SIN STIGMATIZD: OR, The Art to Know savingly, Believe rightly, Live Religiously, Taught both by similitude and contrariety from a serious scrutiny or survey of The Profound Humanist, Cunning Politician, Cauterised Drunkard, Experimental Christian: Wherein the beauties of all Christian graces are illustrated by the blackness of their opposite vices. Also, That enmity which God proclaimed in Paradise between the seed of the Serpent and the seed of the Woman, unvailed and anatomised. Whereunto is annexed, Complete Armour against evil society: together with the skill, will, and industry of lewd ones in tempting to sin, and drawing to perdition. The which may serve also for a common place book of the most usual virtues and vices: or as a repository of rhetorical figures and forms of speech. By R. Junius. LONDON, Printed for G. Latham at the sign of the Bishop's head in St. Paul's Churchyard. 1639. THE DRUNKARD'S CHARACTER, OR, A TRUE DRUNKARD with such sins as reign in him, viz. Pride. Ignorance. Enmity. Atheism. Idleness. Adultery. Murder. with many the like. Lively set forth in their colours. TOGETHER WITH COMPLETE ARMOUR AGAINST EVIL SOCIETY. The which may serve also for a Common-place-booke of the most usual sins. By R. junius. LONDON, Printed by R. Badger, for George Latham, at the Bishops-head in S. Paul's Cuhrchyard. 1638. TO THE RIGHT REVEREND FATHER IN GOD, JOSEPH, Lord Bishop of Exeter. Right Reverend Father, ANd no less honoured Lord. I see many make use of your lines, few acknowledge, none return to give thanks: but no cheating, like the felony of wit; for he which thiefs that, robs the owner, and coosens all that hear him. Why I presume to make use of your name, is not hard to divine; your interest being so just, and great, both in the man, and matter: it is not my respect only, but your right; and for encouragement, your own words may serve me for a sufficient both plea, and protection. It is your Lordships, that presents of love, fear not to be ill taken of strangers, Nor could I more fitly dedicate this Book, which (so much crossing the stream of nature all corruption) may happily provoke some insolent, yea, potent offenders. I cannot so over esteem these lines, as to hold them worthy your judicious eyes, much less your patronage: yet, as the case standeth with me, it would be no less than injurious, not to look so high; and I should offend, if I presumed not. Benefits received, are bonds obligatory: and if so, both my duty and thankfulness make my best services your debt, and if neither of these, my most endeared affection: Whether should the River return, if not to the Ocean, from whence it received its streams? And I have not alone watered my Garden from your Fountain; but a great part of this my Candle's light, took its being (next the Element of God's word) from the shining Lamp of your Works. Many of these are Flowers from your Garden, Sciences from your Orchard, I have taken a great part of my Seed from your Granary: if I shall seem to saucy, in plucking and taking them, without leave from the owner; I humbly crave, that restitution and acknowledgement may serve for part of amends. If this Posy and new fruit answer your scent and taste, I have obtained my desire: or if the grain of this new Crop chance to differ, impute the fault to the Soil, and Seedsman; though it was not my purpose to impair the quality, by improving the quantity. Briefly, as the Bee gathers from one Flower, Wax; from another, Honey; from a third, Bee-Glew, and bringeth to her Hive that which is profitable from all: so have I (under correction) filched from your Lordship's worthy Works, and other Authors, (both divine and humane, whether Ancients or neoterics) whatsoever elegant Phrases, pithy Sentences, curious Metaphors, witty Apothegms, sweet Similitudes, or Rhetorical expressions I could meet withal, pertinent, wholesome, and delectable, wherewith to enamel this Treatise of mine: so that you may almost say of it, as Apollodorus was wont to say of Chrysippus his Books, That if other men's sentences were left out, the Pages would be void: and others cannot but resemble it to Horace his Daw, which was dressed and pranked in other Birds feathers, being otherwise naked and bare: nay, myself will acknowledge, that to this Nosegay of strange Flowers, I have put little of mine own, but the Thread to bind them; and that to all this Frame, I have not much more than made the Pins, which fasten the joints together; for most of the materials were squared and fashioned to my hand, by more judicious workmen: it is but borrowed Metal, cast into a new mould. Yet pardon me, he who hath but a Cockboat to sail in, must not go far from the shore: and such as want a stock of their own, are forced to borrow, and trade with other men's money. Peradventure the Magazine of my memory is better furnished with matter, than the Storehouse of my invention; yet each are so meanly, as I am forced both to pity and disdain my self. Who knoweth not, that the suggestion of one new thought, is harder, and better, then many repeated? wherein your Lordship excelleth some other of my Authors, as the Sun in brightness the rest of the Planets. It is reported of Epicurus, that in three hundred Volumes, which he left behind him, he had not made use of one Allegation: who, in our times, doth resemble him more than your Lordship, less than myself? yet this I will avouch in mine own praise, that I love wisdom, and honour learning, as much as they that have them. And for my defence, if in reasons, comparisons, and arguments, I transplant any into my Soil: I am no thief in it: since I either say, or am ready to acknowledge of whom I had them. I have so made use of other men's wits, as you may see I do not steal, but borrow. I desire not to conceal their names, as naughty women do the right fathers of their children; though I confess, many of my Author's names, and places, of what I have huddled up together, are by me so absolutely forgotten; that he which would know of me whence they are taken, and from whom I had them, would greatly put me to my shifts: yet have I not begged them but at honourable and well known gates; they are all, or almost all, so famous, that, me thinks, they sufficiently name themselves, without me; for they are both rich, and they also come from rich and worthy hands; wherein Authority doth concur with reason. But of all the rest, it is easy for any, that have been conversant in your Lordship's Books, to know by the smell of each Flower, which hath had the aspect of your Sun. Neither (if I shall speak ingenuously) had this Web ever been, but for the Silk, which I found ready spun from your worthy breasts. I had suffred shipwrack on the first shore, but that I was steered by so good a Pilot, as yourself, by whose Compass I have securely sailed, and (though sometimes weatherbeaten) safely arrived at my expected Haven Yea, my Mould was so kindly bedewed with your heavenly cottemplations; when it was S●n burnt; and so gently thawed by your divine Meditations, and other observations, when it was Frost-bound, that the earth itself would cause me blush, if I should not present you with the first, or best fruits. Not that my ambition, or hope doth so far transport me, as to think it worthy your serious survey, whose hours are taken up with more excellent and heavenly notions: much less able to add the least gleam, to what you know: such a fond conceit were as absurd, as to light a T●per to the Sun, to teach an Eagle to fly a Dolphin to swim, or with Phormio the Philosopher, to read a Lecture of Soldiery to Hannibal, the most expert warrior of his time, and I might he worthily laughed at for my labour, as he was: I only offer it to your censure and dispose, that it might the rather creep forth, under the safe conduct of your goodness, unto the hands and use of others; and even therein fear also, that I have coveted too high, and intruded too much on your Lordships more weighty affairs. Indeed, to alter a little of what is yours, would interdict me all Apology, since that were to use the pencil upon a picture finished by Apelles; or to write the destruction of Troy after Homer, which with ease may be marred, but cannot be mended. Suppose, with Epicurus, you loath to repeat any thing again, be it never so pleasing, or profitable; as it appears by your compositions you do: yet far be it from you, to bar others that benefit; when the same God, by whose Spirit your Pen was guided, gave command, that his children should lay up his words in their hearts and souls, bind them upon their hands, and between their eyes, teach them their children, repeat them sitting and walking, lying down, and rising up, yea, writ them upon the posts and gates of their houses. Besides, experience shows that the oftener these Nails are hammered, the deeper they pierce; and pierce too deep they cannot; for five words remembered are better than a thou and forgotten; and every help to our devotion, deserves to be precious. It was an env●ous humour (not befitting your Lordship's worth, whose aim is God's glory, not your own) which caused Alexander to be angry with Aristotle, for making his Books common: and a peevish condition, which made Aspendius, that cunning Musician, to play always so softly on his Harp, that none could hear but himself. Virtue is destributive, and had rather accommodate many, with selfe-injury, then bury benefits, that might pleasure a multitude; and that which is good of itself, is so much the better, by how much the more it is communicated; yea, to conceal goodness is a vice. I need not tell your Lordship, that grey advisements in a fine filled phrase, are like, Air, Fire, Water, the more breathed, the clearer; the more extended, the warmer; the more drawn, the sweeter; or the bright Sun, whose beams are not the worse, for shining in every corner, but the places the better. If then I detract not from their worth, who may not benefit by their use? in which my care and desire was, with the Bee, to enrich myself and others, without prejudice to any one flower. Put case I have fagotted and piled one thing upon another independantly, and without form, or order; precious stones willshine, though set in Lead; and links of Gold, have their true value and lustre, though a bungler make the chain. Indeed, if in borrowing the matter, I impair the form, (as many times it cometh to pass, that sentences translated, or repeated, do, like silk twice died, lose their gloss) if I adulterate, or sophisticate any one piece, let the Author reward me, as Archelaus and Philoxenus did some, which sang their metres ill-favouredly and undecently, who either kicked them on the shinns, or broke their pots, using these words, you break mine, I break yours; or as learned Musurus' Candiot served Marsilius Ficinus, in correcting his translation of Plato, all over with a Sponge, finding it to imitate the copy original, no more than Cicero the younger did his Father, which was only in name; or take the same course with my Book, which Philoxenus did with a Tragedy, that Dionysius sent him to correct; who finding it not worthy to be published, took a knife and razed it in pieces. For praise, I seek none, as I have deserved none; and I am so fare from expecting thanks, as that I humbly crave pardon; yea, a condition all acceptance is all I ask. Wherefore vouchsafe it your favourable aspect; and let this mean, but faithful testimony of my humble thankfulness, be shrouded under the wings of your learned Patrociny; as was Persius under the wings of Pallas; and Teucer under the Shield of Ajax. And your deserved greatness, shall make it more acceptable, and by consequence the more profitable: yea, your name, to which it is consecrate, shall and life to it, as the Sun to a withered Plant; and your protect on w●ll no less support it, than bones do the flesh of a man's body, or walls the building of an house. True, Alexander, at first, disdained the Corinthian Ambassadors, who offered him the freedom and Burgueship of their City; but when they told him, that Bacchus, and Hercules were likewise in their Registers; he kindly thanked them, and accepted their offer. If there be any thing herein worthy, let it induce your acceptance; if not, it may please you to imitate Caesar, who never rejoiced more, then to hear how they talked of his valiant exploits, in simple Cottages. Divers do dedicate their heavenly labours, according to earthly respects; and I have often seen an heavenly Pearl presentted to the hand of an earthly and sensual Patron: but such incongruous, and untuneable de dications, have ever been harsh to my judgement: wherefore that I might avoid the like incongruity, I was bold, in nuncupating my Book, to fix upon your Lordship; in whom, to the outward gifts of nature, and fortune, are conjoined the inward endowments of grace; as piety, humility, affability, temperance, justice, wisdom, with maturity of judgement, and the like; which by a rare and happy combination, have met together, as Diamonds set in a border of Gold, or Sapphirs placed in a Cabinet of Ivory: touching which your virtues) for I will not use many words, of yourself, to yourself) I shall rather praise God, and pray for the continuance and increase of them, in the secret closet of mine own heart, than make any public proclamation of the same, in the ears of others; knowing, that yourself affects no other theatre, for your worth, than your own conscience. And in regard of others, it were as needless, as to lend Spectacles to Lynceus, an Eye to Argus, or to waste gilding on pure Gold; for who hath heard of your name, that is not driven to admiration and veneration of your singular sufficiencies? Again, Alexander's victories and virtues, (to which I may fitly resemble them) were not to be drawn in the compass of a signet; neither did it become any to paint them, but Apelles; to grave them, but Pyrgoteles; to carve them, but Lysippus. Wherefore I will pass over with a dry Pen, that which neither befits the person to write, in regard of his meanness, nor the place of an Epistle to contain in regard of its expected briefness; though It is detraction to conceal due praise, When good related, might more goodness raise. True glasses both our deformities and favours tell: and precepts never shine so much, as when they are set in examples; nor examples, as when they are set in curious persons: nor is it easy to find so fit a person, so meet a pattern, for imitation, for incitation. The which benefit that we may long enjoy, as a set Copy in the School of this our Nation, my prayers, with many other, are hearty and fervent, that your life may be as long, as it is beneficial; then shall you as much outlive others, as your name you; which will be so long, as nature hath an ear, or eye, or tongue; for though you die, your sweet remembrance shall ever live. Oh that these lines might live but so long, as your fame and known integrity; then I were confident they should never meet a grave in coming ages. Thus loving rather to say nothing, then too much; I desire your Lordship to accept, as from an affectionate heart, and dutiful hand, in part of payment, by way of restitution, this small Mite; which I bring you, in your own and other men's coin, which is not more yours than the Author, And so I commend its success to God, it's Patronage to you, it's use to the World, and your Lordship to the protection, tuition, direction of the mighty Creator, loving Redeemer, comfortable Preserver of all the Elect. Your Lordship's most humbly devoted, and in all service ever to be commanded R. Janius. THE DRVNKARD'S CHARACTER, OR, A true Drunkard lively set forth in his colours. HAVING found out a new Creature which GOD never made in the Creation (as once Anah in the wilderness, Gen. 36.24. The Introduction. ) I present him to view, first whole and entire, then cut up and anatomised; taking liberty in method and distribution, so to place my divisions, subdivisions, notions, as may best serve for brevity, perspicuity, my purpose, and the Readers benefit. § 1. ADrunkard (and I take him for such that drinks more for lust, Drunkards not to be reckoned amongst men or pride, or covetousness, or fear, or good fellowship, or to drive away time, or to still conscience, then for thirst) being generally considered, is one that was borne a man, lives a beast, and consorts with beasts of his own kind; one that through custom of sin, and a just judgement of GOD upon it, hath his heart changed from man's nature, and a beasts heart given him in the steed, as it fared with Nabuchadnezzar, Dan. 4.16. For what other can we think of him that gives himself to this vice; doth not wine rob a man of himself and lay a beast in his room? he is not himself, he is not his own man, though a master of others: neither are drunkards to be reckoned amongst men, but beasts, saith Seneca. Indeed they are humane, or rather inhuman beasts, or as some more favourably admit, reasonable beasts, or sensual men: but yield them the utmost, a drunkard hath but a bestial heart in a case of humane flesh, and there is little difference between him and a beast, but that he doth exceed a beast in beastliness, as Hermes well observes. § 2. YEa to prove them beasts in condition, Other sinners Beasts. though men in shape, were a task so easy, that it would accrue small credit to an opponent; for each natural man (so long as he remains in his sins impenitent) is a very beast in condition as jeremy affirms, jer. 10.14. and St. Peter, 2 Pet. 2.12. He may be so proud as to scorn the comparison; but it is so, for the wisdom of Heaven puts it upon him, and that which the Prophet in this place wraps up in a short Metaphor, is in other places of Scripture, as it were, illustrated, and unfolded by a continued Allegory; the self same spirit making good that general charge by many particular instances, as look but in God's Dictionary (who can give most congruous names to natures) and you shall find, Nero termed a Lion, 2 Tim. 4. Herod, a Fox, Luk. 13. the jewish false teachers, Dogs, Phil. 3. David's persecutors, Bulls of Basin and Unicorns, Psal. 22. the Egyptian enemies, Dragons, Psal. 74. the Scribes and Pharisees, Serpents and Vipers, Math. 23. the Babylonian Monarch, a Lion, with eagle's wings; the Percian, a Bearc; the Macedonian, a Leopard, Dan. 7. the enemies of the Church, wild Boars, Psal. 80. greedy judges, evening Wolves, Zeph. 3. Schismatics, Foxes cubs, Canticl. 2. etc. Or admit the Scriptures were silent herein, we may evidently see men and women transformed into beasts of all kinds every day, some into Epicurean Swine, others into barking Dogs, a third sort into cruel Tigers, etc. yea no wilderness affords so many beasts as some great City: for each covetous Muckworme, is a blind Mole; every lust full person, a rank Goat; the fraudulent man is a Fox; the busy body, a Squirrel, the Murmurer, a Frog; the Flatterer, a Spaniel; the Slanderer, an Asp; the Oppressor, a Wolf; the Persecutor, a Tiger; the Church Robber, a wild Boar; the Seducer a Serpent, yea a Devil; the Traitor, a Viper, etc. for the time and my breath would fail me if I should reckon up all kinds of humane beasts, or bestial men, beasts in the form of men; yea it's well if all these brutish conditions meet not in one man (especially a drunkard) as rivers in the Sea, for there is not one beastlike, or serpentine quality which every of their natures much more this sin, would not admit if GOD restrained them not. § 3. EVen such is the power of sin, that it made God become man, Drunkards worse than Beasts Angels. become Devils, and men become beasts; but this sin, this vile and odious sin of drunkenness, hath a more superlative power; for it makes a man worse than any beast which goes upon four legs. Neither can I find a sample for him amongst beasts, he is such a beast that I know not with what beast to match him, such a beast that no other beast will keep him company; the nearest to him is the jerff, a beast in the north parts of Suetia, whose property (as Gesner, out of Olaus Magnus, relates it) is when he hath killed his prey, or found some Carcase, to fall a devouring the same, and never leave feeding until his belly be puffed up, and strouteth like a bagpipe, and then not being able to hold any more, he goeth presently between two narrow trees and straineth out backward what he hath eaten, and so being made empty, returneth again to the Carcase, and filleth himself as before, and then straineth it out the second time, and so continueth filling and emptying himself until he hath devoured all; which being consumed, he hunteth after more, and this is the course of his whole life. Now if the drunkard, whose whole life is little else but a vicissitude of devouring and vomiting, who spends all his time in drinking, and venting, and abominable spewing, so disgorging himself when he hath drunk his fill, thereby to be able to drink the like quantity again, had but this ill quality and not an hundred more and worse with it, I might well couple these two beasts together; for in this particular there cannot be devised a more expressive Hieroglyphique of his loathly condition: but alas, this is rather one of the drunkards virtues, for which he looks to be applauded, and is so by all that keep him company, so that this comparison falls short by much. § 4. Wherefore in my encounter with this Monster, Wherein they equal Beasts. I will neither spend time, nor blot paper with showing wherein they are equal with beasts; as that they are only led by sensuality, that their whole intendment is their bellies, that like hogs they think no garden so pleasant as the dunghill, no clear stream comparable to the mire wherein they wallow, that seeming a heaven to them which to a sober and religious man is little better than an hell; yea, who thinks it not less labour to blow all day, then to pot it, that it is a task almost invincible, to make them own those words and behaviours when they are sober, which in their pots they were authors of, that notwithstanding drink hath often made them as sick as ever was Seaman, and exposed them to a thousand perils, yet they are never the wiser afterwards, that they have no more conscience nor fear of God, than beasts: yea, tell them of God, their hearts will make reply, as the Cyclops in the Tragedy did with his mouth, when Ulysses told him of God; I know no other God but my belly: that they are as improvident & without foresight of what will follow, as beasts; providing no refuge against the evil day, but think to bear off the judgements of God with head and shoulders, that like bruit beasts they will believe nothing but what they are led to by sense, that they consider no more how time passeth away then a beast is able to tell the clock; whereupon their departure is commonly so sudden, that when they look for a pleasant peal, behold, it is their passing bell, that they are no more ashamed of their deeds then beasts; yea less, for a very Dog, though he cannot blush, will go away, as if he were ashamed, when he hath done a shrewd turn, and is taken in the manner; but Drunkards have a meretricious forehead, stupid, and steeled with impudence, shame-proofe, there is not so much blood of grace in their hearts as will serve to make half a blush in their cheeks. If it be objected that a Drunkard can sometimes speak; I answer, that is no more than a beast hath done, even a silly Ass, Num. 22.28. These and many the like I will pass over, and only show you wherein they be worse than beasts. § 5. IN which, Why so tart. let none think me over tart, or my comparisons too homely; for they must not look to live like beasts, yea, worse than beasts, and be flattered as if they were men: what, shall we walk in the spirit of falsehood, and prophesy of wine and strong drink? no, this were to be a beast for company: if men think scorn thus to be compared, let them forbear to deserve such comparisons. What saith St. Chrysostome, shall I think thee to be a man when thou hast all the qualities of a beast; kickest like an Ass; neighest after women, like a Horse; ragest in lust, like a Bull; ravenest like a Bear, stingest like a Scorpion, rakest like a Wolf, as subtle as a Fox, as impudent and shameless as a Dog? thou hast nothing in thee to induce me to think so, seeing there is a greater similitude between thee and a beast, in the disposition of thy mind, than dissimilitude in the composition of thy body: as for thy shape, that affrights me more when I see a beast in the likeness of a man. But I speak not so much to them as of them, for these beasts rarely read books, especially tending to piety: I speak to the sober, as unto men of understanding, and let them judge what I say. § 6. Drunkard's inferior to beasts in five particulars. viz. 1 In swilling to excess, whereas beasts keep within the bounds of moderation. 2 In losing the prerogative of their creation, whereas beasts keep theirs. 3 In depriving themselves of sense and motion, wherein beasts excel plants and stones. 4 In that they subvert reason, & prove cruel to themselves, yea, ofttimes become their own executioners. 5 In transforming themselves into the condition of evil Angels, whose whole delight is to sin and make others sin, and whose portion is in the burning lake. 1 First, it is not so bad to be a Beast, Beasts know when they have enough as for a man (who hath more noble endowments) to live like a beast, which is the Drunkard's case, who in their practice resemble beasts, saving that beasts are therein better than they: as for example, beasts, whether Horses, Oxen, or any other brutish creature (as knowing when they have enough, when once they have drank sufficient to quench their thirst, and to satisfy nature) have so much reason and good manners in them as to forbear to drink any more than they need; yea, they cannot be forced by any violence to drink again; which shows that excess is a most unnatural and abominable sin: whereas the drunkard drinks double and triple, yea, ten times more than he needs, and not only satisfies nature, but also gluts and oppresseth it with superfluity, even unto surfeit. Yea, this even one of their own Poets have confessed; who, when his wife asked him whether he were not ashamed to lie drunk in the streets like a beast; replied, thou liest like a whore, for if I were a beast I would not be drunk. I marvel how a Drunkard could give so good a reason. Neither is this all, for as beasts know when they have enough, these brutish Animals are so far from having command over their affections, from putting a knife to their throat when they have taken enough, as Solomon adviseth, Pro. 23.2. that they will be ready to sheathe it in the Drawer's belly, if he shall but offer to set bounds to their throats; at least they will unblesse themselves, when means, and time, and company, will not permit another Sacrifice to their Bacchus (their belly) so that to say the truth, and give beasts their due in this particular, it is a wrong to beasts, to call drunkenness their sin, for generally they are sober, and these so much worse than beasts, as they ought to be better. § 7. 2 Drunkard's are worse than beasts, Beasis remain the same they were created, but Drunkards shame their creation. in that beasts remain the same they were created; whereas Drunkards subvert nature's institution, cease to be what God made them, reasonable creatures, and suffer themselves to be transformed by drink into swine, as Elpenor, one of Ulysses' companions was turned by Circe into a Hog, so shaming their creation: and whereas other sins deprive a man of God's Image, this deprives him of man's, leaving him neither the use of reason nor speech, without which (but for the name and dimensions of a man) he is no better than a beast, as the Fool said of his Coulestaffe, when he rid upon it into the water; as good no horse but for the name of a horse: yea, the Drunkard's soul is made a slave to his sense, and whilst this rebels, she that worst may must hold the Candle. Now a man having lost the use of his soul, is worse than a beast which keeps the use of his instinct; yea, a man that hath lost his senses, is therein worse than a beast that hath them, as sure as a living Dog is better than a dead Lion: wherefore in this regard also the Drunkard should have a name inferior to that of beast, and not be reputed so good. § 8 3 THe Drunkard deprives himself, Drunkards deprive themselves of sense and motion. not only of the use of his reason, but also of his senses; not of his understanding alone, but of his standing and motion also; beasts have no reason, no more have they, but beasts can use their limbs, and so cannot they: drink not only robs him of reason and speech (which two things distinguish beast and man) but likewise of sense and motion, wherein beasts excel stocks and stones, yea, it so blockefies him for the present, that neither hand nor foot can do their office, as Terence hath it. It is no rare thing in our swinish age, for men to imitate the ancient Persians, who though they were able to carry themselves into their banqueting rooms, yet they were always carried out of them; in which case they can neither prevent future danger, nor feel present smart: why, he is gone, according to the Drunkard's phrase, that is gone in his senses, gone in his standing, gone in his understanding. Indeed, as there is a mean in drinking, which is lawful, so there be degrees of drunkenness: the first draught ●f wine comforteth the heart and stomach, the second inflames the liver, the third fumeth into the head, and makes men fools, the fourth quite takes away their senses, and makes them to adore their god Bacchus, like beasts upon all four, or rather like blocks, as having never a leg to stand upon; so what is feighned of Proteus, viz. that he was transformed, first, into a Lion, then into a boar, and at last into a tree, is really verified in many a Drunkard: as have you not known some of them towards their latter end, in Cleomenes condition, who carrousing after the manner of the Scythians; drank so much, that he became and continued ever after senseless. What shall I say of a Drunkard? that little mouth of his, hath swallowed down himself, his paunch hath buried the wine, and in the wine is his wit buried, his senses, his soul, and perhaps his last wealth; yea, he is dead as well as buried: for you may ring a bell in his ear, he hears not, much less can he speak, yea scoff him, rob him, spurn him if you will, he feels not, he stirs not, much less can he quarrel. Matheolus writing of the Asses of Thuscia, saith, that when they have fed upon Hemlockes, they sleep so sound that they seem to be dead, in so much as the countrymen many times more than flay off half their skins before the Asses will awake; these Drunkards are such Asses, when they have drunk stiff, and are fallen asleep, you may half slay them before they will awake: I have known it so in effect by one of them, whom no violence, or pain could a wake, so that he is more like a stock or stone then a reasonable or living creature. Or if he be not so dead as a door nail, yet at least the drink hath turned him out of doors, for whosoever would speak with him, must stay until he come home again to himself: and hereupon, when Cyrus in his childhood was asked by his Grandfather Astyages, why at such a feast he drank no wine? he returned this answer, full of witty simplicity: because, said he, I took it to be poison, for I have seen it to spoil men of their wit, sense, speech, health, strength, and motion: neither proves it less hurtful to Drunkards then rank poison, but fare more; for it intoxicateth the brain, benumbeth the senses, enfeebleth the joints and sinews, and bringeth a man into a temporary Lethargy, besides the evil that it brings to the soul, which is fare worse; so that a beast is a man to such a man: for what is he better than a walking tankard at best, as Aurelius called Bonosus, that quaffing Emperor, who afterward (being overcome by Probus) hanged himself, leaving this to be spoken in his praise, that he was not borne to lead an Army, but to lift a pot. But in case aforesaid, namely, when they have drunk themselves deaf, and blind, and dumb, nay, dead and senseless, to what can I so fitly compare them, as to the Idols of the heathen, which have eyes, and see not; ears, and hear not; tongues, and speak not; noses, and smell not (no not their own vomit) hands, and handle not; feet, and walk not, being as dead men, that can neither sit, stand, nor go, nay worse by fare: for he that is dead, can do neither good nor ill, but drunkards are dead to all goodness whatsoever; and alive, yea, very active to all wickedness; so that their condition is fare worse than the very beasts that perish, Psal. 49.12.20. But admit the best, namely, that they are beasts, you cannot but grant that these unclean beasts, which wallow in the mire of sensuality; these brutish Drunkards, which transform themselves through excess; are even those swine, whom the Legion carries headlong to the Sea, or pit of perdition, Mat. 8.32. Or will they have themselves to be men? Surely to come to drink, as to a Sacrifice unto the belly, is a most base end brutish Idolatry; and what men are they like, or to whom may they fitly be compared? surely unto none, except Epicurus, who maintained, that sensual pleasure was the only Summum bonum: or Cerinthus the Heretic, who verily believed, that the chief felicity in Heaven, should be eating and drinking, and such like fleshly lusts. § 9 4 OR (that I may pass to the fourth particular formerly propounded) that lunatic man, They subvert reason and prove cruel to themselves. mentioned, Math. 17.15.16. whom all the Disciples could not cure, until the Master himself came; and to that mad man they are very like. For as he being fore vexed, fell oftentimes into the fire, and oftentimes into the water: so these being rob of their strength and senses by drink, are frequently subject to all fearful accidents, and miserable mishaps, which often fall out by reason thereof. As some being drunk, fall into the fire, and are burned; as I could instance in a Gentleman of worth, that rising to make water, could find no fit place to do it in, than the chimney; where, being a few live embers, he fell down, and not being able to rise again, had his belly puckerd together like a satchel, before the Chamberlain could come to help him; whereupon, being in great torture, he drank off twenty two double jugs of bear, and so died, roaring and crying that he was damned, for breaking his vow which he had made of reformation: some again fall into the water, and are drowned, as is commonly seen: again, some fall and batter their faces, bruise their bodies, break their arms, their legs, and many break their necks, in the very act of drunkenness, whose cases are desperate: others are wounded, beaten, and many times murdered, as often times they stab and murder others: but this is notably described by Solomon, Proverbs, 23.29. to 36. Indeed drunkenness is nothing else, nor hath ever been reputed amongst the wise and learned, than a voluntary madness, a temporary forfeiture of the wits, worse than frenzy, in that the one is violent, the other voluntary; that, the evil of punishment; but this, the evil of sin. The wine, which of itself is a good creature of God, and, being moderately taken, of excellent use; becomes to them which use it to surfeit, as the water of the river Gallus in Phrygia, which maketh all those mad that drink of it: other vices do but alter and distract the understanding, whereas this utterly subverteth the same, and astonieth the body: even wrath makes a man a beast, but drunkenness makes a man mad, and if so, how odious is this sin! For if it be a hateful thing for a man to wound his own flesh, and wilfully to maim the members of his body; how abominable is it to wound the mind itself, and to offer violence unto our reason and understanding! If it be a crime to offer violence against the subjects; then surely to lay violent hands upon the King himself, and to pull him out of his Regal throne, must needs be condemned as an outrageous wickedness. Or lastly, suppose them men, they are but like that man spoken of, Mark: 5.2. to 6. who being possessed of the Devil, lived amongst the graves, and cut himself with stones; for they love none but base company, base places, and base courses; and what other do their frequent and horrible oaths, but cut them deeper than those stones did him? It's true, he may seem to be in a better condition: as first, he may have a name to live, but indeed he is dead, as S. john speaks. Secondly, he may have the appearance of a man, but indeed he is a beast, as jeremy speaks. Thirdly, he may be thought a sound man, but indeed he is demoniacal, obsessed, or rather, possessed with a Devil, yea, many Devils, and more miserable than such an one, because it is a Devil of his own choosing, as Basil speaks. And certainly, if every reigning sin be a Devil, as S. Austin holds; much more, if the heart of a Reprobate contains so many Devils, as unchaste thoughts, as St. Gregory affirms; every true Drunkard is possessed with more Devils than Mary Magdalen was, and good reason; for, as our Saviour intimates, the Devil can find no such rest in dry places, Math. 12.43. Indeed this may seem, to some ignoramusses, a big word: but let me tell you, the corporal possession of evil Spirits is not so rare, as the spiritual is rife, no natural man is free; one hath the spirit of error, 1 Tim. 4.1. another the spirit of fornication, Ose. 4.12. another the spirit of blasphemy, Revel. 2.9. and 13.1.5.6. another the spirit of falsehood, Math. 24.11. another the spirit of fear, 2 Tim. 1.7. another the spirit of slumber, Rom. 11.8. another the spiof giddiness, Esay, 29.9. to 15. another the spirit of pride, all have the spirit of the world, 1 Cor. 2.12. Yea, let me assure you from God's word, that all ye who are not changed in the image of your minds, Eph. 4.23.24 Rom. 12 2. who have not yet felt the power of godliness, 2 Tim. 3.5. are as truly, though spiritually, carried by evil spirits into the deeps of your known wickedness, as ever the Gadarean hogs were carried by them down the precipice into the Sea. Alas! the Devil hath more than one way to possess men: he keeps possession in some by his Tenants, as by drunkenness, swearing, whoredom, etc. in others actually and immediately by himself; yet he rather chooseth to possess men by these his tenants, then by himself, that so he may not carry them against their wills as he did that man in the Gospel, into the fire and water, so using violence to their bodies (all those forced and violent motions which they perform, who are really possessed, being the Devils own sins) but rather desireth to carry them willingly, and drive them, as free horses, that need only the shaking of the hand, to the Tavern, to the stews, to this or that evil company; and therefore he desired not to possess jobs body, because his intent was to draw job himself to blaspheme God. So that wicked men, although their bodies are free usually from this possessive power of Satan, yet Satan hath a fare greater power in the voluntary motions of their bodies and souls, even such a power, as that they shall be agents in what they do, and as guilty of the sin as himself, when he makes them abuse their eyes to wantonness, their mouths to filthiness, and makes their feet swift to shed blood: so that as Paul being guided by the good spirit of God, could say, I live not, but Christ lives in me, Gal. 2.20. so may they, we live not, but the Devil lives in us, for he is their god, 2 Cor. 4.4. and their Prince, john, 14.30. and works in them his pleasure, Eph. 2.2. 2 Tim. 2.26. Now this possession of soul and body together, is the more fearful, and yet the more ordinary, neither do men marvel or wonder thereat, because it is not discerned. § 10. 5 BUt fifthly, that Drunkards are possessed with as many Devils as reigning sins, is not all; their condition being yet worse, for in effect they are turned Devils. In the former place you saw men transformed into beasts; pry more narrowly into them, They transform themselves into the condition of evil Angels. and you shall see those beasts transformed again into Devils, in the delight they take in sin, in their mischievous tempting others to sin: for surely if want of reason makes a beast, abuse of reason this way makes a Devil; and admit man hath some advantage above beasts, it is a miserable advantage that only makes us apt to evil, yea, the worst of evils, and capable of an hell: small cause have we to brag of those powers which so distinguish us from beasts, that they make us worse than the worst of beasts. But of their acting the Devil's part, and their several slights in seducing and enforcing others to sin, in drawing others to perdition: expect more, Section the 75. etc. Only this for the present let the Drunkard know, that except he do repent and amend, there is not the most loathsome and despicable creature that crawls upon the earth, which he shall not once envy, and wish to have been, rather than what he is; which should have been my next theme: but of this when I come to the punishment of Drunkards, Swearers, and Seducers, Section. 30. to 34. and 44. and 119. to 143. And so much of the person in general, and a part: now take a general view of the sin, before I come to particulars, and see how the Learned in all ages, both Christians and Heathens, have censured this vice, and judged of this sin, though indeed the odiousness of it is beyond all expression: neither have I dehortation answerable to my detestation of it, only what cannot be spoken (your meditation supplying the defect of my speech) may be employed as under a curtain; which was the Painter's shift in deliniating the picture of Venus, and the wont of Timanthes; who, in each picture he drew, occasioned more to be understood, then was painted. § 11. THe Learned of all ages have concluded; What the learned say of this sin. yea, drunkenness itself (if it could speak, as it can take away speech) would confess, that it is a flattering Devil, a sweet poison, a voluntary madness, an invited enemy, the author of outrages, quarrels, debates, murders, the nurse of fury, the mistress of pride, the fountain of all vice, the original of all diseases, and bane of the soul: that it is a fire; whose flame, is lust; whose sparks, are oaths, and evil words; whose smoke, is pride, and infamy; whose ashes, are diseases and poverty; and whose end, is hell. That it is a sin which cracks men's credits, consumes their estates, distempers their constitutions, dulls their spirits, infatuates their senses, intoxicateth their brains, stupefies and besots their understandings, perverteth their wills, troubleth reason, overthroweth the judgement, infeebleth the memory, corrupteth all the affections, excludeth counsel, and without God's infinite mercy, and their sound repentance, damns the soul. That it is a bewitching sweet in the mouth, which turns to deadly poison in the heart, the revealer of secrets, the shipwreck of chastity, the shame of honesty, the ruin of good manners, the thief of time, the disgrace of mankind; a sin which makes man an abomination to the Lord, odious to the Angels, scorned of men, abandoned of all good society, and above all, makes men subjects and vassals to Satan: a sin of all others the most spreading, most infectious, most incurable, most inexcusable, a sin which makes no difference of times, places, persons, etc. A sin which is against the laws of God, of grace, of nature, and of all nations, against sense and reason; a sin, which brings wrath and judgement upon the whole land; a sin, which is a grief to friends, a ruin to families, which separates from the society and company of God's Saints on earth, excludes and shuts them out of the Kingdom of Heaven, as Plutarch, Solon, Pittacus. Boetius, St. Austin, St. jerom, St. Chrysostome, and others style and define it. That it is of sins, the queen; as the gout is of diseases, even the most prodigal, wasteful, unthrifty, unprofitable, unnatural, unseemly, insatiable, unreasonable sin; the most base, brutish, beastly, foul, filthy, odious, execrable, detestable, horrible, abominable state, disturbing, heathenish, infernal, prodigious, damnable, graceless, and shameful sin of all others, as some of our Modern writers render it. In fine, it is a sin odious and loathsome in any; but in us, who have so much light, so many laws of God and man against it, most unsufferable: but as it was once observed, that Philosophy was taught in Athens, but practised in Sparta: so now temperance and sobriety is taught in England, but practised in Spain and Turkey. § 12. ANd as it is a most grievous and matchless sin in itself; Drunkenness both a matchless sin in itself, and the cause of all other sine so it is the cause of all other sins, a monster with many heads, the root of all evil, the incendiary of all vice, the Magazine of all misery, the mother and metropolis of all mischief. As tell me, was there ever any sin committed which wine hath not been an occasion of? for notwithstanding wine doth first serve and obey the drinker, yet by little and little mixing itself with the blood in the veins, it doth rule over him, and, like Saules evil and controlling spirit, makes him it's vassal, whereby, like the Centurion's servant, he no sooner hears the word from Satan, do this, but instantly he doth it, whether it be to the committing of adultery, with Holofernes; incest, with Lot; murder, with Alexander, Cambyses, and Philopater: one of which, in his drink, slew his dear and faithful friend Clitus, who was his chief Captain in all his exploits (though it so troubled him being sober, that he would have made away himself) the second, his only Son; the third, his dear father and mother: or treason, with him that confessed to King Pyrrhus upon his arraignment, all this we did and spoke against thee, and much more should have done, had not the wine failed us: or blasphemy, with Belshazzar and his Princes, Dan. 5.23. and what not? for even to rehearse the several examples which history affords, and experience hath made known, were endless. Some examples I have given you, and he is a very young man and unobservant, that cannot add forty out of his own experience. And do not our reverend Judges, in their several circuits find by experience, that few brawls, murders, manslaughters, rapes etc. are committed, which arise not from this root of drunkenness. And indeed as in Justice, all virtues are couched together summarily, as Aristottle affirms: so in drunkenness, all vices are leapt up together as it were in a bundle, for it is a confluence or collection of all the rest: and as he said of old, prove a man to be ingrateful, and you prove him naught all over; so prove one to be a Drunkard, and you prove him guilty of every thing that is evil, reprobate to all that is good: for what sin is it which a drunken man will stick to commit, when we read that Cyrillus his Son being drunk, slew his Father, and his Mother great with child, hurt his two Sisters, and deflowered one of them, as St. Austin affirms: when another being tempted by the Devil (as Philip Lonicer witnesseth) to commit some crime or other, putting him to his choice either of Drunkenness, Adultery, or Murder; he choosing the first, in his drunkenness he abused the wife of him in whose house he was, and her husband coming in the whilst, he slew him; and so in choosing that one, he committed all three: which being rightly considered, me thinks a man had need to be drunk before hand, that shall admit of more wine then enough; that shall for one hours mad mirth, hazard a whole age of grief and shame, together with his displeasure, that is able to destroy both body and soul in Hell. § 13. BUt you have not heard all; Drunkenness disables and indisposeth men to all good, yea, to all the means thereof. for as others observe, it is a queller of all good notions, motions, actions; a sin which decays all a man's good parts, and moral virtues; which disables men from all good employments, either in Church or Commonwealth, making them unprofitable, which otherwise might be serviceable, and indisposeth them to grace and godliness, yea, to all the means thereof. For as by too much rain (saith St. Austin) the earth is resolved into dirt, and made unfit for tillage: so Drunkards by excessive swilling are altogether so unfit for the spiritual tillage, that they can bring forth no good fruits of holiness and righteousness, but rather like bogs and marshes, are fit to breed nothing but vermin, frogs, and serpents, that is, all manner of abominable sins, and loathsome wickedness. More particularly, it keeps them from repenting, Esa. 22.12.13. and all saving knowledge, Esa. 28.7. debarreth them from regeneration, Christ's righteousness, and that heavenly inheritance, Rom. 13.13.14. Gal. 5.21. 1 Cor. 6.10. by it the spirit is quenched, Eph. 5.18. and the body of sin, with all its lusts, strengthened, 1 Pet. 2.11. yea the soul by it is made like a City broken down and without walls, Pro. 25.28. beside, it keeps them in final impenitency, Esay. 5.11.12. Pro. 23.35. Neither can that soil which brings forth this vice (like ground sown with salt) bring forth any other thing which is good, I mean, so long as a man is such; The root of all evil, the rot of all good. as snow can never be made hot, so long as it is snow; yea, where drunkenness reigns or carries the raynes, there cannot dwell the least good, that heart is empty of all grace: and indeed how should such a worthy princess as grace is, endure such rogues for her bedfellows (so many filthy lusts as are in the Drunkard's heart) to lodge with her, yea, as smoke drives Bees from their hive: so drunkenness drives all the graces from such an heart. And how should the Holy-Ghost (which delights to dwell in the heart of an holy man) but scorn to be an inmate, where drunkenness is an inhabitant; noisome lusts, and evil cogitations drive him away; if the Devil comes in, the Holy-Ghost will go out. And therefore the Scripture tells us, that the spirit went from Saul when he sinned, 1 Sam. 16.14. and so on the contrary, when the Holy Spirit enters into the heart of a man, all sins (in some measure) are abandoned; as, when the King comes into the Tower all the prisoners go out. The Drunkard's heart is like Mare mortuum, The Drunkard's heart a Mare Mortuum. for as no fish will live there, so no grace will thrive here: it is the root of all evil, the rot of all good. Much travelling makes bad way, if one go but now and then over a Meadow, the grass will nevertheless grow, but when it is made a common thoroughfare, and beaten road for all passengers, this maketh the path bare: so the frequent custom of sin in any heart, when there is a perpetual concourse of all filthiness, hinders, yea, kills every good motion as fast as it springs up; and this is a sin which turns a man wholly into sin. The Drunkard resembles Vejovis that Heathen god, who could do no good, but hurt at will: and is like Ahab, who sold himself to work wickedness; yea worse, if worse can be, for the Drunkard wholly dedicates, resigns, surrenders, and gives himself up to serve sin and Satan; his whole employment is only to drink, drab, quarrel, swear, scoff, slander, and seduce; as if to sin were his trade, and he could do nothing else; like the Devil, who was a sinner from the beginning, a sinner to the end. To say that sin were in him, would be improper, for he is nothing else but sin in the abstract, as St. Austin speaks, even a very Chaos of sin bunged up, for as when a man is overcome with anger, we say he is in heat; and when we say such a man is in drink, we imply more than that drink is in him; yea, when we call a man a Drunkard, we imply more than that he is drunk, or hath been drunk, for it argues frequency; and lastly, as when Simon Peter told Simon Magus thou art in the gall of bitterness, and in the bond of iniquity, he employed, that not only these were in him, but he in them: so both more is employed, and it is more proper to say of a sotted and fordid Drunkard, he is sin, than a sinner; yea, that man of sin is not fuller of sin, than such an one: so that as Solomon saith, speaking of the virtuous woman, many daughters have done virtuously, but thou surpassest them all; so may I say of a Drunkard, many sinners have done wickedly, but thou surpassest them all. § 14. BUt to roave no longer in generals, The Drunkard cut up and anatomised. having given you a superficial view of this Monster, and the sum of that which he makes his only Summum bonum in a lump, or as it were wrapped up: I come now to strip him naked, and turn his inside outward; by acquainting you with such special and particular observations, as best deserve our discovery and the world's notice. In handling whereof, it is not to be expected that I should observe a distinct propriety in referring all particulars to their general heads, for as much as many of them are coincident one with another. Neither will I undertake to observe an exact order in his description, seeing he keeps none at all in his life: my principal care being to paint him really and historically (not poetically) every way as he is; his words, as he speaks them; his deeds, as he acts them, even to the very life, and present him upon the Stage such, as the Spectators may verily think they either see him, or the Devil in his likeness; as Sr. Tho. More concluded touching Erasmus, when he but heard him speak, having never before seen the man. § 15. The first thing I'll fall upon shall be His body, touching which I will lay open. 1 his outward deformities. 2 His inward infirmities. 1 HIs outward bodily deformities are many, and those odious; His outward deformities. as if you observe it. The Drunkard commonly hath (Vertumnus like) a brasil Nose; a swollen and inflamed Face, beset with goodly Chowles and Rubies, as if it were both roast and sod; swimming, running, glaring, goggle Eyes, bleared, rolling, and red; a Mouth nasty with offensive fumes, always foaming, or drivelling; a feverish Body; a sick and giddy Brain; a Mind dispersed; a boiling stomach; rotten Teeth; a stinking Breath; a drumming Ear; a palsied Hand; gouty, staggering Legs, that fain would go, but cannot; a drawling, stammering, temulentive Tongue, clambd to the roof and gums; in fine (not to speak of his odious gestures, loathsome nastiness, or beastly behaviour, his belching, hickups, vomitings, his ridiculous postures, and how easily he is knocked down, whose hamstrings Bacchus hath already cut in two; nor of the unmeasurable grossness of such, whose only element is Ale, especially your Alewives, who, like the German Froas, are all cheeks to the belly, and all belly to the knees, whose dugs and chins meet without any forcing of either, because you may daily see such fustilugs walking in the streets, like so many Tons, each moving upon two pottle pots) his essential parts are so obscured, his Sense so dulled, his Eyes so dazzled, his Face so distorted, his Countenance so deformed, his joints so enfeebled, and his whole body and mind so transformed, that he is become the child of folly, and derision of the world, a laughing stock to fools, a loathing stock to the Godly, ridiculous to all. Yea, questionless had they a glass presented them, they could hardly be brought again to love their own faces; much more, should they read a true character of their conditions, would they run besides their wits, if they had any to lose, or go and dispatch themselves; as Bupalus did, at the sight of Hipponax his letter; or as Hocstratus did, upon view of a book which Reuchlin writ against him; oras Brotheus did, who being mocked for his deformity, threw himself into the fire, and there died: for, Thersites like, many are their bodily deformities, but far more and worse are those of their souls. Whence it was that the Lacedæmonians used to show their slaves in the time of their drunkenness unto their children, thinking that their ugly deformity, both in body and mind, would be an effectual argument to make them loathe this vice, which even at the first view seemed so horrid. And indeed, how should the Drunkard be other then ugly and deformed; when experience shows, that intemperance is a great decayer of beauty, and that wine burns up the radical moisture, and hastens old age exceedingly. § 16 2 NEither are his diseases and infirmities fewer than his deformities: His inward infirmities. for see but his body opened, and it will appear like a stinking and rotten sepulchre; for excessive and intemperate drinking hath brought upon him a world of diseases and infirmities, because this sin by little and little quencheth the natural heat, and drowns the vital spirits, whereby above all it impairs the health, debilitateth all the members, turning strength into weakness; health, into irrecoverable sickness; it being the seminary of incurable diseases, which shorten the life; the procurer of all infirmities, and acceleration of death; which is the reason that men are ordinarily now so short lived, in respect of that they have been heretofore. Neither can there be any other cause alleged, why men in this our age are so weak, diseased, and short lived, but our excessive drunkenness and intemperance. It is true indeed, that the world now waxing old, and, as it were, hoareheaded, cannot generate children of such strength and vigour as it did in time of youth and full strength; and therefore we must needs decline, as the world declineth: it is true also, that the mother earth is enfeebled with much bearing, and hath her strength much abated with so innumerable childbirths, and being now come to her cold melancholy age, cannot bring forth her fruits so full of virtue and strength, and so fit for the nourishment of our bodies, as she did in former times: but that there should be such a change, so sudden and extraordinary, in the great difference of our health, strength, and long life, betwixt this our age, and that which went next before it; can be imputed unto nothing more, then that now drunkenness and intemperance is, after an extraordinary manner, increased; whereby the natural and vital heat of men is drowned, and extinguished, before it be near spent; like a candle cast into the water, before it be half burned. Indeed, drunkards pretend they drink healths, and for health. Yea, doubtless they think wine another kind of Panace, which is good for all diseases; or some Moly, good against all sorcery and mischief. But to whom, saith Solomon, are all kind of diseases, infirmities, deformities, if not to Drunkards? Who can recount the hurts that by this means come to the whole body, especially the head, stomach, liver, and the more noble parts? Who can recite the Crudities, Rheums, Gouts, Dropsies, Aches, Imposthums, Apoplexes, Inflammations, Pluresies, Consumptions (for though he devours much, yet he is the leaner every way) with the Falling-sickness, and innumerable other distempers hence ensuing? which Drunkards know better by experience, than I how to reckon up. To whom are pearl faces, Palsies, Headakes, if not to Drunkards? What so soon brings sudden old age? What so much as swilling blows up the cheeks with wind, fills the nose and eyes with fire, loads the hands and legs with water; and, in short, plagueth the whole man with diseases of a Horse, the belly of a Cow, the head of an Ass etc. almost turning him into a very walking dunghill. Believe a man in his own Art; The distempered body, the more it is filled, the more it is spilt, saith Hypocrates: and to this the Prophet sets his seal, Hosea: 7.5. And indeed but for the throats indulgence; Paracelsus (for all his Mercury) had died a beggar: which made calisthenes tell Alexander, that he had rather feed upon grains with Diogenes, in his dish; then carouse the juice of grapes with him, in this standing cup; for of all the gods, said he, I love not Aesculapius. In a word: though wine, being moderately taken, is physical; yet, if it be taken immoderately, there is nothing more baneful, saith St. Austin: for by it the body is weakened, strength decayed, the members dissolved, the whole body distempered, and out of order; so that the Drunkard draws death out of that which preserves other men's lives. That many have perished by this means we read, Eccl. 37.30.31. & if many then, surely many millions now: for in former ages it was as rare, as now it is common. For we read that the Locrians would not permit their Magistrates to drink wine; whereas now with us, the meanest (by their good wills) will drink nothing else. We read also that the ancient Romans would not suffer their women to drink wine; whereas many of ours are like Cleio, who was so practised in drinking, that she durst challenge all men whatsoever to try masteries who could drink most, and overcome all. And lastly, we read that they would never drink wine before they were twenty years of age; whereas many of our children are half killed, before they are borne, with distempered drinks: at least, when they are borne, no day, no meal, must they be without sipping down wine, their over indulgent parents (who like Apes, many times kill their young with making much of them) will have it so: whereupon not a few become Drunkards and company keepers very betime, and before any would imagine; as St. Hierome telleth of one, that swore by her jove she was lewd or naught so early, that no one so much as dreamt of it. In a word, wine and strong drink hath drowned more men, than the sea hath devoured; and more dye of surfeits, then by the sword. Yea, as drunkenness hath drowned more souls, than all the sins of Sodom: so it hath drowned more bodies, than were drowned in the general deluge of Noah's flood. § 17. Why, but saith the Tipler, Wine, An objection answered. if not received to surfeit, refresheth the spirits and cheers the heart, as is well known; I find it, I feel it, I perceive it doth me good, and I will believe mine own eyes, and taste, before Hippoc●ates, or ten salomon's. Solomon answers in effect thus much, Prov. 23.29. to 35. Be not deceived with shows and shadows; a man may be drunk, though his eyes be not out; and may be deceived, though his eyes be in too. All is not gold that glisters, all is not paid that is promised: wine promiseth much for the present, but it will deceive thee in the end: it promiseth health, but it pays sickness; it promiseth comfort, but thou shalt find sorrow; it promiseth help, but thou shalt receive hurt; it is a poisoned potion, a flattering, but cruel Hyaena: much like that double headed serpent Amphisbaena, or one of those Locusts, Apoc. 9.10. that carries a sting in the tail, though the face be smiling and flattering. Not that wine in itself (which is a good creature of God) is any way evil, or the use of it unlawful. Lycurgus was out, when he destroyed all the Vines to prevent drunkenness; he had done fare better, if he had made more Wells, that so the heat of the wine might have been allayed with the coldness of the water. For though God will not allow us to be drunk with wine, yet he doth not forbid us to drink wine: use a little wine for thy stomach's sake, and thine often infirmites', says Paul to Timothy, 1 Tim. 5. And give strong drink to him that is ready to perish, and wine to them that have grief of heart, are the words of the Holy Ghost, Prov. 31.6. But a little proof will serve the turn to persuade men that wine is lawful; all the matter is, how to have them use it lawfully. And thus the drunkard is injurious to his body. First, by deforming it. Secondly, by weakening and disabling it, whereby his life is lingeringly, and by little and little consumed. But this is not all, for § 18. THirdly, The Drunkard his own executioner. as if he scorned to go to his grave in peace, he strives to do execution upon himself; either by drinking until his skin and guts crack again, as how many have drunk themselves dead; how many have even burst themselves with drinking, and so died, as it were with the weapon in their belly, being taken away in God's just wrath? etc. Or secondly, by a frequent exposing himself to diverse miserable accidents, yea fearful and lamentable mishaps; for, as if the proverb (A drunken man never takes harm) were good Scripture, he careth not what way he goeth in the dark, what falls he taketh, how he knocks, breaks, and maims himself, whereby he often batters his face, bruiseth his body, breaks his arms, legs, and many times his neck; what bridges he passeth over, whereby sometimes he falleth into the water, and is drowned; what hedges he lies under, where even Snakes have been known to creep down drunkards throats into their bellies, as they have lain asleep in the fields: all which the Philosopher considering, he compared one drunk to a running Coach, without a Coachman to guide it. Or thirdly, A coward pot-valiant will kill and flay. by running into quarrels when he is drunk: as what else but the pot breeds so many brawls, quarrels, debates, duels, stabbs, murders, with such like dangerous and bitter fruits; for while the wine works, they resemble those fishes, which love to be in violent streams and floodgates, but do dye in still waters: which the Egyptians observing, made them abhor all wine, for as Plutarch reports, they did never use any (until the time of Psammeticus) so much as in their sacrifices or drink offerings; upon conceit, that it was the blood of those Giants, which, they had heard, did once make war against God. And S. Augustine affirms, that the Manichees could not abide it, as being the gall (as they foolishly thought) of the prince of darkness. Yea, who will sooner kill and slay then cowards, when once they are pot valiant? I have known ere now a very Dametas, guilty of no little courage, and suspected of true valour: as who will not think him both a valiant and excellent Pilot, that dares brave a whole fleet out of a simple Cockboat. I deny not but such an one's discourse may sometimes sound big, and yet mean nothing: cowards being most forward, both in giving charge with the tongue, and recoiling back with the foot: yea, you shall see a man look like the four winds in painting, as if he would blow away the enemy; and yet, at the very first onset, suffer fear and trembling to dress themselves in his face apparently: and commonly where is least heart, there is most tongue; swelling words being like the report of a great Ordnance, which doth only blaze, and crack, and smoke, and stink, and vanish. And lightly if we note such an one, he seldom unbuttons his tumored breast, but when he finds none to oppose the bigness of his looks and tongue, but this holds not always for sure I am, many do that in a Tavern, which they repent at Tyburn; and nothing more common, then for drunkards to kiss when they meet, and kill when they part. § 19 OF which there is a double reason. Drunkenness the cause of murder. First, as they are fiery of face, so are they as choleric of condition; and how should they choose, when they feed only upon fire, their bread, and flesh, their first and second course, being drink, and salt meats (which turneth all their nourishment into choler, the froth of blood) yea, little else then drink do they swallow; for, that they are no trencher-men is all their boast, and all they have to be proud of: yea, they drink down their throats, belch out of their mouths, and breath out of their nostrils, nothing but mere flames: yea, that which they vent forwards is the same, for it comes out as shear wine as it goes in. Now no marvel that Starchaterus did exceed other men in strength and savageness; when he fed only upon Bear's flesh, and frequently drank their blood. Secondly, another reason is, when the drink is in, the wit is out: and so having lost the stern of reason, he is apt to say or do any thing he can stand to execute, except virtue, a mere stranger to him. And it shall go hard but he will either give offence, or take it: for having once fallen out with his own wits, and members (that one goes one way, and another another way) he can agree with no body, but becomes raging mad, as a heathen hath it in salomon's words. A drunken man, you know, will make a fray with his own shadow; suppose he but nods against some post or table (for they will even fall a sleep as they sit) he is so stupefied, that in revenge he will strike his opposite for the wrong, and then call for drink to make himself friends again, which friendly cup gives occasion of a second quarrel; for whether he laughs, or chafes, he is a like apt to quarrel; or let but a friend admonish him, he were as good take a Bear by the tooth. When Cambyses being drunk was admonished thereof by Prexaspes, No admonishing a drunkard. who was one of his council; what followed? Cambyses commands his admonishers son to be sent for, and bound to a post, while he shot at him; and then having pierced his heart, vauntingly cries out; now judge whether I am drunk or no. This sin scorns reproof, admonition to it were like goads to them that are mad already, or like pouring Oil down the chimney, which may set the house on fire, but never abate the heat. Neither can the rest better brook what he speaks, than he what they speak: for these Pompeian spirits think it a foul disgrace either to put up the least wrong from another, or acknowledge to have overslipt themselves in wronging of another; whereby thousands have been murdered in their drink, it faring with them as it did with that Pope whom the Devil is said to have slain in the very instant of his adultery, and carry him quick to hell. For this is the case of drunkards (as of Soldiers and Mariners) the more need, the less devotion. I am loath to trouble you with the multitude of examples which are recorded, of those, that having made up the measure of their wickedness, have Ammon like died and been slain in drink; God sometimes practising martial law, and doing present execution upon them (lest fools should say in their heart, (there is no God) though he connives at, and defers the most, that men might expect a Judge coming, and a solemn day of judgement to follow. And what can be more fearful, then when their hearts are merry, and their wits drowned with wine, to be suddenly strucken with death; as if the execution were no less intended to the soul, then to the body? or what can be more just, then that they which in many year's impunity will find no leisure of repentance, should at last receive a punishment without possibility of repentance? I know speed of death is not always a judgement: yet as suddenness is ever justly suspicable; so it then certainly argues anger, when it finds us in an act of sin. Leisure of repentance is an argument of favour; when God gives a man law, it implies that he would not have judgement surprise him. § 20. NOw as drunkenness is the cause of murder, Drunkenness the cause of adultery. so it is no less the cause of adultery: yea, as this sin is most shameful in itself, so it maketh a man shameless in committing any other sin; whereof lust is none of the last, nor none of the least. Yea, saith Ambrose, the first evil of drunkenness, is danger of chastity; for Bacchus is but a pander to Venus: hereupon Romulus made a law, that if any woman were found drunk, she should dye for it; taking it for granted, that when once drunk, it was an easy matter to make her a whore. The stomach is a Limbeck, wherein the spirit of lust is distilled; meats are the ingredients, and wine the only fire that extracts it. For as the flame of mount Aetna is fed only by the vapours of the adjacent sea: so this fire of lust is both kindled and maintained by surfeiting and drunkenness. When the belly is filled with drink, then is the heart inflamed with lust, and the eyes so filled with adultery, that they cannot but gaze upon strange women, as Solomon shows, Prov. 23.33. whereas love, saith Crates, is cured with hunger. You know when the Iron is hot, the Smith can fashion it to his pleasure: and wine tempers the heart like wax, for the devil's impression: when a man is drunk, Satan may stamp in his heart the foulest sin, but lust will admit no denial. Yea, drunkenness inflames the soul, and fills that with lusts as hot as hell; high diet is adultery's nurse. They rose up in the morning like fed Horses, saith the Prophet, (and what follows, every man neighed after his neighbour's wife) jer. 5.8. which is more than true with us, for drunkards like the Horse and Mule which have no understanding, no shame, no conscience, etc. especially your brazen brained, and flinty foreheaded clowns, can no sooner spy a woman, or maid, chaste, or unchaste, even in the open streets, but they will fall to imbraceing and tempting her with ribaldry, scurrility, & turning every word she speaks to some lascivious & obscene sense, whereof they are not a little proud, though it would make a wise and modest man, even spew to hear them. But to go on. When Lot is drunk, he is easily drawn to commit incest with his own daughters; not once perceiving when they lay down, nor when they rose up, Gen. 19.32. to 36. Rarò vidi continentem, quem non vidi abstinentem, saith St. Austin, you shall rarely see a man continent, that is not abstinent: and it's a true rule, for that heat which is taken at the Tavern, must be alaid at the brothelnouse; the blood which is fired with Bacchus, must be cooled with Venus; and so Satan takes two Pigeons with one bean. And the Devil should forget both his office and malice, if he did not play the pander to Concupiscence, this way for idleness, makes way for lose company; lose company, makes way for wine; wine, makes way for lust; and lust makes work for the Devil; Venus comes out of the froth of this Sea. I will never believe that chastity ever slept in the Drunkard's bed; for, although I cannot say that every whormonger is given to drunkenness; yet I may truly say, that there are no Drunkards but are either given over, or greatly inclined to whoredom. This sin fills the heart, and eye (both eyes) if not the whole life, with horrible filthiness, natural, unnatural, any: this is so clear a truth, that darkness itself see and confessed it; even a Poet of the Heathens could call eating and drinking the fuel that maintains the fire of Lust; for Lust, saith he, is quenched by abstinence, kindled by excess, and nothing sooner kills this tetter then that fasting spittle of abstinence; for how should the wieke burn without tallow, or the lamp without oil? That Wine is an inducement to Lust, David well knew, or else he had spared those superfluous cups: but when he would have forced Vriah to lie with his wife, that so she might have a colour for her great belly, and the child might appear legitimate, he first made him drunk, 2 Sam. 11.13. Even as Ice is engendered of water: so is Lust of intemperance. The Drunkard is like a Salamander stone, which fires at the sight or every flame: yea, if he but see a whore, and she him, like the Weasel and Basilisk, they poison each other with their sight, Pro. 7. One Devil is ready to help another in mischief: he that tarrieth long at the wine, saith Solomon, his eyes shall look upon strange women, and his heart shall speak lewd things, Proverbs. 23.33. and St. Paul witnesseth, that the fruits of gluttony and drunkenness, are chambering and wantonness, Rom. 13.13. Yea, as drunkenness is the only business of loiterers: so lewd love is the only business of Drunkards; for while they are awake they think and speak of it, and when they are asleep (even when other men's thoughts lie at Anchor) they nothing but dream of it; and what is it a Drunkard loves half so well as a whore? Yea, Wine so inflames the Drunkard with Lust; that were his power equal to his desire, were his dreams and wishes all true, he would not leave a Virgin in the world; might but his acts answer the number of his desires, nature could scarce supply him with several objects; or could his wishes, take effect, Popery might have many Nuns, it should have no maids. Now what decays health, and strength, and consequently shortens a man's days more than whoredom? when so many die of the Pox, a disease which slays thousands, though they will not be known of it; for, because of the whorish woman, a man is brought to a morsel of bread, Pro. 6.26. yea, she causeth many to fall down wounded, and all the strong men are slain by her, her house is the way unto the grave, which leadeth down to the chamber of death, Pro. 7.26.27. And so much of the drunkard's body. § 21. SEcondly, if we dive deeper into him, Drunkenness Beastiates the soul. and search into his soul: what one sin more mangles and defaces God's Image, and man's beauty, than this? how doth it dam up the head and spirits with mud? how doth it infatuate the understanding, blind the judgement, pervert the will, and corrupt all the affections? how doth it entrap the desires, surprise the thoughts and bring all the powers and faculties of the soul out of order? which occasioneth one to say, where drunkenness reigns as King, there reason is banished as an exile, the understanding is dulled, counsel wandereth, and judgement is overthrown. And with this accordeth Seneca, who defines drunkenness to be a voluntary madness, or a temporary forfeiture of the wits: yea, the Holy Ghost affirms, that the excess of wine makes men mad, foolish, and outrageous, Pro. 20.1. for being worse than the sting of an Asp, it poisoneth the very soul, and reason of man. Yea, we find this and a great deal more by experience: for many a man drinks himself out of his wits, and out of his wealth, and out of his credit, and out of all grace and favour, both with God and good men. Neither is the Scripture less express: for Solomon calls wine a mocker, and tells us that strong drink is raging. And Hosea affirms, that wine takes away the heart, Chap. 4.11. And we read elsewhere, that wine makes men forget God, and his laws, Pro. 31.5. Yea, utterly to fall away from God, and to be incapable of returning, for it is commonly accompanied with hardness of heart, and final impenitence, Esa. 5.11.12. and 56.12. Pro. 23.35. For admonish such as are bewitched and besotted with the love of wine, you speak to men senseless, past shame, and past grace. Tell them of some better employment, they will say as once Florus (an idle fellow) was wont, I would not be Caesar, always marching in armour: to whom Caesar replied, and I would not be Florus, always drinking in a Tavern. Yea, being wrapped in wine, and warm , they so like their condition, that they would not change upon any terms, no, not to be glorified Saints in Heaven: as those swine, and other brutish creatures, which Circe transformed, would by no means be persuaded to become men again, though they were put to their choice by the said goddess (or sorceress rather) upon the earnest request of Ulysses. You shall never persuade a Drunkard, that the water of life is the best wine. In a word, by long custom they turn delight into necessity, and bring upon themselves such an insatiable thirst, that they will as willingly leave to live, as leave their excessive drinking: in regard whereof, St. Austin, compares drunkenness to the pit of Hell, into which when a man is once fallen, there is no redemption. Yea, this vice doth not only rob men of reason, but also of common sense; so as they can neither prevent future danger, nor feel present smart. But of this enough: having already proved them as much worse than beasts, as beasts are better than Devils. Besides, I shall occasionally treat more of the soul's Character, in sundry particulars which follow. § 22. 5 FIfthly, Drunkenness brings poverty. as he deforms his body, impairs his health, shortens his life, beastiates his soul, etc. so he consumes his estate, and brings himself to poverty, and want, as, to whom is poverty, as Solomon speaks, but to Drunkards? who think no cost too much that is bestowed on their bellies, who consume their wealth at the wine, even while they have swallowed down their whole estates. As let the Drunkard have but a groat, it burns in his purse till it be drowned in drink; if he have gold, he will change it; if plate, he will pawn it; and rather than not satisfy his gut, away goes all to the coat on his back; yea, rather than he will scant (as they say) his belly, had he a jewel as rich as ten Lordships, or as Cleopatra's was, that womanlike swaggerer, his throat shall have it. O that either wealth, or any other blessing should be cast away thus basely! Or, suppose he be a labouring man, and must earn it before he have it, he will drink as much in a day (saith St. Ambrose) as he can get in a week, spend twelve pence sooner, then earn two pence. And hence it cometh to pass, that the company keeper goes commonly in a ragged coat, as it is seldom seen that they offend the Statute against excess in apparel, for rather than so, they will go naked, and count that too a voluntary penance. Thus the Drunkard having spent all in superfluities, in the end he wants necessaries, and because in youth he will drink nothing but wine, in his old age he is constrained to drink water: yea, he throws his house so long out at windows, that at last his house throws him out at doors. And when all is gone, glad would he be to be a Swineherd, like the Prodigal son, but knowing himself unworthy of any man's entertainment; he grows weary of his life, and is ready to make himself away, like Peter the Cardinal, base son to Sixtus the fourth that monstrous Epicure, the shame of the latter times; or like Apicius, the shame of the ancient age wherein he lived. All which the Scriptures make good, where it is said, that the drunkard and the glutton shall come to poverty, and the sleeper shall be clothed with rags. Pro. 23.21. And again peremptorily, he that loveth wine and oil shall not be rich, Prov. 21.17. Now that this is so, every officer of a Parish knows to his great trouble, and the inhabitants cost: yea, were I enjoined to take up a ragged regiment, I should think it no hard task to muster up a thousand men, (admit but drunkards to be men) out of the very suburbs, that in shear drink spend all the on their beds and backs; yea, that drink the very bloods of their wives and children, for he brings not this misery upon himself alone; but his whole family, wife children, servants, all are impoverished, yea, near famished, to satisfy his throat: in which regard he is worse than an infidel, 1 T●m. 5.8. The Drunkard spends all in the Alehouse; and cares not, so he fares well abroad, though his family starve at home: he sucks so much of the juice of barley into his own throat, that his family is either parched with famine, or burnt with thirst. But mark how they are met with all; for, as if God would pay them in their own coin, how oft have I seen vermin sucking the drunkard's blood, as fast as he doth that of the Grape and Malt? Neither stays he here, for the tiplers progress is commonly from luxury, to beggary; from beggary, to thievery; from the Tavern, to Tyburn; from the Alehouse, to the Gallows. I might go on, and show you how this vice hinders men from performing the works of charity and mercy, and how the Drunkard defrauds the poor of that which he might, and aught to impart unto them, if he lived moderately: but I hasten to show you his inwards; only this let me tell him, that he shall once give an account for every idle penny he spends, much more for every idle shilling, pound, etc. § 23. 6 Sixthly, Drunkenness defames a man. as the drunkard consumes his estate; so he looseth his credit and good name, for drunkernes defames a man, and takes away his reputation. What saith the world of him? such a man is a drunkard, a swillboule, a tosspot, a sot, a swaggering companion, a spend good, an unthrift, an Epicure, a belly-god, a filthy beast, etc. Yea what sin is so disgraceful? what can discredit a man more, then to be counted a common drunkard? yea, this sin bringeth such an ill name upon a man, that it will never be done away; at least so long as he lives in this sin without repentance. Wherein could Noah (that was but once drunk) have so much shamed and dishonoured himself? how could he have made himself so contemptible, even to his own children, as he did by being drunk? so, what greater shame to any man, then to make himself a beast, yea, worse than a beast, in his gesture, behaviour, nonsense, and abominable spewing? beside his communication, his cogitations, his lusts, and affections, are all most beastly and shameful: so that nothing disguiseth or disgraceth a man more. Neither need others defame him: for he either spews himself out, or gives occasion to be spurned out of all civil company. In brief, all that are sober minded account drunkards but the very scum of the Nation, and good for nought but to stand in the midst of a breach, when the Ordnance play, and bullets fly thick about their ears. And certainly there is nothing in the world more pitiful, an Ape-carrier is honourable, compared with a drunkard; and hear but their wives speak, you will grant that his, of the two, is fare more happy in her choice. Yea, it is such a sin, for which a man shall be disgraced even of his drunken companions themselves; who murder him behind his back, by taking away his good name; howsoever they seem to applaud him before his face. And no man thinks him fit or worthy to bear the meanest office either in Church or commonwealth; nay, he is not able to subject himself to, or be ruled by, either civil or ecclesiastical Governors, (indeed he often disturbs the officers of both) nay, he is so fare from all respect, that he either is, or should be, separated from all Christian society, and thrown out of the Church by excommunication, 1 Cor. 5.11. Indeed, he thinks to get credit and popular applause by his drinking, to have others commend him, forsooth, for a good fellow, and jovial, and so purchase a name: but indeed he gets the name of a common drunkard, which will stick by him to his dying day, and perhaps afterward; yea, let him be commended by one for a notable good fellow, (which is the height of his ambition) another that is wiser, will reply, the better the worse. Again, who will trust a drunkard with either money or commodity? A frugal man that is worth but little, shall be trusted with more, than a drunkard which hath ten times his estate: and good reason, for the one his diligent hand maketh him rich, while the drunkard's belly makes him go in rags. Indeed, to borrow of every man he is very importunate; but to pay he never useth, except it be his Hostess for superfluous liquor, that when money fails, he may drink upon credit; as he is always indebted to my Hostess, and his belly to him; but he never to that, so long as his purse, credit, or shame, can make even with it. Yea, in many cases they will acknowledge themselves unworthy to be trusted; for they have an order amongst themselves (which you may see set up in Gurmionds hall) that all promises, Oaths, Bills, Bonds, Indentures, or any other conveyances whatsoever, made or caused to be made in the afternoon, be utterly void, and of none effect. And in case they commit a villainy; there needs no better plea, (for their excuse) than this; alas! what would you have? I was not myself, or, I was in drink, it was the wine, and not I. Yea Marcus Antonius, saith Plutarch, set forth a book of his drunkenness; wherein he proved those pranks which he played (when he was overcome with wine) to be good and lawful: though in all reason he that doth evil in his drink, should be twice punished; first, for being drunk, then, for the fact he committed in drink, as Pittac●s in his statute-law enacted. And as he disgraceth and shameth himself; so he shameth his parents, Pro. 28.7. kinsfolks, friends, and all his acquaintance; and maketh them so ashamed of him, that they are afraid and ashamed to own him. Yea, drunkenness disgraceth and discrediteth the Gospel, unto which it is clean contrary; for whereas the Apostle would have our conversation such as becometh the Gospel of JESUS CHRIST Phil. 1.27. both the Gospel and the name of God is blasphemed among the Gentiles, through such ill livers, Rom. 2.24. Yea, it bringeth a scandal upon all that profess the same Religion with him, Revel. 2.9. Yea, the Apostle tells us that their works of darkness which are done of of them in secret, are so shameful, that it is a shame even to speak of them, or once name them, Ephes. 5.11, 12. Wherefore the drunkard shall be filled with shame, and shameful spewing shall be all his glory, Hab. 2.15, 16. until he be trodden under feet, as the Lord threatens, Isa. 28.3. Thus drunkards by their drinking receive much hurt; some, in their bodies; some, in their brains; some, in their estates, whilst they are called from their callings; some, in their names, whiles bucking with drink, they are laid out to be sunned and scorned; some, in their chastity, whilst they are used as Lot's daughters did their father, etc. which may serve to have been spoken of his outward parts. Now of his inward, and more odious qualities; for although the drunkard's sorrow, strife, shame, poverty, and diseases, together with his untimely death, as one would think, were enough to make this sin odious: yet look we further into him, as namely, into his more inward parts, his secret abominations, which follow and are occasioned through drunkenness; that will make it hideous, and fearful, at least if I had the skill to cut him up, and paint him to the life. § 24 IN speaking whereof, Drunken nesse and Idleness ●f each ●o 〈◊〉 ●●●h 〈…〉 ●au●e ●●●affect. I will first lay open the ground of all, which is idleness; for although, in one sense, idleness may be called an effect of drunkenness, yet in another, it may be called the cause, both of it, and all the residue of evils which accompany the same; for idleness is the most corrupting Fly that can blow in any humane mind. We learn to do ill, by doing what is next it, nothing; and hence it is, that vice so fructifies in our Gentry and servingmen, who have nothing to employ themselves in. It is said of Rome, that during the time of their wars with Carthage and other enemies in Africa, they knew not what vices meant; but no sooner had they got the conquest, then through idleness they came to ruin. Rust, you know, will fret into the hardest iron, if it be not used; Moss will grow on the smoathest stone, if it be not stirred; Moths will consume the finest garment, if it be not worn: so vice will infect even the best heart, if given to idleness. Standing water is sooner frozen, than the running stream; he that sitteth is more subject to sleep, than he that walketh: so the idle man is fare more subject to temptation, than he that is profitably exercised: yea, idleness (saith one of the Fathers) is the Devil's only opportunity; for if he come, and finds us well busied, he leaves us for that time, as having small hope to prevail. An idle person is good for nothing but to propagate sin, Idleness the most corrupting Fly that can blow in any humane mind. to be a factor for the Devil: it faring with man, as with the earth of which he was made; which, if it be not tilled, or trimmed, doth not only remain unfruitful, but also breeds and brings forth Briers, Brambles, Nettles, and all manner of noisome and unprofitable things: so that Seneca seems to be mistaken, in calling an idle person the image of death; for though the body be idle, yet the soul, like a river, is always in progression, and his heart, like a wherry, either goes forward or backward, It may be resembled to a well with two buckets; the mind no sooner empties itself of good thoughts, but it fills with evil cogitations. If the seed dies, the blade springs; the death of grace, is but the birth of corruption. Now all the Drunkard's labour, All the drunkard's labour is to sctisfie his Lusts. is to satisfy his Lusts; and all his life, nought else but a vicissitude of devouring and venting: as how many of them make it their trade and whole vocation to keep company. Whereas sweat, either of the Brow or of the Brain, is the destiny of all trades, be they mental or manual; for God never allowed any man to do nothing. Are not most populous places, by reason of this vice, like Antiochus his army, fuller of mouths than hands? for, if you mark it, the company keeper and good fellow (according to the vulgar) is the barronest piece of earth in all the Orb; the Common wealth hath no more use of him, than jeroboham had of his withered hand; he is like the dumb jacke in a Virginal, for he hath not so much as a voice in the common wealth. Whereas he was borne for the good of his country, friends, family, etc. well may he disturb the common wealth, and give offence and scandal unto all that are near or about him, Rom. 14, 20, 21. as being unfit to do service, or subject himself to be ruled by his Governors, civil and ecclesiastical; but profitable he is to none, except Vintner's, Innkeeper's, and Ale drapers, who are the greatest loser's by him of all the rest; (though they seem to gain much) for these are accessary to the Drunkard's sin, and have a fearful account to make, for their toleration of such, seeing they might, and aught to redress it, so that their gain is most unjust: as may not that be written upon what ever they possess, which Diogenes writ under the golden Statue, which Phryne the strumpet dedicated at Delphos (this was gotten by the intemperance of the people) and in the end will prove as unprofitable, for hereby they endanger themselves, and without repentance lose their souls, Math. 16.26. What is recorded of Margites, namely, that he never ploughed, nor digged, nor did any thing all his life long that might tend to any good, is truly verified in him, he is not more nimble tongued then gouty handed (as julian the Apostate confessed of himself, and yet never thinks he shall give an account for this sin of all the rest: but surely, if we must give an account for every idle word, much more for every idle day, nay month, nay year. But I proceed. All the pains he takes is for the enemy of mankind: if you will have him work, you must chain him in a cellar, where are good store of springs, and give him the option or choice, whether he will pump or drown: which is the Hollanders way to dress an English gentleman, whose ill demeanour hath made unworthy to live. The company keeper is like a top, which always runs round, but never goes forward, unless it be whipped: or the Mill wheel, which turns about all day, but at night remains in the same place: or like a blind Horse in a maltmill, which is as fare in the morning as at night, for all the day he walks round in the same circle, over and over; and when he hath done, and slept a little, is new to begin again. Neither does he, which walks from six to six in Paul's, go more than a coites cast before him, Drunkards make it their whole employment, to go from theirs beds to the tap house, (for the true Drunkard thinks no wine good, which is brought over two thresholds) from the taphouse to the play house, where they make a match for the brothelhouse, and from thence to bed again: so that they either do nothing, or that which is worse than nothing: for he is neither a Drunkard, nor an idle person, but a civil, complete, and well qualified Gentleman, that spends the whole day, yea every day, but in bousing, and bowling, and taking Tobacco. O the number of men and women in this City, that are all the day idle, yet have not an idle hour to afford either the Church, or the study, or for the good of the common wealth! And therefore no wonder if they afford not me the hearing, they only sit to eat, and drink, lie down to sleep, and rise up to play; this is all their exercise, herein lies all their worth, and no marvel, for if the world be a man's god, pleasure must needs be his Religion. They are just like so many Gnats, for as Gnats do nothing but play up and down in the warm Sun, and sing, and when they have done, sit down and sting the next hand or face they can seize upon: so Drunkards miserably spend their good hours in unprofitable pastime, sit down and backbite their neighbours. For, in this case, they resemble Momus that carping god (as the Heathens fain) whose manner was, never to do any thing himself, but curiously beholding the doings of others, if any thing were let pass, to carp at the same. § 25. BUt to go on; Drunkenness makes dry, and they care sin with sin. for I may seem to have left them at the Tavern door. If you remember, their first flight was from their beds to the taphouse or Tavern, those common quagmires of all filthiness, where too many drawing their patrimonies through their throats, exhaust and lavish out their substance, and lay plots and devises how to get more: for hence they fall either to open courses of violence, or secret mischief, till at last the Jail prepares them for the Gibbet, for lightly they sing through a red Lettuce before they cry through a Grate; but this is the work of many mouths do but follow them step by step, and you shall observe that so soon as they are upon the Alebench, up comes every man's pot uncalled for, upon pain of losing their custom for a month after; which being doffed, are filled again, for it is the waiter's office to see that the pots be either always full or empty, and the Drunkard's law, that if the drawer presents a pot not filled, or one of the company leaves a snuff in it undrunke off, that both shall be judged guilty of the breach of good fellowship. Now what's the reason, that every morneing their first sacrifice is offered to Bacchus; and that every day, be it Sunday, they will be in the tippling house, before they come to God's house? I will tell you: First, they are sick in the morning, until they have qualified the old heat, with a new; and so they cure sin with sin, which yet is no other, then to heal an Ulcer by deading the flesh, which indeed doth not make a man whole, but insensible of pain. Secondly, he is an unconformitant to the rules of good fellowship, and an unproficient in the art of manchery, who observes not that rule, which Tiberius first brought up, of drinking, a cup of good liquor in the morning next the heart. § 26. Well, One drunkard hath tongue enough for twenty men. by that they have doubled their morning's draught, their hearts come up as easily as some of their drink; for wine is the daughter of verity, as Plato observes; yea, let him get but a cup or two more in his pate, his limitless tongue shall clatter, like a window lose in the wind; and you may as soon persuade a stone to speak, as him to be silent; for than it fares with his clapper, as with a sick man's pulse; which always beats, but ever out of order. Yea, it is so difficult a thing to be prodigal in drinking, and niggardly in speaking, that B●●s thought it a sufficient argument to prove his wisdom by, in that he could join these two together, which are in nature so dissonant. For being at a banquet taxed of folly by a vain babbler, because he said nothing while others talked glib: he made answer, that even this was a reason sufficient to acquit him of the imputation of folly, for that no fool could ever be silent in the midst of his cups. And this likewise was held for a good argument by Zeno, who when divers Philosophers met with the King's Ambassadors at a feast in Athens; when every one, to commend his wisdom, uttered some remarkable sentence which might be related to the King, he continued silent; and when the Embasadors observing it, demanded of him, what they should report from him unto the King? he answered, nothing but this, that there is an old man at Athens, who in the abundance of wine can keep silence. Drink doubles the drunkard's eyes, and ears; he sees, and hears (in his conceit) all things double, but multiplies his tongue beyond number: whence it comes to pass, that his talk, like Benjamins mess, is five times his part. Yea, one drunkard hath tongue enough for twenty men; it being like that clapper at Rhone, which is so big, that it is said to weigh, without the Bell, more than six hundred pounds: for let but three of them be in a room, they will make a noise, as if all the thirty Bells in Antwerp Steeple were rung at once; or do but pass by the door you would think yourself in the land of Parrots. § 27 ANd what is their discourse? Drunkenness discovers all secrets. First, they discover all secrets. For like as when the wine purgeth, (saith Plutarch) that which is in the bottom, cometh up to the brim, and swimmeth aloft; or else it breaketh the vessels, and runneth all abroad: even so drunkenness discovers the secrets of the heart. Yea, if discretion and moderation be as hoops to a vessel, how should these hogsheads keep their liquor, if you take away those hoops? It is the property of a drunkard to disgorge his bosom, with his stomach; to emty his mind, with his maw; he can ill rule his hands, but worse his tongue; fat cups oil that so much, that it cannot stick; and makes it so laskitive, that it cannot hold from bewraying both himself and others: and whatsoever is in the heart of a sober man, is found in the tongue of a drunkard. Drink disapparells the soul, and is the betrayer of the mind; it turns the key of the tongue, and makes it unlock that counsel, which before wisdom had in keeping; even the thoughts of the heart, which God hath secluded from the very Devil, by this do suffer a search. He that would anatomize the soul, may do it best when wine hath benumbed the senses; no such rack for confession as wine, nor could the Devil ever find a cunninger bait to angle with: even the most benighted cogitations of the soul, in this flood do tumble from the swelling tongue. For as steel is the glass of beauty: so wine is the glass of the mind, saith Euripides. And experience shows, that when a man is drunk, you may thrust your hand into him, like an Ele-skin, and strip his inside outwards. And nothing more common with Statesmen and Politians, then to make drink their Dalilah; to draw out of their enemies those secrets which nothing else will do. When any Ambassadors came unto Bonosus the Emperor, his manner was to make them drunk, that so he might hear all their secrets. And josephus speaks of another politic Prince, who used when any Ambassador was sent unto him from his enemies, to ply him with drink; and thereby he wrested all his secrets out of him. Yea, this was the only sauce that Bacchus gave Ceres, when he fell in love with Venus. And did not Noah being drunk reveal those secrets, which lay hid above six hundred years before? I confess, there is no general rule but admits of some exceptions; and this rule is not always infallible: for wine makes some quick spirited, others dull; this man talkative, another dumb; according to the disposition and constitution of the party. Yea, I confess the complot and purpose to kill Caesar, was as faithfully committed unto Cimber, who would daily be drunk with quaffing of wine; as unto Cassius, that drank nothing but water: neither had Augustus any cause to be discontented with Lucius Piso that conquered Thrace, for all he trusted him with the secretest affairs he had in hand: nor Tiberius with Cossus, to whom he imparted all his seriousest counsels; although both so gave themselves to drinking, that they were often fain to be carried from the Senate, and both reputed notable drunkards: but it is rarely seen, that the contrary holds not. Wherefore I will not tell a bibber what I would not hear again, lest I hear of it again from those, to whom I dare not avouch it again. Yea, for this cause (were there no other reason.) I will beware of wine; I will not do God so great a dishonour as to demideifie man, in making him privy to my heart and thoughts. Yea, seeing God hath given me two eyes, two ears, and but one tongue; I will hear and see double to what I speak. And so much to show how well the drunkard can keep counsel, if any be so mad as to trust him with a secret, I pass on to his Vain babbling, etc. Surrilous jesting, etc. Wicked talking, etc. § 28. SEcondly, His vain habling, scurrilous jesting, wi●ked talking. suppose you urge him not the wine; having set his tongue at liberty, it shall resemble Bacchus his Liber pater, and go like the sail of a Windmill. For as a great gale of wind whirleth the sails about; so abundance of wine whirleth his tongue about, and keeps it in continual motion. Now he rails, now he scoffs, now he lies, now he slanders, now he seduces, talks bawdy, swears, banns, foams, and cannot be quiet, till his tongue be wormed. And all this he sets out with the same throat, that a hired waterman cries Cales sand: for commonly a lewd tongue, is a loud one; and a loud tongue, a lewd one. Impudent speakers are like gaping Oysters; which being opened, either stink, or there is nothing in them. But to keep close to drunkards. This Cacadaemons discourse is all quarrelling, scoffing, or scurrilous; for as he hath a spiteful tongue in his anger, so he hath a beastly tongue in his mirth; as these two inseparably attend each other. First, a spiteful tongue in his anger: for if you mark him then, having more rage than reason, he enterlaceth all his discourse, either with reviling the present, or backbiting the absent: now all his prayers, are curses; and all his relations, lies; talkative and lying, you know, are two birds, which always fly out of one nest. To be short, hear him when he is in this vein, and but seriously consider his condition, you would think, that by a just judgement of God, he were metamorphosed, like Hecuba the wife of Priamus, into a Dog, whose chief property is to bark with open mouth, at such as he knows not: for without question, their wits are shorter, and their tongues longer, then to demonstrate them rational creatures. Secondly he hath a beastly tongue in his mirth: the drunkard's communication is ever filthy and beastly, full of all ribaudry and baudinesse; no filthy talk, or rotten speech whatsoever comes amiss to a drunkard; yea, no word savours well with them, that is not unsavoury; their only music (and so fares it with all the rude rabble) is ribaudry, modesty and sober merriment with them is dulness. Thus whereas he should either be silent, or his words should be better worth than silence; contrariwise, from the beginning to the end he belcheth forth nothing, but what is as fare from truth, piety, reason, modesty, as that the Moon came down from heaven to visit Mahomet. O the beastliness which burns in their unchaste and impure minds, that smokes out of their polluted mouths! A man would think, that even the Devil himself should blush, to hear his child so talk. How doth his mouth run over with falsehoods, against both Christians and Preachers? what speaks he less than whoredoms, adulteries, incests, at every word? yea, hear two or three of them talk, you would change the Lycaonians language, and say, Devils are come up in the likeness of men. Yea, it is a small matter with them to meddle with their equals, or to sit upon their parish Priest (as those hogsheads term him) for in such a meeting they will visit a whole Diocese, and Province; nay, the sagest judge, and gravest Counsellor, and greatest Peer in the land, must do service to their Court, and be summoned before the Alebench; according to that in the Psalms, they set their mouths against Heaven, and their tongues walk through the earth, Psal. 73.9. Nor will they stay here; for when they have huft their smoke into the face of these, they will have a health to King Charles; and what not, for the honour of England? O that they should dare to make that a shooing-horn to draw on drink, by drinking healths to him! I cannot be in charity with the places that permit this, with the persons that pardon it, much less, with such Belialists as practise it. But see greater abominations than these, for as yet we be but in the Haven; if we launch out into the deep, we shall meet with Sea-monsters, fare fouler evils. § 29. 3 FRom wicked talking he proceeds to cursed and impious swearing, blaspheming, etc. His cursed and impious swearing, blaspheming etc. as you seldom see a Drunkard but he is a great swearer, and not of petty oaths, but those prodigious and fearful ones, of Wounds and Blood, the damned language of ruffians, and monsters of the earth, together with, God damn me; which words many of them use superficially, if they repent not. Yea, the Drunkards and desperate ruffians of our days, swear and curse, as if Heaven were deaf to their noise; yea, they have so sworn away all grace, that they count it a grace to swear: and that not only when they are displeased with others, will they tore the name of their Maker in pieces, which is no better than frenzy; but in their very best moods. Profane Drunkards swear, even as dog's bark, not ever for curstness, but mostly out of custom: neither know they that they swear, though they nothing but swear; as you shall hear a man, when reproved for swearing, presently rap out oaths, 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 senselessness to overspread the heart, memory, and conscience, that the swearer sweareth unwittingly; and having sworn hath no remembrance of his oath, much less, repentance for his sin. O the numberless number of oaths and blasphemies that one black mouthed Drunkard spits out in defiance, as it were, of God, and all prohibitions to the contrary! Yea, I dare affirm it, had some one of them three thousand pounds per Annum, his means would hardly pay those small twelve penny multes, which our Statute imposes upon swearers, were it duly executed. And if so, to what number will the oaths amount, which are sworn throughout the whole land, yea, in some one Alehouse, or Tavern? where they sit all day in troops, doing that in earnest, which we have seen boys do in sport, stand on their heads, and shake their heels against Heaven: where even to hear how the name of the Lord jesus is pierced, would make a dumb man speak, a dead man almost to quake. Did you never hear how Caesar was used in the Senate house? if not, yet you know how a kennel of Hounds will fall upon the poor Hare; one, catcheth the head; another, the leg; a third, the throat; and amongst them she is torn in pieces: even so these hellish miscreants, these bodily and visible Devils, having their tongues fired and edged from Hell, fall upon the Lord jesus; one cries, Wounds; another, Blood; a third, Heart; a fourth, Body; a fifth, Soul; and never leave stabbing and tearing him with their stings, till no whole place be left. Thus they pierce his side with oaths, and tear all his wounds open again; whereas the jews did but crucify him below on the earth, when he came to suffer; these crucify him above in Heaven, where he sits on his throne. And (which I fear to think) it may be a question, whether there be more oaths broken or kept: for woe is me; one, sells an oath for a bribe; another, lends an oath for favour; another, casts it away for malice etc. but the Drunkard, without any incitement, tumbleth out oaths at adventure, and is as lavish of them, as of ill language. O misery! O wickedness! What shall I say, that ever any who wears Christ's badge, and bears 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 unclean Spirit! that ever those mouths, which have received the sacred Body and Blood of the Lord of life, should endure to swallow these odious morsels of the Devil's carving! § 30. BUt as the Church doth not own such wicked and profane wretches for her children, so, Drunkards deserve (like dirt in the house of God) to be thrown out. if they had their due (like dirt in the house of God) they should be thrown out into the street, or as excrements, and bad humours in man's body, which is never at ease till it be thereof disburdened, as St. Augustine speaks. Neither could they blame any (except themselves) in case they were marked with the black coal 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 jews; or as men full of plague sores 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 Gospel, 1 Because they bring an ill name upon the Gospel, & cause the enemy to blaspheme God. and the name of God is blasphemed among the Gentiles, and an evil scandal raised upon the whole Church, through their superlative wickedness, Rom. 2.24. As what else (but the unchristianlike behaviour of such Christians) hath caused the Turks even to detest the true Religion? And what was it that alienated the Indians from the Christian Religion, and made them refuse the Gospel brought by the Spaniards, but this, they saw their lives more savage than those savages? Yea, it made the poor Indians resolve, that what religion soever the Spaniards were of, they would be of the contrary; thinking it impossible, that such cruel and bloody deeds could proceed from any true Religion; or that he could be a good God, who had such evil Sons: and the argument is of force, for, who are Scythians, if these be Saints? who are Cannibals, if these be Catholics. Whereas in the primitive times, more of them were won to the faith by the holy lives of Christians, then by the doctrine which they taught: they made the world to read 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, look for a world to come. Neither was the Gospel thus honoured by some few only, but by all that professed it; For Tertullian witnesseth, that in his time a Christian was known from another man, only by the holiness and uprightness of his life and conversation. But as for prime Christians, viz. the ancient Fathers, their labours, their learning, their sincerity to men, and devotion to God, was the wonder of the world: whereas all the difference between these, and very infidels, is, only this; the one are infidels in their hearts, the other are infidels in their lives, as Augustine pithily. And sure I am, that in those purer times the Church would have denied her blessing to such Sons of Belial as these are, who make a trade of sin, as though there were no God to judge, nor Hell to punish; and so live, as though they had no souls to save; such as have shaken out of their hearts the fear of God, the shame of the world, the love of Heaven, the dread of Hell, not caring what be thought, or spoken of them here, or what becomes of them hereafter; yea, such a monstrous, menstruous brood, that (like a certain mountain in Arabia) breed, and bring forth nothing but monsters, whose deeds are too fowl for my words, being such as ought not to be once named amongst Christians, as the Apostle speaks, Eph. 5.3, 4. such as neither Moses nor Aaron, Caesar nor Paul, Minister of the word nor Minister of the sword find reverence in their hearts, or obedience in their lives: being like metal often fired and quenched, so churlish that it will sooner break than bow; for they contemn all authority, as boys grown tall and stubborn contemn the rod: yea, even such as speak evil of them that are in authority, and whose mouths utter swelling and proud words against such as are in dignity, as S. Peter and S. jude hath it: yea, they be mockers of all, that march not under the pay of the Devil. § 31. SEcondly, 2. Because they infect almost all that come near them whom but themselves could they blame, when they infect almost all that come near them: as, have not little boys in the streets learned of them to wrap out oaths almost as frequently as themselves? yea, through their frequent and accustomary swearing, our children learn to speak English, and oaths together; and so to blaspheme God almost as soon as he hath made them. Now the good husbandman weeds his field of hurtful plants that they may not spoil the good corn: and when fire hath taken a house, we use to pull it down, lest it should fire also the neighbour's houses: yea, the good Chirurgeon cuts off a rotten member betimes, that the sound may not be endangered. Thirdly, when for their sakes, 3 Because the whole land fares the worse for their sakes. the land doth mourn because of oaths; yea, when, if the Scriptures be true, God hath a controversy with all the inhabitants thereof, and will turn our glory into shame for swearing, Hosea 4.1, 2, 7. And we may well wonder that the land siinketh not because of oaths: for if God were not a God of infinite patience, he could not endure his most sacred and glorious name to be so many thousand times blasphemed in one day, and that by such miserable wretches as we be. Fourthly, 4 To make them look into themselves. when so long as they are christened and go to Church as others do, receive the Sacraments, and, without any difference, are reputed members of the visible Church, they think themselves as good Christians as the best, yea, better than the precisest: for what is their boast? they are no Puritans, they make not such a show of religion, nor are such hypocrites, nor dissemblers, as a great many others are &c. Neither indeed are they, for their words are suitable to their thoughts, their actions to their words, all naught. And yet it is a great question (for all they think no virtue comparable to this kind of plain dealing, I mean boldness, and impudence in evil; for they think it no fault to live viciously, so their profession be answerable, so they are the same in show that they are in deed, all one in mouth and in mind) whether they, or hypocrites are most superlative sinners, for both are humane devils, well met; an hypocrite is a masked devil, an Atheist (as these are no better) is a devil unmasked. Whether of the two shall, without repentance, be deeper in hell, they shall once feel, I determine not; only let me assure them, if the infernal Tophet be not for them, it can challenge no guests. 5, 5. Because they contemn all admonition Fiftly, when they contemn all admonition, be it private, or in the public congregation: if it be in private, these deaf Adders (Abnor like) will either stop the ear with the tongue, by engrossing all the talk, or else they will return blows for words: yea, a Christianlike admonition will work like yeast in their brains, until they have requited their admonisher with a mischief; admonition may move them to choler, never to amendment. Or, suppose the Preacher declares unto them the heinousness of this sin, and what a fearful reckoning of vengeance will come in the end: it is to no more purpose, then if he should speak unto liveles stones, or senseless plants, or witless beasts; for they will never fear any thing, till they be in hell fire, when it will be too late to repent. Wherefore God leaves them to be confuted by fire and brimstone; because nothing else will do it. Yea, look to it, and think of it you cursing swearers, whom nothing can persuade to be civil, to be men, I say not, to be true Christians; you swear away your salvation, curse away your blessing, and the devil, who now sets you on work, will hereafter pay you your wages; and God, whose name now serves you but only for swearing, shall then make you serve his justice, in gnashing and weeping; howling and cursing shall be your chief ease in hell, to whom blasphemy was an especial recreation on earth. § 32. NEither let any swearer bless himself in his heart, Swearing the most in excusable sin. with promises of impunity; for of all other sins in the world, this is the most inexcusable. If I step aside to round the drunkard in his ear about swearing; pardon it, perhaps what is lost in the Hundred, will be got in the shire. First, Of which two reasons. I say of all other sins, this is the most inexcusable, because, it is an evil, from which, of all evils, we have most power of abstinence. As let him that is neverso much accustomed to swearing, (admit he hath habituated errors into manners) be in place where he is afraid to offend, or sure to pay twelve pence for every oath; he can wholly forbear, or if he do chance to forget himself once or twice; yet he will not swear one oath for an hundred, which he would do, in other company, and where it would cost him nothing. Now the easier the thing commanded is, the greater guilt in the breach of it; and the lighter the injunction, the heavier the transgression, saith Saint Augustine. Or suppose thou pretendest thou hast been so long accustomed to it, that thou canst not leave it; yet this is but a witless, graceless, and shameless excuse. For first, custom of sin is the very height of sin: and nothing more aggravates it. Secondly, will a thief or murderer at the Bar allege for his excuse and defence, that it hath been his use and custom of a long time? or if he do, will not the judge so much the rather send him to the Gallows? Secondly, because it is a sin, to which of all other sins we have the fewest temptations: for whereas other sins have commonly some sensible profit to midwife them into the world; as the Usurer finds an increase of wealth, who desires to live with less faith, and more security; or pleasure, as the Adulterer finds his stolen bread of Satan's seasoning and providing far sweeter, than what God hath given him of his own; or credit, as the Hypocrite finds, who, like that Roman Wolf, talks of Religion, when he means policy, and plays the foul devil, under the shape of an Angel of light, and may be resembled to an ugly Toad in an Ivory box, or a painted pot full of deadly poison. These and many other sinners, which I could name, have some inducement to provoke them, some reasons to allege; (indeed they are all taken out of the Devil's Lectures) but the swearer hath nothing to provoke him, nor nothing to say, but that he loves this sin, because it is a sin, and because God forbids it; which is most fearful and damnable, and (as a man would think) should make it unpardonable; I am sure, this makes it inexcusable. For what hast thou to say for thyself? this sin is neither pleasing, nor profitable, nor laudable, but hath a more pure corruption and venom in it, than any of his fellows, and must needs issue from mere malice, and contempt of God; for all thou canst expect by it, is, the suspicion of a common liar, by being a common swearer. Yea, thou canst but procure this fruit by thy swearing, that thou shalt vex others, and they shall hate thee: which thews that thou delightest in evil, merely because it is evil; as sin is more stirred up and irritated by the Law; yea, inhibition inciteth, and restraint inviteth a desperate wicked wretch, and his nature most desireth what is forbidden. As it fared with Eve, and that Gentleman in Venice, who while it was left to his own free choice, in ninety years together never went forth of the City; but being hereupon confined, and that upon pain of death, was observed a while after to ride much abroad. Sin, saith the Apostle, took occasion by the commandment, Romans 7.11. as if man's nature delighted in this or that evil so much the more, because the Law forbids them. Yea, most find it here in, as in matters of books, which being once called in, and forbidden, become more saleable and public. The Dictates of the law being to sinful lusts in man's heart, as water to quick lime, a means to enkindle them, and make them boil the more fiercely. But know this thou swearer, that he is bottomlesly ill, who loves vice because it is vice; he is a desperate, prodigious, damnable wretch, and full of the venom of the serpent, that will (rather than not dye) anger God of set purpose, and without profit procure his own destruction: which is thy case, if thou usest his Name, to make up idle places of a hollow or unfilled sentence, or to vent and utter with some more grace and force thy choler and malice. Yea, this proves thee worse than an Ox led to the slaughter, for hereby thou becommest thine own executioner. Alas! thou art not of thyself worthy to serve, or to name him; how then darest thou to make him, and his Name to serve thee, thy profane discourse, and thy rash, and untempered anger? § 33. AGain, That of all other the swearer shall be sure of plagues. supopse the Minister tells them that Swearing and Cursing is the language only of hell, and no where frequent but amongst the damned spirits, (which shows them to be the Devil's best scholars upon earth, and of his highest form, with whom the language of Hell is so familiar, that blasphemy is become their mother tongue) and that they speak not a word of our country language, the language of Canaan, that they are so hardened in evil that they are past grace, and past feeling, that the swearer and blasphemer is like a mad dog, which flieth in his master's face that keeps him. That as roaring and drinking is the horse way to Hell, whoring and cheating the footway, so swearing and blaspheming follows Corah, Dathan, and Abyram. That it is a sure rule, and an undoubted sign, if any man do swear and curse ordinarily, that he never truly feared God, as it cannot be that the true fear of God, and ordinary swearing, should dwell together in one man; yea, dead are they while they live, if they live in this sin. That Satan stands ever at the swearers elbow, to take notice, reckon up, and set on his score, every oath he sweareth, and keeps them upon record against the great day of reckoning; at which time he will set them all in order before him, and lay them to his charge, and that then every oath shall prove as a dagger's point stabbing his soul to the heart; and as so many weights, pressng him down to Hell. And shall further tell them, that swearing is clothed with death, Ecclus. 23.12. and that the swearer wounds his own soul, worse than the Baalites wounded their own bodies; that he which useth much swearing shall be filled with wickedness, and that the plague shall never go from his house, yea, his house shall be full of plagues, Ecclus. 23.11. that the curse of God shall enter into the house of the swearer, and shall remain in the midst of it, and shall consume it, with the timber thereof, and the stones thereof, until the owner be destroyed, Zach. 5.2.3.4. that God himself will be a swift witness against swearers, Mall. 3.5. That the Almighty hath spoken it (and that in thunder and lightning) how he will not hold them guiltless, which take his name in vain, and that such mighty sinners as they be, shall be mightily punished. And go on in this manner to show them the heinousness of their sin, and grievousness of their punishment, it is to no purpose; for they will answer all, yea confute what ever he can say, with this short sentence, God is merciful: yea, though the swearer hath made his soul Hell fire hot with oaths and blasphemies, yet he presumes, that one short prayer for mercy at the last gasp shall cool him: they will not believe, that are ordained to perish. Yea, the Devil and sin so infatuates and besots them, that they think to be saved by the same Wounds and Blood which they swear by, and so often swear away; that Heaven will meet them at their last hour, when all their life long they have galloped in the beaten road toward Hell, not considering, that the Devil being always a liar, labours to persuade the Godly, that their estate is damnable; and the wicked, to believe without once questioning, that they are in favour with God: so they spend their days in mirth, saith job, and suddenly they go down into Hell. job. 21.13. § 34. NEither is it strange that they should be so jocund, confident, and secure, Drunkard's insensible of their sia and da●ger, because ignorant. that they should neither be sensible of their present condition, nor afraid of future judgements, for, for what the eye seethe not, the heart ruth not; security makes worldlings merry, and therefore are they secure because they are ignorant. A dunce, we know, seldom makes doubts, yea, a fool, saith Solomon, boasteth, and is confident. Pro. 14.16. and by a fool, in all his Proverbs, he means the natural man. As the Spider which kills men, cures Apes: so ignorance doth wonderfully profit nature, which is the greatest bane to grace that can be, it is a veil or curtain to hide away their sins: our knowledge, saith one of the learned, doth but show us our ignorance; and wisdom, saith another, is but one of man's greatest miseries, unless it be as well able to conquer, as to decern; the next to being free from miseries, is not to be sensible of them. Erasmus could spy out a great privilege in a blockish condition, Fools, saith he, being free from ambition, envy, shame, and fear, are neither troubled in conscience, nor masserated with cares; and beasts, we see, are not ashamed of their deeds. Where is no reason at all, there is no sin; where no use of reason, no apprehension of sin; and where is no apprehension of sin, there can be no shame. Blind men never blush, neither are these men ashamed or afraid of any thing, because for want of bringing their lives to the rule of God's word, they perceive not when they do well, when ill: the timber not brought to the Rule, may easily appear strait, when yet it is not: nay, because they see not their own souls, they are ignorant that they have any, and as little care for them, as they know them: they bear that rich treasure in their bodies (as a Toad doth a precious stone in her head) and know it not. What's the reason a worldling can strut it under an unsupportable mass of oaths, blasphemies, thefts, murders, Why they are so jocund and confident. drunkenness, whoredoms and other such like sins, yea, can easily swallow these spiders, with Mithridates, and digest them too, their stomaches being accustomed unto them, when one that is regenerate shrinks under the burden of wandering thoughts, and want of proficiency? It is this, the one is in his element, the state of nature; the other taken forth; now a fish in the river is not afraid of drowning. Yea, let a man dive under whole tons of water in the Sea, he feels not any weight it hath, because the water is in its proper place; and no element doth weigh down, in its own place; but take the same man forth, and lay but one vessel upon his shoulders, he feels it a great burden, and very weighty: so every small sin to a holy man, who is in the state of Regeneration, hath a tender conscience, and weigheth his sin by the balance of the Sanctuary, is of great weight; but to a natural man, who hath a brawny conscience, is plunged over head and ears in sensuality, and weighteth his sin by the balance of his own carnal reason, it is a light thing not worth the regarding; yea, so long as they remain in this estate they are dead in sin, Eph. 2.1. Rev. 3.1. Now lay a mountain upon a dead man he feels not once the weight. Well then may these do much evil to others, but small hope is there that others should do good upon them, or reform them from this sin of swearing; no, it is an evil which, for insolency and growth, scorns to be slain either by tongue or pen; but, like the Princes of Middian, it calls for Gideon himself, even the power of the magistrate to fall thereon. § 35 INdeed a course might be taken by the State to make them leave it, Three ways to make them leave their swearing. though nothing shall ever be able to make them fear an oath, should they see never so many stroke dead while they are jesting with these edged tools, as divers have been, I will only instance three examples. A Serving man in Lincolnshire for every trifle used to swear, God's precious blood, and would not be warned by his friends to leave it; at last he was visited with a grievous sickness, in which time he could not be persuaded to repent of it, but hearing the bell toll, in the very anguish of death he started up in his bed, and swore by the former oath, that bell towled for him; whereupon immediately the blood, in abundance from all the joints of his body, as it were in streams, did issue out most fearfully, from mouth, nostrils, knees, heels, and toes, withal other joints, not one left free, and so died. Earl Godwine wishing at the King's table, that the bread he eat might choke him, if he were guilty of Alphred's death, whom he had before slain; was presently choked, and fell down dead. It was usual with john Peter, mentioned in the book of Martyrs, to say, it be not true, I pray God I may rot ere I die, and God saying Amen to it, he rotten away indeed. For what's the use they would make of God's judgements in the like cases? Even the same that the Philistines of Ashdod made of their fellow's destruction, when God so fearfully plagued them, for keeping and profaning of his Ark, which was this: peradventure it is God's hand that smote them (for so they reasoned, and so these would half believe) yet it may be, it is but a chance that hath happened unto them, 1 Sam. 6.9. when yet they saw, that all which were guilty suffered in the judgement, and only they: so these would but half believe, if they should see the like judgements executed upon their fellows. The only way to make them leave their swearing is; let them have it upon their carcases, and then though the belly hath no ears, yet the back would feel. Or let them for every oath be enjoined and enforced to a month's silence, as Tiberius the Emperor condemned a great railer, to a whole years: yea, as he among the Indians (take it on Aelian's credit) that told a lie thrice, was condemned to perpetual silence: so I am sure, it were happy for the Church, if these swearers were so silenced, except they would forbear their swearing. Or let their purses pay for it, and this would touch them to the quick, this is a tried remedy, the land hath had experience of it, when there was an act made by King Henry the fifth, and his Parliament, that if any Duke swore an oath, he should pay forty shillings; a Baron, twenty shillings; a Knight or an Esquire, ten shillings; a Yeoman, three shillings four pence; a Servant, whipped; and the same as well executed, as enacted, no man was once heard to swear, or very rarely. And would not the like penalty now work the like effect? yes undoubtedly, for men stand more upon their silver, or upon their sides smarting, then upon their souls. Have you not heard how that Host answered his guests, when they could get no flesh at his house in Lent, yet might have it in other places? alas! said he, we are bound, and they are but sworn; the tale looks like mirth, but the meaning is in good earnest: too many fear an Obligation, more than Religion; and are more careful of a Recognizance, then of their Conscience. What most men's care is, touching spiritual evils, and eternal reward, is lively expressed by Solomon, because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil, Eccle. 8.11. Ignorant worldlings think because God strikes not, he minds not, Ps. 50.21. but O fool, though he come softly to Judgement, yet he cometh surely; and in the end, what he wanted in swiftness, shall be supplied in severeness. Yea, were that good statute lately enacted by our gracious King, and his Nobles, thoroughly, strictly, and severely put in execution, without partiality, we should find another manner of reformation touching oaths, than now we see; besides the poor should be richly maintained, and none be in want but swearers, whose want also were the only way to make them rich, to recover their souls, and procure all blessings from God upon their persons and estates, so all should be gainers: whereas now though we have good laws provided, the matter is as well mended touching oaths, as it was once in Lions touching Stews, of which Hugo Card nalis said, that whereas Innocentius found four at his coming thither, he had left them but one, indeed that reached from one end of the City to the other, urbs est jam tota lupanar; for we have not less but more swearing since that prohibition, by reason that man's nature most lusteth after that which is most forbidden, and slights the fruit of that tree which is easily climbed: so that for want of due execution, because of oaths the Land doth mourn, Hos. 4.3. and threatens to spew out her inhabitants because of drunkenness. And so much of the drunkards swearing. § 36. Their discourse and behaviour on the Alebench. NOw when the pots for a while have stopped all their mouths, (though every man had his share before) and they forgot what was formerly spoken; you shall have one, for very pure love, and want of other expression, weep in his fellow's bosom; another sit kissing of his companion, not without some short sentence nothing to the purpose; a third, setting his mouth on the rack with laughter; (wise were the man that could tell at what) a 4th swaggering and swearing because the wine was brought him no sooner; a fifth, (for I pass him that sits there in a corner, nodding, and slavering) falls down upon his marrowbones (in devotion to Bacchus) and up with the pot hand smooth, after which every one that is awake sings his song, seasoning the same with many a goodly belch; then one in stead of a harp, takes a knife and a quart pot, with which he will make fine music in his conceit; another, in his song commends his mistress, another, the goodness of the wine; another, being better skilled in prose than meeter, relates all the passages betwixt him and his wife at home, for wine descending, causeth words still to ascend; another, tells how many quarts, he, and so many more, drank at such a meeting; another, gins to argue of Religion, and matters of State; another brags of his lying with such a woman, into whose company he could never yet be admitted; another boasts how he jeered such a Puritan, (for the drink having bitten him, he runs like a mad Dog up and down, snapping at every body, and many a good man may say with David, I became a song of the drunkards) another, falls a rhyming all in Satire against the rest that are absent, and will not drink, (and perhaps steeps his jest in his own laughter) which being liked and laughed at, they all fall a rhyming; then each one, in his order, must play the Poet out of the inspiration of Bacchus, only, (for Sibylla like) they never yield any Oracle, except they are first possessed with a fury, and the Muses may go hang for any room they have here; their Library is a large room, ranked full of pots and canns of all sorts. Now although the wisest of them cannot make two true verses in his mother's tongue in three hours; yea although they be the veriest lack-latins, and the most unalphabeticall raggabashaes that ever lived, (for I never heard of above one good Poet they had, and he was starved to death, for telling truth out of season) yet notwithstanding (for stand well they cannot) they will, one with a coal, another with a candle, fill all the walls and ceilings with Epithalamiums, Elegies, and Epitaphs; which done, are expounded to the rest of the company, if any be awake to hear it; your ears would blister to read them, though it would do a deaf man's heart good to hear them, or a blind man's to see them. § 37. ANd yet poor souls they think themselves wiser than Solomon, How wise the drunkard is in his own conceit. for being bribed with self-conceite, what can not they do, what do they not know, what will they not say? yea, it is a wrong to their reputation to be ignorant of any thing; and yet they know not this one thing, that they know nothing; as it is hard to tell whether pride or ignorance bears the greatest sway. It is incident to a weak mind to overvalue itself, the Gentiles professed themselves to be wise even when they became fools, Romen 1.22. the Prince of Tyrus would be reputed wiser than Daniel, Ezech. 28.3. when indeed he was of all fools the greatest, v. 6 9 and S. Paul tells us, that they which never knew what wisdom meant, yet named themselves Philosophers, Col. 2.8. Yea, they hold all the world dunces besides themselves, and will swear, they are shallow fellows that do not drink sack. Tell them that Pythagoras drank nothing but water, that Demosthenes that great Orator never drank wine; they will say, it cannot be, it is impossible; for they have as high an esteem of wine about making wise, as the Stoics had of their doctrine about making holy, who were of opinion, that whosoever received the same, if in the morning he were wicked, in the evening he should become a very good man: and hence it is, that according to the custom of Duchmen, and ancient Persians, they never make bargains, nor consult of any great matters, but in the midst of their cups, when half drunk. Of which 2. reasons. Neither will any wonder at this their conceit, that considers these two things. First, what the nature of Wine is, for wine, as Plato well observes, being immoderately taken, makes them which drink it think themselves wise, and their discourse unanswerable, and so it is, by reason of their obstinacy; hereupon their speech is much, though little to the purpose, and what ever the question be, the truth is on their side, all is spoken in print that is spoken by them, though their phrase (the apparel of their minds) hath a rash outside, and fustian linings; which would make them hold their peace, if they but heard themselves with my ears, as Xenocrates the Philosopher told one that was a great babbler: yea, all the Drunkards Geese are Swans, and all their virtues ten foot long; as for faults, they have none, for poor souls they see neither their slips, nor wants. Secondly, a Drunkard, with the sluggard in the Proverbs, is wiser in his own conceit, than seven men that can render a reason, because, he speaks so much, and hears so little. They that talk so much to others, seldom speak with themselves enough; and then for want of acquaintance with their own bosoms, they may well be mistaken, and present a fool to the people, while they think themselves wise. Alas! if they have once read but the Fairy Queen, the Arcadia, and Montaigne his essays, (I dare not say the book of statutes, or the Chronicles) or can but break a jest, as many of them are like Sarmantus, a gentleman of Rome, whowas famous only for his scoffing, than they conceit of themselves, as Menecrates the Physician did, who (though not worthy to be Aesculapius his Apothecary's boy) would needs be jupiter; and opinion you know is all in all, every thing we light upon is as we apprehend it; opinion makes women fair, and men lovely; opinion makes men wise, valiant, rich, nay any thing. § 38. BUt are they so wise, The greatest Bowzers Proved the greatest Buzzards. to Sect. 42. because they think themselves so? No, no more than Simon Magus was great, because he called himself a great man: for what ever they think, by the rule of Scripture every Drunkard is a fool, Pro. 20.1. and experience shows, that the greatest bowsers are the greatest Buzzards in the world, that they have most leaden conceits, dull understandings, drossy wits, gross and muddy affections; for either they are of so mean breeding, that they are ignorant of any other entertainment; or of such slow conceit, as they are not company one for another, without excessive draughts to quicken them. Or thirdly, so abundantly talkative, that they prove themselves fools the other way; for even their much babbling, is an argument sufficient to prove them fools. What saith wise Solomon? a Fool's voice is known by a multitude of words, and babbling Drunkards account it not wisdom to speak few things or words; yea, they can better aford you a sea of words, than a drop of wit; as mark whether their discourse be not more sound, than substance; wind, than matter. Yea, tell me whether a talkative drunkard be not an unbraced Drum, able to beat a wise man out of his wits, except he should stop his ears, or absent his person, when such intrude themselves into his company. We read that Horace was put into a sweat (almost into a fever) by the accidental detention of a babblers tongue. But to go on, ever where is least brain, saith Socrates, there is most tongue, and loudest; even as a Brewer's cart upon the stones makes most noise, when his vessels are emptiest. Indeed when a modest man gave thankes to God with a submiss and low voice, an impudent critical gallant found fault with him, that he said Grace no louder; but he gave him a bitter reply, make me but a fool, and I shall speak as loud as you, but that will mar the Grace quite. A babbling tongue showeth great pride, and little knowledge; but how seldom is the tongue liberal, where the heart is full? Spintharus gives this praise of Epaminondas, that he hardly ever met with one, that knew more than he, or spoke less: profound knowledge says little, deep rivers pass away in silence, but what a murmur and bubbling, yea, sometimes what a roaring do they make in the shallowes? Yea, both the greatest knowers, and the greatest doers, are ever the least talkers. Samson slew a Lion, yet he made no words of it; whereas they that have busy tongues, have commonly lazy hands, which also proves that they have vain hearts. The less virtue, the greater report, who can wonder to find a flood in the tongue, when the heart is empty? Indeed when once a Rabbi little learned, and less modest, usurped all the discourse at table, one (not for want of ignorance) much admiring him, asked his friend in private, whether he did not take such a man for a great scholar? but what was the answer? he may be learned quoth he, for aught I know, but I never heard learning make such a noise. The full vessel gives you a soft answer, but sound liquor: so the knowing and solid man, will either be silent, or his words shall be better than silence; whereas they that speak much, seldom speak well. § 39 BUt to make it undeniable that Drunkards are fools: Drunkenness either finds them fooler makes them fools that use is. see how drunkenness either finds men fools, or makes them fools that follow it. First, it commonly finds them fools, for excess, is a true argument of folly, Plutarch was wont to laugh at those, that would be counted wise as Plato, and yet would be drunk with Alexander. Indeed we use to say when the drink is in, the wit is out; but surely if the wit were not first out, drink (in excess) would not be admitted in. A wise man will moderate his appetite, master his unruly affections, gainsay all unreasonable requests; whereas to be overcome with excess, and overswayed by every idle solicitor, is the cognizance of a fool. Yea, who more sottish, than he which refuseth to be a Saint, that he may be a beast? who more foolish, than those profane Esau's, that will sell their birthright, reason, and the blessing of grace here, and glory hereafter, for a mess of pottage, a little sensual delight, and with Adam, part with their salvations for an Apple? Yea, Esau was a fool for selling away his birthright, but in selling it away for a mess of pottage, he was twice a fool. What greater folly and madness, saith St. Gregory, then for a little worldly pleasure, to lose an eternal kingdom, and then rest in torment for evermore? Many censure Herod's gross impotency, and yet second it with a worse; giving away their precious souls for the short pleasure of sin; for what is half a kingdom, yea, the whole world to a soul? so much therefore is there madness greater, as their loss is more. Yea, the Drunkard is a fool touching temporals. I would fain know, whether is wisest the prodigal waster, or the covetous griper; he that with a wanton eye, a liquorish tongue, and a gamesome hand, indiscreetly, ravels out his Auncecestors fair possessions, it may be a hundred pounds per Annum in three years, and then leads the rest of his days in prison, there to repent at leisure, having for his attendants, sorrow, grief, derision, beggary, contempt, etc. or he that to get a hundred pounds per Annum, and only possess, not use the same, after he hath got it, perhaps three years, is content to be weeping, and wailing, and gnashing of teeth in the prison of Hell for evermore? without question these two are both fools alike. In a word, what greater folly then for a little tickling of the palate, a kind of running banquet, to hazard the loss of eternal comfort, and expose one's self to a devouring fire, an everlasting burning? Isay. 33.14. surely in this case if a man were not either foolish, or drunk before hand, he could never yield to be made drunk. Secondly, or in case they have wit, and other good natural parts before, and those well improved; yet this vice makes them become fools, for drunkenness banisheth wit. Reason is so clouded with those fogs and mists, which ascend up out of the kitchen of the stomach to the brain, that their wits run a wollgathering, as the saying is. A full belly makes an empty brain, when a mass of moisture (like the first Chaos) is in the stomach, all the faculties of the soul are void and without form, and darkness is upon the face of it, until there be another fiat, even a voice from Heaven commanding a new light. Drunkenness takes from men wit, memory, and all other their good parts; as how many of these quagmirists have lost their soul's sight by overmuch drinking, as Dionysius the Tyrant did his bodily? How many old men through a long custom in this vice, are grown sottish and stupid, as if their spirits were buried in beef-pots? whom we may fitly compare to the people of Pandorum, a Country in the Indies, who (as they say) have white heads in their youth, which turn coal black in their old age. Yea, drunkenness besots the strongest brain, and beastiates even the bravest spirits. When the Grecians (that sage Nation) fell to this vice, they mightily decayed in brain: and take this for a rule; while Bacchus is a man's chief god, Apollo will never keep him company. Neither are men robbed by it of their natural parts only; but drunkenness darkens the light both of nature and grace, and so yields men over unto Satan, to be led, as it were blindfold, into all manner of sin and wickedness, as we shall see anon. Yea, (which is most remarkable) this may seem to be the drunkard's aim; for being at it, he will never give over drinkking, till he hath laid reason his keeper to sleep, and blown out that little light which is left in him, and desperately drowned the voice and cry of conscience. § 40 BUt before I go on, An objection answered. an objection would be answered; for me thinks I hear some impatient drunkard reply to what hath been said; that his wits (God be thanked) are as fresh as ever, and although he hath been drunk a hundred times, and so deprived himself both of reason and sense for the present yet his wits have always returned again: which I grant in part, for I confess it is not so with them all, at all times; every drunkard is not wholly forsaken of his reason, wit, and memory, (though there wits at the best be but as it were asleep) but sure I am, it is so with the best of them at certain times. We read that Philip King of Macedon, a Prince both wise and just, being drunk, Many examples of drink bes●tting me● gave a wrong sentence against Machetas, and condemned him being innocent; which he perceiving, made his appeal from King Philip drunk, to King Philip sober; who being come to himself, and better considering of it, reversed his former sentence. And I have myself seen sitting in a Grocer's shop (for such men I seldom meet in a Tavern) a Scholar and a witty man, being somewhat gone in drink, take up a Sand barrel, in stead of a bowl of Beer, and (having said, here Cousin to all our friends) hold it to his mouth, until a good part of the sand ran in between his teeth; and have been told of many the like; as, that one being abroad late, seeing the shadow of a signpost cross the street, striven to lift his leg over, but guessing the matter impossible, he fell to chafeing and cursing, that the City was no better ordered; that another fell to cuffing of a post for not giving him the wall, and being told that it was a post, made reply, he might have blown his horn then: that another seeing the Moon shine bright through a round hole, would needs light his candle at it: that another being fallen down in Fleetstreet, should reply, when some admonished him, and offered to lift him up, what can I not be quiet in mine own room? And you have heard what Athenaeus relates, how a Tavern was, by the fancy and imagination of a drunken crew, turned into a Galley; who having a tempest in their heads, caused by a sea of drink within, verily thought this taphouse on Land a Pinnace at Sea, and the present storm so vehement, that they unladed the ship, throwing the goods out at window, instead of overbord; calling the Constable, Neptune, and the Officers, Triton's; whereupon some got under the tables, as if they lay under hatches, another holding a great pot for the Mast; all crying out, that so many brave Gentlemen should be cast away. And could this be, if drunkards were not stupendiously besotted? yea, surely if their wits did not dwell in a fen, they could not have such muddy conceits: but so it is, as I have proved by sundry, and those strong, evidences I confess it is the better for them that they are fools, the case being rightly considered: for what Owen speaks in the Epigram, may be applied to sundry drunkards, Good Wine, they say, makes Vinegar most tart: Thou the more witty, the more wicked art. Yea, had they been born mere naturals, they had either been in no fault, or in a great deal less fault, than they are. And so much of the drunkard's wit; now of his memory. § 41. AS touching memory, 2. That drunkard: have shallow memories. they have hardly any at all; for the abundance of wine hath drowned and mudded that noble recorder. The drunkard first speaks he knows not what, nor after can he remember what that was he spoke; it is the funeral of all a man's good parts. A drunkard's mind and stomach are alike, neither can retain what they receive; deep drinkers have shallow memories. Have you not heard of one drunkard, that sought all the Inns in the Town for his Horse, when indeed he came thither on foot? of another, that was half persuaded by the Chamberlain, that he came thither without his breeches, having laid them over night under his mat, for the more safety of his purse? and I can witness that one of no mean parts, being invited to a burial, pulled out his key in the Church (being half a sleep, half awake) and knocked on the pew crying, Drawer, what is to pay? By all which it appears, that drunkenness deprives men both of wit and memory, and yet madly we pursue this vice as the kindler of them: but no wonder, when the forbidden Tree which promised our first parent's knowledge, took their knowledge from them, the same devil having a hand in both. I might proceed to his knowledge in the best things, and show you, As drunkards are purblind to worldly wisdom, so they are stark blind to heavenly. that whereas some are like the Moon at full, have all their light towards earth, none towards heaven; other, like the Moon at wane, or change, have all their light to heavenwards, none to the earth; drunkards are like the Moon in Eclipse, having no light in itself, neither towards earth, nor towards heaven. Though they are apt to think themselves Giants for wit, and Eagles for light and judgement, even in Divinity also, which makes them so put themselves forward, as how often have I seen a case of leather stuffed with wind, as he in Marcellus Donatus thought himself a very beefe-brained fellow, that hath had only impudence enough to show himself a fool, thrust into discourses of religion, thinking to get esteem; when all that he hath purchased thereby, hath been only the hiss of the wise, and a just derision from the abler judgements: not unlike that German Clown, who undertook to be very ready in the ten Commandments, but being asked by the Minister, which was the first? he answered, thou shalt not eat. If you doubt of it, do but ask the drunkard a reason of his faith; and you shall see he can no more tell you, than the wind can tell, which last blew off my hat. Or only hear him relate what the Minister spoke, for seldom but he stumbles at, and mistakes his words; for as when S. Augustine justified free will against the Manichees, the ignorant would take him for a Pelagian; and when he denied freewill to the Pelagians, they would take him for a Manichee, when he was neither, but disputed against both the extremes, the one utterly denying it, the other too highly extolling it: so when the Minister teacheth, that it is impossible for a man to be justified by his works, be they never so glorious and exact performances, these brutish drunkards will cry out, he condemneth good works; if he show them the necessity of living well, they'll think he excludeth faith from justifying; let him prove it a dead faith which is without good works, and those good works but shining sins which are without faith, and show that both faith and works are equally necessary to salvation, and they will understand he means them both as meritorious causes, whereas he acknowledgeth neither; but faith as an instrument, good works as a necessary concomitant, God alone the efficient, and Christ alone the meritorious cause of salvation: for know this, that good works cannot justify us before the severe Tribunal of Almighty God, our works deserve nothing, it is only in Christ, that they are accepted; and only for Christ, that they are rewarded: Neither is it faith which properly saves us, but the righteousness of Christ, whereon it is grounded; by grace ye are saved through faith, Ephesians 2.8. It is the God of truth that speaks it, and woe unto him that shall make God a liar; by grace effectually, through faith instrumentally; we are not justified for the only act and quality of believing, it is the justice of Jesus that justifies us, which faith apprehends: it was the brazen Serpent that healed, not the eye that looked on it; yet without a looking eye, there was no help to the wounded party by the promised virtue. It is true, our Adversaries oppose this doctrine both with Pens and Tongues, violently in the Schools, invectively in the Pulpits; but come they once to their deathbeds, to argue it between God and their own souls; then grace, and grace alone; mercy, and only mercy; jesus, and none but jesus; this their great Bell-wether is driven to confess yea, saith another, give us this faith, and then let our enemies do their worst, the Devil tempt, the world afflict, sin menace, death affright, yet faith will vanquish all, through the righteousness of jesus Christ. Again let a Minister speak against affectation of learning in Sermons, they will say, he condemns learning; let him tell such as live and allow themselves in drunkenness, adultery, swearing, deceiving, etc. that they are in a damnable condition, and in a reprobate sense, they will say, he calls them reprobates, and judgeth them damned: in all which they resemble the Sadd●ces, who took occasion to deny the Resurrection, from that wholesome doctrine taught, that we should neither serve God for reward, nor fear of punishment, but merely out of obedience and love: or the jews, who when Christ speak of the Temple of his body, understood him to mean the material Temple, and thereupon took great exceptions. Yea, we have a world of such amongst us, who seem (Malchus like) to have their right ears cut off, they hear so sinisterly. And rather than not carp, if the Minister but use a similitude, for ornament and illustration sake, borrowed from nature or history, they will say, he affirms the matter thereof positively to be true: like as that simple fellow thought Pontius Pilate must needs be a Saint, because his name was put in the Creed. And so much to prove that the Drunkard hath neither wit nor memory. § 42. HAve we yet done? no, An unpardonable crime, not to drink as they do I would we had, I would we were well rid of these filthes; but let us proceed in speaking, as they do in drinking. By that time these gutmongers have gulped down so many quarts, as either of their names hath letters in it, they have drawn in some fresh man; who, perhaps after the third health, refuseth to drink any more, being of Diogenes his humour, who being urged at a banquet to drink more than he was willing, emptied his glass upon the ground, saying, if I drink it, I not only spill it, but it spills me; so this man's unaccustomed rudeness, and monstrous inhumanity, gins a quarrel. For it is an unexcusable salt, or, as I may say, an unpardonable crime to refuse an health, or not to drink equal with the rest, or to departed while they are able to speak sense, and this they can almost prove, for was not Pentheus, son to Echion and Agave, by his own Mother and Sister torn in pieces, for contemning of Bacchus his feasts? hereupon many have lost their lives, because they would not drink; but happily by God's blessing, and the party's patience in bearing their fowl language, he hath delivered himself of their company, at which they are so vexed, that they gnaw their own tongues for spite, and call him the basest names they can think of. Now begin they a fresh to spice their cups, one while with oaths, other while with words of Scripture, which sounds most ill favouredly in a Drunkard's mouth, as Solomon intimates, Pro. 26.9. now rail they against Puritans; for so are all abstemious men in the Epicures words, or a beasts language, who hold sobriety, no other thing than humour and singularity, Religion and good fellowship to be terms convertible. Well, The utmost of a Drunkard's honesty is good fellowship. at length they dispute the case about his departure, stoutly affirming that he can be no honest man, who refuseth to pledge them; and to this they all agree, for the utmost of a Drunkard's honesty is good fellowship, and he is of most reputation with them, that is able to drink most, He of most reputation that can drink most. being of the Tartarians Religion, together with the inhabitants of Cumana and Guiana, who account him the greatest and bravest man, and most complete and well accomplished gallant, who is able to carouse and swill down most; yea, if they can but meet with a man that (like Diotimus surnamed Funnel) can gulp down wine through the channel of his throat, conveyed by a tunnel, without interspiration between gulps, as the Crocodile eats without moving of his neither jaw, they think him not alone worthy to be carried to Gurmonds' Hall, and there made free of the wide throats, or large weezands company; but think he deserves some great preferment, according to those ancient precedents read of in history. Where it is recorded, that in the feasts of Bacchus, a crown of gold was appointed for him that could drink more than the rest. That Alexander the great, not only provided, but gave a Crown worth a Talon for reward to Promachus, when he had swallowed down four steines or gallons of wine; which none of the company could equal him in, though one and forty of them drank themselves dead also, to show their willingness. That Tiberius the Emperor preferred many to honours in his time, because they were famous whoremasters, and sturdy drinkers. That Tiberius Caesar was preferred to a Praetorship, because of his excellency in drinking. That amongst the drink-alians in tenterbelly, he that can drink a certain vessel of about a gallon thrice off, and go away without indenting, for this his good service is presently carried through the City in triumph, to that goodly Temple dedicated to god All-paunch, and there Knighted. Yea, if they might have their wills, none should refuse to be drunk unpunished, or be drunk unrewarded at the common charge (that I exceed not my Last) each man that will not pledge their healths, can bear me witness, though I need no better evidence than their own lips; for how oft shall you hear them commend those actions, which deserve much blame; and condemn others which merit great praise? how oft doth one commend or condemn me for one thing, and another for the contrary? Yea, the famous Alderguts, or gulpe-thirsts of our time, not only think excessive drinking worthy of all honour during life, (and so ratify those ancient precedents) but they look their associates should not cease to honour them being dead, by mentioning their rare exploits herein, like Darius, who caused it to be engraven upon his tomb for an honour, I could drink great store of wine, and bear it well. But O you sottish sensualists! how hath the Devil bewtiched you to magnify, honour, and applaud all that are enthralled to this worse than swinish swilling? and on the other side, to vilify, reproach, and undervalue all that hate, and loathe it in their judgements, or else renounce it in their practice? is it possible that the reasonable soul of man (not professedly barbarous) should be capable of such a monster? certainly, if I did not know the truth and probate of it, by ocular and experimental demonstrations from day to day, I could hardly bring my understanding to believe, that men, that Christians should be of so reprobate a judgement, as to affect, admire, adore, etc. so foul, so base, so beastly, so unamiable, so unfruitful, unprofitable, unpleasant, unnatural a vice as this is in most men's judgements and experience. Nay, I cannot believe what I both see and hear in this case; for it is not possible for the most corrupted heart to think that any should be honoured for villainy, and for honesty be contemned; but rather, that every Drunkard, in his more serious cogitations, thinks of his fellow, dying in this sin, a fit saint to be canonised for the Devil: for not seldom are wicked men's judgements forced to yield unto that truth, against which their affections maintain a rebellion. And so we see, that what Seneca said long since, when wine was sold in Apothecaries shops, and drank rather in time of sickness, then in health; namely, that the time would come, when honour should be ascribed unto drunkenness, and that to drink much wine should be reputed a virtue, is fulfilled in our age; that very time is come, Non habet ulterius quod nostris potibus addat Postcritas,— They drink not for strength, but lust and pride, to show how full of Satan they be, and how near to swine, O woeful glory! § 43 MEn were not so temperate in former times (as we read of Cyrus, He a rare man now, that forbears to drink until he be thirsty. and many others, that did never eat but of hunger, nor drink but for thirst, and then but a little) but they more abound in excess at this present; for he is a rare Drunkard (yea, a rare man) in these days, that forbears to drink until he be thirsty; for, as if they scorned such an occasion, they drink before they are dry they drink, until they become dry; so that thirst overtakes drunkenness, as fools run into the river to avoid a shower of rain. All drunkards, all you, who know no other calling but to visit Taverns, They devour whole deluges of strong drink. know that I speak true, that you drink one liquor, to draw on another; not to quench but to increase thirst; not to qualify, but to enkindle heat: in which their swinish swilling, they resemble so many Frogs in a puddle, or water-Snakes in a pond, for their whole exercise, yea religion is to drink, they even drown themselves on the dry land. O what deluges of wine and strong drink doth one true drunkard devour, (and cause to be devoured) who never drinks but double, They devour whole deluges of strong drink● for he must be pledged, yea, if there be ten in company, every one must drink as much as he, and he will drink until his eyes stare like two blazing stars; and Drawers, or Tapsters those Sergeants of the maw, will see that the pots shall neither be full nor empty. They drink more spirits in a night, than their flesh and brains be worth; for, if it be possible, they will choke, rather than confess Beer good drink. But in the mean time, how many thousands which are hard driven with poverty, or by the exigents of war, might be relieved with that these men spend like beasts, whiles that is thrown out of one swine's nose, and mouth, and guts, which would refresh a whole family? O woeful calamity of mankind, saith S. Augustine, how many may we find, that do urge and compel those that be already satisfied, to drink more than becometh them; and yet will deny even a cup of small drink to the poor, that beg it for God's sake, and for Christ's sake! they pinch the hungry, to pamper the full; withhold drink from the thirsty, to make others drunk with too great abundance. § 44. BUt: It is Gods unspeakable mercy that we have not a fomine, or that the land doth not spew out her inhabitants for this sin. O how just a punishment were famine, after such a satiety; and pestilence, after famine, for such as turn the Sanctuary of life, into the shambles of death? O Lord it is thy unspeakable mercy, that our land, which hath been so long sick of this drunken disease, and so often surfitted of this sin, doth not spew us all out which are the inhabitants. The Lord of most glorious Majesty and infinite purity, sees all, hears all, knows all, and yet behold we live; nay, the Lord still causes Heaven, Earth, Sea, Land, all Creatures to wait upon us, and bring us in all due provision; nay, he hath not long since abounded even in that blessing and grain which hath been most abused to drunkenness; here is patience, here is mercy, here is bounty. O that we could stay here, and suffer ourselves to lose ourselves, in the meditation and admiration of this wonderfullnesse! But what's the reason? God will not punish the righteous with the wicked, But Drun kards are reserved unto the great day Gen. 18.25? he knoweth how to deliver the godly, and to reserve the wicked, these brute beasts, who walk after the flesh in the lusts of uncleanness, and count it pleasure to riot, unto the great day to be punished, 2 Peter, 2.9.13. whose judgement is not fare off, and whose damnation sleepeth not, ver. 3. For as surely as the word of God pronounceth many a woe unto them, as, woe to Drunkards, saith Isaiah, that are mighty to drink wine, and unto them that are strong to pour in strong drink, that continue drinking till the wine doth inflame them. Woe, saith Habakuk, unto him that giveth his neighbour drink till he be drunken. Woe, saith Solomon, to them that tarry long at the wine, to them that go and seek mixed wine. Woe to his body, which is a temporal woe; woe to his soul, which is a spiritual woe; woe to both body and soul, which is an eternal woe: howl ye Drunkards, saith joel, weep ye, saith St. james, Isaiah, 5.22. Habakuk, 2.15. joel. 1.5. james, 5.1.5 Yea, which of God's Servants hath not a woe in his mouth to throw at this sin? so every tittle of this word shall be accomplished, God will one day hold the cup of vengeance to their lips, and bid them drink their fills. Yea, The judgements of God spiritual, temporal, and eternal, which in Scripture are threatened against Drunkards. as Drunkards are Satan's eldest Sons, so they shall have a double portion of vengeance: whereas riot in the forenoon hath been merry, in the afternoon drunk, at night gone to bed stark mad, in the morning of their resurrection it shall rise sober into everlasting sorrow: they find not the beginning and progress so sweet, as the farewell of it shall be bitter; for as sure as God is in Heaven, if they forsake not their swilling (which they are no more able to do, than they are able to eat a rock, the Devil hath so besotted them) they shall once pay dear for it, even in a bed of unquenchable flames. I speak not of the many temporal judgements, which God brings upon them even in this life, though to mention them alone were omni-sufficient, if they thirsted not after their own ruin: as I could tell them from Levit. the 26. and Deut. the 28. that all curses threatened, all temporal plagues and judgements which befall men in this life, are inflicted upon them for sin and disobedience. But I speak of those torments which are both intolerable and interminable; which can neither be endured, nor avoided, when once entered into. If, I say, you persevere in this your brutish sensuality, and will needs, Dives like, drink here without thirst; you shall thirst hereafter without drink; yea, though that fire be hot, the thirst great, and a drop of water be but a little; yet in this hot fire, and great thirst, that little drop shall be denied you, Luke, 16. For know this, that without repentance, Paul will be found a true Prophet, who saith, that no Drunkard shall ever enter into the kingdom of Heaven. 1 Cor. 6.9.10. And Isaiah no less, who saith, that Hell enlargeth itself for Drunkards, and openeth her mouth without measure, that all those may descend into it, who follow drunkenness, and prefer the pleasing of their palates, before the saving of their souls, Isaiah, 5.11.14. for as they shall be excluded and shut out of Heaven, so they shall be for evermore damned body and soul in Hell; Christ shall say unto them at the great day of accounts, depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels. Math. 25.41. As they make their belly their god, and their shame their glory, so damnation shall be their end, Phil. 3.19. yea, their end is a damnation without end; it is heavy and miserable, that their end is damnation; but it is worse and more miserable, that their damnation is without end: wickedness hath but a time, but the punishment of wickedness is beyond all time. Neither is the extremity of the pain inferior to the perpetuity of it, for the pains and sufferings of the damned, are ten thousand times more than can be imagined by any heart, as deep as the Sea, and can be rather endured, then expressed; it is a death never to be painted to the life, no pen nor pencil, nor art, nor heart can comprehend it. Yea, if all the land were paper, and all the water ink, every plant a pen, and every other creature a ready writer; yet they could not set down the least piece of the great pains of Hell fire. For should we first burn off one hand, then another, after that each arm, and so all the parts of the body, it were intolerable; yet it is nothing to the burning of body and soul in Hell: should we endure ten thousand years torments in Hell, it were much; but nothing to eternity: should we suffer one pain, it were enough; but if we come there, our pains shall be even for number and kinds infinitely various; as our pleasures have been here: every sense and member, every power and faculty both of soul and body, shall have their several objects of wretchedness, and that without intermission, or end, or ease, or patience to endure it. § 45. NEither let drunkards ever hope to escape this punishment, Yet if they can repent and leave their sin, God is very ready to forgive. except in due time they forsake this sin; for if every transgression, without repentance, deserves the wages of death eternal, as a just recompense of reward, Heb. 2.2. Rom. 6.23. how much more this accursed and damnable sin of drunkenness, which both causeth, and is attended upon by almost all other sins, as hath been showed. And yet if thou canst, after all this, but truly repent, and lay hold upon Christ by a lively faith, which ever manifesteth itself by the fruits of a godly life and conversation; know withal, that though thy sins have been never so many for multitude, never so great for magnitude, God is very ready to forgive them; and this I can assure thee of, yea, I can show thee thy pardon, from the great King of Heaven, for all that is past, the tenor whereof is, Let the wicked forsake his way, and the unrighteous his own imaginations, and let him return to the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. Is●●. 55.7. and again, Ezec. 18. ●f the wicked will turn from all his sins which he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, and not die; all his transgressions which he hath committed they shall not be once mentioned unto him; but in his righteousness that he hath done he shall live, because he considereth and turneth away from all his transgressions that he hath committed, he shall save his soul alive. ver. 21.22.23.27.28. other the like places you have, joel, 2.12.13.14. Yea, I can show thee this very case in a precedent 1 Cor. 6.10.11. where we read of certain Corinthians that had been given to this sin of drunkenness; who, upon their repentance, were both washed, sanctified, and justified. And St. Ambrose tells of one, that being a spectacle of drunkenness, proved after his conversion, a pattern of sobriety. Yea, know this that God's mercy is greater than thy sin, what ever it be; thou canst not be so infinite in sinning, as he is infinite in pardoning, if thou repent; let us change our sins God will change his sentence; God is more merciful, saith Nazianzen, than man can be sinful, if he be sorrowful; none can be so bad, as God is good; the Seed of the woman is able to bruise this Serpent's head; wherefore, if you prefer not hell to heaven, abandon this vice. But withal know, that if it shall come to pass, that the drunkard (when he heareth the words of this curse, namely these threatenings before rehearsed) shall Pharaoh like, harden his heart, and bless himself in his wickedness, saying, I shall have peace, although I walk according to the stubbornness of mine own heart, thus adding drunkenness to thirst; the Lord will not be merciful to that man, but then his wrath and jealousy shall smoak against him, and every curse that is written in his Law, shall light upon him; and the Lord shall put out his name from under heaven, as himself speaks, Deutero. 29.19, 20. which chapter, together with the former, I wish thee to read, if thou wilt know thyself, and foreknow thy judgement. § 46 I But will some Titormus say, (being, it may be, 4. Excuses which drunkards usually make taken away. stronger to drink, and taler to tipple, than Milo himself was to eat, who devoured a whole Ox at a meal) I was never so gone yet, but I knew the way home, I could tell what I did, what I said &c. (for if a drunkard can but put his finger just into the flame of the candle, without playing, hit I miss I, (which is their trial of the victory, If they can bare their drink they are no drunkards though he spew whole fishponds, he is held a sober man) Yea, no man ever saw me so much as wheel in the streets; I am therefore no drunkard, neither do these threatenings appertain to me; as desperate is the cause which admits no colour of defence: but what answers the Prophet? wo unto them that are mighty to drink wine, men of strength, to mingle strong drink, Isa. 5.22. and Solomon that divine Orator answers, (whose answer is also ours) they that tarry long at the wine, they that go to seek mixed wine, they are the parties, to whom this woe belongs, they are to be ranked with drunkards. Yea, the abuse may be committed many ways, as vice is manifold, virtue uniform; drink then is not only abused when it turns up a man's heels, and makes the house run round; but when it steals away the affections so far, that a man cannot make too much haste to it, take too much pains for it, spend too much time at it, and money in it. Believe it, if a man drink too much for his purse, too much for his calling and occasions, too much for his health and quiet of body and mind, Solomon calls him a drunkard. A man hath no more reason, nor warrant to drown his time, his estate, his liver, his stomach, etc. then his wits and brains: and in cases of this nature, things are rather measured by the intention and affection of the doer, then by the issue and event. Why should not a man be deemed a drunkard, for his inordinate affection to drink, as well as an adulterer, for the like affection to his neighbour's wife. Sin as sin, in its own colours and nature, is neither desired nor desirable; but only as it is disguised, and offers itself to the understanding and will in the likeness and habit of goodness. Alas! if none be drunk, but such as have lost their legs, tongues, senses, that by tumbling in their own vomit and sleeping in a guzell; what should Solomon speak of quarrels, babble &c. such be as dead asso many withered plants, and do what you will to them, they lie like jupiters' log, and neither answer, nor stir again: it is your mannerly, sober, methodical drunkard, that drinks by the hour, and can tell the clock, that drinks by measure and by rule; first, so much Ale; then such a quantity of Beer; then of Sack; then of Rhenish; then back again from Wine to Ale, to Beer, till the reynes be cleansed, the liver cooled, the stomach set upright, and heat and moisture brought to a just and an even temper; wherefore though it be somewhat to keep a man's senses, yet it is not sufficient; a man may not be drunk, and yet not be sober. § 47. Again secondly, for the drunkard doth nothing amiss, 2. Their alleging the examples of some holy men. though the Devil himself would scarce wish him to do worse: some will excuse themselves, yea, bear and bolster out themselves in their drunkenness, or at least lessen their sin, by pleading precedents and examples; many holy men, say they, some whereof are mentioned in the Scriptures, have been drunk; as namely Noah and Lot; and therefore it is not so heinous a sin, as you would make fair for. But let such know, that drunkenness ventured on, by the example of a Saints frailty, is of a more malicious nature in them, than it was in him they allege. Any transgression thus derived, is the argument of a more ungracious soul, then that it seeks to imitate. Yea, this is so gross a delusion, that what indeed is an argument of fear, they make an argument of presumption in sinning; and what they hope shall excuse them, doth but more properly condemn them, because they had that warning before them; and is so fare from being an evidence to acquit them; that nothing can more aggravate their guilt: for certainly he is more guilty of his own death, who eats Mercury, and knows such and such were poisoned with it; or who goeth into an infected house, seeing Lord have mercy upon us, over the door, than another, that should do the same things ignorantly and unadvisedly. What Pilot, that were in his right wits when he seethe Sea-marks, purposely set ●o give warning of Rocks, Sands, and Shelves, whereon others have made shipwreck, will take occasion thereby to run his Ship upon them? yea, will he not employ all his care and skill, that by avoiding them, he may escape the danger? yes, except he be stark mad, or extremely desperate. The Holy Ghost compares the examples of holy men, to the cloud in the wilderness, Heb. 12.1. which was partly light, partly dark, now if any with the Israelites, shall follow the light part of this cloud (the virtues and graces of these Saints and holy men) it will safely conduct and carry them thorough 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 virtues, but beware and take heed of their vices. Evil was never made to be imitated, but goodness: yet alas! Lot's faith and obedience is not such a sinners object, but his drunkenness: as if jacobs' modest look, liberal hand, truth-speaking tongue, devout knee, and humble heart, were not worth the noting; but only his lameness, and halting. Yea, their weakness is seen in our hands, but not so much as their tears are seen in our eyes. Oh sottish men, that mark none of the graces of godly men, but their scars! But if any tender the safety of his own soul, when he seethe these examples, which are recorded for our learning, for our warning, let them be as so many monitors, to warn him to take heed: yea, if they being so godly, had their slips and falls, let him that thinketh he standeth, take heed lest he fall: let them not make us go on more securely in our sinful courses, but rather move us, to work out our salvation with fear and trembling, as the Apostle exhorts, Phil. 2.12. Again the Saints falls should serve to raise us up, when we are down; not to cast us down, when we are up; and should serve for our consolation afterward, not for our presumption before. Lastly, Lots and Noah's falling into this sin were nothing in comparison of thine, for, as for Noah, he 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 he had tried and experimented the operation of wine. And as for Lot, he drank liberally, with intent only to comfort himself, and his daughters, in regard of the loss of their mother, and many other crosses lately sustained, and was overtaken unawares. Neither did any of these drink with an intent to exceed measure, and to be drunk, 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 flies, live wholly by sucking. 3 They are not drunk with wine. But thou art not drunk with Wine: no, peradventure thou hast no wine to be drunk with; yet if thou be overcome with strong drink of what kind 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 heavy, or the heart outrageous, or the eyes to stare, or the tongue to stammer, or the feet to stagger, or the stomach to work like yeast in a barrel, 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 go towards the place of execution, said, how now neighbour, whether go 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 Gallows; so no more will these poor excuses save thee from God's heavy displeasure. § 48. BUt thou hast yet to say, 4 That it is the usual custom of the place and common practice of the people with whom they are conversant and by whom they live. for thou wilt excuse thy excessive drinking by others example, and allege, that it is the usual custom of the place, and the common practice of the people among whom thou livest, yea, whom thou livest by, and art daily conversant withal; (as for the most part, that which is patronised by usualnesse, slips into the opinion of lawfulness) and hereupon thou art (as thou supposest) the rather to be borne withal, if thou do like other men, seeing singularity would make thee odious, and cause thee to be scorned and derided of all. I answer, indeed custom and example of the greatest number says much for it; but that much is nothing, for it is God's express charge, Exod. 23.2. thou shalt not follow a multitude to do evil, and St. Paul's everlasting rule, Rom. 12.2. fashion not yourselves like unto this world, Besides, if custom of place, or multitude of people could authorise any sin, than every sin might stand upon its justification; yea, no fancy so mad can fall into humane imagination, that meets not with the example of some public custom, as I could easily prove, if it were needful: yea, I can hardly forbear to make a list of their severals, for there is no country without some customs, as strange to others, as pleasing to themselves; and use brings the sight of our judgements asleep; the barbarous Heathen are not more strange to us, than we are to them; subjects have diverse lustres, whence the diversity of opinions is chief engendered; one nation vieweth a thing with one visage, and thereon it stays; another with another. To be brief, if custom and example could authorise drunkenness, why could it not as well authorise that abominable sin of Sodomy? for Sodomy itself was once the common practice of a whole City; and so for Turkism, judaisme, Paganism, 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 do so? or if never so many should leap into the Sea, or cast themselves into the fire, or break their own necks, would this encourage any that are wise to do the like? why then wilt thou leap into Hell, and cast away thy soul, because others do so? Alas! although custom and community commendeth that which is good, yet it mightily aggravateth that which is evil: a good thing the more common it is, the better it is; but an evil thing, the more common, the worse: yea, custom grounded neither upon reason, nor Religion, is the worst and most barbarous kind of Tyranny: a common fashion dissonant from God's word, is but a common sin, which often bringeth common and universal judgement; and therefore thou canst not join with them in their sins, and be disjoined from them in their punishments. But seeing there is no such authority given to sin, as by example, and that this excuse is so common in every offender's mouth, Others, or every one doth so and so, therefore why not I? or, every one is of this or that judgement, and are you wiser than all? & considering that this is made a general plea almost in all cases, Do notsuch and such the like, who are wiser, and greater, and better men than your self? (for I have ever noted, that this one artless persuasion of Others do so, prevails more with the world, than 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 scholars, yea, the best and holiest men, let custom and reason, (as it is now depraved) together with good intentions, be added thereunto, are but uncertain, yea, deceitful guides to follow, and that the best, or all these, will prove but a poor plea another day, God having given us his Word, which is a certain and infallible guide to direct us, and rule to walk by, and square all our actions, together with a straight command, not to swerve therfrom either to the right or left hand. That we ought not to follow the example either First, we ought not to follow the example of the greatest number, for the greatest number go 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. john, the whole world lieth in wickedness, the 1 joh. 5.19. whereas they whom Christ hath chosen out of it, are but a little flock, 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 believe the Gospel are few in number, Isai. 53.1. Rom. 10.16. the one may be compared to a little flock of Kids; but the other, like the Arromites, fill the country: for besides Turks, jews, and Infidels, Heresy hath one part, Hypocrisy another, profaneness a third, lukewarmness a a fourth, etc. 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 only remain a Prophet of the Lord, but Baal's Prophets are 450. 1 King. 18.22. and Mich● complains of the multitude of the wicked in his time, and small number of the faithful, Micha. 7.2. Behold (saith Isai.) I, and the children whom the Lord hath given me, are for signs, and for wonders in Israel, Esai. 8.18. so few and rare, that they were gazed on as monsters, And though the number of the children of Israel be as the sand of the Sea, yet but a remnant shall be saved, saith the Lord himself, Esai. 10.22. Rom. 9.27. Neither hath it been otherwise since the Gospel; the whole City went out to send Christ packing; not a Gadarean was found, that either dehorted his fellows, or opposed the motion, Mat. 8.34. when Pilate asked, what shall be done with jesus? all, with one consent, cried, crucify him, Math. 27.22. there was a general shout for Diana for two hours together, great is Diana, of the Ephesians, not one man took Paul's part; yea, the jews tell Paul, that his Sect is every where spoken against, Acts, 28.22. so that Vox populi is not always Vox Dei, yea, for the most part, it is Vox Diaboli, for all bothsmall and great, rich and poor, free and bond, receive the mark 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 do best, when he did lest what the common people did. And Socrates ever suspected that, which passed with the most and general commendations. Yea, of all the 288. several 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 think the way to attain to it was by doing as the most do; wherefore saith Seneca, regard not what the multitude do, for number is but an ill sign of a good cause, yea, it is the best note of the worst way. Yea, this is so clear 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 atoms, and from substances to accidents, this rule holds good, that the basest things are ever most plentiful. Then like no vice, though followed with a throng: for Who measures truth by voices, doth it wrong. Fellow the best, not the most, and what the example bats of multitude, will be supplied with magnitude. Truth may not be 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 falsehood in a thousand: yea, therefore be more temperate and sober, that so thou mayest not imitate, but rather reprove them; and be more holy, because in the midst of a perverse generation so shining as lights in a dark place; and follow not the world's fashion, especially in this, for this is a fashion that will one day be washed off with fire and brimstone. § 49. SEcondly, 2 Of the greatest men, or suppose this were the common practice of the greatest, richest, and noblest men in the Land; it would no way serve thee for an excuse, nor make thy sin any whit more warrantable. I confess, authority of greatness, doth often corrupt the integrity of goodness; yea, the evil examples of great men, do great harm, and ever have done; and he that is most eminent, hath most followers. Augustus' a learned Prince, filled Rome with Scholars; Tiberius filled it with Dissemblers; Constantine with Christians; julian with Atheists. As other beasts level their looks at the countenance of the Lion and birds make wing as the Eagle flies: so Regis ad arbitrium totus componitur orbis: If Saul even kill himself, his Armor-bearer will do the like; the leaders example is a law to the followers. Yea, many (like Aesop's Ass, that imitated the fawning Dog,) will do what great ones do, though they make themselves ridiculous by it: we are led by whom we are fed, without any respect to him that feeds both them and us. A sick head makes a disordered body; a blind eye endangers all the other members; a Ruler's unrighteousness, like a blazing star, hath a long tail, and draws a train of mischiefs after it, and is ominous to the whole land; whereas piety in a Prince, like Aaron's ointment, runs down to the skirts of his garments, Psal. 133.2. blesseth all his subjects. The bad conditions of popular persons, are like jacobs' speckled Rods, they make the people bring forth their own particoloured actions, Genesis 30.38.39. the ill customs of the eminent, are drawn up like some pestilent exhalations, and corrupts the air round about. But should their examples be followed because they are great, or because they are set by God to rule over us in matters civil, politic, and judiciary? no, for God doth not make every one good whom he hath made great, neither makes he difference between the Noble and the rabble, either in the dispensing of his grace, or in the toleration of offenders; one is no more privileged than another, for his grace is alike free to both, and both the same law binds all men alike to their good behaviour, and the same punishment shall be inflicted upon all that offend. Yea, God is so fare from being a respector of persons in the dispensing of his grace, that as he hath put down the mighty from their seats, and exalted them of low degree; so he hath filled the hungry with good things, and the rich he hath sent empty away, Luk. 1.52.53. he hath chosen the poor of this world to be rich in faith, James 2.5. yea, not many noble are called, as Paul speaks, but God hath chosen the base things of the world, and things that are despised, to confound the mighty, 1 Cor. 1.26, 27. Neither is this the manner of his donation only, but of his acceptation also; for, as our Saviour chose rather to be born in the town of Bethlehem, a mean place of judea, then in jerusalem, the Metropolitan, and most glorious city, Mat. 2.1. And as David preferred the approbation of a Maid servant fearing God, before Michols, a scoffer, though she were Queen, 2 Sam. 6.22. So God esteems more of virtue clad in rags, than vice in Velvet: he respects a man, not for his greatness, but for his goodness; not for his birth, but for his new birth; not for his honour, but for his holiness; not for his wealth, but for his wisdom: with him Ephraim shall be preferred before Manasses, Gen. 48.14.19. and Ishaes' little son before the rest of his brethren, 1 Sam. 16 11, 12. Adoniah may pretend his eldership, but Solomon shall enjoy the kingdom, 1 King. 2.15. It is humility that makes us accepted both of God and man, whereas the contrary maketh us hated and abhorred of both. While Saul was little in his own eyes, God made him head over the Tribes of Israel, and gave him his Spirit; but when he abused his place and gifts, God took both from him, and gave them to David, whom Saul lest respected of all his subjects, 1 Sam. 15.17.28. and 16.14. The best Nobility, is the Nobility of faith; and the best Genealogy, the Genealogy of good works. The blessed Virgin was more blessed in being the child of her Saviour, then in being his mother: the only true greatness is to be great in the sight of the Lord, as john Baptist was, Luke. 1.15. which if we be, it is no great matter how the world esteems of us: and he that is regenerate, is greater and more noble than the proudest that oppose them, for the righteous, saith Solomon, is more worthy than his neighbour, Prov. 12.26. and better is the poor that walketh in his uprightness, than he that perverteth his ways, though he be rich, Prov. 28.6. The Bereans are reputed, by the Holy Ghost, more noble men, than they of Thessalonica, because they received the word withal readiness, and searched the Scriptures daily, whether those things were so, which Paul preached, Act. 17.11. Whence it is that David thought it not so happy for him to be a King in his own house, as a door keeper in God's house: that Solomon in the book of his repentance, prefers the title of Ecclesiastes, that is a soul reconciled to the Church, before the title of the King of jerusalem. That Theodosius the Emperor preferred the title of Membrum Ecclesiae, before that of Caput Imperii; professing that he had rather be a Saint, and no King; then a King, and no Saint. And that godly Constantine rejoiced more in being the servant of Christ, then in being Emperor of the whole world. And good reason, for they were but poor Caesar's, poor Alexander's, poor Tamerlanes', that won so many victories, and lost the best; whereas our adoption makes us at once both great, rich, and safe: as for greatness, we are allied so high, that we dare call God Father; our Saviour, Brother, etc. for riches, we have heaven itself, which is made sure to us for our patrimony and for safety, we think it no presumption to trust to a guard of Angels; see that ye despise not one of these little ones, saith our Saviour, for, I say unto you that in heaven their Angels always behold the face of my Father which is in Heaven, Matth. 18.10. And thus we see he is great that is good, and he noble that is all glorious within, Psal. 45.13. and that it is no measuring men by the depth of the purse, for servants are oftentimes set on horseback; while Princes walk on foot. Wherefore our estimation of others, must be led by their inward worth, which is not alterable by time, nor diminishable with external conditions; and for ourselves it matters not, if with Gideon, we are dreamt to be but barley Cakes, when we know withal, that our rolling down the hill of outward esteem shall break the tents of Midian; it matters not how base we be thought, so we may be victorious judge. 7.13.14. But suppose God did make a difference between rich and poor, great and small, noble and ignoble; yet still greatness, nobility, and riches would be but a deceitful guide or rule to walk by; for the Kings of the earth band themselves, and the Princes are assembled together, against the Lord and against his Christ, Psalm 2.2. and in 1 King. 20.26. we read of no less than 32 Kings in a cluster which were every one drunk; and elsewhere, that a thousand of the chief 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 judah, which the Scripture mentions, we read of but six that were godly; and of eighteen 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 sat in Council against Christ, none spoke for him but Nichodemus, joh. 7.50, 51. All which shows, that it is neither a good, nor a safe way to imitat other men's examples, be they never so rich, never so great. Or if we avoid not their sins, we 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 chief 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, jud. 7. Only 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 Almanacs of all nations writ of it; whereas the small Stars of the Galaxy are not heeded; all the country runs to a Beacon on fire, no body regards to see a shrub flaming in a valley; whereby sin in them, is not only sin, but subornatione quae in Vulgaribus nugae, in Magnatibus blasphemia: so these great offenders, shall meet 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 scholars. 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 rejoice in his presence, 1 Cor. 1.26.27.29. yea, the preaching of Christ crucified was foolishness 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 reveal 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 God's dishonour, and comply with Satan and the world against the Church; then he taketh that knowledge, which once they had, from them, as he took heat from the fire, when it would burn his children, Dan. 3.27. I will destroy the tokens of the Soothsayers, and make them that conjecture fools: I will turn the wise men backward, and make their knowledge foolishness, saith the Lord, Isa. 44.25. he taketh the wise in their craftiness, and the counsel of the wicked is made foolish, job. 5.13. As how many wise and learned men among the Gentiles have turned fools, and worshipped gods that were not able to wipe off the dust from their own faces? How many Papists, that are great clerks, and wise men, maintain a thousand absurd and ridiculous Tenants, yea, such brainsick Positions, that never any old woman, or sick person doted worse. To nominate two, of two hundred, john 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. Christ's cross is so multiplied with them; that the same, which one ordinary man might bear, if the pieces were gathered together, would now build a Pinnace of a hundred Tun; yet they will tell us, that every shiver came by revelation, and hath done miracles; but this appears to me the greatest miracle, that any man should believe them: yea, is not their folly and blindness such, as to maintain those things for truth, which the Holy Ghost plainly calls the Doctrine of Devils? 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 equal, 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 lies; that all they might be damned, which believe not the truth, but had pleasure in unrighteousness, 2 Thes. 2.10.11.12. God giveth to every man a stock of knowledge, more or less, to occupy withal; and to him which useth the same well, viz. to his glory, and profit of himself, and others, he giveth more, as to the Servant which used his Talents well, he doubled them; which makes the Holy Ghost frequent in these and the like expressions; If any will do Gods will, he shall understand the Doctrine whether it be of God or no, joh. 7.17. A good understanding have all they which keep the Commandments, Psal. 111.10. The Spiritual man understandeth all things, 1 Cor. 2.15. to a man that is good in his sight God giveth knowledge and wisdom, Eccles. 2.26. wicked men understand not judgement, but they that seek 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 own hurt, and God's dishonour, as too many do, he taketh from him even that which he had formerly given him; as he took away the odd Talon from the servant which had but one, and did not use the same, Luk. 19.24. That this is God's 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. job, 5.13.14. joh. 9.39. and 12.37.40. Rom. 1.28. Eph. 4.18.19. 1 Cor. 1.20. 2 Thes. 2.10.11.12. He is not more the author of light in Goshen, then of black darkness in Egypt, he 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 believers, so the jews became Infidels. As Saul became an Apostle, so judas became an Apostate. As john groweth in the spirit, so joash decayeth in the spirit, 2 Chro. 24.17. etc. As Zacheus turneth from the world, so Demas turneth to the world, and God is no less the permitter of the one, than the cause of the other, if we consider him as a righteous judge, punishing one sin with another by way of retaliation. Hereupon, when Christ meets with good Nathaniel, a true Israelite, in whom there was no guile, he saith unto him, believest thou, because I saw thee under the Figtree? thou shalt see greater things than these, john. 1.50. whereas to the obstinate jews, he saith, by hearing, ye shall hear, and shall not understand; and seeing, ye shall see, and not perceive, Math. 13.14. Even like Hagar, that had the Well before her, but could not see the water, Gen. 21.19. make the heart of this people fat, make their ears heavy, and shut their eyes, lest etc. Isaiah 6.10. which words, with the former examples, are written for our learning and warning: for was the Talon, think we, only taken from him in the Gospel? Did none lose the spirit, but Saul? Have none their hearts hardened for their obstinacy, but Pharaoh? Do none grow out of favour with him, but Haman? Do none become Infidels, besides the jews? None prove Apostates, but judas? Have none their eyes darkened, and their hearts hardened for their sins, but the Gentiles? O yes, the idle servant was but a type of many that should have their Talents taken away; Saul was but a type of many that should Iose the spirit; Samson was but a type of many that should lose their strength; the Gentiles were but a type of many Christians which should have their minds darkened, and their hearts hardened, whom God should give up to a reprobate mind, etc. It's true, this is not meant of natural, or speculative knowledge, wherein the wicked have as large a share as the godly; but of spiritual, experimental, and saving knowledge, which is supernatural and descendeth from above, james, 3.17. And keepeth a man from every evil way, Pro. 2.12. Wherein the wicked have no part with the Godly, the natural man perceiveth not the things of the Spirit of God, 1 Cor. 2, 14. Now God esteems none wise, that are not so in this latter sense; yea, natural and worldly wisdom, without this, is mere foolishness in God's account, 1 Cor. 1.20. and 3.19. and no less than twelve times infatuated by the wisdom of God in one Chapter, 1 Corinthians, 1.2. Whence it is that the Scribes and pharisees, who were matchless for their knowledge and learning (and that in the Scriptures, Gods Oracles, which will make a man wise, or nothing) are called by our Saviour, who could not be deceived, four times in one Chapter, blind, and twice, fools, Math. 23. and Baalam (who had such a prophetical knowledge that scarce ever any of the holiest Prophets had so clear a Revelation of the Messiah to come) is called by the Holy Ghost, fool 2 Peter, 2.16. and good reason, for though he was a Seer, he could not see the way to Heaven; and the same may be said of judas (who knew as much as the wisest natural man) for if he had been wise, he would not have taught others the way to Heaven, and gone himself the direct way to Hell. Alas! the greatest Clerks, and they that know most, are not always the wisest men; many of the wise, and the ancient, and the learned, with Nicodemus, are to learn this lesson, that except they be borne again, they cannot enter into the kingdom of Heaven, john. 3.4, 9 and they that give themselves to be so bookish, are often times so blockish, that they forget God who made them. Now as our Saviour said to him, which thought he had done all, One thing is behind, Luk. 18.22. so may I say to these, who think they know all, one thing is behind, and that is the true knowledge of God, of Christ, of themselves, and how they may be saved: and he which knows not thus much, although I cannot say he is a stark fool, yet I may truly say he is half a fool, and half a wise man: as Ona-Centaure was half a man, and half an Ass: for all learning and knowledge, without this, is but as a wooden Diamond in a Latin ring, and others who know less, and are less learned, may be more wise. It was a true and just reprehension, wherewith the High Priest snibed the Council, as they were set to condemn Christ, and a great deal better than he meant it, Ye know nothing at all, john, 11.49. he spoke right, for if we know not the Lord jesus, we know nothing at all; our knowledge is either nothing, or nothing worth. What saith Aristotle, no more than the knowledge of goodness, maketh one to be named a good man; no more doth the knowledge of wisdom, only, cause any person properly to be called a wise man; saving knowledge of the truth, works a love of the truth known: yea, it is an uniform consent of knowledge and action: he only is wise, that is wise for his own soul; he whose conscience pulleth all he hears and reads to his heart, and his heart to God, who turneth his knowledge to faith, his faith to feeling, and all to walk worthy of his Redeemer, he that subdues his sensual desires and appetites to the more noble faculties of reason, and understanding, and makes that understanding of his serve him, by whom it is, and doth understand, he that subdues his lusts to his will, submits his will to reason, his reason to faith, his faith, his reason, his will, himself, to the will of God; this is practical, experimental, and saving knowledge, to which the other is but a bare name or title: for what is the notional sweetness of honey, to the experimental taste of it. It is one thing to know what riches are, and where they be, and another thing to be master of them; it is not the knowing, but the possessing of them that makes rich. Faith and Holiness are the nerves and sinews, yea the soul of saving knowledge: the best knowledge is about the best things, and the perfection of all knowledge, to know God and ourselves, as being the marrow, pith, or kernel, of Christianity; and it is much, to know a little in this kind. What said Aristippus to one that boasted how much he had learned? learning consisteth not in the quantity, but in the quality; not in the greatness, but in the goodness of it. We know a little gold, is of more worth than much drosse●a precious stone is a very little thing, yet it is preferred before many other stones of greater bulk: yea, a little Diamond is more worth than a rocky mountain: so one drop of wisdom, guided by the fear of God, is more worth than all humane learning; one spark of spiritual, experimental, and saving knowledge, is worth a whole flame of secular wisdom and learning; one scruple of holiness, one dram of faith, one grain of grace, is more worth than many pounds of natural parts. But learning and grace do not always keep company together: yea, oh Lord how many are there that have a depth of knowledge, yet are not soul wise! that have a library of Divinity in their heads, and not so much as the least catechism in their consciences! No rare thing for men to abound in speculation, and be barren in devotion; to have full brains, and empty hearts; clear judgement, and defiled affections; fluent tongues, but lame feet; yea, you shall hear a flood in the tongue, when you cannot see one drop in the life. But see how justly they are served; they might be holy, and will not; therefore though they would be soul wise, yet they shall not; the scorner seeketh wisdom, but findeth it not, Pro. 14.6. Let them know never so much, they are resolved to be never the better; and they which are unwilling to obey, God thinks unworthy to know. § 51. NO wicked man is a wise man; That no wicked man is a wise man. for as God is the giver of wisdom, so he reveals himself savingly to none but his children the godly. First, God only is the giver of it. For as no man can see the Sun, but by the light of the Sun: so no man doth know the secrets of God, but by the revelation of God, Mat. 16.16, 17. to know the mysteries of the Kingdom of Heaven, we must have hearts, eyes, and ears, sanctified from above, Deut. 29.2, 3, 4. Ps. 111.10 Luk. 24.45. joh. 15.15. Rom. 8.14.15. No learning, nor experience will serve to know the riches of the glory of God's inheritance in the Saints, to know the love of Christ which passeth knowledge, Eph. 1.17.18. and 3.19. for as mere sense is uncapable of the rules of reason: so reason is no less uncapable of the things that are supernatural. Yea, the true knowledge of the nature and state of the soul, must come by his inspiration that gave the substance. As the soul is the lamp of the body, and reason of the soul, and religion of reason, and faith of religion: so Christ is the light and life of faith. 2. God reveals himself savingly to none but the godly, and such as he knows will improve their knowledge to his glory: even as husbandmen will not cast their seed but into fruitful ground, which will return them a good harvest; the secrets of the Lord, saith David, are revealed to them that fear him, and his covenant is to give them understanding, Psa. 25.14. these secrets are hid from the wicked, neither hath he made any such covenant with them: the faithful are like Moses, to whom God shown himself, Exod. 3. like Simeon, that embraced Christ in his arms, Lu. 2.28 like john the beloved Disciple, that leaned on his bosom, joh. 13.25. like the three Disciples, that went with him up the mount to see his glory, Matth. 17. like the Apostles, whose understandings he opened, Luk, 24.45. and to whom he expounded all things: whereas to unbelievers, he speaks all things, as it were, in Parables, Mar. 4.34. see this in Abraham's example, shall I hide from Abraham that thing which I do? saith God, Gen. 18.17. As if this were an offence in God, if he should tell the righteous no more than he tells the wicked. They which love God, saith S. john, know God; but they which have not this love, know not God, though they have never so much knowledge beside, 1 john 4.7. Yea, suppose a man be not inferior to Porcius, who never forgot any thing he had once read; to Pythagoras, who kept all things in memory that ever he heard, or saw; to Virgil, of whom it is reported, that if all Sciences were lost, they might be found in him: to Bishop Tunstal, whom Erasmus called, a world of knowledge; to A ristotle, who was called wisdom itself, in the abstract; to that Roman Nasica, who was called Corculum, for his pregnancy of wit; that Grecian Democritus Abderita, who was also called wisdom itself; that Britain Guildas, called Guildas the sage; that jew Aben Ezra, of whom it was said, that if knowledge had put out her candle, at his brain she might light it again, and that his head was a throne of wisdom; or that Israelitish Achitophel, whose words were held as Oracles; to josophus Scaliger, who was skilled in thirty languages: yet if he want faith, holiness, the love of God, and the Spirit of God to be his teacher, he shall not be able, really and by his own experience, to know th●, chief points of Christian religion; suc● as are Faith, Repentance, Regeneration● the love of God, the presence of the Spifrit, the Remission of sins, the effusion o● grace, the possession of heavenly comforts not what the peace of conscience, and joy in the Holy Ghost is, nor what the communion of Saints means; when every one of these are easy and familiar to the meanest and simplest believer. Now will you know the reason; the fear of the Lord, saith Solomon, is the beginning of wisdom, Prov. 1.7. as if the first lesson to be wise, were to be holy. For as the water engendereth ice, and the ice again engendereth water; so knowledge begets righteousness, and righteousness again begetteth knowledge. It is between science and conscience, as it is between the stomach and the head; for as in man's body, the raw stomach maketh a rheumatic head, and the rheumatic head maketh a raw stomach: so science makes our conscience good, and conscience makes our science good. It is not so much scientia capitis, as conscientia cordis that knows Christ and ourselves; whence Solomon saith, give thine heart to wisdom, Pro. 2.10 and let wisdom enter into thine heart, Proverbs 4.4. Again, if it be asked, why the natural man perceiveth not the things of the Spirit of God? S. Paul answers, he cannot know them, because they are spiritually discerned, 1 Cor. 2.14. and indeed, if they be spiritually discerned; how should they discern them, that have not the Spirit? Now if it be so, that men may be exquisitely wise, and incomparably learned in the world's opinion; and yet very fools in the judgement of heaven: if not many wise men after the flesh are called, but that a great number of them go the wrong way; yea, if God turns their wisdom into foolishness, that abuse their gifts; and reveals himself savingly to none, but such as fear and serve him; then is their no safety, in following their example, or in building our faiths upon their judgements. Indeed we are too prone to imitate the learned, and to think we go safe enough, if we tread in their steps, although they tread awry: for say we, they know the will of God, what he requires, and practise what they think will bring them to happiness, especially so much as is absolutely necessary to salvation; and they do so and so, or else they speak not as they think, because they do not as they speak; for none live worse than many of them. But should this be, should we think ever the better of error, though a thousand of the learned should countenance and maintain the same? no, one Micaiah, a single Prophet, speaking from the Oracles of God, is more worthy of credit, than 400. Baalites, 1 Kin. 22.6, 12, 13, 14, 17 22, 23. One Luther, a mean man, is worthy to be believed before the Pope, and so many legions of his creatures, which were throughout Christendom; for what he wanted in abbertors, was supplied in the cause: yea, did not Paphnutius, a weak scholar, show more wisdom in defending the truth, against the whole Council of Nice, than all those great Clarks, and learned men; to his great renown, and their everlasting shame? Did not Pharaoh find more wisdom in joseph, a poor Hebrew servant, and receive more solid advice from him, whereby a famine through out the whole world was prevented, than he could in all the Wisemen and Soothsayers of Egypt, Gen. 41.8. to 32? Did not Nabuchadnezzar find more depth in Daniel, a poor captive jew, than he could in all the wise men of Babylon, Daniel 2. and 4? yes, and the reason is, one eye having sight, is better than a thousand blind eyes; and one poor crucified thief, being converted, had a clearer eye than all the jews Rulers, Scribes, and pharisees, who being natural and wicked, condemned and crucified JESUS CHRIST. In the Council of Trent there was of 270. Prelates, 187. chose out of Italy, and of the rest, the Pope (who was himself Moderator) and his creatures, excluded and took in, whom themselves would, and none else; what marvel then if they concluded what they listed? Yea, how many Scholars in all ages of the world, have resembled Trajan, who was endued with great knowledge, and other singular virtues, but defaced them all by hating Christianity, and opposing the power of godliness? How many are so fare from doing good, that they do great hurt with their gifts, and not seldom the more gifts they have, the more harm they do? For as the best soil, commonly yields the worst air: so without grace, there is nothing more pestilent than a deep wit. Wit and learning well used are like the golden earrings, and bracelets of the Israelites; abused, like the same gold cast into a molten Idol, than which nothing more abominable. No such prey for the Devil, as a good wit unsanctified: great wits oft times misled not only the owners, but many followers beside: as how many shall once wish they had been born dullards, when they shall find their wit and learning to have barred them out of heaven. And let them look to it; for as, in respect of others, their offence is greater; for better many Israelites commit adultery, or idolatry, than one David, or Solomon. The least meat that flies in the Sun, or between our eyes and the light, seems a greater substance than it is: and the more learned the person, the more notorious the corruption: as the freshest summer's day will soon taint those things which will putrify; so in respect of themselves, their sin is, and their punishment shall be greater: for the more glorious the Angel's excellency, the more damnable their apostasy. If the light become darkness, how great is that darkness? If Achitophel prove a villain, how mischievous is his villainy. Putrified Lilies smell fare worse than weeds; if virtue turn into vice; the shame is triple. For many jews to deny Christ, was not so much as for one Peter. Yea, if all the Cities of the world had done filthily, it were short of this wonder, the Virgin daughter of Zion is become an harlot, Isaiah 1.21. If judas become a traitor, how great is his treason? If Absalon rebel, how unnatural is his rebellion? And so much to answer the plea, of learned men. § 52. FOurthly, 4. The best and holiest men, no certain rule to walk by. that the example of the best and holiest men, is no certain rule for us to walk by, is plain: for if every act of the holiest persons should be our rule, we should have but crooked lives: for then because Noah was drunk; Let committed incest; Abraham lied; David committed adultery, and murder; Peter forswore his Master, etc. we should do the like; which no man with a reasonable soul can affirm; (though some infatuated and incorrigible sinners, would fain justify their abominable wickedness, by the falls of God's children recorded in holy writ;) for every action that is reported, is not strait way allowed. Yea, God hath given us rules whereby we may examine the examples of the best Saints, and as well censure the bad, as follow the good: which made S. Augustine answer some Heretics, who alleged for themselves, the authority of Saint Cyprian, I am not bound to S. Cyprians authority, any further than it is Canonical. The just Saints are to be followed, but only in their justice and sanctity: we are not bound to be good men's Apes; let us follow such as excel in virtue, Psalm. 16.3. in such virtues wherein they excel, as every Saint excels in some virtue; one, excels in knowledge; another, excels him in faithfulness; a third, excels them both in zeal; a fourth, excels all in humility; a fifth, excels the rest in that Christian virtue, yea, Christ's virtue, forgiving of wrongs; and yet a poor man may out go them all in an admirable patience, 1 Corinthians 12.31. Now as when Paul had propounded many raregraces, he concludes with desire you earnestly the best gifts, 1 Cor. 12.31 so take the best of every man, and therwith make up an excellent man. As the Italians got up all the excellent pictures in the world, that out of them all they might make one masterpiece, or most excellent picture: (for the sweetness of all the best flowers make most sweet and excellent honey) so learn of this man, zeal; of another, knowledge; of another, patience; etc. follow David, where he followed God's heart; not where he followed his own heart; if he turn toward lust, blood, idleness, let us leave him there: let us follow Peter's confession, not his abnegation; be ye followers of me, saith S. Paul, even as I am of Christ, 1 Cor. 11.1. We must not imitate every one, but such as Paul, Philip. 3.17. nor Paul in every thing, but wherein he follows Christ: the great Apostle enjoineth our imitation, but gives a limitation, do not ye follow after me, unless you see the tract of Christ before me, imitemur bonos, sed in bonis, let us follow good men, but only in what they are good: for otherwise no motion can want a pretence, as calling for fire from heaven, to consume such as displease us; Elias did so, and why not we? Offering our children in sacrifice; jephta (did so as some think) and why not we? Marrying of many wives, and putting away such as they did not like; the Fathers did so, and why not we? Borrowing, but never paying again; the Israelites did so by the Egyptians, and why not we? Murdering of Princes, Ehud did so, why not we? etc. Yea, there is nothing more perilous, then to draw all the actions of holy men into examples. Actions are not good or evil, because done by good or evil men; but because commanded or forbidden by God: now they, perhaps in many cases, may have had peculiar warrant signed from heaven, whether by instinct or special command, which we shall expect in vain; therefore much caution must be used in our imitation of the best patterns, whether in respect of the persons, or things; else we shall make ourselves Apes, and our acts absurdities. So that as Demost hens was wisely wont to say, in civil matters, we live and rule by laws, not by examples: so say I in divine, precepts must be our guides, and not patterns, except the pattern of our Saviour Christ. And to imitate him is the marrow of all Religion, and the true worship of God; for then are our actions and intentions warrantable, and praiseworthy, when they accord with his, (and what Painter would not rather make his picture by the living face, then by any other picture) whereas to square our lives by other men's lives, without respect to his; is to set our Clocks by others Clocks, without looking to the Sun, which is the readiest way to have them go wrong; for many times, he that is most unfit to observe man, is the most fit to serve God. The Sybar●tes desirous to know from Apollo, how long their prosperity should last; were answered, that so soon as they began to prefer men before God, their state should be destroyed: and the same we may apply to ourselves. Wherefore let us honour good examples, but live by good precepts; and for such as are contrary minded, let them know, that that gold which dreads the touchstone, is but counterfeit; that felon who doth refuse his trial, and labours to suppress the evidence which is brought against him, doth but confess himself guilty. § 53. FIfthly, 5. Neither is reason a● now it is clouded with the mists of original nor ruption. that reason, together with good intentions, is no certain rule for us to walk by, is easily proved: for first, reason, as now it is clouded with the mists of original corruption; is but a blind guide; for besides that faith is above reason, there is no one reason but hath another contrary unto it, saith the wisest of Philosophers. Solon being importuned, not to shed tears for the death of his son, for that they were vain and bootless; answered, for that very reason I may the more justly shed them, even because they are bootless and vain. Socrates' his wife exasperated her grief by this circumstance; good Lord, quoth she, how unjustly do these bad Judges put men to death? what replied Socrates, wouldst thou rather they should deserve death? If my inferior, of whom I have deserved well, should strike me a box on the ear; one reason would step in, and bid me give him another, lest he be thought the better man; a second, would cross that, and say, set not your wit to his, esteem it all one as if an Ass had kicked you; a third would reply, if you put up this, your patience, like a pulley, will draw on more such injuries; a fourth, Noah, the best remedy in a causeless injury is contempt, for this puts ill will out of countenance, and blunts the point of an enemy's malice; a fifth, do, or you will be esteemed a coward; a sixth, do not, for it is greater fortitude to overcome your own passions, then to vanquish a City; a seventh, do, or it will be a discredit unto you; an eighth, Noah, it is the glory of a man to pass by an offence; a ninth, thou may'st do it by the rules of justice; a tenth, but thou may'st not by the rules of charity; an eleventh, do, or many will laugh at thee; a twelfth, do it not, and wise men will commend thee; a thirteenth, do, for it was in the sight of many; a foureteenth, do it not, for than you'll be seen by ten times as many; a fifteenth, then take the law of him; a sixteenth, do not, for such a remedy is worse than the disease; a seventeenth, do, for thou hast not deserved this from him; an eighteenth, do not, for thou hast deserved more from others, especially from God, who, it may be, appointed him to do this; a nineteenth, why then be angry with him for his ill condition; a twentyeth, no, rather rejoice, because thou art of a better condition; a twenty one, but forgive him not, because he is unworthy to be forgiven; a twenty two, yes do, for though he is unworthy to be forgiven, yet Christ is worthy to be obeyed, who hath commanded thee to forgive him; a twenty three, at least let it grieve you, to be so ill requited; a twenty four, no, let it not grieve you, for why should you vex yourself because he hath vexed you? And so in many the like, one reason crossing another; which shows, that Reason yields appearance to diverse effects, it is a Pitcher with two ears, which a man may take hold on, either by the right or left hand. I deny not but Reason to Religion, is as the Apocryphas, to the Bible: which if good, may be bound up, and read with it; but must be rejected, when it crosses the text Canonical, as in many cases it will. For although Reason was so clear in Adam before the fall, that he could see good from evil perfectly; yet since it hath caught a fall, as Mephibosheth did, and so halteth, that it is not wholly to be relied upon; how be it, because it is of the blood Royal, it is worthy to be made off; but not worthy to sit in the throne of judgement, which belongs only to Christ our David, whose word is truth itself. But to go on. There is no man commits so foul a fact, though shallow brained in other things, but he hath piousible Reasons to make it good, as Absolom, for lying with his father's concubines, in the sight of all the people, having help from Achitophel 2 Sam. 16.21. and Haman, in procuring that bloody decree against all the jews; for he makes many glorious pretences, Ester. 3.8.9. Neither was ever any virtue performed so splendent and glorious, but there hath been Reason brought to prove it faulty, at least, in appearance; witness our Saviour's casting out Devils, which the Scribes and Pharisees gave out, was done through Beelzebub, Mat. 12.24. yea, he was made, by them, the greatest offendor, that offended not once in all his life. Secondly, 6 Neither are good and holy intentions enough. neither will good and holy Intentions warrant what we do, unless they are backed with a Precept. A good meaning, can no way justify an evil act; for then any action, be it never so wicked, might be made good. The very Gunpowder Traitors made conscience of their doings, meant well, and hoped it would make much for God's glory, and the Churches good, if their purpose had taken effect. So Nadab and Abihu, when they offered strange fire, meant well, no question, and had some good and holy intention in it; yet they were burnt with fire from Heaven for their labour; because God had flatly forbidden it, Levit. 10.1, 2. As for Vzza, when the Ark of God was shaken in the Cart, there is no question to be made, but he had a solid reason to yield, why he held it from falling, and that his intent was good, none will question; yet because he did it without warrant from the Word, the Lords wrath was kindled against him, and he was smitten dead 1 Chro. 13.19.10. Peter's intents were very good, and I could furnish him with reasons, for his persuading of Christ from his passion, yet nevertheless he had this answer, get thee behind me Satan, Math. 16.22.23. never any man meant better than Gideon in his rich Ephod; yet this very act set all Israel on whoring, judg. 8.24. to 28. When the wit of man will be pleasing God with better devices than his own, it turns to madness, and ends in mischief, as our Papists will one day find, to whom superstition dictates, that it is pleasing to God, to Deify the Blessed Mother of our Lord, to help their devotions with a crucifix, Images, etc. in great humility to make the favourites of Heaven, their mediators; and those Judges, Jurors, and Arbitrators, who take it for a pious and charitable work to esteem a poor man in his cause, when God hath charged them expressly, Thou shalt not favour the person of the poor, nor honour the person of the mighty, but thou shalt judge thy neighbour justly, Levit, 19.15. Exod. 23.3. Yea, suppose we do that which God commands in substance; yet if we fail in the intention and end, namely, in aiming at the glory of God, and the good of our neighbour; if we do it for any private respects, and not in obedience to the commandment; God rejects it and reckons it no better than sin and iniquity; for many shall say unto Christ at the day of judgement, Lord, Lord we have prophesied in thy name, and in thy name cast out Devils, (than which no work can be greater) and in thy name done many wonderful works, yet Christ shall answer them, I never knew you, depart from me ye that work iniquity, Math. 7.22.23. Many years did Saul reign over Israel; yet God computes him but two years a King, 1 Sam. 13.1. That is not accounted of God to be done, which is not well done, both in substance and circumstance. And as in committing that which is forbidden, so in omitting that which is commanded, it is no less dangerous, how good soever our meanings be. Saul in a good intent shown mercy, in saving Agog the King of Amaleck; yet because he did not therein obey the voice of the Lord, it was no better than Witchcraft, for which he was rejected of God, and his Kingdom taken away, 1 Sam. 15.23. And how much better is the pardoning of a murderer; when the Lord hath said, who so sheddeth man's blood, by man shall his blood be shed, Genesis 9.6. I persuade myself, he who refused to smite the Prophet, and fetch blood of him upon his own entreaty, though he did wondrous well, if not merit, in denying his request; but what was the issue? because thou hast not obeyed the voice of the Lord, saith the Prophet to him, behold, as soon as thou art departed from me, a Lion shall slay thee, and so it fell out, 1 Kings, 20.35.36. Not to smite a Prophet, when God commands, is no less sin, then to smite a Prophet, when God forbids: when he commands, even very cruelty is obedience; as Abraham's killing of his only Son, had been the most heroical and religious act, th●t ever we read of. Why was Sacrifice itself good, but because it was commanded? What difference was there between slaughter and Sacrifice, but obedience? The violation of the least charge of a God, is mortal: no pretences can warrant the transgression of a divine command; which made Nehemiah (and should have done that man of God also, 1 King. 13.) not only distrust a Prophet, but reject his counsel with scorn, that persuaded him to the violation of a law, Nehemiah, 6.10.11.12. One prohibition is enough for a good man; God as he is one, so doth he perfectly agree with himself; if any private spirit cross a written word, let him be accursed. Wherefore have a better warrant for thy practice, than either Reason, or good intentions, or thou mayst go to Hell notwithstanding; for there is nothing more dangerous, then to mint God's services in our own brains. § 54. BUt thou wilt say; That only Law and precept must be our rule. if neither custom of the greatest number, nor of the greatest men, nor of the greatest Scholars, nor of the best men, though thou hast Reason for thy doing it, and good Intentions in the doing of it, is a sufficient warrant for thy actions; but that all these be crooked and deceitful guides; then what may be a safe guide, and a sure and infalliblerule in all cases, to steer by, and square the course of thy life? Answ. As a rule directeth the Artificer in his work, and keepeth him from erring: so doth God's word direct the Religious in their lives, and keep them from erring. The right way is the signified Will of God; and whatsoever swarves from, or is repugnant to the right, is wrong and crooked: Law and Precept is a straight line, to show us whether we do misbeleeve, or mislive: we have a most sure Word of the Prophets and Apostles, says Peter, 2 Peter, 1.19. a sure foundation, saith St. Paul, 1 Cor. 3.11. Eph. 2.20. and as many as walk according to this rule, peace shall be upon them, and the Israel of God, Gal. 6.16. search the Scriptures, saith our Saviour, for in them ye think to have eternal life, and they are they which testify of me, john, 5.39. All Believers are tied to the Scriptures; as the jews, are tied to their Cabala; the Turks, to their Koran; Logicians to the Axioms of their Aristotle; Physicians to the Aphorisms of their Hypocrates and Galen; Geometricians to the compasses of Euclid; Rhetoricians, to the Precepts of Tully; Lawyers, to the Maxims of their justinian; and Grammarians, to the rules of their Priscian; and it hath ever been the care of Christians, to stick close to the written Word, having always, and in all cases, an eye thereunto: even as the Loadstone (what way soever the wind bloweth) turns always to the North Pole; it is as a Load Star, to guide the ships of their souls and bodies, in the right way to Heaven. And without this written Word, a man in the world, is as a ship on the Sea without a guide. The holy Scriptures are a store house of all good instructions; it is the Christians Armoury, wherein are many Shields, to defend ourselves; and many Swords, to offend our Enemies; yea, each precept, as a Sword, will both defend and slay. It is like the Tower of David built for defence, a thousand shields hang therein, and all the Targets of the strong men, Cant. 4.4. it is a clear glass, wherein we may see our beauty, and deformity, yea, the least spots of evil, and be directed to wipe them out. It is a light, saith Theophilus, which discovereth unto us all the slights and snares of our spiritual adversaries; yea, nothing can deceive them (saith he) that read the Scriptures: Thy word, saith David, is a lantern to my feet, and a light unto my paths, Psal. 119.105. this Ariadne's clew of thread, guides the believer through the world's maze of temptations, unto the glorious liberty of the Sons of God. It is an Apothecary's shop, saith St. Basil, full of all sovereign Medicines, wherein every man may have cure for his disease; and there is no part, or passion of our Souls, saith St. Chrysostome, but needeth physic and cure from the holy Scriptures. In fine, it is their counsellor, it is their wisdom, it is their strength, it is their food, it is their Physic, it is their wealth, it is their joy, it is their life, it is their all in all; if they have this, they want nothing; if they want this, they have nothing. But see one of these particulars illustrated, (for I will not spin out each of these Metaphors into a long continued Allegory) Suppose any little David, a child of God, be set upon by the greatest spiritual Goliath that ever was, namely, the World, or the Flesh, or the Devil himself; let him but chose out of this brook, the Scripture, a few stones, precepts, threats, promises, keep them in the Scrip, of his memory, hurl them with the Arm of a strong faith, from the string of his tongue, as occasion serveth, at the combatant, with the level of Christian prudence, even the stoutest of them shall be compelled to leave the field and give up his weapons. As for example, if thou be tempted to pride, answer; it's written, that God resisteth the proud, and giveth grace to the humble, james, 4.6. That all proud persons are under the Devil's regiment, his subjects, and vassals, job. 41.25. If to cruelty; that they shall have judgement merciless, which show not mercy, james, 2.13. If to contemn reproof, or hate thy reprover; that he which hardeneth his neck when he is reproved shall suddenly be destroyed, and cannot be cured, Pro, 29.1. If to swear; that ●athes carse the land to mourn, Hosea, 4.2.3. And that the curse of God shall never departed from the house of the swearer, until it be consumed, Zach. 5.3.4. If to covetousness; that the love of money causeth many to fall into diverse temptations, and snares, and many foolish and noisome lusts which drown men in perdition and destruction, 1 Tim. 6.9.10. If to Hypocrisy; that it is the sin, against which our Saviour pronounced seven woes in one Chapter, and adjudge to the lowest place in Hell, Math. 23. If to despair, through the consideration of thy manifold sins and infirmities; that Christ came not to call the righteous, but weary and heavy laden sinners to repentance, Math. 9.13. and 11.28. that he who strives most, and not he who sins least, shall be best accepted with God. If to lust; that the Law ordain death for the Adulterer, Levit. 20.10. and the Gospel excludes the fornicator out of Heaven, 1 Cor. 6.9.10. If to drunkenness, that Hell enlargeth itself for drunkards, and openeth her mouth without measure, that all they may descend into it, Isaiah. 5.14. And so in every other case which can be named, as well as in this of temptation, have but recourse to the written Word, this, as an Oracle from Heaven shall give thee plenary satisfaction, and by this means, viz. by applying with our Saviour, it is written, it is written, Math. 4. thou shalt so silence and overcome the spirit of untruth, that though he solicit thee by the World, or the Flesh, or by a Prophet, or an Angel from Heaven, he shall not be strong enough to divert thee from the good thou intendest: yea, let fire and faggot do their worst, as once in Queen Mary's time, yet nothing shall be able to separate thee from the love of God which is in Christ jesus, Rom. 8.35. to 39 And thus we see, the Word of God to the faithful is an Armoury, out of which they may furnish themselves with all kind of munition; a Magazine, out of which they may be furnished with all manner of needful provision: whereas on the contrary, he, which lives, without making this his rule; he, who sets not the Dial or Clock of his life by this Sun; he who directeth not his course in walking by this North-Pole, or lodestar, but by the wavering, uncertain, & moovable stars of custom, Example, Reason, or good intentions, sails without a compass, and may look every minute to be swallowed up in the Ocean of sin and judgement. God hath made a promise to us, to keep us in all our ways, Psalm. 91.11. but not out of them: we are in our ways so long as we have a command, or warrant out of the word for what we do: to be kept by God, is so to have him watch over us by his fatherly providence and protection, that nothing shall befall us, but what is good for us: and to have a continual guard of Angleses, to protect and keep us from every approaching evil, Psalm 91.10, 11, 12. How safe then and happy is the man, that is resolved to do nothing without God; who commands all creatures, both in Heaven, Earth, and Hell, and they obey him? the consideration of which made Luther so courageous, that (being persuaded by his friends to absent himself from the Diet at Worms) he made answer, though all the tiles of the houses were so many Devils, yet would I go thither: he knew he should have more, and mightier with him, then against him, being in his way, that is, having a warrant out of the Word for what he went about. Neither could he want examples to encourage him herein; we see David, being in his way, it was not the Lion, nor the Bear, nor that great Goliath, nor Saul himself, though he darts a spear twice at him, sends to seek him throughout all the thousands of judah, and lays so many plots to take away his life, could do him any harm. Elisha, being in his way, rather than the Assyrians mighty Host shall hurt him, the mountain shall be full of Horses and Chariots of fire to rescue him, 2 King. 6.17. neither shall Ahab, or jesabel hurt Eliah, though they threaten much, and do their worst, 1 Kin. 19.2. Let Daniel and the three children be in their way, do nothing either forthrough fear or flattery, but what they have warrant for out of God's Word; and then throw the one into the Lion's den, and the other into the fiery furnace, God's providence shall so keep them, that not a hair of their heads shall perish, Dan. 3.27. and 6.22. Let the same consideration prevail with us. Have we a warrant out of the word? are we in the path of God's protection? in the way wherein the Angel's guard and watch? Let us go on valiantly, and not fear what men or devils can do unto us. When joseph had a command from God, to go out of Egypt into the Land of Israel, after Archelaus succeeded his father Herod, he was sore afraid, and (as it seemeth) loath to go; yet considering that God had commanded him, he disputeth no longer with flesh and blood, but goeth his way, Mat. 2.22. It is too much tenderness to respect the scoffs, and censures and threats of others, when we have a direct word from God: the fearful sluggard will cry, a Lion in the way, Pro. 26.13. yea, but the Scriptures cry, an Angel, yea, many Angels to stop the Lion's mouth: the Lion is in those byways, in which the Prophet walked, 1 Kin. 13.24. On the other side: if God take no charge of us, but when we are in our ways, yea, in his, by having a warrant out of the Word; how are they in their ways, who spend their whole time in drinking, swearing, whoring? etc. who persecute the godly, for keeping close to this Word? If that be God's way, where did he chalk it out, where, or in what part of his Word hast thou a warrant to do these things, or to hate, persecute, revile, slander, reproach, contemn, deride, or censure men for being holier and more temperate than thyself? If thou want his word, look not for his protection: and miserable is that man, who in dangerous actions is left to his own keeping; it fares with him, touching his spiritual adversaries, as with the Deer that leaps over the Park pale, and straggles abroad, which a hundred to one doth cost her her life: or as it did with Shemei, when he passed his bounds set him by the King, who lost his life for his labour, 1 King. 2.42.43.46. As for example, Pharaoh and his Host were out of their way, when they pursued the children of Israel going out of Egypt; but how sped they? the Sea divided to let the Israelites pass, but swallowed them up quick, Exod. 14.28. Baalam, was out of his way, when he road to Balack, with an intent to curse Israel, when God had forbidden him so to do; but the Angel of the Lord met him with a naked sword, and had slain him, if the Ass had not turned away, Numb. 22.33. Samson was out of his way, when he went in to the harlot Dalilah, or else God had not departed from him, neither could the Philistines have bound him, judg. 16 20.21. jonas was out of his way, when he was sailing to Tarshis, God having sent him to Ninive; but how sped he? the winds and waves, storms and tempests conspired together to cross him, and would not be pacified, until he was cast into the Sea, jonas 1.12, 15. And thus Cain, when he went out into the field to slay his brother Abel, Gen. 4.8. to 15. Corah, Dathan, and Ahiram, with those two hundred and fifty Captains, when they gathered themselves together against Moses and Aaron, Num. 16.32. Haman when he went out unto the King, to procure that bloody decree against the jews, Ester 3.9. Absalon, when he rose up against his Father to usurp the Kingdom, 2 Sam. 15. The 42. children when they followed the Prophet, calling him bald-head, 2 Kin. 2.23.24. The seduced Prophet, when he went beyond his commission set him by God, 1 King. 13. The two Captains, and their fifties, when they went to apprehend Eliah, 2 King 1.10.12. judas when he went unto the high Priests to sell his Master, and back with the Officers to betray him with a kiss, Mark 14. and lastly, Paul before his conversion, when he went with authority from the high Priests to persecute the Christians at Damascus, Acts 9.1, 2. they were all out of their way: but how did they speed? I need not tell you what fearful revenges and sudden destruction they met withal in their journeys; only the last was crossed with a blessing, and instead of judgement, received mercy; though thou canst no more presume to far as he did, than I can presume to live, and have the same strength forty years hence, that I have at this present, because it happened to be so with Caleb, joshua 14.11. § 55. Wherefore look to it in time, Use and application of the former doctrine. and if thou meanest not to meet with destruction by the way, keep out of the world's road: you see this your reason is sapless, and wants weight to be received; yea, we may say of this common objection, as jerom said of the Pelagian Heresies, even a repetition of it, is a sufficient refutation of it; neither needs it any other confutation, but derision and a mere hissing at. You see that all who follow example, whether of the greatest number, or the greatest men, or the greatest Scholars, or the best men, or reason, or good intentions, are miserably deluded; and that things ought to be judged by Law, and not by examples; that God's precepts, must be our only precedents; and that this only evidences a good conscience, when the main weight which sets the wheels on work, is the conscience of God's Commandment. As for thy translating and laying the fault of thy drinking upon others, that is but a mere pretence; it faring with thee, as it did with Harpaste a blind woman in Seneca's family, who mindles of her own infirmity, complained that the house was dark wherein she was; or as it did with another, spoken of by the same Seneca; who having a thorn in his foot; imputed the cause of his limping to the roughness of the way; for if thine own heart were not vile and wicked, custom and evil example could no more sway thee, than it doth some other men, who shine as lights in the midst of this crooked generation; yea, thou wouldst therefore redeem the time, because the days are evil, Ephes. 5.16. Alas! no man that hath grace in his heart, will make the badness of the times a cloak to excuse his conformity in drinking and wasting of his precious hours wickedly; but rather a spur to incite him, to be so much the more careful not to be swayed with the common stream. Happy is that man, who makes another's vices steps to climb to heaven by; and so doth every wise and good man. Even the mud of the world, by the industrious Hollander, is turned to an useful fuel: and the Mariner that hath Sea-room, can make any wind serve to set him forward in his wished voyage. And good reason have they to make this use of the corruption of the times; for if the air be generally infectious, had we not need be so much the more strict in our diet and careful in the use of wholesome preservatives? Generality of assent is no warrant for any act: we that are Christians must not live by profane examples, but by God's holy precepts. Indeed, common errors carry away many, who inquire not into the reason of aught, but the practice; and judge of truth, not by weight, or value of voices, but by the number. But what says the Proverb, of bad customs, bad opinions, and bad servants, They are better to hang then to keep. I confess, where the Law written doth fail, we ought to observe what is approved by manners and custom: but though, in this case, custom be of great authority, yet it never brings prejudice to a manifest verity: and there are other cases, wherein singularity is not lawful only, but laudable; when vice groweth into fashion, singularity is a virtue; when sanctity is counted singularity, happy is he that goeth alone, and resolves to be an Example to others; and when either evil is to be done, or good to be neglected, how much better is it to go the right way alone, then to err with company? Yea, most happy is he that can stand upright, when the world declines, and can endeavour to repair the common ruin with a constancy in goodness; that can resolve with joshuah, what ever the world doth, yet I, and my house will serve the Lord, Iosh. 24.15. It was Noah's happiness in the old world, that he followed not the world's fashions; he believed alone, when all the world contested against him; and he was saved alone, when all the world perished without him. It was Lot's happiness that he followed not the fashions of Sodom. It was Abraham's happiness, that he did not like the Chaldeans. Daniel's happiness, that he did not like the Babylonians. It was good for job, that he was singular in the land of Uz: good for Tobias, that he was singular in Ninive: good for Annanias, that he was singular in Damascus: good for Nichodemus, that he was singular among the Rulers, as now they all find to their great comfort, and exceeding great reward. Yea, it was happy for Reuben, that he was opposite to all his brethren: happy for Caleb and joshua, that they were opposite to the rest of the spies: happy for the jews, that their customs were diverse and contrary to all other people, though Haman was pleased to make it their great and heinous crime, Ester. 3.8. happy for Luther, that he was opposite to the rest of his country. And no less happy shall we be, if, with the Deer, we can feed against the wind of popular applause; if, with the Sturgeon and Crabfish, we can swim against the stream of custom and example; if, with Atticus, we can cleave to the right, though losing side; or if we do not, we shall miss of the narrow way, and consequently fail of entering in at the straight Gate; for the greatest part shuts out God upon earth, and is excluded from God elsewhere, Math. 7.13, 14. But the graciously prudent, will (in things not indifferent) rather do well alone, then let it alone, and think it no disparagement to be singular among the vicious: yea, they know, if the cause be good, the more stiff and constant the mind is, so much the better. If Jesus Christ, and his twelve Apostles be of their side; they care not, though Herod and Pontius Pilate, and all the Rulers, and the whole nation of the jews, together with a world of the Roman faction be against them. And indeed, if thou wert not a fool, thou wouldst think it better to be in the small number of Christ's little flock, which are to be saved, then in the numerous herds of those Goats, which are destinated to destruction. And so your excuses are taken away, and all proved vain cover, even no better then Fig-leaves, which though they may seem to cover thy nakedness from such as thyself, yet they will stand thee in no steed another day. Wherefore drink not without thirst here, that you may not thirst without drink hereafter. Lu. 16.24.25. Play not the fool, as Lysimachus did, who being in battle against the Scythians, for the satisfying of his appetite only, and to procure a little drink to quench his thirst, gave himself over into his enemy's hands; and when he had drunk his fill, and was haled and leading away captive into perpetual misery, while he saw his countrymen return home with joy, began to acknowledge his folly, in these words, O, said he, for how little pleasure, what great liberty, what sweet felicity have I lost and forgone? Yea, turn your laughter into sorrow, your feasting into fasting; be revenged of yourselves, of your lusts, and meet your God, and make your peace while now we call, and you hear; yea, the Lord of his mercy awaken men out of the dead sleep of this sin, that so seeing their danger, they may be brought to confess and forsake it, that so they may be saved, Pro. 28.13. § 56. BUt what do I admonishing, That drunkards have no faith in the Scriptures. or speaking sense to a drunkard? this is to make him turn the deaf ear; and a stone is as capable of good counsel, as he: beside, they have no faith in the Scriptures, they will not believe what is written, therefore they shall feel what is written. Wherefore political physic the fittest for them. In the mean time it were very fit, if it pleased Authority, they were debarred both of the blood of the Grape, and the spirit of Barley; a just punishment, for consuming the country's fat: for even clear rock water were good enough for such Gourmandizers, except we had the water of Clitorius, a Well in the midst of Arcadia, which causeth the drinker of it to loath wine for ever after. I do not wish them stoned to death, as God commanded such ryoters and drunkards to be under the Law: Deut. 21.20.21. nor banished the land, as the Romans did all vicious and voluptuous persons, that the rest might not be endangered; and Lycurgus all inventors of new fashions (lest these things should effeminate all their young men) for then I think the land would be much unpeopled. Indeed, I could wish there were Pest-houses provided for them in all places, as there are for infected persons; or that they were put by themselves in some City, (if any were big enough to receive them all) as Philip King of Macedon built a city of purpose, and peopled it with the most wicked, graceless, and irregular persons of all his subjects; and having so done, called it Poneropolis, that is, the City of wicked persons. And certainly, if it were considered how many Brokers of villainy, which live only upon the spoils of young hopes, every populous place affords, whose very acquaintance is destruction, the like means of prevention would be thought profitable for our times. Yea, this were marvellously expedient, considering the little good they do (being as so many lose teeth, in the Mandible of the Commonwealth, which were better out, then in) and the great hurt by their ill examples, by devouring the good creatures of God, which they never sweat for, by disturbing the peace of the Church and Commonwealth, by pulling down heavy judgements upon the land; and considering how small hope there is of their amendment, if any at all. § 57 IT may be you have not noted it; No dispossessing of a drunken Devil, purpose the drunkard never so oft. but it is a very difficult and hard thing, to name one habituated, infatuated, incorrigible, cauterised Drunkard, that ever was reclaimed with age. What said an experienced Gentleman, being informed that his Son was given to gaming, whores, prodigality, & c? There is yet hope; age, experience, and want of means will cure all these; but when, in the last place, it was added, that he was poisoned with drunkenness; then he absolutely gave him for lost and dead, his case for desperately forlorn, and so disinherited him; because this sin, he knew, increased with age, and would not part till death. A Gamester will hold out, so long as his purse lasts: an Adulterer, so long as his loins last; but a drunkard, so long as his lungs and life lasts. What is noted by Philosophers of every motion, namely, that it is swiftest toward the Centre; may fitly be applied to every drunkard, and covetous wretch; for as good men grow better and better, so these grow worse and worse, jer. 9.3. 2 Tim. 3.13. they grow in sin, as worldlings grow in riches and honours. O that we could grow so fast in grace. Yea, suppose the drunkard hath every day purposes to forsake his sin; as I have known some purpose and strive against this sin, yea so detest and bewail it in himself, and whomsoever, that it hath been an Hazael in his eyes, and thereupon indent with himself and his friends, for the relinquishing of it; and yet if he meet with a companion that holds but up his finger, he follows him, as a fool to the flocks, and as an Ox to the slaughter-house, having no power to withstand the temptation, but in he goes with him to the tippling house, and there he continues as one bewitched or conjured with a spell, out of which he returns not, till he hath emptied his purse of money, his head of reason, and his heart of all his former seeming grace: so that in purposing he doth but imitate S. George, who is always on horseback, but never rides; or the Ostrich, that hath wings, but cannot fly: he may make a show of turning, as the door upon the hinges, but never moves a foot from the post of his old custom and evil society, unto which he is fast revited; and so mends as sour Ale doth in Summer; or like a dead hedge, which the longer it stands, is the rottener. O this is a difficult devil to be cast out; for when a man is once possessed with this evil spirit, a drunken devil, it is a miracle if ever he become his own man after. This sin is like a desperate plague, that knows no cure; it may be called the King's evil of the soul, (as Chrysostome calls the envy of wicked men against the godly) for it cannot be cured with the Balm of Gilead, nor by any Physician there, until God himself says to the heart, awake thou that sleepest, and stand up from the dead: for by a long, and desperate custom, they turn delight and infirmity into necessity, and bring upon themselves such an insatiable thirst, that they will as willingly leave to live, as leave their excessive drinking. As it fares with some sick Patients, touching their bodies; who think as good be buried, as so much debarred of their appetites: so fares it with these, touching their souls; for use what means you will to reclaim them, they will reject it. What saith S. Basil, shall we speak to drunkards, we had as good round a dead man in the ear? yea, certainly, saith another, he is drunk himself, that profanes reason so, as to urge it to a drunken man; in regard whereof, S. Augustine compares drunkenness to the pit of hell, into which when a man is once fallen, there is no redemption. Whoring is a deep ditch, yet some few shall a man see return to lay hold on the ways of life; one of a thousand; but scarce one drunkard often thousand. Indeed, S. Ambrose mentions one; and another, by a modern Divine of ours, is confessed; and but one a piece, of all that ever they knew, or heard of. I speak of drunkards, not of one drunken (such who rarely, and casually have, Noah like, been surprised, and overtaken at unawares) but if once a custom, ever a necessity. Drunkenness beastiates the heart, and spoils the brain, overthrows the faculties and organs of repentance, and resolution. It is a sin of that nature, that it hardens and makes up the heart against all repentings. Yea the Holy Ghost, by the Prophet Hosea tells us, that it takes away the heart, Hosea 4.11. And we find it too true, for commonly it is accompanied w●th final impenitence; which is the greatest evil that is incident to man in this life, in that it is a certain forerunner of eternal condemnation: yea, it is much to be feared, Commoly such as a man's delights and cores are in health, such are both his thoughts and speeches on his deathbed. that the Lord hath done by them, as by jeremiah he threatneth the Babylonians, even given them over to a perpetual drunkenness, jer. 51.39. And is it not most just with God; that he who will put out his natural light, should have his spiritual extinguished? he that will deprive himself of reason, should lose also the guide and pilot of reason, God's Spirit and Grace? he that will wittingly, and willingly, make himself an habitation of unclean spirits, should not dispossess them at his own pleasure? that their deaths should be answerable to their lives? as commonly such as a man's delights and cares are in health, such are both his thoughts and speeches on his deathbed. Some that have been used to swearing, have died with oaths and curses in their mouths. Some persecutors have died raging, blaspheming, and despiting the Spirit of grace. Some Usurers have died, while in their conceit, they were telling their money, and casting it up after ten in the hundred. Yea, one being used to play at Tables all his life, with great delight, cried out upon his deathbed, size-ace, cater-trey. etc. I deny not, but God may raise a Lazarus of this kind, though he be dead in excess, dead in sense; yea though he be buried, and stinks again; thorough long custom in filthiness, and breath into his nostrils again the breath of life, whereby he may become a living soul; but rarely is it seen that he doth so. § 58. NEither speak I of what God can do, Were there any possibility of their leaving it, they would abstain in the heat of the plague. for with him all things are possible; but with men, with drunkards, it is in a manner impossible: for surely if there were the least possibility of their leaving it, if they were not altogether hardened, past feeling, and past grace, than would they now abstain, whilst the plague is hot amongst us. But alas! even at this present, when many lawful and indifferent actions are unexpedient, these warped, wicked, wretched men, neither fear, nor cease to roar, drink, drab, swear, etc. so difficult is the work: like jairus Minstrels, they cannot forbear to play and revel, even in the time, and place of mourning; Dives-like, they must have exquisite music, merry company, dainty fare, etc. every day; so little are they moved with God's displeasure, and this grievous judgement. Yea, notwithstanding it is for their sakes that judgements are upon us, and that their crying sins have pierced the heavens, and brought down the Plague upon thousands, as when Achan sinned, Israel was beaten; neither did the wickedness of Peor stretch so far as the Plague; yea, the Adultery of those few Gibeonites to the Levites wife, was the occasion of six and twenty thousand men's deaths, besides all their wives and children, together with forty thousand and odd of the Israelites, judg. 20. when the death of those few malefactors would have saved all theirs, and put away evil from Israel, vers. 13. yea, if the Camp of Israel suffered so much for one Achan's fault; what may we expect, that have such a multitude of achan's amongst us? Notwithstanding, I say it is for their sakes that judgements are upon us; yet they, of all men are least sensible of them; as it fared with jonas, who for all that grievous tempest was for his sake, yet jonas alone was fast asleep; and the Disciples, in another case; as wherefore was that unspeakable agony of Christ, but for the sins of his Disciples, and chosen? and yet even then the Disciples were asleep. But why do I make the comparison, when between them there is no comparison? for the fire of God's wrath being kindled amongst us for their sakes, they do but warm themselves at the flame, sinning so much the more freely and merrily, even drinking in iniquity, as the fish drinketh in water; and living, as if they were neither beholding to God, nor afraid of him, both out of his debt and danger: yea: as if the Plague were not only welcome unto them, but they would fall to courting of their own destruction, as if, with Calanus, they hated to dye a natural death. The pleasure of the world is like that Colchian honey, whereof Zenophon's Soldiers no sooner tasted, than they were miserably distempered; those that took little, were drunk; those that took more, were mad; those that took most, were dead: so most men are either intoxicated, or infatuated, or killed out right with this deceitful world, that they are not sensible of their fears or dangers. It is like a kind of melancholy, called Chorus Sancti Viti, which who so hath it, can do nothing but laugh and dance, until they be dead, or cured; as it made Argos in the Poet, and another, mentioned by Aristotle, sit all day laughing and clapping their hands, as if they had been upon a stage at a Theatre. Wickedness makes guilty men fear, where is no cause; these have cause enough, but no grace to fear: they are so besotted with a stupid security, that they are not affected with any danger; yea, they account it the chiefest virtue, to be bold, fearless, and careless; according to that, jer. 5. where the Prophet complains unto God, thou hast smitten them, but they have no tsorrowed; thou hast consumed them, but they have refused to receive correction; they have made their faces harder than a stone, and have refused to return, verse, 3. which was Pharaoh's case, who though his back were all blue and sore with stripes, yet he must still persist and presume; yea, because his time was not come to perish, God lets him alone in pursuing his children, even to the Sea, and half way over; fair way he had, and smoothly he ran on, till he came to the midst, not so much as one wave to wet the foot of his Horse; but when he is too fare to escape, than God gins to strike, neither he could, nor these can be quiet, without their full vengeance; as filching leaves not the Pilferer with raw sides, but brings him to a broken neck; they have such festered and putrified hearts, that ordinary stripes will not reach to the quick; their long tugging at Satan's Oars, and wearing his Shackles, hath so brawned their flesh, that they are not sensible of an ordinary lash. And this likewise is the Sailor's case, who although the Philosopher would not permit them to be numbered amongst the living, (as not amongst the dead) yet for all their many and eminent dangers, no men are more regardless of their souls. § 59 Custom of success makes men confident in their sins, Were they not mere strangers to themselves, they could be no other than confounded in themselves. and causes them to mistake an arbitrary tenure for a perpetuity. But as the Heathen Menander could say in the like case, if they were not mere strangers to themselves, they could be no other than confounded in themselves; their case being like that of Damocles, whom Dionysius caused to sit in his chair of State, abounding with all kind of delicates; when over his head hung a naked sword, held up only by a small hair: yea, fare worse, for while they are dancing, the trap-door falls under them, and they in Hell before they are ware, their hope makes them jocund, till the ladder turns; and than it is too late to care or crave. Security is the certain usher of Destruction; Security the certain usher of destruction. neither is destruction ever nearer, than when security hath chased away fear, 1 Thes. 5.3. as the Philistines were nearest their destruction, when they were in their greatest height of jollity, judg. 16.25. to 31. Little do sinners know how near their jollity is to perdition; how ne'er was Nabal to a mischief, and perceived it not? David was coming at the foot of the hill to out his throat, while he was feasting in his house without fear or wit, and drinking drunk with his sheepeshearers. Many a time judgement is at the threshold, whilst drunkenness and surfeit are at the board. Yea, this hardness of heart and impenitency, is always the harbinger to some searefull plague, Isay, 6.10.11. When God will give over men to his judgements, he first gives them over to this judgement, of an hand and impenitent heart: and what doth impenitency, but turn all deliverances into further curses and judgements? so that such a man's deliverance is a worse judgement, than the judgement from which he is delivered; for it argues, either Gods utter forsaking of them, as desperate Patients are given over by the Physician; why should ye be smitton any more, for ye fall away more and more, saith God to the stiffnecked jews, Isaiah, 1.5. or else it argues a reservation of them for some more fearful plague; if by these former judgements ye will not be reform by me, (saith God) but walk stubbornly against me; then I will walk stubbornly against you, and smite you yet seven times more for your sins: Leu. 26.18. to 40. So that an impenitent man's preservation out of one judgement, is but a further reservation of him to seven judgements. What did it avail Cham, that he escaped drowning with the multitude? he had better have perished in the waters, then have lived unto his Father's curse? What did it avail Lot's wife, to escape turning into ashes in Sodom, when suddenly after she was turned into a pillar of salt in the plain? Or what did it avail Pharaoh, that himself was not smitten with many of those judgements, wherein others perished? it was fare from being a mercy; yea, it was a reservation to the greatest temporal judgement of all here, and to that eternal judgement also in the burning lake, from which there is no redemption. So that it is not simply our deliverance, but our thankfulness for it, and obedience after it, that gives sufficient argument to our consciences, that God delivered us in mercy and favour. Yea, to prosper in ill designs and ungracious courses, to go on in sin uncontrolled, is the greatest unhappiness, the heaviest curse: for he that useth to do evil, and speeds well, never rests, till he come to that evil from which there is no redemption. joab kills Abner, and 'scapes; again he embrues his hands in the blood of Amasa, and is not indicted for it; now David is old, and Adoniah towardly, he furthers him in the usurpation, and big with prefidence of his own command, he thinks to carry it; but this carried him to his grave. Fair Absalon was proud and ambitious, yet he flourisheth; he kills his own Brother, yet escapes; he insinuates himself into the affections of the people, and bold of their fidelity to him, he swells even against his own royal Father, and becomes a disloyal Traitor. God owes that man a grievous payment, whom he suffers to run on so long unquestioned; and his punishment shall be the greater, when he comes to reckon with him for all his faults together. Yea, though prosperous wickedness is one of the Devil's strongest chains, yet the currant passage of ill enterprises is so fare from giving cause of encouragement, that it should justly fright a man, to look back to the Author, and to consider, that he therefore goes fast, because the Devil drives him. § 60. THere be three things which usually succeed one another in the Church; The Plague hath wrought little or no reformation. great blessings, great sins, great punishments; yea, a fourth was wont to follow in former ages, namely, great sorrow of heart, great lamentation and woe, and upon the neck of that, great favour and mercy. As in the book of judges, and elsewhere, what a continued circle do we find, of Peace, Sins, judgements, Repentance, Deliverances: the conversation of God's people with the wicked, tainted them with sin, their sins drew on judgements, the smart of the judgement moved them to repentance, upon their repentance followed speedy deliverance, and upon their peace and deliverance they sinned again; thus it was ever, and in every age of the world, but in this her decrepit and doting age, in which Religion is become contemptible, and wherein it is a shame to be strict and holy, in the service of God. But now let God send never so many and great judgements, one upon the neck of another, as Sword, Famine, Pestilence, yea, one pestilence after another; yet no repentance, no reformation. Witness these two year's sickness together, and the year 1625. for of so many millions of notorious sinners as were in this land; how many, or where are any, who from thence hitherto have left off their drinking, swearing, whoring, profaning of the Lord's day, cheating, etc. can you name ten, yea or two of a thousand, which you partly know? No certainly, for he that was a drunkard before, is a drunkard still; he that was a swearer before, is a swearer still; he that was filthy before, is filthy still, etc. though such a Judgement in a different age, would have caused an universal repentance and reformation, as the like (only threatened, not executed) did in the Ninivites. jonas 3. But what do I speak of their repentance and reformation; Yea, many are the worse. when they will scoff at, jeer and persecute any, that shall but refuse to run with them to the same excess of riot? What do I speak of their being the better, when they are much the worse for this judgement? for they are not only the same they were, drunk every day, and scoff at those who will not; nor only swear and blaspheme, as frequently as speak; nor only whore, quarrel, and the like (when thousands die in a week, as formerly they have done) but much more abundant, if they have where withal; for, as some have noted, the Taverns and Ale-shops (of which too many are the Thrones of Satan) were never so thwacked, as in those times, when the streets were almost empty, especially those houses which had newly, or lately been visited; and which was worth the observing, each house, if not each company, had music aurium tenùs up to the ears; so the Fiddlers fasted not; what ever the poor did: yea, many poor snakes, that at other times never drank better than Whey, could now swim in Wine. I have myself seen, The Taverns fullest, when he ●●reets are emptiest. when the Bills were at the highest, even Bearers, who had little respite from carrying dead Corpses to their graves, and many other of the like rank, go reeling in the streets. Neither were men ever so impudent and audacious in roaring and declaring their sins in the open streets, as then. Thus they declared their sins as Sodom. Neither hath this lingering visitation either found or made them better, it is no rare thing to see men, newly recovered of the Plague (at least when the sword of the destroying Angel hath newly swept away the greatest part of their families, and they have but newly taken breath from those noisome rooms where they have been a long time penned up, grow more vicious and insolent, more abominably licentious and wicked than they were before, so little are they moved with this grievous judgement. § 61. BUt see the difference between God's people, and those sons of Belial. The difference between their practif● and the godlies. He which truly fears God, will in such times of calamity (uriah-like) refrain from many lawful and allowed recreations, well knowing, that actions of an indifferent nature are not always seasonable; not ever warrantable; and indeed, neither the time, nor place of mourning is for mirth; which made our Saviour Christ soon turn the Minstrels out of doors, when the Rulers daughter was dead, Mat. 9.23. Yea, it is the Lords complaint against jerusalem, when he threatened her destruction by Nabuchadnezzar, I called to weeping, and mourning, and to baldness, and girding with sackcloth; but behold joy and gladness, slaying Oxen, and kill Sheep, eating flesh, and drinking wine, Isaiah 22.12, 13. for which he was so offended, that he tells them, this their iniquity should not be purged till death, verse. 14. And doth not our Saviour seem to blame the old World, for that they did, as freely as at other times, eat, and drink, marry and give in marriage, while the Ark was in building, even unto the day that the flood came, and took them all away, Mat. 24.38. every of which actions, at another time, had been approved. Alas! lawful actions depraved by bad circumstances, become damnable sins; and things beneficial in their use, are dangerous in their abuse or miscarriage. Is this a time, (saith the Prophet to his servant) to receive money, and garments, and vineyards, 2 King. 5.26? so the truly humbled soul will say, is this a time to drink and revel in? can God be pleased that in this time of visitation, while the Plague or famine lies sore upon our neighbours, we should give ourselves to sport and jovisance? No, and certainly they have desperate souls, that can rejoice and be merry when the God of heaven and earth shows himself so angry. For as nothing magnified the religious zeal of Vriah more than this, that he abandoned even allowed comforts, till he saw the Ark and Israel victorious: so nothing did aggravate David's sin so much, as that he could find time to lose the raynes to wanton desires and actions, even while the Ark and Israel were in distress. And yet David's case was no more like these men's, than Zimrie's case was like David's; for they drink, and roar, and swear, and whore, as it were in a presumptuous bravery, to intimate, that they regard not God's wrath, nor weigh his heavy displeasure. Now though the harlot doth bad enough, which wipes her lips, that the print of her sin may not be seen, and though she commit it, she will conceal it: yet an Absolom doth far worse, that spreads his incestuous Pallet on the roof, and calls the Sun, a blushing witness, to his filthiness. Yea, let any man judge, whether they are not frontless Zimries, that dare bring whores to their Tents in the face of all Israel, while God is offended, Moses and all Israel grieved, the Princes hanged, the people plagued, that dares brave God and all the people in that sin, which they see so grievously punished before their eyes; this at any time were abominable, but now most execrable. Yea, what other is this, then to imitate the Thracians, who, when it lightens and thunders, shoot Arrows against heaven, thinking by that means, to draw God to some reason. And yet no marvel that there should be such; when Lots daughters were so little moved with that grievous judgement, the turning of Sodom into ashes, of their Mother into a pillar of Salt, both in their eye, that they durst think of lying with their own Father, yea, and one of them afterward impudently calls that son Moab, my Father's son by me: no marvel, when Pharaoh's heart was more hard after every of the 9 plagues: no marvel, when the high Priests and Soldiers, together with the spectators, were obdurated at our Saviour's sufferings, notwithstanding the whole frame of nature suffered with him; those proofs of his Deity, were enough, to have fetched all the world upon their knees; and to have made all mankind a convert; and yet behold, some, mock and revile him; some, give him Uinegar, and Gall in his thirst; others, after he was dead, pierce his blessed side with a spear other, seeing him risen, report that his Disciples came by night and stole him out of the Sepulchre, etc. But all hearts are not alike, no means can work upon the wilfully obdured, even that which would make Pagans relent (as they which never prayed in their lives, will pray at sea in a tempest) may leave some Christians worse than impenitent. Lime is kindled with water; and the hotter the Sun shines upon fire, the more its heat abateth. But what will be the issue, I even tremble to think of it; for God hath many strings to his Bow, and many Arrows in his Quiver; when one way takes not, he tries forthwith another: and this we may be sure of, that he will never leave smiting, till we smite that which smiteth at his honour; and let them praise at night the fairness of the day; that Ship is most sure that cometh safe to the Haven, saith Anacharsis; yea, sins of an inferior rank, shall meet with temporal judgements; but these that dare sin God in the face, shall bear a heavier weight of his vengeance, they shall not scape with burning in the hand, not have the favour to suffer here either Plague, Famine Sword or the like; but shall be fatted for an eternal slaughter in hell, an everlasting burning in the bottomless pit. While sin hides itself in corners, there is some hope; if there be shame, there is possibility of grace; but when it dares once look upon the Sun, send challenges to authority, defy heaven and earth, the ulcer is desperate, the member fare more fit to be cut off, then lanced. And so much of the perpetuity of this sin in drunkards. § 62. NOw a word of exhortation to the sober, Exhortation to the sober, touching this time of visitation. touching this time of visitation, that God may be pacified, and we delivered. First, let us be sure that our delights exclude not his presence. 2 Because the coals of his wrath will not be quenched, without the tears of true repentance; let us weep with them that weep, others afflictions must move our affections, as Q. Elizabeth to the afflicted States, Haud ignaramali, miseris succurrere disco. Yea, weep for them that will not weep. If any, whose crying sins have pierced the Heavens, and brought down the plague, will not cry for themselves; God requires that we should cry for them, we must mourn for them that will not mourn for themselves, Ezek. 9 As indeed, In all ages the godly alone have mourned for the abominations of their time. who were they in all ages that mourned for the abominations of the times? Not they that committed the abominations, as we read, Ezek. 9.4. Alas! their cheeks were dimpled with laughter. And in the old world, who, but righteous Noah was grieved for the sins of that age, and the judgement which followed? And in Sodom, who, but faithful Abraham and just Lot was vexed with the uncleanly conversation of the Sodomites, and prayed to God for them? And the like in other ages; as what saith holy David, Mine eyes gush out with rivers of water, because they keep not thy law, Psal. 119.136. and again, verse 158. I saw the transgressors and was grieved, because they keep not thy Word. And jeremy, Lam. 3.48. mine eye, saith he, casteth out rivers of water, for the destruction of the daughter of my people, when they were not once touched for their own sins. Yea, as for the wicked; when God is angry, and their brethren are in distress, they are no more troubled than Ioseph's brethren were, when they had thrown him into the pit, who sat down to eat, with no more compunction than Esau, having sold his birthright, fell to his pottage; but fare be this from us. It's true, the only means to prevent a judgement, is for the wicked to repent, for the Godly to pray: yet since there is great need of mourning, need of great mourning, for heavy judgements will not be turned away without deep sorrows; and considering we have but a few to share with us in the work, let us double our knocks at the gate of Heaven: the greater the number of these mad men, and the greater their mirth; the greater had need to be the company of mourners, or the mourning of that company: it is the mourning of the penitent, that maintains the mirth of the delinquent: it is the ten righteous men, that keeps fire and brimstone from these abominable Sodomites. Yea, let them pray, that could never pray in their lives: as Athis Son to King Croesus, being dumb from his nativity; seeing his Father ready to be slain, by one of King Cyrus his soldiers, suddenly broke forth into words of entreaty, and by his passionate speeches saved his Father's life. And this done, So many as repent shall be singled out for mercy. we shall at least deliver ourselves, that is, the plague shall not touch us, nor our families; or if it do, it shall be so sanctified, that it shall rather pleasure, then hurt us. First, it's probable it shall not touch us; as when Sodom was destroyed, Lot and his family were singled out, the Angel could do nothing, till he was safe. Gen. 19 And when the Lord smote all the first borne throughout the land of Egypt; he spared all the children of Israel, whose dore-posts were sprinkled with the blood of the Passeover, Exod. 12.22. And when all Jerusalem, both old and young were utterly destroyed; all the mourners were marked on their foreheads, to the end, the destroying Angel should pass by, and not touch them, Eze. 9.4.5.6. The like whereof we have, Revel. 7. where the Angel useth these words, hurt ye not the earth, neither the Sea, neither the Trees, till we have sealed the servants of God in their foreheads, ver. 3. Or if the corn be cut down with the weeds, it shall be to a better purpose; for the one shall be carried into God's Barn, as Lazarus was; the other cast into the fire, like Dives; one Hypocrite was saved with the godly, for Noah's sake, not one righteous person was swept away with the rest for company. The world may be compared to some great Farm, wherein each Nation, is a several field; the inhabitants, so many plants; God, the owner; whose manner is if he meet with a very good field, he pulls up the weeds, and lets the corn grow; if with an indifferent, he lets the corn and weeds grow together; if very ill, he gathers the few ears of corn, and burns the weeds, but never destroys both. Indeed, that every Mother's son of us have not perished by the Pestilence, as the old world did by the Deluge; it is not because we are less wicked, but because God hath been more merciful. And so much of the perpetuity of this sin: only, let it teach and encourage us to hold out and persevere in good; for if they be obdurate in vice, it is a shame if we be not constant in virtue. § 63. NOw if you will know the reason, 7 Causes of excessive drinking. why their Heaven is the Tavern, whence they never departed, until thy have cast up the reckoning; why, like Horses, they are only guided by the mouth; in short it is mostly, that they may drive away time and Melancholy. First, 1 To drive away melancholy which is increased thereby the pot is no sooner from their heart so heavy, as if a millstone lay uponit; somewhat resembling the fly Pyrausta, which dyeth, if out of the fire. I call it melancholy, because they call it so; but the truth is, they are vexed, like Saul, with an evil spirit, which nothing will drive away, but drink and Tobacco, which is to them, as David's Harp was to him, 1 Sam. 16.23. They so wound their consciences with oaths, intentional murders, rapes, and other actual uncleanness, and so exceedingly provoke God, that they are, even in this life, rewarded with the strappadoes of an humane soul, racked in conscience, and tortured with the very flashes of Hell fire; which makes them, many times, lay violent hands upon themselves, being never well, nor in their own place, till they be in Hell, Acts, 1.25. though mostly they bribe conscience to hold the peace; as Cerberus must be made with a sop, by him that goes to Hell. You know Cain having murdered his brother Abel, to put away the sting of his conscience, fell to building. And Ahab having killed Naboth, went to recreate himself in his Vineyard, Gen. 4.17. 1 King. 21.16.19. And Saul, when God had cast him off, would have pleased himself with the honour of the people, 1 Sam. 15.30. so these, when the horror of their oaths, blasphemies, thefts, whoredoms, and other prodigious uncleanness, hath caused a dejection of spirit, and the worm of conscience to sting them, how should they remedy it? How! why (as if Satan alone could expel Satan) strait to the Tavern, and drink sorrow and care away; or perhaps there is a Factor of Hell present, that cheers him up, as jesabel did Ahab when he was sick for want of Naboth's Vineyard, 1 King. 21.7. crying, come, you are melancholy, let us both to the Tavern and Brothel-house: and so cures all his sadness, for that time, with a charm, wherein nevertheless the principal ingredient is drink, the common refuge of melancholy sinners, their constant, and never failing friend, to which also they are as constant: for when did the Sun ever see some men sober? and how are our Cities and Towns pestered, and our streets strewed with these filthes? and this is the main ground of all. For as they that have cursed and shrewish wives at home, love to stray abroad: so these men being molested with a scolding conscience, are fain continually to drink, play, riot, go to bed with their heads full of wine, and no sooner awake then to it again; so that their consciences must knock at the door a thousand times, and they are never within, or at leisure to be spoke withal: indeed at last they must be met, and found by this enemy, even as Ahab was by Eliah; stay they never so long, and stray they never so fare, they must home at last; sickness will waken them, conscience must speak with them, as a Master with his truant Scholar, after a long absence; and then there are no men under Heaven, who more need that prayer, Lord have mercy upon them; for a wicked man's peace will not always last, in the end his guilt will gnaw him, with so much a sharper tooth; yea, they are not more jocund in prosperity, then in disasters they are amazed. Whereas they should eat, and drink, and do all things to the glory of God; they drink, to this end only, that they may the easier forget God, forget him in his threats, which stick in their souls after some Sermon; forget him in his judgements, which have taken hold of some of their companions; they drink, to the end they may drown conscience, and put off all thoughts of death, and Hell, and to hearten and harden themselves against all the messages of God, and threats of the Law; as that frantic Musician fell to tuning his Viol, when his house was on fire about his ears. For most men take no notice at all of the strokes of God's wrath, but with the mirth and madness of wine and pleasures, take away the knowledge of it, and the noise of conscience when it cries; as the Sacrificers in the valley of Hinnon, by the noise of Instruments, took away the cries of their sacrificed children: and so much the rather, that others may not take notice thereof; for though their consciences be often in pain, yet they will not complain that this shoe wrings them. Their consciences would fain speak with them, but they will by no means hear them; whereas if they had wit, and were not past grace, they would both invite, and welcome this Angel, or messenger of the Lord, so soon as the waters be troubled, with sackcloth, ashes, fasting, going into the house of mourning, and pouring forth whole Buckets of water, as is the manner of God's people, 1 Sam. 7.6. But many a time is poor Christ (offering to be new borne in thee) thrust into the Stable; while lewd companions, by their drinking, plays, and jests, take up all the best rooms in the Inn of thine heart. Indeed, blind worldlings and besotted sinners, may call it melancholy, or what they will; but in God's Dictionary (the holy Scriptures) it hath no such name. And they may think to drive it away with carnal delights, but this will not do it: yea, let Consorts of music be added, it shall not drown the clamorous cries of conscience. These are but miserable comforters, and Physicians of no value, and no way a fit expiation for a grief of this nature; neither can the world afford an expurgation of this melancholy. Alas! this is but like some spritely music, which though it advanceth a man's mind while it sounds; yet leaves him more melancholy, when it is done, as Euripides observes. Yea, I'll appeal from yourselves in drink, to yourselves in your sober fits, whether it fares not with you, as it did with Menippus, who went down into Hell to seek content: for what is this other (in mitigating the pangs of conscience) then as a saddle of gold, to a galled Horse; or a draught of poison, to quench a man's thirst. Alas! Let being expulsed Sodom, drank somewhat freely to drive away melancholy (as we may conjecture) but what came of it? the wine made him commit incest, whereby he became ten times more melancholy, than he was before. And surely, they which strive to cure their present misery, with present mirth; have not their misery taken away, but changed, and of temporal, made eternal; thou hast taken thy pleasure, saith Abraham to Dives, therefore art thou now tormented, Luke 16.25. I love no such change; I love not to cure one evil by another, yea, by a worse mischief: as Empirics in curing one disease, cause another which is worse. And let them look to it, for surely if men call for pleasure, to please the conscience, as the Philistines did for Samson to make them sport, it will but pull down the house upon their heads. No sooner were the bellies of Adoniah's guests full of meat, and their heads full of wine; but their ears were full of clangor, their hearts of horror, the Trumpets at once proclaim Salomon's Triumph, and their confusion: the feasts of the wicked end in terror, as it fared with Belshazzar, Daniel chap. 5. v. 1. to 7. after the meal is done, ever comes the reckoning. Wherefore let my spirit never come and enter into their Paradise, yea ever abhor to partake of their brutish pleasures, lest I partake of their endless woes. And indeed who would buy repentance and misery so dear? as Demosthenes answered Lais the harlot, when she asked him ten thousand Drachmas of money, for her company but one night; who would pay so dear for so short a lease? as the Country man replied, seeing the great preparation, labour, cost, and study for a great triumph, when they told him it was to last but an hour: for could they have Nectar and Ambrosia to swallow, yea, could they drink, with Cleopatra, the riches of Egypt at a draught, and that upon free cost, (which as Diogenes conceived, did add sweetness to the wine) yet it is but a draught, and quickly down the throat. Yea, as vain and comfortless are all worldly joys, when they are used to mitigate the pangs of conscience, as it was for calico to stuff his pillow (a brass pot) with straw to make it soft. Indeed, your charms may, with their pleasantness, bring conscience into some short slumbers; but it waketh eftsoons, and in spite of all your spells, rageth as before. Yea, if but sickness come, these carnal delights will run from you, affrighted like Rats from a house on fire: pleasure, like Orpah, kisses, but parts; only grief, like Ruth, weeps, and tarries with you: no joy will down till there be hope of a pardon; so that no hand can heal you, but the very same which wounded you: the wounds of the mind can only be cured by the word of God, which teacheth what may be said, what is to be known, what to be believed, what to be avoided, yea, and what not. Thus instead of repenting, and labouring in a lawful calling, which is the only cure of Melancholy (Fulgentius aptly terming exercise, the death of diseases, the destruction of all vices, and only cure of Melancholy) they add sin to sin, leaving Gods remedies, to seek remedy of the devil; whose office is not to quench fire, but to kindle it, even the fire of lust, with the fire of drunkenness here, and with those two the fire of hell hereafter. § 64. SEcondly, 2. To drive away time. they drink that they may drive a way time; for every hour, seems a day, and every day a month, to an idle person, which is not spent in a Taphouse; whereby with that Strumpet in the Proverbs, Chap. 7. Vers. 11. their feet can never abide in their own houses, for you shall seldom find a drunkard at home, when you need him; but lay your plot to seek him in a Tavern (as whether next, but to all the Taverns in the Town) or perhaps at a Play house; (for a Playhouse, or so, only keeps him sober, and makes him an afternoon's man) and it stands upon a good foundation. Yea, they seem to have nailed their ears to the doors of a Tavern, and to have agreed with Satan, Master it is good being here, let us build, etc. for be they never so long in a Tavern, they think not the time long; yea, they curse the Clock for haste, and are angry that they cannot with joshua, make the Sun stand still, or keep the Moon from going down; not till they confound the Amorites, but till these Amorites work each others confusion: they wish that the day might be corrupted, and that the night would take bribes, if it proves any way an impediment unto them; else there they live, nay, there they die daily, as Chrysostome speaks. As come to a man's house, and where is he? his wife knows not; ask the servants, they know not; when will he be at home? they cannot tell you; yes, they can, but they blush to speak; forsooth the matter is this, there is his house, but his dwelling is at the Alehouse, except all his money be spent; and than if his wife will fetch him home with a Lantern, and his men with a Barrowe, he comes with as much sense as Michol's image had; else Sun and Moon go over his head, till he hath flept himself sober, and watched himself drunk. For as if losing their times were nothing, while they are in a drinking-schoole, they are bound by their Law of good fellowship (and would be so, were there no such Law) to be pouring in at their mouths, or whiffing out at their noses, one serving as a shooing horn to the other; for Tobacco being hot and dry, must have a qualifier of cold and moist from the pot; and that again being cold and moist, must have a qualifier of hot and dry from the Pipe; which makes them like ratsband Rats, drink and vent, vent and drink, Sellengers-round, and the same again. To which purpose every one hath his purveyance at either elbow, a Jurden for his Urine, on the one side; and a Bowl for his vomit, on the other; that when with their excessive beszeling they have filled their skins, and are full gorged, they may empty themselves at pleasure; which they can do, by only putting their finger to their throat; though some, without ever forcing themselves, will vomit, as if they were so many live Whales, spewing up the Ocean, which done they can drink again afresh. Yet to whet on their appetites the better, and because it is heinous to all supervisors of the Panchery, either not to go out full bellied, or not to come in full handed; up comes a service of shooing-horns of all sorts; as Rashers on the coals, Red Herrings, a Gammon of Bacon, Caviary, Anchovise, and abundance of such pullers on; and then gins the full pots to go round about the Table, and the empty against the walls. Neither is it possible the appetite of these Leeches should ever be satisfied, seeing they have a hundred devices, natural, artificial wickedness, to make themselves still insatiable: to this end also they use Tobacco, that by drunkenness they may both expel drunkenness, and being glutted with wine, they drink smoke, that by this variety, it may not grow tedious Thus they spend their money, misspend their time, spend good hours in ill actions, and great blessings to bad purposes; whereby they are four days in the week drunk, and the other three not sober; never considering that the devil is a fisher; sin, his hook; pleasure, his bait; fools, his fish; nor weighing the danger they are in, making a recreation of misery, sporting themselves in their sins round about the pits brink without fear, when as they are every hour ready to topple into hell, that bottomless gulf of easeles and everlasting flames. They desire most to pass away time, than which nothing (though few consider it) is more precious; yea, saith Seneca, there is nothing swifter, nothing sweeter than time. But did they know what treasure time offers to their poor souls, they would look with a jealous eye upon the hourglass, and sigh at the dropping of every Sand. And surely they that seek to mend the pace of time, spur a free and fast enough running Horse; which they had more need to redeem with double care, and labour, then seek how to hurl it away, yea, hire the devil and others to help them. For my part, I had rather the company would pass away, than the time; except it be such company, as may help me to redeem the time. And while I live here, I will study so to use time, as that I may come to live, where time shall be no more: and doubtless, those that dare lose a day, are dangerously prodigal; those that dare misspend it, desperate. § 65. OTher reasons and causes there be of it, 3. 'Cause is lust. though indeed there is no reason in it, as first, pride is one special cause, covetousness, another; cowardliness, a third; evil company, a fourth; etc. for they will by no means grant that they drink for the love of drink, any more than the hunts man pursues the Hare, in cold, in heat, over mountains, and dales, for love of her flesh; no, will these swilbowles say, yea, swear, that is the basest thing in the world, they are Epicures indeed that will do so, though they love it, as they should do God, above all, above health, wealth, credit, child, wife, life, heaven, salvation, all; calling for that, as the Pope once for his dish, even in despite of heaven; for is not their gullet their god? do they not sacrifice more to their god Belly, than those Babylonians did to their god Bell. Alas! they no more care for Wine, That they drink not for love of drink is either false, or makes their sin double than Esau did for his pottage, for which he sold his birthright; no more than Vgaccio of Luca did for good cheer, who ventured his Dukedom rather than he would lose a good supper; then Lysimachus did, who made away a whole Kingdom for drink; then Wenceslaus, who after the same manner consumed his Empire; then Philoxenus and Melanthius did, who, that the drink might yield them the more pleasure in going down to their stomaches, wish, the one a Swans throat, the other a Crane's neck; then Tiberius, who, because he loved wine above measure, was in derision called Biberius. For let them say, or swear what they will, I will believe the Prophet Isaiah, who brings in the drunkard saying thus, Come, we will bring wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant, Isa. 56.12. and Hanna, who calls drunkards the sons of Belial, 1 Sam. 1.16. that is, all belly, and for the belly. Yea, let some good fellow or other tell me, whether it would not make his teeth water, and his guts grumble; yea, whether in envy he would not feed upon his own heart, to see his companions drink their healths round, while he sat by, only to see and hear them? and if so, confess that you drink, not to please others, but yourselves, as Canus played upon his Harp; not for your friend's sake, but for the drink's sake; that you drink, not out of need, but lust; not for health, but for delight. But we will accept of their own confession, take them at their word, and see whether they mend not the matter as the Devil mended his dams leg, who instead of putting it into joint, broke it quite in pieces: for I am much mistaken, if they do not double their shame by so excusing their fault; for what more aggravates any sin, than this, that men commit it (as I have showed men usually swear) only because it is sin, and God forbids it, having neither profit, nor pleasure, nor credit, nor nothing else to induce them to it? Surely the less provocation, the greater the offence; yea, greater the malice of the offender, and greater his dishonour that is offended: this is not only for a rich man to be a thief and a liar; an old man, to be a fornicator; both which are abomination to the Lord; but it is all one, as if a chaste man should force himself to commit a rape upon one whom he cares not for, only to spite her Husband, or Parent; which sin seems to outweigh any ransom. § 66. Again, whereas I charge them with covetousness, 4 Cause covetousness. and tell them this is another cause, they will think I am mad. What, they covetous? who so generous, free, bountiful? yea, they hate a covetous hoggrubber with a perfect hatred; and yet none more covetous, for drunkards are not more riotous in spending, then in gathering they are covetous: and what is it, any one of these melting prodigals will not practise, rather than let his port decline? yea, what lewdness, or baseness will he not put in practice, rather than want to satisfy his lusts? Yea, ask them why they drink, and keep company so much? their most usual answer is, alas! I should have no work, I should neither get, nor keep my customers, I should never else buy a good bargain, etc. for it is admirable to think, and incredible to believe, how the devil blinds them in this particular, but I pass it, for an Angel from heaven shall not persuade them to the contrary, but that it is very profitable for them; though a slander by may plainly see, that they spend more in time, then in money; and more in money ofttimes then they get by their drunken customer; as it is usual with many Dutchmen, to spend the best part of three whole days and nights in the Tavern, to drive a bargain; neither will they make any bargain, until they have sharpened their wits with the essence of good liquor; and then are they (as they think) crafty and politic, that they will deceive any man that shall deal with them. I have heard one of them boast, he had gotten a thousand pounds this way; and his reason was, when he drank most, he could bargain best. But when both the Buyer and Seller go away with this conceit, that each have overreach the other, the Devil must needs delude one of them, and I am sure the Vintner will be paid for his wine. But, alas! the Devil hath so besotted them, that they will believe him, even contrary to their own knowledge: as it fares with Witches, who although they know the Devil to be the Father of lies, yet will trust him. But for my part, I shall as soon believe that Adam spoke Dutch in Paradise (according to Goropius Becanus his idle fancy) as believe thee the richer for thy drinking. § 67. ANd as for pride, 5 Cause reputation of good fellowship. they know not what it means; it's an ill sign they are proud, when they go in rags, being able to spend so much as they do: and yet any eyes, but their own, may see, that they care not what they spend, or how much they drink, (yea even forcing nature beyond their ability) for popular applause, and to have others commend them for jovial: as one to get him a name, built Diana's Temple (which was one of the world's wonders) another to get him a name, burned it, but failed of his expectation, for to prevent his hopes, they suffered not his name to be put in the Chronicle. But these have their aim, are reputed generous, and brave blades: which commendations is like the praise that Homer gives of Paris, that is, praising the beauty of his Locks, but making him to be the ruin of his country: or like that which is spoken of Pope Boniface the eight, viz. that he was famous, yet for nothing, but his wickedness. Since they cannot be notable, they would be notorious, and, with Cain, marked, though for murderers. Opinion is all they stand upon, and that from men more gallant than wise, that have more heart than brain, yea, more lust, pride, and ignorance then either. Yea, the fame and reputation of good fellowship with them is more sweet than life, than salvation; for they had rather be famous men upon earth (though it be for infamy) then glorified Saints in Heaven; yea, they had rather go to Hell, then be counted Puritans, for shaking hands with their old associates; wherein they resemble Saul, who stood more upon the praise of men, than the favour of God; or Ulysses, who pretended to love his native country Ithaca so dear, that for it he would refuse to be immortal; or the Lord Cordes, with whom it was a common byword, that he would be content to be in Hell seven years, so he might have the honour of winning Cales from the English; or some unconscionable Fathers, who will go to the Devil, to make their Son's Gentlemen, live miserably, and damn their own souls, that theirs may be left rich, they so love their children above themselves; for as these, so drunkards are proud of baseness I can feel their Pulses beat hither. But when all's done; a good name is more to be respected, than a great. Forsooth, they would get a name; and indeed, they do get the names of common drunkards, which will never be done away. Or admit they get the name of good fellows, how ridiculous is that name, when it is gotten? Achitophel hath a name, judas hath a name, Beelzebub hath a name, the powder Traitors have got them a name; but it were happy for such names if they might dye, for they will stink while they live, and so doth the drunkards, when he hath obtained the name of good fellow, in my judgement; and if I cannot beat the Vulgar from their contrary opinion, yet I will be sure, the Vulgar shall never beat it into me. I could here tell you of another pride, Or pride of wit. which occasions many to drink, and keep company, Pride of wit; not that drunkards are thereof guilty, but, as Narcissus doted upon his own shadow: so they conceit of their own Embryan discourse (as the Crow of her own Birds) that it is fairer and better then ordinary, or else they would not be at such charges to have you hear it. If ye doubt his pride, mark whether all his discourse tends not, either to the praise of himself, or the dispraise of others; unless his praising of another may redound also to his own praise. But wherein doth his vain lie, and the excellency of his brain consist? The Bean of all his honour lies in scoffs, and jeers; for take from these Asps but their poison and sting, you undo them, they have nothing left of any use; all their worth lies in witcrackers, as some in the Netherlands have their wealth in Squibs and fireworks, others in Mouse traps and Tinderboxes. Now in case he hath broken a jest well, he sits him down, and sings plaudits to his own brain, and not only falls in love with all, as Pygmalion fell in love with his Ivory Image, but if others do not commend and admire it for rare and excellent, as though it were found in the Phoenix nest, he thinks he hath great wrong. It is not enough, that he thinks himself wise; but we also must think him so, though he knows in his conscience we think wrong: as once a Soldier, to have his friends in England think him somebody, gave it out that he was Captain of a hundred, when his conscience told him, and one of the company was able to reply, that they were not men but Vermin, which were under his conduct. Indeed it were happy for him, if he wanted the wit he hath herein; and Satan should do him a greater pleasure, if he did not so prompt him in scoffs; for, like Absalom's hair, it proves but an ornament to hang himself withal: the best office his wit doth him, is either to spit out friends with his tongue, or laugh them into enemies. When one broke a bitter jest upon his friend, he requited him with his Dagger, saying, I cannot break a jest, but I can break your head. Now he pays dear for a jest, who spends his time, and money, and sells his honesty for it: but most unhappy is that wit, which stirs up enemies against the owner, and proves a snare to itself; well may such an one have a good wit, but sure I am, a fool hath the keeping of it. And so much of the fift cause, for I fear to be tedious. § 68 Sixthly, 6 Is sottish fear, and base cowardice. sottish fear and base cowardliness is another main cause, both of this, and almost all other sins: men dare not refuse to go to the Tavern when the motion is made, (and they seldom meet one another but they make the motion) nor refuse when they come there to do as the rest, that is, to drink drunk, be it to the wounding of conscience, hazard of health, life, soul, etc. for fear of seeming singular. Oh how hard a thing is it, for a coward to show his dislike of this sin in some companies, where he shall be scoffed at, and called Puritan, if he will not revel it with them in a shorelesse excess. And indeed, better be possessed with any Devil almost, than this bashful Devil, for it will give a man no respite. But like as Agrippa his Dog had a Devil tied to his collar, and Paracelsus another confined to his Sword pommel: so the Coward hath a Devil always at his elbow, to divert him from good actions, or to provok him to evil. How many men, out of a proud, ignorant, and timorous bashfulness, miserably wrong their own souls, lest the standers by should censure them? much like that Lacedaemonian child, who suffered his belly and guts to be torn out, by a Cub or young Fox which he had stolen, and kept close under his garment, rather than he would discover his theft: or like Eurydamas the wrestler, who when his Teeth were dashed out by his adversary, dissembled the pain, and swallowed down his Teeth, blood, and all, to the end he which gave the blow, might not perceive the mischief: or rather like Herod, who at the request of his Minion, cut off john Baptists head, and why forsooth (for he was very sorry she made that her demand, and had rather she should have required half his kingdom) but because they which sat at table with him, should find him as good as his word, Mark, 6.26.27. O vain and wicked Herod, not God, not his conscience came into any regard with him, but the people; as what will the world say, if I should not yield to it? every man will laugh at me, etc. Oh the foolish aims of ambition! even the misconceits of the points of honour, have cost millions of souls; this is one notable means to fill Hell, loathness to displease; and certainly there must needs be something in it, that the fearful are placed by the Holy Ghost in the forefront of the damned crew, which shall have their part in that lake which burneth with fire and brimstone, Revel. 21.8. wherefore think of it, it is a damnable plausibility, so to regard the vain approbation, or censure of the beholders, as in the mean time, to neglect the allowance or judgement of God. A good heart will rather fall out with all the world, then with his maker, then with his conscience. It is an ill modesty, that hinders a man in the way to bliss, or that suffers another to outgo him; like some travelling Jade, that hearing another Horse come after, stands still till he overtakes him. True love to, and knowledge of Christ will think him worth following through fire and water: but go thy way, and save thyself, to thy loss; gain the world's favour, and lose God's; escape derision, and meet with confusion; and I will tell thee whom thou art like: thou art like some decayed Gentlemen; who because descended from an ancient house, will not so disparage themselves as to serve or work; but which is more for their honour forsooth, take a purse; and so while they seek to shun disrepute among fools, purchase infamy, and lose their lives, and how it will far with thee in the end, Christ jesus will be ashamed of thee at the latter day, who art now ashamed for his sake to bear a few scoffs and reproaches from the world, Mat. 10, 32, 33, 39 For in this case, whosoever shall seek to save his credit, yea, his life shall lose it, and his soul too; but whosoever shall lose his credit, life, and all for goodness and conscience sake, he shall save it, as our Saviour witnesseth, Luk. 17.33. Lastly, The last cause is evil company. touching evil company, expect to hear more in the reasons of breaking off society with our vicious consorts. § 69. THus what hathbeene spoken, The drunkards chief delight is to infect others. A digression proving that all wicked men resemble the devil in tempting to sin. drawing to perdition. proves them much worse than beasts; but this is a small evil with them, this is but to work out their own damnations: their chief delight is to infect others, the Serpent's special venom, wherewith these his elves be intoxicated, is to make others more beasts than themselves. Indeed this is not the drunkard's case alone, for it fares even so with all wicked men. Wherefore give me leave (yea let me take it) a little to stir the earth about the roots of this Science. If it be a digression, to tell you of other tempters, pardon it; if impertinent, (though I hope not) pass on to Section the 75. Wicked men as they are all the seed of the same old Serpent, Gen. 3.15. and children of the devil, john 8.44. so they resemble the devil, and imitate him in all things, so fare as corporal creatures can possibly do spiritual substances; but principally in tempting to sin, and drawing to perdition, and ever have done, since the Devil their father taught them the way. For even as Satan himself, had no sooner sinned, but immediately (as ever since) he laid the plot to draw our first Parents, and in them all their posterity, into sin with him, Gen. 3.1.4.5. so according to this precedent, the wicked in all ages have followed his example, and trod in his steps, whose image they bear, and whose members they are. For thus it fared with Eve, who was no sooner tempted to break God's Law, in eating the forbidden fruit, but she becomes a tempter, and draws her husband into the same sin. Thus with Cham, who when he had discovered, and scoffed at his Father's nakedness, laboured to bring his brethren into the same disobedience. Thus with the elder of Lot's daughters, who when she had made her Father drunk, on purpose to commit incest with him; the next care she took was to make her younger sister do the like. And thus it fares with all notorious sinners of all sorts, as with thiefs and murderers, who before they go to rob and kill, call their Mates, and say, come with us, etc. Pro. 1.10, 11. Idolaters, Deut. 13.6. False Prophets, Ezck. 44.12. Persecutors of the godly, Act. 2.217.28. and 23 12.016. Covetous wretches, Act. 19.24.25. Adulterers, etc. Goe 39.7. Wicked men being like so many corns of Powder, for as every corn of Powder flies off, and fires his fellow: so fares it with them, all that are viciously bend, seek after followers; and it is thought the greatest evil, to be evil alone. § 70. ANd as all kinds of sinners are very industrious to tempt, How politic to fit their temptations to every man's humour. so are they very politic, (in their generation) to use such means as is most likely to prevail. For as all Fishes are not taken one way, but some with a net, some with a dart, or drag, others with a hook; nor with one bait, but every fish with that bait which is agreeable to their nature and kind, for the wise Fisher baits his hook according to the appetite of the Fish: so Satan by these his substitutes, doth most subtilely seduce every man according to the bent and stream of his own nature, and inclinary disposition. For as jupiter transformed himself into the shape of Amphitryo, to embrace Alcmene; into the form of a Swan, to enjoy Leda; into a Bull, to beguile Io; into a shower of gold, to win Danäe: or as Neptune changed himself into an Heifer, a Ram, a Flood, a Dolphin, only for the love of those he lusted after: or as Catiline in Rome, gate all the Gentlemen into his faction by feeding their humours, pleasing the covetous, with gold; the glutton, with belly cheer and dainties; the ambitious with hope of honour and preferment; and the like: or as S. Paul became all things to all men, that he might win the more, 1 Cor. 9.22. so doth Satan and his imps, become all things to all men, that they may pervert and seduce the more. To which purpose, and for their greater advantage, they mark how every man is inclined; as, what he loves, what he hateth, what he fears, what he wants etc. and when they have the measure of a man's foot, than they will fit him; yea, let any man ask what he will, it shall go hard, but he that offered the whole world to our Saviour, will accommodate his humour. As for example. Some Danae will not be won to play the whore, unless her lover appear in a shower of Gold; he hath that way, by means of such an instrument, for her. Some Naaman will not bow in the house of Rimmon, crouch at a Mass, but for his master's favour; he hath that way for him. Another will not betray, or imbrue his hands in innocent blood, without large promises of great matters; he hath that way for him, as promises (though they are the cheapest things men can part withal) are yet the strongest enchantments, these be the strong lines of Rome, whereby she catcheth so many; promises, whereof she is as liberal, as ever was Antigonus, who was called Antigonus Doson, and let such Asses have no other Provender, but promises. Indeed some are so cunning, that they will do more for a small present benefit, then for the promise of a tenfold value; Satan is fain to stop their mouths with ready money: wherefore Gehazi shall have the Talents, Achan the golden wedge, etc. O that men were so wary, as to say, — timeo Danaos & dona ferentes! Or is there a Bathsheba, so chaste; an Vriah, so sober; that the one will not be won to pollute the marriage bed; nor the other be made drunk, except they are solicited by a King; he hath that way for them: for even Kings are at his command, and ready to do him service in the business of tempting; and it's hard to refuse pledging, where a King gins a health to his subject; for temptation is then stronger, when it proceeds from a mighty instrument: the requests of great ones are commands, their very suits imperative. How many sober, and religious Vriahs', have been wrought to excess by this means? How many Bathshebahs', and jane Shores have thus been won, to pollute both a royal and matrimonial bed: the very countenance of authority is authority enough with many. Again, is none so fit as the wife to tempt the husband? why then Adam shall be tempted by Eve, Ahab by jesabel, job by his wife. Indeed a seducer dares not show himself, in a noted good man's company, in his own colours; yea, vice stands abashed at the glorious Majesty of a soul well confirmed in goodness: as Catoe's presence stopped the evil practices of the Roman brutish Floralia: wherefore in some cases he either conceals himself, or plays the Hypocrite, by appearing in the garments and habit of virtue. As for example. Is there a holy man of God, that will not vary a hair's breadth from what his Maker commands? Satan hath another Prophet to seduce him, by pretending that an Angel spoke unto him by the word of the Lord, saying, thus and thus, 1 King. 13.18. Or is none so likely as Peter to prevail with Christ? why then Peter shall take upon him the devil's office, and, in a great deal of love, tempt his own Lord and Master, Mat. 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 judas to betray his Master, and destroy himself: so he tempts every man, by that way and means which he knoweth most prevalent with the party tempted. § 71. INdeed, Satan is not so lavish, How Satan gulls the rude multitude in giving every vice a title, and each virtue a disgraceful name. as to hurl 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 gulled with any thing; he takes advantage from their darkened souls, and to deceive them, (knowing he needs do no more) only fowls and smears the beautiful face of virtue, with the black soot of those vices which seem to have some affinity with them; as by traducing each Grace thus: conscience of sin, in the Devil's language, is called precise niceness, and puritanism; zeal, madness; faith and confidence, presumption; sincerity, hypocrisy; patience, pusillanimity; humility, baseness of mind; wisdom, craft, etc. And on the other side, painting vices ugly face with the fair colours of virtue, and so present her not in her own proper colours, but guilded over with some shows of holiness, that it may the more easily wind and insinuate itself into men's affections, calling lust, love; envy, emulation; pride, magnanimity; sloth, wariness; covetousness, good husbandry; drunkenness, good fellowship; ignorance, innocence; pestilent heresy, profound knowledge and deep learning; Revel. 2.24. worldliness, wisdom and policy; rashness, fortitude; etc. as for every several Gem that virtue hath, vice hath a counterfeit stone, wherewith she gulls the ignorant; and there is no precept nor command of God, but the Devil commands the contrary; he is ever gainsaying what God saith; Gen. 2.17. and 3.4.5. And this is enough, for hereby their poor blind hearts are so deceived, with that shadow of resemblance which vice carrieth of virtue; that they embrace and receive gross vices, instead of glorious virtues, and yet think themselves as well, and that they shall speed as well as the best. And lest one should mistrust another, he hath his clergy to speak for him, and is never without false Prophets, which are ready to daub over sin with untempered Mortar; such as for handfuls of barley, and pieces of bread, will sow pillows under each armhole, prophesy out of their own hearts, and pretend a lying divination; such as shall preach unto them, Peace, Peace, and tell them that despise the Lord, though they walk after the stubbornness of their own hearts, no evil shall come upon them; yea, such as shall even slay the souls of them that should not dye, and give life to the souls that should not live, with lies 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 turn from his wicked way by, promising him life. Eze. 13. jer. 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, than a Doctrine which tends to licentiousness. 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 Satan needs no help from others; for he can no sooner cast out his Angle amongst them, but immediately, (like the souls in Lucian about Charon's boat, or Coleminers about a line, when the candles burning blue, tells the damp cometh) they will fasten upon the bait. As let jeraboam only set up Calves in Dan and Bethel, the people are down on their knees, yea, all, like beasts in herds, will go a lowing after them. Yea, were there no harlot, no drunken associate to solicit, no Devil to do his office, wicked men would beget destruction on themselves. If Satan should not feed them with temptations, they would tempt him for them, and snatch their own bane; in which case, Satan only suggests the thought, or says the word, and it is done. As if he appoint them to lie, 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 persuades them to revenge, to persecute, etc. they will do it, as spitefully and as fully, as he could do them himself; and so of every sin, if he but say to any of his servants, let there be an oath, strait there is an oath; let there be a bribe, instantly there is a bribe; let there be a quarrel, immediately there is a quarrel; etc. just as when God said in the beginning of the Creation, let there be light, and there was light. § 72. THus Satan comes to us, The many ways which Satan hath to set upon us. and sets upon us both ways, visible, and invisible; mediately, and immediately; by himself, and by others. Yea, this is not all, for that we may the less suspect him, he makes us become our own tempters, as how many temptations come in by those Cinque-ports, the Senses? how many more by Satan's injections, presenting to the affections things absent from the Senses? (as we have an army of unclean desires, that perpetually fight against our souls) but most of all by lust itself (a thing not created, yet as quick as thought, tumbling over a thousand desires in an hour) for you must know, that the Devil and our Flesh meets together every day and hour to engender new sins, which is the reason our sins are counted amongst those things which are infinite, as the hairs of our head, the sands of the Sea, the Stars of Heaven: yea, the Devil's trade and occupation all the day, and all the year long, is only to make nets, and gins, and snares, to catch thee, and me, and each man single; the wisdom of Heaven deliver us. As there is a Sacred Trinity, Satan the great seducer, wieked men are Apprentices, or factors under him. provoking to good, the Father, Son, and Holy Ghost: so there is a cursed Cerbe rus, intiseing to sin, the World, the Flesh, and the Devil; but the chief of these tempters is the Devil, whence he is styled, 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 work his own ends upon us, if he should profess himself, and appear to us the very same that he is, and not in the persons of men, yea, in ourselves, and supposed best friends: yet this hinders not, but Satan may be the chief: for though there be many little seducers beside, which do us the greatest mischief; yet the Serpent is worse than all his feed. I'll make it plain. As there are sundry other crafts, so there is a craft of tempting, whereof Satan is the craft's master, and the rest are but his Apprentices, or Factors under him; for there was never any, of what condition soever, from the first to the last, tempted, but Satan had a hand in the temptation. Indeed, some make question whether there be a Devil or no, because they never saw him; but thou mayst see him in his effects, tempting thee to lewdness, and tempting thee to tempt others; for what he cannot do immediately by himself, that he doth mediately 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 heedless Eve. As, alas poor souls! they are but set on by that subtle Serpent, as the woman of Tekoa was by joab. 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 Devil opens their mouths, as the Lord, by an Angel, opened the mouth of Baalam's Ass, Numb. 22. and speaks in, and by them, as once he did by the Serpent, when he opened her mouth, and caused her to speak with man's voice. § 73. The Devil speaks in and works by them 〈◊〉 once be did by the Serpent. THat Satan the Prince of darkness, which ruleth in the air (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 tools; partly, as a Client speaks by his Advocate; and partly, as a General fighteth by his Army, we have plainly set down, Ephes. 2.2.3. yea, look but, 2 Cor. 4.4. and there he is styled their god; and being their god, they must use all possible means whereby to gain souls to him, by tempting and seducing others: to which end, and that they may be the better gifted to do the same exactly, this great temper helpeth their infirmity, by infuseing of his own nature into them; as when he put it into the heart of judas Iscariot, to betray Christ, john, 13.2. and when he moved David to number the people, 1 Chro. 21.1. and spoke to our Saviour by Peter, as through a trunk, and infused his subtlety into Herod to destroy all the Males; for though Herod be called a Fox, yet this old Fox taught him all his subtlety. And this he can easily do. For as the Loadstone, by a secret in nature, not only draweth the Iron unto it, as jet and Amber doth Straw, but iufuseth also a faculty into the Iron, whereby one piece of Iron is made apt to draw another piece after it; yea, the loadstone being put near a chain of Iron, doth not only draw the link that is next it unto it, but also causeth that link to draw its fellow, and the next to it its fellow, and so the rest, until all be drawn: so Satan, 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 devilish nature he had tempted Eve, and made her his vassal, she proved an apt, exquisite, and ready instrument to seduce Adam to eat the forbidden fruit, at the price of death eternal: and ever since the devil might use the words of God, and say, behold, man is become as one of us. And for number, Satan more men on earth to fight for him then the Trinity which made us. Satan hath more servants than any Emperor of the world, yea, more men (I fear me) to fight for him, than the Trinity which made us: for whereas few have the courage to speak for God, and his worship, (even amongst us Christians) Satan hath his tempters and seducers in every country, and place, yea, in every corner of each country, like continual Leigers, to follow his business; who both can do it near as well, even as Witches can do almost as much as the devil himself; and will do it as faithfully as if he did it in his own person. What Gideon and Abimelech once spoke to their troops, judg. 7.17. and 9.48. look on me, and see what you see me do, make haste, and do you likewise, and they did it: the same speaks Satan to his followers, and they imitate and resemble the devil, as truly as Apes and Monkeys will imitate and resemble men; which though they cannot speak and understand, with such reason as men do; yet they will counterfeit men in any thing that possible they can compass. 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 wind, that is fair for his voyage, doth with once whistling, make all the Galley-slaves fall to their Oars. So that Satan hath divers and sundry ways to assault us, many strings to his Bow, that if some break, the rest may hold; many trains of powder, some likely to take fire; yea, he is like some cunning Engineer, 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 compass their matters, how can the compasser himself hold his fingers? If the Serpent's seed be so subtle, what do you think of this old Serpent? Yea so many snares and engines are laid, by the professed enemy of man, to entrap our souls, that we may with reverence and love wonder at the mercy of God in our delivery; for we fall, O God, we fall to the lowest hell if thou prevent us not, if thou sustain us not; all our weakness is in ourselves, all our strength is in thee. Nevertheless, we can thank none, but ourselves if we yield; The mind of man not capable of a violation either from man or Satan. for though that old Saba blows many an intiseing blast, to carry us away from our true allegiance to Christ jesus, our King; yet the mind of man is not capable of a violation, either from man, or Satan: and who then can I tax for mine own yielding, but myself? § 74. NOw to speak of, As impossible to reckon up all sorts of seducers as to tell the moats in the Sun. or nominate all sorts of seducers; much more to show the several slights which wicked men use, that they may make us associate them in their lewdness, is impossible; yea, I may as well weigh the fire, or measure the wind; as well reckon up the moats in the Sun, paint Echo to the life, make the Moon a new coat, and as soon find out the motion of a bird in the air, the way of a Serpent upon a stone; and the way of a Ship in the midst of the Sea, which are all too wonderful 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 steel, with an Iron voice; if I should declare their several diversities. For the four and twenty letters in the Alphabet make not more variety of words in diverse languages: then the Serpent's subtlety produceth diversity of stratagems, in several persons; and I could easilier tell you what good they omit, than what evil they do. O the many ways that Satan (through men's help) hath to seduce us! and the many tempters he hath, in every corner, Of drunkards who are sathant principal agents in this business to set upon us! where shall a man come and not find a seducer? and a drunkard of all other tempters, as he never ceaseth to seduce; so he seldom misses of prevailing. But though the Springs and Wards of temptation are so infinite, that it is impossible to decipher them all, yet according to the measure of the line, whereof God hath distributed unto me, I will discover how the drunkard seduceth; and so go a middle way between saying all and nothing; and by looking upon him, you may more than guess at the rest. Neither will I undertake to tell all, for that the time would be too short, or this Treatise too long, if I should stand upon every several slight which drunkards have to seduce; yea, talking Fabius would be tired, before he can relate half of what were requisite to be spoken of them it would require whole volumes; for not a fewlines, nor leaves, would contain the same. Besides, notions when they exceed, are wont, as nails to drive out one another; and these which I have purposely selected out, are the principal, most behooveful, and best deserving our discovery, and the world's notice. § 75. THat none are either affected, or addicted to seduce like drunkards; let their deeds (which come now to be discovered) manifest. Drunkards to turn others, into beasts, will make themselves devils. The drunkards chief delight is to infect others, the Serpent's special venom (as I said before) wherewith these his elves be intoxicated, is to make others more beasts than themselves: yea, drunkards being the devil's deputies, to turn others into beasts, will make themselves devils, wherein they have a notable dexterity; making the Alehouse or Tavern, their study; their circle, the pot; themselves, the conjurers; men's souls the hire; reputation of good fellowship, the charm; the characters, healths; the goblin raised, is the spirit of the buttery; and to drink God, out of their hearts; health, out of their bodies; wit, out of their heads; strength out of their joints; all the money, out of their purses; allth e drink, out of the Brewer's barrels; wife and children, out of doors: the land, out of quiet; plenty, out of the Kingdom; is all their business. These agents for the Devil (drunkards) practice nothing but the art of debauching men; They practise nothing but the art of debauching men. for they will take no pains, unless the Devil set them on work; though in this case, being set like beasts to draw in the devil's team, they will lead captive unstable souls to sin with cords of vanity, and as it were with a cartrope, Isaiah 5.18. for to sin, these pernicious sedusers, devils in the shape of men, are no niggards of their pains. Oh how much is hell beholding to them! yea, seldom ever do we find goodness so industrious, the children of light are not always the forwardest in their generation. Besides, they have many obstacles, 1 Thes. 2.18. we would have come unto you once, and again, saith Paul to his converts, but Satan hindered us. Our way is like Cushie's, full of rubs: but they, like Ahimaaz, take the plain and beaten path; mischief is nimble, and he that intends evil, will break his sleep to do it. judas, and that bench of gray-headed Priests and Elders, will be awake, when Peter and his fellow Disciples (notwithstanding Christ charged them to watch with him but one hour) are fast asleep, Matth. 26.40. to 51. the Tear sour is in the field, when the husbandman is in his bed, Mat. 13.25 yea, they that worship the beast, and his Image, never rest day nor night, Revel. 14.11. But never did opportunity meet with any, that made more use of it, then do these seducers, they will husband it to proof, and like some cunning Antagonist, lose not an inch of their advantage, their diligence is admirable; the pharisees would take great pains, compass sea and land to make one like themselves, Matth. 23.15. and Seminary Priests will come from Rome, to draw one from the true religion: so what will not some drunkards do, or spend, to make a sober man a drunkard, or to drink another drunkard under the Table; which may cast a blush upon our cheeks, who are nothing so industrious to win souls to God. § 76. Drinking and forcing of healths their principal stratagem. NOw for the effecting of this (though these Milo's (be they never so strong) oftentimes meet with some Titormus or other, stronger than they, who throws them under the Table) what comparable to drinking of healths? (which Antisthenes calls the only occasion and means of surfeiting and disorder; another very fit , the pulley or shooing-horn to all drunkenness and excess) for their drinking and beginning of healths, is purposely, and serves to no other end, but to draw men on to drink more liberally, then else they would, or should do, but to allure and force such as they find otherwise unwilling; yea, their own hearts and consciences can testify unto them in the sight of of God that they use these healths, but as so many baits, occasions, or pretences to allure and provoke their guests, and friends to pledge them, even unto surfeit: neither must any refuse their healths, though it be against their natures, judgements, hearts and consciences, which do secretly abhor and utterly condemn them. O how they will wind a man in, by drinking, first, a health to such a man; then, to such a woman my Mistress, then to every one's mistress; then, to such a great person; naming some Lord, or Lady or some near friend Now by this means of drinking their Lords, their Ladies, their Masters, their Mistresses (and she for the most part a common strumpet) their Magistrates, their Captains, Commanders, Kindred's, Parents, friends, or companions healths; they will wind men in to drink, even till their brains, their wits, their tongues, their eyes, their feet, their senses, and all their members fail them. For commonly when these friends fall to drinking of healths, it is as enemies fall to fight with weapons, to show their valour, and to get the mastery; and their weapons are full charged cups, which who so carrieth most away clear, is conqueror, and leads the rest about the town (if they can go) in Triumph; though he gets the greatest honour, that can drink the rest off their legs. Hereupon their healths must either be great in measure, Their bealths either great in measure or many in number. or many in number. Touching the first, you have some like Tricong us Novellus, who drank three Gallons of wine at once; or Proteas who gave valiant Alexander a quaff of two Gallons, 1 Of great bealtht. which set him into a disease he died of. Is not Steventon a Town within two miles of Abindon, famous for his sake, that drank a Peck at a draught? And did not a Dyer, of Barkhamsted in Hartford-shire, do the like? as for a drunkard to disrobe the greatest goblet of his liquor, though it be of such weight, that (as Virgil said once) the left hand is fain to help her sister, he makes nothing of it. § 77 TOuching the second, 2 If their healths be smalller the liquor is stronger or the number more If they drink but indifferent healths, than the less the healths are, the more strong the wine; for the smallness of the cup, or glass, is commonly made up with the strength, vigour, and dearness of the wine, or other liquor; so that these small healths, will sooner intoxicate and inebriate men, than greater healths, in cheaper and smalller drink; and yet these little healths, as well as little wedges, make but way for great ones of the same nature. For many of them, hating the mixture of Malt and water, will, by their good wills, let nothing come within them but the purity of the Grape, if they can get it, and that's as natural to them (through custom) as small beer is to other men: and no wonder, for if physic be taken too oft, it will not work like physic; yea, poison by familiar use, becomes natural food; as Aristotle (in an example of a maid, which would pick Spiders off the wall, and eat them (shows. Whence we may learn, that if Tobacco were as wholesome a weed or herb, as is pretended; yet being used too commonly, nature entertains it as a friend, not as a Physician. Or secondly, when the healths are small and little in quantity or measure; they are commonly made up and recompensed with the multitude, number, and frequency of them; and this they have learned of the Lombard's, of whom we read this story. When four ancient men of them met together, they drank an health round, to each others years; in the end, one challenged the rest to drink severally, so many times, as they had lived years, and likewise his companions pledged him: the one was fifty eight; the second, sixty three; the third, eighty seven; the last, ninety two years old; so he which drank least, drank fifty eight cups of wine, as Diaconus relates it. O the audacious, horrible, and fearful drunkenness (which would cause any Christian heart to bleed and tremble) that is too often caused by these healths in every place and corner, especially in the solemn time of Christ's Nativity! § 78. ANd to mend the matter, Lest Satan should want of his due they drink them upon their knees lest Satan should want of his due reverence and adoration, or they abate of their pleasure (for the more sinful any action, the more sweet) these wine-worshippers will be at it on their knees, especially if they drink a great man's health; and so make gods of others, beasts of themselves, rank Idolatry. I know it's no innovation, or new thing; The rise and original of health drinking the custom is rather ancient, then warrantable; our Modern drunkards have it but by tradition from their Elders, and they did it not without a precedent: for health-drinking upon their knees had its rise and pedigree, it's birth and original, from Pagans, Infidels, and Idolaters, yea, from the Devil himself, as St. Basil and St. Basil. ser. de chriet. Augustin de temp. Serm. 231 Austin witness, who affirm that it is but a heathenish custom, savouring only of Paganism and Gentilism; yea, that it was but the Devil's drink offering, or a part of that honour, worship, sacrifice, and adoration which the Gentiles, Witches, Sorcerers, etc. gave to Beelzebub the prince of Devils, and those other Devill-gods, to whose honour, name, and memory these adorations were first invented and consecrated. Neither can Satan say, Examples of God's vengeance on health drinkers. but Christendom hath always afforded him men, who have yielded him this homage: for some when they have been pumped dry in this case, and blessed all their acquaintance, they have ●ranke a health to the Devil, as Pope john the twelfth, alias the thirteenth did. And was there not a Lincolnshire man well known, that in his cups drank a health to the Devil, who had no sooner drank it off, but he fell down dead? yea, Augustine Lachimer reporteth, that in Germany the year 1549. there was three, who after they had taken in their cups, painted with a coal on the wall a loathly Devil, and then drank freely unto him, talking to him, as if he had been personally present; but the next morning they were all found strangled and dead. Yea, some have proceeded further, even to drink a health to God himself, and have sped thereafter; as memorable, remarkable, and terrible is that tragical and strange example of God's avenging judgement, upon two drunkards and health quaffers in Nekershofew, a Town in Almain, on the fourth day of july, in the year 1580; who coming then and there into an Inn, called for bread and wine, which being brought, they disliked the wine, for its newness, calling for some older, and better wine, which being brought in great abundance, they fell to swill and carouse on to another, till they were both as drunk as swine; then one of them pouring forth wine, drank a carouse to his fellow, who pledging him, demanded to whom he should drink; quoth he, drink thou unto God; he hearing this, drinks a health or carouse to him indeed; and then demands of his companion, which wine God should pledge him in: upon which he takes the new wine into his hand, and filling the cup therewith, reacheth forth his arm as high as he could, as though God should have pledged him in good earnest, saying, God I would fain know what wine thou likest best, this wine is good enough, and too good for thee, if thou hadst sent better, thou shouldest have had better, but such as it is, take it, pledge me quickly, and carouse it off every swoup, as I have done to thee, or else thou dost me wrong (the usual speech and phrase of our drunkards at this day) but no sooner had he uttered these blasphemous speeches, but the Lord forthwith proceeds in judgements against him, causing his Arm, which he had stretched out, to stand steadfast and unmoveable, so that he could not pull it in; and benumbing his whole body, so that he could not move it from the place, in which agony he remained a long time after (his countenance not changed) rolling his eyes to and fro in a fearful manner, his breath and speech being taken from him, so that he could not breath, nor speak a word, and yet seemed to every one to be alive; after this the people (who flock thick & threefold, to see this wretched spectacle of God's wrath and vengeance) assayed to remove him from the place, but they could not stir him by any strength; in the end they tied Horses to him to draw him thence; but they could not move him; then they assayed to burn him, but no fire would take hold on him: wherefore persuading themselves, that God had made him a spectacle, standing precedent, or fixed statue of his wrath and vengeance to all drunkards and all future ages, they surceased their enterprises, wishing the will of the Lord to be done, and in this miserable and doleful manner (saith my Author, Mr. Stubs in his Anatomy of Abuses) he stands to this very day, as a tragical, dreadful, and prodigious spectacle of God's heavy displeasure, wrath, and vengeance, against drunkards; the very sight, nay, the very relation, or thought of which, should strike the hearts and souls of all, who are devoted unto this sin, with terror and amazement. The other drunken beast his companion, who had escaped the immediate hand of God, was, by the just and avenging hand of the People, hanged upon a Gibbet before the door of the same house, for an example unto others. Now consider this all ye riotous drunkards, who forget God, lest he tore you in pieces, and there be none to deliver. § 79. BUt that it may appear they are more zealous and charitable, Not more forward to drink healths then zealous and careful that others pledge the same. then either to worship Satan their god, or go to Hell their own place alone; and to prove that their hearts desire is, that others also may be damned, as St. Paul's was, that Israel might be saved, Rom. 10.1 they are not more forward in drinking healths, than they are careful to see that others pledge them: for a health being once begun, they will look to it precisely, that every one present shall pledge the same, in the same manner and measure, be they thirsty, or not thirsty, willing, or not willing, able, or unable; for measuring other men's palates, bellies, thirsts, consciences, constitutions, and dispositions by their own, they will force them oftentimes to drink, against their wills, their stomaches, their healths, etc. For tell them you are not a thirst, which is all the answer I can vouchsafe such, or that it will not agree with your constitution, they will conclude you an arrant fool, and ill bred. Yea, in their judgements, Ahasuerus was none of the wisest, in appointing that none should compel another to drink. Or tell them that the Goths ordained upon pain of death, how none should drink an health to another, nor be forced, further than their own free wills induced them; O this was the basest law that ever was enacted: and yet wise Plato decreed (for the avoiding of excess) that no one should so much as drink to another; and the Spartans' law was, bibat arbitrio pocula quisque suo. Let each man's measure of drink be his pleasure. § 80. THeir manner is, 1 How they will entice. either to Entice or Enforce others to pledge them. First, to entice and persuade them, as let but a sober and religious man fall into their company, as a purse of money may fall into a stinking Privy, O how they will conspire to provoke his unwilling appetite with drunken healths! and if they can (like that Babylonish Harlot) make him taste poison in a golden cup, O then they will sing, and rejoice as in the division of a spoil, and brag that they have drenched sobriety, and blinded the light, and ever after be a snuffing of this Taper, Psal. 13.4. Or if they cannot persuade him, 2 How they will enforce they will hate, and revile him, perhaps stab him that will not pledge their healths, as if it were an offence not to be forgiven; for now it is counted an injury not worthy alone of ill words, but also of wounds and stabbs, if a man will not for company grievously sin against God, wrong his own body, destroy his soul, and wilfully le●p into hell fire: yea, they will hate a man more for refusing, or crossing their healths then for abjuring his faith, his religion, or his God; and are more hot, more zealous, stout, and resolute, in the defence, or maintenance of a health, then in the cause or quarrel of their Country; and will rather adventure their blood in the field, upon the refusal of, or quarrel about them, then for the chiefest article of their creed; whence it is they are so much moved and affected, that they are mighty impatient and angry with such as cross them in this kind: but nothing so with others, who hinder them in God's service, or thwart them in their greatest good. § 81. THat they'll hate, revile, and stab him who refuseth to pledge their healths, How impatient of denial. needs no other proof than experience: as how many have lost their lives, because they would not be drunk? though some others (uriah-like) have lost theirs, when they have yielded to be drunk. Neither is this in use here only, but in other countries the same. It was a great mercy of God, that I had not my brains knocked out in the Low-countries, for not drinking a great man's health, and losing mine own. In the Dukedom of Massovia, it is no more amongst health quaffers, but either drink to me, or fight with me: hence grow those many murders, stabs, wounds without cause (as Solomon speaks) quarrels, fightings, contentions, and debates which we usually hear of, both at home and abroad. Now what's the reason of all, but this, long custom, Their misprision of honour and reputation. and the pravity and wickedness of men, hath made it a kind of affront, indignity, discourtesy, and wrong both to him that gins the health, to those that second it, and to the person that is remembered in it, to refuse or pass it by, and not to pledge it, as St. Austin, Ambrose, jerom, etc. testify, besides our own experience. And many men think, they cannot do their absent friends a greater honour; yea, their friends also take it for an high honour. But, O the stupidity both of the one and the other! for can this be any honour or credit unto any, to be thus dishonoured of every infamous and beastly drunkard, of every pot-companion, Tun, or Hogshead; to be the daily phrase, the Theme the Rhetoric of every ebrious and luxurious sot; the occasion, cause, and patronage of drunkenness and excess? yea, what Christian would not scorn to have their healths, their names, their place and persons made a common Prologue or praeludium, an ordinary bawd or pander, an usual in let, way, or passage to drunkenness and excess, a common shoe-horne, bait, or engine to force or draw men on to drink beyond all measure, a daily patronage, plea, or sanctuary to justify and bear out, or else a frequent, but unjust apology or excuse to extenuate, salve, or mitigate the excess of sin, and infamous, wicked, base, and swinish men? It was a noble answer of a great Prince, Do not drink my health, but pray for it: and a wise reply of a grave and worthy Statesman of this Kingdom, I will pray for the King's health, but drink for mine own. And surely none but sots will bring themselves into grievous diseases by drinking healths to other men; and such is the case of health drinkers. What said calisthenes to one that urged him to drink at Alexander's Feast, as others did? I will not, for who so drinketh to Alexander, had need of Aesculapius, meaning a Physician. Examples of some that have drunk other men● healths, and their ow●e deaths Nay, it's well if they prevent not the Physician, and drink not themselves past all hope of recovery; for not seldom do they save the Physician a labour, and drink at once another's health, their own death, as I could instance in sundry examples, I'll only give you two, but they are as good as twenty. At one supper, which Alexander prepared for his Favourites and Captains, there was no less than one and forty; which killed themselves in that goodly conflict of carousing healths. Where Promachus having swallowed down four Gallons of wine, got the prize and victory. And at another drinking feast, or combat which he appointed for the Indians, himself drank his death and ruin, in quaffing off a whole carouse or health out of Hercules cup, and to bear him company, there was five and thirty more at the same time drank themselves dead in the place, and never revived more, with carousing healths and rounds. There is another example recorded, which is so remarkable, that I am loath to pass it, though the circumstances vary. It is recorded of Popelus the second, King of Poland, that having incurred the displeasure of his Nobility through his ill government, for which they intended to depose him; he feigned himself to be very sick, by his Queen's advice, and thereupon sent for twenty of the chief Princes of Pomerania, who had the principal voice in the election of the Polonian Kings, to come and visit him in this his sickness, which they did accordingly; the King upon their coming, requested them to elect his son to the Kingdom after his decease, which thing they answered they would willingly do, if the rest of the Nobility would consent; the Queen in the mean time provides a cup of sudden poison, of purpose to dispatch them, and presents it to them all, to drink the King her husband's health; they to testify their love and allegiance to the King, drank off the cup, as their manner was, unto his health, but to their own instant confusion and immediate death, and to the subversion of all the stock and race of the Polonian Princes: a sudden and fearful, yet a just judgement of God upon these Princes, who were much addicted to the drinking of healths formerly. But lo the infinite justice of God on both hands, for out of the dead and poisoned Carcases of these Princes, there issued such infinite troops and swarms of Rats and Mice, as chased Popelus, his wife, and all his children from place to place, both by Sea and land, till at last they were forced to fly to the strong castle of Oraccovia, where they were drowned, and eaten up of these Rats and Mice, in despite of Guard and Garrisons, and all those Arts and policies of fire and water-works that were used to secure them; as the Polonian Histories do at large declare. But not to travel so fare for examples; how many health-sokers and drunkards may we see or hear of every year, within the verge and compass of our land, who do suddenly consume, perish, and come to a fearful end, being cut down by strange and unexpected deaths, in the very act of their sins, before they had any time, or space to repent; whose deaths, even charity itself, must needs judge most miserable, seeing they die in their sins, and are taken away in God's just wrath, even whilst they are sacrificeing their souls to Satan. And doth not the very Echo of these drunken and excessive healths, daily cry in the ears of God for vengeance, on all that use them, if not upon the whole Land, for their sakes? yea undoubtedly. § 82. THen let no drunkard force thee, Original of the word pledge. either against thy stomach, or thy inability to pledge his healths: yea, let quaffers quarrel, rage, and scoff, threaten, curse, and load thee with a thousand censures, yet hold thou thine own still. It is true, they will be strangely importunate, what then? a shameless beggar, must have a strong denial. Indeed if the word pledge were used seriously, properly, opportunely; and not altogether mistaken, and used in a wrong sense, I should grant it a duty, when any shall be called thereunto. But sotted drunkards understand not what they speak, when they use the phrase: for the word pledge, implies no intention of drinking; as look we but to the original, and first institution thereof, and we shall find, that when in the borders of Wales twelve Welshmen had treacherously stabbed 12. Englishmen, as they were holding the cups to their mouths; it grew to that, that none would drink at any public meeting, except they had some friend present who would undertake to be their pledge, and carefully see that none should hurt them the while; but he who useth the word now, makes himself ridiculous, the occasion being taken away, for (God be thanked) we have no such cause of fear, having the Laws of God to guide the virtuous, and the Laws of the Land to restrain the wicked. Yet their mistake is no more in this their challenge, than it is in the combat itself, and the victory they get by it; for whereas they make a sport of drunkenness, counting him a malefactor in the highest degree, that departs without staggering, and fit to be carried before a Magistrate, to render an account of his contumacy; and delight to make men drink, till they vomit up their shame again, like a filthy Dog; or lie wallowing in their beastliness, like a brutish Swine; this is the most sad and woeful spectacle that can be to a rectified understanding. And whereas they brag of the conquest, when with the weapons of full charged cups, they have overcome the rest; it is both the basest office, and lamentablest overthrow to themselves, that can possibly be imagined. For what a barbarous, graceless, and unchristian practice is this, to take pleasure in making others drunk? as if it were their glory, and pastime, and they took delight to see God dishonoured, his Spirit grieved, his name blasphemed, his creatures abused, themselves, and their friends souls damned; surely such men climb the highest step of the ladder of wickedness; thinking their own sins will not press them deep enough into Hell, except they also load themselves with other men's. And how sottish is their opinion of victory, In conquering they are most overcome. when even in conquering they are most overcome: for whilst they triumph in a drunken victory or conquest over their friends, Satan gets the victory over them: in excessive drinking they have overcome all their companions, this they see and boast of; but they see not how they are overcome, shamefully foiled, and utterly overthrown by the devil their chief enemy; under whose lash they are like to be everlastingly. But let him that delights to make another drunk, read his doom, Habakuk 2.15, 16. where he shall find, not only shame and spewing appointed for his glory, but also that a cup of vengeance, even the cup of the Lords right hand is preparing for him. And lastly, To be a tempter the basest office men have. what office so base as this for men to resemble Crows, which live upon carrion, or those winglesse Flies, which suck a living out of the corrupt blood of uncleanness, is bad enough: but to be a tempter, to wear the Livery of Satan, to be the Pensioner of hell, at the command of that malignant and degenerous Spirit; this is the most ignominious and dishonourable name and shame that can be: to be the Hangman's servant, is an honour to it: for to err is the part of a man; but to seduce, is the part of a devil. It is ill to play the wanton, worse to play the beast, worst of all to play the devil. But thou wilt say. This is true only of the ruder sort, An objection answered. and more debauched; and so pertains not to thee? Yes, it doth. For though thou dost not force men to pledge thy healths; yet thou wilt entreat, and persuade them to it, by all the Art and oratory thou canst use; and in case they still refuse, thou wilt think the worse of them, censure them in thy thoughts, and bear them an inward grudge and spleen in thine heart, if not slander and revile them with thy tongue. Nay, dost thou not, like the Grecian drunkards, use some such phrase as this? let him drink, or else be packing, let him carouse, or carry him out of the house, whereby a further wrong from others is occasioned; so imitating the Ephesians, who, (as Cicero reports) having banished their Prince Hermodorus, made proclamation, that none should excel another, or if he did so, that he should no longer there dwell, but else where inhabit. How ever it likes thee well enough, that others of thy company shall by violence enforce them, and this alone makes thee as guilty, as i● thou didst it thyself; so that to come fairly off, even from thy company, and neither drink nor quarrel, is impossible, or, at least, a wonder. § 83. ANd thus you see, To damn their own souls the least part of their mischief. that drunkards not only traffic to enrich hell with their own souls, but others also: yea, that they are so pernicious, that to damn their own souls is the least part of their mischief, for they commonly draw vengeance upon thousands, by seducing some, and giving ill example to others. O the multitude of drunkards that one true drunkard makes! What a multitude of drunkards one true drunkard makes. especially if he be well accomplished with ingenuity, and gifts of nature: as when Achitophel's head stands upon Simon Magus his shoulders, there is a world of mischief towards. A will bend to do harm, and a wit able to prosecute it, like Cannon shot, makes a lane where it goes. For trial, let such an one tell me, if he can, how many he hath drawn into the same sin with him? were he willing, I fear his memory would fail him, though his conscience hereafter will not fail to evidence the same against him, with the several aggravations of each circumstance. As Ovid said of himself; I am second to none in trifles: so the drunkard may truly say, I am second to none in tempting, yea, tell me, who are such panders to sin, such factors for hell, as these men? who do the Devil such service, who deserve so great pay from him, as drunkards? A true drunkard is like the Bramble, judg. 9.15. which first set its self on fire, and then fired all the Wood: or like one sick of the Plague, who (as they say) is carried with an itching desire to infect others that are clear: or like a house on fire in the midst of a City, which (if the wind blows vehemently) stayeth not in the burning of an house, or two, but sets on fire all adjoining, one, on this side; another on that; a third, behind it; a fourth, over against it; neither doth the fire cease there, but every one which it hath set on fire, kindles as many more, and so one another, till, it may be, half, or all the whole City be consumed: for this is the drunkard's case directly, who is the bane of many poor souls, besides his own. It is S. Basil's observation, that one whore makes many fornicators; but experience shows, that one drunkard makes ten times as many drunkards. Yea, the more they can seduce, the more they glory: as when Theudas had got four hundred followers, he thought himself a jolly fellow, Acts, 5.36. But this is no other, than the setting a man's own house on fire, it burns many of his nighbours, and he shall answer for all the ruins. And surely he who gives a man wine to deceive him, is first drunk in soul, before he can procure the others bodily distemper: and to glory in giving weak brains a drench, to see them wallow in their filthiness; is but to brag how far they are become the Devils children. § 84. TOuching their manner of seducing. If the Devil would surrender his place it should be to some good fellow or other. A drunkard (as if his brains were fired with all the plots, projects, and cunning Stratagems that Hell can yield) is as rarely gifted in drawing to sin, as the Devil himself; and is become the child of Hell, by as proper a right: so that if Satan would change his office, or were to surrender his place to any man alive, it should be to some good fellow or other, for as the Chamaeleon can change himself into any colour that it sits upon, but white and red; or as the Polypus can change colour at the sight of every object, but blew only: so a drunkard can be any thing, save good; he hath learned to handle a man so sweetly, that one would think it a pleasure to be seduced; yea, these Asps will sting a man so, that he shall dye sleeping. The falsest hearts, will have the plausiblest mouths; like to salomon's Courtesan, their lips drop as an Honey comb, and their mouth is smother than Oil; but their end is bitter as wormwood; and such fair and smooth communication, is no other than a trap or snare of Honey, as Diogenes calls it. Their custom is, with a pleasing breath, to waft a man into Mare mortuum, toll him on to destruction, as we toll beasts with fodder to the slaughter house: and to take away all suspicion, they will so mollify the stiffness of a man's prejudice, so temper and fit him to their own mould, that once to doubt them, would require the spirit of discerning. He is such a pleasing murderer, that he tickles a man to death, and makes him (like Salomon's fool) die laughing. O how many are there, that hate their other enemies, yea, and their friends too, and yet embrace this enemy; because he kisseth when he betrayeth; and indeed what fence for the Pistol that is charged with the Bullet of friendship? Hilary compares it to a Razor in the hand of a counterfeit Barber: as when Vriah was set in the forefront of the battle, and honour pretended, murder was meant. Which is the sole cause, that drunkards so swarm in every corner of the land, as where shall a man come, and not find one of these seducers. § 85. INdeed, How drun kards fwarme in every corner. heretofore they were as rare as Wolves; but now they are as common as Hogs: heretofore it was the sin of Tinkers, Ostlers, Beggars; etc. now of Farmers, Citicens', Esquires, Knights; etc. heretofore S. Paul's speech was currant, they that are drunken are drunken in the night; now they fear not the light, the Sunshine, no, they make no difference of nights or days; except this, that drunkenness most rages on the Lord's day: heretofore S. Peter's argument was more than probable, these are not drunk, for it is but the third hour of the day; now men are grown such husbands, as by that time they will return their stocks, and have their brains crowing before day, or at least if you will find many men sober, you must take them in their beds, for they rise up early to follow drunkenness: formerly men were so unacquainted with insatiate drinking, that the devil himself was called Robin goodfellow; now a man is hated as bad as the devil; if he refuse to be a good fellow (id est, a drunkard) There was a Street in Rome called Vicus Sobrius, Sober-street, because there was never a drinking house in it; find such a Street in any City or populous Town in England, and some good man or other will put it in the Chronicle: yea, if England plies her liquor so fast as she gins, Germany is like to lose her Charter, for drunkenness, and the French disease, are upon terms of quitting their Country's aleagiance, and to be made free denizens of England; nay, have they not already given up the bucklers to the English; who as in fashions, so in vices, will needs be the Ape of every Nation. It is a disease, whereof this Nation and generation is sick at the very heart, Yea, woe is me, how is the world turned beast? what bousing and quaffing, and whiffing, and healthing, is there on every bench? and what reeling, and staggering in our Streets? what drinking by the yard, the die, the dozen? what forcing of pledges, what quarrels for measure, and form? how is that become an excuse of villainy, which any villainy might rather excuse, I was drunk? How hath this torrent, yea, this deluge of excess in drink drowned the face of the earth, and risen many Cubits above the highest mountains of religion and good laws? Yea, would to God I might not say with a Reverend Prelate of ours, that which I fear, and shame, and grieve, to say, S. Hall. that even some of them which square the Ark for others, would not inwardly drown themselves, and discover their nakedness hereby. That other inundation scoured the world, this impures it, and what but a deluge of fire and brimstone, can wash it from so abominable filthiness? O the drunkenness that is in one day in this Land, yea, in this City, yea, at some Fair, or Market to be seen. For go but to the Towns end, where a Fair is kept, and there they lie, as if some field had been fought; herelyes one man, there another; yea alas for woe! a woman, nay, a swine with a woman's face: or go into the backe-Lanes, and there you have them, among Frogs and Toads, their fit matches. And in all probability, this infectious vice of drunken good-fellowship is like to stick by this Nation; for so long as the multitude of offenders benumes the sense of offending, a common blot is held no stain. Drunkenness is as odious with us, as Adultery is in that State, wherein no body is chaste. § 86. BUt to go on (though I dare not show all their slights they have to draw men on, least in reproving, Drunkards like julian who never did a man a good turn but it was to damn his soul. I become a teacher, as it fared with another in the like case. A drunkard for kindness is another julian, who was oftentimes bountiful, but how? he never did a man a good turn, but it was to damn his soul: he so confirms the profession of his love with vows, protestations, and promises (as a large compliment, for the most part, ushers in a close craft that you would think Ionathan's love to David was nothing in comparison, as no faces look lovelier than the painted. But accept of gain from him, and you are lost for ever; for, with Sisera, you can no sooner taste of this Iael's milk, but you shall feel a nail in your Temples; so that the wickedness of a man which feareth God is better, than the good entreaty of a drunkard; his proffers are like the Fowler's shrape when he casts meat to birds, which is not out of charity, to relieve; but out of treachery, to ensnare them, they lay wait, saith jeremy, as he that setteth snares; and make a pit to catch men, jeremiah 5.26. or like Traps we set for vermin, seeming charitable, when they intent to kill: and thou mayest answer these cursed tempters, which delight in the murder of souls, as the woman of Endor did Saul, wherefore seekest thou to take me in a snare, to cause me to dye? 1 Sam. 28.9. He, and the Usurer loves alike, for their charity is no better than cruelty; if they reach you bread with one hand, be sure there is a stone in the other to do you a mischief; for under the taste of Nectar, he will poison you with the water of Styx; he is another Absalon, who made a feast for Amnon, whom he meant to kill; like some prurient lecher, who provides a rich banquet for one whom he means to corrupt and deflower; or like the Ivy, that by embracing the tree sucks out the heart of it; and there is no subtlety like that which deceives a man, He whom the Lord loves shall be deliveeed from their meretricious allurements and hath thankes for the labour; for as our Saviour saith; blessed is the man that is not offended at their scoffs, Matth. 11.6. so, blessed is the man that is not taken with their wiles: for herein alone consists the difference, he whom the Lord loves, shall be delivered from their meritricious allurements, Eccles. 7.26. and he whom the Lord abhors shall fall into their snares, Prov. 22.14. § 87. NOw if they cannot seduce us, they will envy and hate us. First, they will envy us, If they can not sedute us they will envy and hate us. because we will not run with them to the same excess of riot, 1 john 3.12. Prov. 29.27. Psalm 69.12. Every man is borne a Cain, envying that good in another, which he wants himself; but a swinish drunkard delights to see the temperance, sobriety, 1. How drunkards envy the sober and censionable. and other eminent graces of him that fears God, and will not do as he doth; as fore eyes delight to look upon the Sun. Lot vexed himself, because he saw men bad; these, because men are good; not that God's Law is broken, but because others keep it better than themselves. It is true, envy knows what it will not confess; but experience shows that sordid drunkards are as full of envy, towards such as will not consort with them, as a Serpent is full of poison. And you may know it by this token, do they not make it their Grace, both before and after dinner, to disgrace such an Innocent? O that so many Loaves and Fishes, as did feed five thousand in the Wilderness, would but stop their mouths, that envy and speak evil of such as they know no other fault by but their virtue; they pick their own sorrows, out of the joys of other men; and out of others sorrows likewise, they assume their own joys: whereas worth begets, in those that are magnanimous, emulation; in base minds, it contrarily begets envy; will you know the reason? He that hath lost all good himself, is vexed to see it in another, and can no way be pacified, except that other become as bad as himself: as Demonides having himself crooked feet, and losing both his shoes, to be even with him that had found them, desired the gods, that the parties feet might be as crooked as his shoes were. But how just is it with God, that this fire of envy, should be punished with the fire of Hell? § 88 2 SEcondly, as is their envy, 2 How they will ha●e them. such is their hatred and malice: they hate the good, because they will not be so evil as themselves, Micha. 3.2. Matthew, 10.22. john, 15.19. 1 King. 22.8. Proverbs, 29.27. The temperance and sobriety of a good man, is as great a vexation to them; as their conversation is to him: for as if Nature had made them antipathites to virtue, they so hate righteousness, that they will hate a man for it, and say of good living, as Festus did of great learning, it makes a man mad; but they cannot know who are sober, that are mad themselves. Neither is this of theirs an ordinary hatred, Which hatred is the most bitter and exorbitant of all others for they even eat their own hearts in anger, that they cannot eat ours in revenge; we pray for the opening of their eyes, and they pray for the pulling out of ours; we desire the turning of their hearts, and they wish the cutting of our throats: no such concord, no such discord (saith one of the Learned) as that which proceeds from Religion; My name, saith Luther, is more odious unto them, than any thief, or mutherer; as Christ was more detestable to the jews than Barrabas. Behold saith David, mine enemies, for they are many, and they hate me with a cruel hatred, Psal. 25.19. yea, so cruel, that it makes their teeth gnash, and their hearts burst again, Acts, 7.54. which made the truth's adversaries give St. Paul stripes above measure; and the Heathen Emperors to devise such cruel Tortures for all those, which but professed themselves Christians. You cannot anger a sotted drunkard worse, then to do well; yea, he hates you more bitterly for this, and the credit you gain thereby, then if you had cheated him of his patrimony, with your own discredit. That there is no hatred so virulent and bitter, as that which is occasioned by virtuous living, and professing of Christ's name, our Saviour himself proves copiously, Math. 10. Luk. 21. where he shows, that it makes them forget all natural affection; whether it be that which descends, as of Parents to children; or that which ascends, as of children to Parents; or that which is mutual, of Friends, Kindred, or Brethren one to another; so that be they never so near allied, they shall betray each other, and cause them to dye, even for his name's sake, as the Text hath it. Neither doth their malice extend itself to this or that person only, but these Hamen so hate the Religious, that they wish, as Caligula once did of the Romans, that they had all but one head, that so they might cut it off at a blow, were it in their power, Ester, 3.6.8.9.13. Micha, 3.2. Psal. 83.4. But our comfort is, they have not so much authority as malice, resembling the Serpent Porphyrus, which abounds with poison, but can hurt none, for want of teeth. § 89. How their envy and hatred vents itself at the mouth and hands. NOw you must know that this envy and hatred of theirs is too strong to contain itself, within the heart, and thereupon breaks forth at their mouth and hands. Besides seeing the former stratagems will not prevail, and that they cannot allure, nor persuade to drunkenness, and the like sins, and so work their wills upon the sober and conscionable by subtlety & fair means; they will seek to compel and enforce them to do as they do: like as when lustful Amnon could not win Tamer by fair means, he deflowers her by force. For as the Devil, who reigns as a Prince in the world of the ungodly, Eph. 2.2. is for strength, a Lion, and a Fox for wit: so is the world itself, if it cannot infect us, it will afflict us; if it cannot corrupt our souls, it will taint our good names; it is (not like some bashful Suitor) easily answered, but so impudent, that while we have breath, it will never give us over, thinking that so long as there is life, there is hope. Now to effect their end, and bring about their purpose, they use diverse and sundry means, venting their hearts at their mouths in words, and by action in their hands: with their mouths they will censure, scoff at, revile, rail on, nicke-name, slander, falsely accuse, curse, threaten etc. and with their hands they will (at least if they may be permitted) imprison, smite, hurt; and lastly, if all this will not do, they will kill us; as there be more ways to the wood then one. To reckon up all the tricks they do, and would use, if the law restrained them not, and to reckon up how many Creatures in the Universe, were a task equally possible and endless: beside, it would overmuch swell the heap; and the Pages, like fish, would grow into a multitude, wherefore I will select out only two verbal properties of their envy and hatred, and pass over the rest. The malice and envy of drunkards vents itself at their mouths, either. 1 By censuring or 2 By slandering us § 90. 1 FIrst, At their mouths first by censureing the sober. they will strangely censure us, if we refuse to do as they do, Psal. 35.16. and 69.10.11.12. If a man will not swear, drink drunk, and conform to their lewd customs, he is an Arch-puritan, by the law which the jews had to kill Christ; yea, for this very cause, they will definitively censure one for an hypocrite, though they scarce know him superficially; at least, if a man be but careful of his society, they will tax and flout him with stand farther off, for I am holier than thou; they call piety pride, for not going with them to the Tavern; as indeed there is no goodness in man, but such will ascribe it to vain glory. The beastly Sodomites thought Let a proud and imperious fellow, Gen. 19.9. And so Eliab censures David, I know the pride of thine heart, saith he, when nothing but the zeal of God's glory, and desire of his brethren's good, made him so forward. 1 Sam. 17.28.29. But as all are not Thiefs that Dogs bark at; so all are not hypocrites which they term so. The Pharisie censured the Publican, and the Infidels Paul, who were more precious in God's sight, than themselves. But baseness, what it cannot attain to; it will vilicate and deprave; and prejudice casteth a false colour upon the best actions: whence it is, that if our righteousness, do but exceed the righteousness of a swearer, or drunkard, we are sure to be censured, yea, persecuted for our righteousness, as Abel was of Cain, because his own works were evil, and his Brothers good. If a man makes but the Word of God a rule to walk by, he is too precise; if he will be more than almost a Christian, he is curious, fantastical, factious, and shall, with David, Psal. 69.11.12. be made the song and laughing stock of every drunken beast: whereas, if he would be drunk, swear, misspend his time, haunt Taverns, play the good fellow, and do as they do, he should have their love, approbation, and good word; yea, if all men would be profanely wicked, and make no bones of sin, their censures would cease, and there would not be a Puritan, with some of them, in all the world. But it is the custom of lewd men, Whereof four reasons first they judge others by themselves. (I confess a lewd custom) to measure all others by their own Bushel, to form both their opinions and censures of us, according to the mould of evil in themselves, yea, all (for the most part) judge others by themselves; and hence drunkards doing all their good in hypocrisy, do thereafter judge of others, Saint Chrysostome hath given the rule. As it is, saith he, a hard thing for one to suspect another to be evil, who is good himself; so it is more hard, for him to suppose another to be good, who is himself evil. As we see in Nero, who being monstrous incontinent himself, verily believed, that all men were most foul libidinists, yea, that there was not a chaste person in all the world, saving that men cloaked their vice with hypocrisy. Ill dispositions, cause ill suspicions; and surely he that suspects another to be ill, without just ground, by so doing proclaims himself to be guilty; for in things uncertain, a bad construction must needs flow from a bad mind: suspicion, for the most part, proceeds from a self defect: virtuous men rarely censure; as great labourers rarely sneeze: so that to censure and traduce another's worth, is to question thine own: beside, it is an uncharitable and ridiculous thing, for where I want experience, charity bids me think the best, and leave what I know not to the Searcher of hearts. § 91. INdeed, other reasons may be given why they so censure us, as, first, their Ignorance causeth suspicion; yea, 2 Their ignorance makes them suspicious. there is nothing so makes a man suspect much, as to know little; children in the dark suppose they see, what they see not; you shall have a Dog very violent in barking at his own shadow, or face in a glass. An ignorant Rustic seeing a Geometritian drawing of lines, not knowing to what end he doth the same, is apt to judge him foolish and fantastic. Tell a plain country fellow, that the Sun is bigger than his cart wheel, and swifter in course then any of his Horses; he will laugh you to scorn. The Duke of Vondozme one day looking into his Well with others, and seeing face answer face (having never before observed the like) went home in all haste, and called for aid against the Antipodes. Paglarencis was amazed, and said his Farmer had surely coosened him, when he heard him tell that his Sow had eleven Pigs, and his Mare but one Foal. Yea, I have read of a silly country fellow, that killed his Ass for drinking up the Moon. But their own hearts can tell them, how fruitful a mother of jealousies their ignorance of spiritual things is, and how it conceives upon first sight of every object which they cannot skill on, and that being once conceived, it makes the party so travel to bring forth the same in words and actions of enmity, that for the interim, he is as busy headed as if a hive of Bees were in his pate, not considering, that repentance ever follows rash judgement. Secondly, 3 Their passions and affections make them partial. their passions and affections infatuate and besot them, and makes them infinitely partial. For as in an ill pact Jury, whereof there is one wise man, another honest man, five knaves, and five fools, the greater part overrules the better part, these ten, overbeares those two: so fares it with a wicked man, the five senses, and as many affections are the knaves and fools, science is the wise man, conscience the honest; now neither science the wise, nor conscience the honest, can be heard, nor give their verdict, but all goes with the mad senses, and frantic affections. We know when a man looks upon any thing directly through the air, they appear in their proper forms, and colours as they are; but if they be looked upon through a glass, be it green, blue, yellow, or of any other colour, all the things we see, seems to us to be of the colour of the glass, through which we do behold them: even so, a wicked man holding the false spectacles of his several passions and affections before the dim sight of his judgement, all things appear to him in a contrary colour. The eye that is bloodshot, thinks every thing red; those that have the Jaundice, see all things yellow: so these drunkards, being overgrown with malicious passions, think us in fault, when themselves are only too blame. O how the passions of anger, and affection of love overrules and over-perswades our judgements! we may truly say, that love, hatred, and indifferency, looks through three pair of eyes: what we see, or hear, being passionately transported either by love, or anger, we neither see, nor hear it as it is. The object which we love, seemeth much more fair unto us, and that much fowler, which we loathe. Yea, even love (Zaleuchus-like) will make a man put out one of his own eyes, that so he may see his friends virtues not see his crimes. Hath not his affection robbed him of his judgement, who thinks better of a filthy strumpet, then of his own chaste wife? yea, surely if he did not look through the false spectacles of his flesh, it could not be. But anger especially robs a man of his judgement, and lifts reason out of her seat, which makes these beastly, sensual swilbowles so partial in judging between themselves and the godly. As for example, (indeed the Scriptures afford not mamy examples of it, in them which were drunkards, for drunkenness was then as rare, as now it is common, but what is true of all the Serpent's seed, must needs be true of Satan's peculiar ones. How did anger rob Haman of his judgement, who thought Mordecae's not bowing the knee to him, a more heinous offence, than his own murdering of thousands? And jezabel of hers, who thought it a greater sin in Eliah to kill Baal's Prophets, then in herself to slay all the Prophets of the Lord? And the Pharisis of theirs, who could see more unlawfulness in the Disciples plucking a few ears of corn, and the Palsie-mans' carrying his bed on the Sabbath, then in their own devouring of widow's houses; and could better afford themselves to murder Christ, than others to believe in him? yea, they could better afford themselves to be the greatest of sinners, than our Saviour to be in company with sinners. And lastly, Ahab, who thought Eliah troubled Israel more, in doing the will of the Lord, than himself, in provoking the Lord, above all the Kings of Israel which were before him? which is the case of our drunkards, they censure more deeply, our fearing of God, than their own blaspheming of him,; and think it a more heinous offence, for us to be sober, then for themselves to be drunk. What then are their censures of us, when we do offend? Yea, if men's passions and affections did not make them strangely partial; how could they suffer their faithful and painful Minister (who lies ledger for the great King of Heaven and Earth) to feed upon Crusts, and spin out twenty or forty Marks a year, into a thread as long as his life; yea, murmur at his great means, and boast of their large contribution, and complain he keeps no hospitality, though indeed even books would require ten pounds of the money: I speak not of their blockish stupidity, who think none live more idly than Scholars) when yet themselves, being undeserving Attorneys, or silly Tradesmen, who do little else, but stand in their Shops, or ungodly Alehousekeepers, whose whole life is but a vicissitude of filling and emptying, will get, and spend one hundred, two hundred, three hundred pounds per Annum a piece, and yet complain of a hard world? surely they think Ministers can preach without study, as the Apostles did; or live by miracle, as john Baptist did, who was in his diet, habit, and carriage indeed a miracle. 3. 4 They see and look to us not to themselves. Another reason is, as these drunkards can see us, but not themselves: (without a glass) so they look to us, not to themselves: it faring with them as it did witht he ●airies, called Lamiaes, who made use of their eyes, when they went abroad; but put them in a box when they came home; and they have much the more quiet for so doing, a wicked man's conscience being like a bad wife, that will either be gadding abroad, or scolding at home. In surveying their own evil actions they are beetle eyed, or like him, john the 9 who had never a seeing eye; or at least like Polyphemus, who had only one eye; but in spying ours, they have the eyes of a Basilisk, and are as quick sighted as Argos, who had his head compassed with an hundred eyes; yea, as Lynceus (who as Varro speaks) could see through a wall; or if they have two seeing eyes, yet, like the purblind, they see double, or like those women of Scythia called Bithiae, they have two sights in each eye: for if they look upon our actions, it is with an evil eye, judging of us by what we should be; if upon their own, it is with a tender eye, and so judge by what they are in their own opinion, and the judgement of sense. And to mend the matter, Satan, like our cunning men, presents unto them spiritual things in a false glass, stamping his own image on God's silver, and God's Image on his own dross, and so comes their often mistake in censuring. Neither are their memories less partial, for in remembering our faults, they are like Clement the sixth, who never forgot any thing he had once learned; but touching their own, they resemble Claudius the Emperor, who presently forgot whatsoever he did, or spoke. Now put all together, and tell me whether it fares not with drunkards, as it did with Pentheus in Euripides his Bacchus, who supposed he saw two Suns, two Thebes, every thing double, when his brain alone was troubled? § 92. SEcondly, How drunkards will raise slanders of the conscionable. if we refuse to participate with them in their sin, it shall go hard, but they will make us partake with them of their shame: as if joseph will not commit adultery with his Mistress, she will accuse him for an adulterer, and make him worse thought of then herself. Innocency is no shelter against evil tongues; malice never regards how true any accusation is, but how spiteful. The baggage World desireth nothing more than to scare the face that is fairer than she; and it is Satan's policy, (because report both makes jealousies, where there are none, and increaseth those that there are) to abuse our ears, in hearing; our tongues, in speaking; and our hearts, in believing lies, to disable us from discerning the truth. Yea this of slander, like a huge and mighty Polypheme, hath done such service to the uncircumcised, that examples thereof in Scripture, are like moats in the Sun; as whom have we mentioned therein, without mention of some false accusation? Naboth was a blasphemer upon record, and proved so by affidavit; Eliah, was a troubler of Israel; jeremiah, an enemy to the State; Susanna, a Whore; john Baptist, had a Devil; Paul, was a polluter of the Temple; Stephen, was a destroyer of the Law; all the Disciples, sectaries, subverters of the State, etc. Acts 28.21. Yea, Christ himself was a Wine-bibber, a seducer of the people, a Beelzebub, and what not? And the same devil who spoke in jezabel, and those wicked ones of old, now speaks in our debauched drunkards; and deboyshed swearers, who resembling the Devil, Rev. 12.10. job 1.7, 9, 11. will charge a man (if he be not for their turn) with many things, as the jews did Paul, Acts 24. but proving nothing, verse 13. Neither needs their any proof; How apt others are to believe their slanders, and afterwards to spread them. for the common people as good as thought so before. Worldly minds looking upon jordan with Syrian eyes, think none can be of any other, than their own diet, (as some Moors think there is no other complexion than their own, because they never saw men of more temperate Climates) and because they find their own filthy lusts, so strongly prevailing with themselves; they cannot conceive how they should be capable of a repulse from others; and indeed, it is hard for a wicked heart to think well of any other, because it can think none better than itself, and knows itself evil. Wherein also is another disadvantage, that cannot be helped; the multitude will sooner believe them, than ourselves, affirmatives being apt to win belief, than negatives are to uncredit them. You know the high Priests and Elders were not more ready to raise a slander upon our Saviour CHRIST, after his death, Matthew 28.12.13. than the common people were apt to believe the same, vers. 15. yea, the jews believe it to this day. Calumny supports herself by lying, How pleasant it is to wicked men to bear ill of the religious. and she may do it safely among evil minded men, because they are Judges, that, for the most part, will inquire no further, but believe at first. Yea, saith Luther, they hunger and thirst after these scandalous reports of the Godly, and if at any time they hear of the disgrace of some good and eminent person, like hungry Hogs, they muzzle in their excrements, and feast upon them, as upon dainties; there being nothing that so glads their hearts, that so opens their mouths, with so much insolency and triumph: O what care they take to spread the same abroad by a common fame! as let conscience say whether this be not so, yea, whether they will not censure, and condemn all the generation of God's people, because they hear ill of some few, that care only to be thought good. As true it is there are such monsters, such white devils, who make Religion a very stalking-Horse to villainy; yea too many men, that dishonour God, by wearing of his livery. But what was Satan to the children of God? job. 1.6. though he thrust himself into their company? or what wise man will tax all the Apostles, because one was a judas? To argue, because some are so and so, therefore the rest are alike, is a sapless reason, only becoming a fool: yea, to condemn all, for a few that are bad, is as equal and just, as it was for Simeon, and Levi, to murder all the Sechemites, for the offence only of Hamor's Son, Gen. 34.2.25.31. But to go on. Drunkards feed themselves with others adversity, as beetles are fed with their fellow's dung; and like flesh-flies, make the wounds of God's children their chief nourishment; yea, Crocodile like, they would, if they could, fatten themselves with our warmest blood; and no wonder, when there are some that naturally feed upon poison, and are fattened with it. But they must needs be filthy creatures, that feed upon nothing but corruption. To delight in men's supposed sins, is the sport of Devils; recovery from sin, is the joy of good men and Angels. Cham derides his Father's nakedness, it should have been his sorrow, he makes it his sport; but it is ill for a man to make himself merry, with that which anger's God. § 93 IF you will know the manner of their dealing in this case, The manner of their dealing in this case. it is lively expressed by the Author of the book of Wisdom, Chap. 2.12. to 23. which is a glass more clear than Crystal, to show the face of every drunkard's heart. As first, they will lie in wait to find faults in us, and pry more narrowly into our actions, than the best man would willingly they should: and a reserved man's behaviour, you know, is like a verse, wherein every syllable is measured; yea, what is scarce thought a fault in other men, they will hold in us a heinous crime, and thereafter take occasion in every company to erect our failings very high, like St. Paul's, for the gaze of all, whereas they hide our good parts under ground, like St. Faiths, that none may note them; for these Flies will skip over all a man's sound parts, to wit, his excellencies, to fasten on a scab or ulcer; resembling our Prognosticators, that are more diligent to make mention of foul weather, then of fair; storms and thunder they much harp upon, but calm and serene days pass them unobserved; dealing by good men, as one did by Homer, who (as Erasmus relates) collected all the lame and defective Verses out of his works, but past over infinite others, which were by him most excellently made. Or, if in case they find not spots, they will feign them; for malice makes them so nimble eyed, that they'll find a knot in a Bulrush, staying, or going, we know, one, or the other, is offence enough, to those that seek quarrels; a crooked staff will serve to beat a Dog, when a straight one cannot be found; Cambyses but dreamt that his Brother should be King of Persia, and put him to death. Yea, these Spiders will turn every thing into poison, and pick out of the most premeditated action, something to cavil at, either by misinterpreting things, and so turn good into evil, (as an easy invention may put false matters into true Syllogisms) or if they cannot wrest them sufficiently, they will remit them unto dissimulation, and coin others, devise of him some slander or other, as Turtullus did of Paul, Acts, 24.5. And indeed, if they did not so, they should want colour to persecute us. The which if thou well considerest, will make thee so fare from believing evil reports of good men, especially from the Devil's servants, (drunkards) that thou wilt think so much the better of them, for (though the blind eat many a fly) yet, in the judgement of the wise, not he that is accused, but he that is convicted, is guilty, as Lactantius hath it. Hereupon when those railing jews brought Paul to the Bar, Gallio drove them from the judgement seat, because he knew they had more malice than matter against him. In the Chancery are many accufations, they never mean to prove; yea, upright Cato was fifty times undeservedly indicted, and accused by his fellow Citizens, yet every time acquitted, and found innocent; and Aristophanes ninty five times by the Athenians, and every time pronounced innocent. If it be enough to accuse, who shall be clear? which occasions our Saviour to say, not, which of you can accuse? (for they accused him of many things) but, which of you can convince me of sin? who can prove that I am a Conjurer, a Samaritane, a wine-bibber, etc. as Erasmus upon the place. In a word, as I never yet read, or heard of a conscionable Israelite that hath not passed under some calumniation, so I cannot yield him a true Israelite that deserves it. § 94. NOw sundry reasons may be given, 7 Reasons why they slander us. why drunkards and vicious followers of their own lusts, like Miners, are ever working to blow up our untainted names: as doing it, either, with the Lapwing, to divert, by their false cries, the travelling stranger from finding the nest of their filthiness; or, with the curtailed Fox in the Fable, to endeavour to have all Foxes cut tailed; or, with the Fish Sepia, to darken with the pitchy ink of aspersions all the water, that so themselves may escape the net of censure, justly cast to catch them; or, they speak evil of us, because they cannot do evil unto us; or, they do it to incite and stir up others to do the like; or, because God hath put an enmity between the men of the world, and his children; or they do it, because Satan will have them do it; or else to have themselves thought as good as any other; they will not have any thought good that dwells near them, etc. But the chief reason and end why they do the same, 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, as I shall prove anon. But first see the former reasons explained; Ever such as scoffeat, and traduce others have greater faults themselves only let me premise this (and it may serve as an hand in the Margin) that as Cham was worse than Noah, whom he derided; and Ishmael worse than Isaac, whom he mocked; and Saul worse than David, whom he persecuted; and jezabel worse than Naboth whom she defamed and murdered: so you shall ever see, that they which are wont to scoff, and jeer at, traduce, and persecute others, have greater faults themselves, and cause to be jeered, and flouted at, traduced, and evil entreated; which they cannot tell how to cover, but by disgraceing of others. First reason of their raising slanders to divert men's thoughts from minding their villainy. Whereas by this means, while the people laugh at us, by reason of their odious aspersions, they never mind them: as when a great man objected to the Player, his sauciness, in that he durst personally tax men on the Stage; his answer was, be content, for while the people laugh at our foolery, they never mind your villainy. As, is it not usual for them (being conscious of their own defects) to be ever defaming good men, that by this means, they may draw away the thoughts and consideration of the beholders, from climbing up into their faults, while they are fixed and busied upon a new object? One colour we know, being laid upon another, doth away the former, and remains itself. A cutpurse in a throng, when he hath committed the fact, will cry out, My masters, take heed of your purses; and he that is pursued, will cry, Stop Thief, that by this means he may escape unattached: and so in every like case, there is none apt, to cry, Treason, Treason, than Ahaliah, who hath slain all the King's seed. Yea, so it is, that the smallest spot in a sober man's face, shall excuse all the sores and ulcers of their bodies. § 95. SEcondly, 2. By depraving the godly themselves pass for indifferent honest men. seeing the drunkards wicked and sinful life, is reproved by the others Godly conversation: as how is a vicious person discredited, and made contemptible, by the virtuous life of a holy man? seeing strait lines help to show the crooked, as doubtless Pharaoh's fat kine, could not choose but make the lean ones more ill favoured: for the whiter the Swan is, the more black is the Crow that's by her; hence a swarthy and hard featured visage, loves not the company of clear beauties. Whereas on the otherside, were all the world ugly, deformity would be no monster: among the Myconians baldness is no unseemly thing, because they are all so borne: yea, a base person may come to preferment, if none be thought better than himself: he which hath but one eye, may be King amongst the blind: even Heliogabalus, that beastly monster, thought to make himself the sole god, and be only worshipped, by banishing all other Religions out of the world. At least, as the splendour of the others virtues, doth obscure the meanness of his credit; (as the Sun's brightness obscures the light of a candle) so by depraving him, and all his fellows, himself shall be judged virtuous, very cheap accounted a man of honesty and honour, though a drunkard or an Homicide. And indeed, how should Naboth be cleanly put to death; or joseph fairly clapped in Irons, if first the one be not accused of blasphemy, and the other of treacherous incontinency? Whereas by using these means, those ends were easily achieved: you know, if a man would have his Dog killed, 3 Drunkards censure and slander the godly to incite and stir up others to do the like. he needs but give it out that he is mad: which leads me to a third reason, for. § 96. 3 THirdly, drunkards censure and slander such as are sober and conscionable, to incite and stir up others to do the like: as those ancient enemies of the Gospel, clad the Martyrs in the skins of wild beasts, to animate the Dogs to tear them: which is an old and cunning practice of theirs. We read that Maximinus set certain vile persons on work, to accuse the Christians of heinous crimes, that so he might persecute them, with more show of Reason: and what any one of them does, is a law to the rest. For as one Dog sets many Dogs on barking; or as one Beacon set on fire, occasions many to be kindled: so one tongue set on fire from Hell, (as St. james speaks) sets many others on fire. The ignorant multitude (as if, And the multitude like a flack of sheep if they see but one take a wrong way all the rest will follow which the Zigantes, they fed only upon Ape's flesh) are just like so many Apes, which will imitate any thing they see others do, though it be to the cutting off a limb: they are like a Kennel of hounds, for if they but hear a good man censured, slandered, or but nickenamed, Puritan, they run away with the Cry, and bark out the term against every honest man they meet, to the disgraceing even of virtue and true Religion. The force of Example prevaileth strongly to produce the likeness of manners in any; much more with that ignorant fry, the multitude, who can scarcely discern between their right hand and their left, as it fared with those six score thousand Ninivites, jona, 4.11. And whose judgements are so light, that (like Philetas Chous, Of which many examples. who was fain to tie lead to his heels, or the bird Cepphus) every least wind that blows, is enough to carry them away: for like a flock of sheep, which if they see but one take a wrong way, all the rest will follow, and it's easier to drive a flock of them, than one single, as Cato Censorius once spoke of the Romans. As for example, let Corah but kindle a fire of conspiracy, two hundred and fifty Captains will bring wood to increase it; let but Demetrius the Silversmith begin a quarrel against Paul and his companions, for preaching against Idolatry; when he perceiveth his profit to cease, and his craft in danger to be set at nought, all the workmen of like occupation will join with him, and others with them, till the whole City be filled with uproar and confusion, every one taking Diana's part, and not one taking part with God, Act, 19.23. to 41. you know a stone thrown into the water, makes of itself but one circle, but that one begets a hundred: in a word, if but some godless persons in Sodom assault just Lot, and his two Angels, before night all the men of the City, from the young even to the old, from all quarters, will compass the house round about, revile him, and seek to break open the door upon him, yea, though they are strucken with blindness, they will still persist, till they have wearied themselves, and feel fire and brimstone about their ears, Gen. 19.4. to 25. We give but a touch here (when we could be large) for I speak to those that understand; and plain things, which ourselves are daily witnesses of, need no proof. It is but too well known how many blaspheme and persecute the Godly, because they see others do so; as many will yawn, when they see others yawn; and make water, when they see others do so before them; that most men yield themselves (like dead Images, or engines) to be moved only with the wheels of custom and example. Like so many fools, they know their heads are insufficient to direct them, and therefore they resolve that custom shall: whence it is that we are censured, laughed to scorn, and counted silly fools of the greatest number, that we are made the But of every one's malice, and the subject of all their discourse: for should the world be barred this practice, should we, or could we gag people from censuring, talebearing, slandering, detractions, etc. there would be silence at our boards, silence at our fire sides, silence in the Tavern, silence on the way, silence in the Barber's shop, in the Mill, in the Market, every where silence, yea, our very Gossips would have nothing to whisper. Indeed, every visible act of vice, should be our encouragement to virtue; but woe is me, we are Cisterns to sin, Sives to grace. § 97. FOurthly, 4 That they may mitigate their own shamewith our discredit. our infamous drunkard's censure and slander us, that they may mitigate their own shame, with our discredit; having lost their own, they so vex, if they hear or meet another which hath got a good name, that presently they will set upon him, and seek by all means to take it away, as Panus having lost his Boat, sued every one for it that he met. Their cunning is to condemn others, that themselves may be justified: as Caligula took off the heads from the images of the gods, to set up his own: or as Merchants, who to raise the prices of their own commodities, beat down the prices of others: we know the twinkling stars at the approach of the Sun lose their light, and after regain it not, until darkness be upon the deep. Bad natures, whom they cannot reach by imitation, they will endeavour to do by detraction: and do so in some measure, for by making virtue contemptible, and depraving the Godly, they seem to be upon the same ground with them; being out of hope to attain to the virtues of the Religious, they seek to come at even hand, yea, have the better, by depressing them: for like Gamesters at play, what the one loseth, the other wins; or like two buckets in a Well, as the one drieth, the other dippeth. Yea, their dealing with us, is like that of a Thief, who meeting with a full purse, not only takes it away, but returns a stab. Pride was ever envious and contumelious; thinking she adds so much to her own reputation; as she detracts from others. And is it not good policy, for a swinish drunkard, or a beastly liver, to fling dirt in a holy man's face, seeing any colour seems the fairer, when black is by? But let these depravers take heed, least imitating the fact of Censor Fulvius (who as the Heathens feign, untiled Juno's Temple, to cover his own house) they partake not of the like judgement, run mad and dye despairing. § 98. FIftly, 5 They traduce us because they cannot otherwise hurt us. these drunkards speak evil of us, because they can not do evil unto us; and traduce us, because they cannot otherwise hurt us. Because the Law binds their hands, they will be smiting with their tongues; and because they dare not smite us on the mouth, (as Annanias served Paul, Act. 23.2.) they will smite us with the mouth, which is as bad, or worse. For as these spitting Adders will smite their stings very deep; so their wounds are commonly incurable. Many particular persons know to their smart, A slander once raised will scarce ever dye. that a slander once raised will scarce ever dye, whereas truth hath much a do to be believed, a lie runs far, before it can be stayed; yea so far, that even death itself, which delivereth a man from all other enemies, is not able to deliver him from this of the tongue. A report once coming into the mouth of the vulgar, whether true, or false, like wildfire, can never be quenched; why? report and hearsay is the alone Oracle of the common people, and what they speak, is hard to disprove, would any undertake the same; for it is the jealous man's misery, he may prove his wife false, he can never prove her true; beside, the evil minded would have it true, and what men would have to be, they are apt to believe. Yea, in this case a wicked drunkard will believe that to be true, which lately he knew to be false; for a liar may tell his lies so often, till in the end, he forgets that himself was the deviser and so believeth them himself; wherein men are parties, they are apt to be partial. But this is not all the mischief, for their evil reports will increase, as well as continue: a man's good name is like a milk-white Ball, Ten the slander is increased. that will infinitely gather soil in tossing: for this is there manner, one, gins a whisper; another, makes it a report; a third, enlargeth it to a dangerous calumny; a fourth, adds somewhat of his own, the which is augmented and divulged for a truth by a thousand. So that as a stone cast into a pond, begets circle upon circle: or as a little Ball rolled in the Snow, gathers itself to a great lump: so the report that is but a little spark of fire at the first, proves a great flame, by that it hath passed through many mouths. Or admit the best that can come, I am sure a man once wounded in his good name, is seldom cured, without scars of suspicion: as fine linen being once stained with black Ink, though it be washed never so, will retain an Iron-mould ever after. O the malice and mischief of aslanderer, The sinew and punish meant of a slanderer. for he not only woundeth the party of whom he speaks, but the party likewise to whom he speaks, if he 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 venomous tongue, himself being one of the number, as Luther well observes: wherein he puts down Menelaus, that Roman Archer, in the wars between Constantius and Magnantius; for although he could shoot three Arrows at once at one loof, and therewith wound three at the least, yet he could kill but one, with one Arrow. Yea, in case this slander spreads itself; the first relater may have to answer for the sins of a thousand, wherefore no marvel if after those words, Deut. 27 24. Cursed be he that smiteth his neighbour secretly, it be added, and let all the people say, Amen: no marvel if, Psalm. 101.5. it be written, him that privily slandereth his neighbour, will I destroy. § 99 SIxthly, 6 They must do what Satan will ●nvethem. drunkards traduce and slander us, because they must do what Satan will have them: yea, it is he that speaketh by them, as once he did by the Serpent; neither could he speak for want of a tongue, if it were not for wicked men. A calumny, saith one of the Fathers, is the Devil's mind, in the mouth of a man, his Arrow, shot by man's Bow; he dareth him his lies and malice, and borroweth his tongue to utter them, because the Devil wants a tongue: hear this all ye, whose tongues runs so fast on the Devil's errand; it is but his heart in your lips. The accuser of the brethren makes use of wicked men, to traduce those, whom he cannot seduce as he desireth: he makes them drunk with malice, as well as with Wine, and they spew out cursing and slander against such as are better, or would have them better than for they means to be, Mat. 5.44. whence it is, that the Devil is not more black-mouthed than a slanderer; nor a slanderer less malicious than the Devil, joh. 8.44 where they are proved his children, and he their father. Yea, they show themselves to be of the same house, The receiver as bad ● as the tale-bearer. who easily and willingly believe their slanders, neither doth Satan less profit, or advantage himself by them. For first, while he fills their ears, he kills their souls, as one of the Fathers hath it. Secondly, as he which reports a slander, hath the Devil in his tongue: so he that receives it, hath the Devil in his ear, as Bernard excellently; the one, is the Foot-post, and messenger of Satan; the other is the Recorder or Register of Hell: and were their no receivers in this kind, there would be no thiefs; if some had not itching ears to hear false rumours, others would not have scratching tongues, like the pens of Libelers, to make and move them; for see we not, that the least check or frown of a slander 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 ears, as Plautus speaks. And so I have given you the subordinate reasons, the principal follow. § 100 SEventhly, They will flout us out of our faith have our company here in sin & hereafter in t●rment. the main reason and end wherefore they do all this, and a great deal 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 fair print it must be, that a drunkard can well read seeing he wears his eyes in his tongue) much more must proofs be plain, 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 speak of them more largely, as they are wicked men, seed of the Serpent, and children of the Devil. First, 1 They would have our company in fin. they do it 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 As why doth the World cast such a number of blocks in our way, to hinder us, but because in every one that repenteth, she looseth a limb 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 remain in our natural condition; and will pledge them in their sins, they have no quarrel against us. As Holofernes said to Indeth, fear not in thine heart, for I never hurt any that are willing to serve Nabuchadnezzar, the King of all the earth, judeth 11 1. so these drunkards, never molest any, that are content to serve Satan, the Prince of this world. As let any experienced Christian tell me, whether he was ever scoffed at, or molested by drunkards, so long as he marched under satans colours: whether they ever hated him, until Christ had chosen him, john 15.19. Again let him tell me, whether he was not made a byword of the people, job 17.6. A song of the drunkards, Psal. 69.12. and generally hated of all. Matth. 10.22. so soon as he became religious and conscionable. For all wicked men are like the women of Lemnos, What a straight the godly are in. who when they had every one slain their husbands and kinsmen; exiled Hypsiphyle the King's daughter, for that she alone saved her Father alive. So that a Christian in respect of his hard straits, between God's 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 joshua, must dye by strangers; and if they did make their peace with him, they must dye by neighbours: or to Susanna, who if she did yield unto the two Elders, must lose her chastity, and hazard her soul; and if she did not yield, she must lose her life: for we have a Wolf by the ears, which we can neither stay nor let go with safety: if we seek to please God by a holy life, we 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 condemn us; for their commands are diametrically contrary, Acts 4.18.19. When our affections, like wild and mad Horses, are violently galloping to Hell, if the Spirit of God, by repentance (as with a bridle) suddenly gives a jerck and turns them, yea sets them going as fast the other way, in the more narrow path towards heaven; presently those our companions in the broad way, stand marveling at us that we break off company, and envy to see themselves cashiered; and good reason, for the world as you have heard looseth a limb or member in every one that repenteth. The men of the world think it quarrel enough to the children of God, that they will no longer continue miserable with them; if the Gibeonites but turn to joshua, then there is quarrel enough for the Amorites against Gibeon; they cannot abide to lose any of their community; neither is it otherwise with the head of this hellish complicies, there needs no other cause of his utmost fury, then to see a poor soul struggling to get out of the reach of his tyranny. That great Dragon, the Devil, and these his subjects, drunkards, make war, and are wrath with none but the woman, and the remnant of her seed, which keep the Commandments of God, and have the testimony of jesus Christ, Revel. 12.17. The Devil and the World are much like the proscription of the Inquisition, or the Athenian Ostracism, which throweth out none but the best and worthiest among men. Nothing is more distasteful to the World, then for a man to separate and divorce himself from her evil society, and wicked customs: It seemeth to them strange, saith Saint Peter, that you run not with them, to the same excess of riot, therefore speak they evil of you, 1 Peter 4.4. He that refuseth an health, or will not swear, he that cannot conform to the vices of lewd men, is more taken notice of, than a great Personage; as a blazing Sarre is more gazed upon then the Sun, because the one is strange, the other common; and he had need be much more careful of his actions, than another man; for they will lie in wait to find faults in him, and let him slip never so little, if it be not a wonder, it is strange, and all strangers we observe more strictly, than we do those that have dwelled among us. § 101. IT is between the seed of the Serpent; and the seed of the Woman, Let us turn openly profane their quarrel is at an end. as between Turks and Chrictians, the Turks call and account Christians as Dogs; but let the same Christians turn Turks, and they shall be highly reckoned of: so let us turn openly profane, their quarrel is at an end; nothing but our goodness is the whetstone of their envy: so that one notable proof of saving grace in us, is, the exercise of their malice against us, john 15.19. Alas! had we continued the Devil's subjects, we should have been let alone. The Israelites were never set upon by Pharaoh and all his forces, Satan disturbs not his own. until they were gone out of his land: the blind man, nor his parents were ever troubled of the jews, until Christ cured him of his blindness: nor the diseased man grudged at for eight and thirty years together, till Christ said unto him, take up thy bed, and walk; but then as he carries his bed, so he carried reproaches: so long as S. Paul joined with the high Priests and Elders to make havoc of the Church, he was no whit molested by them; but when he became a Convert, and preached in the name of jesus, who so hated and persecuted as he? If the Church travel, and bring forth a male, it is in danger of the Dragon's streams, but not else; that Goliath defies none, but the Host of the living God; Satan meddles not with his own, they are as sure as temptation can make them, they meddle not with repentance, and he meddles not with them: to sin he would have our paths smooth, and calm, and pleasant, winning us forward; but if we turn our feet towards S●on, than he encounters, and blocks up our way with temptations, yea, than this Ahab will wage cruel war with, and fight against us, until he recovers his Ramoth Gilead, that is, our soul, 1 Kings 22.3. otherwise he is more subtle, then to spend his malice on them that do him ready service: carnal drunkards need no entreaty (much less be forced) to be officious, for they have a free will to that which is evil, it is only a job that the devil delights to vex with anguish, he knows an Absolom will run laughing to hell, it is some Peter whom Satan desires to winnow, Luk. 22.31. some are all chaff; he will not meddle with them; Ephraim is joined with Idols, let him alone, Hosea 4.17. let him alone, saith God, let him alone, faith Satan; he is as fast as I would wish him, so all is in peace, Luk. 11.21. But let them take it for a fearful sign of a dead heart, No greater temptation than not to be tempted. when they feel not Satan's buffet, for there is not a greater temptation, saith Gregrory, than not to be tempted, why? they shall not feel his hate, till they feel his heat, even his unquenchable fire in the burning lake. Alas! he ceaseth to tempt them whom he hath already won, but the godly are enemies, therefore they must look to be assaulted. Neither were he his craftsmaster, if he did otherwise. Doth any Prince or General make war with his own subjects or soldiers, that march under his colours? no, but with rebels and enemies. What Jailer lays more bolts upon the shackled malefactor, that loves his Prison, and would not change? this is for such as have attempted to break Prison. Besides, there is great reason why the godly are tempted more than the wicked, because the wicked do him service in this particular, and tempt others. Again, the crafty thief will not break into an empty house, but where he may find some good booty: the empty Traveller sings before the thief, and may pass unmolested; it is the full purse which invites the highway man. The Pirate never spends his shot upon Coal-ships, but let's fly at the rich Merchant: so if the Devil and his instruments, drunkards, set upon us, it is a good argument, and we may presume there is the Treasure of grace, at least the beginnings of it; for where there is no light, there is no shadow. As Christ was no sooner baptised, and the Spirit descended on him, but presently Satan had a bout with him; yea, as jacob was no sooner conceived in the womb, than Esau strove with him, Gen. 25.22. so every true Christian gins his war with his being, both our births are accompanied with tears; so that when once we put our endeavours to godliness, expect no quiet, for a Christians life can no more be without sorrows, than the Sea can be without waves and flow. And yet our case would be far worse, Our case would be far worse if we should be at peace with them. if we should yield unto them, both here, in respect of our consciences; and hereafter, in respect of our souls. As I have read of a Christian, that to save his life, turned Turk; but this could not save him, for they presently in derision hanged him up, with these words, Morieris in fide, Turca, however thou livest, thou shalt dye a Turk. § 102. ANd so you have the drunkard's heart and tongue delineated, 2. There malice and envy would break out at their hands if they were not manacled by the Law. and therein what they do to us, in case we will not run with them to the same excess of riot, Now see, with the like patience, what they would do, in case the Law restrained them not, and how the malice and envy of their hearts, would break forth at their hands; for having done all this, and not finding the issue to answer their expectation, viz. that they cannot discourage us, but that we still perfevere and hold out in our peremptory course of well doing, and will not reconcile ourselves unto them, nor the world, do they what they can; they would proceed further, if they durst, and might be allowed by the Law, as, First they would combine together and lay devilish plots to destroy us. First, they would combine themselves together, and cunningly undermine us: 1 Samuel 18.17.21.25. jeremiah 18.18. Acts 6.9.10. yea, lay devilish plots to destroy us: Daniel 6. Exodus 1.9.10. Psalm 83.3, 4, 5. Acts 4.26, 27. and 19 Chap. and 23.10, 14. Secondly, 2 They would deliver us up unto the Magistrate. they would deliver us up, and falsely accuse us to the Magistrates, 1 Sam. 22.9.10. and 23.19.20. and 26. 1. Acts, 6.8. to 15. and 24.13. Thirdly, 3 Give devilish counsel against us & cause us to be imprisoned. they would persuade, and give devilish counsel to them against us, Rev. 2.14. jer. 38.4. Act. 17.13. and never leave until they had, in the fourth place, shut us up in Prison, 1 Kings, 22.27. jer. 36.5. and 15.10. Luk. 21.12, Acts, 5.18. and 12.4. and 4.3. and 22.25. and 28.17. 2 Cor. 11.23. and in case we would not yet yield to associate them in evil doing, nor conform to their lewd and wicked customs, than would they give us bodily correction, as, First, 4 strike us. they would strike us, 1 Kings, 22.24. jer. 20.2. and 37.15. Acts, 23.2. 2 Cor. 11.23.24.25. Secondly, 5 hurt and maim us. they would hurt and maim us, Numb. 14.10. judges, 16.21. Acts, 14.19. Thirdly, Lastly, drunkards would kill us for being forefractory. if all this would not do, in the last place these drunkards and vicious livers would kill us, for being so refractory, they would make us either bow or break; they would kill our bodies, if they could not corrupt our souls; if we would not part with our innocency, we should part with our lives; as it fared with the three children, that were put into the fiery furnace, because they would not worship the golden Image, as others did, Dan, 3. and all the Prophets of the Lord, whom jezabel slew, because she could not bring them to her own bow, 1 King. 18.4. and those numberless Martyrs, whose souls St. john saw under the Altar, Rev. 6. which were killed, because they would not do and say as the rest, yea, even for the word of God, and for the testimony, which they maintained, ve. 9 And why fares it not so with us? why do not the same drunkards, vicious liveers, and other enemies of holiness, which now envy, hate, censure, scoff at, nicke-name, rail on, and slander us, even strike, maim, and kill us, but because their hands are tied by the Law? I dare say it fares with many of them (because they cannot have their wills) as it did with Achilles, who is feigned to eat his own heart, because he might not be suffered to fight. Why are not our Sanctuaries turned into Shambles, and our beds made to swim with our bloods long before this, but that the God of Israel hath crossed the confederacy of Balack. It is no thank to wicked men, that their wickedness doth not prosper; the world would soon be overrun with evils, if men might be so ill as they would. Alas! if our Gracious King and State did not maintain true Religion, and countenance the same, it would be otherwise then it is with the people of God; as the Word of God, and former experience witnesseth. § 103. 1 First, The same proved by Scripture. the word of God witnesseth the same, as look but, Rev. 13. and you shall find it foretold by the Holy-Ghost, that so many should be killed, as would not worship, and give honour to the Image of the Beast, that man of sin, that man of pride, that opposeth and exalteth himself above all that is called god, or that is worshipped, 2 Thes. 2.4. and our Saviour foretelleth, that we shall not only be hated of all men and Nations for his name's sake, but be killed and put to death, Mat. 24.9. Yea, he affirmeth expressly, that we should not only receive this hard measure from strangers and enemies only, but from our dearest and nearest friends; that the Brother should betray the Brother to death, the Father the Son, and that children should rise up against their Parents, and cause them to dye, even for his name's sake, Math. 10.21.22. meaning, when they are not restrained by godly Kings, and their wholesome Laws. Neither do we want examples to make good these testimonies, for by whom was upright Abel persecuted and slain, but by his own Brother Cain? Who scoffed at righteous Noah, but his own Son Cham? By whom was that virtuous and religious Lady Barbara put to death, for embracing the Christian faith, but by her own Father Dioscorus? And lastly, by whom was our Saviour Christ betrayed, but by his own Disciple judas? 2 But to go on; experience, 2 By experience of former ages. as well as the Scripture, proves it. In the time of the ten persecutions, it was no more, than sacrifice, or dye. In the time of Queen Mary, the Martyrs must either deny their faith, disclaim their pure Religion and service of God, worship that bloody whore of Rome, according to her damnable traditions, or be chained to a stake and burnt; either part with their faiths, or part with their lives; if they would not obey them, rather than God, they had a Law, by which men ought to dye. Yea, at this present, although we (blessed be God, and our Gracious Protector for it) endure little, but the lash of evil tongues, which is the most favourable persecution, yet in Spain, and other places, our brethren do groan under a merciless Inquisition. Oh the quintessence of cruelty that they have wrung out unto them! the rehearsal whereof would make a man's ears to tingle, and his heart to tremble. For as in the time of the ten persecutions, it would cost a man his life, to profess himself a Christian, the Heathen Emperors making it death by their Edicts; and as in the time of Queen Mary, if one professed himself a Protestant, he was sure to be burnt: so in Spain, at this day, some have been burnt, and others put into an agony of seven year's continuance, which is worse, for having a Testament about them in the English tongue, or a Bible in their house, or declaring their faith some other way. And can any doubt, but drunkards would deal as cruelly with us, if they might be permitted? It is easy to guess how cruel their hands would be, in case the Law restrained them not, who even draw blood with their tongues: as how will drunkards shoot their shafts up to the feathers, in the disgrace of such as will not humour them, and never give over, so long as they have an Arrow in their Quiver; to hear them would even make a man think they were generated out of the Dragon's tooth, as Orpian is said to be made by Pallas. In brief (for I might be endless in the prosecution of this) take one example, 3 By the experience of our Saviour, who suffered twenty two ways only for his goodness. which might serve instead of all that hath been spoken. What was the reason our Saviour Christ the Master himself was envied? Math. 26, 15? contemned? Math. 12.24. and 13.55? rejoiced at in his misery and distress? Math. 27.29. hated? john, 7.7. murmured against? Luk. 15.2. had his Doctrine withstood and contraried? Luk. 5.21. Math. 9.34. his actions misconstrued? Math. 11.19. tales carried of him? Math. 12.14. devilish counsel given to Pilate and the people against him? Math. 27.20. scoffed at? Math. 27.42. nicknamed? Math. 13.55. railed on? Luk. 23.39. slandered? Math. 28.13. which slander is believed amongst the jews unto this day, ver. 15. cursed? Gal. 3.13. threatened? john, 11.53. undermined in talk, that they might accuse him? Math. 22.15. why did they use disdainful gestures before him? Math. 27.29.39. combine together, and lay devilish plots to destroy him? Math. 12.14. take him Prisoner? Math. 26.57, smite him? Luk. 22.64. hurt and wound him? Mat. 27.29. john, 19.34. and lastly, put him to death, even that cursed death of the Cross? Math. 27.35. Not for any evil they found in him; for their own words are, he hath done all things well, Mark. 7.37. He hath done, such was his power; all things, such was his wisdom; well, such was his goodness; and yet crucified, and abused every way, he must be; it was only indeed for his zeal, purity, and holiness, and because his life and practice was clean contrary to theirs, his Doctrine too powerful and pure for such carnal hearts to embrace, or endure; so that it's plain, and all men may see, who are not dead in sense, how it would far with us, might our enemies, Drunkards, Swearers, etc. have their wills. § 104. When Politicians Rhetoric once failed, But they cannot do as they would though their punishment shall be the same as if they did it. Carters Logic should do the feat; their Arguments should be all Steel, and Iron, they would speak Daggers points, as joab discoursed with Amasa in the fift rib; or as Zedekia disputed with the Prophet, a word and a blow, yea, a blow without a word; for he smote him first, and spoke to him afterwards. Every wicked man, especially a drunkard, is like julius the second, who threw St. Peter's keys into the River Tiber, protesting, that thence forth he would use and help himself with St. Peter's sword; if reason should fail, and railing would do no good, they would come to Ploughman's Logic, Gunpowder arguments, open violence, they would take up swords to strike, or stones to cast at us. But our comfort is, they cannot do as they would, though their punishment shall be never the less. For as the will to do God acceptable service, is accepted, as if it were service indeed: so the intent and offer of wrong, shall be judged for wrong in that Court of Justice; good and evil thoughts and desires, in God's account, are good and evil works; and he which in good, accepts the will for the deed; condemns the will for the deed, in evil: now these men in their hearts, and God's account, are murderers, and for murderers they shall be arraigned at the great day of accounts; for they would kill us, if they durst, they do kill, so fare as they can. It were no living for godly men, if their enemy's hands were allowed to be as bloody as their hearts; if they were not stinted by a divine and supreme power: but for our comfort as men and devils are under the restraint of the Almighty; so blessed be God, and blessed be our Gracious Sovereign (the very breath of our nostrils) fear of authority sways thousands, who are not guilty of a conscience. Alas! if lewd men should not fear the Magistrate, more than they fear God, or the Devil, there were no living among them. Besides, how often are they kerbed by a Divine hand? How often do the Angels (those ministering Spirits, sent forth for the good of the Elect) resist their Actions, even in those sins which their hearts stand to. It is no thank to lewd men that their wickedness is not prosperous: whence is it that the world is not overrun with evil, but from this, that men cannot be so evil, as they would? It is with these men, as it was with Zoilus, that common slanderer, who being demanded why he spoke evil of such, and such answered, because I cannot do them evil, or else like another Parisian Vigils, we should feel their swords, before we heard their alarms. Wicked men have courage above their strength, and their daring is above their skill; they have courage to attempt much more than their ability is to perform; not like David, who did as much as he undertook, in killing Goliath. When the Devil's hands are bound, he vomits a flood of reproaches with his tongue, Rev. 12.15. The Master keeps the Mastiff chained up from hurting his friends, yet sets him on the thief, if he see cause: so God doth by Satan, it is not that Mastiffs fault, that he tares not all in pieces; wherefore we may be glad we scape so as we do, as a justice, upon the Bench, told a condemned person at the Bar, who sued to him for mercy. § 105 NOw of this their savage disposition, 5 Reasons of their savage disposition. there are five main reasons to be rendered. 1 First, 1 They must do the works of their father the Devil. because they would do the works of their Father the Devil; he is a murderer, and so his children are given to blood, john, 8.44. and what can the Lamb expect of the Butcher, but killing? yea, and so given to it, that often times it contents them not to shed the blood of others, except also they shed their own blood: as Nero, who was so artificial in cutting of throats, that at last he runs upon his own sword, saying, I have lived dishonourably, I will dye shamefully: and Saul, who being blooded against David and the Priests, became as unmerciful to himself, by wreaking his teen on his own bowels: and judas that was so cruel against the innocent blood of his Master, became as cruel against the nocent blood of himself: and I wonder how the murderer can expect any other doom, that either hairs how many have done the like, or reads, Gen. 9 where God saith, who so sheddeth man's blood, by man shall his blood be shed; for in the Image of God hath he made man, vers. the 6. The meditation whereof, if it did throughly sink into men's hearts, would make them more cautious; how much more, if they did read and understand, Gen. 4.10. where God inditeing Cain for murdering his Brother, saith, What hast thou done? the voice of thy Brother's blood cryeth unto me from the earth. In which place the Original hath it in the plural number, bloods, and so signifieth, the voice of the blood shed, and of all the blood which might have come of that blood, if it had not been shed; which being so, implies that a man may kill a thousand, in killing of one. Secondly, that their deeds of darkness might not come to light. 2 That their deeds of darkness may not come to light Vriah. must be put to death, lest David's Adultery be discovered, and himself disgraced: a living Cur, you know, will do more harm than a dead Lyon. The Genealogies of the jews must be burnt, that Herod may be taken for a jew, and one of the blood royal: and it's a sure rule, that of eggs fried in the pan, come no ill Chickens. 3 Thirdly, 3 otherwise they cannot follow their sins so freely nor so quietly. the wicked through malice would seek by all means to cut off the godly, because their wicked and sinful lives are reproved by their godly conversation; neither can they follow their sins so freely as they would, nor so quietly, without detection or check; now if Abel's good works reprove Cain's evil deeds, 4 What they cannot make good by arguments of reason they would by arguments of steel and iron. let Cain but take away the cause, kill Abel, and the effect shall not follow. 4 Fourthly, whereas the Godly are too hard for them in disputing (take Steven for an instance) they would be even with them by casting of stones, stop their mouths with brickbats, fetch Arguments from the Shambles; and this they are sure would do, when all other hopes and healps fail, they would not stand to argue the case with us; for let the accused plead what he could for his own innocency, the Wolf would answer the Lamb, indeed, Thy cause is better than mine, but my teeth are better than thine, I will devour thee; so they would put off the Fox, and put on the Lion, and make their party good, if not with Arguments of reason, yet with Arguments of steel and Iron; but this is a very hard way of confuting. 5 Fiftly and lastly, 5 Their glory and credit is eclipsed their glory and credit with the world is eclipsed by suffering those which excel in virtue. We know the Moon hath so much the less light, by how much it is nearer the Sun, yea, so long as the Sun shines above the Horizon, the Moon is scarcely ●●e●e: which made Adrian and Nero to kill all such as eclipsed their glory by any demerit: and for this cause Mercine was murdered of her fellows, because she did excel the rest in beauty. Yea, this hath made wicked men, in all ages, to deal with the godly, as julian the Apostate did by our Saviour Christ; who took down his Image in contempt, that he might set up his own in the same place, and have the people worship it; which he knew they would never do, so long as the other was reverenced. You know Herod thought he could not be King, if Christ should reign; yea, as though he had been of the race of the Ottomans, he thought he could not reign, except, the first thing he did, he killed all the Males in Bethlem from two years old, and under; and the Pharisees, that they should be despised, if Christ were regarded; and hereupon they put the old Carinthians Law in execution, that hanged a man in the forenoon, and sat in judgement on him in the afternoon. § 106. ANd so I have shown how Drunkards do entice, The ground of all their tempting and enforcing to sin. how they would enforce to sin, what they do, with their tongues; what they would do, with their bands, if they were not manacled by the Law; and proved that the cause of all is, they cannot have our company in sin. But one thing, of no less consequence, is behind, namely, the cause of this cause, which follows; for before I speak of their drawing to perdition, and desire of community in the burning Lake, I will make the way clear, by giving you the Original ground of all. The main ground or reason why drunkards (and indeed all natural men) hate and persecute the Religious, Drunkard's children of the Devil and partake of his nature. and none else, is, the one are the seed of the Serpent, children of the Devil, and partake of his nature, 1 john, 3.8.10.12.14. Acts, 13.10. john, 6.70. and 8.44. and 14.30. and 16.11. Math. 13.38.39. 2 Cor. 4.4. 2 Tim. 2.26. Gen. 3.15. and 5.3. Eph. 2.1. to the end, and 5.14. 1 Cor. 15.22. Rom. 5.12.18. Titus, 33. to 8.1. Peter, 2.9.10.25. john 3.3.5.6. And the other, children of God, Those whom they hate and persecute the children of God and partake of the D●vine nature and members of Christ, and partake of the divine nature, 2 Cor. 6.18. Gal. 3.26. john, 1.12.13. and 3.5. etc. 2 Pet. 1.4. james, 1.18. 1 Pet. 1.15. Rom. 8.9.16.17.29. 1 Cor. 6.19. and 12.27. Ephsians, 5.30. This is the cause upon which indeed all the former reasons and causes do depend, as the lesser wheels in a clock depend on the great one; or as the branches of a Tree depend on the stock and root, and spring from it, as the Arteries of man's body do from the Heart, and Veins from the Liver: for in reason, if it be so, they must needs be very contrary; and if contrary, no marvel they should so ill agree; for there can be no amity, where there is no sympathy, no reconciling of Turks and Christians, no neighbourhood, no alliance, no conjunction is able to make the cursed seed of the Serpent, and the blessed seed of the Woman ever agree, since God and the Devil are everlastingly fall'n out; one blood, one belly, one house, one education, could never make Cain and Abel accord, jacob and Esau, Isaac and Ishmael at one; yea, though they be Man and Wife, Parent and Child, yet, if they be not like, they will not like: and indeed, what is the Father, or Mother, or Brother of our flesh, to the Father etc. of of our spirits? Can there be such a parrity between the Parent and the Child, the Husband and Wife, as there is a disparity between God and Satan? no certainly, the corporal sympathy is nothing, in comparison of the spiritual antipathy, which is between the two natures, Devilish, and Divine. If Athens and Sparta could never agree, Virtue and vice can never accord. for that the one was addicted to serve Minerva, the other Mars, being each of them Heathens: there must needs be a greater enmity between a regenerate man, and him that is wholly carnal: for what fellowship, as the Apostle speaks, can there be between righteousness and unrighteousness; what communion between light and darkness; and what concord between Christ and Beliall; and what peace between the Believer and the Infidel? 2 Cor. 6.14.15. and wherein do these godless persons, drunkards, (though they live in our Church) differ from infidels? only in name. An enemy may be reconciled, enmity cannot. A vicious person may be made virtuous, but vice and virtue can never accord; these are so diametrically opposite, that the two Poles shall sooner meet, than these be reconciled. A wicked man, saith Solomon, is abomination to the just; and he that is upright in his way, is abomination to the wicked, Prov. 29.27. and S. james witnesseth, that the amity of the world, is the enmity of God, and that whosoever will be a friend of the world, maketh himself the enemy of God, james 4.4. Michael and the Dragon cannot agree in one heaven; nor Nehemiah and Sanballat in one City; nor the clean and the Leprous in one Camp; nor the Ark and Dagon in one house; nor God and Idols in one Temple; nor john and Cerinthus in one Bath; nor Isaac and Ishmael in one family; nor jacob and Esau in one womb. In vain then shall any man attempt, to make an agreement betwixt a wicked and a godly man; except the one, of wicked becomes godly, or the other, of godly becomes wicked: for there is such an enmity, or mutual malevolence between person and person. That as the fish Lexus, is poison to man, and man to him: so these can no way brook one another. Yea, that cannot properly be said to rid this enmity out of them, which rids them out of the world, death itself: for what we read of those two Birds, Aegithalus and Achanthus, namely, that they so hate one another living, that being dead their bloods will not mix, but presently separates: and that which is recorded of Florus and Anthus; Polynices and Etheocles, viz. that the two former being killed, their bloods would not be mixed; the two latter being burnt together, their ashes instantly parted; is truly verified in this enmity and antipathy, which is in the seed of the Serpent, against the seed of the Woman; for it is so deadly and mortal, that dureing life it is altogether irreconcilable, and after death, they part and separate as fare asunder, as is hell from heaven, Mat. 25.32.41. and 10.16. § 107. A Wicked man can agree with all that are wicked, be they Papists, or Turks, They can brook all conditions of men, save practisers of piety. or Atheists, profane and lose persons, for all these agree with him in blindness and darkness, yea, they are all, hail fellow well met; but with sincere Christians, and practisers of piety, he cannot agree; the Religious shall be sure of opposition; because their light is contrary to his darkness; grace in the one, is a secret disgrace to the other. Yea, let wicked men be at never so much odds one with another, But the Religious shall be sure of opposition. yet they will concur and join against the godly. As for example. Edom and Ishmael, Moab and the Hagarins, Gebal and Ammon, Amaleck and the Philistines, the men of Tyre and Ashur, each had several gods; yet all conspire against the true God, Psalm. 83.5. to 9 Manasses against Ephraim, and Ephraim against Manasses; but both against judah. Herod and Pilate (two enemies) will agree, so it be against Christ; they will fall in one with another, to fall out with God. The Sadduces, pharisees, and Herodians were Sectaries of divers and adverse factions, all differing one from another; and yet all these join together against our Saviour, Matth. 22. the Libertines, Cyrenians, Alexandrians, Cilicians, and Asians, differ they never so much, will join in dispute against Steven, Act 6.9. Herod neither loved the jews, nor the jews Herod; yet both are agreed to vex the Church. Thus wicked men, like Sampsons' Foxes, though they be tied tail to tail, yet they jointly set on fire and burn up the Barley field of God's Church. I cannot think of a fit Emblem of a natural man, than Lyme, which agreeth well with all things that are dry, and of its own nature; but meeting with water (a thing directly opposite) it breaks, burns swells, smokes, crackles, skips, and scatters, so nature will give a man leave to be any thing, save a sound Christian, and agree well with all others, be their conditions never so contrary, provided they agree in the main, are all seed of the same Serpent: but let the natural man meet with one that is spiritual, they agree like heat and cold; if the one stays, the other flies; or if both stay, they agree like two poisons in one stomach, the one being ever sick of the other, be they never so near allied. And no marvel; for though they dwell in the same house, yet they belong to two several Kingdoms; and albeit they both remain on earth, yet they are governed by two several Laws; the ones Burgueship being in Heaven, Phil. 3.20. and the other being a Denizen belonging to Hell; as Irishmen are dwellers in Ireland. but Denizens of England, and governed by the Statutes of this Kingdom. Neither is it strange, that wicked men should agree one with another; Not strange that wicked men should ag●●ess well for even savage beasts agree with themselves, else the wilderness would soon be unpeopled of her four footed inhabitants: we know the Lion, is not cruel to the Lion; nor the Leopard, to the Leopard; nor one Tiger, to another; nor the Dragon, to the Dragon, saith Aristotle, but every one will fight with, and against the Lamb; one Crow never pulls out another Crows eyes; one Wolf will not make warwith another; but every Wolf will make war with a Sheep: yea, the Snakes of Syria, the Serpents of Tyrinthia, and the Scorpions of Arcadia, are gentle and sparing to them of their natural soil, though cruel to others, as Pliny reports. Yea, even Devils themselves, while they so mortally hate, and violently oppose God, and his Image in all the sons of Adam, are not at enmity with themselves, but accord in wickedness: and judas, the very worst of men, he that would be false to his own Lord and Master, would yet be true to his chapmen, the high Priests: even evil Spirits, and the worst of men, keep touch one with another. § 108. THis also is the sole cause, They strive to be supar lative in sin. why they strive so after perfection of evil, (if it be a digression, either pardon it, or pass on to Section 113) they being the Devil's children, must imitate him in all things, yea, partaking of his cursed nature, they can do no other: as the children of God, partaking of the Divine nature, can not but resemble God, and in nothing more, then in being holy, as he is holy, and in striving after perfection of holiness. Abundance of men giving the raines to their wicked nature, and wanting both the Bit of Reason, and the Curb of Religion, more than imitate jehu; for as jehu said in dissimulation, Ahab served Baal a little, but jehu shall serve him much more: so these, in the uprightness of their hearts, seem to say, such and such a wicked wretch serves the devil a little, but I will serve him much more. Yea, knowing the devil is like that King, which Montaigne speaks of, with whom that Soldier only, which in one, or divers combats, hath presented him with seven enemy's heads, is made noble; many of them count it the greatest honour to commit the greatest sins, and are sorry they cannot commit a sin unpardonable, and without, or beyond a precedent; imitating Aristides of Locris, who dying of the biting of a Weasel, was grieved, that he had not been bitten by a Lion. I have heard a cauterised Gallant, boast of his lying with women of all conditions, save Witches; and protest that should be his next attempt: but what do I mentioning such a novice, or speaking of that, which was only heard by a few. I would fain know, Many examples of mon sters and superlative sinners. I say, how men in this and other ages before us, could wholly employ their time, and strength, and means; how they could take such pains, and be at such cost, to commit robberies, rapes, cruel murders, treasons, blow up whole States, depopulate whole Towns, Cities, Countries, seduce millions of souls, as Mahomet and the Pope have done, make open war against the Church of God, as Herod, Antiochus, and others did; persecute the known truth, as julian the Apostate did; invent all the new vices they can, and destroy the memory of all ancient virtues, as Heliogabalus did; make it their trade to swear and forswear, if any will hire them, as our post-Knights do; not unlike those Turkish Priests, called Seitie and Cagis, who for a Ducat will make a thousand false oaths before the Magistrate, and take it to be no sin, but a work deserving praise, by lies, swearing, and forswearing, to damnify Christians what they can; did they not strive tooth and nail (as we use to say) to imitate their father the Devil? O that our Land had not such monsters, who, upon an hour's warning, can lend jezabel an oath, to rob poor Naboth of his life and Vineyard! that we had not such Vultures, irreligious harpies, that have consciences like a Barn-door, and seldom wake, but to do mischief! some men and women that will be bawds to their own wives and daughters! O that the Sun should shine upon her, that will sell for gain unto hell, that body which she brought forth with such pains to this earth! certainly, there was never woman more deserved to be called the Devil's dam than she: some that dare the day to witness their ungodliness, and do their villainies, as the pharisees gave their alms, and said their prayers, to be seen of men! who (Zimry-like) dare bring whores to their Tents openly; yea, like Abs●lom, dares spread a Tent on the top of the house, and go in to their Concubines in the sight of all men! yea, Gallants, that in a bravery, will assemble themselves to their Minions by companies, (I must not say they are harlots houses) and there commit their adulteries in the presence of each other! not much unlike Diogenes the Cynic, an impudent fellow, who would openly commit filthiness even in the streets. And when their bodies have been the Organs of unrighteousness, their mouths shall after be the Trumpets to proclaim it: much like those savage womenwhich (as Montaigne relates) for a badge of honour, wear as many fringed tossells fastened to the skirt of their garment, as they have lain with several men: you shall often hear old men glory in their fore passed whoredoms, boast their homicides, etc. yea, perhaps, if it be possible, make themselves worse than ever they were: yea, rather than men will want matter of ostentation, they will boast of the foulest vices, as Agesilaus bragged of his stumped foot, Sertorius of his one eye, and Rathrond of his scabs; for their excrements they account ornaments, and make a scarf of their halter; but this is a cursed commemoration. Again, men there are, who (like them of Gibeah, jugd. 19 and the Sodomites, Gen. 19) are not content with the common way of sinning, but are mad with a prodigious and preposterous lust, bring forth the men that we may know them, verse 5. And hath not this age some, who equal Lycaon, that was turned into a Wolf by jupiter, for his cruelty? who seem to have been suckled with the milk of Wolveses, as it is reported of the first founder of Rome? who, through custom, have made sin so familiar unto them, that the horror of it is turned into a pleasure? who being enured to blood, make killing of men but a sport, as it fared with Abner, who called it playing, when every one thrust his sword into his fellow's side? 2 Sam. 2.14.16. some you shall haver hazard land, life, soul, (yea, more, if more could be) on the fortune of a Rapier's point, when but ask whence the cause of that contention ariseth, they cannot tell you without blushing, so vain, and so frivolous is the occasion: many men had rather see a combat fought, wherein one man kills another, then hear a Sermon, or partake of a rich banquet; being of Hannibal's humour, who seeing a ditch swim with man's blood, professed never to have seen a sight which more delighted him: or of Herod's, who thinking he could not shed blood, and be cruel enough while he lived, and to make the jews sorry for his death, whether they would or no, commanded, and made sure that they should slay all the Nobleman's children in jury, as the breath went out of his body: some resemble Cajus Caligula, who, amongst other tyrannies, caused at his meals ordinarily one to cut off before him the heads of poor prisoners, wherein he took great pleasure: or Nero and Domitian, who studied strange deaths, to afflict the Saints, and to suppress the Gospel: or justinian, who, being restored again to his Empire, as oft as he moved his hand to wipe the filth from his nose, which was cut off, he commanded one of his enemies, or some of their allies to be put to death: or lastly, the Numantines, who being besieged by the Romans, and brought to great misery, made a vow, no day to eat meat, unless the first dish might be of a Romans flesh; nor drink any drink, unless their first draught were Romans blood. Again, are there not some as blasphemous, as impudent Pharaoh, who being bloodied with his unresisted tyranny, could belch out defiance in the face of heaven (who is God?) thinking he might be bold with heaven, because he was great on earth: or Nicanor, who being persuaded from cruelty upon the Sabbath day, in that God had appointed it holy, answered, if God be mighty in heaven, I am also mighty on earth; though the same tongue that spoke it, was cut into little pieces, and fling to the Fowls, and the hand that smote, was cut off and hung before the Temple: or lastly, Pope H●ldebrand, who asked the Sacrament of Christ's body, before all the Cardinals, how he should destroy Henry the Emperor? and having no answer, fling it into the fire, saying, could the Idol gods of the Heathens tell them what should succeed in all their enterprises, and canst not thou tell me? And many the like; for the time would be too short for me to speak of all I might, who being past feeling, have given themselves to work all kinds of wickedness, even with greediness, Eph. 4.19. Besides, I cannot (without red cheeks) name the things that are commonly done by them, not in secret, but openly, and that without blushing, yea, not without boasting; and the report of sin, is oft as bad as the commission; I am loath, I say, to speak of that, whereof the very speech is loathsome. Wherefore to shut up with a word of application. Do we not know, or have we not heard of such as these, who are indifferent in nothing but conscience? I would there were none such to be known, or heard of, or, at least, I would they were thrown out of Christ's Crosse-row, but if there be, and ever hath been such, let any reasonable man judge, whether they could be thus desperately wicked, if they did not emulate Satan, strive after the perfection of evil, to be superlative in sin, to h●ve, as it were, the lowest place in hell, and who should come there first; as God's people desire to imitate God, strive after perfection of holiness, and to have a greater degree of glory in the Kingdom of Heaven. §. 109. QUestion. Satan works men by degrees to this height of impiety and not all at once. But how doth Satan work men to this height of impiety? Answer. Not all at once, but when custom of sin hath deadened all remorse for sin. A man at first goes into sin, as a young swimmer into the water, not plunging himself over head and ears at first dash, but by degrees, till he come in profundum, and then contemnit. The imbellick Peasant, when he comes first to the Field, shakes at the report of a Musket; but after he hath ranged through the fury of two or three Battles, he then can fearless stand a breach, and dares undaunted gaze death in the face: so the first acts of sin, are for the most part trembling, fearful, and full of the blush; it is the iteration of evil, that gives forehead to the foul offender: it's easy to know a beginning swearer, he cannot mouth it, like the practised man; he oaths it, as a cowardly Fencer plays, who as soon as he hath offered a blow, shrinks back, as if his heart suffered a kind of violence by his tongue; yet had rather take a step in vice, then be left behind, for not being in fashion. The first time the Fox saw the Lion, he feared him as death; the second, he feared him, but not so much; the third time, he grew more bold, and passed by him without quakeing. There is no man suddenly very good, or extremely evil, but grows so: as a River is small and foredable at the head, but greatens as it runs on, by accession of new waters. Solomon first takes two wives, than three, than hundreds; and having once got beyond the stakes of the Law, and all modesty, he is ready to lose himself amongst a thousand bedfellows. As men eat diverse things by morsels, and digest them with ease, which if they should eat whole, would choke them: so fares it with sinners. We deal with our consciences, as with our Apparel, when we have got on a new suit, fresh and fair, we are very chary of abusing it, we take heed where we sit, what we touch, or against what we lean; but when it is once grown a little old, soiled and sullied, we have no such regard of it, we little pass what we do with it, nor mind where we cast it; so the uxorious husband, at the first idolizeth his wife, no noise must disturb her, the cold wind must not blow upon her, the Sun must be shaded from her beauty, her feet must scarce touch the earth, nothing must offend her, she commands all, her will is a law; it may be, after a while none of all this, but the contrary: even such is our dealing with conscience; as we see in David, who at first was so tender of it, that the lap of Saul's garment only troubled him to the heart; but giving way to his own corruptions, and Satan's temptations, to what a height of sin was he risen? at first he only loosed the raynes to idleness; from idleness, he proceeds to lust; from lust, to drunkenness; from drunkenness, to murder, etc. Murder shall be employed to hide adultery, the fact which wine cannot conceal, the sword shall; yea, what a brood of sins hath the Devil hatched, out of this one egg of Adultery; Vriah shall bear his own Mittimus to joab, and be the messenger of his own death; joab must be a traitor to his friend; the Host of God must shamefully turn their backs upon their enemies, much blood of Israel must be spilt, many a good Soldier cast away, that murder must be seconded with dissimulation, and all this, to hide one Adultery. O how many, by this means, have declined from avigorous heat of zeal, to a temper of lukewarm indifferency; and then from a careless mediocrity, to all extremity of debauchedness; and of hopeful beginnings, have ended in incarnate Devils! resembling Domitian, who (when first chosen Emperor) did so abhor cruelty, that he would not suffer any beast to be killed for sacrifice; yet after by degrees, and when custom had brought an habit, he thought no cruelty too much, to put in execution against men: or Dionisyus, who so long as he was beloved, and well reported of, was a good man; but when the privy talk to his defamation came to his ears, he fell by degrees to exercise all manner of cruelty: or Nero, who at first being required to sign (as the manner was) the sentence of a criminal offenders condemnation, earnestly wished of God, that he could not write, rather than be forced to doom a man to death; and yet after, became the most lively Image of cruelty that we read of. Vice is a Pere patetike, always in progression; yea, both grace, and sin, are of a growing nature: for as it is in wealth, he that hath much, would have more: so in virtue, and vice; but evil men especially, and deceivers wax worse and worse, deceiving, and being deceived, 2 Tim. 3.13. they go first over Shoes, then over Boötes, then over shoulders at length over head and ears in sin, as some do in debt. § 110. O The dangerous and insensible insinuations of sin! Custom of sin tokes away the sense of sin if that crafty tempter can hereby work us but to one dram of less detestation to a familiarity in evil, he promiseth himself the victory. Custom brings sin to be so familiar, that the horror of it is turned into delight; and as men do at first less like sin, so with continuance they do less feel it: frequency in sin, takes away the sense of sin; as a man may look so long upon the Sun, that he shall become blind, and then he is not sensible of any light it hath; or hear a great noise so long (as they which live near the fall of the River Nilus) that it may make him stark deaf: for even so it fares with the notoriously wicked, who being familiarly accustomed to all manner of lewdness, can commit foul sins with less touch of conscience, than others can hear of them: as you shall have Blacke-smiths that are used to the frequent and daily handling of hot Iron, hold a scorching fire brand in their hands, and laugh whilst another would roar out; Estrich-like, they can concoct Iron, and put it off, as easily as another weak stomach can do jelly. Oh how the soul, that takes a delight in lewdness, is gained upon by custom! Neither will any means restrain such a Samson, for let him be bound with green withes (the shame of men) they will not hold him; with new Ropes, (the fear of authority) they will not hold him; with the pin and woof (of Law and Gospel) none of these will hold him. Indeed, for a time shame itself may hold them in, though sin holds them under; but shortly after they have brazen faces, so bloodless, that they cannot blush; and then farewell all good. There is some fear to offend, some knowledge of good and evil, some remorse, some conscience, while shame lasts: but if shame once departed, knowledge goes, and fear goes, and remorse goes, and conscience goes, none will tarry behind shame; at least, where the fear of God (which is the bridle and curb to sin) is absent, all vices will there be present and abound; and when they are once crusted over with perseverance, no hope of returning: like as the Tortise (delighting in the Sun) swimmeth on the top of the water so long, until the heat hardeneth her shell, that she cannot sink, and then she is taken. Wherefore let not this point part with us, till it hath taught us two things, to wit, to make conscience of small sins; not to reiterate, or allow ourselves in the practice of any known sin. § 111. ANd so you have the main ground, Again, God hath proclaimed an enmity between the wicked and the godly, for so long as the world endures. foundation, root, or spring of their opposition; which yet is not all, for, admit their natures were not contrary, this alone were omni-sufficient, God, from the beginning, hath proclaimed an enmity between the seed of the Serpent, and the seed of the woman, which is irreconcilable and endless: for as it hath been from the beginning of time; so it shall last to the end of all time: when time, saith one, began this malice first began; nor will it end, but with the latest man. It is an everlasting act of Parliament, like a Statute in Magna Charta, Gen. 3.15. where even in Paradise, jehova, the eternal God, and Lord of Hosts, saith unto Satan, I will put enmity between thee, and the woman; and between thy seed, and her seed; he, or it shall bruise thine head, and thou shalt bruise his heel; whereby Satan's seed, is meant the wicked of all ages; and by enmity, bitter, immoderate, inveiterate, irreconcilable, and endless hatred, and division, opposite to that amity and familiarity, which formerly had been between the Woman and the Serpent; as Expositors universally conclude. So that there was a twofold kingdom set up in this world (both spiritual) a kingdom of sin and darkness, Satan is their King and they must seek his wealth and honour all they can and strive to enlarge his kingdom by winning all they can from Christ by a continual war and skirmish. and a kingdom of light and holiness; the King and chief commander of the one, being Satan, the Prince of darkness, the god of this world, and chief of evil Spirits; his subjects, all unregenerate men: and the King of the other, being Christ, called in Scripture, the wonderful Counsellor, the mighty God, the everlasting Father, and Prince of peace, the Lord of Lords, and King of Kings, Isay, 9.6. Rev. 17.14. who is also the chief of men, even the chief Son of man; his subjects, the godly and regenerate alone: between which Kings, and their Regiments, God himself having proclaimed a perpetual war, saying, I will put enmity between the one, and the other, how can we expect less? for with God, neither doth his word disagree from his intention, because he is truth itself; nor his deed from his word, because he is power itself; God is not as man, that he should lie, neither as the Son of man, that he should repent: hath he said, I will put enmity between the men of the world, and his own people, and shall he not do it? or, hath he spoken the word, and shall not he accomplish it? Numb. 23.19. Heaven and Earth shall pass away, but one jot, or tittle of his word shall not pass, till all be fulfiled, Math. 5.18. So that to be without temptations, reproaches, and persecutions, we may rather wish, then hope: for what peace can we look for, between the seed of the Serpent, and the seed of the woman, since God himself, from the beginning, hath set them at enmity? yea, once to expect it, were an effect of frenzy, not of hope. § 112. THat Satan is their King, As they have not been wanting bitherto in any age. you have it, john 14.30. and the Prince of this world, it is plain, john, 12.31. and that he ruleth by, and worketh in all the children of disobedience, Eph. 2.2. makes clear: and that they are his servants, kept by the Devil in a snare, and taken Captive of him, at his will, are the very words of the Holy-Ghost, 2 Tim. 2.26. which being so (considered together with the former proclamation) how should they not seek his wealth, and honour by fight for him? How should they not strive to enlarge his kingdom, and the territories of Hell, by winning all they can from Christ, by a continual war and skirmish, as they have not been wanting hitherto in any age? Yea, I could produce testimonies and examples till dark night, to prove that there hath been in all ages, is now, and ever shall be (between these two Kings, Satan 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 express, or imply, somewhat touching this war: yea, as if the Scriptures contained nothing else, the Holy-Ghost significantly calls them, the book of the battles of the Lord, Numb. 21.14. as Rupertus well observes. But because it would take up much room, and none, except they are blind, will question the same, I will wave that. Saran is not a Captain of forties, nor of fifties nor of sixties, nor of hundreds; but he is General over all which fight not under Christ's Banner; which is but a little flock. It's true, every Christian in his Baptism hath taken press-money of Christ, to be his Soldier, and to serve him in the Field of this world, against his, and our enemies: yea, I confess, amongst us Christians, Christ is the subject of all tongues; O that he were the object of all hearts: but whereas the School disputes of him, the Pulpit preaches of him, Hypocrites talk of him, time-servers make use of him, Politicians pretend him, profane men swear by him, millions profess 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 Ba●l, for one that followed God; so now, many serve the world, and the flesh, and the Devil, for one that truly serves God in sincerity, truth, and holiness. Now as when Abimeleck reigned, down went Gideon's children: so where wicked men bear sway, and sin reigns, down goes Christ's friends, and the fruits of faith. And when hath the visible Church kept her own so well, but it might truly be said (not as the women of Saul and David, Saul hath slain his thousand, and David his ten thousand, but) Satan by himself and his Host, hath slain more than his hundred thousand. Yea, of these drunkards, who have taken the Devil's oath of allegiance, he is a very mean soldier, that hath not won some from Christ's Standard: as amongst the Hungarians, he is not held worthy to wear a weapon, nor reputed a brave gentleman, who hath not killed a Turk: Yea, some there are that have won more men from him, than they have been weeks at their own dispose; as Cato Censorius boasted, he had taken more towns in Spain, than he had been days in the country. Nay, hath not the Devil made as good use of some famous drunkard, as Samson did of that Jawbone of an Ass, judg. 15. wherewith he slew a thousand men? § 113. NOw wherein do they overcome, They would have our company in torments. and what is it these spiritual Kings, and their Regiments chiefly fight for (for having made clear way, I come now at length to prove the second part of my former proposition, namely, that their utmost aim and end (whether they seek to entice or enforce us to sin with them) is, that they may have our company hereafter in the burning lake) but to win souls each from other? and what think you do drunkards, the seed of the Serpent, and children of the Devil, more delight in, than the murder of souls? and why do they so subtly persuade, and so violently enforce us to sin with them, but that they may pluck us out of Christ's fold, 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 seed of the woman. No thing but ●●our soul ewil Isatisfi the berpent and is seed. For as nothing but the dishonour and rape of Tamer, could please Amnon; and nothing but the blood of Amnon, could satisfy Absalon; and nothing but the heart of Absalon, could content joab; and nothing but the death of joab, could pacify Solomon: so nothing but our souls, will satisfy the Serpent and his seed. This is the very Prick, White, and Butt, whereat they shoot all their Arrows, and lay their level. If any shall say, this word is too big for my mouth, I wish them, first hear, and then determine. The Devil by these, as through so many Bows, shoots a deadly Arrow at thy soul, as Lycian Ponderous 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 think you are all their frowns, and frumps, and censures, and scoffs? Why so many slanders, and stigmatical nicknames raised and cast upon the Religious? why are they the alone object of their scorn and derision, but that they may flout them out of their faith, damp, or quench the spirit, where they perceive it is kindled, 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 Emperors 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 Queen Mary, burn at the stake all that truly professed the purity of Religion, but to win them from Christ? Why did St. Paul, before his conversion, breath out threatenings and slaughters against the Disciples; why did he persecute them, even to strange cities, shut up in Prison, and punish them throughout all the Synagogues, but that he might make them renounce Christ, and his religion, and compel them to blaspheme? as himself 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 jews went away, and believed in jesus? as the Holy-Ghost affirms, john, 12.10.11. see also Chap. 11.48. Lastly, if there were not many men so cursedly wretched, as to delight in the murder of sonles; what should holy David so much, and in so many places, use these, and the like expressions, They have laid wait for my soul, Psa. 59.2.3. They rewarded me evil for good, to have spoilt my soul, Psal. 35.12. Mine enemies, the wicked, compass me round about for my soul, Psa. 17.9. They gather themselves together, and lay wait for my soul, Psalm 56.6. and many the like, which was not more his case, than it is ours: for all their aim, when they either tempt, or afflict us, is, that they may make us square our lives, according to their rule, (as that Giant 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, than any to be freed from their own Prison: and as in the blessed, there is perfect charity; so in the damned, there is perfect envy; neither the good would be saved, nor the wicked would be damned alone; wherefore they seek to win all they can. § 114. WHen once a man is got out of the snare of the Devil, he will do 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 sins and bad example, he hath drawn others from God: so now he will, all he can, draw others with himself to God; Saul converted, will build up, as fast as ever he plucked down; and preach, as zealously, as ever he persecuted. But take a view of each case in several 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 vain; these holy men seemed to them as one that mocked, and they did more than seem to mock them again. We read likewise, how Andrew was no sooner converted, and become Christ's Disciple; but instantly he seeketh out his brother Simon, to gain him also to the same faith, john, 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, john 4.28. to 41. And of the twelve Apostles, that so soon as they were endued with the Holy Ghost, they spread the Gospel throughout the whole world, and with so good success, that we read of three thousand souls 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 than he would be saved without them, he desired the Lord, to blot him out of the Book of Life, Exodus 32.32. and Paul to this purpose saith, I could wish myself to be separated from Christ, for my brethren, that are my kinsmen, according to the flesh, meaning the jews, Rom. 9.3. Their charity, and spiritual thirst after salvation, was much like the natural thirst of Alexander, who being with his troops 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 Emperor, who in his wars against Octocarus, King of Bohemia, being offered drink by a rustic that attended his harness, 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 himself. There is a great dearth of reason and charity in that man, who would be happy alone; much more do they desire the blessedness of others, that are of the communion of Saints: all heavenly hearts are charitable, and it is a great presumption, that he will never find 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 himself out of Satan's clutches, he will seek to draw others after him; yea, where the heart is thankful, and inflamed with the love of God and our neighbour, this shall be the principal aim: as that virtuous Lady, which Camden speaks of, having been a Leper herself, bestowed the greatest part of her portion, to build an Hospital for other Lepers. Neither can enlightened souls choose but disperse their rays: we are no whit thankful for our own illumination, if we do not look with charity and pity, upon the gross misse-opinions and misprisions of our brethren. It is a duty commanded by God, jud. 22.23. 2 Tim. 2.25.26. Heb. 3.13. And every good man's meat and drink, is to do 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 express his thanks. § 115. ANd as God's people would not be saved alone, but win all they can, They shall answer for soule-murther. knowing, society no small part of the very joys of heaven: no more would wicked men be damned alone, but misled all they can, thinking it some ease and comfort in misery, to have companions. As for example. What made the Scribes and pharisees compass Sea and Land, to make one of their profession, but that they might make him twofold more the child of hell, than themselves? as our Saviour expressly witnesseth, Matth. 23.15. Yea, they shut up the kingdom of heaven (so fare forth as they could) and would neither go in themselves, nor suffer others, that would have entered, to come in, v. 13. And what else, but this love of community, made Baalam (being a cursed reprobate himself) so willing; first, to curse all Israel, and after, when that would not fadge, to give such devilish counsel against them? Numb. Reve. 2.14 22. Or what is the reason think you, of all their practices 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 back to the world, that so they might have our company here in sin, 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 Apprentices of Religion soever, have been beaten off, by means of their scoffs, slanders, reproaches, or other their malicious practices against the godly; how many soever they have forestalled with prejudice against the religious, by making their savour to stink 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 sins, by their example; even so many of Christ's band they have (as much as in them lieth) diminished, and shall one day be arraigned and condemned, not only for high treason, against our Sovereign Lord Christ, but also for slaying so many souls with death eternal; which sin, having a reward of torment answerable, (as I shall show anon) must of necessity, bring upon them more than double damnation. Wherefore let them, more wisely than Dives, look to it in time, take heed of pouring water upon the fire of the Spirit, which had more need of kendling, then of quenching; and beating down the weak hands and knees, which should rather be lifted up for God, and against Satan. And thus you see that drunkards, and all wicked men, (whose meat and drink it is, to do the will of their Father) aim at our eternal ruin, as the devil did at the ruin of our first Parents, and their offspring; and how could they do so, if they did not partake of the devil's nature yea, if they were not quite changed from men into devils? § 116. BUt see other two reasons, Other reasons why they would have our company in the burning lake. 1 Being out of hope themselves the you're loath others should far better than they. why they desire community in the burning lake, and why they make no bones of soule-murther, the first is this, they know themselves irrecoverably lost, and therefore they are desperate, because they cannot rise themselves, they would ruin all; they know, they have so grievously offended God, and so despited the Spirit of grace, so sinned against knowledge, and conscience, and so often reiterated theirabominations, that they are become so incurable, and past hope of remedy, that no medicine, can help them, as God speaks, touching the sorrows of the jews, by jeremiah, Chap. 30.12.13.15. as sometimes it fares with a sick patient, who while he hath hope of cure, is willing to abstain from such meats as are dangerous, and hurtful for him; but knowing his disease incurable, forbeareth nothing that he likes, and likes only those things which are most forbidden him; so the Proverb is verified in them, Over Shoes, over Boötes, yea, which is desperate, over shoulders. As a man sinking into the deep water, catcheth hold of him that is next him: so men diving into the bottom of iniquity, pull down their adherents: and how can they more lively prove themselves the Devil's children, whose aim it hath ever been, seeing he must of necessity be wretched, not to be wretched alone? It is little content to them to be reprobates, except they have company. Wherefore as falling Lucifer drew numerous Angels with him: so all his agents and adherents, as firebrands, in burning themselves, burn others; the Devil out of malice misleads them, and they others: what wretched companions than are these men! the Lord grant we may know no more of them, then by hearsay. § 117 SEcondly, 2 They think it will be some ease and comfort in misery to have companions. there is another winning reason, why they strive so after community: for you must know, the Devil propounds to them and they to themselves, some appearance of good in every thing they do. They think it some ease and comfort, in misery to have companions, yea, the more, the merrier, think they, as sorrows divided among many, are borne more easily: it is some kind of ease to sorrow, to have partners; as a burden is lightened, by many shoulders: diverse backs will carry a greater burden, with less pain; or as clouds scattered into many drops, easily vent their moisture into air: many small brooks meeting, and concurring in one channel, will carry great vessels: yea, our griefs are lessened, our joys enlarged, our cares lightened, by one friendly associate. In all heats of anguish, good assistance and society breathes some cool air of comfort: when Paul must answer before Nero, he complains, that no man stood with him, but all men forsook him, 2 Tim. 4.16. And certainly, it was a plague upon a plague; to the Leper, that he was condemned to live alone: it cannot but aggravate their sickness, which are now penned up, by reason of this visitation, and compelled to be sick without any visitant, either to ease, or pity them. The comfort of fugitives is, that there be many fugitives; we know nothing seems to fall, where every thing falls; a general disease, is a particular health: whereupon the Courtesan tailed Fox, in the Fable, endeavoured to have all Foxes cuttaild. They have a whimsy in their brains, much like that of Amurath, who, at the taking of Isthmus, sacrificed six hundred young Grecians to his Father's soul, to the end, their blood might serve as a propitiation, to expiate the sins of the deceased. Wherein they imitate the Dragon, which is very desirous of the Elephant's blood, for the coldness of it, wherewith she desires to be cooled; or the great Cham, who whensoever he dyeth, takes order, that ten, or twelve thousand Tartars be slain, to accompany his death. But alas poor souls! they are much mistaken, But this will add to the pile of their torments in thinking it will either comfort, or ease them, to have fellowship in torment: for though by the multitude, of participants, the joys of Heaven are enlarged; yet hereby the sorrows of Hell are much increased; for know this, thou Tempter, that thou dost not more increase other men's wickedness on earth, (whether by persuasion, or provocation, or example) than their wickedness shall increase thy damnation in Hell, as is plainly seen in the case of Dives; for what made that damned churl move for his brethren (seeing there is no charity in Hell) but that he felt, every step they followed of his leading, to increase the pile of his torments, Luk. 16. Non fratres dilexit, sed seipsum respexit, he desired not their salvation, but his own less damnation. Again, this is made good, Gen. 3. where the Serpent is cursed, for making Eve transgress; and Eve, for making her husband sin. Yet such is the implacable enmity, and unchangeable malice of the Serpent, and his seed; of the Prince of darkness, and these his adherents, against the children of light, that they will enhance their own damnations, to procure other men's; rather make their own fire hotter, than not labour to bring others to the participation of their own torments; yea, though their consciences tell them, that such a bitter root shall answer for itself, and for all the corrupt branches, yet they will endure more grievous misery, to have a more numerous society. And so much of the war which God proclaimed, between Satan and Christ, and their Reigiments, the wicked and the Godly. If you would know the original, and meritorious cause of this proclamation; it was Adam's sin, in eating the forbidden fruit; and Satan's malice, in moving and seduceing him thereunto; the Original of this discord, is from original sin. § 118. The Devil beholding to whores, but fare more to drunkards for none help to people his infernal kingdom like them. We have got through the greatest part, and are passed by the principal stages of the drunkard's progress; there is but one mile further, of about eight short furlongs, to go, and we have overcome it; yea, to speak truth. I am now at the top of the hill, and shall, after a short pause, go down faster than I went up. But let us make a stand here, and look back upon what we have passed, since Section the (75.) from which stage hitherto, I have shown how drunkards imitate that old Serpent the Devil. In Tempting Enforcing to sin, and in drawing to perdition. After a review taken, let any stander-by (for being no ways a party, I refer it to him) say, whether Satan be so much beholding to any men alive as to them; whether he hath any servants, that do him such faithful service; any factors, that make him a better return of souls; any General, that subdues so many soldiers to him; any Advocates, which plead so hard for him, as the true drunkard; I presume he cannot nominate, or think of one. I confess, a beautiful whorish woman (another of the Devil's lime-twigs) who hath a flattering tongue, Pro. 6.24. smooth and enticeing words, Pro. 7.5. lips which drop like an honey comb, and a mouth more soft than oil, Pro. 5.3. as Solomon speaks, doth the Devil singular good service in the business of tempting; for infinite are the souls, which these artificial Paradises have beguiled; yea, it cannot be denied, but Satan is more beholding to the face, then to all the body beside. For as through an Hell upon earth, God brings many to Heaven: so through an Heaven upon earth, many bring themselves too Hell. And she hath one privilege above other tempters, for, Cockatrice-like, she killeth with her very sight; yea, she is able to take a man, with her very eyelids, Pro. 6.25. which makes the wise man say, that many have perished by the beauty of women, Ecclus. 9.8. yet nevertheless, let her have as many lovers, as Toringa once had (who attempting to count them upon her fingers, was forced to call for a bushel of Pease, before she could number them all) and strength like Rotorus, who contracted with a notable Pirate, to serve the turn of him and his hundred soldiers: and a will as free as Dunkirk, which bids welcome to all comers, so that any base Fellow may ride her post to the Devil, with a golden bit; she shall never be able to fill Hell (her body will not hold out) nor help to people that infernal Kingdom; as some drunkards do, that are gifted thereafter. The which considered, together with his other sins of idleness, epicurism, adultery, murder, his vain babbling, scurrilous jesting, wicked talking, impious swearing, atheism, etc. (for he hath triple heads to Cerberus, that ugly Porter of Hell) proves him the King, or chief of sinners, as the Basilisk is called the King of Serpents; and not only shows them to be children of the Devil, as they were long since, but to be really metamorphosed into Devils, as Lot's wife was really metamorphosed into a pillar of Salt, and Ulysses' companions into Hogs and Dogs, and Cadmus, with his wife, into Serpents: yea, certainly, if the Devil would change his properties, he would put himself into the person, and appropriate to himself the very qualities of some drunkard; how ever, he chooseth drunkards to be his instruments, to tempt, rather than other sinners, because they are more fit for it, than any other; as of all the creatures which God made, he chose the Serpent, an instrument, to tempt Eve, because it was more subtle than any beast of the field. Gen. 3.1. As also for the natural affection which they bore to him, above other men; for the drunkard loves Satan so extremely, that, for the most part, he either swims to him in blood, or sails to him in a vessel of wine, before nature summons him to departed, and will needs be tormented before the time. All which their zeal, industry, We should be as zealous and industrious to win souls to God. and fervent affection, to do the will of their Father, should teach and stir up God's people to the like zeal, industry, and fervent affection, to do the will of their Father. Their voluntary lewdness, calls for our dutiful and more zealous obedience; that our God may have as faithful servants, as he hath unfaithful enemies. Shall wicked men be at more cost and pains, to please an ill master; then we can afford to please so good a God, so gracious, so loving a Father? Shall they labour so hard, for that which shall confound them; and shall we think any pains too much, for that which shall save us? Is it their meat and drink to do mischief; and shall good duties down as a Potion with us? This were to acknowledge more venom in the seed of the Serpent, than there is health in the seed of the woman. Indeed, the world could not stand before us, if our truth might be but as hotly followed as their falsehood. O that our God, whose cause we maintain, would inkendle our hearts, with the fire of holy zeal, but so much as Satan hath inflamed theirs, with the fire of fury and faction. O Saviour, it was thy meat and drink to do the will of thy Father, how do we follow thee, if we suffer either pleasures, or profits to take the wall of thy services? But of this elsewhere. § 119. FOr I consider, Their punishment. that both by Gods, and man's Law, next after indictment and conviction, follows sentence; and after sentence is past, comes execution; if a reprieve, or pardon be not sued out, in the interim. Wherefore, as drunkards have seen their sin laid open, so let them now hearken to their punishment: If there be any of these Antipodes to God and his Kingdom, who like Trees, have rooted both head and heart into the earth, and set heaven at their heels, that have in this Treatise, as in a picture, taken a full view of his own horrid and detestable condition, and with Bupalus the Painter, read the lively character of his odious and deformed demeanour; and after he hath seen, as in a clear glass, the ugly face of his foul heart, with those spots and wrinkles, which otherwise he could not have confessed in himself, and further seen how miserably he hath been deluded in his judgement, touching the religious; and shall notwithstanding resolve against yielding, and prefer the humouring of his soul, before the saveing of it, and shall think it a disparagement to repent him of his errors, and would rather obstinately continue in them, then disclaim them; so shutting his eyes, that he may not see; and stopping his ears, that he may not hear; and hardening his heart, that he may not consider; presumptuously, as Pharaoh did; maliciously, as Ca●n did; desperately, as Ahab did; and blasphemously, as julian did; let him know this, that he shall surely perish. The reason of it, is taken out of the Proverbs, an Arrow drawn out of Salomon's sententious Quiver, read the words, and tremble, A man that hardeneth his neck, when he is rebuked, shall suddenly be destroyed, and cannot be cured, Prov. 29.1. yea, saith the Lord himself, Prov. 1.24.25.26. because I have called, and ye refused; I have stretched out mine hand, and ye would not regard, but despised all my counsel; I will also laugh at your destruction, and mock when your fear cometh. And of this we have sundry instances. The Sons of Ely would not hearken unto, nor obey the voice of their father, why? because (saith the Text) the Lord was determined to destroy them, 1 Samuel 2.25. Their hearts must be hardened, that they may be destroyed. I know, (saith the Prophet to Amaziah) that God hath determined to destroy thee, because thou hast done this, and hast not obeyed my counsel, 2 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 coming, wherein the Lord jesus Christ shall be revealed from heaven, with his mighty Angels, in flaming fire, to render vengeance unto them which obey not unto his Gospel, 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 jude 15. Wisdom 5.1. to 10. at which time thou shalt hear him pronounce this fearful doom, Depart from me ye cursed, Matth. 25.41. which is an everlasting departure, not for a day, nor for years of days, nor for millions of years, but for eternity; and that from Christ to the damned, to the devils, to hell, without either end, or ease, or patience to endure it; at which time, within thee shall be thine own guilty conscience, more than a thousand witnesses, to accuse thee; the Devil, who now tempts thee to all thy wickedness, shall on the one side, testify 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; behind thee, an hideous noise of innumerable fellow damned reprobates; tarrying for thy company; before thee, all the world burning in a flaming fire; above thee, that ireful ●●dge of deserved vengeance, ready to pronounce the same sentence upon thee; beneath thee, the fiery and sulphureous mouth of the bottomless pit, gaping to receive thee; into which being cast, thou shalt ever be falling down, and never meet a bottom; and in it thou shalt ever lament, and none shall pity thee; for thou shalt have no society but the Devil and his Angels; who being tormented themselves, shall have no other ease, but to wreak their fury in tormenting thee; thou shalt always weep for pain 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 think, how for the shadow of a few short pleasures (if they could be called pleasures) thou hast incurred these sorrows of eternal pains, 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 sins, and the Kingdom of Heaven freely, if thou wouldst but believe and repent; and how easily thou mightest have obtained mercy in those days, how near thou wast many times to have repent, and yet didst suffer the devil and the world to keep thee still impenitent; and how the day of mercy is now past, and will never dawn again, for thou shalt one day find, that conscience is more than a thousand witnesses, and God more than a thousand consciences. § 120. IF you will not believe me, yet at least believe Pharaoh, The same further amplified who in the rich man's scalding torments hath a Discite a me, learn of me; he can testify, out of woeful experience, that if we will not take warning by the word (that gentle warner) the next shall be harder; the third and fourth, harder than that; yea, as all the ten plagues did exceed 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 all the rest; the fearfullest plagues God still reserves for the upshot, all the former do but make way for the last. When the Dream, and the Miracle, and the Prophet had done what they could upon Nabuchadnezzar; God calls forth his temporal judgements, and bids them see what they can do; if they will not yet serve, he hath eternal ones, which will make them repent every vein of their hearts and souls, 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 feel it, that so you might be won, if not out of faith, yet out of fear; for certainly, this were the hopefullest means of prevention: for though divers thiefs have robbed passengers, within sight of the Gallows; yet if a sinner could see but one glimpse of hell, or be suffered to look one moment into that fiery Lake; he would rather choose to dye ten thousand deaths, then commit one sin: and indeed, therefore are we dissolute, because we do not think what a judgement there is after our dissolution; because we make it the least and last thing we think on; yea, it is death, we think, to think upon death, and we cannot endure that doleful bell, which summons us to judgement. Something you have heard of it here, and in Section the 44. But, alas! I may as well with a Coal paint out the Sun in all his splendour, as with my pen, or tongue, express the joys of Heaven (which they willingly part withal) 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 tully's eloquence: so none can express those everlasting torments, but he that is from everlasting, to everlasting; and should either man, or Angel, go about the work, when (with that Philosopher) he had taken a seven-nights time to consider of it, he might ask a fortnight more, and at the fortnight's end, a month more, and be at his wit's end, at the world's end, before he could make a satisfying answer, otherthen his was, that the longer he thought of it, the more difficult he found it: alas! the pain of the body, is but the body of pain; the anguish of the soul, is the soul of anguish. § 121. BUt to be everlastingly in Hell, to lie for ever in a bed of quenchless flames, is not all: Drunkard's shall have a double portion of vengeance to other men. for as thy sins have exceeded, so shall thy sufferings exceed; as thou hast had a double portion of sin 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 works, Revel. 20.12.13. and 22.12. As our works are better or worse, so shall our joys in heaven, our pains in hell be more or less; as every one hath been more wicked, he shall be more wretched; Capernaum exceeding Sodom and Gomorrah in sin, shall feel also an excess of punishment; and the wilful servant shall receive more stripes, than 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 scorn any proportion under a whole volume of plagues. But see wherein thy sins exceed other men's, The drunkards sins aggravated by the circumstances. that shall go to the same place of torment, how every sin receiveth weight and increase in regard of circumstances, and how thou, after thine hardness and heart which cannot repent, heapest unto thyself wrath against the day of wrath, and of the declaration of the just judgement of God, who will reward every man according to his works, Rom. 2.5, 6. The particulars which greaten, aggravate, and add weight to thy sins, and make them above measure sinful, are so divers and sundry, that I may not insist upon all; yet some are of such import, that I dare not omit them. First, the civil justiciary, who omitteth the performance of those good duties which the Law requireth, First, the civility righteous have he● for their portion but drunkards are notoriously wicked. is in a damnable condition; but thou in a fare worse, who wilfully runnest on in the commission of those sins, which the Law flatly forbids. It was the not slaying of Agag. 1 Sam. 15. that lost Saul his Kingdom, and the favour of God. The not circumcising of Moses his first borne. Exodus 4. had like to have cost him his life. The not relieving of poor Lazarus, Luk. 16. was the rich man's ruin. It was not the evil servants spending his Master's money, which cast him into prison, but the not gaining with it; he did not evil with his Talon, no, it was enough to condemn him, that he did nothing with it. Now if barrenness be sent into the fire, how can rapine look to escape? if omission of good works be whipped with Rodds, surely commission of impieties shall be scourged with Scorpions. The old world did but eat, and drink, build, and plant, marry and be merry, and were swept away with the Besom of an universal deluge: which things were in themselves lawful: what then shall become of Liars, Swearers, Drunkards, Adulterers, malicious monsters, scandalous sinners, whose works are in themselves simply unlawful? If the civility righteous shall not be saved in that great and terrible day, where then shall all ungodly drunkards, and deboyshed swilbowles appear? Heaven is our Goal, we all run: lo the Scribes and pharisees are before thee; what safety can it be to come short of those, that come short of heaven? Except your righteousness exceed, etc. Meroz was cursed by the Angel, because they came not to help the Lord, in the day of battle, judges 5.23. they fought not against God, yet because they did not fight for him, they are cursed. And if they that stand in a lukewarm neutrality shall be spewed up, sure the palpable and notorious offender, who takes up arms against God, and opposes all goodness, shall be trodden under foot of a provoked justice. O consider this, and lay it to heart, you, that commit sins of all sorts and sizes; you, that can tear heaven with your blasphemies, and bandy the dreadful name of God in your impure mouths, by your bloody oaths and execrations; ye that dare exercise your saucy wits in profane scoffs at Religion; ye that can neigh afterstrange flesh etc. § 122. SEcondly, 2. His fine are against knowledge and conscience. the sins which thou committest are against knowledge and conscience, and so fare greater than the same sins, if another should do them ignorantly. The servant that knows his master's will, and if he do it not, is a greater sinner, and shall endure a greater punishment, than he which neglects the same, not knowing it, Luk. 12.47.48. to know and not obey, doth but teach God how to condemn us; the greater light we have, the more shame it is for us to stumble. Anaxagoras that saw the Sun, and yet denied it, is condemned, not of ignorance, but of impiety. The infidel disputes against the faith, the impious lives against it, both deny it; the one in terms, the other in deeds; both are enemies to the Gospel; but of the two, it is worst to kick against the thorns, we see, then to stumble in the dark at a block, which we see not: it shall go ill with sinful Pagans, but worse with wicked Christians; for the Thistell in the Forest shall not far so ill, as the barren Figgtree in the Vineyard, the Vine fruitless, is of all Trees most useless: the daughter of Zion would never have been so notorious an Harlot, had she not first been so rare a Virgin: julian and Lucifer had been less damned, if the one, had not been a Christian; and the other, an Angel of light. Read we not that the sins of the jews were greater, than the sins of the Gentiles? because, in jury God was known, and his name great in Israel; it was not so, saith the Holy Ghost, with other Nations, neither have the Heathen knowledge of his ways; so the sins of us Christians (other circumstances being matches) are greater, than the sins of the jews; because our knowledge is more, or may be more; they had but an aspersion, line to line, here a little, and there a little; we have an effusion, Asts 2.17. I will pour out my spirit upon all flesh. For if simple ignorance find no mercy; what Cloak is long enough, to cover wilful and affected ignorance? certainly, if nescience be beaten with stripes, wilful impiety shall be burned with fire; sin, even in ignorance, is a Talon of lead; but sin, after knowledge, is a millstone, to sink a man to the lowest. If flaming fire be their portion that know not God, and could not; how terrible shall their vengeance be, that might know him and would not? howsoever men live, or dye, without the pale of the Church, a wicked Christian, who either doth, or may know the whole revealed will of God, shall be sure of plagues. O how many at that dreadful day (when God's revenges have found them out) shall unwish themselves Christians, or wish that the Gospel and they had never been acquainted? yea, how will they in hell curse their knowledge, and unprofitably wish, that they had been Idiots or infidels, and never had so much as heard of Christ; when they shall find this glorious light, a means to promote them to a higher place in the kingdom of darkness, and procure to them, a greater revenue of torment than others have, who know less? for he who is ignorant of, or neglects his own salvation, all his knowledge tendeth to his greater condemnation: to know good, and do evil, makes a man's own mittimus to Hell. If with Baalam and judas, we have knowledge in the head, without holiness in the heart; we shall, with Vriah and Bellerophon, but carry letters to cut our own throats; or with that servant in the comedy, carry Satan a special warrant, to bind us hand and foot, and cast us into everlasting fire. § 123. THirdly, 3. He sins not of infirmity but presumtuously and of set purpose. as in sin there is sundry steps and degrees, whereby one and the same sin, may be lessened, or increased; so thou dost mightily increase the guilt of thy sin this way. As for example. It is a fearful thing to omit good; more fearful, to commit evil; (as I have showed) but worse, to delight in sin; worse than that, to defend it; but worse then worst, to boast of it; which is an usual thing with thee. Or thus, he doth bad enough, that sins through infirmity, being led captive against his will, to do foul crimes; but thou dost incomparably worse, who sinnest presumtuously, and of set purpose, yea, of obstinate and resolved malice against God, and his image (as I shall in due place prove) sinning, not only without all shame, but not without malice; insomuch that it is thy least ill, to do evil; for behold, thou speakest for it, joyest in it, boastest of it, enforcest to it, mockest them that dislike it; as if thou wouldst send challenges into heaven, and make love to destruction. Fourthly, 4. His sias are so open and scandalous that the Gospel is dishonoured and God blasphemed. thy sins exceed and weigh down other men's, that shall go to the same place of torment, because they are so open and scandalous; for he that sins publicly, to the dishonour of God and religion, is a greater offender, then if he did the same at home, and in private. Sin that is done abroad, ceaseth to be single, for it is many sins in one, and that in a double respect; it stumbles others, it infects others. First, it stumbles others, and this doth much to increase it. It did wonderfully aggravate David's sin, that it caused the enemies of God to blaspheme: and made the sin of Elie's sons (whose scandalous lives, made men abhor the offerings of the Lord) so heinous that God even swore unto Ely, that the wickedness of his house should not be purged with sacrifice, nor offering for ever, 1 Sam. 3.14. O the difference between thy practice, and what it ought to be: Christians ought to be blameless, pure, and without rebuke, yea, to shine as lights to other men, in the midst of a naughty and crooked nation, Phil. 2.15. whereas thou by thy deboyshed life: and abominable licentiousness, dost scandalise the Gospel and true religion, yea, make it odious to Turks and Infidels, according to that of the Apostle Rom. 2.24. Secondly, it infects others, in which regard, saith Isiodore, It is a greater offence to sin openly then secretly; for he is doubly faulty, who both doth, and teacheth the same. To sin before the face of God, is to dishonour him; but withal to sin before the face of men, whereby others are taught and encouraged to do the like, is doubly to dishonour him. An exemplary offender, is like a malicious man sick of the plague, that runs into the throng to disperse his infection, whose mischief outweighes all penalty: Many an Israelite committed fornication, and yet upon repentance got pardon; but Zimry that would do it impudently, in the face of God and man, was sure to perish. § 124. FIftly, 5 He commits many sins one in the ●●ck of another, and multiplies the same sins often. this aggravates thy guilt exceedingly, in that thou addest sin to sin; as first, thou committest drunkenness, and then in the neck of that thou blasphemest God, slanderest thy neighbour, seducest thy friend, committest adultery, murder, etc. as thou best knowest the wickedness, whereunto thy heart is privy: when for a less matter than one of these, that worldling forfeited his soul, Luk. 12.20. Again, thou aggravatest thy guilt, by multiplying of sin, that is, by falling often into the same wickedness; and hereby Satan makes sure work, for though the Devil be the father, lust the mother, consent the midwife, sin the child, and death the portion; yet all is like to miscarry, if custom become not an indulgent nurse, to breed up the same till it come to an habit. Satan first twines certain small threads together of seeming profit, pleasure, etc. and so makes a little cord of vanity, therewith to draw us unto him; and afterwards composeth of such lesser cords twisted together, that cart-rope, or cable (custom of iniquity) and therewith he seeks to bind men fast unto him for starting; for when sin, by custom and long practice, is grown to an habit, this is sin in perfection, or the perfection of sin; because custom in sin, brings hardness of heart; hardness of heart, impenitency; and impenitency, damnation. Yet this by the way is to be noted and remembered, that men of years living in the Church, are not simply condemned for their particular sins, but for their continuance and residence in them: sins committed make men worthy of damnation, but living and abiding in them, without repentance, is that which brings damnation upon them: such as live within the precincts of the Church, shall be condemned for the very want of true faith and repentance. § 125. SIxthly, 6 He sins against mercy, the abvadance of means, and the many warnings, which others never bad. thy judgement shall not only be increased, according to thy sins; but God will therefore adjudge thee, to so much the sorer and severer condemnation, by how much thy means of repentance hath been greater. If I had not come and spoken unto them (saith our Saviour) they should not have had sin; but now have they no cloak for their sin, john, 15.22. Ordinary disobedience in the time of grace; and wilful neglect of Gods call, in the abundance of means, is a great deal more damnable, than the commission of sin in the days of ignorance and blindness, when the like means are wanting. Those Gentiles, the Ninivites, were more righteous than the jews, in that they repent at the voice of one Prophet, yea, and that with one Sermon; whereas the jews refused and resisted all the Prophets, which God sent among them; but the jews who resisted our Saviour Christ's doctrine, and put him to death, were more righteous than such as amongst us are scoffers at Religion, and Antipodes to the power of grace, they were never convinced that he was the Messiah, sent from God to redeem the world, as all, or almost all are, that call themselves Christians, because they profess themselves members of Christ, and Protestants, in token that they are ready to protest against, and resist all such as are professed enemies to, and opposers of Christ's Gospel. As for the Heathen Philosophers, who knew not God in Christ, they are more righteous than wicked Christians beyond compare, for they believed as Pagans, but lived as Christians: whereas such believe as Christians, but live like Pagans: yea, many of them would have been ashamed to speak that, which many of these are not ashamed to do: and though we are unworthy to be called Christians, if we profess him in name, and be not like him in works; yet the most part of men amongst us proclaim to the world, that they have never thought whether they are going to Heaven or Hell. There be many professed Christians, but few imitaters of Christ: we have so much science, and so little conscience; so much knowledge, and so little practice; that to think of it, would move wonder to astonishment, had not our Lord told us, that, even amongst those that hear the Gospel, three parts of the good seed falls upon bad ground. The common Protestant is of Baalam's Religion, that would dye the death of the righteous: but no more, Ioshua's resolution; I and my house will serve the Lord, is grown quite out of credit with the world: and there are more banquerupts in Religion, then of all other professions: but let men take heed, lest by their disobedience they lose their second Paradise, as our original Parents did their first. If we are commanded to exceed Scribes and Pharisees in our righteousness, than those that come short of the Ethnic Pagans, what torments shall they suffer? jerusalem is said to justify Sodom; yet were the Sodomites in Hell; now if we justify Jerusalem, sure we shall lie lower in Hell, then either the Sodomites, or the jews; for we are so much the worse, by how much we might have been better. § 126. BUt see how many ways God hath called thee, The several ways whereby God calls to repentance. how many means he hath used, that he might win thee to repentance. First, the holy Scriptures are, as it were, an Epistle sent unto thee from Heaven, and written by God himself, to invite and call thee to repentance: and therein Christ himself no less saith unto thee from Heaven, when thou art drinking, swearing, mocking, scoffing, deriding, envying, hating, opposing, and persecuting any that believe in him, than once he did to Saul, why persecutest thou me? I am jesus whom thou persecutest; it is hard for thee to kick against the pricks: for whatsoever the Spirit speaketh generally, or specially in the Word, is the voice of the whole Trinity, and intended particularly to thee, and to me, and to every man single, his case being the same: What? dost thou look for Cain or judas to come out of Hell to warn thee? it is sufficient their sin and punishment is written for thy learning. But this is not all; for though he calls chiefly by his Word, yet he doth not call only by it; for never any thing happened unto thee in thy whole life, whether thou receivest benefits, or punishments; hearedst threatenings, exhortations, or promises, from any his Ambassadors of the Ministry, but all, whether fair means, or foul, have been sent from God, to invite and call thee to faith and repentance; He even therefore threatens Hell, (saith St. Chrysostome) that he may not punish thee by the same. All Gods blessings are like so many suitors, wooing thee to repentance; yea, they put on even the forms of Clients, and petition thee for repentance; his afflictions are Ambassadors, sent to treat with thee about a league, which cannot be had without repentance; all the creatures of God, ordained for thy use, are so many silent Sermons, so many trumpets, that summon thee to repentance; in brief, wherefore doth the Spirit of grace knock at the door of thine heart, with such infinite checks, and holy motions, but that he would come in? and he will not come in, till repentance hath swept the house. Why wast thou not with thy harlot, like Zimry in the arms of Cozby, smitten in the act of thy Adultery? Why was not thy soul and hers, sent coupled to the fire of torment, as your bodies were undevided in the flame of uncleanness? While thy mouth is opened to swear and blaspheme, why is it not instantly filled with fire and brimstone? When thou art dead drunk, why art thou suffered to wake again alive, but this, God waits (as in the Parable of the Fig tree, Luk. 13.) another, and another year, to try whether thou wilt bring forth the fruit of repentance, and new obedience? yet presume not; for as when men give long day, they expect larger payment; so does God, or for default thereof, confers a heavier doom; the first felony may scape, in hope of amendment; but the second, much more the seventh, meets with (as well it deserves) a halter. Yea, of this be sure, if Gods long suffering works no reformation, this silent Judge will at last speak home. The Elephant suffers many injuries from the inferior beasts; but war being too fare provoked, his revenge is more extreme, than his patience was reinisse: and the higher the Axe is lifted up, the deeper it cuts. But what do I nominating particulars, when thou hast had more warnings, and invitations, than thou hast hairs on thy head: Gods benefits offered thee in Christ (and they all solicit thee to repent) are without number, though thy sins strive with them, which shall be more. If thou couldst count the numberless number of creatures, they would not be answerable, to the number of his gifts; though the number of thine offences, which thou returnest in lieu of them, are not much inferior. Not to enter into particulars, which were endless, but to give you the sum or epitome of them; for I had rather press you with weight, then oppress you with number of Arguments. The Lord Christ hath not only ransomed thee from infinite evils here, and everlasting torments hereafter; but also purchased every good thing thou dost enjoy, whether for soul, or body, even to the very bread thou eatest, and that with the price of his own precious blood; and, as if all this were too little, he reserveth for thee such pleasures at his right hand, as never entered into the heart of man to conceive; and to the end only, that thou shouldest serve, and set forth the praise of his Name, who hath done all this. As he descended into Hell, that we might never come thither; so he ascended into Heaven, to prepare a place for us, which we have no right unto. What should I say? If we look inward, we find our Creator's mercies; if we look upward, his mercy reacheth unto the Heavens; if downward, the earth is full of his goodness, and so is the broad Sea; if we look about us, what is it that he hath not given us? Air, to breath in; Fire, to warm us; Water, to cool and cleanse us; , to cover us; Food, to nourish us; Fruits, to refresh us; yea, Delicates, to please us; Beasts, to servous; Angels, to attend us; Heaven, to receive us; and, which is above all, his own Son to redeem us: whithersoever we turn our eyes we cannot look besides his bounty. O consider of these his mercies, you that forget God; and then, though there were no Hell, no punishment for sin, yet you would not transgress. Hast thou any brains, or heart to conceive what it is he hath bestowed, what thou hast received, what thou hast deserved? No surely, for if thou hadst brains, and wert a wise man, it would make thee mad, as Solomon speaks in another sense, Eccl. 7.7. or if thou hadst a heart not like a stone, or an Adamant, the consideration of God's love, and thy odious unthankfulness, would make it split and break in pieces. But hear it again. First, thou wert created by him a man, and not a beast: in England, not in Aethiopia; in this clear and bright time of the Gospel, not in the darkness of Paganism, or Popery. Secondly, thou wert redeemed out of Hell by his precious blood; he spared not himself, that his Father might spare thee. Oh think what flames the damned endure, which thou mayst escape, if thou wilt thyself; me thinks this should melt a heart of Adamant. Thirdly, he hath preserved thee here from manifold dangers of body and soul. Fourthly, he hath all thy life long plentifully and graciously blessed thee with many and manifold good things. And lastly, promised thee not only felicity on earth, but in Heaven, if thou wilt serve him. § 127. BEsides, The same further amplified. as these mercies are great in themselves, so our unworthiness doth greaten them more, being showed to us, who are no less rebellious to him, than he is beneficial to us. And is all this nothing to move thee? dost thou thus requite him? art thou so fare from loving and fearing him, that thou hatest others, which do? O monstrous ingratitude! oh foolish man, to look for other, then great, then double damnation! O that such sovereign favours as these, should not only not profit thee, but turn to thy destruction, through thy wilful, blind, and perverse nature! He is thy Lord, by a manifold right; his tenure of us is diversely held, and thou his servant by all manner of obligations; indeed our tenure of him is but single, he is ours only by faith in Christ, Gal. 3.26. First, he is thy Lord by the right of creation, thou being his workmanship, made by him. Secondly, by the right of redemption, being his purchase, bought by him. Thirdly, of preservation, being kept, upheld, and maintained by him. Fourthly, thou art his by vocation, even of his family, having admitted thee a member of his visible Church. Fifthly, his also (if it be not thine own fault) by sanctification, whereby he possesseth thee. Sixtly, and lastly, he would have thee of his court by glorification, that he might crown thee every way his. Yea, he hath removed so many evils, and conferred so many good things upon thee, that they are beyond thought or imagination; for if the whole Heaven were turned to a book, and all the Angels deputed writers, they could not set down all the good, which Christ hath done us. Now favours bestowed, and deliverances from danger, binds to gratitude; and the more bonds of duty, the more plagues for neglect. Hath God contrived so many ways to save us, and shall not we take all occasions to glorify him? Hath he done so much for us, and shall we deny him any thing that he requires, though it were our lives, yea, our souls, much more our lusts? we have hard hearts, if the blood of the Lamb cannot soften them; stony bowels, if so many mercies cannot melt us. Was he crucified for our sins, and shall we, by our sins, crucify him again? Do we take his wages, and do his enemy service? Is this the fruit of his beneficence, of our thankfulness? Is this the recompense of his love, to do that which he hates, and hate those whom he loves? O for shame think upon it, and at his instance be persuaded, by whose blood you were redeemed from all these evils, and interested in all these good things. The Apostle could not find out a more heart-breaking argument, to enforce a sacrificing of ourselves to God, then to conjure us by the mercies of God in Christ, Rom. 12.1. and indeed, we could not be unthankful, if we thought upon what the Lord gives, and what he forgives: but if the thought of these things will not move thee, Lord have mercy upon thee. For, as it is a fearful mark of a reprobate, always to abuse God's mercy and patience, to the hardening of ourselves in our evil courses: so good turns aggravate unkindnesses, and our offences are increased with our obligations: yea, there is not one of these favours, of those warnings, which I have mentioned, or which thou hast received, that shall not once be a witness against thee, as appears by, 1 Sam. 2. where God saith unto Ely, by the Prophet, Did not I do such and such things for thee, and thy father's house, wherefore then hast thou done thus and thus? And likewise by Chap. 15. where the Lord reproving Saul for his disobedience, exceedingly aggravates his sin, by what he had formerly done for him: yea, how doth the Lord by the Prophet Nathan aggravate David's fact, by repeating the many and several favours, and deliverances, which formerly he had extended to him, 2 Sa. 12.7. to 13. § 128 YEa, Even this book will be a witness against them, when their consciences are awakened. even this very Book shall be a witness, and rise up in judgement against thee (as Plutarch told Trajane the Emperor, touching his letter of advice) and those very eyes that read it, and that understanding, and will, which hath conceived, and consented unto the equity and truth of it, shall be cited as witnesses against thee. And, in the mean time, thou shalt never hereafter drink, swear, whore, seduce, hate, persecute, or reproach any for well doing, but thy conscience, as a sergeant, shall arrest thee upon it; yea, this Book shall gnaw thee at the heart, with a Memorandum of Hell, that thou shalt wish, O that I could abandon my sins, or else that I had never had such a warning. And then perhaps the gate of mercy will be shut. But then, perhaps, the gate of mercy will be shut, and though thou wouldst gladly repent, yet it will be too late, then shalt thou begin to say; O what a warning had I such a time, what an opportunity did I then let slip! wo is me, that ever I was borne; and woe is me, that ever I had such a warning, which cannot choose but double my damnation hereafter, as now it doubles my fear and horror. Even thus, and no otherwise will it far with thee, when once thine eyes are opened: and opened they shall be, for though Satan, and thy corrupt conscience do sleep, and suffer thee to sleep for a while, yet, at least upon thy death bed, or in hell, when there shall be no more hope, or means of recovery, they will both wake against thee, and awaken thee up, to everlasting anguish and unquietness: yea, God shall once enliven, and make quick the sense of thy benumbed conscience, and make thee know his power, which wouldst never take notice of his goodness; he will then teach thee with a vengeance, as Gideon taught the men of Succoth with briers and thorns. Those careless guests made light of their calling, to come unto the marriage of the King's son; but they found at last, (when they were shut out) that there was no jesting; and the rich man lift up his eyes in hell, Luke 16.23. those scorching flames opened them to purpose, they were never opened before. § 129. THis is the difference between a godly wise man and a deluded worldling: Want of consideration the cause of all impiety & neglect of obedience. that which the one doth now judge to be vain, the other shall hereafter find to be so, when it is too late. O the want of consideration what is spoken, and who speaks, is the cause of all impiety, and neglect of obedience. The reason why Samuel returned to his sleep one time after another, when God called him, was, he ignorantly thought it was only man's voice: and for the same reason, thou wilt not listen to what justice and truth speaks in this behalf, otherwise, thou wouldst search the Scriptures and try, whether my doctrine and allegations be of God, or no, Acts 17.11. and being of God, and agreeing with the pencil of the Holy Ghost (for otherwise thou art free) entertain these lines, as if they were an Epistle sent unto thee from heaven, and writ by God himself, to invite and call thee to repentance: and though thou canst not imitate Zacheas, who was called but once, and came quickly to Christ; yet thou wouldst imitate Peter, and at this last crowing of the Cock, remember the words of jesus, which saith, take heed to yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life, lest that day come on you at unawares, Luke 21.34. and again, whatsoever ye do unto the least of mine, ye do it unto me; and weighing them with thyself, go out of thy sins by repentance; as he went out of the high Priests Hall. And so doing, it should be unto thee as jonathans' three Arrows were to David, which occasioned his escape from Saul's fury: or as David's Harp was to Saul, which frighted away the evil spirit from him, 1 Samuel 16.23. yea, as the Angels was to Peter, that opened the Iron gates, loosed his bands, brought him out of Prison, and delivered him from the thraldom of his enemies; yea, if thou be'st thine own friend, it shall serve thee as a Buoy, to keep thy the ship of soul from splitting upon the Shelf of presumption; which is my prayer, and hope, and should be my joy to see it; these things have I said, that ye might be saved. You know, the good counsel of saul's servant, led him, in a doubt, to the man of God; but his own curiosity, led him to the Witch of Endor, 1 Sam. 9.6. And that little, which Croesus' King of Lydia, learned of Solon, saved his life: and if Pilate would have taken that fair warning which his wife gave him, as he sat to judge Christ; it might have saved his soul, Matth. 27.19. and so may this thine, if thou wilt be warned by it. But if this, nor no other warning will serve thee, if neither present blessings, nor hope of eternal reward will do any good; if neither the Preachers of God, in exhorting; nor the goodness of God, in calling; nor the will of God, in commanding, nor the Spirit of God, in moving can prevail with thee; tremble to think what a fearful doom will follow; for they shall tremble at the voice of his condemnation; that have shut their ears, at the voice of his exhortation, Prov. 1.24. to 33. And so much of the sixth aggravation. § 130. SEventhly, 7. He not only commits foul crimes, but draws others into the same sins. this will above measure aggravate thy doom, and add to thy torment, that thou seducest, yea, enforcest others to sin, and drawest them to perdition with thee; for the infection of sin, is much worse than the act; and misleads into evil sin more, and shall suffer more, than the actors; and although to commit such things as thou dost, single, and alone, were enough, yea, too much to condemn thee; yet because thou drawest others with thee to the same sins, thy damnation shall be fare greater. For they whom thou hast taught to do ill; increase thy sin, as fast as they increase their own. Now if their reward in heaven be so great, that save one soul from death, Dan. 12.3. how great shall their torment be in Hell, that pervert many souls to destruction? Matth. 5.19. they shall be maximi in inferno, greatest in the kingdom of hell: he that can damn many souls, besides his own, supererogates of Satan, and he shall give him a double fee, a double portion of hell fire for his pains. Who then, without a shower of tears, can think on thy deplorable state; or without mourning meditate thy fad condition? Yea, if Ely was punished with such fearful temporal judgements, only for not admonishing, and not correcting others which sinned; what mayest thou expect, that dost entice others, yea, enforce them? though to entice others were wicked enough. Let me say, to the horror of their consciences that make merchandise of souls, that it is a question, when such an one comes to hell, whether judas himself would change torments with him. How fearfully think you, do the seducer and seduced greet one another in hell? me thinks I hear the Dialogue between them, where the best speaks first, and saith; Thou hast been the occasion of my sin; and the other, thou art the occasion of my more grievous torment, etc. Evil men delights to make others so; one sinner maketh another, as Eve did Adam: but little do they think how they advance their own damnations, when the blood of so many souls as they have seduced, will be required at their hands: and little do sinners know their wickedness, when their evil deeds, infect by their example, and their evil words infect by their perwasion; and their looks, infect by their allure ments; when they breathe nothing but infection; much less do they know their wretchedness, till they receive the wages of their unrighteousness, which shall not be paid, till their work be done; and that will not be done, in many years after their death. For let them dye, they sinne still. For, as if we sow good works, succession shall reap them, and we shall be happy in making them so: so, on the contrary, wicked men leave their inventions and evil practices to posterity, and, though dead, are still tempting unto sin, and still they sin in that temptation; they sinne as long as they cause sin. This was Ieroboam's case, in making Israel to sin; for let him be dead, yet so long as any worship his Calves, jeroboam sinned; neither was his sin soon forgotten; Nadab his son, and Bassa his successor, Zimry, and Omry, and Ahab, and Ahaziah, and jehoram all these walked in the ways of jeroboam which made Israel to sin; and not they alone, but the people with them. It is easy for a man's sin to live; when himself is dead; and to lead that exemplary way to hell, which, by the number of his followers, shall continually aggravate his torments. The imitaters of evil, deserve punishment; the abetters, more; but there is no hell deep enough, for the leaders of public wickedness: he that invents a new way of serving the devil, hath purchased for himself a large patrimony of unquenchable fire. Though few men will confess their sins; yet many men's sins will confess their master. To beget a precedent of vice, is like the setting a man's own house on fire, it burns many of his neighbours, and he shall answer for all the ruins. Alas! while I live, I sinne too much; let me not continue longer in wickedness; then life. Sin hath an ubiquity; one sinners example infects others, and they spread it abroad to more; like a man that dies of the Plague, and leaves the infection to a whole City; so that he must give an account even for the sins of a thousand; yea, they have so much to answer for, that have thus occasioned so much ill, that it had been happy for them, if they had never been at all, then being, to be laden with the sins of so many. O what infinite torments doth Mahomet endure, when every Turk that perisheth by his juggling, doth daily add to the pile of his unspeakable horrors! And so each sinner, according to his proportion, and the number of souls, which miscarry through the contagion of his evil example; for they shall speed at last, like him that betrayed a City to a Tyrant; who when he had conquered it, first hanged up the party that helped him to it. Yea, perhaps God will even in this life make them an example of his just vengeance, and provoked indignation; as he did Pharaoh and julian: as their sin hath perverted many, so their fall and ruin may perchance convert many: the life of julian, made many Infidels; the death of julian, made many Christians: God will teach men to fear him, even by their ruin, that taught them not to fear him. Yea, the Devil, who now is their good master, will in the end reward these his subjects, as that Emperor, which Plutarch speaks of, did by one that killed a great man, who first crowned him, for his valour; and then caused him to be executed, for the murder: or as the Wolf does by the Ewe, who sucks her, while she is a little one; and devours her, when she is grown a great one: Nutritus per me, sed tandem saeviet in me. So that it were happy for all seducing drunkards, whors, etc. if they were prevented of doing this great mischief, and in their nonage thrown alive into the Sea, as the Citizens of Rome threw Heleogabalus into the river of Tiber, with his mother Semea, to bear him company, for that she bear and brought forth such a gulf of mischiefs, as Lampridius reports: yea, the whole State should far the better for such riddance, for so they should become (though not profitable) yet infinitely less hurtful, to such as should remain. § 131. THe eight circumstance which aggravates thy sin, is the object, or party which is offended; and in this respect, 8. They abuse and persecute, not the evil but the good, who are to God as the Apple of his eye. thou art liable to the greater condemnation, in that thou injurest those whom God tenderly loves, which is fare more displeasing unto him, then if the same were done unto others: they are as the signet upon his right hand, yea, as the Apple of his own eye, he that toucheth you, saith God, meaning the jews, his chosen and beloved people, toucheth the Apple of mine own eye, Zach. 2.8. And who are they which thou scoffest at, traducest, nicknamest, revilest, and persecutest, but the best of men, such as are most religious and conscionable, such as will not swear, nor be drunk, nor commit such wickedness as thou dost? Now he which doth these things to evil men, who are Gods enemies, grievously offend him; for what saith the Scripture? him will I destroy, that privily slandereth his neighbour, Psa. 101.5 and the word neighbour includes very heathens. How heinously then do they offend, which do the same, and worse to his children? 2 Cor. 6.18. Galat. 3.26. john 1.12. who partake of the Divine nature, 2 Peter 1.4. and are like God in holiness, 1 Pet. 1.15. members of Christ's body, 1 Corinth. 12.27. bone of his bone, and flesh of his flesh, Ep. 5.30. and being Temples of the Holy Ghost 1 Cor. 6.19. If the Goats at the great day, shall be bid depart into everlasting torment, for not feeding, clothing, visiting, Matt. 25.41. to 46. what shall be done to those that persecute Christ in his members? But let as many as have ears, hear what God hath threatened in his word against such. I will produce but a few of many, the Holy Ghost affirms, that he will destroy them for ever, and root them out of the land of the living, whose tongues imagine mischief, and are like a sharp Razor, that cutteth deceitfully; loving to speakee vill, more than good, Ps. 5.22. to 5. that he will confound such as persecute his children, and destroy them with a double destruction, jer. 17.18. yea, that he will render unto their enemies, sevenfold into their bosom, their reproach wherewith they have reproached the Lord, Psal. 79.12. O consider this ye that forget God, lest he tear you in pieces, and there be none that can deliver you. In fine, that he will rain upon them snares of fire and brimstone with storms, and tempests, Psal. 11.6. and after all, cast them into a furnace of fire, where shall be wailing; and gnashing of teeth for evermore; when the just, whom they now despise, shall shine as the Sun in the Kingdom of their Father, Matthew 13.42.43. Men may dip their tongues in venom, and their pens in poison, to speak against the righteous; but the Lord will once revenge the cause of his poor ones, he will not always hold his peace, nor hide his face; well may the vengeance of this sin sleep, but it can never dye: yea, as truly as God hath threatened, to curse all them that curse his children, Gen. 27.29. so as truly will he perform it, in one kind or other; either cursing them in their bodies, by sending some foul disease; or in their estates, by suddenly consuming them; or in their names, by blemishing and blasting them; or in their seed, by not prospeing them; or in their minds, by darkening them; or in their hearts, by hardening them; or in their consciences, by terrifying them; or in their wits, by distracting them; or in their souls, by damning them. It were endless (for the Sea of examples hath no bottom) to recite all, which Scripture, and Ecclesiastical history makes mention of, with the variety of fearful and incredible judgements, both spiritual and corporal, which God hath executed upon them, even in this life; though I count it a mercy to smart here, (if they die penitent) rather than be reserved to those flames, which are easeless and endless, that fearful damnation, made up of an extremity, universality, and eternity of torments. Yea, if God caused two and forty little children to be devoured of wild Bears, for calling Elisha bald-head, 2 Kings 2.24. how can these aged persecutors hope to escape? yea, what vengeance shall be prepared, or is enough for them? If God will come in flames of fire, to render vengeance unto them which know him not; how terrible will he appear to these his professed enemies, who wittingly, willingly and maliciously oppose him, and his image, all they can? § 132. OBjection. That the use their tongues only a frivolous excuse. But thou hast only used thy tongue against them; whereas some have shed the blood of the Saints. Well, suppose it be so, yet what should they suffer from thee, if they were at thy mercy? It is not so material what thou dost, as what thou desirest: the very purpose of treason, though the fact be hindered, is treason: not the outward action, but the inward affection is all in all with God, who measures the work by the will, as men measure the will by the work. But to take only what is confessed: the persecution of the tongue is a greater evil, than thou art ware of. We read that Cham's scoffing only, brought his Father's curse, and God's upon that. And that their sin, which brought a scandal upon the holy Land, and made all the people to murmur against Moses, died by a plague from the Lord, and was the cause that they never entered into it; they found it was no jesting matter, Numbers 14.37. Now we may judge of their sin, by their punishment: yet their sin was not half so bad, as theirs is, who amongst us, cause the way of truth to be evil spoken of; for this is either atheism, or frenzy, or blasphemy, or rather all these; and thou shalt one day wish, with Hecebolus, that thy tongue had been riveted to the roof of thy mouth from thy conception, rather than thou hadst sinned so against the brethren, wounded their weak consciences, and so risen up against Christ, 1 Cor. 8.12. yea to be a scoffer, is the depth of sin; such an one, is upon the very threshold of hell, as being set down in a resolute contempt of all goodness. Besides, some men will better abide a stake, Some can better abide hast ache then others ascoffe. than some others can a mock. Zedechiah could happily have found in his heart, to have hearkened to the Prophet's counsel, but that this lay in his way; I am afraid of the jews, lest they deliver me unto the Chaldeans hands, and they mock me, jer. 38.19. It was death to him to be mocked. A generous nature is more wounded with the tongue, then with the hand; yea, above hell, there is not a greater punishment, then to become a Sannio, a subject of scorn. Samson bore with more patience the boring out of his eyes, than the ludibrious scoffs of the Philistines; they made a feast to their gods, no Musician would serve, but Samson, he must now be their sport, that was once their terror; every wit, every hand plays upon him, who is not ready to cast his bone, and his jest at such a captive? so as doubtless he wished himself no less deaf, then blind, and that his soul might have gone out with his eyes: oppression is able to make a wise man mad, Eccl. 7.9. and the greater the courage is, the more painful the insultation. Alcibiades did profess, that neither the proscription of his goods, nor his banishment, nor the wounds received in his body, were so grievous to him, as one scornful word of his enemy Clestiphon. Yea, O Saviour, thine ear was more painfully pierced, than thy brows, or hands, or feet; it could not but go deep into thy soul, to hear those bitter and girding reproaches from them, Thou camest to save. And hereupon good Queen Esther, in her prayers to God for her people, doth humbly deprecate this height of infelicity, O let them not laugh at our ruins. And David acknowledged it for a singular token of God's favour, that his enemies did not triumph over him, Psal. 41.11. Thou thinkest not tongue-taunts to be persecution; but thou shalt, one day hear it so pronounced, in thy bill of indictment. Ishmael did but flout Isaac, yet St. Paul saith, he persecuted him, Gal. 4.29. God calls the scorning of his servants, by no better a name then persecution: and whatsoever thou conceivest of it, let this fault be as fare from my soul, as my soul from Hell. Alas! this is no petty sin; for one malicious scoff made Foelix nothing, day and night, but vomit blood, till his unhappy soul was fetched from his wretched Carcase. And Pherecydes did no more but give religion a nickname (a small matter, if thou mayst be made judge) yet for that small fault, he was consumed by Worms alive. And Lucian for barking, like a dog, against Religion, was by a just judgement of God, devoured of Dogs. Yea, suppose the best that can come, namely, that God gives thee an heart to repent of it, before thou go hence, and that thy soul hath her pardon sued out in the blood of Christ, as it fared with St. Paul, that chosen vessel; yet know, that thy body and mind shall smart for this sin above all: do but hear the Apostles own testimony of himself, 2 Corinthians, 11.23. to 34: did he make havoc of the Church? the world made havoc of him for it; did he hale men and women to prison? himself was often imprisoned: did he help to stone Steven? himself was also stoned: did he afflict his own countrymen? his own countrymen no less afflicted him: did he lay stripes upon the Saints? the jews laid stripes upon him: was he very painful and diligent to beat down the Gospel? he was in weariness, and painfulness, frequent watchings, and fastings, in hunger, and thirst, cold, and nakedness, to defend the Gospel, etc. Thus he endured when he was Paul, what he inflicted as he was Saul; and yet he did it out of ignorance, 1 Tim. 1.13. from whence we may argue, by way of concession, thus. If he that found mercy, felt the rod, which scourged him so smart: what shall their plagues be, in whose righteous confusion God insulteth? Pro. 1.26. Isay, 1.24. If he who had his book, felt so much pain; what shall they feel, that are sentenced to eternal death? If he that did it of ignorance, and out of zeal, was lashed with so many stripes; what will become of them, that do the same knowingly, and maliciously? If Christ will be ashamed of them, when he comes to judge, that only were ashamed to confess him, when he came to suffer: how will he reject those with indignation, that rejected him with derision? If the wretched Gergasites, who repelled Christ for fear, are sent into the fire: what do they deserve, who drive him away with scorn? § 133. NOw the reason why God punisheth this sin so severely, What is done to the godly, Christ takes as done to himself. And well h● may, for their hatred is against God and Christ. is this. What wrongs and contumelies are done to his children, he accounts as done to himself; as we may plainly perceive, by, Psal. 83.2.5.6. Pro. 19.3. Psal. 44.22. and 69.7. Rom. 1.30. and 9.20. Math. 10.22. and 25.45. Luk. 21.17. Zach. 2.8. 1 Sam. 17.45. Isa. 37.4.22.23.28. Psal. 74.4.10.18.22.23. Psal. 89.50.51. Acts, 5.39. and 9.4.5. Psal. 139.20. Isa. 45.9. job. 9.4. Isa. 54.17. 1 The. 4.8. Io. 15.18.20.21.24.25.23. Num. 16.11. 1 Sa. 8.7. And well he may, for they that hate and revile the Godly, because they are godly, as these do, hate and revile God himself; and they that fight against the grace of the Spirit, fight against the Spirit, whose grace it is; and whatsoever wrong is done to one of Christ's little ones, is done unto him, Math. 25.45. It is an idle misprision, to sever the sense of an injury, done to any of the Members, from the Head: there is that straight conjunction between Christ and believers, that the good, or evil offered them, redowndes to him; Christ is both suffering, and triumphing in his Saints; in Abel, he was slain of his Brother; he was scoffed at by his Son, in Noah; he wandered to and fro, in Abraham; in Isaac, he was offered; sold, in joseph; driven away, in Moses; in the Prophets, he was stoned; in the Apostles, tossed up and down by Sea and Land. What did Ioseph's brethren, in going about to kill him, but in effect, and so fare as they could, they killed their father in him: joab smote Absalom's body, but therein David's heart. The Rebel saith, he means no hurt to the person of the King, but because he doth it to the Subjects, he is therefore a Traitor: thus when the proud Philistine defied the Army of Israel, David said directly, that he had blasphemed God himself, 1 Sam. 17.45. and Rabsheka defying the jews, is said, by Hezekiah, to have railed on the living God, Isa, 37.4.23.24. as eager Wolves will howl against the Moon, though they cannot reach it. Saul, Saul, saith Christ, seeing him make havoc of the Church, why persecutest thou me? I am jesus whom thou persecutest, Act. 9.4.5. and jesus was then in Heaven, but we know, the head will say, and that properly, when the foot is trod upon, why tread you upon me? Wicked men are like that great Dragon, that old Serpent, called the Devil, and Satan, Rev. 12. who when he could not prevail against Michael himself, nor pursue that man child, Christ, he being taken up to God, and to his Throne; waged spiteful and perpetual war with the Woman, who had brought forth the man Child, that is, with the Church, and the remnant of her seed, which keep the Commandments of God, and have the testimony of jesus Christ. History reports, how one being to fight with a Duke in a Duel, or single combat; that he might be more expert, and do it with the greater courage, got his picture, and every day thrust at it with his sword: and only to deface the picture of an enemy, when we cannot come at his person, hath a little eased the spleen of some. It contents the Dog, to gnaw the stone, when he cannot reach the thrower. It was well pleasing to Saul, since he could not catch David, that he might have the blood of Ahimelech, who used him so friendly, and relieved him in his great distress, 1 Sam. 21. so though these men cannot wreak their malice upon God, he being out of their power and reach, yet, that they may do him all the mischief they can, have at his Image, they will wreak it upon his children, in whom his Spirit dwells: as Mithridates killed his Son Siphares, to be revenged of the mother: or as Progne slew her Son Itys, to spite her husband Tereus; or as the Panther, that will fiercely assault the picture, for the inveterate and deadly hatred which he beareth to man: or as Caligula caused a very fair house to be defaced, for the pleasure his Mother had received in the same; it being as true of malice, as it is of love, that it will creep, where it cannot go. Which being so, shows that this thy sin is not small: for if one revile or slander his equal, it is an offence, and may bear an Action of the case; but if a Noble man, it is Scandalum Magnatum, deserving sharper punishment; and if the King, it is Treason, and worthy of death: then how foul must that sin be, which is a trespass committed directly against God, the King of Kings, 1 Sam. 2.25. and how fearful the punishment? Wherefore take heed what thou dost, for as verily as Christ is King of Kings, and Lord of Lords, so will he dash all those pieces of earth, which rise up against him, as a potter's vessel. § 134. TRue it is, Though they are so blind that they think they love God they are so blind that though they do hate God, and his graces, where ever they find them, and desperately fight against the most high, yet they think they love God, or, at least, do not hate him; yea, what one is there of them, not ready to call for a Basin, with Pilate, and to wash his hands from this foul evil, with many fair pretences? yea, if they had no answer to frame, no false plea to put in, we might well say that Satan were turned fool, and that his scholars had no brains left: but let the sacred truth of holy Scripture be judge, and all the powers of their souls and bodies do fight against him; not a finew, nor a vein, of theirs, but it wars against their Creator, john, 15.23.24. which at last shall appear, for (though they may dissemble it for a time, yet) when vengeance shall seize upon them, then shall they openly and expressly blaspheme him to his face, Revel. 16.9.11. common eyes may be cheated with easy pretexes, but he that looks through the heart at the face, will one day answer their Apologies with scourages: yea, if a man could but feel the very pulse of these men's souls, he should find, that the foundation of their hatred and enmity to us, is their hatred against God, and Christ, the chief of the Woman's seed: even as when Satan slew Iob's servants, his malice was against job: or as when Saul darted a Spear at jonathan, his spite was against David, 1 Sam. 20.33. or as when Samson burned the corn, vineyards, and Olives of the Philistines, his quarrel was against his Father in Law, who was a Citizen of Timnah, judg. 15. He that loves not the Members, was never a friend to the Head; he that wrongs the wife, is no friend to the husband; he loves neither, that vilifies either; lip-love, is but lying love; if thou lovedst God hearty, thou wouldst love the things and persons that he loves; virtue is the livery of the King of Heaven, and who would dare to arrest one that wears his cloth, if he were not an Arch-traitor and Rebel; if we loved him, we would love one another. When David could do the Father Barzillay no good, by reason of his old age, he loved and honoured Chimham his Son, 2 Sam. 19.38. And to require the love of jonathan, he shown kindness to Mephibosheth: so if thou bearest any good will to God, whom it is not in thy power to pleasure, thou wilt show thy thankfulness to him, in his children, who are bone of his bone, and flesh of his flesh. Is our jonathan gone? Yet we have many Mephibosheths'; and he that loves God, for his own sake, will love his Brother, for God's sake, especially, when he hath loved us, as it were, on this condition, that we should love one another; whereas thou hatest the children of God, even for their very graces and virtues; for thou couldst love their persons well enough, if they were not conscionable. And so much of the eighth aggravation. § 135. NInthly, 9 Whom they wrong are their best friends to whom they own their very lives. again touching the party wronged, thy sin is incomparably greater, in as much as thou makest that the subject of thy derision, which is the only means of thy preservation. Knowest thou not, or mayst thou not know, how the wicked own their lives unto those few good, whom they hate and persecute? It were bad enough to wrong enemies, but to wrong such, by whom thou art preserved alive, is abominable: but see it proved, for this may seem incredible to thee, The religious, whom thou persecutest, keep off judgements from thee, and the whole land. 1 By their innocency. 2 By their Prayers. First, 1 By their innocency. by their innocency. The Innocent (saith Eliphas) shall deliver the Island, and it shall be preserved, The religious keep off judgements from them. by the pureness of his hands, job. 22.30. Run to and fro by the streets of Jerusalem, (saith God to jeremiah) and behold now, and know, and inquire in the open places thereof, if ye can find a man, or if there be any that executeth judgement, and seeketh the truth, and I will spare it, jer. 5.1. to which testimonies, I could add a world of examples, even all Noah's family, were preserved from drowning in the general Deluge, for Noah's sake. In the destruction of Sodom, if ten righteous persons could have been found, the whole City had been spared; ten, had saved ten thousand, Gen. 18.29.32. yea, when there was no remedy, but destroyed it must be, the Angels promised Lot, whomsoever he brought forth should escape for his sake. Again, God saved Zoar, a City belonging to Sodom, for Lot's sake, Gen. 19.21. Now Zoar might happily be as bad as Sodom; but here was the difference, Zoar had a Lot within it; Sodom had none. Potiphar was a Heathen, yet his house shall be blessed, because joseph is in it: a whole family, yea, a whole Kingdom, shall far the better for one despised, traduced, imprisoned joseph, though he were sold for a slave. Laban was cruel, churlish, wicked, yet he shall be blessed for Iacob's sake, Gen. 30.27. Among two hundred three score and sixteen souls, there was but one Paul; yet behold, saith the Angel, God hath given thee all that sail with thee, Acts, 27.24.44. Zacheus alone believed, yet this brought salvation to his whole house, Luk. 19 O the large bounty of God, which reacheth not to us only, but to ours! § 136. SEcondly, 2 By their prayers. good men by their prayers keep off judgements from them. The Saints are like Sampsons' hair, the strength of the Land, and the very pillars of a State, even such pillars, that ten of them would have supported Sodom from falling, and their prayers would have cried louder in God's ears for mercy, than the sins of those thousands did for vengeance: the prayer of a righteous man availeth much (saith St. james) if it be fervent, Chap. 5.16. I need not tell you what prayer hath done; as that it hath shut up the Heavens from raining, and opened them again, made the Sun stand still in the firmament, one while, go back, another, divided the Sea, and made it stand as a wall, fetch fire and hailstones from Heaven, thrown down the wales of jerico, subdued Kingdoms, stopped the mouths of Lions, quenched the violence of fire, raised the dead, let out of prison, etc. only see what it hath done in this very case. Was not Abraham's prayer so powerful, that God never left granting one request after another touching Sodom, until he left ask? Gen. 18.32. Was not Moses prayer for the people, when they had made the golden calf, and imputed their deliverance to it, so powerful, that God was fain to say unto him, Let me alone, Moses, that my wrath may wax hot against them, and consume them, and yet Moses would not let him alone, but pleads his promise, what the Egyptians would say, etc. until he had obtained their pardon, though God promised to make of him a mighty people? Exod. 32.10. to 15. was not Lot's prayer touching Zoar so powerful, that God saith unto him, I have received thy request concerning this thing, that I will not overthrow this City, for the which thou hast spoken, adding this moreover, that he could do nothing to Sodom, until he was entered into Zoar? Gen. 19.20.21.22. Thus the prayer of Abraham removed that judgement from Abimelecke his wife, and women servants, when the Lord had shut every womb, Gen. 20.17.18. Thus Moses prayer removed the leprosy from Mirriam, Num. 12.13.14.15. and kept off sundry judgements from the Israelites, as when they murmured against him at the Red Sea, Exod. 14.11.15. Again, at the waters of Marah, Chap. 15.25. then at the Desert of Zim, Chap. 16. then at Repidim, Chap. 17.4. then, when they fought with Amalecke, ver. 11. after, when the Lord would utterly have consumed them, Chapter, 32.10. to 35. then he removed from them that judgement of fire, which burned among them, Num. 11.1.2. again, when they murmured for flesh, vers. 4.10.31. after that, he saved them from being consumed by the Pestilence, Num. 14.12 to 21. then from another plague, Chap. 16.45. to 49. and lastly, he took away the Serpents by his prayer, Num. 20.6.7.8. Again, how many several plagues did he remove from Pharaoh and all Egypt, by his prayer? As first, the judgement of Frogs, Exod. 8.8. then, the judgement of Flies, ver. 30.31. then, the Thunder, Hail, and Fire, Chap. 9.33. then, the Grasshoppers, Chap. 10.18.19. etc. Thus by the prayer of jehoahas, all Israel was delivered from the oppression of the King of Syria; 2 King. 13.4.5. And by Samuel's prayer, the Israelites were delivered out of the hand of the Philistines, 1 Sam. 7.8.9. And by the prayer of Esay. and Hezekiah, the Israelites were delivered from that great Host of Senacharib, under the conduct of Rabshekah, and that miraculously, for the Angel of the Lord, in one night, smote in the camp of the Assyrians, an hundred four score and five thousand, 2 King. 19.4.20. Many the like examples I could give you. § 137. ANd are not the like faithful prayers of godly men amongst us, In their distress they will sue to the godly, and desire them a love to pray for them. alike prevalent with God, both for the averting and removing of judgements, which now have been, and daily hang over our heads, through the many and grievous sins, which wicked men daily commit, and which cry in the ears of God for vengeance? yes, undoubtedly, for if there were not some abraham's, and Lots, and Ezraes', and joshuas, Isaiahs', joels', and jeremiahs', amongst us, pouring out there souls before God, in cries and lamentations for our iniquities, what should become of us, Eze. 9.4.8. Nothing will do it but prayer, and fasting, and repenting; and the fasting and prayers of faithless people, God regardeth not, jer. 14, 12 yea, the sacrifice of the wicked is abomination to the Lord, only the prayers of the righteous is acceptable unto him, Prov. 15.8. And this they will confess in their affliction: wherefore when Godless persons are in any distress, they over pray the people of God to pray for them, and commonly those too, whom they have most hated and abused: for the oppressor is in no man's mercy, but his, whom he hath trampled upon: and injuries done us on earth, give us power in heaven. Hereupon Ieroboam's hand being dried up, Of which many examples. for stretching it out against the Prophet, he sueth to the man of God, saying, I beseech thee pray unto the Lord thy God, and make intercession for me, that my hand may be restored unto me; and the man of God besought the Lord, and the King's hand was restored, 1 Kings 13.4.6. Thus the Israelites pray Samuel, to pray for them, 1 Sam. 12.19. and again cease not to cry to the Lord our God for us, that he may save us out of the hands of the Philistines, 1 Sam. 7.8. and he did so, and the Lord heard him, delivered them, and slew their enemies, verse 9.10. Thus Mirriam, though she grudges at, and contests with Moses, was forest to be beholding to Moses for his prayer, before she could be cured of her Leprosy, Numb. 12.13. Thus when the Lord's wrath was kindled against Eliphaz, and his two friends, nothing would appease the same, but the prayer of job, whom they had so contemned, as the Lord himself witnesseth job 42.7.8 Thus Elimas the Sorcerer prays Peter to pray for him. Yea, of whom did Dives, being tormented in the flames of hell, expect and seek for ease, but from Lazarus, whom lately before he despised? Luk. 16.24. For though the wicked scorn and despise the godly, in their prosperity; Who count it a sin to cease praying for their greatest enemies. yet in their distress they only are set by, to pray unto God for them; who are more ready to solicit God for their mortalest enemies and persecutors, than they to desire it, be it at the time, when they wrong them most; witness Steeven, who when the jews were stoning him to death, kneeled down and cried with a loud voice, Lord, lay not this sin to their charge, Acts 7.60. And our Saviour Christ, who when he was scoffed at, scorned, scourged, beaten with Rodds, crowned with Thorns, pierced with Nails, nailed to the Cross, filled with reproaches, as unmindful of all his own griefs, prayeth for his persecutors, and that earnestly, Father forgive them: they cry out, crucify him; he out cries, Father pardon them: yea, they account it a sin to cease praying for their worst enemies, 1 Sam. 12.23. § 138. NEither (in time of calamity) do they think it enough to be freed themselves (as they are sure, Wicked men's thoughts touching the religious, not the some in distress, as ●n prosperity. a judgement shall be no judgement unto them) as we see in Moses, who fared well himself, what ever the rest suffered: what needed he to have afflicted himself with the affliction of others? himself was at ease and pleasure in the Court of Pharaoh; but a good heart can not abide to be happy alone, and must needs, unbidden, share with others in their miseries; and at several times after: for when God threatens to consume the Israelites, with the same breath, he promiseth to make of Moses a greater Nation, and mightier than they, Exod. 32.10.11. and again, Numbers 14.12.13. All which (when their enemies have the wit to discern) forceth them to confess their own folly, wickedness, unthankfulness; the godlies superlative goodness, etc. As once Laban to jacob, Gen. 30.27. and Pharaoh to Moses, Exodus 9.27.28. and again Chapter 10.16.17. saying, I have sinned against the Lord, your God, and against you; forgive me my sins, only this once, and pray unto the Lord your God that he may take away from me this death only. And Saul to David, saying, I have sinned, I have done foolishly, and have erred exceedingly, thou art more righteous than I, for thou hastrendered me good, and I have rendered thee evil, etc. 1 Sam. 24.18. and 26.21. Though afterward, when the rod is off their backs, they are apt to harden again, and return to their old bias, as did the same Pharaoh and Saul. For no longer than they smart, no longer can they see; and unless affliction opens their eyes, there is no persuading them, but the righteous man is worse than his neighbour; yea, none so vile, no such enemies to the State, as the religious. What though it were but Haman's pretence, yet it was Ahab's very case, who peremptorily thought Eliah the cause of all his misery, when it was himself, his sin brought the famine; Eliah's prayer, brought the rain; yet Ahab tells Eliah (and speaks as he thinks) thou troublest Israel. And nothing more usual, then for wicked men, to hate, persecute, and complain most of those, to whom they are most bound, and beholding. Saul received more benefit from David, then from any one man in his Kingdom beside, both in frighting away the evil spirit from him, killing Goliath, and many the like; yet none was so hated, persecuted, and evil spoken of by him, as he was. Thus Laban and Potiphar were most angry with jacob and joseph, for whose sakes only they prospered. § 139. ANd thus you see, Their ingratitude and great folly. that the righteous man keepeth off judgements, and procureth blessings, not only to himself, but others, his family, friends, enemies, to the whole City, and Nation wherein he lives, yea, his posterity for many ages far the better for him; as God promiseth to establish David's house, for his sake, and bless it for ever, 2 Sam. 7.12.13.15.16. And promiseth to Phineas the son of Eleazar, who turned away the Lords anger from the children of Israel, and saved them from being consumed, that he would give unto him his covenant of peace, and to his seed after him, together with the Priest's office for ever, Numb. 25.11.12.13. Thus Israel, from time to time, were blessed and fared the better for Abraham, Isaac, and Iacob's sake, even many years after they were dead, De. 4.37. 1 Kin. 11.12. as Abraham, Isaac, and jacob, yea all the posterity of Adam, are blessed, for jesus sake, for else all, even the best, should have perished, all were apostates, Adam did forfeit his Patent, and none but a Saviour could renew it; but see the different natures of the godly and the wicked. God forbeareth the wicked for the godlies sake. As when Augustus had conquered Anthony, and taken Alexandria, the Citizens expecting nothing but present massacre, the Emperor proclaimed a general pardon, for Arrius his sake, a Philosopher of that City, and his familiar friend. Whereas the wicked, in requital, persecute the godly, for whose sake they are forborn; and contemn those, to whom they own their very lives: like as Brutus, Cassius, Domitius, Trebonius, Cimber Tullius, and many others, slew julius Caesar, with 23. wounds, in the Senate house; albeit he had lately pardoned them for fight against him on Pompey's side: or as they, whom William the conqueror most advanced, had the special hand in his destruction; or as Pompilius Laena, whom Marcus Tullius Cicero, saved from the Gallows, by pleading his cause before the judges, when he was accused for murdering his Father, was the prime man, that pulled his head out of the Litter, and cut it off. But, O foolish and unwise! is this any other piece of policy, then if the Sodomites should make haste to turn out Lot, and his family, that fire and brimstone may make haste to destroy them? for as when the Prophets went from Jerusalem, than Sword, and Famine, and Pestilence, and all plagues reigned upon them; even as fire came down upon Sodom, so soon as Lot was gone out. Or as when Noah, and his family, were once entered the Ark, the Flood came, and destroyed the first world, Gen. 7.11.13. so the number of Christ's Church being accomplished, fire shall come down to destroy the second world; yea, the rain should not fall, nor the earth stand, but for the elects sake, the earth should burn, the elements melt, the heaven's flame, the devils, and all reprobates be laid up in hell, the elect men and Angels imparadised in heaven all, but for this, God's number is not yet full; till this be done, Satan may range abroad, the wicked domineer, the righteous suffer misery, and sin walk their round, the heavens move, the Seas ebb and flow, the world stand, and the Lord suffers all. Wherefore cease ye malicious sinners, to vex the religious; you are beholding to them for your very breath: if they were taken away, you should be tormented before your time: yea, make you friends of such as fear God, for it is no small happiness to be interested in them, who are favourites in the Court of Heaven; one faithful man on these occasions, is more worth, than millions of the wavering and uncertain. Indeed, you may so long provoke the Lord, that he will not suffer his people to pray nor entreat for you, as is well set forth, jer. 7.13. to 17. and then can you expect nothing but death and hell. Yea, the time will come, when all Christ's enemies shall be dragged out of the prison of their graves, to behold him whom they have pierced, Revelation 1.7. at what time, there shall be no Moses to stand in the gap for them; no Aaron, to stand between the living and the dead; no, Noah, Daniel, or job to pity, or pray for them; yea, when there shall be no more mercy, no more patience, no more repentings in God towards them, but judgement without mercy or mitigation, but God laughing at their destruction, and the Saints, which shall judge the world, 1 Cor. 6.2, 3. rejoicing to see the vengeance, that they may at length wash their feet in the blood of the wicked, Prov. 1.26. Psal. 58.10. when there shall be no Rocks, nor Mountains to fall upon them, when the earth shall melt with heat, when the day of the Lord shall burn as an oven, and eat their flesh as it were fire, Revel. 6.16. 2 Pet. 3.10 Mal. 4.1.2, 3. jam. 5.3. § 140. TEnthly, 10 Their sin is not against the life of body or estate, but against the souls of men. thy sin is incomparably greater, and consequently, thy punishment shall be, in that the hurt which thou dost to thy neighbour, is against his soul. For as the hurting and endamaging of the person and life of another, is a more heinous offence, then is the diminishing of his goods, and outward estate: so the hurt which redowndeth, by our means, unto the soul of any, is much more abominable every way, both in itself, and in the sight of God, then is that wrong, which is offered unto his body. Now thou art a soul murderer, yea, many are the souls which thou hast (intentionally, and as much as in thee lieth) slain with death eternal: and what canst thou expect (without repentance, and an answerable endeavour to win souls as fast to God, as formerly thou hast to Satan) but to be many fathoms deeper in Hell, than other men? will God pour out his curse and vengeance on them, which make the blind stumble, to the hurt of his body, Deut. 27.18. and will he not much more, do this to soule-destroyers? An objection answered. Objection. But thou, like those Disciples, john 6.60. wilt think this a hard saying; neither canst thou believe, that thou art a soul murderer, though I have made it undeniable, in Section the 100.101.113.134.115.116.117. Answer. But it will one day be a harder saying, if you take not heed, when Christ shall answer all your apologies, with depart from me into everlasting fire, prepared for the Devil and his Angels, Mat. 25.41. Luk. 13.25. to 29. As for further proof of what I lay to thy charge, I could easily show thee, how The daily scoffs reproaches etc. of thee and thy fellows. 1. Detains 2. Staggers 3. Keeps 4. Beates 5. Hardens many From entering into a religious course. Which have made some progress in the way. From doing the good which they would, or appearing the same which they are. Clean off from their profession. And makes them resolve against goodness. For there is no such rub in the way to Heaven, as this; Satan hath not such a tried shaft in all his quiver; which makes our Saviour pronounce that man blessed, that is not offended in him, Matth. 11.6. But of these severals elsewhere, lest I should overmuch seem to digress: only I grieve to see how they wrong themselves, in thus wronging others: for in that wicked men do so mock and deride such as are in love with heavenly things, it is hard to say, whether they do most offend, in hindering the honour of God thereby, or their neighbour's welfare, or their own salvation. What are the waters of thine own sins so low, that thou must have streams from every place, to run into thine Ocean? thy own burden is unsupportable, yet thou wilt add to the weight other men's, that thy rising may be irrecoverable. Content thyself, for assuredly, thou shalt once pay dear for it, either by tears, or torment. Yea, let such take heed, for the fire of Hell will be hot enough for a man's own iniquities; he needs not the iniquities of others, like fuel and Bellowes to blow, and increase the flame: which if they well considered, would make them cherish all good desires in the weak, and to deal in this case, as we use when we carry a small Light in the wind, hide it with our lap, or hand, that it may not go out. Oh how much easier is it to subvert, or cast down a thing, then to erect it, when even a base fellow could destroy that Temple in one day, which was six and thirty years in setting up. True it is, None but counterseits will be beaten from Christ's standard by their scoffs and reproaches. if the barking of these Curs shall hinder us from walking on our way, it is a sign we are very impotent; yea, if our love be so cold to Christ, that we are ashamed for his sake to bear a few scoffs and reproaches from the world, it is evident we are but counterfeits: for, for our comforts, it shall not be so with those whom God hath any interest in, notwithstanding all the scoffs of Atheists and careless worldlings, they shall not only lose their labours herein, but themselves too. The faithful will neither buy peace with dishonour, nor take it up at interest of danger to ensue: well may they serve as Snuffers, to qualify our zeal, and make it burn brighter, but never become such Extinguishers, as to put it quite out, either by persecutions, or by persuasions. So that their spiteful adversaries imagine but a vain thing, they shall be no more able to hinder any one from salvation, whom God hath chosen to his Kingdom of grace and glory, than Saul with his Courtiers, could hinder David, from attaining the promised Kingdom of Israel: they may move the godly, but not remove them; They have oftentimes afflicted me, from my youth, may Israel now say, but they could not prevail against me, Psal. 129.1.2 It is given to the great Dragon, and the Beast, in the thirteenth of the Revelation, to make war with the Saints, as well as with the rest which dwell upon the earth; but he shall not prevail with any, save those, whose names are not written in the Book of Life, verse. 8. if so, let them not spare to do their worst; the winds may well toss the Ship wherein Christ is, but never overturn it: if Christ have but once possessed the affections, there is no dispossessing him again: as that Cloth which is throughly died black, will afterwards take no other colour. The League that Heaven hath made, Hell wants power to break: who can separate the conjunctions of the Deity, Whom God did predestinate, saith Paul, them also he called; and whom he called, them also he justified; and whom he justified, them he also glorified, Rom. 8.30. They shall sooner blow up Hell with trains of Powder, then break the chain of this dependant truth. No power of man is able to withstand the will of God, it shall stand firmer than the Firmament: it is as possible to stop the motion of the Sun, as the course of God's predestination. A fire in the heart overcommeth all other fires without, as we see in the Martyrs, which when the sweet doctrine of Christ had once gotten into their hearts, it could not be got out again, by all the torments, which wit, and cruelty could devise: and the reason is, they overlook these bugbears, and behold Christ calling, the Spirit assisting, the Father blessing, the Angels comforting, the Word directing, and the Crown inviting. Alas! if their scoffs, and all they can say, could flout us out of the integrity of our hearts, when our fore Fathers feared not the flames, we were fearful cowards. Indeed, the timorous Snail puts out her horns to feel for danger, and pulls them in again without cause. If the sluggard hears of a Lion in the way, he quakes; but tell it to a Samson, or a David, they will go out to meet him: yea, let Aggabus tell Paul of bands at jerusalem, he answers, I am ready not only to be bound, but to dye at jerusalem, for the name of jesus, Act. 21.13 The Horse neighs at the Trumpet, the Leviathan laughs at the Spear: so tell the resolved Christian of enemies, or danger, he fears not, he cares not; to carnal friends he says, I know ye not; to diswaders, get ye behind me Satan. But what of all this? What though none of Christ's own band can be diminished. When thou dost the utmost of thy power, and, so fare as in thee lies, flout men out of their faiths, and slay them with death eternal? and when the intention, and offer of this mischief, shall be judged, as if thou hadst done the mischief? God regards not so much what is performed, as what was intended; and measures what we do, by what we meant to do. He that shot at a Mark, and killed a man, by the Law of God, was not held a murderer; but he that shall purpose to kill a man, though he be prevented, is as guilty of his blood, as if he had actually killed him. One man wills the knowledge of another's wife, he never attains it, perhaps never attempts it; yet he is an Adulterer. A man would steal, if he durst, he is a Thief, though he have stolen nothing. A strange thing, saith Augustine wittily, the man is still alive, and yet art thou a murderer; the woman is still chaste and untouched, and yet art thou an Adulterer. Good and evil thoughts and desires, in God's account, are good and evil works; and as mostly he accepts the will for the deed; so usually he mesures the deed by the will. Men indeed look on the outward appearance, 1 Sam. 16.7. and so measure the will by the work, but God beholdeth the heart, jer. 11.20. and measures the work by the will: for though our persons shall be judged according to our works, yet our works shall be judged according to our hearts; as was the widow's Mite, Mark, 12.43. the Lord accepts affecting, for effecting; willing, for working; desires, for deeds; purposes, for performances; Abraham had only an intention to offer Isaac, and yet the Holy-Ghost tells us, that Abraham did offer Isaac, and 'twas rewarded as done. Neither had David been less guilty of Vriah's death, in that he wrote to joab, to put him in the forefront of the battle, that he might be smitten and dye, although he had escaped the sword, than he was, it being performed, 2 Sam. 11.15. nor jesabel of Naboth's, in that she sent her Letters to the Elders of his City, to that purpose, 1 King. 21.10.19. Their intention of soul murder shall be rewarded, as if they bad dove the same actually. so he that murder's souls intentionally, is as guilty, as if he had done the same actually, and shall speed thereafter; for God (who punisheth, or rewardeth nothing but the will) will even arraign and condemn thee for doing the same in fact. § 141. TO which may be added (as another aggravation, 11. Their sin doth not extend itself to 〈◊〉 this or that person only but to million, yea, after ages. belonging to this circumstance) the extension of it. And herein thou dost outstrip almost all other sinners, in the heinousness of thy offence: for whereas other sins, viz. swearing, theft, murder, etc. may be compared unto a single Bullet, which kills but one at once, namely, the party offending: one of thy sins, viz. drunkenness, may be compared to chain-shot, which sends men by clusters to Hell; the other, I mean, thy scandalising the way of truth, and turning good into evil, 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 only thy utmost, but even sufficient without Gods great mercy, to murder and destroy all that hear of thy milicious slanders, and bitter invectives, make them ashamed of their holy profession, and fly from Christ's standard, back to the world. Now injurics are so much the more intolerable, as they are dilated unto more: those offences which are of narrow extent, may receive an easy satisfaction: the amends are not possible, where the wrong is universal; as may be collected from the story of Queen Vashti, Esther, 1.16.17.18. And thou dost not inveigh against this, or that particular person, or congregation, but against all the faithful throughout the land: wherein thou more than resemblest a mad Dog, who spareth none, but bites at all that come near him: for this thy ill report of the way of truth, like poison, disperseth itself into every vein of the body politic. Now he is monstrously malicious, and deserveth grievously to be punished, that casts poison into one cup, with an intention to poison one alone; but he more, which throweth it into the whole vessel, whereof all the family drinks, with a purpose to speed every one in the house; but he is desperately and prodigiously wicked, beyond expression, who hurleth deadly poison into the fountain, whence the whole City is served (as once the jews served this City) and even such, and no other is thy case, it differs not a hair's breadth; only thou poisonest souls, 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 obtain forgiveness, had need of answerable satisfactions: notorious offenders, may not think to sit down with the task of ordinary services; the retributions of their obedience, must be proportionable to their crimes; as was that of Paul's, who as he had done more evil to the Saints, than all the rest of the Apostles; so he laboured more than they all, in adding to the Church such as should be saved; yea, saith God to Ananias, I will show him how many things he must suffer for my Names sake, Act. 9.16. § 142. THus I have unfolded thy several and superlative sins; But the drunkard hath a shift to evade all this, and what else ●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 add weight to thy torment, and (without repentance) double thy doom. All which me thinks being put together, and duly considered should make thee loath and abhor thy present condition, and not only awaken thy conscience, but fetch blood from thy secure heart; yea, if thou wishest, or carest to be saved, or ever hopest for entrance into God's Kingdom, thou wilt with Ephraim, strike thyself upon the thigh, jer. 31.19. smite thy breast, with the Publican, Luk. 18.13. and with amazement and indignation say, what have I done? what shall I do to be saved? at least if it be possible. But as there is no hole to be found in all the Bark of Popery, 1. He can apply Christ's pussion and God's mercy as a warrant for his licentiousness. but some popish Proctor, or other, will find a peg to stop it: so though this Pot hath so wide a mouth, that, as one would think, no Potlid could be 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, he will tell the procrastinator, that the Thief upon the Cross was heard by our Saviour, at the last hour; and that God is merciful, therefore he may go on boldly; and let the worst that can come, repentance at the last hour, and saying, Lord have mercy upon me, (which the common people make their neck-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 he● can take liberty to continue his sensual lusts, by a warrant of Scripture: what is written for his consolation, he turns to poison, making of his restorative Physic, a drink to intoxicate him to desperateness: yea, he can apply Christ's Passion, as a Warrant for his licentiousness, not as a remedy; and takes his Death, as a Licence to sin; his Cross, as a letters Patent to do mischief: so they not only sever those things, which God hath joined together, sin, and punishment; and join together, what God hath severed, sin, and reward; but even turn the grace of God into wantonness, as if a man should head his Taber with his pardon. Wherein the Devil deals with them, as once with our Saviour, Cast thyself down headlong, for the Angels shall bear thee up; so plung yourselves into this, or that sin, the mercy of God shall help you out; poison thyself, here is a counterpoison; break thy head, here is a plaster; surfeit, here is a Physician. Upon which ground, the most impudent and insolent sinners, Drunkards, Adulterers, Swearers, Mammonists, etc. presume, that though they live like Swine all their life long, yet a cry for mercy at last gasp, shall transform them into Saints, as Circe's charms transformed Men into Swine. We are all willing to believe what we wish. The Devil makes large promises, The hope of an hypocrite is easily blown into him, and as soon blown out of him. and persuades his they shall have what they desire, but ever disappoints them of their hopes: as what a liberty, what wisdom, did he promise our first Parents? when indeed, he stole from them that liberty and wisdom they had: even as Laban promised jacob beautiful Rachel, but, in the dark, gave him blear-eyed Leah: or as Hamor promised the Sechamites, that by their circumcision, all the goods of the house of Israel should be theirs, whereas 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 Alchemists; who projecting for the Philosopher's stone, distils away his estate in Limbecks, not doubting to find that, which shall do all the World good; yea, he dares promise his friends before hand Gold in whole Scuttles: but at last his glass breaks, and himself with it. Thus when Agag was sent for before Samuel, he went pleasantly, saying, the bitterness of death is past; but his welcome, was immediately to be hewn in pieces, 1 Sam. 15.33. The rich man resolves when he hath filled his Barns, than soul rest; but God answers, no, than soul come to judgement, to everlasting unrest, Luk. 12.19.20. The hope of an hypocrite is easily blown into him, and as soon blown out of him; because his hope is not of the right kind; yea, it is presumption, not confidence, viz. hope frighted out of its wits; an high house, upon weak pillars, which upon every little change, threatens ruin to the inhabitant, for a little wind blows down the Spidersweb of his hope, whereby, like the foolish builder, he comes short of his reckoning. That heart, which Wine had, even now, made as light as a feather, dies, ere long, as heavy as a stone, 1 Sam. 25.36, 37. § 143 IT is Satan's method, Wicked men are altogether in extremes either God is so merciful that they may live h●w they list, or so just, that he will not pardon them upon their repentance. first, to make men so senseless, as not to feel their sins at all; and then so desperate, that they feel them too much. In the first fit, men live, as if there were no Hell; in the last, they die, as if there were no Heaven. While their consciences are asleep, they never trouble them; but being stirred by Satan, (who, when he sees his time, unfolds his Ephemerideses, and leaves not the least of all their sinful actions unanatomized, but quotes them like a cunning Register, with every particular circumstance, both of time and place) they are fierce, as a mastiff Dog and ready to pull out their throat●. This Serpent may be benumbed for a time, through extremity of cold, but when once revived, it will sting to death. The Devil is like Dalilah, who said to Samson, the Philistines be upon thee, when it was too late, and she had taken away his strength, judges 16. Wicked men are altogether in extremes; at first, they make question, whether this or that be a sin; at last, they apprehend it such a sin, that they make question whether it can be forgiven: either God is so merciful, that they may live how they list; or so just, that he will not pardon them, upon their repentance: no mean with them, between the Rock of presumption, and the Gulf of despair: now presumption encourageth itself, by one of a thousand; and despair, will not take a thousand for one. If a thousand men be assured to pass over a Ford safe, and but one to miscarry, desperation says, I am that one; and if a thousand Vessels must needs miscarry in a Gulf, and but one escapes, presumption says, I shall be that one: as we read of but one sinner, that was converted at the last hour, of millions that had less iniquity, yet have found less mercy. But see further the strength of their argument. Objection of the thief upon the cross answered. The Thief was saved at the last hour; and therefore, I shall. Thou mayst as well conclude, the Sun stood still in the days of joshua; therefore, it shall do so in my days: for it was a miracle, with the glory whereof, our Saviour would honour the ignominy of his Cross: and we may almost as well expect a second crucifying of Christ, as such a second thief's conversion at the last hour. He were a wise man that should spur his Beast till he speak, because Baalams' Beast did once speak: yet even so wise, and no wiser is he, that makes an ordinary rule, of an extraordinary example. Again, the Thief was saved, at the very instant of time when our Saviour triumphed on the Cross, took his leave of the world, and entered into his glory. Now it is usual with Princes, to save some heinous malefactors at their Coronation, when they enter upon their Kingdoms in triumph; which they are never known to do afterwards. Besides, the Scripture speaks of another, even his fellow in that very place, and at that very instant, which was damned. There was one saith S. Augustine, that none might despair; there was but one, that none should presume. That sudden conversion of one, at the last hour, was never intended, in God's purpose, for a temptation; neither will any, that have grace, make mercy a Cloak or warrant to sin; but rather a spur, to incite them to godliness; well knowing, that to wait for God's performance, in doing nothing, is to abuse that Divine providence, which will so work, that it will not allow us idle: and yet by Satan's policy, working upon wicked men's depraved judgements, and corrupt hearts, in wresting this Scripture, it hath proved, by accident, the loss of many thousand souls. The flesh prophecies prosperity to sin, yea, life and salvation, as the Pope promised the Powder traitors, but death and damnation (which Gods Spirit threatens) will prove the crop they will reap; for God is true, and all flesh is a liar. § 144. BUt God sets forth himself to be incomparably gracious, Object. God in mercyiss in finitly transcendent. merciful, long-suffering, abundant in goodness, etc. Ez●. 34.6. and is acknowledged to be so by David, Psalm. 86.5. by joel, Chap. 2.13. by jonah, Chap. 4.22. by Micha Chap. 7 18. and in many other places. It is very true, Answ. for it is a part of his title, Exodus 34.6. he is mercy in the abstract, 1 john 4.16. 2 Cor. 1.3. 1 Tim. 4.10 rich and abundant in mercy, Ephesians 2.4. 1 Pet. 1.3.19. his love is without height, or depth, or length, or breath, or any dimensions, even passing knowledge, Ephes. 3.18. yea, the Scripture advanceth God's mercy above his justice, Psa. 36.5. to 12. not in its essence (for God in all his Attributes is infinitely good, and one is not greater than another) but in its expressions and manifestations. It is said of mercy, that it pleaseth him, Micha 7.18. whereas justice is called his strange work, Esay 28.21. Lamentation 3.33. that he is slow to anger, but abundant in goodness, Exodus 34.6. he bestows mercies every day, inflicts judgements but now and then, sparingly, and after a long time of forbearance, when there is no remedy, 2 Chron. 36.15. Esay. 65.2. that he visiteth the iniquities of the fathers upon the children, to the third and fourth generation only; whereas he shows mercy to thousands, Exodus 20.5.6 so that by how much three or four come short of a thousand, so much doth his justice come short of his mercy, in the exercise of it. Again, that his love to his people outstrips a Father's love to his son, Matth. 7.11. and a Mothers too, Esay 49.15. for he is the Father of mercies, 2 Cor. 1.3. as being himself most merciful; and the author of mercy and compassion in others. In fine, he is so merciful, that the Kingly Prophet repeats it over six and twenty times together in one Psalm, that his mercy endures for ever, Psal. 136. But what makes this for thee, But this makes nothing for such as love their sins, better than their souls. except thou repentest? Indeed, let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him, and to our God, for he is very ready to forgive, saith Esay, Chap. 55.7. and that we should not doubt of this, he redoubles the promise, Ezekiel 18. and confirms the same with an oath, Chapter 33.11. Yea, he is more ready to show mercy upon our repentance, than we are to beg it, as appears in that example of the Prodigal son, Luk. 15 20. Do but repent, and God will pardon thee, be thy sins never so many and innumerable, for multitude; never so heinous, for quality and magnitude; for repentance is always blessed with forgiunes; yea, sins upon repentance are so remitted, as if they had never been committed, I have put away thy transgressions as a cloud, and thy sins as a mist, Esay 44.22. and what by corruption hath been done, by repentance is undone, as abundance of examples witness. He pardoned David's adultery; Salomon's idolatry; Peter's apostasy; Paul did not only deny Christ, but persecuted him; yet he obtained mercy upon his repentance. Yea, amongst the worst of God's enemies, some are singled out for mercy: witness Manasses, Mary Magdalen, the Thief, etc. many of the jews did not only deny Christ, the Holy one, and the Just, but crucified him; yet were they pricked in heart at Peter's Sermon, gladly received the word, and were baptised, Ast. 2.41. And a very Gentile, being circumcised, was to be admitted to all privileges and prerogatives, concerning matters of faith, and God's worship, as well as the children of Israel, Gen. 17.13. But on the other side, unless we repent and amend our lives, we shall all perish, as Christ himself affirms, Luk. 13.3.5. § 145. FOr though mercy rejoiceth against justice, james 2.13. His mercy rejoiceth against justice, but destroyeth not his justice. yet it destroyeth not God's justice: though he is a boundless Ocean, flowing with mercy; yet he doth not overflow; he is just as well as merciful; yea, saith Bernard, Mercy and Truth are the two feet of God, by which he walketh in all his ways: his mercy, is a just mercy; and his justice, is a merciful justice; he is infinite in both; he is just, even to those humble souls that shall be saved; and he will be merciful, while presumptuous sinners go to hell: and therefore in his word, he hath equally promised all blessings, unto those which keep his Commandments; and threatened all manner of judgements, to those which break them; with their several extremes, according to the measure and degree of every sin, Deut. 28 Neither is salvation more promised to the godly, then eternal death and destruction is threatened to the wicked: His mercy is a just mercy. and as Christ is a Saviour, so Moses is an accuser, john 5.45. Alas! though to all repentant sinners, he is a most merciful God; And therefore hath equally promised all blessings to those which keep his command ments, and threatened all manner of judgements to those that break them yet to wilful and impenitent sinners, he is a consuming fire, Heb. 12.29. Deut. 4.24. doth not the Apostle say, that neither fornicators, nor idolaters, nor adulterers, nor buggers, nor thiefs, nor covetous, nor drunkards, nor railers, nor extortioners, to which number S. john, Revelation 21.8. addeth, the fearful, and unbeliveing, and murderers, and sorcerers, and all liars, shall not inherit the Kingdom of God, 1 Corinth. 6.9.10. Galathians 5.21. but shall have their part in the Lake, which burneth with fire and brimstone, which is the second death? And doth he not likewise affirm, that all they shall be damned, which believe not the truth but had pleasure in unrighteousness? 2 Thes. 2, 12. doth not the Lord say, jer. 16.13. that he will have no mercy, for such as are desperately wicked? And again, Deut. 29.19.20. that if any man bless himself in his heart, saying, I shall have peace, although I walk according to the stubbornness of mine own heart, that he mill not be merciful to him? etc. Doth not our Saviour himself say, that the gate of heaven is so straight, that few find it? Mat. 7.13.14. and will he not at his coming to judgement, as well say unto the disobedient, Depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels: as to the obedient, Come ye blessed of my Father, inherit the Kingdom, etc. yes, they are his own words, Matth. 25.34.41. and S. james saith, that he shall have judgement, without mercy, that hath showed no mercy, james. 2.13. In fine, he that believeth in the Son, hath everlasting life; but he that obeyeth not the Son, shall not see life, but the wrath of God abideth on him, joh. 3.36. For, as mercy, in the second Commandment, is entailed only to believers, and to those which love God, and keep his Commandments: so God, at the last day will reward every man according to his righteousness, 1 Sam. 26.23. as he did David, 2 Sam. 22.21. though not for his righteousness, Deut. 9.4.5.6. which is as a menstruous cloth, Esay. 64.6. Yea, he hath sufficiently manifested his justice and severity already, in punishing sin, and pouring vengeance, upon others that have provoked him: as, (1.) upon the Angels, (2.) upon our first Parents, and all the race of mankind, (3.) upon the old World, (4.) upon whole Monarches and Empires, (5.) upon whole Nations, (6.) upon whole Cities, (7.) upon whole Families, (8.) upon diverse particular persons, and (9) upon his own Son, that no sin might go unpunished; which may make all impenitent persons tremble, for As the Locrians might once argue; if our King is so just, to his own only son, in punishing adultery, that he caused one of his eyes to be pulled out, and another of his own, how can we his subjects expect to be dispensed withal? so may I argue; if God was so just and severe, to his own Son, that nothing would appease him, but his death on the cross; how can the wicked, his enemies, look to be spared? If he spared not a good and gracious Son, saith S. Bernard, will he spare thee, a wicked and ungracious servant, one that never did him a piece of good service all thy days? If he punished David's adultery and murder so sharply, (a man after his own heart, yea, and that after his sin was remitted) what will he do to his enemies, but send them to that devouring fire, that everlasting burning? Isa. 33.14. If Gods own children (who are as dear and near to him as the apple of his eye, or Signet on his right hand) suffer so many and grievous afflictions here; what shall his adversaries suffer in Hell? if Samson be thus punished; shall the Philistines escape? Yea, if judgement begin at the house of God; where shall the ungodly and wicked appear? If many shall seek to enter in at the straight gate, and shall not be able; how shall they be able, who seek not at all? Luk. 13.24. And if the righteous scarcely be saved; where shall the ungodly and sinner appear? as the Scripture speaks, 1 Pet. 4.18. And thus you see, that mercy is for vessels of mercy, Mat. 5. and not for vessels of wrath: that he, which is truth itself, hath a like threatened the eternal death and destruction of the wicked; as promi sed the salvation of the godly. § 146. BUt thy carnal heart, Wicked men believe no part of God's word really and in deed. which is flint, unto God; wax, to the devil; will believe the promises, let go the threatenings: you shall dye, saith God, is heard; but you shall not dye, saith the devil, is believed; as it fared with Eve, when she eat the forbidden fruit: yea, thou believest his promises, that thou shalt have them; but thou believest not his precepts, to do them; nor his threatenings, that thou shalt suffer them, for thy not believing and disobedience: which showeth, that thou truly believest neither: yea, this makes it apparent, that either thou believest there is no God at all, or else that God is not just and true, nor speaks as he means in his Word, which is worse; or if thou dost believe that he is a just and true God, thou believest also, that thou shalt be punished, (as he threatens) for thy provoking of him; and thou provokest him, that thou mayest be punished, which is worst of all: so that take thee in the best sense, thou art but one of David's fools, which say in their heart, there is no God, and livest thereafter; which is never a whit strange, for it is usual with them to think there is no God, for whom it would make that there were none; what we would have to be, we are apt to believe. I confess, it is hard for men to believe their own unbelief, in this case; much more hard to make them confess it: for he, whose heart speaks Atheism, will profess with his tongue, that he believes there is a God, and that he is just and true, and that every tittle of his word is equally true; which being but granted, this must necessarily follow, that God will as well punish the impenitent, as pardon the repentant. Wherefore be no longer faithless, touching what is threatened against obstinate sinners, but faithful: for he that will not believe these witnesses of God's severity against sin, shall everlastingly perish. But, suppose the Scriptures were less express and clear in this point: the Law must not be interpreted according to the delinquents judgement, but after the will and meaning of the Lawgiver, which made the same. Indeed, a world of men believe, with Origen, that God is so merciful, that all in the end shall be saved, both reprobate men, and Devils: they presume that God must needs save them, because he made them, without any other ground; though in another fit, they are as apt to despair, and to say with the same Origen, should all other sinners obtain mercy, yet not I: yea, it is to be feared, that many die with this fond presumption of mercy in their minds, as the Israelites with meat in their mouths; but shall they therefore be saved, because they think they shall be saved? no, no more than Esau had the blessing, and Agag his life given him, because they confidently thought they should. § 147. SEcondly, All the promises in tailed to believers and limited with the condition of faith & repentance look upon the promises single, and thou shalt find, that they are not made indefinitely, to all; but with a restriction, to such only, as are qualified and made capable thereof, by grace from above. The Penmen of holy Writ, have set out God's mercy in high and stately terms, Heb. 4.17.18. jon. 4.2. 1 Pet. 1.2.3. Ephesians 3.18. but withal, they declare that he resembles Augustus Caesar, in his dispensing the riches thereof, of whom they which write his life, note, that in his military discipline, he was exceeding liberal and lavish in his gifts, to such as were of any desert; but withal, as sparing and straight handed, to the undeserving. What though Christ in the Gospel, hath made many large and precious promises? there are none so general, which are not limited with the condition of faith and the fruit thereof, unfeigned repentance; and each of them are so tied and entailed, that none can lay claim to them, but true believers, which repent and turn from all their sins, to serve him in holiness, without which no man shall see the Lord, Heb. 12 14. Esay 59.20. So that he must forsake his sin that will have God to forgive it, 1 Samuel 2.30. As for instance, our Saviour hath made public Proclamation, Mark. 16.16. that whosoever shall believe and be baptised, shall be saved; but mark what withal is added, he that will not believe, shall be damned. Again, Heb. 5.9, he is said to be the author of eternal salvation, unto all that obey him; not unto them, which continue in their rebellious wickedness, and never submit themselves, be ruled by the sceptre of his word. These and many the like promises, yield joyful assurance to the sinner that reputes; no comfort to him that remains impenitent. Or in case the condition of faith and repentance is any where unexpressed, yet every promise must be understood with such condition: yea, it was never heard, that any ascended into heaven, without going up the stairs of obedience, and good works; that any have attained unto everlasting life, without faith, repentance, and sanctification: for, even the Thief upon the Cross believed in Christ, and shown the fruits of his faith, in acknowledging his own sin, reproving his fellow, in confessing our Saviour Christ, even then, when his Apostles denied and forsook him, in calling upon his Name, and desiring by his means everlasting life. For know this, that whosoever Christ saveth with his blood, he sanctifieth with his Spirit; and where his death takes away the guilt and punishment of sin, it is also effectual for the mortifying of sin, Romans 6, 5, 6. Christ's blood, saith Zanchie, was shed, as well for ablution, as for absolution; as well to cleanse from the foil and filth of sin, as to clear and assoil from the guilt of sin. God hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him, in love, Eph. 1.4. they therefore that never come to be holy, were never chosen. He is said to have given himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works, Titus 2.14. and Luk. 1.74, 75. Yea, the Lord binds it with an oath, that whomsoever he redeemeth out of the hands of their spiritual enemies, they shall worship him in holiness and righteousness, all the days of their life, 1 Peter 2.24. Other Scriptures, to this purpose are many; as Matth. 19.17 he that will enter into life, must keep the Commandments, viz. so fare forth as he can. And Titus 2.12. The grace of God which bringeth salvation, teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly, in this present world. By all which it is plain, that as Christ's blood is a Charter of pardon, so withal, it is a covenant of direction; and he that refuseth to live, as that covenant prescribes, may perish, as a malefactor that is hanged, with his pardon about his neck. And yet every drunken, dissolute, and deboyshed person, doubts not to far well while they fear not to do ill. § 148. BUt secondly, One part of the covenant of grace is, that we●e will forsake the Devil and all his works, constantly believe, etc. what else did thy vow in Baptism (which is a seal of the covenant) import, but that there are Articles and conditions, viz. certain duties, on thy part, to be performed, aswell as promises on God's part to be fulfilled? A Sacrament is the sealing of a League, with Covenants between party and party, saith Pareus, Now as God hath covenanted, and bound himself by his Word and Seal, to remit thee thy sins, adopt thee his child by regeneration, and give thee the Kingdom of heaven, and everlasting life, by, and for his Son's sake: so thou didst for thy part, bind thyself by covenant, promise, and vow, that thou wouldst forsake the Devil, and all his works, constantly believe Gods holy Word, Mark. 61.16. and obediently keep his Commandments, the better thereby to express thy thankfulness towards him, for so great a benefis, 1 Pet. 3.21: Ps. 116.12.13.14. And we know, that in Covenants and Indentures, if the conditions be not kept, the Obligation is not in force; whereby many even (Magus-like) after the water of Baptism, go to the fire of Hell. Yea, except we repent and believe the Gospel, that holy Sacrament (together with the offer of grace) instead of sealing to us our salvation, will be an obligation under our own hand and seal against us, and so prove a seal of our greater condemnation. § 149. BUt, for aught thou knowest, Object. thou art regenerate, hast repent, What it is to be born again. and dost believe in Christ, as well as the best. Indeed, Answ. some will not believe they have the Plague, till they see the Tokens: but to put this out of question, know that to be regenerate, is to be begotten and borne anew, john 1.13. by the ministry of the Word, james 1.18.21. and the Spirits powerful working with it, joh. 3.3.5.8. and of the children of wrath, and bondslaves of Satan by nature, to be made, by grace, through faith in Christ, the Sons of God, Titus 3.3. to 9 and that they which are thus borne, have Christ form in them, Galathians 4.19. are led by the Spirit of God, Rom. 8.14. and live uprightly, 1 john 3.9. and exercrse righteousness, ver. 10. Regeneration will always manifest itself by a just and holy life, by the innocency of our actions, and the sobriety of our speeches: God's children are known by this mark, they walk not after the flesh, but after the Spirit, Rom. 8.1. they are translated from the reign of sin; to the reign of grace; they confess him, over, with the mouth; profess him, opere, with the life; love him, cord, with the heart; for these are the three objects of a Christians care, the devotion of his heart, the profession of his mouth, and the conversation of his life. It is the sum of all Religion, to imitate him we adore: he that follows Christ's example, is a true Christian; he that squares his life according to the rule of God's Word, is godly, and none else: for otherwise if we be drunkards, and swearers, well may we boast that we are the Sons of God, as the Spaniards did to the West Indians, when they came first amongst them: but he that knows any hang, will certainly conclude with those poor Savages, that he cannot be a good God, who hath such evil Sons; well may he be the god of this world, as the Devil is called, 2 Cor. 4.4. If Christ be form in any, he destroyeth the Devil's power, which formerly he had in them, Heb. 2.14.15. and his wicked works, 1 joh. 3.8. he is not subject to the dominion of sin, sin doth not reign in him, Psa. 19.13. wherefore be resolved against transgression, as you would be resolved of your regeneration, and salvation. True conversion works a manifest change; the old man, changeth with the new man; worldly wisdom, with heavenly wisdom; carnal love, for spiritual love; servile fear, for Christian and filial fear; idle thoughts, for holy thoughts; vain words, for holy and wholesome words; fleshly works, for works of righteousness, etc. as if a man were cast into a new mould. Otherwise, if godliness hath not made us good, what power hath it wrought? A feeble godliness it is, that is ineffectual; if it hath not wrought us to be devout to God, just to men, sober, and temperate in the use of God's creatures, humble in ourselves, charitable to others, where is the godliness, where is the power? When the heart is changed, and set towards God, all the members will follow after it; as the rest of the creatures after the Sun, when it ariseth; the tongue will praise him, the foot will follow him, the ear will attend him, the hand will serve him, nothing will stay after the heart, but every one goes, like handmaidens, after their Mistress; which makes David (presenting himself before God,) summon his thoughts, speeches, actions, etc. saying, all that is within me praise his holy name, Psal. 103.1. Prov. 23.26. so that it is a true rule, he that hath not in him all Christian graces, in their measure, hath none; and he that hath any one truly, hath all. For as in the first birth, the whole person is borne and not some pieces: so it is in the second, the whole person is borne again, though not wholly; how much the regenerate man is changed from what he was wont to be, may be seen, 1 Corinth. 6.9.10.11. Tit. 3.3. to 8. Rom. 6.4. to 23. and here upon Christ is compared to purging fire, and Fuller's Soap, to signify, how he should fine and purge, purify and cleanse his people Malipiero, 3.2.3. God never adopteth any his children, but he bestows love tokens upon them, which are the earnest of his Spirits in their hearts, 2 Cor. 1.22. and his saving graces, as an earnest, and for a sign: that they shall overcome their Ghostly enemies, and live everlastingly with him in heaven: as he gave Hezekiah, the going back of the Sun ten degrees, for a sign, that he should be delivered out of the hands of the King of Ashur, and have added to his days fifteen years, 2 Kings 20.6.8.11 Alas! though there be scarce a man on earth, but he thinks to go to heaven; yet heaven is not for every one, but for the Saints, would any man have a lot in Canaan, let him be a sure to be a true Israelite. And so we see, there must of necessity bea a manifest change; that fruitfulness, is the best argument, he hath begotten us anew; that the signs of salvation, are to be sought in ourselves, as the cause in jesus Christ; that we must become new creatures, as S. Paul hath it, 2 Cor. 5.17. talk with new tongues, Mar. 16.17. and walk in new wyaes, Matth. 2.12. hating what we once loved, and loving what we formerly hated, then shall we have new names, Rev. 2.17. put on new garments, and have a portion in the new jerusalem, Revel. 21. otherwise not. Take notice of this, all ye carnal worldlings, who are the same that ye were always, even from the beginning, and think the same a special commendations too, though you have small reason for it, for that we need no more to condemn us, than what we brought into the world with us. Besides, do you live willingly in your sins? let me tell you, ye are dead in your sins, this life is a death; and we need no better proof, that you are dead, then because you feel not your deadness. § 150. SEcondly, What to repe●● and bel●eve, & how we may know whether we have or not. that thou hast not repent, nor dost yet believe, is plain; for as faith is a gift of God, whereby the elect soul is firmly persuaded, not only that the whole word of God is true, but that Christ, and all his benefits do belong unto her: so it is an honourable, and an operative grace, always accompanied with other graces, ever bearing fruit: and repentance, being a fruit of faith, is a whole change of the mind, and a very sore displeasure against a man's self for sin, as it is sin, and a breach of God's holy Laws, and for offending so good a God, so merciful a Father, with a settled purpose of hating and forsakeing all sin, and yielding universal obedience for the time to come: wherefore, hast thou a true, lively, and a justifying faith? it will manifest itself, by a holy life. For, as fire may be discerned by heat, and life by motion: so a man's faith may be discerned by his works: for, though faith alone justifieth, yet, justifying faith is never alone, but ever accompanied with good works, and other saving graces: as the Queen, though in her state and office she be alone, yet she goeth not without her Maids of honour, Titus 3.8. spiritual graces, the beauties of the soul, and good works, the beauty of graces: and our justification is to be proved by the fruits of our sanctification: faith and works are as inseparable, as the root and the sap, the Sun and its light; and wheresoever they are not both present, they are both absent, jam. 2.17.24. faith purifies the heart, Act. 15.9. worketh by love, Galath. 5.6. and sanctifieth the whole man throughout, 1 Thes. 5.23. Act. 26.18. for as if our repentance be sound, it will make us grieve for sins of all sorts, secret, as well as known; original, as well as actual; of omission, as of commission; lesser (viz. thoughts) as well as greater; yea, as well for the evil, which cleaves to our best works, as for the evil works Rom. 7.21. and as hearty and unfeignedly desire, that we may never commit it, as that God should never impute it, 2. Tim. 2.19. Again, it will work tenderness of conscience, and such a true filial fear of God, that we shall fear to displease him; not so much because he is just, to punish us, as for his mercy and goodness sake; and more fear the breach of the Law, than the curse: which we may know, by ask our own hearts these questions. Whether we would refuse a booty, if we had as fit an opportunity to take it, and no man perceive the same, as Achan had? Whether we would refuse a bribe, like Elisha, though we should meet with one, which were as willing and able to give it as Naaman? Whether we would not deceive, though we were in such an office as the false Steward, whose Master referred all unto him, and knew not when he kept any thing back? Whether we would not yield, in case it should be said unto us, as the Devil said to Christ, all this will I give thee, if thou wilt commit such a sin? Whether we have a Spirit without guile? Psa. 32.2. and be the same in Closet and Market, as being no less seen in the one, then in the other? Whether we more love to be, then seem, or be thought good, as Plato spoke of his friend Photion, and seek more the power of godliness, than the show of it, job 1.1. For Christians should be like Apples of gold with Pictures of silver, whose inside is better than their outside, but both good: and he serveth God best who serveth him most out of sight; that wheresoever he is keeps a narrower watch over his vevy thoughts, than any other can do of his actions; and no man's censure troubles him more than his own. Again, whether we are as careful to avoid the occasions of sin, as sin itself, and not now and then, but continually? Whether we fear our own corruptions, as well as Satan's temptations? Whether we esteem the Word, as if God immediately spoke to us in particular? etc. So likewise if our faith be true, our obedience is constant, like the fire of the Temple, which never went out, Rev. 21.7 and universal, making conscience of all God's Commandments, one, as well as another; the first table, as well as the second; and the second, as well as the first; Matth. 5.19. for a regenerate mind cannot consist with a determination to continue in any one sin; as when Christ cast out one devil, we read that he cast out all, even the whole Legion, Mark 5.12. God loves those best, that stick closest to his Word in every tittle: and as Parents most affect those children, that most resemble them: so doth God. It is true (saith Saint Augustine,) God gives us Commandments impossible to nature, that we may the rather seek unto him for grace: and corruption will mix with our purest devotions, imperfection sways in all the weak dispatches of our palsied souls. In all we do, we something do amiss: And our perfection, imperfection is. Neither is it to any man given, Corruption will mix with our purest devotion. to be absolute in any thing: yea, the very best of us, have not done one action Legally justifiable all our days; so, that we are as fare from perfection, as the centre of the earth is from the circumference, which semediameter or space is judged, by the most expert, to be three thousand five hundred miles. What then, because we cannot obey in all, shall we obey in nothing? if we cannot perform our duty, as we ought; let us do our good will, and endeavour what we can: for it is better to haut in the right way, then run in the wrong; especially, when God expects no more than we can do, and accepts of what we are willing to do; for if we purpose before hand not to sin, and in the act do strive against sin, and after the act be sorry for the sin, sin shall never be laid to our charge; if we hate our corruptions, and strive against them, they shall not be counted ours. It is not I, saith Paul, but sin that dwelleth in me for what displeaseth us, shall never hurt us; and we shall be esteemed of God to be, what we love, and desire, and labour to be. Now let this point be argued in the Court of thy conscience (for although others may give a shrewd guess, yet the mother knows best, whether the child be like the Father or no?) Say, whether thou art guilty of these graces, or not guilty? He who makes not conscience of sin, hath no true faith; and the true method of grace is, first, cease to do evil, then, learn to do well, Isa. 1.16.17 for, as we die to nature, ere we live to glory: so we must dye to sin, ere we can live to righteousness; there can be no fellowship, between light, and darkness, Christ and Belial, the Ark and Dagon cannot lodge under one roof; the house must first be cleansed, ere it can be garnished; in a pair of Tables nothing may well be written, before the blots and blurs be wiped out; the good husbandman first stubs up the thorns, and pulls up the weeds, then soweth the good seed: if the wax receive a new image the old doth cease: at least, as the increase of light, makes a decrease of darkness (it being impossible, that two things of contrary natures should be together in one subject, the one not expelling the other, either wholly or in part) so it is between grace and corruption. In a word, if thou canst say, I deprecate all sin, I repent hearty of that is done, I abhor to commit it, I earnestly pray against it, I strive, with all my power, to avoid it, I thirst for more grace, I am ready to all good works, I rest wholly and only on my Saviour's merits, thou mayest go on, and say, I therefore rightly believe, I believe, and therefore am justified; I am justified, therefore called; I am called, therefore elected; I am elected, therefore I shall be glorified. Otherwise, if thou be'st, as it were, a dead man, continuing under the burden of notorious crimes, without sorrow, or fear, or remorse, or care of amendment, Ephes. 2.1. if thou art a drunkard, if thou art frequent in the language of hell, viz. swearing, cursing, &c, without fear, or sorrow, or striving to leave it: if thou delightest to boast of sin, and mischief, or seekest to defend it, Psal 52.1 if thou art of a reprobate judgement, touching actions and persons, esteeming good evil, and evil good: if the devil hath so bewitched thee, that thou preferrest hell to heaven, and blamest those that do otherwise: if thou imitatest a bad stomach in turning ●●ery thing to an evil construction, so making a temptation of every thing Titus 1.15. if, Ishmael-like, thou mockest, or, Cham-like, thou scoffest at the religious, or usest bitter jests against them, Psal. 1.1. Ephesians 5.4. if thou raisest slanders of them, or furtherest them, being raised, Psalm 4.2, and 31.18. and 35.20. as the red Dragon, Revelation 12. cast a flood of water out of his mouth, after the woman, when he could not reach her with his claws, verse 15. or any way opposest them (for the opposition of goodness, gives thee the title of wickedness, which alone is the enemy thereof, and shows thou art a soldier of the great Dragon, who goes out to make war with that blessed seed, that keep the Commandments of God, Revel. 12.17.) these or any one of these, especially the last, show that thou never camest where regeneration, repentance, and faith grew; that thy soul (like Venus' Altar in the I'll Paphos) was never yet reigned upon by grace from above, for if the Image of God by faith were repaired in thee, thou couldst not but be delighted with those that are like thyself, thou couldst not but love the godly, because they are godly; for the very first part of conversion is, to love them that love God, 1 john 3.10. And in vain shall a man's heart absolve him, that is condemned by his actions: for virtue and vice are both Prophets, forewarning us of things to come; the one, of certain good; the other, of pain, or penitence. § 151. BUt behold an other starting hole. For if the evil spirit sees thee convinced of the necessity of repentance; he will persuade thee to defer it until hereafter, But he can repent when sickness comes. knowing that if he can prevail therein, it is all one, as if thou hadst never purposed to repent at all; for as experience may inform us, not one of a thousand, which take this course, ever attain unto it; for either they adjourn the time prefixed, from next year to next year, etc. or else they attain not to that repentance which is true and sound. But see the particulars laid open. Thou promisest thine own soul that thou wilt repent, when thou art sick, (though indeed the farthest end of all thy thoughts, is the thought of thy end; and to make thy reckoning at the last day, Death may be sudden, and give a man leisure to be sick. the last and least thing thou makest reckoning of.) But hark in thine ear: Oh secular man, thy life is but a puff of breath in thy nostrils, and there is no trusting to it; yea, the least of a thousand things can kill thee, and give thee no leisure to be sick. Surges may rise on sudden ere we think, And whiles we swim secure, compel us sink. Saul being minded to ask counsel of the Lord, concerning the Philistines, was prevented for want of time, 1 Samuel 14.19. And commonly we never have so much cause to fear, as when we fear nothing. When Samson was sporting with his Dalilah, he little thought that the Philistines were in the chamber, lying in wait for his life, jud 16. Full little do sinners know how near their jollity is to perdition; judgement is often at the threshold, while drunkenness and surfeit are at the table. § 152. BUt admit what thou imaginest; 2 Orif death be not sudden repentance is no easy work, and late repentance is seldom true. namely, that death be not sudden: much the better, for is it not commonly seen, that the purpose of proroging for a day, or a week, doth not only last for a year (as the suspension of the Council of Trent, made for two years, lasted ten) but as ill debtors put off their creditors, first, one week; then, another: till at last, they are able to pay nothing: so deal delayers with God, they adjourn the time prefixed, from next year, to next year, whereby they, and that good hour never meet: as you shall observe one Coach wheel follows another, one minute of a Clock hastens after another, but never overtake each other. In youth, men resolve to afford themselves the time of age to serve God; in age, they shuffle it off to sickness; when sickness comes, care to dispose their goods, loathness to dye, hope to escape, etc. martyrs that good thought, and their resolution still keeps before them. Or else it fares with them, as with many an unthrifty Tradesman, who is loath to turn over his books, and cast up his debts, lest it should put him into sad dumps, and fill him with melancholy cares. When Christ went about to cast out devils, they said, he tormented them before the time, Matthew 8.29. so, whensoever thou goest about to dismiss thy sins, and pleasures, though thou stay till thou be an old man; yet they will still say, thou dismissest them before the time; but then is the time, when the devil saith the time is not yet, for the devil is a liar. Alas! how many men post off their conversion, and at twenty, send Religion before them to thirty; then, put it off to forty; and yet not pleased to overtake it, they promise it entertainment at three score; at last, death comes, and will not allow th●● one h●●re: and perchance when their sou●e 〈…〉 lips, ready to take her slight, 〈…〉 for the Minister, 〈…〉 them how to die well. But as, in such extremity the Apothecary gives but 〈…〉 Physic: so the Minister, can give 〈…〉 Divinity, a cordial that may benumb them; no solid comfort, to secure them: her is no time to ransack for sins, to search the depth of the ulcer, a little balm to supple, but the core is left within; for though true repentance is never too late, yet late repentance is seldom true. But here is great hope, thou wilt say, as it is the Divinity of divers, let men live as they list, in ignorance, and all abominable filthiness, so they call at last, and but say, Lord have mercy upon me, we must infallibly conclude, their estate as good as the best; as though the Lord had not said, you shall cry, and not be heard, Prov. 1 I know the mercy of God may come, inter pontem & fontem, inter gladium & jugulum, betwixt the bridge and the brook, betwixt the knife and the throat; and repentance may be suggested to the heart in a moment, in that very instant; but this only may be, there is no promise for it, many threatenings against it, little likelihood of it; it were madness for thee to break thy neck, to try the skill of a Bonesetter. But how many, on the other side, die in Spira's case? who being willed in his sickness to say the Lords prayer, answered, I cannot find in my heart to call him father: whereas, not one of many leave a certain testimony, or sure evidence behind them, that their repentance is true and sound. And indeed, how is it likely they should dispatch that in half an hour which should be the business of our whole life? For as he which never went to School, will hardly, when he is put to it, read his neck-verse: so he, that never learned the doctrine of repentance, in his life; will find it very hard, if not impossible, at his death. Let men therefore repent while they live, if they would rejoice when they die: let them with Noah, in the days of their health, build the Ark of a good conscience, against the floods of sickness; yea, if they have spent a great part of their time in the service of sin, as Paul did, let them, for the refidue of their life, make the world amends, by their double, yea triple endeavour, to redeem that time, by a holy life, and godly conversation; for else we may justly suspect the truth and soundness of their repentance, and conversion. We seldom 〈…〉, that were long barren, either in soul, 〈…〉, but they had the happiest issue afterwards; witness Sarah, Manoah's Wife, Hannah, Elizabeth, Saul, Mary Magdalen, etc. As for the purposes of repentance, which men frame to themselves at the last hour, they are but false conceptions, that (for the most part) never come to bearing; and indeed, millions are now in hell, which thought they would repent hereafter; not being wise enough to consider, that it is with sin in the heart, as with a Tree planted in the ground, the longer it groweth, the harder it is to be plucked up, it is too late to transplant Trees after two seven years: or a Nail in a Post, which is made faster by every, stroke: or a Ship that leaketh, which is more easily emptied at the beginning, then afterwards. Or a ruinous house, which the longer it is let run, the more charge and labour will it require in the repairing. Yea, sin out of long possession, will plead prescription; custom of any evil, makes it like the laws of the Medes and Persians, which may not be altered, or removed: an old vice, is within a degree of impossible to be amended; which maketh the Lord say, by his Prophet; Can the Black-more change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to the evil, jer. 13.23. All other men have but three enemies to encounter with, the Devil, the World, and the Flesh; but he that hath long continued in the practice of any evil, hath a fourth, which is worse than the worst of them, even custom, which is a second, or new nature. § 153. BUt suppose after many years spent in the service of sin, 3 Or suppose thou offer thy best devotions to God will be accept of thy dry bones, when Satan hath suked out all the marrow. and Satan, thou art willing to relinquish thy lusts, and offer thy service, and best devotions at the last gasp to God, will he accept them? no, in all probability he will not: for hear what himself saith, Pro. 1. Because I have called, and ye refused, I have stretched out mine hand, and ye would not regard, but despised all my counsel, and would none of my correction: I will also laugh at your destruction, and mock when your fear cometh; when your fear cometh like sudden desolation, and your destruction like a whirlwind. When affliction and anguish shall come upon you, then shall you call upon me, but I will not answer; you shall seek me early, but you shall not find me; because you hated knowledge, and, did not choose the fear of the Lord. You would none of my counsel, but despised all my corrections, therefore you shall eat the fruit of your own way, and be filled with your own devises, ver. 24. to 32. And this is but justice, if God be not found, of those that were content to lose him: if he hear not them, that would not hear him: if he regard not them, that disregarded him; if he shut his ear against their prayer, crying to him for pardon, that stopped their ears against his voice, calling upon them for repentance, as Salvian speaks. Alas! no child would be whipped, if he might scape for crying; but he only finds help in adversity, that sought it in prosperity; and there can be no great hope of repentance at the hour of death, where there was no regard of honesty in the time of life: God useth not to give his heavenly and spiritual graces at the hour of death to those, who have contemned them all their life: yea, it is senseless to think, that God should accept of our dry bones, when Satan hath sucked out all the marrow; that he should accept of the lees, when we have given to his enemy all the good Wine. But, hear what himself saith, by the Prophet Malachy, c. 1.8. and S. Jerome upon the place, it is a most base and unworthy thing, to present God with that, which man would disdain, and think scorn to accept of. Wherefore, Admonition not to defer repentance. as you tender your own soul: even to day hear his voice, set upon the work presently; he that gins to day, hath the less work for to morrow. And prorogue not your good purposes, lest ye saying unto God in this life, with those wicked ones in job, depart thou from me for a time; God say unto you in the life to come, depart from me ye cursed, and that for ever. He hath spared thee long, and given thee already a large time of repentance; but he will not always wait for denials; his patience at length will turn into wrath. Time was, when he stayed for the old world, an hundred and twenty years; he stayed for a rebellious Nation, forty years; he stayed for a dissolute City forty days: but when that would not serve, his patience was turned into fury; and so many as repent not, were cast into hell. If in any reasonable time we pray, he hears us; if we repent, he pardons us; if we amend our lives, he faves us: but after the hour prefixed in his secret purpose, there is no time for petition, no place for Conversion, no means for pacification. The Lord hath made a promise to repentance, not of repentance: if thou convertest to morrow, thou art sure of grace; but thou art not sure of to morrow's conversion: so that a fit and timely consideration is the only thing, in every thing; for, for want of this, Dives prayed, but was not heard; Esau wept, but was not pitied; the foolish Virgins knocked, but were denied: and how many, at the hour of death, have offered their prayers, supplications, and services unto God, as judas offered his money to the Priests, and could not have acceptance, but they died as they lived, and went from despair unto destruction. § 154. BUt thou wilt say unto me; Objection, that must men are of a contrary judgement and practice. if this be so, that all the promises are conditional; that mercy is entailed only to such as love God, and keep his Commandments; that none are real Christians, but such as imitate Christ, and square their lives according to the rule of God's word; that of necessity we must leave sin, before sin leaves us; and that God will not hear us another day when we call to him for mercy, if we will not hear him now, when he calls to us for repentance; how is it, that so few are reform, that most men mind nothing but their profits, and pleasures, yea, count them fools, that do otherwise: I answer, Whereof a double reason. there be two main reasons of it, though one be the cause of the other. 1 Ignorance. 2 Unbelief. First, First few men believe the whole written word. few men believe what is written of God in the Scripture, especially, touching his justice and severity in punishing sin, with eternal destruction of body and soul: for, did they really and indeed believe God, when he saith, that his curse shall never departed from the house of the swearer, Zack 5. they durst not swear, as they do. Did they believe, that neither Fornic●tors, nor Idolaters, nor Adulterers, nor Thiefs, nor Murderers, nor Drunkards, nor Swearers, nor Railers, nor Liars, nor Covetous persons, nor Extortioners, nor Vnbeleivers, nor no Unrighteous men shall inherit the Kingdom of Heaven; but shall have their part in the Lake that burneth with fire and brimstone, which is the second death. 1 Cor. 6.9.10. Rev. 21.8. they durst not continue in the practice of these sins, without fear, or remorse, or care of amendment. Did they believe, that except their righteousness do exceed the righteousness of the Scribes and Pharisees, they shall in no case enter into the Kingdom of Heaven, Matth. 5.20. and that without holiness no man shall see the Lord, Heb. 12.14. with many the like, it were impossible they should live as they do. Yea, if they did in good earnest believe that there is either God or Devil, Heaven or Hell, or that they have immortal souls, which shall everlastingly live in bliss or woe, and receive according to that they have done in their bodies, whether it be good or evil, 2 Cor. 5.10. they could not but live thereafter, and make it their principal care, how to be saved. But alas! they are so fare from believing what God threateneth, in his Word against their sins; that they bless themselves, in their heart, saying, we shall have peace; we shall speed as well as the best, although we walk according to the stubbornness of our own wills, so adding drunkenness to thirst, Deut. 29.19. yea, they prefer their condition before other men's, who are so abstemious, and make conscience of their ways, even thinking that their God deceiveth them with needless fears, and scruples, as once Rabshekah would have persuaded the jews, touching their trust and confidence. 2 King. 18.22.25.30.32.33.35. They believe what they see, and feel, and know; they believe the laws of the Land, that there be places and kinds of punishment here below, and that they have bodies to suffer temporal smart, if they transgress; and this makes them abstain from Murder, Felony, and the like: but they believe not things invisible, and to come; for if they did, they would as well, yea, much more, fear him that hath power to cast both body and soul into Hell, as they do the temporal Magistrate, that hath only power to kill the body: they would think it a very hard bargain, to win the whole world, and lose their own souls, Luk. 9.25. but enough of this, having proved the Drunkard an Atheist, Sect. the (146.) § 155. SEcondly, 2 Ignorance is the cause of all sin. another main reason is ignorance; yea, ignorance, if we rightly consider it, is the cause of all sin; sin indeed, at first was the cause of ignorance but now ignorance is the cause of sin. Swearing, and lying, and killing, and stealeing, and whoring, (I may well add drunkenness) abound, saith the Prophet, because there is no knowledge of God in the Land, Hosea, 4.1.2. It is a people that do err in their hearts, saith God, why? because they have not known my ways, Psal. 95.10. ye are deceived, saith our Saviour, because ye know not the Scriptures, neither the power of God, Matth. 22.29. when Christ wept over Jerusalem, what was the cause? even their blindness; If thou hadst known, saith he, at the least, in this thy day, those things which now are hid from thine eyes, Luk. 19.42. Because men know not the wages of evil, therefore they do it; and because they would securely do it, therefore they refuse to know it. Oh that men knew how good it is to obey, to disobey how evil, then should we have a new world; but the Devil takes an order for that, where he can prevail; and therefore he hath the Pope, in one part of the world, who will allow his subjects (I mean the Laity) no divine learning; the Turk in another, who denies to his any learning at all: and this is no small advantage unto him, for that Edict of julianus the Emperor, whereby it was interdicted unto Christians, to be admitted into Scholes, Lectures, and other exercises of learning, was esteemed a more pernicious engine and machination against the Christian faith, then were all the sanguinary persecutions of his predecessors. Ob: But blessed be God, and our gracious Sovereign, may some say, this is not our case, we have plenty of light in our Horizon, our Land abounds, both with humane and divine learning. Answ. Very true, and it is a blessing, which we can never be sufficiently thankful for; and yet the Devil takes such an order, that the odds is not much, between our light, and their darkness: for, either, Wizard-like, he presents things in a false glass; or, Sorcerer-like, he makes things appear other than they are, by deception of our spiritual sight; or, Sophister-like, he darkens the truth (which the Word will not suffer to be concealed) with subtle distinctions, as a man that puts out the candle with snuffing it; or, Causistlike, he fills men's heads, with a world of Problems and Paradoxes; their hearts and consciences, with a thousand needless and endless questions, unprofitable, cold, and bloodless impertinencies, whereby the sound and saving knowledge of jesus Christ, and him crucified (which was the only care and study of St. Paul: 1 Cor. 2.2.) is the portion but of a few, even amongst us, as the effect shows: for, are not most men, to whom the Gospel is so gloriously preached, chiefly guided according to the Rudiments of the world, and not after Christ? Col. 2.8. Quest. But will any now, in this clear Sunshine of the Gospel, be persuaded that they know not Christ crucified? Answer. It is too true, Rightly a monknowe no more 〈◊〉 he practise●. that few know him, for if they knew Christ, they could not but love him; and loving him, they would keep his commandments, joh. 14.15. for hereby, saith St. john, is it known that we know him, if we keep his Commandments, 1 joh. 2.3. but he that saith, I know him, and yet keepeth not his Commandments, is a liar, and there is no truth in him, ver. the 4. Rightly, a man knows no more than he practiseth; it is said of Christ, 2 Cor. 5.21. that he knew no sin, because he did no sin; in which sense, he knows no good that doth no good; and he may know much, that cannot utter much, as a Martyr answered Bishop Bonner, My Lord, I cannot dispute for the truth, but I can dye for the truth: a good argument, to prove that he knew Christ, for men's actions express their knowledge better than their words. Virtue is ordained a wife for knowledge, and where these two join, there will proceed from them a Noble prodiene, a generation of good works: but they that wander in by paths, declare themselves ignorant of the right way of salvation, Rom. 3.17. That is but a raw knowledge, which is not digested into practice. What's the difference, between Christianity and infidelity, but holiness? For as Rhetoric, is the Art of speaking well; and Logic, the art of disputing well; and Magistracy, the art of governing well: so Christianity is the art of living well. It is not worth the name of knowledge, that may be heard only, and not seen: good discourse is but the froth of wisdom, the pure and solid substance of it, is in well framed actions; when we are wise in our hands, as the Dutch are said to be. These things if ye know, happy are ye if ye do them, john, 13.17. and in Deut. 4.6. keep the Commandments of God, and do them, for this is your wisdom and understanding before God and men. The knowledge that saves us, He that hath saveing knowledge, hath every other grace. is more than a bare apprehension of God; it knows his power, and therefore fears him; knows his justice, and therefore serves him; knows his mercy, and therefore trusts him; knows his goodness, and therefore loves him; etc. for he that hath the saving knowledge of God, hath every other grace; there is a sweet correspondence between every one, where there is any one in truth. As in the generation, the head is not without the body, nor the body without each member, nor the soul without its powers and faculties: so in the regeneration, where there is any one grace in truth, there is every one, 2 Cor. 5.17. but see it in particulars. They that know thy name, saith the Psalmist, will trust in thee, Psal. 9.10. there's faith. Let him that rejoiceth, rejoice in this, that he understandeth and knoweth me, Ier: 9 24. there's joy. He that knoweth God, heareth us, 1 joh. 4.6. there is an awful attention to the Word preached. If thou knewest me, saith our Saviour, thou wouldst have asked of me, john, 4.10. there's the Spirit of prayer and supplication. He that knoweth God, loveth God, and the children of God. 1 john, 4.7.8. He that knoweth God, keepeth his Commandments, 1 john, 2.3. Now I know thee, saith job to God, I abhor myself, and repent in dust and ashes, job. 42.5.6. He that knoweth God, is borne of God, 1 john. 4.7. there is love, obedience, humility, godly sorrow, regeneration, I might go on, and instance in every other grace. For as feeleing is inseparable to all the Organs of sense, the eye, sees and feels; the ear, hears and feels; the , tastes & feels; the nostrils, smell and feel: so knowledge is involved in every grace, faith, knows and believes; charity, knows and loves; patience, knows and suffers; temperance, knows and abstaines; humility, knows and stoops; repentance, knows, and mourns; obedience, knows and does; confidence, knows and rejoices; hope, knows and expects; compassion, knows and pities. Yea, as there is a power of water in every thing that grows, it is fatness, in the Olive; sweetness, in the Fig; cheerfulness, in the Grape; strength, in the Oak; tallness, in the Cedar; redness, in the Rose; whiteness, in the Lily, etc. so knowledge, is in the hand, obedience; in the mouth, benediction; in the knee, humility; in the eye, compassion; in the heart, charity; in the whole body and soul, piety. Alas! if men had the true knowledge of jesus Christ, it would disperse and dispel all the black clouds of their reigning sins in a moment: as the Sun doth no sooner show his face, but the darkness vanisheth: or as Caesar did no sooner look upon his enemies, but they were gone. Egypt swarmed with Locusts, till the west wind came, that left not one. He cannot delight in sin, nor dote upon the world, that knows Christ savingly. § 156. OB. Ob. That the strictest livers, are seldom the wisest men answered. But the objection, which as they think cannot be answered, like the invincible Navy in 88 is this. We see by experience, that the strictest livers are seldom the wisest men; yea, who more vicious, than many that know most? Answ: I am not ignorant, that some Fools have made other Fools believe, that none trouble themselves about Religion, but the simplest; yea, the most holy and religious, in all ages, have been accounted Fools and mad men, Elisha was counted no better, by that man of the Sword, 2 King. 9.11. in Hosea's time, the Prophet was esteemed a fool, and the spiritual man mad, Hosea, 9.7. yea, our Saviour Christ, with open mouth, was proclaimed mad, by his carnal hearers john, 10.20. Mar. 3.21. and Paul the like, by Festus, Acts, 26.24. yea, all the Apostles were reputed Fools, 1 Cor. 4.10. and this hath been the world's vote ever since; the sincere Christian was so reputed in Pliny's time, and after in St. Augustine's time, yea, julian the Pelagian could gibe St. Austin, that he had none of the wise Sages, nor the learned Senate of Philosophers on his side, but only a company of mean tradesmen and handycraftsmen, of the vulgar sort, that took part with him; whose answer was, thou reproachest the weak things of the world, which God hath chosen, to confound the things which are mighty. And is it otherwise now? Is not the honest, devout, orthodox Christian, the plain dealing and religious man, he that declares his meaning by his words, that cannot, or will not lie, and dissemble, shift, and flatter, temporise, and accommodate, buy promotion, supplant, grow rich, take bribes; he that will rather suffer than do evil, ordinarily esteemed an idior, or silly ass? yes, by all that are craftily wicked, as you may hear out of their own mouths, Wisd. 5.3. to 9 To worldly men Christian wisdom seems folly, saith S. Gregory; and well it may, for even the wisdom of God is foolishness with the world, 1 Cor. 1.18.23. But shall we therefore take it for grant, Worldly men count wisdom folly, and solly wisdom. that they are wisest, because they suppose and say they are? no, for first, as he must have a sweet breath, that can judge who hath a sweet breath: so to judge who is a wise man, is only the office of a wise man. Secondly, the Laws of our Land, will not admit a delinquent for a witness, after he is found guilty; neither will I: and they stand convicted of folly, Sections the 34.38.39.40.51.91.157.184.190. But if they will put themselves upon a fair trial, they shall have an equal proceeding; or if they will hear the case argued, if reason give not sentence on the good man's side, let me suffer as a slanderer. Indeed, wisdom hath always carried that show of excellency, that not only the good have highly affected it, as Solomon, who prayed for wisdom; and Moses, who studied for wisdom; and the Queen of Sheba, who traveled for wisdom: but the very wicked have laboured for it, who are ashamed of other virtues: so that wisdom is not only justified of her children, but also of the children of folly. Knowledge is so fair a virgin, that every clear eye is in love with her; it is a pearl, despised of none, but Swine: O the pleasure that rational men take in it! they that care not for one dram of goodness, would yet have a full scale of knowledge; though they never mind to do good, yet there is no good which they would not know; among all the trees of the garden, none so pleaseth them, as the tree of knowledge. As wisdom is excellent above all, so it is affected of all: as oil was both of the wise and foolish Virgins; it hath been a mark, which every man hath shot at, ever since Eve sought to be as wise as her Maker. But as an hundred shoots, for one that hits the mark, some short, some over, and some aside: so an hundred aim at wisdom, for one that lights upon it, Ecclesiastes 7.28. Yea, as many think themselves good fellows, for one that is a goodfellow indeed; so many think themselves wisemen, for one that is wise indeed. Of all sorts of men in the world, none repute themselves, or are reputed by others wiser, than the profound humanist, and cunning politician; and the yet neither of these, may compare with the godly man for wisdom and knowledge. § 157. FIrst, They not always the wisest which know most not the humanist; for they are not always the wisest, which know most, as I have proved at large §. 50.51. I will further confirm it. There are a generation of men, that mightily thirst after wisdom and knowledge; and to get it, they are no niggards of their labour, for they leave nothing unstudied, but themselves; they know all parts and places of the created world, can discourse of every thing, visible, and invisible, divine, humane, and mundane, whether it be meant of substances, or accidents, are ignorant of nothing, but the way to heaven; are acquainted with all Laws and customs, save the Law of God, and customs of Christianity; they are strangers no where, but in the Court of their own consciences; yea, they build as hard, and erect as high, as did the Babel projectors, but never come to the roof; they spend all their time in seeking after wisdom; as Alchemists spend all their present estates to find the Philosopher's stone, but never find it; for their thirst after knowledge being a natural thirst (which stands more upon the quantity, than the quality, themselves being like Balances, which make no difference betwixt Gold and Lead, but in the weight; for a worldling is as well pleased with the handmaid, humane, or mundane wisdom, as with the Mistress, divine and supernatural; whereas none but this will content the generous Christian; natural men resembling the three lower elements, of Air, Water, and Earth, which are pleased with lower rooms; the regenerate, the element of Fire, which no place will content, but the uppermost, it's own Region) they never attain to that which is true wisdom indeed. For as the ragged Poet told Petronius, that Poetry was a kind of learning, which never made any man rich; so may I tell these, that humane learning, of itself, never made a wise man. For so long as men desire knowledge, and not a blessing with it, for no other end, but to remove their ignorance; as Pharaoh used Moses, but to remove the plagues; and study the Scriptures and other books, only to make gain thereof, or to be the abler to dispute and discourse, as boys go into the water to play and paddle there, not to wash and be clean, as many, with Eve, do highly esteem the tree of Knowledge, but regard not the tree of Life, they may heap up knowledge upon knowledge, be ever pouring into their brains, as the fifty daughters of King Danaus, who killed their husbands, are feigned to b●e always filling of a Tunn, with water, that is bored full of holes, but labour they never so much about it, yet they can never bring it to pass; for whensoever they die, they are undone, that hour, like Penelope's night, will undo all that ever the day of their life did wove; wherein they resemble Albertus Magnus, who bestowed thirty year's study and pains upon an Image, or Statue, till with engines and wheels within, he had made it able to speak diverse words very distinctly, the which Thomas Aquinas utterly spoilt in one minute But to make it more plain. I would fain know, what it is, or what it profits a man, to have the Etymology and derivation of wisdom and knowledge, without being affected with that which is true wisdom indeed? to be able to decline virtue, yet not love it? to have the theory, and be able to prattle of wisdom by roate, yet not know what it is by effect and experience? to have as expert a tongue, and as quick a memory, as Pertius, who never forgot any thing that he had once read? A perfect understanding, great science, profound eloquence, a sweet style, to have the force of Demosthenes, the depth of Theseus, the persuasive art of Tully, etc. if withal he live a wicked life? with the Astronomer, to observe the motions of the Heavens, while his heart is buried in the earth? with the Naturalist, to search out the cause of many effects, and let pass the consideration of the principal, and most necessary? Viz. 1. Sin the cause of all Misery and wretchedness. 2. Grace the cause of all Good and happiness. 3. God's will of all other causes, the cause 4. God's glory of all other causes, the effect With the Historian, to know what others have done, and how they have sped, while he neglects the imitation of such as are gone the right way? with the Lawmaker, to set down many Laws in particular; and not to remember the common law of nature, or law general, that all must dye? or lastly, with Adam, to know the nature of all the creatures, as appeared in his naming of them; and with Solomon, to be able to dispute of every thing, even from the Cedar to the Hyssop, or Pellitory, when in the mean time he lives like Dives, dies like Nabal, and after all goes to his own place, with judas? alas! many a fool goes to hell with less cost, less pains, and more quiet. That is true knowledge, The religious man wifer than the humanist. which makes the knower blessed; to be wise and happy, are reciprocal terms, saith Aristotle in his Ethics; and man's happiness, saith another, consists in believing the Gospel, and obeying God's commands, which is sure to be crowned with everlasting felicity: yea, Socrates could say, that learning pleaseth me but a little, which nothing profits the owner of it to virtue; and being demanded who was the wisest man? he answered, he that offends least. He is the best scholar that learns of Christ obedience, humility, etc. he is the best Arithmetician that can add grace to grace; he is the best learned, that knows how to be saved; yea, all the Arts in the world are artless Arts to this. But few are thus wise and learned; because they think that to be wisdom, Several mispr●sions of wisdom which is not; like Eve, who thought it wisdom to eat the forbidden fruit; or Absalon, who thought it wisdom to lie with his Father's Concubines, in the sight of all the people; or the idle servant, who thought it wisdom to hide his Talon; or the false Steward, who thought it wisdom to deceive his Master: for, if a man take his mark amiss, he may shoot long enough, ere he hit the White: and these men, are as one that is gone a good part of his journey, but must come back again, because he hath mistaken his way: for however these men's knowledge may seem wisdom, (as a Bristol stone may seem a Diamond) yet it only seems so, it is not so; for if they were wise, saith Saint Bernard, they would foresee the torments of hell, and prevent them: yea, Epaminondas could say, that of all men he was the wisest, that lived well, and died well; for, quoth he, the art of dying well, is the science of all sciences, and the way to learn this art, is to live well. We only praise that Mariner, which brings the Ship safe to the Haven. Again, if thou wert a wise man, thou wouldst know what wisdom is, and not mistake one thing for an other: as jacob in the dark mistook Leah for Rachel, and then chose the best: as a traveller for his provision & convenience in his journey, carrieth his money in Gold, thou wouldst like a wise Merchant freight thy self with that commodity, or coin, which for mettle and stamp will pass for currant, both in this world, and in heaven: whereas thy lip-learning, and tongue- wisdom, and braine-knowledge, is perishing, and will stands thee in no stead in the next life, nor any way further thee in the way to bliss. For thou art but like a Powder-master, who hath provision against an enemy, but is ever in danger of being blown up: or some covetous churl, who though he have lights good store, yet is content to sit in the dark: or an irregular Physician, who prescribes a wholesome diet to others, when himself feeds foully, and surfeits with intemperance; which in reason is to play the fool, and to imitate the Miletians, who as Aristotle writeth, were not fools, but did the self same things that fools were accustomed to do: wherein this is all the difference, a man shall be the rather punished, and the more, because he hath known good, and done evil, for knowledge without grace, will but sink men lower in Hell. And great reason shall all such have, who either know, and believe not; or believe, and repent not; or repent, and amend not; or amend, and persevere not in well doing, to cry out upon their deathbeds, as Tully did in his latter age, would God I had never known what wisdom meant. Again, as themselves are never the better for their great wisdom and learning: so, no more are others: for commonly they resemble dark Lanterns, which have light, but so shut up and reserved, as if it were not: and what is the difference betwixt concealed skill, and ignorance? It is the nature and praise of good, to be communicative, whereas if their hidden knowledge do ever look out, it casts so sparing a light, that it only argues itself to have an unprofitable being. We know the Unicorn hath but one horn, but he doth more good with that, than other beasts do with two: so an holy man doth more good with a little knowledge, than a worldling with a great deal; yea, he thinks himself as happy, in giving light to others, as in receiving it into himself. Now suppose a man's greatest learning be religion, and his knowledge only lies in the best things, as the weaker vessel may hold the better liquor; yet a competent estate well husbanded, is better than avast patrimony neglected. Never any mere man, since the first, knew so much as Solomon; many that have known less, have had more command of themselves. True it is, in some kind of skill they outstrip even the best of God's people; who, if they are put to it, may answer as Themistocles did, when one invited him to touch a Lute for, as he said, I cannot fiddle, but I can make a small Town a great State: so may the godly say, we cannot give a solid reason in nature, why Nilus should overflow only in the Summer, when waters are at the lowest: why the Loadstone should draw Iron, or incline to the Polestar; how the heat of the stomach, and the strength of the neither chap, should be so great: why a flash of lightning should melt the Sword, without making any impression in the Scabbard; kill the child in the womb, and never hurt the mother: how the waters should stand upon an heap, and yet not overflow the earth: why the clouds above, being heavy with water, should not fall to the earth suddenly, seeing every heavy thing descendeth, except the reason which God giveth, Gen. 1.6. and job 26.8. but we know the mystery of the Gospel, and what it is to be borne anew, and can give a solid reason of our faith, we know that God is reconciled to us, the law satisfied for us, our sins pardoned, our souls acquitted, and that we are in the favour of God: which many, with their great learning, do not know. And thus the godly are proved wiser, than the wisest humanist, that wants grace. § 158. SEcondly, they are wiser than the most cunning Politician that lives. 2. Wiser the● the most cunning policial. For to judge aright, the greatest Politician is the greatest fool, for he turns all his religion into hypocrisy, into statisme, yea, into atheism making Christianity a very footstool to policy. Indeed, they are wiser in their generation, than the children of light, and are so acknowledged by the Holy Ghost: Luk. 16.8. But why? not that there is a deficiency of power in the godly, but will: for could not David go as far as Ache tohpel? could not Paul show as much cunning as Tertullus? yes, surely if they would. But because their Master Christ hath commanded them to be innocent as Doves, they have vowed, in an Heroical disposition, with Abraham, Gen. 14.22. that the King of Sodom shall not make them rich; no crooked, or indirect means shall bring them in profit, they will not be beholding to the King of Hell for a Shoo-tye; and hereupon, the Fox's wiles never enter into the Lion's head. But take these Politicians as they are in their own Element, and it may peremptorily be spoken of them, as one speaks of women; that in mischief they are wiser than men, near upon as that old Serpent the Devil; yea, they are so arted in subtleties, through time, and practise, that they will have tricks in their sconces to overreach the Devil himself: indeed, he hath one trick beyond all theirs, for like a cunning fencer, he that taught them all their tricks, kept this one to himself, namely, how to cheat them of their souls. But to go on. These are not wise as Serpents, according to our Saviour's counsel, but wise Serpents, that is, wise in evil, not wise in that which is good; or, if you will, wise in goods, not wise in grace. For as that old Serpent seemed to boast, that he was richer than Christ, when he said, all these are mine: so the politician may truly say, for the most part, I am wiser than my plain dealing neighbour, by five hundred pounds, but see their wisdom displayed. They are such cunning dissemblers, that like Pope Alexander the sixth, what they think, they never speak: why is this cast away? saith judas, crafty cub! he would have had it himself: as the Fox would dissuade other beasts from that booty, which he means to make his own: or like a fellow that rides to the pillory, they go not the way they look; they will cut a man's throat under colour of courtesy: as Ulysses by gold and forged letters, was the means of stoning Palamedes, even while he made show of defending him: and then, to wipe off all suspicion from themselves, their gesture and countenance shall be like julius Caesar's, who seeing Pompey's head, fell a weeping, as if he had been sorry for it, when by his only means it was cut off; so, like Rowers in a Boat, whilst, in their pretence, they look one way, in their intent, they go the quite contrary. It is observed of the Fox, that he will stand by the river and let his tail play in the water, till the Fish come flocking about it; and then with a jerk, he swoops them out with his paw: these are such Foxes, they will not look towards the booty they aim at; yea, they are so politic, that no man shall be able to determine, either by their gesture, words, or actions, what they resolve; for their words, like an Italian Torch, will prove your bane, when they seem to give you most light, and best direction; they will say, as Elisha to the Syrian Army, follow me, and I will lead you to the man whom ye seek, when they lead you into the lap of your enemies, 2 Kings 6.19. And suitable to this is their gesture and actions, for like Acco, they will evermore seem to refuse, what they most desire; and to desire, what they most despise. Yea, they can hardly be read, though, like Hebrew letters, you spell them backwards: for admit the slander by conceives their going to be like that of a Crabfish, contrary to the way they look, as our Saviour knew it fared with the Pharisees and Sadduces, Mat. 16.1.3. which made him conclude with, O Hypocrites! yet having not the spirit of discerning, he can but guess at it, and so give over; only this he may be sure of, that they do not intent, what they pretend; like as in juggling feats, though we know not how they are done, yet we know well, that they are not done, as they seem to be. Now if they can any way advantage themselves by another's ruin, and do it cunningly, as jesabel did, when she killed Naboth, by suborning false witness against him, and proclaimed a Fast, before the murder; though all such policy, be but misery; and all such knowledge, ignorance; yet, o how wise they think themselves, now they are able to blind the Devil with a Cushion: but they are grossly mistaken, for wherein doth this their great wisdom consist, but first, in being wise to deceive others, as the old Serpent did our first Parents; or, secondly, in the end to deceive themselves, as the same Serpent did, which brought a curse upon himself for so doing, Gen. 3. The crafty Fox huged himself, to think how he had cozened the Crow of her breakfast: but when he had eaten it, and found himself poisoned with it, he wished the Crow her own again. Wealth got by deceit, is like a piece of buttered sponge, (an Italian trick) it goes down glib, but in the stomach swells, and will never be got out again. The gains a man gets by deceiving, at last, he may put in his eye, and yet see himself miserable. Sin is the greatest cheater in the world, for it deceives the deceiver. That it is so with them, and all others, who go to counsel, and leave the God of wisdom behind them, let their case be viewed in other persons. What saith Pharaoh to his deep counsellors? Come, let us do wisely, when indeed he went about that which destroyed him, and his country. The Scribes, Pharisees, and Elders took counsel against Christ, as though they would most wisely prevent their own Salvation. Ioseph's Brethren to prevent his having dominion over them, as his dreams imported, thought they had taken a very wise course, in selling him to the Ishmalitish Merchants, which was indeed the only means to effect it. See here in these three examples, you have the depth & solidity of our great est and wisest politicians; and yet lewd men, most absurdly, and ridiculously, call wicked policies, wisdom; and their success, happiness; but herein Satan makes them of all Fools the superlative, in mistaking villainy and madness, for the best virtues. And what is the summa totalis of all, but this, Faux-like, they project other men's overthrow, purchase their own: neither hath any man been wise to do evil, but his wisdom hath had an evil end, as, O the multitude of examples which are recorded, to give credit to this Doctrine! Was not the wisdom of the Serpent turned into a curse? the wisdom of the Pharisees into a woe? the wisdom of Achitophel into folly? the wisdom of Nimrod into confusion? the wisdom of the unjust Steward into expulsion out of Heaven? the wisdom of jesabel into a shameful death? and shall not the deceivers wisdom, the extortioners wisdom, the sorcerers wisdom, the hypocrites wisdom, the matchevilians wisdom, and the persecutors wisdom have their several ends answerable? yes undoubtedly; for in the issue, their case will be but like the Spiders, that was weaveing a curious net to catch the Swallow, who when she came, bore away both net, and web, and weaver too. Wherefore O God make me but soul wise, and I shall never envy their knowledge, that pity my simplicity: yea, let me be weak in policy, so I may be wise to salvation. But to make it more manifest, that they are stark Fools, come we to particulars, though I'll give you but one of ten, being loath to surfeit my Reader. § 159 The particulars wherein the Politician is a Fool, are these six. 1 He is improvident and without foresight. The cunning politician a fool, in 6. particulars. 2 He saith in his heart there is no God. 3 Let him be brayed in a Mortar, he will not departed from his foolishness. 4 Virtue is in fare less esteem with him than riches. 5 He proves cruel to himself. 6 He rates not things according to their true value. FIrst, like a natural Fool, he is improvident and without foresight, Matth. First, be is without foresight, and never thinks of the reckoning he is to give. 7.26. never bethinking himself, what a reckoning he is to give, until it is too late, until he is beaten with his own Rod: for if such an one have wealth, which lasteth but for the present day of this natural life, it may be, but a day natural, as the same Sun saw job both rich and poor, to a proverb; and as sometimes, by reason of fire or water, there hath been but one day, betwixt a great City, and none, as Seneca observes; or an earthquake, (which this present year, hath in the Province of Calabria the inferior, in the Kingdom of Naples, utterly destroyed many Cites, Townes, and Castles, killed, drowned, and sunk into the earth about fifty thousand persons, within the circuit of 70. mile's compass, in one instant of time, viz. between three and four of the clock in the afternoon, being Saturday, the 17. of March, 1637.) they take no care, or thought for the morrow of eternity, how they shall far then; yea, they run on in sin, and so upon score with Satan, without fear or wit how they shall satisfy the same; yea, all that he offers them, whether it be this Orphant's good, or that Heirs lands, this enemy's life, or that great man's office, be the means never so indirect, and horrid, they will greedily embrace the same, and never think what a woeful reckoning will come in the end; As, Item, for falsehood; Item, for forgery; Item, for hypocrisy; Item, for bribery; Item, for sacrilege; Item, for murder and treachery: but come they once into those flames with Dives, and find that of Samuel to Agag, 1 Sam. 15.33. verified upon them, as thou hast done to others, so shall it be done to thee, O then I had not thought, but now I see, I have spun a fair thread, when I must answer for all my sins, that am not able to answer for one of the least of them; then, woe is me that ever I was borne; and then, gladly would every Ahab restore to Naboth his Vineyard, every judas his bribes, every Achan would willingly cast down his gold gotten by Sacrilege, and every Gehazi his goods gotten by forgery and deceit. But which of these Fools will believe this, before he feels it, and before it be too late? Secondly, like David's Fool, 2 He will not believe except his senses say amen to it, he saith in his heart there is no God, Psal. 14.1. yea, as if he were a brute beast, he will believe nothing but what he is led to by sense. For suppose you tell such a covetous Laban, or cruel Pharaoh, that God seethe him, when he is contriving his secretest plots against his people, and withal takes notice of his oppression, Gen. 31.12. Exodus, 3.7. he will not regard it; for, Marius-like, he esteems it a great point of virtue to be skilful in cozenage, and Mammon is all the god he worships; yea, and herein he applauds his choice no less, than that Popish dolt did, who having got the picture of St. Francis curiously painted in his Closet, said, they talk of the Rhode at Rome, and our Lady of Lauretta, and Katherine of Sienna, and james of Compostella; but I have a picture at home, meaning yellow pictures, worth ten of them. Thirdly, 3. Bray him in a mortar he will not departed from his f●lly, viz. his wickeanesse. Idiotlike, bray him in a Mortar, as wheat is brayed with a Pestle, yet he will not departed from his foolishness, Pro. 27.22. for let God send never so many messengers to him, and plagues upon him, as he did upon Pharaoh, he will not departed from his sins; he must retain, if not all, yet, at least, this his beloved sin, until he is overwhelmed in the bottomless Ocean of his wrath: yea, let him hear, even our Saviour himself say, that he shall give an account at the day of judgement, for every idle word, Matth. 12.36. yet he will go on in his hellish plots, and persuade himself, he shall give no account at all; or let some Prophet of the Lord tell him, what trains are laid to catch his soul, and how many Principalities, spiritual wickednesses, and powers of darkness lie in ambush against him, Ephes. 6.12. As El sha' disclosed the trains and ambushments of the King of Syria, against the King of Israel, 2 King. 6.9.10. which was as good a piece of service as could be, he makes nothing on't he shall speed as well as his fellows, and indeed so he shall, even as Laban, or Nabol, or Dives do in Hell, if in due time he repent not, and so restore what he hath wrongfully gotten; as the worst of them would do, if they were suffered to return out of Hell, to their former riches. Now that thou mayst repent while the day of thy life lasteth, take one motive from the damned in Hell, who would gladly repent now, but cannot. St. Augustin asketh this question, what we think the rich glutton in Hell would do, if he were now in this life again? would he take pains, or no, quoth he, would he not bestir himself rather then return into that place of torment again? yes, his tears should even strive with the sand in the hourglass, he would do any thing, to se●ke the Lord while he may be found. Wherefore to day if ye will hear his voice, harden not your hearts. Yea, as our Saviour Christ said, to forewarn all revolters, Remember Lot's wife: so say I, to forewarn all Arch-politicians, and cunning Machevillians of the world, remember poor Naboth's Vineyard. § 160. 4. He cares 〈◊〉 for a little muck threave behind ●im, then for soul or bod●. FOurthly, virtue is in fare less esteem with the cunning Politician, than riches. As it fares with a natural fool, he is so fare from selling all that he hath, to buy the rich Pearl of faith, with the wise Merchant, Matth. 13.46. that he will sell this rich Pearl, and all other grace to boot, to purchase the trivial commodities of white and red earth; and good reason, as temporizing Statesmen, politic Machevilians, and hypocritical Ambidexters' think, who make a show of Religion, but in their hearts laugh at it; he knows no other coin, he desires no other stamp; yea, to be rich, thinks this worldling, is to be three parts of the way on-ward to perfection. Indeed, gold is the only coverlet of imperfections, 'tis the fool's curtain, that can hide all his defects from the world, yea, from himself: for though he have a want of all good, and which is worse, a sense of want of that want, yet he thinks himself in a very good estate, and so much nearer to Heaven, for having abundance of earth. And yet if God did not give to some of them their riches in wrath, he would not deny them the use of their own; as how often are men base by being wealthier, like Pierce Gavistone, who (as the Chronicle reports) the more he was enriched, the worse was his estate; or whether it be, that they have not so much wit, as to know their money will buy them all necessaries of meat, drink, apparel, and the like; or whether, by a just judgement of God, the Devil makes them his drudges, to get and bring him in gold (as the King of Spain doth the poor Indians) that he may keep it in bank, for the next prodigal to spend, as ill as the other got it, (as how oft is that spent upon one Christmas revelling, by the Son, which was forty years a getting, by the Father?) I know not; but sure I am, that though with that Priest, 2 King. 12.9. they can put a world of gold and silver into their chests, yet they cannot take it out again, to do themselves good; for the Devil keeps the key, as jehoash the King of Israel did of that chest, vers. 10. So that a covetous griper is like Tantalus, who standeth up to the chin in water, and hath all kinds of fruits hanging over his head, but is not suffered to taste them. Or like an Ass, who is laden with gold, but feeds upon thistles. Or like the Indians, who though they have all the gold amongst them, yet are the most beggarly and naked people alive. For what is he other than a rich beggar, or a beggar in the midst of his riches, when upon all his estate there is set a spell, and his wealth says to him in effect, touch not, taste not, handle not? But O fools incomparable! Aristippus cared only for the body, as if he had had no soul Zeno but for the soul, as if he had had no body: Achitophel for his family alone, as if he had had neither body, nor soul of his own to care for: but these care neither for soul, nor body, nor family, (for he both tires and starves them) but for a little muck to leave behind them. Fiftly, as a fool can find in his heart to be surety for a stranger, yea, 5. He can find ●n his heart to go to He●● so his son may be ieft rich. yield himself to Prison for another's enlargement, Pro. 17.18. so the politic worldling, and cruel oppressor, can find in his heart to go to Hell for another; he will damn his own soul, to leave his Son rich: yea, what a deal of pains and care doth the covetous man take, for his own damnation, he scarce wears a good garment, or eats a liberal meal, or takes a quiet sleep, but torments himself to get that, for getting whereof he shall be tormented: so himself is voluntarily miserable here, and elsewhere, that others may be happy. And yet let him, with Pope john the 22. leave behind him 250. Tons of gold, even all this will not make his Son happy, ' it's well, if it make him not more unhappy. No, neither it, nor the whole world, without grace, shall ever make him contented: as it fared with Alexander, who having conquered this world, was troubled that there was no more worlds, for him to conquer. Besides, in a short time, this Son of his must part with his wealth also: for either his riches shall be taken from him, as they were from job, or else he from his riches, as the rich man was from his substance and wealth. Wherefore it were more policy a great deal, for him to make his Son good, then great; for godliness is great gain, as the Apostle well phraseth it, 1 Tim. 6.6. because it gains God himself, and so his blessing upon all outward means, Hagg. 1.6. etc. O that thou hadst the wit, to know how, when all is done, to be saved; and to have thy children saved, is the best plot, to know that the Proverb, which saith, Happy that child, whose father is gone to the Devil, is fare from being Canonical. Sixtly and lastly, 6. He prefers babbles and trifles before things of greatest worth. he esteems not of things according to their true value, but preferreth babbles and trifles, before things of greatest worth; which is the most remarkable property of a natural fool, that is. As judas preferred thirty pieces of silver before Him that was the price of the world, and ransom of mankind: so the Politician prefers earth, yea, Hell, to Heaven; time, even a moment of time, to eternity; his body, before his soul. (which if a man have once lost, he hath nothing else to lose) yea, his outward estate, before either soul or body. Whereas the godly care for the soul, as for the chief jewel and only treasure; and for the body, for the soul's sake; and for this world, for the body's sake, and settle their inheritance in no land, but the land of promise, their end being to possess a kingdom without end. They are not like Shebna, who built his Sepulchre in one country, and was buried in another: but like our English Merchants, that traffic in Turkey, and get wealth in Turkey, yet plant not in Turkey, but transport for England. God's people are not like the first Indians, that hanged Bugles at their ears, while they left their gold on the dunghills. It cannot be said of them, as it may of the most, that they worship the golden Calf; because they consider, that pecunia the world's Queen (I mean that world, whereof the Devil is King) extends her regiments but to the brim of the grave, and is not currant one step farther. Yea, they are so fare from being of these men's minds, who are of Alexander's mind who (as the Philosopher said) yesterday the whole world did not content him, ●ow ten cubits contain him) that they think him none of the wisest, who being asked, whether he would rather be Socrates, or Croesus, the one, an industrious and painful Philosopher, the other, a man flowing in all abundance; was so discreet as to answer, that for this life he would be Croesus, but for the life to come Socrates. But to return to the world's wiseman, let him be offered his choice (as oftimes he is) whether he will forgo himself, I mean his faith, which is the sum of all, or such a booty: he will forgo his faith, and consequently his soul, himself, and all that is truly his; like the foolish Marine, that seeing a fish in the Sea, leaps into the water to catch that, which, together with his life, he looseth: or like Narcassus, who to embrace his shadow, drowned himself: yea, set life and death before him, as Moses did before the Israelites, D●ut 30.15.19.20. and withal show him. from Matth. 25.46. that this life offered is eternal felicity, that death threatened everlasting woe, and misery, which words are of such extent, that as a worthy Writer hath it, though all the men that ever have, or shall be created, were, Briareus-like, hundred handed, and should at once take pens in their hundred hands, and should do nothing else, for ten hundred thousand millions of years, but sum up in figures, as many hundred thousand millions as they could, yet never could they reduce to a total, or confine within number this trisillable word (eternal;) or that word of four syllables (e-ver-last-ing) and then bid him choose which of the two he likes best, his heart, which is harder than an Adamant, will make answer, take Heaven, Paradise, that eternal felicity, and future happiness, who will, it is good for me to be rich and happy while I live: much like Cardinal Burbonius who said, he would not leave his part in Paris, for his part is Paradise: or, Themistocles, who was not ashamed of this damnable speech in his mouth, If a man should show me two several ways, the one leading to Heaven, the other to Hell; of the twain I would choose the latter: wherein he is more sottish, than the Indians; and more heathenish, than the infidels of Florida, Virginia, New-England, and Kanida, who for a Copper Kettle, and a few toys, as Beads and Hatchets, will departed from the purest Gold, and sell you a whole country, even the houses and ground which they dwell upon; for the whole world is not worth one soul. But worldly hearts are penny wise, and pound foolish; Worldly men are penny wise and pound foolish. they know how to set high prizes upon the worthless trash of this world, but for heavenly things, or the God that owes them, this they shamefully undervalue: like judas, who valued Mary's ointment, which she bestowed upon the feet of Christ, at three hundred pieces of silver, and sold his Master on whom that odor was spent, at thirty: And this is one reason. As the affection which an adulterer beareth to a strumpet, doth exceedingly diminish the love, which he should bear to his lawful wife, so the love that wicked men bear to these vain, and transitory things, wondrously diminish that zeal and affection, which they should bear towards Christ and heavenly things. But it is otherwise with the godly. But it is fare otherwise with the godly; for as they that are after the flesh, saveur the things of the flesh: so they that are after the Spirit, savour the things of the Spirit: and our opinion only endeareth and increaseth the price of things. When one boasted how fair a shee-slave he had bought for a pound; another made reply, that she was to dear, of a groat. Commodities are but as they are commonly valued. Now because transitory things, in the next life, bear no value at all; and because there is nothing firm under the firmament, they hold it very good coveting what they may have, and cannot leave behind them. And though others most love, what they must leave; and think that money will buy any thing, like foolish Magus, who thought the Holy Ghost himself might be had for money; or the Devil, who presumed that this bait would even catch the Son of God; yet the wise and religious can conceive no reason, why it should be so doted upon, as it is; especially, since riches can no more put off the Gout, or assuage grief, or thrust out cares, or purchase grace, or suspend death, or prevent hell, or bribe the devil, than a Satin sleeve can heal a broken Arme. They think it the best purchase, that ever was in the world, to buy him who bought them; in comparison of whom, all things are dross and dung, as S. Paul speaks Philip. 3.8. for if we once have him, we have all things: If, saith Paul, God hath given us his own Son, how shall he not with him give us all things also? Rom. 8.32. and again, 1 Corinth. 3. All things are yours, whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death; whether they be things present, or things to come; even all are yours, and you are Christ's, and Christ Gods, v. 21.22.23. And indeed, if God give the substantive, Christ, we may be sure he will likewise afford the adjective, things, necessary for this life, Matth. 6.33. so that the godly man, is only rich, the servant of Christ, Indeed, though the devil makes fools of them, yet he make● them wise enough to make fools of any that will trust them. is Lord of all. § 161. ANd thus you have the wisdom of humanists and Politicians deciphered, together with the wisdom of God's people: you see the difference between them, and therein, as I suppose, that the former are none of the wisest, and that the later, viz. the wisest politician upon earth, the most ample and cunning Machevilian that lives; be he a doctor in that deep reaching faculty, is a stark fool, in six main particulars: ergo, not so wise as the godly man, nor so wise as the world reputes him, or he himself. Yea, he is worse than a fool, for, saith Saint Augustine, If the Holy Ghost terms him a fool, that only laid up his own goods, Luke 12.18.20. find out a name for him, that takes away other men's. Yet by the way, mistake me not, I am fare from advising thee to trust them ever the more, for their simplicity: I would rather wish thee to beware them; for though the Devil makes fools of them, yet withal, he makes them wise enough, to make fools of us; and though they be but one eyed, with Gorgon, yet have they also iron talons; and though with the Osprey, a ravenous bird, they have one flat hand to stroke, yet have they another with claws, which will cruelly gripe; yea, though they have the faces and tongues of men, yet they have the talons of griffons, full of rapine, cruelty, and oppression. But you will tell me, that the world is of another Judgement. I answer. So shall we if we look upon them sidewayes, as most men do, (like as Apelles pictured Antigonus, making show only of that half of his face, which was perfect, but hiding the other side, wherein he was blind and deformed) than we shall take them for wise men, and so be mistaken. I confess, They are wise men in foolish things, and foolish men in wise things. the one speak Latin, Greek and Hebrew; the other Statutes, History, and Husbandry well enough, to make their neighbours think them wise men; but the truth is, they seem wiser than they are, as we use to say of the Spaniards: whereas the godly, like the French, are wiser than they seem; as thus, they are wise men in foolish things, and foolish men in wise things; sharp eyed, as Eagles, in the things of the earth, but as blind as Beetles, in the matters of heaven; and may be compared to Bats, Night-crows, Owls, and Cats, which can see better in the dark, then in the light: their wisdom is like that of Moles, which will dig under ground with great dexterity; but are blind when they come into the Sun; or Cats (especially the later sort) that are only gifted to catch Mice, being in every thing else the simpliest creatures that live: or the fish Polypus, which is a most stupid and foolish fish, yet useth great skill, in taking of other fishes: yea, these are directly like witches, and that in four particulars. First, a witch is rarely pregnant in doing that which is evil, 2. a witch neither can, nor will do good: 3. a witch will sell her soul to the devil, that she may a little excel others in mischief; 4. both they, and these, are indeed blind and in darkness, as having their beginning from Satan, the Prince of darkness, and their end in hell, which is the pit of darkness: for as they and witches, do the same work; so they shall have the same wages, because they are wise to evil, their wisdom shall have but an evil end. Again, if innocency be acknowledged mere simplicity, than none are so simple as the religious; for, as it seems, their ignorance will not suffer them to do evil. Yea, as Plistonax the Son of Pausanias, when an Orator of Athens said, the Lacedæmonians were unlearned and ignorant: answered, thou sayest true, for we only, of all the Grecians, have learned none of thine ill conditions: so may I say to these; the godly, of all others, have learned none of your Atheistical practices. But let the Holy Ghost determine, that knows better how to judge then any: and then, he is most wise, that is most holy: for goodness, in the Scripture, is termed wisdom; and vice, folly; sinners and fools, Sy●omina, Prov. 1.7. In the dialect of the wise man it is plain, that the greatest sinner is the greatest fool: and David thinks there is no fool to the Atheist, Psa. 53.1. whose ways utter his foolishness, Ps. 49.13. And though worldly men call the simple, fools, yet God calls the crafty, fools, jeremiah 8.9. Luke 12.18.20 Mat. 6.23. and of all Atheists, which seem wise, there be no such fools in the world, as they which love money better than themselves. To conclude, the fear of the Lord, is wisdom; and to departed from evil, is understanding, job 28.28. and he that is truly wise, thinks that to be wisdom and folly, which God thinks so. § 162. They may be ca●●ed subtle, persons, but not wise men, except we take ●he greatest solly, for the greatest wisdom. IF you would know what to judge of them, and how to call them; they are properly subtle persons, as the Holy Ghost styles jonadab, who gave that wicked and crafty counsel to Amnon, 2 Sam. 13.3.5. and the woman of Tekoa 2 Sam. 14.2. and Elimas' Acts 13.10. being rarely gifted to deceive, and more crafty and wily then is usual; but not wise men, or if it may be termed wisdom, (as sometimes the Scripture terms it wisdom) in an holy derision, as, Goe 3.22. is to be understood: or else calling it wisdom, because worldly men deem it so, as in another place, it calls preaching, the foolishness of preaching, because wicked men esteem preaching but foolishness: and as Christ calls the pharisees, just, because they justified themselves, Luke 15.7. or thirdly, meaning by wisdom, the wisdom of the flesh, or of the world, and that is as much, as if it should say in other words, foolishness; for the wisdom of the world is foolishness with God, saith Paul, as the wisdom of God is foolishness with the world, 1 Cor. 2.14. I am sure, to be wise to evil, is an evil wisdom, or rather wisdom backward: for, where as God saith, if any man will be wise, let him become a fool, that he may be wise: these, on the contrary, become wise, that they may be fools; they study the dangerous art of selfe-Sophistry, to the end, that they may be wily to beguile themselves, and to plot self-treason, than which there is no greater, when the betrayer and betrayed spell but one man. There is, yea, this is a kind of wisdom, which is more contrary to wisdom then ignorance: and indeed, whence proceeds the subtlest folly, but from the subtlest wisdom? For as from the extremest friendships, proceeds the extremest enmities; and from the soundest healths, the mortalest diseases: so from the rarest and quickest agitations of our minds, ensue the most distempered and outrageous frenzies; there wants but half a pegs turn, to pass from the one to the other. In madman's actions we see how fitly folly suiteth, and meets with the strongest operations of our minds; who knows not how unperceivable the neighbourhood is, between folly and the liveliest elevations of these wits; yea, their crafty wisdom, the occasion of their folly, thy wisdom and thy knowledge, saith Isaiah, they have caused the● to rebel, Isaiah 47.10. and what is rebellion but folly? as job 28.28. Proverbs 9.10.12. and 11.3. Deut. 4.6. Hosea 14.9. james 3.13.17. 2 Tim. 3.15. and other the like places show. If then (to use our Saviour's words) the light that is in them be darkness, how great is that darkness? Matth. 6.23. If their wisdom and knowledge be ignorance; how great is that ignorance? yea, how inconceivably great is the folly of that ignorance? surely in my judgement it is such, that if the Law admit any to be begged for fools, these are the fittest; and I cannot but wonder to see, how the most are mistaken in them: but being thus discovered, I hope it will appear, that as love and lust are not both one; so a cunning man, and a wise man are not both one We have seen some that could pack the cards, and yet cannot play well. And even such fools are the voluptuous. Now as I have shown these two sorts of men their folly; so it were as easy to show, that the voluptuous are fools also; though, of all men, they are the wisest in their own conceits, because they live the merriest and freeliest of all others. Yea, I could make it plain to them, that the very worst thing in religion, even the reproach of Christ, is better than the best pleasure, that is in the sweetest sin; for so it was to Moses, a man of a right esteem: and that one day in the courts of God, viz. his holy Temple, is better than a thousand elsewhere; for so it was to David, a man of a refined and reformed judgement: yea, S. Paul, a sanctified man, after he was rapt up into the third heaven, reckoned so meanly of the things below, that he could hardly find forth a comparison for them homely enough. Philipians 3.8. It is true, carnal men think that if they once embrace religion, farewel all joy and delight: but they only think so, it is not so, for a good conscience, when it is at the worst; is even filled with joy, Act. 5.41. 2 Cor. 1.5. thus it fared with Steven, Act. 7.55.56. and those disciples, Chapter 13.52. yea, a good conscience made Peter more merry, under stripes, than Caiaphas upon the Judgement seat; and Paul happier in his chain of iron, than Agrippa in his chain of gold. Neither have Gods children a less portion of outward blessings, than the wicked, when God knows the same good for them. Abraham was as rich as any of our Aldermen; David as valiant as any of our Gentlemen; Solomon as wise in humane skill, as any of our deepest Naturians; Susanna as fair, as any of our painted pieces, etc. But I fear me Egypt hath been so tedious to you already that you ask for Goshen; though, indeed, you have been all this while in the light, that you have looked upon darkness; for darkness could never be seen by itself, but by the light. Besides, I have searched and rubbed enough this sore, only the plaster is wanting; wherefore I will wind up this objection, with a few helps to, or means of true wisdom, and saving knowledge; that so each one may be able to understand the Scriptures, and what qualifications God requireth in such, to whom he will show mercy: and so much the rather, because the work of regeneration gins at illumination; a man desires not, that he doth not know, saith Chrysostome, neither are unknown evils feared. § 163. If any would obtain this excellent grace of saving knowledge, 6. Helps to saving knowledge let him use these six helps and furtherances, 1. Discard all filthy lusts and unruly affections. 2. Get an humble heart. 3. Procure the eye of a lively faith. 4. Be constant in Prayer. 5. Be frequent and studious in the Scriptures. 6. Advise with others. First, let him be careful to dispel and remove all filthy lusts and lewd affections, for these are our eves, First discard all filthy lusts and affections. which do deceive us; our Dalilahs', which lull us asleep, while we are deprived of the strength of our reason; our enemies, that are ever fight against our souls, as Peter speaks, 1 Peter 2.11. Yea, there needs no more to besot a man, than the inordinate love of money; for had one as many eyes as the Poets feign of Argus, the melody of gain would play them all out, or fast asleep. Our affections, like fire and water, are good servants, but evil masters; for being corrupted and overswayed by lusts, there be no such enemies, as these homebred, and of a man's own household. Sin is like the Albugo, or white spot in the eye, which dims our understandings, and makes fools of Cato's and Plato's, and Tully's, and Achitophel's, leaving them never an eye to see withal. For as the Ark would not stay with the Philistines: so wisdom and grace will not stay with sinners, but flieth from them, as believers would do from a persecuting Tyrant. If jerusalem forgets her first love, presently her right hand forgets her cunning, and her tongue cleaves to the roof of her mouth, Psalm. 137.5.6. If sins come in at the foredoor, graces will go out at the postern: what communion hath light with darkness? they will not keep company together: virtues drop from such a tree, like leaves and fruits in a great wind: yea, one sin openeth the door for many virtues to go out. If one vert●e be offended, she lureth away all her fellows; as when Abner, was offended, he drew away many of Ishbosheth's friends, and they shrunk from him. As a Judge to acquir his office, must be free from passion and affection, touching either party; and as our eyes, could not aright judge of colours, except they were void of all colours; nor our tongues discern of tastes, unless freed from tastes: so no man can judge aright of passions, except his mind be altogether free from passions. Wherefore be not so much led by lust passion, or affection, as by reason. We know appetite in a burning Favour, will call for cold drink, even to the overthrow of our lives, if reason gainsay it not. But as they that would see more sharply and certainly, shut one eye: so do thou, let the eyes, or windows of thy affections be shut to the allurements of the world, and the flesh, lest they draw thee from the right line of obedience: yea, shut to humane reason also, lest it make thee mistake and swerve from faiths injunctions. And then if thou canst but bring thy flesh with its lusts, a little asleep, while thy soul is waking, thou hast entered ●●rough the gate into the porch of this heavenly Palace. But he that will do this, must shun all dispute with Satan: of which else where. Secondly, he must get an humble conceit of his own wisdom. 2 Get an humble heart. The first step to knowledge, is to know our own ignorance; we must become fools in our own judgements, before we can be truly wise, 1 Cor. 3.18. And indeed, the opinion of our knowing enough, is one of the greatest causes of our knowing so little: for what we presume to have attained, we seek not after. Humble eyes ●re most capable of high mysteries, he will ●each the humble his way, saith David, Psal. ●5. 9. yea, the first lesson of a Christian ●s humility, Matth. 11.29. Pro. 1.7. and he that hath not learned the first lesson, is not fit to take out a new. One would think, that a worldly wise man, might most easily also make a wise Christian: but St. Paul saith, no, except ●●rst he becomes a fool, that is, acknowledge his clear light and wisdom, which he hath so magnified for clearness, to be blindness and ignorance, he cannot be wise in this case, 1 Cor. 3.18. Yea, saith St. Cyprian, it is as much lost labour, to preach unto a man the things of God, before he be humbled, with the sight of his wants, as to offer light to a blind man, to speak to a deaf man, or to labour to make a brute beast wise. Pride is a great let to true wisdom, for God resisteth the proud, and only gives grace to the humble, james, 4.6. 1 Pet. 5.5. hence it comes to pass, that few proud wits are reform. I am come unto judgement into this world, saith our Saviour to the Pharisees, that they which see not, might see; and that they which see, meaning in their own opinion, might be made blind, joh. 9.39. which was the reason he propounded his woes to the Pharisees, and his Doctrines to the people. An heart full of Pride, is like a vessel full of air: this self-opinion must be blown out of us, before saving knowledge will be poured into us. Humility is the knees of the soul, and to that posture only the Lamb will open the book: Christ will know none but the humble, and none but humble souls truly know Christ. Now this grace of humility is obtained, by taking a serious view of our wants: the Peacock's pride is abated, when she perceives the blackness of her legs and feet. Now, suppose we know never so much; yet that which we do know, is fare less than that which we are ignorant of; and the more we know, the more we know we want, as all, both wise and holy men, have felt and confessed: yea, this was the judgement of the wisest, even amongst the Heathen, Socrates being demanded why the Oracle of Delphos should pronounce him the wisest man of Greece, made answer, I know nothing, but this, that I know nothing; neither can there be any thing in me to verify the Oracle, except this, that I am not wise, and know it; whereas others are not wise, and know it not; and to be ignorant, and know it not, is by fare the greater ignorance. So the renowned Orator Cicero, even bewailed his own emptiness, I would, quoth he, I could light on the truth, as easily, as I can refut fasehood: a negative knowledge, was the greatest knowledge, he would acknowledge in himself. He is wise, that can truly see and acknowledge his ignorance; he is ignorant, that thinks himself wise: I'll clear it by a similitude, being here below, we think one Island great, but the whole earth unmeasurably; if we were above in the firmament, with these eyes, the whole earth, were it equally enlightened, would seem as little to us, as now the least Star in the firmament seems to us upon earth: and indeed, how few Stars are so little as it? even such is the natural man's mistake, in judging of, and comparing what he hath, with what he wants; natural wisdom, with spiritual and Heavenly. Wherefore, if thou perceivest not more strength and wisdom to be in the weakness and foolishness of God's truth, 1 Cor. 1.25. (which therefore only seems weakness and foolishness, because the strength and wisdom of it is not perceived by the fleshly eye) then in the strength and wisdom of the profoundest Naturian, and, if thou beleivest not the godly to be most wise; do not blame them for foolishness, but thyself for blindness, and desire the Lord (as Elisha did for his servant) to open thine eyes. Thus, as by mortification and dying unto sin, we come to vivification and living unto grace; or, as by dying the death of nature, we obtain the life of glory: so by becoming a fool, a man may attain to wisdom. Wherefore get humility, and thou hast mounted another step toward wisdom, entered a second room of this Palace. § 164. THirdly, let him get faith. For as without faith, no man can please God: 3 Procure the eye of a lively faith. so without faith no man can know God. Faith doth clearly behold those things, which are hid both from the eye of sense, and the eye of reason. I am come into the world, saith our Saviour, that whosoever believeth in me, should not sit in darkness, john, 12.46. Reason and faith are the two eyes of the soul. Reason discerns natural objects, faith spiritual and supernatural. We may see, fare with our bodily eye, sense; farther, with the minds eye, reason; but farther, with the soul's eye, Faith, then with both. Yea, the rational doth not so fare exceed the sensual, as the spiritual exceeds the rational: and though reason and humane learning, is as oil to the Lamp of our understandings, which makes them burn clearer; yea, so doubles the sight of our minds, as Menander speaks, that there is as much difference, between the learned and unlearned, as there is between man and beast: yet Faith and illumination of the spirit, adds to the sight of our minds, as a Prospective glass adds to the corporal sight, Matth. 16.17. Christ is the Sun of the soul, Reason and Faith the two Eyes, I am the light of the world, saith our Saviour, he that followeth me, meaning, by a lively Faith, shall not walk in darkness; but shall have the light of life, john, 8.12. and more see two eyes then one. Yea, the day, with one eye, doth for more things descry, than night can do with more than Argus' eyes. Unregenerate men who want faith, are like blind Samson, without his guide. So that we must have minds lifted above nature, to see, and love things above nature; heavenly wisdom, to see heavenly truth; or else that truth, which is saving, will be to us a mystery, yea, seem foolishness, 1 Cor 2.7, 8, 14. whereas the spirit reveals all things to the beleiver, even the deep things of God, 1 Cor. 2.10, 12, 15, 16. giving him a mouth, and wisdom, where against all his adversaries shall not be able to speak, or resist, Luke, 21.15. Wherefore get faith, and thou hast mounted another step to wisdom, entered a third room of this Palace. Fourthly, 4 Be constant in prayer for the spirits help. he must be frequent and fervent in prayer to God, for the diriction of his holy Spirit, for, First, humble and faithful prayer, ushered in by meditation, is the cure of all obscurity, especially being accompanied with fervour and fervency. If any lack wisdom, saith St. james, let him ask of God, which giveth to all men liberally, and reproacheth no man, and it shall be given him, jam. 1.5. mark the words: it is said, if any: wherefore let no man deny his soul this comfort: again, ask, and have, it cannot come upon easier terms: yea, God seems to like this suit so well in Solomon, as if he were beholding to his Creature for wishing good to itself, yea more, whatsoever we ask in prayer, if we believe, we shall have it, Math. 21.22. And in vain do we expect that Alms of Grace, for which we do not so much as beg. Secondly, as Sampsons' companions could never have found out his Riddle, if they had not ploughed with his heifer: so no man can say that jesus is the Lord, but by the Holy Ghost, 1 Cor. 12.3. And as none can behold the light of the Sun, but by the benefit of the Sun: so none can know God (who is called the Father of lights, in the plural number, because of the degrees and diversities of his gifts) nor the things of God, but by the revelation of God, 1 Cor. 12.8. Math. 16.17. with the Spirits help, the means can never be too weak; without, never strong enough. One excellent and necessary prerogative of the spiritual man, is this, he hath God for his teacher, he learns the counsels of God, of that spirit, which only knoweth God's counsels, Luke, 21.15. For though his outward man receives the elements and rudiments of Religion, by breeding and education; yet his inward man receiveth them by heavenly inspiration. For as spiritual wisdom is not the fruit of time and study, as the natural is: so it hath a higher fountain than nature to feed it, even the Spirit of God; which is no small privilege; for the Scholar learns quickly, when the Holy Ghost is his teacher; the eye sees distinctly, when the Holy Ghost doth enlighten it. When Christ taught in the Temple, they asked, how knoweth this man the Scriptures, seeing he never learned them? so it is a wonder what learning some men have, that have no learning: like Priscilla and Aquila, poor Tent-makers, which were able to school Apollo's, that great Clerk, a man renowned for his learning. What can we say to it? for no other reason can be given for it, but as Christ said, Father, so it pleaseth thee. For as jacob came so soon with his Venison, that his father asked him, how he came by it so suddenly; and jacob answered, because the Lord thy God brought it suddenly to my hands: so holy and righteous men, can give no other reason, why they understand the words of God so easily, and the wicked do conceive them so hardly, but that God brings the meaning suddenly to their hearts, as we read, Luk. 24. that Christ standing in the midst of his Apostles, after he was risen from the dead, opened their understandings, that they might understand clearly the Scriptures, and what was written of him, in the la of Moses, and in the Prophets, and in the Psalms vers. 44.45. Lo, how suddenly their knowledge came unto them! But see what a general promise God, in the person of wisdom, hath made to all that serve him, Pro. 1.23. Wherefore importune God the Father, for the direction of his holy Spirit, and thou shalt, at the least, have light enough on earth, to bring thee to the light of Heaven. But in praying for wisdom, observe one caution, But pray not for knowledge without putting difference do not pray for it, without putting difference. There is a speculative knowledge in the brain, common to hypocrites, with God's children; Heb. 6.4. and there is an experimental and saving knowledge in the heart, peculiar to the godly alone, Eph. 4.8. and 5.8. pray especially for the last of these, let thine hearts desire be, to know God in Christ; Christ, in faith; faith, in good works; to know Gods will, that thou mayst do it; and before the knowledge of all other things, desire to know thyself; and in thyself, not so much thy strength, as thy weakness: pray that thine heart may be instead of a Commentary, to help thee understand such points of religion as are most needful and necessary, and that thy life may be an exposition of thy inward man, that there may be a sweet harmony betwixt God's truth, thy judgement, and whole conversation; that what the natural man knows by thinking, thou mayst double by feeling the same in thine heart and affections: as indeed, experimental and saving knowledge is no less felt, then known; and I cannot tell how, comes rather out of the abundance of the heart, then by extreme study, or rather is sent by God unto good men; like the Ram that was brought to Abraham, when he would have sacrificed his Son Isaac. For God may grant our petitions in judgement. But if thou shalt pray unto God for knowledge, without making a difference; and shalt stand more upon the quantity, than the quality: so resembling the cur in the fable, which preferred the shadow to the meat; or those parents among the Heathen, which sacrificed to the gods for childien, but not for good children; or Nero's Mother, who being told, that her Son should be Emperor, but to her grief and sorrow, answered, so my Son have the Empire, let my sorrow and grief be what it will; or Eudoxus, whose wish and prayer to the gods was, that he might once view the Sun near at hand, to comprehend his form, greatness, and beauty; on condition he were immediately burnt and consumed by it. God will either cross thee, in thy desire, as he did those antic builders, Gen. 11.3. to 10. who purposed a Tower, the top whereof should reach unto Heaven, for no other cause, but to get them a Name. And what if the height had answered their desire? Or as he doth daily men and women, that had rather be rich, or honourable, then good? or if he do grant their desires, yet he will grant it them in judgement; as he did a King to the Israelites, and Quails, with which he fed their bodies, but withal sending leanness into their souls; or as he granted a Boy to Sr. Thomas Moor's Lady, who being sick of Daughters, prayed importunately for a Boy, and nothing but a Boy would serve; whereupon she had a Boy, which (as Sr. Thomas wittily and twittingly told her) would be a Boy, so long as he lived; or as Christ committed his purse to judas, when as he gave his holy Spirit to his faithful Apostles; or as Bacchus is feighned to deal with Midas, who desiring of him, that whatsoever he touched might instantly be converted into gold, granted his request, but so as it became his bane; for his wine became gold, his bread gold, the feathers of his bed, his shirt, his garments, and every thing else, were all turned into that hard mettle, whereby he was half starved with hunger, and half with cold, as Fulgentius relates; he would gladly now have unprayed his prayers. Alas! even the wicked, for the most part, have their desire; yea, more than their hearts can wish, as the Psalmist speaks, Psal. 73.7.9. but what's the issue? they set their mouths against Heaven, like an unruly jade, that being full fed, kicks at his master; yea, how often doth wisdom without grace, prove like a fair estate in the hands of a fool, which not seldom becomes the owner's ruin; or like Absolom's hair, which was an ornament wherewith he hanged himself: yea, wisdom without grace, is nothing else but a cunning way of undoing ourselves ●t the last; for is not many men's knowledge to them, like the Ark to the Philistines, which did them more hurt then good? A wicked man's knowledge may make him prouder, not better,; more rebellious, not more serviceable: thy wisdom and thy knowledge, saith Isay, they have caused thee to rebel, Isa. 47.10. O how many do mischief instead of good with their knowledge? like Herod, whom you shall see turning over the Bible, searching the Scriptures, examining the Prophets, but to what end and purpose to know good, but to do evil? yea, the greatest evil under the Sun, slay Christ in the cradle: with many their knowledge and learning is not for God, and for Gideon; but for Antichrist, and for Babylon. And so of all other gifts: how many are the worse for them? As, give Saul a Kingdom, and he will tyrannize; give Nabal plenty, and he will be drunk; give judas an Apostleship, and he will sell his Master for money. Wherefore, in praying for wisdom, pray not so much for braine-knowledge, as to be soule-wise; nor more for wisdom itself, then for a blessing upon it; that God will so sanctify it unto thee, that he may have glory, thyself and others good by the same; for, for want of this, many are able to speak like Angels in the Church, while they live like Devils abroad. Ob: But I cannot pray, or not to purpose. 2 Objections answered. Answ: As we pour some water into the Pump, that thereby we may fetch up more: so let us pray, that we may pray more and better. When the Mill is set on going, an easy wind keeps it so; and a stronger increaseth the motion. Ob: But I have often prayed, and yet remain as stupid as a stone. Answ: Though, with Peter, thou hast fished all night, and caught nothing, yet cast out thy net again, pray still, and the issue shall more than recompense the delay: yea, thy perseverance in prayer, will prove that thou hast mou●t●d another step to wisdom, entered a fourth room of this Palace. § 165 FIftly, 5 Use the means. he must use the means, as well as pray; acquaint himself with the Scriptures, Be studious in the Scriptures and follow that rule. for they, and they alone are able to make a man wise unto salvation, as St. Paul tells Timothy, 2 Tim. 3.15. we must not, in the search of heavenly matters, either follow the blind guide, carnal reason; or the deceitful guide, our corrupt hearts; but the undeceiveable guide of God's Word, which is truth itself. And great need there is. For, as we cannot see the foulness of our faces, unless it be told us by some other; or we take a glass, and look ourselves therein: so neither can we see the blemishes of our souls (which is a notable degree of spiritual wisdom) but either God must make it known unto us, by his Spirit; or we must collect the same out of the Scriptures, that Celestial glass; though this also must be done by the Spirits help. Now if thou wilt truly profit by reading the Scriptures, resolve to make them the rule of thy life. What is the reason many are conversant in those divine and heavenly mysteries, all the days, of their life, and yet are neither the wiser nor the better, resembling Worms in a book, or fish in the Sea; which though they are bred and nourished therein; yet, the one, is never the more learned, nor the other, one jot the salter: or like some Athenian Gentlemen in our City, who were wont to spend all their time in measuring of Paul's, yet know not the length of it: or some Inns of Court Gentlemen, that study the Law, but, being borne to great means, never intent to practise it: or, rather some Physicians, who learn the use of Physic, and prescribe it to others, finding sweetness and profit thereby, but will not once taste thereof themselves, knowing it unpleasant. Yea, what is the reason, that in studying the Scriptures, they resemble the rustic Sailor, who sees God's wonders in the deep, but so, as they rather appear his playfellows, than the stirrers of his zeal? yea, that the very means of their reformation, should become the very fuel of their wickedness? whereas, the story of God, makes others no less good than wise, who improve their time by it; as some do at a game at Chess, who by way of return, learn both Arithmetic, and Geometry. The reason is this, natural and ungodly men read and hear the Scriptures, and mind not; or mind, and understand not; or understand, and remember not; or remember, and practise not; no, this they intent not, of all the rest; and they which are unwilling to obey, God thinks unworthy to know. When the Serpent taught knowledge, he said, if ye eat the forbidden fruit, your eyes shall be opened, and you shall know good and evil, Gen. 3.5. But God teacheth another lesson, and saith, if ye will not eat the forbidden fruit, your eyes shall be opened, and you shall know good and evil, Rom. 12.2. Indeed, an holy submission to the word is the A B C: the primer and Grammar, the first lesson and the last lesson of a Christian: so to know the good, and perfect, and acceptable will of God, that we ourselves become good, and perfect, and acceptable in God's sight, Romans 12.2. is all in all. Touching wisdom, it is the beginning, the middle, and the end; they that observe the Commandments have a good understanding, saith David, Psal. 111.10. and proves it true, by his own example and experience. I understood, saith he, more than the ancient; and became wiser than my teachers, because I kept thy precepts, Psalm 119.97, 98, 99, 100 and he was brought up to little else but keeping his Father's sheep; only his aim was; that the word might make him not witty, but holy, teach him to follow virtue and embrace wisdom, not talk of it; and therefore God gave him both goodness, and wisdom, as he gave Solomon wisdom, and riches, and honour, when his petition was only for wisdom. Briefly, he that can say with David, I love thy Law, and keep thy precepts, and hate all the ways of falsehood, Ps. 119.79.104. may follow, with David, I have more understanding than my teachers and know more than the ancient, verse 98. to 107. But, as David could not understand why the wicked prospered, until he went into the Sanctuary of God, Psalm 73.17. and as Aaron, might not enter into the sanctuary, where God did answer, until he had sanctified himself; so, if we will understand mysteries and hear God himself speak, we must put off our sins, as Moses put off his shoes, Exodus 3.5. or else we shall be like images, that have ears, and cannot hear, Psal. 115.6. 1 Cor. 2.14. Wherefore, be studious in the Scriptures, and follow that rule: add nothing of thine own unto it, but obedience and subjection, and thou hast mounted another step to wisdom, entered a fifth room of this Palace. § 166. SIxthly and lastly, he must do, touching his spiritual estate, 6 Go to counsel. as worldly men do, touching their temporal possessions: go to counsel, take advise of the Learned, (I mean the Ministers) when he is in any doubt: as who knows the spots of his own face, but either by the reflection of a glass, or by the relation of others? and in a work of great consequence, it argues the candour and modesty of a man, to desire a coadjutor. Now the Priests lips, saith Malachi, preserve knowledge; and the people seek the Law at his mouth, for he is the messenger of the Lord of Hosts, Mal. 2.7. Yea, there is use to be made of our friends, private Christians, we ought to borrow our friends eyes; and lend them ours; for that we do not more love ourselves above others; then we see others better than ourselves; we can more easily see a moat in another's eye, than a beam in our own, Matth. 7.3, It is not amiss sometimes to go from home, to hear what news there is at home: as Tarlton told the Queen, he was going to London, to hear what news at Court: so a wise man will gather much knowledge of himself, from others observation; lookers on many times see more, than the actors do. Tully said, he could better hear the news of Rome at Antium, then at Rome itself; neither can Paris tell more news of France; or Madril of Spain, than our Exchange in London of both. Yea, what Traveller is able to speak so much of foreign parts, as he that looks no further than his study. Besides, every man in his own cause is a party, and therefore partial; so that he which learns of none but himself, hath a fool to his teacher: yea, Solomon, no less than nine times, brands him for a fool, who refuseth admonition. But herein observe one caution: neither advice, nor consult with brutish sensualists; for their knowledge is ignorance; their wisdom, folly; their sight, blindness, etc. they neither consider what reason speaketh, or religion commandeth, but what the will and appetite affecteth: for will is the axletree, lusts and passions the wheels, whereupon all their actions are carried, and do run; appetite being their lord, reason the servant, and religion their slave; whereas religion should govern their judgements, judgement and reason their wills, and affections, as Adam should have done Eve, These are the six steps which lead up to the palace of wisdom; answerable to those six steps which led up to salomon's Throne; which all must ascend by, that mean to enter: the more of them you have ascended, the nearer you are to heaven, If you have once attained this precious grace of saving knowledge, you will (as much as in you lies) employ the same, to the glory of the giver. There be some that care, not to know; and there be some, that care for nothing else but to know; many strive after, and pray for knowledge, but why? they would be wiser, not holier by it: it is their own honour they seek, not the honour of Christ: if they may be thought great Rabbis, deep and profound Scholars, this is the height of their ambition; though neither the Church be benefited, nor God glorified by it, whereas they ought the contrary. For, as the grace of God is the fountain from which our wisdom flows, so the glory of God should be the Ocean to which it should run: it is derived from the one, and must be directed to the other. Yea, that God may be honoured by our wisdom, is the only end for which he gives us to be wise; and for default of this end, he not seldom curseth the means, whereby many striving to expel ignorance, fall into error; as an Empirick to cure one disease; causeth a worse. If you would know in special, whom they are, that in using their gifts, seek not the glory of God; you may discern them by these marks. First, they will have all the talk, wheresoever they come, like Parrots. 2. They contemn others, like the pharisees. 3. They will be wiser than God, and not submit their judgements and opinions to his word, like the Romish Pontifician Doctors, who because the commandment thwarts their opinions, and stands plainly forbidding images; that images may stand, they forbidden the Commandment. 4. They spurn at him which tells them of their faults, like Abner. 5. They jump with their superiors in every thing, like the Herodians. 6. They turn with the time, like Demas. 7. They seek their own credit, by the discredit of others, like the enemies of Paul. 8. They love to hear their own praise, like Herod. 9 Above all, they would have their own wills, like jezabel; let these men deny it if they can. Yea, I would fain know what fruit, or effect these men's knowledge hath in them, except it be to enable them to dispute, and discourse, to increase wit, or to increase wealth, or to increase pride? whether the utmost of their aim be not to enrich, dignify, and please themselves; not once casting the eye of their souls at God's glory, or their neighbours good? as let any fluent Herod, or eloquent Turtullus tell me, whether his knowledge puffs him not up, as if he had eaten a Spider; and whether he seeks not more the praise of his wit, than the profit of his soul, and fears not more an affront from his superior, than he fears hell. Again, let any strong brained Achitophel tell me, whether he had not rather seem wicked, then simple? Any unrighteous Judge, or Lawyer, whether his whole aim be not the purchasing of land, without either fear of God, regard of men, or the discharge of his duty and office. Briefly, so many as are puffed up with their knowledge, or do not part with their sins, show, that they never sought it for God's glory, but for their own honour and glory; and certainly, if we seek not God's glory, in doing his work; he will give us no wages, at the latter end. But to apply what hath been spoken. The application of wha● hath been spoken If it be so, that God reveals himself savingly to none but his children, the godly; and that none are soul wise, but such as digest their knowledge into practice, and employ their wisdom to his glory that gave it, and the good of themselves and others: than your objection, of what the world thinks (like a child's bubble blown into the air) is fallen to the ground, and dissolved to nothing. Alas! the world is no more fit to judge of cases of conscience, than a blind man is fit to judge of colours. Wherefore as the Orator would admit none but Rhetoricians, to judge of his Orations: so henceforward, admit none but spiritual men to sway thee in spiritual matters, and follow our Saviour's counsel, seek to justify thy judgement and practice to the children of wisdom, of whom wisdom is justified; and not to fools, by whom she is daily crucified. Only condole these blind men's disasters, and drop some tears in pity and compassion, for their great and grievous misery. And so much for the objection. § 167. NOw that I may sasten again the thread of my discourse, Admonition, not to make mercy a bolster for continuing in sin where I broke it; and fall in, where I left off; let your thoughts return with me to the Law (I mean, to the Law of Christ) and to the testimony alleged, and explained from §. 142. to §. 154. and you will easily confess, that Satan hath hitherto gulled you, and all in your case; that he holds a pair of false spectacles before the eyes of wicked men, and thereby persuades their deceitful hearts, that the bridge of God's mercy is fare larger than it is: and they give such credit thereunto, that while they think they are upon the bridge, they go beside, and so are sure, in the end, to fall, and be drowned in the waters of eternal destruction. Wherefore if thou meanest to far better, make not Christ a bolster for sin, lest the plaster prove worse than the sore; nor God's mercy a warrant for thy continuing in an evil course; for this is to sin with an high hand, or with a witness (as we use to say) which if thou dost, thou shalt also perish with a witness, Deuteronomy 29.19, 20, 21. I have heard of a woman, that presumed so much upon her husband's love, that if he should find her in the bed of incontinency, he would not harm her; but it proved fare otherwise, to her shame and ruin: and so it will far with thee, in the end, for he that deliberately resolves to sin, doth what he can, to make himself uncapable of forgiveness: yea, how should the cross of Christ be a friend to them, that are enemies to his cross, Philip. 3.19. and trample upon him with their feet, because hitherto he hath borne the contumelies of their tongues, and excesses of their lives? O what a blasphemous imagination is this, against Jesus Christ! to think that he came into the world to be a patron of sin, or a bolster, whereupon we may more securely sleep in sensuality; and not to destroy the works of the devil, 1 john 3.3.8.9.10. Oh that Christians should so live, as if the practice of the Gospel, were quite contrary to the rule of the Law! but such men show what they are, for none but base minds, and perverse dispositions, saith Saint Bernard; will therefore be evil, because God is good: and those that belong to God's election, will never make that liberty which Christ hath purchased for them, with his precious blood; a cloak to cover their wickedness; but rather a spur, to incite them to godliness; they, for whom Christ died, will not presumptuously lavish on his score not caring what they spend, because he is able to pay for all: no, they will live as though there were no Gospel; die, as though there were no Law: and nothing so soon leads an ingenuous mind to repentance, as when he considers God's bountifulness and long suffering towards him, Rom. 2.4. there is mercy with thee, saith David, what? that thou mightest be despised, blasphemed? etc. no, (if you take him so, you mistake him) but that thou mightest be feared, Psalm 130.4. and the love of Christ constrained Paul to duty, 2 Cor. 5.14. § 168. WHereas nothing will do good upon thee; for albeit, What small hope of the drunkards yielding. I have informed thee how dangerous thine estate is, that thou mightest plainly see it, truly fear it, and timely prevent it; yet I have not the least, or, at most, very little hope of thy yielding. For first, these lines to thee, are but as so many characters written in the water, which leaves no impression behind them; thou being like one, that beholdeth his natural face in a glass; who when he hath considered himself, goeth his way, and forgotteth immediately what manner of one he was, james 1.23.24. or like some silly fly, which being beat from the candle an hundred times, and often singed there in, yet will return to it again, until she be consumed. If thou wilt behold thy case in another person, look 2 King. 8.12 to 16. Proverbs 23.35. All those Beasts which went into the Ark unclean, came likewise out unclean. Secondly, though these sparks of grace may kindle piety in others, yet not in thee: for what is light, to him that will shut his eyes against it? And men of thy condition do on purpose stop their ears, and wink with their eyes, lest they should see with their eyes, and hear with their cares, and understand with their hearts, and so should be converted, as our Saviour shows, Matth. 13.15. and Saint Paul, Acts 28.27. O, if these Adders had not stopped their ears, how long since had they been charmed! And indeed, it were an unreasonable motion in me, if I should request minds, preposessed with prejudice, to hear reason: there is no disputing with him that denies Principles, if they believe not Mases, and the Prophets, they would never be persuaded, although one should be sent unto them from the dead, to testify what a place of torment they are going unto, Luk 16.31. A brute beast is as capable of good counsel as a drunkard, once became a scorner; for like salomon's fool, braying in a mortar will not alter him: yea, a very stone, (to which Ezekiel compares a hard heart, Chapter 11.19.) is not more insensible, than such a sinner; for he will neither be softened, with benefits, nor broken, with punishments; neither God's severity, can terrify him; nor his kindness, mollify him; yea, the more these anvils are beaten upon, the harder they are: the change of means, whether the Word, Judgements, Mercies, etc. do but obdure their hearts instead of melting them; as we see in the example of Pharach. We know the same Sun which procuretha sweet savour from flowers, makes carrion to stink. And as the same water, which washes other things clean, makes clay more dirty: so this, which hath been collected out of the Word, instead of diminishing their sin, will (as may be feared) increase it: like as Physic, if it worketh not upon choler, turneth into choler; their nature being serpentine, in lapping this sweet milk, they turn it forthwith into poison. Let one charm never so sweetly, these Adders will not only stop their own ears, but stop the charmers mouth too, if they can. At least, if we play upon David's harp, to drive away the evil spirit, from these S●ul's; they will let fly the darts of reproach, and the arrows of slander at us, yea, whereas I offer them Wine, as Christ did to the jews; they will return me Vinegar, as the jews did to Christ, or they have lost their old wont. What should I say? if thou be'st a drunkard, and a scorner, thou art dead in sin (only thy sin is alive) and not only dead, as Iairu's daughter was, Matthew 9.25. nor only dead, laid out, and coffined, as the Widow's Son of Naum was, Luke 7.14. but dead, coffined, and buried, as Lazarus was, john 11.39. even tell thou stinkest in the nostrils of God, and all good men. And what rubbing can fetch heat in such a dead body? So that to admonish thee, were as if a man should knock at a deaf man's door: yea, it were almost as ridiculous, as that Ceremony, which the Mahometans use, of flinging stones to stone the devil with. If you would have a precedent, to make good what hath been spoken, see Matth. 27. where when jesus cried with a loud voice, and yielded up the Ghost; the veil of the Temple rend in twain, from the top to the bottom, the earth did quake, the graves did open themselves, and the dead Saints came forth, and went into the holy City, the Sun was forsaken of his light, etc. as if all were sensible of their Maker's suffering; when as the generality of the people, yea, those great Clerks, the Scribes, and Pharisees, were altogether insensible, and worse than all the rest of the creatures; the very stones of the Temple were soft, in comparison of their stony hearts, and they which were dead in their graves, were alive to those which were dead in their sins. So that I have no other message to deliver unto thee, then that which the vigilant captain delivered, together with a death's wound, to his sleeping watchman; dead I found thee, and dead I leave thee. Only thou, O Father, (to whom nothing is hard) if it be thy good pleasure (as why not? seeing it will make much for the glory of thy great Name, to save such a mighty sinner, who, Manasset-like, hath multiplied offences, above the number of the sand of the Sea, and is bound down with many Iron bands) say unto his soul, live. It's true, thy angry threatening towards sinners is importable, but thy merciful promise is unmeasurable, and unsearchable: thou therefore that art able to quicken the dead, and make even of stones children to Abraham, mollify these stony hearts, with the blood of the Lamb, and make of these children of the Devil, members of thy Son jesus Christ. § 169. ANd so much of the Drunkard's Character, Much of him hath been spoken, but nothing near all. though I might expatiate; for he is a creature made up of many ingredients, to which every vice contributes something, as the gods did to Vulcan, toward the making of his Pandora; for as many vices challenge part in him, as Cities did of Homer: the true tosspot is deficient in no evil under the Sun, though few, or scarce any, sufficiently discern and deplore the same, by reason of custom, and the commonness of this sin. Much of him hath been said: O how much more might be said! I could carry you a great way farther, and yet leave more of him before, then behind: for he is like some putrid Grave, the deeper you dig, the fuller you shall find him, both of smitch and horror. Yea, as in Hercule's Monster, there was still fresh headsarising, one, after the cutting off of another: and as in Ezekiel's Vision, after the sight of some abominations, still more: so, as the Lord said to his Prophet, I should yet show you more abominations in him, than these; but that it would crave a longer time, than I am willing to afford him, or my Reader me, with patience. If any marvel at this which hath been discovered, he would marvel much more, if all should be told; and say, it was a true report that we heard of his sin, of our danger, of the Church's loss, but the one half was not told us. Yea, if half so much were known to man, as God knows of him, how would all drunkards hang down their heads for shame? or if we had but a window into his breast (which Momus would have had in Vulcan's man) or that he had written on his forehead what he thinks (as Tully so much wished) or that himself might discern unpartially in an instant (as Mercury made Charon, in Lucian, by touching of his eyes) what strange monsters would there appear to be? what ugly, odious, hideous fiends would represent themselves? O what swarms, what litters, what legions of noisome lusts are couched in the stinking sty of a drunkard's heart? which I may rather wish, then hope to unbowel, or anatomize: for man, saith St. Augustin, is a great deep: one may better tell the hairs of his head, than the thoughts of his heart; and God only hath reserved it, as a prerogative Royal to himself, exactly to search it to the bottom. gem. 17.9.10. Then what am I, that I should attempt to empty the same? when the Well is not more deep, than my pitcher is narrow, little, brittle, my plummet light, my line too short, and weak to sound it. For if I cannot see it, how should I describe it? if I cannot know it, how should I make you know it? Yet, as well as I can, I have delineated this monster, given you (as in a small Map) the Drunkard set forth in his colours, together with his skill, will, and power in seducing, and by this you may guess at the residue: for as huge as the Sea is, we may taste the saltness of it in a drop. If these be their words and actions, what think you are the secrets of their hearts? certainly, if all their thoughts did but break forth into action, they would not come fare short of the Devils themselves. § 170. IF any shall think I have been too bitter; The foulness of this sin, constrained me to be so bitter. let them pardon this holy impatience; and blame the foulness of this sin, not my just vehemency; considering that the medicine is but fitted to the disease; the wedge but proportionable to the timber; or (as I rather fear) my expressions have too little heat in them, to unwarpe these crooked boards. The harder and more knotty our hearts are, the harder and stronger must be the blows that shall cleave them. That wood which a single Iron will not rive, must have a double wedge, to split it. Nothing but a Diamond will cut a Diamond; and nothing but Gunpowder will blow out some kind of flame. Cold diseases, must have hot remedies. Wounds more dangerous, require more dolorous plasters. Neither is my aim, so much to stroke the care, as to strick the conscience. Besides, here is honey, as well as a sting; and those invectives, which are most keen and sharp, do but resemble Ionathan's Arrows, which were not shot to hurt, but to give warning; whereas their scoffs and slanders, may fitly be resembled to Saul's Spear, which was darted on purpose, not to hurt only, but to murder and destroy. More I might have said, less I could not. Indeed, it is a sin more worthy the sword of justice, It is more worthy the sword of justice, than the pen of an adversary. than the pen of an adversary: which had almost persuaded me (as one did Luther, when he began to preach against the Pope's usurpation and Tyranny) to desist, so soon as I began: for mine own Reason suggested unto me (as Luther's carnal friend to him) you had as good hold your peace; this vice is so incurable, this disease so epidemical, that you will never prevail against it; get you to your study, and say, Lord have mercy upon us, and procure yourself no ill will. But I considered, that all hearts are so in the hand of God, that Saul may become an Apostle; and that there is no sin, but some have been reclaimed from it; which gave me some hope. And when I had got into it, with much ado (like a man into a crowd) I could as hardly get out again: matter representing itself, like those waters in Ezekiel, Chap. 47. which at the first were but ankle deep, and then knee deep, and then up to the loins, which afterwards did so lise and flow, that they were as a River, which could not be passed over: yea, it fared with me herein, as once it did with Elias his Servant, who at the first, and for a great while, saw nothing; at the length a little cloud as big as a man's hand, but by and by the Heavens were black with clouds and wind, after which followed an exceeding great rain, 1 Kings, 18. For, as St. Augustin said of the two Mites, a little money, but a great deal of charity: so may I of the title o● my book, viz. the Drunkard's Character, the words are few, but the matter contained in them is infinite: in which respect, I may liken them to Gold, which is so ductile, that an ounce of it will be made to cover an Acre of land. § 171. NOw why have I unmasked their faces? Written rather to keep men from drunkenness, then in hope to reclaim any from it. is it in hope to humble them? no, for I have acknowledged, yea proved, that all the water in the Sea will not wash one of these Blackamoors white: and therefore to expect this, were to make myself ridiculous, like him that carried his saddle, to shame his horse. Alas! the flesh, unto them that shall perish, will be stronger than all my reasons. But I have done it for their sakes, who are not yet infected with this drunken good-fellowship, and that the others purpose may be infatuated; for vices true picture makes us vice detest. I have done my best to increase your detestation of evil company, that you may the rather love and make choice of good company: the end why I declaim against drunkenness, is, but (as the Orator once said) to keep men sober. And what though some will mock a these threatenings, with those Sodomites? Gen. 19.9.14. haply some one Lot, or other, will follow my counsel. A reproof, saith Solomon, enters more into him that hath understanding, than an hundred stripes into a fool, Pre. 17.10. And what though every plant that is watered, proveth not fruitful? yet if God (who it may be hath bidden me speak) but accompany his word to the hearts of some, if but a few, if but one, even thyself, be persuaded instead of loving this vice, to hate it, the labour is not in vain; the gain of one soul is greater than the Indies. Yea, it shall comfort me, that I have done my best to pluck up this infectious deadly weed; that I have hopefully and administered unto 'em, whom I cannot cure; and that I have brought water enough to wash these Ethiopians white, if it were in the power of water to do it. Physicians say, if the disease be once known, the cure is half done: so if we could see corruption in the true form, we would loathe it. But as the conjured Devil appears not to the Necromancer in hideous and frightful shapes, but in some familiar representation: so vice ever shrouds and shows itself, in forms most delectable to flesh and blood: whereas here you have drunkenness (in part) disapparelled of her robes, at least her face is unvailed, to the end, the sight of it may cause a loathing; and that loathing, a forsaking; that thou mayst know, abhor, and beware their allurements, strive again the sin, shun all occasions of it, bewail their cases, that are led captive to it, etc. And nothing (as Anacharsis holds) will sooner reclaim a man from drunkenness, than the seeing and remembering of a drunkards odious condition, and beastly behaviour: which made the Spartans' ever bring their Slaves (when drunk) before their children, that by beholding them, they might learn to detest the vice. Yea, the Persians, and Parthians, to this end kept; one, the picture of an Epicure; the other, the picture of a Strumpet, always in their houses; and found by experience, that nothing was so opperative against ebriety and whoredom, as the continual seeing of those ugly and deformed descriptions; which yet were amiable to this monster, in the judgement of an understanding clarified. Quest: But thou wilt ask, He the soberest and honestest man, which resembles this drunkard least. how thou shalt use and apply this so sovereign, a remedy, for thy best advantage. Answ: Upon every occasion examine what the drunkard (here set forth) does, and do thou the contrary: as Domitian was answered, demanding, how he might rule? to be no less loved of the people, than his Predecessors in the Empire were hated: for he is the most sober and honest man, that resembles this Drunkard lest: as Demaratus replied to an ill liver, that demanded of him, who was the honestest man in Sparta? he that is most unlike thee. Do but con this lesson, 'tis enough. Nevertheless, lest I should imitate those, who kindle a fire under green wood, and leave it so soon as it but gins to flame; turn over the leaf, you have complete Armour against evil Society. For considering a vision of the sin, without a provision against it; a discovery how they tempt, without directions how to avoid their temptations, is not enough: as in the former Treatise, I have showed what drunkards do; so in that which follows, I will show them and others what they should do. FINIS. COMPLETE ARMOUR AGAINST EVIL SOCIETY. By R. junius. IN DOMINO CONFIDO 1 COR. 5.11. If any man that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one eat not. LONDON, Printed by R. Badger, for George Latham at the Bishops-head in S. Paul's Churchyard. 1638. Complete Armour, AGAINST EVIL SOCIETY. § 172. IN the former Treatife I have applied myself to drunkards in showing how injurious they are, to God. Their neighbours. Themselves. For all that hath been spoken, may be reduced to one of these heads. In this which follows, I will wholly apply myself to the sober; I mean such, as either are sober, or would be sober; such, as care more to be good men, and good Christians, then good fellows. Indeed, it remains that I should show the drunkard how he may leave his drunkenness, and become, first, a sober man, and after that a sound Christian: but how hard a matter is it (as Cato speaks) to preach abstinence to the belly, The drunkard hath been too long sick to be recovered. which hath no ears, and will take no denial however the case standeth? Besides, the drunkard hath been too long sick of this disease, to be recovered: for the sound of the pot, with him, will drown all reprehension, all admonition; even all the precepts, and sweet promises, all the menaces, all the terrors of God, contained in the Bible, cannot move them, but he that is thus filthy, will be filthy still, in spite both of Law and Gospel. The drunkard will rather be confounded; then reform: for (as if he were infected with the poison of that Serpent, which is cold i● the fourth degree mortal) ●ee lacks heat to be wrought upon; he hath ●●●●zen brow, a stiff neck, an uncircumcised ear, a fat heart, yea, his heart is adamantine, as strong as a stone, and as hard as a neither Millstone, job 41.15. a blinded eye, an obdurate soul, etc. Nay, be is dead in sense, and dead in soul, as I have proved; why then should I touch that sore, which is all dead flesh? The sick man may hear, or feel, the dead can neither: yea, when a man is dead, chaff him, rub him, bow him, put Aqua●●vit●e into him, then take him by the hand, and bid him, walk, yet he cannot stir the least joint; except the soul be restored, all persuasions are in vain. I have said enough to persuade them to a detestation of this vice, had they the least spark of grace, or matter combustible in them. But, alas! how should mud take fire? plants, and stones lie under the same beams of the Sun, and are wet with the same moisture of the clouds, yet the plants spring and grow, when there is no alteration of the stones. An Ethiopian enters black into the Bath, and cometh out again black. A good man is easily stopped in his evil intendments, as David, in his purpose of murdering Nabal, but nothing shall prevail with the desperate minded. Nay, if I may speak it with reverence, Nothing w●l dogood upon a wicked heart. what means can God use, that shall be a ble to convert such an one, which resolves against yielding? neither Word, judgements, mercies, threatenings, promises, Whereof many examples. or an Angel sent from the dead to warn him, shall prevail. The nine plagues shall not prevail with Pharaoh: the graves openning, the dead arising, the Temple renting, the light of the Sun failing, the Centurion confessing, etc. will do no good upon the Scribes and pharisees yea, though Ahab be told from the Lord, that if he go to war, he shall perish; yet he goeth and speeds accordingly. Again, let Malchus be smitten to the ground, with the very words of our Saviour, let him have his right ear cut off, and miraculously healed again by him, whom he came to apprehend, yet he will be one that sh●ll lead him bound to Pilate: O Malchus, could thy ear be whole, and not thine heart broken, and contrite with remorse, for rising up against so merciful and so powerful an hand! l●t the Sodomites be all strucken blind, for contesting with Lot, and his two Angels, they will not cease seeking his door, to break it open, persist they will, until they feel fire and brimstone about their ears, Gen. 19 Yea, let God himself forbidden Balaam to go with Balacks' messengers, to curse the children of Israel; yea, let an Angel stand in his way, with a drawn sword to stop him; yea, let him hear his beast speak under him; yet he slights all: who does not wonder, that this Magician wondered not! who would not look that his hair should stand upright, his blood forsake his cheeks, that he should alight from that strange kind of beast, and stand amazed at the miracle! yet still he persists, and resolves desperately, as Esther did religiously, if I perish I perish. What shall I say? Reason once debauched, Rea●on once debauched it worse than brutishness is worse than brutishness. I see the savagest of all creatures, Lions, Tigers, Bears, etc. by an instinct from God, came to seek the Ark (as we see Swine foreseeing a storm, run home crying for shelter) not one man do I see, except Noah, and his family: so none but the well affected, whose hearts it pleaseth the Lord to change, would follow my directions, should I take the pains to prescribe: as they only followed Saul, when he was chosen King, whose hearts God had touched, 1 Sainuel 10 26. Indeed, though they refuse to hear, yet we must not altogether be silent. The fountain casteth out her water, though none come to drink: and though Physicians come not to infected persons, that are past cure, yet they give Antidotes to preserve the sound. Wherefore a word, and but a word to them of the remedies; because others have well handled them already, were they as well put in practice. § 173. IF there be any then that would relinquish this sin, The tran●ccendey of the sin of ●●unken nesse. that would mortify and subdue this abusive, excessive, unseasonable drinking; that would leave this swinish swilling, which makes sick the Land; this besotting sin, If any would re●in quish this sin. et th●●. that takes away the heart, especially from God, against the first commandment; this idolatrous sin, which makes men worship the belly, and sacrifice upon their knees to others, instead of God, against the second Common dement; this blasphemous and execrable sin, that setteth men so on swearing, cursing etc. that makes a jest of God's words, and his Name; that profane and sacrilegious sin, which makes no difference oftimes or days, but most rageth on the Lord's day; this mad and unruly sin, that knows neither Magistrate, nor Minister, nor Father, nor King, nor Caesar; this murderous sin, which kill more than the sword; this adulterous sin, which fills all corners with whore doom and uncleanness; this thievish sin, that steals away men's time, wealth, wits, that robs the poor of their due; this flanderous sin, that loads the world with tales and slanders, against the Host of the living God; this Atheistical sin, that believes no more the threats and promises of God, then if some Imposter, had spoken them; this hellish sin, which hardens and makes up the heart against all repentings; this unnatural sin, 1 Lay to heae●● the things delivered. that puts off all thoughts of one's family, ones self, and sends him on grazing with N●buc hadnezzar, this sin, this vile sin thus transcendent; let him first dwell upon, and lay to heart the things formerly delivered, that by this taste he may learn to detest the drunkards qualities; 2. Avoid the causes formerly handled. let him remove and take heed of all the forenamed causes, (especially of affecting popular applause, and reputation of good fellowship) that so the causes being removed and taken away, the effect may cease: to unlearn evil, is the best kind of learning. Next observe these Rules, which I shall but touch; whereof some are general; some more proper and peculiar. The general means are, § 174. FIrst, 3 Believe their state dan●ero us and that there is no ●ay to help, ut by a change to the contrary. believe thine estate dangerous, and that there is but one way to help thee, viz. to repent what thou hast done, and never more to do what thou hast repent, not fostering one known sin in thy soul: for the only way to become good, is, first, to believe that thou art evil; and by accusing ourselves, we prevent Satan; by judging ourselves, we prevent God. And lastly, one hole in a Ship may sink her, one Bullet may kill a man, aswel as twenty: neither is repentance without amendment any more than to pump, and never stop the leak. 2. Secondly, if thou be'st convinced, and resolvest upon a new course, 4. Be constant and peremptory in their resolutiou. let thy resolution be peremptory and constant. If with these premonitions, the Spirit vouchsafes to stir in thy heart, by good motions, and holy purposes to obey God, in letting thy sins go, as once the Angel in the Pool of Bethesda, take hold of opportunity and having ears to hear, hark en what the Spirit saith, and take heed you harden not again, as Pharaoh and the Philistines did. Thou knowest Pharaoh had many purposes to obey God, in letting the children of Israel go, but still hardens again, as often as he purposed, until God had almost destroyed the whole Land; yea, after he had stood out nine plagues, when death entered within his Palaces, he dismissed the people, but presently after, in all haste makes after them to fetch them back again; yea, he could seem religious, when the fit took him; every great plague put him into a Fever, and then he was godly of a sudden, O pray for me now, but when the fit was over, Pharaoh was Pharaoh again, as profane as ever; nine times he began to relent, and nine times again he hardened his heart; but he was never good egg nor bird, his beginning was naught, his proceeding worse, and who could look for better at his later end: and the Philistines being five times punished, five times repent themselves, and at last returned to their old by as again, in which they remained constant, 1 Samuel 5. and 6. Chapters. Again, Pilate had strong purposes and desires to let Christ go, yet at length condemned him, to content the people, Luke 23.22. to 25. The young man in the Gospel resolved verily to follow Christ, but turned back and went away sorrowful, when he heard the condition propounded, of giving that he had to the poor, Mat. 19.22. judas was grieved for murdering Christ, yet no change ensued, he after murdered himself; all these conceptions died, before they came to the birth: therefore take heed, lest it should far so with thee. How many thousand good motions of the Holy Ghost prove stillborn and abortive, through our negligence, or be over-laid with our vanities? we use them, as julius Caesar did the Paper that concerned his own life, all the other petitions he read, only that he put in his pocket, and never looked on it. Men commonly regard the songs of Zion, as they do music, which they hear at night in the streets, whiles they are in bed; perhaps they will step to the window, and listen to it awhile, as if they liked it, but presently to bed again. O do not like the Israelites, who are said to hear God, and, in the same Chapter, to worship the Calf; quench not the Spirit, 1 Thes. 5.19. If thou be upon the mountain, look not back again upon Sodom, as Lot's wife did. If thou be within the Ark, fly not out again into the world, as Noah's Crow did. If thou be well washed, return not again to the mire, as the Hog doth. If thou be'st clean purged, turn not again to thy filthy vomit, as the Dog doth. If thou be going towards the land of Canaan, think not of the fleshpots of Egypt. If thou have set thy hand to the plough, look not behind thee; for better not begin, then leave off having begun; better remain cold, than first be ho●, then lukewarm, and after keycold again. For as in natural things, as water that which hath been a little warmed, becometh more cold, then if it had never had any heat in it: so in spiritual, the evil spirit having once forsaken a man, if he returns to that house, after it is empty, swept, and garnished, he bringeth with him seven more spirits, worse than himself, and the latter end of that man is worse than his beginning, Matth. 12.43.45. Thus it fared with julian the apostate, and judas the traitor, who suffering the devil to enter into him, when he had newly received the Sacrament, he could never afterward be driven out again: so if the devil enter into thee, after thouhastreceived this warning, had these good purposes, and made these holy resolutions, he will possess thee, like judas, stronger than he did before. Oh, it is a fearful thing to receive the grace of God in vain; and a desperate thing, being warned of a Rock; wilfully to cast ourselves upon it. Wherefore, resemble not the Chelidony stone, which retaineth his virtue no longer, than it is rubbed wi●h gold; nor the Iron, which is no longer soft, than it is in the fire. Be not like those which are Sea sick, who are much troubled, while they are on shipboard, but presently well again, when they come to shore; for that good, saith Gregory, will do us no good, which is not made good by perseverance. § 175 3 NOw if thou intendest to hold out in thy good purposes, 5 Shame not to confess thy dislike of it in thyself and others. and meanest to bring thy thoughts to the birth; thou must not be ashamed to confess, with that honest thief upon the cross, even before thy companions and fellow drunkards, that thou art not now the same man thou wast, both thy mind and judgement is changed, and so shall thy practice, God assisting thee; nay, thou wilt not only forsake thy sin, but their company too, except they will forsake their old customs of drinking, and scoffing, and jeering at sobriety and goodness. And so doing, thou mayst perchance win thy Brother, even as that penitent wanton, in St. Ambrosse, did his old love; who when she courted him, according to her accustomed manner, and wondered at his overmuch strangeness, saying, why do you not know who I am? answered, yes, I know you are still the same woman, but I am become another man, I am not I now, neither would You be You any longer, if ye knew so much as I do. 4 But if yet they persist, 6 Fly evil company. and seem incorrigible, fly their company for fear of infection, lest it happen with thee, as once it did with a chaste person among Penelope's suitors, who went so often with his friend, till in the end he was caught himself: for if thou keepest them company, there is no possibility of thy holding out to the end, though thou shouldest for a time: as a man may make some progress in a good way, and yet return before he is half at his journey's end, as Saul kept himself well for two years, judas for three years, and (as it is storied) Nero for five years, yet all fell into damnable wickedness, scarce three worse in the world. But of this more in its proper place. Besides, how hard a thing is it for thee, a coward, to show thy dislike of this sin in some companies, where thou shalt be scoffed at thyself, if thou dislike their drinking, and scoffing at others? Fiftly, 7 Take heed of delays. another thing which I had need to advise thee of, is, to take heed of delays; for to leave sin, when sin leaves us, will never pass for true repentance: beside, if the evil spirit can but persuade thee to defer it until hereafter, he knows it is all one, as if thou hadst never purposed to leave thy sin at all; as you have it largely proved, Sections, 151.152.153. Sixtly, 8 Omit not to pray for divine assistance. omit not to pray for the assistance of God's spirit, to strengthen thee in thy resolution of leaving this sin. St. Ambrosse calls prayer, the key of Heaven; yet prayer, without answerable endeavour, is but as if a wounded man did desire help, yet refuseth to have the sword pulled out of his wound. Sevently, be diligent in hearing God's Word, which is the sword of the Spirit, 9 Be diligent in hearing. that killeth our corruptions, and that unresistable cannon-shot, which battereth and beateth down the strong holds of sin. Eighthly, 10 frequent in the use of the Lords-Supper. be frequent in the use of the Lord's Supper, wherein we daily renew our covenant with God, that we will forsake the Devil, and all his works of darkness. Ninthly, 11 Meditate what God both done for thee. ponder and meditate on God's inestimable love towards us, who hath not spared to give his Son to death for us, and the innumerable benefits, which, together with him, he hath plentifully bestowed upon us, both in temporal and spiritual things; say unto the Lord, what shall I render unto thee for all thy benefits, but love my Creator, and become a new creature. Tenthly, meditate on that union, 12 Meditate on that union we have with Christ, &c which is between Christ and us, whereby we become members of his glorious body, and so shall we stand upon our spiritual reputation, and be ashamed to dishonour our Head, by drawing him, as much as in us lieth, into the communication of this swinish sin: consider that our bodies are the Temples of the Holy Ghost, the which we shall exceedingly dishonour, if, by drinking and swilling, we make them to become like wine vessels. Eleventhly, 13 Consider that the Lord beholdeth thee whersoever thou art. consider that the Lord beholdeth thee in all places, and in every thing thou dost; as the eyes of a well drawn picture, are fastened on thee, which way soever thou turnest; much more, while in a brutish manner thou liest wallowing in this sin; and consider him as a just judge, who will not let such gross vices go unpunished. Twelftly, be ever, or at least often thinking of the last and terrible day of judgement when we shall all be called to a reckoning, 14 Often think of the day of judgement, not only for this sin, but for all other our sins, which this shall occasion, to our very words and thoughts. And lastly, if thou receivest any power against this great evil, forget not to be thankful; and when God hath the fruit of his mercies, he will not spare to sow much, where he reaps much. § 176. MOre especially, 15 Morcespecially consider the heinousness of thi● sin, and the evils which accompany it that thou mayst master and subdue this abominable sin, do but set before thee in a general view, the heinousness thereof, and the manifold evils and mischiefs, which do accompany it, of which I have already spoken, as, that it is a vice condemned by God and men, Christians and infidels; that thereby we grievoussy offend God, by making our bellies our god, by unfiting and disabling ourselves for his service, by abusing his good creatures, which with a plentiful hand he hath bestowed upon us, the necessary use whereof, many better than we want; that thereby we sin in a high degree against our neighbours generally, and particularly against the whole Church, and common wealth, strangers, and familiar acquaintance, and most of all against our own family; that hereby we most grievously sinne against ourselves, by making us unfit for our callings, and for the performance of all good duties, by disgracing our profession, and bringing ourselves into contempt, by making ourselves the voluntary slaves of this vice, by impoverishing our estate, and bringing upon us want and beggary, by infatuating our understandings, and corrupting our wills, and affections, by deforming, disabling, weakening, and destroying our bodies, and bringing ourselves to untimely death, by excluding ourselves out of the number of Christ's members, by quenching the gifts of the Spirit, and strengthening the flesh and lusts thereof, by causing our souls to be possessed with final impenitency, which is inseparably accompanied with eternal damnation. Also remember, that as in itself it is most sinful, so it is also the cause of, almost, all other sins; as of the manifold and horrible abuses of the tongue, of many wicked and outrageous actions, and particularly, of those fearful sins of murder and adultery. Also, call to mind that as it is the cause of sin, so also of many heavy and grievous punishments, as making a man liable to a fearful woe, and Gods heavy curse, subjecting his name to infamy, his state to beggary, his body to diseases, infirmities, deformities, and immature death, his soul to senseless sottishness, and depriving the whole man of the joys of Heaven, entereth him into the possession of eternal hellish torments: and this will be a good means, to make thee moderate thy greedy desires, mortify thy carnal affections, and curb thy unruly appetite, by putting a knife to thy throat, as Solomon adviseth, saying, I could, but I will not take more than is good, or fit. Yea, the consideration of these things, and of the woeful condition that drunkards are in, will provoke thee to hate their opinions, to strive against their practice, to pity their misguiding, to neglect their censures, to labour their recovery, and to pray for their salvation. For, O how ugly doth this monster appear to the eye of that soul, which hath forsaken it! how doth she hate herself, for loving so foul, so filthy a fiend! for to an understanding rectified. The Drunkard is a strange Chimaera, more prodigious than any Monster being. in Visage a man, but a Brotheus. Heart, a Swine. Head, a Shafalus. Tongue, an Asp. Belly, a Lump. Appetite, a Leech. Sloth, an Ignavus. a jerffe. for Excessive devouring. Goat. for Lust. Siren. for Flattery. Hyaena. for Subtilty. Panther. for Cruelty. in Envying, a Basilisk. Antipathy to all good, a Lexus. Hindering others from good, a Remora. Life, a Salamander. Conscience, an Ostrich. Spirit a Devil 1 in surpassing others in Sinne. 2 in tempting others to Sinne. 3 in drawing others to Perdition. even the most despicable piece of all humanity, and not worthy to be reckoned among the Creatures which God made. § 177. SEcondly, 16 Abstaire from o●unken company, for all depends upon this. if thou wouldst reclaim thyself from this vice, have a special care to refrain the company of this drunken Rout, Pro. 23.20. 1 Cor. 5 11. who not only make a sport of drunkenness, but delight also to make others drunk: I say (as Christ said) beware of men, Matth. 10.17. for he that goes into wicked company, will come wicked out, at lest worse than he went in. It is rare, if we deny not Christ, with Peter, in Caiaphas his house: with Solomon, it is hard having the Egyptian, without her Idols: whereupon, the Fuller, in the Fable, would not have the Collier to live in his house, lest what he had made white, the other should smut and collow: yea, be as wary, and as wise as a Serpent, to keep out and get out of their company, but as innocent as a Dove, if it be possible, while thou art in it, and canst not choose; remembering always, that they are but the Devil's deputies, yea, humane Devils, as once our Saviour called Peter (being instrumental to Satan) Satan himself, get thee behind me, Satan, Matth. 16.23. they that will have his trade, must have his name too. Now by thy observing, or not observing this Rule, it will appear, whether there be any hope of thy reclaiming, for all depends upon this; yea, could the most habituated, incorrigible, cauterised drunkard, that is even dead in this sin, but forsake his ill company, I should not once doubt of his recovery; for do but drive away these unclean birds from the carcase, a million to a mite the Lord hath breathed into his nostrils again the breath of life, and he is become a living soul. Thirdly and lastly, 17 abstain from drunken places. abstain from drunken places, which are even the nurseries of all riot, excess, and idleness, making our land another Sodom, and furnishing yearly our Jails and Gallows (fare be it from me, to blame a good calling, to accuse the innocent in that calling, I know the Lord hath many in the world in these houses, but) sure I am, too many of them are even the dens and shops, yea, thrones of Satan, very sinks of sin, which, like so many common-shores, or receptacles, refuse not to welcome and encourage any in the most loathsome pollutions they are able to invent, and put in practice, Admonition to sellers of drenke, Churchwardens, Constables etc. who (if there were any hope of prevailing) would be minded of their wickedness, in entertaining into their houses, encouraging and complying with these traitors against God, and of their danger in suffering so much impiety to rest within their gates: for if one sin of theft or of perjury, is enough to rot the rafters, to grind the stones, to level the walls and roof of any house with the ground, Zac. 5.4. what are the oaths, the lies, the thefts the whoredoms, the murders, the numberless and nameless abominations, that are committed there? But should I speak to these, I should but speed as Paul at Ephesus, I should be cried down, with, great is Diana, after some one Demetrius had told the rest of this occupation, Sirs, ye know that by this craft we have our wealth; surely, if fear of having their Signs pulled down, their Licences called in, &c. cannot prevail, it little boots me to speak. Only to you Churchwardens, Constables, and other Officers, that love the Lord, the Church, the State, yourselves, and people, help the Lord, the King, and his laws against this mighty sin; Present it, indite it, smite it, every one shoot at it, as a common enemy, do what you can to suppress and prevent it. Tell me not, he is a friend, a Gentleman, such an one's kinsman that offends; for he is better, and greater, and nearer to you that is offended; learn to fear, to love, and obey your Maker and Saviour, your gracious Protector; yea, learn this Normane distinction, when William the first censured one that was both Bishop of Baieux and Earl of Kent, his Apology to the plaintiff popeling was, that he did not meddle with the Bishop, but the Earl: do you the like, let the Gentleman escape, but stock the drunkard; meddle not with your friend and kinsman, but for all that, pay the drunkard; or if you do not to your power, you shall have Ahab's wages, his faults shall be beaten upon your backs, 1 King. 20.42. But most of all are they to be desired, who are within the commission of peace, in God's name, whose servants they profess themselves to be, to remember him, themselves, their country, their oaths; & to bend their strength & power against this many headed monster, that they will purge the country, much more their own houses, of this pernicious and viperous brood: yea, if there be any love of God, any hatred of sin, any zeal, any courage, any conscience of an oath, away with drunkenness out of your houses, Towns, Liberties, balk none, bear with none that offend: say they be poor, in whose houses the sin is practised; it is better one or two should lose their gain, than Towns of men should lose their wits, their wealths, their souls. Oh beloved, did you hear, and see, and smell, and know what is done in some one Tavern, or Alehouse in the Land; you would wonder that the earth could bear the house, or the Sun endure to look upon it. But alas! how many of these houses be there, in some one Town! how many of these Towns, in some one Shire: and so upward! You often complain of bastardies, Sheep-stealers, robbers, quarrellers, and the like: will you be eased of these diseases? believe it, these gather into the Alehouse, as the humours do into the stomach, against an Ague-fit; take them there, drive them thence with some strong Physic, and you heal our Land, at once of infinite distempers. § 178. ANd so much to make the sick whole: To keep out of this snare of the devil and drunkards. now to preserve the whole from being sick of this almost irrcoverable disease. wouldst thou keep out of this snare of the devil and drunkards? consider in the first place, 1. See the danger and know their aim. that out of the premises ariseth this conclusion: how we live in so corrupt an air, that we need many Antidotes to keep us from being infected: for lay altogether, and the sum is, that Satan and his instruments; are ever, and every way practising to lift us out of virtue's seat, that we are compassed round with temptations, Some men agents for Christ, others for Satan; but Satan's instruments have many advantages above Gods ●●rv●nts in winning soul●s. even as the Sea compasseth the earth, watching where it may conveniently get in; here, kissing the banks with flattering waves; there, swelling against it with roaring billows; for, if the devil can not win men to hell, as he seems an Angel of light, he will strive to accomplish it, as he is a spirit of terror, and what he cannot do by himself, he will by his instruments, wicked men. More particularly. Consider that every man hath two great and importunate suitors for his soul, virtue and vice, whose agents are good and evil men; those that are agents for virtue, leigers for Christ, are chief his faithful Ministers: their commission, is the Word: the weapons of their warfare, their tongues; the only means they use, is, to entreat and beseech men, by the mercies of Christ, that they will be reconciled unto God; the only motive to induce men hereunto, is, that if they will part with the sinful pleasures of this life, they shall have a glorious kingdom prepared for them in heaven, which few have faith to believe, and, of them which do, fewer will undergo those grievous temptations and persecutions, which usually accompany the profession of the Gospel. For though the Gospel brings remission of sin, and remission of sin occasions all true joy and peace internal, and eternal peace with God, and peace of conscience; yet our war with Satan, the World, and the Flesh, is wondrously increased thereby; which makes diverse, that seem to be of Christ's band: forsake him: for with many, like mutinous Soldiers, no longer pay, no longer fight: as that desperate mercenary said, he came not to fight for his country, he came to fight for his money; like the Law-logick, and the Swissers, they are for his service, that gives them the best ready wages: here Satan takes his hint to usurp upon the children of perdition, religion brings crosses, Ecclesia est hares crucis; they find their devotion answered with tribulation, and cannot be quiet, because they seem to be good. Now steps in the Devil, why should you buy misery with want, when as you may want misery? why will you embrace certain cares, in hope of uncertain comforts? why do you take pains to be poor, when you may be rich with ease? Here they, that have not the grace, nor the face to give the devil the lie, throw the plough into the hedge, and will not wait till harvest, but lay hold on these new offers of the world, and for a mess of pottage sell their patrimony. Whereas on the other side,, those that are agents for vice, factors for the devil, have divers and sundry ways to prevail; whether of policy, to allure and persuade; or of strength, to compel and enforce us to yield. Satan, as you have heard, hath many strings to his bow, that if some break the rest may hold; many trains of powder, some likely to take fire; yea, he is like some cunning Engineer, that can invent new instruments, according to the present occasion, and inventeth all he can, and puts in practise all that he inventeth; and when old tricks of cheating can do no good, Satan and his instruments will find out new. O the many advantages that Satan's instruments have, above God's servants, both in wooing and winning to sin by fair means, and in keeping such as they have won, and likewise in compelling and enforcing by foul! you have seen sundry of them, in the former Treatise: I will show you yet more. § 179. AS for winning by fair means: first, An evil suggestion is more ready at hand then a good. how ready at hand is an evil suggestion? good counsel is like unto Wellwater, that must be drawn up with a Pump or Bucket; ill counsel is like to Conduit-water, which if the cock be but turned, runs out alone. 2 We are more prone to evilthen good. Secondly, how easy a Rhetoric draws us to the worse? yea, it is hard not to do evil vill uninvited: even Virgil a heathen could say, that it was an easy thing in sin to go on amain, and with much facility, to descend into hell which is below, as a man that goeth down a hill, cannot choose but run; or at least, one man hath more power to pull him down, then half a dozen the contrary; but to go forward in goodness and virtue, to ascend so steepy a hill as heaven which is above, is hard and difficult; yea, we had need be drawn by many strong helps; for in this case we resemble the Spider, which can descend with a ladder of her own making, be the place never so low, but cannot ascend one inch, without some prop; or rather a very stone, which descends naturally, is not raised but by violence. — facilis descensus— Sed revocare gradum— down stream the Boat goes fast enough, to stop it is all the cunning, before it strike on a Shelf. Those things which the ground naturally produceth of itself, she soon and easily brings forth, and that in abundance; you shall find your furrows full of Cockle and Darnell, though you never sow them; but what is sown, not without much labour, and that sparingly, because she is to those a mother, to these a stepdame. And commonly it fares with counsels as it doth with meats; those which are least wholesome, are most requested: and the faction of evil is so much stronger in our nature, then that of good, that every least motion prevails for the one, scarce any suit for the other; and seldom shall we see truth so successful as falsehood. Whence it was, that Theodota and Calisto, two beautiful harlots, could each of them boast, that they excelled Socrates; for that they, when they pleased, could draw away by their allarements, his disciples and auditors from him, whereas he could not, with all his great wisdom and learning, draw from them any of their lovers? whose answer was. No marvel, for I draw, with an unpleasing hook, to virtue, whose way is difficult and hard; whereas you draw, with a pleasing With of down to vice, which is easy, and men are naturally of themselves prone to it. § 180. THirdly, 3. The world gins with milk, ends with a bammer: Christ keeps back the good wine until afterwards the world like jael, begins with milk, and ends with an hammer; whereas Christ keeps back the good wine until afterward, and makes his servants break their fast with the rod. Yea, he that offered our Saviour all the kingdoms of the world, and the glory thereof, is ready to yield a man more than he shall require, as the same jael did Sisera; for, as when he asked her water, she gave him milk; when he only desired shelter, she made him a bed: and when he begged but the protection of her Tent, she covered him with a mantle, giving him more than he asked, but withal, more than he expected: so deals Satan and the world with a poor soul. The devil is like a late Emperor of Turkey, who married his own daughter to a Bassa on the one day, and then, after a night's pleasure, sent for his head the next morning: for here, he is a tempter; hereafter a tormenter. And herein Christ's servants and the devils differ: this life is our hell, and their heaven; the next shall be their hell, and our heaven, Psal. 17.14. Matth. 5.4. Luke 6.21. john 16.20. Indeed, our outward afflictions here are so sweetened with inward consolation, that this world may rather be called our purgatory: for a Christian here, in respect of his manifold troubles, and sweet consolation in Christ, seems half in hell, and half in heaven, as Petrus Tenorius, Archbishop of Toledo, caused King Solomon to be painted upon the walls of his Chapel, after he had a long time considered the weighty reasons on each side, whether he were damned, or saved: or as the Papists feigned Erasmus to be, for that he was half a Protestant, half a Roman Catholic: but this inward consolation is hidden to the world. 4. Fourthly, 4. The devil can delude their fancy and judgement of natural men. the devil and his instruments can so delude the fancy and judgement of a natural man, that as he sees nothing in a religious life, so he shall give no credit to, nor believe any thing that the godly shall affirm. As for example. Let us tell one, whom they have conversed withal, how sweet a religious life is, and how fare the light of God's countenance, the peace of conscience, and joy in the Holy Ghost; doth surpass all earthly felicity; he will not believe there is any such thing, because it transcends his conceit: as a poor labouring man in the countrysaid to his neighbour, he believed not there was any such sum, as a thousand pounds of money, though rich men talked so much of it: they will believe no more, than what comes within the compass of their five senses, for they are all the Articles of their faith. But they are ill discoverers, that think there is no land, when they can see nothing but Sea. Yea, viewing the godly but with nature's eye, they think both God and nature envies them of all others, and that most men are deluded with a poisonous lie, in making only the virtuous happy. But in case we say with Steven, that we see Christ jesus sitting at the right hand of God; these blind wizards are ready to throw stones at us, for confessing what we see, or for seeing what is hid from them. Again, let them see a man careful to avoid the begins and snares of Satan, which are laid in every place to take his soul; they will judge and call him a scrupulous fellow, for watching against that, which they neither seenor fear; as wonder is the daughter of ignorance. Indeed, as country men will rather believe the reports of travellers, then go to see it: so they will believe these things, rather than be troubled, or much trouble themselves about them. Again, let God, by his Ambassadors, offer them the Kingdom of heaven upon fair and easy terms, they will none of it, yea, they will slight it: as the golden Indies was offered to divers Princes, and they vilipended it, because they never saw it, yet the wealth was worth their labour, that undertook it: and so in all other cases, worldly hearts (especially being thus deluded) can see nothing in actions of zeal, but folly and madness; until we be borne again, we are like Nicodemus, who knew not what it was to be borne again, john 3. Until we become zealous ourselves, we are like Festus, who thought zeal, madness, Act. 26. until we be humble ourselves, we are lie Michal, who mocked David for his humility, and thought him a fool, for dancing before the Ark, 2 Samuel 6.16 yea, it was true then, and it is true now, and it will be true always, which S. Paul observeth, 1 Cor. 1.18. that to such as shall perish, or are, for the present, in a perishing condition; religion, shall seem foolishness; piety hath no relish to a brutish man's palate, but distasteful; and indeed, how should they like the food, which they never tasted; or be in love with the party of whom they have not the least knowledge? For, as to speak is only proper to men: so to know the secrets of the kingdom of heaven, is only proper to believers. Sense, is a mere beasts; reason, a mere man's: divine knowledge, is only the Christians. § 181. FIfthly, 5 Forestall them see with prejudice that they shall reselve against being religious. the World and the Devil can so forestall men's judgements with prejudice against God's people and goodness, that they shall resolve never to be religious, so long as they live: as how many, by reason of that general contempt, which the devil's instruments cast upon religion, are both hindered from good, and hardened in evil, to their own ruin and destruction? 1 Pet. 2.7, 8. Yea, this makes them become more impudent, stupid, and insensible than Salomon's drunkard, for, as touching admonition, they are like the deaf Adder; tell them what God saith in his word, they will stop the ear with the tongue, by engrossing all the talk; neither is it the highest eloquence of the best Preacher; can make him fit for heaven, for they resolve against yielding, and words are vagabonds, where the persuaded hath an evil opinion of the persuader. Oh this is a difficult devil to be cast out even like that we read of, Mat. 17.16. for as all the Disciples could not cast out that Devil, no more can all the Preachers this: yea, certainly where Satan hath once set this his porter of prejudice, though Christ himself were on earth, that soul would never admit him, take no good from him, no, not so much as think well of him, as we see in the Scribes and pharisees, who made an ill construction of whatsoever he did or spoke; for when he wrought miracles, he was a Sorcerer; when he cast out devils, it was by the power of devils; when he reproved sinners, he was a seducer; when he received sinners, he was their favourer; when he healed the sick, he was a breaker of the Sabbath, etc. And even so it fares with these men: for, as an ill stomach turns all it receives into ill humours: or, as the Spider converts every thing she eats: and the Viper every thing she touches into poison: so they, whatsoever they hear, or see in the godly. In fine, as Beggars with Scumea make their own flesh raw: so these with prejudice make their own eyes blind: whereby it fares directly with such an one, as it doth with the Serpent Regulus, no charming can charm him: for prejudice, 6. If gentle persuasions will not se●ve they will compe●● by violence like the goddess Adrasteia (or Sorceress rather) takes memory, wit, and grace, from all that entertain it, and leaves them in Pyrrhon's condition, who would not believe what his eyes saw, and his ears heard. Sixthly, they have a great advantage of God's servants in this, when they have tried in vain all fair means, they can use violence; as it is the use and manner of all those that are agents for vice, factors for the devil, first to use gentle persuasion, but if that will not serve, compulsion. They handle us, as once that Praetor did a Soldier, who to make him renounce Christ, first (as Jerome notes) imprisoned him in his own house, allows him a chamber well furnished, soft lodging, dainty cheer, wine, music, all delights; when this would not do (yet Lord, how many are thus prevailed withal to leave their Saviour) than he casts him into a dark dungeon, loads him with irons, starves him with the hungry allowance of husks and puddle water; when nothing would do, he burns him: or as Bonner handled the Martyrs, whose custom was, first to allure them with fair promises of honours, favours, preferments, etc. if that would not do, send them to Smithfield; for as bloody as he was, he had sometimes in his mouth butter and oil, as well as fire and faggot. § 182. Again, secondly, Again, as in getting, so in keeping such ●s they have got. as Satan's instruments have great advantage of God's servants in getting, so no less in keeping such as they have got, both in regard of pleasure, peace, freedom, and many the like privileges, which the worldling hath above God's people. 1 In regard of pleasure. 1. In regard of pleasure, first, whereas others that turn to God, bar themselves of such delights, and pleasures, as here they might enjoy; these may satisfy themselves and their lusts to the full, live at ease and pleasure, and give their affections the full swing; yea, and be so applauded for it, as if, with the people of China, they of all others saw with two eyes: both which makes them like their condition so well, that they would not change upon any terms: and hence it was that many Scholars of every Sect become Epicures, but none of the Epicures became of other Sects, as one objected to Archelaus. True it is, the godly, even here, have more true joy and pleasure, than the most happy worldling alive: but none can know the spiritual joy and comfort of a Christian, but he that lives the life of a Christian, john 7.17. as none could learn the virgin's song, but they that sang it, Revel. 14.3. no man can know the peace of a good conscience, but he that keeps a good conscience; no man knows what that hid Mannah, and white stone with a new name written in it is, but they that receive the same, Rev. 12.17. The World can see a Christians outside, but the raptures of his soul, the ravishing delights of the inward man, and joy of his spirit, for the remission of his sins and the effusion of grace, with such like spiritual privileges, more glorious than the states of Kingdoms, are as a covered mess to the worldling, and so abates nothing of the advantage which Satan and his instruments have, above God's servants in winning souls, and keeping such as they have wone. Secondly, 2 In regard of freedom. in regard of freedom they have a free scope and liberty to do or say what they please; whereas God's people are restrained, even in their very thoughts. Yea, many times in things of an indifferent nature: as even actions of indifferency, when once they are felt to trench upon the conscience, lay deep obligations upon the soul, even whiles they are most slighted by careless hearts; there being no less difference in consciences, than stomaches, of which some will digest the hardest meats, and turn over substances not in their nature edible, whiles others surfeit of the lightest food, and complain even of dainties. Everygracious heart is in some measure scrupulous and finds more safety in fear, then in presumption. O what a poor slave do they hold the man of a tender conscience! they dare swear and blaspheme, why? their tongues are their own; whereas we fear an oath. They dare spend their time in dalliance, and after make it their glory; we dare not make the members of Christ the limbs of an Harlot, fearing least Heaven should be shut against us for the sin, and Hell swallow us for boasting of the sin. They dare deny any fact, and wager lies, with that Grandfather of lies and liars; we dare not tell an untruth, though it were to save ourselves, to relieve the poor, to honour God. They dare drink themselves into beasts; we dare not, lest we should never be recovered again unto Men. They dare oppress the poor, revenge all wrongs done them, etc. we dare not so reproach our Maker, nor wring God's weapon out of his hand. They dare sin God in the face, and presume upon his patience; we fear him as a consuming fire. In fine, they dare hazard the breaking of their necks; we would not willingly break our shins. § 183. THirdly, in regard of peace. 1 with Satan. 3 In regard of peace, and that 2 with the world. 3 with themselves. First, 1 With Satan. they have fare more peace with Satan then God's people, for he fights not with his own subjects or soldiers, as hath largely been proved; yea, well may these have more peace than others, seeing the barks of their souls are rowed with fare less labour (having the wind of Satan's temptations, and the tide of their own affections to drive them) than the other, who row against both. 2 In regard of their peace with the World, the World loves her own, 2 With the World. but hates all that Christ hath chosen out of it, joh. 15.19. and this is a strong tie to flesh and blood, though our Saviour calls this a cursed condition, Luk. 6.26. Yea, how doth the indifferent worldling applaud himself therein; together with his own discretion and mediocrity; for seeing this man, vexed for his zeal; that other, hated for his knowledge; a third, persecuted for the profession of his saith, etc. he saith within himself, welfare a quiet ignorance: so his body is but like a lump of scarce moving earth, and his soul a standing puddle in the midst of it. 3 They have fare more peace (if it may be called peace) with their own hearts then the Godly; 3 With themselves for their consciences being either brawned with the custom of sin, or cast into a dead sleep by Satan, they feel not those perilous wounds which sin impairs them withal: yea, being past feeling, they can with more ease digest the hardest and foulest offence, than the stomach of an Ostrich can digest Iron; whereby they esteem of their sins, as Paul speaks of an Idol, that it is nothing in the world: as for oaths, yea, the sin of blasphemy, it is a very mite, a moat, a nothing; in a word, how sick soever their souls be, I mean, how wicked and detestable soever their lives, yet they have healthful consciences, which never complain, or once pain them, no, they hear not a Syllable of ill language from them, they never check them, do they what they will, neither did they ever doubt in all their lives, or were once troubled in mind or conscience, They think themselves more happy in serving the Devil than others in serving of God. as many scrupulous fools are; and hereupon, they think themselves more happy in serving the Devil, than others in serving God: as those apostate jews in Egypt did, jer. 44.16. to 19 Alas! what should they fear? they prosper in their wickedness, they do what they list, and the Lord lets them alone; therefore they think he is pleased with them, and with their actions, and that which way soever they take, the end of their journey must needs be salvation; yea, this makes them think they do wondrous well: as Dionysius, when he had despoiled an Idols temple of all the gold therein, and finding the winds favourable in his Navigation, applauds himself, saying, see how the gods approve of Sacrilege; according to that in the Psalms, he that maketh gain, blesseth himself, Psal. 10.3. Besides, they have good hearts and meanings, as how common is it with them to talk of good meanings, when they are the worst doers in a country; yea, when in their practice they embrace all moral virtues in their contraries; yea, though they make not such a show to the world, they have as good a heart as the proudest, and hope to be saved as well as the best, and so let who will say to the contrary, they are sure to go to Heaven, as straight as a Sickle; and so they shall, for they shall go into Heaven (if they amend not their lives) when the Sodomites come out of Hell; and in the mean time their souls are so much the sicker, by how much less they are sensible of pain; they were wretched, if they felt their danger; more wretched, being they feel it not, as once Tully said of Anthony. § 184. THirdly, 3 They are better proficients then Gods people. 1 Because the Devil blinds them and so shows the sweetness of sin hides the thought of punishment. as Satan hath many advantages above God's servants, in getting Disciples, and keeping such as he hath gotten; so, no less in making them proficients in evil: for it cannot be denied, but Satan's servants thrive more under him in sin, than God's servants can do in grace: the reason is this, Satan, who is the god of this World, blindeth the minds of all unbeleivers, that the light of the glorious Gospel of Christ should not shine unto them, 2 Cor. 4.3.4. Eph. 2.2. 2 Thes. 2.9.10. for as Satan is the Prince of darkness, so he rules in the darkness of the understanding, dealing with wicked men, as Faulkeners do with their Hawks; who, that they may carry them quietly, and do what they list unto them, first blind their eyes with a hood. Hercules when he stole away the golden Apples from the Hesperideses (who, as the Poets feign, had an Orchard of them) first, slew the Dragon that kept them: the keeper and watch of our souls is the understanding; now if Sampson's eyes be once pulled out, the Philistines may bind him with fetters, put him in prison, make him grind at the mill, make him a subject of scorn, and what not? If the Raven can but first pick out the poor sheep's eyes, he may easily pray upon the whole body: if the Eagle can but throw dust in the Heart's eyes, she makes it nothing afterward to kill him: if the Dragon have once bereft the Elephant of sight, his whole body easily becomes a prey to his fury: all these, namely, the Philistines, the Raven, the Eagle, and the Dragon, are fit emblems of Satan, who first seizeth upon the eye of the understanding, and then preys freely upon the rest of the soul. And indeed, what may not an enemy do to him which wants his sight? If the Assyrians be once blinded, how easily may one lead a thousand of them, into the midst of any Samaria, even to their ruin? 2 King. 6.18.19. Yea, how impossible is it for a man, not to ruin himself, when he wants his sight? Polyphemus, so soon as Ulysses had pulled out his eye, runs reeling and rushing against every rock, until he had dashed out his brains. So much darkness as is left in the soul, so much room is there left for Satan to deceive us. While the candle is out, it is safe for rogues to play their tricks in the dark. Indeed, he will afford his servants any degree of knowledge, whether it be divine, humane, or mundane, so it be not a practical, experimental, and saving knowledge: he will allow them an understanding, like that of the Scribes and Pharisees, which was enough to condemn them, but not to save them: yea, let the Devil, like Nahash, only obtain our right eyes of faith to be pulled out, it sufficeth, he cares for no more, he will then let us enjoy our peace, our pleasure, and what other privileges we do desire. It is more true of virtue and God's truth, than it was of that Creetish beauty, no man loved her, that never saw her; no man ever saw her, but he loved her: neither could concupiscence bring forth sin, without the consent of Reason; and this would never consent, so long as the eyes are open. Wherefore the Devil to utter his damned commodities, dealeth as some tradesmen about their bad wares, puts out the true lights, and sets up false lights in their stead. If the light of knowledge might freely shine in the soul, Satan's suggestions would soon make him ashamed, and vanish with all his works of darkness. If temptations might be but turned about, and shown on both sides, the kingdom of darkness would not be so populous. But when the Tempter sets upon any poor soul, he shows the bait, hides the hook; all sting of conscience, wrath, judgement, torment is concealed, as if they were not; nothing may appear to the eye, but pleasure, profit, and seeming happiness in the enjoying of our desires; those other woeful objects are reserved for the farewell of sin, that our misery may be seen and felt at once. Thus he dealt with David in his adultery and murder, he presented to him, through the false glass of the flesh, the pleasurable and over amiable delight of his sin; but concealed that shame, that grief, those wounds of conscience, those broken bones, Psal. 51. and sharp corrections that were to follow, that he could not so much as think of them: and so he dealt with our Saviour, he shown him all the kingdoms of the world, and glory thereof; but there was also much grief as well as glory in the world, he would show him none of that: so in every sin there is fare more gall and bitterness, than honey and sweetness; yet he suffers not our deceitful hearts to take any notice thereof, till it be too late; as it fared with our first Parents, who could not see what they did, until they had eaten the forbidden fruit: but then, saith the Text, were their eyes opened; the Devil that shut them before, opened them them, Gen. 3. Yea, for the most part he labours to keep men blind, during the presumption of their lives; and only opens their eyes, in the desperation that waits on their death, or in Hell, as it fared with the rich man, who never lift up his eyes to Heaven until he felt those flames: like the Syrians, whose eyes were never opened, till they were in the midst of their enemies: sin shuts up men's eyes, but punishment opens them. § 185. ANd so much of the advantages, Not to be overcome by their allurements we must be that Satan and his instruments have above God's servants, in getting, and keeping, and improving their converts: whereby it appears, that he who will not be overcome by them, must be watchful. wise. valiant. As well watchful, to defeat; and wise, to avoid their crafty allurements; as valiant, to despise their cruel impositions for that we may be the better for what we have heard, these three uses would be made thereof; else, evil were as good not seen, as not avoided; our happiness is in the prevention, not prevision of them, wherefore. First, 1 Watchful since the Devil, and the World are ever practising to lift us out of virtue's seat, and study nothing but our destruction, by tempting and enforcing us to sin; let us be watchful, ever prepared, always ready, and standing upon our guard; like as wise and experienced Soldiers, when they look every minute for the approach of their enemy, do both wake and sleep in their armour, lest they should be surprised at unawares: or like wise Mariners, who always prepare and make ready their tackling, that a storm (which they cannot look to be long without) may not take them unprovided: well may we sheathe our swords, but put them off we may not: yea, let us, in vigilancy and watchfulness over ourselves, imitate the Nightingale, which sleeps with her breast upon a thorn; for fear of the serpent, that continually studies her ruin. The Philistines could not bind Samson so long as he was awake; wouldst thou not be overcome? be not secure. Yea, wouldst thou be secure? continually buckle unto thee the whole Armour of God, prescribed by St. Paul, Eph. 6.13. to 19 and walk circumspectly, Eph. 5.15. The traveller that hath money in his purse, rides with a Pistol by his side: yea, the rich Merchant will not step over into the Low-countreyes, without a Man of War at his heels, lest he should meet with a Dunkerker by the way. a assaulted city must keep a careful watch, and so must thou, if thou wilt keep out of their snares: we see they are busy and subtle, therefore it behoves us to be circumspect. When the thief compasseth the house, let the owner guard the house. If a Castle be besieged and not defended how shall it stand? whereas, in vain does the thief look in at the window, when the sees the master standing on his guard in the room; beside, it is easier to keep an enemy out by bolting the doors, then to thrust him out, being once got in. § 186 SEcondly, 2 Wise. let us be wise and cautelous to avoid their crafty allurements, take heed of believing their words, of trusting their promises, of yielding to their persuasions and solicitations, when they woo us to drink more than will do us good: yea, let quaffers quarrel, rage, and scoff, threaten, curse, and load thee with a thousand censures; yet hold thine own still, pledge the Devil for none of them all. Ob. Many objections answered. But I shall offend my friend, and the rest will take exceptions. Answ. Thou art what thou art, when thou art thus tried and put to it: wherefore, if the wife of thy bosom shall tempt thee to evil, or seek to alienate thy affection from God and his Law, she is a traitor both to thee, and to him, and therefore must be rejected. What saith St. Hierom? should my Father kneel to me, my Mother beseech me with tears, my Brothers and Sisters seek to entice me to the love of this world, and the neglect of God's worship, I would shake off my Father, tread under foot my Mother, and spurn my Brothers and Sisters, rather than they should be a means to keep me from the service of God. Neither will the complaint of our first Parents, be taken for a good answer or plea another day: That others deceive thee, will be a poor plea another day. it will be fruitless to say, such and such a friend deceived me: Eve was persuaded by the serpent to eat the forbidden fruit, and Adam by Eve; yet that would not justify them in the Court of Heaven, each of them had a several curse, both tempters, and tempted. True it is, drunkards being better acquainted with wrangling then reasoning, and deeper in love with strife than truth; what they cannot maintain by reason, a feminine testiness shall outwrangle, at least, if a man will be subdued with words, which is the case of none, but cowards and fools: but as for their exceptions. If thou wouldst avoid all circumvention by these multiplied healths, pledge the healths of none, and then none can take exceptions: he that would not be drawn to pledge many healths, let him not admit of any, upon any terms. But they will be importunate above measure. Ans. A shameless beggar must have a strong denial. O but I shall be held unmannerly, discourteous, uncivil, etc. What, because thou wilt not hazard thy health, credit, soul, &c to gratify a beast. But they are such as love me, and do it in kindness; This kindness of theirs is but a doglike kindness, as you shall have a Spaniel, in great love to his master, leap upon him, slabber his , lick his face; is it, I pray you, any incivility to beat down such a cur? I tell thee, a dog will not more defile thee, than these drinking cattle will, unless thou beat them off with flat denials. Wherefore, though I wish thee not to be rude and uncivil, yet b● sure to shake off these hold-fasts, and neither make thy stomach too heavy, nor thy head too light with answering expectation. It is better to be thought unmannerly, discourteous, or injurious towards men (especially such men) then indeed be so unto God himself. As for their love and friendship, if thou but knewest whose factors thy ill companions are, thou wouldst even hate them, and either not come in their company, or hasten out of it with all possibl● speed; for nothing more proves them enemies, than their too much importuning thee; and they can be no other than wicked, when their very mercies are cruelty. Neither do these enemies ever wound so deadly, They never wound so deadly as when they stroke with a filken hand as when they stroke us with a silken hand: for by their smooth tongues, and milky language, they serve their friends, as the Tyrannous Emperor served his servants, whom he stifled in a chamber filled with Roses: they are like the mistaken Lantern in eighty eight, for under pretence of guiding, they will draw us into hazard and loss among our spiritual enemies, and whosoever hath put confidence in their words, have found them to resemble sinking floors, which will fail us, when our weight is on them. These cunning hypocrites, never intent so ill, as when they speak fairest: resembling some crafty cheater, who while he holds men at gaze with tricks of juggling, picks their pockets. But alas! most men, not knowing this deepness of Satan, or not having courage enough to deny the requests of a seeming friend, or fearing, lest they should seem rude, know not how to deny: yea, it is the common complaint, they were not able to gainsay: and indeed, most men, in this particular, are like new wax, which admits of an easy impression: or like a light, and unballasted vessel, that is at command of every wave, of every wind: or like Vitellius, who never denied any man's request: or lastly, like the Babylonians who with a little sweet music, would be made to do any thing, Daniel 3.7. Yea, they are so flexible, that let a tempter but hold up his finger, the creatures shall be abused, the Lords day profaned, the Word relinquished, and all religion suspended: so they divide themselves into three parts; God hath one part, (indeed that is only in purpose) the world hath another, the flesh another, and the devil at length will have all. § 187. I Should here advise men to a double care and circumspection, Temptations on the right hand the worst. touching these flattering allurements, because temptations on the right hand have commonly so much more strength in them, above the other, as the right hand hath above the left; they are more perilous, because they are more plausible and glorious. Many that keep on their in the wind, yea, that hold their Cloaks the faster, when it is rough; not only lay by their Cloaks; but unbutten themselves in the Sun. The Cannon doth not so much hurt against the wall, as a mine under the wall. Satan wins not so much by battery, as by treachery; presents, and parleys win him more, than the weapon, or the drag of a compulsive hand. The golden sword will sooner conquer, than one of steel: yea, saith one, there is no doubt of that soul, which will not bite at a golden hook. When all the Philistines could not with their strength bind Samson, Dalilah did it with her subtlety. All the spite of Ioseph's brethren was not such a cross to him as the inordinate affection of his Mistress. Every one is not a joab, to be fetched home to us, with firing his fields; as they say Witches are brought to the house, where they have done mischief, by casting some relics into the fire. The devil did not appear to Christ in a terrible form, threatening the calamities of earth, or torments of hell, but by fair promises of many Kingdoms, and much glory. But I defer the exhortation unto the conclusion. A wise man will suspect the smooth stream for deepness. Though indeed a wise man unbidden will suspect the smooth stream for deepness, knowing, that no faces look lovelier, than the painted. The Italian thinketh himself, upon the point, to be bought and sold, when he is better used than he was wont to be, without manifest cause. Too much importunity, does but teach a wise man how to deny. The more we desire to gain, the more do others desire that they may not lose. The earnestness of the requester teacheth the petitioned to be suspicious; and suspicion teaches him how to hold, and fortify. Again, sometimes we are wrought to good by contraries, foul acts, (saith Horace) keeps virtue from the charms of vice: and not seldom doth our good God, as a wise Physician, make this poison of theirs medicinal, to his children; so that their meretricious offers, and Sirenlike allurements, do, by his grace, but procure the good man's hate. And good reason; for though Satan and his instruments, like a flattering host, promise good cheer, yet the reckoning pays for all, and he that compares the welcome with the farewell, shall find, he had better have fasted: for if we swallow the bait, the hook will choke us. And indeed, if we could as well see what God hath in store for us, as that the devil here offereth us; we would not regard the devil's largess. § 188. THirdly, 3 Valiant. let us be valiant and courageous to undergo the consequents, what ever follows, upon this refusal: for behold, a great block, yea, a Lion in thy way: thou shalt be mocked and branded for a precisian: have so many frowns and frumps, and censures, and scoffs, be pointed at for singular, endure so many base and vile nicknames, Few men but will sin against God and their own consciences rather than be scoffed at. that a milksop will never be able to undergo them. Yea, if thou be'st a coward, thou wilt fear to do the good which thou wouldst, in this and other cases, or appear the same that thou art: for this is a charm more powerful than a Witches night-spell, to detain all Novices and Apprentices of religion, from keeping a good conscience. For as in the Netherlands no man will stop the homicide, for fear of being counted an hangman: so here, no mere man almost will refuse to be drunk, for fear of being censured for sullenness and singularity. And indeed, he had need to be more than man, that can contentedly make himself contemptible, to follow Christ; have his religion, judged hypocrisy; his Christian prudence, craft and policy; his Godly simplicity, silliness; his zeal, madness; his contempt of the world, ignorance; his godly sorrow, dumpishness; etc. for these and the like, as unseasonable frosts, nip all gracious offers and beginnings in the bud, and (as much as in them lieth) with Herod, labour to kill Christ in young beginners; yea, the censures and scoffs of these Atheists and worldlings, like the blasts of Rammes-hornes, before the walls of jerico, lay all the strength of a young beginners virtue level at one utterance; for the first sparks of grace are in appearance like fire in green 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 Devil gets more by such discouragements and the reproaches that are cast upon religion, then by fire and faggots for Helena's bowl, Medea's unction, Venu's girdle, nor Circe's cup can more enchant, than this affrights. Yea, tell me if you can, what hath ever been found such an enemy to virtue, as this fear; or such a spur to wickedness? O the multitude of souls that wicked men scoff out of their religion! how many thousands in this kingdom are content to be misled with the multitude, rather than be an object of their scorn 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 do, they may have the fewest to find fault with them? Yea, how few are there that go beyond those white livered Rulers, joh. 12. who, because of the pharisees, and loving the praise of men more than the praise of God, chose rather to conceal their knowledge of, and love to Christ, then to be 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 do as their faithful Prophets warn them, but they are afraid they shall be mocked, have so many frowns, and frumps, and censures, and scoffs, that they cannot buckle to such a course, look je 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 fear nothing more, then to have a name that they fear God, that they have some secret liking to the truth and power of godliness, yea, strong purposes in better times, to own it, if they drop not into hell before those times come. So these men own God some good will, but they dare not show it, because of this, they would please him, yet so, as they might not displease others, nor themselves with the young man in the Gospel, they will follow Christ, so Christ propound no other conditions then what they like off. But all such carnal thoughts ought to strike sail, and give place to that Oracle of our Saviour, whosoever shall be ashamed of me, and my words, or deny me before, or among, this adulterous and sinful generation, him will I deny, and be ashamed of also, before my Father, and his holy Angels in heaven, Matthew 10.33. Mark 8.38. We read that Caesar's young men were loath to fight, and so have scars, only lest the women should mislike them; so our young Christians, for the most part are so afraid to displease the meretricious world, that they fear nothing so much, as to be, or seem good; hate nothing more than to be fashioned according to the Word of God, and so, whereas shame of face was ordained for sin, now shame is turned from sin to righteousness; for they which are not ashamed of the greatest evil, are ashamed of the least good; and this bashful Devil never leaves a great many; so long as they live, whereby with the rich man, Luke 16. they never think of heaven, till tormented in the flames of hell. § 189. BUt is not this base blood, But it is base blood that blushes to do will. that blushes at a virtuous action? Is it not a shame, to be ashamed of things either good, or not ill? Is it not a sottish fear and cowardice, that pulls us back from goodness, much more, that constrains us to evil? certainly, in any good action, that must needs be bad that hinders it. But to forbear good is not all; for oftentimes, to congratulate the company, are not many of us fain to force ourselves to unworthiness, and evil actions, when we run exceedingly against the grain? 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 shamefastness, and tenderness in this case, and further, that he often belied himself with sins, which he never committed, lest he should be unacceptable to his sinful companions; and no marvel, when even Peter denied his Lord, and cursed himself, to get credit amongst a cursed crew. Thus as if we cared more to be thought good, And they are fools who will be sens●●ue of their religion. then to be so indeed, we force endurance on ourselves, to omit good actions, and commit evil, both against conscience, merely out of fear, least lewd men should laugh at us. O childish, cowardly, and base! Surely, for a man to be scoffed out of his goodness, by those which are lewd, is all one, as if a man that seethe should blindfold himself, or put out his eyes, because some blind wretches revile and scoff at him for seeing; or as if one that is sound of limbs, should limp or maim himself to please the cripple, and avoid his taunts. A wise man will not be scoffed out of his money, nor a just man be 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 do, best cavil can; but virtue scorns muddy censures, and unstained honour to be suborned by vulgar breaths; yea, she is strongest when she lives in the press of many temptations: for to do well, where is neither danger nor solicitation to evil, is a common thing; but to do well, where is both peril and opposition, is the peculiar office of a man of virtue: for virtue (as Metellus speaks) rejecteth facility to be her companion. Yea, he that hath truly learned Christ, had rather live hated of all men for goodness, then beloved of all for vice; rather please one good man, then content a thousand bad ones; his single authority being sufficient to countervail the disdain of a whole Parish. And indeed, how little is that man hurt, whom malice condemns on earth, and God commends in heaven? let the world accuse us, so God doth acquit us, it matters not: for, alas! their words are but like a boy's squib, that flashes and cracks, and stinks, but is nothing: and they that hang their faith on such men's lips, do but, like Ixion embrace a cloud, instead of juno; and well may he claim a Boat-swanes place in Barkley's Ship of fools, that will sell his soul for a few good words, from wicked men's tongues. What is it to me, how others think me, when I know my intent is good, and my ways warrantable; a good conscience cares for no witnesses, that is alone as a thousand. § 190. BEsides, Of necessity we must be evil spoke● of by ●●me. of necessity we must be evil spoken of by some. A man shall be sure to be backed, and have abettors, either in good or evil, and by some shouldered in both: there was never any to whom some Belialists took not exceptions: it is not possible to please or displease all, seeing some are as deeply in love with vice, as others are with virtue; and the applause of ignorant and evil men hath ever been vilipended by the wise and virtuous. Phetion had not suspected his speech, had not the common people applauded it. Antisthenes' mistrusted some ill in himself, for the vulgar commendations. Much more reason have we that are Christians, when we find that spiritual things are mostly represented unto vicious men false and clean contrary, to what they are indeed, as corporal things in a glass, wherein those that are on the right hand, seem to be on the left; and those again which are on the left hand, seem to be on the right: as it fared with Saint Paul, who (speaking of his unregenerate estate) saith, I also thought verily in myself, that I ought to do many contrary things against the Name of jesus, Act. 26.9. And wicked men judge by contraries. That vicious drunkards, and indeed all natural men judge by contraries, think and call good, evil, and evil, good; white, black; and black, white; commend, what God in his word condemns, and condemn 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 brains in their bellies, and their guts in their heads, they highly esteem what is abomination in the sight of God, Luk. 16.15. and what God highly esteems is abomination to them, Pro. 13.19. Secondly, that which is called wisdom in God's book, they account foolishness, 1 Cor. 1.18.20.23. and 2.14. and 4.10. Luk. 6.27. to 36. or madness. Acts, 26.24. Wisd. 5.4. and contrarily, that which God calls foolishness and madness, they term wisdom, Gen. 41.8. job. 5.13. Pro. 28.11. jer. 4.22. 1 Cor. 3.19. Exodus, 1.10. Iosh. 9.4. Titus, 3.9. Pro. 10.18. 3 They think there is no God, Psal. 14.1. or that he is careless 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 works, Psal. 10.13. 4 They think the service of God (which is the greatest freedom) john, 8.34.36. Rom. 6.16.18.22. the only bondage, Psal. 2.3 4. and to serve their own lusts, and therein the Devil, whose captives they are, 2 Tim. 2.26. the only freedom, 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 think their own presump●tion to be true faith. 6 They not only think profession arbitrary, but blame worthy; when as our Saviour commands it, upon pain of being denied before God, and his holy Angels, at the later day, Matth. 10.32.33. Mark. 8.38. 7 They censure, yea, condemn us to the pit of Hell, about vanities of their own devising, Luk. 7.33.34. Mark. 7.5. and justify heinous crimes in themselves, verse. 11.12.13. 8 They think if they have the world's friendship, and good opinion, that they are in a passing good and happy estate; when nothing more truly proves them in a cursed condition, Luke; 6.26. james, 4.4. § 191. SEcondly, touching persons. 2 Of p●●sons. First, they account the sincere Christian, which walks according to the rule of God's word, an Hypocrite, job. 4.6. and the greatest Hypocrite, who is a Christian in name only, they acquit of Hypocrisy, Isay, 66.3. 2 They think 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. job. 22.30. Isay, 6.13. 3 They account themselves the most valiant and courageous, because they are apt to fight upon every idle quarrel, be it but the lie; which is the greatest pusillanimity, or, at most, but stupid and desperate madness, and shows that their lives are but little worth, seeing they will sell them so good cheap; when they are the basest cowards, and vilest white-livers in a country, not daring to suffer for Christ, or, in a good cause so much as a poor Nickname; how much less would they burn at a stake for him (as the Martyrs did, even weak women) which is the only true valour? and yet contrarily, account the righteous, who are as bold as a Lion, so their cause be good, Pro. 28.1. the most hen-hearted and fearfullest. 4 They account God's people the most dumpish and melancholy of all others; when indeed, they are, or have cause to be the only joyful people alive, Psal. 4.7. Heb. 10.34. job. 20.5. Eccles. 9.7. Matth. 13.44. Luke, 1.44.47. and 2.10. john, 16.22. Acts, 13.52. Rom. 14.17. and 15.13. 2 Cor. 7.4. Gal. 5.22. james, 1.2. 1 john, 1.4. etc. 5 They take themselves to be wise, because they are wise to do evil; and think the Godly simple, because they are wise only to that which is good, Rom. 16.19. not considering, that wisdom is as the waters, of which, some descend from above, and some spring from beneath, james, 3.15.17. 6 Such as by faith and true repentance are purged from their filthiness in the blood of Christ, and walk in newness of life, they think pure in their own eyes; though indeed, they esteem their very righteousness but as a menstruous cloth, Isay, 64.6. when it is themselves that are pure in their own conceits, as wanting the light of God's Spirit, and the eye of faith. 3 Their judgement & practice is quite contrary to God's word. Thirdly, touching their judgement and practise jointly. First, they glory in their shame, Phil. 3.19. I mean, their wickedness, Gen. 19.34. and are ashamed of that which should be their only glory and crown of rejoicing, viz. holiness. 2 Whereas the mercy of God is the chief motive, to make his children fear him, Psal. 130.4. they make it the only motive, for them to continue in sin, jude, 4. 3 Whereas the Godly render them good for evil; they again, render them the greatest evil for the greatest good, Psal. 35.12. to 16. Acts, 7.52. to 60. persecute them to the death, for showing them the way to eternal life, Acts, 5.30. to 34. jer. 18.20. 4 Even their very mercy and kindness is cruelty, Pro. 12.10. witness the drunkard's love, to his friend; the adulterers, to her whom he defiles; the pitiful man, who gives or obtains a pardon for the murderer, which not only betrays the party's soul, but makes the whole land guilty of blood; and lastly, he who makes offers of preferment to a Protestant, so he will become a Roman Catholic; these and many the like are cruel mercies. 5 They reject the Commandments of God, Mark, 7.8.9. that they may observe the traditions of men, and give heed unto Spirits of error, and doctrines of Devils, 1 Tim. 4.1. 6 And lastly, they think they do God good service, in wronging and killing of his children, john, 16.2. as Paul did, in persecuting; and the jews in executing Christ. § 192. Which being so, namely, that their judgements are directly opposite to the Word of God, We should read their words backward. that they read practical divinity with the Devil's spectacles, just as Scholars do Hebrew, backwards; either taking the conceptions of the Holy Ghost to be an adulterous seed, as once it fared with joseph, touching Mary's being with child, Matth. 1.19. or contrarily, the conceptions of Satan, viz. thoughts and affections, which spring from Pride, Lust, Ignorance etc. to be the spiritual conceptions of the Holy Ghost, and to come from zeal and piety, as once Ely, 1 Sam. 1.14. and those mockers, Acts, 2. imputed the true work of the Spirit to drunkenness; who would not rather be dispraised, then commended by them? For to be praised of evil men (saith Bion) is to be praised for evil doing: so the better they speak of a man, the worse, and the worse, the better: you shall have them maintain with incredible impudence, accompanied with invincible ignorance, that if a man will not swear, drink drunk, etc. that he is over precise; though they may as soon find Paradise in Hell, as any Text in Scripture, which makes for looseness, or against circumspect walking. Yea, who would dream that so gross blockishness should find harbour in any reasonable soul, as to think that God should like a man the worse, for his being the better, or for having a tender conscience, or look for less fear, reverence, and obedience from his servants, than we do from our servants: and yet the same men will grant, that a servant can never be too punctual in his obedience to his Master's lawful commands: but you see the reason, they are of a reprobate judgement, Esay., 5.20. and so speak, think, and do altogether by contraries, like Heliogabalus, who wore shoes of gold, and rings of leather: or the Blackmores, who judging of beauty by contraries, paint the Angels black, and the Devil's white: or the jews, who preferred Barrabas, a thief, a murderer, a seditionary, infamous for all, odious to all before Christ, that came to save them. Wherefore, if we be wise, But those prove deep wounds to weak Christians which are balm and physic unto abler judgements we will read their words backward, understand them by contraries, count their scoffs and reproaches our glory, which they take to be our shame; so imitating the Christians in the primitive Church, who (seeing the Infidels, never met them, but they would make the sign of the Cross, in derision of their Christianity, for that the God, whom they worshipped, was hanged on a Cross) to show that they were so fare from being ashamed thereof, that they gloried in nothing more; then in that which their enemies chiefly derided, would not only make the sign of the Cross upon their children's foreheads, the most open and eminent place, at the time when they were baptised, but would frequently do the same, in the presence of the said Infidels, as occasion was offered. However, I pray God keep me from being an honest man according to their description. Besides, no wise man, that observes their life and practice, but will think their dislike of him an honour, and apply to them, what once the Orator spoke to Sallust, it cannot be, but he who lives thy life, should speak thy language: yea, a very Heathen would choose his religion by such men's enmity, for it is the honour of Religion and goodness, that it hath drunkards, swearers, etc. for her scoffing adversaries: as Tertullian thought much the better of Christianity, because Nero persecuted it. However, the faith of the righteous cannot be so much derided, as their success in the end will be magnified, Wisdom, 5.1. to 22. But this is the misery, those prove deep wounds to weak Christians, which would be balm and Physic unto abler judgements: and admit some have the wit to discern their dispraise, an honour; their praise, a dishonour; yet wanting courage, and being afraid to displease, they even suffer themselves to be brutishly driven with the drove, and, like nails in a wheel, turn, as they are turned, without either conscience of sin, or guidance of reason. But if we live, like them that are reserved to judgement; how should we not think ourselves to be reserved with them? Indeed, if, with Demas, He would never endure blow● who cannot concoct evil words. thou wilt needs forsake Christ, to embrace this present world, it is well thou givest over so soon, leavest off be for thou dost begin, never settest thy hand to the plough, dost not disgrace religion by professing it, for thou wouldst never hold out to the end; he would never endure a blow, who cannot concoct a word: he is not like to overcome astrong & potent enemy, who cannot vanquish himself: he that is discouraged and made return with an Ishmaelitish persecution of the tongue, how would he endure a Spanish Inquisition, or those Marian times? he that is so affrighted with a Squib, how would he endure the mouth of a Canon. But hear one thing before thou goest. It is a shrewd sign that the Lord is departed from a man, when he is thus basely afraid of those that cannot hurt him: for when the Lord was departed from Saul, he began to be afraid of David, never before, 1 Sam. 18.12. true faith looking upon the Preserver and reward, never fears to do well, nor to reprove those that do ill; and such cowardly Soldiers, as will turn their backs for a few foul words, are not for Christ's standard: yea, wat you what, they shall stand in the forefront of them, that shall be cast into that lake of fire and brimstone, Rev. 21.8. they have been most backward to goodness, therefore shall be foremost in vengeance. § 193. BUt to bear ill words, rather than be drunk, We ought not be drunk to save our lives. is not all which God requires in a Christian: he must suffer blows even to death rather than yield. Some (which think themselves both sober men, and good Christians) presume they may be drunk, so it be to drive away a disease, or to prevent a quarrel, but they reckon without their Host, for we must not do evil, that good may come of it: that which is ill of itself, is not to be ventured on, for the good that cometh by accident. Better the body be debilitiated, or dye by an honest disease; then be cured by a dishonest medicine (saith St. Austin) yea, admit thou wert put to this extremity, that thou must either drink excessively, against thy stomach and conscience, or else thou must die for it, as sometimes it falls out, either drink, or i'll stab thee; it is fare better, saith the same Augustine, that thy sober and temperate flesh should be slain by a sword, then that thy soul should be evercome by this sin of drunkenness. And indeed, the magnanimous Christian will lose his life, rather than the peace of a good conscience, like john Baptist, he will hold his integrity, though he lose his head for it. And indeed, Death in a good cause shall pleasure, not hurt us. let a man but keep a good correspondence with God, and his own conscience, and then he may answer all, as he did when the Tyrant threatened him, I will take away thy house; yet thou canst not take away my peace: I will break up thy school, yet shall I keep whole my peace: I will confiscate all thy goods: yet there is no Praemunire against my peace: I will banish thee thy country, yet I shall carry my peace with me: so mayst thou say, take away my riches, yet I have Christ; take away friends, liberty, wife, and children, life, and all, yet I have Christ, that is to me both in life and death advantage. Suppose thou be'st killed for obeying God, rather than man: what greater honour can be done thee? Queen Anne Bolane, the Mother of blessed Queen Elizabeth, when she was to be beheaded in the Tower, thus remembered her thankes to the King. Of a private Gentlewoman, said she, he made me a marquis, of a marquis a Queen, and now having left no higher degree of earthly honour for me, he hath made me a Martyr. And what said justine Martyr to his murderers, in behalf of himself, and his fellow Martyrs; you may kill us, but you can never hurt us? And Francisco Soyit to his adversaries, you deprive me of this life, and promote me to a better, which is, as if you should rob me of counters, and furnish me with gold. The sooner I die, quoth another, the sooner I shall be happy: and even in the very act of suffering, God gives courage with the one hand, and holds out a crown with the other, 2 Cor. 1.5. and 12.10. When Pyrrhus tempted Fabricius, Which hath made many prefer it before the greatest pleasure, profit, or honour. the first day with an Elephant, so huge and monstrous a beast, as before he had not seen; the next day with money, and promises of honour: he answered, I fear not thy force, and I am too wise for thy fraud. He will never fear to be killed, who by killing is sure to be crowned. His resolution, is like that of Consalvo, who protested to his soldiers, showing them Naples, that he had rather die one foot forwards, then to have his life secured for long by one foot of retreat. And good reason; for doth not our Saviour say, whosoever shall seek to save his life in this case, shall lose it (I, more, he shall lose both body and soul eternally, for so the words imply) but whosoever shall lose his life for my sake, and the Gospels, he shall save it? Mat. 10.39. Luke, 17.11.33. This privilege hath God given to those that fear him, that they need not to fear any thing else. Yea, though every pain they suffer, were a death,; and every cross, an Hell; they know they have amends enough, when they hear the Holy Ghost say, Apoc. 2.10. be thou faithful unto the death, and I will give thee the crown of life. And indeed, this promise which is added, should, me thinks, be a notable spur to our perseverance, should exceedingly sharpen the commandment and drive it more deeply into our minds, making us to say, with Pompey (being to carry corn to Rome in time of dearth, and the Sea tempestuous) it is necessary that I go on, not that I live. Many have thought health worthy to be purchased with the price of Cauthers and Incisions, how painful soever; but alas! eternal life is a precious pearl, which a wise Merchant will purchase, though it cost him his life, (yea, had he a thousand lives) and all that he hath, Mat. 13. The women told Naomy that Ruth was better unto her then seven Sons, Ruth. 4. but Christ is better than seventy times seven lives: for what is life, together with a perpetuated fame, from Adam till doom's day, in respect of salvation for eternity? or what are they, that can only kill the body, to Him, that after he hath killed the body, can cast both body and soul into Hell? But as warm to a dead man: But others prefer the world's favour before Gods. so are the motions of valour to a fearful heart: say what can be said, clear men's judgements, cure their prejudice; many will yet fear the world's opinion more than God's displeasure; which is to run into the fire, to avoid the smoke; and more dread the mocks and flouts of men on earth, than they do the grinning mocks of the Devils in Hell; which makes them cease to be good Christians, that they may be thought good companions: wherein they put down Aesop's foolish fishes, that leapt out of the warm water, into the burning fire for ease: or Timocrates, who, as Thucydides relates, killed himself for fear, lest he should be drowned. Wherefore, seeing all men cannot receive this gift of fortitude, save they to whom it is given; I will yet show you, if not a more excellent, yet a more safe way to avoid this danger, and all other their allurements. § 194. IF thou wouldst neither be enticed nor enforced to pledge them, We must refrain their company, and not dispute with them o● we shall not hold out. in any of their wicked customs, divorce thyself from all acquaintance and society with the vicious, yea, entertain no parley with them. There are some vices of that nature, that they cannot be vanquished but by avoiding; such is fornication, fly fornication, saith the Apostle, 1 Corinth. 6.18. that is, flee the company of fornicators; for to be in a lewd woman's company, saith Solomon, and departed innocent; and to take fire in a man's bosom, and not sing his ; or go upon live coals, and his feet not be burnt, are equally possible, Prov. 6.27, 28. such is the frailty of man's nature, that if the eye but see, or the ear hear, or the hand but touch a whorish woman, the heart will go nigh to catch, and take fire, verse 29. And thus is fares with this sin, bid a man consort a while with drunkards, and departed from them innocent, you may as well put a match to dry powder, and forbidden it to take fire, except he be very well stayed, and of better governed affections then ordinary. It is not safe to commit a little Wherry to the Seas violence. A stick that hath once been in the fire, much more a Torch newly extinguished, being forth with put to the flame, will soon be kindled again. Wherefore keep out of the reach of thy vicious acquaintance, and if they beckon thee one way, be thou sure to take the contrary, at least entertain no parley with them. When Castles once come to a parley, there is great fear they will yield: and gates that are always open, will sometimes admit an enemy. No disputing with Satan, or his deputies: when our first Parents fell to arguing the case with that old Serpent, though in the state of innocence, when they had wit at will, and their reason at command, they found him too hard for them: how much more too weak shall we find ourselves, that now are as we are? surely, we are like to lose all, if once we enter into disputation with that old Sophister, and crafty Fox, after the experience of six thousand years almost, and when our ownflesh (which is the greatest both deceiver and dissembler in the world) is become his cunning solicitor. Alas! he desires no more than to be heard speak; for grant him but this, and he will persuade thee to believe, even contrary to thine own knowledge: as how easily did he persuade Eve, by himself; and Adam, by her, (when they gave but ear to him,) to believe what he spoke, though they had heard God himself say the contrary, but a little before? Gen. 2.17. and if innocency found no means of resistance, what hope have we so extremely degenerated? And indeed, why do we pray not to be led into temptation, if we lead ourselves into temptation? If we will not keep ourselves from the occasion; God will not keep us from the sin: and if God do not keep us, we cannot be kept: we cannot, we will not choose but fall. Wherefore shun the society of evil men, as joseph shunned the society of his Mistress, and leave them that leave God, as Noah did the old World, and that by God's commandment, Gen. 7.1.7. and Abraham the Canaanites, Gen. 12.1. and Let the Sodomites, Gen. 19.17. and Israel the Egyptians, Exod, 12.37.41. and Moab and Ammon, Numb. 27.1.2.3.16.17. § 195. BUt is it warrantable, Quest. may some say, to separate from our old acquaintance, That it is lawful to withdraw ourselves from their society and how. (being vicious) and other the like company? Not totally; for than we must go out of the world, 1 Cor. 5.10. nor from any in all cases; Answ. for than we must separate from the public assemblies: nor in regard of civil society, and necessary commerce; for this were to unglew the whole world's frame, which is contexted only by commerce and contracts, therebe certain wise uses to be made of them, for our convenience or necessity, which need not, yea, must not be forborn: as wherefore serves discretion, but that (as a glass window) it may let in the light, and keep out the wind? Neither can wicked men, in this case, be avoided: but so long as we are in this World, we must converse with men of the World: and we know it is lawful enough, in terms of civility, to deal with infidels, yea, even the savage Cannibals may receive an answer of outward courtesy. If a very dog fawn upon us we struck him on the head, and clap him on the back, much less is the common bond of humanity untied by grace; disparity in spiritual professions, is no warrant for ingratitude: yet a little friendship with such, is enough; the less communion with any of God's enemy's, the more safety: and sure I am, that those who affect a familiar entireness with such, bewray either too much boldness, or too little conscience. Yea, we may not only converse with evil men, but communicate with them also without harm, so it be not in evil things: as in the Sacrament the unworthy receiver eateth and drinketh damnation to himself, sibi, non tibi, to himself, not to thee. But as touching a familiar entireness, and leagues of amity, that they are unfit, unwarrantable, dangerous, is easy to prove. As what saith the Holy Ghost by S. Paul? We command you brethren, in the name of our Lord jesus Christ, that ye withdraw yourselves from every brother that walketh inordinately, and not after the instruction which ye received of us, 2 Thes. 3.6 And again, speaking unto the converted Ephesians, touching others among them who were whoremongers, unclean persons, covetous men, and idolaters, he saith, be not companions with them, Ephesians 5.5.7. And lastly, in that case of the incestuous Corinthian, he doth not only excommunicate him, but makes a rule upon it, that if any one, which professeth himself a Christian, shall live in any scandalous course, that they shall not afford him so much as civil and familiar converse, 1 Corinth. 5.11. If any man that is called a brother, saith he, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one eat not. Mark this all ye swinish drunkards, and beastly livers, that God dischargeth us your society. But to proceed. Why was that Law enacted, for the strict avoiding of Leprous persons? it was not the body only that was herein respected, by the God of spirits; those that are spiritually contagious must be still and ever avoided, they must be separated from us, we from them; they from us, by just censures; or if not, we from them, by a voluntary declination of their familiar conversation: or if they can join our heart to theirs, they will disjoin it from God; to let pass Saint Paul's charge, 2 Corinthians 6.17. come out from among them, and separate yourselves: And that of the Angel, Revelation 18.4. come out of her my people, which especially have relation to Idolaters; see what hath been the practice of God's people since Noah, Lot, Abraham, and Israel, which have been alleged already. Doth not David say, I have not sat with vain persons, neither kept company with the dissemblers. I have hated the assembly of evil doers, and will not company with the wicked, Psal. 26.4.5. And was not joseph, whom the Holy Ghost styleth a just man, fully minded (before the Angel forbade him) to put away Mary, after he was betrothed unto her, when he but supposed her to be dishonest? Matthew 1.19. And was not all this, to show us what we should do in the like cases? Wherefore, let us tread in their steps, and say with a worthy Divine, though I may have many bad acquaintance, yet I will have no bad companions: for even the tame beasts will not keep with the wild; nor the clean dwell with the leprous. But above all, let us keep no drunkards, nor swearers in our houses, Psalm 101.4, 5, 6, 7, 8. no, nor scoffers, Ishmael must be turned out of doors, when he once falls a jeering of Isaac: and indeed if we do, it is a shrewd suspicion we are not sincere ourselves: for grace, as it is resembled to heat, so like heat, it gathereth together things of one kind, separateth things of a contrary nature, as dross from Gold. In fine, if they have forsaken all honesty and good conscience, it is time for us to forsake them: if they depart from us, in the foundation of faith and good works; let us (as justly we may) depart from them, in the building of brotherly fellowship: they build on the sand, let us build on the rock: yea, if they forsake the right way, we must forsake them, or Christ will forsake us. § 196. BUt least this should not suffice: Five reasons of breaking off society with our vicious consorts. see some reasons to enforce thee thereunto, which all God's people propound to themselves, when they bid adieu to their old associates in the broad way, and purpose to pledge them no more in their wicked customs. The reasons are principally 5. and they are weighty 1. That They may come to the sight of their errors. 2. That We may not be Jnfected by them, nor partake of their sins. 3. That We may not be Jnfeoffed in their punishments. 4. So fare as is possible we may be at peace with all men. 5. Because their company would bereave us of comfort, which otherwise we should enjoy, being alone. First, First that they may look into themselves that thereby they may come to the sight of their errors, and consequently, be reclaimed. S. Paul, when he commands the Corinthians to shut the incestuous person out of their society and fellowship, gives this reason, that his Spirit might be saved in the day of the Lord, 1 Corinth. 5.5. Again, when he writ to Timothy, that he had done the same, touching Hymeneus and Alexander, he yields this to be the reason, that they might learn not to blaspheme, 1 Timothy 1.20. And in another place. If any man obey not our saying, note-him by a letter, and have no company with him, that he may be ashamed, 2 Thes. 3.14. It was the practice of the primitive Church, in her first love, that she might shine in beauty and fairness above alother Synagogues, not to admit any scandalous person, or open offender into the Communion of Saints; until their foul spots were carefully washed off, and taken away by the tears of repentance. The bread of the children was not given unto dogs; neither, by an equal bounty, to the godly and the wicked, was there an equal encouragement to godliness and iniquity, but a separation was made between the sick and the whole; and this separation had no other intent, but edification; even an edification of the spirit, by the destruction of the flesh: so that men could find no fault with the dispensers of this power, having nothing to complain of, but that their lives thereby were sought to be amended, and their souls to be saved. I confess, that was a separation of a higher nature, the power of the keys being added, they were delivered up to Satan, shut out of heaven; herein it is not so, but this serves to the same end, and is done only in cases of like fact. The cause was weighty, for which the gates of heaven, were to be locked; great, in the thing done; or great, in the wilfulness of the doer; and this not without reason: for the doom was heavy, and fit for the back of a strong and mighty evil: it was a short damnation, a temporal hell, a shutting out of heaven upon earth, yea, heaven in heaven, even the joys, and comforts of the spirit of consolation. Neither could it be but an excellent remedy, for, beside that it was God's institution, the remedy was fitted to the disease: a degree of presumption, was encountered with a degree of despair; the Scorpion was made a medicine, against the sting of the Scorpion; Satan was set on work, to take him down by terror unto salvation; whom before he animated and puffed up to destruction; he, that said at first, sin boldly, for ye shall not dye at all; now he changeth his voice, and saith, thy sin is greater than can be forgiven thee. But the wisdom of dispensation suffered this roaring Lion no longer to terrify, but until his terror did mollify: he aimed indeed at despair and destruction; but the Church aimed at humiliation, and conversion, yea, at consolation and salvation. And indeed humiliation for sin, is the only way to conversion from sin; conversion from sin, the only way to the consolations of the Spirit; and the comfortable spirit is both the guide and the way to life eternal: therefore, when the man is humbled, Satan is cashiered; the horseleech is taken away, when he hath sufficiently abated the vicious and superfluous blood. Thus were men healed, by wounding; exalted by humbling: O admirable use and command of Satan! he is an enemy to God, and yet doth him service; he is an adversary to man, and yet helps him. A strange thing, that Satan should help the incestuous Corinthian, to the destruction of his flesh, his concupiscence, and the edification of his soul. A strange thing that Satan should teach Hymeneus and Alexander not to blaspheme: he is the author of blasphemies, and yet he teacheth not to blaspheme. But is Satan contrary to himself, and is his kingdom divided in itself? no surely: dut one that is stronger than he both in wisdom and power, manageth both his craft and malice, to ends, which himself intendeth not. The devil is one and the same still, even purely malicious; but God suffers him to go on in his temptations, just so fare as temptation is profitable, and no further: therefore while Satan is driving the offender to despair, God stops his course, when the sinner is come to due humiliation: and then, as it was with Christ in the wilderness, so is it with the humbled sinner, Satan is dismissed, and the Angels come and minister unto him. This was the nature, manner, and end of public excommunication: private hath relation to it; both touching cause and end. First, public had respect to the cause; that it was to be used, only in case of scandalous, open, and notorious impiety: so hath the private; we do not break off society with any for weaknesses, and sins of infirmity. Secondly, that did only aim at their amendment, conversion, and salvation: so doth this; we desire only to have them look into themselves, where the fault lies, and seek to amend their course: and certainly nothing will sooner make the adulteress or drunkard bethink themselves, then when they see, all that are honest and sober, even their neighbours and old associates, shun their company and despise them, as if they were not worthy of humane society: and if they have the least desire to be reputed honest and sober again, and admitted their familiar converse, (without which, they are, as it were, banished into exile) they will do what possibly lies in them to redeem their credit, and merit their good opinion, by a more soberf, honest, and holy demeanour: the disparity lieth only in the power and severity of the agents; we cannot, we do not, we desire not to deliver them up to Satan; but hearty pray that they may be delivered from him, and all evil. § 197. THat we may not be infected by them, 2. That we may not be infected by them nor partake of their sins. nor partake of their sins. It is a true Proverb, Evil company corrupts good manners: and He that will not evil do, must keep from all that longs thereto. To be safe from evil works, is to avoid the occasions; especially, he that will keep himself from iniquity, and have no fellowship with the unfruitful works of darkness, must have no fellowship with wicked persons, the workers of darkness: joseph thought no weapon comparable, for the beating off his Mistress' assaults, to running away. The first thing that God did, after he created Heaven and Earth, was, to separate light from darkness; probably to show, that the good should first of all separate from the evil, if they mean not again to become evil. It is not more hard to find virtue in evil company, then to miss vice. They were mingled among the Heathen (saith the Psalmist) and what follows? they learned their works, Ps. 106 35. Peter had never denied and forsworn his Master, if he had not been in company with Christ's enemies: but then how soon was he changed? Now, saith one, If such a Cedar fell, how shall I stand? I will not therefore hazard the frail potsherd (my flesh) upon the rock of evil company for any thing. David had never dissembled, if he had not been among the Philistines: which made him after (that he might wisely shun that occasion) say, depart from me all ye workers of iniquity, for I will keep the commandments of my God, Psal. 119.115. intimateing, that he could not otherwise: nay, how many thousands have confessed at the Gallows, I had never come to this but for evil company, which drew me to these courses? yea, the truth is, we can not come amongst these vipers, and not be stung by them; for even to hear them speak, will make us either angry, or guilty; and not to be intemperate with them for company, is a great discourtesy, if not a quarrel. Many a man had been good, that is not, if he had but kept good company. There is a pliable disposition in all men naturally to evil; we follow it, as Iron doth the Loadstone, by a natural and hidden propensity: our corrupt nature is like fire, which, if there be any infection in the room, draws it straight to itself: or like Jet, which omits all precious objects, and attracts nothing but straws and dust: or, if a man hath both good and bad in his nature, either of them will fortify, as they meet with their like; or decline, as they find a contrary: as Samson did in his strength, who, at first being hard enough for all the Princes of the Philistines, at last, by keeping Dalilah company, they set a boy to lead him. Yea, suppose a man stands indifferent; his company, whether good or evil, will work him into a new nature; and by continuance, he shall grow up to the same height with them, as the Hop groweth to the end of the pole, be it never so high, and he himself shall do the like to others; as one piece of Iron, being rubbed with the Loadstone, will draw another piece, even as if it were the Loadstone itself. A good man in ill company is like a precious pearl, fallen into the mud; which the longer it lies, the deeper still it sinks into it: for, if the force of custom, simple and separate be great; the force of custom, copulate, and conjoined, and collegiate, is fare greater; for their example teacheth, company comforteth, emulation quickeneth, glory raiseth: so as in such places the force of custom, is in her exaltation: which made the mother of Alexander, the twenty sixth Emperor of Rome, so careful of her son's education, that she kept continually a guard of men to take heed, that no vicious persons came unto him, to corrupt him in evil. It was a good conceit of Themistocles, and not trivial, when he set up a bill of an house, which he had to let, that he added, aye, and there be good neighbours too: for it shall go hard, but neighbourhood will somewhat mould the whole family into better or worse, as themselves are. The sore eye, we know, infecteth the sound: and they that sleep with dogs, shall swarm with fleaes: yea, a man's posterity after him, shall gain, or lose by the bargain. It were happy, if the injury of a wicked man could be confined to his own bosom; that he only might far the worse for his sins; that it were but self do, self have: but as his lewdness, like some odious sent, is diffused through the whole room, or place where he is, and reacheth to the times, upon which he is unhappily fall'n: so after generations are the worse by means of him. An ill precedent, is like Goodwin Sands, which not only swallowed up his patrimony, but still continues a dangerous place, where too many have miscarried. He is a very mean person, that draws not some Clients after him: even Thewdas and judas had their four hundreds to accompany them. One man may kindle such a fire, as thousands are not able to quench: one plague-sore may infect a whole nation: and all the venom of sin is not spent in the act. Sin among men, like the Murrain in Cattles, or scab among Sheep, is of a catching and infectious quality: and, like the Plague or Leprosy, will run along from one to another: our corrupt nature is like tinder, which is kindled with the least spark: wherefore it behoves us to avoid all provoking objects: as a man that hath Gunpowder in his house, keeps it safe from fire: and well were it for us, if lewd ones were forced to cry, as the Leper in Israel, I am unclean, I am unclean. Every thing labours to make the thing it meets with like itself; fire, converts all to fire; air, exiccates and draws to itself; water, moistens and resolveth what it meets withal; earth, changeth all that we commit to it to her own nature. Every man will be busy in dispending that quality which is predominant in him: we can converse with nothing, but will work upon us, and by the unperceived stealth of time, assimilate us to itself: one rotten Apple will infect a whole floor: one putrid grape corrupts the whole sound cluster. The choice therefore of a man's company, is one of the most weighty actions of our lives; for our future well or ill being depends on that election: if we choose ill, every day inclines us to worse, we have a perpetual weight hanging on us, that is ever sinking us down to vice Antisthenes wondered at those which were curious in buying but an earthen dish, to see that it had no cracks, nor inconveniencies, and yet would be careless in the choice of friends, and take them with the flaws of vice. What was the reason (think we) that our Saviour would not suffer his weak Disciple, in the Gospel, to go and bury his dead father? Luk. 9.60 It was not any averseness to civil, much less filial respect and duty to Parents; yea, he preferred mercy before sacrifice; but he well knew, that when he once met with his carnal friends at the funeral, they would pervert him again, and quickly flout him out of his new Master's service, and that the Gospel should soon lose a Preacher of him. The reason why the Raven returned not into Noah's Ark, as the Dove did, is given by some, because it met with a dead carcase by the way. A wise man will be wary, not only to shun sin in the action, but in the very occasion. How many, that meant not to sin, are won only by the opportunity? for occasion and our nature are like two inordinate lovers, they seldom meet, but they sinne together, and every act of sin, ties a new knot: if we keep them asunder, the harm is prevented: and it is easier to deny a guest at first, then to turn him out, having stayed a while: it is easier to keep fire from flax, then to quench it after it is on fire: a man may spit out a spark, but when once kindled, there is hardly any quenching of it. Why do we pray, deliver us from evil, but that we imply, besides all other mischiefs, that there is an infectious power in it, to make us evil? Let us therefore do what we pray, and pray that we may do it: yea, O Lord, free us both from speech and sight of these bawds and panders of vice, so fare as is possible; if not, at least from joining in league, or dwelling in house with, or having dependency on such. Oh how many are there, that, like the Pinetree, with their very shadow, hinder all other plants from growing under them: or, like the great mountain Radish, which, if it be planted near the Vine, causeth it to starve and whither away? Alas! it is nothing to be godly in Abraham's house: but for a man to dwell in the tents of Kedar, or to live in the Court of Sardanapalus; and yet to keep himself upright, is a matter of great difficulty, especially, for him that is not well rooted by time and experience. A fore new skinned will fret off again, with the least rubbing; yea, the very sight of evil is dangerous, to such an one; lusting, for the most part, follows looking; as we see in Eve, Gen. 3.6. and David 2 Sam. 11.2, 3. which makes Solomon speaking of a strange woman, advise us to keep fare from her, and not once come near the door of her house, Prov. 5.8. It is a hard matter for that soul, not to fall into those vices, unto which the eyes and the ears are enured, not out of love, but custom, we fall into some offences. We read that Persina, that Ethiopian Queen, in Heliodorus, by seeing a fair picture of Perseus and Andromeda, was brought to bed of a fair white child; whereas Pope Nicholas the third's Concubine, by seeing of a Bear, was brought to bed of a Monster. I am sure this is true in the moral of it; which should make us equally love good company, and hate evil. I know there be in every place whole troops of evil persons; and where there are many pots boiling, there cannot but be much scum: so that a man shall find it, either impossible, or hard, never to be amongst them, or shift off their solicitations. Wherefore if at any time (as no fly is more importunate) they thrust themselves into thy conversation, do as those which must necessarily pass by a carrion in the way; hold thy breath, be alone in a multitude, abhor to participate with them in their vices, and hasten to be out of their air, as Peter did out of the high Priests hall, so soon as Christ looked upon him: and if they yet follow thee, turn back to them, with the Angels farewell, increpet te Dominus. And lastly, if by chance, with Peter, thou hast taken the least soil, or infection from these poisoned and pitchy Links, be sure to scrape or brush it off thy soul again, by prayer, examination, and humiliation: as they that come out of infected houses, air, or wash their garments, for the more safety. Thus did Peter, not without cause, not without benefit and commodity. § 198. IT is true, Object. Many objections answered. they will persuade us; that instead of being infected, we may gain by their company; and tell us, that true Crystal may touch the Toad, without being poisoned; that the Diamond will lie in the fire, without being consumed; that fish may live in salt waters, and yet retain a fresh taste; that though rust will fret into the hardest steel, yet it doth not eat into the Emerald; that though the Loadstone draweth Iron after it, yet it cannot-stirre Gold; nor the Jet steel, though it doth straw; that though the Sun hardens clay, yet it softens wax; that if a Ship hath a sure Anchor, it may lie safe any where; neither is it absolutely unlawful for us to keep them company, seeing Christ kept company with Publicans and sinners of all sorts. Answ. Here are good words, but no security; which therefore an experienced man gives the hearing of, but stands (the while) upon his own guard. No charity binds us to a trust of those whom we have found faithless. Credulity upon weak grounds, after palpable disappointments, is the daughter of folly. He that hath once broken his faith, will not easily be trusted. I know Physicians may converse with Leprous persons, uninfected; but then they must have stronger Antidotes, than their natures give them, or else themselves shall stand in the same need, and of Physicians become Patients, and need Physic: so that may be lawful, in a sage and stayed person, which is unfit for an ungoverned eye once to look upon. We read, Gen. 19.17. that Lot and his wife, were forbidden to look back at the destruction of Sodom; when to Abraham it was left at large, and without restraint, he being a man of better ruled affections. Again, I know the Devil cannot hurt me, so long as God is with me: as the best Loadstone cannot draw Iron unto it, if the Diamond be by: yea, the very fear of God, and thought that he looketh on, as one spoke of grave Cato, will keep a man from yielding to their temptations, as it did joseph, touching his Mistress' allurements: and that faith, as it is no coward, so it is ever victorious: what then? though faith be confident, yet it is not impudent; it knows a guard of Angels will keep us in all our ways, but not in our wanderings: though it may be lawful to come among them, yet wisdom forbears some lawful things, because they may be occasions of things unlawful. He that abstaines from nothing that is lawful, will soon be brought to do that which is unlawful. The note which comes too near in the Margin, will skip into the Text, at the next impression. He that will go as near the ditch as he can, will at some time or other fall in. He that will do all that he may, will sometimes do what he ought not. It is hard for the best man to say how fare he will be tempted. If a man will put himself among Philistines, he cannot promise to come forth innocent; or if he do, that soul which lives among thorns, shall hardly thrive in Grace. How many have fallen into a fashion of swearing, scoffing, drinking, out of the usual practice of others: as those that live in an ill air, are infected with diseases? A man may pass through Ethiopia unchanged, but he cannot dwell there, and not be discoloured. When once a man gives himself over to be the companion of vice, in the end he becomes the very slave of vice. The Ox being tied to the Figtree, looseth his strength. Many strokes overthrow the strongest Oak. Many drops of rain, though never so soft, pierce the hardest Marble, yea, even the flint stone. And let graces be never so well fixed in a man's heart, yet he may soon have them consumed and wasted this way, if he take not heed: as Snow and Ice cannot be so hard congealed, but they will melt, if they come to the fire. And little do our peremptory resolvers in this case know, or consider, either the insinuative power of evil, or the treachery of their own hearts, in receiving it, or the importunity of wicked deceivers, in obtruding it: they are the worse for their society, and perceive it not. An Egg covered with salt (as Philosophers teach) hath the meat of it consumed, whilst the shell is whole. And we read of many Towns, which have in time been undermined, even with the most impotent and weak Creatures, as one in Spain with Coneys; in Thessalia with Moles; in France with Frogs; in Africa with Flies. Many an one receives poison, and knows not when he took it. Many breath in this world, like men sleeping in a boat, are carried down the stream, even to their gravesend, without waking, to think where they are. No man proves extremely evil on the sudden: through many insensible declinations do we fall from virtue. Satan's agents are still scattering his fiery darts, among the Army of Israel; and when they light upon wood, they kindle; when upon flax, they flame; when upon gunpowder, they blow up all. They therefore that love such intricate and perplexed walks, had need of Iron shoes. True it is, that Christ conversed and kept company with Publicans and sinners, (as the Physician with the sick) to heal their souls: neither did they make him worse, but he made them better: but as true it is, that he was without the level of temptation; and so is no general warrant. I will therefore not only shun evil, but the means to come to it; and to avoid hurt, I will keep myself out of shot: neither will I presume, being but a man, to follow my master in that which he did as God. Indeed, many are so presumptuous of their strength, that they think they can come in any company, and yet come off clear: but he which comes to save one drowning, must be stronger than the other, or else he will be drowned himself. Pliny reports, that a Family near Rome would go upon live coals without being burnt: had it hereupon been necessary for others to put the same in practice? no: neither is it necessary for us to do that herein which our Saviour did. Our minds have not that ballast in them, which his had, and so are sooner endangered, by the floods of wickedness. Secondly, whereas they object: that we may gain by their company: I confess it possble, for even the most venomous and ravenous things that are, have their commodities, as well as their annoyances: And the Cock by scraping in a dunghill, did once find a jewel: Virgil from Enniu's dung did Gold extract: and Apothecaries of Viper's flesh can make an Antidote against poison: an Harlot's face may suggest chasteness: and a sinful surfeit may prove an Antidote for sin: yea, as external cold kindles the heat of the stomach: so we find it recorded in holy Writ, that some, by a spiritual Antiperistasis, have grown hotter in their zeal, by being encompassed with the outward cold of wicked and irreligious company: like Roses and Lilies, which flourish the more for being beset with Thorns: and Violets, which are the sweeter and more odoriferous, for being beset with Garlic and Onions; for as much as they suck and draw all the ill favours of the ground unto them. Thus it fared with Lot, who served God better among the beastly Sodomites, then when he was separated from them. And some others there are no doubt, who, as they own not this grace to themselves, so they are more for wonder, than imitation. For if Daniel found a guard in the Lion's Den, shall another thrust himself thereinto for shelter? and if Peter walked upon the pavement of the water, did the rest of the Disciples step forth and follow him? No. Ob. But say some. By keeping them company we may win them, and happily convert their souls. Answ. I answer. Hope not so much to convert them; as fear that they will pervert thee: for virtue is not so alluring as vice: the one spreads itself, like poison in a vessel; the other is not half so dispersive. Sin, and Hagar, are more fruitful than virtue and Sarah: falsehood, more successful than truth. The sore eye infecteth the sound: the sound will not mend the sore. Vinegar will mar wine; wine will not mend vinegar, Infection is spreading and catching: health is not so. An hundred sound persons shall sooner catch the plague, from one infected person; then he receive his health from them. Solomon that wonder of wisdom, might think by joining in affinity with his neighbour Princes, and marrying their Daughters, to win those Heathens to the Kingdom of God: but he was deceived, for he could do no good upon them; they wrought him too much evil. And doth not experience teach us, that the good are sooner perverted by the bad, than the bad converted by the good? even as a tainted air doth more easily infect a sound body, than an wholesome can clear the sick. We read of certain Magnetical, or Adamantine Rocks, in the Isles of Moniole, which draw all ships unto them, that have any Iron pins, holding them so fast, that they are not able to stir: evil society, are such Rocks; holy men, the ships; natural and inbred corruption, the Iron pins: he that will be safe, let him keep fare enough from such Rocks. A good man, joined in league with one that is wicked; is like a living man, bound to a dead corpse, which will sooner suffocate him, than he revive that: or, like an Isickle, can endure the rough northern wind of persecution well enough, but melteth with the heat of the Sun, sweet allurements of the world, and the flesh. The children of God are, as it were, dead to their lusts; but if they should tempt God, by a too familiar society with the vicious; who knows, but as live coals will kindle dead ones; so their evil speeches and actions may kindle and inflame them with the love and liking of lewdness? Indeed, as one said to his suppliant, make me a Diviner, and I will make thee rich: so may a good man say to a vicious; make me Angelical, that is, incapable of being seduced, and I'll do my best to make thee a Convert. § 199. 3 OUr entireness with wicked men feoffs us, not only in their sins, 3 That we may not be enfeoffed in their punishments. but oftentimes in their punishments also; as it fared with the 36. men which were slain before Ay, for Achan's sake, joshua 7. where we see the innocence of so many thousand Israelites was not so prevalent, to expiate his one sin; as his one sin was, to taint and bring judgement upon all Israel. If the Stork be taken damagefeceant with the Cranes, she is enwrapped in the same net, and cannot complain that she is surprised. He that walketh with the wise (saith Solomon) shall be wise; but a companion of fools, shall be afflicted, Pro. 13.20. This Augustine well observes, speaking of the religious, taken amongst the rest of the Goths, jure amaram vitam sentire, quia peccantibus amari esse noluerunt. And hereupon Moses separates Israel from Corah, Dathan, and Abiram, saying, depart from the Tents of these wicked men, and touch nothing of theirs; lest ye perish with them, Num. 16.26. And doth not God himself say to his people, touching Babylon, Go out of her, my people, that ye be not partaker of her sins, and that ye receive not of her plagues? Rev. 18.4. Where sin is let in, punishment will not be kept out. Yea, if Lot had stayed in Sodom, he had been destroyed: if his Sons would have gone out, they had every man escaped. Indeed, we cannot be too fare off from such company; and it were happy if they were kept by themselves; for so long as the infected person is shut up, his plague doth not spread. And besides the benefit of our safety, wickedness would soon be ashamed of itself, if it were not for the encouragement of companions. Solitariness is the fittest Antidote for spiritual infection. It were happy for the wicked man, if he would be separated from himself. Antisthenes would often say, It was a great oversight, sithence they purged their Wheat from Darnell, and their wars from cowardly Soldiers, that they purged not their common wealth from lewd and wicked people. Or if our persons escape , yet we may suffer in our estates, and be crossed in our most weighty designs and determinations, only for joining in league or friendship with God's enemies. Because thou hast joined thyself with Ahaziah (saith Eleezar to jehosophat) the Lord hath broken thy works; and the Ships were broken, that they were not abe● to go to Tarshish, 2 Chro. 20.37. But admit they can not infeoff us, either in their sin or punishment: yet their society will be a shrewd vexation to us. As let a religious man fall into their company, as an honest man may fall into the hands of thiefs, they will conspire how to afflict his eyes, with unchaste visions; his ears, with fearful oaths, his unwilling appetite, with drunken healths; which even a civilised Pagan would abhor. We read that Clitomachus the wrestler (though a great company-keeper, yet) if he had heard but one filthy word, would presently departed. How was just, Let vexed with the uncleanly conversation of his wicked neighbours? Sodom was worse than a Jail to his righteous soul: and report lies, if our Jails be not much like to Sodom, the very dens of mischief, the Schools of wickedness: a Malefactor learns more villainy there, then ever he knew before: drunkenness and blasphemy, usurp the place of mortification and humility. Or lastly, if their society be not a vexation to our minds; at least it will be a great disparagement to our names: every one will conclude, almost infallibly, such as our company is, such is our disposition. The common Proverb is, like will to like, And, Birds of a feather, will flock together. When jepthah was himself in banishment, there gathered to him idle fellows, such as himself, judges 11.3. When David was in trouble, and vexed in mind himself, their flocked unto him all those that were in trouble, vexed in mind, or that were in debt, even four hundred of them, to the Cave of Adullam, 1 Sa. 22.2. Yea, our Saviour meets no less than ten Lepers in one knot. Fellowship is that we all naturally affect, though it be in Leprosy: even Lepers will flock to their fellows, where shall we find one spiritual leper alone? drunkards, profane persons, heretics, will be sure to consort with their matches. And hereupon the Lacedaem onians, when they would certainly be informed, what the disposition and behaviour, of any one was, would wisely inquire with what persons, they were linked in fellowship. and indeed, he that makes himself a companion of all, sells his reputation very cheap: it being as great an indecorum, for a holy Christian to be in the company of graceless persons, as it is for a reverend Divine to sit upon the Stage in a public Theatre; or an old man to dance with little children in the streets. Base company (saith one) kills both our fame, and our souls: it gives us wounds, which will never admit of healing. How many have irrecoverably lost their good names, by keeping company with suspected persons? and whether the report be true or false, it is no easiething to disprove a slander, for like an unruly spirit once raised, 'tis hard to conjure down again. A man's good name is much easier kept, then recovered, And thus you see, that evil company endangers our souls: or could our souls be free, yet our persons are in danger; or could our souls and persons both be safe, yet our estates are in jeopardy: or could our souls, bodies, and estates be secure, yet our fame would suffer, and our good name lie at the stake. Wherefore &c. § 200. BUt admit we could keep them company without harm; 4. Because their company will bereave us of much comfort, which other wise we should enjoy. yet this inconvenience would ensue: their company would bereave us of much good, which otherwise we should enjoy, being alone; it faring with the godly wise, as with Saint Ambrose, who was wont to say, I am never less alone, then when I am all alone, for than I can enjoy the presence of my God without interruption. They are able to say, as Dubartus, and (before him) Scipio, I have never better company, then when I have no company; for than can I freely entertain my own thoughts, and converse with all the learned, which have been in former ages. Antisthenes' being asked what fruit he had reaped of all his study? made answer. I have learned by it, both to live, and walk with myself. And Alphonsus King of Arragon being demanded, what company he liked best? replied, Books, for these (saith he) without fear, or flattery, or any reward, tell me faithfully all that I desire to know. Cicero was, and I am of his mind, and though I be no Hermit, to sit away my days in a dull Cell, yet will I choose, rather to have no companion then a bad one. When Cato Utican, in vacation times, and at his best leisure, went to recreate himself in the country, he used to carry with him the best Philosophers, and choicest books. Algerius an Italtan Martyr said, He had rather be in prison with Cato, then with Caesar in the Senate house: so was it more comfortable, to be with Philpot in his Coal-house, then with Bonner in the Palace: Boner's conscience made his Palace a Coal-house, and a dungeon; whiles Philpot's made the Coal-house a Palace. The state of grace is heaven upon earth; and he that knows the sweetness of God's presence, will deem it more tolerable to be ever alone, than never able to be so. When I read of Hiero the Tyrant of Syracuse, and other such, that gave over their Kingdoms, to live a solitary life, I somewhat wonder: I should not, to hear of a religious and Christian King that did so. It is impossible for the natural man to be so merry, in company; as the believer alone; yea, saith S. Augustine, the tears of those that pray, are sweeter than the joys of the Theatre. Indeed, a witty jest may make a man laugh more, and louder: but he who hath an inheritance fallen to him, feels a more solid joy within: so he that enjoys his Saviour, and hath the assurance of heaven, is truly merry at the heart, and keeps Hilary Term all his life. And indeed, nothing in the world is worth envy, besides the condition of a true Christian. But to what end do I tell a blind man, how glorious and bright a creature the Sun is? or a poor man, what sums of money are in the King's Exchequers? To so many as are unrenewed I speak in Parables, Revel. 2.17. Yea, this seems to them a Paradox, that the people of God should be a merry people: for contrariwise, they dream of nothing but solitariness, and melancholy: as the common people thought Tully to be most idle, when he studied most: or as the Husbandman in Aesop objected idleness to the Poet: but as he replied, I am never so idle as in thy company: so may the religious, we are never so solitary, never so melancholy; as when in society with you that are vicious. This was David's case, which maketh him cry out, Woe is me, that I must remain in Meseck, and dwell in the Tents of Kedar: he found it a heavy yoke to be yoked with irreligious companions. And a double reason may be given of it, though we fear not to suffer either in our persons, goods, or good names (as before you have it.) For first, the soul that lives among thorns, shall hardly thrive, they are such Backbyasses to a godly life, that they will do what they can, to hinder our goodness to heaven, and the goodness of heaven to us; they will whither all our good parts and qualities which are in us; like an evil Northwind, they blow upon the buds of our graces, and nip them. 2. Secondly, It would make a man's heart to bleed to hear and consider, how swearing, blaspheming, cursed speaking, railing slandering, quarrelling, contending, jesting mocking, scoffing, flattering, lying, dissembling, vain, corrupt, and filthy scolding, scurrilous, lose, and idle talking, doth overflow with them in all places: so that such as fear God, had better be any where; then in the company of most men. Now I were mad, if I should so affect company, as to live voluntarily where vexations shall daily salute me. Indeed, a man is not rightly said to live, until he hath abandoned wicked society. Similis having lived seven years apart from the world, after a long time spent in a military life, he left this Epitaph behind him, Here lies old Similis, yet one that lived but seven years. This made Frederick the third, Elector Palatine, when some such friends of his desired his company, to answer, I have lived enough to you; let me now live to myself, and with my Lord Christ. Yea, Saint Augustine, ten days before he died, desired none might come to him, that so, in that time, he might the better fit himself for God. And indeed, that soul can never enjoy God, that is not sometimes retired. O that we could, in any reasonable time; give a stop to our madding and straying fancies: that we could, after so long time spent in the lusts of the flesh, and pride of life, bring home our cogitations and intentions unto ourselves, shake off these violent hold-fasts, bid our companions farewel, which have too long engaged our souls, and estranged us from ourselves. But when we are so wedded, combined, and glued to the world, it is no easy matter to make a safe retreat: it is a flaying to some to be sundered; thereby you pull away some piece of themselves. In this case, what we cannot do all at once, let us gain upon ourselves by degrees; go back step by step; first, block up one passage, than another. Will you know what course Demosthenes took in this case? He, to the end that his acquaintance and nearest friends might not (by carrying him abroad, according to their custom) withdraw him from his study and books, caused the hair of his head to be shaved off; and after took an order, that they should not peep out, until he had shaken off his consorts, by continually making them lose their labours. It were happy for our young studients, if they would a little imitate him; if they were not overmuch affected and addicted to company keeping; if they would but consider, that friends are the thiefs of time, the most precious jewel they can part withal. § 201. BUt here it will be objected. Object. That we are melancholy persons, Objection of joy and good fellow ship answered. strayers from the drove of mankind, and whereas nature hath made us sociable creatures, in making us men, religion hath altered to a crazied disposition, whereby we are mispleasing to all, as all to us. To this is answered. Answ. Suppose it were true (but I shall in place more convenient prove, that the religious only enjoy true mirth, and that worldly mirth is more talked of then felt, spiritual joy more felt then talked of, though I may appeal to any man's conscience, that hath been softened with the unction of grace, and truly tasted the powers of the world to come) yet they think it is better being a good Christian, than a good fellow; and hold it fare better, in good sadness to be saved with a few, as Noah was in the Ark, then in good fellowship, with the multitude, to be drowned in sin, and damned for company. We are content (saith one) to pass, through somewhat more unsociably, into happiness; it sufficeth we shall meet with good company at our journey's end, in the kingdom of heaven, even an innumerable company of Saints and Angels. The men of the world practise, what once a Jester spoke, who, when a great Lord asked him, whether he would go to Heaven or Hell? answered, to hell, for there (quoth he) I shall be sure to meet your Lordship, and the greatest part of mine acquaintance. But it is not so with the true Christian: he little loves Christ, that will not follow him without company: and his zeal is cold to heaven, whom the example of numbers can turn another way. Wherefore let us say, as much as Peter said; and do more, than Peter did; though all men should forsake thee, yet will I nt leave thee, O Saviour: neither magnitude of Princes, nor multitude of people, shall prevail with me. But the world wrongs religion, when they accuse it to be an enemy to good-fellowship: for she hath not a follower, which doth not say with David, Psa, 119.63. I am a companion to all them that fear thee, and keep thy precepts: for the godly man's chief delight is in the Saints, and such as excel in virtue, Psalm 16.3. Yea, and their fellowship is so good, profitable, and delectable, that as Synesius was of opinion, that King Hieron got more by Simonides acquaintance, than Simonides did by his; and as we read that Pharaoh, Saul, and Nabuchadnezzar were more pleasured by joseph, David, and Daniel, than Daniel, David, and joseph were by them: so I persuade myself, great persons would find themselves more then requited, if they would vouchsafe the company of some poor Saints: for a wise and holy Christian (like his Lord and Master) wheresoever he goes, makes better cheer than he finds, in an happy exchange of spiritual repast for bodily. Yea, as Plato accounted it one of the four great privelidges, for which he was especially bound to nature, that he lived in the time of Socrates: so they should think it none of the least favours, for which they were bound to bless God, that they enjoyed so religious and holy society. It is true indeed, there is a supposed good fellowship, to which religion is an enemy; because it is an enemy to this holy fellowship of the Saints: and good reason, the one are to the other, as Wolves are to the Lambs: now is it any marvel if the Lambs care not greatly for the company of the Wolves? the Lamb would not willingly be alone; yet it is far better when solitary, then in a wolvish society. Generous minds will associate with their matches and equals, or none: as Dav●d being a King, when he was expulsed his own Country, resorts to none but Kings: for first he goeth to Achis, King of Gath; then to the King of Moab, 1 Sam. 21.10. and 1 Sam. 22.3. Neither are our ding-thirsts, who lavish out their estates, and throw the house out at windows (as we use to say) good fellows, though they call themselves so: for good fellows and evil men are incompatible; like Simeon and Levi, sworn brothers, but brethren in evil; which is too evil a brotherhood, for an honest man to make one in, or (indeed) a wise man: for is not he a fool, that will sell Heaven for company, as a great many true drunkards do? For my own part, if I have good company, I will cherish them as Lot did his Angels, which were sent for guardians: if I have any bad, I will study to lose them, lest by keeping them, I lose myself in the end. § 202. 5 ANother reason why we should separate ourselves from their society, is, 5. That we may he at peace with all: which is not possible, if we keep them company. that according to the Apostles rule, s● far as is possible, we may have peace with all men, which is no way obtainable, but by a separation. A wicked man (saith Solomon) is abomination to the just ● and he that is upright in his way, is abomination to the wicked Prov. 29.27. if so, either no communion, or no peace. Believers, and such as are enemies to the Cross of Christ, can never be reconciled, at least in heart. What communion can righteousness have with unrighteousness? You may as well tie a sure knot between a Cobweb and a Cable, as a true and fast love knot, between the child of God and a wicked man. These two yoked together, agree like the Harp and the Harrow. they are as suitable, as a wooden Legg and a Thigh of flesh: which makes the Apostle Rom. 12.18. in enjoining us to have peace with all men, to add, if it be possible: and in another place to say, be not unequally yoked with infidels, for as we should not be yoked with infidels; so we should not be yoked with common drunkards, and swearers, nor with Atheists, which are no better than infidels; for that also is to be unequally yoked, unless we be Atheists too. As the jews might not consort with the Canaanites: so we may not consort with them, which are like Canaanites. Wise Solomon chargeth us from God, that we should not keep company with gluttons and drunkards, Proverbs 23.20. and the Apostle enjoineth us, not to have any fellowship, nor so much as eat with a drunkard, 1 Cor. 5.11. and that we should have no fellowship with these unfruitful works of darkness, or, if unwittingly and unwillingly we be thrust into any such society, we must not imitate, but reprove them, Ephesians 5.11. and we profess ourselves the servants of God: now they are bad servants, who will keep company with their master's enemies, especially, after he hath straight charged them to the contrary. Alas! what should we do in the presence of base persons, when even our sober ignorance, in ill courses, is more than disesteemed of the world? Yea, when it is not enough for them to be bad themselves, except they rail at the good? when if there be one in a company, that abhors impious language, they will blaspheme on purpose to vex him? when they will think themselves slighted, if they be not sent away drunk? when to departed sober, is held incivility? and we cannot talk idly enough, nor do lewdly enough, to bear them company; we can neither say as they say, nor be silent when we see and hear their baseness. As whom would it not stir, to hear oaths strive for number, with words; scoffs, with oaths; vain speeches, with both? we love neither to bite, nor fawn; yet we can not forbear to speak the naked truth; which if we do, will breed a quarrel. As for instance; one, jests pleasantly with his Maker; another, makes himself sport with Scripture; a third, fills his mouth with oaths of sound; a fourth, scoffs at the religious; one, speaks villainy; another, laughs at it; a third, defends it; one, makes himself a swine, another, a devil. Now who, that is not all earth, can endure it? Yea, who, having grace, can hear such wickedness, and feeleth not some spark of holy indignation arise in him, while he thinks of it? or who having not lost his spiritual scent, can endure the savour of such noisome and stinking breath, as their rotten lungs send forth. Well born children are touched to the quick, with the injuries of their Parents: and not thus to be moved, is to confess ourselves bastards. Indeed, men of steel stomaches can digest any discourse, though never so course; but the gracious know, that as they must render an account for every idle word, so likewise for their idle silence, for in this case not to reprove them either by word, or gesture, is to do the same things in judgement and conscience, which the other doth actually. Every evil we see doth either vex, or infect us. The very sight of sin makes a man either sad, or guilty: if we see it, and be not sorrowful, we are sinful. If Lot had not been vexed with the beastly Sodomites, God had been vexed with him: yea, in such a case not to be very angry, is to make God very angry. Ely heard of his son's impiety, no doubt with grief enough, but not with anger enough; therefore he is punished with hearing of their destruction, that was too remiss in hearing of their transgression. It is easy to be guilty of another's wickedness, even our very permission appropriates crimes to us: we need no more guiltiness of any sin, than our willing toleration. All sins which we give allowance to, being committed, or not hindered by us, if we may, are ours, as if we committed them: first, Commanders; 2. Abettors; 3. Counsellors; 4. Consenters; 5. Commenders; 6. Connivers; 7. Concealers; 8. not hinderers; each of these will be found guilty before God's Tribunal. What saith the Prophet to King jehosaphat, wouldst thou help the wicked, and not only so, but wouldst thou love them that hate the Lord? therefore for this thing the wrath of the Lord is upon thee, 2 Chron. 19.2. we need do no more to bring the wrath of God upon us, than even to love and favour those which hate him. How much better than to oppose thy friend by reproving him, then that God should reprove thee for being at one with him. But this is no friendly part: yes, the Scripture affirms, Objections answered. that not to tell one's Brother plainly of his faults, at least, if there be probability of doing good, is to hate him in his heart, Levit, 19.17. And Philosophy tell us, that is truly perfect love, which, to profit and do good, feareth not to hurt or offend; that admonitions and corrections are the chiefest offices of friendship. Diogenes when they called him Dog, for his sharp kind of rebuking, would answer, That other Dogs used to bite their enemies, but he his friends, for their greater good. and Scipio the elder, when his friends, for so doing, turned his enemies, was able to say, I have given mine enemies as much cause to love me, as my friends. Photion when a friend of his would have cast himself away, would not suffer him, saying, I was made thy friend for this purpose: and to King Antipater, thou canst not have me both for thy friend and flatterer. Indeed, a flattering friend is a bitter enemy, yea (as one sweetly) no enemy can be so mortal, as those officious Clients, whose flattery soothes a man up in wickedness; for they are traitors to the soul, and by a pleasing violence kill the best part eternally. Whence Euripides exhorts men to get such friends, as would not spare to displease them, saying, friends are like wines, those that being new are hard and harsh, prove best; the most pleasing, are least lasting: and indeed, he that loves not such a friend, hates himself. A wise man will say to his friend, love hearty, and then speak what thou wilt. And for a man not to chide his friend, lest he should offend him, is as if (when he were ready to be drowned) he should fear to catch him by the hair of the head, lest he should lose a few of them. Wherefore either let them abide thee no friend to their faults, or no friend to themselves. And what if admonition and reproof be as unwelcome to thy friend, as water into a Ship? what if it sound no better to him, than music out of tune; or taste no sweeter, then bitter pills, which sick men take with an unwilling willingness? wilt thou neglect the office of a friend, to avoid the suspicion of an enemy? Indeed, if thou meet with a contentious fool, thou shalt do wisely, in not answering whatsoever he objects: for it is more policy and discretion to gain a friend without trouble, than a foe with it: and our Saviour saith, give ye not that which is holy to Dogs, neither cast ye your pearl before Swine; lest they tread them under their feet, and turning again all to rend you, Matth. 7.6. Again, as in Gods and their own behalf we are bound to reprove them: so in our neighbours also, to whom, in this case, we own a duty: for, admit we are in company when, and where our brother's good name is taken away by false report; it is our duty to defend the truth, in his behalf: we must neither backbite others, nor be willing to give ear unto backbiters of others. It was an honest speech of one; as I will be my present friends self, so I'll he my absent friends deputy, to say for him what he would, and cannot speak for himself. But thou wilt ask me. What need men trouble themselves with that which so little concerns them? My answer shall be such another question. What needed Moses to have afflicted himself with the afflictions of others, that he might work their deliverance, when himself was at ease and pleasure in one court of Pharaoh? what needed jonathan have purchased his father's displeasure, and brought his own life in jeopardy, that he might justify David in his uprightness, and save his life? what needed Calvin in the year 1556, when Perin had conspired against the estate of Geneva, have run into the midst of their naked swords, to appease the tumult? what needs the hand cast itself betwixt a blow and the head, though it be cut off by this mean? what needs the eye serve more to the use of the other members, in being watchful rightly to direct them, then for itself? A good heart cannot abide to be happy alone; which is a religious answer, to a reasonable question unreasonably moved. Yea, admit it were not a duty for one member to seek the good of another, or of the whole, and that God had not enjoined us so to do: I am sure it is a pardonable fault, to do less good to ourselves, that we may do more good to, and for others. But suppose we offend them not this way; yet we shall another, if we keep them company. The natural man conceits of himself, fare beyond what another esteems him: and in case he finds he is undervalved, will fly in your face, and perhaps do you more mischief, then can easily be repaired: as that was done in one quarter of an hour by our first Parents, which tended to the ruin of them, and all mankind. It is usual with drunkards to kiss when they meet, and kill when they part. Drunken Alexander killed Clitus, for whom sober Alexander would have killed himself. The Danes and Norway's once purposing for England, fell drunk on shipboard, and so slashed one another, that there was an end of their voyage. Out of their gallant disposition, you shall have one kill another, upon the interpretation of a word; a manifest confession, that their life is not much worth, sith they will sell it so good cheap: yea, there are not wanting of them that resemble Fimbria of Rome, who meeting a Citizen that he hated, gave him a deadly thrust into the body with his sword, and the next day entered an action against him, that he had received but part of his blade into his body, and not all, as he meant it. Yea, perhaps they may make you to do that which you never dreamt of: like Herod, who cut off john Baptist's head, only to answer the expectation of the standers by, Matth. 14.9. As for flattery it never wants welcome, while self-love is at home: but the plain dealing man cannot live among these Vipers, and not be stung by them: yea, he lives most in trouble, that most seeks to have peace with them by a familiarity. Well then, if they are so offensive to the stomach of our company, that they will not let us be at peace; our best way will be to spew them out, to deal with our old vicious consorts, as the Fox in the Fable did by his Fleas: who wading backward into the water, by degrees, drew them all into a lock of Wool, which he had in his mouth, and then left it swimming; even leave them, without taking leave of them; or if you like not to tear friendship asunder upon the sudden, you may unsowe it by little and little. He that would not continue a friend, may but neglect him, and have his aim. § 203. OB. The agreement of wicked men not worthy the name of peace. But I hear none boast so much of peace, as the ungodly; nor none taxed so with contention, as the religious. Answ. Boast of it they may, but it is apparent that the way of peace they have not so much as known: indeed, they have some kind of agreement among themselves; and so have Serpents, and Bears, and Wolves: it is a rare thing, to see one Wolf devour, or fight with another: yea, they have made a covenant with death, and are at agreement with Hell, Isay, 28.15 and yet: as there is no peace to the wicked, Isa. 57.21. so there is no peace among the wicked; for every combination in evil, is rebellion, & not peace; rather a conspiracy, than a concord; like the agreement of Absolom and Achitophel, combining together against David; or of Herod and Pilate, conspiring against Christ; or of the false Apostles, plotting against Paul, so meeting in malice to do mischief: but a godly dissension is better than such a wicked peace. Neither can any wonder, that wicked men do so conspire in evil, that there is such unanimity in the broachers & abettors of it; if he but take notice of those Devils, which being many in substance, were yet one in name, action, habitation, even a whole Legion in one man, Mark, 5.9. all the praise of concord is in the subject; if that be holy, the consent is angelical; if sinful, devilish; true peace is to have peace with God, war with our lusts, Ro. 5.1. and 7.22.23. peace with virtue, war with vice: whereas they have peace and are at league with their sins, but are at war with God, and good men all at once: but a just war is a thousand times better, than such an ill conditioned peace; yea, it no way deserves the name of peace, except we be at enmity with the Serpent, at unity within ourselves: we ought so to be at peace with men, as that we do not war with God and his graces: peace must be followed with holiness, Heb. 12.14. wherefore Zachary joineth faith, peace, and truth together, Zach. 8.16. and St. Paul, peace and righteousness, peace and edification, peace and joy in the Holy Ghost, Rom. 14.17.19.20. etc. Thus the Scripture sets us our bounds for peace, which we may not pass; and shows that ungodly men are not guilty of this grace; that they do but talk of peace, not practise it. But suppose we could enjoy peace in their company; A drunkard can never love him that is sober and religious. yet we can never expect to have their loves: for drunkards only love drunkards, and one wicked man another; but care not a rush for any that are good: being like Phalaris the Tyrant, who would never grant any request, except it were to a dissolute woman, but such he never denied. Likeness we know is the cause of love, and love the cause of likeness; whereas the beleiver and the unbeleiver are altogether unlike; the one being crucified and dead to the world, Gal. 6.14. but made alive in Christ, 1 Cor. 15.22. The other being spiritually dead, even while they are alive. 1 Tim. 5.6. We seldom see different dispositions entirely loving: for hence grows the height of friendship, when two similary souls do blend in their commixions. And hence it is, that two friends are said to come into Vulcan's shop, to beg this boon of him: that he would either beat them on his Anvil, or melt them in his Furnace both into one, the which he granted. I''s likeness that makes the true love knot of friendship; when we find another of our own disposition, it appears the same soul in a divided body. Nature that makes us love ourselves, makes us, with the same reason, love those that are like us. A friend is a more sacred name, than a Brother, Pro. 18.24. For what avails it to have the bodies from the same original, when the souls within them differ? And yet some (Rehoboam-like) passing over the religious, will join themselves with ungodly persons; like as some put away honest wives, and go to harlots: wherein they deal as wisely, as if a man should cast away his fleshy leg, and set on another of Wood Causa patrocinio non bona pejor erit. Or, A wicked man's love mercenary inconstant and not worth the having. admit thou shouldst enjoy a wicked man's love; it is but mercenary, base, and inconstant, and so not worth the having. Indeed, there was never such abject and servile prostitutions of presentations, as life, soul, devotion, adoration, servant, slave, etc. as there is now amongst our drunkards and roarers, and what love they express to one, they profess to all; every one they know, or salute, is their friend: but friendship so distracted, like as the River Ganges was by Cyrus, into 365. brooks, both loses her name and nature: a lover of so many, never loves any. Or, admit a drunkard do love thee: either he loves thee for his own sake, because he hath some pleasure, or profit, or credit by thee, (as prosperity procureth friends, no less than adversity proveth them) which is, with Craterus, to love the King, rather, then with Ephaestion, to love Alexander: now I do not hold him worthy thankes, that professeth me kindness for his own ends. Or secondly, he loves only thy body or natural parts, which is but the worst piece of thee; and love to the body, is but the body of love; the soul of love, is the love of the soul. Neither doth he truly love, that loves the body more than the mind and soul, or common gifts before saving graces; this love as it is never long lived, so it is oft but feigned; as you shall have drunkards and dissembling politicians salute one another, with God save you, at their meeting; and wish one another hanged, at their parting; Italian-like, they will be glorious and complemental in their in vitations, but if you accept of their offer, they will hate you for it ever after. A drinking friendship, is but a drunken friendship: and believe it, thou wilt find those friends firmest, that thy virtues purchase thee: these will love thee, when thy wealth is gone: whereas those that be won without desert, will also be lost without a cause: you need but be an Arbitrator between two such friends to make them both your enemies: things that differ in their end, will surely part in their way: now thy end, is to gain him; his end, to make a gain of thee: for let the passage of profit be stopped, his love is likewise at a stand: have you deserved never so well from him, the denial of one favour, nay, an health, shall drown the memory of many fore-performed once: which is all one, as if for the abortion of one child, a man should kill all the former issue: whereas the good man's thankes for old favours, lives even in the blows of injury: or can you not feed these vermin as you have done, away they go; like a Sun Dial, you shall be no longer regarded, than you are shined on by prosperity yea, Rats run not faster away from an house on fire; nor louse from a dead body, than they from poverty: and if ever it be your misery to stand in need of them, look for no other requital, than job had of his carnal friends, whom he compares to a deceitful Brook, which in winter is hard frozen with cold, in Summer dried up with heat; between winter and Summer passing away, always deceitful, never of use, job. 6.14. to 19 Yea, a man may say of such friends, as a learned Antiquary said of Rumney Marsh, bad in Winter, hurtful in Summer, never good: nay, this comparison falls short, for thou hast sped well, if such friends prove not dangerously hurtful, as well as helpless. Have I not known some of them resemble the Snake, which when a kind Husbandman had taken out of the cold, and cherished in his bosom, and she had recovered her lively heat, and was grown lusty, singled out him ungratefully to try her first sting upon? or a promoter, that in Lent eats flesh at your table, and yet is the first that accuseth thee to the Magistrate. If Ziba be waxed great under Mephibosheth, he will give him a lift for all he hath. A promoted Beggar hath not seldom renounced his advancer. And what else can be looked for from them? They cannot make conscience of civil duties, who make none of divine. If a man have cast off his God, he will easily cast off his friend. They that have broken their faith with him, will keep no faith with us. When Religion is once gone, humanity will not stay long after. I take leave of this point, with a caution. Reveal to such men no secrets; for he that now loves thee dear, may come to hate thee deadly: nor believe a word that they say; for they are like Antigonus, who never denied any suit, that was asked; but withal, never performed any thing that he granted; for what they promise when they are drunk, they forget when they are sober; or like Saul, who being persuaded of David's worth and loyalty, swears, as the Lord liveth he shall not die, 1 Sam. 19.6. yet within four verses, for all his oath, he darts a Spear at him, intending to nail him to the brickwall; & in the next verse, he sends messengers to his house to kill him; or like the Council of Constance, who made promise to john hus of a conduct and safe return; yet, like forsworn persecuters, put him to death. § 204. OB. Objections answered. But here some of them will reply. That we lay the saddle upon the wrong horse, when we tax them for want of peace, love, and friendship; in that the religious only show inconstancy, by bidding farewell to their old friends and acquaintance, so soon as they embrace religion. Answ. Change in the vicious were a rare virtue. To this is answered. First that constancy, except it be in the truth and in a good cause, is impudence: change in the vicious is as great a virtue, as constancy in the virtuous. The Almains were praised for changing their customs, which were found to be but bad before, as Tacitus affirmeth. Constancy in things ill, is so fare from being a virtue, that it is an absolute vice. Of things imperfect, change is the way to perfect them. The Gentiles became believers, the jews Infidels, Zacheus turns from the world, Demas turns to the world, Paul turns an Apostle, judas an Apostate: I would fain know, whether change in the Gentiles, Zacheus and Paul, was not as great a virtue, as it was a vice in the jews, Demas, and judas? Saint Paul was inconstant indeed; for to day (as it were) he breathed out threatenings, and slaughter against the Disciples of Christ and to morrow he preacheth Christ in the Synagogue: what then? will any (not debauched) censure him of fickleness for it? nay, will not all wise men think it a great honour to him, and commend him for shaking hands with the high Priests, and his fellow Pursuivants, when once he heard that voice from heaven? Act. 9.4. There is not any so near unto us, but if he fall from God, we may fall from him. It merits the name of wilfulness, when we will not admit of a lawful change to the better. As Philocrates sported with Demosthenes: you may not marvel Athenians, that Demosthenes and I do differ, for he drinks water, and I drink wine: so some laugh at us for being sober with Rhenish; and we as much pity them, for being drunk with Canary. Again, they censure us of inconstancy; we them of impudence. Now in this case when that is reputed ridiculous by one, which is accounted sage by another as wise; what shall we do, but make God's Word the umpire? Wherefore, in all changes, I will have regard to these three things, God's approbation, mine own benefit, and the not harming of my neighbour; and then where the change is not a fault, I will never think it a disgrace, though the great exchange, the World, should judge it so. Even modesty, in some, is a vice; when out of a weak flexibility of nature, Even modesty in some is a ulce. a man hath not courage enough, to deny the request of a seeming friend. If a man never abandoneth evil, until he abandoneth evil company, it is high time to take courage: yea, the longer we have been with them, the more need have we to hasten out of them. If this satisfy not, as the Emperor Frederick said to certain of his Minions, that were importunate to get into their hands the ancient demean of the Empire, that he would rather be accounted of small liberality, then perjured: even so had we, in this case rather be accounted inconstant, then be unconscionable. To the second part of the objection, True love and friend ship only among good men. I answer. That true love and friendship is only among good men. The wicked may talk of it, and one drunkard may profess to another that he loves him as well as himself; and therein speak truth, for, saith Augustine most elegantly, to such an one, thou lovest thyself, so as thou wilt destroy thyself; and thou wilt destroy him whom thou lovest as thyself; yea, better than themselves; for you shall have one Ruffian salute another, with, God save you Sir, but after some strange attestations, swear away himself with, God damn me Sir: now how can any wise man think him a friend, that is his own enemy? he that is evil to himself, to whom will he be good? But see the depth of such a man's love, and whether it be not to damn thy body and soul everlastingly. S. Ambrose tells us of one, who solicited a godly woman to incontinency, saying, he infinitely loved her: she answers, if you love me so well as you seem, put one of your fingers into the flame, till your flesh be burnt off: he replies, that was no part of love in her to require it: yes, said she, if yours be love, to cause both my body and soul to be burnt in hell fire, for ever, which by consequence will follow, if I yield to your request, and take your counsel. Oh that thou hadst the wit to answer the drunkard, when he tempts thee, thus. Indeed there is a kind of agreement, which is strengthened by sin itself: as if one fee the keeper of a wench, his secrecy is bought for ever. But all this while, if one call another, friend, it is but to give him a nickname, whereof he is not guilty: for true friendship is so sacred, holy, and pure, that it will not be used in evil: which made Pericles, when he was desired by a friend of his, to aid him with false witness, answer, that he would befriend him as fare as the Altar, meaning so fare, as stood with piety and religion, or his duty to God, but no further; and Phetion refuse to help his son in law Cariles in judgement, being accused for bribery, saying withal, that he had made him his friend and ally in just and reasonable matters, and in them only; and this likewise made Papinian, a Pagan, (being commanded by the Emperor Caracalla, whose Steward and familiar he was) refuse to defend an unjust cause, (as Marcellinus records) and thus it fares with all that are truly religious. There is not any one (quoth the sincere Christian) either in blood, or otherwise so near unto me, but if he fall from God, I will fall from him: why? our Saviour Christ hath taught me, both by precept and example, that I should acknowledge none (so as to be led by them) for my brother, sister, or mother, but such as do the will of my Father, which is in heaven, Matth. 12.46. to 51. Whereas on the contrary, Nothing rivils' hearts so close as religion. in things lawful, nothing rivits hearts so close, as religion: it unites them together as glue doth boards together: it makes a knot, even between such as never saw one another's face, that Alexander can not cut: yea, Tyrants will sooner want invention for torments, than they with tortures be made treacherous. How many have chosen rather to embrace the flames, then to reveal their companions, and brethren in Christ? There is no friendship like the friendship of faith. There is Amor, among Beasts; Dilectio, among Men; Charitas, among Christians, that is their peculiar: nature, makes husband and wife but one flesh; grace makes them even one spirit: and it is a question, whether natural Parents are to be loved above spiritual: we know that Christ preferred his spiritual kindred, to that of the flesh: and major est connexio cordium, quàm sanguinum, saith Beza. Why should we love them more, that brought us into this sinful and miserable world; then those, that bring us into a better world, where is neither sin, nor misery? why them, that live with us on earth but a while; equal to them, that shall live with us in heaven for ever? But to go on. Surely, as grace in herself is fare above nature: so is she likewise in her effects; and consequently, unites in a fare more durable bond. Christian's hearts are joined one to another, with so fast a glue, that no by respects can sever them: as you may see in that pair of friends, jonathan and David: none had so much cause to disaffect David, as jonathan; none in all Israel, should be such a loser by David's success, as he; Saul was sure enough settled for his time, only his successor should forgo all that which David should gain; so as none but David stands in Ionathan's way to the Crown; and yet all this cannot abate one dram of his love. As also in Ruth and Naomy, whom nothing, but death, could part, Ruth. 1. If you will see other examples, look Rom. 1.10, 11. 1 Thes. 2.17, 19.20. Galathians 4.18, 19 Act. 20.37, 38. and 16.15. Luke 4.42. 2 Kings 2.4.9. and 4.9, 10. As grace is the greatest attractive of love; so is it the surest bond; it is like varnish, that makes ceilings not onle shine, but last. Where God uniteth hearts, carnal respects are too weak to dissever them; since that which breaks off affection, must needs be stronger than that which conjoineth it, and why doth S. john use these words, once to the elect Lady, 2 john 1.2. and again to Gajus, 3 john 1. whom I love in the truth, but to show, that to love in the truth, is the only true love? Indeed, religion is the surest cement of all societies: the loser joints of all natural and civil relations, are compacted and confirmed by the sinews of grace and religion: and such a lose jointed friendship cannot hold long, which wants the nerves of religion. Wherefore give me any foe, rather than a resolved Christian: no friend unless a man truly honest. § 205. BUt here it will be objected. Object. That we hate and contemn all, Another objection answered. who are not like ourselves: that we remember them so much to be sinners, that, in the mean time, we forget them to be 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 sin, is always joined 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 cross of Christ: and Mar. 3.5 That our Saviour, while he looked upon the pharisees angrily, mourned for the hardness of their hearts. Zeal 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 hearty. And jonathan, when he was angry with his Father, for vowing David's death; did still retain the duty and love, both of a Son to his Father, and of a subject to his Sovereign. A good man cannot speak of them without passion, and compassion: yea, they weep not so much for their own sins, as we do, (according to S. Chrysostome's example) O that our prayers and tears 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 been, or may be, as wretched and undeserving, as S. Augustine speaks. A true Christian can distinguish between persons and vices; offenders, and offences: and have no peace with the one, while he hath true peace with the other; love them, as men; hate them, as evil men; love, what they are, not what they do; as God made them, not as they have made themselves; not so hate, as to be a foe to goodness; nor so love, as to foster iniquity. It is a question, whether is worst of the two, to be vices friend, or virtue's enemy. Now saith Augustine, He is not angry with his brother, that is angry with the sin of his brother: yea, if we hate the vices of a wicked man, and love his person; as the Physician, 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 man's commendation to contemn a vile person. And another, I know no greater argument of goodness, than the hatred of wickedness, 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 mountain? the answer he receives, is this, 1. He that walketh uprightly, and worketh righteousness. 2. And speaketh the truth from his heart. 3. He that slandereth not with his tongue, nor doth evil to his neighbour, nor receiveth a false report against his neighbour. But the fourth is, He, in whose eyes a vile person it contemned, while he honoureth them that fear the Lord: and he cannot be sincere who doth not honour virtue in rags, and loath vice, though in a robe of State. So that, as the Prophet asked jehosophat, 2 Chron. 19.2. wouldst thou help the wicked, and love them that hate the Lord? it may be demanded; should Christians be friends with them who are enemies to the Cross of Christ? no, no. And yet to the men, separate from their manners, we have no quarrel, but wish them better, than they either wish to us, or to themselves. Indeed, if we should contemn them, as they think we do; it were but a just recompense of their folly and wickedness: 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 wilful rebellion against God, and the great means 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 known bad, certainly. § 206. Again, Object. some will allege, 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 jews, nor to the Grecians, nor to the Church of God, 1 Cor. 10.32. as they will make a crooked staff serve to beat a Dog, when a straight 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 Gospel, as he hath expounded his own meaning, Rom. 16.17 And if nothing might be done, whereat wicked men are offended, than the word of God must not be preached, nor his holy and divine precepts walked in, yea, Christ must not have come into the world to redeem it, for he was to the jews a stumbling block, and to the Greeks foolishness, 1 Cor. 1.2 3 But all which God hath commanded must be done; and all which he hath left, indifferent, may be done, and none may, or aught to censure the doing of it. The precept is plain, one believeth that he may eat of all things; and another which is weak eateth herbs, saith the Apostle, and what follows? 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 do it to a good end, what care I for their idle misconstruction? morally good actions must not be suspended, upon danger of causeless scandal: in things indifferent and arbitrary, it is fit to be overruled by fear of offence: but if men will stumble in the plain ground of good; let them fall without our regard, not without their own peril. Now that the Cuckoo may acknowledge this for her own 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 ungodliness, 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 always complain of his punishment, but of his fault he would say nothing: or Adam, who was ashamed of his nakedness, but not of his sin: wicked men are neither sensible of doing injury, nor patiented in suffering for it. It's a rule of justice, that what men deserve, they should suffer: yea, in this particular case, God's rule is, if thou take away the precious from the vile, thou shalt be according to my word, jer. 15.19. And we would have them suffer this exclusion no longer, then till they deserve it no more: let them return unto us, (do as Themistocles, who being in his youth vicious and deboyst, afterwards made the world amends, by his brave exploits) and we will return unto them, keep them company, account them true friends, good men: otherwise we have an absolute prohibition from God himself, jer. 15.19. let them return unto thee, but return not thou unto them. And good reason there is for it, in a musical instrument, the strings that be out of tune, are set up, or set down to the rest; but the strings that be in tune, are never stirred, nor meddled with: though indeed I might have stopped their mouths with this very question, whether is better to obey God, or humour sensual men? As our Saviour Christ stopped the high Priests mouths, when they asked him, by what authority he cursed the fruitless Figtree; cast the buyers and sellers out of the Temple, etc. by demanding of them, whether john's baptism was from heaven or of men, Mar. 11.29. But in case they will not return unto us, we had rather offend each of them once, than ourselves every day. It is pity that ever the water of baptism was spilt upon his face, that cares more to discontent the world, then to wrong God. They are unjust and over partial, that will go about to exact from us, that which we own not, with more rigour than they will exact from themselves, that which they owe. And so I have given you the reasons, why such as are, or desire to be conscionable and religious, break off company with them; and vindicated the most usual exceptions against it. I will now make some use of the point; and so leave it for them to chew upon. § 207. 1. 2 Use of the former reasons. TO sum up all in a word, or lay all these grounds and motives together. If we endanger ourselves, our lives, our estates, lose our credit, our peace, our time, by frequent associating with ungodly men, and can no way expect their love and friendship; be sure you come not (or at least stay not) in their company. It is not safe venturing among them, in confidence of our own strength; no more than it is to consort with cheaters, in hope that they will not cousin us. Dead fire, we know, being stirred up, will burn a fresh: and corruption, like a candle new put out, is soon kindled again; If Satan but blow upon it, the own heat is enough to inflame it. No, venture not thyself, though thou hast once, or twice come off clear from them; Samson could withstand his wife's temptation seven days, but at length, by her importunity, she prevailed with him, judg. 14. Over many in this case are like to sick men, who when they have had a good day, or two, think themselves presently well again; so they make bold to put off their Kerchifes, to put on thinner garments, and to venture into the fresh air; whereupon follow unrecoverable relapses. Wherefore take heed, or if thou dost keep them company, it is an argument, that thou art sick of their disease, idleness. And of this Use so much. 2 If wicked company are so infectious, 2 Use. that they will work a consumption in any man's virtues, that is daily conversant with them, and waste them from an ounce, to a dram; from a dram, to a scruple, to a grain, to nothing, so that he may say with Christ in the crowd, who hath touched me, for I feel virtue gone out of me? Let us be (as Seneca adviseth) more circumspect, with whom we eat and drink, than what we eat and drink. He that hath money, will beware of thiefs: if you have any grace, venture it not among these riflers: for, art thou inclined to pray? they will tempt thee to play: wouldst thou go to a Sermon? by their persuasion, the Tavern or Theatre stands in the way. But alas! if others tempt thee not, thou wilt tempt others: temptation needs not stand, like a Taverne-bush, in thy way, for thou wilt invite thyself, hunt after temptation. 3 Use. 3 Is every man busy in dispending that quality, which is predominant in him? And can we converse with none but will work upon us, and by the unperceived stealth of time, assimilate us to their own customs? will two friends, like two brands set each other on fire with good, or ill, when one alone will go out? will a straight twig, if it be tied to a crooked bough, become crooked; or a crooked twig, become straight, if it be tied to a straight rule: as Peter denied his Master amongst the jews, whom he confessed amongst the Apostles? Then keep company, but let it be with such as may make thee better; fly evil society, lest their kind words so work upon thy yielding nature, that thou knowest not how to deny: they are such as have taken the Devil's oath of Allegiance; and thou hast small hope to prevail with them to good. A certain King (as St. Augustin reports) being hard favoured, and fearing lest his Queen should bring forth children like himself; got many fair and beautiful pictures, which he caused her steadfastly to behold every day: go thou and do likewise, be conversant with good men, and in good things, and thou shalt do that unbidden, which others can scarce do compelled by the Law, as Aristotle speaks of the study of Philosophy. O what an happy thing it is to converse with the virtuous! their gracious words, or holy examples, will be sure to stir up the gifts of God in us; they will either add something to our zeal, or something to our knowledge: the society of Prophets, is able to make even a Saul prophesy. The sight of others falling hearty to their meat, brings on our stomaches: yea, if we have no gifts to stir up, their communion cannot but leave some tincture behind it; if not of Piety, yet, at least, of a good profession, and some inclinableness. If Saul had not had a good and discreet companion, when he went to seek his Father's Asses, he had returned back as wise as he came: but now he is drawn into counsel with the Man of God, and hears more than he hoped for, 1 Sam. 9.6. The messengers of the same Saul, when they lived in the Court, were (as is likely) carried away with the swinge of the times, and did apply themselves to their Master's ungodly practices, as appeareth in their going to apprehend David, that Saul might kill him: yet were they no sooner in company with the Prophets, in Nayoth, but their minds were changed, and they likewise prophesied, 1 Sam. 19.20. Ob. But say some of Bacchus his fools. I keep company with brave fellows, that are generous, free, bountiful etc. Answ. 2 Excuses taken away. Alas! thou dost but slander him with these titles. He is a proud, ignorant, inconsiderate Ass, that fears he is not loved, unless he be lose and scattering; that strives so to be like a god in bounty, that he throws himself into the lowest estate of man. He that gives to, and spends upon all abundantly (which is for none to do, but him that hath all) he that had rather keep company with the dregs of men, than not be the best man: he that ravels out a spacious fortune upon flatterers; he that out of vain glory will be worshipped and kneed, to the spending of a fair inheritance, and then ends his days in lewdness and contempt (as what is it, that ambition will not practise, rather than let her port decline) he is a foolish Steward, that thus showers away in one year, what his ancestors have been gathering twenty: yea, he is a mad man, that makes his kindness to others, prove cruelty to himself, and all his posterity. Ob. Again, others are all for mirth, they keep company at the Tavern, with none but curious and acquaint wits, eloquent Poets and Orators; now ask them, as Manoah did Samson, Is there never a companion for thee among thy Brethren, the people of God, that thou must associate thyself with these of uncircumcised hearts and tongues? They will answer. Give me only these for my companions, for they please me. Answ. Can none please thee, but such as displease God? dost thou not know, that who so will be a friend to such, makes himself the enemy of God? james, 4.4. or art thou ignorant, that pleasant wits vitiated in accustomed lewdness, with sweet tunes entice men to destruction; as is morald in that fiction of the Sirens, they delight the sense, but slay the soul: and will any man poison his body, to please his taste? or go into an infected house, to fetch out a rich suit? or put his finger into a fiery Crusible, to take out gold It's true, like jugglers and such as play tricks of Legerdimaine, they will deceive us with a kind of pleasure and delight: but is it any privilege for a man to be tickled to death, that so he may dye laughing? Their discourse may be resembled to the fruit that undid us all, which was fair in sight, smooth, in handling, sweet in taste, but deadly in effect: or to the Clarian water, which made men eloquent, but withal short lived: or the gifts, which those Elves called Lamiaes, used to present unto children which made so many as accepted of them lose their comeliness for ever after. And he that much affects their company (being an honest man) is just like that free Citizen, that so doted on a female slave, that he would needs marry her; though by that match, he were sure, by the Law, to become a slave with her. He overvalues the drunken and reeling love of these men, that buys it with the ruin of himself, his estate, and family. Wherefore, as in Meats, we do not only stand upon pleasantness, but wholesomeness: so let us regard wholesomeness as well as pleasantness, in our discourse and company. A good man can lend nothing to the increase of mirth in wicked company: and he that will not lend, let him take heed of borrowing. And so much for defence against what they do, which may be avoided. If you would have as much against what they say, which must be endured, Read a late Treatise, called, THE VICTORY OF PATIENCE. In the mean time, think what account you shall give of that you have read. FINIS. THE TABLE A ADmonition, admonitions and corrections the chief offices of friendship, 826. no admonishing a drunkard, 52. he is incapable of good counsel, 106. drunkards and swearers contemn it, 98. admonition to sellers of drink, Officers, etc. 711. Adultery, look drunkenness Agents, some for Christ, some for Satan, 714. Satan's agents have many advantages above God's servants in winning souls, 714. and keeping, 727. and improving them, 734. Aggravation, the drunkards sin aggravated by eleven circumstances, 465. Atheism, drunkards and all vicious men, Atheists in heart 229. 558. 590. B BElieve, drunkards will believe nothing except their senses say Amen to it, 623. they have no faith in the Scriptures, 229. few men believe the whole written Word, 590. they seem to believe the promises, but really and indeed believe no part, 558. Bitter, why so bitter and tart, 9 Blessings, no blessings without God bless them to us, 658. C CEnsure, 347. of it four reasons, 349. Chide them sharply when they pray for them hearty 848. Children, well born children are touched to the quick, with the injuries of their parents, 824. wicked men children of the devil, and partake of his nature, 407. those whom they hate, traduce, etc. children of God, and partake of his nature, 407. each must do the works of their father, 402. Combine, wicked men combine against the godly, 391. and lay devilish plots to destroy them, ibid. Company evil a main cause of drunkenness, 286. exhortation to avoid evil company, 856. and keep good company, 858. that it is lawful to shun their company, and how, 776. five reasons why, 781. 1 that they may look into themselves, 782. 2 that we may not be infected by them, 787. 3 that we may not be enfeoffed in their punishments, 805. 4 because their company will bereave us of much comfort, 811. 5 that we may be at peace, 821 many objections about leaving their society, answered, 796. excuses for keeping company, taken away, 860. drunkards would have our company in sin, 382. and likewise in torment. 436. they think it will be some ease to have company, 448. but it will prove contrary, 449 Confident, why worldlings are so jocund and confident, 109. Consideration, want of it the cause of all impiety, 490. Consciences of wicked men will be awakened, when perhaps the gate of mercy will be shut, 488. Constancy, and inconstancy, 840. change in the vicious as rare a virtue, as constancy in the virtuous, ibid. Contempt of religion, the greatest rub in the way to heaven, 532, Corruption will mix with our purest devotions, 574. Covenant, that we will forsake the devil and all his works, constantly believe, etc. one part of the covenant of grace, ●64. Covetousness, a cause of drunkenness, 275. covetous men fools, 613. in 6. main particulars made good, 621 Cowardliness one special cause of drunkenness, 282. it will not suffer a man to do well, 749. but this is base blood, 753. a coward pot-valiant will kill and slay, 48. Counsel, we should go to counsel and advise with others, 668. wicked men give devilish counsel to others, against the godly, 392. Custom of sin takes away the sense of sin, 427. D DEath, as men live, so commonly they die, 236. deferring repentance till death, 579. death may be sudden and give a man no leave to be sick, 580. or if it be not, repentance is no easy work, 581. and late repentance is seldom true, ibid. death in a good cause, shall pleasure, not hurt us, 769. which hath made many prefer it before profit, pleasure, etc. 770. Degrees, Satan works men by degrees to the height of impiety, and not all at once, 423. Drunkenness seven causes of it. 259. the transcendency of the sin, 694. it is the root of all evil, 27. the rot of all good, 33. it disables and indisposeth a man to all good, 32. the cause of adultery, 54. and of murder, 50. brings poverty, 62. deforms a man, 66. debilitates the body, 40. beastiates the soul, 59 finds men fools, or makes them so, 124, examples of drink besotting men, 129, discovers all secrets, 82. makes dry, and they cure sin with sin, 78, no dispossessing of a drunken devil, 231. we ought not be drunk, to save our lives. 768. Drunkards, not to be reckoned among men, 2. for they are beasts and wherein, 7. yea, they exceed beasts, in beastliness, 5. are inferior to them in five particulars, 10. they shame their creation, 14. the drunkards outward deformities, 37. his inward infirmities, 40. he is his own executioner, 19.47. one drunkard, tongue enough for twenty men, 80. his vain babbling, 85. scurrilous jesting, 86. wicked talking, 87. impious swearing, 89. his discourse and behaviour on the Alebench, 115. to drink is all his exercise, 144. all his labour is to satisfy his lusts, 74. they drink not for the love of drink, if you will believe them, 272. which being so, doubles their sin, 274. they drink more spirits in a night, than their flesh and brains be worth, 145. Drunkards transform themselves into the condition of evil Angels, 25. and practise nothing but the art of debauching men, 307. how they entice, 319. what they think of him they cannot seduce, 521. but in time of their distress they think otherwise, ibid. how they will enforce men to pledge their healths, 320. how impatieut of denial, 321. an unpardonable crime not to drink as they do, 137. to damn their own souls, the least part of their mischief, 331. one true drunkard makes a multitude, 332. if the devil would surrender his place, it should be to some good fellow or other, 334. the devil speaks in, and works by them as once he did by the Serpent, 299. how drunkards smarme in every corner, 336. Satan, more men on earth to fight for him then the Trinity which made us, 301. Drunkards like julian, who never did a man a good turn, but it was to damn his soul, 339. where efore keep out of their reach, 714. see the danger, and know their aim, 714. refrain dispute with them, or thou wilt not hold out, 773. punishment of drunkards, 147.456. they are reserved to the great day, ibid. the drunkard hath been too long sick to be recovered, 690. they have a way to evade all Gods threatenings, 542. E ENmity, between the wicked and godly, 341. proclaimed by God in Paradise, 430. Envy, if drunkards cannot seduce us, they will envy and hate us 341. how their envy vents itself at their mouths 1. by censuring the sober, 347. whereof four reasons, 349. secondly, by slandering them, 358. whereof seven reasons, 366. again at their hands many ways, 391. of which five reasons, 402. Evil we are more prone to then good, 717. Example of the greatest Number, 165. the greatest Men, 169. the greatest Scholars, 177. the best men, 197. let Custom, 162. Reason, 202. Good intentions, 206. be added. no safe rule to walk by without a precept, 162. Excuses of drunkards taken away, 154. F FAith, 653. Drunkard's would flout us out of our faith, 381. Fear and cowardice a cause of drunkenness, 282. Fools, the greatest politician, the greatest fool, 613. in five particulars made good, 621. some wise in foolish things, and foolish in wise things, 638 bray them in a mortar, they will not leave their sins, 624. though the Devil makes fools of them, yet he makes them wise enough to make fools of any that will trust them, 636 the voluptuous fools, 643. the greatest bousers, the greatest buzzards, 121. the greatest humanist, without grace, little better. 604. Forsake, none but counterfeits will forsake Christ, for all they can do, 534. Friends, wicked men wrong none so much, as their best friends, to whom they own their very lives, 515. love and friendship only among good men, 843 G GOd, his gifts numberless. 481. Godly, what is done to them, Christ challengeth as done to himself. 508. Goodness alone the whetstone of a drunkards envy, 386. Good and bad agree together, like the Harp and Harrow, 821. good men must be imitated, only in good things, 157. good intentions cannot justify evil acts, 206. good-fellows who, 820. reputation of good-fellowship 277. Guilty we may be of another's sin, diverse ways, 825 H HAnds, hatred and malice of drunkards, would break out at their hands, were they not manacled by the Law, 391. Heart, to get an humble heart, 649. Hatred against the religious, the most bitter and exorbitant, 343. they hate none but the good, 411. but they are sure of opposition. 412. how their hatred vents itself, 345. their hatred is against God and Christ, 508. not to tell our neighbour of his faxlts, is to hate him, 826. to hate the vices of a wicked man, but love his person, 849. we should hate evil in whomsoever, 850. Hell, a description of it, and the last judgement, 458.461. good men draw all they can to Heaven, 440. wicked men all they can to Hell, ibid. none help to people Hell, like drunkards, 451. they would have our company in Hell 436. and why, 446. the covetous man can find in his heart to go to Hell, so his son may be left rich, 629. Healths, a shoeing-horn to all excess, 309. they drink others healths, their own deaths, 323. of which many examples, and of the just judgement of God upon drunkards, 314. healths great in measure, or many in number, 310. if small, the liquor is stronger, or the number more, 311. healths upon their knees, 313. not more forward to drink healths, then zealous and careful that other pledge the same 318. the rise and original of health drinking, 313. Honesty, he the soberest and honestest man, that resembles the drunkard least, 691. good-fellowship the utmost of a drunkard's honesty, 139. Honour, misprision of it, and reputation, 322 Hope easily blown into a wicked man, and as soon blown out of him, 444. Hurt, drunkards would hurt and maim us, for being sober and conscionable, if they durst, 392. I Idleness, a cause of drunkenness, and drunkenness a cause of idleness, 72. an idle person good for nothing but to propagate sin, 73, Ignorance of drunkards, 121.107. and all natural men, 177.600. the cause of all sin, 593. drunkards in sensible of their sin and danger, because ignorant. 107. Ingratitude and great folly of wicked men, 526. Intention of soule-murther shall be rue arded as if they did it, 539. joy, if true, only enjoyed by good men, 817. the joy of worldlings more talked of then felt, 817. objections touching joy and good-fellowship answered, 817. judge, wicked men judge of things, 757. and persons, 759. by contraries, 761. their judgement and practise clean contrary to God's Word, ibid. how the Devil deludes the fancy and judgement of a natural man, 721. judgements of God, what use drunkards make thereof, 111. the religious keep off judgements, 516. first by their innocency, 516. secondly, by their prayers, 517. K KIll, drunkards and wicked men would kill the godly, if they would not yield, 392. of which their savage disposition, five reasons, 402. first, they must do the works of their father the Devil, 402. secondly, that their deeds of darkness might not come to light, 404. thirdly, they cannot follow their sins so freely, so quietly. ibid. fourthly, what they could not make good with reason, they would with iron, ibid. fifthly, their glory and credit is eclipsed by the godly, 405. but they cannot do as they would, though their punishment shall be all one, 399. King, Satan their King, and they must seek his wealth, and honour, and enlarge his Kingdom, by winning all they can from Christ, 431. Knowledge, he that hath saving knowledge, hath every other grace, 597. six helps to saving knowledge, 646. L LAw, and precept our-only rule, 210. Look, Drunkards look to us, not to themselves, 356. Love, wicked men think they love God, but they do hate him, 512. Drunkards love their sins, better than their souls, 551. a Drunkard can never love thee being sober and religious, 834. a wicked man's love, mercenary and inconstant, 835. nothing rivits' hearts so close as religion, 845. Lust provoked by drunkenness, 54. discard all filthy lusts and corrupt affections, 646. M Means must be used, 664. to sin against mercy, the abundance of means, and many warnings, mightily aggravates sin, 475. Melancholy, Drunkards drink to drive it away, 259. but this increaseth it, 260. Memory, Drunkards have shallow memories, 132, Mercy, God in mercy infinitely transcendent, 550. but it makes nothing for such as will not part with their sins, 551. his mercy is a just mercy, 554. mercy rejoiceth against justice, but destroyeth not God's justice, 553. if we forsake our sins, God will for give them, how many and how great soever, 152. wicked men apply Christ's passion and God's mercy as a warrant for their licentiousness, 542. they are altogether in extremes, either God is so merciful, that they may live how they list, or so just, that he will not pardon them upon their repentance, 546. Mocking, some will better abide a stake, than others a mock, 504. Mourn, in all ages the godly alone have mourned for the abominations of their time, 255. Modesty, in some a vice, 842. Most, obejection that most men are of another judgement, answered, 589. Multitude, how Satan gulls the rude multitude, 293. the multitude will do, what they see others do, 371. of which many examples, 372. Murder caused by drunkenness, 50. N Name's, we should taint our names, by keeping evil company, 808. to defend our neighbours good name if we can, a duty, 828. Natural men, called beasts in Scripture, 3. O OBedience, God hath equally promised all blessings to the obedient, and threatened all manner of judgements to the disobedient, 554. Offences, Objection against offences, answered, 742. P Passion's, and affections make partial, 352. they must be discarded, 646 Peace, our case would be far worse, if we had the world's peace, 390. not strange that wicked men should agree so well, 414. agreement of wicked men, not worthy the name of peace. 832. Persecute, wicked men persecute, not the evil, but the good, 499. Petitions, God may grant them in anger, 659 Plague, be it never so hot, drunkards are the same, 137. it hath wrought little or no reformation, 245. many the worse for it, 247. Taverns fullest, when the streets emptiest, 248. Pledge, the original of the word, 327. Practice, how the godly and wicked differ in their practice, 249. we know no more than we practise, 595. Pray, God's people count it a sin not to pray for their greatest enemies, 523. pray not for knowledge without putting difference, 658. when we cannot pray, what, 663. Presumptuously do drunkards sin, 471. Prejudice makes many resolve against yielding, 724. Pride and reputation of good-fellowship, a cause of drunkenness, 277 pride of wit, 280. Promises entailed to believers, and limited with the condition of faith, and repentance, 560. Profession of religion, 382.532. look Scoffs. Punishment, wicked men complain of their punishment, but of their sin they speak not, 539. R REason, as it is clouded with the mists of original corruption, a blind guide, 202. once debauched is worse than brutishness, 693. Reckoning, worldlings never think of the reckoning they are to give, 621. Regeneration, what, and how we may know ourselves to be regenerate, 565. Repentance, what, and how we may know whether we have repent, 570. not to defer it, 588. sickness no fit time for it, 79. God will not accept our dry bones when Satan hath sucked out all the marrow. 586. the several ways whereby God calls to repentance, 478 in a judgement, so many as repent, are singled out for mercy. 257 if any would repent of, and relinquish this sin of drunkenness, let them first lay to heart the things delivered 695. secondly, refrain the causes, ibid. thirdly, believe their state dangerous, and that there is no way to help, but by a change to the contrary, 696. fourthly, be peremptory in their resolution, ibid. fifth●y, shame not to confess their dislike of it, in themselves and others, 700. sixthly fly evil company, 701. seventhly, take heed of delays. 702. eightly, omit not to pray for divine assistance, ibid. ninthly, be diligent in hearing, 703. tenthly, frequent in the use of the Lords Supper, ibid. eleventhly, meditate what God hath done for them, ibid. twelfthly, think on the union we have with Christ, ibid. thirteenthly, confider that God ever beholdsthem, 704. 14ly, often think of the day of judgement, ibid. fifteenthly, consider the bainousnesse of this sin, and the cvills which accompany it, 705. sixteenthly, abstain from drunken company, 709. for all depends upon this: seventeenthly, abstain from drinking-places, 710. Report, of necessity we must be evil spoken of by some, 756 the evil report of evil men an honour, 763 Reputation, he of most reputation, that can drink most, 139. Reward of drunkards, 146. and swearers, 104. they shall have a double portion of vengeance to other men, 464 Righteous, the civilly righteous have hell for their portion, 465. S SAthan hath all worldlings under his command, 21.402.432. and they must do what he will have them 379. by degrees be works men to the height of impiety, 423. Saint's falls should make us beware, not presume, 157. Scoffs beat off many from their profession, 532. the scoffer, commonly worse than the scoffed, 367. none but fools will be scoffed out of their religion, 754. yet few, that will not offend God and their conscience, rather than be scoffed at, 749. Scripture, he must be studious therein, and follow that rule who will know Christ savingly, 664. Security, the certain usher of destruction, 242. Separate, Drunkards and swearers deserve, like dirt in the house of God, to be thrown out, 93. of which five reasons, 94. happy if they were kept by themselves, 230 Shame, Drunkards would mitigate their own shame, by discrediting the good, 374. Singularity, a virtue, when vice is in fashion, 225. Sins against knowledge and conscience, 467. open and scandalous sins how evil, 472. to multiply the same sins often, 473, to commit one sin on the neck of another, 473. how one man's sin may extend itself to millions; yea, after ages, 539. Drunkards not only sin, but make others sin too, 493. the Devil shows the sweet of sin, but hides the bitter of punishment until afterward, 734. custom of sin, takes away the sense of sin, 427. Slander, Drunkards raise slanders of the godly, 358. of which seven reasons, 366. how apt men are to believe slanders of the godly, and to spread them, 360. what delight wicked men take in hearing evil of the good, 361. a slander once raised will scarce ever dye, 377. how they mitigate their own shame, by slandering others, 368. and often prevail against the good hereby, 370. the condition of a slanderer set out, 363. his sin and punishment, 378. Smiting, God will not leave smiting, until we smite that, which smites at his honour, 253. Soul, Drunkards guilty of Soule-murther, 443. 530. nothing but our Souls will satisfy the Serpent, and his seed, 436. covetous man, cares more for his outward estate, then for body or soul, 626. Spirit, saving knowledge not attained, without the Spirits help, 655. Straight, what a strait, the godly are in, 383. Striking, 392. Subtilty, and wisdom, two different things. 641. Success, custom of it makes men confident, 241, Suffer, our Saviour suffered two and twenty ways of his enemies, 397. Suggestion, evil more ready at hand then a good, 717 Superlative, some men strive to be superlative in sin, 415. several examples of superlative sinners, 416. Suspicion, ignorance the cause of it. 351. Swearing, the most in excusable sin, 100 of which 2. reasons, 101. that of all others the swearer shall be sure of plagues, 104. three ways to make men leave their swearing, 112. T TAle-bearing, the receiver as bad as the tale-bearer, 380. Tempting, Satan the Tempter, wicked men his Apprentices, or Factors under him, 298. the many ways that Satan hath to set upon us, 297. aswell reckon up the motes in the Sun, as all sorts of Seducers, 304. all wicked men resemble the Devil in Tempting, 286. how politic they are in Tempting, 288. Drunkards, Satan's principle agents, in this business, 306. the Drunkards chief delight is to infect others, 286. Temptations on the right hand the most dangerous, 746. A wise man will suspect the smooth stream for deepness, 747. they never wound so deadly, as when they struck us with a silken hand, 745. to be a Tempter the basest office, 330. their seduceing of others, will add to the pile of their torments, 450. how greedy most men are of temptation, 295. Satan needs but say the word, 295. or suggest the thought, 296. the mind of man not capable of a violation, either from man or Satan, 303. it will be a poor plea an other day, to pretend that such and such deceived us, 743. he whom the Lord loves, shall be delivered out of their snares, and he whom the Lord hates, shall fall into them, 341. Satan disturbs not his own, 387. no greater temptation, than not to be tempted, 388. Thief, objection of the thief upon the cross answered, 548. Thoughts of wicked men touching the religious, not the same in distress, as in prosperity, 524. Time, they drink to drive it away, 267, if times be bad we should be more careful, 223. Tongues, that drunkards use their tongues only a frivolous excuse, 503. a lewd tongue, a loud one; and a loud tongue, a lewd one, 86. Traduce us, because they cannot otherwise hurt us, 376. V Virtue and vice can never accord, 409. Victory, Drunkards in conquering are most overcome, 329. Vice, every vice hath a title given it, and every virtue a disgrace, 293. Violence, when by gentle persuasions they cannot prevail, they use violence, 726. W Wicked, nothing will do good upon a wicked heart, 691. whereof many examples, ibid. a continual war, between the wicked and the godly in all ages, 432. Watchfulness, 740. we must be Watchful Wise Valiant if we will not be overcome by their allurements 739. Whores, the Devil much beholding to whores, but fare more to drunkards, 451. Wine, the drunkards high esteem of it, about making wise, 45. Wine lawful, if used lawfully. Win, we should be as zealous and industrious to win souls to God, as they are to Satan, 455. Wisdom, no wicked man a wise man, 189. how wise the drunkard is in his own conceit, 118. of which two reasons, 119. drunkards purblind to worldly wisdom, stark blind to heavenly, 133. they not always the wisest which know most, 604. the religious man wiser than the most profound humanist, 608. or the cunningest Politician, 613. several misprisions of wisdom, 609. worldly men account folly wisdom, and wisdom folly, 601. objection, that the strictest livers, are seldom the wisest men, answered, 600. Witness, every invitation to repentance, will be a witness against us, 484. Word to believers is all in all, 213. Words, he would never endure blows, that cannot concoct evil words, 767. we should read their words backward, 763. World gins with milk, ends with an hammer, 720. whereas Christ keeps back the good wine until afterwards, ibid. many prefer the world's favour before Gods 772. Worldlings have more peace with 1. Satan, 731. 2. the world. 731. 3. themselves, 732. then God's people, they may satisfy their lusts to the full, 727. have free scope and liberty to do or say what they please, 729 whereas Gods people are restrained intheir very thoughts, ibid. whence they think themselves mor● happy in serving the Devil, than others in serving o● God, 733. they profit more in sin, than the godly i● grace, 734. they are penny wise and pound foolish, 63● but it is otherwise with the godly, ibid. Wounds, those prove deep wounds to weak Christian●● that would be balm and physic unto abler judgement 765 Z Zeal a compounded affection of love and anger, 84● we should be as zealous in good, as they are in ev●● 455 FINIS.