Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	law_n	sin_n	transgression_n	1,647	5	11.3808	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15847	Sinne stigmatizd: or, The art to know savingly, believe rightly, live religiously taught both by similitude and contrariety from a serious scrutiny or survey of the profound humanist, cunning polititian, cauterized drunkard, experimentall Christian: wherein the beauties of all Christian graces are illustrated by the blacknesse of their opposite vices. Also, that enmity which God proclaimed in Paradise betweene the seed of the Serpent and the seed of the woman, unvailed and anatomized. Whereunto is annexed, compleat armor against evill society ... By R. Junius.; Drunkard's character	Younge, Richard.	1639 (1639)	STC 26112; ESTC S122987	364,483	938

this way makes a Devill and admit man hath some advantage above beasts it is a miserable advantage that onely makes us apt to evill yea the worst of evills and capable of an hell small cause have we to brag of those powers which so distinguish us from beasts that they make us worse then the worst of beasts But of their acting the Devills part and their severall slights in seducing and enforcing others to sinne in drawing others to perdition expect more Section the 75. c. Onely this for the present let the Drunkard know that except he doe repent and amend there is not the most lothsome and despicable creature that crawles upon the earth which he shall not once enuy and wish to have beene rather then what he is which should have been my next theame but of this when I come to the punishment of Drunkards Swearers and Seducers Section 30. to 34. and 44. and 119. to 143. And so much of the person in generall and a part now take a generall view of the sinne before I come to particulars and see how the Learned in all ages both Christians and Heathens have censured this vice and judged of this sinne though indeed the odiousnesse of it is beyond all expression neither have I dehortation answerable to my detestation of it onely what cannot be spoken your meditation supplying the defect of my speech may be implyed as under a curtaine which was the Painters shift in deliniating the picture of Venus and the wont of Timanthes who in each picture hee drew occasioned more to be understood then was painted § 11. THe Learned of all ages have concluded What the learned say of this sin yea drunkennesse it selfe if it could speake as it can take away speech would confesse that it is a flattering Devill a sweet poyson a voluntary madnesse an invited enemy the author of outrages quarrells debates murthers the nurse of fury the mistris of pride the fountaine of all vice the originall of all diseases and bane of the soule that it is a fire whose flame is lust whose sparkes are oathes and evill words whose smoake is pride and infamy whose ashes are diseases and poverty and whose end is hell That it is a sinne which cracks mens credits consumes their estates distempers their constitutions dulls their spirits infatuates their senses intoxicateth their braines stupefies and besots their understandings perverteth their wills troubleth reason overthroweth the judgment infeebleth the memory corrupteth all the affections excludeth counsell and without Gods infinite mercy and their sound repentance damnes the soule That it is a bewitching sweete in the mouth which turnes to deadly poyson in the heart the revealer of secrets the shipwrack of chastity the shame of honesty the ruine of good manners the thiefe of time the disgrace of mankind a sinne which makes man an abomination to the Lord odious to the Angells scorned of men abandoned of all good society and above all makes men subjects and vassalls to Sathan a sinne of all others the most spreading most infectious most incurable most inexcusable a sinne which makes no difference of times places persons c. A sinne which is against the lawes of God of grace of nature and of all nations against sense and reason a sinne which brings wrath and judgment upon the whole land a sinne which is a griefe to friends a ruine to families which separates from the society and company of Gods Saints on earth excludes and shuts them out of the Kingdome of Heaven as Plutarch Solon Pittacus Boetius St. Austin St. Ierom St. Chrysostome and others stile and define it That it is of sinnes the queene as the goute is of diseases even the most prodigall wastfull unthrifty unprofitable unnaturall unseemely insatiable unreasonable sinne the most base brutish beastly foule filthy odious execrable detestable horrible abominable state disturbing heathenish infernall prodigious damnable gracelesse and shamefull sinne of all others as some of our Moderne writers render it In fine it is a sinne odious and lothsome in any but in us who have so much light so many lawes of God and man against it most unsufferable but as it was once observed that Philosophy was taught in Athens but practised in Sparta so now temperance and sobriety is taught in England but practised in Spaine and Turky § 12. ANd as it is a most grievous and matchlesse sinne in it selfe Drunkennesse both a matchlesse sin in it selfe and the cause of all other sine so it is the cause of all other sinnes a monster with many heads the roote of all evill the incendiary of all vice the Magazine of all misery the mother and metropolis of all mischiefe As tell mee was there ever any sinne committed which wine hath not beene an occasion of for notwithstanding wine doth first serve and obey the drinker yet by little and little mixing it selfe with the blood in the veynes it doth rule over him and like Saules evill and controlling spirit makes him it 's vassall whereby like the Centurions servant he no sooner heares the word from Sathan doe this but instantly hee doth it whether it be to the committing of adultery with Holofernes incest with Lot murther with Alexander Cambyses and Philopater one of which in his drinke slew his deare and faithfull friend Clytus who was his chiefe Captaine in all his exployts though it so troubled him being sober that he would have made away himselfe the second his onely Sonne the third his deare father and mother or treason with him that confest to King Pyrrhus upon his arraignment all this wee did and spake against thee and much more should have done had not the wine failed us or blasphemy with Belshazzar and his Princes Dan. 5.23 and what not for even to rehearse the severall examples which history affords and experience hath made knowne were endlesse Some examples I have given you and he is a very young man and unobservant that cannot adde forty out of his owne experience And doe not our reverend Judges in their severall circuits finde by experience that few brawles murthers manslaughters rapes c. are committed which arise not from this roote of drunkennesse And indeed as in Justice all vertues are couched together summarily as Aristottle affirmes so in drunkennesse all vices are lapt up together as it were in a bundle for it is a confluence or collection of all the rest and as he said of old prove a man to be ingratefull and you prove him naught all over so prove one to bee a Drunkard and you prove him guilty of every thing that is evill reprobate to all that is good for what sinne is it which a drunken man will sticke to commit when wee reade that Cyrillus his Sonne being drunke slew his Father and his Mother great with child hurt his two Sisters and defloured one of them as St. Austin affirmes when another being tempted by the Devill as Philip Lonicer witnesseth to commit

presidents and examples many holy men say they some whereof are mentioned in the Scriptures have beene drunk as namely Noah and Lot and therfore it is not so heynous a sinne as you would make faire for But let such know that drunkennes ventured on by the example of a Saints frailty is of a more malicious nature in them then it was in him they alledge Any transgression thus derived is the argument of a more ungracious soule then that it seekes to imitate Yea this is so grosse a delusion that what indeed is an argument of feare they make an argument of presumption in sinning and what they hope shall excuse them doth but more properly condemne them because they had that warning before them and is so farre from being an evidence to acquit them that nothing can more aggravate their guilt for certainly hee is more guilty of his owne death who eates Mercury and knows such and such were poysoned with it or who goeth into an infected house seeing Lord have mercy upon us over the doore then another that should do the same things ignorantly and unadvisedly What Pilot that were in his right wits when hee seeth Sea-marks purposely set ●o give warning of Rocks Sands and Shelves whereon others have made shipwracke will take occasion thereby to run his Ship upon them yea will he not employ all his care and skill that by avoyding them he may escape the danger yes except hee be starke mad or extreamely desperate The Holy Ghost compares the examples of holy men to the cloud in the wildernes Heb. 12.1 which was partly light partly dark now if any with the Israel●tes shal follow the light part of this cloud the vertues and graces of these Saints and holy men it will safely conduct and carry them thorow the red Sea of this troublesome world but contrariwise if any with those Egyptians Exod. 14. shall follow the black part their frailties and infirmities he is like to be drowned in the sea of eternal destruction as the Egyptians were in those waters Wherefore imitate their vertues but beware and take heed of their vices Evill was never made to bee imitated but goodnesse yet alasse Lots faith and obedience is not such a sinners object but his drunkennes as if Iacobs modest looke liberall hand truth-speaking tongue devout knee and humble heart were not worth the noting but only his lamenesse and haulting Yea their weaknesse is seen in our hands but not so much as their tears are seene in our eyes Oh sottish men that mark none of the graces of godly men but their skars But if any tender the safety of his own soule when he seeth these examples which are recorded for our learning for our warning let them bee as so many monitors to warne him to take heed yea if they being so godly had their slips and falls let him that thinketh he standeth take heed least he fall let them not make us goe on more securely in our sinfull courses but rather move us to worke out our salvation with feare and trembling as the Apostle exhorts Phil. 2.12 Againe the Saints falls should serve to raise us up when wee are downe not to cast us down when we are up and should serve for our consolation afterward not for our presumption before Lastly Lots and Noahs falling into this sin were nothing in comparison of thine for as for Noah hee was ignorant of the nature of wine and knew not the strength of the Grape for as it was his first planting of Vines there so it was in all probability the first time hee had tryed and experimented the operation of wine And as for Lot he drank liberally with intent only to comfort himselfe and his daughters in regard of the losse of their mother and many other crosses lately sustained and was overtaken unawares Neither did any of these drinke with an intent to exceed measure and to bee drunke neither did they use it often the one only once the other but twice and that by the instigation of his ungracious daughters and so makes nothing or very little for the excuse of common drunkkards who like so many flyes live wholly by sucking 3 They are not drunke with wine But thou art not drunke with Wine no peradventure thou hast no wine to be drunk with yet if thou be overcome with strong drinke of what kinde soever it be thou wilt be found a trespasser against sobriety and consequently against God himself It is notwhat you call the thing that doth the hurt but what hurt it doth if it maketh either the head heauy or the heart outragious or the eyes to stare or the tongue to stammer or the feete to stagger or the stomacke to worke like yeast in a barrell thou canst not excuse it Indeed I have heard of a mad fellow that excused his taking of a purse who when one seeing him goe towards the place of execution said how now neighbour whether goe you what 's the matter answered nothing but mistaking a word I should have said to such an one good morrow I said deliver but as this would not save him from the Gallowes so no more will these poore excuses save thee from Gods heauy displeasure § 48. BUt thou hast yet to say 4 That it is the usuall custome of the place and common practise of the people with whō they are co●versant and by whom they live for thou wilt excuse thy excessive drinking by others example and alledge that it is the usuall custome of the place and the common practice of the people among whom thou livest yea whom thou livest by and art daily conversant withall as for the most part that which is patronized by usualnesse slips into the opinion of lawfulnesse and hereupon thou art as thou supposest the rather to be borne withall if thou doe like other men seeing singularity would make thee odious and cause thee to be scorned and derided of all I answere indeed custome and example of the greatest number sayes much for it but that much is nothing for it is God's expresse charge Exod. 23.2 thou shalt not follow a multitude to doe evill and St. Paul's everlasting rule Rom. 12.2 fashion not your selves like unto this world Besides if custome of place or multitude of people could authorize any sinne then every sinne might stand upon it's iustification yea no fancy so mad can fall into humane imagination that meets not with the example of some publique custome as I could easily prove if it were needefull yea I can hardly forbeare to make a list of their severalls for there is no countrey without some customes as strange to others as pleasing to themselves and use brings the sight of our judgements asleepe the barbarous Heathen are not more strange to us then wee are to them subjects have divers lustres whence the diversity of opinions is chiefly ingendred one nation vieweth a thing with one visage and thereon it stayes another with

and office Briefly so many as are puft up with their knowledge or doe not part with their sinnes shew that they never sought it for Gods glory but for their own honour and glory and certainly if we seeke not Gods glory in doing his worke hee will give us no wages at the latter end But to apply what hath beene spoken The application of wha● hath beene spoken If it be so that God reveales himselfe savingly to none but his children the godly and that none are soule wise but such as digest their knowledge into practise and imploy their wisdome to his glory that gave it and the good of themselves and others then your objection of what the world thinks like a childs bubble blowne into the aire is fallen to the ground and dissolved to nothing Alasse the world is no more fit to judge of cases of conscience then a blind man is fit to judge of colours Wherefore as the Orator would admit none but Rhetoricians to judge of his Orations so henceforward admit none but spirituall men to sway thee in spiritual matters and follow our Saviours counsell seeke to justifie thy judgement and practise to the children of wisdome of whom wisdome is justified and not to fooles by whom shee is daily crucified Only condole these blind mens disasters and drop some teares in pity and compassion for their great and greivous misery And so much for the objection § 167. NOw that I may sasten againe the thread of my discourse Admonition not to make mercy a bolster for continuing in sin where I brake it and fall in where I left off let your thoughts return with me to the Law I meane to the Law of Christ and to the testimony alleadged and explained from § 142. to § 154. and you will easily confesse that Sathan hath hitherto gulled you and all in your case that he holds a paire of false spectacles before the eyes of wicked men and thereby perswades their deceitfull hearts that the bridge of Gods mercy is farre larger then it is and they give such credit therunto that while they thinke they are upon the bridge they go besides and so are sure in the end to fall and be drowned in the waters of eternall destruction Wherefore if thou meanest to fare better make not Christ a bolster for sinne least the plaister prove worse then the sore nor Gods mercy a warrant for thy continuing in an evill course for this is to sin with an high hand or with a witnesse as we use to say which if thou doest thou shalt also perish with a witnesse Deuteronomy 29.19 20 21. I have heard of a woman that presumed so much upon her husbands love that if he should find her in the bed of incontinency he would not harme her but it proved farre otherwise to her shame and ruine and so it will fare with thee in the end for hee that deliberately resolves to sinne doth what he can to make himselfe uncapeable of forgivenesse yea how should the crosse of Christ be a friend to them that are enemies to his crosse Philip. 3.19 and trample upon him with their feet because hitherto hee hath borne the contumelies of their tongues and excesses of their lives O what a blasphemous imagination is this against Jesus Christ to think that he came into the world to bee a patron of sinne or a bolster whereupon we may more securely sleep in sensuallity and not to destroy the workes of the divell 1 Iohn 3.3.8.9.10 Oh that Christians should so live as if the practise of the Gospell were quite contrary to the rule of the Law but such men shew what they are for none but hase minds and perverse dispositions saith Saint Bernard will therefore be evill because God is good and those that belong to Gods election wil never make that liberty which Christ hath purchased for them with his precious blood a cloak to cover their wickednesse but rather a spur to incite them to godlinesse they for whom Christ dyed will not presumptuously lavish on his score not caring what they spend because he is able to pay for all no they will live as though there were no Gospell dye as though there were no Law and nothing so soone leades an ingenuous mind to repentance as when hee considers Gods bountifulnesse and long suffering towards him Rom. 2.4 there is mercy with thee saith David what that thou mightest be despised blasphemed c. no if you take him so you mistake him but that thou mightest be feared Psalm 130.4 and the love of Christ constrained Paul to duty 2 Cor. 5.14 § 168. WHereas nothing will do good upon thee for albeit What small hope of the drunkards yeelding I have informed thee how dangerous thine estate is that thou mightest plainly see it truly feare it and timely prevent it yet I have not the least or at most very little hope of thy yeelding For first these lines to thee are but as so many characters written in the water which leaves no impression behind them thou being like one that beholdeth his natural face in a glasse who when he hath considered himselfe goeth his way and forgotteth immediately what manner of one he was Iames 1.23.24 or like some silly flie which being beat from the candle an hundred times and often singed there in yet will returne to it againe untill shee bee consumed If thou wilt behold thy case in another person look 2 King 8.12 to 16. Proverbs 23.35 All those Beasts which went into the Arke uncleane came likewise out uncleane Secondly though these sparks of grace may kindle piety in others yet not in thee for what is light to him that will shut his eyes against it And men of thy condition do on purpose stop their eares and wink with their eyes least they should see with their eyes and heare with their cares and understand with their hearts and so should bee converted as our Saviour shewes Matth. 13.15 and Saint Paul Acts 28.27 O if these Adders had not stopt their eares how long since had they beene charmed And indeed it were an unreasonable motion in me if I should request minds preposessed with prejudice to heare reason there is no disputing with him that denies Principles if they believe not Mases and the Prophets they would never be perswaded although one should bee sent unto them from the dead to testifie what a place of torment they are going unto Luk 16.31 A brute beast is as capeable of good counsell as a drunkard once became a scorner for like Salomons foole braying in a mortar will not alter him yea a very stone to which Ezekiel compares a hard heart Chapter 11.19 is not more insensible then such a sinner for he will neither be softned with benefits nor broken with punishments neither God's severity can terrifie him nor his kindnesse mollifie him yea the more these anvills are beaten upon the harder they are the change of meanes whether the