from passion and affection touching either party and as our eyes could not aright judge of colours except they were void of all colours nor our tongues discerne of tastes unlesse freed from tasts so no man can jndge aright of passions except his mind be altogether free from passions Wherefore bee not so much led by lust passion or affection as by reason Wee know appetite in a burning Feavor will call for cold drink even to the overthrow of our lives if reason gainsay it not But as they that would see more sharply and certainly shut one eye so doe thou let the eyes or windowes of thy affections bee shut to the allurements of the world and the flesh least they draw thee from the right line of obedience yea shut to humane reason also least it make thee mistake and swerve from faiths injunctions And then if thou canst but bring thy flesh with it's lusts a little asleep while thy soule is waking thou hast entred â—hrough the gate into the porch of this heavenly Palace But he that will doe this must shunne all dispute with Sathan of which else where Secondly he must get an humble conceit of his owne wisdome The first step to knowledge is to know our owne ignorance we must become fooles in our owne judgements before we can be truly wise 1 Cor. 3. 18. And indeed the opinion of our knowing enough is one of the greatest causes of our knowing so little for what we presume to have attained we seeke not after Humble eyes are most capable of high mysteries he will teach the humble his way saith David Psal. 25. 9. yea the first lesson of a Christian is humility Matth. 11. 29. Pro. 1. 7. and he that hath not learnt the first lesson is not fit to take out a new One would thinke that a worldly wise man might most easily also make a wise Christian but St. Paul saith no except first he becomes a foole that is acknowledge his cleare light and wisdome which he hath so magnified for clearenesse to be blindnesse and ignorance he cannot be wise in this case 1 Cor. 3. 18. Yea saith St. Cyprian it is as much lost labour to preach unto a man the things of God before he be humbled with the sight of hiâ— wants as to offer light to a blind man to speake to a deafe man or to labour to make a brute beast wise Pride is a great let to true wisdome for God resisteth the proâ—d aâ—d onely gives grace to the humble Iames 4. 6. 1 Pet. 5. 5. hence it comes to passe that few proud wits are reformed I am come unto judgement into this world saith our Saviour to the Pharisees that they which see not might see and that they which â—ee meaning in their owne opinion might be made blind Ioh. 9. 39. which was the reason he propounded his woes to the Pharisees and his Doctrines to the people An heart full of Pride is like a vessell full of aire this selfe-opinion must be blowne out of us before saving knowledge will be powred into us Humility is the knees of the soule and to that posture only the Lamb will open the booke Christ will know none but the humble and none but humble soules truly know Christ. Now this grace of humility is obtained by taking a serious view of our wants the Peacock's pride is abated when she peâ—ceives the blacknesse of her legs and feete Now suppose we know never so much yet that which we doe knovv is farre lesse then â—hat which we are ignorant of and the more we know the more we knovv vve vvant at all both vvise and holy â—en have felt and confest yea this vvas the judgement of the vvisest even amongst the Heathen 〈◊〉 being demanded vvhy the Oracle of Delphoâ— should pronounce him the vvisest man of Greece made ansvver I know nothing but this that I knoâ— nothing neither can there be any thing in me to â—â—rifie the Oracle eâ—cept this that I am not wise and know it whereas others are not wise and know it not and to be ignorant and knovv it not is by farre the greater ignorance So the renovvned Orator Cicero even bevvayled his own emptinesse I would quoth he I could light on the truth as easily as I can 〈◊〉 fasehood a negative knovvledge vvas the greatest knovvledge he vvould acknovvledge in himselfe He is wise that can truly see and acknowledge his ignorance he is ignorant that thinkes himselfe wise I 'le cleare it by a similitude being here below we thinke one Iland great but the whole earth unmeasurably if we were above in the firmament with these eyes the whole earth were it equally enlightned would seeme as little to us as now the least Starre in the firmament seemes to us upon earth and indeed how few Stars are so little as it even such is the naturall mans mistake in judging of and comparing what he hath with what he wants naturall wisdome with spirituall and Heavenly Wherefore if thou perceivest not more strength and wisdome to be in the weaknesse and foolishnesse of Gods truth 1 Cor. 1. 25. which therefore only seemes weaknesse and foolishnesse because the strength and wisdome of it is not perceived by the fleshly eye then in the strength and wisdome of the profoundest Naturian and if thou beleivest not the godly to be most wise doe not blame them for foolishnesse but thy selfe for blindnesse and desire the Lord as Elisha did for his servant to open thine eyes Thus as by mortification and dying unto sinne we come to vivification and living unto grace or as by dying the death of nature we obtaine the life of glory so by becomming a foole a man may attaine to wisdome Wherefore get humility and thou hast mounted another step toward wisdome entred a second roome of this Palace § 164. THirdly let him get faith For as without faith no man can please God so without faith no man can know God Faith doth clearely behold those things which are hid both from the eye of sense and the eye of reason I am come into the world saith our Saviour that whosoever beleeveth in me should not sit in darknesse Iohn 12. 46. Reason and faith are the two eyes of the soule Reason discernes naturall objects faith spirituall and supernaturall We may fee farre with our bodily eye sense farther with the minds eye reason but farther with the soules eye Faith then with both Yea the rationall doth not so farre exceede the sensuall as the spirituall exceeds the rationall and though reason and humane learning is as oyle to the Lampe of our understandings which makes them burne clearer yea so doubles the sight of our minds as Menander speakes that there is as much difference betweene the learned and unlearned as there is betweene man and beast yet Faith and illumination of the spirit adds to the sight of our minds as a Prospective glasse adds to the corporall sight Matth. 16. 17. Christ is
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
much § 4. VVHerefore in my encounter with this Monster I will neither spend time nor blot paper with shewing wherein they are equall with beasts as that they are onely led by sensuality that their whole intendment is their bellies that like hogs they thinke no garden so pleasant as the dunghill no cleare streame comparable to the mire wherein they wallow that seeming a heaven to them which to a sober and religious man is little better then an hell yea who thinks it not lesse labour to plow all day then to pot it that it is a taske almost invicible to make them owne those words and behaviours when they are sober which in their pots they were authors of that notwithstanding drink hath often made them as sicke as ever was Sea-man and exposed them to a thousand perills yet they are never the wiser afterwards that they have no more conscience nor feare of God then beasts yea tell them of God their hearts will make reply as the Cyclops in the Tragedy did with his mouth when Vlysses told him of God I know no other God but my belly that they are as improvident without forefight of what will follow as beasts providing no refuge against the evill day but thinke to beare off the judgments of God with head and shoulders that like bruite beasts they will beleive nothing but what they are led to by sense that they consider no more how time passeth away then a beast is able to tell the clocke whereupon their departure is commonly so suddaine that when they looke for a pleasant peale behold it is their passing bell that they are no more ashamed of their deeds then beasts yea lesse for a very Dog though he cannot blush will goe away as if he were ashamed when he hath done a shrewd turne and is taken in the manner but Drunkards have a meretricious forehead stupid and steeled with impudence shame-proofe there is not so much blood of grace in their hearts as will serve to make halfe a blush in their cheekes If it bee objected that a Drunkard can sometimes speake I answere that is no more then a beast hath done even a silly Asse Num. 22. 28. These and many the like I will passe over and only shew you wherein they be worse then beasts § 5. IN which let none thinke mee over tart or my comparisons too homely for they must not looke to live like beasts yea worse then beasts and be slattered as if they were men what shall wee walke in the spirit of falsehood and prophesie of wine and strong drinke no this were to bee a beast for company if men thinke scorne thus to be compared let them forbeare to deserve such comparisons What saith St. Chrysostome shall I thinke thee to be a man when thou hast all the qualities of a beast kickest like an Asse neighest after women like a Horse ragest in lust like a Bull ravenest like a Beare stingest like a Scorpion rakest like a Wolfe as subtill as a Fox as impudent and shamelesse as a Dog thou hast nothing in thee to induce mee to thinke so seeing there is a greater similitude betweene thee and a beast in the disposition of thy minde then dissimilitude in the composition of thy body as for thy shape that affrights mee more when I see a beast in the likenesse of a man But I speake not so much to them as of them for these beasts rarely reade bookes especially tending to piety I speake to the sober as unto men of understanding and let them judge what I say § 6. Drunkards inferiour to beasts in five particulars viz. 1 In swilling to excesse whereas beasts keepe within the bounds of moderation 2 Iâ— cosing the prerogative of their creation wheras beasts keepe theirs 3 In depriving themselves of sense and motion wherein beasts excell plants and stones 4 In that they subvert reason prove cruell to themselves yea ofttimes become their owne executioners 5 In transforming themselves into the condition of cvill Angells whose whole delight is to sin and make others sinne and whose portion is in the burning lake 1 First it is not so bad to be a Beast as for a man who hath more noble endowments to live like a beast which is the Drunkards case who in their practise resemble beasts saving that beasts are therin better then they as for example beasts whether Horses Oxen or any other brutish creature as knowing when they have enough when once they have drank sufficient to quench their thirst and to satisfie nature have so much reason and good manners in them as to forbeare to drinke any more then they neede yea they cannot be forced by any violence to drinke againe which shewes that excesse is a most unnaturall and abominable sin whereas the drunkard drinks double and treble yea ten times more then hee needs and not onely satisfies nature but also gluts and oppresseth it with superfluity even unto surfeit Yea this even one of their owne Poets have confest who when his wife askt him whether hee were not ashamed to lye drunke in the streets like a beast replyed thou lyest like a whore for if I were a beast I would not be drunke I marvell how a Drunkard could give so good a reason Neither is this all for as beasts know when they have enough these brutish Animals are so far from having command over their affections from putting a knife to their throate when they have taken enough as Salomon adviseth Pro. 23. 2. that they will be ready to sheath it in the Drawers belly if hee shall but offer to set bounds to their throats at least they will unblesse themselves when meanes and time and company will not permit another Sacrifice to their Bacchus their belly so that to say the truth and give beasts their due in this particular it is a wrong to beasts to call drunkennesse their sinne for generally they are sober and these so much worse then beasts as they ought to be better § 7. 2 DRunkards are worse then beasts in that beasts remaine the same they were created whereas Drunkards subvert natures institution cease to bee what God made them reasonable creatures and suffer themselves to be transformed by drinke into swine as Elpenor one of Vlysses companions was turned by Circe into a Hog so shaâ—ing their creation and whereas other sinnes deprive a man of Gods Image this deprives him of mans leaving him neither the use of reason nor speech without which but for the name and dimensions of a man he is no better then a beast as the Foole said of his Coulestaffe when he rid upon it into the water as good no horse but for the name of a horse yea the Drunkards soule is made a slave to his sense and whilst this rebells she that worst may must hold the Candle Now a man having lost the use of his soule is worse then a beast which keeps the use
withall more then he expected so deales Sathan and the world with a poore soule The divill is like a late Emperor of Turkie who married his owne daughter to a Basha on the one day and then after a night pleasure sent for his head the next morning for here he is a tempter hereafter a tormenter And herein Christs servâ—nts and the divels differ this life is our hell and their heaven the next shall be their hell and our heaven Psal. 17. 14. Matth. 5. 4. Luke 6. 21. Iohn 16. 20. Indeed our outward afflictions here are so sweented with inward consolation that this world may rather bee called our purgatory for a Christian here in respect of his manifold troubles and sweet consolation in christ seemes half in hell and halfe in heaven as Petrus Tenorius Archbishop of Toledo caused King Salomon to be painted upon the walles of his Chappell after he had a long time considered the waighty reasons on each side whether he were damned or saved or as the Papists feigned Erasmus to be for that he was halfe a Protestant halfe a Roman Catholike but this inward consolation is hidden to the world Fourthly the divell and his instruments can so delude the fancy and judgement of a naturall man that as he sees nothing desireable in a religious life so hee shall give no credit to nor believe any thing that the godly shall affirme As for example Let us tell one whom they have converst withall how sweet a religious life is and how farre the light of God's countenance the peace of conscience and joy in the Holy ghost doth surpasse all earthly felicity he will not believe there is any such thing because it transcends his conceite as a poore labouring man in the country said to his neighbour he believed not there was any such sum as a thousand pounds of money though rich men talked so much of it they will believe no more then what comes within the compasse of their five senses for they are all the Articles of their faith But they are ill discoverers that think there is no land when they can see nothing but Sea Yea viewing the godly but with natures eye they thinke both God and nature envies them of all others and that most men are deluded with a poysonous lye in making only the vertuous happy But in case we say with Steâ—en that we see Christ Iesus sitting at the right hand of God these blind wizards are ready to throw stones at us for confessing what wee see or for seeing what is hid from them Againe let them see a man carefull to avoid the ginnes and snares of Sathan which are laid in every place to take his soule they will judge and call him a scrupulous fellow for watching against that which they neither see nor feare as wonder is the daughter of ignorance Indeed as country men will rather believe the reports of travellers then go to see it so they will believe these things rather then be troubled or much trouble themselves about them Againe let God by his Embassadors offer them the Kingdome of heaven upon faire and easie tearmes they will none of it yea they will slight it as the golden Indies was offered to diverse Princes and they vilipended it because they never saw it yet the wealth was worth their labour that undertooke it and so in al other cases worldly hearts especially being thus deluded can see nothing in actions of zeale but folly and madnesse untill we be borne againe we are like Nicodemus who knew not what it was to be borne againe Iohn 3. Untill we become zealous our selves wee are like Festus who thought zeale madnesse Act. 26. untill wee bee humble our selves wee are lie Michal who mocked David for his humility and thought him a foole for dancing before the Arke 2 Samuel 6. 16 yea it was true then and it is true now and it will be true alwayes which S. Paul observeth 1 Cor. 1. 18. that to such as shal perish or are for the present in a perishing condition religion shall seeme foolishnes piety hath no relish to a brutish mans palate but distastfull and indeed how should they like the food which they never tasted or bee in love with the party of whom they have not the least knowledg For as to speake is only proper to men so to know the secrets of the kingdome of heaven is only proper to believers Sense is a meere beasts reason a meere mans divine knowledge is only the Christians § 181. FIfthly the World and the Divell can so forestall mens judgements with prejudice against Gods people and goodnes that they shall resolve never to be religious so long as they live as how many by reason of that generall contempt which the divels instruments cast upon religion are both hindred from good and hardened in evill to their owne ruine and destruction 1 Pet. 2. 7 8. Yea this makes them become more impudent stupid and insensible then Salomâ—n's drunkard for as touching admonition they are like the deafe Adder tell them what God saith in his word they will stop the eare with the tongue by ingrossing all the talke neither is it the highest eloquence of the best Preacher can make him fit for heaven for they resolve against yeeld ng and words are vagabonds where the perswader hath an evill opinion of the perswader Oh this is a difficult devill to bee cast out even like that we reade of Mat. 17. 16. for as all the Disciples could not cast out that Divell no more can all the Preachers this yea certainly where Sathan hath once set this his porter of prejud ce though Christ himselfe were on earth that soule would never admit him take no good from him no not so much as think well of him as we see in the Scribes and Pharisies who made an ill construction of whatsoever he did or spake for when he wrought miracles he was a Sorcerer when he cast out divels it was by the power of divels when he reproved sinners he was a seducer when hee received sinners he was their favourer when he healed the sick he was a breaker of the Sabbath c. And even so it fares with these men for as an ill stomacke turnes all it receives into ill humours or as the Spider converts every thing she eates and the Viper every thing shee touches into poyson so they whatsoever they heare or see in the godly In fine as Beggers with Scumea make their owne flesh raw so these with prejudice make their owne eyes blind whereby it fares directly with such an one as it doth with the Serpent Regulus no charming can charme him for prejudice like the goddesse Adrasteia or Sorceres rather takes memory wit and grace from all that entertaine it and leaves them in Pyrrhon's condition who would not believe what his eyes saw and his eares heard Sixthly they have a great advantage of Gods servants in this when they have
of his instinct yea a man that hath lost his senses is therein worse then a beast that hath them as sure as a living Dog is better then a dead Lyon wherefore in this regard also the Drunkard should have a name inferiour to that of beast and not be reputed so good § 8 3 THe Drunkard deprives himfelfe not onely of the use of his reason but also of his senses not of his understanding alone but of his standing and motion also beasts have no reason no more have they but beasts can use their limms and so cannot they drinke not onely robs him of reason and speech which two things distinguish beast and man but likewise of sense and motion wherein beasts excell stocks and stones yea it so blockefies him for the present that neither hand nor foote can doe their office as Terence hath it It is no rare thing in our swinish age for men to imitate the ancient Persians who though they were able to carry themselves into their banquetting rooms yet they were alwayes carried out of them in which case they can neither prevent future danger nor feele present smart why he is gone according to the Drunkards phrase that is gone in his senses gone in his standing gone in his understanding Indeede as there is a meane in drinking which is lawfull so there bee degrees of drunkennesse the first draught f wine comforteth the heart and stomack the second inflames the liver the third fumeth into the head and makes men fooles the fourth quite takes away their senses and makes them to adore their god Bacchus like beasts upon all foure or rather like blockes as having never a leg to stand upon so what is feighned of Proteus viz. that he was transformed first into a Lyon then into a boare and at last into a tree is really verified in many a Drunkard as have you not knowne some of them towards their latter end in Cleomenes condition who carrousing after the manner of the Scythians dranke so much that he became and continued ever after senselesse What shall I say of a Drunkard that little mouth of his hath swallowed downe himselfe his paunch hath buried the wine and in the wine is his wit buried his senses his soule and perhaps his last wealth yea hee is dead as well as buried for you may ring a bell in his eare hee heares not much lesse can he speake yea scoffe him rob him spurne him if you will he feeles not he stirres not much lesse can he quarrell Matheolus writing of the Asses of Thuscia saith that when they have fed upon Hemlockes they sleepe so soundly that they seeme to be dead in so much as the countrymen many times more then flea off halfe their skins before the Asses will awake these Drunkards are such Asses when they have drunke stiffe and are fallen asleepe you may halfe flea them before they will awake I have knowne it so in effect by one of them whom no violence or paine could awake so that hee is more like a stocke or stone then a reasonable or living creature Or if he be not so dead as a dore naile yet at least the drinke hath turned him out of dores for whosoever would speake with him must stay untill hee come home againe to himselfe and hereupon when Cyrus in his childhood was asked by his Grandfather Astyages why at such a feast hee dranke no wine he returned this answere full of witty simplicity because said he I tooke it to be poyson for I have seene it to spoyle men of their wit sense speech health strength and motion neither proves it lesse hurtfull to Drunkards then ranck poyson but farre more for it intoxicateth the braine benummeth the senses enfeebleth the joynts and sinewes and bringeth a man into a temporary Lethargy besides the evill that it brings to the soule which is farre worse so that a beast is a man to such a man for what is he better then a walking tankard at best as Aurelius called Bonosus that quaffing Emperour who afterward being overcome by Probus hanged himselfe leaving this to be spoken in his praise that he was not borne to leade an Army but to lift a pot But in case aforesaid namely when they have drunke themselves deafe and blind and dumbe nay dead and senselesse to what can I so firly compare them as to the Idolls of the heathen which have eyes and see not eares and heare not tongues and speake not noses and smell not no not their owne vomit hands and handle not feete and walke not being as dead men that can neither sit stand nor goe nay worse by farre for hee that is dead can doe neither good nor ill but drunkards are dead to all goodnesse whatsoever and alive yea very active to all wickednesse so that their conditon is farre worse then the very beasts that pepith Psal. 49. 12. 20. But admit the best namely that they are beasts you cannot but grant that these uncleane beasts which wallow in the mire of sensuality these brutish Drunkards which transforme themselves through excesse are even those swine whom the Legion carries headlong to the Sea or pit of perdition Mat. 8. 32. Or will they have themselves to be men Surely to come to drinke as to a Sacrifice unto the belly is a most base and brutish Idolatry and what men are they like or to whom may they fitly be compared surely unto none except Epicurus who maintained that sensuall pleasure was the only Summum bonum or Cerinthus the Hereticke who verily beleived that the chiefe felicity in Heaven should be eating and drinking and such like fleshly lusts § 9. 4 OR that I may passe to the fourth particular formerly propounded that lunatick man mentioned Math. 17. 15. 16. whom all the Disciples could not cure untill the Master himselfe came and to that mad man they are very like For as hee being fore vexed fell oftentimes into the fire and oftentimes into the water so these being robbed of their strength and senses by drinke are frequently subject to all fearefull accidents and miserable mishaps which often fall out by reason thereof As some being drunke fall into the fire and are burned as I could instance in a Gentleman of worth that rising to make water could finde no fitter place to do◠it in then the chimney where being a few live embers hee fell downe and not being able to rise againe had his belly puckerd together like a sachell before the Chamberlaine could come to helpe him whereupon being in great torture hee dranke off twenty two double jugs of beare and so dyed roaring and crying that he was damned for breaking his vow which he had made of reformation some againe fall into the water and are drowned as is commonly seene againe some fall and batter their faces bruise their bodies breake their armes their legs and many breake their necks in the very act of drunkennesse whose cases are desperate others
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
ayme for being at it he will never give over drinkking till hee hath laid reason his keeper to sleep and blown out that little light which is left in him and desperately drowned the voyce and cry of conscience § 40 BUt before I go on an objection would bee answered for me thinks I heare some impatient drunkard reply to what hath beene said that his wits God bee thanked are as fresh as ever and although he hath beene drunk a hundred times and so deprived himselfe both of reâ—son and sense for the present yet his wits have alwayes returned againe which I grant in part for I confesse it is not so with them all at all times every drunkard is not wholly forsaken of his reason wit and memory though there wits at the best be but as it were asleep but sure I am it is so with the best of them at certaine times We read that Philip King of Macedon a Prince both wise and just being drunk gave a wrong sentence against Machetas and condemned him being innocent which hee perceiving made his appeale from King Philip drunke to King Philip sober who being come to himselfe and better considering of it reverst his former sentence And I have my selfe seene sitting in a Grocers shop for such men I seldome meete in a Taverne a Scholler and a witty man being somewhat gone in drink take up a Sand barrell in stead of a boule of Beere and having said here Cosen to all our friends hold it to his mouth untill a good part of the sand ran in betweene his teeth and have beene told of many the like as that one being abroad late seeing the shaddow of a signe-post crosse the street stroue to lift his legg over but gessing the matter impossible he fell to chafeing and cursing that the City was no better ordered that another fell to cussing of a post for not giving him the wall and being told that it was a post made reply he might have blowne his horne then that another seeing the Moone shine bright through a round hole would needs light his candle at it that another being fallen down in Fleetstreete should reply when some admonished him and offered to lift him up what can I not bee quiet in mine owne roome And you have heard what Athenâ—us relates how a Tavern was by the fancy and imagination of a drunken crue turned into a Gally who having a tempest in their heads caused by a sea of drinke within verily thought this tap-house on Land a Pinnace at Sea and the present storm so vehement that they unladed the ship throwing the goods out at window instead of overbord calling the Constable Neptune and the Officers Tritons whereupon some got under the tables as if they lay under hatches another holding a great pot for the Maste all crying out that so many brave Gentlemen should be cast away And could this be if drunkards were not stupendiously besotted yea surely if their wits did not dwell in a fenne they could not have such muddy conceits but so it is as I have prooved by sundry and those strong evidences I confesse it is the better for them that they are fooles the case being rightly considered for what Owen speakes in the Epigram may bee applyed to sundry drunkards Good Wine they say makes Vinegar mmost tart Thou the more witty the more wicked art Yea had they been born meere naturals they had either beene in no fault or in a great deale lesse fault then they are And so much of the drunkards wit now of his memory § 41. AS touching memory they have hardly any at all for the abundance of wine hath drowned and mudded that noble recorder The drunkard first speakes he knowes not what nor after can he remember what that was he spake it is the funerall of all a mans good parts A drunkards mind and stomack are alike neither can retaine what they receive deep drinkers have shallow memories Have you not heard of one drunkard that sought all the Innes in the Towne for his Horse when indeed he came thether on foote of another that was halfe perswaded by the Chamberlain that he came thether without his breeches having laid them over night under his mat for the more safety of his purse and I can witnes that one of no meane parts being invited to a buriall puld out his key in the Church being halfe a sleepe halfe awake and knockt on the pew crying Drawer what is to pâ—y By all which it appeares that drunkennesse deprives men both of wit and memory and yet madly wee persue this vice as the kindler of them but no wonder when the forbidden Tree which promised our first parents knowledge took their knowledge from them the same divell having a hand in both I might proceed to his knowledge in the best things and shew you that whereas some are like the Moone at full have all their light towards earth none towards heaven other like the Moone at wane or change have all their light to heaven-wards none to the earth drunkards are like the Moon in Eclips having no light in it selfe net her towards earth nor towards heaven Though they are apt to thinke themselves Giants for wit and Eagles for light and judgement even in Divinity also which makes them so put themselves forward as how often have I seene a case oâ— leather stuft with wind as he in Marcellus Dâ—natus thought himself a very beefe-brain'd fellow that hath had onely impudence enough to shew himselfe a foole thrust into discourses of religion thinking to get esteeme when all that he hath purchased thereby hath beene onely the hisse of the wise and a just deriâ—ion from the abler judgements not unlike that Germane Clown who undertooke to be very ready in the ten Commandements but being ask'd by the Minister which was the first he answered thou shalt not eat If you doubt of it doe but aske the drunkard a reason of his faith and you shall see hee can no more tell you thâ—n the winde can tell which last blew off my hat Or onely heare him relate what the Minister spake for seldome but hee stumbles at and mistakes his words for as when S. Augustine justified free will against the Manichees the ignorant would take him for a Pelagian and when he denied free-will to the Pelagians they would take him for a Manichee when he was neither but disputed against both the extreames the one utterly denying it the other too highly extolling it so when the Minister teacheth that it is impossible for a man to bee justifâ—ed by his workes bee they never so glorions and exact performaces these brutish drunkards wil cry out he condemneth good works If he shew them the necessity of living well they 'll thinke hee excludeth faith from justifying let him prove it a dead faith which is without good workes and those good workes but shining sins which are without faith and shew that both
the wisest men many of the wise and the ancient and the learned with Nicodemus are to learne this lesson that except they be borne againe they cannot enter into the kingdome of Heaven Iohn 3. 4 9. and they that give themselves to be so bookish are often times so blockish that they forget God who made them Now as our Saviour said to him which thought he had done all One thing is behind Luk. 18. 22. so may I say to these who thinke they know all one thing is behinde and that is the true knowledge of God of Christ of themselves and how they may be saved and hee which knowes not thus much although I cannot say he is a starke foole yet I may truely say hee is halfe a foole and halfe a wise man as Ona-Centaure was halfe a man and halfe an Asse for all learning and knowledge without this is but as a wodden Diamond in a Lattin ring and others who know lesse and are lesse learned may be more wise It was a true and just reprehension wherewith the High Priest snib'd the Councell as they were set to condemne Christ and a great deale better then hee meant it Ye know nothing at al Iohn 11. 49. hee spake right for if wee know not the Lord Iesus we know nothing at all our knowledge is either nothing or nothing worth What saith Aristotle no more then the knowledge of goodnesse maketh one to be named a good man no more doth the knowledge of wisdome onely cause any person properly to bee called a wise man saving knowledge of the trueth workes a love of the trueth knowne yea it is an uniforme consent of knowledge and action hee onely is wise that is wise for his owne soule he whose conscience pulleth all hee heares and reades to his heart and his heart to God who turneth his knowledg to faith his faith to feeling and all to walke worthy of his Redeemer he that subdues his sensuall desires and appetites to the more noble faculties of reason and understanding and makes that understanding of his serve him by whom it is and doth understand he that subdues his lusts to his will submits his will to reason his reason to faith his faith his reason his will himselfe to the will of God this is practicall experimentall and saving knowledge to which the other is but a bare name or title for what is the notionall sweetnesse of honey to the experimentall tast of it It is one thing to know what riches are and where they be and another thing to be master of them it is not the knowing but the possessing of them that makes rich Faith and Holinesse are the nerves and sinewes yea the soule of saving knowledge the best knowledge is about the best things and the perfection of all knowledge to know God and our selves as being the marrow pith or kernell of Christianity and it is much to know a little in this kinde What said Aristippus to one that boasted how much hee had learned learning consisteth not in the quantity but in the quality not in the greatnesse but in the goodnesse of it Wee know a little gold is of more worth then much drosse a precious stone is a very little thing yet it is preferred before many other stones of greater bulke yea a little Diamond is more worth then a rockie mountaine so one drop of wisdome guided by the feare of God is more worth then all humane learning one sparke of spiritual experimental and saving knowledge is worth a whole flame of secular wisdome and learning one scruple of holinesse one drame of faith one graine of grace is more worth then many pounds of naturall parts But learning and grace do not alwayes keepe company together yea oh Lord how many are there that have a depth of knowledge yet are not soule wise that have a library of Divinity in their heads and not so much as the least catechisme in their consciences No rare thing for men to abound in speculation and be barren in devotion to have full braines and empty hearts clear judgement and defiled affections fluent tongues but lame feet yea you shall heare a flood in the tongue when you cannot see one drop in the life But see how justly they are served they might bee holy and will not therefore though they would bee soule wise yet they shall not the scorner seeketh wisdome but findeth it not Pro. 14. 6. Let them know never so much they are resolved to be never the better and they which are unwilling to obey God thinks unworthy to know § 51. NO wicked man is a wise man for as God is the giver of wisdome so hee reveales himselfe savingly to none but his children the godly First God only is the giver of it For as no man can see the Sunne but by the light of the Sunne so no man doth know the secrets of God but by the revelation of God Mat. 16. 16 17. to know the mysteries of the Kingdome of Heaven wee must have hearts eyes and eares sanctified from above Deut. 29. 2 3 4. Ps. 111. 10. Luk. 24. 45. Ioh. 15. 15. Rom 8. 14. 15. No learning nor experience will serve to know the riches of the glory of Gods inheritance in the Saints to know the love of Christ which passeth knowledge Eph. 1. 17. 18. and 3. 19. for as meere sense is uncapeable of the rules of reason so reason is no lesse uncapeable of the things that are supernaturall Yea the true knowledge of the nature and state of the soule must come by his inspiration that gave the substance As the soule is the lamp of the body and reason of the soule and religion of reason and faith of religion so Christ is the light and life of faith 2. God reveales himselfe savingly to none but the godly and such as he knows will improve their knowledge to his glory even as husbandmen will not cast their seed but into fruitfull ground which will returne them a good harvest the secrets of the Lord saith David are revealed to them that feare him and his covenant is to give them understanding Psa. 25. 14. these secrets are hid from the wicked neither hath hee made any such covenant with them the faithfull are like Moses to whom God shewed himselfe Exod. 3. like Simeon that imbraced Christ in his armes Lu. 2. 28 like Iohn the beloved Disciple that leaned an his bosome Ioh. 13. 25. like the three Disciples that went with him up the mount to see his glory Matth. 17. like the Apostles whose understandings he opened Luk 24. 45. and to whom hee expounded all things whereas to unbelievers he speakes all things as it were in Parables Mar. 4. 34. see this in Abrahams example shall I hide from Abraham that thing which I do saith God Gen. 18. 17. As if this were an offence in God if he should tell the righteous no more then hee tells the wicked They which love God
man according to his righteousnesse 1 Sam. 26. 23. as hee did David 2 Sam. 22. 21. though not for his righteousnesse Deut. 9. 4. 5. 6. which is as a menstruous cloth Esay 64. 6. Yea hee hath sufficiently manifested his justice and severity already in punishing sinne and powring vengeance upon others that have provoked him as 1. upon the Angels 2. upon our first Parents and all the race of mankind 3. upon the old World 4. upon whole Monarchs and Empires 5. upon whole Nations 6. upon whole Cities 7. upon whole Families 8. upon divers particular persons and 9. upon his owne Sonne that no sinne might goe unpunished which may make all impenitent persons tremble for As the Locrians might once argue if our King is so just to his owne onely son in punishing adultery that he caused one of his eyes to be pul'd out and another of his owne how can wee his subjects expect to be dispensed withall so may I argue if God was so just and severe to his own Son that nothing would appease him but his death on the crosse how can the wicked his enemies looke to be spared If he spared not a good and gracious Sonne saith S. Bernard will he spare thee a wicked and ungracious servant one that never did him a peece of good service all thy daies If he punished David's adultery and murther so sharply a man after his own heart yea and that after his sinne was remitted what will hee doe to his enemies but send them to that devouring fire that everlasting burning If a. 33. 14. If Gods own children who are as deare and neer to him as the aple of his eye or Signet on his right hand suffer so many and grievous afflictions here what shall his adversaries suffer in Hell if Sampson be thus punished shall the Philistims escape Yea if judgement begin at the house of God where shall the ungodly and wicked appeare If many shall seeke to enter in at the strait gate and shall not be able how shall they be able who seek not at all Luk. 13. 24. And if the righteous scarcely be saved where shal the ungodly and sinner appeare as the Scripture speakes 1 Pet. 4. 18. And thus you see that mercy is for vessels of mercy Mat. 5. and not for vessels of wrath that he which is truth it selfe hath a like threatned the eternal death and destruction of the wicked as promi sed the salvation of the godly § 146. BUt thy carnall heart which is flint unto God wax to the divell will believe the promises let goe the threatnings you shall dye saith God is heard but you shall not dye saith the divell is believed as it fared with Eve when she eate the forbidden fruit yea thou believest his promises that thou shalt have them but thou believest not his precepts to doe them nor his threatnings that thou shalt suffer them for thy not believing and disodedience which sheweth that thou truly believest neither yea this makes it apparant that either thou believest there is no God at al or else that God is not just and true nor speakes as hee meanes in his Word which is worse or if thou doest believe that hee is a just and true God thou believest also that thou shalt bee punished as hee threatens for thy provoking of him and thou provokest him that thou mayest be punished which is worst of all so that take thee in the best sense thou art but one of David's fooles which say in their heart there is no God and livest therafter which is never a whit strange for it is usuall with them to thinke there is no God for whom it would make that there were none what we would have to bee we are apt to believe I confesse it is hard for men to believe their owne unbeliefe in this case much more hard to make them confesse it for he whose heart speakes Atheisme will professe with his tongue that he believes there is a God and that hee is just and true and that every tittle of his word is equally true which being but granted this must necessarily follow that God will as well punish the impenitent as pardon the repentant Wherefore bee no longer faithlesse touching what is threatned against obstinate sinners but faithfull for he that will not believe these witnesses of Gods severity against sin shall everlastingly perish But suppose the Scriptures were lesse expresse and cleare in this point the Law must not be interpreted according to the delinquents judgement but after the will and meaning of the Law-giver which made the same Indeed a world of men believe with Origen that God is so mercifull that al in the end shall bee saved both reprobate men and Divells they presume that God must needs save them because hee made them without any other ground though in another fit they are as apt to despaire and to say with the same Origen should all other sinners obtain mercy yet not I yea it is to be feared that many die with this fond presumption of mercy in their minds as the Israelites with meat in their mouths but shall they therefore be saved because they think they shal be saved no no more then Esau had the blessing and Agag his life given him because they confidently thought they should § 147. SEcondly looke upon the promises single ' and thou shalt finde that they are not made indefinitely to al but with a restriction to such only as are qualified and made capeable thereof by grace from above The Penmen of holy Writ have set out Gods mercy in high and stately termes Heb. 4. 17. 18. Ion. 4. 2. 1 Pet. 1. 2. 3. Ephesians 3. 18. but withal they declare that hee resembles Augustus Caesar in his dispensing the riches thereof of whom they which write his life note that in his military discipline hee was exceeding liberall and lavish in his gifts to such as were of any deâ—ert but withall as sparing and straite handed to the undeserving What though Christ in the Gospell hath made many large and precious promises there are none so generall which are not limited with the condition of faith and the fruit therof unfained repentance and each of them are so tyed and entailed that none can lay claime to them but true believers which repent and turne from all their sinnes to serve him in holinesse without which no man shall see the Lord Heb. 12 14. Esay 59. 20. So that hee must for sake his sinne that will have God to forgive it 1 Samuel 2. 30. As for instance our Saviour hath made publike Proclamation Mark 16. 16. that whosoever shall believe and be baptized shall be saved but marke what withall is added he that will not believe shall be damned Againe Heb. 5. 9 he is said to be the author of eternall salvation unto all that obey him not unto them which continue in their rebellious wickednes and never submit themselves be ruled by
Fooles will beleive this before the feeles it and before it be too late Secondly like David's Foole he saith in his heart there is no God Psal. 14. 1. yea as if he were a brute beast he will beleive nothing but what he is led to by sense For suppose you tell such a covetous Laban or cruell Pharaoh that God seeth him when he is contriving his secretest plots against his people and withall takes notice of his oppression Gen. 31. 12. Exodus 3. 7. he will not regard it for Marius-like he esteemes it a great point of vertue to be skillfull in cosenage and Mammon is all the god he worships yea and herein he applauds his choyce no lesse then that Popish dolt did who having got the picture of St. Franc is curiously painted in his Closset said they talke of the Rhode at Rome and our Lady of Lauretta and Katherine of Sienna and Iames of Compostella but I have a picture at home meaning yellow pictures worth ten of them Thirdly Idiot-like bray him in a Morter as wheate is bray'd with a Pestell yet he will not depart from his foolishnesse Pro. 27. 22. for let God send never so many messengers to him and plagues upon him as he did upon Pharaoh he will not depart from his sinnes he must retaine if not all yet at least this his beloved sinne untill he is overwhelmed in the bottomlesse Ocean of his wrath yea let him heare even our Saviour himselfe say that he shall give an account at the day of judgement for every idle word Matth. 12. 36. yet he will goe on in his helliâ—h plots and perswade himselfe he shall give no account at all or let some Prophet of the Lord tell him what traines are laid to catch his soule and how many Principalities spirituall wickednesses and powers of darknesse lye in ambush against him Ephes. 6. 12. As El sha disclosed the traines and ambushments of the King of Syria against the King of Israel 2 King 6. 9. 10 which was as good a peece of service as could be he makes nothing on 't he shall speede as well as his fellowes and indeede so he shâ—ll even as Laban or Nabol or Dives doe in Hell if in due time he repent not and so restore what he hath wrongfully gotten as the worst of them would doe if they were suffered to returne out of Hell to their former riches Now that thou mayst repent while the day of thy life lasteth take one motive from the damned in Hell who would gladly repent now but cannot St. Augustin asketh this question what we thinke the rich glutton in Hell would doe if he were now in this life againe would he take paines or no quoth he would he not bestir himselfe rather then returne into that place of torment againe yes his teares should even strive with the sand in the hour-glasse he would doe any thing to seeke the Lord while he may be found Wherefore to day if ye will heare his voice harden not your bearts Yea as our Saviour Christ said to forewarne all revolters Remember Lot's wife so say I to forewarne all Arch-politicians and cunning Machevillians of the world remember poore Naboth's Vineyard § 160. FOurthly vertue is in farre lesse esteeme with the cunning Politician then riches As it fares with a naturall foole he is so farre from selling all that he hath to buy the rich Pearle of faith with the wise Merchant Matth. 13. 46. that he will sell this rich Pearle and all other grace to boote to purchase the triviall commodities of white and red earth and good reason as temporising States-men politicke Machevilians and hypocriticall Ambidexters thinke who make a shew of Religion but in their hearts laugh at it he knowes no other coyne he desires no other stampe yea to be rich thinkes this worldling is to be three parts of the way on-ward to perfection Indeed gold is the onely coverlet of imperfections t' is the fooles curtaine that can hide all his defects from the world yea from himselfe for though he have a want of all good and which is worse a sense of want of that want yet he thinkes himselfe in a very good estate and so much neerer to Heaven for having abundance of earth And yet if God did not give to some of them their riches in wrath he would not deny them the use of their owne as how often are men baser by being wealthier like Pierce Gavistone who as the Chronicle reports the more he was enriched the worse was his estate or whether it be that they have not so much wit as to know their money will buy them all necessaries of meate drinke apparell and the like or whether by a just judgment of God the Devill makes them his drudges to get and bring him in gold as the King of Spaine doth the poore Indians that he may keepe it in banke for the next prodigall to spend as ill as the other got it as how oft is that spent upon one Christmas revelling by the Son which was fourty yeares a getting by the Father I know not but sure I am that though with that Priest 2 King 12. 9. they can put a world of gold and silver into their chests yet they cannot take it out againe to doe themselves good for the Devill keepes the key as Iehoash the King of Israel did of that chest vers 10. So that a covetous griper is like Tantalus who standeth up to the chin in water and hath all kinds of fruits hanging over his head but is not suffered to tast them Or like an Asse who is laden with gold but feeds upon thistles Or like the Indians who though they have all the gold amongst them yet are the most beggerly and naked people alive For what is he other then a rich begger or a begger in the midst of his riches when upon all his estate there is set a spell and his wealth sayes to him in effect touch not tast not handle not But O fooles incomparable Aristippus cared onely for the body as if he had had no soule Zeno but for the soule as if he had had no body Achitophel for his family alone as if he had had neither body nor soule of his owne to care for but these care neither for soule nor body nor family for he both tyres and starves them but for a little mucke to leave behind them Fiftly as a foole can finde in his heart to be surety for a stranger yea yeild himselfe to Prison for anothers enlargment Pro. 17. 18. so the politick worldling and cruell oppressor can finde in his heart to goe to Hell for another he will damne his owne soule to leave his Sonne rich yea what a deale of paines and care doth the covetous man take for his owne damnation he scarce weares a good garment or eates a liberall meale or takes a quiet sleepe but torments himselfe to get that for getting whereof he shall
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
such deceived us 743. he whom the Lord loves shall be delivered out of their snares and he whom the Lord hates shal fall into them 341. Sathan disturbes not his own 387. no greater temptation then not to be tempted 388. Theefe objection of the thiefe upon the crosse answered 548. Thoughts of wicked men touching the religious not the same in distresse as in prosperity 524. Time they drink to drive it away 267â— if times be bad wee should be more carefull 223. Tongues that drunkards use their tongues only a frivolous excuse 503. a lewd tongue a lowd one and a lowd tongue a lewd one 86. Traduce us because they cannot otherwise hurt us 376. V VErtue and vice can never accord 409. Victory Drunkards in conquering are most overcome 329. Vice every vice hath a title given it and every vertue a disgrace 293. Violence when by gentle perswasions they cannot prevaile they use violence 726. W VVIcked nothing will doe good upon a wicked heart 691. whereof many examples ibid. a continual warre betweene the wicked and the godly in all ages 432. Watchfulnesse 740. we must be Watchfull Wise and Valiant if we will not be overcome by their allurements 739. Where 's the Divel much beholding to whores but farre more to drunkards 451. Wine the drunkards high esteeme of it about making wise 45. Wine lawfull if used lawfully Winne wee should be as zealous and industrious to win soules to God as they are to Sathan 455. Wisdome no wicked man a wise man 189 how wise the drunkard is in his owne conceit 118. of which two reasons 119. drunkards purblind to worldly wisdome starke blind to heavenly 133. they not alwayes the wisest which know most 604. the religious man wiser then the most profound humanist 608. or the cunningest Politician 613. severall misprisions of wisdome 609. worldly men account folly wisdome and wisdom folly 601. objection that the strictest livers are seldome the wisest men answered 600. Witnesse every invitation to repentance will bee a witnesse against us 484. Word to believers is all in all 213. Words he would never endure blowes that cannot concoct evill words 767. wee should read their words backward 763. World begins with milke ends with an hammer 720. whereas Christ keeps back the good wine untill afterwards ibid. many prefer the worlds favour before Gods 772. Worldlings have more peace with 1. Sathan 731. 2. the world 731. 3. themselves 732. then Gods people they may satisfie their lusts to the full 727. have free scope and liberty to do or say what they please 729 whereas Gods people are restrained in their very thoughts ibid. whence they thinke themselves more happy in serving the Divell then others in serving of God 733. they profit more in sinne then the godly in grace 734. they are penny wise and pound foolish 634. but it is otherwise with the godly ibid. Wounds those prove deepe wounds to weake Christians that would be balm and physick unto abler judgements 765. Z ZEale a compounded affection of love and anger 848 we should be as zealous in good as they are in evill 455. FINIS The Introduction Drunkards not to be reckoned amongst men Other sinners Beasts Drunkards worse then Beasts wherein they equall Beasts Why so tart Beasts know when they have enough Beasts remaine the same they were crealed but Drunkards shame their creation Drunkards deprive themselves of sense and motion They subvert reason and prove cruell to themselves They transforme themselves into the condition of evill Angells what the learned say of this sin Drunkennesse both a matchlesse sin in it selfe and the cause of all other sins Drunkennesse disables and indisposeth men to all good yea to all the meanes thereof The rooâ—e of all evill the rot of all good The Drunkards heart a Mare Mortuum The Drunkard cut up and anatomized His outward dâ—â— formiti His inward infirmities An objection answered The Drunkard his own executioner Aâ—ward pot-valiant will kil and â—lay Drunkennesse the cause of murther No admonishing a drunkard Drunkennesse the cause of adultery Drunkennes Beastiates the soule Drunkennes brings poverty Drunkennesse defames a man Drunkeâ—nesse and Ide esse of each other both the cause and effect Idlenesse the most corrupting Fly that can blow in any humaâ—e â—inde All the drunkards labour is to satisfie his Eusts 〈…〉 One drunkard hath tongueenough for twenty men Drunkennesse discovers all secreâ—s His vaine babling scnrriloâ—s jeâ—â—ing 〈◊〉 talking His cursed and impious swearing blaspheming c. Drunkards deserve like dirâ— in the house of God to be throwâ—e out 1 Because they bring an ill name upon the Gospell â— cause the enemy to blaspheme God Because they infect almost all that come neere them Because the whole land fares the woâ—se for their sakes To make them looke into themselves 5 Because they contemne all admonition Swearing the most 〈◊〉 excusable 〈◊〉 Of which two realons That of all otheâ— the swearer shal be sure of plogues Drunâ—ards iâ—sensible of their 〈◊〉 and daâ—ger because ignorant Why they are so jocund and confident Three wayes to make them leave their swearing Their discourse and behaviour on the Alebeâ—â—h How wise the drunkard is in his 〈◊〉 conceil Of which 2. reasons The greatest Bowzers prâ—ved the greatest Buzzards 〈◊〉 sect 42. Drunkennesse either fiâ—des them fools or makes them fooles thâ—t â—se it Aâ— objection answered Many examples of driâ—k besâ—â—ling meâ— 2. That drunkards have shallâ—w memoriâ—s As drunkards are purblind to worldly wisdome so thâ—y are stâ—rk blind tâ— heavenly An unpardonâ—ble crime not to drinke as they dâ—e The utmoâ—â— of a Drunkards honesty is good fellowship He of most reputation that can drinke most He a rare man now that forbeares to drinke untill he be thirsty They devoure whole dâ—luges of strong dâ—inke They devoure whole deluges of strong drinke It is Gods uâ—speakable mercy that wee have not a famine or that the land dâ—th not spue out ber inhabitants for this sin But Drvn kards are reserved uâ—to the great day The judgments of God â—pirituall temporall and eternall which in Scripture are threat ned against Drunkards Yet if they can repent and leave their siâ— God is very ready to forgive 4. Excuses which drunkards usually make taken away If they can bare their drink they are no drunkards 2. Their alleadging the examples of some â—oly men 3 They are not drunke with wine 4 That it is the usuall custome of the place and common practise of the people with who they are couversant and by whom they live That wee ought not to follow the example either 1 of the greatest number or 2 Of the greatest men or 3 Of the greatest schollers That no wicked man is a wise man 4. The best and holiest men no certaâ—ne rule to walk by 5. Neither is reason as now it is clouded with the mists of originall nor ruption 6 Neither are good and holy intentioâ—s enough That onely Law and precept must be our rule Vse and
in sinne Many examples of monsters and superlative sinners Sathan works men by degrees to this height ofimpiety and not all at once Cuâ—tâ—me of sin takes away the â—ense of sin Againe God hath proclaimed an enmity betweene the wicked and the godly for so long as the world endures Sathan is their King and they must seeke his wealth 〈◊〉 honour all they can and strive to enlarge his kingdome by winning all they can from Christ by a continuall wâ—rre and skirmish As they have not bene waiting 〈…〉 in any age They would have our company in torments No thiâ—g hut our 〈…〉 the herpenâ— and is â—eede Good men draw all they can 〈◊〉 heaven wicked all they can to â—ell They shall answer for soule-murther Reve. 2. 14 Other reasons why they would have our company in the burning lake 1 Being out of hope themselves they are loth others should fare better then they 2 They thinke it will be some ease and comfort in misery to have companions But this will ad to the pile of their torments The Devil beholding to whores but farre more to drunkards for none helpe to people hiâ— inferanall kingdome like them VVe should be as zealous and industrious to win soules to God Their punishment A description of the last judgement and of hell The same further amplified Drunkards shal have a double portion of vengeance to other men The drunkards sinns aggravated by the circumstances First the civily righteous have hel for their portion buâ— drunkards are notoriously wicked 2. His sins are against knowledge and conscience 3. He sins not of infirmity but presumâ—â—ously and of set purpose 4. His sins are so open and scandalous that the Gospel is dishonoured and 〈◊〉 God blasphemed 5 He commits many sins one in theâ— eck of another and multiplies the same sins often 6 He sins against mercy the abundance of meanes and the many warnings which others never had The severall wayes whereby God calls to repentance The same further amplified Even this booke will be a witnesse against them when their consciences are awakened And then perhaps the gate of mercy wiâ—â— be shâ—t Want of consideration the cause of all impiety neglect of obedience 7. He not onely commits foule crimes but drawes others into the same sinnes 8. They abuse and persecute not the evill but the good who are to God as the Apple of his eye That the use their tongues only a frivâ—lous excuse Some can better abide ast ake then others ascoffe â—hat is done to the godly Christ takes as done to himselfe And well bâ— may for their hatred is against God and Christ. Though they are so blind that they think they love God â—â—â—hom they wrong aâ—e their best friends to whom they owe their very lives 1 By their iâ—nocency The â—eligious keeps off judgementâ— fâ—om them â— by their prayers In their 〈◊〉 they will sue to the godly and desire them a loâ—e to pray for them Of which many examples â—ho count it a sin to cease praying for their greatest enemies Wicked mens thoughts touching the religious not the same in distresse as â— prosperity Their ingratitude and great â—olly 10 Their siâ— is not against the â—fe of body or estate but agaiâ—st she soules of men Aâ—objection answered None â—ut counterseits wil be beaten from Christs standard by their scoffes and reproacâ—es Their intention of soule murther shall be rewarded as if they â—ed doâ—e the same actually 11. Their sin doth not extend it se fe tâ—â— this or thâ—t person only but to milions yea after ages But the drun kard hath â— shift to evade al this and what else can be spoken 1. He can apply Christs passion and Gods mercy as a war rant for his liâ—â—ntiousâ—â—sse The hope of an bypocrite is easiâ—y blowne into him and as sooneblown out of him VVicked men are altogether in eâ—treames either God is so mercifull that they may live how they list or so just that be will not pardon them upon their repentance Objection of the thief upon the crosse answered Object God in mercyis in finitly transcendent Answ. But this makes nothing for such as love their si is better â—hen their soules His mercy rejorceth against justice but destroyeth not his justice His mercy is a just mercy And therefore hath equally promised all blessiâ—gs to thosewhich keepe his commande ments and threatned all manner of judgements to those that break them VVicked men believe no part of Gods word really and in deed All the promises in tailed to believers and limited with the condition of faith repentance One part of the covenanâ— of grace is that we â— wil forâ—ake the Divell and all his workes constantly believe c. Mark 61. 16. Object What it is to be born againe Answ. What to repeâ— and bel eve how we may know whether we have or not Corruption wilmix with our purest devotion But he can repent when sicknes comes Death may be sudden and give â— maâ— no leaâ—â—e to be sickâ— 2 Or if death be not sudden repentance is no easie worke and late repentance is seldome true 3 Or suppose thou offer thy best devotions to God wil be accept of thy dry bones wheÌ„ Sathan bath suk'd out all the â—arrow Admonition not to deferâ—e repentance Objection that most men are of a contrary judgement and practics VVhere of a double reason First few men beleeve the whole written word 2 Ignorance is thâ—cause of all sinne Râ—ghtly a â—anknows no more then be practiseth He that hath saveing knowledge bath every other grace Ob. That the strictest lovers are â—eldome the â—sest men â—â—swered Worldly men count wisdome felly and folly wisdoâ—e They not alwayes the wiseâ— which know most The religious man wiâ—er than the bâ—maâ—iâ—t Several misprâ—sions of wisdome 2. Wiser then the most cuuning â—oliâ—â—â—â—s The câ—â—ning politician a foole in 6. particulars First be is without foresight and never thinkes of the reckoning he is to give 2 He will not beleeve exceâ—t his senses say ameâ— to it 3 Bray him in a morter he will not depart from his folly viz. his 〈◊〉 4. He cares more for a little muck to leave behind him then for soule or bedy 5. Hee caâ— finde in his heart to goe to Heâ— so his son 〈◊〉 be left rich 6 H◠〈…〉 trifles before things of greatest worth Worldly men are penny wise and pound â—oolish But it is otherwise with the godly Iudeed though the divell makes fooles of them yet he makes them wise enough to make fooles of any that will trust them They are wise men in foolish things and foolish men in wise things They may be called subtile persons but not wise men except we take the greatest â—olly for the greatest wisdome And even such fooles are the voluptioâ—s 6. Helpes to saving knowledge First discâ—rdâ—al fiâ—â—hy lusts and affections 2 Get an humble heart 3 Procure the eye of a lively faith 4 Be conâ—stant in prayer for the spirits helpe But pray not