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
cure untill the Master himselfe came and to that mad man they are very like For as hee being fore vexed fell oftentimes into the fire and oftentimes into the water so these being robbed of their strength and senses by drinke are frequently subject to all fearefull accidents and miserable mishaps which often fall out by reason thereof As some being drunke fall into the fire and are burned as I could instance in a Gentleman of worth that rising to make water could finde no fitter place to doe it in then the chimney where being a few live embers hee fell downe and not being able to rise againe had his belly puckerd together like a sachell before the Chamberlaine could come to helpe him whereupon being in great torture hee dranke off twenty two double jugs of beare and so dyed roaring and crying that he was damned for breaking his vow which he had made of reformation some againe fall into the water and are drowned as is commonly seene againe some fall and batter their faces bruise their bodies breake their armes their legs and many breake their necks in the very act of drunkennesse whose cases are desperate others are wounded beaten and many times murthered as often times they stab and murther others but this is notably described by Salomon Proverbs 23.29 to 36. Indeed drunkennesse is nothing else nor hath ever beene reputed amongst the wise and learned then a voluntary madnesse a temporary forfeiture of the wits worse then frenzie in that the one is violent the other voluntary that the evill of punishment but this the evill of sinne The wine which of it selfe is a good creature of God and being moderately taken of excellent use becomes to them which use it to surfeit as the water of the river Gallus in Phrygia which maketh all those mad that drinke of it other vices doe but alter and distract the understanding whereas this utterly subverteth the same and astonieth the body even wrath makes a man a beast but drunkennesse makes a man mad and if so how odious is this sinne For if it be a hatefull thing for a man to wound his owne flesh and willfully to maime the members of his body how abominable is it to wound the mind it selfe and to offer violence unto our reason and understanding If it be a crime to offer violence against the subjects then surely to lay violent hands upon the King himselfe and to pull him out of his Regall throne must needs bee condemned as an outragious wickednesse Or lastly suppose them men they are but like that man spoken of Marke 5.2 to 6. who being possest of the Divell lived amongst the graves and cut himselfe with stones for they love none but base company base places and base courses and what other doe their frequent and horrible oathes but cut them deeper then those stones did him It 's true hee may seeme to be in a better condition as first he may have a name to live but indeed he is dead as S. Iohn speakes Secondly he may have the appearance of a man but indeed he is a beast as Ieremy speakes Thirdly he may be thought a sound man but indeed he is Demoniacall obsessed or rather possessed with a Devill yea many Devills and more miserable then such an one because it is a Devill of his owne chosing as Basil speakes And certainely if every raygning sin be a Devill as S. Austin holds much more if the heart of a Reprobate containes so many Devills as unchast thoughts as St. Gregory affirmes every true Drunkard is possest with more Devills then Mary Magdalen was and good reason for as our Saviour intimates the Devill can find no such rest in dry places Math. 12.43 Indeed this may seeme to some ignoramusses a big word but let mee tell you the corporall possession of evill Spirits is not so rare as the spirituall is rife no naturall man is free one hath the spirit of error 1 Tim. 4.1 another the spirit of fornication Ose 4.12 another the spirit of blasphemy Revel 2.9 and 13.1.5.6 another the spirit of falsehood Math. 24.11 another the spirit of feare 2 Tim. 1.7 another the spirit of slumber Rom. 11.8 another the spiof giddinesse Esay 29.9 to 15. another the spirit of pride all have the spirit of the world 1 Cor. 2.12 Yea let me assure you from Gods word that all yee who are not changed in the image of your minds Eph. 4.23.24 Rom. 12 2. who have not yet felt the power of godlinesse 2 Tim. 3.5 are as truly though spiritually carryed by evill spirits into the deeps of your knowne wickednesse as ever the Gadarean hogs were carried by them downe the precipice into the Sea Alas the Devill hath more then one way to possesse men hee keepes possession in some by his Tenants as by drunkennesse swearing whoredome c. in others actually and immediately by himselfe yet hee rather choseth to possesse men by these his tenants then by himselfe that so hee may not carry them against their wills as hee did that man in the Gospell into the fire and water so using violence to their bodies all those forced and violent motions which they performe who are really possest being the Devills owne sins but rather desireth to carry them willingly and drive them as free horses that neede only the shaking of the hand to the Taverne to the stewes to this or that evill company and therefore hee desired not to possesse Iobs body because his intent was to draw Iob himselfe to blaspheme God So that wicked men although their bodies are free usually from this possessive power of Sathan yet Sathan hath a farre greater power in the voluntary motions of their bodies and soules even such a power as that they shall be agents in what they doe and as guilty of the sinne as himselfe when he makes them abuse their eyes to wantonnesse their mouthes to filthinesse and makes their feete swift to shed blood so that as Paul being guided by the good spirit of God could say I live not but Christ lives in me Gal. 2.20 so may they we live not but the Devill lives in us for he is their god 2 Cor. 4.4 and their Prince Iohn 14.30 and workes in them his pleasure Eph. 2.2 2 Tim. 2.26 Now this possession of soule and body together is the more fearefull and yet the more ordinary neither doe men marvell or wonder thereat because it is not discerned § 10. 5 BUt fiftly that Drunkards are possest with as many Devills as raigning sinnes is not all their condition being yet worse for in effect they are turned Devills In the former place you saw men transformed into beasts prye more narrowly into them They transforme themselves into the condition of evill Angells and you shall see those beasts transformed againe into Devills in the delight they take in sinne in their mischievous tempting others to sinne for surely if want of reason makes a beast abuse of reason
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
became an Apostate As Iohn groweth in the spirit so Ioash decayeth in the spirit 2 Chro. 24.17 c. As Zacheus turneth from the world so Demas turneth to the world and God is no lesse the permitter of the one then the cause of the other if we consider him as a righteous Iudge punishing one sinne with another by way of retaliation Hereupon when Christ meets with good Nathaniell a true Israelite in whom there was no guile he saith unto him beleevest thou because I saw thee under the Figg-tree thou shalt see greater things then these Iohn 1.50 whereas to the obstinate Iewes he saith by hearing ye shall heare and shall not understand and seeing yee shall see and not perceive Math. 13.14 Even like Hagar that had the Well before her but could not see the water Gen. 21.19 make the heart of this people fat make their eares heavy and shut their eyes least c. Isaiah 6.10 which words with the former examples are written for our learning and warning for was the Talent thinke we onely taken from him in the Gospell Did none lose the spirit but Saul Have none their hearts hardened for their obstinacy but Pharaoh Doe none grow out of favour with him but Haman Doe none become Infidels besides the Iewes None prove Apostates but Iudas Have none their eyes darkened and their hearts hardened for their sinnes but the Gentiles O yes the idle servant was but a type of many that should have their Talents taken away Saul was but a type of many that should Iose the spirit Sampson was but a type of many that should lose their strength the Gentiles were but a type of many Christians which should have their minds darkened and their hearts hardened whom God should give up to a reprobate minde c. It 's true this is not meant of naturall or speculative knowledge wherein the wicked have as large a share as the godly but of spirituall experimentall and saving knowledg which is supernaturall and descendeth from above Iames 3.17 And keepeth a man from every evill way Pro. 2.12 Wherein the wicked have no part with the Godly the natural man perceiveth not the things of the Spirit of God 1 Cor. 2 14. Now God esteemes none wise that are not so in this latter sense yea naturall and worldly wisdome without this is meere foolishnesse in Gods account 1 Cor. 1.20 and 3.19 and no lesse then twelve times infatuated by the wisdome of God in one Chapter 1 Corinthians 1.2 Whence it is that the Scribes and Pharisies who were matchlesse for their knowledge and learning and that in the Scriptures Gods Oracles which will make a man wise or nothing are called by our Saviour who could not be deceived foure times in one Chapter blind and twice fooles Math. 23. and Baalam who had such a propheticall knowledge that scarce ever any of the holyest Prophets had so cleare a Revelation of the Messiah to come is called by the Holy Ghost foole 2 Peter 2.16 and good reason for though he was a Seer hee could not see the way to Heaven and the same may be said of Iudas who knew asmuch as the wisest naturall man for if he had beene wise he would not have taught others the way to Heaven and gon himselfe the direct way to Hell Alasse the greatest Clarkes and they that know most are not always the wisest men many of the wise and the ancient and the learned with Nicodemus are to learne this lesson that except they be borne againe they cannot enter into the kingdome of Heaven Iohn 3.4 9. and they that give themselves to be so bookish are often times so blockish that they forget God who made them Now as our Saviour said to him which thought he had done all One thing is behind Luk. 18.22 so may I say to these who thinke they know all one thing is behinde and that is the true knowledge of God of Christ of themselves and how they may be saved and hee which knowes not thus much although I cannot say he is a starke foole yet I may truely say hee is halfe a foole and halfe a wise man as Ona-Centaure was halfe a man and halfe an Asse for all learning and knowledge without this is but as a wodden Diamond in a Lattin ring and others who know lesse and are lesse learned may be more wise It was a true and just reprehension wherewith the High Priest snib'd the Councell as they were set to condemne Christ and a great deale better then hee meant it Ye know nothing at al Iohn 11.49 hee spake right for if wee know not the Lord Iesus we know nothing at all our knowledge is either nothing or nothing worth What saith Aristotle no more then the knowledge of goodnesse maketh one to be named a good man no more doth the knowledge of wisdome onely cause any person properly to bee called a wise man saving knowledge of the trueth workes a love of the trueth knowne yea it is an uniforme consent of knowledge and action hee onely is wise that is wise for his owne soule he whose conscience pulleth all hee heares and reades to his heart and his heart to God who turneth his knowledg to faith his faith to feeling and all to walke worthy of his Redeemer he that subdues his sensuall desires and appetites to the more noble faculties of reason and understanding and makes that understanding of his serve him by whom it is and doth understand he that subdues his lusts to his will submits his will to reason his reason to faith his faith his reason his will himselfe to the will of God this is practicall experimentall and saving knowledge to which the other is but a bare name or title for what is the notionall sweetnesse of honey to the experimentall tast of it It is one thing to know what riches are and where they be and another thing to be master of them it is not the knowing but the possessing of them that makes rich Faith and Holinesse are the nerves and sinewes yea the soule of saving knowledge the best knowledge is about the best things and the perfection of all knowledge to know God and our selves as being the marrow pith or kernell of Christianity and it is much to know a little in this kinde What said Aristippus to one that boasted how much hee had learned learning consisteth not in the quantity but in the quality not in the greatnesse but in the goodnesse of it Wee know a little gold is of more worth then much drosseâ—a precious stone is a very little thing yet it is preferred before many other stones of greater bulke yea a little Diamond is more worth then a rockie mountaine so one drop of wisdome guided by the feare of God is more worth then all humane learning one sparke of spiritual experimental and saving knowledge is worth a whole flame of secular wisdome and learning one scruple of holinesse one drame of faith one
graine of grace is more worth then many pounds of naturall parts But learning and grace do not alwayes keepe company together yea oh Lord how many are there that have a depth of knowledge yet are not soule wise that have a library of Divinity in their heads and not so much as the least catechisme in their consciences No rare thing for men to abound in speculation and be barren in devotion to have full braines and empty hearts clear judgement and defiled affections fluent tongues but lame feet yea you shall heare a flood in the tongue when you cannot see one drop in the life But see how justly they are served they might bee holy and will not therefore though they would bee soule wise yet they shall not the scorner seeketh wisdome but findeth it not Pro. 14.6 Let them know never so much they are resolved to be never the better and they which are unwilling to obey God thinks unworthy to know § 51. NO wicked man is a wise man That no wicked man is a wise man for as God is the giver of wisdome so hee reveales himselfe savingly to none but his children the godly First God only is the giver of it For as no man can see the Sunne but by the light of the Sunne so no man doth know the secrets of God but by the revelation of God Mat. 16.16 17. to know the mysteries of the Kingdome of Heaven wee must have hearts eyes and eares sanctified from above Deut. 29.2 3 4. Ps 111.10 Luk. 24.45 Ioh. 15.15 Rom. 8.14.15 No learning nor experience will serve to know the riches of the glory of Gods inheritance in the Saints to know the love of Christ which passeth knowledge Eph. 1.17.18 and 3.19 for as meere sense is uncapeable of the rules of reason so reason is no lesse uncapeable of the things that are supernaturall Yea the true knowledge of the nature and state of the soule must come by his inspiration that gave the substance As the soule is the lamp of the body and reason of the soule and religion of reason and faith of religion so Christ is the light and life of faith 2. God reveales himselfe savingly to none but the godly and such as he knows will improve their knowledge to his glory even as husbandmen will not cast their seed but into fruitfull ground which will returne them a good harvest the secrets of the Lord saith David are revealed to them that feare him and his covenant is to give them understanding Psa 25.14 these secrets are hid from the wicked neither hath hee made any such covenant with them the faithfull are like Moses to whom God shewed himselfe Exod. 3. like Simeon that imbraced Christ in his armes Lu. 2.28 like Iohn the beloved Disciple that leaned on his bosome Ioh. 13.25 like the three Disciples that went with him up the mount to see his glory Matth. 17. like the Apostles whose understandings he opened Luk 24.45 and to whom hee expounded all things whereas to unbelievers he speakes all things as it were in Parables Mar. 4.34 see this in Abrahams example shall I hide from Abraham that thing which I do saith God Gen. 18.17 As if this were an offence in God if he should tell the righteous no more then hee tells the wicked They which love God saith S. Iohn know God but they which have not this love know not God though they have never so much knowledge besides 1 Iohn 4.7 Yea suppose a man be not inferiour to Porcius who never forgat any thing he had once read to Pythagoras who kept all things in memory that ever hee heard or saw to Virgil of whom it is reported that if all Sciences were lost they might bee found in him to Bishop Tunstal whom Erasmus called a world of knowledge to A ristotle who was called wisdome it self in the abstract to that Romane Nasica who was called Corculum for his pregnancy of wit that Grecian Democritus Abderita who was also called wisdome it selfe that Britaine Guildas called Guildas the sage that Iew Aben Ezra of whom it was said that if knowledge had put out her candle at his braine shee might light it againe and that his head was a throne of wisdome or that Israelitish Achitophel whose words were held as Oracles to Iosophus Scaliger who was skil'd in thirty languages yet if he want faith holinesse the love of God and the Spirit of God to be his teacher he shall not be able really and by his owne experience to know th◠chiefe points of Christian religion suc◠as are Faith Repentance Regeneration◠the love of God the presence of the Spifrit the Remission of sins the effusion o◠grace the possession of heavenly comforts not what the peace of conscience and joy in the Holy Ghost is nor what the communion of Saints means when every one of these are easie and familiar to the meanest and simplest believer Now will you know the reason the feare of the Lord saith Salomon is the beginning of wisdome Prov. 1.7 as if the first lesson to be wise were to be holy For as the water ingendereth yce and the yce againe ingendereth water so knowledge begets righteousnesse and righteousnesse again begetteth knowledge It is between science and conscience as it is betweene the stomack and the head for as in mans body the raw stomack maketh a rheumatick head and the rheumaticke head maketh a raw stomack so science makes our conscience good and conscience makes our science good It is not so much scientia capitis as conscientia cordis that knowes Christ and our selves whence Salomon saith give thine heart to wisdome Pro. 2.10 and let wisdome enter into thine heart Proverbs 4.4 Againe if it be ask'd why the naturall man perceiveth not the things of the Spirit of God S. Paul answers he cannot know them because they are spiritually discerned 1 Cor. 2.14 and indeed if they be spiritually discerned how should they discerne them that have not the Spirit Now if it be so that men may bee exquisitely wise and incomparably learned in the worlds opinion and yet very fools in the judgement of heaven if not many wise men after the flesh are called but that a great number of them go the wrong way yea if God turnes their wisdome into foolishnesse that abuse their gifts and reveales himselfe savingly to none but such as feare and serve him then is their no safety in following their example or in building our faiths upon their judgements Indeed we are too prone to imitate the learned and to thinke we go safe enough if wee tread in their steps although they tread awry for say wee they know the will of God what hee requires and practise what they thinke will bring them to happinesse especially so much as is absolutely necessary to salvation and they do so and so or else they speake not as they think because they do not as they speake for none live worse then many of them But
as ther is a disparity betweene God and Sathan no certainely the corporall sympathy is nothing in comparison of the spirituall antipathy which is between the two natures Divilish and Divine If Athens and Sparta could never agree Vertue and vice can never accord for that the one was addicted to serve Minerva the other Mars being each of them Heathens there must needs bee a greater enmity betweene a regenerate man and him that is wholly carnall for what fellowship as the Apostle speaks can there be betweene righteousnesse and unrighteousnesse what communion betweene light and darknesse and what concord betweene Christ and Beliall and what peace between the Believer and the Infidel 2 Cor. 6.14.15 and wherein doe these godlesse persons drunkards though they live in our Church differ from infidels onely in name An enemy may be reconciled enmity cannot A vicious person may bee made vertuous but vice and vertue can never accord these are so diametrically opposite that the two Poles shall sooner meet then these be reconciled A wicked man saith Salomon is abomination to the just and he that is upright in his way is abomination to the wicked Prov. 29.27 and S. Iames witnesseth that the amity of the world is the enmity of God and that whosoever will bee a friend of the world maketh himselfe the enemy of God Iames 4.4 Michael and the Dragon cannot agree in one heaven nor Nehemiah and Sanballat in one City nor the cleane and the Leprous in one Campe nor the Arke and Dagon in one house nor God and Idols in one Temple nor Iohn and Cerinthus in one Bath nor Isaac and Ishmael in one family nor Iacob and Esau in one wombe In vaine then shall any man attempt to make an agreement betwixt a wicked and a godly man except the one of wicked becomes godly or the other of godly becomes wicked for there is such an enmity or mutuall malevolence between person and person That as the fish Lexus is poyson to man and man to him so these can no way brooke one another Yea that cannot properly bee said to ridd this enmity out of them which rids them out of the world death it selfe for what wee reade of those two Birds Aegithalus and Achanthus namely that they so hate one another living that being dead their bloods will not mix but presently separates and that which is recorded of Florus and Anthus Polynices and Etheocles viz. that the two former being killed their bloods would not bee mixed the two latter being burnt together their ashes instantly parted is truly verified in this enmity and antipathy which is in the seed of the Serpent against the seed of the Woman for it is so deadly and mortall that dureing life it is altogether irreconcileable and after death they part and separate as farre asunder as is hell from heaven Mat. 25.32.41 and 10.16 § 107. A Wicked man can agree with all that are wicked be they Papists or Turks They can brooke all conditions of men save practisers of piety or Athiests prophane and loose persons for all these agree with him in blindnesse and darknesse yea they are all haile fellow well met but with sincere Christians and practisers of piety he cannot agree the Religious shall be sure of opposition because their light is contrary to his darknesse grace in the one is a secret disgrace to the other Yea let wicked men bee at never so much odds one with another But the Religious shall be sure of opposition yet they wil concurre and joyne against the godly As for example Edom and Ishmael Moab and the Hagarins Gebal and Ammon Amaleck and the Philistims the men of Tyre and Ashur each had severall gods yet all conspire against the true God Psalm 83.5 to 9. Manasses against Ephraim and Ephraim against Manasses but both against Iudah Herod and Pilat two enemies will agree so it bee against Christ they will fall in one with another to fall out with God The Sadduces Pharisies and Herodians were Sectaries of diverse and adverse factions all differing one from another and yet all these joyne together against our Saviour Matth. 22. the Libertines Cyrenians Alexandrians Cilicians and Asians differ they never so much will joyne in dispute against Steven Act 6.9 Herod neither loved the Iews nor the Iewes Herod yet both are agreed to vex the Church Thus wicked men like Sampsons Foxes though they be tyed taile to taile yet they joyntly set on fire and burn up the Barley field of Gods Church I cannot think of a fitter Emblem of a naturall man then Lyme which agreeth well with all things that are dry and of it's owne nature but meeting with water a thing directly opposite it breaks burns swels smoaks crackles skips and scatters so nature will give a man leave to be any thing save a sound Christian and agree well with all others bee their conditions never so contrary provided they agree in the maine are all seed of the same Serpent but let the naturall man meet with one that is spirituall they agree like heat and cold if the one stayes the other flies or if both stay they agree like two poysons in one stomack the one being ever sick of the other bee they never so neere allied And no marvaile for though they dwell in the same house yet they belong to two severall Kingdomes and albeit they both remaine on earth yet they are governed by two severall Laws the ones Burgueship being in Heaven Phil. 3.20 and the other being a Denison belonging to Hell as Irishmen are dwellers in Ireland but Denisons of England and governed by the Statutes of this Kingdome Neither is it strange that wicked men should agree one with another Not strange that wicked men should agâ—â—ess well for even savage beasts agree with themselves else the wildernes would soone be unpeopled of her foure footed inhabitants we know the Lion is not cruell to the Lion nor the Leopard to the Leopard nor one Tiger to another nor the Dragon to the Dragon saith Aristotle but every one will fight with and against the Lambe one Crow never puls out another Crows eyes one Wolfe will not make warwith another but every Wolfe will make war with a Sheepe yea the Snakes of Syria the Serpents of Tyrinthia and the Scorpions of Arcadia are gentle and sparing to them of their naturall soyle though cruell to others as Plinie reports Yea even Divels themselves while they so mortally hate and violently oppose God and his Image in all the sonnes of Adam are not at enmity with themselves but accord in wickednesse and Iudas the very worst of men he that would be false to his owne Lord and Master would yet be true to his chapmen the high Priests even evill Spirits and the worst of men keepe touch one with another § 108. THis also is the sole cause They strive to be supar lative in sinne why they strive so after perfection of evill
enter into life must keepe the Commandements viz. so farre forth as hee can And Titus 2.12 The grace of God which bringeth salvation teacheth us that we should deny ungodlines and worldly lusts and that we should live soberly and righteously and godly in this present world By all which it is plain that as Christ's blood is a Charter of pardon so withall it is a covenant of direction and hee that refuseth to live as that covenant prescribes may perish as a malefactor that is hanged with his pardon about his necke And yet every drunken dissolute and deboyshed person doubts not to fare well while they feare not to doe ill § 148. BUt secondly One part of the covenant of grace is that weâ—e wil forsake the Divell and all his workes constantly believe c. what else did thy vow in Baptisme which is a seale of the covenant import but that there are Articles and conditions viz. certaine duties on thy part to be performed aswell as promises on Gods part to be fulfilled A Sacrament is the sealing of a League with Covenants betweene party and party saith Pareus Now as God hath covenanted and bound himselfe by his Word and Seale to remit thee thy sinnes adopt thee his child by regeneration and give thee the Kingdome of heaven and everlasting life by and for his Sonnes sake so thou didest for thy part bind thy selfe by covenant promise and vow that thou wouldest forsake the Divel and all his workes constantly believe Gods holy Word Mark 61.16 and obediently keep his Commandements the better thereby to expresse thy thankfulnesse towards him for so great a benefi 1 Pet. 3.21 Ps 116.12.13.14 And we know that in Covenants and Indentures if the conditions be not kept the Obligation is not in force whereby many even Magus-like after the water of Baptisme goe to the fire of Hell Yea except wee repent and believe the Gospell that holy Sacrament together with the offer of grace instead of sealing to us our salvation will bee an obligation under our owne hand and seale against us and so prove a seale of our greater condemnation § 149. BUt for ought thou knowest Object thou art regenerate hast repented What it is to be born againe and doest believe in Christ as well as the best Indeed Answ some will not believe they have the Plague till they see the Tokens but to put this out of question know that to be regenerate is to bee begotten and borne anew Iohn 1.13 by the ministery of the Word Iames 1.18.21 and the Spirits powerfull working with it Ioh. 3.3.5.8 and of the children of wrath and bondslaves of Sathan by nature to be made by grace through faith in Christ the Sonnes of God Titus 3.3 to 9. and that they which are thus borne have Christ formed in them Galathians 4.19 are led by the Spirit of God Rom. 8.14 and live uprightly 1 Iohn 3.9 and exercrse righteousnesse ver 10. Regeneration will alwayes manifest it selfe by a just and holy life by the innocency of our actions and the sobriety of our speeches God's children are known by this marke they walke not after the flesh but after the Spirit Rom. 8.1 they are translated from the raigne of sin to the raigne of grace they confesse him ore with the mouth professe him opere with the life love him corde with the heart for these are the three objects of a Christians care the devotion of his heart the profession of his mouth and the conversation of his life It is the summ of all Religion to imitate him we adore he that follows Christ's example is a true Christian hee that squares his life according to the rule of Gods Word is godly and none else for otherwise if we be drunkards and swearers wel may we boast that wee are the Sonnes of God as the Spanyards did to the West Indians when they came first amongst them but he that knowes any hing will certainly conclude with those poore Salvages that hee cannot bee a good God who hath such evill Sonnes well may he be the god of this world as the Divell is called 2 Cor. 4.4 If Christ be formed in any he destroyeth the Divells power which formerly he had in them Heb. 2.14.15 and his wicked works 1 Ioh. 3.8 he is not subject to the dominion of sin sinne doth not raign in him Psa 19.13 wherefore be resolved against transgression as you would be resolved of your regeneration and salvation True conversion workes a manifest change the old man changeth with the new man worldly wisdome with heavenly wisdome carnall love for spirituall love servile feare for Christian and filiall feare idle thoughts for holy thoughts vaine words for holy and wholsome words fleshly workes for workes of righteousnesse c. as if a man were cast into a new mould Otherwise if godlinesse hath not made us good what power hath it wrought A feeble godlines it is that is ineffectual if it hath not wrought us to bee devout to God just to men sober and temperate in the use of Gods creatures humble in our selves charitable to others where is the godlinesse where is the power When the heart is changed and set towards God all the members will follow after it as the rest of the creatures after the Sunne when it ariseth the tongue will praise him the foot will follow him the eare will attend him the hand will serve him nothing will stay after the heart but every one goes like hand-maides after their Mistresse which makes David presenting himself before God summon his thoughts speeches actions c. saying all that is within me praise his holy name Psal 103.1 Prov. 23.26 so that it is a true rule he that hath not in him all Christian graces in their measure hath none and he that hath any one truly hath all For as in the first birth the whole person is borne and not some peeces so it is in the second the whole person is borne againe though not wholly how much the regenerate man is changed from what hee was wont to be may be seene 1 Corinth 6.9.10.11 Tit. 3.3 to 8. Rom. 6.4 to 23. and here upon Christ is compared to purging fire and Fullers Sope to signifie how hee should fine and purg purifie and cleanse his people Mal 3.2.3 God never adopteth any his children but he bestowes love tokens upon them which are the earnest of his Spirits in their hearts 2 Cor. 1.22 and his saving graces as an earnest and for a signe that they shal overcome their Ghostly enemies and live everlastingly with him in heaven as he gave Hezekiah the going backe of the Sunne tenne degrees for a signe that hee should be delivered out of the hands of the King of Ashur and have added to his dayes fifteene yeares 2 Kings 20.6.8.11 Alasse though there bee scarce a man on earth but he thinks to goe to heaven yet heaven is not for every one but for the Saints would any
Scriptures neither the power of God Matth. 22.29 when Christ wept over Hierusalem what was the cause even their blindnesse If thou hadst knowne saith he at the least in this thy day those things which now are hid from thine eyes Luk. 19.42 Because men know not the wages of evill therefore they doe it and because they would securely doe it therefore they refuse to know it Oh that men knew how good it is to obay to disobay how evill then should we have a new world but the Devill takes an order for that where he can prevaile and therefore he hath the Pope in one part of the world who will allow his subjects I meane the Layty no divine learning the Turke in another who denies to his any learning at all and this is no small advantage unto him for that Edict of Iulianus the Emperour whereby it was interdicted unto Christians to be admitted into Scholes Lectures and other exercises of learning was esteemed a more pernicious engine and machination against the Christian faith then were all the sanguinary persecutions of his predecessors Ob But blessed be God and our gracious Soveraigne may some say this is not our case we have plenty of light in our Horizon our Land abounds both with humane and divine learning Answ Very true and it is a blessing which we can never be sufficiently thankfull for and yet the Devill takes such an order that the odds is not much betweene our light and their darknesse for either Wizard-like he presents things in a false glasse or Sorcerer-like he makes things appeare other then they are by deception of our spirituall sight or Sophister-like he darkens the truth which the Word will not suffer to bee conceald with subtile distinctions as a man that puts out the candle with snuffing it or Causistlike he fills mens heads with a world of Problemes and Paradoxes their hearts and consciences with a thousand needlesse and endlesse questions unprofitable cold and bloodlesse impertinencies whereby the sound and saving knowledge of Iesus Christ and him crucified which was the onely care and studie of St. Paul 1 Cor. 2.2 is the portion but of a few even amongst us as the effect shewes for are not most men to whom the Gospell is so gloriously preach't chiefely guided according to the Rudiments of the world and not after Christ Col. 2.8 Quest But will any now in this cleare Sunne-shine of the Gospell be perswaded that they know not Christ crucified Answer It is too true Rightly a monknowe no more 〈◊〉 he practise◠that few know him for if they knew Christ they could not but love him and loving him they would keepe his commandements Ioh. 14.15 for hereby saith St. Iohn is it knowne that we know him if we keepe his Commandements 1 Ioh. 2.3 but he that saith I know him and yet keepeth not his Commandements is a lyer and there is no truth in him ver the 4. Rightly a man knowes no more then he practiseth it is said of Christ 2 Cor. 5.21 that he knew no sin because he did no sin in which sense he knowes no good that doth no good and he may know much that cannot utter much as a Martyr answered Bishop Bonner My Lord I cannot dispute for the truth but I can dye for the truth a good argument to prove that he knew Christ for mens actions expresse their knowledge better then their words Vertue is ordained a wife for knowledge and where these two joyne there will proceede from them a Noble prodiene a generation of good workes but they that wander in by pathes declare themselves ignorant of the right way of salvation Rom. 3.17 That is but a raw knowledge which is not digested into practise What 's the difference betweene Christianity and infidelity but holinesse For as Rhetoricke is the Art of speaking well and Logicke the art of disputing well and Magistracy the art of governing well so Christianity is the art of liveing well It is not worth the name of knowledge that may be heard onely and not seene good discourse is but the froth of wisdome the pure and solid substance of it is in well framed actions when we are wise in our hands as the Dutch are said to be These things if ye know happy are ye if ye doe them Iohn 13.17 and in Deut. 4.6 keepe the Commandements of God and doe them for this is your wisdome and understanding before God and men The knowledge that saves us He that hath saveing knowledge hath every other grace is more then a bare apprehension of God it knowes his power and therefore feares him knowes his justice and therefore serves him knowes his mercy and therefore trusts him knowes his goodnesse and therefore loves him c. for he that hath the saving knowledge of God hath every other grace there is a sweete correspondence betweene every one where there is any one in truth As in the generation the head is not without the body nor the body without each member nor the soule without it's powers and faculties so in the regeneration where there is any one grace in truth there is every one 2 Cor. 5.17 but see it in particulars They that know thy name saith the Psalmist will trust in thee Psal 9.10 there 's faith Let him that rejoyceth rejoyce in this that he understandeth and knoweth me Ier 9 24. ther 's joy Hee that knoweth God heareth us 1 Ioh. 4.6 there is an awfull attention to the Word preach't If thou knewest me saith our Saviour thou wouldest have asked of me Iohn 4.10 ther 's the Spirit of prayer and supplication He that knoweth God loveth God and the children of God 1 Iohn 4.7.8 He that knoweth God keepeth his Commandements 1 Iohn 2.3 Now I know thee saith Iob to God I abhorre my selfe and repent in dust and ashes Iob. 42.5.6 He that knoweth God is borne of God 1 Iohn 4.7 there is love obedience humility godly sorrow regeneration I might goe on and instance in every other grace For as feeleing is inseparable to all the Organs of sense the eye sees and feeles the eare heares and feeles the palat tastes feeles the nosthrills smell and feele so knowledge is involved in every grace faith knowes and beleives charity knowes and loves patience knowes and suffers temperance knowes and abstaines humility knowes and stoopes repentance knowes and mournes obedience knowes and does confidence knowes and rejoyces hope knowes and expects compassion knowes and pities Yea as there is a power of water in every thing that growes it is fatnesse in the Olive sweetnesse in the Figg cheerefulnesse in the Grape strength in the Oake talenesse in the Cedar rednesse in the Rose whitenesse in the Lilly c. so knowledge is in the hand obedience in the mouth benediction in the knee humility in the eye compassion in the heart charity in the whole body and soule piety Alasse if men had the true knowledge of Iesus Christ it
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