besides it would overmuch swell the heape and the Pages like fish would grow into a multitude wherefore I will select out onely two verball properties of their enuy and hatred and passe over the rest The malice and enuy of drunkards vents it selfe at their mouthes either 1 By censuring or 2 By slandering us § 90. 1 FIrst they will strangely censure us if we refuse to doe as they doe Psal. 35. 16. and 69. 10. 11. 12. If a man will not sweare drinke drunke and conforme to their lewd customes he is an Arch-puritan by the law which the Iewes had to kill Christ yea for this very cause they will definitively censure one for an hypocrite though they scarce know him superficially at least if a man be but carefull of his society they will tax and floute him with stand farther off for I am holier thâ—n thou they call piety pride for not going with them to the Taverne as indeed there is no goodnesse in man but such will ascribe it to vaine glory The beastly Sodâ—mitâ—s thought Lot a proud and imperious fâ—llow Gen. 19. 9. And so Eliaâ— censures David I know the pride of thine heart saith he when nothing but the zeale of Gods glory and desire of his Brethrens good made him so forward 1 Sam. 17. 28. 29. But as all are not Theeves that Dogs barke at so all are not hypocrites which they terme so The Pharisie censured the Publican and the Infidells Paul who were more precious in Gods sight then themselves But basenesse what it cannot attaine to it will vilicate and deprave and prejudice casteth a false colour upon the best actions whence it is that if our righteousnesse doe but exceede the righteousnesse of a swearer or drunkard we are sure to be censured yea persecuted for our righteousnesse as Abet was of Caine because his owne workes were evill and his Brothers good If a man makes but the Word of God a rule to walke by he is too precize if he will be more then almost a Christian he is curious fantasticall factious and shall with David Psal. 69. 11. 12. be made the song and laughing stocke of every drunken beast whereas if he would be drunke sweare mispend his time haunt Tavernes play the good fellow and doe as they doe he should have their love approbation and good word yea if all men would be prophanely wicked and make no bones of sinne their censures would cease and there would not be a Puritane with some of them in all the world But it is the custome of lewd men I confesse a lewd custome to measure all others by their owne Bushell to forme both their opinions and censures of us accâ—rding to the mold of evill in themselves yea all for the most part judge others by themselves and hence drunkards doing all their good in hypocrisie doe thereafter judge of others Saint Chrysostome hath given the rule As it is saith he a hard thing for one to suspect another to be evill who is good himselfe so it is more hard for him to suppose another to be good who is himselfe evill As we see in Nero who being monstrous incontinent himselfe verily beleeved that all men were most foule libidinists yea that there was not a chaste person in all the world saving that men cloaked their vice with hypocrisie I11 dispositions cause ill suspicions and surely he that suspects another to be ill without just ground by so doing proclaimes himselfe to be guilty for in things uncertaine a bad construction must needs flow from a bad mind suspicion for the most part proceeds from a selfe defect vertuous men rarely censure as great labourers rarely sneeze so that to censure and traduce anothers worth is to question thine owne besides it is an uncharitable and ridiculous thing for where I want experience charity bids me thinke the best and leave what I know not to the Searcher of hearts § 91. INdeed other reasons may be given why they so censure us as first their Ignorance causeth suspicion yea there is nothing so makes a man suspect much as to know little children in the darke suppose they see what they see not you shall have a Dog very violent in barking at his owne shadow or face in a glasse An ignorant Rusticke seeing a Geometritian drawing of lines not knowing to what end he doth the same is apt to judge him foolish and fantasticke Tell a plaine country fellow that the Sunne is bigger then his cart wheele and swifter in course then any of his Horses he will laugh you to scorne The Duke of Vondozme one day looking into his Well with others and seeing face answer face having never before observed the like went home in all haste and called for ayde against the Antipodes Paglarencis was amazed and said his Farmer had surely coosened him when he heard him tell that his Sowe had eleven Pigs and his Mare but one Foale Yea I have read of a silly country fellow that kil'd his Asse for drinking up the Moone But their owne hearts can tell them how fruitfull a mother of jealousies their ignorance of spirituall things is and how it conceives upon first â—ight of every object which they cannot skill on and that being once conceived it makes the party so travell to bring forth the same in words and actions of enmity that for the interim he is as busie headed as if a hive of Bees were in his pate not considering that repentance ever followes rash judgment Secondly their passions and affections infatuate and besot them and makes them infinitely partiall For as in an ill pact Jury whereof there is one wise man another honest man five knaves and five fooles the greater part over-rules the better part these â—en over-beares those two so fares it with a wicked man the five senses and as many affections are the knaves and fooles science is the wise man conscience the honest now neither science the wiâ—e nor conscience the honest can be heard nor give their verdict but all goes with the mad senses and frantick affections We know when a man lookes upon any thing directly through the aire they appeare in their proper formes and colours as they are but if they bee looked upon through a glasse be it greene blew yellow or of any other colour all the things we see seemes to us to be of the colour of the glasse through which we do behold them even so a wicked man houlding the false spectacles of his several passions and affections before the dimme sight of his judgement all things appeare to him in a contrary colour The eye that is blood-shot thinkes every thing red those that have the Jaundise see all things yellow so these drunkards being overgrown with malicious passions thinke us in fault when themselves are only too blame O how the passions of anger and affection of love over-rules and over-perswades our judgements wee may truly say that love hatred and indifferency
our case would be far worse if wee had the worlds peace 390. not strange that wicked men should agree so well 414. agreement of wicked men not worthy the name of peace 832. Persecute wicked men persecute not the evil but the good 499. Petitions God may grant them in anger 659. Plague be it never so hot drunkards are the same 137. it hath wrought little or no reformation 245. many the worse for it 247. Taverns fullest when the streets emptiest 248. Pledge the originall of the word 327. Practise how the godly and wicked differ in their practise 249. wee know no more then wee practise 595. Pray Gods people count it a sinne not to pray for their greatest enemies 523. pray not for knowledge without putting difference 658. when we cannot pray what 663. Presumptuously do drunkards sin 471. Prejudice makes many resolve against yeelding 724. Pride and reputation of good-fellowship a cause of drunkennesse 277. pride of wit 280. Promises entailed to believers and limited with the condition of faith and repentance 560. Profession of religion 382. 532. look Scoffs Punishment wicked men complaine of their punishment but of their sin they speake not 539. R REason as it is clouded with the mistes of original corruption a blind guid 202. once debauched is worse then brutishnesse 693. Reckoning worldlings never think of the reckoning they are to give 621. Regeneration what and how we may know our selves to be regenerate 565. Repentance what and how we may know whether we have repented 570. not to deferre it 588. sicknesse no fit time for it 79. God wil not accept our dry bones when Sathan hath suck't out all the marrow 586. the several wayes whereby God cals to repentance 478. in a judgement so many as repent are singled out for mercy 257 if any would repent of and relinquish this sin of drunkennesse let them first lay to heart the things delivered 695. secondly refraine the causes ibid. thirdly believe their state dangerous and that there is no way to helpe but by a chang to the contrary 696. fourthly be peremptory in their resolution ibid. fifthly shame not to confesse their dislike of it in themselves and others 700. sixthly fly evill company 701. seventhly take heed of delayes 702. eightly omit not to pray for divine assistance ibid ninthly be diligent in hearing 703. tenthly frequent in the use of the Lords Supper ibid. eleventhly meditate what God hath done for them ibid. twelfthly think on the union we have with Christ ibid. thirteenthly consider that God ever beholds them 704. 14ly often think of the day of judgement ibid. fifteenthly consider the hainousnesse of this sin and the â—vills which accompany it 705. sixteenthly abstaine from drunken company 709. for all depends upon this seventeenthly abstaine from drinking-places 710. Report of necessity we must be evill spoken of by some 756 the evill report of evill men an honour 763 Reputation hee of most reputation that can drinke most 139. Reward of drunkards 146. and swearers 104. they shall have a double portion of vengeance to other men 464 Righteous the civilly righteous have hell for their portion 465. S SAthan hath all worldlings under his command 21. 402. 432. and they must do what he will have them 379. by degrees he works men to the heighth of impiety 423. Saints falls should make us beware not presume 157. Scoffes beate off many from their profession 532. the scoffer commonly worse then the scoffed 367. none but fooles will be scoffed out of their religion 754. yet few that will not offend God and their conscience rather then be scoft at 749. Scripture he must be studious therein and follow that rule who will know Christ savingly 664. Security the certaine usher of destruction 242. Separate Drunkards and swearers deserve like dirt in the house of God to be throwne out 93. of which five reasons 94. happy if they were kept by themselves 230. Shame Drunkards would mitigate their owne shame by discrediting the good 374. Singularity a vertue when vice is in fashion 225. Sinnes against knowledge and conscience 467. open and scandalous sinnes how evill 472. to multiply the same sinnes often 473 to commit one sin on the neck of another 473. how one mans sin may extend it selfe to millions yea after ages 539. Drunkards not only sin but make others sin too 493. the Divell shewes the sweet of sin but hides the bitter of punishment untill afterward 734. custome of sinne takes away the sense of sinne 427. Slander Drunkards raise slanders of the godly 358. of which seaven reasons 366. how apt men are to believe slanders of the godly and to spread them 360. what delight wicked men take in hearing evill of the good 361. a slander once raised will scarce ever dye 377. how they mitigate their owne shame by slandering others 368. and often prevaile against the good hereby 370. the condition of a slanderer set out 363. his sinne and punishment 378. Smiting God will not leave smiting untill we smite that which smites at his honour 253. Soule Drunkards guilty of Soule murther 443. 530. nothing but our Soules will satisfie the Serpent and his seed 436. covetous man cares more for his outward estate then for body or soule 626. Spirit saving knowledge not attain'd without the Spirits help 655. Straite what a straite the godly are in 383. Striking 392. Subtilty and wisdome two different things 641. Successe custom of it makes men confident 241 Suffer our Saviour suffered two and twenty wayes of hisâ— enemies 397. Suggestion evill moreready at hand then a good 717 Superlative some men strive to bee superlative in sinne 415. severall examples of superlative sinners 416. Suspition ignorance the cause of it 351. Swearing the most in excusable sin 100. of which 2 reasons 101. that of all others the swearer shall bee sure of plagues 104. three wayes to make men leave their swearing 112. T TAle-bearing the receiver as bad as the tale-bearer 380. Tempting Sathan the Tempter wicked men his Apprentises or Factors under him 298. the many wayes that Sathan hath to set upon us 297. aswell reckon up the motes in the Sunne as all sorts of Seducers 304. all wicked men resemble the Divell in Tempting 286. how politick they are in Tempting 288. Drunkards Sathans principle agents in this businesse 306. the Drunkards chiefe delight is to infect others 286. Temptations on the right hand the most dangerous 746. A wise man will suspect the smooth streame for deepnesse 747. they never wound so deadly as when they stroke us with a silken hand 745. to bee a Tempter the â—asest office 330. their seduceing of others will adde to the pile of their torments 450. how greedy most men are of temptation 295. Sathan needs but say the word 295. or suggest the thought 296. the minde of man not capeable of a violation either from man or Sathan 303. it will bee a poore plea an other day to pretend that such and
the wicked through malice would seeke by all meanes to cut off the godly because their wicked and sinfull lives are reproved by their godly conversation neither can they follow their sinnes so freely as they would nor so quietly without detection or check now if Abel's good workes reprove Cain's evill deeds let Cain but take away the cause kill Abel and the effect shall not follow 4 Fourthly whereas the Godly are too hard for them in disputing take Steven for an instance they would be even with them by casting of stones stop their mouthes with brickbats fetch Arguments from the Shambles and this they are sure would doe when all other hopes and healps faile they would not stand to argue the case with us for let the accused plead what he could for his owne innocency the Wolfe would answer the Lamb indeed Thy cause is better then mine but my teeth are better then thine I will devoure thee so they would put off the Fox and put on the Lyon and make their party good if not with Argumentâ— of reason yet with Arguments of steele and Iron but this is a very hard way of confuting 5 Fiftly and lastly their glory and credit with the world is eclipsed by suffering those which excell in vertue We know the Moone hath so much the lesse light by how much it is nearer the Sunne yea so long as the Sunne shines above the Horizon the Moone is scarcâ—ly sâ—eâ—e which made Adrian and Nero to kill all such as eclipsed their glory by any demerit and for this cause Mercine was murthered of her fellowes because she did excell the resâ— in beauty Yea this hath made wicked men in all ages to deale with the godly as Iâ—liaâ— the Apostate did by our Saviour Christ who tooke downe his Image in contempt that he might set up his owne in the same place and have the people worship it which he knew they would never doe so long as the other was reverenced You know Herod thought he could not be King if Christ should raigne yea as though he had beene of the race of the Ottomâ—ans he thought he could not raigne except the first thing he did he killed all the Males in Bethâ—m from two yeares old and under and the Pharisees that they should be despised if Christ were regarded and hereupon they put the old Carinthians Law in execution that hang'd a man in the forenoone and sate in judgement on him in the afternoone § 106. ANd so I have showne how Drunkards doe intise how they would enforce to sinne what they doe with their tongues what they would doe with their â—ands if they were not manacled by the Law and prooved that the cause of all is they cannot have our company in sin But one thing of no lesse consequence is behind namely the cause of this cause which followes for before I speake of their drawing to perdition and desire of community in the burning Lake I will make the way cleare by giving you the Originall ground of all The maine ground or reason why drunkards and indeed all naturall men hate and persecute the Religious and none else is the one are the seede of the Serpent children of the Devill and partake of his nature I Iohn 3. 8. 10. 12. 14. Acts 13. 10. Iohn 6. 70. and 8. 44. and 14. 30. and 16. 11. Math. 13. 38. 39. 2. Coâ— 4. 4. 2 Tim. 2. 26. Gen. 3. 15. and 5. 3. Eph. 2. 1. to the end and 5. 14. 1 Cor. 15. 22. Rom. 5. 12. 18. Titus 33. to 8. 1. Peter 2. 9. 10. 25. Iohn 3. 3. 5. 6. And the other children of God and members of Christ and partake of the divine nature 2 Cor. 6. 18. Gal. 3. 26. Iohn 1. 12. 13. and 3. 5. c. 2 Pet. 1. 4. Iames 1. 18. 1 Pet. 1. 15. Rom. 8. 9. 16. 17. 29. 1. Cor. 6. 19. and 12. 27. Epâ—sians 5. 30 This is the cause upon which indeede all the former reasons and causes doe depend as the lesser wheeles in a clocke depend on the great one or as the branches of a Tree depend on the stock and roote and spring from it as the Arteries of mans body do from the Heart and Veynes from the Liver for in reason if it be so they must needs be very contrary and if contrary no marvell they should so ill agree for there can be no amity where there is no sympathy no reconciling of Turkes and Christians no neighbourhood no alliance no conjunction is able to make the cursed seed of the Serpent and the blessed seede of the Woman ever agree since God and the Devill are everlastingly falne out one blood one belly one house one education could never make Cain and Abel accord Iacob and Esau Isaac and Ishmael at one yea though they be Man and Wife Parent and Child yet if they be not like they will not like and indeed what is the Father or Mother or Brother of our flesh to the Father c. of of our spirits Can there be such a parrity betweene the Parent and the Child the Husband and Wife as ther is a disparity betweene God and Sathan no certainely the corporall sympathy is nothing in comparison of the spirituall antipathy which is between the two natures Divilish and Divine If Athens and Sparta could never agree for that the one was addicted to serve Minerva the other Mars being each of them Heathens there must needs bee a greater enmity betweene a regenerate man and him that is wholly carnall for what fellowship as the Apostle speaks can there be betweene righteousnesse and unrighteousnesse what communion betweene light and darknesse and what concord betweene Christ and Beliall and what peace between the Believer and the Infidel 2 Cor. 6. 14. 15. and wherein doe these godlesse persons drunkards though they live in our Church differ from infidels onely in name An enemy may be reconciled enmity cannot A vicious person may bee made vertuous but vice and vertue can never accord these are so diametrically opposite that the two Poles shall sooner meet then these be reconciled A wicked man saith Salomon is abomination to the just and he that is upright in his way is abomination to the wicked Prov. 29. 27. and S. Iames witnesseth that the amity of the world is the enmity of God and that whosoever with bee a friend of the world maketh himselfe the enemy of God lames 4. 4. Michael and the Dragon cannot agree in one heaven nor â—ehemiah and Sanballat in one City nor the cleane and the Leprous in one Campe nor the Arke and Dagon in one house nor God and Idols in one Temple nor Iohn and Cerinthâ—s in one Bath nor Isaac and Ishmael in one family nor Iacob and Esau in one wombe In vaine then shall any man attempt to make an agreement betwixt a wicked and a godly man except the one of wicked becomes godly or the other of godly becomes
Now if their reward in heaven be so great that save one soule from death Dan. 12. 3. how great shall their torment bee in Hell that pervert many soules to destrustion Matth. â— 19. they shall bee maximi in infâ—rm greatest in the kingdome of hell he that can damâ— many soules besides his owne supererogates of Sathan and hee shall give him a double fee a double portion of hell fire for his paines Who then without a shower of teares can think on thy deplorable state or without mourning meditate thy sad condition Yea if Ely was punished with such fearefull temporall judgements onely for not admonishing and not correcting others which sinned what mayest thou expect that doest intise others yea enforce them though to intise others were wicked enough Let me say to the horror of their conâ—â—rences that make merchandize of soules that it is a question when such an one comes to hel whether Iudas himself would change torments with him How fearefully think you do the seducer and seduced greet one another in hell me thinks I heare the Dialogue between them wher the best speaks first and saith Thou hast beene the occasiâ—â—â— of my sinne and the other thou art the occasun of my more grievous torment c. Evill men delights to make others so one sinner maketh another as Eve did Adam but little doe they thinke how they advance their owne damnations when the blood of so many soules as they have seduced will be required at their hands and little doe sinners know their wickednesse when their evill deeds infect by their example and their evill words infect by their perwasion and their looks infect by their allure ments when they breath nothing but infection much lesse do they know their wretchdnesse till they receive the wages of their unrighteousnesse which shall not be paid till their work be done and that will not be done in many yeares after their death For let them dye they sinne still For as if we sowe good works succession shal reape them and we shall be happy in making them so so on the contrary wicked men leave their inventions and evill practises to posterity and though dead are still tempting unto sinne and still they sin in that temptation they sinne as long as they cause sinne This was Ieroboam's case in making Israel to sinne for let him bee dead yet so long as any worship his Calves Ieroboam sinned neither was his sinne soone forgotten Nadab his sonne and Basha his successor Zimry and Omry and Ahab and Ahaziah and Iehoram all these walked in the wayes of Ierobâ—am which made Israel to sinne and not they alone but the people with them It is easie for a mans sinne to live when himselfe is dead and to leade that exemplary way to hell which by the number of his followers shall continually aggravate his torments The imitaters of evill deserve punishment the abetters more but there is no hell deepe enough for the leaders of publike wickednesse he that invents a new way of serving the divell hath purchased for himselfe a large patrimony of unquenchable fire Though few men will confesse their sinnes yet many mens sins will confesse their master To beget a president of vice is like the setting a mans own house on fire it burnes many of his neighbours and he shal answer for al the ruines Alas while I live I sinne too much lerme not continue longer in wickednesse then life Sin hath an ubiquity one sinners example infects others and they spread it abroad to more like a man that dyes of the Plague and leaves the infection to a whole City so that hee must give an account even for the sinnes of a thousand yea they have so much to answer for that have thus occasioned so much ill that it had beene happy for them if they had never beene at all then being to be laden with the sinnes of so many O what infinite torments doth Mahomet endure when every Turke that perisheth by his jugling doth daily adde to the pile of his unspeakable horrors And so each sinner according to his proportion and the number of soules which miscarry through the contagion of his evill example for they shall speed at last like him that betrayed a City to a Tyrant who when he had conquered it first hanged up the party that help'd him to it Yea perhaps God will even in this life make them an example of his just vengeance and provoked indignation as he did Pharaoh and Iulian as their sinne hath perverted many so their fall and ruine may perchance convert many the life of Iulian made many Infidels the death of Iulian made many Christians God will teach men to feare him even by their ruine that taught them not to feare him Yea the D vell who now is their good master will in the end reward these his subjects as that Emperor which Plutarch speakes of did by one that kild a great man who first crowned him for his valour and then caused him to bee executed for the murther or as the Wolf does by the Ewe who sucks her while she is a little one and devours her when she is growne a great one Nutritus per me sed tandem saevtiet in me So that it were happy for all seducing drunkards whors c. if they were prevented of doing this great mischiefe and in their non-age throwne alive into the Sea as the Citizens of Rome threw Heleogabalus into the river of Tiber with his mother Semâ—a to bear him company for that she bear and brought forth such a gulfe of mischiefes as Lampridius reports yea the whole State should fare the better for such riddance for so they should become though not profitable yet infinitely lesse hurtfull to such as should remaine § 131. THe eight circumstance which aggravates thy sinne is the object or party which is offended and in this respect thou art liable to the greater condemnation in that thou injurest those whom God tenderly loves which is farre more displeasing unto him then if the same were done unto others they are as the signet upon his right hand yea as the Apple of his owne eye he that toucheth you saith God meaning the Iewes his chosen and beloved people toucheth the Apple of mine owne eye Zach. 2. 8. And who are they which thou scoffest at traducest nicknamest revilest and persecutest but the best of men such as are most religious and conscionable such as wil not sweare nor be drunke nor commit such wickednesse as thou doest Now he which doth these things to evill men who are Gods enemies grievously offend him for what saith the Scripture him will I destroy that privily slandereth his neighbour Psa. 101. 5 and the word neighbour includes very heathens How heinously then doe they offend which doe the same and worse to his children 2 Cor. 6. 18. Galat. 3. 26. Iohn 1. 12. who partake of the Divine nature 2 Peter 1. 4. and are like God in holâ—nesse
would have as much against what they say which must be endured Reade a late Treatise called THE VICTORY OF PATIENCE In the meane time thinke what account you shall give of that you have read FINIS THE TABLE A ADmonition admonitions and corrections the chiefe offices of friendship 826. no admonishing a drunkard 52. he is incapable of good counsell 106. drunkards and swearers contemne it 98 admonition to sellers of drinke Officers c. 711. Adultery looke drunkennesse Agents some for Christ some for Sathan 714. Sathans agents have many advantages above Gods servants in winning soules 714 and keeping 727. and improving them 734. Aggravation the drunkards sin aggravated by eleven circumstances 465. Atheisme drunkards and al vicious men Atheists in heart 229. 558. 590. B BElieve drunkards will believe nothing except their senses say Amen to it 623. they have no faith in the Scriptures 229. few men believe the whole written Word 590. they seeme to believe the promises but really and indeed believe no part 558. Bitter why so bitter and tart 9. Blessings no blessings without God blesse them to us 658. C CEnsure 347. of it foure reasons 349. Chide them sharply when they pray for them heartly 848. Children wel born children are touched to the quick with the injuries of their parents 824. wicked men children of the divel and partake of his nature 407. those whom they hate traduce c. children of God and partake of his nature 407. each must do the works of their father 402. Combine wicked men combine against the godly 391. and lay divellish plots to destroy them ibid. Company evill a maine cause of drunkennesse 286. exhortation to avoid evill company 856. and keepe good company 858. that it is lawful to shun their company and how 776. five reasons why 781. I that they may look into themselves 782. 2 that we may not be infected by them 787. 3 that we may not be infeoffed in their punishments 805. 4 because their company wil bereave us of much comfort 811. 5 that we may be at peace 821 many objections about leaving their society answered 796. excuses for keeping company taken away 860. drunkards would have our company in sinne 382. and likewise in torment 436. they think it will be some ease to have company 448. but it will prove contrary 449 Confident why worldlings are so jocund and confident 109. Consideration want of it the cause of all impiety 490. Consciences of wicked men will be awakned when perhaps the gate of mercy will be shut 488. Constancy and inconstancy 840. change in the vicious as rare a vertue as constancy in the vertuous ibid. Contempt of religion the greatest rub in the way to heaven 532 Corruption will mix with our purest devotions 574. Covenant that we will forsake the divel and all his works constantly believe c. one part of the covenant of grace â—64 Covetousnesse a cause of drunkennesse 275. covetous men fooles 613. in 6. main particulars made good 621 Cowardlinesse one speciall cause of drunkennesse 282. it will not suffer a man to doe well 749. but this is base blood 753. a coward pot-valiant will kill and stay 48. Counsell we should go to counsell and advise with others 668. wicked men give divellish counsell to others against the godly 392. Custome of sin takes away the sense of fin 427. D DEath as men live so commonly they dye 236. defering repentance til death 579. death may be sudden and give a man no leave to be sicke 580. or if it be not repentance is no easie work 581. and late repentance is seldome true ibid. death in a good cause shall pleasure not hurt us 769. which hath made many preserre it before profit pleasure c. 770. Degrees Sathan workes men by degrees to the heigth of impiety and not all at once 423. Drunkennesse seven causes of it 259. the transcendency of the sin 694. it is the root of all evill 27. the rot of all good 33. it disables and indisposeth a man to all good 32. the cause of adultery 54. and of murther 50. brings poverty 62. deformes a man 66. debilitates the body 40. beastiates the soule 59. findes men fooâ—es or makes them so 124 examples of drinke besotting men 129 discovers all secrets 82. makes dry and they cure sinne with sinne 78 no dispossessing of a drunken divel 231. wee ought not bee drunk to save our lives 768. Drunkards not to be reckoned among men 2. for they are beasts and wherein 7. yea they exceed beasts in beastlinesse 5. are inferiour to them in five particulars 10. they shame their creation 14. the drunkards outward deformities 37. his inward infirmities 40. he is his own executioner 19. 47. one drunkard tongue enough for twenty men 80. his vaine babling 85. scurrilous jesting 86. wicked talking 87. impious swearing 89. his discourse and behaviour on the Ale-bench 115. to drink is all his exercise 144. all his labour is to satisfie his lusts 74. they drink not for the love of drink if you will believe them 272. which being so doubles their sin 274. they drink more spirits in a night then their flesh and brains be worth 145. Drunkards transform themselves into the condition of evill Angels 25. and practise nothing but the art of debauching men 307. how they intise 319. what they thinke of him they cannot seduce 521. but in time of their distresse they think otherwise ibid. how they will enforce men to pledg their heâ—lths 320. how impatient of deniall 321. an unpardonable crime not to drinke as they doe 137. to damne their own soules the least part of their mischiefe 331. one true drunkard makes a multitude 332. if the divel would surrender his place it should be to some good fellow or other 334. the divell speakes in and workes by them as once he did by the Serpent 299. how drunkards smarme in every corner 336. Sathan more men on earth to fight for him then the Trinity which made us 301. Drunkards like Iulian who never did a man a good turn but it was to damn his soule 339. wherefore keepe out of their reach 714. see the danger and know their aime 714. refraine dispute with them or thou wilt not hold out 773. punishment of drunkards 147. 456. they are reserved to the great day ibid. the drunkard hath beene too long sicke to bee recovered 690. they have a way to evade all Gods threatnings 542. E ENmity betweene the wicked and godly 341. proclaimed by God in Paradise 430. Envie if drunkards cannot seduce us they will envie and hate us 341. how their enuy vents it self at their mouths 1. by censuring the sober 347. whereof foure reasons 349. secondly by slandering them 358. whereof seven reasons 366. againe at their hands many wayes 391. of which five reasons 402. Evill we are more prone to then good 717. Example of the greatest Number 165. let Custome 162. be added the greatest Men 169. let Reason 202. be
such deceived us 743. he whom the Lord loves shall be delivered out of their snares and he whom the Lord hates shal fall into them 341. Sathan disturbes not his own 387. no greater temptation then not to be tempted 388. Theefe objection of the thiefe upon the crosse answered 548. Thoughts of wicked men touching the religious not the same in distresse as in prosperity 524. Time they drink to drive it away 267â— if times be bad wee should be more carefull 223. Tongues that drunkards use their tongues only a frivolous excuse 503. a lewd tongue a lowd one and a lowd tongue a lewd one 86. Traduce us because they cannot otherwise hurt us 376. V VErtue and vice can never accord 409. Victory Drunkards in conquering are most overcome 329. Vice every vice hath a title given it and every vertue a disgrace 293. Violence when by gentle perswasions they cannot prevaile they use violence 726. W VVIcked nothing will doe good upon a wicked heart 691. whereof many examples ibid. a continual warre betweene the wicked and the godly in all ages 432. Watchfulnesse 740. we must be Watchfull Wise and Valiant if we will not be overcome by their allurements 739. Where 's the Divel much beholding to whores but farre more to drunkards 451. Wine the drunkards high esteeme of it about making wise 45. Wine lawfull if used lawfully Winne wee should be as zealous and industrious to win soules to God as they are to Sathan 455. Wisdome no wicked man a wise man 189 how wise the drunkard is in his owne conceit 118. of which two reasons 119. drunkards purblind to worldly wisdome starke blind to heavenly 133. they not alwayes the wisest which know most 604. the religious man wiser then the most profound humanist 608. or the cunningest Politician 613. severall misprisions of wisdome 609. worldly men account folly wisdome and wisdom folly 601. objection that the strictest livers are seldome the wisest men answered 600. Witnesse every invitation to repentance will bee a witnesse against us 484. Word to believers is all in all 213. Words he would never endure blowes that cannot concoct evill words 767. wee should read their words backward 763. World begins with milke ends with an hammer 720. whereas Christ keeps back the good wine untill afterwards ibid. many prefer the worlds favour before Gods 772. Worldlings have more peace with 1. Sathan 731. 2. the world 731. 3. themselves 732. then Gods people they may satisfie their lusts to the full 727. have free scope and liberty to do or say what they please 729 whereas Gods people are restrained in their very thoughts ibid. whence they thinke themselves more happy in serving the Divell then others in serving of God 733. they profit more in sinne then the godly in grace 734. they are penny wise and pound foolish 634. but it is otherwise with the godly ibid. Wounds those prove deepe wounds to weake Christians that would be balm and physick unto abler judgements 765. Z ZEale a compounded affection of love and anger 848 we should be as zealous in good as they are in evill 455. FINIS The Introduction Drunkards not to be reckoned amongst men Other sinners Beasts Drunkards worse then Beasts wherein they equall Beasts Why so tart Beasts know when they have enough Beasts remaine the same they were crealed but Drunkards shame their creation Drunkards deprive themselves of sense and motion They subvert reason and prove cruell to themselves They transforme themselves into the condition of evill Angells what the learned say of this sin Drunkennesse both a matchlesse sin in it selfe and the cause of all other sins Drunkennesse disables and indisposeth men to all good yea to all the meanes thereof The rooâ—e of all evill the rot of all good The Drunkards heart a Mare Mortuum The Drunkard cut up and anatomized His outward dâ—â— formiti His inward infirmities An objection answered The Drunkard his own executioner Aâ—ward pot-valiant will kil and â—lay Drunkennesse the cause of murther No admonishing a drunkard Drunkennesse the cause of adultery Drunkennes Beastiates the soule Drunkennes brings poverty Drunkennesse defames a man Drunkeâ—nesse and Ide esse of each other both the cause and effect Idlenesse the most corrupting Fly that can blow in any humaâ—e â—inde All the drunkards labour is to satisfie his Eusts 〈…〉 One drunkard hath tongueenough for twenty men Drunkennesse discovers all secreâ—s His vaine babling scnrriloâ—s jeâ—â—ing 〈◊〉 talking His cursed and impious swearing blaspheming c. Drunkards deserve like dirâ— in the house of God to be throwâ—e out 1 Because they bring an ill name upon the Gospell â— cause the enemy to blaspheme God Because they infect almost all that come neere them Because the whole land fares the woâ—se for their sakes To make them looke into themselves 5 Because they contemne all admonition Swearing the most 〈◊〉 excusable 〈◊〉 Of which two realons That of all otheâ— the swearer shal be sure of plogues Drunâ—ards iâ—sensible of their 〈◊〉 and daâ—ger because ignorant Why they are so jocund and confident Three wayes to make them leave their swearing Their discourse and behaviour on the Alebeâ—â—h How wise the drunkard is in his 〈◊〉 conceil Of which 2. reasons The greatest Bowzers prâ—ved the greatest Buzzards 〈◊〉 sect 42. Drunkennesse either fiâ—des them fools or makes them fooles thâ—t â—se it Aâ— objection answered Many examples of driâ—k besâ—â—ling meâ— 2. That drunkards have shallâ—w memoriâ—s As drunkards are purblind to worldly wisdome so thâ—y are stâ—rk blind tâ— heavenly An unpardonâ—ble crime not to drinke as they dâ—e The utmoâ—â— of a Drunkards honesty is good fellowship He of most reputation that can drinke most He a rare man now that forbeares to drinke untill he be thirsty They devoure whole dâ—luges of strong dâ—inke They devoure whole deluges of strong drinke It is Gods uâ—speakable mercy that wee have not a famine or that the land dâ—th not spue out ber inhabitants for this sin But Drvn kards are reserved uâ—to the great day The judgments of God â—pirituall temporall and eternall which in Scripture are threat ned against Drunkards Yet if they can repent and leave their siâ— God is very ready to forgive 4. Excuses which drunkards usually make taken away If they can bare their drink they are no drunkards 2. Their alleadging the examples of some â—oly men 3 They are not drunke with wine 4 That it is the usuall custome of the place and common practise of the people with who they are couversant and by whom they live That wee ought not to follow the example either 1 of the greatest number or 2 Of the greatest men or 3 Of the greatest schollers That no wicked man is a wise man 4. The best and holiest men no certaâ—ne rule to walk by 5. Neither is reason as now it is clouded with the mists of originall nor ruption 6 Neither are good and holy intentioâ—s enough That onely Law and precept must be our rule Vse and
for knowledge without putting difference For God mâ—y grant our 〈◊〉 in judgment 2 Objections answered â—â— Vse the â— meanes Be sâ—udious in the Scriptures and follow that rule 6. Go to counsell The application of what hath beene spokeâ— Admonition not to make mercy a â—olster for continuing in â—in What small hope of the drâ—n kards yeelding Much of him hath beene spokeâ— but nothing neere all The foulenes of this sin constâ—ained me to be so bitter It is more worthy the sword of justice then the pen of an 〈◊〉 Written rather to keepe men from drunkennesse then in hope to reclaime any from it He the soberest and honestest man which resembles this drunkard least 〈◊〉 drunkarâ—â— hath beene too long sick to be recouereâ—â— Nothing wil do good upon a wisked â—eart VVhereof maâ—s 〈◊〉 Reason once debaâ—ched is worse then brutishnes The tranâ—ccendey of the sin of drunken nesse If any would reâ—â—n quish this sin let â—hem 1 Lay to heart the things delivered 2. Avoid the causes formerly hâ—â—dled 3 Believe their state dangerous and that there is nâ— way to â—elp â—ut by chang to the couâ— trary 4. Be constant and peremptery in their resolution 5 Shame not to confessâ—t by dislike of it in thy selfe and others 6 Fly evill company 7 Take heede of delayes 8 Omit not to pray for divine assistance 9 Be diligent in hearing 10 frequent in the use of the Lords-Supper 11 Meditate what God hath done for thee 12 Meditate on that union we have with Christ c 13 Consider that the Lord beâ—oldeth thee whersoever thou art 14 often thinke of the day of judgment 〈…〉 the heinousnesse of this sin and the evills which accompany it 16 Abstaine from drunken coâ—pany for all depends upon tâ—â—â— 17 abstaine from drunken places Adâ—onition to sellers of drinke Church-wardens Constables c. Adâ—â—nition to sellers of drinke Church-wardens Constables c. To keepe â—ut of this 〈◊〉 of the divell and drunkkards 1. See the danger and know their â—ime Some men ageâ—ts for Christ others for Sathan but Sathansinstruments have many advantages above Gods servents is wining souâ—â— An evill suggestion is more ready at hand then a good 2 We are more prone to evilâ—â—en good 3. The world begins with milk ends with a bammer Christ keeps back the good wine until afterwards 4. The divell can delude their fancy and judgement of natural men 5. Forestal them see with prejudice that they shall resolve against being religious 6. If gentle perswasions wil no◠〈◊〉 they will compâ—d by violence Againe as in getting so in keeping such â—s they have got 1 In regard of pleasure 2 In regard of freedome 3 In regard of peace and that 1 With Sathâ—â— 2 VVith the VVorld 3 VVith themselves They think themselves more happy in serving the Devill then others in serving of God 3 They are better proficients then Gods people 1 Because the Devill blinds them and 〈◊〉 shewes the sweetnesse of fin hides the thought of punishment Not to â—e overcome by their alurements we must â—e Watchful 2 VVise. Many objections answered That others deceive thee will be a pooâ—e plea another day They neverwound so deadly as when they stroak with a silken hand Temptations on the right hand the worst A wise mâ—n will suspect the smooth streame for deepnesse 3 Valiant Few men but wil sin against God and their owne consciences ratherthen be scoft at But it is base blood that blushes to doe well And they are â—ooles who wil be sense 〈◊〉 of their reâ—iâ—â—ioâ— Of necessity we must 〈◊〉 â—vil spoâ—â— of â—â—y 〈◊〉 And wiâ—ked men juâ—ge by conâ—rarâ—es â— Of â—â—ings 2 Of persons 3 Their judgement practise is quite contrary to Gods word VVe should read their words backward But those prove deep wounds to weake Christians which are balme ond physicke unto abler judgments He would never endure blows who cannot conâ—â—ct evill words VVe ought not be drunke to save our lives Death in a good cause shall pleasure not hurt us VVhich hath made many preferre it before the greatest pleasure profit or honour But others preferre the worlds favour before Gods VVe must refraine their company and not dispute with them oâ— we shall not bold out Quest. That it is lawfull 〈◊〉 wiâ—hdraw our selves from â—heiâ— sociâ—ty and â—ow Answ. Five reasons of breaking off society with our vicious consorâ—â— First that they may â—oke into themselves 2. That we may not be iâ—fected by them nor partake of their sins Object Many objections answered 3 That we may not be infeoffed in their punishments 4. Because their company will bereave us of much comfort whichother wise we should enjoy Object Oâ—jâ—ction of joy and goodfellowship answered Answ. 5 That we may be at peace with all which is not possible if wee kâ—ep them company Objections answered The agreement of wicked men not worthy the name of peace A dâ—unkard caâ— never love him that is sober and religiouâ— A wicked manâ— love mercenary inconstant and not worth the having Objections answered Change in the vicious were a raâ—e veâ—tue Even modesty in some is a vâ—ce True love and friend ship only among good men Nothing riviâ—s hearts so close as religion Object Another â—bjection answered Answ. Object Another objection answered Answ. 2 Vse of the former reasons 2 Vse 3 Vse 2 Excuses taken away
an evill spirit which nothing will drive away but drinke and Tobacco which is to them as David's Harpe was to him I Sam. 16. 23. They so wound their consciences with oathes intentionall murthers rapes and other actuall uncleanesse and so exceedingly provoke God that they are even in this life rewarded with the strappadoes of an humane soule rackt in conscience aud tortured with the very flashes of Hell fire which makes them many times lay violent hands upon themselves being never well nor in their owne place till they be in Hell Acts 1. 25. though mostly they bribe conscience to hold the peace as Cerberus must be made with a sop by him that goes to Hell You know Caine having murthered his brother Abel to put away the sting of his conscience fell to building And Ahab having kild Naboth went to recreate himselfe in his Vineyard Gen. 4. 17. I King 21. 16. 19. And Saul when God had cast him off would have pleased himselfe with the honour of the people 1 Sam. 15. 30. so these when the horror of their oathes blasphemies thefts whoredomes and other prodigious uncleannesse hath caused a dejection of spirit and the worme of conscience to sting them how should they remedy it How why as if Sathan alone could expell Sathan straight to the Taverne and drinke sorrow and care away or perhaps there is a Factor of Hell present that cheares him up as Iesabel did Ahab when he was sicke for want of Naboth's Vineyard 1 King 21. 7. crying come you are melancholy let us both to the Taverne and Brothel-house and so cures all his sadnesse for that time with a charme wherein neverthelesse the principall ingredient is drinke the common refuge of melancholy sinners their constant and never failing friend to which also they are as constant for when did the Sunne ever see some men sober and how are our Cities and Townes pestered and our streets strewed with these filthes and this is the maine ground of all For as they that have curst and shrewish wives at home love to stray abroad so these men being molested with a scoulding conscience are faine continually to drinke play riot goe to bed with their heads full of wine and no sooner awake then to it againe so that their consciences must knocke at the dore a thousand times and they are never within or at leasure to be spoke withall indeed at last they must be met and found by this enemy even as Ahab was by Eliah stay they never so long and stray they never so farre they must home at last sicknesse will waken them conscience must speake with them as a Master with his truant Scholler after a long absence and then there are no men under Heaven who more neede that prayer Lord have mercy upon them for a wicked mans peace will not alwayes last in the end his guilt will gnaw him with so much a sharper tooth yea they are not more jocund in prosperity then in disasters they are amazed Whereas they should eate and drinke and doe all things to the glory of God they drinke to this end onely that they may the easier forget God forget him in his threats which sticke in their soules after some Sermon forget him in his judgments which have taken hold of some of their companions they drinke to the end they may drowne conscience and put off all thoughts of death and Hell and to hearten and harden themselves against all the messages of God and threats of the Law as that franticke Musition fell to tuning his Violl when his house was on fire about his eares For most men take no notice at all of the strokes of Gods wrath but with the mirth and madnesse of wine and pleasures take away the knowledge of it and the noyse of conscience when it cryes as the Sacrificers in the valley of Hinnon by the noyse of Instruments tooke away the cryes of their sacrificed children and so much the rather that others may not take notice thereof for though their consciences be often in paine yet they will not complaine that this shoe wrings them Their consciences would faine speake with them but they will by no meanes heare them whereas if they had wit and were not past grace they would both invite and welcome this Angell or messinger of the Lord so soone as the waters be troubled with sackcloth ashes fasting going into the house of mourning and pouring forth whole Buckets of water as is the manner of Gods people 1 Sam. 7. 6. But many a time is poore Christ offering to be new borne in thee thrust into the Stable while lewd companions by their drinking playes and jests take up all the best roomes in the Inne of thine heart Indeed blind worldlings and besotted sinners may call it melancholy or what they will but in Gods Dictionary the holy Scriptures it hath no such name And they may thinke to drive it away with carnall delights but this will not doe it yea let ten Consorts of musicke be added it shall not drowne the clamorous cryes of conscience These are but miserable comforters and Physitians of no value and no way a fit expiation for a griefe of this nature neither can the world afford an expurgation of this melancholy Alasse this is but like some spritly musicke which though it advanceth a mans mind while it sounds yet leaves him more melancholy when it is done as Euripides observes Yea I 'le appeale from your selves in drinke to your selves in your sober fits whether it fares not with you as it did with Menippus who went downe into Hell to seeke content for what is this other in mitigating the pangs of conscience then as a saddle of gold to a gal'd Horse or a draught of poyson to quench a mans thirst Alasse Lot being expuls't Sodom dranke somewhat freely to drive away melancholy as we may conjecture but what came of it the wine made him commit incest whereby he became ten times more melancholy then he was before And surely they which strive to cure their present misery with present mirth have not their misery taken away but changed and of temporall made eternall thou hast taken thy pleasure saith Abraham to Dives therefore art thou now tormented Luke 16. 25. I love no such change I love not to cure one evill by another yea by a worse mischiefe as Empiricks in curing one disease cause another which is worse And let them looke to it for surely if men call for pleasure to please the conscience as the Philistins did for Sampson to make them sport it will but pull downe the house upon their heads No sooner were the bellies of Adoniah's guests full of meat and their heads full of wine but their eares were full of clangor their hearts of horror the Trumpets at once proclame Salomon's Triumph and their confusion the feasts of the wicked end in terror as it fared with Belshazzar Daniel chap. 5. v. 1. to 7. after the meale is
wicked for there is such an enmity or mutuall malevolence between person and person That as the fish Lexus is poyson to man and man to him so these can no way brooke one another Yea that cannot properly bee said to ridd this enmity out of them which rids them out of the world death it selfe for what wee reade of those two Birds Aegitbalus and Achanthus namely that they so hate one another living that being dead their bloods will not mix but presently separates and that which is recorded of Florus and Anthus Polynices and Etheocles viz. that the two former being killed their bloods would not bee mixed the two latter being burnt together their ashes instantly parted is truly verified in this enmity and antipathy which is in the seed of the Serpent against the seed of the Woman for it is so deadly and mortall that dureing life it is altogether irreconcileable and after death they part and separate as farre asunder as is hell from heaven Maâ— 25. 32. 41. and 10. 16. § 107. AWicked man can agree with all that are wicked be they Papists or Turks or Athiests prophane and loose persons for all these agree with him in blindnesse and darknesse yea they are all haile fellow well met but with sincere Christians and practisers of piety he cannot agree the Religious shall be sure of opposition because their light is contrary to his darknesse grace in the one is a secret disgrace to the other Yea let wicked men bee at never so much odds one with another yet they wil concurre and joyne against the godly As for example Edom and Ishmael Moab and the Hagarins Gebal and Ammon Amalâ—ck and the Philistims the men of Tyre and Ashâ—r each had severall gods yet all conspire against the true God Psalm 83. 5. to 9. Manasses against Ephraim and Ephraim against Manasses but both against Iudah Herod and Pilat two enemies will agree so it bee against Christ they will fall in one with another to fall out with God The Sadduces Pharisies and Herodians were Sectaries of diverse and adverse factions all differing one from another and yet all these joyne together against our Saviour Matth. 22. the Libertines Cyrenians Alexandrians Cilicians and Asians differ they never so much will joyne in dispute against Steven Act 6. 9. Herod neither loved the Iews nor the Iewes Herod yet both are agreed to vex the Church Thus wicked men like Sampsons Foxes though they be tyed taile to taile yet they joyntly set on fire and burn up the Barley field of Gods Church I cannot think of a fitter Emblem of a naturall man then Lyme which agreeth well with all things that are dry and of it's owne nature but meeting with water a thing directly opposite it breaks burns swels smoaks crackles skips and scatters so nature will give a man leave to be any thing save a sound Christian and agree well with all others bee their conditions never so contrary provided they agree in the maine are all seed of the same Serpent but let the naturall man meet with one that is spirituall they agree like heat and cold if the one stayes the other flies or if both stay they agree like two poysons in one stomack the one being eveâ— sick of the other bee they never so neâ—re allied And no marvaile for though they dwell in the same house yet they belong to two severall Kingdomes and albeit they both remaine on earth yet they are governed by two severall Laws the ones Burgueship being in Heaven Phil. 3. 20. and the other being a Denison belonging to Hell as Irishmen are dwellers in Ireland but Denisons of England and governed by the Statutes of this Kingdome Neither is it strange that wicked men should agree one with another for even savage beasts agree with themselves else the wildernes would soone be unpeopled of her foure footed inhabitants we know the Lion is not cruell to the Lion nor the Leopard to the Leopard nor one Tiger to another nor the Dragon to the Dragon â—aith Aristotle but every one will fight with and against the Lambe one Crow never puls out another Crows eyes on Wolfe will not make war with another but every Wolfe will make war with a Sheepe yea the Snakes of Syria the Serpents of Tyrinthia and the Scorpions of Arcadia are gentle and sparing to them of their naturall soyle though cruell to others as Pliniâ— reports Yea even Divels themselves while they so mortally hate and violently oppose God and his Image in all the sonnes of Adam are not at enmity with themselves but accord in wickednesse and Iudas the very worst of men he that would be false to his owne Lord and Master would yet be true to his chapmen the high Priests even evill Spirits and the worst of men keepe touch one with another § 108. THis also is the sole cause why they strive so after perfection of evill if it be a digression either pardon it or passe on to Section 113 they being the Divels children must imitate him in all things yea partaking of his cursed nature they can doe no other as the children of God partaking of the Divine nature can not but resemble God and in nothing more then in being holy as he is holy and in striving after perfection of holinesse Abundance of men giving the raines to their wicked nature and wanting both the Bit of Reason and the Curb of Religion more then iâ—itate Iehu for as Iehu said in dissimulation Ahaâ— served Baal a little but Iehu shal serve him much more so these in the uprightnesse of their heartâ— seems to say such and such a wicked wretch serves the divel a little but I wil serve him much more Yea knowing the divel is like that King which Montaigne speaks of with whom that Souldier only which in one or diverse combates hath presented him with seven enemies heades is made noble many of them count it the greatest honour to commit the greatest sinnes and are sorry they cannot commit a sinne unpardonable and without or beyond a president imitating Aristides of Locris who dying of the biting of a Weasell was grieved that he had not beene bitten by a Lion I have heard a cauterised Gallant boast of his lying with women of all conditions save Witches and protest that should be his next attempt but what doe I mentioning such a novice or speaking of that which was only heard by a few I would faine know I say how men in this and other ages before us could wholly imploy their time and strength and meanes how they could take such paines and be at such cost to commit robberies rapes cruell murthers treasons blow up whole States depopulate whole Towns Cities Countries seduce millions of soules as Mahomet and the Pope have done make open war against the Church of God as Herod Antâ—ochus and others did persecute the known truth as Iâ—lian the Apostate did invent all the new vices
they should seeme rude know not how to deny yea it is the common complaint they were not able to gainsay and indeed most men in this particular are like new wax which admits of an easie impression or like a light and unballasted vessel that is at command of every wave of every wind or like Vitellius who never denyed any mans request or lastly like the Babyloniaâ—s who with a little sweet musick would be made to do any thing Daniel 3. 7. Yea they are so flexible that let a tempter but hold up his finger the creatures shall bee abused the Lords day prophaned the Word relinquished and all religion suspended so they divide themselves into three parts God hath one part indeed that is onely in purpose the world hath another the flesh another and the divell at length will have all § 187. I Should here advise men to a double care and circumspection touching these flattering allurements because temptations on the right hand have commonly so much more strength in them above the other as the right hand hath above the left they are more perillous because they are more plaufible and glorious Many that keepe on their cloathes in the wind yea that hold their Cloakes the faster when it is rough not only lay by their Cloakes but unbutten themselves in the Sunne The Cannon doth not so much hurt against the wall as a mine under the wall Sathan winnes not so much by battery as by treachery presents and parlies winne him more then the weapon or the dragg of a compulsive hand The golden sword will sooner conquer then one of steele yea saith one there is no doubt of that soule which will not bite at a golden hoâ—ke When all the Philistins could not with their strength bind Sampson Dalilah did it with her subtilty All the spite of Ioseph's brethren was not such a croffe to him as the inordinate affection of his Miâ—tresse Every one is not a Ioab to bee fetcht home to us with firing his fields as they say Witches are brought to the house where they have done mischiefe by casting some reliques into the fire The divell did not appeare to Christ in a terrible forme threatening the calamities of earth or torments of hell but by faire promises of many Kingdomes and much glory But I defer the exhortation unto the conclusion Though indeed a wise man unbidden will suspect the smooth streame for deepnes knowing that no faces looke lovelier then the painted The Italian thinketh himself upon the point to be bought and sold when hee is better used then hee was wont to bee without manifest cause Too much importunity does but teach a wise man how to deny The more wee desire to gaine the more do others desire that they may not loose The earnestnesse of the requester teacheth the petitioned to bee suspicious and suspition teaches him how to hold and fortifie Againe somtimes wee are wrought to good by contraries foule acts saith Horace keepes vertue from the charmes of vice and not seldome doth our good God as a wise Physitian make this poyson of theirs medicinall to his children so that their meretricious offers and Siren-like allurements do by his grace but procure the good mans hate And good reason for though Sathan and his instruments like a flattering host promise good cheare yet the reckoning payes for all and hee that compares the welcome with the farewell shall finde he had better have fasted for if we swallow the baite the hooke will choake us And indeed if we could as well see what God hath in store for us as that the divell here offereth us we would not regard the divels largesse § 188. THirdly let us be valiant and couragious to undergoe the consequents what ever followes upon this refusall for behould a great block yea a Lion in thy way thou shalt bee mock'd and branded for a precisian haveso many frowns and frumps and censures and scoffes bee pointed at for singular endure so many base and vile nicknames that a milk-sop will never be able to undergo them Yea if thou beest a coward thou wilt feare to do the good which thou wouldest in this and other cases or appeare the same that thou art for this is a charm more powerfull then a Witches night-spell to detain all Novices and Apprentises of religion from keeping a good conscience For as in the Netherlands no man will stop the homicide for feare of being counted an hangman so here no meere man almost will refuse to be drunk for feare of being censured for sullennesse and singularity And indeed hee had need to bee more then man that can contentedly make himselfe contemptible to follow Christ have his religion judged hypocâ—â—â— his Christian prudence craft and policy his Godly simplicity sillinesse his zeale madnes his contempt of the world ignorance his godly sorrow dumpishnesse c. for these and the like as unseasonable frosts nip all gracious offers and beginnings in the bud and as much as in them lyeth with Herod labour to kill Christ in young beginners yea the censures and scoffes of these Atheists and worldlings like the blasts of Rammes-hornes before the walles of Ierico lay al the strength of a young beginners vertue levell at one utterance for the first sparkes of grace are in appearance like fire in greene wood which if it be not followed and cherished will suddenly dye and go out whereby each resolution becomes as a false conception which never lives to the birth of any act And certainly the Divell gets more by such discouragements and the reproaches that are cast uâ—on religion then by fire and faggot for Helena's bowle Medea's unction Venu's girdle nor Circes cup can more iâ—â—haunt then this afrights Yea tell me if you can what hath ever beene found such an enemy to vertue as this feare or such a spurre to wickednesse O the multitude of soules that wicked men scoffe out of their religion how many thousands in this kingdome are content to bee misled with the multitude rather then be an object of their scorne and derision how many hold it the best and safest way in differences of religion with out farther question to take the stronger part that so doing as the most doe they may have the fewest to finde fault with them Yea how few are there that goe beyond those white-livered Rulers Ioh. 12. who because of the Pharisies and loving the praise of men more then the praise of God chose rather to conceale their knowledge of and love to Christ then to bee cast out of the Synagogue for confessing of him verse 42. 43. I dare say a world of people in this land are in Zedekiah his case convinced in their coâ—sciences that they ought to doe as their faithfull Prophets warne them but they are afraid they shal be mockt have so many frowns and frumps and censures and scoffes that they cannot buckle to such a course look Ie 38. 19. As