Secondly will a thiefe or murtherer at the Barre alledge for his excuse and defence that it hath beene his use and custome of a long time or if hee doe will not the judge so much the rather send him to the Gallowes Secondly because it is a sin to which of all other sinnes wee have the fewest temptations for whereas other sins have commonly some sensible profit to midwife them into the world as the Usurer finds an increase of wealth who desires to live with lesse faith and more security or pleasure as the Adulterer finds his stoln bread of Sathans seasoning and providing far sweeter then what God hath given him of his owne or credit as the Hypocrite findes who like that Romane Woolfe talkes of Religion when hee meanes policy and playes the foule devill under the shape of an Angel of light and may be resembled to an ugly Toade in an Ivory box or a painted pot full of deadly poyson These and many other sinners which I could name have some inducement to provoke them some reasons to alledge indeed they are all taken out of the Divels Lectures but the swearer hath nothing to provoke him nor nothing to say but that he loves this sin because it is a sin and because God forbids it which is most fearefull and damnable and as a man would thinke should make it unpardonable I am sure this makes it inexcusable For what hast thou to say for thy selfe this sinne is neither pleasing nor profitable nor laudable but hath a more pure corruption and venome in it then any of his fellowes and must needs issue from meere malice and contempt of God for all thou canst expect by it is the suspition of a common lyer by being a common swearer Yea thou canst but procure this fruit by thy swearing that thou shalt vex others and they shall hate thee which thews that thou delightest in evill meerely because it is evill as sinne is more stirred up and irritated by the Law yea inhibition inciteth and restraint inviteth a desperate wicked wretch and his nature most desireth what is forbidden As it fared with Eve and that Gentleman in Venice who while it was left to his owne free choyce in ninety yeares together never went forth of the Citie but being hereupon confined and that upon paine of death was observed a while after to ride much abroad Sinne saith the Apostle tooke occasion by the commandement Romans 7.11 as if mans nature delighted in this or that evill so much the more because the Law forbids them Yea most finde it here in as in matters of bookes which being once called in and forbidden become more saleable and publike The Dictates of the law being to sinfull lusts in mans heart as water to quicke lime a meanes to inkindle them and make them boyle the more fiercely But know this thou swearer that he is bottomlesly ill who loves vice because it is vice he is a desperate prodigious damnable wretch and full of the venome of the serpent that will rather then not dye anger God of set purpose and without profit procure his owne destruction which is thy case if thou usest his Name to make up idle places of a hollow or unfilled sentence or to vent and utter with some more grace and force thy choller and malice Yea this proves thee worse then an Oxe led to the slaughter for hereby thou becommest thine owne executioner Alasse thou art not of thy selfe worthy to serve or to name him how then darest thou to make him and his Name to serve thee thy prophane discourse and thy rash and untempered anger § 33. AGain That of all other the swearer shal be sure of plagues supopse the Minister tels them that Swearing and Cursing is the language only of hell and no where frequent but amongst the damned spirits which shewes them to be the Divels best schollers upon earth and of his highest form with whom the language of Hell is so familiar that blasphemy is become their mother tongue and that they speake not a word of our country language the language of Canaan that they are so hardened in evill that they are past grace and past feeling that the swearer and blasphemer is like a mad dog which flieth in his masters face that keepes him That as roaring and drinking is the horse way to Hell whoreing and cheating the footway so swearing and blaspheming followes Corah Dathan and Abyram That it is a sure rule and an undoubted signe if any man doe sweare and curse ordinarily that he never truly feared God as it cannot be that the true feare of God and ordinary swearing should dwell together in one man yea dead are they while they live if they live in this sinne That Sathan stands ever at the swearers elbow to take notice reckon up and set on his score every oath he sweareth and keepes them upon record against the great day of reckoning at which time he will set them all in order before him and lay them to his charge and that then every oath shall prove as a daggers point stabbing his soule to the heart and as so many weights pressng him downe to Hell And shall further tell them that swearing is cloathed with death Ecclus 23.12 and that the swearer wounds his owne soule worse then the Baalites wounded their owne bodies that he which useth much swearing shall be filled with wickednesse and that the plague shall never goe from his house yea his house shall be full of plagues Ecclus 23.11 that the curse of God shall enter into the house of the swearer and shall remaine in the midst of it and shall consume it with the timber thereof and the stones thereof untill the owner be destroyed Zach. 5.2.3.4 that God himselfe will be a swift witnesse against swearers Mall 3.5 That the Almighty hath spoken it and that in thunder and lightning how hee will not hold them guiltlesse which take his name in vaine and that such mighty sinners as they bee shall be mightily punished And goe on in this manner to shew them the heynousnesse of their sinne and grievousnesse of their punishment it is to no purpose for they will answer all yea confute what ever hee can say with this short sentence God is mercifull yea though the swearer hath made his soule Hell fire hot with oathes and blasphemies yet hee presumes that one short prayer for mercy at the last gaspe shall coole him they will not believe that are ordained to perish Yea the Divell and sinne so infatuates and besots them that they thinke to be saved by the same Wounds and Blood which they sweare by and so often sweare away that Heaven will meete them at their last hower when all their life long they have galloped in the beaten roade toward Hell not considering that the Devill being alwayes a lyer labours to perswade the Godly that their estate is damnable and the wicked to believe without once questioning that they
is like the Tower of David built for defence a thousand shields hang therein and all the Targets of the strong men Cant. 4.4 it is a cleare glasse wherein wee may see our beauty and deformity yea the least spots of evill and be directed to wipe them out It is a light saith Theophilus which discovereth unto us all the slights and snares of our spirituall adversaries yea nothing can deceive them saith he that reade the Scriptures Thy word saith David is a lanthorne to my feete and a light unto my pathes Psal 119.105 this Ariadnes clew of thred guides the beleever through the worlds maze of temptations unto the glorious liberty of the Sonnes of God It is an Apothecaries shop saith St. Basil full of all soveraigne Medicines wherein every man may have cure for his disease and there is no part or passion of our Soules saith St. Chrysostome but needeth physicke and cure from the holy Scriptures In fine it is their counseller it is their wisdome it is their strength it is their food it is their Physicke it is their wealth it is their joy it is their life it is their all in all if they have this they want nothing if they want this they have nothing But see one of these particulars illustrated for I will not spin out each of these Metaphors into a long continued Allegory Suppose any little David a child of God be set upon by the greatest spirituall Goliah that ever was namely the World or the Flesh or the Devill himselfe let him but chose out of this brook the Scripture a few stones precepts threats promises keepe them in the Scrippe of his memory hurle them with the Arme of a strong faith from the string of his tongue as occasion serveth at the combatant with the level of Christian prudence even the stoutest of them shall be compelled to leave the field and give up his weapons As for example if thou be tempted to pride answer it 's written that God resisteth the proud and giveth grace to the humble Iames 4.6 That all proud persons are under the Devills regiment his subjects and vassalls Iob. 41.25 If to cruelty that they shall have judgment mercilesse which shew not mercy Iames 2.13 If to contemne reproofe or hate thy reprover that hee which hardeneth his necke when he is reproved shall suddenly be destroyed and cannot be cured Pro 29.1 If to sweare that â—athes carse the land to mourne Hosea 4.2.3 And that the curse of God shall never depart from the house of the swearer untill it be consumed Zach. 5.3.4 If to covetousnesse that the love of money causeth many to fall into divers temptations and snares and many foolish and noysome lusts which drowne men in perdition and destruction 1 Tim. 6.9.10 If to Hypocrisie that it is the sin against which our Saviour pronounced seven woes in one Chapter and adjudge to the lowest place in Hell Math. 23. If to despaire through the consideration of thy manifold sinnes and infirmities that Christ came not to call the righteous but weary and heavie laden sinners to repentance Math. 9.13 and 11.28 that he who strives most and not hee who sinnes least shall be best accepted with God If to lust that the Law ordaine death for the Adulterer Levit. 20.10 and the Gospell excludes the fornicator out of Heaven 1 Cor. 6.9.10 If to drunkennesse that Hell enlargeth it selfe for drunkards and openeth her mouth without measure that all they may descend into it Isaiah 5.14 And so in every other case which can be named as well as in this of temptation have but recourse to the written Word this as an Oracle from Heaven shall give thee plenary satisfaction and by this meanes viz. by applying with our Saviour it is written it is written Math. 4. thou shalt so silence and overcome the spirit of untrueth that though he solicite thee by the World or the Flesh or by a Prophet or an Angell from Heaven hee shall not be strong enough to divert thee from the good thou intendest yea let fire and faggot doe their worst as once in Queene Maries time yet nothing shall be able to separate thee from the love of God which is in Christ Iesus Rom. 8.35 to 39. And thus wee see the Word of God to the faithfull is an Armory out of which they may furnish themselves with all kind of munition a Magazine out of which they may be furnished with all manner of needfull provision whereas on the contrary he which lives without making this his rule he who sets not the Diall or Clocke of his life by this Sunne hee who directeth not his course in walking by this North-Pole or load-starre but by the wavering uncertaine moovable stars of custome Example Reason or good intentions sayles without a compasse and may looke every minute to be swallowed up in the Ocean of sin and judgement God hath made a promise to us to keep us in all our wayes Psalm 91.11 but not out of them we are in our wayes so long as we have a command or warrant out of the word for what we doe to be kept by God is so to have him watch over us by his fatherly providence and protection that nothing shall befall us but what is good for us and to have a continuall guard of Angles to protect and keepe us from every approaching evill Psalme 91.10 11 12. How safe then and happy is the man that is resolved to doe nothing without God who commands all creatures both in Heaven Earth and Hell and they obey him the consideration of which made Luther so couragious that being perswaded by his friends to absent himselfe from the Diet at Wormes hee made answer though all the tyles of the houses were so many Divells yet would I goe thether he knew he should have more and mightier with him then against him being in his way that is having a warrant out of the Word for what hee went about Neither could he want examples to encourage him herein wee see David being in his way it was not the Lion nor the Beare nor that great Goliah nor Saul himself though he darts a speare twise at him sends to seek him throughout all the thousands of Iudah and layes so many plots to take away his life could doe him any harme Elisha being in his way rather then the Assyrians mighty Host shall hurt him the mountaine shall bee full of Horses and Chariots of fire to reskew him 2 King 6.17 neither shall Ahab or Iesabel hurt Eliah though they threaten much and do their worst 1 Kin. 19.2 Let Daniel and the three children be in their way do nothing either forthrough feare or flattery but what they have warrant for out of Gods Word and then throw the one into the Lions den and the other into the fiery furnace Gods providence shall so keepe them that not a haire of their heads shall perish Dan. 3.27 and 6.22 Let the same consideration prevaile
goes in Now no marvaile that Starchaterus did exceed other men in strength and savagenesse when he fed onely upon Beares flesh and frequently drank their blood Secondly another reason is when the drink is in the wit is out and so having lost the stern of reason hee is apt to say or doe any thing hee can stand to execute except vertue a meere stranger to him And it shall go hard but he will either give offence or take it for having once fallen out with his owne wits and members that one goes one way and another another way he can agree with no body but becomes raging mad as a heathen hath it in Salomons words A drunken man you know will make a fray with his own shadow suppose he but nods against some post or table for they will even fall a sleepe as they sit he is so stupified that in revenge he will strike his opposite for the wrong and then call for drinke to make himselfe friends againe which friendly cup gives occasion of a second quarrel for whether he laughs or chafes he is a like apt to quarrell or let but a friend admonish him hee were as good take a Beare by the tooth When Cambyses being drunk was admonished thereof by Prexaspes No admonishâ—ng a drunkard who was one of his councell what followed Cambyses commandes his admonishers sonne to be sent for and bound to a post while he shot at him and then having pierst his heart vauntingly cryes out now judge whether I am drunk or no. This sinne scornes reproofe admonition to it were like goads to them that are mad already or like powring Oyle down the chimney which may set the house on fire but never abate the heate Neither can the rest better brooke what he speaks then he what they speak for these Pompeian spirits think it a foule disgrace either to put up the least wrong from another or acknowledge to have overslipt themselves in wronging of another whereby thousands have been murthered in their drink it faring with them as it did with that Pope whom the Divel is said to have slaine in the very instant of his adultery and carry him quick to hell For this is the case of drunkards as of Souldiers and Marriners the more need the lesse devotion I am loth to trouble you with the multitude of examples which are recorded of those that having made up the measure of their wickednes have Ammon like dyed and beene slaine in drink God sometimes practising martiall law and doing present execution upon them least fooles should say in their hearte there is no God though he connives at and deferres the most that men might expect a Judge comming and a solemne day of judgement to follow And what can be more fearefull then when their hearts are merry and their wits drowned with wine to be suddenly strucken with death as if the execution were no lesse intended to the soule then to the body or what can bee more just then that they which in many yeares impunity will find no leisure of repentance should at last receive a punishment without possibility of repentance I know speed of death is not alwayes a judgement yet as suddennes is ever justly suspicable so it then certainly argues anger when it findes us in an act of sinne Leisure of repentance is an argument of favour when God gives a man law it implies that hee would not have judgement surprise him § 20. NOw as drunkennesse is the cause of murther Drunkennesse the cause of adultery so it is no lesse the cause of adultery yea as this sinne is most shamefull in it selfe so it maketh a man shamelesse in committing any other sin whereof lust is none of the last nor none of the least Yea saith Ambrose the first evill of drunkennesse is danger of chastity for Bacchus is but a pander to Venus hereupon Romulus made a law that if any woman were found drunke shee should dye for it taking it for granted that when once drunke it was an easie matter to make her a whore The stomach is a Limbeck wherein the spirit of lust is distilled meates are the ingredients and wine the onely fire that extracts it For as the flame of mount Aetna is fed onely by the vapours of the adjacent sea so this fire of lust is both kindled and maintained by surfeiting and drunkennesse When the belly is filled with drinke then is the heart inflamed with lust and the eyes so filled with adultery that they cannot but gaze upon strange women as Salomon shewes Prov. 23.33 whereas love saith Crates is cured with hunger You know when the Iron is hot the Smith can fashion it to his pleasure and wine tempers the heart like wax for the divels impression when a man is drunk Sathan may stamp in his heart the foulest sinne but lust will admit no denyall Yea drunkennesse inflames the soule and fills that with lusts as hot as hell high diet is adulteries nurse They rose up in the morning like fed Horses saith the Prophet and what followes every man neighed after his neighbours wife Ier. 5.8 which is more then true with us for drunkards like the Horse and Mule which have no understanding no shame no conscience c. especially your brazen brain'd and flinty foreheaded clownes can no sooner spie a woman or maide chast or unchast even in the open streets but they will fall to imbraceing and tempting her with ribaldry scurrility turning every vvord she speakes to some lascivious obscene sense vvhereof they are not a little proud though it vvould make a vvise and modest man even spue to heare them But to goe on When Lot is drunke hee is easily drawne to commit incest with his owne daughters not once perceiving when they lay downe nor when they rose up Gen. 19.32 to 36. Rarò vidi continentem quem non vidi abstinentem saith St. Austin you shall rarely see a man continent that is not abstinent and it 's a true rule for that heate which is taken at the Taverne must be alaid at the brothelnouse the blood which is fired with Bacchus must be cooled with Venus and soe Sathan takes two Pigeons with one beane And the Divell should forget both his office and malice if hee did not play the pander to Concupiscence this way for idlenesse makes way for loose company loose company makes way for wine wine makes way for lust and lust makes worke for the Devill Venus comes out of the froth of this Sea I will never believe that chastity ever slept in the Drunkards bed for although I cannot say that every whormonger is given to drunkennesse yet I may truely say that there are no Drunkards but are either given over or greatly inclined to whoredome This sinne fills the heart and eye both eyes if not the whole life with horrible filthinesse naturall unnaturall any this is so cleare a truth that darknesse it selfe saw and confest it even a
for being drunke then for the fact he committed in drinke as Pittacâ—s in his statute-law enacted And as hee disgraceth and shameth himselfe so he shameth his parents Pro. 28.7 kinsfolks friends and all his acquaintance and maketh them so ashamed of him that they are afraid and ashamed to owne him Yea drunkennesse disgraceth and discrediteth the Gospell unto which it is cleane contrary for whereas the Apostle would have our conversation such as becommeth the Gospel of JESUS CHRIST Phil. 1.27 both the Gospel and the name of God is blasphemed among the Gentiles through such ill livers Rom. 2.24 Yea it bringeth a scandall upon all that professe the same Religion with him Revel 2.9 Yea the Apostle tells us that their workes of darknesse which are done of of them in secret are so shamefull that it is a shame even to speak of them or once name them Ephes 5.11 12. Wherefore the drunkard shall bee filled with shame and shamefull spewing shall be all his glory Hab. 2.15 16. untill he be trodden under feet as the Lord threatens Isa 28.3 Thus drunkards by their drinking receive much hurt some in their bodies some in their braines some in their estates whilst they are called from their callings some in their names whiles bucking with drinke they are laid out to bee sunned and scorn'd some in their chastity whilst they are used as Lots daughters did their father c. which may serve to have beene spoken of his outward parts Now of his inward and more odious qualities for 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 Drunken nesse and Idâ—eâ—esse â—f each â—o 〈◊〉 â—â—â—h 〈…〉 â—auâ—e â—â—â—affect 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 Carthage 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 Idlenesse the most corrupting Fly that can blow in any humane minde 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 unfruitfull 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 All the drunkards labour is to sctisfie his Lusts 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 Ieroboham 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 Margites namely that hee never plowed nor 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
and shall not be able how shall they be able who seek not at all Luk. 13.24 And if the righteous scarcely be saved where shal the ungodly and sinner appeare as the Scripture speakes 1 Pet. 4.18 And thus you see that mercy is for vessels of mercy Mat. 5. and not for vessels of wrath that he which is truth it selfe hath a like threatned the eternal death and destruction of the wicked as promi sed the salvation of the godly § 146. BUt thy carnall heart VVicked men believe no part of Gods word really and in deed which is flint unto God wax to the divell will believe the promises let goe the threatnings you shall dye saith God is heard but you shall not dye saith the divell is believed as it fared with Eve when she eate the forbidden fruit yea thou believest his promises that thou shalt have them but thou believest not his precepts to doe them nor his threatnings that thou shalt suffer them for thy not believing and disodedience which sheweth that thou truly believest neither yea this makes it apparant that either thou believest there is no God at al or else that God is not just and true nor speakes as hee meanes in his Word which is worse or if thou doest believe that hee is a just and true God thou believest also that thou shalt bee punished as hee threatens for thy provoking of him and thou provokest him that thou mayest be punished which is worst of all so that take thee in the best sense thou art but one of David's fooles which say in their heart there is no God and livest therafter which is never a whit strange for it is usuall with them to thinke there is no God for whom it would make that there were none what we would have to bee we are apt to believe I confesse it is hard for men to believe their owne unbeliefe in this case much more hard to make them confesse it for he whose heart speakes Atheisme will professe with his tongue that he believes there is a God and that hee is just and true and that every tittle of his word is equally true which being but granted this must necessarily follow that God will as well punish the impenitent as pardon the repentant Wherefore bee no longer faithlesse touching what is threatned against obstinate sinners but faithfull for he that will not believe these witnesses of Gods severity against sin shall everlastingly perish But suppose the Scriptures were lesse expresse and cleare in this point the Law must not be interpreted according to the delinquents judgement but after the will and meaning of the Law-giver which made the same Indeed a world of men believe with Origen that God is so mercifull that al in the end shall bee saved both reprobate men and Divells they presume that God must needs save them because hee made them without any other ground though in another fit they are as apt to despaire and to say with the same Origen should all other sinners obtain mercy yet not I yea it is to be feared that many die with this fond presumption of mercy in their minds as the Israelites with meat in their mouths but shall they therefore be saved because they think they shal be saved no no more then Esau had the blessing and Agag his life given him because they confidently thought they should § 147. SEcondly All the promises in tailed to believers and limited with the condition of faith repentance looke upon the promises single and thou shalt finde that they are not made indefinitely to al but with a restriction to such only as are qualified and made capeable thereof by grace from above The Penmen of holy Writ have set out Gods mercy in high and stately termes Heb. 4.17.18 Ion. 4.2 1 Pet. 1.2.3 Ephesians 3.18 but withal they declare that hee resembles Augustus Caesar in his dispensing the riches thereof of whom they which write his life note that in his military discipline hee was exceeding liberall and lavish in his gifts to such as were of any desert but withall as sparing and straite handed to the undeserving What though Christ in the Gospell hath made many large and precious promises there are none so generall which are not limited with the condition of faith and the fruit therof unfained repentance and each of them are so tyed and entailed that none can lay claime to them but true believers which repent and turne from all their sinnes to serve him in holinesse without which no man shall see the Lord Heb. 12 14. Esay 59.20 So that hee must forsake his sinne that will have God to forgive it 1 Samuel 2.30 As for instance our Saviour hath made publike Proclamation Mark 16.16 that whosoever shall believe and be baptized shall be saved but marke what withall is added he that will not believe shall be damned Againe Heb. 5.9 he is said to be the author of eternall salvation unto all that obey him not unto them which continue in their rebellious wickednes and never submit themselves be ruled by the scepter of his word These and many the like promises yeild joyful assurance to the sinner that repents no comfort to him that remaines impenitent Or in case the condition of faith and repentance is any where unexprest yet every promise must be understood with such condition yea it was never heard that any ascended into heaven without going up the staires of obedience and good works that any have attained unto everlasting life without faith repentance and sanctification for even the Thiefe upon the Crosse believed in Christ and shewed the fruits of his faith in acknowledging his owne sinne reproving his fellow in confessing our Saviour Christ even then when his Apostles denyed and forsooke him in calling upon his Name and desiring by his meanes everlasting life For know this that whosoever Christ saveth with his blood he sanctifieth with his Spirit and where his death takes away the guilt and punishment of sinne it is also effectuall for rhe mortifying of sinne Romans 6 5 6. Christs blood saith Zanchie was shed as well for ablution as for absolution as well to cleanse from the foyle and filth of sin as to cleare and assoyle from the guilt of sin God hath chosen us in Christ before the foundation of the world that wee should be holy and without blame before him in love Eph. 1.4 they therefore that never come to be holy were never chosen Hee is said to have given himselfe for us that hee might redeeme us from all iniquity and purge us to bee a peculiar people unto himselfe zealous of good workes Titus 2.14 and Luk. 1.74 75. Yea the Lord binds it with an oath that whomsoever hee redeemeth out of the hands of their spirituall enemies they shall worship him in holinesse and righteousnesse all the daies of their life 1 Peter 2.24 Other Scriptures to this purpose are many as Matth. 19.17 hee that will
another but never overtake each other In youth men resolve to afford themselves the time of age to serve God in age they shuffell it off to sicknesse when sicknesse comes care to dispose their goods lothnesse to dye hope to escape c. martyres that good thought and their resolution still keepes before them Or else it fares with them as with many an unthrifty Trades-man who is loth to turne over his books and cast up his debts least it should put him into sad dumps and fill him with melancholly cares When Christ went about to cast out divels they said he tormented them before the time Matthew 8.29 so whensoever thou goest about to dismisse thy sinnes and pleasures though thou stay till thou be an old man yet they will still say thou dismissest them before the time but then is the time when the divell saith the time is not yet for the divell is a lyer Alasse how many men post off their conversion and at twenty send Religion before them to thirty then put it off to forty and yet not pleased to overtake it they promise it entertainment at three score at last death comes and will not allow thâ—â— one hâ—â—re and perchance when their souâ—e 〈…〉 lips ready to take her slight 〈…〉 for the Minister 〈…〉 them how to die well But as in such extremity the Apothecary gives but 〈…〉 Physick so the Minister can give 〈…〉 Divinity a cordiall that may benum them no solid comfort to secure them her is no time to ransack for sins to search the depth of the ulcer a little balme to supple but the core is left within for though true repentance is never too late yet late repentance is seldome true But here is great hope thou wilt say as it is the Divinity of diverse let men live as they list in ignorance and all abominable filthinesse so they call at last and but say Lord have mercy upon me we must infallibly conclude their estate as good as the best as though the Lord had not said you shall cry and not bee heard Prov. 1 I know the mercy of God may come inter pontem fontem inter gladium jugulum betwixt the bridg and the brook betwixt the knife and the throate and repentance may bee suggested to the heart in a moment in that very instant but this only may bee there is no promise for it many threatnings against it little likelihood of it it were madnesse for thee to break thy necke to try the skil of a Bone-setter But how many on the other side dye in Spira's case who being willed in his sicknesse to say the Lords prayer answered I cannot find in my heart to call him father whereas not one of many leave a certaine testimony or sure evidence behind them that their repentance is true and sound And indeed how is it likely they should dispatch that in half an howre which should be the busines of our whole life For as hee which never went to Schole will hardly when he is put to it reade his neck-verse so hee that never learn'd the doctrine of repentance in his life will find it very hard if not impossible at his death Let men therefore repent while they live if they would rejoyce when they dye let them with Noah in the dayes of their health build the Arke of a good conscience against the floods of sicknesse yea if they have spent a great part of their time in the service of sinne as Paul did let them for the refidue of their life make the world amends by their double yea treble endeavour to redeeme that time by a holy life and godly conversation for else we may justly suspect the truth and soundnesse of their repentance and conversion We seldome 〈…〉 that were long barren either in soule 〈…〉 but they had the happiest issue afterwards witnesse Sarah Manoah's Wife Hannah Elizabeth Saul Mary Magdalen c. As for the purposes of repentance which men frame to themselves at the last houre they are but false conceptions that for the most part never come to bearing and indeed millions are now in hell which thought they would repent hereafter not being wise enough to consider that it is with sinne in the heart as with a Tree planted in the ground the longer it groweth the harder it is to be pluck'd up it is too late to transplant Trees after two seaven yeares or a Nayle in a Post which is made faster by every stroke or a Ship that leaketh which is more easily emptied at the begining then afterwards Or a ruinous house which the longer it is let runne the more charge and labour will it require in the repairing Yea sinne out of long possession will plead prescription custome of any evill makes it like the lawes of the Medes and Persians which may not be altered or removed an old vice is within a degree of impossible to be amended which maketh the Lord say by his Prophet Can the Black-more change his skin or the Leopard his spots then may ye also doe good that are accustomed to de evill Ier. 13.23 All other men have but three enemies to encounter with the Divel the World and the Flesh but 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 3 Or suppose thou offer thy best devotions to God wil be accept of thy dry bones wheÌ„ Sathan hath suk'd out all the marrow 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 them 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 commeth 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 seeke 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
Poet of the Heathens could call eating and drinking the fuell that maintaines the fier of Lust for Lust saith hee is quenched by abstinence kindled by excesse and nothing sooner kills this tetter then that fasting spittle of abstinence for how should the wieke burne without tallow or the lampe without oyle That Wine is an inducement to Lust David well knew or else hee had spared those superfluous cups but when hee would have forced Vriah to lye with his wife that so shee might have a colour for her great belly and the child might appeare legitimate hee first made him drunke 2 Sam. 11.13 Even as Ice is ingendered of water so is Lust of intemperance The Drunkard is like a Sâ—lamander stone which fires at the sight or every flame yea if hee but see a whore and shee him like the Weesell and Basiliske they poyson each other with their sight Pro. 7. One Devill is ready to helpe another in mischiefe hee that tarrieth long at the wine saith Salomon his eyes shall looke upon strange women and his heart shall speake lewd things Proverbs 23.33 and St. Paul witnesseth that the fruits of gluttony and drunkennesse are chambering and wantonnesse Rom. 13.13 Yea as drunkennesse is the onely businesse of loyterers so lewd love is the onely businesse of Drunkards for while they are awake they thinke and speake of it and when they are asleepe even when other mens thoughts lye at Anchor they nothing but dreame of it and what is it a Drunkard loves halfe so well as a whore Yea Wine so inflames the Drunkard with Lust that were his power equall to his desire were his dreames and wishes all true hee would not leave a Virgin in the world might but his acts answer the number of his desires nature could scarce supply him with severall objects or could his wishes take effect Popery might have many Nuns it should have no maids Now what decayes health and strength and consequently shortens a mans dayes more then whoredome when so many dye of the Pox a disease which slayes thousands though they will not be known of it for because of the whorish woman a man is brought to a morsell of bread Pro. 6.26 yea shee causeth many to fall downe wounded and all the strong men are slaine by her her house is the way unto the grave which leadeth downe to the chamber of death Pro. 7.26.27 And so much of the drunkards body § 21. SEcondly if wee dive deeper into him Drunkennes Beastiates the soule and search into his soule what one sinne more mangles and defaces Gods Image and mans beauty then this how doth it damme up the head and spirits with mud how doth it infatuate the understanding blind the judgement pervert the will and corrupt all the affections how doth it intrap the desires surprise the thoughts and bring all the powers and faculties of the soule out of order which occasioneth one to say where drunkennesse raignes as King there reason is banished as an exile the understanding is dulled counsell wandereth and judgement is overthrowne And with this accordeth Seneca who defines drunkennesse to be a voluntary madnesse or a temporary forfeiture of the wits yea the Holy Ghost affirmes that the excesse of wine makes men mad foolish and outragious Pro. 20.1 for being worse then the sting of an Aspe it poysoneth the very soule and reason of man Yea wee finde this and a great deale more by experience for many a man drinkes himselfe out of his wits and out of his wealth and out of his credit and out of all grace and favour both with God and good men Neither is the Scripture lesse expresse for Salomon calls wine a mocker and tells us that strong drinke is raging And Hosea affirmes that wine takes away the heart Chap. 4.11 And wee reade elsewhere that wine makes men forget God and his lawes Pro. 31.5 Yea utterly to fall away from God and to be incapable of returning for it is commonlie accompanied with hardnesse of heart and final impenitence Esa 5.11.12 and 56.12 Pro. 23.35 For admonish such as are bewitched and besotted with the love of wine you speak to men senseles past shame and past grace Tell them of some better imployment they will say as once Florus an idle fellow was wont I would not be Caesar alwayes marching in armor to whom Caesar replyed and I would not be Florus alwayes drinking in a Taverne Yea being wrapt in wine and warme cloathes they so like their condition that they would not change upon any termes no not to be glorified Saints in Heaven as those swine and other brutish creatures which Circe transformed would by no meanes be perswaded to become men againe though they were put to their choice by the said goddesse or sorceresse rather upon the earnest request of Vlysses You shall never perswade a Drunkard that the water of life is the best wine In a word by long custome they turne delight into necessity and bring upon themselves such an insatiable thirst that they will as willinglie leave to live as leave their excessive drinking in regard whereof St. Austin compares drunkennesse to the pit of Hell into which when a man is once fallen there is no redemption Yea this vice doth not onely rob men of reason but also of common sense so as they can neither prevent future danger nor feele present smart But of this enough having already proved them as much worse then beasts as beasts are better then Devills Besides I shall occasionallie treate more of the soules Character in sundry particulars which follow § 22. 5 FIfthly Drunkennes brings poverty as hee deformes his body impaires his health shortens his life beastiates his soule c. so he consumes his estate and brings himselfe to poverty and want as to whom is poverty as Salomon speakes but to Drunkards who thinke no cost too much that is bestowed on their bellies who consume their wealth at the wine even while they have swallowed downe their whole estates As let the Drunkard have but a groate it burnes in his purse till it be drowned in drinke if hee have gold he will change it if plate hee will pawne it and rather then not satisfie his gut away goes all to the coate on his backe yea rather then hee will scant as they say his belly had hee a jewell as rich as tenne Lordships or as Cleopatra's was that womanlike swaggerer his throate shall have it O that either wealth or any other blessing should be cast away thus basely Or suppose he bee a labouring man and must earne it before he have it he will drinke as much in a day saith St. Ambrose as hee can get in a weeke spend twelve pence sooner then earne two pence And hence it commeth to passe that the company keeper goes commonly in a ragged coate as it is seldome seene that they offend the Statute against excesse in apparell for rather then so they will goe naked and
Beere good drinke But in the meane time how many thousands which are hard driven with poverty or by the exigents of warre might be relieved with that these men spend like beasts whiles that is throwne out of one swines nose and mouth and guts which would refresh a whole family O wofull calamity of mankind saith S. Augustine how many may we find that doe urge and compell those that be already satisfied to drinke more then becometh them and yet will deny even a cup of small drinke to the poore that beg it for Gods sake and for Christs sake they pinch the hungry to pamper the full withhold drinke from the thirsty to make others drunke with too great abundance § 44. BUt It is Gods unspeakable mercy that wee have not a fomine or that the land doth not spue out her inhabitants for this sin O how just a punishment were famine after such a satiety and pestilence after famine for such as turne the Sanctuary of life into the shambles of death O Lord it is thy unspeakeable mercy that our land which hath beene so long sicke of this drunken disease and so often surfitted of this sinne doth not spue us all out which are the inhabitants The Lord of most glorious Majesty and infinite purity sees all heares all knowes all and yet behold we live nay the Lord still causes Heaven Earth Sea Land all Creatures to waite upon us and bring us in all due provision nay he hath not long since abounded even in that blessing and graine which hath bene most abused to drunkennesse here is patience here is mercy here is bounty O that we could stay here and suffer our selves to lose our selves in the meditation and admiration of this wonderfullnesse But what 's the reason God will not punish the righteous with the wicked But Drun kards are reserved unto the great day Gen. 18.25 he knoweth how to deliver the godly and to reserve the wicked these brute beasts who walke after the flesh in the lusts of uncleannesse and count it pleasure to riot unto the great day to be punished 2 Peter 2.9.13 whose judgement is not farre off and whose damnation sleepeth not ver 3. For as surely as the word of God pronounceth many a woe unto them as woe to Drunkards saith Isaiah that are mighty to drinke wine and unto them that are strong to powre in stroâ—g drinke that continue drinking till the wine doth inflame them Woe saith Habakuk unto him that giveth his neighbour drinke till hee be drunken Woe saith Solomon to them that tarry long at the wine to them that goe and seeke mixt wine Woe to his body which is a temporall woe woe to his soule which is a spirituall woe woe to both body and soule which is an eternall woe howle ye Drunkards saith Ioel weepe yee saith St. Iames Isaiah 5.22 Habakuk 2.15 Ioel. 1.5 Iames 5.1.5 Yea which of Gods Servants hath not a woe in his mouth to throw at this sinne so every tittle of this word shall be accomplished God will one day hold the cup of vengance to their lips and bid them drinke their fills Yea The judgments of God spirituall temporall and eternall which in Scripture are threatned against Drunkards as Drunkards are Sathans eldest Sonnes so they shall have 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 it 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 unquenchable 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 Levit. the 26. and Deut. 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 intollerable 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 repentance 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 Isaiah 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 Yet if they can repent and leave their sin God is very ready to forgive except in due time they forsake 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 whereof is Let the wicked forsake 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 Isâ—â— 55.7 and againe Ezec. 18. â—f 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 live 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 Ioel 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 stubbornnesse 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 shall light upon him and the Lord shall put out his name from under heaven as himselfe speakes Deutero 29.19 20. which chapter together with the former I wish thee to read if thou wilt know thy selfe and foreknow thy judgement § 46 I But will some Titormus say being it may be 4. Excuses which drunkards usually make taken away stronger to drink and taler to tipple then Milo himself was to eat who devoured a whole Oxe at a meale I was never so gone yet but I knew the way home I could tell what I did what I said c. for if a drunkard can but put his finger just into the flame of the candle without playing hit I misse I which is their tryall of the victory If they can bare their drink they are no drunkards though hee spue whole fish-ponds he is held a sober man Yea no man ever saw mee so much as wheele in the streets I am therefore no drunkard neither doe these threatnings appertaine to me as desperate is the cause which admits no colour of defence but what answers the Prophet woe unto them that are mighty to drinke wine men of strength to mingle strong drinke Isa 5.22 and Salomon that divine Orator answers whose answer is also ours they that tarry long at the wine they that go to seek mixt wine they are the parties to whom this woe belongs they are to bee ranked with drunkards Yea the abuse may bee committed many wayes as vice is manifold vertue vniforme drink then is not only abused when it turnes up a mans heeles and makes the house runne round but when it steales away the affections so far that a man cannot make too much hast to it take too much paines for it spend too much time at it and money in it Believe it if a man drink too much for his purse too much for his calling and occasions too much for his health and quiet of body and mind Salomon cals him a drunkard A man hath no more reason nor warrant to drown his time his estate his liver his stomack c. then his wits and braines and in cases of this nature things are rather measured by the intention and affection of the doer then by the issue and event Why should not a man be deemed a drunkard for his inordinate affection to drinke as well as an adulterer for the like affection to his neighbours wife Sinne as sinne in it's owne colours and nature is neither desired nor desirable but onely as it is disguised and offers it selfe to the understanding and will in the likenesse and habit of goodnesse Alasse if none be drunke but such as have lost their leggs tongues senses that by tumbling in their owne vomit and sleeping in a guzell what should Salomon speake of quarrells bablings c. such bee as dead asso many withered plants and doe what you will to them they lye like Iupiters logg and neither answer nor stirre again it is your mannerly sober methodicall drunkard that drinkes by the hower and can tell the clock that drinkes by measure and by rule first so much Ale then such a quantity of Beere then of Sack then of Rhenish then back again from Wine to Ale to Beere till the reynes bee cleansed the liver cooled the stomack set upright and heat and moysture brought to a just and an even temper wherefore though it be somewhat to keep a mans senses yet it is not sufficient a man may not be drunk and yet not bee sober § 47. AGaine secondly for the drunkard doth nothing amisse 2. Their alleadging the examples of some holy men though the Divell himself would scarse wish him to do worse some will excuse themselves yea beare and bolster out themselves in their drunkennesse or at least lessen their sin by pleading
they are amazed Whereas they should eate and drinke and doe all things to the glory of God they drinke to this end onely that they may the easier forget God forget him in his threats which sticke in their soules after some Sermon forget him in his judgments which have taken hold of some of their companions they drinke to the end they may drowne conscience and put off all thoughts of death and Hell and to hearten and harden themselves against all the messages of God and threats of the Law as that franticke Musition fell to tuning his Violl when his house was on fire about his eares For most men take no notice at all of the strokes of Gods wrath but with the mirth and madnesse of wine and pleasures take away the knowledge of it and the noyse of conscience when it cryes as the Sacrificers in the valley of Hinnon by the noyse of Instruments tooke away the cryes of their sacrificed children and so much the rather that others may not take notice thereof for though their consciences be often in paine yet they will not complaine that this shoe wrings them Their consciences would faine speake with them but they will by no meanes heare them whereas if they had wit and were not past grace they would both invite and welcome this Angell or messinger of the Lord so soone as the waters be troubled with sackcloth ashes fasting going into the house of mourning and pouring forth whole Buckets of water as is the manner of Gods people 1 Sam. 7.6 But many a time is poore Christ offering to be new borne in thee thrust into the Stable while lewd companions by their drinking playes and jests take up all the best roomes in the Inne of thine heart Indeed blind worldlings and besotted sinners may call it melancholy or what they will but in Gods Dictionary the holy Scriptures it hath no such name And they may thinke to drive it away with carnall delights but this will not doe it yea letten Consorts of musicke be added it shall not drowne the clamorous cryes of conscience These are but miserable comforters and Physitians of no value and no way a fit expiation for a griefe of this nature neither can the world afford an expurgation of this melancholy Alasse this is but like some spritly musicke which though it advanceth a mans mind while it sounds yet leaves him more melancholy when it is done as Euripides observes Yea I 'le appeale from your selves in drinke to your selves in your sober fits whether it fares not with you as it did with Menippus who went downe into Hell to seeke content for what is this other in mitigating the pangs of conscience then as a saddle of gold to a gal'd Horse or a draught of poyson to quench a mans thirst Alasse Let being expuls't Sodom dranke somewhat freely to drive away melancholy as we may conjecture but what came of it the wine made him commit incest whereby he became ten times more melancholy then he was before And surely they which strive to cure their present misery with present mirth have not their misery taken away but changed and of temporall made eternall thou hast taken thy pleasure saith Abraham to Dives therefore art thou now tormented Luke 16.25 I love no such change I love not to cure one evill by another yea by a worse mischiefe as Empiricks in curing one disease cause another which is worse And let them looke to it for surely if men call for pleasure to please the conscience as the Philistins did for Sampson to make them sport it will but pull downe the house upon their heads No sooner were the bellies of Adoniah's guests full of meat and their heads full of wine but their eares were full of clangor their hearts of horror the Trumpets at once proclame Salomon's Triumph and their confusion the feasts of the wicked end in terror as it fared with Belshazzar Daniel chap. 5. v. 1. to 7. after the meale is done ever comes the reckoning Wherefore let my spirit never come and enter into their Paradise yea ever abhor to partake of their brutish pleasures lest I partake of their endlesse woes And indeed who would buy repentance and misery so deare as Demosthenes answered Lais the harlot when she asked him ten thousand Drachmes of money for her company but one night who would pay so deare for so short a lease as the Country man replyed seeing the great preparation labour cost and study for a great triumph when they told him it was to last but an houre for could they have Nectar and Ambrosia to swallow yea could they drinke with Cleopatra the riches of Egypt at a draught and that upon free cost which as Diogines conceived did adde sweetnesse to the wine yet it is but a draught and quickly downe the throat Yea as vaine and comfortlesse are all worldly joyes when they are used to mitigate the panges of conscience as it was for Callico to stuff his pillow a brasse pot with straw to make it soft Indeed your charmes may with their pleasantnesse bring conscience into some short slumbers but it waketh eftsoones and in spite of all your spells rageth as before Yea if but sicknesse come these carnall delights will runne from you affrighted like Rats from a house on fire pleasure like Orpah kisses but parts only griefe like Ruth weeps and tarries with you no joy will downe till there be hope of a pardon so that no hand can heale you but the very same which wounded you the wounds of the mind can only be cured by the word of God which teacheth what may bee said what is to bee known what to bee believed what to bee avoyded yea and what not Thus instead of repenting and labouring in a lawfull calling which is the only cure of Melancholy Fulgentius aptly terming exercise the death of diseases the destruction of all vices and only cure of Melancholy they adde sinne to sinne leaving Gods remedies to seeke remedy of the divel whose office is not to quench fire but to kindle it even the fire of lust with the fire of drunkennesse here and with those two the fire of hell hereafter § 64. SEcondly 2. To drive away time they drinke that they may drive a way time for every houre seemes a day and every day a moneth to an idle person which is not spent in a Tap-house whereby with that Strumpet in the Proverbs Chap. 7. Vers 11. their feet can never abide in their owne howses for you shall seldome finde a drunkard at home when you need him but lay your plot to seeke him in a Taverne as whether next but to all the Tavernes in the Town or perhaps at a Play house for a Play-house or so onely keeps him sober and makes him an afternoone's man and it stands upon a good foundation Yea they seeme to have nailed their eares to the doores of a Taverne and to have agreed with Sathan Master it
a grave and worthy States-man of this Kingdome I will pray for the Kings health but drinke for mine owne And surely none but sots will bring themselves into grievous diseases by drinking healthes to other men and such is the case of health drinkers What said Callisthenes to one that urg'd him to drinke at Alexanders Feast as others did I will not for who so drinketh to Alexander had need of Aesculapius meaning a Physitian Examples of some that have drunke other menâ— healthes and their owâ—e deaths Nay it 's well if they prevent not the Physitian and drinke not themselves past all hope of recovery for not seldome doe they save the Physitian a labour and drinke at once anothers health their owne death as I could instance in sundry examples I 'le onely give you two but they are as good as twenty At one supper which Alexander prepared for his Favourites and Captaines there was no lesse then one and forty which kild themselves in that goodly conflict of carousing healthes Where Promachus having swallowed downe foure Gallons of wine got the prize and victory And at another drinking feast or combat which he appointed for the Indians himselfe dranke his death and ruine in quaffing off a whole carouse or health out of Hercules cup and to beare him company there was five and thirty more at the same time dranke themselves dead in the place and never revived more with carousing healthes and rounds There is another example recorded which is so remarkable that I am loth to passe it though the circumstances vary It is recorded of Popelus the second King of Poland that having incurred the displeasure of his Nobility through his ill government for which they intended to depose him he feigned himselfe to be very sicke by his Queenes advice and thereupon sent for twenty of the chiefe Princes of Pomerania who had the principall voice in the election of the Polonian Kings to come and visit him in this his sicknesse which they did accordingly the King upon their comming requested them to elect his sonne to the Kingdome after his decease which thing they answered they would willingly doe if the rest of the Nobility would consent the Queene in the meane time provides a cup of sudden poyson of purpose to dispatch them and presents it to them all to drinke the King her husbands health they to testifie their love and alleagiance to the King dranke off the cup as their manner was unto his health but to their owne instant confusion and immediate death and to the subversion of all the stocke and race of the Polonian Princes a sudden and fearefull yet a just judgement of God upon these Princes who were much addicted to the drinking of healthes formerly But loe the infinite justice of God on both hands for out of the dead and poysoned Carkases of these Princes there issued such infinite troopes and swarmes of Rats and Mice as chased Popelus his wife and all his children from place to place both by Sea and land till at last they were forced to flye to the strong castle of Oraccovia where they were drowned and eaten up of these Rats and Mice in despite of Guard and Garisons and all those Arts and policies of fire and water-workes that were used to secure them as the Polonian Histories doe at large declare But not to travell so farre for examples how many health-sokers and drunkards may we see or heare of every yeare within the verge and compasse of our land who doe suddenly consume perish and come to a fearfull end being cut downe by strange and unexpected deathes in the very act of their sinnes before they had any time or space to repent whose deathes even charity it selfe must needs judge most miserable seeing they dye in their sinnes and are taken away in Gods just wrath even whilst they are sacrificeing their soules to Sathan And doth not the very Eccho of these drunken and excessive healthes dayly cry in the eares of God for vengeance on all that use them if not upon the whole Land for their sakes yea undoubtedly § 82. THen let no drunkard force thee Original of the word pledge either against thy stomack or thy inability to pledge his healths yea let quaffers quarrell rage and scoffe threaten curse and loade thee with a thousand censures yet hold thou thine owne still It is true they will be strangely importunate what then a shamelesse begger must have a strong denyall Indeed if the word pledge were used seriously properly opportunely and not altogether mistaken and used in a wrong sense I should grant it a duty when any shall bee called thereunto But sotted drunkards understand not what they speake when they use the phrase for the word pledge implies no intention of drinking as looke we but to the originall and first institution thereof and we shall find that when in the borders of Wales twelve Welchmen had treacherously stabb'd 12. Englishmen as they were holding the cups to their mouths it grew to that that none would drinke at any publike meeting except they had some friend present who would undertake to be their pledge and carefully see that none should hurt them the while but hee who useth the word now makes himselfe ridiculous the occasion being taken away for God bee thanked we have no such cause of feare having the Lawes of God to guide the vertuous and the Lawes of the Land to restraine the wicked Yet their mistake is no more in this their challenge then it is in the combate it selfe and the victory they get by it for whereas they make a sport of drunkennesse counting him a malefactor in the highest degree that departs without staggering and fit to be carried before a Magistrate to render an account of his contumacie and delight to make men drink till they vomit up their shame againe like a filthy Dog or lye wallowing in their beastlinesse like a brutish Swine this is the most sad and woefull spectacle that can be to a rectified understanding And whereas they brag of the conquest when with the weapons of full charged cups they have overcome the rest it is both the basest office and lamentablest overthrow to themselves that can possibly be imagined For what a barbarous gracelesse and unchristian practise is this to take pleasure in making others drunke as if it were their glory and pastime and they tooke delight to see God dishonoured his Spirit grieved his name blasphemed his creatures abused themselves and their friends soules damned surely such men clime the highest step of the ladder of wickednesse thinking their owne sins will not presse them deepe enough into Hell except they also lode themselves with other mens And how sottish is their opinion of victory In conquering they are most overcome when even in conquering they are most overcome for whilst they triumph in a drunken victory or conquest over their friends Sathan gets the victory over them in excessive
unto them both here in respect of our consciences and hereafter in respect of our soules As I have read of a Christian that to save his life turned Turke but this could not save him for they presently in derision hanged him up vvith these vvords Morieris in fide Turca hovvever thou livest thou shalt dye a Turke § 102. ANd so you have the drunkards heart and tongue delineated 2. There malice and envie would breake out at their hands if they were not manacled by the Law and therein vvhat they doe to us in case vve vvill not runne with them to the same excesse of ryot Novv see vvith the like patience vvhat they vvould doe in case the Lavv restrained them not and hovv the malice and envie of their hearts would break forth at their hands for having done all this and not finding the issue to answer their expectation viz. that they cannot discourage us but that we still perfevere and hold out in our peremptory course of well doing and will not reconcile our selves unto them nor the world doe they what they can they would proceed further if they durst and might bee allowed by the Law as First they would combine together and lay divellish plots to destroy us First they would combine themselves together and cunningly undermine us 1 Samuel 18.17.21.25 Ieremiah 18.18 Acts 6.9.10 yea lay divellish plots to destroy us Daniel 6. Exodus 1.9.10 Psalme 83.3 4 5. Acts 4.26 27. and 19. Chap. and 23.10 14. Secondly 2 They would deliver us up unto the Magistrat they would deliver us up and falsely accuse us to the Magistrates 1 Sam. 22.9.10 and 23.19.20 and 26. 1. Acts 6.8 to 15. and 24.13 Thirdly 3 Give devilish counsell against us cause us to be imprisoned they would perswade and give devilish counsell to them against us Rev. 2.14 Ier. 38.4 Act. 17.13 and never leave untill they had in the fourth place shut us up in Prison 1 Kings 22.27 Ier. 36.5 and 15.10 Luk. 21.12 Acts 5.18 and 12.4 and 4.3 and 22.25 and 28.17 2 Cor. 11.23 and in case we would not yet yeeld to associate them in evill doing nor conforme to their lewd and wicked customes then would they give us bodily correction as First 4 strike us they would strike us 1 Kings 22.24 Ier. 20.2 and 37.15 Acts 23.2 2 Cor. 11.23.24.25 Secondly 5 hurt and maime us they would hurt and mayme us Numb 14.10 Iudges 16.21 Acts 14.19 Thirdly Lastly drunkards would kill us for being forefractory if all this would not doe in the last place these drunkards and vicious livers would kill us for being so refractory they would make us either bow or breake they would kill our bodies if they could not corrupt our soules if we would not part with our innocency we should part with our lives as it fared with the three children that were put into the fiery furnace because they would not worship the golden Image as others did Dan 3. and all the Prophets of the Lord whom Iezabel slew because she could not bring them to her owne bow 1 King 18.4 and those numberlesse Martyrs whose soules St. Iohn saw under the Altar Rev. 6. which were killed because they would not doe and say as the rest yea even for the word of God and for the testimony which they maintained ve 9. And why fares it not so with us why doe not the same drunkards vicious liveers and other enemies of holinesse which now enuy hate censure scoffe at nicke-name raile on and slander us even strike maime and kill us but because their hands are tyed by the Law I dare say it fares with many of them because they cannot have their wills as it did with Achilles who is feigned to eate his owne heart because he might not be suffered to fight Why are not our Sanctuaries turned into Shambles and our beds made to swim with our bloods long before this but that the God of Israel hath crossed the confederacy of Balack It is no thank to wicked men that their wickednesse doth not prosper the world would soone be over-runne with evills if men might be so ill as they would Alasse if our Gracious King and State did not maintaine true Religion and countenance the same it would be otherwise then it is with the people of God as the Word of God and former experience witnesseth § 103. 1 First The same prooved by Scripture the word of God witnesseth the same as looke but Rev. 13. and you shall find it foretold by the Holy-Ghost that so many should be killed as would not worship and give honour to the Image of the Beast that man of sin that man of pride that opposeth and exalteth himself above all that is called god or that is worshipped 2 Thes 2.4 and our Saviour foretelleth that we shall not onely be hated of all men and Nations for his names sake but be killed and put to death Mat. 24.9 Yea he affirmeth expressely that we should not onely receive this hard measure from strangers and enemies onely but from our deerest and neerest friends that the Brother should betray the Brother to death the Father the Sonne and that children should rise up against their Parents and cause them to dye even for his names sake Math. 10.21.22 meaning when they are not restrained by godly Kings and their wholesome Lawes Neither doe we want examples to make good these testimonies for by whom was upright Abel persecuted and flaine but by his owne Brother Caine Who scoffed at righteous Noah but his owne Sonne Cham By whom was that vertuous and religious Lady Barbara put to death for embracing the Christian faith but by her owne Father Dioscorus And lastly by whom was our Saviour Christ betrayed but by his owne Disciple Iudas 2 But to goe on experience 2 By experience of former ages as well as the Scripture proves it In the time of the tenne persecutions it was no more then sacrifice or dye In the time of Queene Mary the Martyrs must either deny their faith disclaime their pure Religion and service of God worship that bloody whore of Rome according to her damnable traditions or be chained to a stake and burnt either part with their faithes or part with their lives if they would not obey them rather then God they had a Law by which men ought to dye Yea at this present although we blessed be God and our Gracious Protector for it endure little but the lash of evill tongues which is the most favourable persecution yet in Spaine and other places our brethren doe groane under a mercilesse Inquisition Oh the quintessence of cruelty that they have wrung out unto them the rehearsall whereof would make a mans eares to tingle and his heart to tremble For as in the time of the ten persecutions it would cost a man his life to professe himselfe a Christian the Heathen Emperors making it death by their Edicts and as
not some as blasphemous as impudent Pharaoh who being bloodied with his unresisted tyranny could belch out defiance in the face of heaven who is God thinking he might be bold with heaven because he was great on earth or Nicanor who being perswaded from cruelty upon the Sabboth day in that God had appointed it holy answered if God be mighty in heaven I am also mighty on earth though the same tongue that spake it was cut into little peeces and flung to the Fowles and the hand that smote was cut off and hung before the Temple or lastly Pope Hâ—ldebrand who asked the Sacrament of Christ's body before all the Cardinalls how he should destroy Henry the Emperour and having no answer flung it into the fire saying could the Idol gods of the Heathens tell them what should succeed in al their enterprises and canst not thou tell me And many the like for the time would be too short for me to speake of all I might who being past feeling have given themselves to worke all kinds of wickednesse even with greedinesse Eph. 4.19 Besides I cannot without red cheeks name the things that are commonly done by them not in secret but openly and that without blushing yea not without boasting and the report of sinne is oft as bad as the commission I am loth I say to speak of that whereof the very speech is lothsome Wherefore to shut up with a word of application Do we not know or have we not heard of such as these who are indifferent in nothing but conscience I would there were none such to be knowne or heard of or at least I would they were thrown out of Christ's Crosse-row but if there be and ever hath beene such let any reasonable man judge whether they could bee thus desperately wicked if they did not emulate Sathan strive after the perfection of evill to be superlative in sinne to hâ—ve as it were the lowest place in hell and who should come there first as Gods people desire to imitate God strive after perfection of holinesse and to have a greater degree of glory in the Kingdome of Heaven §. 109. QUestion Sathan works men by degrees to this height of impiety and not all at once But how doth Sathan work men to this height of impiety Answer Not all at once but when custome of sinne hath deaded all remorse for sinne A man at first goes into sinne as a young swimmer into the water not plunging himselfe over head and eares at first dash but by degrees till he come in profundum and then contemnit The imbellick Peasant when he comes first to the Field shakes at the report of a Musket but after hee hath ranged through the fury of two or three Battels he then can fearelesse stand a breach and dares undaunted gaze death in the face so the first acts of sinne are for the most part trembling fearefull and full of the blush it is the iteration of evill that gives forehead to the foule offender it 's easie to know a beginning swearer he cannot mouth it like the practised man he oathes it as a cowardly Fencer playes who as soone as he hath offered a blow shrinks backe as if his heart suffered a kind of violence by his tongue yet had rather take a step in vice then be left behind for not being in fashion The first time the Fox saw the Lyon he feared him as death the second he feared him but not so much the third time he grew more bold and passed by him without quakeing There is no man suddenly very good or extreamely evill but growes so as a River is small and foredable at the head but greatens as it runnes on by accession of new waters Salomon first takes two wives then three then hundreds and having once got beyond the stakes of the Law and all modesty he is ready to lose himselfe amongst a thousand bedfellowes As men eate divers things by morsels and digest them with ease which if they should eate whole would choake them so fares it with sinners We deale with our consciences as with our Apparell when we have got on a new sute fresh and faire we are very chary of abusing it we take heede where we sit what we touch or against what we leane but when it is once growne a little old soyled and sullied we have no such regard of it we little passe what we doe with it nor minde where we cast it so the uxorious husband at the first idolizeth his wife no noyse must disturbe her the cold wind must not blow upon her the Sunne must be shaded from her beauty her feete must scarce touch the earth nothing must offend her she commands all her will is a law it may be after a while none of all this but the contrary even such is our dealing with conscience as we see in David who at first was so tender of it that the lap of Saul's garment onely troubled him to the heart but giveing way to his owne corruptions and Sathans temptations to what a height of sinne was he risen at first he onely loosed the raynes to idlenesse from idlenesse he proceedes to lust from lust to drunkennesse from drunkennesse to murther c. Murther shall be imployed to hide adultery the fact which wine cannot conceale the sword shall yea what a brood of sinnes hath the Devill hatched out of this one egge of Adultery Vriah shall beare his owne Mittimus to Ioab and be the messenger of his owne death Ioab must be a traytor to his friend the Host of God must shamefully turne their backes upon their enemies much blood of Israel must be spilt many a good Souldier cast away that murther must be seconded with dissimulation and all this to hide one Adultery O how many by this meanes have declined from avigorous heate of zeale to a temper of lukewarme indifferencie and then from a carelesse mediocrity to all extremity of debauchednesse and of hopefull beginnings have ended in incarnate Devills resembling Domitian who when first chosen Emperour did so abhorre cruelty that he would not suffer any beast to be kill'd for sacrifice yet after by degrees and when custome had brought an habit he thought no cruelty too much to put in execution against men or Dionisyus who so long as he was beloved and well reported of was a good man but when the priuy talke to his defamation came to his eares he fell by degrees to exercise all manner of cruelty or Nero who at first being required to signe as the manner was the sentence of a criminall offendors condemnation earnestly wished of God that he could not write rather then be forced to doome a man to death and yet after became the most lively Image of cruelty that we reade of Vice is a Pere patetike alwayes in progression yea both grace and sinne are of a growing nature for as it is in wealth he that hath much would have more so in vertue
there is perfect envie neither the good would be saved nor the wicked would be damned alone wherefore they seeke to winne all they can § 114. WHen once a man is got out of the snare of the Divell he will doe what he can Good men draw all they can io heaven wicked all they can to bell to pluck others after him As by his sinnes and bad example hee hath drawn others from God so now he will all hee can draw others with himselfe to God Saul converted will build up as fast as ever he plucked downe and preach as zealously as ever he persecuted But take a view of each case in severall persons and first of the godly We read that Noah and Lot hazarded their own peace and safety such was their charity to preserve theirs that afflicted them they did admonish others like Prophets and advise them like Fathers but both in vaine these holy men seemed to them as one that mocked and they did more then seeme to mocke them againe We read likewise how Andrew was no sooner converted and become Christ's Disciple but instantly hee seeketh out his brother Simon to gaine him also to the same faith Iohn 1.41 And of Philip that he did the like to Nathaniel verse 45. And of the woman of Samaria that she did the like to many of her neighbours Iohn 4.28 to 41. And of the twelve Apostles that so soone as they were endued with the Holy Ghost they spread the Gospell throughout the whole world and with so good successe that wee reade of three thousand soules converted by one of them at one time namely by Peter so well did he obey Christ's command who said unto him when thou art converted strengthen thy brethren Luk. 22.32 Yea Moses so thirsted after the salvation of Israel that rather then hee would bee saved without them hee desired the Lord to blot him out of the Booke of Life Exodus 32.32 and Paul to this purpose saith I could wish my selfe to be separated from Christ for my brethren that are my kinsmen according to the flesh meaning the Iewes Rom. 9.3 Their charity and spirituall thirst after salvation was much like the naturall thirst of Alexander who being with his troopes in the Field and in extremity of thirst when one presentted him an Helmet of water he refused it saying si solus bibero hos maeror occupabit or that of Rodolphus the Emperour who in his warres against Octocarus King of Bohemia being offered drink by a rusticke that attended his harnesse when both he and his whole Army were ready to perish with thirst refused it saying that his thirst was for all his Army and not alone for himselfe There is a greate dearth of reason and charity in that man who would bee happy alone much more doe they desire the blessednesse of others that are of the communion of Saints all heavenly hearts are charitable and it is a great presumption that hee will never finde the way to heaven who desires to go thither single yea a desire to win others is an inseparable adjunct or relative to grace for it is impossible that a man should be converted but having got himselfe out of Sathans clutches he will seeke to draw others after him yea where the heart is thankfull and inflamed with the love of God and our neighbour this shall be the principall aime as that vertuous Lady which Camden speakes of having beene a Leper her selfe bestowed the greatest part of her portion to build an Hospitall for other Lepers Neither can enlightened soules choose but disperse their rayes we are no whit thankfull for our owne illumination if we doe not looke with charity and pity upon the grosse misse-opinions and misprisions of our brethren It is a duty commanded by God Iud. 22.23 2 Tim. 2.25.26 Heb. 3.13 And every good mans meat and drink is to doe the will of him that sent him and though he cannot do what he would yet he will labour to do what he can to win others not to deserve by it but to expresse his thanks § 115. ANd as Gods people would not bee saved alone but winne all they can They shall answer for soule-murther knowing society no small part of the very joyes of heaven no more would wicked men be damned alone but mislead all they can thinking it some ease and comfort in misery to have companions As for example What made the Scribes and Pharisies compasse Sea and Land to make one of their profession but that they might make him twofold more the child of hell then themselves as our Saviour expresly witnesseth Matth. 23.15 Yea they shut up the kingdome of heaven so farre forth as they could and would neither goe in themselves nor suffer others that would have entred to come in v. 13. And what else but this love of community made Baalam being a cursed reprobate himselfe so willing first to curse all Israel and after when that would not fadge to give such divellish counsell against them Numb Reve. 2.14 22. Or what is the reason thinke you of all their practises against the just now of their tempting them and attempting what they can against them but this they would discourage us in the way to heaven beat us off from our holy profession or being religious and draw us backe to the world that so they might have our company here in sinne and hereafter in torment as if this were not to carry brimstone to their own fire and to make their own bed in hell And let such know that how many Novices or Apprentises of Religion soever have beene beaten off by meanes of their scoffs slanders reproaches or other their malicious practises against the godly how many soever they have forestalled with prejudice against the religious by making their savour to stinke before their neighbours and acquaintance through their lies and forgeries so putting a sword into their hand to slay them as the children of Israel unjustly charged Moses and Aaron touching Pharaoh and his servants Ex. 5.21 or how many soever are drawn to do and commit the like sinnes by their example even so many of Christs band they have as much as in them lyeth diminished and shall one day be arraigned and condemned not only for high treason against our Soveraign Lord Christ but also for slaying so many soules with death eternall which sin having a reward of torment answerable as I shall shew anon must of necessity bring upon them more then double damnation Wherefore let them more wisely then Dives looke to it in time take heed of powring water upon the fire of the Spirit which had more need of kendling then of quenching and beating down the weake hands and knees which should rather bee lifted up for God and against Sathan And thus you see that drunkards and all wicked men whose meat and drink it is to doe the will of their Father ayme at our eternall ruine as the divell did at the
Chr. 25.16.20 O remember that there is a day of account A description of the lost judgement and of hell a day of death a day of judgement comming wherein the Lord Iesus Christ shall bee revealed from heaven with his mighty Angells in flaming fire to render vengeance unto them which obey not unto his Gospell and to punish them with everlasting perdition from the presence of the Lord and from the glory of his power 2 Thes 1.7 8 9. Iude 15. Wisdome 5.1 to 10. at which time thou shalt heare him pronounce this fearefull doome Depart from me ye cursed Matth. 25.41 which is an everlasting departure not for a day nor for yeares of dayes nor for millions of yeares but for eternity and that from Christ to the damned to the divells to hell without either end or ease or patience to endure it at which time within thee shall bee thine owne guilty conscience more then a thousand witnesses to accuse thee the Divell who now tempts thee to all thy wickednesse shall on the one side testifie with thy conscience against thee and on the other side shall stand the holy Saints and Angels approving Christ's justice and detesting so filthy a creature behinde thee an hidious noyse of innumerable fellow damned reprobates tarrying for thy company before thee all the world burning in a flaming fire aboue thee that irefull â—â—dge of deserved vengeance ready to pronounce the same sentence upon thee beneath thee the fiery and sulphureous mouth of the bottomlesse pit gaping to receive thee into which being cast thou shalt ever bee falling downe and never meet a bottome and in it thou shalt ever lament and none shall pitie thee for thou shalt have no society but the Divell and his Angells who being tormented themselves shall have no other ease but to wreak their fury in tormenting thee thou shalt alwayes weep for paine of the fire and yet gnash thy teeth in indignation for the extremity of cold thou shalt weep to think that thy miseries are past remedy to think that to repent is to no purpose thou shalt weep to thinke how for the shadow of a few short pleasures if they could bee called pleasures thou hast incurred these sorrowes of eternall paines which shall last to all eternity thy conscience shall ever sting thee like an Adder when thou thinkest how often Christ by his Preachers offered thee remission of sinnes and the Kingdome of Heaven freely if thou wouldest but believe and repent and how easily thou mightest have obtained mercy in those dayes how neere thou wast many times to have repented and yet diddest suffer the divell and the world to keep thee still impenitent and how the day of mercy is now past and will never dawne againe for thou shalt one day finde that conscience is more then a thousand witnesses and God more then a thousand consciences § 120. IF you will not believe mee yet at least believe Pharaoh The same further amplified who in the rich mans scalding torments hath a Discite a me learne of me he can testifie out of wofull experience that if wee will not take warning by the word that gentle warner the next shall be harder the third and fourth harder then that yea as al the ten plagues did exceede one another so the eleventh single exceeds them all together innumerable are the curses of God against sinners but the last is the worst comprehending and transcending al the rest the fearefullest plagues God still reserves for the upshot all the former doe but make way for the last When the Dreame and the Miracle and the Prophet had done what they could upon Nebuchadnezzar God calls forth his temporall judgements and bids them see what they can doe if they will not yet serve he hath eternal ones which will make them repent every veine of their hearts and soules that they did not repent sooner Oh that I could give you but a glimpse of it that you did but see it to the end you might never feele it that so you might be won if not out of faith yet out of feare for certainly this were the hopefullest meanes of prevention for though diverse theeves have robd passengers within sight of the Gallowes yet if a sinner could see but one glimpse of hell or bee suffered to looke one moment into that fiery Lake hee would rather choose to dye tenne thousand deaths then commit one sinne and indeed therefore are wee dissolute because we doe not thinke what a judgement there is after our dissolution because wee make it the least and last thing we thinke on yea it is death wee think to thinke upon death and we cannot indure that dolefull bell which summons us to judgement Something you have heard of it here and in Section the 44. But alasse I may as well with a Cole paint out the Sunne in all his splendor as with my pen or tongue expresse the joyes of Heaven which they willingly part withall or those torments of hell which they strive to purchase For as one said that nothing but the eloquence of Tully could sufficiently set forth Tullie's eloquence so none can expresse those everlasting torments but hee that is from everlasting to everlasting and should either man or Angell goe about the worke when with that Philosopher hee had taken a seven-nights time to consider of it hee might aske a fortnight more and at the fortnights end a moneth more and be at his wits end at the worlds end before he could make a satisfiing answer otherthen his was that the longer he thought of it the more difficult he found it alasse the paine of the body is but the body of paine the anguish of the soule is the soule of anguish § 121. BUt to be everlastingly in Hell to lye for ever in a bed of quenchles flames is not all Drunkards shal have a double portion of vengeance to other men for as thy sinnes have exceeded so shall thy sufferings exceed as thou hast had a double portion of sinne to other men here so thou shalt have a double portion of torment to them hereafter the number and measure of torments shall be according to the multitude and magnitude of offences mighty sinners shall be mightily punished for God will reward every man according to his workes Revel 20.12.13 and 22.12 As our workes are better or worse so shall our joyes in heaven our paines in hell bee more or lesse as every one hath beene more wicked he shall bee more wretched Capernaum exceeding Sodome and Gomorrah in sin shall feele also an excesse of punishment and the willfull servant shall receive more stripes then the ignorant Luk. 12.47.48 Mat. 10.15 which being so viz. that every man shall be punished according to merit what will become of thee surely thy sins are so prodigious that they scorne any proportion under a whole volume of plagues But see wherein thy sinnes exceed other mens The drunkards sinns aggravated by
between a godly wise man and a deluded worldling Want of consideration the cause of all impiety neglect of obedience that which the one doth now judge to be vaine the other shall hereafter finde to be so when it is too late O the want of consideration what is spoken and who speaks is the cause of all impiety and neglect of obedience The reason why Samuel returned to his sleepe one time after another when God called him was he ignorantly thought it was only mans voyce and for the same reason thou wilt not listen to what justice and truth speakes in this behalfe otherwise thou wouldest search the Scriptures and try whether my doctrine and allegations be of God or no Acts 17.11 and being of God and agreeing with the pensell of the Holy Ghost for otherwise thou art free entertaine these lines as if they were an Epistle sent unto thee from heaven and writ by God himselfe to invite and call thee to repentance and though thou canst not imitate Zacheas who was called but once and came quickly to Christ yet thou wouldest imitate Peter and at this last crowing of the Cocke remember the words of Iesus which saith take heed to your selves least at any time your hearts be oppressed with surfeiting and drunkennesse and cares of this life least that day come on you at unawares Luke 21.34 and againe whatsoever ye doe unto the least of mine ye do it unto me and weighing them with thy selfe goe out of thy sinnes by repentance as he went out of the high Priests Hall And so doing it should bee unto thee as Ionathans three Arrowes were to David which occasioned his escape from Saul's fury or as David's Harpe was to Saul which frighted away the evill spirit from him 1 Samuel 16.23 yea as the Angels was to Peter that opened the Iron gates loosed his bands brought him out of Prison and delivered him from the thraldome of his enemies yea if thou beest thine owne friend it shall serve thee as a Buoy to keep thy the ship of soule from splitting upon the Shelf of presumption which is my prayer and hope and should bee my joy to see it these things have I said that ye might be saved You know the good counsell of Sauls servant ledd him in a doubt to the man of God but his owne curiosity ledd him to the Witch of Endor 1 Sam. 9.6 And that little which Craesus King of Lydia learn'd of Solon saved his life and if Pilate would have taken that faire warning which his wife gave him as hee sate to judge Christ it might have saved his soule Matth. 27.19 and so may this thine if thou wilt be warned by it But if this nor no other warning wil serve thee if neither present blessings nor hope of eternall reward will doe any good if neither the Preachers of God in exhorting nor the goodnesse of God in calling nor the will of God in commanding nor the Spirit of God in moving can prevaile with thee tremble to think what a fearefull doome will follow for they shall tremble at the voyce of his condemnation that have shut their eares at the voyce of his exhortation Prov. 1.24 to 33. And so much of the sixth aggravation § 130. SEventhly 7. He not onely commits foule crimes but drawes others into the same sinnes this will above measure aggravate thy doome and adde to thy torment that thou seducest yea enforcest others to sinne and drawest them to perdition with thee for the infection of sinne is much worse than the act and misleades into evill sinne more and shall suffer more then the actors and although to commit such things as thou doest single and alone were enough yea too much to condemn thee yet because thou drawest others with thee to the same sins thy damnation shall be farre greater For they whom thou hast taught to doe ill increase thy sinne as fast as they increase their owne Now if their reward in heaven be so great that save one soule from death Dan. 12.3 how great shall their torment bee in Hell that pervert many soules to destrustion Matth. 5.19 they shall bee maximi in inferno greatest in the kingdome of hell he that can damn many soules besides his owne supererogates of Sathan and hee shall give him a double fee a double portion of hell fire for his paines Who then without a shower of teares can think on thy deplorable state or without mourning meditate thy fad condition Yea if Ely was punished with such fearefull temporall judgements onely for not admonishing and not correcting others which sinned what mayest thou expect that doest intise others yea enforce them though to intise others were wicked enough Let me say to the horror of their consciences that make merchandize of soules that it is a question when such an one comes to hel whether Iudas himself would change torments with him How fearefully think you do the seducer and seduced greet one another in hell me thinks I heare the Dialogue between them wher the best speaks first and saith Thou hast beene the occasion of my sinne and the other thou art the occasion of my more grievous torment c. Evill men delights to make others so one sinner maketh another as Eve did Adam but little doe they thinke how they advance their owne damnations when the blood of so many soules as they have seduced will be required at their hands and little doe sinners know their wickednesse when their evill deeds infect by their example and their evill words infect by their perwasion and their looks infect by their allure ments when they breath nothing but infection much lesse do they know their wretchednesse till they receive the wages of their unrighteousnesse which shall not be paid till their work be done and that will not be done in many yeares after their death For let them dye they sinne still For as if we sowe good works succession shal reape them and we shall be happy in making them so so on the contrary wicked men leave their inventions and evill practises to posterity and though dead are still tempting unto sinne and still they sin in that temptation they sinne as long as they cause sinne This was Ieroboam's case in making Israel to sinne for let him bee dead yet so long as any worship his Calves Ieroboam sinned neither was his sinne soone forgotten Nadab his sonne and Basha his successor Zimry and Omry and Ahab and Ahaziah and Iehoram all these walked in the wayes of Ieroboam which made Israel to sinne and not they alone but the people with them It is easie for a mans sinne to live when himselfe is dead and to leade that exemplary way to hell which by the number of his followers shall continually aggravate his torments The imitaters of evill deserve punishment the abetters more but there is no hell deepe enough for the leaders of publike wickednesse he that invents a new way of serving the
83.2.5.6 Pro. 19.3 Psal 44.22 and 69.7 Rom. 1.30 and 9.20 Math. 10.22 and 25.45 Luk. 21.17 Zach. 2.8 1 Sam. 17.45 Isa 37.4.22.23.28 Psal 74.4.10.18.22.23 Psal 89.50.51 Acts 5.39 and 9.4.5 Psal 139.20 Isa 45.9 Iob. 9.4 Isa 54.17 1 The. 4.8 Io. 15.18.20.21.24.25.23 Num. 16.11 1 Sa. 8.7 And well he may for they that hate and revile the Godly because they are godly as these doe hate and revile God himselfe and they that fight against the grace of the Spirit fight against the Spirit whose grace it is and whatsoever wrong is done to one of Christ's little ones is done unto him Math. 25.45 It is an idle misprision to sever the sense of an injury done to any of the Members from the Head there is that straite conjunction betweene Christ and beleevers that the good or evill offered them redowndes to him Christ is both suffering and triumphing in his Saints in Abel he was slaine of his Brother he was scoft at by his Sonne in Noah he wandred to and fro in Abraham in Isaac he was offered sold in Ioseph driven away in Moses in the Prophets he was stoned in the Apostles tossed up and downe by Sea and Land What did Ioseph's brethren in going about to kill him but in effect and so farre as they could they kild their father in him Ioab smot Absalom's body but therein David's heart The Rebell saith he meanes no hurt to the person of the King but because he doth it to the Subjects he is therfore a Traytor thus when the proud Philistine defied the Army of Israel David said directly that he had blasphemed God himselfe 1 Sam. 17.45 and Rabsheka defying the Iewes is said by Hezekiah to have rayled on the living God Isa 37.4.23.24 as eager Wolves will houle against the Moone though they cannot reach it Saul Saul saith Christ seeing him make havocke of the Church why persecutest thou me I am Iesus whom thou persecutest Act. 9.4.5 and Iesus was then in Heaven but we know the head will say and that properly when the foote is trod upon why tread you upon me Wicked men are like that great Dragon that old Serpent called the Devill and Sathan Rev. 12. who when he could not prevaile against Michael himselfe nor pursue that man child Christ he being taken up to God and to his Throne waged spitefull and perpetuall warre with the Woman who had brought forth the man Child that is with the Church and the remnant of her seede which keepe the Commandements of God and have the testimony of Iesus Christ History reports how one being to fight with a Duke in a Duel or single combat that he might be more expert and doe it with the greater courage got his picture and every day thrust at it with his sword and onely to deface the picture of an enemy when we cannot come at his person hath a little eased the spleene of some It contents the Dog to gnaw the stone when he cannot reach the thrower It was well pleasing to Saul since he could not catch David that he might have the blood of Ahimelech who used him so friendly and relieved him in his great distresse 1 Sam. 21. so though these men cannot wreake their malice upon God he being out of their power and reach yet that they may doe him all the mischiefe they can have at his Image they will wreake it upon his children in whom his Spirit dwells as Mithridates kild his Sonne Siphares to be revenged of the mother or as Progne slew her Sonne Itys to spite her husband Tereus or as the Panther that will fiercely assault the picture for the inveterate and deadly hatred which he beareth to man or as Caligula caused a very faire house to be defaced for the pleasure his Mother had received in the same it being as true of malice as it is of love that it will creepe where it cannot goe Which being so shewes that this thy sinne is not small for if one revile or slander his equall it is an offence and may beare an Action of the case but if a Noble man it is Scandalum Magnatum deserving sharper punishment and if the King it is Treason and worthy of death then how foule must that sinne be which is a trespasse committed directly against God the King of Kings 1 Sam. 2.25 and how fearefull the punishment Wherefore take heede what thou dost for as verily as Christ is King of Kings and Lord of Lords so will he dash all those peeces of earth which rise up against him as a potters vessell § 134. TRue it is Though they are so blind that they think they love God they are so blind that though they doe hate God and his graces where ever they finde them and desperately fight against the most high yet they thinke they love God or at least doe not hate him yea what one is there of them not ready to call for a Bason with Pilate and to wash his hands from this foule evill with many faire pretences yea if they had no answer to frame no false plea to put in we might well say that Sathan were turned foole and that his schollers had no braines left but let the sacred truth of holy Scripture be judge and all the powers of their soules and bodies doe fight against him not a finew nor a veine of theirs but it wars against their Creator Iohn 15.23.24 which at last shall appeare for though they may dissemble it for a time yet when vengeance shall seize upon them then shall they openly and expressely blaspheme him to his face Revel 16.9.11 common eyes may be cheated with easie pretexes but he that lookes through the heart at the face will one day answer their Apologies with scourages yea if a man could but feele the very pulse of these mens soules he should find that the foundation of their hatred and enmity to us is their hatred against God and Christ the chiefe of the Womans seede even as when Sathan slew Iob's servants his malice was against Iob or as when Saul darted a Speare at Ionathan his spite was against David 1 Sam. 20.33 or as when Sampson burnt the corne vineyards and Olives of the Philistins his quarrell was against his Father in Law who was a Citizen of Timnah Iudg. 15. He that loves not the Members was never a friend to the Head he that wrongs the wife is no friend to the husband he loves neither that vilifies either lip-love is but lying love if thou lovedst God heartily thou wouldest love the things and persons that he loves vertue is the livery of the King of Heaven and who would dare to arrest one that weares his cloth if he were not an Arch-Traytor and Rebell if we loved him we would love one another When David could doe the Father Barzillay no good by reason of his old age he loved and honoured Chimham his Sonne 2 Sam. 19.38 And to require the love of Ionathan he shewed kindnesse
removing of judgements which now have beene and daily hang over our heads through the many and grievous sinnes which wicked men daily commit and which cry in the eares of God for vengeance yes undoubtedly for if there were not some Abrahams and Lots and Ezraes and Ioshuas Isaiahs Ioels and Ieremiahs amongst us powring out there soules before God in cryes and lamentations for our iniquities what should become of us Eze. 9.4.8 Nothing wil do it but prayer and fasting and repenting and the fasting and prayers of faithlesse people God regardeth not Ier. 14 12 yea the sacrifice of the wicked is abomination to the Lord only the prayers of the righteous is acceptable unto him Prov. 15.8 And this they will confesse in their affliction wherefore when Godlesse persons are in any distresse they over pray the people of God to pray for them and commonly those too whom they have most hated and abused for the oppressor is in no mans mercy but his whom he hath trampled upon and injuries done us on earth give us power in heaven Hereupon Ieroboam's hand being dryed up Of which many examples for stretching it out against the Prophet he sueth to the man of God saying I beseech thee pray unto the Lord thy God and make intercession for me that my hand may be restored unto me and the man of God besought the Lord and the Kings hand was restored 1 Kings 13.4.6 Thus the Israelites pray Samuel to pray for them 1 Sam. 12.19 and againe cease not to cry to the Lord our God for us that he may save us out of the hands of the Philistims 1 Sam. 7.8 and he did so and the Lord heard him delivered them and slew their enemies verse 9.10 Thus Mirriam though shee grudges at and contests with Moses was forest to be beholding to Moses for his prayer before shee could bee cured of her Leprosie Numb 12.13 Thus when the Lord's wrath was kindled against Eliphaz and his two friends nothing would appease the same but the prayer of Iob whom they had so contemned as the Lord himselfe witnesseth Iob 42.7.8 Thus Elimas the Sorcerer prayes Peter to pray for him Yea of whom did Dives being tormented in the flames of hell expect and seeke for ease but from Lazarus whom lately before hee despised Luk. 16.24 For though the wicked scorne and despise the godly in their prosperity VVho count it a sin to cease praying for their greatest enemies yet in their distresse they only are set by to pray unto God for them who are more ready to solicit God for their mortallest enemies and persecutors then they to desire it be it at the time when they wrong them most witnesse Steeven who when the Iewes were stoning him to death kneeled down and cryed with a lowd voyce Lord lay not this sin to their charge Acts 7.60 And our Saviour Christ who when hee was scoff'd at scornd scourged beaten with Rodds crowned with Thornes pierced with Nailes nailed to the Crosse fild with reproaches as unmindfull of all his owne griefes prayeth for his persecutors and that earnestly Father forgive them they cry out crucifie him he out cries Father pardon them yea they account it a sinne to cease praying for their worst enemies 1 Sam. 12.23 § 138. NEither in time of calamity do they thinke it enough to bee freed themselves as they are sure Wicked mens thoughts touching the religious not the some in distresse as â—n prosperity a judgement shall be no judgement unto them as we see in Moses who fared well himselfe what ever the rest suffered what needed he to have afflicted himselfe with the affliction of others himselfe was at ease and pleasure in the Court of Pharaoh but a good heart can not abide to bee happy alone and must needs unbidden share with others in their miseries and at severall times after for when God threatens to consume the Israelites with the same breath hee promiseth to make of Moses a greater Nation and mightier then they Exod. 32.10.11 and againe Numbers 14.12.13 All which when their enemies have the wit to discerne forceth them to confesse their owne folly wickednesse unthankfulnesse the godlies superlative goodnesse c. As once Laban to Iacob Gen. 30.27 and Pharaoh to Moses Exodus 9.27.28 and againe Chapter 10.16.17 saying I have sinned against the Lord your God and against you forgive mee my sins only this once and pray unto the Lord your God that hee may take away from mee this death only And Saul to David saying I have sinned I have done foolishly and have erred exceedingly thou art more righteous then I for thou hastrendered me good and I have rendered thee evill c. 1 Sam. 24.18 and 26.21 Though afterward when the rod is off their backes they are apt to harden againe and returne to their old byas as did the same Pharaoh and Saul For no longer then they smart no longer can they see and unlesse affliction opens their eyes there is no perswading them but the righteous man is worse then his neighbour yea none so vile no such enemies to the State as the religious What though it were but Haman's pretence yet it was Ahab's very case who peremptorily thought Eliah the cause of all his misery when it was himselfe his sinne brought the famine Eliah's prayer brought the raine yet Ahab tells Eliah and speakes as he thinkes thou troublest Israel And nothing more usuall then for wicked men to hate persecute and complaine most of those to whom they are most bound and beholding Saul received more benefit from David then from any one man in his Kingdome besides both in frighting away the evill spirit from him killing Goliah and many the like yet none was so hated persecuted and evill spoken of by him as hee was Thus Laban and Potiphar were most angry with Iacob and Ioseph for whose sakes only they prospered § 139. ANd thus you see Their ingratitude and great folly that the righteous man keepeth off judgements and procureth blessings not only to himselfe but others his family friends enemies to the whole City and Nation wherein he lives yea his posterity for many ages fare the better for him as God promiseth to establish David's house for his sake and blesse it for ever 2 Sam. 7.12.13.15.16 And promiseth to Phineas the sonne of Eleazar who turned away the Lords anger from the children of Israel and saved them from being consumed that hee would give unto him his covenant of peace and to his seede after him together with the Priests office for ever Numb 25.11.12.13 Thus Israel from time to time were blest and fared the better for Abraham Isaac and Iacob's sake even many yeares after they were dead De. 4.37 1 Kin. 11.12 as Abraham Isaack and Iacob yea all the posterity of Adam are blessed for Iesus sake for else all even the best should have perished all were apostates Adam did forfeit his Patent and none but a Saviour could renew
extention of it And herein thou dost out-strip almost all other sinners in the heynousnesse of thy offence for whereas other sinnes viz. swearing theft murther c. may be compared unto a single Bullet which kills but one at once namely the party offending one of thy sinnes viz. drunkennesse may be compared to chaine-shot which sends men by clusters to Hell the other I meane thy scandalizing the way of truth and turning good into evill is like that plot of the gunpowder Treason which if it had taken effect would have destroyed a multitude at one blow Yea thereby thou dost not onely thy utmost but even sufficient without Gods great mercy to murther and destroy all that heare of thy milicious slanders and bitter invectives make them ashamed of their holy profession and flye from Christs standard backe to the world Now injurics are so much the more intollerable as they are dilated unto more those offences which are of narrow extent may receive an easie satisfaction the amends are not possible where the wrong is universall as may be collected from the story of Queene Vashti Esther 1.16.17.18 And thou dost not inveigh against this or that particular person or congregation but against all the faithfull throughout the land wherein thou more then resemblest a mad Dog who spareth none but bites at all that come neere him for this thy ill report of the way of truth like poyson disperseth it selfe into every veine of the body politicke Now he is monstrously malicious and deserveth grievously to be punished that casts poyson into one cup with an intention to poyson one alone but he more which throweth it into the whole vessell whereof all the family drinkes with a purpose to speed every one in the house but he is desperatly and prodigiously wicked beyond expression who hurleth deadly poyson into the fountain whence the whole City is served as once the Iewes served this City and even such and no other is thy case it differs not a haires breadth only thou poysonest soules the other bodies and therein transcendest Now as this is an heinous offence above any I can think upon so great offences if ever they obtaine forgivenesse had need of answerable satisfactions notorious offenders may not thinke to sit downe with the taske of ordinary services the retributions of their obedience must bee proportionable to their crimes as was that of Paul's who as he had done more evill to the Saints then all the rest of the Apostles so he laboured more then they all in adding to the Church such as should be saved yea saith God to Ananias I will shew him how many things hee must suffer for my Names sake Act. 9.16 § 142. THus I have unfolded thy severall and superlative sinnes But the drunkard hath a shift to evade al this and what else â—an be spoken and laid before thee the punishment due unto them single I have also shown thee how they are greatned and aggravated by sundry circumstances which will also adde weight to thy torment and without repentance double thy doome All which me thinks being put together and duely considered should make thee loath and abhorre thy present condition and not onely awaken thy conscience but fetch blood from thy secure heart yea if thou wishest or carest to bee saved or ever hopest for entrance into Gods Kingdome thou wilt with Ephraim strike thy selfe upon the thigh Ier. 31.19 smite thy breast with the Publican Luk. 18.13 and with amazement and indignation say what have I done what shall I doe to be saved at least if it be possible But as there is no hole to bee found in all the Barke of Popery 1. He can apply Christs pussion and Gods mercy as a warrant for his licentiousnesse but some popish Proctor or other will finde a peg to stop it so though this Pot hath so wide a mouth that as one would thinke no Pot-lid could bee found big enough to cover it yet thou hast a shift for thy persevering or rather the enemy of mankind hath furnished thee with an evasion for that he may make smooth the way to perdition hee will tell the procrastinator that the Thiefe upon the Crosse was heard by our Saviour at the last howre and that God is mercifull therefore he may go on boldly and let the worst that can come repentance at the last howre and saying Lord have mercy upon me which the common people make their necke-verse will make all even otherwise God is not so good as his word who saith at what time soever a sinner repenteth c. for heâ— can take liberty to continue his sensuall lusts by a warrant of Scripture what is written for his consolation hee turnes to poyson making of his restorative Physicke a drinke to intoxicate him to desperatenesse yea he can apply Christ's Passion as a Warrant for his licentiousnesse not as a remedy and takes his Death as a Licence to sin his Crosse as a letters Patent to doe mischiefe so they not only sever those things which God hath joyned together sin and punishment and joyne together what God hath severed sinne and reward but even turn the grace of God into wantonnesse as if a man should head his Taber with his pardon Wherein the Divell deales with them as once with our Saviour Cast thy selfe downe headlong for the Angels shall beare thee up so plung your selves into this or that sinne the mercy of God shall helpe you out poyson thy selfe here is a counterpoyson break thy head here is a plaister surfeit here is a Physitian Upon which ground the most impudent and insolent sinners Drunkards Adulterers Swearers Mammonists c. presume that though they live like Swine all their life long yet a cry for mercy at last gasp shal transform them into Saints as Circe's charmes transformed Men into Swine We are all willing to believe what we wish The Divell makes large promises The hope of an hypocrite is easily blowne into him and as soone blown out of him and perswades his they shall have what they desire but ever disappoints them of their hopes as what a liberty what wisdome did hee promise our first Parents when indeed hee stole from them that liberty and wisdome they had even as Laban promised Iacob beautifull Rachel but in the dark gave him bleare-ey'd Leah or as Hamor promised the Sechamites that by their circumcision all the goods of the house of Israel should be theirs wheras in deed the goods of the Sechamites fell to the house of Israel Diabolus mentitur ut fallat vitam pollicetur ut perimat saith S. Cyprian The condition of an inconsiderate worldling is much like an Alchymists who projecting for the Philosophers stone distils away his estate in Limbecks not doubting to find that which shall do all the World good yea hee dares promise his friends before hand Gold in whole Scuttles but at last his glasse breaks and himselfe with it Thus when Agag was
sent for before Samuel he went pleasantly saying the bitternesse of death is past but his welcome was immediately to be hewen in peeces 1 Sam. 15.33 The rich man resolves when he hath filled his Barnes then soule rest but God answers no then soule come to judgement to everlasting unrest Luk. 12.19.20 The hope of an hypocrite is easily blown into him and as soone blowne out of him because his hope is not of the right kind yea it is presumption not confidence viz. hope frighted out of it's wits an high house upon weak pillars which upon every little change threatens ruine to the inhabitant for a little winde blowes down the Spiders-web of his hope wherby like the foolish builder he comes short of his reckoning That heart which Wine had even now made as light as a feather dyes ere long as heavie as a stone 1 Sam. 25.36 37. § 143 IT is Sathans method VVicked men are altogether in extreames either God is so mercifull that they may live hâ—w they list or so just that he wil not pardon them upon their repentance first to make men so senselesse as not to feele their sins at all and then so desperate that they feele them too much In the first fit men live as if there were no Hell in the last they dye as if there were no Heaven While their consciences are asleepe they never trouble them but being stirred by Sathan who when he sees his time unfolds his Ephemerides and leaves not the least of all their sinfull actions unanatomized but quoats them like a cunning Register with every particular circumstance both of time and place they are fierce as a mastive Dog and ready to pul out their throatâ— This Serpent may bee benummed for a time through extreamity of cold but when once revived it will sting to death The Divell is like Dalilah who said to Sampson the Philistims be upon thee when it was too late and she had taken away his strength Iudges 16. Wicked men are altogether in extreams at first they make question whether this or that be a sin at last they apprehend it such a sin that they make question whether it can bee forgiven either God is so mercifull that they may live how they list or so just that hee will not pardon them upon their repentance no meane with them betweene the Rocke of presumption and the Gulfe of despaire now presumption encourageth it selfe by one of a thousand and despaire will not take a thousand for one If a thousand men be assured to passe over a Foord safe and but one to miscarry desperation sayes I am that one and if a thousand Vessels must needs miscarry in a Gulfe and but one escapes presumption sayes I shall be that one as we read of but one sinner that was converted at the last howre of millions that had lesse iniquity yet have found lesse mercy But see further the strength of their argument Objection of the thief upon the crosse answered The Thiefe was saved at the last howre and therefore I shall Thou maist as well conclude the Sunne stood still in the dayes of Ioshua therfore it shall doe so in my dayes for it was a miracle with the glory whereof our Saviour would honour the ignominy of his Crosse and wee may almost as well expect a second crucifying of Christ as such a second Thiefes conversion at the last howre Hee were a wise man that should spurre his Beast till hee speake because Baalams Beast did once speake yet even so wise and no wiser is hee that makes an ordinary rule of an extraordinary example Againe the Thiefe was saved at the very instant of time when our Saviour triumphed on the Crosse tooke his leave of the world and entered into his glory Now it is usuall with Princes to save some heinous malefactors at their Coronation when they enter upon their Kingdomes in triumph which they are never knowne to doe afterwards Besides the Scripture speaks of another even his fellow in that very place and at that very instant which was damned There was one saith S. Augustine that none might despaire there was but one that none should presume That suddaine conversion of one at the last howre was never intended in Gods purpose for a temptation neither will any that have grace make mercy a Cloak or warrant to sinne but rather a spurre to incite them to godlinesse well knowing that to wait for Gods performance in doing nothing is to abuse that Divine providence which will so worke that it will not allow us idle and yet by Sathans policie working upon wicked mens depraved judgements and corrupt hearts in wresting this Scripture it hath proved by accident the losse of many thousand soules The flesh prophesies prosperity to sin yea life and salvation as the Pope promised the Powder traitors but death and damnation which Gods Spirit threatens will prove the crop they will reape for God is true and all flesh is a lyer § 144. BUt God sets forth himselfe to bee incomparably gracious Object God in mercyis in finitly transcenâ—ent mercifull long-suffering abundant in goodnes c. Ezâ— 34.6 and is acknowledged to bee so by David Psalm 86.5 by Ioel Chap. 2.13 by Ionah Chap. 4.22 by Micha Chap. 7 18. and in many other places It is very true Answ for it is a part of his title Exodus 34.6 hee is mercy in the abstract 1 Iohn 4.16 2 Cor. 1.3 1 Tim. 4.10 rich and abundant in mercy Ephesians 2.4 1 Pet. 1.3.19 his love is without height or depth or length or breath or any dimensions even passing knowledge Ephes 3.18 yea the Scripture advanceth God's mercy above his justice Psa 36.5 to 12. not in it's essence for God in all his Attributes is infinitely good and one is not greater then another but in it's expressions and manifestations It is said of mercy that it pleaseth him Micha 7.18 whereas justice is called his strange worke Esay 28.21 Lamentation 3.33 that he is slow to anger but abundant in goodnesse Exodus 34.6 hee bestowes mercyes every day inflicts judgements but now and then sparingly and after a long time of forbearance when there is no remedy 2 Chron. 36.15 Esay 65.2 that he visiteth the iniquities of the fathers upon the children to the third and fourth generation onely whereas hee shewes mercy to thousands Exodus 20.5.6 so that by how much three or foure come short of a thousand so much doth his justice come short of his mercy in the exercise of it Againe that his love to his people outstrips a Father's love to his sonne Matth. 7.11 and a Mothers too Esay 49.15 for he is the Father of mercies 2 Cor. 1.3 as being himself most mercifull and the author of mercy and compassion in others In fine he is so mercifull that the Kingly Prophet repeates it over six and twenty times together in one Psalm that his mercy endures for ever Psal 136. But what makes this for
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 life 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 that which man would disdaine and think scorne to accept of Wherefore Admonition not to deferre repentance 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 for 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 repent he pardons us if we amend our lives he faves 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 to morrow 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 Dives 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 Iudas 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 Objection that must men are of a contrary judgement and practice 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 VVhereof a double reason there be two maine reasons of it though one be the cause of the other 1 Ignorance 2 Vnbeleife First First few men beleeve the whole written word 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 beleeve 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 Fornicâ—tors 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 believe 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 stubbornnesse of our owne wills so adding drunkennesse to thirst Deut. 29.19 yea they preferre their condition before other mens who are so abstemious and make conscience of their wayes even thinking that their God deceiveth them with needlesse feares and scruples as once Rabshekah would have perswaded the Iewes touching their trust and confidence 2 King 18.22.25.30.32.33.35 They beleive what they see and feele and know they beleeve the lawes of the Land that there be places and kinds of punishment here below and that they have bodies to suffer temporall smart if they transgresse and this makes them abstaine from Murther Fellony and the like but they beleeve not things invisible and to come for if they did they would as well yea much more feare him that hath power to cast both body and soule into Hell as they doe the temporall Magistrate that hath onely power to kill the body they would thinke it a very hard bargaine to winne the whole world and lose their owne soules Luk. 9.25 but enough of this having proved the Drunkard an Atheist Sect. the 146. § 155. SEcondly 2 Ignorance is the cause of all sinne another maine reason is ignorance yea ignorance if we rightly consider it is the cause of all sinne sinne indeed at first was the cause of ignorance but now ignorance is the cause of sinne Swearing and lying and killing and stealeing and whoring I may well adde drunkennesse abound saith the Prophet because there is no knowledge of God in the Land Hosea 4.1.2 It is a people that doe erre in their hearts saith God why because they have not knowne my wayes Psal 95.10 yee are deceived saith our Saviour because ye know not the
and vanish with all his workes of darkenesse If temptations might be but turned about and shewen on both sides the kingdome of darkenesse would not be so populous But when the Tempter sets upon any poore soule he shewes the baite hides the hooke all sting of conscience wrath judgement torment is concealed as if they were not nothing may appeare to the eye but pleasure profit and seeming happinesse in the enjoying of our desires those other wofull objects are reserved for the farewell of sinne that our misery may be seene and felt at once Thus he delt with David in his adultery and murther he presented to him through the false glasse of the flesh the pleasurable and over amiable delight of his sinne but concealed that shame that griefe those wounds of conscience those broken bones Psal 51. and sharpe corrections that were to follow that he could not so much as thinke of them and so he dealt with our Saviour he shewed him all the kingdomes of the world and glory thereof but there was also much griefe as well as glory in the world he would shew him none of that so in every sinne there is farre more gall and bitternesse then hony and sweetnesse yet he suffers not our deceitfull hearts to take any notice thereof till it be too late as it fared with our first Parents who could not see what they did until they had eaten the forbidden fruite but then saith the Text were their eyes opened the Divell that shut them before opened them them Gen. 3. Yea for the most part he labours to keepe men blind during the presumption of their lives and only opens their eyes in the desperation that waits on their death or in Hell as it fared with the rich man who never lift up his eyes to Heaven untill he felt those flames like the Syrians whose eyes were never opened till they were in the midst of their enemies sin shuts up mens eyes but punishment opens them § 185. ANd so much of the advantages Not to be overcome by their alurements we must be that Sathan and his instruments have above Gods servants in getting and keeping and improving their converts wherby it appeares that he who will not be overcome by them must be watchfull wise valiant As well watchfull to defeate and wise to avoid their crafty alurements as valiant to despise their cruell impositions for that we may be the better for what we have heard these three uses would be made thereof else evill were as good not seene as not avoided our happinesse is in the prevention not prevision of them wherfore First 1 Watchful since the Devill and the World are ever practising to lift us out of vertues seate and study nothing but our destruction by tempting and enforcing us to sinne let us be watchfull ever prepared alwayes ready and standing upon our guard like as wise and experienced Souldiers when they looke every minute for the approach of their enemy doe both wake and sleepe in their armour least they should be surprised at unawares or like wise Mariners who alwayes prepare and make ready their tackling that a storme which they cannot looke to be long without may not take them unprovided well may we sheath our swords but put them off we may not yea let us in vigilancy and watchfulnesse over our selves imitate the Nightingale which sleepes with her breast upon a thorne for feare of the serpent that continually studies her ruine The Philistines could not bind Sampson so long as he was awake wouldst thou not be overcome be not secure Yea wouldest thou be secure continually buckle unto thee the whole Armour of God prescribed by St. Paul Eph. 6.13 to 19. and walke circumspectly Eph. 5.15 The traveller that hath money in his purse rides with a Pistoll by his side yea the rich Merchant will not step over into the Low-countreyes without a Man of Warre at his heeles least he should meete with a Dunkerker by the way An assaulted city must keepe a carefull watch and so must thou if thou wilt keepe out of their snares we see they are busie and subtile therefore it behoves us to be circumspect When the theife compasseth the house let the owner guard the house If a Castle be besiedged and not defended how shall it stand whereas in vaine does the theife looke in at the window when the sees the master standing on his guard in the roome besides it is easier to keepe an enemy out by bolting the doores then to thrust him out being once got in § 186 SEcondly 2 VVise let us be wise and cautelous to avoid their crafty allurements take heede of beleiving their words of trusting their promises of yeelding to their perswasions and solicitations when they woe us to drinke more then will doe us good yea let quaffers quarrell rage and scoffe threaten curse and load thee with a thousand censures yet hold thine owne still pledge the Devill for none of them all Ob. Many obâ—â—â—â—â—ons answered But I shall offend my friend and the rest will take exceptions Answ Thou art what thou art when thou art thus tried and put to it wherefore if the wife of thy bosome shall tempt thee to evill or seeke to alienate thy affection from God and his Law she is a traytor both to thee and to him and therefore must be rejected What saith St. Hierom should my Father kneele to mee my Mother beseech me with teares my Brothers and Sisters seeke to entise mee to the love of this world and the neglect of Gods worship I would shake off my Father tread under foote my Mother and spurne my Brothers and Sisters rather then they should be a meanes to keepe mee from the service of God Neither will the complaint of our first Parents be taken for a good answer or plea another day That others deceive thee will be a poore plea another day it will be fruitlesse to say such and such a friend deceived me Eue was perswaded by the serpent to eate the forbidden fruit and Adam by Eue yet that would not justifie them in the Court of Heaven each of them had a severall curse both tempters and tempted True it is drunkards being better acquainted with wrangling then reasoning and deeper in love with strife then truth what they cannot maintaine by reason a feminine testinesse shall outwrangle at least if a man will be subdued with words which is the case of none but cowards and fooles but as for their exceptions If thou wouldest avoid all circumvention by these multiplied healthes pledge the healths of none and then none can take exceptions he that would not be drawne to pledge many healthes let him not admit of any upon any tearmes But they will be importunate above measure Ans A shamelesse begger must have a strong deniall O but I shall be held unmannerly discourteous uncivill c. What because thou wilt not hazard thy health credit soule c to
bee sinners that in the meane time we forget them to bee men and brethren I answer Answ This were to dash the first Table against the second whereas they are conscious of both alike A charitable heart even where it hates there it wisheth that it might have cause to love his anger and indignation against sinne is alwayes joyned with love and commiseration towards the sinner as is lively set out Mark 3.5 and Philippians 3.18 where S. Paul tells us of them weeping that are enemies to the crosse of Christ and Mar. 3.5 That our Saviour while he looked upon the Pharisies angerly mourned for the hardnesse of their hearts Zeale is a compounded affection of love and anger When Moses was angry with the Israelites and chid them sharply at the same time he prayed for them heartily And Ionathan when he was angry with his Father for vowing David's death did still retaine the duty and love both of a Sonne to his Father and of a subject to his Soveraign A good man cannot speake of them without passion and compassion yea they weepe not so much for their own sinnes as we doe according to S. Chrysostome's example O that our prayers and teares could but recover them Those that are truly gracious know how to receive the blessings of God without contempt of them who want and have learned to be thankful without over lines knowing themselves have beene or may be as wretched and undeserving as S. Augustine speaks A true Christian can distinguish betweene persons and vices offenders and offences and have no peace with the one while hee hath true peace with the other love them as men hate them as evil men love what they are not what they doe as God made them not as they have made themselves not so hate as to be a foe to goodnesse nor so love as to foster iniquity It is a question whether is worst of the two to be vices friend or vertues enemy Now saith Augustine He is not angry with his brother that is angry with the sinne of his brother yea if we hate the vices of a wicked man and love his person as the Physitian hateth the disease but loveth the person of the diseased there is nothing more praise worthy as saith the same Father And another It is the honest mans commendation to contemne a vile person And another I know no greater argument of goodnesse then the hatred of wickednesse in whomsoever it resides yea David makes it a note of his integrity Psal 31.6 and 139.21.22 and 26.4.5 and in Psal 15. He is bold to ask the Lord this question Who shall dwell in thy Tabernacle who shall rest in thy holy mountaine the answer he receives is this 1. He that walketh uprightly and worketh righteousnesse 2. And speaketh the truth from his heart 3. Hee that slandereth not with his tongue nor doth evill to his neighbour nor receiveth a false report against his neighbour But the fourth is Hee in whose eyes a vile person it contemned while hee honoureth them that feare the Lord and he cannot be sincere who doth not honour vertue in raggs and loath vice though in a robe of State So that as the Prophet asked Iehosophat 2 Chron. 19.2 wouldest thou help the wicked and love them that hate the Lord it may bee demaunded should Christians be friends with them who are enemies to the Crosse of Christ no no. And yet to the men separate from their manners we have no quarrell but wish them better then they either wish to us or to themselves Indeed if we should contemn them as they think we doe it were but a just recompence of their folly and wickednesse for as one speaking of the poverty of the purse saith that poverty is justly contemptible which is purchased by following of vice so may I of the poverty of the mind that poverty of wit and grace is justly contemptible which is purchased by a wilfull rebellion against God and the great meanes of knowledge and grace which we enjoy To conclude this point we think it 's better to leave them and be thought proud wrongfully then stay with them and be knowne bad certainly § 206. AGaine Object some will alledge we give offence to them that are without Another objection answered which is contrary to the Apostles precept who saith Give none offence neither to the Iews nor to the Grecians nor to the Church of God 1 Cor. 10.32 as they will make a crooked staffe serve to beat a Dog when a streight one cannot be found Nothing but ignorance is guilty of this scruple Answ for the offence is only taken not given and herein they pervert the Apostles words touching offences as Pharaoh's servants did the same word when they said unto their Master concerning Moses How long shall he be an offence unto us Exodus 10.7 for he meaneth in that place only such offences as are contrary to the doctrine of the Gospell as he hath expounded his own meaning Rom. 16.17 And if nothing might bee done whereat vvicked men are offended then the vvord of God must not be preacht nor his holy and divine precepts walked in yea Christ must not have come into the vvorld to redeem it for he was to the Iews a stumbling block and to the Greeks foolishnes 1 Cor. 1.2 3 But all vvhich God hath commanded must be done and all vvhich he hath left indifferent may be done and none may or ought to censure the doing of it The precept is plaine one believeth that he may eate of all things and another which is weak eateth hearbs saith the Apostle and vvhat followes let not him that eateth despise him that eateth not and let not him that eateth not condemn him that eateth for God hath received him Rom 14.2.3 If I know the thing to be good and that I doe it to a good end what care I for their idle misconstruction morally good actions must not be suspended upon danger of causelesse scandall in things indifferent and arbitrary it is fit to be over-ruled by feare of offence but if men will stumble in the plain ground of good let them fal without our regard not without their owne perill Now that the Cuckoe may acknowledg this for her owne egg notwithstanding she hath laid it in the Doves nest let the men of the world know that it is not an offence given by us but taken by them yea they first give an offence to us by their ungodlinesse and after take the just reward of the same namely to be excluded our society for an offence wherein they imitate Athanagoras who as Tully reporteth would alwayes complaine of his punishment but of his fault he would say nothing or Adam who was ashamed of his nakednesse but not of his sin wicked men are neither sensible of doing injury nor patient in suffering for it It 's a rule of justice that what men deserve they should suffer yea in this particular case Gods rule is if
you yet seven times more for your sins Lev. 26.18 to 40. So that an impenitent mans preservation out of one judgment is but a further reservation of him to seven judgments What did it availe Cham that he escaped drowning with the multitude he had better have perished in the waters then have lived unto his Fathers curse What did it availe Lot's wife to escape turning into ashes in Sodom when suddenly after she was turned into a pillar of salt in the plaine Or what did it availe Pharaoh that himselfe was not smitten with many of those judgements wherein others perished it was farre from being a mercy yea it was a reservation to the greatest temporall judgment of all here and to that eternall judgment also in the burning lake from which there is no redemption So that it is not simply our deliverance but our thankfulnesse for it and obedience after it that gives sufficient argument to our consciences that God delivered us in mercy and favour Yea to prosper in ill designes and ungracious courses to goe on in sinne uncontrolled is the greatest unhappinesse the heaviest curse for he that useth to doe evill and speeds well never rests till he come to that evill from which there is no redemption Ioab kills Abner and scapes againe he embrues his hands in the blood of Amasa and is not indited for it now David is old and Adoniah towardly he furthers him in the usurpation and big with prefidence of his owne command he thinkes to carry it but this carryed him to his grave Faire Absalom was proud and ambitious yet he flourisheth hee kills his owne Brother yet escapes he insinuates himselfe into the affections of the people and bold of their fidelity to him he swels even against his owne royall Father and becomes a disloyall Traytor God owes that man a grievous paiment whom he suffers to runne on so long unquestioned and his punishment shall be the greater when he comes to reckon with him for all his faults together Yea though prosperous wickednesse is one of the Devills strongest chaines yet the currant passage of ill enterprises is so farre from giving cause of encouragement that it should justly fright a man to looke backe to the Author and to consider that he therefore goes fast because the Devill drives him § 60. THere be three things which usually succeede one another in the Church The Plague hath wrought little or no reformation great blessings great sinnes great punishments yea a fourth was wont to follow in former ages namely great sorrow of heart great lamentation and woe and upon the necke of that great favour and mercy As in the booke of Iudges and elsewhere what a continued circle doe we finde of Peace Sinnes Iudgements Repentance Deliverances the conversation of Gods people with the wicked tainted them with sinne their sinnes drew on judgments the smart of the judgment moved them to repentance upon their repentance followed speedy deliverance and upon their peace and deliverance they sinned againe thus it was ever and in every age of the world but in this her decrepit and doting age in which Religion is become contemptible and wherein it is a shame to be strict and holy in the service of God But now let God send never so many and great Iudgments one upon the neck of another as Sword Famine Pestilence yea one pestilence after another yet no repentance no reformation Witnesse these two yeares sicknesse together and the yeere 1625. for of so many millions of notorious sinners as were in this land how many or where are any who from thence hitherto have left off their drinking swearing whoreing prophaning of the Lord's day cheating c. can you name tenne yea or two of a thousand which you partly know No certainely for hee that was a drunkard before is a drunkard still hee that was a swearer before is a swearer still hee that was filthy before is filthy still c. though such a Judgement in a different age would have caused an universall repentance and reformation as the like onely threatned not executed did in the Ninivites Ionas 3. But what doe I speake of their repentance and reformation Yea many are the worse when they will scoffe at jeere and persecute any that shal but refuse to run with them to the same excesse of ryot What doe I speake of their being the better when they are much the worse for this judgement for they are not onely the same they were drunk every day and scoffe at those who will not nor only sweare and blaspheme as frequently as speake nor only whore quarrell and the like when thousands dye in a weeke as formerly they have done but much more abundant if they have where withall for as some have noted the Tavernes and Ale-shops of which too many are the Thrones of Sathan were never so thwackt as in those times when the streets were almost empty especially those houses which had newly or lately beene visited and which was worth the observing each house if not each company had musick aurium tenùs up to the eares so the Fidlers fasted not what ever the poore did yea many poore snakes that at other times never dranke better than Whey could now swim in Wine I have my selfe seene The Tavernes fullest when he â—â—reets are emptiest when the Bills were at the highest even Bearers who had little respite from carrying dead Corpses to their graves and many other of the like ranke go reeling in the streets Neither were men ever so impudent and audacious in roaring and declaring their sinnes in the open streets as then Thus they declared their sinnes as Sodome Neither hath this lingring visitation either found or made them better it is no rare thing to see men newly recovered of the Plague at least when the sword of the destroying Angell hath newly swept away the greatest part of their families and they have but newly taken breath from those noysome roomes where they have been a long time pent up grow more vicious and insolent more abominably licentious and wicked then they were before so little are they moved with this grievous judgement § 61. BUt see the difference betweene Gods people and those sonnes of Belial The difference betweene their practifâ— and the godlies Hee which truly feares God wil in such times of calamity Vriah-like refraine from many lawfull and allowed recreations well knowing that actions of an indifferent nature are not alwayes seasonable not ever warrantable and indeed neither the time nor place of mourning is for mirth which made our Saviour Christ soone turne the Minstrels out of doores when the Rulers daughter was dead Mat. 9.23 Yea it is the Lords complaint against Ierusalem when he threatned her destruction by Nebuchadnezzar I called to weeping and mourning and to baldnesse and girding with sackcloth but behold joy and gladnesse slaying Oxen and killing Sheepe eating flesh and drinking wine Isaiah 22.12 13. for
which he was so offended that he tells them this their iniquity should not be purged till death vers 14. And doth not our Saviour seeme to blame the old World for that they did as freely as at other times eate and drink marry and give in marriage while the Ark was in building even unto the day that the flood came and tooke them all away Mat. 24.38 every of which actions at another time had beene approved Alasse lawfull actions depraved by bad circumstances become damnable sinnes and things benificiall in their use are dangerous in their abuse or miscariage Is this a time saith the Prophet to his servant to receive money and garments and vineyards 2 King 5.26 so the truly humbled soule will say is this a time to drink and revell in can God be pleased that in this time of visitation while the Plague or famine lies sore upon our neighbours wee should give our selves to sport and jovisance No and certainely they have desperate soules that can rejoyce and bee merry when the God of heaven and earth shewes himselfe so angry For as nothing magnified the religious zeale of Vriah more than this that he abandoned even alowed comforts till he saw the Arke and Israel victorious so nothing did aggravate David's sin so much as that hee could finde time to loose the raynes to wanton desires and actions even while the Arke and Israel were in distresse And yet David's case was no more like these mens then Zimrie's case was like David's for they drinke and roare and sweare and whore as it were in a presumptious bravery to intimate that they regard not Gods wrath nor weigh his heavie displeasure Now though the harlot doth bad enough which wipes her lips that the print of her sinne may not be seene and though shee commit it she will conceale it yet an Absolom doth far worse that spreads his incestuous Pallet on the roofe and calls the Sunne a blushing witnesse to his filthinesse Yea let any man judge whether they are not frontlesse Zimries that dare bring whores to their Tents in the face of all Israel while God is offended Moses and all Israel grieved the Princes hanged the people plagued that dares brave God and all the people in that sinne which they see so grievously punished before their eyes this at any time were abominable but now most execrable Yea what other is this then to imitate the Thracians who when it lightens and thunders shoot Arrowes against heaven thinking by that meanes to draw God to some reason And yet no marvaile that there should be such when Lots daughters were so little moved with that grievous judgement the turning of Sodome into ashes of their Mother into a pillar of Salt both in their eye that they durst think of lying w th their own Father yea and one of them afterward impudently calls that sonne Moab my Fathers son by me no marvaile when Pharaoh's heart was more hard after every of the 9. plagues no marvaile when the high Priests and Souldiers together with the spectators were obdurated at our Saviours sufferings notwithstanding the whole frame of nature suffered with him those proofes of his Deitie were enough to have fetcht all the world upon their knees and to have made all mankind a convert and yet behold some mock and revile him some give him Uinegar and Gall in his thirst others after hee was dead pierce his blessed side with a speare other seeing him risen report that his Disciples came by night and stole him out of the Sepulchre c. But al hearts are not alike no meanes can worke upon the wilfully obdured even that which would make Pagans relent as they which never prayed in their lives will pray at sea in a tempest may leave some Christians worse then impenitent Lime is kindled with water and the hotter the Sun shines upon fire the more it's heate abateth But what will be the issue I even tremble to thinke of it for God hath many strings to his Bow and many Arrowes in his Quiver when one way takes not hee tries forthwith another and this we may be sure of that hee will never leave smiting till we smite that which smiteth at his honour and let them praise at night the fairenes of the day that Ship is most sure that commeth safe to the Haven saith Anacharsis yea sinnes of an inferiour ranke shall meet with temporall judgements but these that dare sin God in the face shall beare a heavier weight of his vengeance they shall not scape with burning in the hand not have the favour to suffer here either Plague Famine Sword or the like but shall be fatted for an eternall slaughter in hell an everlasting burning in the bottomles pit While sin hides it selfe in corners there is some hope if there bee shame there is possibility of grace but when it dares once looke upon the Sunne send chalenges to authority defie heaven and earth the vlcer is desperate the member farre more fit to be cut off then launced And so much of the perpetuity of this sinne in drunkards § 62. NOw a word of exhortation to the sober Exhortation to the sober touching this time of visitation touching this time of visitation that God may bee pacified and wee delivered First let us be sure that our delights exclude not his presence 2 Because the coles of his wrath will not bee quenched without the teares of true repentance let us weepe with them that weepe others afflictions must move our affections as Q. Elizabeth to the afflicted States Haud ignaramali miseris succurrere disco Yea weepe for them that will not weep If any whose crying sinnes have pierced the Heavens and brought downe the plague will not cry for themselves God requires that we should cry for them we must mourne for them that will not mourne for themselves Ezek. 9. As indeed In all ages the godly alone have mourned for the abominations of their time who were they in all ages that mourned for the abominations of the times Not they that committed the abominations as we read Ezek. 9.4 Alasse their cheekes were dimpled with laughter And in the old world who but righteous Noah was grieved for the sinnes of that age and the judgment which followed And in Sodom who but faithfull Abraham and just Lot was vexed with the uncleanly conversation of the Sodomites and prayed to God for them And the like in other ages as what saith holy David Mine eyes gush out with rivers of water because they keepe not thy law Psal 119.136 and againe verse 158. I saw the transgressors and was grieved because they keepe not thy Word And Ieremy Lam. 3.48 mine eye saith he casteth out rivers of water for the destruction of the daughter of my people when they were not once touched for their owne sinnes Yea as for the wicked when God is angry and their brethren are in distresse they are no more troubled then Ioseph's brethren
out in thy good purposes 5 Shame not to confesse thy dislike of it in thy selfe and others and meanest to bring thy thoughts to the birth thou must not be ashamed to confesse with that honest theife upon the crosse even before thy companions and fellow drunkards that thou art not now the same man thou wast both thy mind and judgement is changed and so shall thy practise God assisting thee nay thou wilt not only forsake thy sin but their company too except they will forsake their old customes of drinking and scoffing and jeering at sobriety and goodnesse And so doing thou mayst perchance winne thy Brother even as that penitent wanton in St. Ambrosse did his old love who when she courted him according to her accustomed manner and wondred at his overmuch strangnesse saying why doe you not know who I am answered yes I know you are still the same woman but I am become another man I am not I now neither would You be You any longer if yee knew so much as I doe 4 But if yet they persist 6 Fly evill company and seeme incorrigible flye their company for feare of infection least it happen with thee as once it did with a chast person among Penelopes suters who went so often with his friend till in the end he was caught himselfe for if thou keepest them company there is no possibility of thy holding out to the end though thou shouldest for a time as a man may make some progresse in a good way and yet returne before he is halfe at his journeys end as Saul kept himselfe well for two yeares Iudas for three yeares and as it is storied Nero for five yeares yet all fell into damnable wickednesse scarce three worse in the world But of this more in it's proper place Besides how hard a thing is it for thee a coward to shew thy dislike of this sin in some companies where thou shalt be scoff't at thy selfe if thou dislike their drinking and scoffing at others Fiftly 7 Take heede of delayes another thing which I had need to advise thee of is to take heede of delayes for to leave sinne when sin leaves us will never passe for true repentance besides if the evill spirit can but perswade thee to deferre it untill hereafter he knowes it is all one as if thou hadst never purposed to leave thy sinne at all as you have it largely proved Sections 151.152.153 Sixtly 8 Omit not to pray for divine assistance omit not to pray for the assistance of God's spirit to strengthen thee in thy resolution of leaving this sinne St. Ambrosse calls prayer the key of Heaven yet prayer without answerable endeavour is but as if a wounded man did desire helpe yet refuseth to have the sword puld out of his wound Sevently be diligent in hearing God's Word which is the sword of the Spirit 9 Be diligent in hearing that killeth our corruptions and that unresistable cannon-shot which battereth and beateth downe the strong holds of sinne Eighthly 10 frequent in the use of the Lords-Supper be frequent in the use of the Lord's Supper wherein we dayly renew our covenant with God that we will forsake the Devill and all his workes of darkenesse Ninthly 11 Meditaâ—e what God hoth done for thee ponder and med tate on Gods inestimable love towards us who hath not spared to give his Sonne to death for us and the innumerable benefits which together with him he hath plentifully bestowed upon us both in temporall and spirituall things say unto the Lord what shall I render unto thee for all thy benefits but love my Creator and become a new creature Tenthly meditate on that union 12 Meditate on that union we have with Christ c which is betweene Christ and us whereby wee become members of his glorious body and so shall we stand upon our spirituall reputation and be ashamed to dishonour our Head by drawing him as much as in us lyeth into the communication of this swinish sinne consider that our bodies are the Temples of the Holy Ghost the which we shall exceedingly dishonour if by drinking and swilling we make them to become like wine vessells Eleventhly 13 Consider that the Lord beholdeth thee whersoever thou art consider that the Lord beholdeth thee in all places and in every thing thou doest as the eyes of a well drawne picture are fastned on thee which way soever thou turnest much more while in a brutish manner thou liest wallowing in this sinne and consider him as a just judge who will not let such grosse vices goe unpunished Twelftly be ever or at least often thinking of the last and terrible day of Iudgment when we shall all be called to a reckoning 14 Often thinke of the day of judgment not only for this sinne but for all other our sinnes which this shall occasion to our very words and thoughts And lastly if thou receivest any power against this great evill forget not to be thankfull and when God hath the fruite of his mercies he will not spare to sow much where he reapes much § 176. MOre especially 15 Morcespecially consider the heinousnesse of thiâ— sin and the evills which accompany it that thou maist master and subdue this abominable sin doe but set before thee in a generall view the heinousnesse thereof and the manifold evills and mischiefes which doe accompany it of which I have already spoken as that it is a vice condemned by God and men Christians and infidells that thereby we grievoussy offend God by making our bellies our god by unfiting and disabling our selves for his service by abusing his good creatures which with a plentifull hand he hath bestowed upon us the necessary use whereof many better then we want that thereby we sinne in a high degree against our neighbours generally and particularly against the whole Church and common wealth strangers and familiar acquaintance and most of all against our owne family that hereby we most grievously sinne against our selves by making us unfit for our callings and for the performance of all good duties by disgracing our profession and bringing our selves into contempt by making our selves the voluntary slaves of this vice by impoverishing our estate and bringing upon us want and beggery by infatuating our understandings and corrupting our wills and affections by deforming disabling weakning and destroying our bodies and bringing our selves to untimely death by excluding our selves out of the number of Christs members by quenching the gifts of the Spirit and strengthening the flesh and lusts thereof by causing our soules to be possessed with finall impenitency which is inseparably accompanied with eternall damnation Also remember that as in it selfe it is most sinfull so it is also the cause of almost all other sinnes as of the manifold and horrible abuses of the tongue of many wicked and outragious actions and particularly of those fearefull sinnes of murther and adultery Also call to
mind that as it is the cause of sinne so also of many heauy and grievous punishments as making a man lyable to a fearefull woe and Gods heauy curse subjecting his name to infamy his state to beggery his body to diseases infirmities deformities and immature death his soule to senselesse sottishnesse and depriving the whole man of the joyes of Heaven entereth him into the possession of eternall hellish torments and this will be a good meanes to make thee moderate thy greedy desires mortifie thy carnall affections and curbe thy unruly appetite by putting a knife to thy throate as Salomon adviseth saying I could but I will not take more then is good or fit Yea the consideration of these things and of the wofull condition that drunkards are in will provoke thee to hate their opinions to strive against their practise to pity their misguiding to neglect their censures to labour their recovery and to pray for their salvation For O how ugly doth this monster appeare to the eye of that soule which hath forsaken it how doth she hate her selfe for loving so foule so filthy a fiend for to an understanding rectified The Drunkard is a strange Chimaera more prodigious then any Monster being in Visage a man but a Brotheus Heart a Swine Head a Cephalus Tongue an Aspe Belly a Lumpe Appetite a Leech Sloth an Ignavus a Ierffe for Excessive devouring Goate for Lust Siren. for Flattery Hyaena for Subtilty Panther for Cruelty in Envying a Basiliske Antipathy to all good a Lexus Hâ—ndering others from good a Remora Life a Salamander Conscience an Ostrich Spirit a Devil 1 in surpassing others in Sinne. 2 in tempting others to Sinne. 3 in drawing others to Perdition even the most despicable peece of all humanity and not worthy to be reckoned among the Creatures which God made § 177. SEcondly 16 Abstaire from oâ—unken company for all depends upon this if thou vvouldst reclaime thy selfe from this vice have a speciall care to refraine the company of this drunken Route Pro. 23.20 1 Cor. 5 11. who not only make a sport of drunkennesse but delight also to make others drunke I say as Christ said beware of men Matth. 10.17 for he that goes into wicked company will come wicked out at least worse then he went in It is rare if wee denie not Christ with Peter in Caiaphas his house with Salomon it is hard having the Egyptian without her Idolls whereupon the Fuller in the Fable would not have the Colliar to live in his house least what he had made white the other should smut and collow yea be as wary and as wise as a Serpent to keepe out and get out of their company but as innocent as a Dove if it be possible while thou art in it and canst not choose remembring alwayes that they are but the Devills deputies yea humane Devills as once our Saviour called Peter being instrumentall to Sathan Sathan himselfe get thee behind me Sathan Matth. 16.23 they that will have his trade must have his name too Now by thy observing or not observing this Rule it will appeare whether there be any hope of thy reclaiming for all depends upon this yea could the most habituated incorrigible cauterized drunkard that is even dead in this sinne but forsake his ill company I should not once doubt of his recovery for doe but drive away these uncleane birds from the carkasse a million to a mite the Lord hath breathed into his nosthrills againe the breath of life and he is become a living soule Thirdly and lastly 17 abstaine from drunken places abstaine from drunken places which are even the nurseries of all ryot excesse and idlenesse making our land another Sodom and furnishing yearely our Jayles and Gallouses farre be it from me to blame a good calling to accuse the innocent in that calling I know the Lord hath many in the world in these houses but sure I am too many of them are even the dens and shops yea thrones of Sathan very sinkes of sinne which like so many common-shores or receptacles refuse not to welcome and encourage any in the most lothsome pollutions they are able to invent and put in practise Admonition to sellers of drâ—nke Church-wardens Constables c. who if there were any hope of prevailing would be minded of their wickednesse in entertaining into their houses encouraging and complying with these traitors against God and of their danger in suffering so much impiety to rest within their gates for if one sinne of theft or of perjury is enough to rot the rafters to grind the stones to levell the walls and roof of any house with the ground Zac. 5.4 what are the oathes the lyes the thefts the whoredomes the murthers the numberlesse and namelesse abominations that are committed there But should I speake to these I should but speed as Paul at Ephesus I should be cryed downe with great is Diana after some one Demetrius had told the rest of this occupation Sirs ye know that by this craft we have our wealth surely if feare of having their Signes pulled downe their Licences called in c. cannot prevaile it little booâ—es me to speake Only to you Church-wardens Constables and other Officers that love the Lord the Church the State your selves and people helpe the Lord the King and his lawes against this mighty sinne Present it indite it smite it every one shoote at it as a common enemy doe what you can to suppresse and prevent it Tell me not he is a friend a Gentleman such an ones kinsman that offends for he is better and greater and nearer to you that is offended learn to feare to love and obey your Maker and Saviour your gracious Protector yea learne this Normane distinction when William the first censured one that was both Bishop of Baieux and Earle of Kent his Apologie to the plaintife popeling was that he did not meddle with the Bishop but the Earle doe you the like let the Gentleman escape but stocke the drunkard meddle not with your friend and kinsman but for all that pay the drunkard or if you doe not to your power you shall have Ahab's wages his faults shall be beaten upon your backes 1 King 20.42 But most of all are they to be desired who are within the commission of peace in God's name whose servants they professe themselves to be to remember him themselves their countrey their oathes to bend their strength power against this many headed monster that they will purge the country much more their own houses of this pernicious and viperous brood yea if there be any love of God any hatred of sin any zeale any courage any conscience of an oath away with drunkennesse out of your houses Towns Liberties balk none beare with none that offend say they be poore in whose houses the sinne is practised it is better one or two should loose their gaine than Towns of men should loose their wits their wealths their