The Odious Condition of a Drunkard, Title page – To the reader
THE Odious, Deſpicable, and Dreadfull condition of a Drunkard; drawne to the Life: to deterre others, and cauſe them to decline the wayes of Death. OR A hopefull way to cure Drunkenneſſe, (the root of all evill, and rot of all good) in ſuch as are not (by long cuſtome) paſt cure. Compoſed, and Publiſhed for their good; who (not for want of Ignorance) pride themſelves in drunken good-fellowſhip. Which probably may open their eies, as the taſting of Hony did Jonathans; and cauſe them to ſay as the Governour to the Bridegroome, John 2.10. The good wine was kept backe untill now. By Junius Florilegus.
LONDON, Printed by R. Cotes, and are to be ſold by Nicholas Bourne at the South entrance of the Royall Exchange, 1649.
What ſome Reverend Divines deem of the DRUNKARDS CHARACTER, out of which Quiver this Arrow is drawne.
HAving adviſedly read over and peruſed a Treatiſe, bearing the name of R. Junius, which for ſome conſiderations came formerly abroad, vailed under the Title of The Drunkards Character, and Compleat Armour againſt evill ſociety; we finde it to be for generality of diſcourſe; as a large Map of moſt mens thoughts, words, and actions. For, beſides that foule ſinne of Drunkenneſs, and many other vices, which commonly accompany the ſame, very pithily, orderly, and elegantly, with much both ſinew ous ſtrength of Argument and variety of gracefull and delightfull illuſtrations therein diſcovered, and dealt with; we have further obſerved in it, ſuch other ſubject matter, concerning the knowledge, beleefe, and life, of common Proteſtants, what too frequently it is, and what in truth it ought to be, (that it may anſwer to their profeſsion, and the Title that they beare) wherein alſo all manner of Chriſtian Graces are illuſtrate, and ſet out by the foulneſſe, and deformity of their oppoſite vices; that for the variety of uſefull matter therein handled, together with the perſpicuous, pleaſant, and yet powerfull manner of expreſsion; we conceive that it may very much conduce, both as a Glaſſe for perſons generally, to ſee the face of their owne heart in; and as a Trumpet alowd ſounding, to ſummon ſinners to repentance: beſides that unto young Scholars alſo it may be not unuſefull, as an help to furniſh them with matter concerning thoſe common heads of Vertue and Vice, and moſt of the uſuall Subjects aſwel of Divinity as Morality: But likewiſe touching the manifold ſleights and advantages of Satan and wicked men, in tempting to ſinne, and drawing to perdition. In regard whereof we deeme it very worthy the reprinting with a fuller and further promiſing Title.
Thomas Gataker.
John Downame.
George Walker.
Charles Ofspring.
Samuell Bolton.
Richard Vines.
James Cranford.
John Crodacott.
To the Reader.
EXperience teaches that no one thing (be it the Violet) will pleaſe every one. That nothing is more eaſie, then to finde a colour of exceptions. That mens cenſures are as various as their palats; that ſome are as deeply in love with vice, as others are with vertue. That croſſed wickedneſs proves deſperate; and in ſtead of yeelding, ſeeks for revenge of its own ſins, upon others uprightneſs.
The Prophet alſo tells me my wages before hand, Come let us ſmite him with the Tongue, Jer. 18.18. And Solomon more expreſly, He that reproveth a ſcorner, purchaſeth to himſelfe ſhame, and hee that rebuketh the wicked, getteth himſelfe a blot, Prov. 9.7. Shall I then make my ſelf the ſubject of every opinion wiſe and weak? Yes, I had rather hazard the cenſure of ſome, then hinder the good of others. Yea admit, in ſtead of their tongues, they ſhould uſe their ſwords, (the caſe of John Baptiſt for reproving of Herod) Gods glory we are bound to redeeme, with our own lives.
Againe, if I do ill, no plea can warrant me; if well, I cannot bee diſcouraged with any cenſures. Nevertheleſs, that I may ſatisfie all honeſt minds, (leſt they alſo ſhould wreſt my words beyond the level of my thoughts) that I may free my Reader and my ſelfe from miſtaking, and being miſtaken, (becauſe it is not enough to find our own hearts clear, except alſo we clear our names, and the conſciences of others) I will remove ſome rubs, level the ground, and pave a way to our enſuing matter.
What will be alledged againſt this diſcourſe, my ſelfe (though I am no Antevorta) foreſees; yea I could raiſe to their hand, all their objections, and as eaſily anſwer them. But two only deſerve anſwering, the reſt are not worth the repeating.
Firſt, ſome will aske why in this Treatiſe of all the reſt, my expreſsions are ſo light, and my compariſons ſo homely? And to theſe my anſwer is; that I may kill Goliah with his owne Sword; diſpute with Drunkards in their owne Dialect: For either they underſtand no other language; or if ſo, they finde no more reliſh or ſweetneſſe in ſolid Divinity, then in the white of an Egge: becauſe their palats are brought out of taſte by the world, and luſts of the fleſh.
Beſides, this ſubject is leſſe ſerious then any of the reſt; And it is not poſſible with grave and modeſt words, to expreſſe, and paint out their light, vaine, and laſcivious language and behaviour.
Secondly, if any that are addicted to this vice, (for whoſe gain I am content to loſe) ſhall ask why I am ſo bitter? I would deſire them (though in Chriſt, yea in common equity I might enjoine them) to conſider theſe ſix enſuing circumſtances; and then they will pardon my juſt vehemency, and only blame the foulneſſe of this ſin.
Firſt, that the medicine is but fitted to the diſeaſe, the wedge but proportioned to the timber, which could not be avoided; for the harder, and more knotty our hearts are, the harder and ſtronger muſt be the blowes and wedges that muſt rive them. And nothing but a Diamond will cut a Diamond.
Secondly, without a diſcovery of our diſeaſe, there can be no recovery of our health. The ſight of our filthineſſe, is the firſt ſtep toward cleanneſſe. And how many may bleſſe the time, that ever they were plainly dealt withall? witneſſe Antiochus, and Antoninus the Emperour, S. Paul Acts 9.3, to 8. and thoſe murtherers of the Lord of life, Acts 2.36, to 42.
Thirdly, they ſhould conſider, that I fight not againſt themſelves, but againſt their ſinnes; not with them, but againſt their enemies for them; knowing that unleſſe thoſe dye, they cannot live.
Fourthly, it would alſo be conſidered, that the Phyſitian is not to be blamed for the paine of his Patient; but the diſeaſe: not the Chirurgeon, but the wound: which he endeavours by all meanes to cure. And wounds more dangerous, require more dolorous plaiſters: Yea if Phyſick bee not ſtrong enough to purge out the diſeaſe, it increaſeth it. Which makes a good Phyſitian give ſharpe medicines and bitter potions, that he may make ſhort diſeaſes, and procure ſound health. And for the moſt part, thoſe things that are leaſt pleaſing, are moſt wholſome.
Fiftly, let them conſider, that all is done in love, and for their good. And even thoſe pils which are moſt bitter, will downe, when, they are wrapt up in love, and for our healths. Yea wee will ſuffer inciſions, even the opening of our veines, and the letting out of our bloud, when we know it is done in love, and to ſave our lives.
Yea, neither the Phyſitian nor Chirurgeon heales us without paine; and yet we both reward and thanke them. Which is our very caſe; for even thoſe invectives that are moſt keen, and ſharpe, do but reſemble Jonathans Arrowes, which were not ſhot to hurt David, but to give him warning, and to occaſion his eſcape from Sauls fury. Whereas their ſcoffes and ſlaunders againſt us, that will not runne with them to the ſame exceſſe of riot; may fitly be compared to Sanls ſpeare, which was darted on purpoſe not to hurt onelyonly, but to murther and to deſtroy.
Yea let them be read without prejudice, and (by Gods bleſſing) they ſhall be unto them, as Davids harpe was to Saul, which frighted away the evill ſpirit from him, 1 Sam. 16.23. Or as the Cocks crowing to Peter, which occaſioned his repentance, Mat. 26.74, 75. Or as thoſe Meſſengers to Lot, that came to fetch him out of Sodome, that he might not feele the fire and brimſtone which followed. Gen. 19. Yea as the Angel was 10 Peter, that opened the Iron gates, looſed his bands, brought him out of priſon, and delivered him from the thraldom of his enemies. Acts 12. Theſe things have I ſaid, that they may be ſaved.
Sixtly, let them conſider, that if theſe judgements bee ſo dreadfull to heare: how terrible will they be to feel? The Law (Waſpe-like) ſtings ſhrewdly, but Satan that Hornet will ſting worſe a great deale: but if men will be warned by the former, (as who would not rather be converted then confounded? or who had not rather a Booke or Sermon ſhould awaken him, then fire and brimſtone?) they may prevent the latter.
Theſe things premiſed, (though there needs neither reaſons to be given, nor excuſe, or apology to be made, where the Word is our warrant, and the glory of God our aime,) moſt humbly beſeeching God, who only hath the key of the heart, and can open the eyes of theſe poore ſoules, to ſee the miſerable ſlavery and danger they are in: to bleſſe this weake meanes preſcribed for their recovery, and others warning. I leave its ſucceſſe to Him, its uſe to the world; and referre my ſelfe to the honeſt and intelligent Readers judgement: as for others, let them ſmite me being abſent I care not; for their diſpraiſe is a mans honor, their praiſe his diſhonour.
I. F.