16.22.23 In a word as he tempted the high Priests those arch-Hypocrites by love of glory and as the high Priests with money tempted Iudas to betray his Master and destroy himself so he tempts every man by that way and meanes vvhich he knovveth most prevalent vvith the party tempted § 71. INdeed Sathan is not so lavish How Sathan guls the rude multitude in giving every vice a title and each vertue a disgracefull name as to hurle away either cost or labour when it may be spared wherefore seeing the rude multitude so brutish and ignorant that they will be cheated and guld with any thing he takes advantage from their darkned soules and to deceive them knowing he needs doe no more onely foules and smeares the beautifull face of vertue with the blacke soote of those vices which seeme to have some affinity with them as by traducing each Grace thus conscience of sinne in the Devills language is called precise nicenesse and puritanisme zeale madnesse faith and confidence presumption syncerity hypocrisie patience pusillanimity humility basenesse of minde wisdome craft c. And on the other side painting vices ugly face with the faire colours of vertue and so present her not in her owne proper colours but guilded over with some shewes of holinesse that it may the more easily wind and insinuate it selfe into mens affections calling lust love enuy emulation pride magnanimity sloth warinesse covetousnesse good husbandry drunkennesse good fellowship ignorance innocencie pestilent heresie profound knowledge and deepe learning Revel 2.24 worldlinesse wisdome and policy rashnesse fortitude c. as for every severall Jemme that vertue hath vice hath a counterfeit stone wherewith she gulls the ignorant and there is no precept nor command of God but the Devill commands the contrary he is ever gaine-saying what God saith Gen. 2.17 and 3.4.5 And this is enough for hereby their poore blind hearts are so deceived with that shadow of resemblance which vice carrieth of vertue that they embrace and receive grosse vices insteed of glorious vertues and yet thinke themselves as well and that they shall speede as well as the best And least one should mistrust another he hath his cleargy to speake for him and is never without false Prophets which are ready to daube over sinne with untempered Morter such as for handfulls of barley and peeces of bread will sowe pillowes under each arme-hole prophesie out of their owne hearts and pretend a lying divination such as shall preach unto them Peace Peace and tell them that despise the Lord though they walke after the stubbornnesse of their own hearts no evill shall come upon them yea such as shall even slay the soules of them that should not dye and give life to the soules that should not live with lyes make the hearts of the righteous sad whom the Lord hath not made sad and strengthen the hands of the wicked that he should not turne from his wicked way by promising him life Eze. 13. Ier. 23.13 to 22. so shutting Heaven when they should open it and opening it when they should shut it And thus are millions deceived for nothing sooner wins flesh and blood then a Doctrine which tends to licentiousnesse Indeed most men are so greedy Many so greedy of temptation that Satan needs but cast out his angle either of profit or pleasure that Sathan needs no helpe from others for he can no sooner cast out his Angle amongst them but immediatly like the soules in Lucian about Charons boate or Coleminers about a line when the candles burning blew tells the dampe commeth they will fasten upon the bayte As let Ieraboam onely set up Calves in Dan and Bethel the people are downe on their knees yea all like beasts in heards will goe a lowing after them Yea were there no harlot no drunken associate to solicite no Devill to doe his office wicked men would beget destruction on themselves If Sathan should not feede them with temptations they would tempt him for them and snatch their owne bane in which case Sathan onely suggests the thought or sayes the word and it is done As if he appoint them to lye Or suggest the thought they willy if h◠command them to deceive they will deceive if he bid them slander they will slander and that as falsely as he if he perswades them to revenge to persecute c. they will doe it as spitefully and as fully as he could doe them himselfe and so of every sinne if he but say to any of his servants let there be an oath straight 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 The many wayes which Sathan hath to set upon 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 Sathan the great seducer wieked men are Apprentises or factors under him provoking to good the Father Sonne and Holy Ghost so there is a cursed Cerbe rus 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 feede 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
they should dare to make that a shooing-horne to draw on drinke by drinking healthes to him I cannot bee in charity with the places that permit this with the persons that pardon it much lesse with such Belialists as practise it But see greater abominations then these for as yet wee bee but in the Haven if wee launch out into the deepe we shall meete with Sea-monsters farre fowler evills § 29. 3 FRom wicked talking hee proceeds to cursed and impious swearing blaspheming c. His cursed and impious swearing blaspheming c. as you seldome see a Drunkard but hee is a great swearer and not of petty oathes but those prodigious and fearefull ones of Wounds and Blood the damned language of ruffians and monsters of the earth together with God damne me which words many of them use superficially if they repent not Yea the Drunkards and desperate ruffians of our dayes sweare and curse as if Heaven were deafe to their noyse yea they have so sworne away all grace that they count it a grace to sweare and that not onely when they are displeased with others will they tare the name of their Maker in peeces which is no better then frenzie but in their very best moodes Prophane Drunkards sweare even as dogs barke not ever for curstnesse but mostly out of custome neither know they that they sweare though they nothing but sweare as you shall heare a man when reproved for swearing presently rap out oathes that he swore not like men desperately diseased their excrements and filth comes from them at unawares And as by much labour the hand is so hardened that it hath no sense of labour so their much swearing causeth such a brawny skin of senselessenesse to overspread the heart memory and conscience that the swearer sweareth unwittingly and having sworne hath no remembrance of his oath much lesse repentance for his sinne O the numberlesse number of oathes and blasphemies that one blacke mouthed 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 Iesus one cryes Wounds another Blood a third Heart 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 Iewes 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 § 30. BUt as the Church doth not owne such wicked and prophane wretches for her children so Drunkards deserve like dirt in the house of God to be throwne out 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. Augustine 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 1 Because they bring an ill name upon the Gospell cause the enemy to blaspheme God 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 behaviour 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
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 â—o give warning of Rocks Sands and Shelves whereon others have made shipwracke will take occasion thereby to run his Ship upon them yea will he not employ all his care and skill that by avoyding them he may escape the danger yes except hee be starke mad or extreamely desperate The Holy Ghost compares the examples of holy men to the cloud in the wildernes Heb. 12.1 which was partly light partly dark now if any with the Israelâ—tes shal follow the light part of this cloud the vertues and graces of these Saints and holy men it will safely conduct and carry them thorow the red Sea of this troublesome world but contrariwise if any with those Egyptians Exod. 14. shall follow the black part their frailties and infirmities he is like to be drowned in the sea of eternal destruction as the Egyptians were in those waters Wherefore imitate their vertues but beware and take heed of their vices Evill was never made to bee imitated but goodnesse yet alasse Lots faith and obedience is not such a sinners object but his drunkennes as if Iacobs modest looke liberall hand truth-speaking tongue devout knee and humble heart were not worth the noting but only his lamenesse and haulting Yea their weaknesse is seen in our hands but not so much as their tears are seene in our eyes Oh sottish men that mark none of the graces of godly men but their skars But if any tender the safety of his own soule when he seeth these examples which are recorded for our learning for our warning let them bee as so many monitors to warne him to take heed yea if they being so godly had their slips and falls let him that thinketh he standeth take heed least he fall let them not make us goe on more securely in our sinfull courses but rather move us to worke out our salvation with feare and trembling as the Apostle exhorts Phil. 2.12 Againe the Saints falls should serve to raise us up when wee are downe not to cast us down when we are up and should serve for our consolation afterward not for our presumption before Lastly Lots and Noahs falling into this sin were nothing in comparison of thine for as for Noah hee was ignorant of the nature of wine and knew not the strength of the Grape for as it was his first planting of Vines there so it was in all probability the first time hee had tryed and experimented the operation of wine And as for Lot he drank liberally with intent only to comfort himselfe and his daughters in regard of the losse of their mother and many other crosses lately sustained and was overtaken unawares Neither did any of these drinke with an intent to exceed measure and to bee drunke neither did they use it often the one only once the other but twice and that by the instigation of his ungracious daughters and so makes nothing or very little for the excuse of common drunkkards who like so many flyes live wholly by sucking 3 They are not drunke with wine But thou art not drunke with Wine no peradventure thou hast no wine to be drunk with yet if thou be overcome with strong drinke of what kinde soever it be thou wilt be found a trespasser against sobriety and consequently against God himself It is notwhat you call the thing that doth the hurt but what hurt it doth if it maketh either the head heauy or the heart outragious or the eyes to stare or the tongue to stammer or the feete to stagger or the stomacke to worke like yeast in a barrell thou canst not excuse it Indeed I have heard of a mad fellow that excused his taking of a purse who when one seeing him goe towards the place of execution said how now neighbour whether goe you what 's the matter answered nothing but mistaking a word I should have said to such an one good morrow I said deliver but as this would not save him from the Gallowes so no more will these poore excuses save thee from Gods heauy displeasure § 48. BUt thou hast yet to say 4 That it is the usuall custome of the place and common practise of the people with whoÌ„ they are coâ—versant and by whom they live for thou wilt excuse thy excessive drinking by others example and alledge that it is the usuall custome of the place and the common practice of the people among whom thou livest yea whom thou livest by and art daily conversant withall as for the most part that which is patronized by usualnesse slips into the opinion of lawfulnesse and hereupon thou art as thou supposest the rather to be borne withall if thou doe like other men seeing singularity would make thee odious and cause thee to be scorned and derided of all I answere indeed custome and example of the greatest number sayes much for it but that much is nothing for it is God's expresse charge Exod. 23.2 thou shalt not follow a multitude to doe evill and St. Paul's everlasting rule Rom. 12.2 fashion not your selves like unto this world Besides if custome of place or multitude of people could authorize any sinne then every sinne might stand upon it's iustification yea no fancy so mad can fall into humane imagination that meets not with the example of some publique custome as I could easily prove if it were needefull yea I can hardly forbeare to make a list of their severalls for there is no countrey without some customes as strange to others as pleasing to themselves and use brings the sight of our judgements asleepe the barbarous Heathen are not more strange to us then wee are to them subjects have divers lustres whence the diversity of opinions is chiefly ingendred one nation vieweth a thing with one visage and thereon it stayes another with
another To bee briefe if custome and example could authorize drunkennesse why could it not as well authorize that abominable sinne of Sodomy for Sodomy it selfe was once the common practice of a whole City and so for Turcisme Iudaisme Paganisme and Popery for these take up nine parts of the world But tell me were it a good plea to commit a felony and say that others doe so or if never so many should leape into the Sea or cast themselves into the fire or breake their owne necks would this encourage any that are wise to do the like why then wilt thou leape into Hell and cast away thy soule because others do so Alasse although custome and community commendeth that which is good yet it mightily aggravateth that which is evill a good thing the more common it is the better it is but an evill thing the more common the worser yea custome grounded neither upon reason nor Religion is the worst and most barbarous kinde of Tyranny a common fashion dissonant from Gods word is but a common sinne which often bringeth common and universall judgment and therefore thou canst not joyne with them in their sinnes and be disjoyned from them in their punishments But seeing there is no such authority given to sinne as by example and that this excuse is so common in every offenders mouth Others or every one doth so and so therefore why not I or every one is of this or that judgment and are you wiser then al considering that this is made a generall plea almost in all cases Do notsuch and such the like who are wiser and greater and better men then your selfe for I have ever noted that this one artlesse perswasion of Others doe so prevailes more with the world then all the places of reason I will answer it the more largely and fully and prove that example either of the greatest number or the greatest men or the greatest schollers yea the best and holiest men let custome and reason as it is now depraved together with good intentions be added thereunto are but uncertaine yea deceitfull guides to follow and that the best or all these will prove but a poore plea another day God having given us his Word which is a certaine and infallible guide to direct us and rule to walke by and square all our actions together with a strait command not to swerve therfrom either to the right or left hand That wee ought not to follow the example either First we ought not to follow the example of the greatest number for the greatest number goe the broad way to destruction and but a few the narrow way which leadeth unto life as our Saviour witnesseth 1 of the greatest number or Mat. 7.13.14 yea saith St. Iohn the whole world lieth in wickednesse the 1 Ioh. 5.19 whereas they whom Christ hath chosen out of it are but a little flocke Luk. 12.32 the number of those whom Sa◠than shall deceive is as the sand of the Sea Rev. 20.8 whereas they that beleeve the Gospell are few in number Isai 53.1 Rom. 10.16 the one may be compared to a little flocke of Kids but the other like the Arromites fill the country for besides Turkes Iewes and Infidells Heresie hath one part Hypocrisie another Prophanesse a third Lukewarmnesse a a fourth c. 2 Cor. 4.4 so that God hath the least part that owes all Lord thou hast but a few names in Sardy Re. 3.4 And this the Scripture verifies of all ages there could not be found eight righteous persons in the old world for one was an impious Cham all Sodom afforded not ten Eliah speaking of the outward visible Church in his time saith I onely remaine a Prophet of the Lord but Baals Prophets are 450. 1 King 18.22 and Mich◠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 2 Of the greatest men or suppose this were the common practise of the greatest richest and noblest men in the Land it would no way serve thee for an
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 Starres 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 sinne 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 3 Of the greatest schollers 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 flesh 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 crucified 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 wise men backward and make their knowledge foolishnesse 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 fooles and worshipped gods that were not able to wipe off the dust from their owne faces How many Papists that are great clarkes and wise men maintaine a thousand absurd and ridiculous Tenents yea such brainesicke Positions that never any old woman or sicke person doted worse To nominate two of two hundred Iohn Baptist with them hath so many heads that they cannot tell which is the right God made him but one Herod left him none they as if he were another Hydra have furnished him with a great many Christs crosse is so multiplied with them that the same which one ordinary man might beare if the peeces were gathered together would now build a Pinnace of a hundred Tunne yet they will tell us that every shiver came by revelation and hath done miracles but this appeares to me the greatest miracle that any man should beleeve them yea is not their folly and blindnesse such as to maintaine those things for truth which the Holy Ghost plainely calls the Doctrine of Devills 1 Tim. 4.1.2 And justly are they forsaken of their reason who have abandoned God yea most just is it that they who want grace should want wit too If Idolaters will needs set up a false god for the true is it not equall that the true God should give them over to the false and because they receive not the love of the truth that they might be saved therefore saith the Apostle God sendeth them strong delusions that they might believe lyes that all they might be damned which beleeve not the truth but had pleasure in unrighteousnesse 2 Thes 2.10.11.12 God giveth to every man a stocke of knowledge more or lesse to occupy withall and to him which useth the same well viz. to his glory and profit of himselfe and others he giveth more as to the Servant which used his Talents wel hee doubled them which makes the Holy Ghost frequent in these and the like expressions If any will doe Gods will hee shall understand the Doctrine whether it be of God or no Ioh. 7.17 A good understanding have all they which keepe the Commandements Psal 111.10 The Spirituall man understandeth all things 1 Cor. 2.15 to a man that is good in his sight God giveth knowledge and wisdome Eccles 2.26 wicked men understand not judgment but they that seeke the Lord understand all things Pro. 28.5 But as for him which useth it not much more if he abuseth his knowledge to his owne hurt and Gods dishonour as too many doe he taketh from him even that which he had formerly given him as he tooke away the odd Talent from the servant which had but one and did not use the same Luk. 19.24 That this is Gods manner of dealing you may see Mat. 21.43 Gen. 4.11 Acts 26.18 Isaiah 29.14 and 44.25 and 6.9.10 Dan. 2.19.23 Iob 5.13.14 Ioh. 9.39 and 12.37.40 Rom. 1.28 Eph. 4.18.19 1 Cor. 1.20 2 Thes 2.10.11.12 Hee is not more the author of light in Goshen then of blacke darkenesse in Aegypt hee doth not more open the heart of Lydia then harden the spirit and make obstinate the heart of Sihon King of Hesbon Deut. 2.30 If there be a Mordecay growing into favour with him there is also an Haman growing out of favour As Eliah's spirit is doubled upon Elisha so the good Spirit departed from Saul As the Gentiles became beleevers so the Iewes became Infidells As Saul became an Apostle so Iudas
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 Tekoa was by Ioab 2. Sa. 14.3 or as Zebedeas 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 Numb 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. The Devil speakes in and works by them 〈◊〉 once be did by the Serpent 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 fighteth 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 only draweth the Iron unto it as Iet and Amber doth Straw but iufuseth 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 more men on earth to fight for him then the Trinity which made us 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 powder some likely to take fire yea he is like some cunning Enginere that can invent new instruments according to the present occasion and he inventeth all he can and puts in practise all that he inventeth Yea if men have so many slights to compasse their matters how can the compasser himselfe hold his fingers If the Serpents seed bee so subtile what doe you thinke of this old Serpent Yea so many snares and engines are laid by the professed enemy of man to intrap our soules that wee may with reverence and love wonder at the mercy of God in our delivery for wee fall O God we fall to the lowest hell if thou prevent us not if thou sustaine us not all our weaknesse is in our selves all our strength is in thee Neverthelesse wee can thanke none but our selves if wee yeeld The minde of man not capeable of a violation either from man or Sathan for though that old Saba blowes many an intiseing blast to carry us away from our true alleagiance to Christ Iesus our King yet the minde of man is not capeable of a violation either from man or Sathan and who then can I tax for mine owne yeelding but my selfe § 74. NOw to speake of As impossible to reckon up all sorts of seducers as to tell the moates in the Sun or nominate all sorts of seducers much more to shew the several slights which wicked men use that they may make us associate them in their lewdnesse is impossible yea I may as well weigh the fire or measure the winde as well reckon up the moates in the Sun paint Eccho to the life make the Moone a new coate and assoone finde out the motion of a bird in the aire the way of a Serpent upon a stone and the way of a Ship in the midst of the Sea which are all too wonderfull for me Prov. 30.18.19 yea had I the gift of prophecy and knew all secrets touching the same I should need two hundred tongues and six hundred pens and a mouth of steele with an Iron voyce if I should declare their severall diversities For the foure and twenty letters in the Alphabet
many mouths Or admit the best that can come I am sure a man once wounded in his good name is seldome cured without skarres of suspicion as fine linnen being once stained with black Inke though it be wash'd never so will retaine an Iron-mould ever after O the malice and mischiefe of aslanderer The sinue and punish ment of a sâ—anderer for he not only woundeth the party of whom he speaks but the party likewise to whom hee speakes if hee either rashly believes it or is delighted in hearing it or further divulgeth it or doth not defend the absent wronged party so slaying three at once with the one Arrow of his viperous and venimous tongue himselfe being one of the number as Luther well 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 loofe 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 6 They must doe what Sathan will â—nvethem 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 The receiver as bad â— as the tale-bearer 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 They will flout us out of our faith have our company here in sin herafter in tâ—rment 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 expatiate and whereas I have hitherto 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 1 They would have our company in finne 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 sinnes they have no quarrell against us As Holofernes said to Indeth 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 Matth. 10.22 so soone as he became religious and conscionable For all wicked men are like the women of Lemnos VVhat a strait the godly are in 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
Sathan and Christ and their regiments the wicked and the godly a perpetual war enmity and strife according to the Lords prediction or proclamation for there is scarce a Page in the Bible which doth not either expresse or imply somewhat touching this warre yea as if the Scriptures contained nothing else the Holy-Ghost significantly calls them the booke of the battells of the Lord Numb 21.14 as Rupertus well observes But because it would take up much roome and none except they are blind will question the same I will wave that Saran is not a Captaine of forties nor of fifties nor of sixties nor of hundreds but he is Generall over all which fight not under Christ's Banner which is but a little flocke It 's true every Christian in his Baptisme hath taken presse-money of Christ to be his Souldier and to serve him in the Field of this world against his and our enemies yea I confesse amongst us Christians Christ is the subject of all tongues O that he were the object of all hearts but whereas the Schoole disputes of him the Pulpit preaches of him Hypocrites talke of him time-servers make use of him Politicians pretend him prophane men sweare by him millions professe him few love him few serve him few care to honour him godly men even amongst us Christians are like timber trees in a wood here one and there one Yea it is to be feared that as once in Israel a thousand followed Baâ—l for one that followed God so now many serve the world and the flesh and the Devill for one that truely serves God in sincerity truth and holinesse Now as when Abimeleck raigned downe went Gideon's children so where wicked men beare sway and sin raignes downe goes Christ's friends and the fruits of faith And when hath the visible Church kept her owne so well but it might truely be said not as the women of Saul and David Saul hath slaine his thousand and David his tenne thousand but Sathan by himselfe and his Host hath slaine more then his hundred thousand Yea of these drunkards who have taken the Devills oath of allegiance he is a very meane souldier that hath not won some from Christs Standard as amongst the Hungarians he is not held worthy to weare a weapon nor reputed a brave gentleman who hath not kil'd a Turke Yea some there are that have wonne more men from him then they have beene weekes at their owne dispose as Cato Censorius boasted he had taken more townes in Spaine then 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 They would have our company in torments 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 No thing but â—â—our soul ewill Isatisfi the berpent and is seede 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 thy 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 sake 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 sonles 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 Good men draw all they can io heaven wicked all they can to bell to pluck others after him As by his sinnes and bad example hee hath drawn others from God so now he will all hee can draw others with himselfe to God Saul converted will build up as fast as ever he plucked downe and preach as zealously as ever he persecuted But take a view of each case in severall persons and first of the godly We read that Noah and Lot hazarded their own peace and safety such was their charity to preserve theirs that afflicted them they did admonish others like Prophets and advise them like Fathers but both in vaine these holy men seemed to them as one that mocked and they did more then seeme to mocke them againe We read likewise how Andrew was no sooner converted and become Christ's Disciple but instantly hee seeketh out his brother Simon to gaine him also to the same faith Iohn 1.41 And of Philip that he did the like to Nathaniel verse 45. And of the woman of Samaria that she did the like to many of her neighbours Iohn 4.28 to 41. And of the twelve Apostles that so soone as they were endued with the Holy Ghost they spread the Gospell throughout the whole world and with so good successe that wee reade of three thousand soules converted by one of them at one time namely by Peter so well did he obey Christ's command who said unto him when thou art converted strengthen thy brethren Luk. 22.32 Yea Moses so thirsted after the salvation of Israel that rather then hee would bee saved without them hee desired the Lord to blot him out of the Booke of Life Exodus 32.32 and Paul to this purpose saith I could wish my selfe to be separated from Christ for my brethren that are my kinsmen according to the flesh meaning the Iewes Rom. 9.3 Their charity and spirituall thirst after salvation was much like the naturall thirst of Alexander who being with his troopes in the Field and in extremity of thirst when one presentted him an Helmet of water he refused it saying si solus bibero hos maeror occupabit or that of Rodolphus the Emperour who in his warres against Octocarus King of Bohemia being offered drink by a rusticke that attended his harnesse when both he and his whole Army were ready to perish with thirst refused it saying that his thirst was for all his Army and not alone for himselfe There is a greate dearth of reason and charity in that man who would bee happy alone much more doe they desire the blessednesse of others that are of the communion of Saints all heavenly hearts are charitable and it is a great presumption that hee will never finde the way to heaven who desires to go thither single yea a desire to win others is an inseparable adjunct or relative to grace for it is impossible that a man should be converted but having got himselfe out of Sathans clutches he will seeke to draw others after him yea where the heart is thankfull and inflamed with the love of God and our neighbour this shall be the principall aime as that vertuous Lady which Camden speakes of having beene a Leper her selfe bestowed the greatest part of her portion to build an Hospitall for other Lepers Neither can enlightened soules choose but disperse their rayes we are no whit thankfull for our owne illumination if we doe not looke with charity and pity upon the grosse misse-opinions and misprisions of our brethren It is a duty commanded by God Iud. 22.23 2 Tim. 2.25.26 Heb. 3.13 And every good mans meat and drink is to doe the will of him that sent him and though he cannot do what he would yet he will labour to do what he can to win others not to deserve by it but to expresse his thanks § 115. ANd as Gods people would not bee saved alone but winne all they can They shall answer for soule-murther knowing society no small part of the very joyes of heaven no more would wicked men be damned alone but mislead all they can thinking it some ease and comfort in misery to have companions As for example What made the Scribes and Pharisies compasse Sea and Land to make one of their profession but that they might make him twofold more the child of hell then themselves as our Saviour expresly witnesseth Matth. 23.15 Yea they shut up the kingdome of heaven so farre forth as they could and would neither goe in themselves nor suffer others that would have entred to come in v. 13. And what else but this love of community made Baalam being a cursed reprobate himselfe so willing first to curse all Israel and after when that would not fadge to give such divellish counsell against them Numb Reve. 2.14 22. Or what is the reason thinke you of all their practises against the just now of their tempting them and attempting what they can against them but this they would discourage us in the way to heaven beat us off from our holy profession or being religious and draw us backe to the world that so they might have our company here in sinne and hereafter in torment as if this were not to carry brimstone to their own fire and to make their own bed in hell And let such know that how many Novices or Apprentises of Religion soever have beene beaten off by meanes of their scoffs slanders reproaches or other their malicious practises against the godly how many soever they have forestalled with prejudice against the religious by making their savour to stinke before their neighbours and acquaintance through their lies and forgeries so putting a sword into their hand to slay them as the children of Israel unjustly charged Moses and Aaron touching Pharaoh and his servants Ex. 5.21 or how many soever are drawn to do and commit the like sinnes by their example even so many of Christs band they have as much as in them lyeth diminished and shall one day be arraigned and condemned not only for high treason against our Soveraign Lord Christ but also for slaying so many soules with death eternall which sin having a reward of torment answerable as I shall shew anon must of necessity bring upon them more then double damnation Wherefore let them more wisely then Dives looke to it in time take heed of powring water upon the fire of the Spirit which had more need of kendling then of quenching and beating down the weake hands and knees which should rather bee lifted up for God and against Sathan And thus you see that drunkards and all wicked men whose meat and drink it is to doe the will of their Father ayme at our eternall ruine as the divell did at the
Chr. 25.16.20 O remember that there is a day of account A description of the lost judgement and of hell a day of death a day of judgement comming wherein the Lord Iesus Christ shall bee revealed from heaven with his mighty Angells in flaming fire to render vengeance unto them which obey not unto his Gospell and to punish them with everlasting perdition from the presence of the Lord and from the glory of his power 2 Thes 1.7 8 9. Iude 15. Wisdome 5.1 to 10. at which time thou shalt heare him pronounce this fearefull doome Depart from me ye cursed Matth. 25.41 which is an everlasting departure not for a day nor for yeares of dayes nor for millions of yeares but for eternity and that from Christ to the damned to the divells to hell without either end or ease or patience to endure it at which time within thee shall bee thine owne guilty conscience more then a thousand witnesses to accuse thee the Divell who now tempts thee to all thy wickednesse shall on the one side testifie with thy conscience against thee and on the other side shall stand the holy Saints and Angels approving Christ's justice and detesting so filthy a creature behinde thee an hidious noyse of innumerable fellow damned reprobates tarrying for thy company before thee all the world burning in a flaming fire aboue thee that irefull â—â—dge of deserved vengeance ready to pronounce the same sentence upon thee beneath thee the fiery and sulphureous mouth of the bottomlesse pit gaping to receive thee into which being cast thou shalt ever bee falling downe and never meet a bottome and in it thou shalt ever lament and none shall pitie thee for thou shalt have no society but the Divell and his Angells who being tormented themselves shall have no other ease but to wreak their fury in tormenting thee thou shalt alwayes weep for paine of the fire and yet gnash thy teeth in indignation for the extremity of cold thou shalt weep to think that thy miseries are past remedy to think that to repent is to no purpose thou shalt weep to thinke how for the shadow of a few short pleasures if they could bee called pleasures thou hast incurred these sorrowes of eternall paines which shall last to all eternity thy conscience shall ever sting thee like an Adder when thou thinkest how often Christ by his Preachers offered thee remission of sinnes and the Kingdome of Heaven freely if thou wouldest but believe and repent and how easily thou mightest have obtained mercy in those dayes how neere thou wast many times to have repented and yet diddest suffer the divell and the world to keep thee still impenitent and how the day of mercy is now past and will never dawne againe for thou shalt one day finde that conscience is more then a thousand witnesses and God more then a thousand consciences § 120. IF you will not believe mee yet at least believe Pharaoh The same further amplified who in the rich mans scalding torments hath a Discite a me learne of me he can testifie out of wofull experience that if wee will not take warning by the word that gentle warner the next shall be harder the third and fourth harder then that yea as al the ten plagues did exceede one another so the eleventh single exceeds them all together innumerable are the curses of God against sinners but the last is the worst comprehending and transcending al the rest the fearefullest plagues God still reserves for the upshot all the former doe but make way for the last When the Dreame and the Miracle and the Prophet had done what they could upon Nebuchadnezzar God calls forth his temporall judgements and bids them see what they can doe if they will not yet serve he hath eternal ones which will make them repent every veine of their hearts and soules that they did not repent sooner Oh that I could give you but a glimpse of it that you did but see it to the end you might never feele it that so you might be won if not out of faith yet out of feare for certainly this were the hopefullest meanes of prevention for though diverse theeves have robd passengers within sight of the Gallowes yet if a sinner could see but one glimpse of hell or bee suffered to looke one moment into that fiery Lake hee would rather choose to dye tenne thousand deaths then commit one sinne and indeed therefore are wee dissolute because we doe not thinke what a judgement there is after our dissolution because wee make it the least and last thing we thinke on yea it is death wee think to thinke upon death and we cannot indure that dolefull bell which summons us to judgement Something you have heard of it here and in Section the 44. But alasse I may as well with a Cole paint out the Sunne in all his splendor as with my pen or tongue expresse the joyes of Heaven which they willingly part withall or those torments of hell which they strive to purchase For as one said that nothing but the eloquence of Tully could sufficiently set forth Tullie's eloquence so none can expresse those everlasting torments but hee that is from everlasting to everlasting and should either man or Angell goe about the worke when with that Philosopher hee had taken a seven-nights time to consider of it hee might aske a fortnight more and at the fortnights end a moneth more and be at his wits end at the worlds end before he could make a satisfiing answer otherthen his was that the longer he thought of it the more difficult he found it alasse the paine of the body is but the body of paine the anguish of the soule is the soule of anguish § 121. BUt to be everlastingly in Hell to lye for ever in a bed of quenchles flames is not all Drunkards shal have a double portion of vengeance to other men for as thy sinnes have exceeded so shall thy sufferings exceed as thou hast had a double portion of sinne to other men here so thou shalt have a double portion of torment to them hereafter the number and measure of torments shall be according to the multitude and magnitude of offences mighty sinners shall be mightily punished for God will reward every man according to his workes Revel 20.12.13 and 22.12 As our workes are better or worse so shall our joyes in heaven our paines in hell bee more or lesse as every one hath beene more wicked he shall bee more wretched Capernaum exceeding Sodome and Gomorrah in sin shall feele also an excesse of punishment and the willfull servant shall receive more stripes then the ignorant Luk. 12.47.48 Mat. 10.15 which being so viz. that every man shall be punished according to merit what will become of thee surely thy sins are so prodigious that they scorne any proportion under a whole volume of plagues But see wherein thy sinnes exceed other mens The drunkards sinns aggravated by
extention of it And herein thou dost out-strip almost all other sinners in the heynousnesse of thy offence for whereas other sinnes viz. swearing theft murther c. may be compared unto a single Bullet which kills but one at once namely the party offending one of thy sinnes viz. drunkennesse may be compared to chaine-shot which sends men by clusters to Hell the other I meane thy scandalizing the way of truth and turning good into evill is like that plot of the gunpowder Treason which if it had taken effect would have destroyed a multitude at one blow Yea thereby thou dost not onely thy utmost but even sufficient without Gods great mercy to murther and destroy all that heare of thy milicious slanders and bitter invectives make them ashamed of their holy profession and flye from Christs standard backe to the world Now injurics are so much the more intollerable as they are dilated unto more those offences which are of narrow extent may receive an easie satisfaction the amends are not possible where the wrong is universall as may be collected from the story of Queene Vashti Esther 1.16.17.18 And thou dost not inveigh against this or that particular person or congregation but against all the faithfull throughout the land wherein thou more then resemblest a mad Dog who spareth none but bites at all that come neere him for this thy ill report of the way of truth like poyson disperseth it selfe into every veine of the body politicke Now he is monstrously malicious and deserveth grievously to be punished that casts poyson into one cup with an intention to poyson one alone but he more which throweth it into the whole vessell whereof all the family drinkes with a purpose to speed every one in the house but he is desperatly and prodigiously wicked beyond expression who hurleth deadly poyson into the fountain whence the whole City is served as once the Iewes served this City and even such and no other is thy case it differs not a haires breadth only thou poysonest soules the other bodies and therein transcendest Now as this is an heinous offence above any I can think upon so great offences if ever they obtaine forgivenesse had need of answerable satisfactions notorious offenders may not thinke to sit downe with the taske of ordinary services the retributions of their obedience must bee proportionable to their crimes as was that of Paul's who as he had done more evill to the Saints then all the rest of the Apostles so he laboured more then they all in adding to the Church such as should be saved yea saith God to Ananias I will shew him how many things hee must suffer for my Names sake Act. 9.16 § 142. THus I have unfolded thy severall and superlative sinnes But the drunkard hath a shift to evade al this and what else â—an be spoken and laid before thee the punishment due unto them single I have also shown thee how they are greatned and aggravated by sundry circumstances which will also adde weight to thy torment and without repentance double thy doome All which me thinks being put together and duely considered should make thee loath and abhorre thy present condition and not onely awaken thy conscience but fetch blood from thy secure heart yea if thou wishest or carest to bee saved or ever hopest for entrance into Gods Kingdome thou wilt with Ephraim strike thy selfe upon the thigh Ier. 31.19 smite thy breast with the Publican Luk. 18.13 and with amazement and indignation say what have I done what shall I doe to be saved at least if it be possible But as there is no hole to bee found in all the Barke of Popery 1. He can apply Christs pussion and Gods mercy as a warrant for his licentiousnesse but some popish Proctor or other will finde a peg to stop it so though this Pot hath so wide a mouth that as one would thinke no Pot-lid could bee found big enough to cover it yet thou hast a shift for thy persevering or rather the enemy of mankind hath furnished thee with an evasion for that he may make smooth the way to perdition hee will tell the procrastinator that the Thiefe upon the Crosse was heard by our Saviour at the last howre and that God is mercifull therefore he may go on boldly and let the worst that can come repentance at the last howre and saying Lord have mercy upon me which the common people make their necke-verse will make all even otherwise God is not so good as his word who saith at what time soever a sinner repenteth c. for heâ— can take liberty to continue his sensuall lusts by a warrant of Scripture what is written for his consolation hee turnes to poyson making of his restorative Physicke a drinke to intoxicate him to desperatenesse yea he can apply Christ's Passion as a Warrant for his licentiousnesse not as a remedy and takes his Death as a Licence to sin his Crosse as a letters Patent to doe mischiefe so they not only sever those things which God hath joyned together sin and punishment and joyne together what God hath severed sinne and reward but even turn the grace of God into wantonnesse as if a man should head his Taber with his pardon Wherein the Divell deales with them as once with our Saviour Cast thy selfe downe headlong for the Angels shall beare thee up so plung your selves into this or that sinne the mercy of God shall helpe you out poyson thy selfe here is a counterpoyson break thy head here is a plaister surfeit here is a Physitian Upon which ground the most impudent and insolent sinners Drunkards Adulterers Swearers Mammonists c. presume that though they live like Swine all their life long yet a cry for mercy at last gasp shal transform them into Saints as Circe's charmes transformed Men into Swine We are all willing to believe what we wish The Divell makes large promises The hope of an hypocrite is easily blowne into him and as soone blown out of him and perswades his they shall have what they desire but ever disappoints them of their hopes as what a liberty what wisdome did hee promise our first Parents when indeed hee stole from them that liberty and wisdome they had even as Laban promised Iacob beautifull Rachel but in the dark gave him bleare-ey'd Leah or as Hamor promised the Sechamites that by their circumcision all the goods of the house of Israel should be theirs wheras in deed the goods of the Sechamites fell to the house of Israel Diabolus mentitur ut fallat vitam pollicetur ut perimat saith S. Cyprian The condition of an inconsiderate worldling is much like an Alchymists who projecting for the Philosophers stone distils away his estate in Limbecks not doubting to find that which shall do all the World good yea hee dares promise his friends before hand Gold in whole Scuttles but at last his glasse breaks and himselfe with it Thus when Agag was
to follow Christ have his religion judged hypocrisie his Christian prudence craft and policy his Godly simplicity fillinesse his zeale madnes his contempt of the world ignorance his godly sorrow dumpishnesse c. for these and the like as unseasonable frosts nip all gracious offers and beginnings in the bud and as much as in them lyeth with Herod labour to kill Christ in young beginners yea the censures and scoffes of these Atheists and worldlings like the blasts of Rammes-hornes before the walles of Ierico lay al the strength of a young beginners vertue levell at one utterance for the first sparkes of grace are in appearance like fire in greene wood which if it be not followed and cherished will suddenly dye and go out whereby each resolution becomes as a false conception which never lives to the birth of any act And certainly the Divell gets more by such discouragements and the reproaches that are cast upon religion then by fire and faggots for Helena's bowle Medea's unction Venu's girdle nor Circes cup can more inchaunt then this afrights Yea tell me if you can what hath ever beene found such an enemy to vertue as this feare or such a spurre to wickednesse O the multitude of soules that wicked men scoffe out of their religion how many thousands in this kingdome are content to bee misled with the multitude rather then be an object of their scorne and derision how many hold it the best and safest way in differences of religion with out farther question to take the stronger part that so doing as the most doe they may have the fewest to finde fault with them Yea how few are there that goe beyond those white livered Rulers Ioh. 12. who because of the Pharisies and loving the praise of men more then the praise of God chose rather to conceale their knowledge of and love to Christ then to bee cast out of the Synagogue for confessing of him verse 42.43 I dare say a world of people in this land are in Zedekiah his case convinced in their consciences that they ought to doe as their faithfull Prophets warne them but they are afraid they shal be mockt have so many frowns and frumps and censures and scoffes that they cannot buckle to such a course look Ie 38.19 As 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 words or deny me before or among this adulterous and sinfull generation him will 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 Caesar'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 But it is base blood that blushes to doe will 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 ashamed 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 And they are fooles who wil be sensâ—â—ue of their religion 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 we must be evil spokeâ— of by â—â—me 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 Phecion 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 And wicked men judge by contraries That vicious drunkards and indeed all naturall men judge by contraries think and call good evill and evill 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 1 Of 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 contrarily that which God calls foolishnesse and madnesse they terme wisdome Gen. 41.8 Iob. 5.13 Pro. 28.11 Ier. 4.22 1 Cor. 3.19 Exodus 1.10 Iosh 9.4 Titus 3.9 Pro. 10.18 3 They thinke there is no God Psal 14.1 or that he is carelesse and mindeth them not Psal 10.11 and 94.7 or that he is not so just as to reward every one according to his workes Psal 10.13 4 They thinke the service of God which is the greatest freedome Iohn 8.34.36 Rom. 6.16.18.22 the only bondage Psal 2.3 4. and to serve their owne lusts and therein the Devill whose captives they are 2 Tim. 2.26 the only freedome Psal 12.4 5 They censure true faith in the Godly to be presumption 2 Chron. 32.11.14 Rom. 8.38.39 and yet thinke their owne presumpâ—tion to be true faith 6 They not only thinke profession arbitrary but blame worthy when as our Saviour commands it upon paine of being denied before God and his holy Angells at the later day Matth. 10.32.33 Mark 8.38 7 They censure yea condemne us to the pit of Hell about vanities of their own devising Luk. 7.33.34 Mark 7.5 and justifie heynous crimes in themselves verse 11.12.13 8 They thinke if they have the worlds friendship and good opinion that they are in a passing good and happy estate when nothing more truely proves them in a cursed condition Luke 6.26 Iames 4.4 § 191. SEcondly touching persons 2 Of pâ—â—sons First they account the sincere Christian which walkes according to the rule of Gods word an Hypocrite Iob. 4.6 and the greatest Hypocrite who is a Christian in name only they acqâ—it of Hypocrisie Isay 66.3 2 They thinke such enemies to the state who are greatest friends yea props of the State and those friends who are the greatest enemies 1 King 18.17.18 Gen. 39.5.20 Iob. 22.30 Isay 6.13 3 They account themselves the most valiant and couragious because they are apt to fight upon every idle quarrell be it but the lye which is the greatest pusillanimity or at most but stupid and desperate madnesse and shewes that their lives are but little worth seeing they will sell them so good cheape when they are the basest cowards and vilest white-livers in a countrey not daring to suffer for Christ or in a good cause so much as a poore Nick-name how much lesse would they burne at a stake for him as the Martyrs did even weake women which is the only true valour and yet contrarily account the righteous who are as bold as a Lyon so their cause be good Pro. 28.1 the most hen-hearted and fearefullest 4 They account Gods people the most dumpish and melancholy of all others when indeed they are or have cause to be the only joyfull people alive Psal 4.7 Heb. 10.34 Iob. 20.5 Eccles 9.7 Matth. 13.44 Luke 1.44.47 and 2.10 Iohn 16.22 Acts 13.52 Rom. 14.17 and 15.13 2 Cor. 7.4 Gal. 5.22 Iames 1.2 1 Iohn 1.4 c. 5 They take themselves to be wise because they are wise to doe evill and thinke the Godly simple because they are wise only to that which is good Rom. 16.19 not considering that wisdome is as the waters of which some descend from above and some spring from beneath Iames 3.15.17 6 Such as by faith and true repentance are purged from their filthinesse in the blood of Christ and walke in newnesse of life they thinke pure in their owne eyes though indeed they esteeme their very righteousnesse but as a menstruous cloth Isay 64.6 when it is themselves that are pure in their owne conceits as wanting the light of Gods Spirit and the eye of faith 3 Their judgement practise is quite contrary to Gods word Thirdly touching their judgement and practise joyntly First they glory in their shame Phil. 3.19 I meane their wickednesse Gen. 19.34 and are ashamed of that which should be their only glory and crowne of rejoycing viz. holinesse 2 Whereas the mercy of God is the chiefe motive to make his children feare him Psal 130.4 they make it the only motive for them to continue in sinne Iude 4. 3 Whereas the Godly render them good for evill they againe render them the greatest evill for the greatest good Psal 35.12 to 16. Acts 7.52 to 60. persecute them to the death for shewing them the way to eternall life Acts 5.30 to 34. Ier. 18.20 4 Even their very mercy and kindnesse is cruelty Pro. 12.10 witnesse the drunkards love to his friend the adulterers to her whom he defiles the pitifull man who gives or obtaines a pardon for the murtherer
bee sinners that in the meane time we forget them to bee men and brethren I answer Answ This were to dash the first Table against the second whereas they are conscious of both alike A charitable heart even where it hates there it wisheth that it might have cause to love his anger and indignation against sinne is alwayes joyned with love and commiseration towards the sinner as is lively set out Mark 3.5 and Philippians 3.18 where S. Paul tells us of them weeping that are enemies to the crosse of Christ and Mar. 3.5 That our Saviour while he looked upon the Pharisies angerly mourned for the hardnesse of their hearts Zeale is a compounded affection of love and anger When Moses was angry with the Israelites and chid them sharply at the same time he prayed for them heartily And Ionathan when he was angry with his Father for vowing David's death did still retaine the duty and love both of a Sonne to his Father and of a subject to his Soveraign A good man cannot speake of them without passion and compassion yea they weepe not so much for their own sinnes as we doe according to S. Chrysostome's example O that our prayers and teares could but recover them Those that are truly gracious know how to receive the blessings of God without contempt of them who want and have learned to be thankful without over lines knowing themselves have beene or may be as wretched and undeserving as S. Augustine speaks A true Christian can distinguish betweene persons and vices offenders and offences and have no peace with the one while hee hath true peace with the other love them as men hate them as evil men love what they are not what they doe as God made them not as they have made themselves not so hate as to be a foe to goodnesse nor so love as to foster iniquity It is a question whether is worst of the two to be vices friend or vertues enemy Now saith Augustine He is not angry with his brother that is angry with the sinne of his brother yea if we hate the vices of a wicked man and love his person as the Physitian hateth the disease but loveth the person of the diseased there is nothing more praise worthy as saith the same Father And another It is the honest mans commendation to contemne a vile person And another I know no greater argument of goodnesse then the hatred of wickednesse in whomsoever it resides yea David makes it a note of his integrity Psal 31.6 and 139.21.22 and 26.4.5 and in Psal 15. He is bold to ask the Lord this question Who shall dwell in thy Tabernacle who shall rest in thy holy mountaine the answer he receives is this 1. He that walketh uprightly and worketh righteousnesse 2. And speaketh the truth from his heart 3. Hee that slandereth not with his tongue nor doth evill to his neighbour nor receiveth a false report against his neighbour But the fourth is Hee in whose eyes a vile person it contemned while hee honoureth them that feare the Lord and he cannot be sincere who doth not honour vertue in raggs and loath vice though in a robe of State So that as the Prophet asked Iehosophat 2 Chron. 19.2 wouldest thou help the wicked and love them that hate the Lord it may bee demaunded should Christians be friends with them who are enemies to the Crosse of Christ no no. And yet to the men separate from their manners we have no quarrell but wish them better then they either wish to us or to themselves Indeed if we should contemn them as they think we doe it were but a just recompence of their folly and wickednesse for as one speaking of the poverty of the purse saith that poverty is justly contemptible which is purchased by following of vice so may I of the poverty of the mind that poverty of wit and grace is justly contemptible which is purchased by a wilfull rebellion against God and the great meanes of knowledge and grace which we enjoy To conclude this point we think it 's better to leave them and be thought proud wrongfully then stay with them and be knowne bad certainly § 206. AGaine Object some will alledge we give offence to them that are without Another objection answered which is contrary to the Apostles precept who saith Give none offence neither to the Iews nor to the Grecians nor to the Church of God 1 Cor. 10.32 as they will make a crooked staffe serve to beat a Dog when a streight one cannot be found Nothing but ignorance is guilty of this scruple Answ for the offence is only taken not given and herein they pervert the Apostles words touching offences as Pharaoh's servants did the same word when they said unto their Master concerning Moses How long shall he be an offence unto us Exodus 10.7 for he meaneth in that place only such offences as are contrary to the doctrine of the Gospell as he hath expounded his own meaning Rom. 16.17 And if nothing might bee done whereat vvicked men are offended then the vvord of God must not be preacht nor his holy and divine precepts walked in yea Christ must not have come into the vvorld to redeem it for he was to the Iews a stumbling block and to the Greeks foolishnes 1 Cor. 1.2 3 But all vvhich God hath commanded must be done and all vvhich he hath left indifferent may be done and none may or ought to censure the doing of it The precept is plaine one believeth that he may eate of all things and another which is weak eateth hearbs saith the Apostle and vvhat followes let not him that eateth despise him that eateth not and let not him that eateth not condemn him that eateth for God hath received him Rom 14.2.3 If I know the thing to be good and that I doe it to a good end what care I for their idle misconstruction morally good actions must not be suspended upon danger of causelesse scandall in things indifferent and arbitrary it is fit to be over-ruled by feare of offence but if men will stumble in the plain ground of good let them fal without our regard not without their owne perill Now that the Cuckoe may acknowledg this for her owne egg notwithstanding she hath laid it in the Doves nest let the men of the world know that it is not an offence given by us but taken by them yea they first give an offence to us by their ungodlinesse and after take the just reward of the same namely to be excluded our society for an offence wherein they imitate Athanagoras who as Tully reporteth would alwayes complaine of his punishment but of his fault he would say nothing or Adam who was ashamed of his nakednesse but not of his sin wicked men are neither sensible of doing injury nor patient in suffering for it It 's a rule of justice that what men deserve they should suffer yea in this particular case Gods rule is if