would disperse and dispell all the blacke clouds of their raigning sinnes in a moment as the Sunne doth no sooner shew his face but the darknesse vanisheth or as Caesar did no sooner looke upon his enemies but they were gone Egypt swarmed with Locusts till the west winde came that left not one He cannot delight in sinne nor dote upon the world that knowes Christ savingly § 156. OB. Ob. That the strictest livers are seldome the wisest men answered But the objection which as they thinke cannot be answered like the invincible Nauy in 88. is this We see by experience that the strictest livers are seldome the wisest men yea who more vicious then many that know most Answ I am not ignorant that some Fooles have made other Fooles beleeve that none trouble themselves about Religion but the simplest yea the most holy and religious in all ages have beene accounted Fooles and mad men Elisha was counted no better by that man of the Sword 2 King 9.11 in Hosea's time the Prophet was esteemed a foole and the spirituall man mad Hosea 9.7 yea our Saviour Christ with open mouth was proclaimed mad by his carnall hearers Iohn 10.20 Mar. 3.21 and Paul the like by Festus Acts 26.24 yea all the Apostles were reputed Fooles 1 Cor. 4.10 and this hath beene the worlds vote ever since the sincere Christian was so reputed in Pliny's time and after in St. Austins time yea Iulian the Pelagian could gibe St. Austin that he had none of the wise Sages nor the learned Senate of Philosophers on his side but onely a company of meane trades-men and handycrafts-men of the vulgar sort that toke part with him whose answer was thou reproachest the weake things of the world which God hath chosen to confound the things which are mighty And is it otherwise now Is not the honest devout orthodox Christian the plain dealing and religious man hee that declares his meaning by his words that cannot or will not lye and desemble shift and flatter temporise and accommodate buy promotion supplant growe rich take bribes he that will rather suffer then do evill ordinarily esteemed an idior or silly asse yes by all that are craftily wicked as you may heare out of their owne mouths Wisd 5.3 to 9. To worldly men Christian wisdome seemes folly saith S. Gregory and well it may for even the wisdome of God is foolishnesse with the world 1 Cor. 1.18.23 But shall we therfore take it for grant Worldly men count wisdome folly and solly wisdome that they are wisest because they suppose and say they are no for first as he must have a sweet breath that can judge who hath a sweet breath so to judge who is a wise man is onely the office of a wise man Secondly the Lawes of our Land wil not admit a delinquent for a witnesse after he is found guilty neither will I and they stand convicted of folly Sections the 34.38.39.40.51.91.157.184.190 But if they will put themselves upon a faire tryall they shall have an equall proceeding or if they will heare the case argued if reason give not sentence on the good mans side let mee suffer as a slanderer Indeed wisdome hath alwayes carried that shew of excellency that not only the good have highly affected it as Salomon who prayed for wisdome and Moses who studied for wisdome and the Queene of Sheba who travelled for wisdome but the very wicked have laboured for it who are ashamed of other vertues so that wisdome is not only justified of her children but also of the children of folly Knowledge is so faire a virgine that every cleare eye is in love with her it is a pearle despised of none but Swine O the pleasure that rationall men take in it they that care not for one dramme of goodnesse would yet have a full scale of knowledge though they never mind to do good yet there is no good which they would not know among all the trees of the garden none so pleaseth them as the tree of knowledge As wisdome is excellent above all so it is affected of all as oyle was both of the wise and foolish Virgins it hath beene a mark which every man hath shot at ever since Eve sought to be as wise as her Maker But as an hundred shootes for one that hits the marke some short some over and some aside so an hundred ayme at wisdome for one that lights upon it Ecclesiastes 7.28 Yea as many thinke themselves good fellowes for one that is a good-fellow indeed so many thinke themselves wisemen for one that is wise indeed Of all sorts of men in the world none repute themselves or are reputed by others wiser then the profound humanist and cunning politician and the yet neither of these may compare with the godly man for wisdome and knowledge § 157. FIrst They not alwayes the wisest which know most not the humanist for they are not alwayes the wisest which know most as I have proved at large § 50.51 I will further confirme it There are a generation of men that mightily thirst after wisdome and knowledge and to get it they are no niggards of their labour for they leave nothing unstudied but themselves they know all parts and places of the created world can discourse of every thing visible and invisible divine humane and mundane whether it bee meant of substances or accidents are ignorant of nothing but the way to heaven are acquainted with all Lawes and customes save the Law of God and customes of Christianity they are strangers no where but in the Court 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 all their 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 quantity 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 roomes 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 Poet told 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
sometimes weather-beaten safely arrived at my expected Haven Yea my Molde was so kindly bedewed with your heavenly cottemplations when it was Sâ—n burnt and so gently thawed by your divine Meditations and other observations when it was Frost-bound that the earth it self would cause me blush if I should not present you with the first or best fruits Not that my ambition or hope doth so far transport me as to think it worthy your serious surveigh whose houres are taken up with more excellent and heavenly notions much lesse able to add the least gleame to what you know such a fond conceit were as absurd as to light a Tâ—per to the Sun to teach an Eagle to fly a Dolphin to swime or with Phormio the Philosopher to read a Lecture of Souldiery to Hannibal the most expert warrier of his time and I might he worthily laught at for my labour as he was I only offer it to your censure and dispose that it might the rather creep forth under the safe conduct of your goodnesse unto the hands and use of others and even therein feare also that I have coveted too high and intruded too much on your Lordships more weighty affaires Indeed to alter a little of what is yours would interdict mee all Apologie since that were to use the pensill upon a picture finished by Apelles or to write the destruction of Troy after Homer which with ease may be marred but cannot be mended Suppose with Epicurus you loath to repeate any thing againe be it never so pleasing or profitable as it appeares by your compositions you do yet far be it from you to barre others that benefit when the same God by whose Spirit your Pen was guided gave command that his children should lay up his words in their hearts and souls bind them upon their hands and between their eyes teach them their children repeat them sitting and walking lying down and rising up yea write them upon the posts and gates of their houses Besides experience shewes that the oftner these Nayles are hammered the deeper they pierce and pierce too deep they cannot for five words remembred are better then a thous and forgotten and every help to our devotion deserves to be precious It was an envâ—ous humour not befitting your Lordships worth whose ayme is God's glory not your owne which caused Alexander to bee angry with Aristotle for making his Bookes common and a peevish condition which made Aspendius that cunning Musitian to play always so softly on his Harpe that none could heare but himselfe Vertue is destributive and had rather accommodate many with selfe-injury then bury benefits that might pleasure a multitude and that which is good of it selfe is so much the better by how much the more it is communicated yea to conceale goodnesse is a vice I need not tel your Lordship that gray advisements in a fine filed phrase are like Aire Fire Water the more breathed the clearer the more extended the warmer the more drawne the sweeter or the bright Sun whose beames are not the worse for shining in every corner but the places the better If then I detract not from their worth who may not benefit by their use in which my care and desire was with the Bee to inrich my selfe and others without prejudice to any one flower Put case I have fagotted and piled one thing upon another independantly and without forme or order precious stones willshine though set in Lead and linkes of Gold have their true value and lustre though a bungler make the chaine Indeed if in borrowing the matter I impaire the forme as many times it commeth to passe that sentences translated or repeated doe like silke twise dyed loose their glosse if I adulterate or sophisticate any one peece let the Author reward me as Archelaus and Philoxenus did some which sang their meeters illfavouredly and undecently who either kickt them on the shinns or broke their potts using these words you breake mine I breake yours or as learned Musurus Candiot served Marsilius Ficinus in correcting his translation of Plato all over with a Sponge finding it to imitate the copy originall no more then Cicero the younger did his Father which was only in name or take the same course with my Book which Philoxenus did with a Tragedy that Dionysius sent him to correct who finding it not worthy to bee published tooke a knife and rased it in peeces For praise I seeke none as I have deserved none and I am so farre from expecting thanks as that I humbly crave pardon yea a condition all acceptance is all I aske Wherefore vouchsafe it your favourable aspect and let this meane but faithfull testimony of my humble thankfulnesse be shrowded under the wings of your learned Patrociny as was Persius under the wings of Pallas and Teucer under the Shield of Ajax And your deserved greatnesse shall make it more acceptable and by consequence the more profitable yea your name to which it is consecrate shall and life to it as the Sunne to a withered Plant and your protect on wâ—ll no lesse support it then bones do the flesh of a mans body or walls the building of an house True Alexander at first disdained the Corinthian Embassadors who offered him the freedome and Burgueship of their City but when they told him that Bacchus and Hercules were likewise in their Registers he kindly thanked them and accepted their offer If there be any thing herein worthy let it induce your acceptance if not it may please you to imitate Caesar who never rejoyced more then to heare how they talked of his valiant exploits in simple Cottages Divers doe dedicate their heavenly labours according to earthly respects and I have often seene an heavenly Pearle presentted to the hand of an earthly and sensuall Patron but such incongruous and untuneable de dications have ever beene harsh to my judgement wherefore that I might avoid the like incongruity I was bold in nuncupating my Booke to fixe upon your Lordship in whom to the outward gifts of nature and fortune are conjoyned the inward endowments of grace as piety humility affability temperance justice wisdome with maturity of judgement and the like which by a rare and happy combination have met together as Diamonds set in a border of Gold or Sapphirs placed in a Cabinet of Ivory touching which your vertues for I will not use many words of your selfe to your selfe I shall rather praise God and pray for the continuance and increase of them in the secret closet of mine own heart than make any publike proclamation of the same in the eares of others knowing that your selfe affects no other theater for your worth then your owne conscience And in regard of others it were as needlesse as to lend Spectacles to Lynceus an Eye to Argus or to wast gilding on pure Gold for who hath heard of your name that is not driven to admiration and veneration of your singular sufficiencies Againe Alexander's victories and
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 doe 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 are wounded beaten and many times murthered as often times they stab and murther others but this is notably described by Salomon Proverbs 23.29 to 36. Indeed drunkennesse is nothing else nor hath ever beene reputed amongst the wise and learned then a voluntary madnesse a temporary forfeiture of the wits worse then frenzie in that the one is violent the other voluntary that the evill of punishment but this the evill of sinne The wine which of it selfe is a good creature of God and being moderately taken of excellent use becomes to them which use it to surfeit as the water of the river Gallus in Phrygia which maketh all those mad that drinke of it other vices doe but alter and distract the understanding whereas this utterly subverteth the same and astonieth the body even wrath makes a man a beast but drunkennesse makes a man mad and if so how odious is this sinne For if it be a hatefull thing for a man to wound his owne flesh and willfully to maime the members of his body how abominable is it to wound the mind it selfe and to offer violence unto our reason and understanding If it be a crime to offer violence against the subjects then surely to lay violent hands upon the King himselfe and to pull him out of his Regall throne must needs bee condemned as an outragious wickednesse Or lastly suppose them men they are but like that man spoken of Marke 5.2 to 6. who being possest of the Divell lived amongst the graves and cut himselfe with stones for they love none but base company base places and base courses and what other doe their frequent and horrible oathes but cut them deeper then those stones did him It 's true hee may seeme to be in a better condition as first he may have a name to live but indeed he is dead as S. Iohn speakes Secondly he may have the appearance of a man but indeed he is a beast as Ieremy speakes Thirdly he may be thought a sound man but indeed he is Demoniacall obsessed or rather possessed with a Devill yea many Devills and more miserable then such an one because it is a Devill of his owne chosing as Basil speakes And certainely if every raygning sin be a Devill as S. Austin holds much more if the heart of a Reprobate containes so many Devills as unchast thoughts as St. Gregory affirmes every true Drunkard is possest with more Devills then Mary Magdalen was and good reason for as our Saviour intimates the Devill can find no such rest in dry places Math. 12.43 Indeed this may seeme to some ignoramusses a big word but let mee tell you the corporall possession of evill Spirits is not so rare as the spirituall is rife no naturall man is free one hath the spirit of error 1 Tim. 4.1 another the spirit of fornication Ose 4.12 another the spirit of blasphemy Revel 2.9 and 13.1.5.6 another the spirit of falsehood Math. 24.11 another the spirit of feare 2 Tim. 1.7 another the spirit of slumber Rom. 11.8 another the spiof giddinesse Esay 29.9 to 15. another the spirit of pride all have the spirit of the world 1 Cor. 2.12 Yea let me assure you from Gods word that all yee who are not changed in the image of your minds Eph. 4.23.24 Rom. 12 2. who have not yet felt the power of godlinesse 2 Tim. 3.5 are as truly though spiritually carryed by evill spirits into the deeps of your knowne wickednesse as ever the Gadarean hogs were carried by them downe the precipice into the Sea Alas the Devill hath more then one way to possesse men hee keepes possession in some by his Tenants as by drunkennesse swearing whoredome c. in others actually and immediately by himselfe yet hee rather choseth to possesse men by these his tenants then by himselfe that so hee may not carry them against their wills as hee did that man in the Gospell into the fire and water so using violence to their bodies all those forced and violent motions which they performe who are really possest being the Devills owne sins but rather desireth to carry them willingly and drive them as free horses that neede only the shaking of the hand to the Taverne to the stewes to this or that evill company and therefore hee desired not to possesse Iobs body because his intent was to draw Iob himselfe to blaspheme God So that wicked men although their bodies are free usually from this possessive power of Sathan yet Sathan hath a farre greater power in the voluntary motions of their bodies and soules even such a power as that they shall be agents in what they doe and as guilty of the sinne as himselfe when he makes them abuse their eyes to wantonnesse their mouthes to filthinesse and makes their feete swift to shed blood so that as Paul being guided by the good spirit of God could say I live not but Christ lives in me Gal. 2.20 so may they we live not but the Devill lives in us for he is their god 2 Cor. 4.4 and their Prince Iohn 14.30 and workes in them his pleasure Eph. 2.2 2 Tim. 2.26 Now this possession of soule and body together is the more fearefull and yet the more ordinary neither doe men marvell or wonder thereat because it is not discerned § 10. 5 BUt fiftly that Drunkards are possest with as many Devills as raigning sinnes is not all their condition being yet worse for in effect they are turned Devills In the former place you saw men transformed into beasts prye more narrowly into them They transforme themselves into the condition of evill Angells and you shall see those beasts transformed againe into Devills in the delight they take in sinne in their mischievous tempting others to sinne for surely if want of reason makes a beast abuse of reason
Beere good drinke But in the meane time how many thousands which are hard driven with poverty or by the exigents of warre might be relieved with that these men spend like beasts whiles that is throwne out of one swines nose and mouth and guts which would refresh a whole family O wofull calamity of mankind saith S. Augustine how many may we find that doe urge and compell those that be already satisfied to drinke more then becometh them and yet will deny even a cup of small drinke to the poore that beg it for Gods sake and for Christs sake they pinch the hungry to pamper the full withhold drinke from the thirsty to make others drunke with too great abundance § 44. BUt It is Gods unspeakable mercy that wee have not a fomine or that the land doth not spue out her inhabitants for this sin O how just a punishment were famine after such a satiety and pestilence after famine for such as turne the Sanctuary of life into the shambles of death O Lord it is thy unspeakeable mercy that our land which hath beene so long sicke of this drunken disease and so often surfitted of this sinne doth not spue us all out which are the inhabitants The Lord of most glorious Majesty and infinite purity sees all heares all knowes all and yet behold we live nay the Lord still causes Heaven Earth Sea Land all Creatures to waite upon us and bring us in all due provision nay he hath not long since abounded even in that blessing and graine which hath bene most abused to drunkennesse here is patience here is mercy here is bounty O that we could stay here and suffer our selves to lose our selves in the meditation and admiration of this wonderfullnesse But what 's the reason God will not punish the righteous with the wicked But Drun kards are reserved unto the great day Gen. 18.25 he knoweth how to deliver the godly and to reserve the wicked these brute beasts who walke after the flesh in the lusts of uncleannesse and count it pleasure to riot unto the great day to be punished 2 Peter 2.9.13 whose judgement is not farre off and whose damnation sleepeth not ver 3. For as surely as the word of God pronounceth many a woe unto them as woe to Drunkards saith Isaiah that are mighty to drinke wine and unto them that are strong to powre in stroâ—g drinke that continue drinking till the wine doth inflame them Woe saith Habakuk unto him that giveth his neighbour drinke till hee be drunken Woe saith Solomon to them that tarry long at the wine to them that goe and seeke mixt wine Woe to his body which is a temporall woe woe to his soule which is a spirituall woe woe to both body and soule which is an eternall woe howle ye Drunkards saith Ioel weepe yee saith St. Iames Isaiah 5.22 Habakuk 2.15 Ioel. 1.5 Iames 5.1.5 Yea which of Gods Servants hath not a woe in his mouth to throw at this sinne so every tittle of this word shall be accomplished God will one day hold the cup of vengance to their lips and bid them drinke their fills Yea The judgments of God spirituall temporall and eternall which in Scripture are threatned against Drunkards as Drunkards are Sathans eldest Sonnes so they shall have 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 it 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 unquenchable 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 Levit. the 26. and Deut. 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 intollerable 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 repentance 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 Isaiah 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
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 wanton 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 Exhortation to the sober touching this time of visitation 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 In all ages the godly alone have mourned for the abominations of their time 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
there is perfect envie neither the good would be saved nor the wicked would be damned alone wherefore they seeke to winne all they can § 114. WHen once a man is got out of the snare of the Divell he will doe what he can Good men draw all they can io heaven wicked all they can to bell to pluck others after him As by his sinnes and bad example hee hath drawn others from God so now he will all hee can draw others with himselfe to God Saul converted will build up as fast as ever he plucked downe and preach as zealously as ever he persecuted But take a view of each case in severall persons and first of the godly We read that Noah and Lot hazarded their own peace and safety such was their charity to preserve theirs that afflicted them they did admonish others like Prophets and advise them like Fathers but both in vaine these holy men seemed to them as one that mocked and they did more then seeme to mocke them againe We read likewise how Andrew was no sooner converted and become Christ's Disciple but instantly hee seeketh out his brother Simon to gaine him also to the same faith Iohn 1.41 And of Philip that he did the like to Nathaniel verse 45. And of the woman of Samaria that she did the like to many of her neighbours Iohn 4.28 to 41. And of the twelve Apostles that so soone as they were endued with the Holy Ghost they spread the Gospell throughout the whole world and with so good successe that wee reade of three thousand soules converted by one of them at one time namely by Peter so well did he obey Christ's command who said unto him when thou art converted strengthen thy brethren Luk. 22.32 Yea Moses so thirsted after the salvation of Israel that rather then hee would bee saved without them hee desired the Lord to blot him out of the Booke of Life Exodus 32.32 and Paul to this purpose saith I could wish my selfe to be separated from Christ for my brethren that are my kinsmen according to the flesh meaning the Iewes Rom. 9.3 Their charity and spirituall thirst after salvation was much like the naturall thirst of Alexander who being with his troopes in the Field and in extremity of thirst when one presentted him an Helmet of water he refused it saying si solus bibero hos maeror occupabit or that of Rodolphus the Emperour who in his warres against Octocarus King of Bohemia being offered drink by a rusticke that attended his harnesse when both he and his whole Army were ready to perish with thirst refused it saying 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 They shall answer for soule-murther 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 our 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 cursed reprobate himselfe so willing first to curse all Israel and after when that would not fadge to give such divellish counsell against them Numb Reve. 2.14 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 savour 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 lifted 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
and so little practise that to thinke of it would move wonder to astonishment had not our Lord told us that even amongst those that heare the Gospell three parts of the good seede falls upon bad ground The common Protestant is of Baalam's Religion that would dye the death of the righteous but no more Ioshua's resolution I and my house will serve the Lord is growne quite out of credit with the world and there are more banquerupts in Religion then of all other professions but let men take heede least by their disobedience they lose their second Paradise as our originall Parents did their first If we are commanded to exceede Scribes and Pharisees in our righteousnesse then those that come short of the Ethnick Pagans what torments shall they suffer Ierusalem is said to justifie Sodom yet were the Sodomites in Hell now if we justifie Hierusalem sure we shall lye lower in Hell then either the Sodomites or the Iewes for we are so much the worse by how much we might have beene better § 126. BUt see how many wayes God hath called thee The severall wayes whereby God calls to repentance how many meanes he hath used that he might winne thee to repentance First the holy Scriptures are as it were an Epistle sent unto thee from Heaven and written by God himselfe to invite and call thee to repentance and therein Christ himselfe no lesse saith unto thee from Heaven when thou art drinking swearing mocking scoffing deriding enuying hateing opposing and persecuting any that beleeve in him then once he did to Saul why persecutest thou me I am Iesus whom thou persecutest it is hard for thee to kicke against the prickes for whatsoever the Spirit speaketh generally or specially in the Word is the voice of the whole Trinity and intended particularly to thee and to me and to every man single his case being the same What dost thou looke for Caine or Iudas to come out of Hell to warne thee it is sufficient their sinne and punishment is written for thy learning But this is not all for though he calls chiefely by his Word yet he doth not call onely by it for never any thing happened unto thee in thy whole life whether thou receivest benefits or punishments hearedst threatnings exhortations or promises from any his Embassadors of the Ministery but all whether faire meanes or foule have beene sent from God to invite and call thee to faith and repentance He even therefore threatens Hell saith St. Chrysostome that he may not punish thee by the same All Gods blessings are like so many suters woing thee to repentance yea they put on even the formes of Clyents and petition thee for repentance his afflictions are Embassadors sent to treat with thee about a league which cannot be had without repentance all the creatures of God ordained for thy use are so many silent Sermons so many trumpets that summon thee to repentance in briefe wherefore doth the Spirit of grace knock at the dore of thine heart with such infinite checks and holy motions but that he would come in and he will not come in till repentance hath swept the house Why wast thou not with thy harlot like Zimry in the armes of Cozby smitten in the act of thy Adultery Why was not thy soule and hers sent coupled to the fire of torment as your bodies were undevided in the flame of uncleannesse While thy mouth is opened to sweare and blaspheme why is it not instantly fild with fire and brimstone When thou art dead drunke why art thou suffered to wake againe alive but this God waites as in the Parable of the Fig tree Luk. 13. another and another yeare to try 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 scape 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 reinisse 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 servous 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
enter into life must keepe the Commandements viz. so farre forth as hee can And Titus 2.12 The grace of God which bringeth salvation teacheth us that we should deny 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 One part of the covenant of grace is that weâ—e wil forsake the Divell and all his workes constantly believe c. 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 Mark 61.16 and obediently keep his Commandements the better thereby to expresse thy thankfulnesse towards him for so great a benefi 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 Object thou art regenerate hast repented What it is to be born againe and doest believe in Christ as well as the best Indeed Answ 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 righteousnesse 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 example 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 When the heart is changed and set towards God all the members will follow after it as the rest of the creatures after the Sunne when it ariseth the tongue will praise him the foot will follow him the eare will attend him the hand will serve him nothing will stay after the heart but every one goes like hand-maides after their Mistresse which makes David presenting himself before God summon his thoughts speeches actions c. saying all that is within me praise his holy name Psal 103.1 Prov. 23.26 so that it is a true rule he that hath not in him all Christian graces in their measure hath none and he that hath any one truly hath all For as in the first birth the whole person is borne and not some peeces so it is in the second the whole person is borne againe though not wholly how much the regenerate man is changed from what hee was wont to be may be seene 1 Corinth 6.9.10.11 Tit. 3.3 to 8. Rom. 6.4 to 23. and here upon Christ is compared to purging fire and Fullers Sope to signifie how hee should fine and purg purifie and cleanse his people Mal 3.2.3 God never adopteth any his children but he bestowes love tokens upon them which are the earnest of his Spirits in their hearts 2 Cor. 1.22 and his saving graces as an earnest and for a signe that they shal overcome their Ghostly enemies and live everlastingly with him in heaven as he gave Hezekiah the going backe of the Sunne tenne degrees for a signe that hee should be delivered out of the hands of the King of Ashur and have added to his dayes fifteene yeares 2 Kings 20.6.8.11 Alasse though there bee scarce a man on earth but he thinks to goe to heaven yet heaven is not for every one but for the Saints would any
medicine saith St. Austin yea admit thou wert put to this extremity that thou must either drinke excessively against thy stomacke and conscience or else thou must die for it as sometimes it falls out either drinke or I 'le stab thee it is farre better saith the same Augustine that thy sober and temperate flesh should bee slaine by a sword then that thy soule should be evercome by this sinne of drunkennesse And indeed the magnanimous Christian will lose his life rather then the peace of a good conscience like Iohn Baptist he will hold his integrity though he lose his head for it And indeed Death in a good cause shall pleasure not hurt us let a man but keepe a good corespondence with God and his owne conscience and then he may answer all as he did when the Tyrant threatned him I will take away thy house yet thou canst not take away my peace I will breake up thy schoole yet shall I keepe whole my peace I will confiscate all thy goods yet there is no Premunire against my peace I will banish thee thy countrey yet I shall carry my peace with mee so mayst thou say take away my riches yet I have Christ take away friends liberty wife and children life and all yet I have Christ that is to me both in life and death advantage Suppose thou beest kild for obeying God rather then man what greater honor can be done thee Queene Anne Bolane the Mother of blessed Queene Elizabeth when she was to be beheaded in the Tower thus remembred her thankes to the King Of a private Gentlewoman said she he made me a Marquesse of a Marquesse a Queene and now having left no higher degree of earthly honour for mee he hath made me a Martyr And what said Iustine Martyr to his murtherers in behalfe of himselfe and his fellow Martyrs you may kill us but you can never hurt us And Francisco Soyit to his adversaries you deprive me of this life and promote me to a better which is as if you should rob me of counters and furnish me with gold The sooner I die quoth another the sooner I shall be happy and even in the very act of suffering God gives courage with the one hand and holds out a crowne with the other 2 Cor. 1.5 and 12.10 When Pyrrhus tempted Fabricius VVhich hath made many preferre it before the greatest pleasure profit or honour the first day with an Elephant so huge and monstrous a beast as before he had not seene the next day 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 Consalvo who protested to his souldiers shewing 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 dearth 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 But others preferre the worlds favour before Gods 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 VVe must refraine their company and not dispute with them o◠we shall not hold out 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 and 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
from him and all evill § 197. THat we may not be infected by them 2. That we may not be iâ—fected by them nor partake of their sins nor partake of their sinnes It is a true Proverb Evill company corrupts good manners and He that will not evill do must keep from all that longs thereto To be safe from evill workes is to avoid the occasions especially he that will keepe himself from iniquity and have no fellowship with the unfruitfull workes of darknes must have no fellowship with wicked persons the workers of darknesse Ioseph thought no weapon comparable for the beating off his Mistresses assaults to running away The first thing that God did after hee created Heaven and Earth was to separate light from darknesse probably to shew that the good should first of all separate from the evill if they meane not againe to become evill It is not more hard to finde vertue in evill company then to misse vice They were mingled among the Heathen saith the Psalmist and what followes they learned their works Ps 106 35. Peter had never denyed and forsworn his Master if hee had not beene in company with Christ's enemies but then how soone was he changed Now saith one If such a Cedar fell how shall I stand I will not therefore hazard the fraile potsheard my flesh upon the rock of evill company for any thing David had never dissembled if he had not beene among the Philistins which made him after that hee might wisely shun that occasion say depart from mee all yee workers of iniquity for I will keepe the commandements of my God Psal 119.115 intimateing that hee could not otherwise nay how many thousands have confest at the Gallowes I had never come to this but for evill company which drew me to these courses yea the truth is wee can not come amongst these vipers and not bee stung by them for even to heare them speake will make us either angry or guilty and not to bee intemperate with them for company is a great discourtesie if not a quarrell Many a man had beene good that is not if hee had but kept good company There is a pliable disposition in all men naturally to evill we follow it as Iron doth the Loadstone by a naturall and hidden propensity our corrupt nature is like fire which if there be any infection in the roome drawes it streight to it self or like Jet which omits all precious objects and attracts nothing but straws and dust or if a man hath both good and bad in his nature either of them will fortifie as they meet with their like or decline as they finde a contrary as Sampson did in his strength who at first being hard enough for all the Princes of the Philistins 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 sore 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 venime 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 least 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 therfore 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