The Drunkards Character, Section 202
§ 202.
5 ANother reason why we should separate our selves from their society, 5, That we may be at peace with all: which is not possible▪ if wee k…ep them company.is, 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 Salomon) 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 Crosse of Christ, can never be reconciled, at least in heart. What communion can righteousnesse have with unrighteousnesse? You may as well tye a sure knot betweene 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 enjoyning us to have peace with all men, to add, if it bee possible: and in another place to say, be not unequally yoked with infidels, for as wee should not be yoked with infidels; so wee should not be yoked with common drunkards, and swearers, nor with Atheists, which are no better then infidels; for that also is to be unequally yoked, unlesse vve be Atheists too.
As the Iewes might not consort vvith the Canaanites: so vvee may not consort vvith them, vvhichwhich are like Can…anites. Wi…e Salomon chargeth us from God, that vvee should not keepe company vvith gluttons and drunkards, Proverbs 23. 20. and the Apostle enjoyneth us, not to have any fellowship, nor so much as eat with a drunkard, 1 Cor. 5. 11. and that vve should have no fellowship with these unfruitfull workes of darknesse, or, if unvvittingly and unvvillingly vve bee thrust into any such society, vve must not imitate, but reprove them, Ephesians 5. 11. and vvee professe our selves the servants of God: novv they are bad servants, vvho vvill keep company vvith their masters enemies, especially, after he hath streightly charged them to the contrary.
Alasse! vvhat should vvee doe in the presence of base persons, vvhen even our sober ignorance, in ill courses, is more then disesteemed of the vvorld? Yea, vvhen it is not enough for them to be bad themselves, except they raile at the good? vvhen if there be one in a company, that abhorres impious language, they vvill blaspheme on purpose to vex him? vvhen they vvill thinke themselves slighted, if they be not sent away drunk? when to depart sober, is held in civility? and we cannot talk idly enough, nor doe lewdly enough, to beare them company; we can neither say as they say, nor be silent when we see and heare their basenes. As whom would it not stirre, to heare oaths strive for number, with words; scoffs, with oathes; vaine speeches, with both? we love neither to bite, nor fawne; yet we can not forbeare to speak the naked truth; which if we do, will breed a quarrel. As for instance; one, jests pleasantly with his Maker; another, makes himselfe sport with Scripture; a third, fils his mouth with oathes of sound; a fourth, scoffs at the religious; one, speaks villany; another, laughs at it; a third, defends it; one, makes himselfe a swine, another, a divell. Now who, that is not all …arth, can endure it? Yea, vvho, having grace, can heare such vvickednesse, and feeleth not some sparke of holy indignation arise in him, vvhile he thinkes of it? or vvho having not lost his spirituall sent, can endure the savour of such noysome and stinking breath, as their rotten lunges send forth. Well born children are touched to the quick, vvith the injuries of their Parents: and not thus to be moved, is to confesse our selves bastards. Indeed, men of steele stomackes can digest any discourse, though never so course; but the gracious knovv, that as they must render an account for every idle word, so likevvise for their idle silence; for in this case not to reprove them either by word, or gest…re, is to do the same things in judgement and conscience, which the other doth actually. Every evill we see doth either vex, or infect us. The very sight of sinne makes a man either sad, or guilty: if we see it, and be not sorrowful, we are sinful. If Lot had not beene vexed vvith the beastly Sodomites, God had beene vexed vvith him: yea, in such a case not to bee very angry, is to make God very angry. Ely heard of his sonnes impiety, no doubt vvith griefe enough, but not vvith anger enough; therefore he is punished with hearing of their destruction, that was too remisse in hearing of their transgression. It is easie to be guilty of anothers wickednesse, even our very permission appropriates crimes to us: we need no more guiltinesse of any sinne, then our willing tolleration. All sinnes 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. Abbettors; 3. Counsellors; 4. Consenters; 5. Commenders; 6. Connivers; 7. Concealers; 8. not hinderers; each of these will be found guilty before Gods Tribunall. What saith the Prophet to King Iehosaphat, wouldest thou helpe the wicked, and not only so, but wouldest 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 doe no more to bring the wrath of God upon us, then even to love and favour those which hate him.
How much better then 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 affirmes,Objections answered. that not to tell ones Brother plainely 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 doe good, feareth not to hurt or offend; that admonitions and corrections are the cheifest offices of friendship. Diogenes when they called him Dog, for his sharpe kinde 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.
Phocio… when a friend of his would have cast himselfe 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 mortall, as those officious Clyents, whose flattery soothes a man up in wickednesse; for they are traytors to the soule, 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 himselfe.
A wise man will say to his friend, love heartily, and then speake what thou wilt. And for a man not to chide his friend, least he should offend him, is as if (when he were ready to be drowned) he should feare to catch him by the haire of the head, lest he should loose a few of them. Wherfore either let them abide thee no friend to their faults, or no friend to themselves.
And what if admonition and reproofe be as unwelcome to thy friend, as water into a Ship? what if it sound no better to him, then musick out of tune; or tast no sweeter, then bitter pills, which si…ke men take with an unwilling willingnesse? wilt thou neglect the office of a friend, to avoid the suspition of an enemy?
Indeed, if thou meete with a contentious foole, thou shalt doe wisely, in not answering whatsoever he objects: for it is more policy and discretion to gaine a friend without trouble, then a foe with it: and our Saviour saith, give ye not that which is holy to Dogs, neither cast ye your Pearle before Swine; least they tread them under their feete, and turning againe all to rent you, Matth. 7. 6.
Againe, as in Gods and their owne behalfe we are bound to reprove them: so in our neighbours also, to whom, in this case, we owe a duty: for, …dmit we are in company when, and where our brothers good name is taken away by false report; it is our duty to defend the truth, in his behalfe: we must neither backbite others, nor be willing to give eare unto backbiters of others. It was an honest speech of one; as I will be my present friends selfe, so I'le be my absent friends deputy, to say for him what he would, and cannot speake for himselfe.
But thou wilt aske me. What need men trouble themselves with that which so little concernes them?
My answere shall be such another question. What needed Moses to have afflicted himselfe with the afflictions of others, that he might worke their deliverance, when himselfe was at ease and pleasure in the court of Pharaoh? what needed Ionathan have purchased his fathers displeasure, and brought his owne life in jeopardy, that he might justifie David in his uprightnesse, and save his life? what needed Calvin, in the yeare 1556, when Perin had conspired against the estate of Geneva, have runne into the midst of their naked swords, to appease the tumult? what needs the hand cast it selfe betwixt a blow and the head, though it be cut off by this meane? what needs the eye serve more to the use of the other members, in being watchfull rightly to direct them, then for it selfe? 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 seeke the good of another, or of the whole, and that God had not enjoyned us so to doe: I am sure it is a pardonable fault, to doe lesse good to our selves, that we may doe more good to, and for others.
But suppose we offend them not this way; yet we shall another, if we keepe them company. The naturall man conceits of himselfe, farre beyond what another esteemes him: and in case he finds he is undervalued, will flye in your face, and perhaps doe you more mischeife, then can easily be repaired: as that was done in one quarter of an houre by our first Parents, which tended to the ruine of them, and all mankind. It is usuall with drunkards to kisse when they meete, and kill when they part. Drunken Alexander kill…d Clytus, for whom sober Alexander would have killed himselfe. The Danes and Norwayes once purposing for England, fell drunke on shipboard, and so slasht 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 cheape: 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 entred 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 doe that which you never dreamt of: like Herod, who cut off Iohn Baptist's head, only to answer the expectation of the standers by, Matth. 14. 9. As for flattery it never wants welcome, while selfe-love is at home: but the plaine dealing man cannot live among these Vipers, and not be stung by them: yea, he lives most in trouble, that most seekes to have peace with them by a familiarity.
Well then, if they are so offensive to the stomacke of our company, that they will not let us be at peace; our best way wil be to spevv them out, to deale 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 Wooll, 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 teare 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 ayme.