for his wastes and secretly for his good by his heauenly Father to bring him to repentance and by repentance home to himselfe Where wee are to consider the kinde of punishment and effects thereof verse 15. the kinde of punishment was the straites of hunger such as the Land endured and he vvas in For the Lord set pouertie before him and sent miserie into him that inwardly and outwardly hee might draw him to himselfe vvith strong cordes of loue Hose 2.8 9. before no doubt he had knocked at the dore of his heart by the word that is by exhortations admonitions threatnings promises and there was no opening Apocal. 3.20 Now hee knocketh by his iudgements as before by his word saying to such seruants Compell him to come in Luke 14.23 The Doctrine is when the word cannot reclaime vs God will vse other meanes to make vs to looke home God doth seeke vs by his Word if hee cannot finde vs by it hee will make vs to seeke him by his iudgements Hee will beate vs gently vpon our coates and if yet vvee continue in sinne hee will vvhip our naked consciences GOD would not cast away his people which hee knew before Roman 11.2 and whom hee deliuered from the hand of the enemie with signes and great wonders in Egipt and in the terrible wildernesse Therefore vvhen they left off to serue him in righteousnesse as they did after the dayes of Iosua and after the dayes of the Elders that ouer-liued Iosua doing wickedly in his sight seruing Baalim Iudg. 2.11 Hee taught them in mercy by his word and with great signes by the Iudges whom hee raised vp as Sauiours to deliuer them verse 16. but vvhen they would not obey their Iudges and vvhen they went a whoring after their Gods verse 17. hee made them to crie for the affliction Iudg. 3.9 that is when hee could not by gentlenesse reduce them he tried other meanes and those of some sharpenesse to winne them Iudg. 3.12.15 and 4.2.3 Of this people further it is said that when they had their desire they were not turned from their lust Moses and Aaron could doe no good vpon them Psal. 78.29.30 what did the Lord then hee strooke some vvith sickenesse and slewe some with death and when he slew them they sought him verse 34. that is when hee layd affliction vpon them and sent death among them they would stand out no longer but returned earely that is presently though more in shew then in heart And thus whom he could not reforme by his word hee reformeth or seemeth to haue reformed with strokes Ephraim and the Princes of Iudah would not giue their mindes to turne vnto God Hose 5.4 and though the Lord sent Hosea Amos Ioel and other Prophets vnto them to turne them from that spirit of vanitie and whoredomes that was in the middes of them and among them yet would they not know IEHOVA therefore hee spoiled and wounded them that is spoiled them in their estate and wounded them in their persons Hose 5.14 that they might acknowledge their faults and seeke him verse 15. Hee hid himselfe to weet in his louing countenance verse 6. that they might seeke him in affliction verse 15. and went and returned to his place ibid. that is seemed as Christ to goe further Luke 24.28 that they might constraine him saying one to another Come let vs returne to the Lord for he hath spoiled and he will heale vs he hath wounded vs and hee will binde vs vp Hos. 6.1 When Ionah would not come backe without a storme God sent out a storme or winde of commaundement to fetch him Iona. 1.4 As therefore the needle maketh way for the threed so GOD boareth the eare by piercing troubles that his word may enter that word which is the threed and twist of Euangelicall Saluation The reasons are First God loueth all his children and as many as he loueth he chasteneth Apoc. 3.19 that is breaketh them as Colts of their vnhappy touches with his rod of nurture Pro. 3.12 and here he dealeth with his children as earthly Parents doe with theirs they passe from words to blowes when words can doe nothing Secondly God will loose none of his children and therefore if they wander like strayes from their Fathers house hee will call them home by his word or vvhippe them home with chastisements Psal. 23.4 Thirdly God doth and euer will put difference betweene Sonnes Bastards Now if wee be vvithout correction wee are Bastards and not Sonnes Hebr. 12.8 and vvho can better tell how to reforme the heart then hee that made it Vses This teacheth vs when wee finde the Lords hand to be waightie vpon vs in any crosse to remember that God doth it to make vs to remoue nearer to him out of our farre Country Hee sometimes sendeth want it is that wee should sue to him for our store by repentance When vvee depart from him by sinne hee crosseth vs as he sometime did Balaam in his wayâ— Numb 22.22 it is to make vs to leaue sinne or to turne from sin to righteousnesse God roundeth vs in the eare it is to open our eares by his corrections Hee sendeth a storme after Ionah it is as if hee had said Ionah come back He breâ—keth the staffe of our bread it is to breake the stoâ—â— of our hearts Hee striketh vs with sicknesse it is to strike vs to amendment Hee maketh vs poore in our Trades it is to make vs rich in well-doing Finally he plagueth our bodies it is to preuent a greater plague in our soules Ezek. 20.37 1 Cor. 11.32 A terrour to those who despise the Word and will not heare the Rod nor for what it commeth nor from whom Mic. 6.9 For to such what meanes remaine to reclaime them from their vaine conuersation and how neare are they to hardning Let them consider who will not open to the Lord for any knocking 's at their hearts When hee reproueth their sinnes by affliction they open their eyes to blasphemie but open no dore of the heart to God they murmure against the rod but profit not by it to goodnesse or they despise and set light by it but it toucheth them to no care of amendment Esay 1.5 Amos 4.6.8.9.10.11 Ezek. 21.13 God hath long knocked at our hearts by the amiable voyce of his Gospell and lately by the loud voyce of his windes and marueilously by the glorious voyce of his Thunder But what opening by vnfained repentance Doe vve not open presently to a great man that knocketh And shall wee put off to open to him who is greater then man or all men Shall a stranger be receiued and shall hee that oweth the house stand without Shall strange affections finde no deniall and will wee not returne to the Lord of our hearts that his louing correction may make vs whole An instruction not to faint when God rebuketh vs with roddes Heb. 12.5 Prouerb 3.11 for his chastisementâ— are not tokens of desertion but
and weaker in faith then himselfe and Christs words Be perfect as your heauenly Father is perfect implie onely a like qualitie but no way an equalitie Obiect How then can the Scriptures make vs perfect in all good works Answere The Scriptures are able to make vs perfect if there were no defect in vs the obiect they worke vpon and yet the way of the godly is called perfect not in respect of action but of endeauour and desire Luk. 1.6 There are great infirmities in our best works yet if we striue against our imperfections and labour to perfection the euill that we doe shall not bee remembred the good that wee would doe shall bee taken as done for we are by imputation what we are in affection and hee is no sinner who for the loue that he beareth to righteousnesse desireth to be none If then we would be perfect in Gods account and by imputation and bee meanes to make others so wee must attend to reading and as it were weare the Booke of God in our hands hauing it alway with vs Deut. 17.19 The practise of this we reade Psal. 119.97 Oh how loue I thy law it is my meditation continually Where the Prophet sheweth that the loue of God is the loue of his word and that so much as we loue him so much wee loue his truth The King must exercise it Deut. 17.18 and God be thanked that our King is so well exercised in it Now is it necesssary for the King often to reade in the word to teach him to rule and is it not as necessarie for common persons and all inferiours that haue more time to meditate in it that they may learne to obay Is it necessarie for him to grow learned by reading and by meditation to bee made wise in the Scriptures that he may not by the swelling of the heart a grieuous disease in Kings commaund things vnlawfull and intolerable and is it not as necessary for these with like diligence to exercise themselues in the word that in too great a basenesse of minde they yeeld not themselues seruilely to obay man rather then God That we may giue our selues thus to the studie of the word we must pray that we may loue it for where loue is there is delight and what we loue to doe that we delight to doe The rich man loueth to be rich and therefore meditateth of riches The ambitious person loueth prayse and therfore casteth to be praysed The Naturall man loueth naturally and therefore liueth naturally and so if we had no greater pleasure wealth or glorie then to meditate in the word our loue this way would constraine vs continually to reade and meditate in the same A reproofe to Popish superstition and our common peoples prophanesse who are so farre themselues from reading the word that they abhorre that others should read it The Papists keepe it from the people vnder the Loâ—ke of a strange tongue and our people that may reade and heare it read in their Mother-tongue neglect it altogether Of such we cannot say by their fulnesse in the word that out of the abundance of the heart the mouth speaketh Luk. 6.45 For if wee shall iudge of their inward knowledge by their barren tongues we may truely giue sentence against them that there is no droppe of heauenly learning in them and that their Fountaines within are as a long drouth in Summer So farre for the manner how the Prophet will doe these good duties the time how long followeth Till thou come vnto me c. THe Prophet will doe wisely by the word and waite on God doing his will till he come vnto him that is as some restraine it during his interim of attendance and till God should giue him the Crowne of Saul by Sauls death but as I take it not onely so long but till his dust should returne to earth as it was and the spirit to God that gaue it Eccles. 12.7 that is till God by death should come vnto him calling him out of this land of his pilgrimage and valley of misery by his happie change and translation from an earthly to an heauenly Kingdome And so the Prophet promiseth to walke in the way of the Lord by his practise of patience till the Kingdome fell vnto him and of true wisedome after it was fallen for when God should set him in the Throne may we thinke that hee would leaue off to doe wisely nay but hee vndertaketh this taske by promise till God should call him out of this world by death Indeede though in that great distance and gulfe of time that was from his being annointed by Samuel when hee was by God owne mouth proclaymed beyre apparent to the Kingdome which Saul then had he saw many weary dayes endured many hard penances by the iniury of Saul yet he neuer hastned his owne aduancement by the making away of his Soueraigne And though by the prouidence of God Saul who deadly pursued him was offered into his hands once in the Wildernesse of Engodi 1 Sam. 24.3.5 And another time in the Desert of Ziph Ch. 26.8.9.10.11.12 yet he spared him and would offer no manner violence to him committing the iudgement to God and tarrying his leasure till hee should possesse him of the Royall Diadoâ—â— And when once he had it he promiseth to perseuere in a godly course till God should take him away and till his chaâ—ge came Before he had it he would not practise for it and when hee had it he would doe wisely in it First therefore hee promiseth to keepe within the bonds of dutie to his Soueraigne while hee was subiect to Saul which may be a good lesson to vs when God deferreth vs in any thing that hee hath promised to walke in hope not to goe out of the way of patience til 〈◊〉 comeâ— So Sarah receiued strength to conceiue seede being past children by ordinarie course because she iudged him faithfull that had promised Heb. 11.11 Isaac waited for children tvventie yeeres and prayed vnto the Lord that is vvaited Gods good pleasure for them and he had two at a birth Gen 25.20.24.26 The pittifull Church waited long for the God of her helpe did she therefore cast away her confidence and by meanes altogether vnlawfull become her ovvne helper no but shee practised patience and exercised prayer saying Let vs lift vp our hearts with our hands to God in the heauens Lam. 3.41 Of an excellent Prophet we read that his life claue to the dust but vvhat follovveth it follovvethâ— and his heart claue to Gods testimonies Psalm 119.25.31 Heere Dauid vvould bee Gods King 〈◊〉 King and as this was his practise so this vvas his precept waste vpon the Lord and hope in him Psa. 37.7 Now vvhy hath God in his vvord and in the vvorld left vs so many examples of this holy subiect but for our imitation and that vvee by them should learne to runne this race of patience and of a contented life in
Birds because they hate them So if we hate lying if our heart rise against it if we thinke of it as of an enemie would wee loue liars would wee suffer them nay would wee liue with them or abide that they should liue with vs Fiftly we must loue where God loueth and hate where God abhorreth But God loueth truth therefore vvee must loue it and hateth lyes therefore we must abhorre a liar and hate to tell a lye Now that euery liar is loathsome to God besides the former plaine Text of Prou. 6.17 it may appeare by the companions among which hee is marshalled and his fellowes who are reckoned vp Apoc. 21.8 as vnbeleeuers and abhominable and murtherers and whoremongers and sorcerers and idolaters Now are these fit mates for a Christian to dwell with or if they be not then the liar is not for hee is one of that fellowshippe which shall bee cast into the lake of fire Sixtly who can abide that that shutteth out of heauen and casteth into hell but lying doth For all liars must haue their part in that lake that burneth with fire and brimstone which is the second death Apoc. 21.8 And it is written that without that is out of heauen shall be Dogges and Enchanters and Whoremongers and Murtherers and Idolaters and whosoeuer loueth or maketh lyes Apoc. 22.15 O good Lord shall vnrepentant liars neuer enter into heauen shall they burne world without end in the tormenting fire of hell Haue liars no better fellowes nor worthier companions then Dogges and Enchanters and filthie Whoremongers and Murtherers and Idolaters and the like rable of sinners and shall we account it so small a matter to lye for a commoditie nay to face and lye for nothing Lastly lying taketh away the right and good vse of speech and necessarie vse of trading betweene man and man For the speech is made to expresse the true meaning of the heart and if that doe not what shall Also the trades of life which are the bonds of humane societie are preserued by truth and ouer-turned by lying Besides lying maketh a man to loose his credit among men for he who vseth to lye shall not be beleeued vvhen hee speaketh true And who can abide or agree with that that ouerthroweth a mans credit that ouerthroweth his trade of life his societie with his neighbours his sure estate and very being in the world Nay who can abide that that so prouoketh the Lord that he cannot abide vs for the Lord hath a controuersie and is at warre with liars Hos. 4.1.2 And if we be such the Lords action lieth against vs and his pleading vvill be with vs by his fierce iudgements Quest. But you vvill say and vvhat man then shall not be odious to God for all men are liars Rom. 3.4 Answ. I answere they are called by the Apostle in that place liars in comparison as liars to God For who doth not lye to him liars in respect of God for vvho is not a liar compared vvith him but not liars to men nor liars in respect of men nor such as loue to lie or are accustomed to tell lies Quest. You will say our brother may be in necessitie and may we not lie a little to helpe him in his necessitie May we not lye to doe good Answ. I answere necessitie can no more priuiledge vs to lye then it can warrant vs to steale And for the good that may come I say Wee may not doe euill that good may come thereof Rom. 3.8 Quest. What vvill you say to the Midwiues and Rahabs lie Exod. 1.19 Ios. 2.4.5 Answ. I say their faith was good their lye was naught Quest. But Charitie requireth that we doe good to our Neighbour Answ. I answere Charitie reioyceth in the truth 1 Cor. 13.6 And it is no charitie to doe our Neighbour good vvith the Lords dishonour and our owne admixed hurt in the wound of our soules And if wee may not lye to bring glorie to God Rom. 3.7 Iob. 13.4.7 how much lesse to bring a little perishing benefit to our Neighbour Vses If no Lyer nor kinde of lye may be abidden by Christians then is not the merrie lye tolerableâ— nor the officious or profitable lye lawful Some hold both to be expedient and the pernicious hurtfull lye to be onely spoken against here and in other Scriptures But that the merry lye or iesting lye is not tolerable may be shewed for if wee must giue account for euery idle word Mat. 12.36 how much more for euery lying word Besides the Lyer is contrary to God be hee Lyer in sport or earnest and can a good childe be merry and glad to be contrary to his righteous father Or may wee not make Princes merry with our lyes Hos. 7.3 and is it a sinne to make the King glad with such wickednes then may wee not lye in mirth to make our selues or others merry with a lye for what we may not doe for the King we may worse doe for a meaner man Augustine will not haue a lye told to saue a Mans life and would hee allow it for the pleasure of Mans life Thus the sporting lye is proued to be intolerable and for the officious and profitable lye this I haue to say against it that truth must not be sold for any thing The Scripture is playne Buy the truth but sell it not Pro. 23.23 and though by so doing good should come yet as hath beene sayd wee may not doe euill that good may come thereof Rom. 3.8 Indeede truth is iudged now so baseâ— truths purchase so little worth that some will part with it for nothing who thinke it a grace to make themselues and others merry with a lye Some sell it for the least penny of profit and dramme of pleasure who for a trifle will not sticke to crosse the truth and themselues out of the Booke of truth Or haue Men committed a fault presently truth must be sold to buy a couer of some false excuse to hide it with a lye Doe they hunt after the fauour of some great Man truth must be sold by base flatterie to purchase it Haue wee enemies or are we malicious truth must be gone or be bid to goe by slaundering back-byting and other euill speakings that where we owe a spight there wee may take reuenge And thus truth for a profitable lye is bought and sold by all degrees of Men and in all trades of life A reproofe to that trade of Lying that is so commonly practised in Shoppes and Markets where Men can no more buy and sell without lying then they can without speaking and where false and lying words are the waights and a corrupt minde voyd of all good conscience holdeth the Balance betweene a Man and his neighbor The Father commendeth that Childe and the Master praiseth that Seruant who can for their profit most cunningly smoothe and face out matters And Men are come to this fulnesse of sinne that they thinke
that or in some measure of that sinne it shall be punished with a remoue of that blessing This Country abused her abundance therefore was shee plagued with vvant God brings a famine of Bread when men prepare bread for laughter that is excesse Eccles. 10.19 or satietis that will â—â—t suffer them to sleepe Eccles. 5.11 When men will eate till it come out at their nosthrils Numb 11.20 and drinke till it come vp at their mouth drinking healths till they haue no health the Lord must needes draw the Table Iudah that was preuented with liberall blessings hauing one fruit ripe after another to feede on in due order and with great plentie Amos 9.13 because she became wanton through abundance and kept no measure in sinning against God as hee passed measure in being gracious to her therefore was that fruitfull Land turned into a barren Land the meate was cut off before their eyes tinne women did bake their bread at one Ouen and deliuered it by waight that is by small waight againe If they sowed an hundred Pottels it yeelded but tenne that is tenne of an hundred and the principall lost and they did houle and cry out for the Wheate and for the Barley because the Haruest of the field was destroyed Ioel 1.11 So Dauids punishment was in that wherein he sinned hee sinned in numbring the people and GOD diminished the number of them by the Pestilence 2 Sam. 24.15 Ephâ—sus dealt not well with her Candlestick and God put out her Candle Apoc. 2.5 for not long after shee fell sicke of diuers grieuous Heresies and at last dyed of the plague of Mahomet God knew Iewry by his benefits but Iewry would not know God by thankefulnesse for those benefits but despised his Word and those that brought it killing some and stoning some therefore the Word departed from them to the Gentiles and God did let out his Vineyard to other Husbandmen Mat. 21.41 It is a true saying therefore that in what a man sinneth hee must looke to be punished The Reasons are First it standeth with equitie when a blessing is abused to with-draw it As if Mercy be contemned to turne Mercy into Iustice if health be abused to plague abused health with sicknesse and if the Word be not beleeued to punish that vâ—beliefe with a beleeuing of lies 2 Thes. 2.10.11 Secondly the Law of correction was that according to the measure of the fault so should the number of the stripes giuen for it be Deut. 25.2 According to the qualitie of the trespasse hee was to be beaten that had trespassed and it is reason that wee be plagued as wee haue sinned Apoc. 18.7 Thirdly it is an old saying Like iâ— faulâ— like in punishment and with a little alteration as true a saying Like fault like punishment Vses An instruction when the hand of God is vpon a Country in a scarcitie of graine or other commodities with Pharao's chiefe Butler to call our faults to minde that day Gen. 41.9 when vvee can say This day this Scripture is fulfilled in our cares Luke 4.21 or this day there is great want in our Country of bread and other sustenance then as Adoni-bezek said wee in a like case of proportionate punishment should say As wee haue done so God hath rewarded vs Iudg. 1.7 We haue sinned in our food and God hath diminished our food the last yeere by want of raine this yeere by too much raine for God hath left a remembrance behinde him and vve may yet see where his finger was What is the cause of this Fulnesse of bread and drunkennesse haue raigned among vs. Some make a Noahs Arke of their bellies vitailed with I know not how many kindes of Creatures One is hungry and another is drunken 1 Cor. 11.21 And what eating with contempt of the poore what eating as in the dayes of Noah and of Lot Luke 17.27.28 that is what daintie and continuall eating or eating like beasts that eate all the day and some part of the night and eating with no remembrance of God vsing Sauces to let downe excesseâ— not to help the stomack but to oppresse it Nature is content with a little and Grace with lesse but such feeders no friends to Nature and enemies to Grace make it their Religion not to serue God but that which is their God the Belly Phil. 3.19 You will say what is this to the poore I answere though they cannot offer so much to the belly yet it may be the sinne as well of the poore as of the rich to bring more then enough vnto it A poore man may be giuen to his belly and to consume himselfe that way as soone as a richer man But let vs passe from this sinne to the sinne of Drunkennesse and wee shall finde that rich and poore are drowned in it For the sinne of Gluttony though foule in those that vse it yet is it not so generall as this sinne of Drunkennesse which like the darknesse of Egipt Exod. 10.22 goeth ouer all the Land Where men doe not onely as a Assuerus Royall Feast Hest. 1.7 change vessell after vessell but emptie vessell after vessell nor as then drinke by order but in no reasonable order then none might compell his fellow ver 8. so the King had commanded Now a man is inforced vnder the paine of the stabbe or thrust to drinke the health or pledge of his friend and a man giues his neighbour drinke and makes him drunken though the King and the Lawes of the Kingdome haue otherwayes commanded Hab. 2.15 For what drinking of healths till men haue drunke themselues out of health out of wit and commonly out of common sense and honesty I say out of common honestie For what Goates doe they rise when they rise from their drinke how impure how adulterous in their talke and doings so hard a thing it is to sleepe in Drunkennesse and to watch against Adulterie looke and compare Prou. 23.29.33 These may bee called the Drunkards of a Land Not they onely vvho cannot beare their drinke and therefore fall downe like beasts being wounded by some stronger beast but they much more vvho are strong to poure in strong drinke Esay 5.22 that is are able to sit vvith the longest and to drinke with the last in the bottome of a Celler turning downe bowle after bowle into some vncleane Sincke-hole or Throate like a Sepulcher Townes and Countrey swarme with such dead Flyes drowned in their poâ—s of excesse Eccles. 10.1 of which wee may say Death is in them 2 Kings 4.40 and they Deaths guests that vse them Prou. 9.18 For these sinnes and because of these Pharaos and their Host who lye thus ouer-whelmed in the red-Sea of Drunkennesse the Lord this yeere threatned our graine both bread-corne and drinke-corne how farre his hand hath gone wee see how much further it might haue gone who did not see and feare when the storme fell But are these sinnes the onely sinnes that make such waste and cause
being all for the belly to pamper it what is it but to abuse vnto sin those good things which for such abuse may iustly be taken from vs Lam. 4.5 compared with Am. 6.4.6 Thirdly of such curious and daintie feeders it is true that we read Psal. 69.22 Their table is a snare vnto them and their prosperitie their ruine There is a table that deceaueth others Of this it is said Prou. 23.3 their daintie meates are deceitfull meate But this table running ouer with excesse deceaueth those who prepare it not for strength and honest delight but for laughter and drunkennesse Eccl. 10.17.19 for it bringeth those by a secret waste and iust punishment to vnrecouerable miserie that maintaine it Vses This serueth first perfectly to awaken vs from the sleepe of those lusts vvhich are about meates and drinkes that wee be sober and no longer drunken in them For to sacrifice to our bellies is to sacrifice to beggarie and to feede them is to feede pouertie Prou. 23.21 So too eagerly to desire the Pottage so red what is it but to thinke the time long till vvith Esâ—u wee haue eaten and drunken away our Birth-right Gen. 25.30.34 Moreouer this large fulnesse and filling vvith meates and drinkes without repentance what doth it but make our condemnation more iust and open the mouth of the creature more wide against vs to accuse vs to God when he shall open that Asses mouth Numb 22.28 Some thinke but they be carnall and not spirituall that so thinke that there is no good thing to a man vnder the Sun saue to eate and drinke and to reioyce in his dayes Eccles. 8.15 But when Ammons heart is merry being oppressed with meates or drunken with wine wherein is excesse what saith Absalom to his Seruants Smite Ammon kill him feare not for haue not I commanded 2 Sam. 13.28 This Ammon is euery liberall drinker and large eater and this Absalom the Purueyor for euery such excesse who by his Seruants Drunkennesse and Gluttonie which preuaile too much specially at Feasts waiteth or rather lyeth in wayte for such as feede without feare and drinke withouâ— reason to smite them to destruction as if hee should say to this cup of wine and that dish of meate fayre to the eye and good to the taste Smite Ammon smite and kill him and feare not that is smite with death and to second death the soule of the eater in excesse and drunken vvith excesse Leade the foole to the stockes bring him to the house where the dead are Prou. 9.18 fire him with anger and burne him with euill desires Let his eyes looke vpon the strange woman and his heart meditate of lewd things Prou. 23.33 for haue not I commanded or may not I command Thus or little better dealeth the Absalom of excesse vvith all his desperate guests specially with hopeles Drunkards And therefore the Prophet Ioel when hee would stirre vp to attention the deafest hearers and furthest from hearing doth direct his speech to Drunkards saying Awake yee Drunkards and howle Ioel 1.5 as if drunkards were a Sinecdoche of all impenitent and senslesse sinners And indeede of all wanderers from the Lord they goe furthest from him and of all impenitent sinners are hardliest conuerted to him For the nature of drinke in excesse is by his fuming power and while it is in and wit out to make man as vnreasonable as a beast and as senslesse as a blocke As therefore raine of long continuance doth so turne the ground into mire and plash that no good tillage can be made nor good husbandry done vpon it while it remaineth so So that drinking which is in excesse doth so wash the braine and turne the body with all the senses and powers of soule and body into such a plash and difficultie of spirituall tillage that it is to small or no purpose for the Lords faithfull Ministers which are his Husbandmen to put the Plough of Admonition into a Soule so pusled with Drunkennesse so mired with it so a-sleepe in it till that sinne be repented of and left by a sober soule If then eating and drinking in excesse cast men wholy into such a long and deepe sleepe of the forgetfulnesse of God and all goodnesse if it bring men into danger oftentimes to destruction if it waste the substance and which is worse consume the body and not so onely but if to proceede from vvorse to worst it most dangerously worke vpon and oftentimes manifestly preuaile against the soule it is time for such sinners to awake out of such a sleepe and to open their eyes that they sleepe not in death Rom. 13.11.13 1 Thes 5.6.7 A terrour to all daintie seeders and intemperate drinkers For right it is that the Lord should cut that cup from the drunkards mouth that so seldome departeth from it Iâ—el 1.5 and turne that bread into bread of grauell which delicate feeders by abuse haue so wantonly made the bread of lust and take away those fat things and excellent things which they made their Idols whose soules lusted after them Apâ—c 18.7 being louers of pleasures more then louers of God 2 Tim. 3.4 It were no great matter for a poore man that hath alwayes fared hard to beare an hard estate but it needes must be grieuous and bitter to another man one that hath fared of the best euery day to be brought from his cups of wine to a cup of small drinke from his fat morsels to a dry morsell and from the finest bread to the coursest browne bread yet this may be their portion of misery from God if a worse thing come not to them who haue sed Lust not necessitie vvith the sacrifices of eating and drinking for to morrow they shall dye 1 Cor. 15.32 or as if tomorrow they should dye Christ the truth speaking of such saith They shall hunger that are now full and waile and weepe that now laugh Luke 6.25 His meaning is they who now make it their exercise to eate and their trade to follow Drunkennesse drinking others drunken and themselues artificially drunken and sober againe shall come to great misery and they who reioyce in their dayes shall weepe in their end and who now haue their pleasures hereafter suffer paine being here comforted as Diues and hereafter tormented as Diues was Lu. 16.25 Salomon speaking of these outward things which wise men regard not and fooles abuse calleth them not onely by a phrase of passiue imperfection Vanitie Eccles. 1.2 that is things that haue a weaknesse of being in themselues but Vexation of spirit verse 14. that is things though nothing in themselues yet able to inflict vexation and sorrow vpon the soules of all that abuse them How then can the Gallants of our time thinke to auoid this vexation of spirit for a iust reward of their Luxury and Riot who doe nothing but poure out themselues to these vaine things How can they but drinke themselues out of all who drinke