A sovereign antidote, or, A precious mithridate for recovery of souls twice dead in sin, and buried in the grave of long custome, to the life of grace. With hopeful means (God blessing the same) to prevent that three-fold (and worse than Ægyptian) plague of the heart; drunkenness, swearing, and profaneness. Wherein is a sweet composition of severity and mercy: of indignation against sin, of compassion and commiseration to the sinner; with such Christian moderation, as may argue zeal without malice; and a desire to win souls, no will to gall them. By R. Younge of Roxwell in Essex.

A sovereign antidote, or, A precious mithridate for recovery of souls twice dead in sin, and buried in the grave of long custome, to the life of grace. With hopeful means (God blessing the same) to prevent that three-fold (and worse than Ægyptian) plague of the heart; drunkenness, swearing, and profaneness. Wherein is a sweet composition of severity and mercy: of indignation against sin, of compassion and commiseration to the sinner; with such Christian moderation, as may argue zeal without malice; and a desire to win souls, no will to gall them. By R. Younge of Roxwell in Essex.

Table of contents

Title page

A Sinner reſcued from Satans ſubtilty and ſlavery.

SECTION I.

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The Blemiſh of Government, the Shame of Religion, the Diſgrace of Mankind; or a Charge drawn up againſt Drunkards, and preſented to his Majeſty, in the name of all the ſober Party in the three Nations. Humbly craving, that they may be kept alone by themſelves from infecting others; compelled to work and earn what they conſume: And that none may be ſuffered to ſell Drink, who ſhall either Swear, or be Drunk themſelves, or ſuffer Others within their Wals.

1. BRANCH of the Charge.

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A Hopefull way to Cure that horrid Sin of SWEARING, Or an help to ſave SWEARERS, if willing to be ſaved: Being an Offer or Meſſage from Him, whom they ſo Daringly and Audaciouſly provoke. Alſo a Curb againſt CURSING.

Member 1.

Memb. 2.

Memb. 3.

Memb. 4.

Memb. 5.

Memb. 6.

POST-SCRIPT.

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A Sovereign ANTIDOTE, Or, A Precious MITHRIDATE: For Recovery of Souls twice dead in SIN, and buried in the Grave of Long Cuſtome, to the Life of Grace.

With hopeful Means (God bleſſing the ſame) to prevent that three-fold (and worſe than Aegyptian) Plague of the Heart; Drunkenneſs, Swearing, and Profaneneſs.

Wherein is a ſweet compoſition of Severity and Mercy: Of Indignation againſt Sin, of Compaſſion and Commiſeration to the Sinner; with ſuch Chriſtian moderation, as may argue Zeal without Malice; and a deſire to win Souls, no will to gall them.

By R. YOUNGE of Roxwell in Eſſex.

Imprimatur,

Ex Aed. Lamb. Feb. 5. 1663.

G. Stradling, S.T.P. Rev. in Chriſto Pat. D. Gilb. Archiep. Cant. à Sac. Domeſtic.

London, Printed by J. Hayes, and are to be ſold by Mrs. Crips in Popes-Head Alley, with 39 other Pieces compoſed by the ſame Author, 1664.

A Sinner reſcued from Satans ſubtilty and ſlavery.

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SECTION I.

NOt to admoniſh our brother is to hate him, as the Holy Ghoſt witneſſeth, Lev. 19.17. But to ſcorn our brother ſhould admoniſh us, is more to hate our ſelves. That little which Croeſus learned of Solon, ſaved his life. And had Pilate taken that fair warning his wife gave him, it might have ſaved his ſoul; which once loſt, cannot be redeemed with ten thouſand worlds: no not with the enduring of ten thouſand thouſand years torments in Hell. Enough I ſuppoſe (together with a deſire of my Readers eternal welfare) to encourage me to ſpeak, others to hear. Wherefore let none in the leaſt be offended with what I ſhall deliver, or with me for it: For (not only the ſearcher of hearts, but) the world ſhall witneſs, that I fight not againſt you, but againſt your ſins; and you have no ſuch foes as your faults. And theſe are they I ſeek to ſubdue, and batter down before you: as well knowing, that unleſs they die, you cannot live.

Yea, if I make you ſmart, give me the more thanks, love me the better for it: Sharp reprehenſion is the healing of the ſoul; and love to the ſoul, is the ſoul of love▪ And let this ſerve for an Apologie, and if you pleaſe for a Protection.

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Sect. 2. Conſidering the numberleſs number of thoſe that by profeſſing themſelves Proteſtants, diſcredit the Proteſtant Religion: Who becauſe they have been Chriſtened, as Simo [...] Magus was, received the Sacrament of the Lords Supper, like Judas; and for company go to Church alſo as Dogs do, are called Chriſtians, as we call the Heathen Images gods: yea▪ and (being blinded by the Prince of darkneſs, 2. Cor. 4.4.) think to be ſaved by Chriſt, though they take up Arms againſt him; and are no more like Chriſtians, then Michals Image of Goats-hair was like David: Who make the world only their god, and pleaſure or profit alone their Religion: Who are ſo graceleſs, that God is not in all their thoughts; except to blaſpheme him, and to ſpend his daies in the Devil's ſervice: Who being Chriſtians in name, will ſcoff at a Chriſtian indeed: Who honour the dead Saints in a cold profeſſion, while they worrey the living Saints in a cruel perſecution: Who ſo hate Holineſs, that they will hate a man for it; and ſay of good living, (as F [...]ſtus of great Learninq) It makes a man mad: whoſe hearts will riſe at the ſight of a good man, as ſome ſtomacks will riſe at the ſight of ſweet meats: Whoſe Religion is to oppoſe the power of Religion; and whoſe knowledge of the Truth, to know how to argue againſt the Truth: Who juſtifie the wicked, and condemn the juſt: who call Zeal, madneſs; and Religion, fooliſhneſs: Who love their ſins ſo much above their ſouls, that they will not only mock their Admoniſher, ſcoff at the means to be ſaved, and make themſelves merry with their own damnations; but even hate one to the death, for ſhewing them the way to eternal life: who will condemn all for Round-heads, that have more Religion then an Heathen, or knowledge of heavenly things, then a child in the womb hath of the things of this life; [Page] or conſcience, then an Atheiſt, or care of his ſoul, then a Beaſt, and are mockers of all that march not under the pay of the Devil: Who with Adam will become Satans bondſlaves for an Apple; and like Eſau, ſell their birthright of Grace here, and their Bleſſing of Glory hereafter for a meſs of pottage: Who prefer the pleaſing of their palates before the ſaving of their ſouls: who have not only caſt off Religion, that ſhould make them good men; but reaſon alſo, that ſhould make them men: Who waſte vertues faſter then riches, and riches faſter then any vertues can get them: Who do nothing elſe but ſin, and make others ſin too: who ſpend their time and patrimonies in Riot, and upon Dice, Drab, Drunkenneſs: who place all their felicity in a Tavern or Brothel houſe, where Harlots and Sycophants rifle their Eſtates, and then ſend them to rob: Who will borrow of every one, but never intend to ſatisfie any one: Who glory in their ſhame, and are aſhamed of that which ſhould and would be their glory: Who deſire not the reputation of honeſty, but of good fellowſhip: Who in ſtead of quenching their thirſt, drown their ſenſes; and had rather leave their wits, then the wine behind them: who place their Paradiſe in their throats, Heaven in their guts: and make their belly their god: Who pour their Patrimonies down their throats, and throw the houſe ſo long out at windows, that at length their houſe throws them out of doors: Who think every one exorbitant that walk not after their Rule: Who will traduce all whom they cannot ſeduce; even condemning with their tongues, what they commend in their conſciences: Who as they have no reaſon, ſo they will hear none: Who are not more blind to their own faults, then quick-ſighted in other mens: Who being diſpleaſed with others, will flie in their Makers face, and tear their Saviours Name in pieces with oathes and execrations, as being worſe then any mad dog that flies in his Maſters face that keeps him: Who ſwear and curſe even out of cuſtom, as Currs bark; yea, they have ſo ſworn away all grace, that they count it a grace to ſwear; and being reproved for ſwearing, they will ſwear that they ſwore not.

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Sect. 3. Or perhaps they are covetous Cormorants, greedy Gripers, miſerly Muck-worms; all whoſe reaches are at riches: Who make gold their god, and commodity the ſtern of their conſciences: Who hold every thing lawful, if it be gainful: Who prefer a little baſe pelf before God, and their own ſalvation; and who being fatted with Gods bleſſings, do ſpurn at his precepts: Who like men ſleeping in a Boat, are carried down the ſtream of this World, untill they arrive at their Graveſ-end [Death] without once waking to bethink themſelves whither they are a going [to Heaven or Hell.]

Or Ignorant and Formal Hypocrites: who do as they ſee others do, without either conſcience of ſin, or guidance of reaſon: Who do what is morally good, more for fear of the Law, then for love of the Goſpel: Who fear the Magiſtrate more then they fear God or the Devil; regard more the blaſts of mens breath, then the fire of Gods wrath; will tremble more at the thought of a Bailiff, or a Priſon, then of Satan, or Hell, and everlaſting perdition: Who will ſay, they love God and Chriſt, yet hate all that any way reſemble him; are ſlint unto God, wax to Satan; have their ears alwayes open to the Tempter, ſhut to their Maker and Redeemer; will chuſe rather to diſobey God, then diſpleaſe great Ones; fear more the Worlds ſcorns, then [Page] His anger; and rather than abridge themſelves of their pleaſure, will incur the diſpleaſure of God: Who will do what God forbids, yet confidently hope to eſcape what He threatens: Who will do the Devils works onely, and yet look for Chriſts wages; expect that Heaven will meet them at their laſt hour, when all their life long they have galloped in the beaten Road towards Hell: Who expect to have Chriſt their Redeemer and Advocate, vvhen their Conſciences tell them, that they ſeldom remember him, but to blaſpheme him; and more often name him in their oaths and curſes, than in their prayers: vvho vvill perſecute honeſt and Orthodox Chriſtians; and ſay, they mean baſe and diſſembling hypocrites: Who think they do God good ſervice in killing his ſervant [...], Joh. 16.2. Who vvill boaſt of a ſtrong faith, and yet fall ſhort of the Devils in believing, Jam. 2.19. who turn the grace of God into wantonneſs; as if a condemned perſon▪ ſhould head his Drum of Rebellion with his pardon; reſolving to be evil, becauſe God is good: Who will not believe what is written, till they feel vvhat is written, and vvhom nothing vvill con [...]ute, but fire and brimſtone: vvho think their villany is unſeen, becauſe it is unpuniſhed; and therefore live like Beaſts, becau [...]e they think they ſhall die like Beaſts.

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Sect. 4. Conſidering the ſwarms, legions, millions of theſe I ſay, and many the like, vvhich I cannot ſtand to repeat. As alſo in reference to Levit. 19.17. Iſa. 58.1. I have deemed it no deſertleſs office, to ſay ſomething toward the ſaving of thoſe poor ignorant and impotent vvretches, that are neither able, nor vvilling to help themſelves. And indeed, what heart would it not make to bleed, that hath any Chriſtian blood in his veins, to ſee vvhat multitudes there are that go blind-fold to deſtruction; and no man offer to ſtop or check them before they arrive there, from vvhence there is no redemption, Matth. 7.13, 14. 1 John. 5.19. Rev. 20.8. and 13.16. Iſa. 10.22. Rom. 9.27. 2 Tim. 2.26. 2 Cor. 4.4. Eph. 2.1, to 4. Phil. 3.18. Joh [...] ▪ 8.44. and 1 [...].30.

Yea, how ſhould it not make all, that are themſelves got out of Satans clutches, to plot, ſtudy, and contrive all they can, to draw others of their brethren after them.

We read that Andrew vvas no ſooner converted and become Chriſts Diſciple, but inſtantly he drew others after him to the ſame Faith, John 1.41. and the like of Philip, ver. [...]5. and of the woman of Samaria, John 4.28, to 41. and of Peter, Luk. 22 32. Act. 2.41. & chap. 3. & 4.4. and ſo of all the Apoſtles▪ Yea, Moſes ſo thirſted after the ſalvation of Iſrael, that rather than he vvould be ſaved without them, he deſired the Lord to b [...]ot h [...]m out of the Book of Life, Exod. 32.32. And Paul to this purpoſe ſaith, I could wiſh my ſelf to be ſeparated f [...]om Chriſt for my brethre [...], that are my kinſmen according to the fleſh, meaning the Jew [...], Rom. 9.3. And indeed all heavenly hearts are charitable. Neither are we of the communion of Saints, if we deſire not the bleſſedneſs of others, it being an inſeparable adjunct, or relative to grace; for none but a Cain vvill ſay, Am I my brothers keeper? Yea, vvhere the heart is thankful, and inflamed with the love of God, and our neighbour, this vvill be the principal aim: As by my ſins and bad example, I have drawn others from God: ſo now I will, all I can, draw others with my ſelf to God. Saul converted, will build up, as faſt as ever he plucked down, and preach as zealouſly as ever he perſecuted: [Page] and we are no whit thankful for our own ſalvation, if we do not look with charity and pity upon the groſs miſ-opinions and miſpr [...]ſions of our Brethren. And what though we cannot do what we would? yet we muſt labour to do what we can, to win others; not to merit by it, but to expreſs our thanks. Beſides it were very diſhonourable to Chriſt not to do ſo. Did you ever know that wicked men, thieves, drunkards, adulterers, perſecuters, falſe prophets, or the like, would be damned alone? no, they miſlead all they can, as deſiring to have companions. Yea, the Phariſees would take great pains, compaſs ſea and land, to make other▪ two-fold more the children of hell than themſelves, as our Saviour expreſly ſaith, Mat. 23.15. which may caſt a bluſh upon our cheeks, who are nothing ſo induſtrious to win ſouls to God. And what a ſhame is it, that our God ſhould not have as faithful ſervants, as he hath unfaithful enemies? that wickedmen ſhould be at more coſt and pains to pleaſe an [...]ll maſt [...], then we can afford to pleaſe ſo good a God, ſo gracio [...]s, and ſo loving a [...] they labour ſo hard, for that vvhich vvill but [...] be [...] damnation? [...] ſhall we think any pains too much for that whi [...]h will ad [...] to the we [...] our eternal glory and ſalvation?

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Sect. 5. And what though their caſe be not onely deſperate, but almo [...] hopeleſs? yet there is a mercy due even to them: and it is our duty to [...]ſe the means; leaving the iſſue to him vvho is able to quicken the d [...]ad, and to make even of ſtones children to Abraham? Witneſs Manaſses in the Old Teſtaſtament, and Paul in the New. Yea, I ſuppoſe, that this their ſad on [...] calls for our more than ordinary compaſſion. Since they have precious ſo [...]ls, that muſt everlaſtingly live in bliſs, or woe. And hence it is, that the A [...]gels are ſaid to rejoyce more at the conv [...]ſion of ſuch a ſinner, than for the building up of ninety and nine that are already converted, Luke 15.7. becauſe he to vvhom God hath given a new heart, and ſpiritual life, vvill be ſure to ſeek out for, and uſe the means of growing in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt. Whereas the former, are not onely dead in ſin, but ſo buried in the grave of long custome, that they cannot ſtir the leaſt joynt; no, not ſo much as [...]eel their deadneſs, nor deſire life, but reſist all means tending thereunto. Inſomuch, that the converſion of ſuch an one is held by Divines a greater work, or miracle, than the creating of the whole World: For in every new creature are a number of miracles; A blind man is reſtored to ſight; a deaf man to hearing; a man poſseſt with many Devils, diſpoſseſt; yea, a dead man raiſed from the dead, and in every one a ſtone turned into fleſh: in all vvhich God meets vvith nothing but oppoſition, which in the Creation he met not vvith.

I know this is Greek to a Senſualiſt, that hath onely the Fleſh for his Tutor vvhence it vvill not be amiſs to ſhew, how it fares vvith the parties vvith vvhom I am, to encounter; Drunkards, Blaſphemers, and Prophane perſons.

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Sect. 6. Even ſuch is the power of ſin, that it made God become man, Angels become Devils, and men become beaſts. For each man by nature, every one, vvhoſe heart is not changed by the Loadstone of the Goſpel, is a very beaſt in condition, as Jeremy affirms, Jer. 10.14. and St. Peter, 2 Pet. 2.12. But that's not all; for vvhen the cuſtom of ſin, hath ſo brawned mens hearts, ſeared their conſciences, and blinded their minds, that they can ſwear and curſe as familiarly [Page] as Dogs bark: When the juſt and true God, hath for their rebellious wickedneſs in rejecting him, and deſpiſing all good means of being bettered, given them up to their own hearts luſts, and to Satan the God of this world, to be taught and governed by him: even as a juſt Judg, having paſſed ſentence upon ſome hainous Malefactor, gives him up to the Jaylor, or Executioner: (as you may ſee by ſundry places, 2 Theſ. 2.10, 11, 12. 1 Kings 22.20, 21, 22. 2 Tim. 2.26. Epheſ. 2.2. Joh. 13.2. Acts 5.3. 1 Chron. 21.1. Gen. 3.1, to 6. Rev. 2.10.3.15. Joh. 8.44. & 12.31. & 14.30. 2 Cor. 4.4.) Then they become ſo devilized, that as Paul being guided by the good Spirit of God could ſay, I live not, but Chriſt lives in me, Gal. 2.20. So may they ſay, we live not, but the Devil lives in us. For he is not only their Father, Gen. 3.15. Joh. 8.44. But their God, 2 Cor. 4.4. And their Prince, Joh. 14.30. And works in them his pleaſure, Epheſ. 2.2. 2 Tim. 2.26. So that they are ready and willing to ſay or do, what he will have them: as you may plainly read, Joh. 13.2. Acts 5.3. & 12.1, 2, to 12. 1 Chro. 21.1. Gen. 3.1, to 6. Rev. 2.10.

True, theſe poor ſimple ſouls know none of all this: as thoſe four hundred of Ahabs Prophets, in whom this evil Spirit ſpake, did not know that Satan ſpake by them, 1 King. 22.22. Neither did Judas know when he eat the ſop, that Satan entred into him, and put it into his heart to betray Chriſt, Joh. 13.2. Nor do Magiſtrates when they caſt the ſervants of God into priſon, once imagine that the Devil makes them his Jaylors, but he doth ſo. They are his Inſtruments, but he is the Principal Author; as is plain by Rev. 2.10. Neither did Ananias and Saphira once think, that Satan had filled their hearts, or put that lye into their mouths, for which they were ſtrook dead, Acts 5. yet the Holy Ghoſt tells us plainly, that he did ſo, Verſ. 3. Nor Eve in Paradiſe, had not the leaſt ſuſpition, that it was Satan that ſpake to her, by the Serpent: Nor Adam, that it was the Devils mind in her mouth, his heart in her lips, when tempted to eat the forbidden fruit. Nor did David once dream, that it was Satan, who moved him to number the people, 1 Chron. 21.1. Much leſs did Peter, who ſo loved Chriſt, imagine that he was ſet on by Satan, to tempt his own Lord and Maſter with thoſe affectionate words, Maſter pity thy ſelf: For if Chriſt had pitied himſelf, Peter and all the world had periſhed. Yet it was ſo, which occaſioned Chriſt to anſwer him, Get thee behind me Satan, Mat. 16.22, 23.

Much leſs do Drunkards, Blaſphemers, and prophane perſons know, that it is not they, but the Devil in them, when they ſcoff at Religion and holineſs; when they tear Heaven with their blaſphemies, and bandy the dreadful Name of God in their impure and poluted mouths, by their bloudy Oaths and Execrations.

Theſe things premiſed, I come to deal with the parties firſt mentioned, with whom my buſineſs lies: and they are Drunkards, Blaſphemers, and profane perſons, who ſwarm ſo in all places. And to theſe, their faithful and impartial Monitor preſents a few Conſiderations. I'le begin with Drunkards; O that they would mind what I ſhall ſay, but ſo much as it concerns them!

The Blemiſh of Government, the Shame of Religion, the Diſgrace of Mankind; or a Charge drawn up againſt Drunkards, and preſented to his Majeſty, in the name of all the ſober Party in the three Nations. Humbly craving, that they may be kept alone by themſelves from infecting others; compelled to work and earn what they conſume: And that none may be ſuffered to ſell Drink, who ſhall either Swear, or be Drunk themſelves, or ſuffer Others within their Wals.

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1. BRANCH of the Charge.

THat as the Baſilisk is chief of Serpents: ſo of ſinners, the Drunkard is chief. That Drunkenneſs is of ſins the Queen: as the Gowt is of diſeaſes: even the root of all evil, the rot of all good. A ſin which turns a man wholly into ſin. That all ſins, all beaſt-like, all ſerpentine qualities meet in a Drunkard, as rivers in the ſea: and that it were far better to be a Toad, or a Serpent, then a Drunkard. That the Drunkard is like Ahab, who ſold himſelf to work wickedneſs. That he wholly dedicates, reſigns, ſurrenders, and gives himſelf up to ſerve ſin and Satan. That his only employment is to drink, drab, quarrel, ſwear, curſe, ſcoff, ſlander and ſeduce: as if to ſin were his Trade, and he could do nothing elſe; like the Devil, who was a ſinner from the beginning, a ſinner to the end. That theſe ſons of Belial, are all for the belly: for to drink God out of their hearts, health out of their bodies, wit out of their heads, ſtrength out of their joynts, all the money out of their purſes, all the drink out of the Brewers barrels, wife and children out of doors, the houſe out at windows, the Land out of quiet, plenty out of the Nation, is all their buſineſs. In vvhich their ſwiniſh ſwilling, they reſemble ſo many frogs in a puddle, or water-ſnakes in a pond: for their vvhole exerciſe, yea, Religion, is to drink; they even drown themſelves on the dry land. That they drink more ſpirits in one night, then their fleſh and brains be worth. That more is thrown out of one ſwines noſe, and mouth, and guts, then vvould maintain five ſufficient families.

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2. Br. That it is not to be imagined, vvhat all the Drunkards in one Shire or County do devour, and vvorſe then throvv away in one year: vvhen it hath been knovvn (if vve may give credit to Authours, and the Oaths of others) that two and thirty in one cluſter have made themſelves drunk; that ſix and thirty have drank themſelves dead in the place, vvith carovvſing of healths; that at one Supper, one and forty have killed themſelves, vvith ſtriving for the conqueſt: that two have drank each of them a peck at a draught: that four men have drank four gallons of vvine at a ſitting: that one man hath drank two gallons of vvine; and two more, three gallons of vvine a piece at a time: that one Drunkard in a fevv hours, drank four gallons of vvine: that four ancient men drank as many cups of vvine at one ſitting, as they had lived years, vvhich vvas in all three hundred cups of vvine amongſt four men: and laſtly, that three women came into a Tavern in Fleet-ſtreet (vvhen I vvas a boy, take it upon Claptons Oath and credit, vvho drevv the Wine) and drank forty nine quarts of Sack; tvvo of them ſixteen a piece, & the third to get the victory, ſeventeen quarts of Sack. Which being ſo, vvhat may the many millions of [Page] theſe ding-thrifty dearth-makers conſume in a year in all the three Nations? It is much to be feared, that as we turn the ſanctuary of life into the ſhambles of death: ſo God may ſend a famine after ſuch a ſatiety, and peſtilence after famine. Or rather, that our Land, which hath been ſo long ſick of this diſeaſe, and ſo often ſurfeted of this ſin, ſhould ſpue us all out who are the Inhabitants.

Nor need it ſeem incredible, that common drunkards ſhould drink thus: for they can diſgorge themſelves at pleaſure, by only putting their finger to their throat; and they will vomit, as if they were ſo many live Whales ſpuing up the Ocean: which done, they can drink a freſh.

Or if not ſo, yet cuſtome hath made it to paſs through them, as through a tunnel, or ſtreiner; whereby it comes out again as ſheer wine as it went in, as hath been obſerved.

Nor hath the richeſt Sherry or old Canary any more operation with them, than a cup of ſix hath with me. And no marvel! for, if Phyſick be taken too oft, it will not work like Phyſick: but nature entertains it as a friend, not as a Phyſician. Yea, poyſon by a familiar uſe becomes natural food. As Ariſtotle (in an example of a Maid, who uſed to pick ſpiders off the walls and eat them,) makes plain.

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3. Br. That as Drunkards have loſt the prerogative of their Creation, and are changed (with Nebuchadnezzar, Dan. 4.16.) from men into beaſts, ſo they turn the ſanctuary of life into the ſhambles of death: yea, thouſands (when they have made up the meaſure of their wickedneſs) are taken away in Gods juſt wrath in their drink; (as it were with the weapo [...] in their bellies) it faring with them as it did with that Pope, whom the Devil is ſaid to have ſlain in the very inſtant of his Adultery, and carry him quick to hell, being ſuddenly ſtruck with death, as if the execution were no leſs intended to the ſoul, than to the body.

That by the Law of God in both Teſtaments; He that will not labour, ſhould not eat, Gen. 3.19. Pro. 20.4. 2 Theſ. 3.10. becauſe he robs the Common-wealth of that which is altogether as profitable as land, or treaſure. But Drunkards are not only lazie get-nothings, but they are alſo riotous ſpend-alls; and yet theſe drunken drones, theſe gut-mongers, theſe Quagmiriſts, like vagrants and vermine, do nothing all their life-long that may tend to any good, as is ſtoried of Margites, and yet devour more of the fat of the Land, than would plentifully maintain thoſe millions of poor in the Nation that are ready to fami [...]h. A thing not fit to be ſuffered in any Chriſtian Commo [...]-wealth: yea, far ſitter they were ſtoned to death, as by the Law of God they ought, Deut. 21.20, 21. ſince this might bring them to repentance; whereas now they ſpend their days in mirth, and ſuddenly they go down into hell, Job 21.13. Drunkards being thoſe ſwine whom the legion carries headlong into the Sea, or pit of perdition.

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4. Br. That every hour ſeems a day, and every day a month to a drunkard, that is not ſpent in a Tap-houſe; yea, they ſeem to have nailed their ears to the door of ſome Tavern or Tap-houſe, and to have agreed with Satan, Maſter, it is good being here. That where ever the Drunkards houſe is, his dwelling is at the Ale-houſe, except all his money be ſpent, and then if his wife will fetch him home with a lanthorn, and his men with a barrow, he comes vvith as much ſence as Michals image had.

[Page]That the pot is no ſooner from their lips, but they are melancholy, and their hearts as heavy, as if a milſtone lay upon it. Or rather they are vexed like Saul, with an evil ſpirit, which nothing will drive away but drink and Tobacco. They ſo wound their conſciences with all kind of prodigious wickedneſs, and ſo exceedingly provoke God, that they are rackt in conſcience, and tortured with the very flaſhes of bell-fire. That they drink to the end only, that they may forget God, his threats & judgments; that they may drown conſcience, and put off all thoughts of death and hell; and to hearten and harden themſelves againſt all the meſſages of God, and threats of the Law: which is no other in mitigating the pangs of conſcience, than as a ſaddle of gold to a galled-horſe, or a draught of poiſon to quench a mans thirſt. That if they might have their wills, none ſhould refuſe to be drunk unpuniſhed, or be drunk unrewarded at the common charge. As how will they boaſt what they drank, and how many they conquered at ſuch a meeting, making it their only glory. That the utmoſt of a Drunkards honeſty is good-fellowſhip: that temperance and ſobriety with them is nothing but humour and ſingularity; and that they drink not for ſtrength or need, but for luſt and pride; to ſhew how full of Satan they are, and how near to ſwine.

That though theſe ſwiniſh ſwill-bowls make their gullet their god, and ſacrifice more to their god-belly, than thoſe Babylo [...]ians did to their god Bel, Bel and the Drago [...], v. 3. yet they will ſay, yea ſwear, that they drink not for love of drink; though they love it above health, wealth, credit, child, wife, life, heaven, ſalvation, All. They no more care for wine, than Eſau did for his pottage, for which he ſold his birthright, Iſa. 56.12.

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5. Br. That Drunkards are the Devils capti [...]es, at his command, and ready to do his will; and that he rules over, and works in them his pleaſure, 2 Tim. 2.26. Eph. 2.2. that he enters into them, and puts it into their hearts what he will have them to do, Joh. 13.2. Acts 5.3. 1 Chron. 21.1. opens their mouths, ſpeaks in and by them, Gen. 3.1, to 6. ſtretcheth out their hands, and they act as he will have them, Act. 12.1, 2. Rev. 1.10. he being their father, Gen. 3.15. Joh. 8.44. their king, Joh. 12.31. & 14.30. and their god, 2 Cor. 4.4. Eph. 2.2. And which is worſt of all, that drunkenneſs not only dulls and dams up the head and ſpirits with mud, but it beaſtiates the heart, and (being worſe than the ſting of an Aſp) poyſoneth the very ſoul and reaſon of a man, whereby the faculties and organs of repentance and reſolution are ſo corrupted and captivated, that it makes men utterly uncapable of returning, unleſs God ſhould work a greater miracle upon them, than was the creating of the whole world. Whence Auſtin compares it to the very pit of hell, out of which (when a man is once fallen into) there is no hope of redemption.

That Drunkenneſs is like ſome deſperate plague, which knows no cure. As what ſaies Baſil, Shall we ſpeak to drunkards? we had as good ſpeak to liveleſs ſtones, or ſenceleſs plants, or witleſs beaſts, as to them; for they no more believe the threats of Gods Word, than if ſome Impoſtor had ſpoken them. They will fear nothing, till they be in hell-fire; reſembling the Sodomites, who would take no warning, though they were all ſtruck blind; but perſiſted in their courſe, untill they felt fire and brimſtone about their ears, Gen. 19.11.

That there is no Waſhing theſe Black-moors white, no charming of theſe deaf [Page]Adders; blind men never bluſh; fools are never troubled in conſcience, neither are beaſts ever aſhamed of their deeds.

That a man ſhall never hear of an habituated, infatuated, incorrigible, cauterized Drunkard, that is reclaimed with age.

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6. Br. That as at firſt, and before cuſtom in ſin hath hardened theſe Drunkards, they ſuffer themſelves to be transformed from men into ſwine; as Elpenor was transformed by Circes into a hog; ſo by degrees they are of ſwine transformed again into Devils, as Cadmus and his wife were into ſerpents, as palpably appears by their tempting to ſin, and drawing to perdition.

That theſe Age its for the Devil, Drunkards, practiſe nothing but the Art of d [...]baunching men; that to turn others into beaſts, they will make themſelves devils, wherein they have a notable dexterity, as it is admirable how they will wind men in, and draw men on by drinking firſt a health to ſuch a man, then to ſuch a woman my miſtreſs, then to every ones miſtreſs; then to ſome Lord or Lady; their Maſter, their Magiſtrate, their Captain, Commander, &c. and never ceaſe, until their brains, their wits, their tongues, their eyes, their feet, their ſenſe, and all their members fa [...]l them: that they will drink until they vomit up their ſhame again, like a filthy dog, or lie wallowing in their beaſtlineſs like a bru [...]iſh ſwine. That they think nothing too much either to do or ſpend, that they may make a ſober man a drunkard, or to drink another drunkard under the table; which is to brag how far they are become the Devils children: that in caſe they can make a ſober and religious man exceed his bounds, they will ſing and rejoyce, as in the diviſion of a ſpoil; and boaſt that they have d [...]eached ſobriety, and blinded the light; and ever after be a ſnuffing of this tape [...], Pſal. 13.4. But what a barbarous, graceleſs, and unchriſtian-like practice is this, to make it their glory, pastime, and delight, to ſee God diſhonoured, his Spirit grieved, his Name blasphemed, his creatures abuſed, themſelves and their friends ſouls damned. Doubtleſs ſuch men have climbed the higheſt ſtep of the ladder of wickedneſs; as thinking their own ſins will not preſs them deep enough into hell, except they load themſelves with other mens; which is Devil-like indeed! whoſe aim it hath ever been, ſeeing he muſt of neceſſity be wretched, not to be wretched alone.

That as they make theſe healths ſerve as a pulley, or ſhooing-horn to draw men on to drink more, then elſe they would or ſhould do: ſo a health being once begun, they will be ſure that every one preſent ſhall pledge the ſame, in the ſame manner and meaſure, be they thirſty, or not thirſty, willing, or not willing, able, or unable: be it againſt their ſtomacks, healths, natures, judgments, hearts and conſciences, which do utterly abhor, and ſecretly condemn the ſame. That in caſe a man will not for company grievouſly ſin againſt God, wrong his own body, deſtroy his ſoul, and wilfully leap into hell-fire with them; they will hate him worſe then the hang-man; and will ſooner adventure their blood in the field, upon refuſing or croſſing their healths, then in the cauſe and quarrel of their Countrey.

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7. Br. How they are ſo pernicious, that to damn their own ſouls, is the leaſt part of their miſchief; and that they draw vengeance upon thouſands, by ſeducing ſome, and giving ill example to others. That one Drunkard makes a multitude, being like the bramble, Judg. 9.15. which firſt ſet it ſelf on fire, and then [Page] fired all the Wood. Or like a malicious man ſick of the plague, that runs into the throng to diſperſe his infection: whoſe miſchief out-weighs all penalty. And this ſhews, that they not only partake of the Devils nature, but that they are very Devils in the likeneſs of men: and that the very wickedneſs of one that feareth God, is far better than the good intreaty of a Drunkard.

That with ſweet words they will tole men on to deſtruction, as we tole beaſts with fodder to the ſlaughter-houſe: And that to take away all ſuſpicion, they will ſo mollifie the ſtiffneſs of a mans prejudice, ſo temper and fit him to their own mold, that once to ſuſpect them, requires the ſpirit of diſcerning. And that withal, they ſo confirm the profeſſion of their love with oaths, proteſtations, and promiſes, that you would think, Jonathans love to David nothing to it. That theſe pernicious ſeducers, devils in the ſhape of men, have learned to handle a man ſo ſweetly, that one would think it a pleaſure to be ſeduced.

But little do they think, how they advance their own damnations, when the bloud of ſo many ſouls, as they have drawn away, will be required at their hands! For know this thou tempter, that thou doſt not more increaſe other mens wickedneſs on earth, (whether by perſwaſion, or pro [...]ocation, or example) than their wickedneſs ſhall increaſe thy damnation in hell, Luke 16.27, 28. Non fratres dilexit, ſed ſeipſum reſpexit. And this let me ſay to the horrour of their conſciences, that make merchandize of ſouls; that it is a queſtion when ſuch an one comes to hell, whether Judas himſelf would change torments with him.

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8. Br. That the Drunkard is ſo pleaſing a murtherer, that he tickles a man to death, and makes him (like Solomons fool) die laughing. Whence it is, that many who hate their other enemies (yea, and their friends too) embrace this enemy, becauſe he kiſſeth when he betrayeth. And indeed, what fence for a piſtol charged with the bullet of friendſhip? Hence it is alſo, that thouſands have confeſt at the Gallows, I had never come to this, but for ſuch and ſuch a Drunkard. For commonly the Drunkards progreſs is, from luxury to beggery, from beggery to thievery, from the Tavern to Tyburn, from the Ale-houſe to the Gallows. Briefly, That theſe Bawds and Panders of vice breathe nothing but infection, and ſtudy nothing but their own, and other mens deſtruction. That the Drunkard is like Julian, who never did a man a good turn, but it was to damn his ſoul. That his proffers are like the Fowlers ſhrap, when he caſts meat to birds, which is not out of pity to relieve, but out of treachery to enſ [...]are them. Or like traps we ſet for vermine, ſeeming charitable, when they intend to kill, Jer. 5.26. And thou mayeſt anſwer theſe curſed tempters, who delight in the murther of ſouls, as the woman of Endor did Saul, 1 Sam. 28. Wherefore ſeekeſt thou to take me in a ſnare, to cauſe me to die? ver. 9.

That he is another Abſalom, who made a feaſt for Amnon, whom he meant to kill. And there is no ſubtilty like that which deceives a man, and hath thanks for the labour. For as our Saviour ſaith, Bleſſed is the man that is not offended at their ſcoffs, Mat. 11.6. So bleſſed is the man that is not taken with their wiles. For herein alone conſiſts the difference, He whom the Lord loves, ſhall be delivered from their meretricious allurements, Eccleſ. 7.26. And he whom the Lord abhors, ſhall fall into their ſnares, Pro. 22.14.

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9. Br. That Taverns and Tap-houſes are the drinking-ſchools where they [Page] learn this their skill, and are trained up in this trade of tempting. For Satan does not work them to this heighth of impiety all at once, but by degrees: When cuſtom of ſin hath deaded all remorſe for ſin; as it is admirable how the ſoul that takes delight in lewdneſs, is gained upon by cuſtom. They grow up in ſin, as worldlings grow in wealth and honour. They wax worſe and worſe, ſaies the Apoſtle, 2 Tim. 3.13. they go firſt over ſhoes, then over boots, then over ſhoulders; and at length over head and ears in ſin, as ſome do in debt. Now theſe Tap-houſes are their meeting places, where they hear the Devils lectures read; the ſhops and markets where Satan drives his trade; the ſchools where they take their degrees: theſe are the Guild-hals where all ſorts of ſinners gather together, as the humours do in the ſtomach before an Ague ſit; and where is projected all the wickedneſs that breaks forth in the Nation, as our reverend Judges do find in their ſeveral Circuits.

That theſe Taverns and Ale-houſes (or rather hell-houſes) are the fountains and well-heads from whence ſpring all our miſeries and miſchiefs: theſe are the Nurſ [...]ries of all riot, exceſs and idleneſs, making our Land another Sodom, and furniſhing yearly our Jayls and Gallowſes. Here they ſit all day in troops, doing that in [...] which we have ſeen boys do in ſport; ſtand on their head, and ſhake their heels againſt heaven; where, even to hear how the Name of the Lord Jeſus is pierced, and God's Name blaſphemed, would make a dumb man ſpeak, a dead man almoſt to quake.

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10. Br. That it were endleſs to repeat their vain babling, ſcurrilous jeſting, wicked talking, impious ſwearing and curſing: that when the drink hath once bit them, and ſet their tongues at liberty, their hearts come up as eaſily as ſome of their drink; yea, their limitleſs tongues do then clatter like ſo many windows looſe in the wind, and you may as ſoon perſwade a ſtone to ſpeak, as them to be ſilent: it faring with their clappers as with a ſick mans pulſe, which always beats, but ever out of order. That one Drunkard hath tongue enough for twenty men; for let but three of them be in a room, they will make a noiſe, as if all the thirty Bels in Antwerp ſteeple were rung at once: or do but paſs by the door, you would think your ſelf in the Land of Parrats. That it is the property of a drunkard to diſgorge his boſom with his ſtomack, to empty his mind with his maw: His tongue reſembles Bacchus his Liber pater, and goes like the ſayl of a Wind-mill: For as a great gale of wind whirleth the ſayls about, ſo abundance of drink whirleth his tongue about, and keeps it in continual motion. Now he rayls, now he ſcoffs, now he lies, now he ſlanders, now he ſeduces; talks bawdy, ſwears, bans, foams, and cannot be quiet, till his tongue be wormed. So that from the beginning to the end, he belcheth forth nothing, but what is as far from truth, piety, reaſon, modeſty; as that the Moon came down from heaven to viſit Mahomet: As oh! the beaſtlineſs which burns in their unchaſte and impure minds, that ſmoaks out at their polluted mouths! A man would think, that even the Devil himſelf ſhould bluſh, to hear his child ſo talk. How doth his mouth run over with falſhoods againſt both Magiſtrates, Miniſters, and Chriſtians: what ſpeaks he leſs then whoredoms, adulteries, inceſts at every word; yea, hear two or three of them talk, you would change the Lycaotians language, and ſay. Devils are come up in the likeneſs of Men.

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[Page]11. Br. That at theſe places men learn to contemn Authority, as Boyes grown tall and ſtubborn, contemn the rod; here it is that they utter ſwelling and proud words againſt ſuch as are in dignity, as St. Peter, and St. Jude have it. They ſet their mouths againſt Heaven, and their tongues walk through the Earth, Pſalm 73.9. So that many a good Miniſter and Chriſtian may ſay vvith holy David, I became a ſong of the drunkards, Pſal. 69.12. And in caſe any of them have wit, here they vvill ſhew it in ſcoffing at Religion, and flouting at holineſs. From whence it is that we have ſo many Atheiſts, and ſo few Chriſtians amongſt us (notwithſtanding our ſo much means of grace) and that the Magiſtracy and Miniſtry are ſo wofully contemned by all ſorts of people.

That theſe tippling Tap-houſes are the common Quagmires of all filthineſs, where too many drawing their patrimonies through their throats, exhauſ [...] and laviſh out their ſubſtance, and lay plots and devices how to get more. For hence they fall, either to open courſes of violence, or ſecret miſchief, till at laſt the Jayl prepares them for the Gibbet; for likely they ſing through a Red Lattice, before they cry through a Grate.

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12. Br. I ſpeak not of all, I know the calling to be good, and that there are good of that calling; (and theſe will thank me, becauſe vvhat I have ſaid, makes for their honour and profit too:) but ſure I am too many of theſe drinking houſes are the very dens and ſhops, yea, the thrones of Satan; very ſinks of ſin, which like ſo many Common-ſhores, refuſe not to welcome and incourage any, in the moſt loathſome polutions they are able to invent, and put in practice: as did you but hear, and ſee, and ſmell, and know what is done in theſe Taverns and Ale-houſes, you would wonder that the earth ſhould bear the houſes, or the Sun endure to look upon them. That leſt they ſhould not in all this, do homage enough to Satan, they not ſeldom drink their healths upon their knees, as the Heathen-witches and Sorcerers (of whom theſe have learned it) uſed to do, when they offered drink-offerings to Beelzeoub the Prince of Devils, and other their Devil-gods.

That theſe godleſs Ale-drapers, and other ſellers of drink, in entertaining into their houſes, and complying with thoſe Traytors againſt God, and in ſuffering ſo much impiety to reſt within their walls, do make themſelves guilty of all, by ſuffering the ſame, and that a fearful curſe hangs over their heads, ſo long as they remain ſuch. For if one ſin of theft, or perjury, is enough to rot the rafters, to grinde the ſtones, to level the walls and roof of any houſe vvith the ground; as it is Zech. 5.4. What are the oaths, the lies, the thefts, the whoredoms, the murthers, the damnable drunkenneſs, the numberleſs, and nameleſs abominations that are committed there. For theſe Ale-houſe-keepers are acceſſary to the drunkards ſin, and have a fearful account to give for their tolerating ſuch, ſince they might, and ought to redreſs it: ſo that their gain is moſt unjuſt, and all they have is by the ſins of the people; as Diogenes ſaid of the ſt [...]umpe [...] P [...]rine.

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13. Br. That of all ſeducing drunkards, theſe drink-ſellers are the chief: their [...]hole life being nought elſe but a viciſſitude of devouring and venting, and their whole ſtudy, how to tole in cuſtomers, and then egg them on to drink: For as if drinking and tempting were their trade; they are alwayes guzling within doors, or elſe tempting at the door, where they ſpend their vacant hours, [Page] watching for a companion, as a ſpider would watch for a poor fly; or as the whoriſh woman in the Proverbs, laid wait for the young novice, until with her great craft, and flattering lips, ſhe had cauſed him to yeeld, Prov. 7.6, to 24. Though when he ſees a Drunkard, if he but hold up his finger, the other follows him into his Borough, juſt like a fool to the ſtocks, and as an Ox to the ſlaughter-houſe, having no power to withſtand the temptation. So in he goes, and there continues as one bewitch'd, or conjur'd with a ſpell; out of which he returns not, until he hath emptied his purſe of money, and his head of reaſon: while, in the mean time, his poor wife, children and ſervants want bread.

That did Sellers of drink aim at the glory of God, and good of others, as they ought, 1 Cor. 10.31. there would not be an hundredth part of the drunkards, beggars, brawls, and famiſhed-families there are: whereas now thouſands do in ſheer drink, ſpend all the cloaths on their beds and backs. As be they poor labouring men, that muſt dearly earn it before they have it, theſe Ale-houſe-keepers, theſe vice-breeders, theſe ſo [...]l-murtherers, will make them drink away as much in a day, as they can get in a week; ſpend twelve pence, ſooner then earn two-pence, as St. Ambroſe obſerves.

That thouſands of theſe Labouring men may be found in the very Suburbs of this City, that drink the very blood of their wives and children, who are near famiſhed, to ſatisfie the Drunkards throat, or gut, wherein they are worſe then Infidel [...], or Cannibals, 1 Tim. 5.8. who again are juſtly met withall: For as if God would pay them in their own coyn, how often ſhall you ſee vermine ſucking the Drunkards blood, as faſt as he the others.

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14. Br. That theſe Drunkards and Al [...]-drapers are always laying their heads together, plotting and conſulting how to charm and tame their poor wives, (for the Drunkard and his wife agree like the harp and the harrow) which if maids did but hear, they would rather make choice of an Ape-carrier, or a Jakes-farmers ſervant, than of one that will be drawn to the Ale-houſe. For let them take this for a Rule, He that is a tame devil abroad, will be a roaring devil at home; and he that hath begun to be a Drunkard, will ever be a Drunkard. True, they will promiſe a maid fair, and bind themſelves by an hundred oaths and pro [...]ſtations; and ſhe (when love hath blinded and beſotted her) will believe them; yea, promiſe her ſelf the victory, not doubting but ſhe ſhall reclaim him from his evil company; but not one of a thouſand, ſcarce one of ten thouſand that ever finds it ſo, but the contrary. For let Drunkards promiſe, yea, and purpoſe what they will; Experience ſhews, that they mend as ſowre Ale does in Summer; or as a dead hedg, which the longer it ſtands is the rottener. And how ſhould it be other, when they cannot go the length of a ſtreet, but they muſt paſs by perhaps an hundred Ale-houſes, where they ſhall be called in. And all the while they are in the drinking-ſchool, they are bound by their law of good fellowſhip to be pouring in at their mouths, or whiffing out at their noſes: one ſerving as a ſhooing-horn to the other; which makes them like rats-ban'd Rats, drink and vent, vent and drink, S [...]llengers round, and the ſame again. Oh that a maids fore-wit were but ſo good as her after-wi [...]! then the Drunkard ſhould never have wife more to make a ſlave of, nor wives ſuch cauſe to curſe Ale-houſe-keepers, as now they have. And indeed, if I may ſpeak my thoughts, or what reaſon propounds to me, Drunkards [Page] are ſuch children and fools (to what Governours of families ought to be) that a rod is fitter for them than a wife. But of this by the way only, that maids may not ſo miſerably caſt away themſelves; for they had better be buried alive, than ſo married, as moſt poor mens wives can inform them.

15. Br. That to ſpeak to theſe Demetriuſes, that get their wealth by drinking; yea, by helping to conſume their drink, and that live only by ſin, and the ſins of the people, were to ſpeed as Paul did at Epheſus, after ſome one of them had told the reſt of their occupation. Yea, to expect amendment from ſuch, in a manner were to expect amendment from a Witch, who hath already given her ſoul to the devil. That to what hath been ſpoken of Drunkards and Drinkſellers in the particular caſes of drinking and tempting, might be added ſeventy times ſeven more of the like abominations. For the Drunkard is like ſome putrid grave, the deeper you dig, the fuller you ſhall find him both of ſtench and horror: Or like Hercules's monſter, wherein were freſh heads ſtill ariſing one after the cutting off of another. But there needs no more then this taſte, to make any wiſe man (or any that love their own ſouls) to deteſt and beware theſe Bawds and panders of vice, that breathe nothing but infection, and ſtudy nothing but their own, and other mens deſtruction. Theſe Brokers of villany, whoſe very acquaintance is deſtruction: As how can they be other then dangerouſly infectious, and desperately wicked, whoſe very mercies are cruelty?

16. Br. That I have unmasked their faces, is to infa [...]uate their purpoſe: that I have inveighed and declaimed againſt Drunkenneſs, is to keep men ſober; For vices true picture, makes us vice deteſt.

O that I had Dehortation anſwerable to my deteſtation of it! Only here is a diſcovery how Drunkards tempt; if you will ſee directions how to avoid their temptations, read my Sovereign Antidote againſt the contagion of evil company. Only take notice for the preſent, that the beſt way to avoid evil, is to ſhun the occaſions: Do not only ſhun Drunkenneſs, but the means to come to it; and to avoid hurt, keep thy ſelf out of ſhot; come not in drunken company, nor to drinking places: As for their love and friendſhip, conſider but whoſe Factors they are, and thou wilt ſurely hate them. Conſider what I ſay, and the Lord give you underſtanding in all things.

That (by the bleſſing of God) our children, and childrens children may loath drunkenneſs, and love ſobriety; let this be fixed to ſome place convenient in every houſe, for all to read. The Perſians, Parthians, Spartans, and Lacedemonians did the like, and found it exceeding efficacious: And Anacharſis holds it the moſt effectual means to that end.

A Hopefull way to Cure that horrid Sin of SWEARING, Or an help to ſave SWEARERS, if willing to be ſaved: Being an Offer or Meſſage from Him, whom they ſo Daringly and Audaciouſly provoke.
Alſo a Curb againſt CURSING.

Member 1.

1. Sect. Meſſenger. SIr, Me thinks you Swear and Curſe as if he that made the ear could not hear, or as if he were neither to be feared, nor cared [Page] for: who for ſin caſt the Angels out of Heaven, Adam out of Paradiſe, drowned the old world, rained down fire and brimſtone upon Sodom, commanded the earth to open her mouth, and ſwallow down quick Korah and his company, he who ſmote Egypt with ſo many plagues, overthrew Pharaoh and his hoſt in the Red ſea, deſtroyed great and mighty Kings, giving their land for an inheritance to his people: and can as eaſily with a word of his mouth ſtrike you dead while you are blaſpheming him, and caſt you body and ſoul into hell for your odious unthankfulneſs: yea, it is a mercy beyond expreſſion, that he hath ſpared you ſo long.

When a Dog flies in his maſters face that keeps him, we conclude he is mad: are you then rational men, that (being never ſo little croſt) will fly in your Makers face, and tear your Saviours name in pieces, with oaths and execrations, which is worſe than Frenzy? yea, this is to ſend challenges into Heaven, and make love to deſtruction! And certainly it is Gods unſpeakable mercy, that every ſuch oath and blaſphemy, proves not a Benoni, the death of the mother, Gen. 35.18.

Sect. 2. Think me not too bold, or over-harſh; for I ſpeak to you both for and from my Maker and Redeemer. Yea, be perſwaded to hearken a while unto me, as you would have God another day hearken unto you: Are you Chriſtians, as you call your ſelves? If you be, call to mind what God and Chriſt hath done for us. How when we were in a ſad condition, when by ſin we had forfeited our ſ [...]lves and all we had, and wilfully plunged our ſouls and bodies into eternal torments: when neither heaven, earth, nor hell, could have yielded any ſatisfactory thing beſides Chriſt, that could have ſatisfied Gods juſtice, and merited heaven for us: then, oh then! The eternal God would die, viz. ſo far as was poſſible or neceſſary, that we might not die eternally, John 3.16. A mercy beſtowed, and a way found out, that may aſtoniſh all the ſons of men on earth, and Angels in heaven. And all this even againſt our wills, when we were his enemies, mortally hating him, and to our utmoſt fighting againſt him, and taking part with his onely enemies (Sin and Satan) as now you do, not having the leaſt thought or deſire of reconcilement; but a perverſe and obſtinate will, to reſiſt all means tending thereunto.

Sect. 3. O my brethren! bethink your ſelves; It is his maintenance we take, and live on. The air we breath, the earth we tread on, the fire that warms us, the water that cools and cleanſeth us, the cloaths that cover us, the food that does nouriſh us, the delights that cheer us, the beaſts that ſerve us, the Angels that attend us, even all are his. That we are not at this preſent in hell, there to fry in flames, never to be freed: That we have the free offer of grace here, and everlaſting glory in heaven hereafter, we are only beholding to him. And ſhall we deny this Lord that hath bought us? ſhall we moſt ſpitefully and maliciouſly fight on Satans ſide againſt him with all our might, and that againſt knowledge and conſcience? I wiſh you would a little think of it.

Sect. 4. For favours beſtowed, and deliverances from danger, bind to gratitude: or elſe the more bonds of duty, the more plagues for neglect. The contribution of bleſſings requires retribution of thanks, or will bring diſtribution of judgements: and certainly, if a friend had given us but a thouſandth part of what God hath, we ſhould heartily love him all our lives, & think no thanks [Page] ſufficient. And in reaſon, Hath God done ſo much for us, and ſhall we deny him any thing he requireth of us? though it were our lives, yea, our ſouls; much more our ſins; moſt of all this ſottiſh and damnable ſin, in which there is neither profit, nor pleaſure, nor credit, nor any thing elſe to provoke or entice us unto it, as in other ſins: for all you can expect by it is the ſuſpicion of common Lyers, by being common Swearers; or that you ſhall vex others, and they ſhall hate you. Whereas if we could give Chriſt our bodies and ſouls, they ſhould be ſaved by it, but he were never the better for them. Yea, ſwearing and curſing are ſins from which of all other ſins we have the moſt power to abſtain. For were you forced to pay for every oath and curſe you utter, as the Law enjoyns; or if you were ſure to have your tongue cut out, which is too light a puniſhment for this ſin, damnation being the due penalty thereof, as the Apoſtle ſets it down, James 5.12. you both could and would leave it, which alone makes it altogether inexcuſable. And this know, that the eaſier the thing commanded is, the greater guilt in the breach of it; and the lighter the injunction, the heavier the tranſgreſſion, as Auſtin ſpeaks, and Adams eating the forbidden fruit, ſufficiently proves: ſo that it is evident you love this ſin, meerly becauſe it is a great ſin, and blaſpheme out of meer malice to, and contempt of God, which it moſt fearful, and (as a man would think) ſhould make it unpardonable: I am ſure the Pſalmiſt hath a terrible word for all ſuch, if they would take notice of it, Let them be confounded that tranſgreſs without a cauſe, Pſalm 25.3.

And no marvel that this fearful imprecation ſhould fall from the Prophets mouth; for that man is bottomleſly ill, who loves vice meerly becauſe it is a vice, and becauſe God moſt ſtrictly forbids it. He is a deſperate prodigious, damnable wretch, who (rather then not die) will anger God on ſet purpoſe. Wherefore look to it, and think of it, you curſing and curſed ſwearers; You ſwear away your ſalvation, curſe away your bleſſing; Howling and curſing ſhall be your chief eaſe in Hell, to vvhom blaſphemy was an eſpecial recreation on Earth.

Sect. 5. Argue with all the vvorld, and they vvill conclude, there is no vice like ingratitude: and meer ingratitude returns nothing for good, but you return evil; yea, the greateſt and moſt malicious evil, for the greateſt and moſt admired love. It was horrible ingratitude for the Jews to ſcourge and crucifie Chriſt, who did them good every way; for he healed their diſeaſes, fed their bodies, enlightned their minds, of God became Man, and lived miſerably among them many years, that he might ſave their ſouls, (though in killing him they did their utmoſt to ſink the onely ſhip that could ſave them:) but you are more ingrateful to God and Chriſt then they were, or can be expreſt by the beſt Orator alive. For which read more in a Treatiſe intituled, Gods goodneſs, and Englands unthankefulneſs, from chap. 4. to chap. 7.

Sect. 6. O that you would but conſider, that the Lord Jehovah, vvho is a God great and terrible, of moſt glorious Majeſty, and infinite purity, hears and beholds you in all places, and in every thing you think, ſpeak, or do; who is a juſt Judge, and will not let this curſed ſin go unpuniſhed: then would you keep a narrower watch over your thoughts, then any other can do over your actions; yea, you would as ſoon ſtab a Dagger to your Hearts, as let [Page] ſuch oaths and execrations drop from your mouths. Conſider of it I beſeech you, leſt you ſwear away your part in that blood which muſt ſave you, if ever you be ſaved; yea, take heed leſt you be plagued with a witneſs, and that both here and hereafter; for God (who cannot lie) hath threatned that his curſe ſhall never depart from the houſe of the Swearer, as it is, Zech. 5.1, to 5. And I doubt not but you are already curſed, though you know it not; that either he hath curſed you in your body, by ſending ſome foul diſeaſe, or in your eſtate, by ſuddenly conſuming it, or in your name, by blemiſhing and blaſting it, or in your ſeed, by not proſpering it, or in your mind, by darkning it, or in your heart, by hardning it, or in your conſcience, by terrifying it, or will in your ſoul, by everlaſtingly damning it, if you repent not. Wherefore take heed what you do before it prove too late.

Sect. 7. Or if you regard not your ſelf, or your own ſouls good, yet for the Nations good, leave your ſwearing: for the Lord (as now we find to our ſmart) hath a great controverſie with the inhabitants of the Land, becauſe of ſwearing, Hoſ. 4.1, 2. Yea, becauſe of oaths the whole land (even the three Nations) now mourneth, as you may ſee, Jer. 23.10. Neither object that ye are ſo accuſtomed to ſwearing that you cannot leave it, for this defence is worſe then the offence; as take an inſtance, Shall a Thief or Murtherer at the Bar alledge for his defence, That it hath been his uſe and cuſtome of a long time to rob and kill, and therefore he muſt continue it? Or if he do, will not the Judge ſo much the rather ſend him to the Gallows?

Wherefore I beſeech you by the mercies of God (who hath removed ſo many evils, and conferred ſo many good things upon you, that they are beyond thought or imagination) to leave it: eſpecially after this warning, which in caſe you do not, will be a ſore witneſs, and riſe up in judgement againſt you another day.

Memb. 2.

Swearer. Did I ſwear or curſe?

Sect. 1. Meſſenger. Very often, as all here preſent can witneſs, and Satan alſo, who ſtands by to take notice, reckon up, and ſet on your ſcore every Oath you utter, keeping them upon Record againſt the great day of Aſſiſes, at which time every Oath will prove as a daggers point ſtabbing your ſoul to the heart, or as ſo many weights preſſing you down to Hell, Rev. 20.13. and 22.12. As alſo the ſearcher of hearts, who himſelf will one day be a ſwift witneſs againſt Swearers, Mal. 3.5. For of all other ſinners the Lord will not hold him guiltleſs that taketh his Name in vain, as the third Commandment tels you, Exod. 20.7.

Sect. 2. But wo is me, it fares with common Swearers as with perſons deſperately diſeaſed, whoſe excrements and filth comes from them at unawares, for as by much labour the hand is ſo hardened that it hath no ſenſe of labour, ſo their much ſwearing cauſeth ſuch a brawny skin of ſenſleſneſs to overſpread the heart, memory, and conſcience, that the ſwearer ſwears unwittingly; and having ſworn, hath no remembrance of his Oath, much leſs repentance for his ſin.

Swearer. Alas, though I did ſwear, yet I thought no harm.

Sect. 3 Meſſeng [...]r. O fool! What Prince hearing himſelf abuſed to his face, by the reproachfull words of his baſe and impotent Subject, would admit of ſuch an excuſe, That whatſoever he ſpake with his mouth, yet he thought no [Page] ill in his heart? And ſhall God take this for a good anſwer, having told us before-hand, Deut. 28.58, 59. That if we do not fear and dread his glorious and fearful Name, the Lord our God, he will make our plagues wonderful and of long continuance, and the plagues of our poſterity. Beſides, how frequently doſt thou pollute and profane Gods Name, and thy Saviours? The Jews grievouſly ſinned in crucifying the Lord of Life but once, and that of Ignorance: but the times are innumerable that thou doſt it, every day in the year, every hour in the day, although thy conſcience and the holy Spirit of grace hath checkt thee for it a thouſand and a thouſand times. Doſt thou expect to have Chriſt thy Redeemer and Ad [...]ocate, when thy conſcience tels thee that thou haſt ſeldom remembred him, but to blaſpheme him? and more often named him in thy Oaths and Curſes, than in thy Prayers.

Swearer. Surely, If I d [...]d ſwear, it was but by Faith and Troth, by our Lady, the Maſs, the Light, this Bread, by the Croſs of this Silver, or the like; which is no great matter I hope, ſo long as I ſwore not by God, nor by my Saviour.

Sect. 4. M [...]ſſenger. That is your groſs ignorance of the Scriptures; for God expreſly forbids it, and that upon pain of damnation, Jam. 5.12. Firſt, our Saviour Chriſt in his own perſon forbids it, Mat. 5.34, 35, 36, 37. I ſay unto you, Swear not at all; neither by heaven, for it is Gods Throne; nor by the earth, for it is his foo [...]ſtool; nor by Jeruſalem, for it is the City of the great King; neither ſhalt thou ſwear by thine head, becauſe thou canſt not make one hair white or black: but let your communication be Yea, Yea, Nay, Nay; for whatſoever is more than theſe cometh of evil. And then by his Apoſtle, Above all things, my brethren, ſwear not, neither by heaven, nor by earth, nor by any other oath; but let your Yea be Yea, and your Nay Nay, leſt you fall into condemnation, Jam. 5.12. Where mark the Emphaſis in the firſt words, Above all things ſwear not; and the great danger of it in the laſt word, condemnation.

Sect. 5. If the matter be light & vain, we muſt not ſwear at all; if ſo weighty that we may lawfully ſwear, as before a Magiſtrate, being called to it; then we muſt only uſe the glorious Name of our God in a holy and religious manner, as you may ſee, Deut. 6.13. Iſa. 45.23. & 65.16. Joſh. 23.7. Jer. 5.7. Exod. 23.13. And the reaſons of it are weighty, if we look into them; for in ſwearing by any creature whatſoever, we do invocate that creature, and aſcribe to it divine worſh [...]p; a lawful oath being a kind of Invocation, and a part of Gods worſhip: Yea, whatſoever we ſwear by, that we invocate, both as our Witneſs, Surety, and Judge, Heb. 6.16. and by conſequence, deifie it, by aſcribing and communicating unto it Gods incommunicable Attributes, as his Omnipreſence, and Omniſcience, of being every where preſent, and knowing the ſecret thoughts and intentions of the heart; and likewiſe an Omnipotency, as being Almighty in patronizing, protecting, defending, and rewarding us for ſpeaking the truth, or puniſhing us if we ſpeak falſly: all which are ſo peculiar to God, as that they can no way be communicated or aſcribed to another. So that in ſwearing by any of thoſe things, thou committeſt an high degree of groſs Idolatry, thou ſpoileſt and robbeſt God of his Glory, (the moſt impious kind of theft) and in a manner dethroneſt him, and placeſt an Idol in his room.

Sect. 6. And as to ſwear by the creature makes the ſin far more hainous, ſo the more mean and vile the thing is which you ſwear by (be it by my fay, by cock [Page] and p [...]e, hares foot, by this ch [...]eſe, and ſuch like childiſh oaths, which are ſo much in uſe with the ignorant & ſuperſtitious ſwarm) the greater is your ſin in ſwearing ſuch an Oath: becauſe you aſcribe that unto theſe baſeſt of creatures, which is only proper to God, namely, to know your heart, and to be a diſcerner of ſecret things; why elſe ſhould you call that creature as a witneſs unto your conſcience, that you ſpeak the truth, and lie not, which only belongeth to God? And therefore the Lord calls it a forſaking of him; as mark well what he ſaith, Jer. 5.7. How ſhall I ſpare thee for this? thy children have forſaken me, and ſworn by them that are no Gods. And do you make it a ſmall matter to forſake God, and make a God of the Creature? Will you believe the Prophet Amos? if you will, he ſaith (ſpeaking of them that ſwore by the ſin of Samaria) that they ſhall fall, and ne [...]er riſe again, Amos 8.14. A terrible place to vain ſwearers.

Neither are we to joyn any other with God in our oaths; for, in ſo doing we make baſe Idols, and filthy creatures Co [...]vals in honour, and Competitors in the Throne of Juſtice with the Lord, who is Creator of Heaven and Earth, and the ſupreme Judge and ſole Monarch of all the World. Or, in caſe we do, our doom ſhall be remedileſs; for the Lord threatneth by the Prophet Zephany, That he will cut off them that ſwear by the Lord and by Malcham. Which Malcham was their King, or as ſome think, their Idol, Zeph. 1.4, 5.

But admit the ſin were ſmall, as you would have it to be, yet the circumſtances make it moſt heinous; for even the leaſt ſin in its own nature is not only mortal, but reſts unpardonable, ſo long as it is willingly committed, and excuſed or defended.

Swearer. But all do ſwear, except ſome few ſingular ones, and they alſo will lye, which is as bad.

Sect. 7. Meſſenger▪ You muſt not meaſure all others by your own buſhel: for although ill Diſpoſitions cauſe ill Suſpicions, even as the eye that is bloud [...]hot ſees all things red, or as they that have the Jau [...]dies ſee all things yellow; yet know, that there be thouſands who can ſay truly, through Gods mercy, that they had rather chooſe to have their ſouls paſs from their bodies, than a w [...]lful premeditated Lye, or a wicked Oath, from their mouths: Wherefore when you want experience, think the beſt, as Charity bids you, and leave what you know not to the ſearcher of hearts.

Sect. 8. As for the number of Swearers, it cannot be denied, but the ſin is almoſt univerſal, and this is it which hath incenſed Gods wrath, and almoſt brought an univerſal deſtruction upon our whole Nation: But is not this excuſe [That others do ſo] a moſt reaſonleſs plea, and only becoming a fool? when our Saviour Chriſt hath plainly told us, that the greateſt number go the broad way to deſtruction, and but a few the narrow way which leade [...]h unto life, Mat. 7.13, 14. And S. John, that the whole World lieth in wickedneſs, 1 Joh. 5.19. And that the number of thoſe whom Satan ſhall deceive, is as the ſand of the ſea. Rev. 20.8. & 13.16. Iſa. 10.22. Rom. 9.27. And tell me, Were it a good plea, to commit a Fel [...]ny, and ſay that others do ſo? Or wilt thou leap into Hell, and caſt away thy ſoul, becauſe others do ſo? A ſorry comfort it will be, to have a numerous multitude accompany us into that lake of fire that never ſhall be quenched.

Beſides, this is Gods expreſs charge, Exod. 23.2. Thou ſhalt not follow a [Page]multitude to do evil. And S. Pauls everlaſting Rule, Rom. 12.2. Faſhion not your ſelve [...] like unto this world.

Swearer. But I may lawfully ſwear, ſo I affirm nothing but the truth.

Sect. 9. Meſſenger. If you be lawfully called to it, as before a Magiſtrate, or when ſome urgent matter conſtraineth, for the confirming of a neceſſary truth (which can by no other lawful means be cleared) and for the ending of all contentions and controverſies, and clear [...]ng our own or our neighbours good name, perſon, or eſtate, and to put an end to all ſtrife, aiming at Gods glory, and our own or our neighbours good; which is the only uſe & end of an oath; in which caſe a man is rather a patient than a voluntary agent; you may ſwear: otherwiſe not. Neither muſt we ſwear at all in our ordinary communication, if we will obey Gods Word, as you may ſee, Mat. 5.34, 35, 36, 37. Jam. 5.12.

Swearer. Except I ſwear, men will not believe me.

Sect. 10. Meſſenger. Thou hadſt as good ſay, I have ſo often made ſhipwrack of my credit by accuſtomary lying, that I can gain no belief unto my words without an oath; for it argues a guilty conſcience of the want of credit, and that our word alone is worth no reſpect, when it will not be taken without a pawn or ſurety. Neither will any but baſe Bankrupts pawn ſo precious a Jewel as their Faith, or offer better ſecurity for every ſmall trifle. Beſides, he that often ſweareth, not ſeldom forſweareth. And ſo I have informed you from Gods Word, what the danger is of vain and wicked ſwearing.

Memb. 3.

Sect. 1. But as if Swearing alone would not preſs thee deep enough into Hell, thou addeſt Curſing to it; a ſin of a higher nature, which none uſe frequently, but ſuch as like Goliah and Shimei are deſperately wicked, it being their peculiar brand in Scripture: As how doth the Holy Ghoſt ſtigmatize ſuch a one? His mouth is full of curſing, Pſal. 10.7. Rom. 3.14. or He loveth curſing, Pſal. 109.17. And indeed, whom can you obſerve to love this ſin, or to have their mouths full of curſing, but Ruffian▪ and ſons of Belial? ſuch as have ſhaken out of their hearts the fear of God, the ſhame of men, the love of heaven, the dread of hell, not once caring what is thought or ſpoken of them here, or what becomes of them hereafter: yea, obſerve them well, and you will find, that they are mockers of all that march not under the pay of the Devil.

Sect. 2. And whence do theſe Monſters of the earth, theſe helliſh miſcreants, theſe bodily and viſible devils learn this their damnable curſing and ſwearing? Are not their tongues fired and edged from Hell? as S. James hath it, Jam. 3.6. Yea, it is the very language of the damned, as you may ſee Rev. 16.1, 21. Only they learn it here before they come thither, and are ſuch proficients therein, that the Devil counts them his beſt Scholars, and ſets them in his higheſt form, Pſal. 1.1. And well they deſerve it, with whom the language of hell is ſo familiar, that blaſphemy is become their mother-tongue. Beſides, it is the very depth of ſin: roaring and drinking is the horſe-way to Hell; whoring and cheating the foot-way; but Swearing and Curſi [...]g follows Korah, Dathan, and Abiram. And certainly, if the infernal Tophet be not for theſe men, it can challenge no gueſts. But ſee how witleſs, graceleſs, and ſhameleſs even the beſt are that uſe to curſe; for I paſs over ſuch as call for a curſe on themſelves, ſaying, God damn me, Sink me, Co found me, T [...]e Devil take me, [Page] and the like; which would make a rational man tremble to name; becauſe I were as good knock at a deaf mans door, or a dead mans grave, as ſpeak to them.

Sect. 3. Thou art croſſed by ſome one, perhaps thy wife, child, or ſervant, or elſe thy horſe, the weather, the dice, [...]owls, or ſome other of the creatures diſpleaſe thee; and thou falleſt a curſing and blaſpheming them, wiſhing the plague of God, or Gods vengeance to light on them, or ſome ſuch helliſh ſpeech falls from thy foul mouth. And ſo upon every fooliſh trifle, or every time thou art angry, God muſt be at thy beck, and come down from heaven in all haſte and become thy Officer to revenge thy quarrel, and ſerve thy malicious humour; (O monſtrous impiety! O ſhameleſs impudency! to be abhorred of all that hear it) not once taking notice what he commands in his Word, as, Bleſs them that perſecute you; bleſs, I ſay, and curſe not, Rom. 12.14. And again, Bleſs them that curſe you, and pray for them which hurt you, Luk. 6.28. which is the practice of all true Chriſtians, 1 Cor. 4.12.

Sect. 4. But this is not one half of thine offence, For whom doſt thou curſe? Alas, the Creatures that diſpleaſe thee are but Instruments, thy ſin is the cauſe, and God the Author, 2 Sam. 16.11. Pſal. 39.9, 10. Gen. 45.8. Job 1.21. from whom thou haſt deſerved it, and ten thouſand times a greater croſs: but inſtead of looking up from the ſtone, to the hand which threw it; or from the effect to the cauſe, as Gods people do; thou like a maſtiff dog, ſ [...]tteſt upon the ſtone or weapon that hurts thee. But in this caſe, Who are you angry withal? Does your horſe, the dice, the rain, or any other creature diſpleaſe you? Alas, they are but ſervants, and if their Maſter bid ſmite, they muſt not forbear; they may ſay truly what Rabſhakeh uſurped, Iſa. 36.10. Are we come without the Lord? And all that hear thee may ſay, as the Prophet did to Senacherib, 2 King. 19.22. Whom haſt thou blasphemed? and againſt whom hast thou exalted thy ſelf? even against the Holy One of Iſrael.

Sect. 5. Beſides, why doſt thou curſe thine enemy? (if he be ſo) but becauſe thou canſt not be ſuffered to kill him. For in heart, and Gods account, thou art a murtherer, in wiſhing him the pox, plague, or that he were hanged or damned. Nor will it be any rare thing at the day of judgment, for curſers to be indicted of murther. For like Shimei and Goliah to David; thou wouldſt kill him if thou durſt; thou doſt kill him ſo far as thou canſt. I would be loath to truſt his hands that bans me with his tongue. Had David been at the mercy of either Shimei or Goliah, and not too ſtrong for them, he had then breathed his laſt.

Nor is it commonly any ſin committed, or juſt offence given thee, that thou curſeſt. Who could have leſs deſerved thoſe curſes and ſton [...]s from Shimei, than David? Yea, did not that head deſerve to be tongueleſs, that body to be headleſs, that ſo undeſervedly curſed ſuch an Innocent? as after it fell out. For the curſes and ſtones which Shimei threw at David, rebounded upon Shimei, and ſplit his heart; yea, and at laſt knockt out his brains; and the like of Goliahs curſes; which is alſo thy very caſe. For,

Sect. 6. What will be the iſſue? the cauſeleſs curſe ſhall not come where the Curſer meant it, Pro. 26.2. yea, though thou curſeſt, yet God will bleſs, Pſal. 109.28. but thy curſes ſhall be ſure to rebound back into thine own breſt, Pſal. 7.14, 15, 16. Pro [...]. 14.30. Curſing mouths are like ill made Pieces, which while [Page] men diſcharge at others, recoil in ſplinters on their own faces. Their words & wiſhes be but whirlwinds, which being breathen forth, return again into the ſame place. As hear how the Holy Ghoſt delivers it, Pſal. 109. As he loved curſing, ſo ſhall it come unto him; and as he loved not bleſſing, ſo ſhall it be far from him. As he cloathed himſelf with curſing like a garment, ſo ſhall it came into his bowels like water, and like oyl into his bo [...]es; let it be unto him as a garment to cover him, and for a girdle wherewith he ſhall alwaies be girded, Ver. 17.18, 19. Hear this all ye, whoſe tongues run ſo faſt on the Devils errand! you loved curſing, you ſhall have it, both upon you, about you, and in you, and that everlaſtingly, if you perſevere and go on; for Chriſt himſelf at the laſt day, even he which came to ſave the world, ſhall ſay unto all ſuch, Depart from me y [...] curſed into everlaſting fire, prepared for the Devil and his Angels, Mat. 25.41. Where they ſhall do nothing but curſe for evermore; for they no further apprehending the goodneſs, mercy, & bounty of God, than by the ſence of their own torments, (the effects of his juſtice) ſhall hate him, and hating him, they ſhall curſe him, Rev. 16.11. They ſuffer, and they blaſpheme: there is in them a furious malice againſt him; being curſed of him, they re-curſe him; they curſe him for making them, curſe him for condemning them, curſe him, becauſe being adjudged to death, they can never find death; they curſe his puniſhments, becauſe they are ſo unſufferable; curſe his mercies, becauſe they may never taſte them; curſe the bloud of Chriſt ſhed on the Croſs, becauſe it hath ſatisfied for millions, and done their unbelieving ſouls no good; curſe the Angels and Saints in heaven, becauſe they ſee them in joy, and themſelves in torment: Curſings ſhall be their ſins, and their chief eaſe; Blaſphemies their prayers; Lachrymae their notes; Lamentation all their harmony: theſe ſhall be their evening ſongs, their morning ſongs, their mourning ſongs for ever and ever. And indeed, who ſhall go to Hell, if Curſers ſhould be left out? Wherefore let all thoſe learn to bleſs, that look to be heirs of the bleſſing.

Sect. 7. But to be in Hell, and there to continue everlaſtingly in a bed of quenchleſs flames, is not all. For this is the portion, even of Negative and viceleſs Chriſtians, if they be not vertuous. Of ſuch as do not ſwear, except they fear an Oath. That abound in good duties, if they do them not out of faith, and becauſe God commands them; that he may be glorified, and others edified thereby. Whereas thou doſt ſupererogate of Satan, in damning many ſouls beſides thine own. Thou haſt had a double portion of ſin, to other men here; and therefore muſt have a double portion of torment to them hereafter. The number and meaſure of thy torments, ſhall be according to the multitude and magnitude of thine offences, Rev. 20.12, 13. & 22.12. Luk. 12.47. Mat. 10.15. Rom. 2.5, 6. And thoſe offences, if I could ſtand to aggravate them by their ſeveral circumſtances, would appear to be out of meaſure great and numerous. I'le mention but one of ten.

With thy ſwearing and curſing, thou doſt not only wound thine own ſoul, worſe than the Baalites wounded their own bodies, (for thou wilfully murthereſt thine own ſoul, and that without any inducement, as hath been proved.) But thou art ſo pernicious, that this is the leaſt part of thy m [...]ſchief; for thou draweſt vengeance upon thouſands, by thy infectious and damnable example; as how can it be otherwiſe? Thou doſt not only infect thy companions, [Page] but almoſt all that hear, or come near thee. Yea, little children in the ſtreets, have learnt of thee to rap out oaths, and belch out curſes and ſcoffs almoſt as frequently as thy ſelf; and through thy accuſtomary ſwearing, learned to ſpeak Engliſh and Oaths together; and ſo to blaſpheme God almoſt ſo ſoon as he hath made them. And not onely ſo, but thy example infects others, and they ſpread it abroad to more; like a malicious man ſick of the plague, that runs into the throng, to diſperſe his infection, whoſe miſchief out-weighs all penalty. It is like the ſetting a mans own houſe on fire; it burns many of his neighbours houſes, and he ſhall anſwer for all the ſpoil. So that the infection of ſin is much worſe than the act.

Sect. 8. Nor wilt thou ceaſe to ſin when thou ſhalt ceaſe to live; but thy wickedneſs will continue longer than thy life. For as if we ſow good works, ſucceſſion ſhall reap them, and we ſhall be happy in making them ſo; ſo on the contrary, wicked men leave their evil practices to poſterity, and though dead, are ſtill tempting unto ſin, and ſtill they ſin in that temptation; they ſin ſo long as they cauſe ſin. This was Jeroboams caſe, in making Iſrael to ſin: for let him be dead, yet ſo long as any worſhipped his Calves, Jeroboam ſinned. Neither was his ſin ſoon forgotten; Nadab his ſon, and Baaſha his ſucceſſor, Zimri, and Omri, and Ahab, and Ahaziah, and Jehoram, all theſe walked in the wayes of Jeroboam, which made Iſrael to ſin; and not they alone, but millions of the people with them. So that it is eaſie for a mans ſin to live, when himſelf is dead, and to lead that exemplary way to Hell, which by the number of his followers, ſhall continually aggravate his torments. As, O what infinite torments doth Mahomet endure! when every Turk that periſheth by his jugling, doth daily add to the pile of his unſpeakable horrors, And ſo each ſinner, according to his proportion, and the number of ſouls which miſcarry through the contagion of his evil example. And look to it, for the blood of ſo many ſouls as thou haſt ſeduced, will be required at thy hands, and thou muſt give an account for the ſins perhaps of a thouſand. Thou doſt not more increaſe other mens wickedneſs on earth, than their wickedneſs ſhall increaſe thy damnation in hell, Luk. 16.

Sect. 9. It were eaſie to go on in aggravating thy ſin and wretchedneſs, and making it out of meaſure great, and the ſouls that miſcarry through the contagion of thy evil example numerous. For is not the Goſpel and the Name of God blaſphemed among the very Turks, Jews, and Infidels; and an evil ſcandal raiſed upon the whole Church; through thy ſuperlative wickedneſs, and other thy fellovvs? Yea, does not this keep them off from embracing the Chriſtian Religion, and cauſe them to proteſt againſt their ovvn converſion? Which makes me vvonder that Swearers, Drunkards, and ſuch vvicked and prophane wretches, are not (like dirt in the houſe of God) throvvn out into the ſtreet, by excommunication: Or as excrements and bad humours in mans body, vvhich is never at eaſe till it be thereof disburthened; as Auſtin vvell notes. That they are not marked vvith a black coal of infamy, and their company avoided, as by the Apoſtles order they ought, Rom. 16.17. 2 Theſ. 3.6, 14. Eph. 5.5, 7. 1 Cor. 5.5, 11. 1 Tim. 1.20. That they are not to us as Lepers vvere among the Jews; or as men full of plague ſores are amongſt us. We vvell knovv the good husbandman weeds his field of hurtful plants, that they [Page] may not ſpoil the good corn. And when fire hath taken an houſe, we uſe to pull it down, leſt it ſhould fire alſo the neighbours houſes. Yea, the good Chirurgion cuts off a rotten member betimes, that the ſound may not be endangered. Nor will the Church of England ever flouriſh or be happy in her Reformation, until ſuch a courſe is taken.

Memb. 4.

Swearer. Sir, I unfeignedly bleſs God, for what I have heard from you; for formerly, I had not the leaſt thought that ſwearing by faith, troth, or any other creature was ſo grievous a ſin, as you have made it appear from the Word. And I hope it ſhall be a ſufficient warning to me for time to come.

Sect. 1. Meſtenger. If ſo, you have cauſe to bleſs God indeed. For all of you have heard the ſelf-ſame Word; but one goes away bettered, others exasperated and enraged, wherein Will only makes the difference. And who makes the difference of Wills, but God that made them? He that creates the new heart, leaves a ſtone in one boſom, puts fleſh into another.

Sect. 2. Of Hearers there are uſually four ſorts, Mat. 13. 19, to 24. as firſt, an honeſt and good heart, will not return from hearing the Word unbettered. Yea, he will ſo note what is ſpoken to his own ſin, that it ſhall encreaſe his knowledge, and leſſen his vices. As who by looking in a Glaſs ſhall ſpy ſpots in his face, and will not forth with wipe them out? A wiſe man will not have one ſin twice repeated unto him. And theſe may be reſembled to wax, which yieldeth ſooner to the ſeal, than ſteel to the ſtamp. But

Sect. 3. Secondly, others are like Tullies ſtrange ſoil, much rain leaves them ſtill as dry as duſt. Or the Wolf in the emblem, which though ſhe ſuckt the Goat, kept notwithſtanding her wolviſh nature ſtill. For ſpeak what can be ſpoken to them, it preſently paſſes away like the ſound of a Bell that is rung. Let teſtimonies & examples never ſo much concern them, they prove no other than as ſo many characters writ in the water, which leave no impreſſion behind them. Who may be reſembled to an Hour-glaſs or Conduit, that which in one hour runneth in, the ſame in another hour runneth out again. Or the Smiths Iron, put it into the fire, it is much ſoftned; again put it into the water, 'tis harder than before. Yea, let them never ſo much ſmart for their ſins; they will return to them again until they periſh. Reſembling ſome ſilly fly, which being beat from the candle an hundred times, and oft ſinged therein, yet will return to it again until ſhe be conſumed, Prov. 23.35. All thoſe Beaſts which went into the Ark unclean, came likewiſe out unclean.

Sect. 4. Thirdly, another ſort will very orderly hear the Word, and delight in it; ſo long as the Miniſter ſhall rove in generalities, preach little or nothing to the purpoſe: But if once he touch them to the quick, drive an application home to their conſciences touching ſome one ſin of theirs, as John Baptist ſerved Herod; then they will turn their backs upon him, and hear him no further, as thoſe Jews ſerved our Saviour, Joh. 6.66. The Athenians Paul, Acts 17.16, to 34. and Ahab Micaiah, 1 Kings 22.8.

Sect. 5. Sore eyes you know are much grieved to look upon the Sun. Bankrupts cannot abide the ſight of their counting books, nor do deformed faces love to look themſelves in a true glaſs. For which read, John 3.19, 20, 21.

But let ſuch men know, that to fly from the light, and reject the means, [Page] puts them out of all hope. That ſin is paſt cure, which turns from, and refuſeth the cure, Deut. 17.12. Prov. 29.1. As what is light to them that will ſhut their eyes againſt it? or reaſon to them that will ſtop their ears from hearing it? If thoſe murtherers of the Lord of life, Act. 2.23. had refuſed to hear Peters ſearching Sermon, in all probability they had never been prickt in their hearts, never been ſaved, ver. 37, 38. And take this for a Rule, if ever you ſee a drowning man refuſe help, conclude him a wilful murtherer.

Sect. 6. Fourthly and laſtly, (for I paſs by thoſe blocks that go to Church as dogs do, only for company; & can hear a powerful Miniſter for twenty or thirty years together, and mind no more what they hear than the ſeats they ſit on, or the ſtones they tread on.) There are a generation of hearers who when a Miniſter does plainly reprove them for their ſins, and declare the judgments of God due unto the ſame, to the end they may repe [...]t and believe, that ſo they may be ſaved; will carp, and fre [...] & ſpurn againſt the very Word of God for being ſo ſharp & ſearching, & thereupon perſecute the Meſſenger, as the Princes & falſe Prophets did Jeremiah, Herodias John Baptiſt, and the Phariſees Chriſt.

Sect. 7. And this God takes as done to himſelf; What ſaith Paul? 1 Cor. 7.10. I have not ſpoken, but the Lord: and therefore as the Lord ſaid unto Saul, Act. 9.4. that he perſecuted him, (though in heaven;) ſo they which reſiſt any truth delivered out of the Word, do reſiſt God himſelf, and not his Meſſenger, as evidently appears by theſe Scriptures, Pſal. 44.22. & 74.4.10.18.22.23. & 83.2, 5, 6. & 89.50, 51. & 139.20. Prov. 19.3. Rom. 1.30. & 9.20. Mat. 10.22. & 25.45. 1 Sam. 17.45. Iſa. 37.4.22, 23, 28. Act. 5.39. & 9.4, 5. Joh. 9.4. 1 Theſ. 4.8. Joh. 15.20, to 26. Num. 16.11. 1 Sam. 8.7. Mar. 9.42. Pſal. 79.12. 2 Kin. 2.24. O that the Goſpels enemies would but ſeriouſly conſider theſe Scriptures, and be warned by them. For certainly it is neither wiſe, good, nor ſafe, either reſiſting or angring him, that can anger every vein of their hearts. Yea, God hath Meſſengers of wrath for them that deſpiſe the Meſſengers of his love.

Sect. 8. But hear why they ſo mortally hate the naked truth. Becauſe it is the word by which they are condemned: they loath as much to hear it, as a priſoner doth abhor to hear his ſentence from the just Judge. And indeed, if many (as we know by experience) love not to hear the worſt of their temporal cauſes and caſes; nor yet of their bodily diſtempers, with which their lives or eſtates be indangered. How much more will wicked men decline from ſeeing their hainous abominations, and themſelves guilty of Hell, and eternal damnation? though thereof there be an abſolute neceſſity, if ever they be ſaved.

Sect. 9. Guilty ſinners love application as dearly as a dog does a cudgel. And no marvel, for what Leper will take pleaſure in the ſearching of his ſores? Nor were Satan his Crafts-maſter, if he did permit them: For if they could clearly ſee the loathſomneſs of their impieties, it were impoſſible not to abhor them, not to abhor themſelves for them; but their blindneſs makes them love their own filthineſs, as Ethiopians do their own ſwarthineſs. Beſides, they love not to have their conſciences awakened, but would ſleep quietly in their ſins: And he that deſires to ſleep will have the curtains drawn, the light ſhut out, and no noiſe made. Whence as good meats are unwelcome to ſick perſons; ſo is good counſel to obſtinate and reſolved ſinners. Tell them of their ſwearing, drinking, whoring, cheating; they will fret, and chafe, and fume, and ſwell, and ſtorm, and [Page] be ready to burſt again to hear it. But let envy ſweat, ſwell, and burſt; truth muſt be ſpoken. And indeed, why ſhould not Gods ſervants take as free liberty in reproving, as the Devils ſervants take liberty in offending? Shall not the one be as loud for God, as the other are for Baal and Beelzebub?

Sect. 10. Yea, admoniſh them never ſo mildly, they will ſay we take too much upon us: as Korah and his complices twitted Moſes, Num. 16.3. not knowing how ſtrictly God commands and requires it, Lev. 19.17. 2 T [...]m. 2.25. Ezek. 3.18, to 22. 2 Pet. 2.7, 8. Whence as the Chief Prieſts anſwered Judas, What is that to us? ſo they will blaſpheme God, tear Chriſt in pieces, and more than betray, even ſhed his innocent bloud, digging into his ſide with oaths, and ſay, when told of it, What is that to us? when they might as well ſay, What is Chriſt to us? what is heaven to us? or what is ſalvation to us? For to us the one cannot be without the other: we ſhall never inherit part of his glory in heaven, if we do not take his glories part upon earth. And with God it is much about one, whether we be doers of evil, or no binderers. For if we muſt not ſee our neighbours ox, nor his ſheep go aſtray, or fall into a pit, but we muſt reduce him, a [...]d help him out of it, Deut. 22.1. we are much more bound to help our neighbour himſelf from dropping into the bottomleſs pit of Hell. And what know we but we may win our brother, and ſo ſave his ſoul, Mat. 18.15.

Sect. 11. They will hiſs like Serpents, if we trouble their neſts never ſo little. And it is a ſure ſign the horſe is galled, that ſtirs too much when he is touched. But what are theſe men like, and how are they like to ſpeed in the end? They are like the Thracian flint that burns with water, and is quenched with oyl: their ſouls are the worſe for Gods endeavour to better them. His holy precepts and prohibitions, do either harden them, as the Sun hardens clay, and cold water hot iron; or elſe they enrage them, as a furious maſtiffe Dog is the madder for his chain.

Sect. 12. But to be exaſperated with good counſel, and in ſtead of penitency, to break into choler; when fury ſparkles in thoſe eyes which ſhould guſh out with water; it is an evident ſign of one that ſhall periſh, Prov. 29.1. Read the words and tremble; A man that hardneth his neck, being often reproved, ſhall ſuddenly be deſtroyed, and that without remedy: ſee more Prov. 1.24, 25, 26, to 33. Whence it is the Prophet tells Amaziah, I know that God hath determined to deſtroy thee, becauſe thou haſt done this, and haſt not obeyed my counſel, 2 Chro▪ 25.16, 20. and that the Holy Ghoſt, ſpeaking of Ely's ſons, ſaith that they would not hearken unto, nor obey the voice of their father, becauſe the Lord was determined to deſtroy them, 1 Sam. 2.25. Yea, it is an obſervation of Livy, that when the deſtruction of a Perſon or Nation is deſtined; then the wholſome warnings both of God and Man, are ſet at nought. And in reaſon that ſin is paſt all cure which ſtrives againſt the cure. Herbs that are worſe for watering. Trees that are leſs fruitful for dunging and pruning, are to be rooted out, or hewn down. Even ſalvation it ſelf will not ſave thoſe that ſpill the potion, and fling away the plaiſter. When God would have cured Babylon, and ſhe would not be cured; then ſhe is given up to deſtruction without further warning.

Sect. 13. Ignorant Worldlings (who will believe nothing which comes not within the compaſs of their five ſenſes) think that becauſe God ſtrikes not, he minds not, Pſal. 50.21. Becauſe ſentence againſt an evil work is not executed [Page]ſpeedily, therefore the heart of the children of me [...] is fully ſet in them to do evil, as Solomon ſpeaks, Eccleſ. 8.11. They are like the Iſraelites, 1 Sam. 12.15, to 20. they will not believe without a miracle; and it will be a miracle if ever they be ſaved. For ſhould they ſee miracle upon miracle; ſhould God forthwith ſtrike one dead with a thunder-bolt, and rain down fire and brimſto [...]e upon anoth [...]r, and cauſe the earth to ſwallow down a third quick while they are blaſpheming him, they would be as far from believing as they were before, as the examples of the old world, the Sodomites, Pharaoh, Baalam, Ahab, Belſhazzer, M [...]lch [...]us, and thoſe great Clerks, the Scribes, and Phariſees, together with thouſands of the Jews, ſufficiently manifeſt.

Yea, it is eaſier for a man poſſeſt with ma [...]y Devils to be diſpoſs [...]ſt; to ra [...]ſe one from the dead, or to turn a ſtone into fleſh, (in which God ſhould meet with no oppoſition) than perſwade an habituated Swearer to believe theſe enſuing precept, prediction, teſtimonies of the Goſpel, or any other ſaving truth, M [...]t. 5.20. & 12.36. & 25.30▪ to 46. 2 Theſ. 1.7, 8, 9. & 2.12. Heb. 12.14.29. Rev. 20.12, to the end, Deut. 29.19, 30. Prov. 1.24, to 33.

Sect. 14. Well may they believe what the World, the Fleſh, and the Devil ſuggeſts unto them: As Satan (that he may make ſmooth their way to perdition) will perſwade the moſt impudent and inſolent ſinners, Drunkards, Adult [...]ers, Blaſphemers, Sabbath-breakers, Blo [...]d-thirſty murtherers, Perſecuters of the godly, and [...]o [...]emners of Religio [...], that they may take liberty to continue their ſenſual luſts, by a teſtimony of Scripture, and apply Christs paſſion as a warrant for their licentiouſneſs, his Death as a licenſe to ſin, his Croſs as a Lette [...]s patent to do miſchief. And hereupon, as if a Malefactor ſhould head his d [...]um of rebellion with his pardon, they live as if the goſpel were quite contrary to the rule of the law, or as if God were neither to be feared nor cared for. Hence they exerciſe their ſaucy wits in prophane ſcoffs at religion, & diſgrace that blood, whereof hereafter they would give a thouſand worlds for o [...]e drop. Hence they tear heaven with their blaſphemies, and bandy the dreadful Name of God, in their impure and polluted mouths, by their bloudy oaths and execrations; hence they are ſo witleſs, graceleſs, and ſhameleſs, as to ſwear and curſe even as dogs bark. Yea, they have ſo ſworn away all grace, that they count it a grace to ſwear, and are ſo far from believing what God threatens in his Word againſt ſin, and what is affirmed of his juſtice, and ſeverity in puniſhing all wilful and impenitent ſinners with eternal deſtruction of body and ſoul; that they preſume to have part in that merit, which in every part they have ſo abuſed; to be purged by that blood, which now they take all occaſions to diſgrace; to be ſaved by the ſame wounds and bloud, which they ſwear by, and ſo often ſwear away; to have Chriſt an Advocate for them in the next life, when they are Advocates againſt Chriſt in this: That heaven will meet them at their laſt hour, when all their life long, they have galloped in the beaten road toward hell. And that though they live like ſwine all their life long, yet one cry for mercy at the laſt gasp, ſhall [...]ransfo [...]m them into Saints. And this is the ſtrong faith they are ſo apt to boaſt of, viz. preſumption, not confidence: Or rather, Hope frighted out of its wits. For notwithſtanding all this, in believing the Scriptures they fall [...]hort of the Devils themſelves. For the Devils do really believe that God is no leſs true and juſt [Page] then he is merciful; as his Word declares him to be: and thereu [...]n they tremble, as St. James hath it, Jam. 2.19. whereas theſe men [...] not a word that God ſpeaks, ſo as to be bettered by it.

Sect. 15. And no marvel, for their wont hath been to believe Satan rather than God; as did our firſt Parents, Gen. 3. Therefore now after they have rejected all means of grace, when they are ſo cruſted in their v [...]llany, that cuſtom is become a ſecond or new nature: God (that he may puniſh their hardneſs and exceſs in ſin, with further obduration) not only delivers them up [...]o Satan, the God of this world; who ſo blinds their minds, and deludes their underſtanding [...], that the light of the glorious Goſp [...]l of Chriſt ſhall not ſhine unto them, 2 Cor. 4.3, 4. Eph. 2.2. 2 Theſ. 2.9. But he gives them up, even to a reprobate judgment, to the hardneſs of their hearts, and to walk in their own counſels, Pſal. [...]1.11, 12. Rom. 1.21, to 32. And better be given up to Satan, as the incestuous Corinthian was, than thus to be given up. For he was thereby converted & ſaved, as God uſed the matter; making the Scorpion a medicine againſt the ſting of the Scorpion: the Horſeleech a means to abate the vicious and ſuperfluous bloud; ſo ordering Satans craft and malice, to ends which himſelf intended not.

Whereas theſe are given over; as a deſperate Patient is given over by his Phyſician when there is no hope of his recovery. As thus, Becauſe they will not receive the truth in love, that they might be ſaved: for this cauſe God gives them up to ſtrong deluſions, that they ſhould believe lies; that all they might be damned who believe not the truth, but take pleaſure in unrighteouſneſs: they are the very words of the Holy Ghoſt, 2 Theſ. 2.10, 11, 12. If any vvould ſee more touching the woful condition of a deluded worldling; and how Satan gulls wicked men with a world of miſpriſions, that he may the better cheat them of their ſouls; Let them read The Drunkards Character, and The Cure of Miſpriſion: for in this I ſtudy all poſſible brevity, being loath either to ſurfeit or cloy the Swearer; who is commonly ſhort-breathed in well-doing; and leſt adding more ſhould hinder him from hearing this: for Satan and his corrupt heart will not condeſcend he ſhall hold out to hear his beloved ſin ſo ſpoken againſt.

Memb. 5.

Sect. 1. Only I will inſert a few notions, aphoriſms, or concluſions, touching the former point of Gods forbearing to puniſh the moſt flagitious ſinners when they ſo horribly provoke him: together with ſome pregnant examples of ſome that he hath executed Martial Law upon, even in this life.

Cornelius Gallus (not to mention many, nor any that every Author ſets down) died in the very act of his filthineſs, as Plutarch well notes. Nitingal, Parſon of Crondall in Kent, was ſtruck dead in the Pulpit, as he was belching out his ſpleen againſt Religion and zealous Profeſſors of the Goſpel. It was the uſual imprecation of Henry Earl of Schuartzbourg, Let me be drowned in a Jakes, if it be not ſo; and ſuch was his end. You may remember one Lieutenant of the Tower was hanged; it had wont to be his uſual imprecation, as he confeſſed at his death. Earl Godwin wiſhing at the Kings Table that the bread he eat might choak him if he were guilty of Alphreds death, whom he had before ſlain; was preſently choaked, and fell down dead: Yea, his lands alſo ſunk into the Sea, and are called Godwins ſands: where thouſands ſince have made ſhipwrack. It was uſual with John Peter mentioned in the Book of Martyrs, [Page] [...] ſay, If it be not true, I pray God I may rot ere I die: and God ſaying Ame [...]t, he rotted away indeed. A Serving-man in Lincolnſhire for every trifle uſed to ſwear Gods precious bloud, and would not be warned by his friends to leave it: inſomuch, that hearing the bell tole in the very anguiſh of death, he ſtarted up in his bed and ſwore by the former oath that bell toled for him: whereupon immediately the bloud moſt fearfully iſſued, as it were, in ſtreams from all parts of his body, not one place left free, and ſo died. Popiel King of Poland had ever this wiſh in his mouth, If it be not true, I would the Rats might eat me: and ſo it came to paſs; for he was ſo aſſailed by them at a banquet, that neither his guards nor fire, nor water could defend him from them; as Munſter mentions. The Jews ſaid, Let his bloud be upon us, and upon our children; and what followed? Sixteen hundred years are now paſt, ſince they wiſhed themſelves thus wretched: and have they not ever ſince been the hate and ſcorn of the world? Did they not (many of them) live to ſee their City buried in aſhes, and drowned in bloud? to ſee themſelves no Nation? Was there ever any people under heaven, that was made ſo famous a ſpectacle of miſery and deſolation? They have had what they called for to the ful; and it's juſt that they who long for a curſe, ſhould have it: Yet how many among us do familiarly curſe their wives, children, &c, Nor is it ſeldom that God pay them in their own coin: men profane Gods Name, and he makes their names to ſtink. When the peſtilence rageth in our ſtreets, blaſphemy and execration muſt confeſs that they have their due wages. Blaſphemers live ſwearing, and die raving; it is but their wages.

Sect. 2. He puniſheth ſome in the Suburbs of Hell, that they might never come into the City it ſelf. The evil he now ſuffers uncorrected, he refers to be condemned. Sin knows the doom, it muſt ſmart here, or hereafter. Outward plagues are but favour in compariſon of ſpiritual judgments; and ſpiritual judgments but light, to eternal torments. God doth not puniſh all flagitious ſinners here, that he may allow ſome ſpace to repent, and that none may doubt his promiſe of a General Judgment: nor does he forbear all here, leſt the World ſhould deny his providence, and queſtion his juſtice.

Memb. 6.

Sect. 1. But what do I urge reaſon to men of a reprobate judgment? to admoniſh them, is to no more purpoſe, than if one ſhould ſpeak to life-leſs ſtones, or ſence-leſs plants, or wit-leſs beasts; for they will never fear any thing till they be in Hell-fire; wherefore God leaves them to be confuted with fire and brimſtone, ſince nothing elſe will do it. If there be any here that believe a Reſurrection (as I hope better things of ſome of you) all ſuch I would beſeech, by the mercies of God before mentioned, that they would not be ſo deſperately wicked, as to mock their admoniſher, ſcoff at the means to be ſaved, and make themſelves merry with their own damnations; but that they would entertain this meſſage as if it were an Epiſtle ſent from God himſelf, to invite and call them to repentance. Yea, conſider ſeriouſly what I have ſaid, and do not, oh do not mock at Gods Word, nor ſport away your ſouls into thoſe pains which are eaſeleſs, endleſs, & remedileſs. Shall we give an account at the day of judgment for every idle word we ſpeak, Mat. 12.36. & never give a reckoning for our wicked ſwearing and curſing? We ſhall be judged by our words, v. 37.

[Page]Are you willing to be ſaved? if you are, Break off your ſins by repentance, Dan. 4.27. Ceaſe to do evil, learn to do well, Iſa. 1.16, 17. Seriouſly grieve and bewail for the millions of times that you have blaſphemed God and pierced your Saviour, and never more commit the like impiety. Yea, do not only leave your ſwearing, but fear an Oath, and make conſcience of it; reſolve not to take the glorious Name of God in vain, nor place any other creature in his room: though the Devil ſhould ſay unto you, as once he did to Christ, All this will I give thee. For it is not enough that we abſtain from evil, unleſs we hate it alſo, and do the contrary good; Sanctifie the Lord God in your heart, 1 Pet. 3.15. Make a Covenant with your mouth, as Job did with his eyes, and ſet a watch before the door of your lips, that you thus offend not with your tongue, Pſ. 141.3.

Sect. 2. Which if you do rightly, the like care to avoid all other ſins will neceſſarily follow: becauſe he that fears to commit one ſin out of conſcience, and becauſe God forbids it, will upon the ſame ground fear all that his law forbids; and as heartily and unfeignedly deſire that he may never commit it, as that God ſhould never impute it, 2 Tim. 2.19. Neither can a regenerate mind conſiſt with a determination to continue in any one ſin; as when Chriſt caſt out one Devil, we read that he caſt out all, even the whole Legion, Mar. 5.2, &c. And he that makes not ſome conſcience of all ſin, makes no true conſcience of any ſin.

And the ſame is to be underſtood alſo of duties commanded; for the ſame law which in joyns us to hate and forſake all ſin, commands us alſo to ſtrive after univerſal obedience to every precept. And it is a true Rule, He that hath not in him all Chriſtian graces in their meaſure, hath none; and he that hath any one truly, hath all. He that is not ſanctified in every part, is truly ſanctified in no part, 1 Pet. 1.15. 2 Pet. 3.11. Mat. 5.48. 2 Tim. 3.17. 2 Cor. 7.1. And the leaſt ſin allowed of, be it but a vain thought, or one duty omitted, is enough to caſt thee into hell; for the wages of ſin (any ſin, be it never ſo little) is death, Rom. 6.23. Jam. 1.15. Yea, admit thou hadſt never acted any the leaſt evil in all thy life, it were not enough to ſave thee from hell, much leſs to bring thee to heaven; for we need no more to condemn us, then what we brought into the World with us, Gen. 2.17. Pſal. 51.5. Rom. 5.12. Whence the new-born child in the law was commanded to offer a ſin offering, Lev. 12.6.

Sect. 3. Wherefore as you tender the good of your own ſoul, ſet upon the work preſently, before the Drawbridge be taken up: provide with Joſeph for the dearth to come; With Noah, in the days of thy health, build the Ark of a good conſcience, againſt the floods of ſickneſs. Imitate the Ant, who provides her meat in Summer for the Winter following. Yea, do it whilſt the yearning bowels, the bleeding wounds, and compaſſionate arms of Jeſus Chriſt lie open to receive you. Whiles you have health, and life, and means, and time to repent, and make your peace with God in Chriſt, as you tender I ſay the everlaſting happineſs and welfare of your almoſt loſt and [...]owned ſoul, as you expect or hope for grace or mercy, for joy and comfort, for heaven and ſalvation, for endleſs▪ bliſs and glory at the laſt; as you would eſcape the direful wrath of God, the bitter ſentence and doom of Chriſt, the never dying ſting and worm of conſcience, the tormenting and ſoul-ſcorching flames of hell, and everlaſting ſeparation from Go [...]s bliſsful preſence, abjure and utterly renounce all wilful and affected evil; and in the firſt place this abominable ſin of ſwearing and curſing.

[Page] Sect. 4. The which Grace if you would obtain, omit not to pray for the aſſiſtance of Gods ſpirit, otherwiſe thy ſtrength is ſmall: yea, except God give thee repentance, and removes all impediments that may hinder, thou canſt no more turn thy ſelf, then thou couldſt at firſt make thy ſelf. We are not ſufficient of our ſelves to think, much leſs to ſpeak, leaſt of all to do ought that is good, 2 Cor. 3.5. Joh. 15.4, 5. We are ſwift to all evil, but to any good immoveable. Wherefore beg of God that he will give you a new heart, and when the heart is changed, all the members will follow after it, as the reſt of the creatures after the Sun when it ariſeth. Importune him for grace, that thou mayeſt firmly reſolve, ſpeedily begin, and continually perſevere in doing and ſuffering his holy will. Deſire him to regenerate thy heart, change and purifie thy nature, ſubdue thy reaſon, rectifie thy judgement, reform and ſtrengthen thy will, renew thy affections, and beat down in thee whatſoever ſtands in oppoſition to the ſcepter of Jeſus Chriſt. Onely this let me add; Be ſure you wholly and only reſt on your Saviour Jeſus Chriſt for ſalvation, abhorring to attribute or aſcribe ought to doing: for our very righteouſneſses are as filthy rags, Iſa. 64.6. And the ſole perfection of a Chriſtian, is the imputation of Chriſts righteouſneſs, and the not imputation of his own unrighteouſneſs, a rule which we are very apt to ſwerve from, either on the right or left hand: wherefore if you would not err, obſerve this golden mean, endeavour to live as if there were no Goſpel, and to die as if there were no Law. And now for concluſion, If thou receiveſt any power againſt this great evil, forget not to be thankful, and when God hath the fruit of his mercies, he will not ſpare to ſow much where he reaps much: & ſo having ſet before you l [...]fe and death, I leave you to chooſe which of them you like beſt. Onely think what account you ſhall give of that you have read; for if this warning prevail not, it is much to be feared the next will be that of the Son of man, Mat. 25.41. Depart from me, &c.

POST-SCRIPT.

YOu that fear God, or have any bowels of compaſſion towards the precious ſouls of thoſe poor ignorant men, women, and children, whom you hear to ſwear and curſe as Dogs bark; (that is not more of curſtneſs then out of cuſtom,) wiſh them to read theſe few pages, neither count it as a thing indifferent, which may either be done or diſpenſed withal; for beſides that God hath commanded the duty of admonition, Heb. 3.13. 2 Tim. 2.25. and commended the practiſe of it, Rev. 1.2.6. and condemned the contrary verſe 20. If you do not it, or the like, you hate your brother, Lev. 19.17. and make your ſelf guilty both of his ſin and ruine, Ezek. 3.18, to 22. For as none but a Cain will ſay, Am I my brothers keeper? ſo theſe could never continue their curſing and ſwearing as they do, if they were but ſo happy as to meet with timely and faithful admonition. Nor can you love God, and patiently hear theſe miſcreants blaſpheme his holy Name as they do, 2 Pet. 2.7, 8. Or manifeſt your ſelf his by adoption and regeneration, for well-born children are touched to the quick with the injuries of their Parents, and not to be moved in this caſe, is to confeſs our ſelves baſtards. Yea, it is a baſe, vile, and unjuſt ingratitude in thoſe men, that can endure the diſgrace of them under whoſe ſhelter they live. Which being ſo, make it a part of your charity, to give of them as you meet with occaſion; as that you ſhall hourly do, even as you paſs the ſtreets, if you but mind it.

FINIS.

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Information about this book

Title statement

A sovereign antidote, or, A precious mithridate for recovery of souls twice dead in sin, and buried in the grave of long custome, to the life of grace. With hopeful means (God blessing the same) to prevent that three-fold (and worse than Ægyptian) plague of the heart; drunkenness, swearing, and profaneness. Wherein is a sweet composition of severity and mercy: of indignation against sin, of compassion and commiseration to the sinner; with such Christian moderation, as may argue zeal without malice; and a desire to win souls, no will to gall them. By R. Younge of Roxwell in Essex.

Younge, Richard.

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1664

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A67779

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Wing Y191A

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ESTC R218572

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99830154

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99830154

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— A sovereign antidote, or, A precious mithridate for recovery of souls twice dead in sin, and buried in the grave of long custome, to the life of grace. With hopeful means (God blessing the same) to prevent that three-fold (and worse than Ægyptian) plague of the heart; drunkenness, swearing, and profaneness. Wherein is a sweet composition of severity and mercy: of indignation against sin, of compassion and commiseration to the sinner; with such Christian moderation, as may argue zeal without malice; and a desire to win souls, no will to gall them. By R. Younge of Roxwell in Essex., Younge, Richard..

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32 p.

printed by J. Hayes, and are to be sold by Mrs. Crips in Popes-Head Alley, with 39 other pieces composed by the same author,. London :: 1664.. (Caption title on p.2 and running title: A sinner rescued from Satans subtilty and slavery.) (Imprimatur above imprint dated: Feb. 5. 1663. and signed: G. Stradling.) (Reproduction of the original in the Bodleian Library, Oxford.)

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Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.