there is an oath let there be a bribe instantly there is a bribe let there be a quarrell immediatly there is a quarrel c. just as when God said in the beginning of the Creation let there bee light and there was light § 72. THus Sathan comes to us and sets upon us both wayes visible and invisible mediately and immediatly by himselfe and by others Yea this is not all for that we may the lesse suspect him he makes us become our owne tempters as how many temptations come in by those Cinque-ports the Senses how many more by Sathans injections presenting to the affections things absent from the Senses as we have an army of uncleane desires that perpetually fight against our soules but most of all by lust it selfe a thing not created yet as quicke as thought tumbling over a thousand desires in an houre for you must know that the Devill and our Flesh meets together every day and houre to ingender new sinnes which is the reason our sins are counted amongst those things which are infinite as the haires of our head the sands of the Sea the Starres of Heaven yea the Devills trade and occupation all the day and all the yeare long is onely to make nets and gins and snares to catch thee and mee and each man single the wisdome of Heaven deliver us As there is a Sacred Trinity provoking to good the Father Sonne and Holy Ghost so there is a cursed Cerberus intiseing to sinne the World the Flesh and the Devill but the chiefe of these tempters is the Devill whence he is stiled as by a kind of excellency the Tempter as Virgil is called the Poet Aristotle the Philosopher and David the King It 's true he could not worke his owne ends upon us if he should professe himselfe and appeare to us the very same that he is and not in the persons of men yea in our selves and supposed best friends yet this hinders not but Sathan may be the chiefe for though there be many little seducers besides which doe us the greatest mischiefe yet the Serpent is worse then all his seede I 'le make it plaine As there are sundry other crafts so there is a craft of tempting whereof Sathan is the crafts-master and the rest are but his Apprentises or Factors under him for there was never any of what condition soever from the first to the last tempted but Sathan had a hand in the temptation Indeed some make question whether there be a Devill or no because they never saw him but thou maist see him in his effects tempting thee to lewdnesse and tempting thee to tempt others for what he cannot doe immediately by himselfe that he doth mediatly by his instruments and when he hath tempted some men he sets them to tempt other men bestowing his bad office upon them as once he did upon heedlesse Eve As alasse poore soules they are but set on by that subtile Serpent as the woman of Tekâ—a was by Ioaâ— 2Sa 14. 3. or as Zebâ—deas was by her Sons Math. 20. 20. compared with Mark 10. 35. it is but his heart in their lips for the Devill opens their mouthes as the Lord by an Angell opened the mouth of Baalam's Asse Nâ—mb 22. and speakes in and by them as once he did by the Serpent when he opened her mouth and caused her to speake with mans voice § 73. THat Sathan the Prince of darknesse which ruleth in the ayre even that false Spirit speaketh and worketh by all the children of disobedience as by his Agents and instruments partly as a workman worketh with his tooles partly as a Client speakes by his Advocate and partly as a Generall â—ighteth by his Army we have plainely set downe Ephes. 2. 2. 3. yea looke but 2 Cor. 4. 4. and there he is stiled their god and being their god they must use all possible meanes whereby to gaine soules to him by tempting and seducing others to which end and that they may be the better gifted to doe the same exactly this great temper helpeth their infirmitie by infuseing of his owne nature into them as when hee put it into the heart of Iudas Iscariot to betray Christ Iohn 13. 2. and when he moved David to number the people 1 Chro. 21. 1. and spake to our Saviour by Peter as through a trunke and infused his subtilty into Herod to destroy all the Males for though Herod be called a Fox yet this old Fox taught him all his subtilty And this he can easily doe For as the Load-stone by a secret in nature not onlyâ—draweth the Iron unto it as Iet and Amber doth Straw but infuseth also a faculty into the Iron whereby one peece of Iron is made apt to draw another peece after it yea the Loadestone being put neere a chaine of Iron doth not onely draw the link that is next it unto it but also causeth that link to draw it's fellow and the next to it it's fellow and so the rest until all be drawn so Sathan by infusing into some men his serpentine nature maketh them as apt to tempt others and they their associates as when by the infusion of this divelish nature hee had tempted Eve and made her his vassall she proved an apt exquisite and ready instrument to seduce Adam to eate the forbidden fruit at the price of death eternal and ever since the divell might use the words of God and say behold man is become as one of us And for number Sathan hath more servants then any Emperour of the world yea more men I feare me to fight for him then the Trinity which made us for whereas few have the courage to speake for God and his worship even amongst us Christians Sathan hath his tempters and seducers in every country and place yea in every corner of each country like continuall Leigers to follow his busines who both can do it neere as well even as Witches can doe almost as much as the divel himselfe and will do it as faithfully as if he did it in his own person What Gideon and Abimelech once spake to their troopes Iudg. 7. 17. and 9. 48. looke on me and see what you see me do make hast and do you likewise and they did it the same speaks Sathan to his followers and they imitate and resemble the divell as truly as Apes and Monkies will imitate and resemble men which though they cannot speake and understand with such reason as men do yet they will counterfeit men in any thing that possible they can compasse And these his servants are so at his beck that he needs no more but hold up his finger as the master of a Galley when he perceives a good gale of winde that is faire for his voyage doth with once whisling make all the Galley-slaves fall to their Oares So that Sathan hath diverse and sundry wayes to assault us many strings to his Bow that if some break the rest may hold many traines of
Drunkard spits out in defiance as it were of God and all prohibitions to the contrary Yea I dare affirme it had some one of them three thousand pounds per Annum his meanes would hardly pay those small twelve penny multes which our Statute imposes upon swearers were it duly executed And if so to what number wil the oathes amount which are sworne throughout the whole land yea in some one Alehouse or Taverne where they sit all day in troopes doing that in earnest which wee have seene boyes doe in sport stand on their heads and shake their heeles against Heaven where even to heare how the name of the Lord Iesus is pierced would make a dumbe man speake a dead man almost to quake Did you never heare how Caesar was used in the Senate house if not yet you know how a kennell of Hounds will fall upon the poore Hare one catcheth the head another the leg a third the throate and amongst them shee is torne in peeces even so these hellish miscreants these bodily and visible Devills having their tongues fired and edged from Hell fall upon the Lord lesus one cryes Wounds another Blood a third Hearâ— a fourth Body a fifth Soule and never leave stabbing and tearing him with their stinges till no whole place be left Thus they pierce his side with oathes and teare all his wounds open againe whereas the 〈◊〉 did but crucifie him below on the earth when hee came to suffer these crucifie him above in Heaven where hee sits on his throne And which I feare to thinke it may bee a question whether there bee more oathes broken or kept for woe is mee one sells an oath for a bribe another lends an oath for favour another casts it away for malice c. but the Drunkard without any incitement tumbleth out oathes at adventure and is as lavish of them as of ill language O misery O wickednesse What shall I say that ever any who weares Christs badge and beares his name should thus rise up against him that ever those tongues which dare call God Father should suffer themselves thus to be moved and possessed by that uncleane Spirit that ever those mouthes which have received the sacred Body and Blood of the Lord of life should endure to swallow these odious morsells of the Devills carving are these Christians dare they shew their faces in the Temple yes they dare § 30. BUt as the Church doth Not owne such wicked and prophane â—retches for her children so if they had their due like dirt in the house of God they should be throwne out into the streete or as excrements and bad humors in mans body which is never at ease till it bee thereof disburthened as St. Auguâ—â—ine speakes Neither could they blame any except themselves in case they were marked with the blacke cole of infamy and their company avoided as the Apostle adviseth Rom. 16. 17. 2 Thes. 3. 6. 14. Eph. 5. 5. 7. 1. Cor. 5. 5. 11. 1 Tim. 1. 20. if they were to us as Lepers were among the Iewes or as men full of plague soares are amongst us for as the Holy Pages before quoted warrant this so there are many good reasons for it as First because even the Gospell and the name of God is blasphemed among the Gentiles and an evill scandall raised upon the whole Church through their superlative wickednesse Rom. 2. 24. As what else but the unchristianlike behaâ—iour of such Christians hath caused the Turkes even to detest the true Religion And what was it that alienated the Indians from the Christian Religion and made them refuse the Gospell brought by the Spaniards but this they saw their lives more savage then those savages Yea it made the poore Indians resolve that what religion soever the Spaniards were of they would be of the contrary thinking it unpossible that such cruell and bloody deeds could proceed from any true Religion or that hee could be a good God who had such evill Sonnes and the argument is of force for who are Scythians if these be Saints who are Canniballs if these be Catholiques Whereas in the primitive times more of them were wonne to the faith by the holy lives of Christians then by the doctrine which they taught they made the world to reade in their lives that they did believe in their hearts and caused the Heathen to say this is a good God whose servants are so good for thus they reasoned these men are surely of God and without doubt looke for a world to come Neither was the Gospell thus honoured by some few onely but by all that profes't it For Tertullian witnesseth that in his time a Christian was knowne from another man only by the holinesse and uprightnesse of his life and conversation But as for prime Christians viz. the auncient Fathers their labours their learning their sincerity to men and devotion to God was the wonder of the world Whereas all the difference betweene these and very infidells is only this the one are infidells in their hearts the other are infidells in their lives as Augustine pithily And sure I am that in those purer times the Church would have denied her blessing to such Sonnes of Belial as these are who make a trade of sinne as though there were no God to judge nor Hell to punish and so live as though they had no soules to save such as have shaken out of their hearts the feare of God the shame of the world the love of Heaven the dread of Hell not caring what be thought or spoken of them here or what becomes of them hereafter yea such a monstrous menstruous brood that like a certaine mountaine in Arabia breede and bring forth nothing but monsters whose deeds are too fowle for my words being such as ought not to be once named amongst Christians as the Apostle speakes Eph. 5. 3 4. such as neither Moses nor Aaron Câ—sar nor Paul Minister of the word nor Minister of the sword finde reverence in their hearts or obedience in their lives being like mettal often fired and quenched so churlish that it will sooner break than bow for they contemn all authority as boyes grown tall and stubborn contemn the rod yea even such as speake â—vill of them that are in authority and whose mouths utter swelling and proud words against such as are in dignity as S. Peter and S. Iude hath it yea they be mockers of all that march not under the pay of the Devill § 31 SEcondly whom but themselves could they blame when they infect almost al that come neere them as have not little boyes in the streets learned of them to wrap out oathes almost as frequently as themselves yea through their frequent and accustomary swearing our children learn to speak English and oaths together and so to blaspheme God almost as soone as he hath made them Now the good husbandman weeds his field of hurtful plants that they may not spoyle the good corne and
chapter together with the former I wish thee to read if thou wilt know thy selfe and foreknow thy judgement § 46 I But will some Titormus say being it may be stronger to drink and taler to tipple then Milo himself was to eat who devoured a whole Oxe at a meale I was never so gone yet but I knew the way home I could tell what I did what I said c. for if a drunkard can but put his singer just into the flame of the candle without playing hit I misse I which is their tryall of the victory though hee spue whole fish-ponds he is held a sober man Yea no man ever saw mee so much as wheele in the streets I am therefore no drunkard neither doe these threatnings appertaine to me as desperate is the cause which admits no colour of defence but what answers the Prophet woe unto them that are mighty to drinke wine men of strength to mingle strong drinke Isa. 5. 22. and Salomon that divine Orator answers whose answer is also ours they that tarâ—y long at the wine they that go to seek mixt wine they are the parties to whom this woe belongs they are to bee ranked with drunkards Yea the abuse may bee committed many wayes as vice is manifold vertue vniforme drink then is not only abused when it turnes up a mans heeles and makes the house runne round but when it steales away the affections so far that a man cannot make too much hast to it take too much paines for it spend too much time at it and money in it Believe it if a man drink too much for his purse too much for his calling and occasions too much for his health and quiet of body and mind Salomon cals him a drunkard A man hath no more reason nor warrant to drown his time his estate his liver his stomack c. then his wits and braines and in cases of this nature things are rather measured by the intention and affection of the doer then by the issue and event Why should not a man be deemed a drunkard for his inordinate affection to drinke as well as an adulterer for the like affection to his neighbours wife Sinne as sinne in it's owne colours and nature is neither desired nor desirable but onely as it is disguised and offers it selfe to the understanding and will in the likenesse and habit of goodnesse Alasse if none be drunke but such as have lost their leggs tongues senses that by tumbling in their owne vomit and sleeping in a guzell what should Salomon speake of quarrells bablings c. such bee as dead asso many withered plants and doe what you will to them they lye like Iupiters logg and neither answer nor stirre again it is your mannerly sober methodicall drunkard that drinkes by the hower and can tell the clock that drinkes by measure and by rule first so much Ale then such a quantity of Beere then of Sack then of Rhenish then back again from Wine to Ale to Beere till the reynes bee cleansed the liver cooled the stomack set upright and heat and moysture brought to a just and an even temper wherefore though it be somewhat to keep a mans senses yet it is not sufficient a man may not be drunk and yet not bee sober § 47. A Gaine secondly for the drunkard doth nothing amisse though the Divell himself would scarse wish him to do worse some will excuse themselves yea beare and bolster out themselves in their drunkennesse or at least lessen their sin by pleading presidents and examples many holy men say they some whereof are mentioned in the Scriptures have beene drunk as namely Noah and Lot and therfore it is not so heynous a sinne as you would make faire for But let such know that drunkennes ventured on by the example of a Saints frailty is of a more malicious nature in them then it was in him they alledge Any transgression thus derived is the argument of a more ungracious soule then that it seekes to imitate Yea this is so grosse a delusion that what indeed is an argument of feare they make an argument of presumption in sinning and what they hope shall excuse them doth but more properly condemne them because they had that warning before them and is so farre from being an evidence to acquit them that nothing can more aggravate their guilt for certainly hee is more guilty of his owne death who eates Mercury and knows such and such were poysoned with it or who goeth into an infected house seeing Lord have mercy upon us over the doore then another that should do the same things ignorantly and unadvisedly What Pilot that were in his right wits when hee seeth Sea-marks purposely set to give warning of Rocks Sands and Shelves whereon others have made shipwracke will take occasion thereby to run his Ship upon them yea will he not employ all his care and skill that by avoyding them he may escape the danger yes except hee be starke mad or extreamely desperate The Holy Ghost compares the examples of holy men to the cloud in the wildernes Heb. 12. 1. which was partly light partly dark now if any with the Israelites that follow the light part of this cloud the vertues and graces of these Saints and holy men it will safely conduct and carry them thorow the red Sea of this troublesome world but contrariwise if any with those Egyptians Exod. 14. shall follow the black part their frailties and infirmities he is like to be drowned in the sea of eternal destruction as the Egyptians were in those waters Wherefore imitate their vertues but beware and take heed of their vices Evill was never made to bee imitated but goodnesse yet alasse Lots faith and obedience is not such a sinners object but his drunkennes as if Iacobs modest looke liberall hand truth-speaking tongue devout knee and humble heart were not worth the noting but only his lamenesse and haulting Yea their weaknesse is seen tears are seene in our eyes Oh sottish men that mark none of the graces of godly men but their skars But if any tender the safety of his own soule when he seeth these examples which are recorded for our learning for our warning let them bee as so many monitors to warne him to take heed yea if they being so godly had their slips and falls let him that thinketh he standeth take heed least he fall let them not make us goe on more securely in our sinfull courses but rather move us to worke out our salvation with feare and trembling as the Apostle exhorts Phil. 2. 12. Againe the Saints falls should serve to raise us up when wee are downe not to cast us down when we are up and should serve for our consolation afterward not for our presumption before Lastly Lots and Noahs falling into this sin were nothing in comparison of thine for as for Noah hee was ignorant of the nature of wine and knew not the strength of the
saith I onely remaine a Prophet of the Lord but Baals Prophets are 450. 1 King 18. 22. and Micha complaines of the multitude of the wicked in his time and small number of the faithfull Micha 7. 2. Behold saith Isai. I and the children whom the Lord hath given me are for signes and for wonders in Israell Esai 8. 18. so few and rare that they were gazed on as monsters And though the number of the children of Israell be as the sand of the Sea yet but a remnant shall be saved saith the Lord himselfe Esai 10. 22. Rom. 9. 27. Neither hath it beene otherwise since the Gospell the whole City went out to send Christ packing not a Gadarean was found that either dehorted his fellowes or opposed the motion Mat. 8. 34. when Pilate asked what shall be done with Iesus all with one consent cryed crucifie him Math. 27. 22. there was a generall shout for Diana for two howers together great is Diana of the Ephesians not one man tooke Paul's part yea the Iewes tell Paul that his Sect is every where spoken against Acts 28. 22. so that Vox populi is not alwayes Vox Dei yea for the most part it is Vox Diaboli for all bothsmall and great rich and poore free and bond receive the marke of the beast in their foreheads Revel 13. 16. Neither is this the vote of Scripture alone for the very Heathens could see the same to be a truth even by the light of reason Diogenes thought he should doe best when he did least what the common people did And Socrates ever suspected that which past with the most and generall commendations Yea of all the 288. severall opinions which Philosophers held touching the chief good reckoned up by S. Augustin de civitate Dei Lib 19. Cap. 1. never any was so mad as to thinke the way to attaine to it was by doing as the most doe wherefore saith Seneca regard not what the multitude do for number is but an ill signe of a good cause yea it is the best note of the worst way Yea this is so cleare a truth that even common sense may see it for look we upon the whole frame of nature and every creature in the Universe even from the Angels to the least moats or atomes and from substances to accidents this rule holds good that the basest things are ever most plentifull Then like no vice though followed with a throng for Who measures truth by voyces doth it wrong Follow the best not the most and what the example bates of multitude will bee supplyed with magnitude Truth may not bee measured by the pole it is not number but weight that must carry it with God a solid verity in one mouth is worthy to preponderate light falshood in a thousand yea therefore be more temperate and sober that so thou mayest not imitate but rather reprove them and bee more holy because in the midst of a perverse generation so shining as lights in a dark place and follow not the worlds fashion especially in this for this is a fashion that will one day bee wash'd off with fire and brimstone § 49. SEcondly suppose this were the common practise of the greatest richest and noblest men in the Land it would no way serve thee for an excuse nor make thy sin any whit more warrantable I confesse authority of greatnesse doth often corrupt the integrity of goodnesse yea the evill examples of great men doe great harme and ever have done and he that is most eminent hath most followers Augustus a learned Prince filled Rome with Schollers Tiberius filled it with Dissemblers Constantine with Christians lulian with Atheists As other beasts levell their looks at the countenance of the Lion and birds make wing as the Eagle flies so Regis ad arbitrium totus componitur orbis If Saul even kill himself his Armor-bearer will do the like the leaders example is a law to the followers Yea many like Aesops Asse that imitated the fawning Dogg will doe what great ones doe though they make themselves ridiculous by it wee are led by whom we are fed without any respect to him that feeds both them and us A sicke head makes a disordered body a blinde eye endangers all the other members a Rulers unrighteousnesse like a blazing star hath a long taile and drawes a traine of mischiefes after it and is ominous to the whole land wheras piety in a Prince like Aarons oyntment runnes downe to the skirts of his garments Psal. 133. 2. blesseth all his subjects The bad conditions of popular persons are like Iacobs speckled Rods they make the people bring forth their owne party-coloured actions Genesis 30. 38. 39. the ill customes of the eminent are drawn up like some pestilent exhalations and corrupts the aire round about But should their examples be followed because they are great or because they are set by God to rule over us in matters civill politicke and judiciary no for God doth not make every one good whom he hath made great neither makes he difference between the Voble and the rabble either in the dispensing of his gâ—ace or in the tolleration of offenders one is no more priviledged then another for his grace is alike free to both and both the same law bindes all men alike to their good behaviour and the same punishment shall bee inflicted upon all that offend Yea God is so farre from being arespector of persons in the dispensing of his grace that as he hath put downe the mighty from their seates and exalted them of low degree so he hath filled the hungry with good things and the rich hee hath sent empty away Luk. 1. 52. 53. he hath chosen the poore of this world to be rich in faith James 2. 5. yea not many noble are called as Paul speakes but God hath chosen the base things of the world and things that are despised to confound the mighty 1 Cor. 1. 26 27. Neither is this the manner of his donation onely but of his acceptation also for as our Saviour chose rather to bee born in the towne of Bethlehem a meane place of Iudea then in Ierusalem the Metropolitan and most glorious city Mat. 2 1. And as David preserred the approbation of a Maid servant fearing God before Michols a scoffer though shee were Queene 2 Sam. 6. 22. So God esteemes more of vertue clad in raggs then vice in Velvet hee respects a man not for his greatnesse but for his goodnesse not for his birth but for his new birth not for his honour but for his holinesse not for his wealth but for his wisdome with him Ephraim shall bee preferred before Manasses Gen. 48. 14. 19. and Ishaes little sonne before the rest of his brethren 1 Sam. 16 11 12. Adoniah may pretend his eldership but Salomon shal enjoy the kingdom 1 King 2. 15. It is humility that makes us accepted both of God and man whereas the contrary maketh us hated and abhorred of
both While Saul was little in his owne eyes God made him head over the Tribes of Israell and gaue him his Spirit but when he abused his place and gifts God took both from him and gave them to David whom Saul least respected of all his subjects 1 Sam. 15. 17. 28. and 16. 14. The best Nobility is the Nobility of faith and the best Genealogie the Genealogy of good works The blessed Virgin was more blessed in being the child of her Saviour then in being his mother the onely true greatnesse is to bee great in the sight of the Lord as Iohn Baptist was Luke 1. 15. which if we bee it is no great matter how the world esteemes of us and he that is regenerate is greater and more noble than the proudest that oppose them for the righteous saith Salomon is more worthy then his neighbour Prov. 12. 26. and better is the poore that walketh in his uprightnesse then he that perverteth his wayes though he be rich Prov. 28. 6. The Bereans are reputed by the Holy Ghost more noble men then they of Thessalonica because they received the word withall readinesse and searched the Scriptures daily whether those things were so which Paul preached Act. 17. 11. Whence it is that David thought it not so happy for him to be a King in his owne house as a doore keeper in Gods house that Salomon in the book of his repentance prefers the title of Ecclesiastes that is a soule reconciled to the Church beforethe title of the King of Ierusalem That Theodosius the Emperor preferred the title of Membrum Ecclesiae before that of Caput Imperii professing that he had rather be a Saint and no King then a King and no Saint And that godly Constantine rejoyced more in being the servant of Christ then in being Emperor of the whole world And good reason for they were but poore Câ—sars poore Alexanders poore Tamerlanes that wone so many victories and lost the best whereas our adoption makes us at once both great rich and safe as for greatnes we are alied so high that we dare call God Father our Saviour Brother c. for riches we have heaven it selfe which is made sure to us for our patrimony and for fafety we think it no presumption to trust to a guard of Angels see that yeed spise not one of these little ones saith our Saviour for I say unto you that in heaven their Angels alwayes behold the face of my Father which is in Heaven Matth. 18. 10. And thus wee see hee is great that is good and hee noble that is all glorious within Psal. 45. 13. and that it is no measuring men by the depth of the purse for servants are oftentimes set on horseback while Princes walke on foote Wherefore our estimation of others must bee led by their inward worth which is not alterable by time nor diminishable with externall conditions and for our selves it matters not if with Gideon wee are dream't to bee but barley Cakes when we know withall that our rowling down the hill of outward esteeme shall breake the tents of Midian it matters not how base we be thought so we may be victorious Iudge 7. 13. 14. But suppose God did make a difference between rich and poore great and small noble and ignoble yet still greatnesse nobility and riches would be but a deceitful guide or rule to walke by for the Kings of the earth band themselves and the Princes are assembled together against the Lord and against his Christ Psalme 2. 2. and in 1 King 20. 26. we read of no lesse then 32 Kings in a cluster which were every one drunke and elsewhere that a thousand of the chiefe Princes of Israel committed fornication and were all destroyed for their labour in one day Numb 25. 9. 1 Cor. 10. 8. Yea of twenty Kings of Iudah which the Scripture mentions we read of but six that were godly and of eighteene Kings of Israel all but two are branded by the Holy Ghost for wicked and yet this nation was Gods peculiar and chosen people out of all the world And lastly when the Rulers sate in Councell against Christ none spake for him but Nichodemus Ioh. 7. 50. 51. All which shewes that it is neither a good nor a safe way to imitat other mens examples be they never so rich never so great Or if we avoid not their sinnes wee shall not escape their plagues if we sinne together we shall be sure to perish together as when those three and twenty thousand Israelites committed fornication after the example of their chiefe Princes they were every one destroyed both leaders and followers Num. 25. 9. 1 Cor. 10. 8. And as when those other Cities followed Sodoms lust they were all consumed with Sodoms fire Iud. 7. Onely there shall be this difference as the errors of the eminent are eminent errors and the more noble the person the more notorious the corruption for great Persons like the great lights of Heaven the most conspicuous planets if they be eclipsed all the Almanacks of all nations write of it whereas the small Scarres of the Galaxy are not heeded all the country runnes to a Beakon on fire no body regards to see a shrub flaming in a valley whereby sinne in them is not onely sinnne but subornatione quae in Vulgaribus nugae in Magnatibus blasphemia so these great offenders shall meete with great punishments and as their fault is according to the condition of their place so shall the nature and proportion of their retribution be § 50. 3 BUt thirdly suppose most of the Learned and greatest Shcollers in the land were given to this vice which notwithstanding is a vanity to conceive yet all were one this could be no excuse for thee For first not many wise men after the slesh are called but God hath chosen the foolish things of the world to confound the wise that no flesh should rejoyce in his presence 1 Cor. 1. 26. 27. 29. yea the preaching of Christ cracified was foolishnesse to the wise Sages of the world 1 Cor. 1. 23. It pleaseth God for the most part to hide the mysteries of salvation from the wise and learned and reveale them unto babes Math 11. 25. Luk. 10. 21. yea the saving knowledge of Christ is hid to all that are lost 2 Cor. 4. 3. But if once men abuse their knowledge and learning to Gods dishonour and comply with Sathan and the world against the Church then he taketh that knowledge which once they had from them as he tooke heate from the fire when it would burne his children Dan. 3. 27. I will destroy the tokens of the Southsayers and make them that conjecture fooles I will turne the wisemen backward and make their knowledgefoolishnesse saith the Lord Isa. 44. 25. he taketh the wise in their craftinesse and the counsell of the wicked is made foolish Iob. 5. 13. As how many wise and learned men among the Gentiles have turned
observes wherein hee puts downe Menelaus that Romane Archer in the warres betweene Constantius and Magnantius for although hee could shoote three Arrowes at once at one looâ—e and therewith wound three at the least yet he could kill but one with one Arrow Yea in case this slander spreades it selfe the first relater may have to answer for the sinnes of a thousand wherefore no marvaile if after those words Deut. 27 24. Cursed be he that smiteth his neighbour secretly it bee added and let all the people say Amen no marvaile if Psalm 101. 5. it be written him that privily slandereth his neighbour will I destroy § 99. SIxthly drunkards traduce and slander us because they must doe what Sathan will have them yea it is hee that speaketh by them as once he did by the Serpent neither could hee speake for want of a tongue if it were not for wicked men A calumny saith one of the Fathers is the Divel's mind in the mouth of a man his Arrow shot by mans Bow he lendeth him his lyes and malice and borroweth his tongue to utter them because the Divell wants a tongue heare this all yee whose tongues runnes so fast on the Divells errand it is but his heart in your lippes The accuser of the bretheren makes use of wicked men to traduce those whom hee cannot seduce as hee desireth he makes them drunke with malice as well as with Wine and they spew out cursing and slander against such as are better or would have them better then ver they meanes to be Mat. 5. 44. whence it is that the Divell is not more blacke-mouthed then a slanderer nor a slanderer lesse malicious than the Divell Ioh. 8. 44 where they are proved his children and hee their father Yea they shew themselves to be of the same house who easily and willingly believe their slanders neither doth Sathan lesse profit or advantage himselfe by them For first while he fils their eares he kills their soules as one of the Fathers hath it Secondly as he which reports a slander hath the Divell in his tongue so hee that receives it hath the Divell in his eare as Bernard excellently the one is the Foot-post and messenger of Sathan the other is the Recorder or Register of Hel and were their no receivers in this kinde there would bee no theeves if some had not itching eares to heare false rumours others would not have scratching tongues like the pens of Libellers to make and move them for see we not that the least check or frowne of a stander by will silence the barking tongue and indeed had they both their due tale-bearers should be hanged by their tongues and tale hearers by their eares as Plautus speaks And so I have given you the subordinate reasons the principall follow § 100. SEventhly the maine reason and end wherefore they do all this and a great deale more is that they may discourage us in the way to heaven flout us out of our faith and draw us back to the world that so they may have our company here in sin and hereafter in torment The which that themselves may acknowledge and a faire print it must bee that a drunkard can wel read seeing hee weares his eyes in his tongue much more must proofes be plaine if they acknowledge this for a truth I will take leave to expatitate and where as I have hither to but spoken of them strictly as drunkards now I will speake of them more largely as they are wicked men seed of the Serpent and children of the Divell First they do it that they may discourage us in the way to heaven flout us out of our faith and draw us backe to the World that so they may have our company here in sinne As why doth the World cast such a number of blockes in our way to hinder us but because in every one that repenteth shee looseth a limme or member all these things will drunkards do to the man whom the King of heaven and earth will honour with adoption conversion and regeneration but so long as we remaine in our naturall condition and vvill pledg them in their finnes they have no quarrell against us As Holofernes said to Iâ—deth feare not in thine heart for I never hurt any that are willing to serve Nebuchadnezzar the King of all the earth Iudeth 11 1. so these drunkards never molest any that are content to serve Sathan the Prince of this world As let any experienced Christian tell me vvhether he was ever scoft at or molested by drunkards so long as hee marched under sathans colours whether they ever hated him untill Christ had chosen him Iohn 15. 19. Againe let him tell me whether hee was not made a by-word of the people Iob 17. 6. A song of the drunkards Psal. 69. 12. and generally hated of all Matâ—h 10. 22. so soone as he became religious and conscionable For all wicked men are like the women of Lemnos who when they had every one slain their husbands and kinsmen exiled Hypsiphyle the Kings daughter for that shee alone saved her Father alive So that a Christian in respect of his hard straits betweene Gods Law on the one side and the malignant world on the other may fitly be compared to the Gibbeonites who if they made not their peace with Ioshua must dye by strangers and if they did make their peace with him they must dye by neighbours or to Susanna who if shee did yeeld unto the two Elders must lose her chastity and hazzard her soule and if shee did not yeeld shee must loose her life for we have a Wolfe by the eares which wee can neither stay nor let go with safety if we seek to please God by a holy life wee displease the world and that will hate and vex us if we seek to please the world we displease God and he will hate and condemne us for their commands are diametrically contrary Acts 4. 18. 19. When our affections like wild and mad Horses are violently gallopping to Hell if the Spirit of God by repentance as with a bridle suddenly gives a jerck and turnes them yea sets them going as fast the other way in the more narrow path towards heaven presently those our companious in the broad way stand marvelling at us that wee breake off company and envie to see themselves casheered and good reason for the world as you have heard looseth a limme or member in every one that repenteth The men of the world thinke it quarrell enough to the children of God that they will no longer continue miserable with them if the Gibeonites but turn to Ioshua then there is quarrell enough for the Amorites against Gibeon they cannot abide to loose any of their community neither is it otherwise with the head of this hellish complicies there needs no other cause of his utmost fury then to see a poore soule strugling to get out of the reach of his tyranny That
he had beene dayes in the country Nay hath not the Devill made as good use of some famous drunkard as Sampson did of that Jaw-bone of an Asse Iudg. 15. wherewith he slew a thousand men § 113. NOw wherein doe they overcome and what is it these spirituall Kings and their Regiments chiefely fight for for having made cleare way I come now at length to prove the second part of my former proposition namely that their utmost aime and end whether they seeke to intise or enforce us to sinne with them is that they may have our company hereafter in the burning lake but to win soules each from other and what thinke you doe drunkards the seede of the Serpent and children of the Devill more delight in then the murther of soules and why doe they so subtilly perswade and so violently enforce us to sinne with them but that they may pluck us out of Christs fould and bring us into the same place of torment whether they are going This is the very end and purpose of all their warring against the seede of the woman For as nothing but the dishonour and rape of Tamer could please Amnon and nothing but the blood of Amnon could satisfie Absalom and nothing but the heart of Absalom could content Ioab and nothing but the death of Ioab could pacifie Salomon so nothing but our soules will satisfie the Serpent and his seede This is the very Pricke White and Butt whereat they shoote all their Arrowes and lay their levell If any shall say this word is too big for my mouth I wish them first heare and then determine The Devill by these as through so many Bowes shootes a deadly Arrowe at thy soule as Lycian Pandorus did at Menelaus the Grecian but God like Pallas turneth by the Shaft and makes it hit upon the body goods or good name as that upon the buckler of his girdle Why thinke you are all their frownes and frumps and censures and scoffes Why so many slanders and stigmaticall nick-names raised and cast upon the Religious why are they the alone object of their scorne and derision but that they may flout them out of their faith dampe or quench the spirit where they perceive it is kendled but that they may baffle them out and make them ashamed of their holy profession and religious course and consequently pull them back to the world Why did the Heathen Emperours so violently oppose and so cruelly persecute the Christians but to make them become Heathens too Why did Bonner and Gardiner with the rest of that crew in the time of Queene Mary burne at the stake all that truely profest the purity of Religion but to winne them from Christ Why did St. Paul before his conversion breath out threatnings and slaughters against the Disciples why did he persecute them even to strang cities shut up in Prison and punish them throughout all the Synagogues but that he might make them renounce Christ and his religion and compell them to blaspheme as himselfe confesseth Acts 26. 10. 11. Why did the high Priests so consult and contrive about putting Lazarus to death after he was raised and Christ also that raised him but because for his fake many of the Iewes went away and beleeved in Iesus as the Holy-Ghost affirmes Iohn 12. 10. 11. see also Chap. 11. 48. Lastly if there were not many men so cursedly wretched as to delight in the murther of soâ—les what should holy David so much and in so many places use these and the like expressions They have laid waite for my soule Psa. 59. 2. 3. They rewarded me evill for good to have spoyled my soule Psal. 35. 12. Mine enemies the wicked compasse me round about for my soule Psa. 17. 9. They gather themselves together and lay waite for my soule Psalme 56. 6. and many the like which was not more his case then it is ours for all their ayme when they either tempt or afflict us is that they may make us square our lives according to their rule as that Gyant did proportion the bodies of all his guests to the bed of his Harlot either by stretching out if they wanted in length or cutting off if they did exceed and consequently draw us to perdition They rather wish all damned with themselves then any to bee freed from their owne Prison and as in the blessed there is perfect charity so in the damned there is perfect envie neither the good would be saved nor the wicked would be damned alone wherefore they seeke to winne all they can § 114. WHen once a man is got out of the snare of the Divell he will doe what he can to pluck others after him As by his sinnes and bad example hee hath drawn others from God so now he will all hee can draw others with himselfe to God Saul converted will build up as fast as ever he plucked downe and preach as zealously as ever he persecuted But take a view of each case in severall persons and first of the godly We read that Noah and Lot hazarded their own peace and safety such was their charity to preserve theirs that afflicted them they did admonish others like Prophets and advise them like Fathers but both in vaine these holy men seemed to them as one that mocked and they did more then seeme to mocke them againe We read likewise how Andrew was no sooner converted and become Christ's Disciple but instantly hee seeketh out his brother Simon to gaine him also to the same faith Iohn 1. 41. And of Philip that he did the like to Nathaniel verse 45. And of the woman of Samaria that she did the like to many of her neighbours Iohn 4. 28. to 41. And of the twelve Apostles that so soone as they were endued with the Holy Ghost they spread the Gospell throughout the whole world and with so good successe that wee reade of three thousand soules converted by one of them at one time namely by Peter so well did he obey Christ's command who said unto him when thou art converted strengthen thy brethren Luk. 22. 32. Yea Moses so thirsted after the salvation of Israel that rather then hee would bee saved without them hee desired the Lord to blot him out of the Booke of Life Exodus 32. 32. and Paul to this purpose saith I could wish my selfe to be separated from Christ for my brethren that age my kinsmen according to the flesh meaning the Iewes Rom. 9. 3. Their charity and spirituall thirst after salvation was much like the naturall thirst of Alexander who being with his troopes in the Field and in extremity of thirst when one presentted him an Helmet of water he refused it saying si solus bibero hos maeror occupabit or that of Rodolphus the Emperour who in his warres against Octocarus King of Bohemia being offered drink by a rusticke that attended his harnesse when both he and his whole Army were ready to perish with thirst refused it saying
that his thirst was for all his Army and not alone for himselfe There is a greate dearth of reason and charity in that man who would bee happy alone much more doe they desire the blessednesse of others that are of the communion of Saints all heavenly hearts are charitable and it is a great presumption that hee will never finde the way to heaven who desires to go thither single yea a desire to win others is an inseparable adjunct or relative to grace for it is impossible that a man should be converted but having got himselfe out of Sathans clutches he will seeke to draw others after him yea where the heart is thankfull and inflamed with the love of God and our neighbour this shall be the principall aime as that vertuous Lady which Camden speakes of having beene a Leper her selfe bestowed the greatest part of her portion to build an Hospitall for other Lepers Neither can enlightened soules choose but disperse their rayes we are no whit thankfull for our owne illumination if we doe not looke with charity and pity upon the grosse misse-opinions and misprisions of our brethren It is a duty commanded by God Iud. 22. 23. 2 Tim. 2. 25. 26. Heb. 3. 13. And every good mans meat and drink is to doe the will of him that sent him and though he cannot do what he would yet he will labour to do what he can to win others not to deserve by it but to expresse his thanks § 115. ANd as Gods people would not bee saved alone but winne all they can knowing society no small part of the very joyes of heaven no more would wicked men be damned alone but mislead all they can thinking it some ease and comfort in misery to have companions As for example What made the Scribes and Pharisies compasse Sea and Land to make one of their profession but that they might make him twofold more the child of hell then themselves as out Saviour expresly witnesseth Matth. 23. 15. Yea they shut up the kingdome of heaven so farre forth as they could and would neither goe in themselves nor suffer others that would have entred to come in v. 13. And what else but this love of community made Baalam being a cured reprobate himselfe so willing first to curse all Israel and after when that would not fadge to give such divellish counsell against them Nnmb. 22. Or what is the reason thinke you of all their practises against the just now of their tempting them and attempting what they can against them but this they would discourage us in the way to heaven beat us off from our holy profession or being religious and draw us backe to the world that so they might have our company here in sinne and hereafter in torment as if this were not to carry brimstone to their own fire and to make their own bed in hell And let such know that how many Novices or Apprentises of Religion soever have beene beaten off by meanes of their scoffs slanders reproaches or other their malicious practises against the godly how many soever they have forestalled with prejudice against the religious by making their favour to stinke before their neighbours and acquaintance through their lies and forgeries so putting a sword into their hand to slay them as the children of Israel unjustly charged Moses and Aaron touching Pharaoh and his servants Ex. 5. 21. or how many soever are drawn to do and commit the like sinnes by their example even so many of Christs band they have as much as in them lyeth diminished and shall one day be arraigned and condemned not only for high treason against our Soveraign Lord Christ but also for slaying so many soules with death eternall which sin having a reward of torment answerable as I shall shew anon must of necessity bring upon them more then double damnation Wherefore let them more wisely then Dives looke to it in time take heed of powring water upon the fire of the Spirit which had more need of kendling then of quenching and beating down the weake hands and knees which should rather bee listed up for God and against Sathan And thus you see that drunkards and all wicked men whose meat and drink it is to doe the will of their Father ayme at our eternall ruine as the divell did at the ruine of our first Parents and their off-spring and how could they doe so if they did not partake of the divells nature yea if they were not quite changed from men into divels § 116. BUt see other two reasons why they desire community in the burning lake and why they make no bones of soule-murther the first is this they know themselves irrecoverably lost and therefore they are desperate because they cannot rise themselves they would ruine all they know they have so grievously offended God and so despited the Spirit of grace so â—inned against knowledg and conscience and so often reiterated theirabominations that they are become so incurable and past hope of remedy that no medicine can helpe them as God speaks touching the sorrowes of the Iewes by Ieremiah Chap. 30. 12. 13. 15. as sometimes it fares with a sicke patient who while he hath hope of cure is willing to abstaine from such meats as are dangerous and hurtfull for him but knowing his disease incurable forbeareth nothing that he likes and likes onely those things which are most forbidden him so the Proverb is verified in them Over Shoes over Bootes yea which is desperate over shoulders As a man sinking into the deepe water catcheth hold of him that is next him so men diving into the bottome of iniquity pull downe their adherents and how can they more lively prove themselves the Divells children whose ayme it hath ever beene seeing hee must of necessity bee wretched not to bee wretched alone It is little content to them to bee reprobates except they have company Wherefore as falling Lucifer drew numerous Angells with him so all his agents and adherents as firebrands in burning themselves burne others the Divell out of malice misleades them and they others what wretched companiouns then are these men the Lord grant wee may know no more of them then by hearesay § 117 SEcondly there is another winning reason why they strive so after community for you must know the Devill propounds to them and they to themselves some appearance of good in every thing they doe They thinke it some ease and comfort in misery to have companions yea the more the merrier thinke they as sorrowes devided among many are borne more easily it is some kinde of ease to sorrow to have partners as a burthen is lightned by many shoulders divers backs will carry a greater burthen with lesse paine or as clouds scattered into many drops easily vent their moysture into ayre many small brookes meeting and concurring in one channell will carry great vessells yea our griefes are lessened our joyes enlarged our cares lightned
a vessell of wine before nature summons him to depart and will needs be tormented before the time All which their zeale industry and fervent affection to doe the will of their Father should teach and stirre up Goâ—s people to the like zeale industry and fervent affection to doe the will of their Father Their voluntary lewdnesse calls for our dutifull and more zealous obedience that our God may have as faithfull â—ervants as he hath unfaithfull enemies Shall wicked men be at more cost and paines to please an ill master then we can afford to please so good a God so gracious so loving a Father Shall they labour so hard for that which shall confound them and shall we thinke any paines too much for that which shall 〈◊〉 us Is it their meate and drinke to doe mischiefe and shall good duties downe as a Potion with us This were to acknowledge more venome in the seede of the Serpent then there is health in the seede of the woman Indeed the world could not stand before us if our truth might be but as hotly followed as their falsehood O that our God whose cause we maintaine would inkendle our hearts with the fire of holy zeale but so much as Sathan hath inflamed theirs with the fire of fury and faction O Saviour it was thy meate and drinke to doe the will of thy Father how doe we follow thee if we suffer either pleasures or profits to take the wall of thy services But of this elsewhere § 119. FOr I consider that both by Gods and mans Law next after inditement and conviction followes sentence and after sentence is past comes execution if a reprive or pardon be not use out in the 〈◊〉 Wherefore as drunkards have seene their sinne laid open so let them now hearken to their punishment If there be any of these Antipodes to God and his Kingdome who like Trees have rooted both head and heart into the earth and set heaven at their heeles that have in this Treatise as in a picture taken a full view of his owne horrid and detestable condition and with Bâ—palus the Painâ—eâ— read the lively character of his odious and deformed demeanour and after hee hath seene as in a cleare glasse the ugly face of his foule heart with those spots and wrinkles which otherwise hee could not have confest in himselfe and further seene how miserably hee hath been deluded in his judgement touching the religious and shall notwithstanding resolve against yeelding and presence the humouring of his soule before the saveing of it and shall thinke it a disparagement to repent him of his errors and would rather obstinetely continue in them then disclame them so shutting his eyes that hee may not see and stopping hes eares that hee may not heare and hardening his heart that he may not consider presumptuously as Pharaoh did maliciously as 〈◊〉 did desperately as Ahab did and blasphemously as Iulian did let him know this that he shall surely perish The reason of it is taken out of the Proverbs an Arrow drawne out of Salomen's sententions Quiver read the words and tremble A man that hardneth his neck when he is rebuked shall suddenly be destroyed and cannot be cured Prov. 29. 1. yea faith the Lord himselfe Prov. 1. 24. 25. 26. because I have called and ye refused I have stretched out mine hand and ye would not regard but despised al my counsell I will also laugh at your destraction and mock when your feare commeth And of this we have sundry instances The Sonnes of Ely would not harken unto nor obey the voyce of their father why because saith the Text the Lord was determined to destroy them 1 Samuel 2. 25. Their hearts must be hardened that they may be destroyed I know saith the Prophet to Amaziah that God hat determined to destroy thee because thou hast done this and hast not obeyed my counsell 2 Chr. 25. 16. 20. O remember that there is a day of account a day of death a day of judgement comming wherein the Lord Iesus Christ shall bee revealed from heaven with his mighty Angells in flaming fire to render vengeance unto them which obey not unto his Gospell and to punish them with everlasting perdition from the presence of the Lord and from the glory of his power 2. Thes. 1. 7 8 9. Iude 15. Wisdome 5. 1. to 10. at which time thou shalt heare him pronounce this fearefull doome Depart from me ye cursed Matth. 25. 41. which is an everlasting departure not for a day nor for yeares of dayes nor for millions of yeares but for eternity and that from Christ to the damned to the divells to hell without either end or ease or patience to endure it at which time within thee shall bee thine owne guilty conscience more then a thousand witnesses to accuse thee the Divell who now tempts thee to all thy wickednesse shall on the one side testifie with thy conscience against thee and on the other side shall stand the holy Saints and Angels approving Christ's justice and detesting so filthy a creature behinde thee an hidious noyse of innumerable fellow damned reprobates tarrying for thy company before thee all the world burning in a flaming fire aboue thee that irefull Judge of deserved vengeance ready to pronounce the same sentence upon thee beneath thee the fiery and sulphureous mouth of the bottomlesse pit gaping to receive thee into which being cast thou shalt ever bee falling downe and never meet a bottome and in it thou shalt ever lament and none shall pitie thee for thou shalt have no society but the Divell and his Angells who being tormented themselves shall have no other ease but to wreak their fury in tormenting thee thou shalt alwayes weep for paine of the fire and yet gnash thy teeth in indignation for the extremity of cold thou shalt weep to think that thy miseries are past remedy to think that to repent is to no purpose thou shalt weep to thinke how for the shadow of a few short pleasures if they could bee called pleasures thou hast incurred these sorrowes of eternall paines which shall last to all eternity thy conscience shall ever sting thee like an Adder when thou thinkest how often Christ by his Preachers offered thee remission of sinnes and the Kingdome of Heaven freely if thou wouldest but believe and repent and how easily thou mightest have obtained mercy in those dayes how neere thou wast many times to have epented and yet did dest suffer the divell and the world to keep thee still impenitent and how the day of mercy is now past and will never dawne againe for thou shalt one day finde that conscience is more then a thousand witnesses and God more then a thousand consciences § 120. IF you will not believe mee yet at least believe Pharaoh who in the rich mans scalding rtorments hath a Discite a me learne of me he can testifie out of wofull experience that if wee will
What though none of Christs owne band can be diminished When thou dost the utmost of thy power and so farre as in thee lyes flout men out of their faithes and slay them with death eternall and when the intention and offer of this mischiese shall be judged as if thou hadst done the mischiefe God regards not so much what is performed as what was intended and measures what we doe by what we meant to doe He that shot at a Marke and kild a man by the Law of God was not held a murtherer but he that shall purpose to kill a man though he be prevented is as guilty of his blood as if he had actually killed him One man wills the knowledge of anothers wife he never attaines it perhaps never attempts it yet he is an Adulterer A man would steale if he durst he is a Thiefe though he have stolne nothing A strang thing saith Augustine wittily the man is still alive and yet art thou a murtherer the woman is still chast and untouched and yet art thou an Adulterer Good and evill thoughts and desires in Gods account are good and evill workes and as mostly he accepts the will for the deed so usually hee mesures the deed by the will Men indeed looke on the outward appeareance 1 Sam. 16. 7. and so measure the will by the worke but God beholdeth the heart Ier. 11. 20. and measures the worke by the will for though our persons shall be judged according to our workes yet our workes shall be judged according to our hearts as was the widdowes Mite Marke 12. 43. the Lord accepts affecting for effecting willing for working desires for deeds purposes for performances Abraham had onely an intention to offer Isaac and yet the Holy-Ghost tells us that Abraham did offer Isaac and 't was rewarded as done Neither had David beene lesse guilty of Vriah's death in that he wrot to Ioab to put him in the fore-front of the battell that he might be smitten and dye although he had escaped the sword then he was it being performed 2 Sam. 11. 15. nor Iesabel of Naboth's in that she sent her Letters to the Elders of his City to that purpose 1 King 21. 10. 19. so he that murthers soules intentionally is as guilty as if he had done the same actually and shall speed thereafter for God who pnnisheth or rewardeth nothing but the will will even arraigne and condemne thee for doing the same in fact § 141. TO which may be added as another aggravation belonging to this circumstance the extention of it And herein thou dost out-strip almost all other sinners in the heynousnesse of thy offence for whereas other sinnes viz. swearing theft murther c. may be compared unto a single Bullet which kills but one at once namely the party offending one of thy sinnes viz. drunkennesse may be compared to chaine-shot which sends men by clusters to Hell the other I meane thy scandalizing the way of truth and turning good into evill is like that plot of the gunpowder Treason which if it had taken effect would have destroyed a multitude at one blow Yea thereby thou dost not onely thy utmost but even sufficient without Gods great mercy to murther and destroy all that heare of thy milicious slanders and bitter invectives make them ashamed of their holy profession and flye from Christs standard backe to the world Now injuries are so much the more intollerable as they are dilated unto more those offences which are of narrow extent may receive an easie satisfaction the amends are not possible where the wrong is universall as may be collected from the story of Queene Vashti Esther 1. 16. 17. 18. And thou dost not inveigh against this or that particular person or congregation but against all the faithfull throughout the land wherein thou more then resemblest a mad Dog who spareth none but bites at all that come neere him for this thy ill report of the way of truth like poyson disperseth it selfe into every veine of the body politicke Now he is monstrously malicious and deserveth grievously to be punished that casts poyson into one cup with an intention to poyson one alone but he more which throweth it into the whole vessell whereof all the family drinkes with a purpose to speed every one in the house but he is desperatly and prodigiously wicked beyond expression who hurleth deadly poyson into the fountain whence the whole City is served as once the Iewes served this City and even such and no other is thy case it differs not a haires breadth only thou poysonest soules the other bodies and therein transcendest Now as this is an heinous offence above any I can think upon so great offences if ever they obtaine forgivenesse had need of answerable satisfactions notorious offenders may not thinke to sit downe with the taske of ordinary services the retributions of their obedience must bee proportionable to their crimes as was that of Paul's who as he had done more evill to the Saints then all the rest of the Apostles so he laboured more then they all in adding to the Church such as should be saved yea faith God to Ananias I will shew him how many things hee must suffer for my Names sake Act. 9. 16. § 142. THus I have unfolded thy severall and superlative sinnes and laid before thee the punishment due unto them single I have also shown thee how they are greatned and aggravated by sundry circumstances which will also adde weight to thy torment and without repentance double thy doome All which me thinks being put together and duely considered should make thee loath and abhorre thy present condition and not onely awaken thy conscience but fetch blood from thy secure heart yea if thou wishest or carest to bee saved or ever hopest for entrance into Gods Kingdome thou wilt with Ephraim strike thy selfe upon the thigh Ier. 31. 19. smite thy breast with the Publican Luk. 18. 13. and with amazement and indignation say what have I done◠what shall I doe to be saved◠at least if it be possible But as there is no hole to bee found in all the Barke of Popery but some popish Proctor or other will finde a peg to stop it so though this Pot hath so wide a mouth that as one would thinke no Pot-lid could bee found big enough to cover it yet thou hast a shift for thy persevering or rather the enemy of mankind hath furnished thee with an evasion for that he may make smooth the way to perdition hee will tell the procrastinator that the Thiefe upon the Crosse was heard by our Saviour at the last howre and that God is mercifull therefore he may go on boldly aud let the worst that can come repentance at the last howre and saying Lord have mercy upon me which the common people make their necke-verse will make all even otherwise God is not so good as his word who saith at what time soever a sinner
I doubt not but the preaching of the Word hath so prevailed with many that even think religion a disparagement and that feare nothing more then to have a name that they feare God that they have some secret liking to the truth and power of godlinesse yea strong purposes in better times to owne it if they drop not into hell before those times come So these men owe God some good will but they dare not shew it because of this they would please him yet so as they might not displease others nor themselves with the young man in the Gospell they will follow Christ so Christ propound no other conditions then what they like off But all such carnall thoughts ought to strike saile and give place to that Oracle of our Saviour whosoever shall bee ashamed of me and my woâ—ds or deny me before or among this adulterous and sinfull generation him wâ—â—â— I deny and be ashamed of also before my Father and his holy Angels in heaven Matthew 10. 33. Marke 8. 38. We read that Câ—â—sar's young men were loth to fight and so have scarres only least the women should mislike them so our younge Christians for the most part are so afraid to displease the meretricious world that they feare nothing so much as to bee or seeme good hate nothing more then to bee fashioned according to the Word of God and so whereas shame of face was ordained for sinne now shame is turned from sinne to righteousnesse for they which are not ashamed of the greatest evill are ashamed of the least good and this bashfull Divell never leaves a great many so long as they live whereby with the rich man Luke 16. they never thinke of heaven till tormented in the flames of hell § 189. BUt is not this base blood that blushes at a vertuous action Is it not a shame to bee ashamed of things either good or not ill Is it not a sottish feare and cowardise that puls us backe from goodnesse much more that constraines us to evill certainly in any good action that must needs be bad that hinders it But to forbeare good is not all for oftentimes to congratulate the company are not many of us fain to force our selves to unworthinesse and evill actions when we runne exceedingly against the graine Yea even while we are doing them our hearts chide our hands and tongues for transgressing agreeable to that of S. Augustine who confesseth that he was much â—shamed of his shamefastnesse and tendernesse in this case and further that he often belyed himself with sinnes which he never committed least hee should bee unacceptable to his sinfull companions and no marvaile when even Peter denyed his Lord and cursed himselfe to get credit amongst a cursed crew Thus as if we cared more to be thought good then to bee so indeed we force indurance on our selves to omit good actions and commit evil both against conscience meerly out of feare least lewd men should laugh at us O childish cowardly and base Surely for a man to be scoft out of his goodnesse by those which are lewd is all one as if a man that seeth should blindfold himselfe or put out his eyes because some blind wretches revile and scoffe at him for seeing or as if one that is sound of limms should limpe or maime himselfe to please the cripple and avoid his taunts A wise man will not bee scoft out of his money nor a just man bee flouted out of his faith the taunts of Ishmael shall never make an Isaac out of love with his inheritance Indeed they that least can doe best cavill can but vertue scornes muddy censures and unstained honour to be suborned by vulgar breathes yea she is strongest when shee lives in the presse of many temptations for to doe wel where is neither danger nor solicitation to evill is a common thing but to do well where is both perill and opposition is the peculiar office of a man of vertue for vertue as Metellus speakes rejecteth facility to be her companion Yea he that hath truly learned Christ had rather live hated of all men for goodnesse then beloved of all for vice rather please one good man then content a thousand bad ones his single authority being sufficient to countervaile the disdaine of a whole Parish And indeed how little is that man hurt whom malice condemnes on earth and God commends in heaven let the world accuse us so God doth acquit us it matters not for alasse their words are but like a boyes squib that flashes and cracks and stinks but is nothing and they that hang their faith on such mens lips doe but like Ixion embrace a cloud instead of Iuno and well may he claime a Boat-swanes place in Barkley's Ship of fooles that will sell his soule for a few good words from wicked mens tongues What is it to mee how others thinke me when I know my intent is good and my wayes warrantable a good conscience cares for no witnesses that is alone as a thousand § 190. BEsides of necessity wee must bee evill spoken of by some A man shall be sure to be backt and have abbettors either in good or evill and by some shouldered in both there was never any to whom some Belialists tooke not exceptions it is not possible to please or displease all seeing some are as deeply in love with vice as others are with vertue and the applause of ignorant and evill men hath ever beene vilipended by the wise and vertuous Phocion had not suspected his speech had not the common people applauded it Antisthenes mistrusted some ill in himselfe for the vulgar commendations Much more reason have we that are Christians when wee find that spirituall things are mostly represented unto vicious men false and cleane contrary to what they are indeed as corporall things in a glasse wherein those that are on the right hand seeme to be on the left and those againe which are on the left hand seeme to be on the right as it fared with Saint Paul who speaking of his unregenerate estate saith I also thought verily in my selfe that I ought to do many contrary things against the Name of Iesus Act 26. 9. That vicious drunkards and indeed all naturall men judge by contraries think and call good evill and evâ—ll good white black and black white commend what God in his word condemns and condemne what he commends I might prove by an hundred testimonies and examples out of Scripture but these may serve First touching things as if they wore their braines in their bellies and their guts in their heads they highly esteeme what is abomination in the sight of God Luk. 16. 15. and what God highly esteemes is abomination to them Pro. 13. 19. Secondly that which is called wisdome in Gods booke they account foolishnesse 1 Cor. 1. 18. 20. 23. and 2. 14. and 4. 10. Luk. 6. 27. to 36. or madnesse Acts 26. 24. Wisd. 5. 4. and
Iehosophat 2 Chron. 19. 2. wouldest thou help the wicked and love them that hate the Lord it may bee demaunded should Christians be friends with them who are enemies to the Crosse of Christ no no. And yet to the men separate from their manners we have no quarrell but wish them better then they either wish to us or to themselves Indeed if we should contemn them as they think we doe it were but a just recompence of their folly and wickednesse for as one speaking of the poverty of the purse saith that poverty is justly contemptible which is purchased by following of vice so may I of the poverty of the mind that poverty of wit and grace is justly contemptible which is purchased by a wilfull rebellion against God and the great meanes of knowledge and grace which we enjoy To conclude this point we think it 's better to leave them and be thought proud wrongfully then stay with them and be knowne bad certainly § 206. AGaine some will alledge we give offence to them that are without which is contrary to the Apostles precept who saith Give none offence neither to the Iews â—or to the Grecians nor to the Church of God 1 Cor. 10. 32. as they will make a crooked staffe serve to beat a Dog when a streight one cannot be found Nothing but ignorance is guilty of this scruple for the offence is only taken not given and herein they pervert the Apostles words touching offences as Pharaoh's servants did the same word when they said unto their Master concerning Moses How long shall he be an offence unto us Exodus 10. 7. for he meaneth in that place only such offences as are contrary to the doctrine of the Gospell as he hath expounded his own meaning Rom. 16. 17. And if nothing might bee done whereat vviâ—ked men are offended then the vvord of God must not be preacht nor his holy and divine precepts walked in yea Christ must not have come into the vvorld to redeem it for he was to the Iews a stumbling block and to the Greeks foolishnes 1 Cor. 1. 23 But all vvhich God hath commanded must be done and all vvhich he hath left indifferent may be done and none may or ought to censure the doing of it The precept is plaine one believeth that he may eate of all things and another which is weak eateth hearbs saith the Apostle and vvhat followes let not him that eateth despise him that eateth not and let not him that eateth not condemn him that eateth for God hath received him Rom 14. 2. 3. If I know the thing to be good and that I doe it to a good end what care I for their idle misconstruction morally good actions must not be suspended upon danger of causelesse scandall in things indifferent and arbitrary it is fit to be over-ruled by feare of offence but if men will stumble in the plain ground of good let them fal without our regard not without their owne perill Now that the Cuckoe may acknowledg this for her owne egg notwithstanding she hath laid it in the Doves nest let the men of the world know that it is not an offence given by us but taken by them yea they first give an offence to us by their ungodlinesse and after take the just reward of the same namely to be excluded our society for an offence wherein they imitate Athanagor as who as Tully reporteth would alwayes complaine of his punishment but of his fault he would say nothing or Adam who was ashamed of his nakednesse but not of his sin wicked men are neither sensible of doing injury nor patient in suffering for it It 's a rule of justice that what men deserve they should suffer yea in this particular case Gods rule is if thou take away the precious from the vile thou shalt bee according to my word Ier. 15. 19. And we would have them suffer this exclusion no longer then till they deserve it no more let them returne unto us doe as Themistocles who being in his youth vicious and deboyst afterwards made the world amends by his brave exploits and wee will returne unto them keepe them company account them true friends good men otherwise wee have an absolute prohibition from God himselfe Ier. 15. 19. let them returne untâ— thee but returne not thou unto them And good reason there is for it in a musicall instrument the strings that be out of tune are set up or set down to the rest but the strings that bee in tune are never stirred nor medled with though indeed I might have stopped their mouthes with this very question whether is better to obey God or humour sensual men As our Saviour Christ stopt the high Priests mouthes when they asked him by what authority hee cursed the fruitlesse Figg-tree cast the buyers and sellers out of the Temple c. by demaunding of them whether Iohns baptisme was from heaven or of men Mar. 11. 29. But in case they will not returne unto us we had rather offend each of them once then our selves every day It is pity that ever the water of baptisme was spilt upon his face that cares more to discontent the world then to wrong God They are unjust and ouer partiall that will goe about to exact from us that which we owe not with more rigor then they will exactfrom themselves that which they owe. And so I have given you the reasons why such as are or desire to be conscionable and religious breake off company with them and vindicated the most usuall exceptions against it I will now make some use of the point â—nd so leave it for them to chew upon § 207. 1. TO summe up all in a word or lâ—y all these grounds and motives together If we endanger our selves our lives our estates loose our credit our peace our time by frequent associating witâ— ungodly men and can no way expect their love and friendship be sure you come not or at least stay not in their company It is not safe venturing among them in confidence of our owne strength no more then it is to consort with cheaters in hope that they will not cozen us Dead fire we know being stird up will burne a fresh and corruption like a candle new put out is soone kindled againe If Sathan but blow upon it the owne heate is enough to enflame it No venture not thy selfe though thou hast once or twise come off cleare from them Sampson could withstand his wives temptation seven dayes but at length by her importunity she prevailed with him Iudg. 14. Over many in this case are like to sicke men who when they have had a good day or two thinke themselves presently well againe so they make bold to put off their Kerchifes to put on thinner garments and to venture into the fresh ayre whereupon follow unrecoverable relapses Wherefore take heede or if thou dost keepe them company it is an argument that thou art