Wee wander through many a vale and ouer many a mountaine after we haue broken from him by our Coltish liues and would runne into hell if he did not stay vs. Therefore and seeing his loue to wilfull sinners is so great that hee vvill not loose one whom he hath chosen but will seeke him and that with great patience by his Word and Iudgements tenne twenty thirty forty yeeres or longer till hee finde him Let vs consider wisely how long hee hath sought vs and euery particular man how louingly hee hath sought him by his Messengers whom hee hath sent vnto him by vvhat Messengers and by how many and finding himselfe in his stray-life more ready euery day then other to loose himselfe in the Vales of Baca and Mountaines of Sin let him cry vnto God with his heart and say with the Prophet O seeke thy Seruant Psal. 119.176 Some dreame and it is but as a dreame when one awaketh that they can repent when they will Or why doe they with so lost a conscience put off repentance as if that were in their gift which is not theirs but Gods to giue Acts 5.31 2 Tim. 2.25 But suppose it were in our power and hands to repent when wee would were it not great madnesse to sinne wilfully and presumingly because of that One saith well would any man that is sober and in his right minde surfet of his meate because hee hath a Pill in his Closet or cruelly hacke his flesh with a sword because he hath in his power and keeping that which will cure the sore of those desperate gashes And is hee a sober Christian or Christian of any sound or sober iudgement that will by sinning wilfully expose himselfe to the strokes of God and gashes of a wounded and tormented conscience because hee hath that in his power that is the remedy of sinne Repentance But Repentance is not in our custodie nor vnder our key as some thinke And therefore wanting this Oyle of Repentance to turne from sinne and to God what folly and madnesse is it to deferre it with the foolish Virgins till there be no opening and till wee would be glad to buy it with a thousand repentances and tenne thousand worlds if wee had them Mat. 25.11.12 A confutation of that Popish Pelagian errour which is that wee bring some helpes with vs in Nature to our conuersion But what furtherance doth the stray-sheepe giue to the Shepheard of finding and bringing him backe vpon his shoulders with ioy Luke 15.5 What had Christ from that scornefull woman of Samaria toward her saluation Ioh 4.7 he had not so much from her as the assistance of a good nature to help him with For besides that shee gaue no gentle answere to the Sauiour of her soule by her mal-apart talke she gaue him to vnderstand plainely that a light-Huswife was in place And if we consider our first birth are wee not borne of fornication but doe Children of fornication any thing that can please God doe they or can they in any thing helpe forward their second and new birth or are they not desperate enemies to it Further God hateth and that iustly the whole vncleane bed of nature and whatsoeuer lyeth in it begotten with the seede of Adam And shall that that God abhorreth be able to ioyne purchaser with the most holy finger of God in the frame of mans Redemption Also the Apostle saith speaking of all and of the best of all Yee are dead in sinnes and trespasses Ephes. 2.1 Now can a dead man raise his owne body or performe the dueties of him that liueth the life of Nature and of this world or can he not then how can wee who are dead in sinnes and trespasses bring any matter to our spirituall life raising it vp by Free-will from the graues of the dead and sepulchers of sinne But our Aduersaries tell vs that wee were but wounded in Adam and cured by CHIRST where the Scripture tels vs that wee were dead in sinne and therefore raised by Christ not from sicknesse to health but from death to life But our Aduersaries compare the naturall man to a man in bolts that hath power to runne if his bolts were off For say they sinne hath laid â—etters on those faculties which are left in nature toward our redemption which being remoued by grace men are able of themselues to runne the way of their saluation But the Scripture sayth We are not sufficient to thinke any thing to vvit that good is of our selues as if our selues 2 Cor. 3.5 A man in bolts can vvish for libertie and thinke of going out but our condition in the state of corruption before grace is as the condition of a dead man that can neither thinke of life nor desire to liue But the same men tell vs that as hee that is sicke hath not all health taken from him and as the Phisition that restoreth him doth it by adding to that which is left and not by an entire supply so wee bring something in the point of conuersion and CHRIST the Phisitian of our soules addeth to our small store his great encrease but the Scripture sayth plainely it is Hee that worketh in vs both the will and the deed Phil. 2.13 without whom wee can doe nothing Iohn 15.5 For this cause our conuersion is called our new birth to teach vs that as it is in the case of the olde birth so it is of the new and regeneration And therefore as no Childe can beget himselfe in the olde birth so no more is hee borne by his owne will the childe of God in the new Iohn 3.3 But some may say are wee drawne as stockes and as things without life I answere no for God sanctifieth our reason giueth vs sanctified will and then vve say Draw mee and we will runne Cant. 1.4 Iohn 6.44 that is as a Father sayth Giue vs to doe what thou biddest and bid vs to doe what thou wilt A terrour to the olde man liuing in vnregeneration and vnconuertednesse for euery step forward is downe to hell the further wee wander from God the further wee goe from the path of life And vvhat hope is there that wee shall bee saued so erring in our wayes till GOD bring vs to our right way vvhich he doth by meanes these are the Word Iohn 17.3 Prayer Luke 18.1 and Sacraments Cant. 2.4.5 For these three are our Pillar of Cloud to Paradise Exodus 13.21 and the steps of our vvay to blessednesse And as possible it is for men to make staires vp to the skie as without these ordinarily to come to Heauen The Word is the Key that must shut Hell gates and set vs at libertie from sinne and death armed with sinne and open Heauen-gates to set vs in the libertie of the Sonnes of God Matth. 16.19 The Sacraments rightly discerned and reuerently delt with are seales hanging at the Word of the Couenant which assure and possesse vs of our part
1.31 and nothing is to bee hated that good is Vses An instruction to those who haue an ouer-flowing of the gall of anger in them to spend it vpon the faults and not the person of their offending brother The hypâ—crite will pull out his brothers eye instead of pulling out the moâ—e that is in his brothers eye Luk. 6.42 and they that are zealous amisse commend that in a friend that they condemne highly in an enemie and that which is a great sinne in another man is no sinne in their Kinsman These accept the persons of men not regarding so much the matter which they loue or hate as the person of the man that is loued or hated But the good Christian loueth alway for good matter and hateth for bad things reproouing sinne as principally in himselfe so secondarily in these who are neerest and dearest vnto him as Christ sharply reproued Peter Mat. 16.23 If he be angrie it is with himselfe for sinne or for sinne in others If he be displeased it is because God is displeased and if he burne he is offended because the law is broken And therefore he loueth good and hateth euill wheresoeuer and in whomsoeuer louing a good thing in his most professed enemie and hating an euill thing in his most assured friend A reproofe to those who feede anger with the bloud of their Christian brother in whom all that they respect is what he is to them not regarding how deare he is to God So Iosephs brethren were mortally out with their good brother and had almost quenched their fiâ—rce wrath with his last droppe of bloud Gen. 37.20 and Caines murderous anger against an innocent man arose from hence because he offered to God a greater that is better accepted sacrifice then his brother did by which he obtayned testimonie that he was righteous Gen. 4.4.5 Examples in this kinde are innumerable registered in Scripture and in the monuments of later and our owne times All which shew that the nature of the wicked is to turne anger vpon the person or goodnes of their godly brother which should be held in from these and let goe at sinne in themselues and others to practise there So much for the Prophets first affection against fallers away the second followeth They shall not cleaue vnto me IN these words the Prophet protesteth his hatred of fallers away in a second effect Their workâ— shall not cleaue to him that is they shall haue no countenance from him nor protection vnder him where his further meaning is that their euill shall not be in his soule nor their persons in his Court or Kingdome and that therefore he would auoyd them as poysonâ— to the fountaine of good discipline in a house and as plaguie persons lodge them without the host of Gods sound people in their graues or in prison where they shall not be able to spread their infection as they might either liuing or at libertie This is the Prophets meaning where in his example all may learne that haue the charge of others to take heede how they giue hyre or countenance to any vnder them who are corrupt in Religion or manners where they must prouide and be carefull that they be the seruants of God who shall be their seruants and bee religious in Gods house who would haue countenance in theirs and that they haue grace in their hearts and a good conscience in their wayes that shall serue them But I shall haue fitter occasion when I come to the sixt verse to speake more and more fitly to this purpose Adam must not keepe a Martherer in his house Gen. 4 14. And Abraham must cast out Ismael a Mocker Gen. 21.10 And Iosua must put out of the host and put to death Acaâ— an excerable sinner Ios. 7.25.26 And Dauid heere will neither haue wicked persons nor tale-tellers nor proud persons nor lyers nor men of big-lookes and little grace nor deceiuers nor slaunderers to serue him they shall not cleane to the house where he is Master nor liue in the Realme where he is King The Reasons Such are as pitch that defileth those who touch it and cleaueth to those whom it toucheth Or they are as Leprous persons among the whole and as contagious persons among the sound and then who will suffer them that would not haue the sound corrupted and the good made naught Secondly so much as wee are ioyned to God we must be parted from sinners and so much place as God hath in vs so little countenance we must giue to sinne If then we will haue God to dwell with vs wee must put the vngodlie from vs and if wee will sticke to him we must breake from them The vse reprooueth those Protestant Maisters who keepe in their houses a medley of Seruants of all sorts for some shall be Protestants some Papists some Atheists and Neuters some Swearers some Drinkers Swaggerers and some such as those foure hundred men of Esau who came against Iacob deriders of Religion and decliners from it Gen. 33.1 These doe not promise for their followers as Dauid did for his nor for their trayne of Seruing-men as hee did for those that should serue him that none shall haue their badge and weare their cloth that will not cleaue to God in the badge of his truth and liuery cloth of his holinesse keeping his Sabbaths and reuerencing his Sanctuary being religious to him and charitable to their neighbour Here also are condemned all lincks and tyings in Mariage betweene Protestants-sonnes and Papists-daughters being Papists for some portion of money or piece of land For how can these but countenance false Religion when they will be hyred for a matter of nothing to marry with it When Protestants will match with the Diuels Daughter for a portion and hee content that the Diuell shall be their Father-in-lawe for a little money So much for the Prophets protestation concerning fallers away his protestations concerning other wicked persons follow A froward heart shall depart from me c. IN the second verse before the Prophet had sayde that he would haue an vpright heart here he promiseth to bid auant to a froward and euill that is to a crooked and sinfull heart neyther nourishing it in himselfe nor suffering it in others In the third verse hee shewed how he would how Christians should proceede against fallers away heere he sheweth how hee will deale with those who though they fall not away yet misbehaue themselues in their way or seeming religious are prophane By a froward heart therefore we must vnderstand not a testie and angry but more generally a proud and stubborne heart that will not submit to God nor be taught of him and by an euill heart an euill counselling heart or a heart euill in opinion and purpose And where speaking of a froward heart hee saith it shall depart from him his meaning is that he will not abide it in himselfe nor beare with it in others
were the enemies whom the Lord would destroy But what furthered their sinne and hastened their end more or sooner then vnsanctified fulnesse and that hill which they supposed to be so strong in their vnmoueable prosperitie Saul being of a low degree and spirit in his Fathers house liued commendably and well 1 Sam. 9.2.21 But hauing a kingdome and being King he left the Lord and did much wickednesse Sathan would haue set vp Christ in prosperitie as vpon an hill thinking that if any estate could a full estate would make him fall from God and fall downe to him But Satan could finde nothing in Christ Iohn 14.30 that is nothing for his purpose in any temptation though hee found corruption enough in others euen the best after they were tempted in such manner for when Dauid had rest and ease by such rest and ease he fastened the point of this naile in him and droue it to the head in his adulterie and bloody sinne 2 Sam. 11.4 Peter feeling the fire of a warme estate denied his Master by feare Iohn 18.18.25.27 And therefore as the milde and gentle beames of the Sunne haue more force vpon a wayfaring man then the strongest gale of winde that bloweth in the skie for the Sunne by his warme beames maketh him to cast off his Cloake and to put off his Coate as a burthen too heauie to be borne where the vvinde with his loude and colde blasts maketh him both faster to holde and more closely to wrap about him both Cloake and Coate so the vvarme Sunne of prosperitie can make vs more naked to God by sinne then the colde winde of times blustering with troubles Therefore hath a Christian more neede in prosperitie to watch sinne then in dayes of aduersitie and trouble which may further be proued by these reasons following The reasons First Satan hath more cords to binde vs in those temptations which are on our right hand fet from profits pleasures and honour then in those which are on our left drawne from aduersitie want and basenesse Which made him to reserue his temptation taken from prosperitie to the last place in which he reposed all as in his best weapon or vveapon of proofe Secondly prosperitie is a slipperie path a man may soone fall in such a vvay but aduersitie is a more rugged and sure way not so apt to faile vs. Thirdly in a full life we haue more meanes of sinning then in a bare estate For what will not wealth doe to the help of riot that pouertie cannot A poore man cannot offend by drunkennesse by whoredome by oppression by fulnesse of bread by garish apparell as a rich man may Vses Therefore no cause to be secure when vvee haue fairest weather vvith the vvorld in these outward things For then commonly the foulest is vvithin In Luke Chap 12. ver 19. He that ouernight had his vvarme Sunne in much goods laid vp for many yeeres that is vvhich hee supposed should continue long and were presently gone was in the colde shaddow before the next morning or rather in the armes and shadow of colde and sencelesse death O foole this night they will fetch away thy soule from thee vers 20. Belshazzar was presently driuen from his Banquets of Wine to a banquet of Feare where hee saw in his deepest rests the fingers that wrote and wrought his greatest vn-rest and trouble For they pointed to his present vnhappy change from a glorious Monarchie to an inglorious Sacrifice by the sword of Darius of the Medes Dan. 5.4.5.6 And the Text sayth that the same night was Belshazzar the King of the Caldeans slaine verse 30. Also when did the enuious Man sowe his tares but vvhile hee slept that had sowed good seede in his field Matth. 13.24.25 So vvhen wee promise to our selues or the flattering vvorld doth offer to vs the sleeps of a quiet and easie life then doth Satan sow in our mindes the tares and impediments of true Peace and Righteousnesse The yong man vvho reioyced in his youth must for that abuse of his youth come vnto iudgement Eccles. 11 9. And if so then vvhat securitie or sound peace is to be found in the best worldly estate so threatned vvith iudgement and tormented vvith feare What better to haue our fill of Quailes and they to come out againe at our nosthrils Numbers 11.20 When vvee are filled with the Quailes of vvhat wee vvould haue vvee may thinke our selues vvell but how vvell and how long well vvhen at that very instant and vvhile that sweet meat is betweene our teeth the vvrath of God by such lusting against God is ready to fall vpon vs when Satan is pleased and the strong man hath possession all things are in peace Luke 11.21 but what peace more cruell then any warre is that which hath peace with Satan and warre with God Secondly heere vvee see that goods are not good but by their good vse They cannot make vs better this power belongeth to the Lord Psal. 62.10 prouder they may make vs and more to trust to our selues and lesse in God or they can doe vs no good vvithout grace and the desire of them cannot but purchase vs great harme for 1 Timoth. 6.10 the roote of all euill is in such couetousnesse Many say Who will shew vs any good that is vvorldly good Psalme 4.6 but there is no good in that and this is true good to haue Gods countenance vvhich is more then all riches and God with vs which is better then all worlds For it is the blessing of GOD that maketh rich Prouerb 10.22 that is riches make not a rich man but Gods grace with riches and hee shall rise to wealth not that riseth earely Psal. 127.2 but 5.18 To bee rich heere is to haue a good and comfortable estate heere Not to haue much goods but to haue much good of that vvhich wee haue bee it much or little The wicked may be rich but not in such manner rich hauing the plague but not the blessed contentment of riches which is the gift of GOD Ecclâ—s 2.26 This young man had riches but was he rich We shall after heare how poore hee was vvhen hee would faine haue filled his belly with the huskes that the Swine did eate because no man gaue vnto him verse 16. And so rich are they vvho hauing vvealth vvithout grace are so commonly as it vvere driuen from their full tables vvith this young man and lost Sonne to great hunger and the diet of huskes So much for the occasion of this lost Sonnes sinne the sinne it selfe followeth He tooke his iourney into a farre Countrie Heere the Euangelist or rather our Sauiour by him speaketh of this young mans sinne in two things First telling vs vvhither he vvent and secondly vvhat hee did in all that time of his stray-life Hee went into a farre Countrie that is as farre as hee could go from his Fathers presence and feare For the nature of such sinners is to remoue as
the word that is mightie in operation and sharper thâ—n any two edged sword Hebr. 4.12 If vve be young men we must cure the dangerous disease of youth by the word Psal. 119.9 if we be men vve must become men of God by it absolute to euery good worke 2. Tim. 3.16 and if wee be olde men it must be the staffe of our age and crowne of our grey haires A third good meane to subdue lust is to consider that wee are out of our Country strangers here in a Pilgrimes life 1 Pet. 2.11 Some vvill not wrestle vvith their flesh in this conflict vnder lust and sinne lest it should abridge their merry dayes but what merry life should a stranger looke for in his far Countrie here and vvhat long life vvhere hee is not certaine of one poore houre and if our life be so vncertaine and must needes bee so vncomfortable vvhat needs such feare of abridging that mirth vvhich wee must not looke for and of not seeing those many merry dayes that vvee doe but dreame of vvee say if wee take this sad course of mortifying our concupiscences and lusts we must not looke to liue one merry day more But let not this care trouble you saith Saint Peter for yee are Pilgrimes and strangers and what know ye if yee shall see one short houre more for Pilgrimâ— are at night in their Inne and gone in the morning Finally the best meane to mortifie our flesh that is the corruption which is in vs and to master our lusts is to be girt alwayes with our armour of opposition to such enemies and traitours in our owne bodies Ephes. 6.11.12.13 c. vvhere wee must consider that our lusts fight against vs and that therefore wee be alwayes prouided vpon good and sufficient furniture from the spirit and word of God to fight with them They will neuer be friends till they may command vs therefore should wee make sure neuer to haue peace with them that wee may not be commaunded but rule in our owne house A man will weaken his enemie all that hee can vvee haue no worse enemie then our owne corrupt flesh and if we forget not this to bâ—ing it downe wee shall be in a good way of subduing this olde man in vs with his concupiscences and lusts Secondly wee here learne that to yeeld to our lusts is to make neither good nor sauing bargaine for vvhat shall wee get by drawing the heart from God and by giuing it to the world and flesh making them Gods They that so doe lust and haue nothing Iam. 4 2. Now to desire and not to obtaine is simple getting no such kill their bodies and damne their soules For when men 〈◊〉 eagerly desire earthly things as Commoditie Pleasures and Honour which is deceitfull they care not how they punish their bodies the couetous vvhat he takes from them the voluptuous into vvhat diseases hee casts them and the ambitious after the shadow of honour to vvhat dangers and kindes of death hee brings them and for their soules they blinde-folde their â—indes and make their hearts faâ— and sencelesse so that they can neither discerne spiritual thing nor be moued with them vvhether they be threatnings promisesâ— iudgements or mercies And vvhat iâ— this but to kill the bodie and to damne the soule and vvhat is gottenâ— vvhen these are gone Our dutie in this case is to keepe our desires vvithin the bounds of Gods vvill in his vvord For if wee aske any thing according vnto it he heareth vs 1 Iohn 5.14 Rahel vvhen shee would haue had children for her lust the lust of enuie in her had none Gen. 30.1 But vvhen shee asked them to Gods pleasure and prayed for them by Gods word shee had first Ioseph Gen. 30.22 and then Beniamin Gen. 35.17.18 Isaac prayed for a Sonne twenty yeere Genes 25.20.26 after twenty yeeres attendance and vvhen God saw a fit time for him to giue and for Isaac to receaue a Sonne hee gaue him two sonnes Genesis 25.24 Thus God puts off his best children it is that they should put all vnto him and be content to take his vvord for their vvelfare For hee will will not faile them nor forsake them Hebr. 13.5 If then vvee vvill be gainers at Gods hands vvee must submit to him for all our vvelfare vvhere if vve follow our lusts for it vvee shall be as hee that earneth wages and putteth them into a broken bagge Aggi 1.6 The way to catch a shaddow is not to follow it but to flie from it so vvill it follow vs and so the way to haue the world is to denie it and the way to bee rich is to be content to bee poore and the way to haue health is to put all to God for health or sickenesse So saith a good vvriter They then vvho desire the world more then heauen and temporall more then eternall riches and bodily health rather then the soules health take the next vvay both to loose the vvorld and to forsait Heauen to bee poore in vvealth and poore in grace and to haue a sickely body and leproâ—â— soule So much for the lost Sonnes sinne the punishment of it followeth And when hee had spent all there arose a great dearth throughout that land and hee began to be in necessitie WEE haue heard of the young mans sinne the punishment of it is occasionall and proper or generall vpon the Countrey in these words and particular vpon himselfe and this verse sheweth vvhat end his sinne had as the next declareth what shifts it put him to Heere it is shewed that vvhen hee had consumed all on his lusts vvhich had eaten him vp and had spent his patrimonie vpon Harlots and vvith loose companions in a dissolute life that vndid him God sent an exceeding famine vpon the Countrie that was so riotous and exceedingly vvith want punished him that had so rioted Where it appeareth that this lost young man made choyse of this Countrie as most fit for his young minde to be in being a land of great excesse and fulnesse a land stored vvith Mates of his owne fashion and that was addicted altogether to that wanttonnes that best pleased him For like will to like as the saying is and they that loue vanitie vvill follow it or as thornes folden one in another and as drunkards in their drunkennesse Numb 1.10 so the tie of such fellowship will hold together Prouerb 1.11.14 What a man loueth hee vvill doe and where he loueth he will be But the poynt more directly to the Text aimeth at the punishment of the whole Countrie and of this lost Sonne by a mightie hunger that was sent vpon them The Countrie sinned by a fulnesse of bread therefore the Lord plagued that Countries sin by a famine of bread Where wee see a dearth of Creatures for the abuse of the Creature and a scarcitie of them for their intemperance in them The Doctrine that vvee learne is in what a Land sinneth in
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