would have as much against what they say which must be endured Reade a late Treatise called THE VICTORY OF PATIENCE In the meane time thinke what account you shall give of that you have read FINIS THE TABLE A ADmonition admonitions and corrections the chiefe offices of friendship 826. no admonishing a drunkard 52. he is incapable of good counsell 106. drunkards and swearers contemne it 98 admonition to sellers of drinke Officers c. 711. Adultery looke drunkennesse Agents some for Christ some for Sathan 714. Sathans agents have many advantages above Gods servants in winning soules 714 and keeping 727. and improving them 734. Aggravation the drunkards sin aggravated by eleven circumstances 465. Atheisme drunkards and al vicious men Atheists in heart 229. 558. 590. B BElieve drunkards will believe nothing except their senses say Amen to it 623. they have no faith in the Scriptures 229. few men believe the whole written Word 590. they seeme to believe the promises but really and indeed believe no part 558. Bitter why so bitter and tart 9. Blessings no blessings without God blesse them to us 658. C CEnsure 347. of it foure reasons 349. Chide them sharply when they pray for them heartly 848. Children wel born children are touched to the quick with the injuries of their parents 824. wicked men children of the divel and partake of his nature 407. those whom they hate traduce c. children of God and partake of his nature 407. each must do the works of their father 402. Combine wicked men combine against the godly 391. and lay divellish plots to destroy them ibid. Company evill a maine cause of drunkennesse 286. exhortation to avoid evill company 856. and keepe good company 858. that it is lawful to shun their company and how 776. five reasons why 781. I that they may look into themselves 782. 2 that we may not be infected by them 787. 3 that we may not be infeoffed in their punishments 805. 4 because their company wil bereave us of much comfort 811. 5 that we may be at peace 821 many objections about leaving their society answered 796. excuses for keeping company taken away 860. drunkards would have our company in sinne 382. and likewise in torment 436. they think it will be some ease to have company 448. but it will prove contrary 449 Confident why worldlings are so jocund and confident 109. Consideration want of it the cause of all impiety 490. Consciences of wicked men will be awakned when perhaps the gate of mercy will be shut 488. Constancy and inconstancy 840. change in the vicious as rare a vertue as constancy in the vertuous ibid. Contempt of religion the greatest rub in the way to heaven 532 Corruption will mix with our purest devotions 574. Covenant that we will forsake the divel and all his works constantly believe c. one part of the covenant of grace â—64 Covetousnesse a cause of drunkennesse 275. covetous men fooles 613. in 6. main particulars made good 621 Cowardlinesse one speciall cause of drunkennesse 282. it will not suffer a man to doe well 749. but this is base blood 753. a coward pot-valiant will kill and stay 48. Counsell we should go to counsell and advise with others 668. wicked men give divellish counsell to others against the godly 392. Custome of sin takes away the sense of fin 427. D DEath as men live so commonly they dye 236. defering repentance til death 579. death may be sudden and give a man no leave to be sicke 580. or if it be not repentance is no easie work 581. and late repentance is seldome true ibid. death in a good cause shall pleasure not hurt us 769. which hath made many preserre it before profit pleasure c. 770. Degrees Sathan workes men by degrees to the heigth of impiety and not all at once 423. Drunkennesse seven causes of it 259. the transcendency of the sin 694. it is the root of all evill 27. the rot of all good 33. it disables and indisposeth a man to all good 32. the cause of adultery 54. and of murther 50. brings poverty 62. deformes a man 66. debilitates the body 40. beastiates the soule 59. findes men fooâ—es or makes them so 124 examples of drinke besotting men 129 discovers all secrets 82. makes dry and they cure sinne with sinne 78 no dispossessing of a drunken divel 231. wee ought not bee drunk to save our lives 768. Drunkards not to be reckoned among men 2. for they are beasts and wherein 7. yea they exceed beasts in beastlinesse 5. are inferiour to them in five particulars 10. they shame their creation 14. the drunkards outward deformities 37. his inward infirmities 40. he is his own executioner 19. 47. one drunkard tongue enough for twenty men 80. his vaine babling 85. scurrilous jesting 86. wicked talking 87. impious swearing 89. his discourse and behaviour on the Ale-bench 115. to drink is all his exercise 144. all his labour is to satisfie his lusts 74. they drink not for the love of drink if you will believe them 272. which being so doubles their sin 274. they drink more spirits in a night then their flesh and brains be worth 145. Drunkards transform themselves into the condition of evill Angels 25. and practise nothing but the art of debauching men 307. how they intise 319. what they thinke of him they cannot seduce 521. but in time of their distresse they think otherwise ibid. how they will enforce men to pledg their heâ—lths 320. how impatient of deniall 321. an unpardonable crime not to drinke as they doe 137. to damne their own soules the least part of their mischiefe 331. one true drunkard makes a multitude 332. if the divel would surrender his place it should be to some good fellow or other 334. the divell speakes in and workes by them as once he did by the Serpent 299. how drunkards smarme in every corner 336. Sathan more men on earth to fight for him then the Trinity which made us 301. Drunkards like Iulian who never did a man a good turn but it was to damn his soule 339. wherefore keepe out of their reach 714. see the danger and know their aime 714. refraine dispute with them or thou wilt not hold out 773. punishment of drunkards 147. 456. they are reserved to the great day ibid. the drunkard hath beene too long sicke to bee recovered 690. they have a way to evade all Gods threatnings 542. E ENmity betweene the wicked and godly 341. proclaimed by God in Paradise 430. Envie if drunkards cannot seduce us they will envie and hate us 341. how their enuy vents it self at their mouths 1. by censuring the sober 347. whereof foure reasons 349. secondly by slandering them 358. whereof seven reasons 366. againe at their hands many wayes 391. of which five reasons 402. Evill we are more prone to then good 717. Example of the greatest Number 165. let Custome 162. be added the greatest Men 169. let Reason 202. be
against them And indeed if thou wert not a foole thou wouldest thinke it better to be in the small number of Christs little flocke which are to be saved then in the numerous heards of those Goates which are destinated to destruction And so your excuses are taken away and all proved vaine coverings even no better then Fig-leaves which though they may seems to cover thy nakednesse from such as thy selfe yet they will stand thee in no steede another day Wherfore drink not without thirst here that you may not thirst without drink herafter Lu. 16. 24. 25. Play not the foole as Lysimachus did who being in battell against the Scythians for the satisfying of his appetite onely and to procure a little drinke to quench his thirst gave himselfe over into his enemies hands and when he had drunke his fill and was haled and leading away captive into perpetuall misery while he saw his countrimen returne home with joy began to acknowledge his folly in these words O said he for how little pleasure what great liberty what sweet felicity have I lost and forgone Yea turne your laughter into sorrow your feasting into fasting be revenged of your selves of your lusts and meete your God and make your peace while now we call and you heare yea the Lord of his mercy awaken men out of the dead sleepe of this sinne that so seeing their danger they may be brought to confesse and forsake it that so they may be saved Pro. 28. 13. § 56. BUt what doe I admonishing or speaking sence to a drunkard this is to make him turne the deafe eare and a stone is as capable of good counsell as hee besides they have no faith in the Scriptures they will not beleeve what is written therefore they shall feele what is written In the meane time it were very fit if it pleased Authority they were debarred both of the blood of the Grape and the spirit of Barley a just punishment for consuming the countries fat for even cleere rocke water were good enough for such Gormundizers except we had the water of Clâ—torius a Well in the midst of Arcadia which causeth the drinker of it to loath wine for ever after I doe not wish them stoned to death as God commanded such ryoters and drunkards to be under the Law Deut. 21. 20. 21. nor banished the land as the Romans did all vicious and voluptuous persons that the rest might not be endangered and Lycurgus all inventers of new fashions least these things should effeminate all their young men for then I thinke the land would be much unpeopled Indeed I could wish there were Pest-houses provided for them in all places as there are for infected persons or that they were put by themselves in some City if any were big enough to receive them all as Philip King of Macedon built a city of purpose and peopled it with the most wicked gracelesse and irregular persons of all his subjects and having so done called it Poneropolis that is the City of wicked persons And certainely if it were considered how many Brokers of villany which live onely upon the spoyles of young hopes every populous place affords whose very acquaintance is destruction the like meanes of prevention would be thought profitable for our times Yea this were marvelously expedient considering the little good they doe being as so many loose teeth in the Mandible of the Common-wealth which were better out then in and the great hurt by their ill examples by devouring the good creatures of God which they never sweat for by disturbing the peace of the Church and Common-wealth by pulling downe heauy judgments upon the land and considering how small hope there is of their amendment if any at all § 57. IT may be you have not noted it but it is a very difficult and hard thing to name one habituated infatuated incorrigible cauterised Drunkard that ever was reclamed with age What said an experienced Gentleman being informed that his Sonne was given to gaming whores prodigality c There is yet hope age experience and want of meanes will cure all these but when in the last place it was added that he was poysoned with drunkennesse then hee absolutely gave him for lost and dead his case for desperately forlorne and so disinherited him because this sinne hee knew increased with age and would not part till death A Gamester will hold out so long as his purse lasts an Adulterer so long as his loynes last but a drunkard so long as his lungs and life lasts What is noted by Philosophers of every motion namely that it is swiftest toward the Center may fitly bee applyed to every drunkard and covetous wretch for as good men grow better and better so these grow worse and worse Ier. 9. 3. 2 Tâ—m 3. 13. they grow in sinne as worldlings grow in riches and honours O that we could grow so fast in grace Yea suppose the drunkard hath every day purposes to forsake his sinne as I have knowne some purpose and strive against this sinne yea so detest and bewaile it in himselfe and whomsoever that it hath been an Hazael in his eyes and thereupon indent with himselfe and his friends for the relinquishing of it and yet if he meete with a companion that holds but up his finger he followes him as a foole to the stockes and as an Oxe to the slaughter-house having no power to withstand the temptation but in hee goes with him to the tipling house and there hee continues as one bewitched or conjured with a spell out of which he returnes not till he hath emptied his purse of money his head of reason and his heart of al his former seeming grace so that in purposing he doth but imitate S. George who is alwayes on horseback but never rides or the Ostrich that hath winges but cannot fly he may make a shew of turning as the doore upon the hinges but never moves a foot from the post of his olds custom and evill society unto which hee is fast revited and so mends as sower Ale doth in Summer or like a dead hedge which the longer it stands is the rottener O this is a difficult divel to be cast out for when a man is once possest with this evill spirit a drunken divell it is a miracle if ever hee become his owne man after This sinne is like a desperate plague that knows no cure it may be called the Kings evill of the soule as Chrysostome calls the envie of wicked men against the godly for it cannot bee cured with the Balme of Gilead nor by any Phisitian there untill God himselfe sayes to the heart awake thou that sleepest and stand up from the dead for by a long and desperate custome they turne delight and infirmity into necessity and bring upon themselves such an insatiable thirst that they will as willingly leave to live as leave their excessive drinking As it fares with some sicke Patients touching their bodies
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 I. 9. 10. Psalme 83. 3 4 5. Acts 4. 26 27. and 19. Chap. and 23. 10 14. Secondly they would deliver us up and falsely accuse us to the Magistrates I Sam. 22. 9. 10. and 23. 19. 20. and 26. 1. Acts 6. 8. to 13. and 24. 13. Thirdly 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 I Kings 22. 27. ler. 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 they would strike us 1 Kings 22. 24. Ier. 20. 2. and 37. 15. Acts 23. 2. 2 Cor. 11. 23. 24. 25. Secondly they would hurt and mayme us Numb 14. 10. ludges 16. 21. Acts 14. 19. Thirdly 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 bodâ—es 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 I 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 woâ—ld 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 sâ—me 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 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 Beâ—st 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 Matâ— 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 slaine but by his owne Brother Caine Who scoffed at righteous Nâ—ah but his owne Sonne Chaâ—m 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 ludas 2. But to goe on experience 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 in the time of Queene Mary if one profest himselfe a Protestant he was sure to be burnt so in Spaine at this day some have beene burnt and others put into an agony of seven yeares continuance which is worse for having a Testament about them in the English tongue or a Bible in their house or declaring their faith some other way And can any doubt but drunkards would deale as cruelly with us if they might be permitted It is easie to guesse how cruell their hands would be in case the Law restrained them not who even draw blood with their tongues as how will drunkards shoot their shafts up to the feathers in the disgrace of such as will not humor them and never give over so long as they have an Arrow in their Quiver to heare them would even make a man think they were generated out of the Dragons tooth as Orpian is said to be made by Pallas In briefe for I might be endlesse in the prosecution of this take one example which might serve insteed of all that hath beene spoken What was the reason our Saviour Christ the Master himselfe was envied Math. 26 15 contemned Math. 12. 24. and 13. 55 rejoyced at in his misery and distresse Math. 27. 29. hated Iohn 7. 7. murmured against Luk. 15. 2. had his Doctrine withstood and contraried Luk. 5. 21. Math. 9. 34. his actions
is as much as if it should say in other words foolishnesse for the wisdome of the world is foolishnesse with God saith Paul as the wisdome of God is foolishnesse with the world 1 Cor. 2. 14. I am sure to be wise to evill is an evil wisdom or rather wisdome backward for where as God saith if any man will bee wise let him become a foole that hee may bee wise these on the contrary become wise that they may bee fooles they studie the dangerous art of selfe-Sophistry to the end that they may bee wily to beguile themselves and to plot selfe-Treason then which there is no greater when the betrayer and betrayed spell but one man There is yea this is a kind of wisdome which is more contrary to wisdome then ignorance and indeed whence proceeds the subtilest folly but from the subtilest wisdome For as from the extreamest friendships proceeds the extreamest enmities and from the soundest healths the mortallest diseases so from the rarest and quickest agitations of our mindes ensue the most distempered and outragious frenzies there wants but half a pegs turn to passe from the one to the other In mad mens actions we see how fitly folly suiteth and meetes with the strongest operations of our mindes who knowes not how unperceivable the neighbourhood is betweene folly and the liveliest elevations of these wits yea their crafty wisdome the occasion of their folly thy wisdome and thy knowledge saith Isaiâ—h they have caused thee 〈…〉 47. 10. and what is rebellion but folly as Iob 28. 28. Proverbs 9. 10. 12. and 11. 3. Deut. 4. 6. Hosea 14. 9. Iames 3. 13. 17. 2 Tâ—m 3. 15. and other the like places shew If then to use our Saviours words the light that is in them be darknesse how great is that darknâ—sse Matth. 6. 23. If their wisdome and knowledge be igâ—orance how great is that ignorance yea how inconceivably great is the folly of that ignorance surely in my judgment it is such that if the Law admit any to be beg'd for fooles these are the fittest and I cannot but wonder to see how the most are mistaken in them but being thus discouered I hope it will appeare that as love and lust are not both one so a cunning man and a wise man are not both one Wee have seene some that could packe the cards and yet cannot play well Now as I have shewen these two sorts of men their folly so it were as easie to shew that the voluptuous are fooles also though of all men they are the wisest in their owne conceits because they live the merriest and freeliest of all others Yea I could make it plaine to them that the very worst thing in religion even the reproach of Christ is better then the best pleasure that is in the sweetest sinne for so it was to Moses a man of a right esteeme and that one day in the courts of God viz. his holy Temple is better then a thousand elsewhere for so it was to David a man of a refined and reformed judgement yea S. Paul a sanctified man after hee was rapt up into the third heaven reckoned so meanly of the things below that he could hardly find forth a comparison for them homely enough Philipians 3. 8. It is true carnall men think that if they once embrace religion farewel all joy aud delight but they only think so it is not so for a good conscience when it is at the worst is even filled with joy Act. 5. 41. 2. Cor. 1. 5. thus it fared with Steven Act. 7. 55. 56. and those disciples Chapter 13. 52. yea a good conscience made Peter more merry under stripes then Caiaphas upon the Judgement-seat and Paul happier in his chaine of iron then Agrippa in his chain of gold Neither have Gods children a lesse portion of outward blessings then the wicked when God knowes the same good for them Abraham was as rich as any of our Aldermen David as valiant as any of our Gentlemen Salomon as wise in humane skill as any of our deepest Naturians Susanna as faire as any of our painted peeces c. But I feare mee Egypt hath beene so teadious to you already that you aske for Goshen though indeed you have beene all this while in the light that you have look'd upon darknesse for darknes could never be seene by it self but by the light Besides I have search'd and rubd enough this sore only the plaister is wanting wherefore I will winde up this objection with a few helpes to or meanes of true wisdome and saving knowledge that so each one may bee able to understand the Scriptures and what qualifications God requireth in such to whom he will shew mercy and so much the rather because the worke of regeneration begins at illumination a man desires not that he doth not know saith Chrysostome neither are unknowne evils feared § 163. Iâ— any would obâ—aine this excel lent grace of saving knowledge let him use these six helps and further ances 1. Discard all filthy lusts and 〈◊〉 affections 2. Get an humble heart 3. Procure the eye of a lively faith 4. Bee constant in Prayer 5. Be irequent and studious in the Scriptures 6. Advise with others First let him be careful to dispell and remove al filthy lusts and lewd affectâ—onâ— for these are our Eues which doe deceive us our Dalilahs which â—ull us asleep while wee are deprived of the strength of our reason our enemies that are ever fighting against our soules as Peter speakes 1 Peter 2. 11. Yea there needs no more to besot a man then the inordinate love of money for had one as many eyes as the Poets feign of Argus the melody of gaine would play them all out or fast asleepe Our affections like fire and water are good servants but evill master for being corrupted and overswayed by lusts there be no such enemies as these home-bred and of a mans owne houshold Sinne is like the Albugâ— or white spot in the eye which dims our understandings and makes fooles of Catoes and Platoes and Tullies and Achitâ—phels leaving them never an eye to see withall For as the Arke would not stay with the Philistins so wisdome and grace will not stay with sinners but â—lieth from them as believers would doe from a persecuting Tyrant If Ierusalem forgets her first love presently her right hand forgets her cuning and her tongue cleaves to the roofe of her mouth Psalm 137. 5. 6. If sinnes come in at the fore-dore graces will go out at the postern what communion hath light with darknesse they will not keepe company together vertues drop from such a tree like leaves and fruits in a great wind yea one sin openeth the doore for many vertues to goe out If one vertue be offended she lureth away all her fellowes as when ner was offended he drew away many of Ishbosheth's friends and they shrunk from him As a Judge to acquit his office must be free
peace Neither can any wonder that wicked men doe so consâ—ire in evill that there is such unanimity in the broachers abbetters of it if he but take notice of those Devills which being many in substance were yet one in name action habitation even a whole Legion in one man Marke 5. 9. all the praise of concord is in the subject if that be holy the consent is angelicall if sinnefull devilish true peace is to have peace with God warre with our lusts Ro. 5. 1. and 7. 22. 23. peace with vertue warre with vice whereas they have peace and are at league with their sinnes but are at warre with God and good men all at once but a just warre is a thousand times better then such an ill conditioned peace yea it no way deserves the name of peace except we be at enmity with the Serpent at unity within our selves we ought so to be at peace with men as that we doe not warre with God and his graces peace must be followed with holinesse Heb. 12. 14. wherefore Zachary joyneth faith peace and truth together Zach. 8. 16. and St. Paul peace and righteousnesse peace and edification peace and joy in the Holy Ghost Rom. 14. 17. 19. 20. c. Thus the Scripture sets us our bounds for peace which we may not passe and shewes that ungodly men are not guilty of this grace that they doe but talke of peace not practise it But suppose we could enjoy peace in their company yet we can never expect to have their loves for drunkards only love drunkards and one wicked man another but care not a rush for any that are good being like Phalaris the Tyrant who would never grant any request except it were to a dissolute woman but such he never denied Likenesse we know is the cause of love and love the cause of likenesse whereas the beleiver and the unbeleiver are altogether unlike the one being crucifiâ—d and dead to the world Gal. 6. 14. but made alive in Christ 1 Cor. 15. 22. The other being spiritually dead even while they are alive 1 Tim. 5. 6. We seldome see different dispositions entirely loving for hence growes the height of friendship when two similary soules doe blend in their commixions And hence it is that two friends are said to come into Vulcan's shop to beg this boone of him that he would either beaâ—e them on his Anvile or melt them in his Fornace both into one the which he granted I'ts likenesse that makes the true love knot of friendship when we finde another of our owne disposition it appeares the same soule in a divided body Nature that makes us love our selves makes us with the same reason love those that arâ— like us A friend is a more sacred name then a Brother Pro. 18. 24. For what availes it to have the bodies from the same originall when the soules within them differ And yet some Rehoboam like passing over the religious will joyne themselves with ungodly persons like as some put away honest wives and goe to harlots wherein they deale as wisely as if a man should cast away his fleshy leg and set on another of Wood. Causa patrociâ—io non bona pejor erit Or admit thou shouldst enjoy a wicked mans love it is but mercenary base and inconstant and so not worth the having Indeed there was never such abject and servile prostitutions of presentations as life soule devotion adoration servant slave c. as there is now amongst our drunkards and rorers and what love they expresse to one they professe to all every one they know or salute is their friend but friendship so distracted like as the River Ganges was by Cyrus into 365. brookes both looses her name and nature a lover of so many never loves any Or admit a drunkard doe love thee either he loves thee for his owne sake because he hath some pleasure or profit or credit by thee as prosperity procureth friends no lesse then adversity proveth them which is with Craterus to love the King rather then with Ephaestion to love Alexander now I doe not hold him woâ—thy thankes that professeth me kindnesse for his owne ends Or secondly he loves only thy body or naturall parts which is but the worst peece of thee and love to the body is but the body of love the soule of love is the love of the soule Neither doth he truly love that loves the body more then â—he mind and soule or common gifts before saving graces this love as it is never long liv'd so it is ofâ— but feigned as you shall have drunkards and dissembling polititians salute one another with God save you at their meeting and wish one another hanged â—t their parting Italian-like they will be glorious and complementall in their in vitations but if you accept of their offer they will hate you for it ever after A drinking friendship is but a drunken friendship and beleeve it thou wilt find those friends firmest that thy vertueâ— purchase thee these will love thee when thy wealth is gone whereas those that be wonne without desert will also be lost without a cause you need but be an Arbitrator betweene two such friends to make them both your enemies things that differ in their end will surely part in their way now thy end is to gaine him his end to make a gaine of thee for let the passage of profit be stopt his love is likewise at a stand have you deserved never so well from him the deniall of one favour nay an health shall drowne the memory of many fore-performed ones which is all one as if for the abortion of one child a man should kill all the former issue whereas the good mans thankes for old favours lives even in the blowes of injurie or can you not feede these vermine as you have done away they goe like a Sunne Diall you shall be no longer regarded then you are shined on by prosperity yea Rats runne not faster away from an house on fire nor lice from a dead body then they from poverty and if ever it be your misery to stand in need of them looke for no other requitall then Iob had of his carnall friends whom he compares to a deceitful Brooke which in winter is hard frozen with cold in Summer dried up with heate betweene winter and Summer passing away alwayes deceitfull never of use Iob. 6. 14. to 19. Yea a man may say of such friends as a learned Antiquary said of Rumâ—ey Marsh bad in Winter hurtâ—ull in Summer never good nay this comparison falls short for thou hast sped well if such friends prove not dangerously hurtfull as well as helpelesse Have I not knowne some of them resemble the Snake which when a kind Husbandman had taken out of the cold and cherished in his bosome and she had recovered her lively heate and was growne lusty singled out him ungratefully to trie her first sting upon or a Promotour that in Lent
application of the for mer doâ—â—riâ—e That drunkards have no faith in the Scriptures Wherefore politicall physicke the fiâ—est for them No dispossessing of a drunken Devill purpose the drunkard never so oft Commoly such as a mans delights and câ—res are in health such are both his thoughts and speeches on his death-bed Were there any possibility of their leaving it they would abstaine in the heate of the plague VVere they not â—eere strangers to themselves they could be no other then confounded in themselves Security the certaine usher of destruction The Plague hath wrought 〈◊〉 or nâ— reformation Yea many are the worâ—e The Tavernes fnilest when â—e 〈◊〉 are emptiest The difference betweene their practise and the godâ—es Exhortation to the sober touching this time of visitation In all ages the godly alone have mourned for the abominations of their time So many aâ— repent shall be singled out for mercy 7 〈◊〉 of excessive drinking 1 To drive away meâ—ancholy which is increased thereby 2. To drive away time 3. Cause is lust That they drinke not for love of drink is either false or makes their sinne double 4 Cause covetousnesse 5 Cause reputation of good â—ellowship Or pride of wit 6 Is sotrish feare and base cowardise The last cause is evill company The drunkards chief delight is to infect others A digression proving that all wicked men resemble the divell in tempting to sinn drawing to perditio How politick to fit their temptations to every mans huâ—our How Sathan guls the rude multitude in giving every vice a title â—nd each vetue a disgracefull name Many so greedy of â—emptation that Satan needs but cast out 〈◊〉 angle Or suggest the thought The many wayes which Sathan hath to set upon us Sathan the great sedâ—cer wicked men are Apprentises or factors under him The Devil speakes in and works by them as once he did by the Serpent Sathan more meâ— on earth to fight for him then the Trinity which made us The minde of man not capeable of a violaâ—ion either from man or Sathan As impossible to rec kon up all sorts of seducers as to tell the moates in the Sun Of drunkards who are sathans principall agents in this busines Drunkards to turne others into beasts â—â— make them selves diâ—vells They practile nothing but the art of debauching men Drinking 〈◊〉 forceing of â—ealâ—â—s their priâ—cipall sâ—râ—tageme Their â—ealtâ—s either great in â—easâ—re â—r â—â—ny in number 1 Of great â—ealtâ—s 2 If tâ—eiâ—â—ealtâ—s be 〈◊〉 the liqâ—â—â— iâ— stronger or the number 〈◊〉 Least Sathan should want of 〈◊〉 due 〈◊〉 drinke the◠〈◊〉 their kâ—ees The rise and originall of health dâ—inking Basil ser. de â—â—riet Aâ—gustiâ— de temp Serm. 231 Exâ—â—ples of Gods vengance on â—ealtâ— drinkers Not more forward to drinke healthes then zealous and â—arefull that others pledge the sâ—â—e 1 How they will iâ—tise 2 How they wil inforce How impatient of deniell Their misprision of â—onour and reputation Examples of some that have drunke other mens healthes and their owne deaths Original of the word pledge In câ—â—quering they are â—â—st overcome To bee a â—â—â—pter â—he basest office â—en have 〈◊〉 objection answered To damâ—â— their owne soules the least part of their mischiefe What a multitude of drunkards one true drunkard â—akes If the Devill would surrender his place it should be to some good fellow or other How drunkards swarme in every corâ—er â— Hall Drâ—nkards like lulian who never did a man a good â—urn but it was to damn his soule He whoâ— the Lord loves shall be deliveâ—ed frâ—m their meretricious allureâ—eâ—ts If they 〈◊〉 not seduâ—e uâ— they wil envie and â—ate 〈◊〉 1. Hâ—w drunkardâ— eâ—vie the sober and 〈◊〉 2 How they wiâ—â— hate them VVhich hatred is the most bitter and exorbitant of all otherâ— How their envy and haâ—red vents it selfe at the â—outh and haâ—ds At their mouthes first by censureing the sober VVâ—ereof foure reasons first they judge others by themselves 2 Their ignorance makes them suspicious 3 Their pâ—ssions and affections make them partiall 4 They see and look to us not to themselves How drunhards will raise slanders of the conscionable How apt others are to believe their slanders and afterwards to spread them How pleasant it is to wicked men to â—eare ill of the religious The manner of their dealing in this case 7 Reasons why they slander us Ever such as scoffe at and traduce others have greater faults themselves First reason of their raising slanders to divert mens thoughts from minding their villany 2 By depraving the godly themselves passe for indifferent honest men 3 Drunkâ—rds censure and slander 〈◊〉 godly to â—acite and stirre up other â— to doe the like And the multitude like a flock of sheepe if they see but one take a wrong way all the rest will folloâ— Of which many examples 4 That they may mitigate their owne shamewith our discredit 5 They Iraduce us because they cannot otherwise burt us A slander once raised will scarce ever dye Yea the slander is increased The sinne and pâ—ntsh ment of a slanderer 6 They must doe what Sathan will hnve them The receiver as bad â— as the tale-bearer They will flout us out of our faith have our company here in sin herafter in torment 1 They would have our company in fiâ—ne vvhat a strait the godly are in Let us turn openlyprophane theirquarrell is at â— end Sathan disturbs not his ownâ— No greater tâ—mptation then not to be tempted Our case would be 〈◊〉 worse 〈◊〉 should be 〈◊〉 peace 〈◊〉 them 2. There malice and enviâ— would breake out at their hands if they were not mâ—nacled by the Law First they would combine together aâ—d lay 〈◊〉 pâ—â—â—s to destroy uâ— 2 They would deliver us up â—nto the Magistrat 3 Give deâ—ilish counsell against 〈◊〉 cause 〈◊〉 to be 〈◊〉 â— strike us 5 â—urt and maâ—me us Lastly drunkards would kill us for being so resâ—actory The same prooved by Scripture 2 By experience of former ages 3 By the experience of our Saviour who suffered twenty two wayes oâ—ely for his goodnessâ— But they cannot doe as they would thougâ— their punishment shall be the same as if they did it 5 Reasons of their savage disposition They must doe the workes of their father the Devill 2 That theâ—r deeds of darknes may not come to lâ—ght 3 otherwise they cannot follow their sinnes so freely nor so quietly 4 VVhat they cannot make good by arguments of reason they would by arguments of steele â—nd iron 5 Their glory and â— edit is eâ—lipsed The ground of all their tempting and enforceing to â—â—ane Drunkards children of the Devill and partake of his nature Those whom they hate and persecute the children of God and partake of the Divine nature Vertue and vice can never accord They can brooke all conditions of men â—ave practisers of piety But the Religious shall be sure of opposition Not strange that wicked men should aâ—reesâ— well They strive tâ— be supâ—rlative
in sinne Many examples of monsters and superlative sinners Sathan works men by degrees to this height ofimpiety and not all at once Cuâ—tâ—me of sin takes away the â—ense of sin Againe God hath proclaimed an enmity betweene the wicked and the godly for so long as the world endures Sathan is their King and they must seeke his wealth 〈◊〉 honour all they can and strive to enlarge his kingdome by winning all they can from Christ by a continuall wâ—rre and skirmish As they have not bene waiting 〈…〉 in any age They would have our company in torments No thiâ—g hut our 〈…〉 the herpenâ— and is â—eede Good men draw all they can 〈◊〉 heaven wicked all they can to â—ell They shall answer for soule-murther Reve. 2. 14 Other reasons why they would have our company in the burning lake 1 Being out of hope themselves they are loth others should fare better then they 2 They thinke it will be some ease and comfort in misery to have companions But this will ad to the pile of their torments The Devil beholding to whores but farre more to drunkards for none helpe to people hiâ— inferanall kingdome like them VVe should be as zealous and industrious to win soules to God Their punishment A description of the last judgement and of hell The same further amplified Drunkards shal have a double portion of vengeance to other men The drunkards sinns aggravated by the circumstances First the civily righteous have hel for their portion buâ— drunkards are notoriously wicked 2. His sins are against knowledge and conscience 3. He sins not of infirmity but presumâ—â—ously and of set purpose 4. His sins are so open and scandalous that the Gospel is dishonoured and 〈◊〉 God blasphemed 5 He commits many sins one in theâ— eck of another and multiplies the same sins often 6 He sins against mercy the abundance of meanes and the many warnings which others never had The severall wayes whereby God calls to repentance The same further amplified Even this booke will be a witnesse against them when their consciences are awakened And then perhaps the gate of mercy wiâ—â— be shâ—t Want of consideration the cause of all impiety neglect of obedience 7. He not onely commits foule crimes but drawes others into the same sinnes 8. They abuse and persecute not the evill but the good who are to God as the Apple of his eye That the use their tongues only a frivâ—lous excuse Some can better abide ast ake then others ascoffe â—hat is done to the godly Christ takes as done to himselfe And well bâ— may for their hatred is against God and Christ. Though they are so blind that they think they love God â—â—â—hom they wrong aâ—e their best friends to whom they owe their very lives 1 By their iâ—nocency The â—eligious keeps off judgementâ— fâ—om them â— by their prayers In their 〈◊〉 they will sue to the godly and desire them a loâ—e to pray for them Of which many examples â—ho count it a sin to cease praying for their greatest enemies Wicked mens thoughts touching the religious not the same in distresse as â— prosperity Their ingratitude and great â—olly 10 Their siâ— is not against the â—fe of body or estate but agaiâ—st she soules of men Aâ—objection answered None â—ut counterseits wil be beaten from Christs standard by their scoffes and reproacâ—es Their intention of soule murther shall be rewarded as if they â—ed doâ—e the same actually 11. Their sin doth not extend it se fe tâ—â— this or thâ—t person only but to milions yea after ages But the drun kard hath â— shift to evade al this and what else can be spoken 1. He can apply Christs passion and Gods mercy as a war rant for his liâ—â—ntiousâ—â—sse The hope of an bypocrite is easiâ—y blowne into him and as sooneblown out of him VVicked men are altogether in eâ—treames either God is so mercifull that they may live how they list or so just that be will not pardon them upon their repentance Objection of the thief upon the crosse answered Object God in mercyis in finitly transcendent Answ. But this makes nothing for such as love their si is better â—hen their soules His mercy rejorceth against justice but destroyeth not his justice His mercy is a just mercy And therefore hath equally promised all blessiâ—gs to thosewhich keepe his commande ments and threatned all manner of judgements to those that break them VVicked men believe no part of Gods word really and in deed All the promises in tailed to believers and limited with the condition of faith repentance One part of the covenanâ— of grace is that we â— wil forâ—ake the Divell and all his workes constantly believe c. Mark 61. 16. Object What it is to be born againe Answ. What to repeâ— and bel eve how we may know whether we have or not Corruption wilmix with our purest devotion But he can repent when sicknes comes Death may be sudden and give â— maâ— no leaâ—â—e to be sickâ— 2 Or if death be not sudden repentance is no easie worke and late repentance is seldome true 3 Or suppose thou offer thy best devotions to God wil be accept of thy dry bones wheÌ„ Sathan bath suk'd out all the â—arrow Admonition not to deferâ—e repentance Objection that most men are of a contrary judgement and practics VVhere of a double reason First few men beleeve the whole written word 2 Ignorance is thâ—cause of all sinne Râ—ghtly a â—anknows no more then be practiseth He that hath saveing knowledge bath every other grace Ob. That the strictest lovers are â—eldome the â—sest men â—â—swered Worldly men count wisdome felly and folly wisdoâ—e They not alwayes the wiseâ— which know most The religious man wiâ—er than the bâ—maâ—iâ—t Several misprâ—sions of wisdome 2. Wiser then the most cuuning â—oliâ—â—â—â—s The câ—â—ning politician a foole in 6. particulars First be is without foresight and never thinkes of the reckoning he is to give 2 He will not beleeve exceâ—t his senses say ameâ— to it 3 Bray him in a morter he will not depart from his folly viz. his 〈◊〉 4. He cares more for a little muck to leave behind him then for soule or bedy 5. Hee caâ— finde in his heart to goe to Heâ— so his son 〈◊〉 be left rich 6 H◠〈…〉 trifles before things of greatest worth Worldly men are penny wise and pound â—oolish But it is otherwise with the godly Iudeed though the divell makes fooles of them yet he makes them wise enough to make fooles of any that will trust them They are wise men in foolish things and foolish men in wise things They may be called subtile persons but not wise men except we take the greatest â—olly for the greatest wisdome And even such fooles are the voluptioâ—s 6. Helpes to saving knowledge First discâ—rdâ—al fiâ—â—hy lusts and affections 2 Get an humble heart 3 Procure the eye of a lively faith 4 Be conâ—stant in prayer for the spirits helpe But pray not
for knowledge without putting difference For God mâ—y grant our 〈◊〉 in judgment 2 Objections answered â—â— Vse the â— meanes Be sâ—udious in the Scriptures and follow that rule 6. Go to counsell The application of what hath beene spokeâ— Admonition not to make mercy a â—olster for continuing in â—in What small hope of the drâ—n kards yeelding Much of him hath beene spokeâ— but nothing neere all The foulenes of this sin constâ—ained me to be so bitter It is more worthy the sword of justice then the pen of an 〈◊〉 Written rather to keepe men from drunkennesse then in hope to reclaime any from it He the soberest and honestest man which resembles this drunkard least 〈◊〉 drunkarâ—â— hath beene too long sick to be recouereâ—â— Nothing wil do good upon a wisked â—eart VVhereof maâ—s 〈◊〉 Reason once debaâ—ched is worse then brutishnes The tranâ—ccendey of the sin of drunken nesse If any would reâ—â—n quish this sin let â—hem 1 Lay to heart the things delivered 2. Avoid the causes formerly hâ—â—dled 3 Believe their state dangerous and that there is nâ— way to â—elp â—ut by chang to the couâ— trary 4. Be constant and peremptery in their resolution 5 Shame not to confessâ—t by dislike of it in thy selfe and others 6 Fly evill company 7 Take heede of delayes 8 Omit not to pray for divine assistance 9 Be diligent in hearing 10 frequent in the use of the Lords-Supper 11 Meditate what God hath done for thee 12 Meditate on that union we have with Christ c 13 Consider that the Lord beâ—oldeth thee whersoever thou art 14 often thinke of the day of judgment 〈…〉 the heinousnesse of this sin and the evills which accompany it 16 Abstaine from drunken coâ—pany for all depends upon tâ—â—â— 17 abstaine from drunken places Adâ—onition to sellers of drinke Church-wardens Constables c. Adâ—â—nition to sellers of drinke Church-wardens Constables c. To keepe â—ut of this 〈◊〉 of the divell and drunkkards 1. See the danger and know their â—ime Some men ageâ—ts for Christ others for Sathan but Sathansinstruments have many advantages above Gods servents is wining souâ—â— An evill suggestion is more ready at hand then a good 2 We are more prone to evilâ—â—en good 3. The world begins with milk ends with a bammer Christ keeps back the good wine until afterwards 4. The divell can delude their fancy and judgement of natural men 5. Forestal them see with prejudice that they shall resolve against being religious 6. If gentle perswasions wil no◠〈◊〉 they will compâ—d by violence Againe as in getting so in keeping such â—s they have got 1 In regard of pleasure 2 In regard of freedome 3 In regard of peace and that 1 With Sathâ—â— 2 VVith the VVorld 3 VVith themselves They think themselves more happy in serving the Devill then others in serving of God 3 They are better proficients then Gods people 1 Because the Devill blinds them and 〈◊〉 shewes the sweetnesse of fin hides the thought of punishment Not to â—e overcome by their alurements we must â—e Watchful 2 VVise. Many objections answered That others deceive thee will be a pooâ—e plea another day They neverwound so deadly as when they stroak with a silken hand Temptations on the right hand the worst A wise mâ—n will suspect the smooth streame for deepnesse 3 Valiant Few men but wil sin against God and their owne consciences ratherthen be scoft at But it is base blood that blushes to doe well And they are â—ooles who wil be sense 〈◊〉 of their reâ—iâ—â—ioâ— Of necessity we must 〈◊〉 â—vil spoâ—â— of â—â—y 〈◊〉 And wiâ—ked men juâ—ge by conâ—rarâ—es â— Of â—â—ings 2 Of persons 3 Their judgement practise is quite contrary to Gods word VVe should read their words backward But those prove deep wounds to weake Christians which are balme ond physicke unto abler judgments He would never endure blows who cannot conâ—â—ct evill words VVe ought not be drunke to save our lives Death in a good cause shall pleasure not hurt us VVhich hath made many preferre it before the greatest pleasure profit or honour But others preferre the worlds favour before Gods VVe must refraine their company and not dispute with them oâ— we shall not bold out Quest. That it is lawfull 〈◊〉 wiâ—hdraw our selves from â—heiâ— sociâ—ty and â—ow Answ. Five reasons of breaking off society with our vicious consorâ—â— First that they may â—oke into themselves 2. That we may not be iâ—fected by them nor partake of their sins Object Many objections answered 3 That we may not be infeoffed in their punishments 4. Because their company will bereave us of much comfort whichother wise we should enjoy Object Oâ—jâ—ction of joy and goodfellowship answered Answ. 5 That we may be at peace with all which is not possible if wee kâ—ep them company Objections answered The agreement of wicked men not worthy the name of peace A dâ—unkard caâ— never love him that is sober and religiouâ— A wicked manâ— love mercenary inconstant and not worth the having Objections answered Change in the vicious were a raâ—e veâ—tue Even modesty in some is a vâ—ce True love and friend ship only among good men Nothing riviâ—s hearts so close as religion Object Another â—bjection answered Answ. Object Another objection answered Answ. 2 Vse of the former reasons 2 Vse 3 Vse 2 Excuses taken away