hard heart Chapter 11. 19. is not more insensible then such a sinner for he will neither be softned with benefits nor broken with punishments neither God's severity can terrifie him nor his kindnesse mollifie him yea the more these anvills are beaten upon the harder they are the change of meanes whether the Word Judgements Mercies c. doâ— but obdure their hearts instead of melting them as we see in the example of Pharaâ—h We know the same Sunne which procuretha sweet savour from flowers makes carrion to stink And as the same water which washes other things cleane makes clay more dirty so this which hath been collected out of the Word instead of diminishing their sinne will as may bee feared increase it like as Physick if it worketh not upon choller turneth into choller their nature being serpentine in lapping this sweet milk they turn it forthwith into poyson Let one charme never so sweetly these Adders will not onely stop their owne eares but stop the charmers mouth too if they can At least if we play upon David's harp to drive away the evill spirit from these Saul's they will let flie the darts of reproach and the arrowes of â—lander at us yea whereas I offer them Wine as Christ did to the Iewes they will returne me Vineger as the Iewes did to Chriâ—â— or they have lost their old wont What should I say if thou beest a drunkard and a scoâ—â—er thou art dead in sinne only thy sinne is alive and not only dead as Iairu's daughter was Matthew 9. 25. nor onely dead laid out and coffind as the Widowes Sonne of Nauâ— was Luke 7. 14. but dead coffind and buried as Lazarus was Iohn 11. 39. even tell thou stinkest in the nosthrils of God and all good men And what rubing can fetch heat in such a dead body So that to admonish thee were as if a man should knock at a deaf mans doore yea it were almost as ridiculous as that Ceremony which the Mahometans use of flinging stones to stone the divell with If you would have a president to make good what hath beene spoken see Matth. 27. where when Iesus cried with a lowd voice and yeelded up the Ghost the vaile of the Temple rent in twaine from the top to the bottome the earth did quake the graves did open themselves and the dead Saints came forth and went into the holy City the Sunne was forsaken of his light c. as if all were sensible of their Maker's suffering when as the generality of the people yea those great Clarkes the Scribes and Pharisees were altogether insensible and worse then all the rest of the creatures the very stones of the Temple were soft in comparison of their stony hearts and they which were dead in their graves were alive to those which were dead in their sinnes So that I have no other message to deliver unto thee then that which the vigilant captaine delivered together with a deaths wound to his fleeping watchman dead I found thee and dead I leave thee Onely thou O Father to whom nothing is hard if it be thy good pleasure as why not seeing it will make much for the glory of thy great Name to save such a mighty sinner who Manasses-like hath multiplied offences above the number of the sand of the Sea and is bound downe with many Iron bands say unto his soule live It 's true thy angry threatning towards sinners is importable but thy mercifull promise is unmeasurable and unsearchable thou therefore that art able to quicken the dead and make even of stones children to Abraham mollifie these stony hearts with the blood of the Lambe and make of these children of the Devill members of thy Sonne Iesus Christ. § 169. ANd so much of the Drunkards Character though I might expatiate for he is a creature made up of many ingredients to which every vice contributes something as the gods did to Vulcan toward the making of his Pandora for as many vices challeng part in him as Cities did of Homer the true toffe-pot is deficient in no evill under the Sunne though few or scarce any sufficiently discerne and deplore the same by reason of custome and the commonnesse of this sinne Much of him hath beene said O how much more might be said I could carry you a great way farther and yet leave more of him before then behinde for he is like some putrid Grave the deeper you digge the fuller you shall find him both of smitch and horror Yea as in Hercule's Monster there was still fresh heads arising one after the cutting off of another and as in Ezekiel's Vision after the fight of some abominations still more so as the Lord said to his Prophet I should yet shew you more abominations in him then these but that it would crave a longer time then I am willing to afford him or my Reader me with patience If any marvell at this which hath been discovered he would marvell much more if all should be told and say it was a true report that we heard of his sin of our danger of the Churches losse but the one halfe was not told us Yea if halfe so much were knowne to man as God knowes of him how would all drunkards hang downe their heads for shame or if we had but a window into his breast which Momus would have had in Vulcan's man or that he had written on his forehead what he thinkes as Tully so much wisht or that himselfe might discerne unpartially in an instant as Mercury made Charon in Lucian by touching of his eyes what strange monsters would there appeare to be what ugly odious hiddious feinds would represent themselves O what swarmes what litters what legions of noysome lusts are couched in the stinking stye of a drunkards heart which I may rather wish then hope to unbowell or anatomize for man saith St. Augustin is a great deepe one may better tell the haires of his head then the thoughts of his heart and God only hath reserved it as a prerogative Royall to himselfe exactly to search it to the bottome Iem 17. 9. 10. Then what am I that I should attempt to empty the same when the Well is not more deepe then my pitcher is narrow little brittle my plummet light my line too short and weake to sound it For if I cannot see it how should I describe it if I cannot know it how should I make you know it Yet as well as I can I have deliniated this monster given you as in a small Map the Drunkard set forth in his colours together with his skill will and power in seducing and by this you may guesse at the residue for as huge as the Sea is we may tast the faltnesse of it in a drop If these be their words and actions what thinke you are the secrets of their hearts certainely if all their thoughts did but breake forth into action they would not come farre short of the Devills them selves §
questionlesse had they a glasse presented them they could hardly be brought againe to love their owne faces much more should they reade a true character of their conditions would they runne besides their wits if they had any to lose or goe and dispatch themselves as Bupalus did at the sight of Hipponax his letter or as Hocâ—tratus did upon view of a booke which Reuchlin writ against him oras Brotheus did who being mocked for his deformity threw himselfe into the fire and there died for Thersites like many are their bodily deformities but far more and worse are those of their soules Whence it was that the Laced monians used to shew their slaves in the time of their drunkennesse unto their children thinking that their ugly deformity both in body and minde would be an effectuall argument to make them loath this vice which even at the first view seemed so horrid And indeed how should the Drunkard be other then ugly and deformed when experience shewes that intemperance is a great decayer of beauty and that wine burnes up the radicall moysture and hastens old age exceedingly § 16 2 NEither are his diseases and infirmities fewer then his deformities for â—ee but his body opened and it will appeare like a stinking and rotten sepulcher for excessive and intemperate drinking hath brought upon him a woâ—ld of diseases and infirmities because this sinne by little and little quencheth the naturall heate and drownes the vitall spirits whereby above all it impaires the health debilitateth all the members turning strength into weakenesse health into irrecoverable sicknesse it being the seminary of incurable diseases which shorten the life the procurer of all infirmities and acceleration of death which is the reason that men are ordinarily now so short lived in respect of that they have beene heretofore Neither can there be any other cause alleaged why men in this our age are so weake diseased and short lived but our excessive drunkennesse and intemperance It is true indeed that the world now waxing old and as it were hoareheaded cannot generate children of such strength and vigour as it did in time of youth and full strength and therefore wee must needs decline as the world declineth it is true also that the mother earth is infeebled with much bearing and hath her strength much abated with so innumerable childbirths and being now come to her cold melancholy age cannot bring forth her fruits so full of vertue and strength and so fit for the nourishment of our bodies as shee did in former times but that there should be such a change so suddaine and extraordinary in the great difference of our health strength and long life betwixt this our age and that which went next before it can be imputed unto nothing more then that now drunkennesse and intemperance is after an extraordinary manner increased whereby the naturall and vitall heate of men is drowned and extinguished before it be neare spent like a candle cast into the water before it be halfe burned Indeed drunkards pretend they drinke healthes and for health Yea doubtlesse they thinke wine another kinde of Panace which is good for all diseases or some Moly good against all sorcery and mischiefe But to whom saith Salomon are all kinde of diseases infirmities deformities if not to Drunkards Who can recount the hurts that by this meanes come to the whole body especially the head stomack liver and the more noble parts Who can recite the Crudities Rhumes Gowts Dropsies Aches Imposthums Apoplexes Inflammations Pluresies Consumptions for though he devours much yet hee is the leaner every way with the Falling-sicknesse and innumerable other distempers hence ensuing which Drunkards know better by experience then I how to reckon up To whom are pearle faces Palsies Headakes if not to Drunkards What so soone brings suddaine old age What so much as swilling blowes up the cheekes with wind fills the nose and eyes with fier loads the hands and legs with water and in short plagueth the whole man with diseases of a Horse the belly of a Cowe the head of an Asse c. almost turning him into a very walking dunghill Believe a man in his owne Art The distempered body the more it is filled the more it is spilled saith Hippocrates and to this the Prophet sets his seale Hosea 7. 5. And indeed but for the throats indulgence Paracelsus for all his Mercury had dyed a begger which made Callisthenes tell Alexander that hee had rather feede upon graines with Diogenes in his dish then carrouse the juyce of grapes with him in this standing cup for of all the gods said hee I love not Aesculapius In a word though wine being moderately taken is physicall yet if it be taken immoderately there is nothing more banefull saith St. Austin for by it the body is weakened strength decayed the members dissolved the whole body distempered and out of order so that the Drunkard drawes death out of that which preserves other mens lives That many have perished by this meanes we read Eccl. 37. 30. 31 if many then surely many millions now for in former ages it was as rare as now it is common For wee read that the Locrians would not permit their Magistrates to drinke wine whereas now with us the meanest by their good wills will drinke nothing els We read also that the ancient Romans would not suffer their women to drinke wine whereas many of ours are like Cleio who was so practised in drinking that shee durst challeng all men whatsoever to trye masteries who could drinke most and overcome all And lastly wee reade that they would never drinke wine before they were twenty yeares of age whereas many of our children are halfe killed before they are borne with distempered drinkes at least when they are borne no day no meale must they be without sipping downe wine their over indulgent parents who like Apes many times kill their young with making much of them will have it so whereupon not a few become Drunkards and company keepers very betime and before any would imagine as St. Hierome telleth of one that swore by her love she was lewd or naught so early that no one so much as dreamed of it In a word wine and strong drink hath drowned more men then the sea hath devoured and more dye of surfeits then by the sword Yea as drunkennesse hath drowned more soules then all the sinnes of Sodome so it hath drowned more bodies then were drowned in the generall deluge of Noahs flood § 17. VVHy but saith the Tipler Wine if not received to surfeite refresheth the spirits and cheares the heart as is well knowne I finde it I feele it I perceive it doth me good and I will believe mine own eyes and tast before Hippocrates or ten Salomons Salomon answers in effect thus much Prov. 23. 29. to 35. Bee not deceived with shewes and shadowes a man may be drunke though his eyes be not out and may be
although the drunkards sorrow strife shame poverty and diseases together with his untimely death as one would thinke were enough to make this sin odious yet looke we further into him as namely into his more inward parts his secret abominations which follow and are occasioned through drunkennes that will make it hidious and fearefull at least if I had the skill to cut him up and paint him to the life § 24 IN speaking whereof I will first lay open the ground of all which is idlenesse for although in one sense idlenesse may be called an effect of drunkennesse yet in another it may be called the cause both of it and all the residue of evills which accompany the same for idlenesse is the most corrupting Flie that can blow in any humane minde We learne to doe ill by doing what is next it nothing and hence it is that vice so fructifies in our Gentry and servingmen who have nothing to employ themselves in It is said of Rome that during the time of their warres with Cartâ—age and other enemies in Africa they knew not what vices meant but no sooner had they got the conquest then through idlenesse they came to ruine Rust you know will fret into the hardest iron if it bee not used Mosse will grow on the smoathest stone if it bee not stirred Mothes will consume the finest garment if it bee not worne so vice will infect even the best heart if given to idlenesse Standing water is sooner frozen then the running streame hee that sitteth is more subject to sleepe then hee that walketh so the idle man is farre more subject to temptation then hee that is profitably exercised yea idlenesse saith one of the Fathers is the Devills onely opportunity for if hee come and finds us well busied hee leaves us for that time as having small hope to prevaile An idle person is good for nothing but to propagate sinne to bee a factor for the Devill it faring with man as with the earth of which hee was made which if it bee not tilled or trimmed doth not onely remaine unfâ—uitfull but also breeds and brings forth Bryers Brambles Nettles and all manner of noysome and unprofitable things so that Seneca seemes to be mistaken in calling an idle person the image of death for though the body be idle yet the soule like a river is alwayes in progression and his heart like a wherry either goes forward or backward It may be resembled to a well with two buckets the mind no sooner empties it selfe of good thoughts but it fills with evill cogitations If the seede dyes the blade springs the death of grace is but the birth of corruption Now all the Drunkard's labour is to satisfie his Lusts and all his life nought else but a vicissitude of devouring and venting as how many of them make it their trade and whole vocation to keepe company Whereas sweat either of the Brow or of the Braine is the destiny of all trades be they mentall or manuall for God never allowed any man to doe nothing Are not most populous places by reason of this vice like Antiochus his army fuller of mouthes then hands for if you marke it the company keeper and good fellowe according to the vulgar is the barronest peece of earth in all the Orbe the Common wealth hath no more use of him then Ierâ—hoham had of his withered hand hee is like the dumbe Iacke in a Virginall for he hath not so much as a voice in the common wealth Whereas hee was borne for the good of his countrey friends family c. well may hee disturbe the common wealth and give offence and scandall unto all that are neere or about him Rom. 14 20 21. as being unfit to doe service or subject himselfe to be ruled by his Governors civill and ecclesiasticall but profitable hee is to none except Vinteners Inkeepers and Ale drapers who are the greatest loosers by him of all the rest though they seeme to gaine much for these are accessary to the Drunkards sinne and have a fearefull accompt to make for their tolleration of such seing they might and ought to redresse it so that their gaine is most unjust as may not that be written upon what ever they possesse which Diogenes writ under the golden Statua which Phryne the strumpet dedicated at Delphos this was gotten by the intemperance of the people and in the end will prove as unprofitable for hereby they endanger themselves and without repentance lose their soules Math. 16. 26. What is recorded of Nsâ—grites namely that hee never plowed not digged nor did any thing all his life long that might tend to any good is truly verified in him hee is not more nimble tongu'd then gowty handed as Iulian the Apostate confest of himselfe and yet never thinkes hee shall give an account for this sinne of all the rest but surely if wee must give an account for every idle word much more for every idle day nay moneth nay yeare But I proceede All the paines hee takes is for the enemy of mankinde if you will have him worke you must chaine him in a celler where are good store of springs and give him the option or choice whether hee will pumpe or drowne which is the Hoâ—â—anders way to dresse an English gentleman whose ill demeanour hath made unworthy to live The company keeper is like a top which alwayes runnes round but never goes forward unlesse it be whipt or the Mill wheele which turnes about all day but at night remaines in the same place or like a blind Horse in a maltmill which is as farre in the morning as at night for all the day hee walkes round in the same circle over and over and when he hath done and slâ—pt a little is new to begin againe Neither does hee which walkes from six to six in Paules goe more then a coytes câ—st before him Drunkards make it their whole imployment to goe from theirs beds to the tap house for the true Drunkard thinkes no wine good which is brought over two thresholds from the taphouse to the play house where they make a match for the brothelhouse and from thence to bed againe so that they either doe nothing or that which is worse then nothing for hee is neither a Drunkard nor an idle person but a civill compleat and well qualified Gentleman that spends the whole day yea every day but in bousing and bowling and taking Tobacco O the number of men and women in this City that are all the day idle yet have not an idle hower to afford either the Church or the study or for the good of the common wealth And therefore no wonder if they afford not mee the hearing they onlie sit to eate and drinke lye downe to sleepe and rise up to play this is all their exercise herein lyes all theiâ— worth and no marvell for if the worlâ— be a mans god pleasure must needs beâ— his Religion They are
a double portion of vengance whereas riot in the forenoone hath beene merry in the afternoone drunke at night gone to bed starke mad in the morning of their resurrection it shall rise sober into everlasting sorrow they finde not the beginning and progresse so sweete as the farewell of iâ— shall be bitter for as sure as God is in Heaven if they forsake not their swilling which they are no more able to doe then they are able to eate a rocke the Devill hath so besotted them they shall once pay deare for it even in a bed of urquenchable flames I speake not of the many temporall judgments which God brings upon them even in this life though to mention them alone were omni-sufficient if they thirsted not after their owne ruine as I could tell them from Lâ—vit the 26. and Dent. the 28. that all curses threatned all temporall plagues and judgments which befall men in this life are inflicted upon them for sinne and disobedience But I speake of those torments which are both intoâ—lerable and interminable which can neither be indured nor avoided when once entred into If I say you persevere in this your brutish sensuallity and will needs Dives like drinke here without thirst you shall thirst hereafter without drinke yea though that fire be hot the thirst great and a drop of water be but a little yet in this hot fire and great thirst that little drop shall be denied you Luke 16. For know this that without repentence Paul will be found a true Prophet who saith that no Drunkard shall ever enter into the kingdome of Heaven 1 Cor. 6. 9. 10. And Isaiab no lesse who saith that Hell enlargeth it selfe for Drunkards and openeth her mouth without measure that all those may descend into it who follow drunkennesse and preferre the pleasing of their palats before the saving of their soules Isaiah 5. 11. 14. for as they shall be excluded and shut out of Heaven so they shall be for evermore damned body and soule in Hell Christ shall say unto them at the great day of accounts depart from me yee cursed into everlasting fire which is prepared for the Devill and his Angells Math. 25. 41. As they make their belly their god and their shame their glory so damnation shall bee their end Phil. 3. 19. yea their end is a damnation without end it is heauy and miserable that their end is damnation but it is worse and more miserable that their damnation is without end wickednesse hath but a time but the punishment of wickednesse is beyond all time Neither is the extremity of the paine inferiour to the Perpetuity of it for the paines and sufferings of the damned are ten thousand times more then can be immagined by any heart as deepe as the Sea and can be rather indured then expressed it is a death never to be painted to the life no pen nor pencill nor art nor heart can comprehend it Yea if all the land were paper and all the water inke every plant a pen and every other creature a ready writer yet they could not set downe the least peece of the great paines of Hell fire For should we first burne off one hand then another after that each arme and so all the parts of the body it were intollerable yet it is nothing to the burning of body and soule in Hell should we indure ten thousand yeares torments in Hell it were much but nothing to eternity should we suffer one paine it were enough but if we come there our paines shall be even for number and kindes infinitely various as our pleasures have bene here every sense and member every power and faculty both of soule and body shall have their severall objects of wretchednesse and that without intermission or end or ease or patience to indure it § 45. NEither let drunkards ever hope to escape this punishment except in due time they for sake this sinne for if every transgression without repentance deserves the wages of death eternall as a just recompence of reward Heb. 2. 2. Rom. 6. 23. how much more this accursed and damnable sinne of drunkennesse which both causeth and is attended upon by almost all other sinnes as hath beene shewed And yet if thou canst after all this but truly repent and lay hold upon Christ by a lively faith which ever manifesteth it selfe by the fruits of a godly life and conversation know withall that though thy sinnes have beene never so many for multitude never so great for magnitude God is very ready to forgive them and this I can assure thee of yea I can shew thee thy pardon from the great King of Heaven for all that is past the tenour whereofis Let the wicked for sake his way and the unrighteous his owne imaginations and let him returne to the Lord and hee will have mercy upon him and to our God for he will abundantly pardon Isai. 55. 7. and againe Ezec. 18. if the wicked will turne from all his sinnes which he hath committed and keepe all my statutes and doe that which is lawfull and right he shall surely â— ve and not die all his transgressions which he hath committed they shall not bee once mentioned unto him but in his righteousnesse that he hath done hee shall live because he considereth and turneth away from all his transgressions that he hath committed he shall save his soule alive ver 21. 22. 23. 27. 28. other the like places you have oel 2. 12. 13. 14. Yea I can shew thee this very case in a president 1 Cor. 6. 10. 11. where we reade of certaine Corinthians that had bin given to this sinne of drunkennesse who upon their repentance were both washed sanctified and justified And St. Ambrose tells of one that being a spectacle of drunkennesse proved after his conversion a patterne of sobriety Yea know this that Gods mercy is greater than thy sin what ever it be thou canst not be so infinite in sinning as hee is infinite in pardoning if thou repent let us change our sins God will change his sentence God is more mercifull saith Nazianzen then man can be sinfull if hee bee sorrowfull none can bee so bad as God is good the Seed of the woman is able to bruse this Serpents head wherefore if you preferre not hell to heaven abandon this vice But withall know that if it shall come to passe that the drunkard when he heareth the words of this curse namely these threatnings before rehearsed shall Pharaoh like harden his heart and blesse himself in his wickednesse saying I shall have peace although I walk according to the stub bornnesse of mine owne heart thus adding drunkennesse to thirst the Lord will not be mercifull to that man but then his wrath and jealousie shall smoak against him and every curse that is written in his Law shal light upon him and the Lord shall put out his name from under heaven as himselfe speakes Deutero 29. 19 20. which
against them And indeed if thou wert not a foole thou wouldest thinke it better to be in the small number of Christs little flocke which are to be saved then in the numerous heards of those Goates which are destinated to destruction And so your excuses are taken away and all proved vaine coverings even no better then Fig-leaves which though they may seems to cover thy nakednesse from such as thy selfe yet they will stand thee in no steede another day Wherfore drink not without thirst here that you may not thirst without drink herafter Lu. 16. 24. 25. Play not the foole as Lysimachus did who being in battell against the Scythians for the satisfying of his appetite onely and to procure a little drinke to quench his thirst gave himselfe over into his enemies hands and when he had drunke his fill and was haled and leading away captive into perpetuall misery while he saw his countrimen returne home with joy began to acknowledge his folly in these words O said he for how little pleasure what great liberty what sweet felicity have I lost and forgone Yea turne your laughter into sorrow your feasting into fasting be revenged of your selves of your lusts and meete your God and make your peace while now we call and you heare yea the Lord of his mercy awaken men out of the dead sleepe of this sinne that so seeing their danger they may be brought to confesse and forsake it that so they may be saved Pro. 28. 13. § 56. BUt what doe I admonishing or speaking sence to a drunkard this is to make him turne the deafe eare and a stone is as capable of good counsell as hee besides they have no faith in the Scriptures they will not beleeve what is written therefore they shall feele what is written In the meane time it were very fit if it pleased Authority they were debarred both of the blood of the Grape and the spirit of Barley a just punishment for consuming the countries fat for even cleere rocke water were good enough for such Gormundizers except we had the water of Clâ—torius a Well in the midst of Arcadia which causeth the drinker of it to loath wine for ever after I doe not wish them stoned to death as God commanded such ryoters and drunkards to be under the Law Deut. 21. 20. 21. nor banished the land as the Romans did all vicious and voluptuous persons that the rest might not be endangered and Lycurgus all inventers of new fashions least these things should effeminate all their young men for then I thinke the land would be much unpeopled Indeed I could wish there were Pest-houses provided for them in all places as there are for infected persons or that they were put by themselves in some City if any were big enough to receive them all as Philip King of Macedon built a city of purpose and peopled it with the most wicked gracelesse and irregular persons of all his subjects and having so done called it Poneropolis that is the City of wicked persons And certainely if it were considered how many Brokers of villany which live onely upon the spoyles of young hopes every populous place affords whose very acquaintance is destruction the like meanes of prevention would be thought profitable for our times Yea this were marvelously expedient considering the little good they doe being as so many loose teeth in the Mandible of the Common-wealth which were better out then in and the great hurt by their ill examples by devouring the good creatures of God which they never sweat for by disturbing the peace of the Church and Common-wealth by pulling downe heauy judgments upon the land and considering how small hope there is of their amendment if any at all § 57. IT may be you have not noted it but it is a very difficult and hard thing to name one habituated infatuated incorrigible cauterised Drunkard that ever was reclamed with age What said an experienced Gentleman being informed that his Sonne was given to gaming whores prodigality c There is yet hope age experience and want of meanes will cure all these but when in the last place it was added that he was poysoned with drunkennesse then hee absolutely gave him for lost and dead his case for desperately forlorne and so disinherited him because this sinne hee knew increased with age and would not part till death A Gamester will hold out so long as his purse lasts an Adulterer so long as his loynes last but a drunkard so long as his lungs and life lasts What is noted by Philosophers of every motion namely that it is swiftest toward the Center may fitly bee applyed to every drunkard and covetous wretch for as good men grow better and better so these grow worse and worse Ier. 9. 3. 2 Tâ—m 3. 13. they grow in sinne as worldlings grow in riches and honours O that we could grow so fast in grace Yea suppose the drunkard hath every day purposes to forsake his sinne as I have knowne some purpose and strive against this sinne yea so detest and bewaile it in himselfe and whomsoever that it hath been an Hazael in his eyes and thereupon indent with himselfe and his friends for the relinquishing of it and yet if he meete with a companion that holds but up his finger he followes him as a foole to the stockes and as an Oxe to the slaughter-house having no power to withstand the temptation but in hee goes with him to the tipling house and there hee continues as one bewitched or conjured with a spell out of which he returnes not till he hath emptied his purse of money his head of reason and his heart of al his former seeming grace so that in purposing he doth but imitate S. George who is alwayes on horseback but never rides or the Ostrich that hath winges but cannot fly he may make a shew of turning as the doore upon the hinges but never moves a foot from the post of his olds custom and evill society unto which hee is fast revited and so mends as sower Ale doth in Summer or like a dead hedge which the longer it stands is the rottener O this is a difficult divel to be cast out for when a man is once possest with this evill spirit a drunken divell it is a miracle if ever hee become his owne man after This sinne is like a desperate plague that knows no cure it may be called the Kings evill of the soule as Chrysostome calls the envie of wicked men against the godly for it cannot bee cured with the Balme of Gilead nor by any Phisitian there untill God himselfe sayes to the heart awake thou that sleepest and stand up from the dead for by a long and desperate custome they turne delight and infirmity into necessity and bring upon themselves such an insatiable thirst that they will as willingly leave to live as leave their excessive drinking As it fares with some sicke Patients touching their bodies
who think as good be buried as so much debarred of their appetites so fares it with these touching their soules for use what meanes you will to reclame them they will reject it What saith S. Basil shall we speake to drunkards wee had as good round a dead man in the eare yea certainly saith another he is drunk himselfe that prophanes reason so as to urge it to a drunken man in regard whereof S. Augustine compares drunkennesse to the pit of hell into which when a man is once fallen there is no redemption Whoring is a deep ditch yet some few shall a man see returne to lay hold on the wayes of life one of a thousand but scarce one drunkard of ten thousand Indeed S. Ambrose mentions one and another by a moderne Divine of ours is confest and but one a peece of all that ever they knew or heard of I speake of drunkards not of one drunken such who rarely and casually have Noah like beene surprised and overtaken at unawares but if once a custome ever a necessity Drunkennesse beastiates the heart and spoiles the braine overthrowes the faculties and organs of repentance and resolution It is a sinne of that nature that it hardens and makes up the heart against all repentings Yea the Holy Ghost by the Prophet Hosea tells us that it takes away the heart Hosea 4. 11. And we find it too true for commonly it is accompanied wâ—th finall impenitence which is the greatest evill that is incident to man in this life in that it is a certaine forerunner of eternall condemnation yea it is much to bee feared that the Lord hath done by them as by Ieremiah hee threatneth the Babylonians even given them over to a perpetuall drunkennesse Ier. 51. 39. And is it not most just with God that hee who will put out his naturall light should have his spirituall extinguished he that will deprive himselfe of reason should loose also the guide and pylot of reason Gods Spirit and Grace he that will wittingly and willingly make himselfe an habitation of uncleane spirits should not dispossesse them at his owne pleasure that their deaths should bee answerable to their lives as commonly such as a mans delights and cares are in health such are both his thoughts and speeches on his death-bed Some that have beene used to swearing have dyed with oathes and curses in their mouthes Some persecutors have dyed raging blaspheming and despiting the Spirit of grace Some Usurers have died while in their conceit they were telling their money and casting it up after ten in the hundred Yea one being used to play at Tables all his life with great delight cried out upon his death-bed size-ace cater-trey c. I deny not but God may raise a Lazarus of this kind though he bee dead in excesse dead in sense yea though he be buried and stinkes againe thorow long custome in filthines and breath into his nosthrils againe the breath of life whereby he may become a living soule but rarely is it seene that he doth so § 58. NEither speak I of what God can do for with him all things are possible but with men with drunkards it is in a manner impossible for surely if there were the least possibility of their leaving it if they were not altogether hardened past feeling and past grace then would they now abstaine whilst the plague is hot amongst us But alasse even at this present when many lawfull and indifferent actions are unexpedient these warped wicked wretched men neither feare nor cease to roare drinke drab sweare c. so difficult is the work like Iairus Minstrels they cannot forbeare to play and revell even in the time and place of mourning Dives-like they must have exquisite musick merry company dainty fare c. every day so little are they mooved with Gods displeasure and this grievous judgement Yea notwithstanding it is for their sakes that judgements are upon us and that their crying sinnes have pierced the heavens and brought downe the Plague upon thousands as when Achan sinned Israel was beaten neither did the wickednesse of Peor stretch so far as the Plague yea the Adultery of those few Gibeoâ—ites to the Levites wife was the occasion of six and twenty thousand mens deaths besides all their wives and children together with forty thousand and odd of the Israelites Iudg. 20. when the death of those few malefactors would have saved all theirs and put away evill from Israel vers 13. yea if the Campe of Israel suffered so much for one Achan's fault what may wee expect that have such a multitude of Achans amongst us Notwithstanding I say it is for their sakes that judgements are upon us yet they of al men are least sensible of them as it fared with Ionas who for all that grievous tempest was for his sake yet Ionas alone was fast asleep and the Disciples in another case as wherefore was that unspeakable agony of Christ but for the sinnes of his Disciples and chosen and yet even then the Disciples were asleepe But why doe I make the comparison when betweene them there is no comparison for the fire of Gods wrath being kindled amongst us for their sakes they doe but warme themselves at the flame sining so much the more freely and merrily even drinking in iniquity as the fish drinketh in water and living as if they were neither beholding to God nor affraid of him both out of his debt and danger yea as if the Plague were not only welcome unto them but they would fall to courting of their owne destruction as if with Calanus they hated to dye a naturall death The pleasure of the world is like that Colchian hony whereof Zenophon's Souldiers no sooner tasted then they were miserably distempered those that tooke little were drunk those that took more were mad those that tooke most were dead so most men are either intoxicated or infatuated or killed out right with this deceitfull world that they are not sensible of their feares or dangers It is like a kind of melancholy called Chorus Sancti Viti which who so hath it can doe nothing but laugh and dance untill they be dead or cured as it made Argos in the Poet and another mentioned by Aristotle sit all day laughing and clapping their hands as if they had beene upon a stage at a Theater Wickednesse makes guilty men feare where is no cause these have cause enough but no grace to feare they are so besotted with a stupid security that they are not affected with any danger yea they account it the chiefest vertue to be bold fearelesse and carelesse according to that Ier. 5. where the Prophet complaines unto God thou hast smitten them but they have not sorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder then a stone and have refused to returne verse 3. which was Pharaoh's case who though his backe were all blew and sore with stripes
he that hath long continued in the practise of any evill hath a fourth which is worse then the worst of them even custome which is a second or new nature § 153. BUt suppose after many yeares spent in the service of sinne and Sathan thou art willing to relinquish thy lusts and offer thy seruice and best devotions at the last gasp to God will he accept themâ— no in al probability he will not for heare what himself saith Pro. 1. Because I have called and ye refused I have stretched out mine hand and ye would not regard but despised all my counsell and would none of my correction I wil also laugh at your destruction and mocke when your feare commâ—th when your feare commeth like suddaine desolation and your destruction like a whirlewind When affliction and anguish shall come upon you then shall you call upon me but I will not answer you shall seâ—ke me early but you shall not find me because you hated knowledge and did not choose the feare of the Lord. You would none of my counsell but despised all my corrections therefore you shall eat the fruit of your owne way and bee filled with your owne devises ver 24. to 32. And this is but justice if God be not found of those that were content to loose him if he heare not them that would not heare him if he regard not them that disregarded him if he shut his eare against their prayer crying to him for pardon that stopt their eares against his voyce calling upon them for repentance as Salvian speakes Alasse no child would bee whipt if he might scape for crying but hee onely findes helpe in adversity that sought it in prosperity and ther can be no great hope of repentance at the houre of death where there was no regard of honesty in the time of lifeâ— God useth not to give his heavenly and spirituall graces at the houre of death to those who have contemned them all their life yea it is sensles to think that God should accept of our dry bones when Sathan hath suckt out all the marrow that he should accept of the lees when we have given to his enemy all the good Wine But heare what himselfe saith by the Prophet Malachy c. 1. 8. and S. Ierome upon the place it is a most base and unworthy thing to present God with thâ—t which man would disdaine and thâ—nk scoâ—â—e to accept of Wherefore as you tender your owne soule even to day heare his voyce set upon the work presently he that begins to day hath the lesse work for to morrow And proroge not your good purposes least ye saying unto God in this life with those wicked ones in Iob depart thou from mee for a time God say unto you in the life to come depart from me ye cursed and that for ever Hee hath spared thee long and given thee already a large time of repentance but he will not alwayes wait for denyals his patience at length wil turn into wrath Time was when hee stayed for the old world an hundred and twenty yeares he stayed forâ— a rebellious Nation forty yeares he stayed for a dissolute City forty dayes but when that would not serve his patience was turned into fury and so many as repented not were cast into hell If in any reasonable time wee pray hee heares us if we repeâ—t he pardons us if we amend our lives he saves us but after the houre prefixt in his secret purpose there is no time for petition no place for Conversion no meanes for pacification The Lord hath made a promise to repentance not of repentance if thou convertest tomoâ—row thou art sure of grace but thou art not sure of to morrowes conversion so that a fit and timely consideration is the onely thing in every thing for for want of this Diâ—es prayed but was not heard Esau wept but was not pitied the foolish Virgins knockt but were denied and how many at the houre of death have offered their prayers supplications and services unto God as Iuo as offered his money to the Priests and could not have acceptance but they died as they lived and went from despaire unto destruction § 154. BUt thou wilt say unto me if this be so that all the promises are conditionall that mercy is entayled onely to such as love God and keepe his Commandements that none are reall Christians but such as imitate Christ and square their lives according to the rule of Gods word that of necessity we must leave sinne before sinne leaves us and that God will not heare us another day when we call to him for mercy if we will not heare him now when he calls to us for repentance how is it that so few are reformed that most men minde nothing but their profits and pleasures yea count them fooles that doe otherwise I answer there be two maine reasons of it though one be the cause of the other 1 Ignorance 2 Vnbeleife First few men beleive what is written of God in the Scripture especially touching his justice and severity in punishing sinne with eternall destruction of body and soule for did they really and indeed beleive God when he saith that his curse shall never depart from the house of the swearer Zack 5. they durst not sweare as they doe Did they beleive that neither Fornicators nor Idolaters nor Adulterers nor Theeves nor Murtherers nor Drunkards nor Swearers nor Raylers nor Lyers nor Covetous persons nor Extortioners nor Vnbeleivers nor no Vnrighteous men shall inherit the Kingdome of Heaven but shall have their part in the Lake that burneth with fire and brimstone which is the second death 1 Cor. 6. 9. 10. Rev. 21. 8. they durst not continue in the practise of these sinnes without feare or remorse or care of amendment Did they beleive that except their righteousnesse doe exceede the righteousnesse of the Scribes and Pharisees they shall in no case enter into the Kingdome of Heaven Matth. 5. 20. and that without holinesse no man shall see the Lord Heb. 12. 14. with many the like it were impossible they should live as they doe Yea if they did in good earnest beleive that there is either God or Devill Heaven or Hell or that they have immortall soules which shall everlastingly live in blisse or woe and receive according to that they have done in their bodies whether it be good or evill 2 Cor. 5. 10. they could not but live thereafter and make it their principall care how to be saved But alas they are so farre from beleiving what God threateneth in his Word against their sinnes that they blesse themselves in their heart saying we shall have peace we shall speede as well as the best although we walke according to the stubâ—ornnesse of our owne wills so adding drunkennesse to thâ—rst Deut. 29. 19. yea they preferre their condition before other mens who are so abstemious and make conscience of their wayes even thinking that
be tormented so himselfe is voluntarily miserable here and elsewhere that others may be happy And yet let him with Pope Iohn the 22. leave behind him 250. Tunnes of gold even all this will not make his Sonne happy ' it s well if it make him not more unhappy No neither it nor the whole world without grace shall ever make him contented as it fared with Alexander who having conquered this world was troubled that there was no more worlds for him to conquer Besides in a short time this Sonne of his must part with his wealth also for either his râ—ches shall be taken from him as they were from Iob or else he from his riches as the rich man was from his substance and wealth Wherefore it were more policy a great deale for him to make his Sonne good then great for godlinesse is great gaine as the Apostle well phraseth it 1 Tim. 6. 6. because it gaines God himselfe and so his blessing upon all outward meanes Hagg. 1. 6. c. O that thou hadst the wit to know how when all is done to be saved and to have thy children saved is the best plot to know that the Proverbe which saith Happy that child whose father is gone to the Devill is farre from being Canonicall Sixtly and lastly he estemes not of things according to their true value but preferreth bables and trifles before things of greatest worth which is the most remarkable property of a naturall foole that is As Iudas preferred thirty peeces of silver before Him that was the price of the world and ransome of mankinde so the Politician preferres earth yea Hell to Heaven time even a moment of time to eternity his body before his soule which if a man have once lost he hath nothing else to loose yea his outward estate before either soule or body Whereas the godly care for the soule as for the cheife jewell and only treasure and for the body for the soules sake and for this world for the bodies sake and settle their inheritance in no land but the land of promise their end being to possesse a kingdome without end They are not like Shebna who built his Sepulcher in one countrey and was buried in another but like our English Merchants that traffique in Turkie and get wealth in Turkie yet plant not in Turkie but transport for England Gods people are not like the first Indians that hang'd Bugles at their eares while they left their gold on the dunghills It cannot be said of them as it may of the most that they worship the golden Calfe because they consider that pecunia the world 's Queene I meane that world whereof the Devill is King extends her regiments but to the brim of the grave and is not currant one step farther Yea they are so farre from being of these mens minds who are of Alexander's mind who as the Philosopher said yesterday the whole world did not content him now ten cubits containe him that they thinke him none of the wisest who being askt whether he would rather be Socrates or Croesus the one an industrious and painfull Philosopher the other 2 man flowing in all abundance was so discreete as to answer that for this life he would be Croesus but for the life to come Socrates But to returne to the worlds wiseman let him be offered his choice as oftimes he is whether he will forgoe himselfe I meane his faith which is the summe of all or such a booty he will forgoe his faith and consequently his soule himselfe and all that is truely his like the foolish Maâ—iner that seeing a fish in the Sea leaps into the water to catch that which together with his life he looseth or like Narcissus who to embrace his shadow drowned himselfe yea set life and death before him as Moses did before the Israelites Deut. 30. 15. 19. 20. and withall shew him from Matth. 25. 46. that this life offered is eternall felicity that death threatned everlasting woe and misery which words are of such extent that as a worthy Writer hath it though all the men that ever have or shall be created were Briareus-like hundred handed and should at once take pens in their hundred hands and should do nothing else for ten hundred thousand millions of yeares but summe up in figures as many hundred thousand millions as they could yet never could they reduce to a totall or confine within number this trisillable word e-ter-nall or that word of foure sillables e-ver-last-ing and then bid him choose which of the two hee likes best his heart which is harder than an Adamant will make answer take Heaven Paradise that eternal felicity and future happines who will it is good for me to be rich and happy while I live much like Cardinall Burbonius who said hee would not leave his part in Paris for his part is Paradise or Themistocles who was not ashamed of this damnable speech in his mouth If a man should shew me two severall wayes the one leading to Heaven the other to Hell of the twaine I would choose the latter wherin he is more sottish then the Indians and more heathenish then the infidels of Florida Virginia New-England and Kanida who for a Copper Kettle and a few toyes as Beades and Hatchets will depart from the purest Gold and sell you a whole country even the houses and ground which they dwell upon for the whole world is not worth one soule But worldly hearts are penny wise and pound foolish they know how to set high prises upon the worthlesse trash of this world but for heavenly things or the God that owes them this they shamfully under-value like Iudas who valued Mary's oyntment which she bestowed upon the feet of Christ at three hundred peeces of silver and sold his Master on whom that odor was spent at thirty And this is one reason As the affection which an adulterer beareth to a strumpet doth exceedingly diminish the love which he should beare to his lawfull wife so the love that wicked men beare to these vain and transitory things wondrously diminish that zeale and affection which they should bear towards Christ and heavenly things But it is farre otherwise with the godly for as they that are after the flesh savour the things of the flesh so they that are after the Spirit savour the things of the Spirit and our opinion onely endeareth and increaseth the price of things When one boasted how faire a shee-slave hee had bought for a pound another made reply that she was to deare of a groat Commodities are but as they are commonly valued Now because transitory things in the next life beare no value at all and because there is nothing firme under the firmament they hold it very good coveting what they may have and cannot leave behind them And though others most love what they must leave and think that money will buy any thing like foolish Magus who thought the Holy Ghost himselfe
might be had for money or the Divell who presumed that this bait would even catch the Son of God yet the wise and religious can conceive no reason why it should bee so doted upon as it is especially since riches can no more put off the Gout or asswage griefe or thrust out cares or purchase grace or suspend death or prevent hell or bribe the divell then a Satten sleeve can heale a broken Arme. They think it the best purchase that ever was in the world to buy him who bought them in comparison of whom all things are drosse and dung as S. Paul speaks Philip. 3. 8. for if we once have him wee have all things If saith Paul God hath given us his own Sonne how shall he not with him give us all things also Rom. 8. 32. and againe 1 Corinth 3. All things are yours whether it be Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come even all are yours and you are Christs and Christ Gods v. 21. 22. 23. And indeed if God give the substantive Christ we may be sure he wil likewise afford the adjective things necessary for this life Matth. 6. 33. so that the godly man is only rich the servant of Christ is Lord of all § 161. ANd thus you have the wisdome of humanists and Politicians decyphered together with the wisdome of Gods people you see the difference betweene them and therein as I suppose that the former are none of the wisest and that the later viz. the vvisest politician upon earth the most ample and cunning Machevilian that lives be he a doctor in that deep reaching faculty is a starke foole in six main particulars ergo not so vvise as the godly man nor so vvise as the vvorld reputes him or he himselfe Yea he is vvorse then a foole for saith Saint Augustine If the Holy Ghost tearmes him a foole that only laid up his owne goods Luke 12. 18. 20. find out a name for him that takes away other mens Yet by the way mistake me not I am farre from advising thee to trust them ever the more for their simplicity I would rather wish thee to beware them for though the Divell makes fooles of them yet withall he makes them wise enough to make fooles of us and though they be but one eyed with Gorgon yet have they also iron talons and though with the Osprey a ravenous bird they have one flat hand to stroake yet have they another with clawes which wil cruelly gripe yea though they have the faces and tongues of men yet they have the talons of Gryffons full of rapine cruelty and oppression But you will tell me that the world is of another Judgement I answer So shall we if we looke upon them sidewayes as most men doe like as Apelles pictured Antigonus making shew only of that halfe of his face which was perfect but hiding the other side wherein he was blind and deformed then we shall take them for wise men and so be mistaken I confesse the one speak Latine Greek and Hebrew the other Statutes History and Husbandry well enough to make their neighbours think them wise men but the truth is they seeme wiser then they are as we use to say of the Spanyards whereas the godly like the French are wiser then they seeme as thus they are wise men in foolish things and foolish men in wise things sharp eyed as Eagles in the things of the earth but as blind as Beetles in the matters of heaven and may be compared to Bats Night-crowes Owles and Cats which can see better in the darke then in the light their wisdome is like that of Moles which will dig under ground with great dexterity but are blind when they come into the Sunne or Cats especially the later sort that are onely gifted to catch Mice being in every thing else the simpliest creatures that live or the fish Polypus which is a most stupid and foolish fish yet useth great skill in taking of other fishes yea these are directly like witches and that in foure particulars First a witch is rarely pregnant in doing that which is evill 2. a witch neither can nor will doe good 3. a witch will sell her soule to the divel that shee may a little excell others in mischiefe 4. both they and these are indeed blind and in darknesse as having their beginning from Sathan the Prince of darknesse and their end in hell which is the pit of darknes for as they and witches do the same worke so they shall have the same wages because they are wise to evill their wisdome shall have but an evill end Againe if innocency be acknowledged meere simplicity then none are so simple as the religious for as it seemes their ignorance will not suffer them to doe evill Yea as Plistonax the Sonne of Pausanias when an Orator of Athens said the Lacedaemonians were unlearned and ignorant answered thou sayest true for we only of all the Grecians have learned none of thine ill conditions so may I say to these the godly of all others have learnt none of your Atheisticall practises But let the Holy Ghost determine that knowes better how to judge then any and then he is most wise that is most holy for goodnesse in the Scripture is tearmed wisdome and vice folly sinners and fooles Synomina Prov. 1. 7. In the dialect of the wise man it is plaine that the greatest sinner is the greatest foole and David thinkes there is no foole to the Atheist Psa. 53. 1. whose wayes utter his foolishnesse Ps. 49. 13. And though worldly men call the simple fooles yet God calls the crafty fooles Ieremiah 8. 9. Luke 12. 18. 20 Mat. 6. 23. and of all Atheists which seeme wise there bee no such fooles in the world as they which love money better then themselves To conclude the feare of the Lord is wisdome and to depart from evill is understanding Iob 28. 28. and hee that is truly wise thinks that to be wisdome and folly which God thinks so § 162. IF you would know what to judge of them and how to call them they are properly subtile persons as the Holy Ghost stiles Ionadab who gave that wicked and crafty counsell to Amnon 2 Sam. 13. 3. 5. and the woman of Tekoa 2 Sam. 14. 2. and Elimas Acts 13. 10. being rarely gifted to deceive and more crafty and wily then is usuall but not wise men or if it may be termed wisdome as sometimes the Scripture terms it wisdom in an holy derision as Ge. 3. 22. is to be understood or else calling it wisdom because worldly men deeme it so as in another place it calls preaching the foolishnesse of preaching because wicked men esteeme preaching but foolishnesse and as Christ calls the Pharisies just because they justified themselves Luke 15. 7. or thirdly meaning by wisdome the wisdome of the flesh or of the world and that
from passion and affection touching either party and as our eyes could not aright judge of colours except they were void of all colours nor our tongues discerne of tastes unlesse freed from tasts so no man can jndge aright of passions except his mind be altogether free from passions Wherefore bee not so much led by lust passion or affection as by reason Wee know appetite in a burning Feavor will call for cold drink even to the overthrow of our lives if reason gainsay it not But as they that would see more sharply and certainly shut one eye so doe thou let the eyes or windowes of thy affections bee shut to the allurements of the world and the flesh least they draw thee from the right line of obedience yea shut to humane reason also least it make thee mistake and swerve from faiths injunctions And then if thou canst but bring thy flesh with it's lusts a little asleep while thy soule is waking thou hast entred â—hrough the gate into the porch of this heavenly Palace But he that will doe this must shunne all dispute with Sathan of which else where Secondly he must get an humble conceit of his owne wisdome The first step to knowledge is to know our owne ignorance we must become fooles in our owne judgements before we can be truly wise 1 Cor. 3. 18. And indeed the opinion of our knowing enough is one of the greatest causes of our knowing so little for what we presume to have attained we seeke not after Humble eyes are most capable of high mysteries he will teach the humble his way saith David Psal. 25. 9. yea the first lesson of a Christian is humility Matth. 11. 29. Pro. 1. 7. and he that hath not learnt the first lesson is not fit to take out a new One would thinke that a worldly wise man might most easily also make a wise Christian but St. Paul saith no except first he becomes a foole that is acknowledge his cleare light and wisdome which he hath so magnified for clearenesse to be blindnesse and ignorance he cannot be wise in this case 1 Cor. 3. 18. Yea saith St. Cyprian it is as much lost labour to preach unto a man the things of God before he be humbled with the sight of hiâ— wants as to offer light to a blind man to speake to a deafe man or to labour to make a brute beast wise Pride is a great let to true wisdome for God resisteth the proâ—d aâ—d onely gives grace to the humble Iames 4. 6. 1 Pet. 5. 5. hence it comes to passe that few proud wits are reformed I am come unto judgement into this world saith our Saviour to the Pharisees that they which see not might see and that they which â—ee meaning in their owne opinion might be made blind Ioh. 9. 39. which was the reason he propounded his woes to the Pharisees and his Doctrines to the people An heart full of Pride is like a vessell full of aire this selfe-opinion must be blowne out of us before saving knowledge will be powred into us Humility is the knees of the soule and to that posture only the Lamb will open the booke Christ will know none but the humble and none but humble soules truly know Christ. Now this grace of humility is obtained by taking a serious view of our wants the Peacock's pride is abated when she peâ—ceives the blacknesse of her legs and feete Now suppose we know never so much yet that which we doe knovv is farre lesse then â—hat which we are ignorant of and the more we know the more we knovv vve vvant at all both vvise and holy â—en have felt and confest yea this vvas the judgement of the vvisest even amongst the Heathen 〈◊〉 being demanded vvhy the Oracle of Delphoâ— should pronounce him the vvisest man of Greece made ansvver I know nothing but this that I knoâ— nothing neither can there be any thing in me to â—â—rifie the Oracle eâ—cept this that I am not wise and know it whereas others are not wise and know it not and to be ignorant and knovv it not is by farre the greater ignorance So the renovvned Orator Cicero even bevvayled his own emptinesse I would quoth he I could light on the truth as easily as I can 〈◊〉 fasehood a negative knovvledge vvas the greatest knovvledge he vvould acknovvledge in himselfe He is wise that can truly see and acknowledge his ignorance he is ignorant that thinkes himselfe wise I 'le cleare it by a similitude being here below we thinke one Iland great but the whole earth unmeasurably if we were above in the firmament with these eyes the whole earth were it equally enlightned would seeme as little to us as now the least Starre in the firmament seemes to us upon earth and indeed how few Stars are so little as it even such is the naturall mans mistake in judging of and comparing what he hath with what he wants naturall wisdome with spirituall and Heavenly Wherefore if thou perceivest not more strength and wisdome to be in the weaknesse and foolishnesse of Gods truth 1 Cor. 1. 25. which therefore only seemes weaknesse and foolishnesse because the strength and wisdome of it is not perceived by the fleshly eye then in the strength and wisdome of the profoundest Naturian and if thou beleivest not the godly to be most wise doe not blame them for foolishnesse but thy selfe for blindnesse and desire the Lord as Elisha did for his servant to open thine eyes Thus as by mortification and dying unto sinne we come to vivification and living unto grace or as by dying the death of nature we obtaine the life of glory so by becomming a foole a man may attaine to wisdome Wherefore get humility and thou hast mounted another step toward wisdome entred a second roome of this Palace § 164. THirdly let him get faith For as without faith no man can please God so without faith no man can know God Faith doth clearely behold those things which are hid both from the eye of sense and the eye of reason I am come into the world saith our Saviour that whosoever beleeveth in me should not sit in darknesse Iohn 12. 46. Reason and faith are the two eyes of the soule Reason discernes naturall objects faith spirituall and supernaturall We may fee farre with our bodily eye sense farther with the minds eye reason but farther with the soules eye Faith then with both Yea the rationall doth not so farre exceede the sensuall as the spirituall exceeds the rationall and though reason and humane learning is as oyle to the Lampe of our understandings which makes them burne clearer yea so doubles the sight of our minds as Menander speakes that there is as much difference betweene the learned and unlearned as there is betweene man and beast yet Faith and illumination of the spirit adds to the sight of our minds as a Prospective glasse adds to the corporall sight Matth. 16. 17. Christ is
contrarily that which God calls foolishnesse and madnesse they terme wisdome Gen. 41. 8. Iob. 5. 13. Pro. 28. 11. Ier. 4. 22. 1 Cor. 3. 19. Exodus 1. 10. Iosh. 9. 4. Titus 3. 9. Pro. 10. 18. 3 They thinke there is no God Psal. 14. 1. or that he is carelesse and mindeth them not Psal. 10. 11. and 94. 7. or that he is not so just as to reward every one according to his workes Psal. 10. 13. 4 They thinke the service of God which is the greatest freedome Iohn 8. 34. 36. Rom. 6. 16. 18. 22. the only bondage Psal. 2. 3 4. and to serve their owne lusts and therein the Devill whose captives they are 2 Tim. 2. 26. the only freedome Psal. 12. 4. 5 They censure true faith in the Godly to be presumption 2 Chron 32. 11. 14. Rom. 8. 38. 39. and yet thinke their wne presumption to be true faith 6 They not only thinke profession arbitrary but blame worthy when as our Saviour commands it upon paine of being denied before God and his holy Angells at the later day Matth. 10. 32. 33. Mark 8. 38. 7 They censure yea condemne us to the pit of Hell about vanities of their own devising Luk. 7. 33. 34. Mark 7. 5. and justifie heynous crimes in themselves verse 11. 12. 13. 8 They thinke if they have the worlds friendship and good opinion that they are in a passing good and happy estate when nothing more truely proves them in a cursed condition Luke 6. 26. Iames 4. 4. § 191. SEcondly touching persons First they account the sincere Christian which walkes according to the rule of Gods word an Hypocrite Iob. 4. 6. and the greatest Hypocrite who is a Christian in name only they acquit of Hypocrisie Isay. 66. 3. 2 They thinke such enemies to the state ' who are greatest friends yea props of the State and those friends who are the greatest enemies 1 King 18. 17. 18. Gen. 39. 5. 20. Iob. 22. 30. Isay 6. 13. 3 They account themselves the most valiant and couragious because they are apt to fight upon every idle quarrell be it but the lye which is the greatest pusillanimity or at most but stupid and desperate madnesse and shewes that their lives are but little worth seeing they will sell them so good cheape when they are the basest cowards and vilest white-livers in a countrey not daring to suffer for Christ or in a good cause so much as a poore Nick-name how much leâ—â—e would they burne at a stake for him as the Martyrs did even weake women which is the only true valour and yet contrarily account the righteous who are as bold as a Lyon so their cause be good Pro. 28. 1. the most hen-hearted and â—earefullest 4 They account Gods people the most dumpish and melancholy of all others when indeed they are or have cause to be the only joyfull people alive Psal. 4. 7. Heb. 10. 34. Iob. 20. 5. Eccles. 9. 7. Matth. 13. 44. Luke 1. 44. 47. and 2. 10. Iohn 16. 22. Acts 13. 52. Rom. 14. 17. and 15. 13. 2 Cor. 7. 4. Gal. 5. 22. Iames 1. 2. 1 Iohn 1. 4. c. 5 They take themselves to be wise because they are wise to doe evill and thinke the Godly simple because they are wise only to that which is good Rom. 16. 19. not considering that wisdome is as the waters of which some descend from above and some spring from beneath Iames 3. 15. 17. 6 Such as by faith and true repentance are purged from their filthinesse in the blood of Christ and walke in newnesse of life they thinke pure in their owne eyes though indeed they esteeme their very righteousnesse but as a menstruous cloth I say 64. 6. when it is themselves that are pure in their owne conceits as wanting the light of Gods Spirit and the eye of faith Thirdly touching their judgement and practise joyntly First they glory in their shame Phil. 3. 19. I meane their wickednesse Gen. 19. 34. and are ashamed of that which should be their only glory and crowne of rejoycing viz. holinesse 2 Whereas the mercy of God is the chiefe motive to make his children feare him Psal. 130. 4. they make it the only motive for them to continue in sinne Iude 4. 3 Whereas the Godly render them good for evill they againe render them the greatest evill for the greatest good Psal. 35. 12. to 16. Acts 7. 52. to 60. persecute them to the death for shewing them the way to eternall life Acts 5. 30. to 34. Ier. 18. 20. 4 Even their very mercy and kindnesse is cruelty Pro. 12. 10. witnesse the drunkards love to his friend the adulterers to her whom he defiles the pitifull man who gives or obtaines a pardon for the murtherer which not only betrayes the parties soule but makes the whole land guilty of blood and lastly he who makes offers of preferment to a Protestant so he will become a Roman Catholike these and many the like are cruell mercies 5 They reject the Commandements of God Marke 7. 8. 9. that they may observe the traditions of men and give heede unto Spirits of error and doctrines of Devills 1 Tim. 4. 1. 6 And lastly they thinke they doe God good service in wronging and killing of his children Iohn 16. 2. as Paul did in persecuting and the Iewes in executing Christ. § 192. VVHich being so namely that their judgements are directly opposite to the Word of God that they read practicall divinity with the Devills spectacles just as Schollers doe Hebrew backwards either taking the conceptions of the Holy Ghost to be an adulterous seede as once it fared with Ioseph touching Marie's being with child Matth. 1. 19. or contrarily the conceptions of Sathan viz. thoughts and affections which spring from Pride Lust Ignorance c. to be the spirituall conceptions of the Holy Ghost and to come from zeale and piety as once Ely 1 Sam. 1. 14. and those mockers Acts 2. imputed the true worke of the Spirit to drunkennesse who would not rather be dispraised then commended by them For to be praised of evill men saith Bion is to be praised for evill doing so the better they speake of a man the worse and the worse the better you shall have them maintaine with incredible impudence accompanied with invincible ignorance that if a man will not sweare drinke drunke c. that he is over precise though they may as soone finde Paradise in Hell as any Text in Scripture which makes for loosenesse or against circumspect walking Yea who would dreame that so grosse blockishnesse should find harbour in any reasonable soule as to thinke that God should like a man the worse for his being the better or for having a tender conscience or looke for lesse feare reverence and obedience from his servants then we doe from our servants and yet the same men will grant that a servant can never be too punctuall in his obedience to his Masters
with money and promises of honour he answered I feare not thy force and I am too wise for thy fraud He will never feare to be killed who by killing is sure to be crowned His resolution is like that of Consalve who protested to his souldiers thewing them Naples that he had rather die one foote forwards then to have his life secured for long by one foote of retrait And good reason for doth not our Saviour say whosoever shall seeke to save his life in this case shall lose it I more he shall lose both body and soule eternally for so the words imply but whosoeuer shall lose his life for my sake and the Gospells he shall save it Mat. 10. 39. Luke 17. 11. 33. This priviledge hath God given to those that feare him that they need not to feare any thing else Yea though every paine they suffer were a death and every crosse an Hell they know they have amends enough when they heare the Holy Ghost say Apoc. 2. 10. be thou faithfull unto the death and I will give thee the crown of life And indeed this promise which is added should me thinkes be a notable spurre to our perseverance should exceedingly sharpen the commandement and drive it more deepely into our minds making us to say with Pompey being to cary corne to Rome in time of idearth and the Sea tempestuous it is necessary that I goe on not that I live Many have thought health worthy to be purchased with the price of Cauthers and Incisions how painefull soever but alasse eternall life is a precious pearle which a wise Merchant will purchase though it cost him his life yea had he a thousand lives and all that he hath Mat. 13. The women told Naomy that Ruth was better unto her then seven Sonnes Ruth 4. but Christ is better then seventy times seven lives for what is life together with a perpetuated fame from Adam till doomes day in respect of salvation for eternity or what are they that can only kill the body to Him that after he hath kild the body can cast both body and soule into Hell But as warme cloathes to a dead man so are the motions of valour to a fearefull heart say what can be said cleare mens judgements cure their prejudice many will yet feare the worlds opinion more then Gods displeasure which is to runne into the fire to avoid the smoake and more dread the mockes and flouts of men on earth then they doe the grinning mockes of the Devills in Hell which makes them cease to be good Christians that they may be thought good companions wherein they put downe Aesop's foolish fishes that leapt out of the warme water into the burning fire for ease or Timocrates who as Thucydides relates kil'd himself for feare least he should be drowned Wherefore seeing all men cannot receive this gift of fortitude save they to whom it is given I will yet shew you if not a more excellent yet a more safe way to avoid this danger and all other their allurements § 194. IF thou wouldest neither bee intised nor enforced to pledge them in any of their wicked customes divorce thy selfe from all acquaintance and society with the vicious yea entertaine no parly with them There are some vices of that nature that they cannot be vanquished but by avoiding such is fornication fly fornication saith the Apostle 1 Corinth 6. 18. that is flee the company of fornicators for to be in a lewd womans company saith Salomon and depart innocent aud to take fire in a mans bosome and not singe his cloaths or go upon live coles and his feet not be burnt are equally possible Prov. 6. 27 28. such is the frailty of mans nature that if the eye but see or the eare heare or the hand but touch a whorish woman the heart will goe nigh to catch and take fire verse 29. And thus is fares with this sinne bid a man consort a while with drunkards and depart from them innocent you may as well put a match to dry powder and forbid it to take fire except he be very well stayed and of better governd affections then ordinary It is not safe to commit a little Wherry to the Seas violence A sticke that hath once been in the fire much more a Torch newly extinguisht being forth with put to the flame will soone be kindled again Wherfore keep out of the reach of thy vicious â—equaintance and if they becken thee one way be thou sure to take the contrary at least entertaine no parley with them When Castles once come to a parley there is great feare they will yeeld and gates that are alwayes open will sometimes admit an enemy No disputing with Sathan or his deputies when our first Parents fell to arguing the case with that old Serpent though in the state of innocencie when they had wit at wil and their reason at command they found him too hard for them how much more too weak shall we find our selves that now are as we are surely we are like to lose all if once wee enter into disputation with that old Sophister and crafty Fox after the experience of six thousand yeares almost and when our ownflesh which his the greatest both deceiver and dissembler in the world is become his cunning solicitour Alasse he desires no more then to be heard speak for grant him but this and he will perswade thee to believe even contrary to thine own knowledge as how easily did he perswade Eve by himself and Adam by her when they gave but care to him to believe what he spake though they had heard God himself say the contrary but a little before Gen. 2. 17. and if innocency found no meanes of resistance what hope have we so extreamely degenerated And indeed why doe we pray not to be led into temptation if we lead our selves into temptation If we will not heepe our selves from the occasion God will not keepe us from the sinne and if God doe not keep us we cannot be kept we cannot wee will not choose but fall Wherefore shun the society of evill men as Iosoph shunned the society of his Mistresse and leave them that leave God as Noah did the old World and that by God's commandement Gen. 7. 1. 7. and Abraham the Cananites Gen. 12. 1. and Lot the Sodomites Gen. 19. 17. and Israel the Egyptians Exod 12. 37. 41. and Moab and Ammon Numb 27. 1. 2. 3. 16. 17. § 195. BUt is it warrantable may some say to separate from our old acquaintance being vicious and other the like companie Not totally for then we must goe out of the world 1 Cor. 5. 10. nor from any in all cases for then we must separate from the publike assemblies nor in regard of civill society and necessary commerce for this were to unglew the whole worlds frame which is contexted onely by commerce and contracts there by certaine wise uses to be made of them