Englands Bane, Letter

Englands Bane · Letter

p. 1Dear Friend,

THE Love I bear to you, and your Relations, puts me on this unpleaſing, and perhaps ungrateful work of Reprehenſion, your Extravagancies of late years are too manifeſt to be concealed, and the courſe you take in ſpending your Time, waſting your Eſtate, imparing your Credit, and indangering your Soul in frequenting Alchouſes and Taverns is ſo bad, that it calls for a ſpeedy Remedy or you are like to be undone: and after ſo many Admonitions, ſo many Reproofs, ſo many Promiſes and Proteſtations, and Reſolutions p. 2of Reformation, yet nothing is done; this hath been no ſmall grief to me. In this diſtemper therefore give me leave alſo among other Phyſicians to preſcribe you ſome Pills, which though they may ſeem untoothſom, may prove wholſom, and may be the better ſwallowed being Sugared with Love; a feaſtered Sore is ſeldom cured with gentle Lenitives, a deſperat Diſeaſe muſt have a deſperate Cure, what the event of it may be as to you I know not, or what effect it will work upon you, however my reward will be with God, and my judgment with the Moſt High: you may read my Commiſſion, Lev. 16. 17. Thou ſhalt not hate thy Brother in thine heart, thou ſhalt in any wiſe rebuke him, and not ſuffer ſin to lie upon him. He is no friend to your Soul that is a friend to your Sin; 'tis true Solomon adviſeth, not to reprove a Scorner leſt he hate thee, but rebuke a Wiſe man and he will love thee, Prov. 9. 8. and by your reception of this, you will diſcover your Wiſdom or Folly, David bid, Let the righteous ſmite me, it ſhall be a kindneſs, let him reprove me, it ſhall be an excellent Oyle, which ſhall not break my head, for my prayer alſo ſhall be in their calamities, Pſal. 141. 5. and we find he loved Nathan never the worſe for a ſharp reproof; 'tis a Chriſtians duty, much more a Miniſters, which we owe to all that offend, much more to our Relations, Rebuke them ſharply (ſaith the Apoſtle) that they may be ſound in the Faith, Tit. 1. 13. and though it ſhould not be ſcalding hot, yet p. 3it ſhould have ſome heat, though railing and reviling ſhould be laid aſide, yet Zeal and Fervency are neceſſary ingredients; 'tis true Chriſt bids us, not give holy things to Dogs, neither to caſt Pearls before Swine, leſt they turn again and rent us, Matth. 7. 6. yet Like I not their judgment, who to ſave themſelves a labour of reproving make all Offenders to be Dogs and Swine, and never make a trial of them: ſhould you prove thus, I ſhould hereafter take Chriſts advice, 'tis a ſign of a gall'd Back that cannot endure rubbing, and of a gall'd Conſcience to kick againſt reproofs: 'tis a good obſervation of one, that Admonition and Reprehenſion whether it be true or falſe, whether it come from a Friend, or a Foe, never doth a Wiſe man harm, if true, he knows what to amend, if falſe, of what to beware. To judge the Wound incurable, bebefore it be ſearched, or before we have made an experiment, is but uncharitable dealing, I chooſe rather with the compaſſionate Samaritan to pour in Oyl and Wine. The uſual mode of flattery to skin over the ſore, is not ſafeſt, 'tis better if we ſearch it to the bottom, though it make it ſmart, but to leave apologizing I ſhall addreſs my ſelf to you in theſe Ten following Conſiderations, and deſire in the Words of a Miniſter, of a Friend, and of a Relation, and as you will anſwer the contrary before the Great God, the ſcearcher of all Hearts, at your peril lay them to heart examin their weight, and the evidence of Truth, p. 4that comes along with them, and if you cannot give a ſatisfactory Anſwer to them, leave off thoſe Courſes you follow, ſhake off the Company you keep, apply your ſelf to the duty of Religion, and remember from whence you are fallen, and do your firſt works.

Conſid. 1. Conſider Drunkenneſs is ſuch a Sin, as takes away the uſe of reaſon and turns a Man into a Beaſt, yea makes him worſe than a Beaſt, he that in the Creation was made little lower than the Angels, is now become lower than the Beaſt, and the time is coming if repentance prevent not, that the Drunkard will wiſh he had been made a Beaſt; what is it that differenceth a Man from a Beaſt but the uſe of Reaſon, but if Reaſon be drowned, as it is in the Drunkard where lies the difference, thus Whoredom, Wine, and new Wine take away the heart, Hoſ. 4. 11. By Circes Charms Ʋliſſes's men were turned into Beaſts, Strong Drink is as powerful, for this turns them into Swine, Nebuchadnezzar had his underſtanding taken from him, and a Beaſts Heart given him, and ſo have theſe, 'tis true they retain the ſhape of Men, and that is all, for they much reſemble Swine in this alſo, in their naſty behaviour, wallowing in their Vomit, and moiling themſelves in their Dung, and dirt, but they are very brutes in their underſtanding, but many ſorts of Beaſts are more capacious of Inſtruction than they are in their Drunken fits; you may better inſtruct a Horſe, and Mule, and a Spaniel Dog, than you can p. 5them, if you ſpeak reaſon they underſtand it not, neither can they ſpeak ſence: Oh the horrible nature of fin, that ſo transforms ſo glorious a Creature: the Wicked in Scriptures are oft-times compared to, yea called by the names of Beaſts for their beaſtlike qualities, as the Lion, the Bear, the Leopard, the Bull, the Serpent, the Fox, the Cocatrice, the Aſp, and many other, but the Drunkard is fitly compared to a Swine for naſtineſs, for I know not any other Creature that will drink till he Burſt; and doth delight ſo much in Swill, and wallowing in the mire: the very ſight of a Drunkard is enough to overſet a mans ſtomack, his naſty belches, vomits and other more filthy demeanours. He may alſo very fitly be compared to an Aerffe, a Beaſt bred in the North of Suetia, who when he hath caught his prey, glutteth himſelf as long as his skin will hold, and when he can eat no more, ſtraineth himſelf between two trees, till he hath vented backwards what he hath taken, and then filleth again, and ſpends his time in filling and emptying, and is not this the very practice of a Drunkard? doth he not continue from morning till night, filling and emptying his Belly, by Vomiting or otherwiſe, as the Daughters of Danaus are feigned to do their bottomleſs Tubs, which run out as faſt as they pour in? do not many of them drink all the Wit out of their Heads, and all the Money out of their Purſes, and yet with the Horſeleech ſtill Cry give, give, are not many as covetous p. 6of Drink as others are of Gold, and and can never ſay 'tis enough, they have a dry Dropſy, the more they Drink the more they may, and thus they ſpend the time from morning till night, yea ſome from one weeks end to another, filling and emptying as a Brewer doth his Barrels, and live the very lives of Swine, drinking in their ſwill, and wallowing in the mire, ſleep and ſnort, and up again and at it; nay they are worſe than Beaſts who do but their kind, and anſwer the end of their Creation, they retain what God gave them in the Creation, but theſe do not, they loſe not only Gods Image, but the uſe of Reaſon alſo, nay ſence it ſelf, and their locomotive faculty, which Beaſts keep: ſome of them go upon all four, ſome are Dead-Drunk and cannot ſtand, the Beaſt is ſerviceable in his kind, the Drunkard good for nothing but to ſpend and conſume: Oh that ſuch a noble Creature ſhould unman himſelf, and yeild to ſo poor a temptation as a cup of Drink, and ſell his Reaſon at ſo low a Rate, if therefore you would not thus Beaſtify your ſelf and make your condition worſe than the Beaſt that periſheth, if you would not make your ſelf an unprofitable burthen to the Commonwealth, and the object of Gods infinit hatred, take heed of this deteſtable vice.

Conſid. 2. Conſider alſo how much this Beaſtly ſin of Drunkenneſs doth debauch, defile, deform the Body of man which ſhould be the p. 7Temple of the Holy Ghoſt, Holy and Honourable: yea how it weakens it, fills it with diſeaſes, diſtempers, and diſorders, which often prove mortal, and ſet a Period to Life it ſelf: the Body of man is in it ſelf a famous Fabrick, a beautiful Pile, a ſumptuous Structure, and beſpeaks God for it's Author, and of all the viſible Creation ſeems to be Gods Maſterpiece; if we take it in pieces and conſider it in its parts, you will find it an excellent piece of work, every piece being ſo uſeful and exact, nothing wanting, nothing redundant; the Heart, the Liver, the Brain, the Brain, the Muſcles, Sinews, Nerves, Arteries, Veins, and Ligaments, and the ſeveral Members of the Body, yea the whole is a beautiful piece dropt out of the hands of a choice Workman, but this filthy vice doth ſo deform, deface, and defile it, that it looks not like that which God Created it to be, how doth it deform the Face? the Noſe, the Eyes, the Cheeks are red and pimpled, the Face ſwoln like a Bladder, the Countenance diſturbed, writhen, and deformed. How many beautiful comly Faces, both of Men and Women are thus ſpoiled? ſet on fire, and bedecked with Pearls and Rubies, Pimples, Puſhes, and rough and rugged Skin? To whom (ſaith Solomon) is redneſs of eyes? &c. to them that tarry long at the Wine, to them that ſeek mixt Wine. What meazil Faces, what ſwoln Bellies, Legs and Thighs, and other parts uſually have they, and commonly their diſeaſes and diſtempers within are not fewer than their p. 8deformities without: for this filthy vice quenches the natural heat, and drowns the vital ſpirits, impairs the health, weakens the Body, and is the ſeminary of many diſeaſes, Gouts, Dropſies, Feavers, and what not, and diſpoſes it for a diſſolution, and in a few years, even in young men, we may evidently ſee a wonderful change, a ſtrange Metamorphoſis in thoſe addicted to Drunkenneſs, they become lothſom to others, and burthenſom to themſelves, that their Legs are not able to do their office to carry them, as they would do nothing, ſo now they can do nothing that is good, they are unfit to live being good for nothing, and moſt unfit to dye; and as they are like Hogs, always deſiring their Swill, ſo they are fit for no other ſociety; they are Swine, and like Ʋliſſes's men deſire no other happineſs, they think there is no Heaven but in their filthy Swiniſh pleaſure, no good-fellowſhip but amidſt their Pots, no ſuch delight on earth as to make each other Drunk, and no love like to this; and thus they live undeſired, and die unlamented, except by thoſe of their own fraternity, who if their means be ſpent, matter not to ſee each other hanged out of the way when they once come to be troublſome; if therefore you would not be troubled with thoſe deformities of Body, and not only race out the Image of God, but alſo the Image of a Man, if you would not be pointed out in the Street for a Drunkard, and known by the Buttry door, Buttons upon your p. 9Noſe and Face, if you would not be filled with diſeaſes, and infirmities incident to this Vice, ſuch as you are never like to be freed from while you live, if you would not make your ſelf loathſom to God and Man, and unfit your ſelf for any calling, occupation, or buſineſs whatſoever, if you would not diſable your ſelf to do any duty to God or Man, take heed of this filthy Vice; for this by the juſt Judgment of God, oft-times follows upon theſe lewd courſes: tis not in vain the Holy Ghoſt pronounceth Wo to him that riſeth early in the morning that he may follow Strong Drink and continue till night, till wine enflame him. Some part of their Wo is in this life, but the greateſt part is reſerved for hereafter, yet moſt men are inſenſible of it, we may ſay of the Sword and Drunkenneſs, as the Women did of Saul and David, The Sword hath ſlain Thouſands, but Intemperance Ten thouſands.

Conſid. 3. This filthy Swiniſh Sin of Drunkenneſs, for I know not how to give it a fitter epithet, doth not only take away the beauty of the Body, and fill it full with diſeaſes as before I proved; but 'tis alſo the Grave to bury the good name, where it will for ever rot, and ſtink in the Noſtrils of God and good men, and makes it go out in a ſtinking ſnuff: A good name (ſaith Solomon) is rather to be choſen than great riches, Prov. 22. 1. and indeed cannot be purchaſed with Gold, many men that have purchaſed great Eſtates could not purchaſe a good p. 10Name. Now the Drunkard, a right Prodigal, ſells his name as cheap as Eſau did his Birthright, for a little Drink, as Lycimacus did his Kingdom for a draught of Water, yea, and that when he hath enough before, and brings an Odium upon himſelf which he can never blot out; for as a good Name may continue when Riches are gone, ſo this blot lies upon him when his Drink is gone, A good name is better than precious Ointment, Eccl. 7. 1. It comforts the Heart, with the Smell it holds up the Head, and chears the Heart, and leaves a good ſavour behind it; 'tis durable and preſerves from putrifaction, when the name of the wicked ſhall rot, it ſmells ſweet when the other goes out in a ſnuff; the Righteous ſhall be had in everlaſting remembrance, but the other are either buried in Oblivion or remembred to their ſhame, this filthy Vice rots the Name that 'tis never remembred but with obloquie; when mention is made of Heliogabalus, Sardanapalus, and ſuch beaſtly Belly-gods, with what contempt do we ſpeak of them? Tiberius was in ſcorn called Biberius for his exceſſive Drinking; this one bad one drowns all other good parts in a Man; is it not the conſtant language of Men when they ſee a Drunkard, yonder goes a Toſs-pot, a Swill-bowl, a Drunken Swine, a Belly-god, do you ſee how he reels? how he vomits? it would turn a mans Stomach to ſee him, here lies the Cloak, there the Hat, there the Swine lies ſleeping, ſnorting, wallowing in p. 11his Vomit more fit for the Dunghil than the Houſe, for the Company of Swine than Men; and when he is dead this may be his Epitaph, Here lies one that made his Gut his God, and Drinking Healths was his greateſt Devotion, he was his own Executor, he lived undeſired, and died unlamented: and indeed, no wiſe man will willingly be ſeen in his Company, for as 'tis a blemiſh to keep company with a Whore, ſo 'tis with a Drunkard; He that keepeth company with a riotous perſon ſhameth his Father, Prov. 28. 7. Yea, they ſhame themſelves, and many get a Blot not eaſily removed; theſe men are like the Locuſts, all belly from head to tail, and make little uſe of the reſt of their Body. In the Fable where the Hands and the Feet and other parts that complained of the Belly for devouring all, and doing nothing, denyed it food, whereupon the whole Body faints, &c. This ſhews their ignorance, for there the Belly contributes to each part for their ſuſtentation, but if ever there be reaſon, it is certainly the other parts has reaſon, has here cauſe to complain of the Belly; for it robs the Back and other parts, and devours all, and fills the Body with loathſom diſeaſes: 'Tis Fabled the Giant Briareus had an hundred Hands, and fifty Bellies, but ſome men have one Belly would devour as much as an hundred Hands can get, and commonly the greateſt Bouzers are the greateſt Buzzards and are fit for nothing but to Drink: Theſe not only ſhame, but undo p. 12their Families, Friends, Children, and Relations, and are a ſhame to the place they are bred, to the Church and Nation where they live; they are (as one ſaith) the Devils eldeſt Sons, and therefore when they come to their Inheritance in Hell, they will be ſure of a double Portion: they bring much Griſt to his Mill, and have done their Father much Service, and may expect good Wages; ſome of them have been well educated, received many Talents, have Learning, Parts, Gifts, and Endowments, which they have not only loſt, but obliterated Reaſon it ſelf, and God hath deprived them of thoſe Talents, and beſtowed them on others, and will condemn them to utter darkneſs, Mat. 25. 28, &c. And whenever they die, they ſhall leave a ſtink behind them, for did you ever find a ſweet ſavour proceed from a putrified member. If therefore you would preſerve a good name, and merit a good report among the wiſeſt, ſobereſt, moſt ſerious perſons, take heed of this odious ſin which certainly will brand you with Infamy, and load you with obloquy and diſgrace.

Conſid. 4. As this Sin doth deform the Body, and blemiſh the Name, ſo it alſo debauches the Soul, and inclines it to all manner of wickedneſs, for what Sin is ſo odious, that a Drunkard in his cups will refuſe to do, when the Drink is in, the Wit is out, and when he is heated in his Drink, he is Pot-valiant, and will prove the Devils Champion, and undertake p. 13any enterprize: we have known, or heard it at at leaſt, when in Drink ſome have killed their Fathers and Mothers, raviſhed their Siſters, murdered their beſt Friends, and neareſt Relations, and do we not daily ſee, though not Perhaps every individual Drunkard, they are commonly great Swearers, Blaſphemers, flying out in their Cups at the very Face of God, are they not uſually great Liars, ribald filthy obſcene ſpeakers, quarrellers fighters reproachers, and what not? what ſervice ſoever the Devil hath for them to do, they are preſt to do it, though he ſets them about the moſt dangerous unreaſonable work in the World, and the baſeſt drudgery; the Taverns and Alehouſes are the Devils Schools, where his Language of Hell is taught, and his Shop, where men are trained up in his work, and commonly out of Hell you ſhall ſcarce hear any ſpeak his Language more naturally, then there: for here commonly are ſome old artiſts provided to inſtruct the reſt in this Deviliſh art of Helliſh Rhetorick, and to diſcourſe here of Religion, Holineſs, and the Power of Godlineſs, ſeems as unſutable and unſafe as to diſcourſe of the Proteſtant Principles before the Spaniſh Inquiſitors, or the Conclave of Cardinals, yea ſome are ready to quarrel that man that names God except in an Oath, or vain ſpeech, as one that comes to torment them before the time, and comes on purpoſe to ſpoil their ſport. Now what pleaſure p. 14can a man take in ſuch Company? Solomon adviſeth, Prov. 22. 24, 25. Make no friendſhip with an angry man, and with a furious man thou ſhalt not go, leſt thou learn his ways, and get a ſnare to thy Soul: And the like reaſon holds here among debauched ſinners, where never good can be learned, many temes evil, he that toucheth Pitch ſhall be defiled, and he that meddles with a wicked man gets himſelf a blot, he that danceth among the Devils Lime-twigs is commonly ſnared in them. The Drunkards are Leperous perſons, no clean perſon ſhould aſſociate himſelf with them, they have a Plague-Sore upon them, and we may well fear the Infection. Man is an imitable Creature, and like the Camelion apt to change with the Company, and like Drink apt to ſmell of the Cask, and this Sin is as Infectious as the Plague it ſelf, and more dangerous; that only kils the the Body, this Soul and Body, their acts uſually increaſe the habits, and at laſt bring it to a Cuſtom, and Cuſtom is a ſecond Nature, and after a while that Sin which at firſt men ſtumble at, at laſt 'tis as eaſy as Water to run down the Chanel, 'tis a ſure ſigne of an ungracious Heart to delight in wicked Company, Noſcitur ex comite qui non dignoſcitur ex ſe. What Solomon ſpeaks by way of caution concerning the Whoriſh Woman, may be applied here, Prov. 5. 8. Remove thy way far from her, come not nigh to the door of her Houſe; this would be ſafe in p. 15this caſe, he that would not be burnt muſt dread the Fire, he that would not hear the Bell muſt not meddle with the Roap, to venture upon the Temptation, and then to Pray lead us not into Temptation, is like him that puts his Fnger into the fire and Prayes that it may not be burnt, or leaps into the Sea wilfully, and prays againſt drowning; cuſtom in Sin boldens a man, hardens his Heart, and ſears his Conſcience: at firſt a man deals by Sin, as the Fox in the Fable with the Lion, at firſt he is terrified, the next time a little bolder, afterward approaches nearer and diſcourſes him, the application is eaſy, He that walks in the council of the Ʋngodly, will e're long ſtand in the way of Sinners, yea and ſit in the ſeat of the Scornful, Pſal. 1. 1. In thoſe ſocieties you can hardly chooſe but hear ſome mock, or ſcorn blurted againſt the Power of Godlineſs, which methinks ſhould ſavour ill-with a Gracious Heart, yea with an ingracious man, and ſpoil all his mirth; ſtrict Holineſs muſt needs be cenſured, at leaſt for needleſs ſcrupuloſity; or how can perſons ſatisfy themſelves in their debauched practices; at firſt it may be, ſuch diſcourſe may trouble them, having drunk in other Principles, but in time this will wear off, and down well enough, and at laſt become natural, and the throat of your Conſcience wide enough to ſwallow theſe Gudgeons without ſtraining, and in proceſs of time a Camel will not choak you, I have read of ſome and heard of one in our times that p. 16by little and little inured themſelves to eat poiſon, and at laſt Spiders, Toads, and ſuch like would ſerve them for food: ſome men at firſt feared an Oath, but by little and little learnt to ſwear little Oaths, or ſomething like Oaths at firſt, and afterwards the greateſt would down without chewing, till they come to this, they ſcarce knew when they ſwore, it was ſo uſual as in ſome diſtempers the Excrements paſs from them without their knowledg. Joſeph in Pharaoh's Court learnt to Swear By the life of Pharaoh: probably he would have ſcrupled it when under his Fathers tuition. And is it any wonder if men learn worſe words in a worſe School? many men amongſt us have taken ſuch a curſed habit of Swearing and Curſing, that if the Law were duly executed, all their Eſtates would not pay their Mulcts; they deal with Chriſt as a Kennel of Hounds do with an Hare, pluck him to pieces, wound and tear him, what in them lies, limb meal, neither his Blood, nor his Wounds, nor his Head, nor his Heart, nor any other part ſhall eſcape, and they even dare Vengeance it ſelf, to puniſh them; like Mad-Dogs they bite and ſnatch at all, and would make all as mad as themſelves, and is this company to be deſired by a civil man, and in their quarrelling alſo and contentions, which is not unuſual upon the Ale-bench, they are like Fire-brands ready to kindle one another, not only Swearing and Railing but alſo fighting, Quarreling and Murder it ſelf is the effect of p. 17Drunkenneſs, but perhaps you will ſay you are not guilty of Swearing, Curſing, Quarrelling, and ſuch like, but 'tis almoſt impoſſible you ſhould be otherwiſe; how can you diſcourſe them but in their own Language, and I fear I have ſome grounds for my fear that you have loſt ſome degrees of Innocency, and cannot waſh your hands from theſe tranſgreſſions: but ſuppoſe you are not actually guilty, are you not acceſſary to the Oaths and Curſes which you do not reprove? and that you do not reprove them is evident, by their delight in your Company. Can you hear the name of God Blaſpemed, his Children abuſed, ſtrict Holineſs which is Gods Image derided, and hold your Peace? and teſtify not your diſlike, doubtleſs you make their Sins your own by connivance; were there true Love to God, to his Word, his ways, his Image, his People, you would have ſomething to ſay in their behalf, or break off ſociety with Gods deadly Enemies, their Sin will be laid at your door: Can you hear your Pot-valiant Companions Blaſpheme God, and have nothing to ſay in his Cauſe? Can an ingenious Child here his Father abuſed and hold his Peace? many in their Cups are like the Thracians when it Thunders and Lightens, they ſhoot up their Arrows towards Heaven, that by this means they may bring God to a more reaſonable Compoſition; many when they cannot ſpeak ſenſe can ſpeak Bſaſphemy, and when they cannot ſpeak Reaſon can ſpeak p. 18Treaſon, and can you wipe your Mouth and ſay you have not offended? and all this is nothing to you when it is daily done in your company, and are not you guilty of the many Acts of Drunkenneſs? if not of your ſelf, of others, when you Drink and Pledg their Healths which is the Devils Shooinghorn, to draw on Drunkards, yea perhaps force others to take a greater proportion of Drink than they can bear, do you really think God gave his Creatures to be thus abuſed? Read Hab. 2. 14, &c. Wo to him that giveth his Neighbour Drink, and putteth the Bottle to him, and maketh him Drunk that he may look upon his nakedneſs, &c. If you do the Work you are like to have the Wages, many an Health drunk on Earth that will be pledged in Hell, if you would not debauch your Soul, and be guilty of theſe and other Sins which are the uſual Fruits of this filthy Vice, beware of it betimes.

Conſid. 5. This Sin of Drunkenneſs among other flagitious crimes is a great promoter of that filthy Sin of Adultery, which lays a man open to the righteous Judgments of the great God, Whoremongers ond Adulterers God will judg, Heb. 13. 3. It was the judgment of ſome of the Ancient Fathers, and that not without reaſon, that a Drunkard could not be Chaſt, for he that breaks the hedg of Gods Law, what can hold him? If a Divine Precept cannot reſtrain him, but for the love of a Cup of Drink he will be a tranſgreſſor; who can think but p. 19if the Devil mend his Wages, he will mend his Work; or when a Man or Woman hath no more reaſon than a Beaſt, why ſhould they not act as Beaſts? Without diſtinctions of perſons, here commonly are neither temptations, provocations, opportunities, nor importunities wanting, and if the fear of God be abſent, and how can that he preſent where the wilful breach of his Laws are daily acted, what can reſtrain them? Venter non habet Aures. He that will break one Command knowingly, what ſhould reſtrain him from the breach of another, which Nature doth every way as much incline men to? That Man or Woman that is not Abſtinent, I cannot ſee any great grounds to believe they are Continent; Lot in Sodom though he doubtleſs had many provocations, and temptations to Luſt, and many examples of this nature, yet could withſtand them, And his righteous Soul was vexed with the unclean converſations of the wicked Sodomites, 2 Pet. 2. 7, 8. but too much Wine loſt the reins of Reaſon, and he became a brute, and committed Inceſt with both his own Daughters: had not David believed that Wine was a provoker of Luſt, he never had tempted Ʋriah with it to provoke him to go home to his Wife to cover his Adultery, Rioting and Drunkenneſs precedes Chambering and Wantonneſs, Rom. 13. 13. The firſt evil (ſaith Ambroſe) of Drunkenneſs is the hazzard of Chaſtity, and truly thoſe that will be perſwaded to be Drunk, I think 'tis no great buſineſs to perſwade them p. 30to Adultery alſo, for as a filthy Lake is full of Froggs though no Fiſh can live in it, ſo the Drunkards Heart is full of Luſt though no Grace can thrive there. Bacchus is the Pander to Venus, and Wine is the Fuel to heat the Oven; when the Belly is full of Wine the Heart is full of Luſt: They are (ſaith the Prophet) hot as an Oven, Hoſ. 7. 7. Sine Cerere & Baccho friget Venus. When the Fuel is withdrawn the Fire ceaſeth. 'Tis Solomon's Council, Prov. 23. 31, &c. Look not upon the Wine when it is red, when it giveth its colour in the Cup, when it moveth it ſelf aright. (and why ſo?) At the laſt it biteth like a Serpent, and ſtingeth like an Adder. (why what is the event?) Thine eyes ſhall behold ſtrange women, and thy lips ſhall utter perverſe things: This is the Danger, this is the Sting, Venter aeſtuans (ſaith Jerome) ſpumat in libidinem. Drunkenneſs is the Gallery that leads to Letchery, Vina parant animos Venere, ſaith another. When men are heated with Strong Drink they are like to hot Iron, the Devil which is the Smith with his Hammer of Temptation, may forge them into any ſhape; they are then like Wax ſoftened, they will take any impreſſion, they are then like Paper, you may write what you will upon it, or make what blot you pleaſe, and the Devil is apt to write his own name upon them, and to draw a Conveyance to paſs over their Souls to him, Jer. 5. 7, 8, 9. When I had fed them to the full they then committed adultery, and aſſembled themſelves by heaps into Harlots p. 21houſes. They were as fed horſes in the morning, every one neighing after his neighbours Wife. Shall not I viſit for theſe things, ſaith the Lord, and ſhall not my Soul be avenged on ſuch a nation as this. That heat which is got in the Tavern is oft cool'd in the Brothel-houſe; the Blood heated by Bacchus is cool'd by Venus: Chaſtity ſeldom ſleeps in a Drunkards bed, neither doth Virtue lodg with ſo foul a Swine. Venus as 'tis Fabled was ingendred of the Froth of the Sea, and Venery is produced by the fumes of Strong drink. The Devils office is not to quench Fire but kindle it, he kindles the Fire of Luſt by the Fire of Drunkenneſs, and the Fire of Hell with both; experience proves this point, for ſince Drunkenneſs came ſo much in faſhion, Adultery is not aſhamed to ſhew its head; when the one was driven into corners, the other was aſhamed to be ſeen, but now men hang out rotten fruit in the ſight of the Sun, and declare their Sin as Sodom and hide it not; men are not aſhamed to be ſeen reeling in the Street, vomiting in the Market-place, or place of Judicature, and with Zimri to bring their Whores to the Tent door before the People, or with Abſolom ſpread a Tent on the top of the Houſe that all may take notice of it, But what will they do in the end thereof? Now they aſſemble themſelves by troops in the Harlots houſes, but it will be bitter in the latter end. Wicked men and ſeducers wax worſe and worſe, deceiving and being deceived: Thoſe that heretofore were p. 22aſhamed to be ſeen in an Alehouſe, much more in a Whore-houſe, now make it their Glory; They glory in their ſhame, and are aſhamed of their Glory; that River of wickedneſs which at at firſt was fordable now overfloweth the banks, and knows no bottom. Jer. 6. 15. Were they aſhamed when they had committed abomination, nay they were not at all aſhamed, neither could they bluſh, therefore they ſhall fall among them that fall, &c. When ſin creeps into corners there is ſome hopes it will not be charged upon the Nation, but when it becomes brazen-faced, and braves Authority it ſelf, and ſends chalenges to Heaven 'tis ripe for judgment: a beautiful Harlot is one of the Devils Lime-twigs to catch Fools, which he layes with great ſucceſs, which brings much Griſt to his Mill, and much advantage to his Trade; ſhe like the Cackatrice kills with her looks, but thoſe that are deluded by her, ſhall one day wiſh they had been blind before they had ſeen her; I cannot accuſe all Drunkards of Whoredom, but of all Men and Women I ſhould the moſt ſuſpect them, for thoſe that have thrown off the reins of Reaſon, I know not what ſhould rule them, thoſe that break the Cords of Gods Law I know not with what they ſhould be tied, thoſe that are falſe to God I know not what ſhould make them true to a yoakfellow, thoſe that fear not to Blaſpheme his Name, abuſe his Creatures, undo their Families, their Wives and Children, venture upon the wrath of God, the loſs of p. 23the Soul, the loſs of Heaven, and the pains of Hell, and all for a little Swiniſh Pleaſure in Drink what ſhould hinder them from Adultery? if they imagin it will bring them as much or more Pleaſure than it, what ſhould keep them in awe? not the Law of God, not Conſcience of Sin, not fear of Hell, or hopes of Heaven, for all theſe could not hold them before. Solomon tells us, Wine is a mocker, ſtrong Drink is raging, and he that is overtaken with it is not wiſe. Prov. 20. 1. Whordom, Wine, and new Wine take away the heart, Hoſ. 4. 11. For a Whore is a deep ditch, and a ſtrange woman is a narrow pit: She alſo lieth in wait as for a prey, and increaſeth the tranſgreſſors among men, Prov. 23. 27, 28. But there are ſome that affect the name of Roaring Boys, which without Gods mercy will retain the name for ever. If God hath preſerved you from this filthy Vice, this Souldamning Sin of Adultery, bleſs God For it leads to the Chambers of Death, Prov. 7. 27. The Harlots houſe is the way to Hell, going down to the Chambers of Death, 1 Cor. 6. 9, 10. and if you would be preſerved from this Sin, which will lead you as an Ox to the ſlaughter, and as a Fool to the correction of the Stocks, Prov, 7. 22, take heed of this Sin of Drunkenneſs, which is the readieſt road to it, fly from it as from the face of a Serpent.

Conſid. 6. This filthy naſty Sin of Drunkenneſs deſtroys the Eſtate, ruins the Family, beggars the Poſterity, and expoſes them to want p. 24and poverty, and ſhould you invent a way to ruin your ſelf, and family, you can ſcarcely pitch upon any ſurer and more certain way than this is: Scripture Reaſon and daily experience prove this ſo evidently and fully, that it cannot be denied, He that loveth pleaſure ſhail be a poor man, and he that loveth Wine and Oyl ſhall not be rich, Prov. 23. 20, 21. Be not amongſt Wine-bibbers, amongſt riotous eaters of fleſh, for the Drunkard and the Glutton ſhall come to poverty, and drowſineſs ſhall clothe a man with rags, and the experience of all ages, of all Nations, of all Cities, Towns, Countries, and Villages, are undeniable arguments to prove this, and ſave me a labour to ſpeak much of it, few but can evidence this truth by experience: How many ancient Families in our times and in our Neighbourhood, have by Drunkenneſs been everted and overthrown? nay, where do you ſee one that is much addicted to this vice, but there is a ſenſible decay in his Eſtate? perhaps there may be ſome that have large Revenues coming in, left them by their Predeceſſors, whoſe Eſtates are not quickly perceived to moulder away, but doubtleſs there is a Worm eating at the root of this Goard, that in time will make it wither; God will blow upon it, and a ſecret curſe of God will dry up this their Euphrates; many have turned Houſes, Livings, Lordſhips, down their throats, and many of the great ones that have Thouſands per annum, cannot keep both ends together, p. 25and no wonder when Gods Laws are violated, that nothing they do proſpers: there are many men (as one ſaith) drink God out of their Hearts, Health out of their Bodies, Wit out of their Heads, and Money out of their Purſes, the Ale out of the Barrels, Wives and Children out of doors, the Land out of quiet, and Plenty out of the Nation, and when all is done they have nothing to ſhew for it but ſome Buttery door Buttons, a red firey meaſled pimpled Noſe and Face, a diſeaſed, dropſical, gouty, deformed Body, and a Leprous Soul, and do procure ſuch an inſatiable thirſt that can never be ſatisfied, the more they drink the more they may, as Solomon ſaith, He that loves Silver ſhall not be ſatisfied with Silver; ſo he that loves Strong Drink will never think he hath enough, they drink not only the poors part, for which they ſhall be called e're long to a ſtrict account, they being Gods ſtewards, to give them their meat in due ſeaſon, Mat. 24. 45, &c. but theſe gormundizing wretches devour alſo their Childrens Portion, even that which was left them by their Predeceſſors, expoſe them to want and beggery, how many poor Children had been better if they had never ſeen ſuch Parents? How many Wives and Children lie weeping and wailing, and wringing their hands at home, not having Bread to eat, or Cloathing to put on, when their Prodigal Husbands, or Fathers are merry enough amidſt their Cups, and Queans, devouring that p. 26which ſhould ſuſtain them, but theſe will prove bitterneſs in the latter end, and God will make them vomit up thoſe ſweet morſels they ſo greedily ſwallowed; ſee the Doom of ſuch Offenders, Matth. 24. 49, &c. Many a poor Labourer that hath but from hand to mouth, and with his work can ſcarcely maintain his Children with Bread, yet is ſo addicted to this bewitching Vice, or ſo won upon by curſed company, that oft-times he ſpends in a day what ſhould maintain his Family a week, and ſo expoſe them either to Begging, Stealing, or Starving, and many ſpend that in youth, ſhould maintain them when they are old, ſell their Eſtates, ruin themſelves, and if the Pariſh make not proviſion, either Beg or Steal, and oft end their dayes in Priſon or on the Gallows. There are many that fear poverty more than Hell, and think that the greateſt argument againſt Drunkenneſs, which yet is to be feared, are like to have the one in earneſt of the other, for neither Poverty, nor Hell can make them leave this Beaſtly Sin; God will give ſuch ſomething in hand, and the Devil will pay them the reſt of their wages, and thoſe that keep ſuch men company get a blot to their own Souls, Prov. 21. 17. Noah got nothing amongſt the luxurious old World, nor Lot, in intemperat Sodom. The Prodigal ſpent his Subſtance with riotous living, Luk. 15. 13. and there are many Prodigals in our age, there are many that like Livius are their own Executors, and p. 27may boaſt as they did that left their Heirs nothing Praeter Coelum & Coenum, the Air to breath in, and the Ground to tread upon. Some drink the Cloth off their Backs, the Money out of their Purſes, the Beds whereon they lie, and the Houſes wherein they live. Oh the bottomleſs Gulf of a devouring Throat! which like the Horſeleech cries give, give, and can never be ſatisfied, or like Hell that never ſaith it is enough; theſe men fall oft-times from Luxury to Beggery, from Beggery to Thievery, and from thence to the Halter; from the Tavern to Tyburn, from the Alehouſe to the Gallows: I need not give you examples of this kind, every place is full, yea too full, you cannot open your eyes but you muſt ſee them, and in them foreſee what is like to be your condition, if you follow ſuch courſes; like Sins will bring like Judgments. Now therefore if you would avoid this certain miſchief which unavoidably will follow this wicked Vice, the ruin of your eſtate, the undoing of your Wife and little Children, expoſing them to thoſe Miſeries that Want and Beggery are attended with, if you would not undo your ſelf, and your Poſterity, and bury your Family in the aſhes of ignominy: If you would keep your your ſelf out of Debt and Danger, out of Priſons and Fetters; if you would not procure the Wrath of God, and force him to cut you off by ſome untimely death, or the Curſes of a ruined Family; if you would not procure p. 28the grief of your Friends, and the ſcorn of your Enemies, leave off theſe courſes betime, and break off your ſinful ſociety, which are the Cords of Vanity with which the Devil draws you on in his ſervice, and by Cuſtom they will be Cart-ropes to ty you faſter to him, and lead you after him to Hell it ſelf.

Conſid. 7. Drunkenneſs unfits a man for any Calling, Place, or Office in Church or Commonwealth, for any imployment, vocation, or buſineſs whatſoever, for any duty either to God or man, either to our general or particular calling, and conſequently it renders a man an uſeleſs, unſerviceable, unprofitable burthen of the Earth, and like Salt that hath loſt its ſavour, thenceforth good for nothing but to be trodden under foot, or to be caſt off; or like a rotten member to be cut off and not cheriſhed, leſt it infect the other alſo. The ancient Romans commanded ſuch ſhould be baniſhed, leſt by their ill example they ſhould infect thoſe that were ſound: ſuch as theſe have a Plagueſore running upon them, and are not fit for human ſociety; they are Leperous perſons and ought not to come into the Camp amongſt the clean. Whatever Calling, whatever Place, whatever Office they are in; they are ſtill bringing diſhonour to God, and griſt to the Devils Mill, when they are put into the Magiſtracy they do abundance of miſchief. Prov. 29. 2. When the righteous are in authority the People rejoyce, but when the wicked bear rule the People mourn, theſe p. 29men make ſad the hearts of thoſe whom the Lord would not have made ſad, and ſtrengthen the hands of the wicked: for how can they execute Judgment and Juſtice when they themſelves are void of Reaſon, or how can they puniſh Offenders, when they themſelves are chief in the tranſgreſſion? or, how can they take Gods part when they themſelves are his ſworn Enemies? or hinder the Devils work which they deſign to promote? Prov. 31. 4. It is not for Kings O Lemuel to drink Wine, nor Princes Strong Drink, leſt they drink and forget the Law, and pervert the Judgment of the Afflicted. Many crack their Brains with drinking, as Swine do their Bellies, and are thenceforth good for nothing. But men are but ſo much the worſe, by how much the better they ſhould be: It was ſaid of Bonoſus the Emperour, that he was born, non ut Vivat ſed ut Bibat, Not to Live but to Drink, and when he was overcome in Drinking by Probus, he hanged himſelf, and it was ſaid of him, There hangs a Tankard, not a man. Eph. 5. 18, Be not drunk with Wine wherein is exceſs, but be ye filled with the Spirit, intimating all exceſſive Drinking is downright Drunkenneſs; thoſe that rule according to Law, ſhould live according to Law, otherwiſe they throw down with the one hand what they build with the other, and do more hurt by their Example than they do good by their Office: Did you ever ſee a Swearer, Drunkard, or Debaucht Fellow, Stockt, Whipt, or puniſhed by p. 30a Drunken Magiſtrate? If the Devil can get ſuch into Office, he need not fear but his Work will be done: and as he is unfit for the Magiſtracy, ſo for the Miniſtry, and much more unfit; If he be not a fit guide for the Body, much leſs for the Soul, they ſtray themſelves and therefore are unfit to be others guides. Iſa. 28. 7. They have erred through Wine, and through Strong Drink are gone out of the way, the Prieſts and the Prophets have erred through Strong Drink, they are ſwallowed up of Wine. Hoſ. 4. 11. Whoredom, Wine, and new Wine take away the Heart. One Luſt calls upon another, as one Souldier doth upon another in Fighting, or as thoſe did, 2 King. 3. 23. Now therefore Moab to the ſpoil. Solomon joineth giving the Heart to Wine, and giving it to folly both together, Eccleſ. 2. 3. and commonly thoſe that ſerve one of theſe Maſters, ſerve the other alſo; and this is thought by ſome to be the beginning of Solomons Apoſtacy. Drunkenneſs in a Miniſter, is no leſs unſeemly than in a Magiſtrate, and 'tis ſeverely forbidden in both; God abſolutely forbids any Prieſt to drink Wine, or Strong Drink in their approaches, and addreſſes unto him, Lev. 10. 9. Ezek. 44. 21. There are none more affected than ſuch as thoſe that will be Drunk with them for company, If they will, ſaith God, Propheſy of Wine and Strong Drink theſe ſhall be the Prophets for them, Mic. 2. 11. yea God complains of ſuch, Iſa. 56. 12. Come ſay they, we will fetch Wine, and we will fill our p. 31ſelves with ſtrong Drink, and to morrow ſhall be as this day, and much more abundant. Eſa. 56. 12. But a Wo is pronounced againſt ſuch, Iſa. 28. 1. Wo unto the Crown of Pride, to the Drunkards of Ephraim, and Chriſt gives his Diſciples a Caution, and doubtleſs not without need, and if they needed who doth not? Luke 21. 34. Take heed leſt at any time your hearts be overcharged with ſurfeting and Drunkenneſs, and the cares of this World, and that day come upon you at unawares. The beſt of us have Corruptions within, which if watered with Temptations without, will produce this as well as other Sins. Tit. 1. 7. A Biſhop muſt be blameleſs, the Steward of God, not ſelfwilled, not ſoon angry, not given to Wine, &c. And indeed how is that man fit to rule the Church that cannot rule his own Family, nay his own appetite? or can he be a guide, that goes himſelf ſo far out of the way? or how can any man void of Reaſon rule his Children, Servants, or any under his charge, when he is made a Beaſt and Drink rules him? Nay, what calling is that man fit for in this condition? for in every calling there is ſome labour or ſome care, or ſome thing or other requiſit, which a Drunken man is unfit for. Now if the Devil can get ſuch as theſe in Office, eſpecially in the Magiſtracy or Miniſtry, (and he will do it if his own wit, or his Inſtruments Intereſt can do it) what a deal of ſervice do they do him? Court faſhions ſpread themſelves over the Countrey; what an influence p. 32had the Kings of Iſrael and Judah over the People, as they were wicked, or as they were good, ſo reformation, or deformation was promoted: when Rulers themſelves are wicked they are a ſhelter to impiety, and terror to good works: yea, what Duty either to God or Man, is a Drunkard fit for? what can he do? can he Pray? Alas he cannot ſpeak! or at leaſt ſpeak ſence or Reaſon, and ſuppoſe he could, How loathſom do you think ſuch a Prayer would be to God, that is performed, that is accompanied with belching and vomiting? What will he Pray for? for the Pardon of that Sin he never intends to leave, and for thoſe Graces he never intends to act or exerciſe, or can he hear, or read, or meditate? Alas his condition ſuffers it not! His Heart is made ſick with Bottles of Wine, Hoſ. 7. 5. The like we may ſay of any Duty, or Office to God or Man, or any Imployment for his own good, and the good of others; therefore I may well ſay of him, he is an unuſeful and unprofitable Creature, good for nothing but to do juſt like Pharaohs lean Kine, that eat up the fat ones; they devour what ſhould keep others; If therefore now you would not be diſabled, for any buſineſs, for your ſelf or others, for any Calling or Buſineſs, for any imployment in the Commonwealth; nay, for any Duty to God or Man, in your general or particular Calling, if you would not be rendered uſeleſs, worthleſs, and unprofitable, if you would not p. 33live meerly like a Drone, good for nothing but to devour, to fill and empty, if you would not live undeſired, and die unlamented, take heed of this Swiniſh Sin which will certainly thus render you uſeleſs.

Conſid. 8. As Drunkenneſs unfits a man to live, ſo it unfits a man to die, and Wo to that man that is neither fit to live nor to die, and yet oft-times it haſtens his Death, and puts a Period to his Life; and unhappy is that man whom the World is weary of; and Heaven diſclames. What is ſaid of the Bloody and deceitful men, may well be ſaid of the Drunkard, He doth not live out half his days. Many of our Gallants, or Roaring-Boys, (as they ſtile themſelves) are cut off in the flower of their age, in the prime of their youth, while their bones are full of marrow, and when they end their Roaring on Earth, it is to be feared they ſing the ſecond part in Hell: many by Drinking other mens Healths loſe their own, yea oft-times Life and all; a Helliſh cuſtom hatched there, invented by the Devil as a Shooinghorn to Drunkenneſs, and Exceſs, and as ſome of the Fathers write, A Cuſtom derived from the Pagans and Infidels to us, and was in uſe amongſt them, and was a Drink-Offering Sacrificed on their Knees to their Dunghil-Deities, to the Devil himſelf, as part of that Service, Homage, Worſhip, Devotion, Fealty they paid to him: and the Devils ſeem unwilling that this Ceremony ſhould be left off, or any circumſtance p. 34thereunto belonging, it muſt be upon their Knees, and ſometimes attended with the breaking of the Glaſſes, burning of their Hats, Coats, or other Garments, &c. What prodigious madneſs, Helliſh folly is this? and to make the Sacrifice compleat, it muſt be powdered or ſalted with horrid Blaſphemies, Damnings, and Rammings, as if they had been in Hell to learn the the exact language of the Devil and the damned; and tis to be feared, that many drink Healths of Damnation here, that they ſhall be pledging in Hell to all eternity: for God is more diſhonoured, the Creatures more abuſed, and devoured, the Devil more obeyed, ſerved, and adored by this, than almoſt any other Sin. Their Healths are oft-times made to great men, whom they adore, making Gods of them, and Beaſts of themſelves; and hence many times grow quarrels, ſtrifes, debates, fightings, ſtabbings, and death it ſelf: yea, I ſuppoſe there are more Drunken quarrels occaſioned by their Healths than by any other thing whatſoever, (Whores excepted:) ſometimes they chalenge the Field, ſometimes they give each other the lye, and the ſtab, and oft-times comes to bloodſhed; for when the Drink is in the Wit is out, and the greateſt friends in a moment prove the greateſt enemies, and thoſe that even now profeſſed the greateſt amity, ſuddenly ſhew the greateſt enmity, and ſheath their Swords in each others Bowels, as we read, Alexander in his Drink killed his dear friend Clit us, only for p. 25diſallowing his profuſe Healths, and had he been ſuffered would afterwards have killed himſelf; and it was not long before he and thirty five more of his conſorts killed themſelves by immoderate Drinking at one time, and forty of his Companions at another. But we need not look far for Examples, our own Age, our own Nation, our own Neighbourhood yields us too many: how many of our Gallants, and youthful Gentlemen, within a few years, and a few miles have caught their death by their exceſſive Drinking, and died of Surfeits: almoſt every Pariſh, Town, and Hamlet, may afford examples of ſome that have come to an untimely end this way, either in their Drink killing one another, and ſo come to the Gallows, or breaking their necks, drowning, burning, ſcalding, and ſome ſuch accident, or by Surfets, Feavors, Gouts, Dropſies, or ſome dangerous uncurable Diſeaſe gotten this way, which puts a period to their Lives, and Drinking: or that by this means run into Miſery, Danger, Debt, Poverty, and dye on a Dunghil, in a Barn, &c. for want of ſuſtenance; or end their days in Priſon: theſe and ſuch like are the fruits and effects of this filthy Sin; this Sin is as one calls it, A flattering Devil, a ſweet Poiſon, the bane of virtue, the Mother of vice, voluntary madneſs, the Author of quarrels, contentions, ſtrife, and debate. The Drunkard's heart is a fit receptacle for all Vice, for as Frogs live and thrive in a filthy lake, a ſtinking ditch where no Fiſh can abide, p. 36ſo Vices are nouriſhed here, but no Virtue can live but is poiſoned. When the old World could not overcome Noah, this filthy Sin did; this ſets it ſelf againſt the Law of God, of Grace, of Nature, and of Nations, 'tis the grief of Friends, the ſcorn of Enemies, the ruin of Families; it opens Hell, and ſhuts Heaven Gates againſt us. The Soul where this filthy Peſtiferous weed grows, is like that which was ſowed with Salt, it became baren to every thing that was good. The Graces of the Spirit of God cannot abide to dwell in ſuch a naſty Houſe, or to lodg with ſuch a filthy Bedfellow, for as Smoke drives away Bees, ſo Drunkenneſs drives away the Spirit of God, all holy deſires, and good reſolutions, and quencheth all holy motions, and is as water to the Fire, extinguiſhing all hopeful beginnings, 'tis like the Mare mortuum wherein no good Fiſh can live; and therefore if you would not be acceſſary to your own death, both of Body and Soul, if you will not run the hazard of a ſudden or violent, or untimely death, or fil your bodies with Surfets, Feavors, Gouts, Dropſies, &c. by intemperance; take heed in time of this filthy Sin for theſe are the natural Products of it, and God doth uſually witneſs againſt it by ſuch judgments as theſe.

Conſid. 9. Conſider the horrible Judgments which God the righteous Judg hath brought upon offenders in this kind. In the time of the Law as we may ſee, Deut. 21. 18, 19, 20. p. 37God commanded, If a Father had a Son that was a Glutton or a Drunkard, and upon reproof and correction would not amend, the Father of that Son ſhould bring him out to the Elders of the City, and they ſhould ſtone him: Now if Magiſtrates are negligent of their Duty, and will not puniſh this Sin according to its, demerits and if the Eccleſiaſtical Courts take little notice of it, then God is forced to take the Sword in his own hand, and cut off the putrified member, and though he be ſlow, yet many times he ſtrikes home, nay he doth not ſpare his own people, yet he lets them blood as a Phyſician, not as an Executioner. As for the other, though he reſerves many till the general Aſſizes, to have their doom, yet ſome he hangs up in Chains, that others may hear, and fear, and do no more ſo wickedly. Noah though a good man, and eſcaping the pollutions of the old World, was after tainted with this Sin; God ſuffered him to uncover his nakedneſs, and to be a laughingſtock to his own Son, who by this means entailed the curſe to him and his Poſterity, and the generation then to come had cauſe to bewail the act. Righteous Lot, whoſe righteous Soul was vexed with the unclean converſation of the wicked Sodomites, fell through this Sin to that of Inceſt, for this ſeldom goes alone, and became the Father of the Moabites and Ammonites, two curſed generations, haters of God and his People, which had he lived to ſee would have p. 38been a further trouble to him. My intention is not in reciting theſe examples, to rank them amongſt Drunkards, or confer that odious name upon them; for 'tis not our bare ſimple act deſerves, or can faſten ſuch an imputation upon them; A godly man by the ſubtilty of Satan's temptations, and the prevalency of corruptions, or inadvertency, not knowing the nature of Wine (as it may be imagined of Noah, if not of the other) may fall in the Sin, but there is difference between a Sheep falling in a foul way, which riſeth again, ſhakes himſelf, and takes better heed, and a Swine that wittingly, willingly and delightfully wallows in the mire: A Godly man through imprudence, or want of heed may have a fall, and loſe ſome degrees of innocency which is great cauſe of ſhame and Sorrow, but thoſe that make it their Trade and daily practice, beſt deſerve the name. But Gods dealing with others is more ſevere, Elah the King of Iſrael drinking himſelf Drunk in his Steward's Houſe, was killed by Zimri his own Servant, a ſad death, eſpecially at ſuch a time when he was moſt unfit to dye; the like had befallen Nabal in his Drunkenneſs, had not wiſe Abigail prevented it, and when he heard the danger he was in, his heart became as a ſtone within him, and he died, 1 Sam. 25. 36, &c. Amnon one of holy Davids ungracious Sons, who before had raviſhed his Siſter Tamar, and when his heart was merry with Wine, was ſlain by the Command of p. 39his Brother Abſalon, 2 Sam. 13. 28. Benhadad and the thirty two Kings that were with him being all Drunk, a ſad example to their Servants, had his mighty Army defeated by a handful of Ahabs men, and hardly eſcaped with his life. Belſhazzer carouſing Wine with his Wives and Concubines in the Veſſels of the Temple, had the Hand-writing ſent by God upon the Wall, which foretold his ruin and deſtruction, which ſuddenly fell out accordingly. Holofernes in his Drink was killed by Judeth, and ſhould we examine the Records of all ages, you may find God's terrible hand ſtretched out againſt men of this profeſſion; ſome have grown ſo audacious as to drink Healths to the Devil himſelf, ſuch a beaſt, or rather Monſter was Pope John the twelfth, or as ſome reckon the thirteenth. A Lincolnſhire man drinking a Health to the Devil fell down dead in the place; three more in Germany for the like offence were all found dead the next morning. In Almain in the year 1580, one drinking a Health to God, ſtretching his hand towards Heaven, with a cup of Wine, was dead in that poſture, neither by ſtrength could be removed, the other by the people was hanged on Gibbets before the door. I have heard alſo of ſome ſtruck ſuddenly dead in the very act, ſome drowned, ſome ſcalded to death, ſome choaked with the Drink, ſome broke their necks, ſome lying in the way were ſlain by Carts, ſome in their Drink murthered their Parents, many that have caught ſurfets p. 38duplicate page p. 39duplicate page p. 40and died upon them, he that would read more examples of this nature, may find them in Beard's Theatre of Gods Judgments, and in Mr. Clearks Treatiſe upon the ſame ſubject, but the experience of our own times may ſpare us that labour; for who is ſo great a ſtranger in the neighbourhood he lives in, but may add examples of this nature? how oft do we hear and ſee men ſtruck dead in the very act, or ſuddenly after with Surfeits, or otherwiſe were it but convenient, the time, the place, the perſons names might be produced; and no man of diſcretion that takes any notice of Gods dealings in the world, but may add ſome experience which ſhews Gods hatred of this deteſtable Vice, for I think he hath not more eminently appeared againſt any Sin except it be againſt Atheiſm, Blaſphemy, Adultery, or Perſecution of the power of Godlineſs, than againſt this; If therefore you would not be guilty of your own death, and become the object of Gods infinite hatred, and dreadful Judgments: If you would not run violently upon your own deſtruction, and force God to cut you off as an unprofitable unuſeful member, beware of this Sin, for doubtleſs 'tis the ready way to temporal and eternal death; and if death arreſt you by ſuch a Sergeant as this, your caſe is lamentable.

Conſid. 10. But the greateſt danger is yet behind, and that is the loſs of the Soul, which is ten thouſand times greater than the loſs of p. 41life, Skin for skin, and all that a man hath will he give for his life; yet the Soul is in more danger than it, and where this Sin is predominant, 'tis a ſad ſign of an ungracious heart, and that the wrath of God hangs over their heads, God pronounceth wo to ſuch, and who then can ſpeak peace, Wo to the Crown of Pride the Drunkards of Ephraim: Wo to thoſe that riſe early to drink ſtrong drink, and continue till night, till Wine enflame them. Wo to thoſe that are mighty to drink Wine, and men of ſtrength to mingle ſtrong Drink. Wo to him that giveth his neighbour drink, and putteth the Bottle to him, and maketh him drunk. Doth God ſpeak in earneſt or in jeſt? or can he, or will he make good his threatnings? If ſo, what a woful condition are Drunkards in? 'tis for this Sin that Hell hath enlarged her ſelf, and opened her mouth without meaſure, Iſa. 5. 14. Theſe are the men Whoſe end is deſtruction, whoſe God is their Belly, whoſe glory is their ſhame, who mind earthly things, Phil. 3. 19. They Sacrifice to nothing elſe but the Creature, Thus ſaith the Lord to ſuch, drink and be drunken, and ſpew, and fall and never riſe again, this is ſpoken to thoſe that make it their buſineſs to drink, and make others drunk alſo, Jer. 25. 27. Theſe are plying the Devils work, and he is preparing them their wages, which he will pay them at the day. Thoſe that now ſo profuſely ſpend and waſt Gods good Creatures given by him for an higher end, the time is coming, and will not be long, p. 42if Repentance prevent not, they will not be able to purchaſe one drop of water to cool their tongues: Remember this all ye that forget God leſt he tear you in pieces when there is none to deliver. Without Repentance Hell will be your portion, and the place of your habitation, and endleſs, eaſeleſs, and remedileſs Torments are the wages which the Devil pays to his miſerable Servants, for their moſt faithful ſervice: ſee the doom of your elder Brother, Matth. 24. 49. &c. that neglecting the duty God required at his hands, to give his fellowſervants meat in due ſeaſon, and doing the work the Devil enjoyned him, in beating them, and eating and drinking with the Drunkards, He was cut in ſunder, and his portion appointed him with Hypocrites; and that unfaithful unprofitable Servant, that hid his Talent in the earth was caſt out into utter darkneſs where ſhall be weeping and gnaſhing of teeth, Matth. 25. 30. and if only thoſe ſhall have the ſentence of abſolution at the laſt day, that have fed the hungry, clothed the naked, relieved the ſtranger, &c. Mat. 25. 34, &c. What will become of you that ſpend the poor's part, yea and pluck the very meat from the mouths of your Wives and Children, and make many others want meat by your extravagancies: you know not but ſome may this day be in Hell, tormented in thoſe flames, for thoſe very Sins which you occaſioned them to commit and no doubt many more will be, which may be a ſad reflexion upon your own p. 43heart. If God ſhould give you repentance, this may be a Coraſive to you, you help to deſtroy men, but cannot give repentance; but if you repent not, the blood of their ſouls will be required at your hand; and did you know the price of this blood you would beware. The time is coming a ſeparation will be made between the precious and the vile; and though the Wheat and the Tares grow together, ere long they ſhall be ſeparated; the wheat ſhall be gathered into barns, but the tares ſhall be bundled up; Swearers with Swearers and Drunkards with Drunkards, and burnt with unquenchable fire. Drunkenneſs is compared by ſome to Chain-ſhot, it ſends men to Hell by cluſters; ſome other ſins to ſingle Bullets, that kills but one at once. There are many that have knowledge enough in other things, and yet know not the way to Heaven; they can ſearch Natures Garden from end to end, but cannot ſearch their own hearts: they are well skill'd abroad, ſtrangers at home. They are like the Lamiae, a ſort of Witches that were blind at home, quick-ſighted abroad. They are skilled in all Courts but the Court of Conſcience, but let them have never ſo much knowledge, they are really fools, to ſell their ſouls to Satan for ſo low a value as a belly-full of Ale. They are worſe than Eſau, that ſold his birth-right for a Meſs of Pottage; or a King I have read of, that loſt his Kingdom for a Draught of Water. Can we imagine thoſe are Chriſtians, that cannot p. 44deny themſelves in a Cup of Drink, when they have enough before. The firſt Leſſon in Chriſts School is Self-denial, and if we deny not, forſake not Father, Mother, Wife, and Children, yea hate all and our own lives, we cannot be his Diſciple. Can thoſe men lay down their lives for Chriſt, that cannot deny their ſenſual Appetite? Was it ever known that a Debaucht Drunkard ever ſuffered for him? As Drink increaſeth their Thirſt, and the more they drink the more they may; ſo Drunkenneſs increaſeth Hell-fire like Oyl, which will never be quenched. The wages of ſin is death, but the gift of God is eternal life; Rom. 6. 23. Nay God tells us as plain as he can ſpeak, that a Drunkard ſhall not go to Heaven, 1 Cor. 6. 9, 10. Know you not that the unrighteous ſhall not inherit the kingdom of God; be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abuſers of themſelves with Mankind, nor Thieves, nor Covetous, nor Drunkards; nor Revilers, nor Extortioners, ſhall inherit the Kingdom of God. Gal. 10. 19, 20, 21. Now the works of the fleſh are manifeſt, which are theſe, Adultery, Fornication, Ʋncleanneſs, Laſciviouſneſs, Idolatry, Witchcraft, Hatred, Variance, Emulation, Wrath, Strife, Sedition, Hereſie, Envying, Murther, Drunkenneſs, Revilings, and ſuch like; of the which I tell you before, as I have alſo told you in times past, that they which do ſuch things, ſhall not inherit the Kingdom of God. And I fear that moſt Drunkards are guilty of many of theſe: p. 45What now can you ſay for your ſelves, why this is not your portion? Do you think God is not juſt, will he ſpeak one thing and do another; or is he not able to do as he ſaith; and that you ſhall go to Heaven notwithſtanding? See what God ſaith to ſuch, Deut. 29. 19, &c. He that heareth the words of this Curſe, and bleſſeth himſelf in his heart, ſaying, I ſhall have peace though I walk in the ſtubborneſs of my heart, adding Drunkenneſs to Thirſt, the anger of the Lord and his jealouſie ſhall ſmoak againſt that man; and all the Curſes that are written in this Book ſhall lite upon him; and God ſhall blot out his name from under heaven. However great Offenders in this life may eſcape temporal judgments, yet ſpiritual judgments, which are far more dangerous, ſeize upon them; blindneſs of mind, hardneſs of heart, ſearedneſs of conſcience, a reprobate ſenſe, ſtrong deluſions, &c. and eternal judgments dog them at the heels; the Devil that now ſets them on work, takes notice of their work, that he may not be behind with them with their wages: but what this wages is, the tongue of men nor angels cannot fully deſcribe; for though the torments themſelves are exquiſite, yet the duration is an aggravation: though the pain of loſs be inexpreſſible, and the pain of ſenſe be inſupportable, yet Eternity is unimaginable; and though the pain of ſenſe be ten thouſand times beyond our conceiving, yet the perpetuity of it will be the greateſt torment; and the word Never will p. 46be a Hell in the midſt of Hell. If the Drunkard were to ſuffer but a thouſand years in Hell, for every Cup of Drink he hath drunk above meaſure (and this would be dear-bought pleaſure) yet were there hopes an end would come: Ah! but what is this to Eternity? Oh Eternity, Eternity, how ſhall we conceive of thee, how ſhall we number thee? If this be the Drunkards portion, we may well ſay as the Holy Ghoſt doth, Woe to them. Job. 10. 50. If I be wicked woe to me. If the aking of the head, ſaith one, came before the Drinking of the Wine, which uſually follows it, there would be few Drunkards. But I think we may well ſay, If but one hour the pains of Hell were felt by them, it would make them ſober all their life. If now you would not loſe the uſe of Reaſon, and be transformed into a Beaſt, if you would not bring upon your Body Deformities without, and Infirmities within, if you would not bring reproaches upon your ſelf, and bury your good name in obloquy, if you would not debauch your ſoul and incline it to all manner of wickedneſs; if you would be preſerved from that filthy ſin of Adultery, to which this inclines you; if you would not waſte your Eſtate, ruin your Family, undo your Wife and Children, and bring them to beggery; if you would not unfit your ſelf for any calling and Employment, or any Duty to God or Man; if you would not by intemperance haſten your own death, and ſet a period to your life; if you p. 47would not bring the horrible judgments of God upon you, and force him to cut you off in the midſt of your days; and if you would not loſe your Soul, and ſuffer the vengeance of Eternal Fire; take heed of this filthy, beaſtly ſin of Drunkenneſs, which carries all thoſe evils and many more in the belly of it.

Thus you ſee what Charge I have drawn up againſt this ſin of Drunkenneſs, and much more may be ſaid; for 'tis a fearful Mother, and moſt ſins are bred in the Womb of it, or fed or foſtered by it; for in ſin almoſt nothing can be named but Drunkenneſs doth patronize it, and excites men to the practice of it: I do not hereby intend or mean that all that are addicted to it, are guilty of all other villany; ſome perhaps never blaſphemed or murthered, yet this in others is the cauſe of blaſphemy and murther; neither do I mean that all that ever were overtaken with Drink, that they are thus to be tearmed: A Godly Man may have his ſlips, though this is rare; but there is a difference between a Sheep and a Swine, as I ſaid; the one falls into the Mire unwillingly, the other wallows in it; ſo here ſome are ſurprized unawares as 'tis conceived Noah was. Theſe by repentance waſh away their ſpot, and others ſeek occaſions, and are not well till they find them. And now though I have done with Drunkenneſs in the general, yet have I not done with you in particular, for I conceive your ſin admits of many aggravations, which ſome other p. 48mens ſins do not; and that is worſe in you then in them: ſome of thoſe I ſhall draw up againſt you, that if poſſible I may ſhame you out of it; for though this ſin by ſome is compared to Hell; few fall into it that recover; and by ſome to the Gout incurable; yet I having known ſome have recovered, I am not out of hope. The aggravations are theſe:

Aggra. 1. Conſider your Education, which was Civil, nay, not only Civil but Religious, you are extracted from thoſe that were Ancicient profeſſors, trained up in Family Duties, Prayer and Praiſe; the Word of God was read in the Family, and many a prayer put up with you and for you, you were dedicated to God in your Baptiſmal Vow, which ſince you owned and were liſted into his company; and ſhall all this be loſt upon you: it had been better then for you that you had had Turks or Pagans for your Parents. Many an Exhortation and loving Admonition you have had; the danger of ſinful courſes you have been told; you have had examples and preſidents of a Holy Life before you, and ſome of the contrary, and you have ſeen the difference: The Family you live in, hath been a Houſe of Prayer; and will you now make it a Cage of unclean Birds? You have been warn'd of the Devils Temptations, and the Worlds Allurements; you have ſeen the difference between thoſe that have reſiſted them, and thoſe that yielded to them. Conſider in whether of their caſes you would rather be p. 49when death calls you; and whether a day ſpen in Prayer, or a day ſpent in an Ale-houſe, wil then bring moſt comfort; you have lived under the powerful means of Grace all your days, and heard thouſands of Sermons, beſides other Ordinances, and are all thoſe loſt: Remember what Chriſt ſaith of Chorazin and Bethſaida, and Capernaum; It ſhall be more tollerable for Tire and Sidon, or Sodom and Gomorrah in the day of Judgment, than for them. A fruitleſs Tree in the Vineyard, is more in danger than if it grew in the Deſert: Others may ſay I never knew the danger of ſuch a courſe, my Parents rather incouraged me then otherwiſe; but what can you ſay, or what excuſe can you make.

Aggra. 2. The many Convictions which you had upon your Spirit, will witneſs againſt you that yours is not a ſin of ignorance, but againſt knowledge and conſcience, and thoſe ſins as they make the greateſt gaſhes in the Soul, ſo they will make the greateſt noiſe in the Conſcience; thoſe that ſin ignorantly are to be pittied, but thoſe that ſin wilfully deſerve to be puniſhed: He that know not his Maſters will, and doth things worthy of stripes, ſhall be beaten with few ſtripes; but he that knows his Maſters will and doth it not, ſhall be beaten with many. Some ignorant Souls may perſwade themſelves that Drinking and Swilling is the chiefeſt happineſs, but I dare appeal to your Conſciences in cool blood, whether you do not know to the contrary; p. 50you have been better inſtructed, and and doubtleſs have felt a better relliſh in ſomething elſe; God hath ſent you into his Vineyard to work, and will you leave your work before the evening, when the time of receiving your wages comes; you have been planted in the Vineyard, hedg'd about with Gods providence, watered with the Dew of Heaven, and he hath expected fruit year by year, and will you ſtill be barren, or worſe than barren; will you bring forth wild Grapes, Grapes of Sodom, whoſe cluſters are bitter; what could he have done for his Vineyard that he hath not done for us? Well ere long he will pluck up his hedg, and take away his fence; he will lay by his Basket and take up his Axe; he will bid cut him down, why cumbreth he the ground. Lucifers puniſhment ſhall be greater, becauſe he was an Angel; and Julians, becauſe he was a Chriſtian; and Judas, becauſe he was a Diſciple; and Capernaum, Corazin, and Bethſaida, becauſe they enjoyed the means which others wanted. If you have knowledge in the head and not grace in the heart, you will carry your own Mittimus to priſon with you; or like Ʋriah, Letters to cut your own Throat: you ſin with a Candle in your hand, when others ignorance may excuſe them, a tanto, though not a toto: your knowledge will encreaſe your guilt and heighten your torments.

Aggra. 3. Nay, you your ſelf have made a profeſſion of Religion and owned your Baptiſmal p. 51Vow; you have held out a Lamp in your hand, but 'tis to be feared have no Oyl in your Veſſel, the want of which now makes your Lamp ſhine ſo dim, and you to walk in darkneſs; you performed many duties, and put up many prayers, and made many promiſes to God and Man of your Reformation. Oh let it not be to tell the World how far a Hipocrite may go and fall ſhort of Heaven; and let them know, whatever you ſaid you meant nothing leſs: With what face can you ever call God Father, or ever beg for mercy at his hands, thus to uſe him; or beg power againſt ſin, when you mind nothing leſs than a Reformation. Are you inded willing to loſe all the pains that ere you have taken in Heavens way, now you have born the burthen and heat of the day, and for ought you know, the time of your receiving reward is at hand. Many a day and many an hour you have ſpent in Prayer, Humiliation, Hearing, Reading, Chriſtian Conference, Meditation and ſuch like Duties; and will you now out-run and loſe them all: Shall all your Petitions be loſt, as fooliſh Boys loſe their Arrows, ſhoot them, and then mind them no more: If a Righteous Man turn from his Righteouſneſs, he ſhall die in his ſin; Ezek. 3. 20. all his Righteouſneſs, ſhall not be remembred. Is the way of Holineſs too ſevere, or will heaven be had upon eaſier terms; or were the Godly from the beginning of the world all deceived, which took Holineſs to be the only way to Happineſs; and is there a nearer p. 52way found out than they dreamed of; and was Chriſt himſelf deceived that told us the way was narrow, and the gate ſtrait that led to Life, and few there be that find it; or was the Holy Ghoſt miſtaken when he ſaid, Drunkards, Whoremaſters, Swearers, &c. ſhould never enter Heaven: Or can you imagine you may dance with the Devil all day, and ſup with Chriſt at night; or do the Devils work and receive Chriſts wages; or are you willing to take up with the Hypocrites a portion; or do you love your company ſo well, that you will go to Hell for company: you carry your own condemnation with you. If Religion be not good, why did you profeſs it; if it be, why do you not practice it? Or doth Religion teach you ſuch courſes? I know ſome will be apt to charge Religion with it from your practice; and ſay, ſee what your profeſſors are, they will be drunk as well as others; but the Apoſtle tells us, Titus 2. 12. That the grace of God, that bringeth Salvation, teacheth us to deny ungodlineſs and worldly luſts, and to live ſoberly, righteouſly, and godly in this preſent world. Have you found out a better maſter, better work, and better wages, 'tis well; but praiſe in the parting. The world hates you becauſe of your profeſſion, and will you make God hate you for your Hypocriſie? Would you reconcile God and the World, it will never be; or would you have your good things both here and hereafter? You will find the miſtake, you muſt renounce the one or the other; Heaven will p. 53not be had in a Vicious Courſe of Life.

Aggra. 4. This courſe of life in you, that have been a profeſſor of Religion, is exceeding injurious both to God and man; if you never had pretended better, none would have expected better at your hands: but to be wounded in the houſe of our friend, to have one with whom we took ſweet counſel together, and walked to the houſe of God in company; he lift up the heel againſt us: this would trouble a David himſelf. The former hopes you gave us, the noiſe you made in the world of more than ordinary ſanctity, is an aggravation to your crime: the higher men clime, the greater will be their fall. How doth this make ſad the hearts of thoſe that the Lord would not make ſad, and ſtrengthen the hands of the wicked. If Iſrael play the harlot, ſaith God, yet let not Judah offend; you did run well, who hindred you, you began well and you end ill; you began in the ſpirit, and will you end in the fleſh: What a blow will this be to Religion, when the chief prop in ſuch a family ſhall not only break, but like an Egyptian Reed, run into our hands. What a diſcouragement is it to an Army, when a chief champion not only turns his back, but revolts to the enemy? What a diſhonour is this to God, to leave his ſervice and ſerve his greateſt enemy. How will the enemy in ſult, Lo (ſaith they) you ſee what a maſter they ſerve, for all their brags, they are ſoon weary of his ſervice. Davids ſin cauſed Gods enemies to blaſpheme, and for that cauſe God told him p. 54The Sword ſhould never depart from his houſe. How doth this ſadden the hearts of the godly, and fill their faces with ſhame? How is Religion loaded with aſperſions, as if there were no real difference between the godly and the wicked? Theſe, ſay they are your profeſſors, they'll take their cups as well as others. Poor doubting Chriſtians are diſcouraged, and think they ſhall never hold out, when ſuch Cedars are ſhaken, and ſuch Champions foiled. Others are incouraged in their ſin, and are apt to ſay, let them have their fling, they will come bank again to us ere long. What account will you give of this to God at laſt, what iniquity have you found in him, that you are departed from him? Is there any thing in religion that cauſeth you to forſake it, or hath God ever given you any cauſe? Teſtifie againſt him, hath he been a barren wilderneſs to you? Is there more real worth in your pot companions, which have wrought your ruine if God prevent not, both of Body and Soul; than is in the communion of Saints? and had you rather be hearing ſwearing, curſing, and blaſpheming than prayers, or praiſes unto God? Conſider the Blood of your own Soul, and the Soul of your Children and Servants, that are like to be undone by your example; and of many others that are either hardned in their ſins, or diſcouraged in their duties, will be laid at your door: Conſider the price of this Blood, before you are too laviſh of it; one Soul is worth a world, and do not ſell it for pots of Ale.

p. 55Aggra. 5. The many Covenants, Promiſes, Vows, and Ingagements, which you have made to God for better Obedience, and the many Promiſes and Ingagements which you have made to Miniſters and other Chriſtians, and which you have ſo often broke, are no ſmall Aggravation to your ſin; ſo that you cannot commit this ſin at ſo cheap a rate as ſome others may: 'Tis better not to vow, then to vow and not preform. In your Baptiſmal Vow, which you have ſince owned and ratified, you were dedicated up to God, and devoted to his ſervice; and 'tis ſacriledge to divert things dedicated up to God to profane uſes: You then received Preſs-money, and liſted your ſelf into Chriſts Company, and promiſed to fight under his Banner; and that his Enemies ſhould be your Enemies, and you would maintain War while you lived againſt ſin, the World, and the Devil; and he promiſed, you ſo doing, you ſhould have what ever was neceſſary here, and Heaven it ſelf for a reward; and to this Covenant you have often ſet your other Seal in the Sacrament, and will you after all theſe Vows and Covenants to God, and Promiſes to Men, treacherouſly and perfidiouſly revolt, change ſides, and joyn with the Devil, Gods ſworn enemy; and that to fight againſt him, his cauſe and people, and the power of godlineſs, which you did profeſs. What cauſe hath God given you to do thus? Teſtifie againſt him, was he ever worſe than his word to you, nay, he was before-ahand p. 56with his promiſe; he gave you a better portition in the world than thouſands of your brethren; you may eat the fat, and drink the ſweet, when others muſt moil and toil and cark and care, and all little enough to prevent poverty: All that you have is from him; he gave you limbs, when others are lame; ſight, when others are blind; health, when others are ſick; liberty, when others are impriſoned; you have the uſe of reaſon., when others run raging in the ſtreets; yea, you have your life and breath and all from him, and how dare you then provoke him; you have not only mercies for this life, but for the life to come offered alſo; the means of Grace, the tenders of Mercy, Chriſt and Heaven, and Glory; and for which of all theſe good things do you hate God, and leave his ſervice? Can the Devil or your Pot-companions better reward you? Can they defend you from the dreadful judgments of a ſin revenging God; can they ſecure you under the ſhadow of their wings? If not, how dare you provoke this God? Are you ſtronger than he, if not, why do you take up weapons of defence againſt him? Was there ever any hardened himſelf againſt God and proſpered? God will avenge the quarrel of his Covenant; and where are you then? Do you know what it is to be an enemy unto God, or to have God to be an enemy unto you; if you did, it might ſend you trembling to your Grave; if you are his enemy, and his enemy you are while you ſerve the Devil, for his ſervants p. 57you are to whom you obey; you may expect he ſhould deal with you as with an enemy, and then what evr judgments you have heard, or read of, either threatned againſt, or executed upon any graceleſs wretch; you are not ſure but, nay, you may expect that it may be your portion: and how ever, he may ſuffer you here to fill up the meaſure of your iniquity, yet he will pay you home, full meaſure and running over. 'Tis better for you to have all the Men on Earth, and all the Devils in Hell againſt you than God; you are but a worm, and if he tread upon you, he leaves you dead behind him; if he with-hold your breath, you return to the duſt, and all your thoughts periſh; there is no ſtrugling out of his hand: Wo to him that ſtriveth with his maſter, let the potſheard ſtrive with the potſheard of the earth, Iſaiah 45. 9. You can get nothing by this contention.

Aggra. 6. This Carriage and Demeaning of yours, how ever it may for a time ſeem pleaſing to your ſelf, is yet offenſive to God, Father, Son, and Holy Ghoſt, and 'tis the grief of all good men that know it; to your friends and relations, and all that fear God: that God takes it to heart, you may find by his often complaint of and expoſtalations with the Children of Iſrael in their revolts; you may find in three parables in Luke 15. of the loſt Sheep, the loſt groat, and the prodigal Son. It was he that loſt the Sheep, and ſeeks till he finds it, and then receiveth; he is the Father of the p. 58prodigal Son, and his prodigality was his trouble; as may eaſily appear by his rejoycing at his return: yea, Chriſt tells us there is joy in the preſence of the Angels, when a ſinner returneth; and if there could be ſorrow in Heaven, ſure it would be at their revolting back: the reſiſting the motions of Gods Spirit, is called a grieving of, or a quenching of it; and if each Saint have his Guardian Angel, as ſome imagine, and it may ſeem probable; for they are guarded by the Angels: we may imagine they rejoyce when we do well, and as far as they are capable, are troubled at our falls and ſlips: and what ſorrow and ſadneſs, alſo muſt this be to your relations, put your ſelf into their condition; how ſad would it be to you, to have a Child, the only hope of the Family, to ruin himſelf and his poſterity; to have a young fellow take ſuch extravagant courſes, to have a Brother or a Siſter thus debaucht; what grief is it to a Godly Miniſter, that travelled in Birth till he thought Christ had been formed in you, and then ſuddenly ſee all his hopes daſht, all his exhortations, admonitions, reproofs, prayers, &c. loſt upon you; how may it trouble and ſhame him that ever you were of his ſociety: your Chriſtian Friends, and thoſe of your ſociety, how may it trouble them, that you are gone from them, and with Demas have choſen the World before Chriſt; to think what will become of you, and of your Family, and of your poor Soul, when death ſhall ſeperate it from your p. 59Body, and where you will ſtop that are running down the hill ſo faſt, and whether of a profeſſor you may not as others have done, turn perſecutor; for thoſe that forſake God, no wonder if they forſake their Friends alſo, and thoſe that hate God will hate his Image alſo. I wiſh this be no more than my own ſurmiſe and fears: In a word, There are none that carry the face of honeſt men, but will be troubled at this your Apoſtacy; and there are none but the Devil and his Inſtruments, your Pot-Companions and Brethren in Iniquity, that will rejoyce that you are brought back again into the Devils ſlavery: Theſe are the Dalilah's that hugg you in their boſome while they betray you; theſe are the Syrens, that by their Song intend to wrack and ruin you: and if you think this is your only way to happineſs, ere long you will find your miſtake and your judgment will alter.

Aggra. 7. In this courſe of life you lead, the loſs of your precious time which is given you for an higher end, is no ſmall aggravation to your fall; for though you meet with other conſiderable loſſes by this extravagant courſe of yours, yet no temporal loſs is comparable to this: this cannot be redeemed with Silver nor Gold, Jems, nor Jewels; nay if the World were ſold to its worth, it could not call back one day that is paſt; and yet alaſs how prodigal are many of their time, as if they knew not how to waſte it faſt enough; they p. 60drink and play and rail it away; nay go purpoſely to drive away time: that did they but know the value of it, would prize it at a higher rate; but the time is coming you will know the worth of it by the want of it. God hath placed you in his Vineyard, given you work to do, and ſufficient time to do it in; if you idle away this time, and your work be undone, what wages do you expect: Amongſt other Talents he hath given you this Talent of time; if either you not uſe it or abuſe it, what can you expect but the doom of the unprofitable ſervant that hid his Talent in the Earth. You have a little time in the World to ſpend, and 'tis but a little; and one of theſe days they will ſay of you, He is dead alſo; for you ſee younger and ſtronger are gone before you, and your turn may be next; how as you ſpend this time, ſo it will fare with you to eternity. This is the Harveſt of the Soul, if you lay not in proviſion for the Winter with the Bee, you are like to want with the Graſshopper: this is the market day to lay in proviſion for the following week, and to buy Oyl; if this ſeaſon be let ſlip, the door will be ſhut againſt you, and we know not how ſoon this day may be over, which will never dawn again: you have a great deal of work to do, and work of great concernment; if it be not finiſhed in the time, you are undone; you are in a race, and your Soul is the prize you run for; and will you either ſtand ſtill or run back: you are in the field fighting p. 61with cruel blood-thirſty enemies, who will make no truce with you but upon more unreaſonable terms than Nahaſh the Ammonite offered to the men of Jabeſh Gilead, Which was to thruſt out all their right eyes, and lay it as a reproach on all Iſrael, 1 Sam. 11. 2. But the Devil will make no truce, but the everlaſting deſtruction of Soul and Body: And will you caſt by your Armour, and yield to his mercy; and revolt from him that will warrant you the Victory, if you will but keep the field: you are in a journey on life and death, and will you now turn back, or run after Butterflies, when the Sun grows low and you have far to go; when you muſt be ſure to tread theſe weary ſteps back again, or loſe your life: Much of your time is already ſpent, and your work undone, and what you have done you are again plucking down, and making your work every day more and harder. Conſider you will repent or not repent, If you do not repent you are undone; for no unrepenting ſinner ſhall come to Heaven; if you do repent it will coſt you more pains, dolour, trouble and grief, than ever the pleaſure of your ſin was worth; you muſt vomit up all thoſe ſweet morſels which you have ſwallowed with ſo much delight. Eternity lies before you, and one of theſe days Death will open the door and let you in. What apprehenſions then will you have of theſe courſes, when you ſee an infinite Ocean of eternity before you, and all your friends and pleaſures p. 62departing from you and forſaking you: Now what good will your merry company do you, what comfort can they bring, where are now your merry meetings, and your drunken revels? Will the thoughts of them chear up your hearts, thoſe that were your Councellors and Conſorts in your Vanity, now will be your Companions in your Miſery. Thoſe for whoſe ſakes you loſt your Soul, your God, your Glory, what will they, what can they do for you if you miſcarry together: you will curſe the time that ever you ſaw each others faces, and thoſe that now give ſuch big words againſt God and Godlineſs, will then call upon the Mountains to fall upon them, and the Hills to cover them: Well ſuch a day will come, and we know not whether you have a day to live, or what may be in the womb of the next morning: Our Saviour Chriſt adviſeth to prepare for it; Luke 21. 34, 35. And take heed to your ſelves, leſt at any time your hearts be overcharged with ſurfetting and drunkenneſs, and cares of this life, and ſo that day come upon you unawares; for as a ſnare ſhall it come on all them than dwell on the face of the whole earth. How dare you ſpend a day in an Ale-houſe, that do not know if you have another to live: But as the Poet ſaith, Fleres ſi ſcires unum tua tempora menſem, rides cum non ſit forſitan una dies. Many a man would weep and mourn, if he knew he had but a month to live, that now laughs and rejoyceth and hath but a day to live. This time which now you ſo p. 63laviſhly ſpend, neither in your general nor particular calling, muſt be accounted for; and what the price will be God only knows: and at death, whether do you think the time ſpent in Humilation, Prayer, Hearing, Reading, Meditating, Chriſtian Conference; Exhorting the Careleſs, inſtructing the Ignorant, comforting the Dejected, viſiting the Sick, relieving the Poor; and generally in Acts of Piety and Charity; will bring moſt comfort: or the time ſpent in Drinking and Drabbing, in Hawking, Hunting, Carding, Diceing, Cocking, Playing, or ſuch like Vanities? I know not what your thoughts be now, but I know what they will be hereafter; God hath allowed us no time to ſpend idly, but all ſhould be ſpent, either in our general or particular Calling; or that which may enable us thereunto: but there are many that can ſpare no time from their Recreations, either for the one or the other; but time will be better valued.

Aggra. 8. By your accuſtoming your ſelf to this filthy ſin, you are grown more bold and impudent in it; it hath almoſt, if not altogether, taken away the conſcience of ſin: you are almoſt come to that paſs as thoſe that God complained of, Jer. 6. 15. Were they aſhamed when they committed abomination? Nay, they were not aſhamed, neither could they bluſh; therefore they ſhall fall amongſt them that fall, &c. Is not this your condition? Nay, do you not rather boaſt of it? And indeed this ſin is grown very brazen p. 64faced in our dayes; the time was when, They that ſlept, ſlept in the night; and thoſe that were drunk, were drunk in the night. This ſin was a work of darkneſs, and like the Owl, was aſhamed to be ſeen by day; but now it fears no colours, men are not aſhamed to be ſeen reeling in the ſtreets, or vomiting in the Marketplace, or dead-drunk at noon-day, or ſwearing in the Magiſtrates preſence; ſuch a height of Impiety men are arrived at: but there was ſome hopes when ſin was driven into corners, but there is little when it dares Authority and beards the Magiſtrate himſelf. By often ſinning men come to be paſt feeling; like a Workman's hand, by much labor is hardened. Conſcience when 'tis often check'd and ſnub'd, at laſt leaves checking; and the Devil ſears it with his hot iron, that it becomes unſenſible; but at laſt it will ſpeak, and will not hold its peace: the Devil at laſt makes a path-way over the heart, and ſo all the ſeed is loſt that falls upon this High-way ground; and men become Sermon proof, and Ordinance proof: they can ſit ſtill and have Hell-fire flaſht in their faces, and not regard it. What God ſpeaks of the Leviathan, Job 4. 24 is true of them, in another ſenſe; Their heart is as firm as a ſtone, yea as hard as a piece of the neather millſtone. The Acts of ſin increaſe the habit, and at laſt it becomes as natural to them to ſin as to live; and they draw in iniquity as they draw in their breath: they commit ſin as eaſily p. 65as water runs down the Channel. Cuſtom breeds a ſecond nature, of ſuch doth God ſpeak, Jer. 13. 23. Can the Ethiopian change his skin, or the Leopard his ſpots; then may ye alſo do good, which are accuſtomed to do evil. Some vainly promiſe themſelves repentance hereafter, but their deceitful heart puts a cheat upon them; there is not one of many that ſend repentance thus before them, that ever overtake it. Thoſe that have long accuſtomed themſelves to ſin, and thoſe that have long enjoyed the means of grace, and are grown Sermon proof; and thoſe that have made Profeſſion of Religion, and faln back, 'tis a rare thing to ſee them prove true Converts. How much of this concerns you, let your own Conſcience judge; I do not ſay God will not receive ſuch when they do come, but I have not obſerved many ſuch willing to come.

Aggra. 9. By this ſinful courſe of yours, you alſo diſable your ſelf for doing that good in the place which God requires at your hands, and otherwiſe you might do, either to the ſouls or bodies of others: for the ſoul you have a great deal of knowledge, and might have been very inſtrumental of doing good in your place, either by admonition, exhortation, reproof, counſel, comfort, or ſuch like; but you have made your ſelf incapable almoſt of doing any good this way, by your bad example: Who will think you are in earneſt, when your actions give your tongue the lie? Who will not p. 66think you do not believe your own words? Do not you throw down with the one hand what you build with the other? Who can think that you believe there is indeed ſuch a deformity in ſin, and ſuch a beauty in holineſs, that obſerves your life and converſation? How can you ſay to your Brother, Let me pluck out the mote out of thy eye, when you have a beam in your own? Will not he quickly ſay, Phyſician heal thy ſelf: Qui alterum incuſat probri ipſum ſe intueri oportet. He is an unfit reprover, that is guilty of the objected crime. And for the Body you likewiſe diſable your ſelf for doing that good that God requires, and which otherwiſe you might do. God hath given you a competent eſtate, whereby you may be helpful to thoſe that want; he gave it to this end, to feed the hungry and cloath the naked; to be ready to do good, willing to diſtribute, and to be rich in good works. Think not that you are the chief Proprietor, you are but a Steward, and muſt give an account; you may not do as you will with what you call your own: but if you diſpoſe of your Eſtate according to the mind of God, he will give you ſufficient wages. But by this your extravagant courſes and exceſſive ſpending, you waſte not onelyonly your own part, but Gods part alſo; which he hath reſerved for the poor. All men are his ſervants, and what they have are but talents lent; to ſome five, to ſome two, and to others one; and where much is given, much will be required. p. 69The great Houſholder provides meat for all his Family, but he keeps Stewards under him, to ſee they ſhall not want; and to give them their meat in due ſeaſon: and you are one of theſe. If now you beat your fellow ſervants, and eat and drink with the drunken, your Lord will come when you are not aware, and give you your portion with hypocrites; Mat. 24. 49, &c. The poor have a right to what you enjoy and can ſpare, and though they cannot challenge it and take it, yet God will vindicate their cauſe if it be denied or with-held. How much might you promote Religion and Gods intereſt in your neighbourhood, were your life and converſation exemplary? But now you do more harm than good by your example, and it had been better the Countrey had not known you; and that you had never known your Eſtate, if you thus proceed.

Aggrav. 10. The Exceſſive waſting of your Eſtate, is no doubt a great ſin in you at any time; but at this time of ſcarcity eſpecially, is a very great Aggravation. When there is complaining in our ſtreets, and the Children cry for bread; when there is none to break it, and many poor Families are ready to periſh for want; and a ſupply can hardly be found: When Corn hath been at ſuch an exceſſive rate, 8 and 9 Shillings the meaſure. Eye the many poor Houſholders that before made a handſome ſhift to live, are now forced to beg with their Wives and Families; and ſome 'tis believed p. 68have periſhed for want of Bread. Now at this time, when the hand of God is ſo evidently ſtretcht out againſt us, that you and ſuch as you, if you were unconcerned, ſhould thus waſte and devour the good creatures wilfully; which ſhould keep poor Chriſtians; and one of you ſwallow down more in one day, than would keep a conſiderable Family with Bread a week. Will not the Lord viſit for theſe things; and will not his ſoul be avenged on ſuch a people as this? The great Houſholder hath provided bread enough for all his Family, but that ſome of them by Gluttony and Drunkenneſs devour what the others ſhould eat. Will he not call them to an account at laſt? See how he likes of it, Iſa. 22. 12, 13. In that day did the Lord call for weeping and for mourning, and to baldneſs and girding with ſackcloth; and behold joy and gladneſs, ſlaying oxen and killing ſheep, &c. and it was revealed in my ear by the Lord of hoſts, ſurely this iniquity ſhall not be purged from you till you die. God alſo threatens thoſe, That they ſhall go captives with the firſt that go, that drink wine in Bowles and annoint themſelves with chief ointment, and forget the afflictions of Joſeph, Amos 6. 6, 7. And the blood of thoſe which have periſhed for want of thoſe creatures which you have wilfully waſted, God will lay at your door. In a word, conſider your pious Education, your former holy Converſation, the Convictions upon your ſpirit; knowing and acknowledging your courſes bad: p. 69The profeſſion of Religion you have made, the incouragements which you gave, the ſading of the hearts of the Godly, the ſtrengthening the hands of the wicked, the vows and covenants you have made to God, and promiſes to men; the grief you bring your friends and relations, the hardning of your heart by cuſtom, the diſabling your ſelf to do good to ſoul or body; and the wilful waſteing of the creatures in this time of need; will all riſe up in judgment againſt you.

Obj. 1. But it may be you will object and ſay, You do not drink to Drunkenneſs, you can carry it away well enough; you ſtagger not over it, neither do you vomit as others do: And though I fear this excuſe cannot always be pleaded, yet if it were taken for granted, 'tis but a Fig-leaf to cover your nakedneſs, and will prove too thin and ſhort. A Man may drink to exceſs that can carry it away as you ſay. We read of Benhadad, whom God himſelf tells us was drinking himſelf drunk with the thirty two Kings that were with him; and yet could give directions to his Souldiers: yea, eſcaped away on Horſe-back with his Army. The trial of Drunkenneſs which we have amongſt many, is not the ſame with Gods: many think that Man is not drunk that can crawl out of the Carts way, or riſe himſelf out of the Fire, or hit Fingers with another; but they are not competent Judges in that caſe, that are themſelves ſo nearly concerned. p. 70'Tis not only Drunkenneſs that trips up a Mans heels, that he cannot go nor ſtand, but when a Man over-affects Drink, or ſpends too much time, or too much money; or waſtes the good creatures needleſly; that drinks too much for his purſe, or too much for his health, or too much for his reaſon: For a Man hath no more reaſon to drown his time, to drown his eſtate, or his credit, than he hath to drown his wit; for all theſe are Talents for which he muſt be accountable. But ſuppoſe you are ſtronger than others, and can drink more; is this therefore a Warrant ſo to do; ſee whether God ſeals it or no: Iſaiah 5. 22. Wo unto them that are mighty to drink Wine, and Men of ſtrength to mingle Strong Drink. Muſt God be diſhonoured, the Creature abuſed, becauſe thou haſt a ſtronger brain; 'tis pity mercies ſhould be ſo abuſed: but beſides this guilt, are you not in the mean time guilty of the Drunkenneſs of others; have you not forced them to it, that you may laugh at their folly? See then what the Lord ſaith to you; Hab. 2. 15, 16. Wo unto him that giveth his neighbour Drink, that putteſt thy Bottle to him, and makeſt him drunken alſo; that thou mayſt look on their nakedneſs: Thou art filled with ſhame for glory: drink thou alſo, and let thy fore-skin be uncovered: the cup of the Lords right hand ſhall be turned unto thee, and ſhameful ſpewing ſhall be on thy glory. Now if you glory in your ſtrength to drink, and this too common; conſider this Text, and ſee what will be the iſſue: The Cup of Gods Indignation will be p. 71ſuch as you cannot bear; thy own ſins are great enough, you need not other mens.

Obj. 2. Perhaps you will ſay, We have the Examples of many, yea, many great Men, and many learned Men, and of ſome good Men alſo, for our imitations: Yea, this Diſeaſe is Epidemical and grown common, both in Court and Country; and when a faſhion is become National, 'tis no diſcredit to wear it; and 'tis true, the more is the pitty: Examples of great ones are very prevalent, and if bad infectious; theſe are Stars of the firſt Magnitude; and like the primum mobile, carry all before them: and they have oft times a hand in the tranſgreſſion, and leave an infectious air, that few can eſcape that comes near them. What a ſad Example did Benhadad and thirty two Kings that were with him give to their followers, when they were all drunk: but will this excuſe ſerve our turns before God; did it excuſe poor Men before the Flood, that great ones did thus or thus; or in Sodom, that the Rulers were in the tranſgreſſion? Should they command ſin, they are are not to be obeyed; becauſe 'tis forbidden by a greater Authority: how much leſs when we are left at liberty. Great Men are not always good Men, neither is their example always imitable; 1 Cor. 1. 16. Not many Wiſe Men after the Fleſh, not many Mighty, not many Noble are called: The greateſt number commonly are the worſt, and the greateſt men not always the p. 72beſt: had Nooh followed the examples of the …at ones of his age, he might have been …wned for company: It was better be in the … alone, than in the Flood with company. I …nking and drabbing is too much in faſhion in theſe times, but 'tis a bad faſhion, and that for which the land mourns; and God hath a controverſie with us; and threatens to pluck the Cup from the Drunkards Mouth; 4 Hoſ. 1. 2, 3. and ſuch cuſtomes are better broken then kept. The way to Hell is moſt trodden, and moſt mens cuſtom is to walk in it; but wo to that man that follows that faſhion: We must not follow a multitude to do evil. We are the ſinful off-ſpring of Adam, and therefore like him we frame excuſes, and ſeek to lay the fault upon another: I was forc'd, I could not help it; I muſt pledg the Health: But had we known there had been Poyſon in the Cup, we would have helpt it. Harpaste, a Woman in Seneca, being in the night ſuddenly ſtruck blind; ſhe blames the darkneſs of the Houſe, the Sun for not riſing, &c. but would not acknowledge her own Deficiency. Thus 'tis with us, any ſhall be faulted ſo we be free; like the man that had a Thorn in his foot, yet imputed his halting to the roughneſs of the way; no man can live in ſuch an age, but he muſt do as others do; but no man ſhould break Gods Command to pleaſe any Mans humour.

That the ſin is grown National, 'tis ſo p. 73much the ſadder, and preſages a National judgment; as Sodoms ſins and the ſins of the Old World did; and Iſraels before the Captivity: When it hid it ſelf in corners there was hopes, but when it dares the Magiſtrate, and ſends a Challenge to God himſelf; the Ulcer is deſperate, and the Member more fit to be cut off than cheriſhed: When rotten Fruits hangs out in the ſight of the Sun, and Men declare their ſin as Sodom and hide it not; what can we expect but Sodoms Plagues: But bleſſed be God there is no force upon us, Men may be ſober if they will, and many are; yea many Noble and Learned: why do you not follow their examples which is worth imitating. I know vicious great Men, are like Load-ſtones that draw Iron; that if a Chain of Iron be near, the Loadſtone draws the firſt Link, then the ſecond, till the whole Chain comes; ſo the Devil puts ſuch an influence in men, that one draws his neighbour and he a third, till moſt are corrupted: or rather they are like to Jet that draws Straws, or light refuſe; but no ſolid thing: They are like to Gun-powder, when one corn is fired it fires the next, and that another, till all be in a flame. The Devil is like a cunning Angler, he holds out the Bait, but hides himſelf behind the Buſh: many are faſtened with the Bait before they ſee the hand that holds it. The Devil doth not thruſt a Man into an Ale-houſe by the Head and Shoulders, this might terrifie him; but p. 74he ſets Good-fellows at the Ale Houſe door to call him: And then he apprehends no danger. And for the falls of the godly as they are rare, ſo they are not recorded for our imitation but caution; they ſhew not what we ſhould do, but what we ſhould beware: they are as Sea-marks, ſet up to warn others; and what mad Pilot will ruſh upon ſuch places, where he knows other Ships have there been ſplit. The beſt men are not always to be imitated; we muſt follow Paul as he follows after Chriſt; to the Word and to the Teſtimony: This is a ſure guid.

Obj. 3. But I muſt do as others do, or I ſhall be mockt, ſcorned, and had in deriſion; ſhould I refuſe their healths, what would they think of me? Anſw. This is an unſafe Rule to follow: Some break their Necks, hang themſelves; muſt we needs follow them for fear of a ſcorn; ſome turn Thieves, Hackers; and come to the Gallows; and muſt we follow them alſo. If you do as others do, you muſt fare as others fare, and receive your wages together: If you follow the greateſt company, it will be in the worſt way; for moſt miſcarry and go to Hell. Chriſt tells us broad is the way that leads to Deſtruction, and many men go that way. Who is it that will mock you for keeping the Commands of God? Not one that loves God, Ior oves your Soul, or that carries the face of an honeſt Man; and thoſe that have neither good word p. 75for God, or for any good Man, for the Word of God, or the Image of God; what matter is it if they have none for you: Thoſe that hate God and Godlineſs, and every thing that looks like God; that love none but thoſe that will damn their own Souls with them for company; what is their love worth? Will you venture for their love to have Gods hatred, and to go to Hell to bear them company? Were a Malefactor going to Execution; and laught at you that you would not bear him company; would this move you ſo to do? By this rule indeed Daniel might have eſcaped the Lions Den; and the three Children the Fiery Furnace; but not the wrath of God. Probably God was mockt in the Old World, and Lot in Sodom; but they could not mock them out of their innocency: 'Tis better have the Devil mock them, than God mock them; Prov. 1. 24. Take heed of being mockt out of Heaven, leſt when you come to Hell you be laught at for your labour. The ſeed of the Serpent will alwayes oppoſe the ſeed of the Woman; and faithful Iſaac ſhall meet with a ſcoffing Iſhmael; Gods Ark and the Devils Dagon cannot ſtand together: Chriſt and Belial cannot accord: the world will love her own, and cannot abide that Chriſt ſhould pluck one feather from her wing. If you are content to take up with the World, and the World ſhall pay you your portion, then 'tis not beſt to croſs the World; if not 'tis p. 76impoſſible to pleaſe it: God willl not allow us to do the Devils drudgery for fear of a ſcorn from his ſervants. Chriſt gave no diſpenſatition to break his Laws rather than be ſcorn'd.

Obj. 4. But though I do follow theſe Courſes for a while, yet I intend hereafter to repent and to reform. Why may not I do as the Penitent Thief did? And you may (ſaith one) as rationally conclude that the Sun ſhall ſtand ſtill at your command, becauſe it did ſo at the Command of Joſuah; or that the Sea ſhould divide to let you paſs, becauſe it did ſo for Iſrael: Or that you may ſpur your Aſs and make him ſpeak, as Balaam did: Or that you may take a journey and leave your money behind, in hope to find a purſe of Money in your way, as ſome others have done. Were not theſe think you mad concluſions, and truly this is as reaſonleſs. One man in five thouſand years was ſaved by late repentance, therefore I ſhall be a ſecond, when five thouſand men in one year miſcarry upon the like account. God doth ſeldom work ſuch miracles, where the means of grace is afforded; perhaps it was the firſt Sermon that ever this Thief heard, but you have heard thouſands: There are indeed many, that like you, ſend repentance and religion before them to ſixty; but ſuch men ſeldom ever overtake it. Do you really think that God will take up with the blind and the lame, will he give us leave to ſacrifice the prime and marrow of our time to p. 77the Devil, and give him the dregs and the refuſe? Will he ſuffer you to do the Devils work all day, and receive his wages at night? No, no, moſt men deal by God, as bad Debtors do by their Creditors, beg more time, and put it off from one week to another, and then break and never pay? So they break their time with God, but never come to make good their promiſes. More Objections might be anſwered, but there is none that can ſtumble a rational unprejudiced man: and I have already far exceeded my intended limits, I ſhall therefore draw towards a concluſion.

Thus have I performed a Chriſtian, though perhaps an unwelcome duty, in putting you in remembrance of what you knew before; if you would not loſe all your pains for Heaven, and all the duties that ever you performed; and have them all thrown back into your face as dung: If you would not loſe Gods Favour, the benefit of Chriſts Merits, your own Soul, Heaven, and Happineſs, Conſider from whence you are fallen and return and do your firſt works: If you have found out any nearer, eaſier way to Heaven than ever any yet could do; demonſtrate it, and convince us of it; but before you venture your Soul upon it, be ſure it ends there: the attempt of any ſuch experiments will prove vain; for if there be any but the path of Holineſs that ends in Happineſs, then call me a falſe Prophet; or if there be any other way into Gods p. 78Holy Hill, than by a pure Heart and clean Hands, then am I content to be called a deceiver; but if I be deceived God himſelf hath deceived me, who tells me, Without Holineſs no one ſhall ſee God; without Faith no one can pleaſe God; without repentance we ſhall all periſh; that no unrighteous perſon ſhall enjoy Heaven, and no unregenerate man ſhall ever enter there; that thoſe that live after the fleſh ſhall die; that the ungodly ſhall go into everlaſting puniſhment, but the righteous into Life eternal: Thoſe that think otherwiſe will find that God ſpeaks in earneſt what they took in jeſt. The time is comming, that you will find it had been better for you that you had never known the way of life, then having known it to depart from it. If you give up the Reins to corruption, it will miſlead you, and prove a treacherous guid; if you decline the way of ſelf-denial, you will miſs of Heaven; for none ever come there any other way Looſe licenciouſneſs and carnal liberty, is diametrically oppoſite to it; wicked company if you forſake them not, will be your bane; and if repentance prevent it not, you will curſe the time that ever you ſaw each others face. What ever Society or Party a man be, what ever Religion or Opinion, though in the moſt Reformed Church, and in the Society of the ſtricteſt Chriſtians; yet without the power of Godlineſs, and the practice of Holineſs, he ſhall never go to Heaven; for no unclean thing ſhall ever enter p. 79there: no dirty Dog ſhall tread upon that pavement. Or what ever his Profeſſion, or ſeeming Holineſs hath been, yet if he backſlide, he ſhall die in his ſins, and his righteouſneſs ſhall not be remembred: The backſlider in heart ſhall be filled with his own ways; Prov. 13. 20. He that puts his hand to the plow and looks back, he is not fit for the Kingdom of Heaven; if any draw back, Gods Soul ſhall have no pleaſure in them.

Thus have I made bold, perhaps you may think too bold, to tell you my thoughts of your preſent condition; perhaps you may diſlike it becauſe 'tis not in the Language of your flatterers; but to skin over a ſore is not the way to cure it; The rebukes of a friend are better than the kiſſes of an enemy. Rebuke a Wiſeman, ſaith Solomon, and he will love you. Let the Righteous ſmite me, ſaith David, Pſal. 141. 5. it ſhall be a kindneſs; and let him reprove me, it ſhall be an excellent Oyl which ſhall not break my head. What event it will have upon you I know not, or what entertainment it will meet with I cannot tell; though you will not receive it, my reward will be with my God, and my judgment with the moſt High, whoſe Errand it is I am come upon; and he that knows the ſecrets of all hearts, knows whether it be in love or hatred that I have dealt ſo plainly with you: Had I hated you, I know no more effectual means to ruin you, than to incourage you in p. 80this ſinful courſe; and if I meet with hatred for my love, 'tis no more than I am acquainted with Well if you neglect this warning and miſcarry, theſe lines will be a witneſs upon record againſt you; and I my ſelf ſhall ſtand up in my lot to bear witneſs for God, that he ſent you this warning by me: but my end and deſign is next to Gods Glory, your Reformation and Salvation; which as it is my deſire, ſo it ſhall be the prayers of him who is

EATON. April 30. 1675. Your faithful Monitor EDWARD BƲRY.

FINIS.