he that hath long continued in the practise of any evill hath a fourth which is worse then the worst of them even custome which is a second or new nature § 153. BUt suppose after many yeares spent in the service of sinne and Sathan thou art willing to relinquish thy lusts and offer thy seruice and best devotions at the last gasp to God will he accept themâ— no in al probability he will not for heare what himself saith Pro. 1. Because I have called and ye refused I have stretched out mine hand and ye would not regard but despised all my counsell and would none of my correction I wil also laugh at your destruction and mocke when your feare commâ—th when your feare commeth like suddaine desolation and your destruction like a whirlewind When affliction and anguish shall come upon you then shall you call upon me but I will not answer you shall seâ—ke me early but you shall not find me because you hated knowledge and did not choose the feare of the Lord. You would none of my counsell but despised all my corrections therefore you shall eat the fruit of your owne way and bee filled with your owne devises ver 24. to 32. And this is but justice if God be not found of those that were content to loose him if he heare not them that would not heare him if he regard not them that disregarded him if he shut his eare against their prayer crying to him for pardon that stopt their eares against his voyce calling upon them for repentance as Salvian speakes Alasse no child would bee whipt if he might scape for crying but hee onely findes helpe in adversity that sought it in prosperity and ther can be no great hope of repentance at the houre of death where there was no regard of honesty in the time of lifeâ— God useth not to give his heavenly and spirituall graces at the houre of death to those who have contemned them all their life yea it is sensles to think that God should accept of our dry bones when Sathan hath suckt out all the marrow that he should accept of the lees when we have given to his enemy all the good Wine But heare what himselfe saith by the Prophet Malachy c. 1. 8. and S. Ierome upon the place it is a most base and unworthy thing to present God with thâ—t which man would disdaine and thâ—nk scoâ—â—e to accept of Wherefore as you tender your owne soule even to day heare his voyce set upon the work presently he that begins to day hath the lesse work for to morrow And proroge not your good purposes least ye saying unto God in this life with those wicked ones in Iob depart thou from mee for a time God say unto you in the life to come depart from me ye cursed and that for ever Hee hath spared thee long and given thee already a large time of repentance but he will not alwayes wait for denyals his patience at length wil turn into wrath Time was when hee stayed for the old world an hundred and twenty yeares he stayed forâ— a rebellious Nation forty yeares he stayed for a dissolute City forty dayes but when that would not serve his patience was turned into fury and so many as repented not were cast into hell If in any reasonable time wee pray hee heares us if we repeâ—t he pardons us if we amend our lives he saves us but after the houre prefixt in his secret purpose there is no time for petition no place for Conversion no meanes for pacification The Lord hath made a promise to repentance not of repentance if thou convertest tomoâ—row thou art sure of grace but thou art not sure of to morrowes conversion so that a fit and timely consideration is the onely thing in every thing for for want of this Diâ—es prayed but was not heard Esau wept but was not pitied the foolish Virgins knockt but were denied and how many at the houre of death have offered their prayers supplications and services unto God as Iuo as offered his money to the Priests and could not have acceptance but they died as they lived and went from despaire unto destruction § 154. BUt thou wilt say unto me if this be so that all the promises are conditionall that mercy is entayled onely to such as love God and keepe his Commandements that none are reall Christians but such as imitate Christ and square their lives according to the rule of Gods word that of necessity we must leave sinne before sinne leaves us and that God will not heare us another day when we call to him for mercy if we will not heare him now when he calls to us for repentance how is it that so few are reformed that most men minde nothing but their profits and pleasures yea count them fooles that doe otherwise I answer there be two maine reasons of it though one be the cause of the other 1 Ignorance 2 Vnbeleife First few men beleive what is written of God in the Scripture especially touching his justice and severity in punishing sinne with eternall destruction of body and soule for did they really and indeed beleive God when he saith that his curse shall never depart from the house of the swearer Zack 5. they durst not sweare as they doe Did they beleive that neither Fornicators nor Idolaters nor Adulterers nor Theeves nor Murtherers nor Drunkards nor Swearers nor Raylers nor Lyers nor Covetous persons nor Extortioners nor Vnbeleivers nor no Vnrighteous men shall inherit the Kingdome of Heaven but shall have their part in the Lake that burneth with fire and brimstone which is the second death 1 Cor. 6. 9. 10. Rev. 21. 8. they durst not continue in the practise of these sinnes without feare or remorse or care of amendment Did they beleive that except their righteousnesse doe exceede the righteousnesse of the Scribes and Pharisees they shall in no case enter into the Kingdome of Heaven Matth. 5. 20. and that without holinesse no man shall see the Lord Heb. 12. 14. with many the like it were impossible they should live as they doe Yea if they did in good earnest beleive that there is either God or Devill Heaven or Hell or that they have immortall soules which shall everlastingly live in blisse or woe and receive according to that they have done in their bodies whether it be good or evill 2 Cor. 5. 10. they could not but live thereafter and make it their principall care how to be saved But alas they are so farre from beleiving what God threateneth in his Word against their sinnes that they blesse themselves in their heart saying we shall have peace we shall speede as well as the best although we walke according to the stubâ—ornnesse of our owne wills so adding drunkennesse to thâ—rst Deut. 29. 19. yea they preferre their condition before other mens who are so abstemious and make conscience of their wayes even thinking that
would have as much against what they say which must be endured Reade a late Treatise called THE VICTORY OF PATIENCE In the meane time thinke what account you shall give of that you have read FINIS THE TABLE A ADmonition admonitions and corrections the chiefe offices of friendship 826. no admonishing a drunkard 52. he is incapable of good counsell 106. drunkards and swearers contemne it 98 admonition to sellers of drinke Officers c. 711. Adultery looke drunkennesse Agents some for Christ some for Sathan 714. Sathans agents have many advantages above Gods servants in winning soules 714 and keeping 727. and improving them 734. Aggravation the drunkards sin aggravated by eleven circumstances 465. Atheisme drunkards and al vicious men Atheists in heart 229. 558. 590. B BElieve drunkards will believe nothing except their senses say Amen to it 623. they have no faith in the Scriptures 229. few men believe the whole written Word 590. they seeme to believe the promises but really and indeed believe no part 558. Bitter why so bitter and tart 9. Blessings no blessings without God blesse them to us 658. C CEnsure 347. of it foure reasons 349. Chide them sharply when they pray for them heartly 848. Children wel born children are touched to the quick with the injuries of their parents 824. wicked men children of the divel and partake of his nature 407. those whom they hate traduce c. children of God and partake of his nature 407. each must do the works of their father 402. Combine wicked men combine against the godly 391. and lay divellish plots to destroy them ibid. Company evill a maine cause of drunkennesse 286. exhortation to avoid evill company 856. and keepe good company 858. that it is lawful to shun their company and how 776. five reasons why 781. I that they may look into themselves 782. 2 that we may not be infected by them 787. 3 that we may not be infeoffed in their punishments 805. 4 because their company wil bereave us of much comfort 811. 5 that we may be at peace 821 many objections about leaving their society answered 796. excuses for keeping company taken away 860. drunkards would have our company in sinne 382. and likewise in torment 436. they think it will be some ease to have company 448. but it will prove contrary 449 Confident why worldlings are so jocund and confident 109. Consideration want of it the cause of all impiety 490. Consciences of wicked men will be awakned when perhaps the gate of mercy will be shut 488. Constancy and inconstancy 840. change in the vicious as rare a vertue as constancy in the vertuous ibid. Contempt of religion the greatest rub in the way to heaven 532 Corruption will mix with our purest devotions 574. Covenant that we will forsake the divel and all his works constantly believe c. one part of the covenant of grace â—64 Covetousnesse a cause of drunkennesse 275. covetous men fooles 613. in 6. main particulars made good 621 Cowardlinesse one speciall cause of drunkennesse 282. it will not suffer a man to doe well 749. but this is base blood 753. a coward pot-valiant will kill and stay 48. Counsell we should go to counsell and advise with others 668. wicked men give divellish counsell to others against the godly 392. Custome of sin takes away the sense of fin 427. D DEath as men live so commonly they dye 236. defering repentance til death 579. death may be sudden and give a man no leave to be sicke 580. or if it be not repentance is no easie work 581. and late repentance is seldome true ibid. death in a good cause shall pleasure not hurt us 769. which hath made many preserre it before profit pleasure c. 770. Degrees Sathan workes men by degrees to the heigth of impiety and not all at once 423. Drunkennesse seven causes of it 259. the transcendency of the sin 694. it is the root of all evill 27. the rot of all good 33. it disables and indisposeth a man to all good 32. the cause of adultery 54. and of murther 50. brings poverty 62. deformes a man 66. debilitates the body 40. beastiates the soule 59. findes men fooâ—es or makes them so 124 examples of drinke besotting men 129 discovers all secrets 82. makes dry and they cure sinne with sinne 78 no dispossessing of a drunken divel 231. wee ought not bee drunk to save our lives 768. Drunkards not to be reckoned among men 2. for they are beasts and wherein 7. yea they exceed beasts in beastlinesse 5. are inferiour to them in five particulars 10. they shame their creation 14. the drunkards outward deformities 37. his inward infirmities 40. he is his own executioner 19. 47. one drunkard tongue enough for twenty men 80. his vaine babling 85. scurrilous jesting 86. wicked talking 87. impious swearing 89. his discourse and behaviour on the Ale-bench 115. to drink is all his exercise 144. all his labour is to satisfie his lusts 74. they drink not for the love of drink if you will believe them 272. which being so doubles their sin 274. they drink more spirits in a night then their flesh and brains be worth 145. Drunkards transform themselves into the condition of evill Angels 25. and practise nothing but the art of debauching men 307. how they intise 319. what they thinke of him they cannot seduce 521. but in time of their distresse they think otherwise ibid. how they will enforce men to pledg their heâ—lths 320. how impatient of deniall 321. an unpardonable crime not to drinke as they doe 137. to damne their own soules the least part of their mischiefe 331. one true drunkard makes a multitude 332. if the divel would surrender his place it should be to some good fellow or other 334. the divell speakes in and workes by them as once he did by the Serpent 299. how drunkards smarme in every corner 336. Sathan more men on earth to fight for him then the Trinity which made us 301. Drunkards like Iulian who never did a man a good turn but it was to damn his soule 339. wherefore keepe out of their reach 714. see the danger and know their aime 714. refraine dispute with them or thou wilt not hold out 773. punishment of drunkards 147. 456. they are reserved to the great day ibid. the drunkard hath beene too long sicke to bee recovered 690. they have a way to evade all Gods threatnings 542. E ENmity betweene the wicked and godly 341. proclaimed by God in Paradise 430. Envie if drunkards cannot seduce us they will envie and hate us 341. how their enuy vents it self at their mouths 1. by censuring the sober 347. whereof foure reasons 349. secondly by slandering them 358. whereof seven reasons 366. againe at their hands many wayes 391. of which five reasons 402. Evill we are more prone to then good 717. Example of the greatest Number 165. let Custome 162. be added the greatest Men 169. let Reason 202. be
faith and workes are equally necessary to salvation and they will understand hee meanes them both as meritorious causes whereas he acknowledgeth neither but faith as an instrument good workes as a necessary concomitant God alone the efficient and Christ alone the meritorious cause of salvation for know this that good workes cannot justifie us before the severe Tribunall of Almighty God our workes deserve nothing it is onely in Christ that they are accepted and onely for Christ that they are rewarded Neither is it faith which properly saves us but the righteousnesse of Christ whereon it is grounded by grace yee are saved through faith Ephesians 2. 8. It is the God of truth that speakes it and woe unto him that shall make God a lyer by grace effectually through faith instrumentally we are not justified for the onely act and quality of believing it is the justice of Jesus that justifies us which faith apprehends it was the brazen Serpent that healed not the eye that looked on it yet without a lookâ—â—g eye there was no helpe to the wounded party by the promised vertue It is true our Adversaries oppose this doctrine both with Pens and Tongues violently in the Schooles invectively in the Pulpets but come they once to their death-beds to argue it betweene God and their owne soules then grace and grace alone mercy and onely mercy Iesus and none but Iesus this their great Belweather is driven to confesse yea saith another give us this faith and then let our enemies doe their worst the Devill tempt the world afflict sinne menace death afright yet faith will vanquish all through the righteousnesse of Iesus Christ. Againe let a Minister speak against affectation of learning in Sermons they will say he condemnes learning let him tell such as live and allow themselves in drunkennesse adultery swearing deceiving c. that they are in a damnable condition and in a reprobate sense they will say he calls them râ—probates and judgeth them damned in all which they resemble the Sadd ces who tooke occasion to deny the Resurrection from that wholsome doctrine taught that we should neither serve God for reward nor feare of punishment but meerely out of obedience and love or the Iewes who when Christ spake of the Temple of his body understood him to meane the materiall Temple and thereupon tooke great exceptions Yea we have a world of such amongst us who seeme Malchus like to have their right eares cut off they heare so sinisâ—erly And rather then not carpe if the Minister but use a similitude for ornament and illustration sake borrowed from nature or history they will say he affirmes the matter thereof possitively to be true like as that simple fellow thought Pontius Pilate must needs be a Saint because his name was put in the Creede And so much to prove that the Drunkard hath neither wit nor memory § 42. HAve we yet done no I would we had I would we were well rid of these filthes but let us proceed in speaking as they doe in drinking By that time these gutmongers have gulped downe so many quarts as either of their names hath letters in it they have drawne in some fresh man who perhaps after the third health refuseth to drinke any more being of Diogenes his humor who being urg'd at a banquet to drinke more then he was willing emptied his glasse upon the ground saying if I drinke it I not onely spill it but it spills me so this mans unacustomed rudenesse and monstrous inhumanity begins a quarrell For it is an unexcusable fault or as I may say an unpardonable crime to refuse an health or not to drinke eqâ—all with the rest or to depart while they are able to speake sense and this they can almost prove for was not Pentheus son to Echion and Agave by his owne Mother and Sister torne in peeces for contemning of Bacchus his feasts hereupon many have lost their lives because they would not drinke but happily by Gods blessing and the parties patience in bearing their fowle language he hath delivered himselfe of their company at which they are so vexed that they gnaw their owne tongues for spight and call him the basest names they can thinke of Now begin they a fresh to spice their cups one while with oathes other whiles with words of Scripture which sounds most ill favouredly in a Drunkards mouth as Salomon intimates Pro. 26. 9. now raile they against Puritans for so are all abstemious men in the Epicures words or a beasts language who hold sobriety no other thing then humor and singularity Religion and good fellowship to be termes convertible Well at length they dispute the case about his departure stoutly affirming that he can be no honest man who refuseth to pledge them and to this they all agree for the utmost of a Drunkards honesty is goodfellowship and he is of most reputation with them that is able to drinke most being of the Tartarians Religion together with the inhabitants of Cumaâ—a and Guiana who account him the greatest and bravest man and most compleate and wel accomplished gallant who is able to carrouse and swill downe most yea if they can but meete with a man that like Diotimus surnamed Funnell can gulpe downe wine through the channell of his throate conveyed by a tunnell without interspiration betweene gulpes as the Crocodile eates without moving of his nether jaw they thinke him not alone worthy to be carried to Gurmonds Hall and there made free of the wide throats or large weezands company but thinke he deserves some great preferment according to those ancient presidents read of in history Where it is recorded that in the feasts of Bacchus a crowne of gold was appointed for him that could drinke more then the rest That Alexander the great not onely provided but gave a Crowne worth a Talent for reward to Prâ—machus when he had swallowed downe foure steines or gallons of wine which none of the company could equall him in though one and forty of them dranke themselves dead also to shew their willingnesse That Tiberius the Emperor preferred many to honours in his time because they were famous whoremasters and sturdy drinkers That Tiberius Câ—sar was preferred to a Pretorship because of his excellency in drinking That amongst the drink-alians in tenterbelly he that can drinke a certaine vessell of about a gallon thrice off and goe away without indenting for this his good service is presently carried through the City in triumph to that goodly Temple dedicated to god All-paunch and there knighted Yea if they might have their wills none should refuse to be drunke unpunished or be drunke unrewarded at the common charge that I exceede not my Last each man that will not pledge their healthes can beare me witnesse though I neede no better evidence then their owne lips for how oft shall you heare them commend those actions which deserve much blame and condemne others which merit great praise how
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
Now if their reward in heaven be so great that save one soule from death Dan. 12. 3. how great shall their torment bee in Hell that pervert many soules to destrustion Matth. â— 19. they shall bee maximi in infâ—rm greatest in the kingdome of hell he that can damâ— many soules besides his owne supererogates of Sathan and hee shall give him a double fee a double portion of hell fire for his paines Who then without a shower of teares can think on thy deplorable state or without mourning meditate thy sad condition Yea if Ely was punished with such fearefull temporall judgements onely for not admonishing and not correcting others which sinned what mayest thou expect that doest intise others yea enforce them though to intise others were wicked enough Let me say to the horror of their conâ—â—rences that make merchandize of soules that it is a question when such an one comes to hel whether Iudas himself would change torments with him How fearefully think you do the seducer and seduced greet one another in hell me thinks I heare the Dialogue between them wher the best speaks first and saith Thou hast beene the occasiâ—â—â— of my sinne and the other thou art the occasun of my more grievous torment c. Evill men delights to make others so one sinner maketh another as Eve did Adam but little doe they thinke how they advance their owne damnations when the blood of so many soules as they have seduced will be required at their hands and little doe sinners know their wickednesse when their evill deeds infect by their example and their evill words infect by their perwasion and their looks infect by their allure ments when they breath nothing but infection much lesse do they know their wretchdnesse till they receive the wages of their unrighteousnesse which shall not be paid till their work be done and that will not be done in many yeares after their death For let them dye they sinne still For as if we sowe good works succession shal reape them and we shall be happy in making them so so on the contrary wicked men leave their inventions and evill practises to posterity and though dead are still tempting unto sinne and still they sin in that temptation they sinne as long as they cause sinne This was Ieroboam's case in making Israel to sinne for let him bee dead yet so long as any worship his Calves Ieroboam sinned neither was his sinne soone forgotten Nadab his sonne and Basha his successor Zimry and Omry and Ahab and Ahaziah and Iehoram all these walked in the wayes of Ierobâ—am which made Israel to sinne and not they alone but the people with them It is easie for a mans sinne to live when himselfe is dead and to leade that exemplary way to hell which by the number of his followers shall continually aggravate his torments The imitaters of evill deserve punishment the abetters more but there is no hell deepe enough for the leaders of publike wickednesse he that invents a new way of serving the divell hath purchased for himselfe a large patrimony of unquenchable fire Though few men will confesse their sinnes yet many mens sins will confesse their master To beget a president of vice is like the setting a mans own house on fire it burnes many of his neighbours and he shal answer for al the ruines Alas while I live I sinne too much lerme not continue longer in wickednesse then life Sin hath an ubiquity one sinners example infects others and they spread it abroad to more like a man that dyes of the Plague and leaves the infection to a whole City so that hee must give an account even for the sinnes of a thousand yea they have so much to answer for that have thus occasioned so much ill that it had beene happy for them if they had never beene at all then being to be laden with the sinnes of so many O what infinite torments doth Mahomet endure when every Turke that perisheth by his jugling doth daily adde to the pile of his unspeakable horrors And so each sinner according to his proportion and the number of soules which miscarry through the contagion of his evill example for they shall speed at last like him that betrayed a City to a Tyrant who when he had conquered it first hanged up the party that help'd him to it Yea perhaps God will even in this life make them an example of his just vengeance and provoked indignation as he did Pharaoh and Iulian as their sinne hath perverted many so their fall and ruine may perchance convert many the life of Iulian made many Infidels the death of Iulian made many Christians God will teach men to feare him even by their ruine that taught them not to feare him Yea the D vell who now is their good master will in the end reward these his subjects as that Emperor which Plutarch speakes of did by one that kild a great man who first crowned him for his valour and then caused him to bee executed for the murther or as the Wolf does by the Ewe who sucks her while she is a little one and devours her when she is growne a great one Nutritus per me sed tandem saevtiet in me So that it were happy for all seducing drunkards whors c. if they were prevented of doing this great mischiefe and in their non-age throwne alive into the Sea as the Citizens of Rome threw Heleogabalus into the river of Tiber with his mother Semâ—a to bear him company for that she bear and brought forth such a gulfe of mischiefes as Lampridius reports yea the whole State should fare the better for such riddance for so they should become though not profitable yet infinitely lesse hurtfull to such as should remaine § 131. THe eight circumstance which aggravates thy sinne is the object or party which is offended and in this respect thou art liable to the greater condemnation in that thou injurest those whom God tenderly loves which is farre more displeasing unto him then if the same were done unto others they are as the signet upon his right hand yea as the Apple of his owne eye he that toucheth you saith God meaning the Iewes his chosen and beloved people toucheth the Apple of mine owne eye Zach. 2. 8. And who are they which thou scoffest at traducest nicknamest revilest and persecutest but the best of men such as are most religious and conscionable such as wil not sweare nor be drunke nor commit such wickednesse as thou doest Now he which doth these things to evill men who are Gods enemies grievously offend him for what saith the Scripture him will I destroy that privily slandereth his neighbour Psa. 101. 5 and the word neighbour includes very heathens How heinously then doe they offend which doe the same and worse to his children 2 Cor. 6. 18. Galat. 3. 26. Iohn 1. 12. who partake of the Divine nature 2 Peter 1. 4. and are like God in holâ—nesse
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