of their own consciences yea they build as hard and erect as high as did the Babel projectors but never come to the roofe they spend alltheir time in seeking after wisdome as Alchymists spend all their present estates to finde the Philosophers stone but never find it for their thirst after knowledge being a natural thirst which stands more upon the quanity then the quality themselves being like Ballances which make no difference betwixt Gold and Lead but in the weight for a worldling is as well pleased with the handmaid humane or mundane wisdome as with the Mistresse divine and supernaturall wheras none but this will content the generous Christian natural men resembling the three lower elements of Aire Water and Earth which are pleased with lower romes the regenerate the element of Fire which no place will content but the uppermost it 's owne Region they never attaine to that which is true wisdome indeed For as the ragged Poettold Petronius that Poetry was a kind of learning which never made any man rich so may I tell these that humane learning of it selfe never made a wise man For so long as men desire knowledge and not a blessing with it for no other end but to remove their ignorance as Pharaoh used Moses but to remove the plagues and studie the Scriptures and other bookes only to make gaine thereof or to bee the abler to dispute and discourse as boyes go into the water to play and paddle there not to wash and be cleane as many with Eue doe highly esteeme the tree of Knowledge but regard not the tree of Life they may heape up knowledge upon knowledge bee ever powring into their brains as the fifty daughters of King Daâ—â—us who killed their husbands are faigned to bee alwayes filling of a Tunn with water that is bored full of holes but labour they never so much about it yet they can never bring it to passe for whensoever they dye they are undone that houre like Penelope's night will undoe all that ever the day of their life did weave wherein they resemble Albertus Magrus who bestowed thirty yeares studâ—e and paiâ—es upon an Image or Stâ—tâ—â— till with engines and wheeles within he had made it able to speake divers words very distinctly the which Aquinâ—â—â—tâ—terly â—tâ—terly spoyled in one minute But to make it more plaine I would faine know what it is or what it profits a man to have the Etymology and derivation of wisdome and knowledge without being affected with that which is true wisdome indeed to be able to decline vertue yet not love it to have the theory and be able to prattle of wisdome by roate yet not know what it is by effect and experience to have as expert a tongue and as quicke a memory as Portius who never forgat any thing that hee had once read A perfect understanding great science profound eloquence a sweet stile to have the Force of Demosthenes the depth of Theseus the perswasive art of Tully c. if withall he live a wicked life with the Astronomer to observe the motions of the Heavens while his heart is buried in the earth with the Naturalist to search out the cause of many effects and let passe the consideration of the principall and most necessary Viz. 1. Sinne the cause of all Misery and wretchednesse 2. Grace the cause of all Good and happines 3. God's will of all other causes the cause 4. God's glory of all other causes the effect With the Historian to know what others have done and how they have sped while hee neglects the 〈◊〉 of such as are gone the right way with the Law-maker to set downe many Lawes in particular and not to remember the common law of nature or law generall that al must dye or lastly with Adam to know the nature of all the creatures as appeared in his naming of them and with Solomon to be able to dispute of every thing even from the Cedar to the Hysope or Pellitory when in the meane time hee lives like Dives dies like Nabal and after all goesto his owne place with Iudas â—lasse many a foole goes to hell with lesse cost lesse paines and more quiet That is true knowledge which makes the knower blessed to be wise and happy are 〈◊〉 termes saith Aristotle in his Ethicks and mans happinesse â—aith another consists in believing the Gospell and obeying Gods commands which is sure to be crown ed with everlasting felicity yea Socrates could say that learning pleaseth me but a little which nothing pâ—ofits the owner of it to vertuâ— and being demanded who was the wisest man he answered he that offends least Hee is the best scholler that learnes of Christ obedience humility c. he is the best Arithmetician that can adde grace to grace he is the best learned that knowes how to be saved yea all the Arts in the world are artlesse Arts to this But few are thus wise and learned because they thinke that to bee wisdome which is not like Eve who thought it wisdoâ—e to eat the forbidden fruit or Absalom who thought it wisdome to lye with his Fathers Concubines in the sight of all the people or the idle servant who thought it wisdome to hide his Talent or the false Steward who thought it wisdom to deceive his Master for if a man take his marke amisse hee may shoot long enough ere he hit the White and these men are as one that is gone a good part of his journey but must come backe againe because he hath mistaken his way for however these mens knowledge may seeme wisdome as a Bristow stone may seeme a Diamond yet it only seemes so it is not so for if they were wise saith Saint Bernard they would foresee the torments of hell and prevent them yea Epaminondas could say that of all men he was the wisest that lived well and died well for quoth hee the art of dying well is the science of all sciences and the way to learne this art is to live well We only praise that Mariner which brings the Ship safe to the Haven Againe if thou wert a wise man thou wouldest know what wisdome is and not mistake one thing for an other as Iacob in the dark mistooke Leah for Rachel and then chose the best as a traveller for his provision convenience in his journey carrieth his money in Gold thou wouldest like a wise Merchant fraight thy felfe with that commodity or coyne which for mettall and stamp will passe for currant both in this world and in heaven wheras thy lip-learning and tongue wisdome and braine-knowledge is perishing and wil stands thee in no stead in the next life nor any way further thee in the way to blisse For thou art but like a Powder-master who hath provision against an enemy but is ever in danger of being blown up or some covetous churle who though hee have lights good store yet is content to sit in the dark or an
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
a double portion of vengance whereas riot in the forenoone hath beene merry in the afternoone drunke at night gone to bed starke mad in the morning of their resurrection it shall rise sober into everlasting sorrow they finde not the beginning and progresse so sweete as the farewell of iâ— shall be bitter for as sure as God is in Heaven if they forsake not their swilling which they are no more able to doe then they are able to eate a rocke the Devill hath so besotted them they shall once pay deare for it even in a bed of urquenchable flames I speake not of the many temporall judgments which God brings upon them even in this life though to mention them alone were omni-sufficient if they thirsted not after their owne ruine as I could tell them from Lâ—vit the 26. and Dent. the 28. that all curses threatned all temporall plagues and judgments which befall men in this life are inflicted upon them for sinne and disobedience But I speake of those torments which are both intoâ—lerable and interminable which can neither be indured nor avoided when once entred into If I say you persevere in this your brutish sensuallity and will needs Dives like drinke here without thirst you shall thirst hereafter without drinke yea though that fire be hot the thirst great and a drop of water be but a little yet in this hot fire and great thirst that little drop shall be denied you Luke 16. For know this that without repentence Paul will be found a true Prophet who saith that no Drunkard shall ever enter into the kingdome of Heaven 1 Cor. 6. 9. 10. And Isaiab no lesse who saith that Hell enlargeth it selfe for Drunkards and openeth her mouth without measure that all those may descend into it who follow drunkennesse and preferre the pleasing of their palats before the saving of their soules Isaiah 5. 11. 14. for as they shall be excluded and shut out of Heaven so they shall be for evermore damned body and soule in Hell Christ shall say unto them at the great day of accounts depart from me yee cursed into everlasting fire which is prepared for the Devill and his Angells Math. 25. 41. As they make their belly their god and their shame their glory so damnation shall bee their end Phil. 3. 19. yea their end is a damnation without end it is heauy and miserable that their end is damnation but it is worse and more miserable that their damnation is without end wickednesse hath but a time but the punishment of wickednesse is beyond all time Neither is the extremity of the paine inferiour to the Perpetuity of it for the paines and sufferings of the damned are ten thousand times more then can be immagined by any heart as deepe as the Sea and can be rather indured then expressed it is a death never to be painted to the life no pen nor pencill nor art nor heart can comprehend it Yea if all the land were paper and all the water inke every plant a pen and every other creature a ready writer yet they could not set downe the least peece of the great paines of Hell fire For should we first burne off one hand then another after that each arme and so all the parts of the body it were intollerable yet it is nothing to the burning of body and soule in Hell should we indure ten thousand yeares torments in Hell it were much but nothing to eternity should we suffer one paine it were enough but if we come there our paines shall be even for number and kindes infinitely various as our pleasures have bene here every sense and member every power and faculty both of soule and body shall have their severall objects of wretchednesse and that without intermission or end or ease or patience to indure it § 45. NEither let drunkards ever hope to escape this punishment except in due time they for sake this sinne for if every transgression without repentance deserves the wages of death eternall as a just recompence of reward Heb. 2. 2. Rom. 6. 23. how much more this accursed and damnable sinne of drunkennesse which both causeth and is attended upon by almost all other sinnes as hath beene shewed And yet if thou canst after all this but truly repent and lay hold upon Christ by a lively faith which ever manifesteth it selfe by the fruits of a godly life and conversation know withall that though thy sinnes have beene never so many for multitude never so great for magnitude God is very ready to forgive them and this I can assure thee of yea I can shew thee thy pardon from the great King of Heaven for all that is past the tenour whereofis Let the wicked for sake his way and the unrighteous his owne imaginations and let him returne to the Lord and hee will have mercy upon him and to our God for he will abundantly pardon Isai. 55. 7. and againe Ezec. 18. if the wicked will turne from all his sinnes which he hath committed and keepe all my statutes and doe that which is lawfull and right he shall surely â— ve and not die all his transgressions which he hath committed they shall not bee once mentioned unto him but in his righteousnesse that he hath done hee shall live because he considereth and turneth away from all his transgressions that he hath committed he shall save his soule alive ver 21. 22. 23. 27. 28. other the like places you have oel 2. 12. 13. 14. Yea I can shew thee this very case in a president 1 Cor. 6. 10. 11. where we reade of certaine Corinthians that had bin given to this sinne of drunkennesse who upon their repentance were both washed sanctified and justified And St. Ambrose tells of one that being a spectacle of drunkennesse proved after his conversion a patterne of sobriety Yea know this that Gods mercy is greater than thy sin what ever it be thou canst not be so infinite in sinning as hee is infinite in pardoning if thou repent let us change our sins God will change his sentence God is more mercifull saith Nazianzen then man can be sinfull if hee bee sorrowfull none can bee so bad as God is good the Seed of the woman is able to bruse this Serpents head wherefore if you preferre not hell to heaven abandon this vice But withall know that if it shall come to passe that the drunkard when he heareth the words of this curse namely these threatnings before rehearsed shall Pharaoh like harden his heart and blesse himself in his wickednesse saying I shall have peace although I walk according to the stub bornnesse of mine owne heart thus adding drunkennesse to thirst the Lord will not be mercifull to that man but then his wrath and jealousie shall smoak against him and every curse that is written in his Law shal light upon him and the Lord shall put out his name from under heaven as himselfe speakes Deutero 29. 19 20. which
that his thirst was for all his Army and not alone for himselfe There is a greate dearth of reason and charity in that man who would bee happy alone much more doe they desire the blessednesse of others that are of the communion of Saints all heavenly hearts are charitable and it is a great presumption that hee will never finde the way to heaven who desires to go thither single yea a desire to win others is an inseparable adjunct or relative to grace for it is impossible that a man should be converted but having got himselfe out of Sathans clutches he will seeke to draw others after him yea where the heart is thankfull and inflamed with the love of God and our neighbour this shall be the principall aime as that vertuous Lady which Camden speakes of having beene a Leper her selfe bestowed the greatest part of her portion to build an Hospitall for other Lepers Neither can enlightened soules choose but disperse their rayes we are no whit thankfull for our owne illumination if we doe not looke with charity and pity upon the grosse misse-opinions and misprisions of our brethren It is a duty commanded by God Iud. 22. 23. 2 Tim. 2. 25. 26. Heb. 3. 13. And every good mans meat and drink is to doe the will of him that sent him and though he cannot do what he would yet he will labour to do what he can to win others not to deserve by it but to expresse his thanks § 115. ANd as Gods people would not bee saved alone but winne all they can knowing society no small part of the very joyes of heaven no more would wicked men be damned alone but mislead all they can thinking it some ease and comfort in misery to have companions As for example What made the Scribes and Pharisies compasse Sea and Land to make one of their profession but that they might make him twofold more the child of hell then themselves as out Saviour expresly witnesseth Matth. 23. 15. Yea they shut up the kingdome of heaven so farre forth as they could and would neither goe in themselves nor suffer others that would have entred to come in v. 13. And what else but this love of community made Baalam being a cured reprobate himselfe so willing first to curse all Israel and after when that would not fadge to give such divellish counsell against them Nnmb. 22. Or what is the reason thinke you of all their practises against the just now of their tempting them and attempting what they can against them but this they would discourage us in the way to heaven beat us off from our holy profession or being religious and draw us backe to the world that so they might have our company here in sinne and hereafter in torment as if this were not to carry brimstone to their own fire and to make their own bed in hell And let such know that how many Novices or Apprentises of Religion soever have beene beaten off by meanes of their scoffs slanders reproaches or other their malicious practises against the godly how many soever they have forestalled with prejudice against the religious by making their favour to stinke before their neighbours and acquaintance through their lies and forgeries so putting a sword into their hand to slay them as the children of Israel unjustly charged Moses and Aaron touching Pharaoh and his servants Ex. 5. 21. or how many soever are drawn to do and commit the like sinnes by their example even so many of Christs band they have as much as in them lyeth diminished and shall one day be arraigned and condemned not only for high treason against our Soveraign Lord Christ but also for slaying so many soules with death eternall which sin having a reward of torment answerable as I shall shew anon must of necessity bring upon them more then double damnation Wherefore let them more wisely then Dives looke to it in time take heed of powring water upon the fire of the Spirit which had more need of kendling then of quenching and beating down the weake hands and knees which should rather bee listed up for God and against Sathan And thus you see that drunkards and all wicked men whose meat and drink it is to doe the will of their Father ayme at our eternall ruine as the divell did at the ruine of our first Parents and their off-spring and how could they doe so if they did not partake of the divells nature yea if they were not quite changed from men into divels § 116. BUt see other two reasons why they desire community in the burning lake and why they make no bones of soule-murther the first is this they know themselves irrecoverably lost and therefore they are desperate because they cannot rise themselves they would ruine all they know they have so grievously offended God and so despited the Spirit of grace so â—inned against knowledg and conscience and so often reiterated theirabominations that they are become so incurable and past hope of remedy that no medicine can helpe them as God speaks touching the sorrowes of the Iewes by Ieremiah Chap. 30. 12. 13. 15. as sometimes it fares with a sicke patient who while he hath hope of cure is willing to abstaine from such meats as are dangerous and hurtfull for him but knowing his disease incurable forbeareth nothing that he likes and likes onely those things which are most forbidden him so the Proverb is verified in them Over Shoes over Bootes yea which is desperate over shoulders As a man sinking into the deepe water catcheth hold of him that is next him so men diving into the bottome of iniquity pull downe their adherents and how can they more lively prove themselves the Divells children whose ayme it hath ever beene seeing hee must of necessity bee wretched not to bee wretched alone It is little content to them to bee reprobates except they have company Wherefore as falling Lucifer drew numerous Angells with him so all his agents and adherents as firebrands in burning themselves burne others the Divell out of malice misleades them and they others what wretched companiouns then are these men the Lord grant wee may know no more of them then by hearesay § 117 SEcondly there is another winning reason why they strive so after community for you must know the Devill propounds to them and they to themselves some appearance of good in every thing they doe They thinke it some ease and comfort in misery to have companions yea the more the merrier thinke they as sorrowes devided among many are borne more easily it is some kinde of ease to sorrow to have partners as a burthen is lightned by many shoulders divers backs will carry a greater burthen with lesse paine or as clouds scattered into many drops easily vent their moysture into ayre many small brookes meeting and concurring in one channell will carry great vessells yea our griefes are lessened our joyes enlarged our cares lightned
whether thou wilt bring forth the fruit of repentance and new obedience yet presume not for as when men give long day they expect larger payment so does God or for default thereof conferres a heavier doome the first fellony may sâ—ape in hope of amendment but the second much more the seventh meetes with as well it deserves a halter Yea of this be sure if Gods long suffering workes no reformation this silent Judge will at last speake home The Elephant suffers many injuries from the inferiour beasts but warre being too farre provoked his revenge is more extreame then his patience was remisse and the higher the Axe is lifted up the deeper it cuts But what doe I nominating particulars when thou hast had more warnings and invitations then thou hast haires on thy head Gods benefits offered thee in Christ and they all solicit thee to repent are without number though thy sinnes strive with them which shall be more If thou couldest count the numberlesse number of creatures they would not be answerable to the number of his gifts though the number of thine offences which thou returnest in liew of them are not much inferiour Not to enter into particulars which were endlesse but to give you the summe or epitomy of them for I had rather presse you with weight then oppresse you with number of Arguments The Lord Christ hath not onely ransomed thee from infinite evills here and everlasting torments hereafter but also purchased every good thing thou dost enjoy whether for soule or body even to the very bread thou eatest and that with the price of his owne precious blood and as if all this were too little he reserveth for thee such pleasures at his right hand as never entred into the heart of man to conceive and to the end onely that thou shouldest serve and set forth the praise of his Name who hath done all this As he descended into Hell that we might never come thither so he ascended into Heaven to prepare a place for us which we have no right unto What should I say If we looke inward we finde our Creator's mercies if we looke upward his mercy reacheth unto the Heavens if downeward the earth is full of his goodnesse and so is the broad Sea if we looke about us what is it that he hath not given us Ayre to breath in Fire to warme us Water to coole and cleanse us Cloathes to cover us Foode to nourish us Fruits to refresh us yea Delicates to please us Beasts to serve us Angells to attend us Heaven to receive us and which is above all his owne Sonne to redeeme us whithersoever we turne our eyes we cannot looke besides his bounty O consider of these his mercies you that forget God and then though there were no Hell no punishment for sinne yet you would not transgresse Hast thou any braines or heart to conceive what it is he hath bestowed what thou hast received what thou hast deserved No surely for if thou hadst braines and wert a wise man it would make thee mad as Salomon speakes in another sense Eccl. 7. 7. or if thou hadst a heart not like a stone or an Adamant the consideration of Gods love and thy odious unthankefulnesse would make it split and breake in peeces But heare it againe First thou wert created by him a man and not a beast in England not in Aethiopia in this cleare and bright time of the Gospell not in the darkenesse of Paganisme or Popery Secondly thou wert redeemed out of Hell by his precious blood he spared not himselfe that his Father might spare thee Oh thinke what flames the damned endure which thou mayst escape if thou wilt thy selfe me thinkes this should melt a heart of Adamant Thirdly he hath preserved thee here from manyfold dangers of body and soule Fourthly he hath all thy life long plentifully and graciously blessed thee with many and manifold good things And lastly promised thee not onely felicity on earth but in Heaven if thou wilt serve him § 127. BEsides as these mercies are great in themselves so our unworthinesse doth greater them more being shewed to us who are no lesse rebellious to him then he is beneficiall to us And is all this nothing to move thee dost thou thus requite him art thou so farre from loveing and fearing him that thou hatest others which doe O monstrous ingratitude oh foolish man to looke for other then great then double damnation O that such soveraigne favours as these should not onely not profit thee but turne to thy destruction through thy wilfull blind and perverse nature He is thy Lord by a manifold right his tenure of us is diversly held and thou his servant by all manner of obligations indeed our tenure of him is but single he is ours onely by faith in Christ Gal. 3. 26. First he is thy Lord by the right of creation thou being his workmanship made by him Secondly by the right of redemption being his purchase bought by him Thirdly of preservation being kept upheld and maintained by him Fourthly thou art his by uocation even of his family having admitted thee a member of his visible Church Fifthly his also if it be not thine owne fault by sanctification whereby he possesseth thee Sixtly and lastly he would have thee of his court by glorification that he might crowne thee every way his Yea he hath removed so many evills and conferred so many good things upon thee that they are beyond thought or imagination for if the whole Heaven were turned to a booke and all the Angells deputed writers they could not set downe all the good which Christ hath done us Now favours bestowed and deliverances from danger binds to gratitude and the more bonds of duty the more plagues for neglect Hath God contrived so many wayes to save us and shall not we take all occasions to glorifie him Hath he done so much for us and shall we deny him any thing that he requires though it were our lives yea our soules much more our lusts we have hard hearts if the blood of the Lambe cannot soften them stony bowells if so many mercies cannot melt us Was he crucified for our sinnes and shall we by our sinnes crucifie him againe Doe we take his wages and doe his enemy service Is this the fruit of his benificence of our thankfulnesse Is this thâ— recompence of his love to doe that which he hates and hate those whom he loves O for shame thinke upon it and at his instance be perswaded by whose blood you were redeemed from all these evills and interrested in all these good things The Apostle could not finde out a more heart-breaking argument to enforce a sacrificing of our selves to God then to conjure us by the mercies of God in Christ Rom. 12. 1. and indeed we could not be unthankefull if we thought upon what the Lord gives and what he forgives but if the thought of these things will not move thee Lord have
the scepter of his word These and many the like promises yeild joyful assurance to the sinner that repents no comfort to him that remaines impenitent Or in case the condition of faith andrepentance is any where unexprest yet every promise must be understood with such condition yea it was never heard that any ascended into heaven without going up the staires of obedience and good works that any have attained unto everlasting life without faith repentance and sanctification for even the Thiefe upon the Crosse believed in Christ and shewed the fruits of his faith in acknowledging his owne sinne reproving his fellow in confessing our Saviour Christ even then when his Apostles denyed and forsooke him in calling upon his Name and desiring by his meanes everlasting life For know this that whosoever Christ saveth with his blood he sanctifieth with his Spirit and where his death takes away the guilt and punishment of sinne it is also effectuall for the mortifying of sinne Romans 6. 5 6. Christs blood saith Zanchie was shed as well for ablâ—tion as for absolution as well to cleanse from the soyle and silth of sin as to cleare and assoyle from the guilt of sin God hath thosen us in Christ before the fouâ—dation of the world that wee should be holy and without blame before him in love Eph. 1. 4. they therefore that never come to be holy were never chosen Hee is said to have given himselfe for us that hee might redeeme us from all iniquity and purge us to bee a peculiar people unto himselfe zealous of good workes Titus 2. 14. and Luk. 1. 74 75. Yea the Lord binds it with an oath that whomsoever hee redeemeth out of the hands of their spirituall enemies they shall worship him in holinesse and righteousnesse all the daies of their life 1 Peter 2. 24. Other Scriptures to this purpose are many as Matth. 19. 17 hee that will enter into life must keepe the Commandements viz. so farre forth as hee can And Tituâ— 2. 12. The grace of God which bringeth salvation teachethus that we should â—eny ungodlines and worldly lusts and that we should live soberly and righteously and godly in this present world By all which it is plain that as Christ's blood is a Charter of pardon so withall it is a covenant of direction and hee that refuseth to live as that covenant prescribes may perish as a malefactor that is hanged with his pardon about his necke And yet every drunken dissolute and deboyshed person doubts not to fare well while they feare not to doe ill § 148. BUt secondly what else did thy vow in Baptisme which is a seale of the covenant import but that there are Articles and conditions viz. certaine duties on thy part to be performed aswell as promises on Gods part to be fulfilled A Sacrament is the sealing of a League with Covenants betweene party and party saith Pareus Now as God hath covenanted and bound himselfe by his Word and Seale to remit thee thy sinnes adopt thee his child by regeneration and give thee the Kingdome of heaven and everlasting life by and for his Sonnes sake so thou didest for thy part bind thy selfe by covenant promise and vow that thou wouldest forsake the Divel and all his workes constantly believe Gods holy Word and obediently keep his Commandements the better thereby to expresse thy thankfulnesse towards him for so great a benefit 1 Pet. 3. 21 Ps. 116. 12. 13. 14. And we know that in Covenants and Indentures if the conditions be not kept the Obligation is not in force whereby many even Magus-like after the water of Baptisme goe to the fire of Hell Yea except wee repent and believe the Gospell that holy Sacrament together with the offer of grace instead of sealing to us our salvation will bee an obligation under our owne hand and seale against us and so prove a seale of our greater condemnation § 149. BUt for ought thou knowest thou art regenerate hast repented and doest believe in Christ as well as the best Indeed some will not believe they have the Plague till they see the Tokens but to put this out of question know that to be regenerate is to bee begotten and borne anew Iohn 1. 13. by the ministery of the Word Iames 1. 18. 21. and the Spirits powerfull working with it Ioh. 3. 3. 5. 8. and of the children of wrath and bondslaves of Sathan by nature to be made by grace through faith in Christ the Sonnes of God Titus 3. 3. to 9. and that they which are thus borne have Christ formed in them Galathians 4. 19. are led by the Spirit of God Rom. 8. 14. and live uprightly 1 Iohn 3. 9. and exercrse righteousnese ver 10. Regeneration will alwayes manifest it selfe by a just and holy life by the innocency of our actions and the sobriety of our speeches God's children are known by this marke they walke not after the flesh but after the Spirit Rom. 8. 1. they are translated from the raigne of sin to the raigne of grace they confesse him ore with the mouth professe him opere with the life love him corde with the heart for these are the three objects of a Christians care the devotion of his heart the profession of his mouth and the conversation of his life It is the summ of all Religion to imitate him we adore he that follows Christ's ex ample is a true Christian hee that squares his life according to the rule of Gods Word is godly and none else for otherwise if we be drunkards and swearers wel may we boast that wee are the Sonnes of God as the Spanyards did to the West Indians when they came first amongst them but he that knowes any hing will certainly conclude with those poore Salvages that hee cannot bee a good God who hath such evill Sonnes well may he be the god of this world as the Divell is called 2 Cor. 4. 4. If Christ be formed in any he destroyeth the Divells power which formerly he had in them Heb. 2. 14. 15. and his wicked works 1 Ioh. 3. 8. he is not subject to the dominion of sin sinne doth not raign in him Psa. 19. 13. wherefore be resolved against transgression as you would be resolved of your regeneration and salvation True conversion workes a manifest change the old man changeth with the new man worldly wisdome with heavenly wisdome carnall love for spirituall love servile feare for Christian and filiall feare idle thoughts for holy thoughts vaine words for holy and wholsome words fleshly workes for workes of righteousnesse c. as if a man were cast into a new mould Otherwise if godlinesse hath not made us good what power hath it wrought A feeble godlines it is that is ineffectual if it hath not wrought us to bee devout to God just to men sober and temperate in the use of Gods creatures humble in our selves charitable to others where is the godlinesse where is the power
with money and promises of honour he answered I feare not thy force and I am too wise for thy fraud He will never feare to be killed who by killing is sure to be crowned His resolution is like that of Consalve who protested to his souldiers thewing them Naples that he had rather die one foote forwards then to have his life secured for long by one foote of retrait And good reason for doth not our Saviour say whosoever shall seeke to save his life in this case shall lose it I more he shall lose both body and soule eternally for so the words imply but whosoeuer shall lose his life for my sake and the Gospells he shall save it Mat. 10. 39. Luke 17. 11. 33. This priviledge hath God given to those that feare him that they need not to feare any thing else Yea though every paine they suffer were a death and every crosse an Hell they know they have amends enough when they heare the Holy Ghost say Apoc. 2. 10. be thou faithfull unto the death and I will give thee the crown of life And indeed this promise which is added should me thinkes be a notable spurre to our perseverance should exceedingly sharpen the commandement and drive it more deepely into our minds making us to say with Pompey being to cary corne to Rome in time of idearth and the Sea tempestuous it is necessary that I goe on not that I live Many have thought health worthy to be purchased with the price of Cauthers and Incisions how painefull soever but alasse eternall life is a precious pearle which a wise Merchant will purchase though it cost him his life yea had he a thousand lives and all that he hath Mat. 13. The women told Naomy that Ruth was better unto her then seven Sonnes Ruth 4. but Christ is better then seventy times seven lives for what is life together with a perpetuated fame from Adam till doomes day in respect of salvation for eternity or what are they that can only kill the body to Him that after he hath kild the body can cast both body and soule into Hell But as warme cloathes to a dead man so are the motions of valour to a fearefull heart say what can be said cleare mens judgements cure their prejudice many will yet feare the worlds opinion more then Gods displeasure which is to runne into the fire to avoid the smoake and more dread the mockes and flouts of men on earth then they doe the grinning mockes of the Devills in Hell which makes them cease to be good Christians that they may be thought good companions wherein they put downe Aesop's foolish fishes that leapt out of the warme water into the burning fire for ease or Timocrates who as Thucydides relates kil'd himself for feare least he should be drowned Wherefore seeing all men cannot receive this gift of fortitude save they to whom it is given I will yet shew you if not a more excellent yet a more safe way to avoid this danger and all other their allurements § 194. IF thou wouldest neither bee intised nor enforced to pledge them in any of their wicked customes divorce thy selfe from all acquaintance and society with the vicious yea entertaine no parly with them There are some vices of that nature that they cannot be vanquished but by avoiding such is fornication fly fornication saith the Apostle 1 Corinth 6. 18. that is flee the company of fornicators for to be in a lewd womans company saith Salomon and depart innocent aud to take fire in a mans bosome and not singe his cloaths or go upon live coles and his feet not be burnt are equally possible Prov. 6. 27 28. such is the frailty of mans nature that if the eye but see or the eare heare or the hand but touch a whorish woman the heart will goe nigh to catch and take fire verse 29. And thus is fares with this sinne bid a man consort a while with drunkards and depart from them innocent you may as well put a match to dry powder and forbid it to take fire except he be very well stayed and of better governd affections then ordinary It is not safe to commit a little Wherry to the Seas violence A sticke that hath once been in the fire much more a Torch newly extinguisht being forth with put to the flame will soone be kindled again Wherfore keep out of the reach of thy vicious â—equaintance and if they becken thee one way be thou sure to take the contrary at least entertaine no parley with them When Castles once come to a parley there is great feare they will yeeld and gates that are alwayes open will sometimes admit an enemy No disputing with Sathan or his deputies when our first Parents fell to arguing the case with that old Serpent though in the state of innocencie when they had wit at wil and their reason at command they found him too hard for them how much more too weak shall we find our selves that now are as we are surely we are like to lose all if once wee enter into disputation with that old Sophister and crafty Fox after the experience of six thousand yeares almost and when our ownflesh which his the greatest both deceiver and dissembler in the world is become his cunning solicitour Alasse he desires no more then to be heard speak for grant him but this and he will perswade thee to believe even contrary to thine own knowledge as how easily did he perswade Eve by himself and Adam by her when they gave but care to him to believe what he spake though they had heard God himself say the contrary but a little before Gen. 2. 17. and if innocency found no meanes of resistance what hope have we so extreamely degenerated And indeed why doe we pray not to be led into temptation if we lead our selves into temptation If we will not heepe our selves from the occasion God will not keepe us from the sinne and if God doe not keep us we cannot be kept we cannot wee will not choose but fall Wherefore shun the society of evill men as Iosoph shunned the society of his Mistresse and leave them that leave God as Noah did the old World and that by God's commandement Gen. 7. 1. 7. and Abraham the Cananites Gen. 12. 1. and Lot the Sodomites Gen. 19. 17. and Israel the Egyptians Exod 12. 37. 41. and Moab and Ammon Numb 27. 1. 2. 3. 16. 17. § 195. BUt is it warrantable may some say to separate from our old acquaintance being vicious and other the like companie Not totally for then we must goe out of the world 1 Cor. 5. 10. nor from any in all cases for then we must separate from the publike assemblies nor in regard of civill society and necessary commerce for this were to unglew the whole worlds frame which is contexted onely by commerce and contracts there by certaine wise uses to be made of them
at last by keeping Dalilah company they set a boy to lead him Yea suppose a man stands indifferent his company whether good or evill will work him into a new nature and by continuance he shall grow up to the same height with them as the Hop groweth to the end of the pole be it never so high and he himselfe shall do the like to others as one peece of Iron being rub'd with the Loadstone will draw another peece even as if it were the Loadstone it selfe A good man in ill company is like a precious pearle fallen into the mud vvhich the longer it lies the deeper still it sinkes into it for if the force of custome simple and separate be great the force of custome copulate and conjoyned and collegiate is farre greater for their example teacheth company comforteth emulation quickneth glory raiseth so as in such places the force of custome is in her exaltation which made the mother of Alexander the twenty sixth Emperor of Rome so carefull of her sonnes education that she kept continually a guard of men to take heed that no vicious persons came unto him to corrupt him in evill It was a good conceit of Themistocles and not triviall when he set up a bill of an house which he had to let that he added aye and there be good neighbours too for it shall go hard but neighbourhood will somewhat mould the whole familie into better or worse as themselves are The â—ore eye we know infecteth the sound and they that sleep with dogs shal swarm with fleaes yea a mans posterity after him shall gaine or loose by the bargaine It were happy if the injury of a wicked man could bee confined to his owne bosome that he only might fare the worse for his sinnes that it were but selfe do self have but as his lewdnesse like some odious sent is diffused through the whole roome or place where he is and reacheth to the times upon which he is unhappily falne so after generations are the worse by meanes of him An ill president is like Goodwin Sands which not only swallowed up his patrimony but still continues a dangerous place where too many have miscaried Hee is a very meane person that drawes not some Clyents after him even Thewdas and Iudas had their foure hundreds to accompany them One man may kindle such a fire as thousands are not able to quench one plague-sore may infect a whole nation and all the veniâ—â— of sin is not spent in the act Sinne among men like the Murraine in Cattell or scab among Sheepe is of a catching and infectious quality and like the Plague or Leprosie will runne along from one to another our corrupt nature is like tinder which is kindled with the leaft sparke wherefore it behoves us to avoid all provoking objects as a man that hath Gunpowder in his house keepes it safe from fire and well were it for us if lewd ones were forced to cry as the Leper in Israel I am uncleane I am uncleane Every thing labours to make the thing it meets with like it selfe fire converts all to fire aire exiccates and drawes to it selfe water moistens and resolveth what it meetes withall earth changeth all that we commit to it to her owne nature Every man will bee busie in dispending that quality which is predominant in him we can converse with nothing but will work upon us and by the unperceived stealth of time assimilate us to it selfe one rotten Aple will infect a whole floore one putrid grape corrupts the whole sound cluster The choice therefore of a mans company is one of the most weighty actions of our lives for our future well or ill being depends on that election if we choose ill every day inclines us to worse we have a perpetuall weight hanging on us that is euer sinking us downe to vice Antisthenes wondred at those which were curious in buying but an earthen dish to see that it had no cracks nor inconveniencies and yet would be carelesse in the choice of friends and take them vvith the flavves of vice What was the reason thinke we that our Saviour vvould not suffer his vveake Disciple in the Gospell to go and bury his dead father Luk. 9. 60 It vvas not any aversenesse to civill much lesse filiall respect and duty to Parents yea he preferred mercy before sacrifice but he vvell knevv that vvhen hee once met vvith his carnall friends at the funerall they vvould pervert him againe and quickly flout him out of his nevv Masters service and that the Gospell should soone loose a Preacher of him The reason why the Raven returned not into Noahs Arke as the Dove did is given by some because it met vvith a dead carkase by the vvay A vvise man vvill bee vvarie not only to shunne sinne in the action but in the very occasion Hovv many that meant not to sinne are vvonn only by the opportunity for occasion and our nature are like tvvo inordinate lovers they seldome meet but they sinne together and every act of sin tyes a nevv knot if vve keepe them asunder the harme is prevented and it is easier to deny a guest at first then to turn him out having stayed a while it is easier to keepe fire from flax then to quench it after it is on fire a man may spit out a spark but when once kindled there is hardly any quenching of it Why do we pray deliver us from evill but that we imply besides all other mischiefes that there is an infectious power in it to make us evill Let us therefore do what we pray and pray that we may doe it yea O Lord free us both from speech and sight of these bauds and panders of vice so farre as is possible if not at least from joyning in league or dwelling in house with or having dependency on such Oh how many are there that like the Pine-tree with their very shadow hinder all other plants from growing under them or like the great mountaine Radish which if it bee planted neere the Vine causeth it to starve and wither away Alasse it is nothing to bee godly in Abraham's house but for a man to dwell in the tents of Kedar or to live in the Court of Sardanapalus and yet to keepe himselfe upright is a matter of great difficulty especially for him that is not well rooted by time and experience A sore new skind will fret off again with the least rubbing yea the very sight of evill is dangerous to such an one lusting for the most part followes looking as wee see in Eve Gen. 3. 6. and David 2 Sam. 11. 2 3. which makes Salomon speaking of a strange woman advise us to keepe farre from her and not once come neere the doore of her house Prov. 5. 8. It is a hard matter for that soule not to fall into those vices unto which the eyes and the eares are enured not out of love but custome we fall into some offences
or two of a thousand which you partly know No certainely for hee that was a drunkard before is a drunkard still hee that was a swearer before is a swearer still hee that was filthy before is filthy still c. though such a Judgement in a different age would have caused an universall repentance and reformation as the like onely threatned not executed did in the Ninivites Ionas 3. But what doe I speake of their repentance and reformation when they will scoffe at jeere and persecute any that shal but refuse to run with them to the same excesse of ryot What doe I speake of their being the better when they are much the worse for this judgement for they are not onely the same they were drunk every day and scoff◠at those who will not nor only sweare and blaspheme as frequently as speake nor only whore quarrell and the like when thousands dye in a weeke as formerly they have done but much more abundant if they have where withall for as some have noted the Tavernes and Ale-shops of which too many are the Thrones of Sathan were never so thwackt as in those times when the streets were almost empty especially those houses which had newly or lately beene visited and which was worth the observing each house if not each company had musick aurium tenus up to the eares so the Fidlers fasted not what ever the poore did yea many poore snakes that at other times never dranke better than Whey could now swim in Wine I have my selfe seene when the Bills were at the highest even Bearers who had little respite from carrying dead Corpses to their graves and many other of the like ranke go reeling in the streets Neither were men ever so impudent and audacious in roaring and declaring their sinnes in the open streets as then Thus they declared their sinnes as Sodome Neither hath this lingring visitation either found or made them better it is no rare thing to see men newly recovered of the Plague at least when the sword of the destroying Angell hath newly swept away the greatest part of their families and they have but newly taken breath from those noysome roomes where they have been a long time pent up grow more vicious and insolent more abominably licentious and wicked then they were before so little are they moved with this grievous judgement § 61. BUt see the difference betweene Gods people and those sonnes of Belial Hee which truly feares God wil in such times of calamity Vriah-like refraine from many lawfull and allowed recreations well knowing that actions of an indifferent nature are not alwayes seasonable not ever warrantable and indeed neither the time nor place of mourning is for mirth which made our Saviour Christ soone turne the Minstrels out of doores when the Rulers daughter was dead Mat. 9. 23 Yea it is the Lords complaint against Ierusalem when he threatned her destruction by Nebuchadnezzar I called to weeping and mourning and to baldnesse and girding with sackcloth but behold joy and gladnesse slaying Oxen and killing Sheepe eating flesh and drinking wine Isaiah 22. 12 13. for which he was so offended that he tells them this their iniquity should not be purged till death vers 14. And doth not our Saviour seeme to blame the old World for that they did as freely as at other times eate and drink marry and give in marriage while the Ark was in building even unto the day that the flood came and tooke them all away Mat. 24. 38. every of which actions at another time had beene approved Alasse lawfull actions depraved by bad circumstances become damnable sinnes and things benificiall in their use are dangerous in their abuse or miscariage Is this a time saith the Prophet to his servant to receive money and garments and vineyards 2 King 5. 26 so the truly humbled soule will say is this a time to drink and revell in can God be pleased that in this time of visitation while the Plague or famine lies sore upon our neighbours wee should give our selves to sport and jovisance No and certainely they have desperate soules that can rejoyce and bee merry when the God of heaven and earth shewes himselfe so angry For as nothing magnified the religious zeale of Vriah more than this that he abandoned even alowed comforts till he saw the Arke and Israel victorious so nothing did aggravate David's sin so much as that hee could finde time to loose the raynes to want on desires and actions even while the Arke and Israel were in distresse And yet David's case was no more like these mens then Zimrie's case was like David's for they drinke and roare and sweare and whore as it were in a presumptious bravery to intimate that they regard not Gods wrath nor weigh his heavie displeasure Now though the harlot doth bad enough which wipes her lips that the print of her sinne may not be seene and though shee commit it she will conceale it yet an Absolom doth far worse that spreads his incestuous Pallet on the roofe and calls the Sunne a blushing witnesse to his filthinesse Yea let any man judge whether they are not frontlesse Zimries that dare bring whores to their Tents in the face of all Israel while God is offended Moses and all Israel grieved the Princes hanged the people plagued that dares brave God and all the people in that sinne which they see so grievously punished before their eyes this at any time were abominable but now most execrable Yea what other is this then to imitate the Thracians who when it lightens and thunders shoot Arrowes against heaven thinking by that meanes to draw God to some reason And yet no marvaile that there should be such when Lots daughters were so little moved with that grievous judgement the turning of Sodome into ashes of their Mother into a pillar of Salt both in their eye that they durst think of lying w th their own Father yea and one of them afterward impudently◠calls that sonne Moab my Fathers son by me no marvaile when Pharaoh's heart was more hard after every of the 9. plagues no marvaile when the high Priests and Souldiers together with the spectators were obdurated at our Saviours sufferings notwithstanding the whole frame of nature suffered with him those proofes of his Deitie were enough to have fetcht all the world upon their knees and to have made all mankind a convert and yet behold some mock and revile him some give him Uinegar and Gall in his thirst others after hee was dead pierce his blessed side with a speare other seeing him risen report that his Disciples came by night and stole him out of the Sepulchre c. But al hearts are not alike no meanes can worke upon the wilfully obdured even that which would make Pagans relent as they which never prayed in their lives will pray at sea in a tempest may leave some Christians worse then impenitent Lime is kindled with water
and the hotter the Sun shines upon fire the more it's heate abateth But what will be the issue I even tremble to thinke of it for God hath many strings to his Bow and many Arrowes in his Quiver when one way takes not hee tries forthwith another and this we may be sure of that hee will never leave smiting till we smite that which smiteth at his honour and let them praise at night the fairenes of the day that Ship is most sure that commeth safe to the Haven saith Anacharsis yea sinnes of an inferiour ranke shall meet with temporall judgements but these that dare sin God in the face shall beare a heavier weight of his vengeance they shall not scape with burning in the hand not have the favour to suffer here either Plague Famine Sword or the like but shall be fatted for an eternall slaughter in hell an everlasting burning in the bottomles pit While sin hides it selfe in corners there is some hope if there bee shame there is possibility of grace but when it dares once looke upon the Sunne send chalenges to authority defie heaven and earth the vlcer is desperate the member farre more fit to be cut off then launced And so much of the perpetuity of this sinne in drunkards § 62. NOw a word of exhortation to the sober touching this time of visitation that God may bee pacified and wee delivered First let us be sure that our delights exclude not his presence 2 Because the coles of his wrath will not bee quenched without the teares of true repentance let us weepe with them that weepe others afflictions must move our affections as Q. Elizabeth to the afflicted States Haud ignaramali miseris succurrere disco Yea weepe for them that will not weep If any whose crying sinnes have pierced the Heavens and brought downe the plague will not cry for themselves God requires that we should cry for them we must mourne for them that will not mourne for themselves Ezek. 9. As indeed who were they in all ages that mourned for the abominations of the times Not they that committed the abominations as we read Ezek. 9. 4. Alasse their cheekes were dimpled with laughter And in the old world who but righteous Noah was grieved for the sinnes of that age and the judgment which followed And in Sodom who but faithfull Abraham and just Lot was vexed with the uncleanly conversation of the Sodomites and prayed to God for them And the like in other ages as what saith holy David Mine eyes gush out with rivers of water because they keepe not thy law Psal. 119. 136. and againe verse 158. I saw the transgressors and was grieved because they keepe not thy Word And Ieremy Lam. 3. 48. mine eye saith he casteth out rivers of water for the destruction of the daughter of my people when they were not once touched for their owne sinnes Yea as for the wicked when God is angry and their brethren are in distresse they are no more troubled then Ioseph's brethren were when they had throwne him into the pit who sate downe to eate with no more compunction then Esaâ— having sold his birthright fell to his pottage but farre be this from us It 's true the onely meanes to prevent a judgment is for the wicked to repent for the Godly to pray yet since there is great neede of mourning neede of great mourning for heauy judgments will not be turned away without deepe sorrowes and considering we have but a few to share with us in the worke let us double our knockes at the gate of Heaven the greater the number of these mad men and the greater their mirth the greater had neede to be the company of mourners or the mourning of that company it is the mourning of the penitent that maintaines the mirth of the delinquent it is the ten righteous men that keepes fire and brimstone from these abominable Sodomites Yea let them pray that could never pray in their lives as Athis Sonne to King Crâ—sus bring dumbe from his nativity seeing his Father ready to be slaine by one of King Cyrus his souldiers suddenly brake forth into words of entreaty and by his passionate speeches saved his Fathers life And this done we shall at least deliver our selves that is the plague shall not touch us nor our families of if it doe it shall be so sanctified that it shall rather pleasure then hurt us First it 's probable it shall not touch us as when Sodom was destroyed Lot and his family were singled out the Angel could do nothing till he was safe Gen. 19. And when the Lord smote all the first borne throughout the land of Egypt he spared all the children of Israel whose dore-posts were sprinkled with the blood of the Passeover Exod. 12. 22. And when all Hierusalem both old and yong were utterly destoyed all the mourners were marked on their foreheads to the end the destroying Angell should passe by and not touch them Eze. 9. 4. 5. 6. The like wherof we have Revel 7. where the Angell useth these words hurt ye not the earth neither the Sea neither the Trees till we have sealed the servants of God in their foreheads ver 3. Or if the corne be cut downe with the weeds it shall be to a better purpose for the one shall be carried into God's Barne as Lazarus was the other cast into the fire like Dives one Hypocrite was saved with the godly for Noah's sake not one righteous person was swept away with the rest for company The world may be compared to some great Farme wherein each Nation is a severall field the inhabitants so many plants God the owner whose manner is if he meete with a very good field he pulls up the weeds and lets the corne grow if with an indifferent he lets the corne and weeds grow together if very ill he gathers the few eares of corne and burnes the weeds but never destroyes both Indeed that every Mother's sonne of us have not perished by the Pestilence as the old world did by the Deluge it is not because we are lesse wicked but because God hath beene more mercifull And so much of the perpetuity of this sinne only let it teach and encourage us to hold out and persevere in good for if they be obdurate in vice it is a shame if we be not constant in vertue § 63. NOw if you will know the reason why their Heaven is the Taverne whence they never depart untill thy have cast up the reckoning why like Horses they are onely guided by the mouth in short it is mostly that they may drive away time and Melancholy First the pot is no sooner from their lips but they are melaâ—choly and their heart so heavy as if a milstone lay upon it somewhat resembling the flye Pyrausta which dyeth if out of the fire I call it melancholy because they call it so but the truth is they are vexed like Saul with