heynous crime Ester 3. 8. happy for Luther that he was opposite to the rest of his country And no lesse happy shall wee bee if with the Deere we can feed against the winde of popular applause if with the Sturgion and Crab-fish we can swimme against the streame of custome and example if with Atticus we can cleave to the right though losing side or if we doe not we shall misse of the narrow way and consequently faile of entring in at the straite Gate for the greatest part shuts out God upon earth and is excluded from God elsewhere Math. 7. 13 14. But the graciously prudent will in things not indifferent rather doe well alone then let it alone and thinke it no disparagement to be singular among the vicious yea they know if the cause be good the more stiffe and constant the mind is so much the better If Jesus Christ and his twelve Apostles be of their side they care not though Herod and Pontius Pilate and all the Rulers and the whole nation of the Iewes together with a world of the Roman faction be
yet he must still persist and presume yea because his time was not come to perish God lets him alone in pursuing his children even to the Sea and halfe way over faire way he had and smoothly he ran on till he came to the midst not so much as one wave to wet the foote of his Horse but when he is too farre to escape then God begins to strike neither he could nor these can be quiet without their full vengeance as filching leaves not the Pilferer with raw sides but brings him to a broaken necke they have such festred and putrified hearts that ordinary stripes will not reach to the quicke their long tugging at Sathans Oares and wearing his Shackels hath so brawned their flesh that they are not sensible of an ordinary lash And this likewise is the Saylers case who although the Philosopher would not permit them to be numbred amongst the living as not amongst the dead yet for all their many and eminent dangers no men are more regardlesse of their soules § 59. CUstome of successe makes men confident in their sinnes and causes them to mistake an arbitrary tenure for a perpetuity But as the Heathen Menander could say in the like case if they were not meere strangers to themselves they could be no other then confounded in themselves their case being like that of Damocles whom Dionysius caused to sit in his chayre of State abounding with all kind of delicates when over his head hung a naked sword held up onely by a small haire yea farre worse for while they are dancing the trap-dore falls under them and they in Hell before they are aware their hope makes them jocund till the ladder turnes and then it is too late to care or crave Security is the certaine usher of Destruction neither is destruction ever neerer then when security hath chased away feare 1 Thes. 5. 3. as the Philistines were neerest their destruction when they were in their greatest height of jollity Iudg. 16. 25. to 31. Little doe sinners know how neere their jollity is to perdition how nere was Nabal to a mischiefe and perceived it not David was comming at the foote of the hill to cut his throate while he was feasting in his house without feare or wit and drinking drunke with his sheepeshearers Many a time judgment is at the threshold whilst drunkennesse and surfeit are at the board Yea this hardnesse of heart and impenitency is alwayes the harbinger to some fearefull plague Isay 6. 10. 11. When God will give over men to his judgements he first gives them over to this judgement of an hard and impenitent heart and what doth impenitency but turne all deliverances into further curses and judgements so that such a mans deliverance is a worse judgment then the judgment from which he is delivered for it argues either Gods utter forsaking of them as desperate Patients are given over by the Physitian why should yee be smitten any more for yee fall away more and more saith God to the stiffe-necked Iewes Isaiah 1. 5. or else it argues a reservation of them for some more fearefull plague if by these former judgments yee will not be reformed by me saith God but walke stubbornely against me then I will walke stubbornely against you and smite you yet seven times more for your sins Lev. 26. 18. to 40. So that an impenitent mans preservation out of one judgment is but a further reservation of him to seven judgments What did it availe Cham that he escaped drowning with the multitude he had better have perished in the waters then have lived unto his Fathers curse What did it availe Lot's wife to escape turning into ashes in Sodom when suddenly after she was turned into a pillar of salt in the plaine Or what did it availe Pharaoh that himselfe was not smitten with many of those judgements wherein others perished it was farre from being a mercy yea it was a reservation to the greatest temporall judgment of all here and to that eternall judgment also in the burning lake from which there is no redemption So that it is not simply our deliverance but our thankfulnesse for it and obedience after it that gives sufficient argument to our consciences that God delivered us in mercy and favour Yea to prosper in ill designes and ungracious courses to goe on in sinne uncontrolled is the greatest unhappinesse the heaviest curse for he that useth to doe evill and speeds well never rests till he come to that evill from which there is no redemption Ioab kills Abner and scapes againe he embrues his hands in the blood of Amasa and is not indited for it now David is old and Adoniah towardly he furthers him in the usurpation and big with prefidence of his owne command he thinkes to carry it but this carryed him to his grave Faire Absalom was proud and ambitious yet he flourisheth hee kills his owne Brother yet escapes he insinuates himselfe into the affections of the people and bold of their fidelity to him he swels even against his owne royall Father and becomes a disloyall Traytor God owes that man a grievous paiment whom he suffers to runne on so long unquestioned and his punishment shall be the greater when he comes to reckon with him for all his faults together Yea though prosperous wickednesse is one of the Devills strongest chaines yet the currant passage of ill enterprises is so farre from giving cause of encouragement that it should justly fright a man to looke backe to the Author and to consider that he therefore goes fast because the Devill drives him § 60. THere be three things which usually succeede one another in the Church great blessings great sinnes great punishments yea a fourth was wont to follow in former ages namely great sorrow of heart great lamentation and woe and upon the necke of that great favour and mercy As in the booke of Iudges and elsewhere what a continued circle doe we finde of Peace Sinnes Iudgements Repentance Deliverances the conversation of Gods people with the wicked tainted them with sinne their sinnes drew on judgments the smart of the judgment moved them to repentance upon their repentance followed speedy deliverance and upon their peace and deliverance they sinned againe thus it was ever and in every age of the world but in this her decrepit and doting age in which Religion is become contemptible and wherein it is a shame to be strict and holy in the service of God But now let God send never so many and great Iudgments one upon the neck of another as Sword Famine Pestilence yea one pestilence after another yet no repentance no reformation Witnesse these two yeares sicknesse together and the yeere 1625. for of so many millions of notorious sinners as were in this land how many or where are any who from thence hitherto have left off their drinking swearing whoreing prophaning of the Lord's day cheating c. can you name tenne yea
1 Pet. 1. 15. members of Christs body 1 Corinth 12. 27. bone of his bone and flesh of his flesh Ep. 5. 30. and being Temples of the Holy Ghost 1 Cor. 6. 19. If the Goates at the great day shall bee bid depart into everlasting torment for not feeding cloathing visiting Matt. 25. 41. to .46 what shall be done to those that persecute Christ in his members But let as many as have eares heare what God hath threatned in his word against such I will produce but a few of many the Holy Ghost affirmes that hee will destroy them for ever and root them out of the land of the living whose tongues imagine mischiefe and are like a sharpe Razor that cutteth deceitfully loving to speake evill more then good Ps. 522. to .5 that hee will confound such as persecute his children and destroy them with a double destruction Ier. 17. 18. yea that he will render unto their enemies sevenfold into their bâ—some their reproach wherewith they have reproached the Lord Psal. 79. 12. O consider this yee that forget God least he teare you in peeces and there be none that can deliver you In fine that hee will raine upon them snares of fire and brimstone with stormes and tempests Psal. 11. 6. and after all cast them into a furnace of fire where shall be wailing and gnashing of teeth for evermore when the just whom they now despise shall shine as the Sunne in the Kingdome of their Father Matthew 13. 42. 43. Men may dip their tongues in venome and their pens in poyson to speak against the righteous but the Lord will once revenge the cause of his poore ones he will not alwayes hold his peace nor hide his face well may the vengeance of this sin sleepe but it can never dye yea as truly as God hath threatned to curse all them that curse his children Gen. 27. 29. so as truly will he performe it in one kind or other either cursing them in their bodies by sending some foule disease or in their estates by suddenly consuming them or in their names by blemishing and blasting them or in their seed by not prospering them or in their minds by darkening them or in their hearts by hardening them or in their consciences by terrifying them or in their wits by distracting them or in their soules by damning them It were endlesse for the Sea of examples hath no bottome to recite all which Scripture and Ecclesiasticall history makes mention of with the variety of fearefull and incredible judgements both spirituall and corporall which God hath executed upon them even in this life though I count it a mercy to smart here if they dye penitent rather then bee reserved to those flames which are easelesse and endlesse that fearefull damnation made up of an extremity universality and eternity of torments Yea if God caused two and forty little children to bee devoured of wild Beares for calling Elisha bald-head 2 Kings 2 24. how can these aged persecutors hope to escape yea what vengeance shall bee prepared or is enough for them If God will come in flames of fire to render vengeance unto them which knowe him not how terrible will hee appeare to these his profest enemies who wittingly willingly and maliciously oppose him and his image all they can § 132. OBjection But thou hast only used thy tongue against them whereas some have shed the blood of the Saints Well suppose it bee so yet what should they suffer from thee if they were at thy mercy It is not so materiall what thou doest as what thou desirest the very purpose of treason though the fact bee hindered is treason not the outward action but the inward affection is all in all with God who measures the work by the will as men measure the will by the worke But to take only what is confest the persecution of the tongue is a greater evill then thou art aware of Wee reade that Chams scoffing only brought his Fathers curse and God's upon that And that their sinne which brought a scandall upon the holy Land and made all the people to murmure against Moses dyed by a plague from the Lord and was the cause that they never entered into it they found it was no jesting matter Numbers 14. 37. Now wee may judge of their sin by their punishment yet their sinne was not halfe so bad as theirs is who amongst us cause the way of truth to be evill spoken of for this is either atheisme or frenzie or blasphemy or rather all these and thou shalt one day wish with Hecebolus that thy tongue had been rivetted to the roof of thy mouth from thy conception rather then thou haddest sinned so against the brethren wounded their weake consciences and so risen up against Christ 1 Cor. 8. 12. yea to be a scoffer is the depth of sinne such an one is upon the very threshold of hell as being set downe in a resolute contempt of all goodnesse Besides some men will better abide a stake then some others can a moâ—k Zedechiah could happily have found in his heart to have harkened to the Prophets counsell but that this lay in his way I am afraid of the Iemes least they deliver me unto the Chaldeans hands and they mocke me Ier. 38. 19. It was death to him to be mocked A generous nature is more wounded with the tongue then with the hand yea above hell there is not a greater punishment then to become a Sanniâ— a subject of scâ—rne Sampson bore with more patience the boring out of his eyes then the 〈…〉 of the Philistims they made a feast to their gods no Musitian would serve but Sampson he must now be their sport that was once their terror every wit every hand playes upon him who is not ready to cast his bone and his jest at such a captiveâ— so as doubtlesse he wished himselfe no lesse dease then blind and that his soule might have gone out with his eyes oppression is able to make a wife man mad Eccl. 7. 9. and the greater the courage is the more painefull the insultation Alcibiades did professe that neither the proscription of his goods nor his banishment nor the wounds received in his body were so grievous to him as one scornefull word of his enemy Clestiphon Yea O Saviour thine eare was more painefully pierced then thy browes or hands or feete it could not but goe deepe into thy soule to heare those bitter and girding reproaches from them Thou camest to save And hereupon good Queene Esther in her prayers to God for her people doth humbly deprecate this height of infelicity O let them not laugh at our ruines And David acknowledg'd it for a singular token of Gods favour that his enemies did not triumph over him Psal. 41. 11. Thou thinkest not tongue-taunts to be persecution but thou shalt one day heare it so pronounc't in thy bill of inditement Ishmael did but flout Isaac yet St. Paul saith he
slander his equall it is an offence and may beare an action of the case but if a Noble man it is Scandalum Magnatum deserving sharper punishment and if the King it is Treason and worthy of death then how foule must that sinne be which is a trespasse committed directly against God the King of Kings 1 Sam. 2. 25. and how fearefull the punishment Wherefore take heede what thou dost for as verily as Christ is King of Kings and Lord of Lords so will he dash all those peeces of earth which rise up against him as a potters vessell § 134. TRue it is they are so blind that though they doe hate God and his graces where everthey finde them and desperately fight against the most high yet they thinke they love God or at least doe not hate him yea what one is there of them not ready to call for a Bason with Pilate and to wash his hands from this foule evill with many faire pretences yea if they had no answer to frame no false plea to put in we might well say that Sathan were turned foole and that his schollers had no braines left but let the sacred truth of holy Scripture be judge and all the powers of their soules and bodies doe fight against him not a â—inew nor a veine of theirs but it wars against their Creator Iohn 15. 23. 24. which at last shall appeare for though they may dissemble it for a time yet when vengeance shall seize upon them then shall they openly and expressely blaspheme him to his face Revel 16. 9. 11. common eyes may be cheated with easie pretexes but he that lookes through the heart at the face will one day answer their Apologies with scourges yea if a man could but feele the very pulse of these mens soules he should find that the foundation of their hatred and enmity to 〈◊〉 is their hatred against God and Christ the chiefe of the Womans seede even as when Sathan slew Iob's servants his malice was against Iob or as when Saul darted a Speare at Ionathan his spite was against David 1 Sam. 20. 33. or as when Sampson burnt the corne vineyards and Olives of the Philistins his quarrell was against his Father in Law who was a Citizen of Timnah Iudg. 15. He that loves not the Members was never a friend to the Head he that wrongs the wife is no friend to the husband he loves neither that vilifies either lip-love is but lying love if thou lovedst God heartily thou wouldest love the things and persons that he loves vertue is the livery of the King of Heaven and who would dare to arrest one that weares his cloth if he were not an Arch-Traytor and Rebell if we loved him we would love one another When David could doe the Father Barzillay no good by reason of his old age he loved and honoured Chimham his Sonne 2 Sam. 19. 38. And to requite the love of Ionathan he shewed kindnesse to Mephiboâ—heth so if thou bearest any good will to God whom it is not in thy power to pleasure thou wilt shew thy thankefulnesse to him in his children who are bone of his bone and flesh of his flesh Is our Ionathan gone Yet we have many Mephibosheths and he that loves God for his owne sake will love his Brother for Gods sake especially when he hath loved us as it were on this condition that we should love one another whereas thou hatest the children of God even for their very graces and vertues for thou couldest love their persons well enough if they were not conscionable And so much of the eighth aggravation § 135. NInthly againe touching the party wronged thy sinne is incomparably greater in as much as thou makest that the subject of thy derision which is the onely meanes of thy preservation Knowest thou not or mayst thou not know how the wicked owe their lives unto those few good whom they hate and persecute It were bad enough to wrong enemies but to wrong such by whom thou art preserved alive is abominable but see it proved for this may seeme incredible to thee The religious whom thou persecutest keepe off judgements from thee and the whole land 1 By their innocency 2 By their Prayers First by their innocency The Innocent saith Elâ—phas shall deliver the Iland and it shall be preserved by the purenesse of his hands Iob. 22. 30. Runne to and fro by the streets of Hierusalem saith God to Ieremiah and behold now and know and enquire in the open placâ—s thereof if ye can find a man or if there be any that executeth judgment and seeketh the truth and I will spare it Ier. 5. 1. to which testimonies I could add a world of examples even all Noah's family were preserved from drowning in the generall Deluge for Noah's sake In the destruction of Sodom if ten righteous persons could have beene found the whole City had beene spared ten had saved ten thousand Gen. 18. 29. 32. yea when there was no remedy but destroyed it must be the Angels promised Lot whomsoever he brought forth should escape for his sake Againe God saved Zoar a City belonging to Sodom for Lot's saâ—e Gen. 19. 21. Now Zoar might happily be as bad as Sodom but here was the difference Zoar had a Lot within it Sodome had none Potiphar was a Heathen yet his house shall be blessed because Ioseph is in it a whole family yea a whole Kingdome shall fare the better for one despised traduced imprisoned Ioseph though he were sold for a slave Laban was cruell churlish wicked yet he shall be blessed for Iacob's sake Gen. 30. 27. Among two hundred three score and sixteene soules there was but one Paul yet behold saith the Angell God hath given thee all that saile with thee Acts 27. 24. 44. Zacheus alone beleeved yet this brought salvation to his whole house Luk. 19. O the large bounty of God which reacheth not to us onely but to ours § 136. SEcondly good men by their prayers keepe off judgements from them The Saints are like Sampsons haire the strength of the Land and the very pillars of a State even such pillars that ten of them would have supported Sodom from falling and their prayers would have cried lowder in Gods eares for mercy then the sinnes of those thousands did for vengeance the prayer of a righteous man availeth much saith St. Iames if it be fervent Chap. 5. 16. I need not tell you what prayer hath done as that it hath shut up the Heavens from rayning and opened them againe made the Sunne stand still in the firmament one while goe backe another devided the Sea and made it stand as a wall fetch fire and hailestones from Heaven throwne downe the wales of Ierico subdued Kingdomes stopt the mouthes of Lyons quenched the violence of fire raised the dead let out of prison c. onely see what it hath done in this very case Was not Abraham's prayer so powerfull that
Laban to Iacob Gen. 30. 27. and Pharaoh to Moses Exodus 9. 27. 28. and againe Chapter 10. 16. 17. saying I have sinned against the Lord your God and against you forgive mee my sins only this once and pray unto the Lord your God that hee may take away from mee this death only And Saul to David saying I have sinned I have done foolishly and have erred exceedingly thou art more righteous then I for thou hastrendered me good and I have rendered thee â—vill c. 1 Sam. 24. 18. and 26. 21. Though afterward when the rod is off their backes they are apt to harden againe and returne to their old byas as did the same Pharaoh and Saul For no longer then they smart no longer can they see and unlesse affliction opens their eyes there is no perswading them but the righteous man is worse then his neighbour yea none so vile no such enemies tothe State as the religious What though it were but Haman's pretence yet it was Abab's very case who peremptorily thought Eliah the cause of all his misery when it was himselfe his sinne brought the famine Eliah's prayer brought the raine yet Ahab tells Eliah and speakes as he thinkes thoutroublest Israel And nothing more usuall then for wicked men to hate persecute and complaine most of those to whom they are most bound and beholding Saul received more benefit from David then from any one man in his Kingdome besides both in frighting away the evill spirit from him killing Goliah and many the like yet none was so hated persecuted and evill spoken of by him as hee was Thus Laban and Potiphar were most angry with Iacob and Ioseph for whose sakes only they prospered § 139. ANd thus you see that the righteous man keepeth off judgements and procureth blessings not only to himselfe but others his family friends enemies to the whole City and Nation wherein he lives yea his posterity for many ages fare the better for him as God promiseth to establish David's house for his sake and blesse it for ever 2 Sam. 7. 12. 13. 15. 16. And promiseth to Phineas the sonne of Eleazar who turned away the Lords anger from the children of Israel and saved them from being consumed that hee would give unto him his covenant of peace and to his seede after him together with the Priests office for ever Numb 25. 11. 12. 13. Thus Israel from time to time were blest and fared the better for Abraham Isaac and Iacob's sake even many yeares after they were dead De. 4. 37. 1 Kin. 11. 12. as Abraham Isâ—ack and Iacob yea all the posterity of Adam are blessed for Iesus sake for else all even the best should have perished all were apostates Adam did forfeit his Patent and none but a Saviour could renew it but see the different natures of the godly and the wicked God forbeareth the wicked for the godlies sake As when Augustus had conquered Antheny and taken Alexandria the Citizens expecting nothing but present massacre the Emperor proclaimed a generall pardon for Arrius his sake a Philosopher of that City and his familiar friend Whereas the wicked in requitall persecute the godly for whose sake they are forborne and contemne those to whom they owe their very lives like as Brutus Cassius Domitius Trebonius Cimber Tullius and many others slew Iulius Caesar with 23. wounds in the Senate house albeit hee had lately pardoned them for sighting against him on Pompiâ—'s side or as they whom William the conqueror most advanced had the speciall hand in his destruction or as Pompilius Lanâ— whom Marcus Tullius Cicero saved from the Gallowes by pleading his cause before the judges when he was accused for murthering his Father was the prime man that puld his head out of the Litter and cut it off But O foolish and unwise is this any other peece of policy then if the Sodomites should make hast to turne out Lot and his familie that fire and brimstone may make hast to destroy themâ— for as when the Prophets went from Hierusalem then Sword and Famine and Pestilence and all plagues rained upon them even as fire came downe upon Sodome so soone as Lot was gone out Or as when Noah and his family were once entred the Arke the Flood came and destroyed the first world Gen. 7. 11. 13. so the number of Christs Church being accomplished fire shall come down to destroy the second world yea the raine should not fall nor the earth stand but for the elects sake the earth should burne the elements melt the heavens flame the divels and all reprobates bee laid up in hell the elect men and Angels imparadised in heaven all but for this Gods number is not yet full till this be done Sathan may range abroad the wicked domineere the righteous suffer misery and sinne walke their round the heavens move the Seas ebb and flowe the world stand and the Lord suffers all Wherefore cease yee malicious sinners to vex the religious you are beholding to them for your very breath if they were taken away you should be tormented before your time yea make you friends of such as feare God for it is no smal happinesse to be interrested in them who are favourites in the Court of Heaven one faithfull man on these occasions is more worth then millions of the wavering and uncertaine Indeed you may so long provoke the Lord that he will not suffer his people to pray nor intreat for you as is well set forth Ier. 7. 13. to 17. and then can you expect nothing but death and hell Yea the time will come when all Christs enemies shall be dragged out of the prison of their graves to behold him whom they have pierced Revelation 1. 7. at whattime there shall be no Moses to stand in the gap for them no Aaron to stand betweene the living and the dead no Noah Daniel or Iob to pity or pray for them yea when there shall bee no more mercy no more patience no more repentings in God towards them but judgement without mercy or mitigation but God laughing at their destruction and the Saints which shall judge the world 1 Cor. 6. 2 3. rejoycing to see the vengeance that they may at length wash their feet in the blood of the wicked Prov. 1. 26. Psal. 58. 1 â— when there shall be no Rocks nor Mountaines to fall upon them when the earth shall melt with heate when the day of the Lord shall burn as an oven and eat their flesh as it were fire Revel 6. 16. 2. Pet. 3. 10. Mal. 4. 1. 2 3. lam 5. 3. § 140. TEnthly thy sinne is incomparably greater and consequently thy punishment shall be in that the hurt which thou doest to thy neighbour is against his soule For as the hurting and endamaging of the person and life of another is a more hainous offence then is the diminishing of his goods and outward estate so the hurt which redowndeth by our meanes unto the soule
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
hard heart Chapter 11. 19. is not more insensible then such a sinner for he will neither be softned with benefits nor broken with punishments neither God's severity can terrifie him nor his kindnesse mollifie him yea the more these anvills are beaten upon the harder they are the change of meanes whether the Word Judgements Mercies c. doâ— but obdure their hearts instead of melting them as we see in the example of Pharaâ—h We know the same Sunne which procuretha sweet savour from flowers makes carrion to stink And as the same water which washes other things cleane makes clay more dirty so this which hath been collected out of the Word instead of diminishing their sinne will as may bee feared increase it like as Physick if it worketh not upon choller turneth into choller their nature being serpentine in lapping this sweet milk they turn it forthwith into poyson Let one charme never so sweetly these Adders will not onely stop their owne eares but stop the charmers mouth too if they can At least if we play upon David's harp to drive away the evill spirit from these Saul's they will let flie the darts of reproach and the arrowes of â—lander at us yea whereas I offer them Wine as Christ did to the Iewes they will returne me Vineger as the Iewes did to Chriâ—â— or they have lost their old wont What should I say if thou beest a drunkard and a scoâ—â—er thou art dead in sinne only thy sinne is alive and not only dead as Iairu's daughter was Matthew 9. 25. nor onely dead laid out and coffind as the Widowes Sonne of Nauâ— was Luke 7. 14. but dead coffind and buried as Lazarus was Iohn 11. 39. even tell thou stinkest in the nosthrils of God and all good men And what rubing can fetch heat in such a dead body So that to admonish thee were as if a man should knock at a deaf mans doore yea it were almost as ridiculous as that Ceremony which the Mahometans use of flinging stones to stone the divell with If you would have a president to make good what hath beene spoken see Matth. 27. where when Iesus cried with a lowd voice and yeelded up the Ghost the vaile of the Temple rent in twaine from the top to the bottome the earth did quake the graves did open themselves and the dead Saints came forth and went into the holy City the Sunne was forsaken of his light c. as if all were sensible of their Maker's suffering when as the generality of the people yea those great Clarkes the Scribes and Pharisees were altogether insensible and worse then all the rest of the creatures the very stones of the Temple were soft in comparison of their stony hearts and they which were dead in their graves were alive to those which were dead in their sinnes So that I have no other message to deliver unto thee then that which the vigilant captaine delivered together with a deaths wound to his fleeping watchman dead I found thee and dead I leave thee Onely thou O Father to whom nothing is hard if it be thy good pleasure as why not seeing it will make much for the glory of thy great Name to save such a mighty sinner who Manasses-like hath multiplied offences above the number of the sand of the Sea and is bound downe with many Iron bands say unto his soule live It 's true thy angry threatning towards sinners is importable but thy mercifull promise is unmeasurable and unsearchable thou therefore that art able to quicken the dead and make even of stones children to Abraham mollifie these stony hearts with the blood of the Lambe and make of these children of the Devill members of thy Sonne Iesus Christ. § 169. ANd so much of the Drunkards Character though I might expatiate for he is a creature made up of many ingredients to which every vice contributes something as the gods did to Vulcan toward the making of his Pandora for as many vices challeng part in him as Cities did of Homer the true toffe-pot is deficient in no evill under the Sunne though few or scarce any sufficiently discerne and deplore the same by reason of custome and the commonnesse of this sinne Much of him hath beene said O how much more might be said I could carry you a great way farther and yet leave more of him before then behinde for he is like some putrid Grave the deeper you digge the fuller you shall find him both of smitch and horror Yea as in Hercule's Monster there was still fresh heads arising one after the cutting off of another and as in Ezekiel's Vision after the fight of some abominations still more so as the Lord said to his Prophet I should yet shew you more abominations in him then these but that it would crave a longer time then I am willing to afford him or my Reader me with patience If any marvell at this which hath been discovered he would marvell much more if all should be told and say it was a true report that we heard of his sin of our danger of the Churches losse but the one halfe was not told us Yea if halfe so much were knowne to man as God knowes of him how would all drunkards hang downe their heads for shame or if we had but a window into his breast which Momus would have had in Vulcan's man or that he had written on his forehead what he thinkes as Tully so much wisht or that himselfe might discerne unpartially in an instant as Mercury made Charon in Lucian by touching of his eyes what strange monsters would there appeare to be what ugly odious hiddious feinds would represent themselves O what swarmes what litters what legions of noysome lusts are couched in the stinking stye of a drunkards heart which I may rather wish then hope to unbowell or anatomize for man saith St. Augustin is a great deepe one may better tell the haires of his head then the thoughts of his heart and God only hath reserved it as a prerogative Royall to himselfe exactly to search it to the bottome Iem 17. 9. 10. Then what am I that I should attempt to empty the same when the Well is not more deepe then my pitcher is narrow little brittle my plummet light my line too short and weake to sound it For if I cannot see it how should I describe it if I cannot know it how should I make you know it Yet as well as I can I have deliniated this monster given you as in a small Map the Drunkard set forth in his colours together with his skill will and power in seducing and by this you may guesse at the residue for as huge as the Sea is we may tast the faltnesse of it in a drop If these be their words and actions what thinke you are the secrets of their hearts certainely if all their thoughts did but breake forth into action they would not come farre short of the Devills them selves §
compleate Armour against evill Society For considering a vision of the sinne without a provision against it a discovery how they tempt without directions how to avoid their temptations is not enough as in the former Treatise I have shewed what drunkards doe so in that which followes I will shew them and others what they should doe FINIS COMPLEAT ARMOUR AGAINST EVILL SOCIETY By R. Iunius 1 COR. 5. 11. If any man that is called a brother be a fornicator or covetous or an idolater or a railer or a drunkard or an extortioner with such an one eate not LONDON Printed by R. Badger for George Latham at the Bishops-head in S. Pauls Churchyard 1638. Compleat Armour AGAINST EVILL SOCIETY § 172. IN the former Treatiâ—e I have applyed my selfe to drunkards in shewing how injurious they are to God Their neighbours Themselves For all that hath beene spoken may bee reduced to one of these heads In this which followes I will wholly apply my selfe to the sober I meane such as either are sober or would be sober such as care more to be good men and good Christians then good fellowes Indeed it remaines that I should shew the drunkard how he may leave his drunkeâ—â—esse and become first a sober man and after that a found Christian but how hard a matter is it as Cato speakes to preach abstinence to the belly which hath no eares and will take no denyall however the case standeth Besides the drunkard hath beene too long sicke of this disease to be recovered for the sound of the pot w th him will drown al reprehension all admonition even al the precepts and sweet promises all the menaces all the terrors of God contained in the Bible cannot move them bnt he that is thus filthy will be filthy still in spite both of Law and Gospell The drunkard will rather be confounded then reformed for as if he were infected with the poyson of that Serpent which is cold in the fourth degree mortall hee lackes heat to bee wrought upon he hath a brazen brow a stiffe necke an uncircumciâ—ed eare a fat heart yea his heart is adamantine as strong as a stone and as hard as a nether Mil-stone Iob 41. 15. a blinded eye an obdurate soule c. Nay he is dead in sense and dead in soule as I have proved why then should I touch that sore which is all dead flesh The sick man may heare or feele the dead can neither yea when a man is dead chaffe him rub him bow him put Aqua-vitae into him then take him by the hand and bid him walke yet hee cannot stirre the least joynt except the soule be restored all perswasions are in vaine I have said enough to perswade them to a detestation of this vice had they the least spark of grace or matter combustible in them But alasse how should mud take fire plants and stones lye under the same beames of the Sunne and are wet with the same moysture of the clowds yet the plants spring and grow when there is no alteration of the stones An Ethiopian enters blacke into the Bath and commeth out againe blacke A good man is easily stopt in his evill intendments as David in his purpose of murthering Nabal but nothing shall prevaile with the desperately minded Nay if I may speak it with reverence what meanes can God use that shall bee able to convert such an one which resolves against yeelding neither Word judgements mercies threatnings promises or an Angell sent from the dead to warne him shall prevaile The nine plagues shall not prevaile with Pharaoh the graves openning the dead arising the Temple renting the light of the Sunne failing the Centurion confessing c. will doe no good upon the Scribes and Pharisiesâ—yea â—yea though Ahab be told from the Lord that if he goe to warre he shall perish yet he goeth and speeds accordingly Againe let Malchus be smitten to the ground with the very words of our Saviour let him have his right eare cut off and miraculously healed againe by him whom he came to apprehend yet he will be one that shall lead him bound to Pilate O Malchus could thy eare bee whole and not thine heart broken and contrite with remorse for rising up against so merciful and so powerful an hand let the Sodomites be all strucken blind for contestiâ—g with Lot and his two Angels they wâ—ll not cease seeking his doore to break it open persist they will untill they feele fire and brimstone about their eares Gen. 19. Yea let God himselfe forbid Balaam to goe with Balaâ—ks messengers to curse the children of Israel yea let an Angell stand in his way with a drawne sword to stop him yea let him heare his beast speak under him yet he slights all who does not wonder that this Magician wondered not who would not looke that his haire should stand upright his blood forsake his cheekes that hee should alight from that strange kind of beast and stand amazed at the miracle yet stil he persists and resolves desperately as Esther did religiously if I perish I perish What shall I say Reason once debauched is worse than brutishnesse I see the savagest of all creatures Lions Tigers Beares by an instinct from God came to seek the Ark as we see Swine foreseeing a storme runne home crying for shelter not one man doe I see except Noah and his family so none but the wel affected whose hearts it pleaseth the Lord to change would follow my directions should I take the paines to prescribe as they only followed Saul when hee was chosen King whose hearts God had touched 1 Samuel 10. 26. Indeed though they refuse to heare yet wee must not altogether bee silent The fountaine casteth out her water though none come to drink and though Physitians come not to infected persons that are past cure yet they give Antidotes to preserve the sound Wherefore a word and but a word to them of the remedies because others have well handled them already were they as well put in practise § 173. IF there bee any then that would relinquish this sinne that would mortifie and subdue this abusive excessive unseasonable drinking that would leave this swinish swilling which makes sick the Land this besotting sinne that takes away the heart especially from God against the first commandement this idolatrous sin which makes men worship the belly and sacrifice upon their knees to others instead of God against the second Comman dement this blasphemous and execrable sin that setteth men so on swearing cursing c. that makes a jest of Gods words and his Name that prophane and sacrilegious sin which makes no difference of times or dayes but most rageth on the Lords day this mad and unruly sin that knowes neither Magistrate nor Minister nor Father nor King nor Caesar this murtherous sin which kilâ—l more then the sword this adulterous sin which fils all corners with whoredome and uncleannes this
contrarily that which God calls foolishnesse and madnesse they terme wisdome Gen. 41. 8. Iob. 5. 13. Pro. 28. 11. Ier. 4. 22. 1 Cor. 3. 19. Exodus 1. 10. Iosh. 9. 4. Titus 3. 9. Pro. 10. 18. 3 They thinke there is no God Psal. 14. 1. or that he is carelesse and mindeth them not Psal. 10. 11. and 94. 7. or that he is not so just as to reward every one according to his workes Psal. 10. 13. 4 They thinke the service of God which is the greatest freedome Iohn 8. 34. 36. Rom. 6. 16. 18. 22. the only bondage Psal. 2. 3 4. and to serve their owne lusts and therein the Devill whose captives they are 2 Tim. 2. 26. the only freedome Psal. 12. 4. 5 They censure true faith in the Godly to be presumption 2 Chron 32. 11. 14. Rom. 8. 38. 39. and yet thinke their wne presumption to be true faith 6 They not only thinke profession arbitrary but blame worthy when as our Saviour commands it upon paine of being denied before God and his holy Angells at the later day Matth. 10. 32. 33. Mark 8. 38. 7 They censure yea condemne us to the pit of Hell about vanities of their own devising Luk. 7. 33. 34. Mark 7. 5. and justifie heynous crimes in themselves verse 11. 12. 13. 8 They thinke if they have the worlds friendship and good opinion that they are in a passing good and happy estate when nothing more truely proves them in a cursed condition Luke 6. 26. Iames 4. 4. § 191. SEcondly touching persons First they account the sincere Christian which walkes according to the rule of Gods word an Hypocrite Iob. 4. 6. and the greatest Hypocrite who is a Christian in name only they acquit of Hypocrisie Isay. 66. 3. 2 They thinke such enemies to the state ' who are greatest friends yea props of the State and those friends who are the greatest enemies 1 King 18. 17. 18. Gen. 39. 5. 20. Iob. 22. 30. Isay 6. 13. 3 They account themselves the most valiant and couragious because they are apt to fight upon every idle quarrell be it but the lye which is the greatest pusillanimity or at most but stupid and desperate madnesse and shewes that their lives are but little worth seeing they will sell them so good cheape when they are the basest cowards and vilest white-livers in a countrey not daring to suffer for Christ or in a good cause so much as a poore Nick-name how much leâ—â—e would they burne at a stake for him as the Martyrs did even weake women which is the only true valour and yet contrarily account the righteous who are as bold as a Lyon so their cause be good Pro. 28. 1. the most hen-hearted and â—earefullest 4 They account Gods people the most dumpish and melancholy of all others when indeed they are or have cause to be the only joyfull people alive Psal. 4. 7. Heb. 10. 34. Iob. 20. 5. Eccles. 9. 7. Matth. 13. 44. Luke 1. 44. 47. and 2. 10. Iohn 16. 22. Acts 13. 52. Rom. 14. 17. and 15. 13. 2 Cor. 7. 4. Gal. 5. 22. Iames 1. 2. 1 Iohn 1. 4. c. 5 They take themselves to be wise because they are wise to doe evill and thinke the Godly simple because they are wise only to that which is good Rom. 16. 19. not considering that wisdome is as the waters of which some descend from above and some spring from beneath Iames 3. 15. 17. 6 Such as by faith and true repentance are purged from their filthinesse in the blood of Christ and walke in newnesse of life they thinke pure in their owne eyes though indeed they esteeme their very righteousnesse but as a menstruous cloth I say 64. 6. when it is themselves that are pure in their owne conceits as wanting the light of Gods Spirit and the eye of faith Thirdly touching their judgement and practise joyntly First they glory in their shame Phil. 3. 19. I meane their wickednesse Gen. 19. 34. and are ashamed of that which should be their only glory and crowne of rejoycing viz. holinesse 2 Whereas the mercy of God is the chiefe motive to make his children feare him Psal. 130. 4. they make it the only motive for them to continue in sinne Iude 4. 3 Whereas the Godly render them good for evill they againe render them the greatest evill for the greatest good Psal. 35. 12. to 16. Acts 7. 52. to 60. persecute them to the death for shewing them the way to eternall life Acts 5. 30. to 34. Ier. 18. 20. 4 Even their very mercy and kindnesse is cruelty Pro. 12. 10. witnesse the drunkards love to his friend the adulterers to her whom he defiles the pitifull man who gives or obtaines a pardon for the murtherer which not only betrayes the parties soule but makes the whole land guilty of blood and lastly he who makes offers of preferment to a Protestant so he will become a Roman Catholike these and many the like are cruell mercies 5 They reject the Commandements of God Marke 7. 8. 9. that they may observe the traditions of men and give heede unto Spirits of error and doctrines of Devills 1 Tim. 4. 1. 6 And lastly they thinke they doe God good service in wronging and killing of his children Iohn 16. 2. as Paul did in persecuting and the Iewes in executing Christ. § 192. VVHich being so namely that their judgements are directly opposite to the Word of God that they read practicall divinity with the Devills spectacles just as Schollers doe Hebrew backwards either taking the conceptions of the Holy Ghost to be an adulterous seede as once it fared with Ioseph touching Marie's being with child Matth. 1. 19. or contrarily the conceptions of Sathan viz. thoughts and affections which spring from Pride Lust Ignorance c. to be the spirituall conceptions of the Holy Ghost and to come from zeale and piety as once Ely 1 Sam. 1. 14. and those mockers Acts 2. imputed the true worke of the Spirit to drunkennesse who would not rather be dispraised then commended by them For to be praised of evill men saith Bion is to be praised for evill doing so the better they speake of a man the worse and the worse the better you shall have them maintaine with incredible impudence accompanied with invincible ignorance that if a man will not sweare drinke drunke c. that he is over precise though they may as soone finde Paradise in Hell as any Text in Scripture which makes for loosenesse or against circumspect walking Yea who would dreame that so grosse blockishnesse should find harbour in any reasonable soule as to thinke that God should like a man the worse for his being the better or for having a tender conscience or looke for lesse feare reverence and obedience from his servants then we doe from our servants and yet the same men will grant that a servant can never be too punctuall in his obedience to his Masters
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
for knowledge without putting difference For God mâ—y grant our 〈◊〉 in judgment 2 Objections answered â—â— Vse the â— meanes Be sâ—udious in the Scriptures and follow that rule 6. Go to counsell The application of what hath beene spokeâ— Admonition not to make mercy a â—olster for continuing in â—in What small hope of the drâ—n kards yeelding Much of him hath beene spokeâ— but nothing neere all The foulenes of this sin constâ—ained me to be so bitter It is more worthy the sword of justice then the pen of an 〈◊〉 Written rather to keepe men from drunkennesse then in hope to reclaime any from it He the soberest and honestest man which resembles this drunkard least 〈◊〉 drunkarâ—â— hath beene too long sick to be recouereâ—â— Nothing wil do good upon a wisked â—eart VVhereof maâ—s 〈◊〉 Reason once debaâ—ched is worse then brutishnes The tranâ—ccendey of the sin of drunken nesse If any would reâ—â—n quish this sin let â—hem 1 Lay to heart the things delivered 2. Avoid the causes formerly hâ—â—dled 3 Believe their state dangerous and that there is nâ— way to â—elp â—ut by chang to the couâ— trary 4. Be constant and peremptery in their resolution 5 Shame not to confessâ—t by dislike of it in thy selfe and others 6 Fly evill company 7 Take heede of delayes 8 Omit not to pray for divine assistance 9 Be diligent in hearing 10 frequent in the use of the Lords-Supper 11 Meditate what God hath done for thee 12 Meditate on that union we have with Christ c 13 Consider that the Lord beâ—oldeth thee whersoever thou art 14 often thinke of the day of judgment 〈…〉 the heinousnesse of this sin and the evills which accompany it 16 Abstaine from drunken coâ—pany for all depends upon tâ—â—â— 17 abstaine from drunken places Adâ—onition to sellers of drinke Church-wardens Constables c. Adâ—â—nition to sellers of drinke Church-wardens Constables c. To keepe â—ut of this 〈◊〉 of the divell and drunkkards 1. See the danger and know their â—ime Some men ageâ—ts for Christ others for Sathan but Sathansinstruments have many advantages above Gods servents is wining souâ—â— An evill suggestion is more ready at hand then a good 2 We are more prone to evilâ—â—en good 3. The world begins with milk ends with a bammer Christ keeps back the good wine until afterwards 4. The divell can delude their fancy and judgement of natural men 5. Forestal them see with prejudice that they shall resolve against being religious 6. If gentle perswasions wil no◠〈◊〉 they will compâ—d by violence Againe as in getting so in keeping such â—s they have got 1 In regard of pleasure 2 In regard of freedome 3 In regard of peace and that 1 With Sathâ—â— 2 VVith the VVorld 3 VVith themselves They think themselves more happy in serving the Devill then others in serving of God 3 They are better proficients then Gods people 1 Because the Devill blinds them and 〈◊〉 shewes the sweetnesse of fin hides the thought of punishment Not to â—e overcome by their alurements we must â—e Watchful 2 VVise. Many objections answered That others deceive thee will be a pooâ—e plea another day They neverwound so deadly as when they stroak with a silken hand Temptations on the right hand the worst A wise mâ—n will suspect the smooth streame for deepnesse 3 Valiant Few men but wil sin against God and their owne consciences ratherthen be scoft at But it is base blood that blushes to doe well And they are â—ooles who wil be sense 〈◊〉 of their reâ—iâ—â—ioâ— Of necessity we must 〈◊〉 â—vil spoâ—â— of â—â—y 〈◊〉 And wiâ—ked men juâ—ge by conâ—rarâ—es â— Of â—â—ings 2 Of persons 3 Their judgement practise is quite contrary to Gods word VVe should read their words backward But those prove deep wounds to weake Christians which are balme ond physicke unto abler judgments He would never endure blows who cannot conâ—â—ct evill words VVe ought not be drunke to save our lives Death in a good cause shall pleasure not hurt us VVhich hath made many preferre it before the greatest pleasure profit or honour But others preferre the worlds favour before Gods VVe must refraine their company and not dispute with them oâ— we shall not bold out Quest. That it is lawfull 〈◊〉 wiâ—hdraw our selves from â—heiâ— sociâ—ty and â—ow Answ. Five reasons of breaking off society with our vicious consorâ—â— First that they may â—oke into themselves 2. That we may not be iâ—fected by them nor partake of their sins Object Many objections answered 3 That we may not be infeoffed in their punishments 4. Because their company will bereave us of much comfort whichother wise we should enjoy Object Oâ—jâ—ction of joy and goodfellowship answered Answ. 5 That we may be at peace with all which is not possible if wee kâ—ep them company Objections answered The agreement of wicked men not worthy the name of peace A dâ—unkard caâ— never love him that is sober and religiouâ— A wicked manâ— love mercenary inconstant and not worth the having Objections answered Change in the vicious were a raâ—e veâ—tue Even modesty in some is a vâ—ce True love and friend ship only among good men Nothing riviâ—s hearts so close as religion Object Another â—bjection answered Answ. Object Another objection answered Answ. 2 Vse of the former reasons 2 Vse 3 Vse 2 Excuses taken away