faith and workes are equally necessary to salvation and they will understand hee meanes them both as meritorious causes whereas he acknowledgeth neither but faith as an instrument good workes as a necessary concomitant God alone the efficient and Christ alone the meritorious cause of salvation for know this that good workes cannot justifie us before the severe Tribunall of Almighty God our workes deserve nothing it is onely in Christ that they are accepted and onely for Christ that they are rewarded Neither is it faith which properly saves us but the righteousnesse of Christ whereon it is grounded by grace yee are saved through faith Ephesians 2. 8. It is the God of truth that speakes it and woe unto him that shall make God a lyer by grace effectually through faith instrumentally we are not justified for the onely act and quality of believing it is the justice of Jesus that justifies us which faith apprehends it was the brazen Serpent that healed not the eye that looked on it yet without a lookâ—â—g eye there was no helpe to the wounded party by the promised vertue It is true our Adversaries oppose this doctrine both with Pens and Tongues violently in the Schooles invectively in the Pulpets but come they once to their death-beds to argue it betweene God and their owne soules then grace and grace alone mercy and onely mercy Iesus and none but Iesus this their great Belweather is driven to confesse yea saith another give us this faith and then let our enemies doe their worst the Devill tempt the world afflict sinne menace death afright yet faith will vanquish all through the righteousnesse of Iesus Christ. Againe let a Minister speak against affectation of learning in Sermons they will say he condemnes learning let him tell such as live and allow themselves in drunkennesse adultery swearing deceiving c. that they are in a damnable condition and in a reprobate sense they will say he calls them râ—probates and judgeth them damned in all which they resemble the Sadd ces who tooke occasion to deny the Resurrection from that wholsome doctrine taught that we should neither serve God for reward nor feare of punishment but meerely out of obedience and love or the Iewes who when Christ spake of the Temple of his body understood him to meane the materiall Temple and thereupon tooke great exceptions Yea we have a world of such amongst us who seeme Malchus like to have their right eares cut off they heare so sinisâ—erly And rather then not carpe if the Minister but use a similitude for ornament and illustration sake borrowed from nature or history they will say he affirmes the matter thereof possitively to be true like as that simple fellow thought Pontius Pilate must needs be a Saint because his name was put in the Creede And so much to prove that the Drunkard hath neither wit nor memory § 42. HAve we yet done no I would we had I would we were well rid of these filthes but let us proceed in speaking as they doe in drinking By that time these gutmongers have gulped downe so many quarts as either of their names hath letters in it they have drawne in some fresh man who perhaps after the third health refuseth to drinke any more being of Diogenes his humor who being urg'd at a banquet to drinke more then he was willing emptied his glasse upon the ground saying if I drinke it I not onely spill it but it spills me so this mans unacustomed rudenesse and monstrous inhumanity begins a quarrell For it is an unexcusable fault or as I may say an unpardonable crime to refuse an health or not to drinke eqâ—all with the rest or to depart while they are able to speake sense and this they can almost prove for was not Pentheus son to Echion and Agave by his owne Mother and Sister torne in peeces for contemning of Bacchus his feasts hereupon many have lost their lives because they would not drinke but happily by Gods blessing and the parties patience in bearing their fowle language he hath delivered himselfe of their company at which they are so vexed that they gnaw their owne tongues for spight and call him the basest names they can thinke of Now begin they a fresh to spice their cups one while with oathes other whiles with words of Scripture which sounds most ill favouredly in a Drunkards mouth as Salomon intimates Pro. 26. 9. now raile they against Puritans for so are all abstemious men in the Epicures words or a beasts language who hold sobriety no other thing then humor and singularity Religion and good fellowship to be termes convertible Well at length they dispute the case about his departure stoutly affirming that he can be no honest man who refuseth to pledge them and to this they all agree for the utmost of a Drunkards honesty is goodfellowship and he is of most reputation with them that is able to drinke most being of the Tartarians Religion together with the inhabitants of Cumaâ—a and Guiana who account him the greatest and bravest man and most compleate and wel accomplished gallant who is able to carrouse and swill downe most yea if they can but meete with a man that like Diotimus surnamed Funnell can gulpe downe wine through the channell of his throate conveyed by a tunnell without interspiration betweene gulpes as the Crocodile eates without moving of his nether jaw they thinke him not alone worthy to be carried to Gurmonds Hall and there made free of the wide throats or large weezands company but thinke he deserves some great preferment according to those ancient presidents read of in history Where it is recorded that in the feasts of Bacchus a crowne of gold was appointed for him that could drinke more then the rest That Alexander the great not onely provided but gave a Crowne worth a Talent for reward to Prâ—machus when he had swallowed downe foure steines or gallons of wine which none of the company could equall him in though one and forty of them dranke themselves dead also to shew their willingnesse That Tiberius the Emperor preferred many to honours in his time because they were famous whoremasters and sturdy drinkers That Tiberius Câ—sar was preferred to a Pretorship because of his excellency in drinking That amongst the drink-alians in tenterbelly he that can drinke a certaine vessell of about a gallon thrice off and goe away without indenting for this his good service is presently carried through the City in triumph to that goodly Temple dedicated to god All-paunch and there knighted Yea if they might have their wills none should refuse to be drunke unpunished or be drunke unrewarded at the common charge that I exceede not my Last each man that will not pledge their healthes can beare me witnesse though I neede no better evidence then their owne lips for how oft shall you heare them commend those actions which deserve much blame and condemne others which merit great praise how
ayme for being at it he will never give over drinkking till hee hath laid reason his keeper to sleep and blown out that little light which is left in him and desperately drowned the voyce and cry of conscience § 40 BUt before I go on an objection would bee answered for me thinks I heare some impatient drunkard reply to what hath beene said that his wits God bee thanked are as fresh as ever and although he hath beene drunk a hundred times and so deprived himselfe both of reâ—son and sense for the present yet his wits have alwayes returned againe which I grant in part for I confesse it is not so with them all at all times every drunkard is not wholly forsaken of his reason wit and memory though there wits at the best be but as it were asleep but sure I am it is so with the best of them at certaine times We read that Philip King of Macedon a Prince both wise and just being drunk gave a wrong sentence against Machetas and condemned him being innocent which hee perceiving made his appeale from King Philip drunke to King Philip sober who being come to himselfe and better considering of it reverst his former sentence And I have my selfe seene sitting in a Grocers shop for such men I seldome meete in a Taverne a Scholler and a witty man being somewhat gone in drink take up a Sand barrell in stead of a boule of Beere and having said here Cosen to all our friends hold it to his mouth untill a good part of the sand ran in betweene his teeth and have beene told of many the like as that one being abroad late seeing the shaddow of a signe-post crosse the street stroue to lift his legg over but gessing the matter impossible he fell to chafeing and cursing that the City was no better ordered that another fell to cussing of a post for not giving him the wall and being told that it was a post made reply he might have blowne his horne then that another seeing the Moone shine bright through a round hole would needs light his candle at it that another being fallen down in Fleetstreete should reply when some admonished him and offered to lift him up what can I not bee quiet in mine owne roome And you have heard what Athenâ—us relates how a Tavern was by the fancy and imagination of a drunken crue turned into a Gally who having a tempest in their heads caused by a sea of drinke within verily thought this tap-house on Land a Pinnace at Sea and the present storm so vehement that they unladed the ship throwing the goods out at window instead of overbord calling the Constable Neptune and the Officers Tritons whereupon some got under the tables as if they lay under hatches another holding a great pot for the Maste all crying out that so many brave Gentlemen should be cast away And could this be if drunkards were not stupendiously besotted yea surely if their wits did not dwell in a fenne they could not have such muddy conceits but so it is as I have prooved by sundry and those strong evidences I confesse it is the better for them that they are fooles the case being rightly considered for what Owen speakes in the Epigram may bee applyed to sundry drunkards Good Wine they say makes Vinegar mmost tart Thou the more witty the more wicked art Yea had they been born meere naturals they had either beene in no fault or in a great deale lesse fault then they are And so much of the drunkards wit now of his memory § 41. AS touching memory they have hardly any at all for the abundance of wine hath drowned and mudded that noble recorder The drunkard first speakes he knowes not what nor after can he remember what that was he spake it is the funerall of all a mans good parts A drunkards mind and stomack are alike neither can retaine what they receive deep drinkers have shallow memories Have you not heard of one drunkard that sought all the Innes in the Towne for his Horse when indeed he came thether on foote of another that was halfe perswaded by the Chamberlain that he came thether without his breeches having laid them over night under his mat for the more safety of his purse and I can witnes that one of no meane parts being invited to a buriall puld out his key in the Church being halfe a sleepe halfe awake and knockt on the pew crying Drawer what is to pâ—y By all which it appeares that drunkennesse deprives men both of wit and memory and yet madly wee persue this vice as the kindler of them but no wonder when the forbidden Tree which promised our first parents knowledge took their knowledge from them the same divell having a hand in both I might proceed to his knowledge in the best things and shew you that whereas some are like the Moone at full have all their light towards earth none towards heaven other like the Moone at wane or change have all their light to heaven-wards none to the earth drunkards are like the Moon in Eclips having no light in it selfe net her towards earth nor towards heaven Though they are apt to thinke themselves Giants for wit and Eagles for light and judgement even in Divinity also which makes them so put themselves forward as how often have I seene a case oâ— leather stuft with wind as he in Marcellus Dâ—natus thought himself a very beefe-brain'd fellow that hath had onely impudence enough to shew himselfe a foole thrust into discourses of religion thinking to get esteeme when all that he hath purchased thereby hath beene onely the hisse of the wise and a just deriâ—ion from the abler judgements not unlike that Germane Clown who undertooke to be very ready in the ten Commandements but being ask'd by the Minister which was the first he answered thou shalt not eat If you doubt of it doe but aske the drunkard a reason of his faith and you shall see hee can no more tell you thâ—n the winde can tell which last blew off my hat Or onely heare him relate what the Minister spake for seldome but hee stumbles at and mistakes his words for as when S. Augustine justified free will against the Manichees the ignorant would take him for a Pelagian and when he denied free-will to the Pelagians they would take him for a Manichee when he was neither but disputed against both the extreames the one utterly denying it the other too highly extolling it so when the Minister teacheth that it is impossible for a man to bee justifâ—ed by his workes bee they never so glorions and exact performaces these brutish drunkards wil cry out he condemneth good works If he shew them the necessity of living well they 'll thinke hee excludeth faith from justifying let him prove it a dead faith which is without good workes and those good workes but shining sins which are without faith and shew that both
which wine God should pledge him in upon which he takes the new wine into his hand and filling the cup therewith reacheth forth his arme as high as he could as though God should have pledged him in good earnest saying God I would faine know what wine thou likest best this wine is good enough and too good for thee if thou hadst senâ— bâ—â—ter thou shouldest have had better but such as it is take it plâ—dge me quickly and carouse it off every swoâ—p as I havâ— done to thee or else thou dost me wrong the usuall speech and phrase of our drunkards at this day but no soonâ—r had he uttered these blasphemous speeches but the Lord forthwith proceeds in judgements against him causing his Arme which he had stretched out to stand stedfast and unmoveable so that he could not pull it in and benumming his whole body so that he could not move it from the place in which agony he remained a long time after his countenance not changed rowling his eyes to and fro in a fearefull manner his breath and speech being taken from him so that he could not breath nor speake a word and yet seemed to every one to be alive after this the people who flock thick threefold to see this wretched spectacle of Gods wrath 〈◊〉 vengeance assayed to remove him from the placâ— but they could not stirre him by any strength in the end they tyed Hoâ—ses to him to draw him thence but â—hey could not move him then they assayed to burne him but no fire would take hold on him wherefore perswading themselves 〈◊〉 God had made him a spectâ—cle standâ—â—â— president or fixed statâ—â— of his wrathâ—nd vengeance to all drunkards and all 〈◊〉 ages they surceased their enterprisâ—s wishing the will of the Lord to be done and in this miserable and dolefull mannâ—â— saith my Author Mr. Sâ—â—bs in his Aâ—â—tomy of Abuses he stands to this very day as a tragicall dreadfull and prodigious spectacle of Gods heauy displeasure wrath and vengeance against drunkards the very â—ight nay the very relation or thought of which should strike the hearts and soules of all who are devoted unto this sinne with terror and amazement The other drunken beast his companion who had escaped the immâ—diate hand of God was by the just and avenging hand of the People hanged upon a Gibbet before the dore of the same house for an example unto others Now consider this all ye ryotous drunkards who forget God least he tare you in peeces and there be none to deliver § 79. BUt that it may appeare they are more zealous and charitable then either to worship Sathan their god or goe to Hell their owne place alone and to prove that their hearts desire is that others also may be damned as St. Paul's was that Israel might be saved Rom. 10. 1 they are not more forward in drinking healthes then they are carefull to see that others pledge them for a health being once begun they will looke to it precisely that every one present shall pledge the same in the same manner and measure be they thirsty or not thirsty willing or not willing able or unable for measuring other mens palates bellyes thirsts consciences constitutions and dispositions by their owne they will force them oftentimes to drinke against their wills their stomackes their healthes c. For tell them you are not a thirst which is all the answer I can vouchsafe such or that it will not agree with your constitution they will conclude you an arrant foole and ill bred Yea in their judgements Ahasuerus was none of the wisest in appointing that none should compell another to drinke Or tell them that the Goths ordained upon pain of death how none should drink an health to another nor be forced further then their owne free wills induced them O this was the basest law that ever was enacted and yet wise Plato decreed for the avoiding of excesse that no one should so much as drink to another and the Spartans law was Vt bibat arbitrio pocula quisque suo Let each mans measure of drinke bee his pleasure § 80. THeir manner is either to Intise or Enforce others to pledge them First to intise and perswade them as let but a sober and religious man fall into their company as a purse of money may fal into a stinking Privie O how they will conspire to prâ—vâ—ke his unwilling appetite with drunken healths and if they can like that Babylâ—nish Harlot make him tast poyson in a golden cup O then they will sing and rejoyce as in the division of a spoyle and bragg that they have drenched sobriety and blinded the light and ever after bee a snuffing of this Tâ—peâ— Psal. â— 3. 4. Or if they cannot perswade him they will hate and revile him perhaps stab him that will not pledge their healths as if it were an offence not to bee forgiven for now it is counted an injury not worthy alone of ill words but also of wounds and stabbs if a man will not for company grievously sin against God wrong his own body destroy his â—oule and wilfully leâ—p into hel fire yea they wil hate a man more for refusing or crossing their healths then for abjuring his faith his religion or his God and are more hot more zealous stoute and resolute in the defence or maintainance of a health then in the cause or quarrel of their Countrey and will rather adventure their blood in the field upon the refusal of or quarrell about them then for the chiefest article of their creed whence it is they are so much moved and affected that they are mighty impatient and angry with such as crosse them in this kinde but nothing so with others who hinder them in Gods service or thwart them in their greatest good § 81. THat they 'le â—ate revile and stab hâ—m who refuseth to pledge their healthes needs no other proofe then experience as how many have lost their lives because they would not be drunke though some others Vriah-like have lost theirs when they have yeelded to be drunke Neither is this in use here onely buâ— in other countries the same It was a great mercy of God that I had not my braines knockt out in the Low-countries for not drinking a great mans healthe and losing mine owne In the Dukedome of Massovia it is no more amongst health quaffers but either drinke to me or fight with me hence grow those many murthers stabs wâ—unds without cause as Salomon speakes quarrels fightings coâ—tentions and debates which we usually heare of both at home and abroad Now what 's the reason of all but this long custome and the pravity and wickednesse of men hath made it a kinde of affront indignity discourtesie and wrong both to him that begins the health to those that second it and to the person that is remembred in it to refuse or passe it by and not to pledge it as St. Austin
confesse that was a separation of a higher nature the power of the keyes being added they were delivered up to Sathan shut out of heaven herein it is not so but this serves to the same end and is done only in cases of like fact The cause was weighty for which the gates of heaven were to be locked great in the thing done or great in the wilfulnesse of the doer and this not without reason for the doome was heavie and fit for the back of a strong and mighty evil it was a short damnation a temporall hell a shutting out of heaven upon earth yea heaven in heaven even the joyes and comforts of the spirit of consolation Neither could it be but an excellent remedy for besides that it was Gods institution the remedy was fitted to the disease a degree of presumption was encountered with a degree of despaire the Scorpion was made a medicine against the sting of the Scorpion Sathan was set on worke to take him downe by terror unto salvation whom before hee animated and puffed up to destruction he that said at first sin boldly for ye shall not dye at all now hee changeth his voyce and saith thy sinne is greater then can be forgiven thee But the wisdom of dispensation suffered this roring Lion no longer to terrifie but untill his terror did mollifie hee aimed indeed at despaire and destruction but the Church aimed at humiliation and conversion yea at consolation and salvation And indeed humiliation for sinne is the only way to conversion from sinne conversion from sin the only way to the consolations of the Spirit and the comfortable spirit is both the guide and the way to life eternall therefore when the man is humbled Sathan is casheired the horse-leech is taken away when he hath sufficiently abated the vicious and superfluous blood Thus were men healed by wounding exalted by humbling O admirable use and command of Sathan hee is an enemy to God and yet doth him service he is an adversary to man and yet helpes him A strange thing that Sathan should help the incestuous Corinthian to the destruction of his flesh his concupiscence and the edification of his soule A strange thing that Sathan should teach Hymeneus and Alexander not to blaspheme he is the author of blasphemies and yet he teacheth not to blaspheme But is Sathan contrary to himselfe and is his kingdome divided in it selfe no surely â—ut one that is stronger then hee both in wisdome and power manageth both his craft and malice to ends which himselfe intendeth not The divell is one and the same still even purely malicious but God suffers him to go on in his temptations just so farre as temptation is profitable and no further therefore while Sathan is driving the offender to despaire God stops his course when the sinner is come to due humiliation and then as it was with Christ in the wildernesse so is it with the humbled sinner Sathan is dismissed and the Angels come and minister unto him This was the nature manner and end of publike excommunication private hath relation to it both touching cause and end First publike had respect to the cause that it was to be used only in case of scandalous open and notorious impiety so hath the private wee do not breake off society with any for weaknesses and sinnes of infirmity Secondly that did only aime at their amendment conversion and salvation so doth this we desire only to have them looke into themselves where the fault lyes and seeke to amend their course and certainly nothing will sooner make the adulteresse or drunkard bethink themselves then when they see all that are honest and sober even their neighbours and old associates shun their company and despise them as if they were not worthy of humane society and if they have the least desire to be reputed honest and sober againe and admitted their familiar converse without which they are as it were banished into exile they will do what possibly lyes in them to redeeme their credit and merit their good opinion by a more sober honest and holy demeanour the disparity lyeth only in the power and severity of the agents we cannot we doe not we desire not to deliver them up to Sathan but heartily pray that they may bee delivered from him and all evill § 197. THat we may not be infected by them 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
added the greatest Schollers 177. let Good intentions 206. be added Example of the best men 197. no safe rule to walk by without a precept 162. Excuses of drunkards taken away 154. F FAith 653. Drunkards would flout us out of our faith 381. Feare and cowardise a cause of drunkennesse 282. Fooles the greatest polititian the greatest foole 013. in five particulars made good 621. some wise in foolish things and oolish in wise things 638 bray them in a mortar they will not leave their sinnes 624. though the Divel makes fooles of them yet he makes them wise enough to make fooles of any that will trust them 636 the voluptuous fooles 643. the greatest bousers the greatest buzzards 121. the greatest humanist without grace little better 604. Forsake none but counterfeits will forsake Christ for all they can do 534. Friends wicked men wrong none so much as their best friends to whom they owe their very lives 515. love and friendship only among good men 843 G GOd his gifts numberlesse 481. Godly what is done to them Christ challengeth as done to himselfe 508. Goodnes alone the whetstone of a drunkards envie 386. Good and bad agree together like the Harp and Harrow 821. good men must be imitated only in good things 157. good intentions cannot justifie evill acts 206. good â—ellowes who 820. reputation of goodfellowship 277. Guilty we may be of anothers sin divers wayes 825 H HAnds hatred and malice of drunkards would break out at their hands were they not manacled by the Law 391. Heart to get an humble heart 649. Hatred against the religious the most bitter and exorbitant 343. they hate none but the good 411 but they are sure of opposition 412. how their hatred vents it selfe 345. their hatred is against God and Christ 508. not to tell our neighbour of his faults is to hate him 826. to hate the vices of a wicked man but love his person 849. wee should hate evill in whomsoever 850. Hell a description of it and the last judgement 458. 461. good men draw all they can to Heaven 440. wicked men all they can to Hell ibid. none helpe to people Hell like drunkards 4â—1 they would have our company in Hell 436. and why 446. the covetous man can finde in his heart to go to Hell so his sonne may be left rich 629. Healths a shoing horne to all excesse 309. they drinke others healths their owne deaths 323. of which many examples and of the just judgement of God upon drunkards 314. healths great in measure or many in number 310. if small the liquor is stronger or the number more 311. healths upon their knees 313. not more forward to drinke healths then zealous and carefull that other pledge the same 318. the rise and originall of health drinking 313. Honesty he the soberest and honestest man that resembles the drunkard least 691. good-fellowship the utmost of a drunkards honesty 139. Honour misprision of it and reputation 322 Hope easily blown into a wicked man and as soone blowne out of him 444. Hurt drunkards would hurt and maime us for being sober and conscionable if they durst 392. I IDlenesse a cause of drunkennesse and drunkennesse a cause of idlenesse 72. an idle person good for nothing but to propagate sin 73 Ignorance of drunkards 121. 107. and all naturall men 177. 600. the cause of all sin 593. drunkards insensible of their sinne and danger because ignorant 107. Ingratitude and great folly of wicked men 526. Intention of soule-murther shall bee rewarded as if they did it 539. Ioy if true only enjoyed by good men 817. the joy of worldlings more talked of then felt 817. objections touching joy and good-fellowship answered 817. Iudge wicked men judge of things 757. and persons 759. by contraries 761 their judgement and practise cleane contrary to Gods Word ibid. how the Divel deludes the fancy and judgement of a natur all man 721. Iudgements of God what use drunkards make thereof 111. the religious keep off judgements 516. first by their innocency 516. secondly by their prayers 517. K KIll drunkards and wicked men would kil the godly if they would not yeeld 392. of which their savage disposition five reasons 402. first they must do the workes of their father the Divell 402. secondly that their deeds of darknesse might not come to light 404. thirdly they cannot follow their sinnes so freely so quietly ibid. fourthly what they could not make good with reason they would with iron ibid. fifthly their glory and credit is eclipsed by the godly 405. but they cannot do as they would though their punishment shall bee all one 399. King Sathan their King and they must seek his wealth and honour and inlarge his Kingdome by winning all they can from Christ 431. Knowledge he that hath saving knowledge hath every other grace 597. six helpes to saving knowledge 646. L LAw and precept our only rule 210. Looke Drunkards look to us not to themselves 356. Love wicked men think they love God but they doe hate him 512. Drunkards love their sinnes better then their soules 551. a Drunkard can never love thee being sober and religious 834. a wicked mans love mercenary and inconstant 835. nothing rivits hearts so close as religion 845. Lust provoked by drunkennesse 54. discard all filthy lusts and corrupt affections 646. M MEanes must be used 664. to sinne against mercy the abundance of meanes and many warnings mightily aggravates sinne 475. Melancholly Drunkards drink to drive it away 259. but this increaseth it 260. Memory Drunkards have shallow memories 132 Mercy God in mercy infinitely transcendent 550. but it makes nothing for such as will not part with their sins 551. his mercy is a just mercy 554. mercy rejoyceth against justice but destroyeth not Gods justice 553. if we forsake our sinnes God will forgive them how many and how great soever 152. wicked men apply Christs passion and Gods mercy as a warrant for their licentionsnesse 542. they are altogether in extreames either God is so mercifull that they may live how they lift or so just that he will not pardon them upon their repentance 546. Mocking some will better abide a stake then others a mock 504. Mourne in all ages the godly alone have mourned for the abominations of their time 255. Modesty in some a vice 842. Most objection that most men are of another judgement answered 589. Multitude how Sathan guls the rude multitude 293 the multitude will do what they see others do 371. of which many examples 372. Murther caused by drunkennesse 50. N NAmes we should taint our names by keeping evill company 808. to defend our neighbours good name if we can a duty 828. Naturall men called beasts in Scripture 3. O OBedience God hath equally promised all blessings to the obedient and threatned all manner of judgements to the disobedient 554. Offences Objection against offences answered 742. P PAssions and affections make partiall 352. they must be discarded 646 Peace