service any factors that make him a better returne of soules any Generall that subdues so many souldiers to him any Advocates which pleade so hard for him as the true drunkard I presume he cannot nominate or thinke of one I confesse a beautifull whorish woman another of the Devills lime-twigs who hath a flattering tongue Pro. 6.24 smooth and enticeing words Pro. 7.5 lips which drop like an hony combe and a mouth more soft then oyle Pro. 5.3 as Salomon speaks doth the Devill singular good service in the businesse of tempting for infinite are the soules which these artificiall Paradises have beguiled yea it cannot be denied but Sathan is more beholding to the face then to all the body besides For as through an Hell upon earth God brings many to Heaven so through an Heaven upon earth many bring themselves to Hell And she hath one priviledge above other tempters for Cockatrice-like she killeth with her very sight yea she is able to take a man with her very eye-lids Pro. 6.25 which makes the wise man say that many have perished by the beauty of women Ecclus 9.8 yet neverthelesse let her have as many lovers as Toringa once had who attempting to count them upon her fingers was forc't to call for a bushell of Pease before she could number them all and strength like Rotorus who contracted with a notable Pirate to serve the turne of him and his hundred souldiers and a will as free as Dunkerke which bids welcome to all commers so that any base Fellow may ride her post to the Devill with a golden bit she shal never be able to fil Hel her body wil not hold out nor help to people that infernall Kingdom as some drunkards doe that are gifted thereafter The which considered together with his other sinnes of idlenesse epicurisme adultery murther his vaine babling scurrilous jesting wicked talking impious swearing atheisme c. for he hath treble heads to Cerberus that ugly Porter of Hell proves him the King or chiefe of sinners as the Basiliske is called the King of Serpents and not onely shewes them to be children of the Devill as they were long since but to be really metamorphosed into Devills as Lots wife was really metamorphosed into a pillar of Salt and Vlysses companions into Hogs and Dogs and Cadmus with his wife into Serpents yea certainely if the Devill would change his properties he would put himselfe into the person and appropriate to himselfe the very qualities of some drunkard how ever he chooseth drunkards to be his instruments to tempt rather then other sinners because they are more fit for it then any other as of all the creatures which God made he chose the Serpent an instrument to tempt Eve because it was more subtile then any beast of the field Gen. 3.1 As also for the naturall affection which they bare to him above other men for the drunkard loves Sathan so extreamely that for the most part he either swims to him in blood or sailes to him in a vessell of wine before nature summons him to depart and will needs be tormented before the time All which their zeale industry VVe should be as zealous and industrious to win soules to God and fervent affection to doe the will of their Father should teach and stirre up Gods people to the like zeale industry and fervent affection to doe the will of their Father Their voluntary lewdnesse calls for our dutifull and more zealous obedience that our God may have as faithfull servants as he hath unfaithfull enemies Shall wicked men be at more cost and paines to please an ill master then we can afford to please so good a God so gracious so loving a Father Shall they labour so hard for that which shall confound them and shall we thinke any paines too much for that which shall save us Is it their meate and drinke to doe mischiefe and shall good duties downe as a Potion with us This were to acknowledge more venome in the seede of the Serpent then there is health in the seede of the woman Indeed the world could not stand before us if our truth might be but as hotly followed as their falsehood O that our God whose cause we maintaine would inkendle our hearts with the fire of holy zeale but so much as Sathan hath inflamed theirs with the fire of fury and faction O Saviour it was thy meate and drinke to doe the will of thy Father how doe we follow thee if we suffer either pleasures or profits to take the wall of thy services But of this elsewhere § 119. FOr I consider Their punishment that both by Gods and mans Law next after inditement and conviction followes sentence and after sentence is past comes execution if a reprive or pardon be not sued out in the interim Wherefore as drunkards have seene their sinne laid open so let them now hearken to their punishment If there be any of these Antipodes to God and his Kingdome who like Trees have rooted both head and heart into the earth and set heaven at their heeles that have in this Treatise as in a picture taken a full view of his owne horrid and detestable condition and with Bupalus the Painter read the lively character of his odious and deformed demeanour and after hee hath seene as in a cleare glasse the ugly face of his foule heart with those spots and wrinkles which otherwise hee could not have confest in himselfe and further seene how miserably hee hath been deluded in his judgement touching the religious and shall notwithstanding resolve against yeelding and preferre the humouring of his soule before the saveing of it and shall thinke it a disparagement to repent him of his errors and would rather obstinately continue in them then disclame them so shutting his eyes that hee may not see and stopping his eares that hee may not heare and hardening his heart that he may not consider presumptuously as Pharaoh did maliciously as Caâ—n did desperately as Ahab did and blasphemously as Iulian did let him know this that he shall surely perish The reason of it is taken out of the Proverbs an Arrow drawne out of Salomon's sententious Quiver read the words and tremble A man that hardneth his neck when he is rebuked shall suddenly be destroyed and cannot be cured Prov. 29.1 yea saith the Lord himselfe Prov. 1.24.25.26 because I have called and ye refused I have stretched out mine hand and ye would not regard but despised al my counsell I will also laugh at your destruction and mock when your feare commeth And of this we have sundry instances The Sonnes of Ely would not harken unto nor obey the voyce of their father why because saith the Text the Lord was determined to destroy them 1 Samuel 2.25 Their hearts must be hardened that they may be destroyed I know saith the Prophet to Amaziah that God hath determined to destroy thee because thou hast done this and hast not obeyed my counsell 2
First thou wert created by him a man and not a beast in England not in Aethiopia in this cleare and bright time of the Gospell not in the darkenesse of Paganisme or Popery Secondly thou wert redeemed out of Hell by his precious blood he spared not himselfe that his Father might spare thee Oh thinke what flames the damned endure which thou mayst escape if thou wilt thy selfe me thinkes this should melt a heart of Adamant Thirdly he hath preserved thee here from manyfold dangers of body and soule Fourthly he hath all thy life long plentifully and graciously blessed thee with many and manifold good things And lastly promised thee not onely felicity on earth but in Heaven if thou wilt serve him § 127. BEsides The same further amplified as these mercies are great in themselves so our unworthinesse doth greaten them more being shewed to us who are no lesse rebellious to him then he is beneficiall to us And is all this nothing to move thee dost thou thus requite him art thou so farre from loveing and fearing him that thou hatest others which doe O monstrous ingratitude oh foolish man to looke for other then great then double damnation O that such soveraigne favours as these should not onely not profit thee but turne to thy destruction through thy wilfull blind and perverse nature He is thy Lord by a manifold right his tenure of us is diversly held and thou his servant by all manner of obligations indeed our tenure of him is but single he is ours onely by faith in Christ Gal. 3.26 First he is thy Lord by the right of creation thou being his workmanship made by him Secondly by the right of redemption being his purchase bought by him Thirdly of preservation being kept upheld and maintained by him Fourthly thou art his by vocation even of his family having admitted thee a member of his visible Church Fifthly his also if it be not thine owne fault by sanctification whereby he possesseth thee Sixtly and lastly he would have thee of his court by glorification that he might crowne thee every way his Yea he hath removed so many evills and conferred so many good things upon thee that they are beyond thought or imagination for if the whole Heaven were turned to a booke and all the Angells deputed writers they could not set downe all the good which Christ hath done us Now favours bestowed and deliverances from danger binds to gratitude and the more bonds of duty the more plagues for neglect Hath God contrived so many wayes to save us and shall not we take all occasions to glorifie him Hath he done so much for us and shall we deny him any thing that he requires though it were our lives yea our soules much more our lusts we have hard hearts if the blood of the Lambe cannot soften them stony bowells if so many mercies cannot melt us Was he crucified for our sinnes and shall we by our sinnes crucifie him againe Doe we take his wages and doe his enemy service Is this the fruit of his benificence of our thankfulnesse Is this the recompence of his love to doe that which he hates and hate those whom he loves O for shame thinke upon it and at his instance be perswaded by whose blood you were redeemed from all these evills and interrested in all these good things The Apostle could not finde out a more heart-breaking argument to enforce a sacrificing of our selves to God then to conjure us by the mercies of God in Christ Rom. 12.1 and indeed we could not be unthankefull if we thought upon what the Lord gives and what he forgives but if the thought of these things will not move thee Lord have mercy upon thee For as it is a fearefull marke of a reprobate alwayes to abuse Gods mercy and patience to the hardening of our selves in our evill courses so good turnes aggravate unkindnesses and our offences are increased with our obligations yea there is not one of these favours of those warnings which I have mentioned or which thou hast received that shall not once be a witnesse against thee as appeares by 1 Sam. 2. where God saith unto Ely by the Prophet Did not I doe such and such things for thee and thy fathers house wherefore then hast thou done thus and thus And likewise by Chap. 15. where the Lord reproving Saul for his disobedience exceedingly aggravates his sinne by what he had formerly done for him yea how doth the Lord by the Prophet Nathan aggravate Davids fact by repeating the many and severall favours and deliverances which formerly he had extended to him 2 Sa. 12.7 to 13. § 128 YEa Even this booke will be a witnesse against them when their consciences are awakened even this very Booke shall be a witnesse and rise up in judgement against thee as Plutarch told Trajane the Emperour touching his letter of advise and those very eyes that read it and that understanding and will which hath conceived and consented unto the equity and truth of it shall be cited as witnesses against thee And in the meane time thou shalt never hereafter drinke sweare whore seduce hate persecute or reproach any for well doing but thy conscience as a sergeant shall arrest thee upon it yea this Booke shall gnaw thee at the heart with a Memorandum of Hell that thou shalt wish O that I could abandon my sinnes or else that I had never had such a warning And then perhaps the gate of mercy will be shut But then perhaps the gate of mercy will bee shut and though thou wouldest gladly repent yet it will be too late then shalt thou begin to say O what a warning had I such a time what an opportunity did I then let slip woe is me that ever I was borne and woe is me that ever I had such a warning which cannot choose but double my damnation hereafter as now it doubles my feare and horror Even thus and no otherwise will it fare with thee when once thine eyes are opened and opened they shall be for though Sathan and thy corrupt conscience doe sleep and suffer thee to sleep for a while yet at least upon thy death bed or in hell when there shall bee no more hope or meanes of recovery they will both wake against thee and awaken thee up to everlasting anguish and unquietnesse yea God shall once enliven and make quick the sense of thy benummed conscience and make thee know his power which wouldest never take notice of his goodnesse he will then teach thee with a vengeance as Gideon taught the men of Succoth vvith briers and thorns Those carelesse guests made light of their calling to come unto the marriage of the Kings sonne but they found at last vvhen they vvere shut out that there vvas no jesting and the rich man lift up his eyes in hell Luke 16.23 those scorching flames opened them to purpose they vvere never opened before § 129. THis is the difference
if they have forsaken all honesty and good conscience it is time for us to forsake them if they depart from us in the foundation of faith and good workes let us as justly wee may depart from them in the building of brotherly fellowship they build on the sand let us build on the rock yea if they forsake the right way wee must forsake them or Christ will forsake us § 196. BUt least this should not suffice Five reasons of breaking off society with our vicious consorts see some reasons to enforce thee thereunto which all Gods people propound to themselves when they bid adue to their old associates in the broad way and purpose to pledge them no more in their wicked customes The reasons are principally 5. and they are weighty 1. That They may come to the sight of their errors 2. That We may not be Jnfected by them nor partake of their sinnes 3. That We may not be Jnfeoffed in their punishments 4. So farre as is possible we may be at peace with all men 5. Because their company would bereave us of comfort which otherwise we should enjoy being alone First First that they may looke into themselves that thereby they may come to the sight of their errors and consequently be reclaimed S. Paul when hee commands the Corinthians to shut the incestuous person out of their society and fellowship gives this reason that his Spirit might bee saved in the day of the Lord 1 Corinth 5.5 Againe when he writ to Timothy that he had done the same touching Hymeneus and Alexander he yeeldeth this to be the reason that they might learn not to blaspheme 1 Timothy 1.20 And in another place If any man obey not our saying note-him by a letter and have no company with him that hee may bee ashamed 2 Thes 3.14 It was the practise of the primitive Church in her first love that shee might shine in beauty and fairenes above alother Synagogues not to admit any scandalous person or open offender into the Communion of Saints untill their foule spots were carefully washt off and taken away by the teares of repentance The bread of the children was not given unto dogs neither by an equall bounty to the godly and the wicked was there an equall encouragement to godlinesse and iniquity but a separation was made betweene the sick and the whole and this separation had no other intent but edification even an edification of the spirit by the destruction of the flesh so that men could find no fault with the dispensers of this power having nothing to complaine of but that their lives thereby were sought to be amended and their soules to be saved I confesse that was a separation of a higher nature the power of the keyes being added they were delivered up to Sathan shut out of heaven herein it is not so but this serves to the same end and is done only in cases of like fact The cause was weighty for which the gates of heaven were to be locked great in the thing done or great in the wilfulnesse of the doer and this not without reason for the doome was heavie and fit for the back of a strong and mighty evil it was a short damnation a temporall hell a shutting out of heaven upon earth yea heaven in heaven even the joyes and comforts of the spirit of consolation Neither could it be but an excellent remedy for besides that it was Gods institution the remedy was fitted to the disease a degree of presumption was encountered with a degree of despaire the Scorpion was made a medicine against the sting of the Scorpion Sathan was set on worke to take him downe by terror unto salvation whom before hee animated and puffed up to destruction he that said at first sin boldly for ye shall not dye at all now hee changeth his voyce and saith thy sinne is greater then can be forgiven thee But the wisdom of dispensation suffered this roring Lion no longer to terrifie but untill his terror did mollifie hee aimed indeed at despaire and destruction but the Church aimed at humiliation and conversion yea at consolation and salvation And indeed humiliation for sinne is the only way to conversion from sinne conversion from sin the only way to the consolations of the Spirit and the comfortable spirit is both the guide and the way to life eternall therefore when the man is humbled Sathan is casheired the horse-leech is taken away when he hath sufficiently abated the vicious and superfluous blood Thus were men healed by wounding exalted by humbling O admirable use and command of Sathan hee is an enemy to God and yet doth him service he is an adversary to man and yet helpes him A strange thing that Sathan should help the incestuous Corinthian to the destruction of his flesh his concupiscence and the edification of his soule A strange thing that Sathan should teach Hymeneus and Alexander not to blaspheme he is the author of blasphemies and yet he teacheth not to blaspheme But is Sathan contrary to himselfe and is his kingdome divided in it selfe no surely dut one that is stronger then hee both in wisdome and power manageth both his craft and malice to ends which himselfe intendeth not The divell is one and the same still even purely malicious but God suffers him to go on in his temptations just so farre as temptation is profitable and no further therefore while Sathan is driving the offender to despaire God stops his course when the sinner is come to due humiliation and then as it was with Christ in the wildernesse so is it with the humbled sinner Sathan is dismissed and the Angels come and minister unto him This was the nature manner and end of publike excommunication private hath relation to it both touching cause and end First publike had respect to the cause that it was to be used only in case of scandalous open and notorious impiety so hath the private wee do not breake off society with any for weaknesses and sinnes of infirmity Secondly that did only aime at their amendment conversion and salvation so doth this we desire only to have them looke into themselves where the fault lyes and seeke to amend their course and certainly nothing will sooner make the adulteresse or drunkard bethink themselves then when they see all that are honest and sober even their neighbours and old associates shun their company and despise them as if they were not worthy of humane society and if they have the least desire to be reputed honest and sober againe and admitted their familiar converse without which they are as it were banished into exile they will do what possibly lyes in them to redeeme their credit and merit their good opinion by a more fober honest and holy demeanour the disparity lyeth only in the power and severity of the agents we cannot we doe not we desire not to deliver them up to Sathan but heartily pray that they may bee delivered
vertues to which I may fitly resemble them were not to be drawne in the compasse of a signet neither did it become any to paint them but Apelles to grave them but Pyrgoteles to carve them but Lysippus Wherefore I will passe over with a dry Pen that which neither befits the person to write in regard of his meannesse nor the place of an Epistle to containe in regard of it's expected briefnesse though It is detraction to conceale due praise When good related might more goodnes raise True glasses both our deformities and favours tell and precepts never shine so much as when they are set in examples nor examples as when they are set in curious persons nor is it easie to finde so fit a person so meet a patterne for imitation for incitation The which benefit that we may long enjoy as a set Copy in the Schoole of this our Nation my prayers with many other are hearty and fervent that your life may be as long as it is beneficiall then shall you as much out-live others as your name you which will bee so long as nature hath an eare or eye or tongue for though you dye your sweet remembrance shall ever live Oh that these lines might live but so long as your fame and known integrity then I were confident they should never meet a grave in comming ages Thus loving rather to say nothing then too much I desire your Lordship to accept as from an affectionate heart and dutiful hand in part of payment by way of restitution this small Mite which I bring you in your owne and other mens coyne which is not more yours than the Author And so I commend it's successe to God it 's Patronage to you it 's use to the World and your Lordship to the protection tuition direction of the mighty Creator loving Redeemer comfortable Preserver of all the Elect. Your Lordships most humbly devoted and in all service ever to be commanded R. Janius THE DRVNKARD'S CHARACTER OR A true Drunkard lively set forth in his colours HAVING found out a new Creature which GOD never made in the Creation as once Anah in the wildernesse Gen. 36.24 The Introduction I present him to view first whole and intire then cut up and anatomized taking liberty in method and distribution so to place my divisions subdivisions notions as may best serve for brevity perspicuity my purpose and the Readers benefit § 1. ADrunkard and I take him for such that drinkes more for lust Drunkards not to be reckoned amongst men or pride or covetousnesse or feare or good fellowship or to drive away time or to still conscience then for thirst being generally considered is one that was borne a man lives a beast and consorts with beasts of his owne kinde one that through custome of sinne and a just judgement of GOD upon it hath his heart changed from mans nature and a beasts heart given him in the steed as it fared with Nebuchadnezzar Dan. 4.16 For what other can wee thinke of him that gives himselfe to this vice doth not wine rob a man of himselfe and lay a beast in his roome hee is not himselfe hee is not his owne man though a master of others neither are drunkards to be reckoned amongst men but beasts saith Seneca Indeed they are humane or rather inhumane beasts or as some more favourably admit reasonable beasts or sensuall men but yeeld them the utmost a drunkard hath but a bestiall heart in a case of humane flesh and there is little difference between him and a beast but that he doth exceede a beast in beastlinesse as Hermes well observes § 2. YEa to prove them beasts in condition Other sinners Beasts though men in shape were a taske so easie that it would accrue small credit to an opponent for each naturall man so long as he remaines in his sinnes impenitent is a very beast in condition as Ieremy affirmes Ier. 10.14 and St. Peter 2 Pet. 2.12 Hee may be so proud as to scorne the comparison but it is so for the wisdome of Heaven puts it upon him and that which the Prophet in this place wraps up in a short Metaphor is in other places of Scripture as it were illustrated and unfolded by a continued Allegory the selfe same spirit making good that generall charge by many particular instances as looke but in Gods Dictionary who can give most congruous names to natures and you shall find Nero termed a Lyon 2 Tim. 4. Herod a Fox Luk. 13. the Iewish false teachers Dogs Phil. 3. Davids persecutors Bulls of Bason and Vnicornes Psal 22. the Egyptian enemies Dragons Psal 74. the Scribes and Pharesies Serpents and Vipers Math. 23. the Babilonian Monarch a Lyon with Eagles wings the Percian a Bearc the Macedonian a Leopard Dan. 7. the enemies of the Church wild Boares Psal 80. greedy Iudges evening Wolves Zeph. 3. Schismaticks Foxes cubs Canticl 2. c. Or admit the Scriptures were silent herein wee may evidently see men and women transformed into beasts of all kinds every day some into Epicurean Swine others into barking Dogs a third sort into cruell Tygers c. yea no wildernesse afords so many beasts as some great City for each covetous Muckworme is a blind Mole every lust full person a rancke Goate the fraudulent man is a Fox the busie body a Squirrell the Murmurer a Frog the Flatterer a Spaniell the Slanderer an Aspe the Oppressor a Wolfe the Persecutor a Tyger the Church Robber a wild Boare the Seducer a Serpent yea a Devill the Traitor a Viper c. for the time and my breath would faile mee if I should reckon up all kinds of humane beasts or beastiall men beasts in the forme of men yea it s well if all these brutish conditions meete not in one man especially a drunkard as rivers in the Sea for there is not one beastlike or serpentine quality which every of their natures much more this sinne would not admit if GOD restrained them not § 3. EVen such is the power of sinne that it made God become man Drunkards worse then Beasts Angells become Devills and men become beasts but this sinne this vile and odious sinne of drunkennesse hath a more superlative power for it makes a man worse then any beast which goes upon foure legs Neither can I finde a sample for him amongst beasts hee is such a beast that I know not with what beast to match him such a beast that no other beast will keepe him company the neerest to him is the Ierff a beast in the north parts of Suetia whose property as Gesner out of Olaus Magnus relates it is when he hath killed his prey or found some Carkasse to fal a devouring the same and never leave feeding untill his belly be puft up and strouteth like a bag-pipe and then not being able to hold any more he goeth presently betweene two narrow trees and straineth out backward what hee hath eaten and so being made
and Abihu when they offered strange fire meant well no question and had some good and holy intention in it yet they were burnt with fire from Heaven for their labour because God had flatly forbidden it Levit. 10.1 2. As for Vzza when the Arke of God was shaken in the Cart there is no question to be made but he had a solid reason to yeeld why he held it from falling and that his intent was good none will question yet because he did it without warrant from the Word the Lords wrath was kindled against him and hee was smitten dead 1 Chro. 13.19.10 Peters intents were very good and I could furnish him with reasons for his perswading of Christ from his passion yet neverthelesse he had this answer get thee behinde mee Sathan Math. 16.22.23 never any man meant better then Gideon in his rich Ephod yet this very act set all Israell on whooring Iudg. 8.24 to 28. When the wit of man will be pleasing God with better devices then his owne it turnes to madnesse and ends in mischiefe as our Papists will one day finde to whom superstition dictates that it is pleasing to God to Deifie the Blessed Mother of our Lord to helpe their devotions with a crucifix Images c. in great humility to make the favourites of Heaven their mediators and those Judges Jurors and Arbitrators who take it for a pious and charitable worke to esteeme a poore man in his cause when God hath charged them expressely Thou shalt not favour the person of the poore nor honour the person of the mighty but thou shalt judge thy neighbour justly Levit 19.15 Exod. 23.3 Yea suppose wee doe that which God commands in substance yet if wee faile in the intention and end namely in ayming at the glory of God and the good of our neighbour if wee doe it for any private respects and not in obedience to the commandement God rejects it and reckons it no better then sin and iniquity for many shall say unto Christ at the day of judgement Lord Lord wee have proâ—hesied in thy name and in thy name cast out Devills then which no worke can be greater and in thy name done many wonderfull workes yet Christ shall answere them I never knew you depart from mee yee that worke iniquitie Math. 7.22.23 Many yeares did Saul raigne over Israel yet God computes him but two yeares a King 1 Sam. 13.1 That is not accounted of God to be done which is not well done both in substance and circumstance And as in committing that which is forbidden so in omitting that which is commanded it is no lesse dangerous how good soever our meanings bee Saul in a good intent shewed mercy in saving Agâ—g the King of Amaleck yet because hee did not therein obey the voice of the Lord it was no better then Witchcraft for which he was rejected of God and his Kingdome taken away 1 Sam. 15.23 And how much better is the pardoning of a murtherer when the Lord hath said who so sheddeth mans blood by man shall his blood bee shed Genesis 9.6 I perswade my selfe hee who refused to smite the Prophet and fetch blood of him upon his owne intreaty though hee did wonderous well if not merit in denying his request but what was the issue because thou hast not obeyed the voice of the Lord saith the Prophet to him behold as soone as thou art departed from mee a Lyon shall slay thee and so it fell out 1 Kings 20.35.36 Not to smite a Prophet when God commands is no lesse sinne then to smite a Prophet when God forbids when hee commands even very cruelty is obedience as Abraham's killing of his onely Son had bene the most heroicall and religious act thâ—t ever wee read of Why was Sacrifice it selfe good but because it was commanded What difference was there betweene slaughter and Sacrifice but obedience The violation of the least charge of a God is mortall no pretences can warrant the transgression of a divine command which made Nehemiah and should have done that man of God also 1 King 13. not onely distrust a Prophet but reject his counsell with scorne that perswaded him to the violation of a law Nehemiah 6.10.11.12 One prohibition is enough for a good man God as he is one so doth he perfectly agree with himselfe if any private spirit crosse a written word let him be accursed Wherefore have a better warrant for thy practise then either Reason or good intentions or thou maist goe to Hell notwithstanding for there is nothing more dangerous then to mint Gods services in our owne braines § 54. BUt thou wilt say That onely Law and precept must be our rule if neither custome of the greatest number nor of the greatest men nor of the greatest Schollers nor of the best men though thou hast Reason for thy doing it and good Intentions in the doing of it is a sufficient warrant for thy actions but that all these be crooked and deceitfull guides then what may bee a safe guide and a sure and infalliblerule in all cases to steere by and square the course of thy life Answ As a rule directeth the Artificer in his worke and keepeth him from erring so doth Gods word direct the Religious in their lives and keepe them from erring The right way is the signified Will of God and whatsoever swarves from or is repugnant to the right is wrong and crooked Law and Precept is a streight line to shew us whether we doe misbeleeve or mislive we have a most sure Word of the Prophets and Apostles sayes Peter 2 Peter 1.19 a sure foundation saith St. Paul 1 Cor. 3.11 Eph. 2.20 and as many as walke according to this rule peace shall bee upon them and the Israell of God Gal. 6.16 search the Scriptures saith our Saviour for in them ye thinke to have eternall life and they are they which testifie of me Iohn 5.39 All Beleevers are tied to the Scriptures as the Iewes are tyed to their Cabala the Turkes to their Alcaron Logicians to the Axioms of their Aristotle Physitians to the Aphorismes of their Hippocrates and Galen Geometricians to the compasses of Euclid Rhetoricians to the Precepts of Tully Lawyers to the Maxims of their Iustinian and Grammarians to the rules of their Priscian and it hath ever beene the care of Christians to sticke close to the written Word having alwayes and in all cases an eye thereunto even as the Load-stone what way soever the wind bloweth turnes alwayes to the North Pole it is as a Load Star to guide the ships of their soules and bodies in the right way to Heaven And without this written Word a man in the world is as a ship on the Sea without a guide The holy Scriptures are a store house of all good instructions it is the Christians Armory wherein are many Sheilds to defend our selves and many Swords to offend our Enemies yea each precept as a Sword will both defend and slay It
is like the Tower of David built for defence a thousand shields hang therein and all the Targets of the strong men Cant. 4.4 it is a cleare glasse wherein wee may see our beauty and deformity yea the least spots of evill and be directed to wipe them out It is a light saith Theophilus which discovereth unto us all the slights and snares of our spirituall adversaries yea nothing can deceive them saith he that reade the Scriptures Thy word saith David is a lanthorne to my feete and a light unto my pathes Psal 119.105 this Ariadnes clew of thred guides the beleever through the worlds maze of temptations unto the glorious liberty of the Sonnes of God It is an Apothecaries shop saith St. Basil full of all soveraigne Medicines wherein every man may have cure for his disease and there is no part or passion of our Soules saith St. Chrysostome but needeth physicke and cure from the holy Scriptures In fine it is their counseller it is their wisdome it is their strength it is their food it is their Physicke it is their wealth it is their joy it is their life it is their all in all if they have this they want nothing if they want this they have nothing But see one of these particulars illustrated for I will not spin out each of these Metaphors into a long continued Allegory Suppose any little David a child of God be set upon by the greatest spirituall Goliah that ever was namely the World or the Flesh or the Devill himselfe let him but chose out of this brook the Scripture a few stones precepts threats promises keepe them in the Scrippe of his memory hurle them with the Arme of a strong faith from the string of his tongue as occasion serveth at the combatant with the level of Christian prudence even the stoutest of them shall be compelled to leave the field and give up his weapons As for example if thou be tempted to pride answer it 's written that God resisteth the proud and giveth grace to the humble Iames 4.6 That all proud persons are under the Devills regiment his subjects and vassalls Iob. 41.25 If to cruelty that they shall have judgment mercilesse which shew not mercy Iames 2.13 If to contemne reproofe or hate thy reprover that hee which hardeneth his necke when he is reproved shall suddenly be destroyed and cannot be cured Pro 29.1 If to sweare that â—athes carse the land to mourne Hosea 4.2.3 And that the curse of God shall never depart from the house of the swearer untill it be consumed Zach. 5.3.4 If to covetousnesse that the love of money causeth many to fall into divers temptations and snares and many foolish and noysome lusts which drowne men in perdition and destruction 1 Tim. 6.9.10 If to Hypocrisie that it is the sin against which our Saviour pronounced seven woes in one Chapter and adjudge to the lowest place in Hell Math. 23. If to despaire through the consideration of thy manifold sinnes and infirmities that Christ came not to call the righteous but weary and heavie laden sinners to repentance Math. 9.13 and 11.28 that he who strives most and not hee who sinnes least shall be best accepted with God If to lust that the Law ordaine death for the Adulterer Levit. 20.10 and the Gospell excludes the fornicator out of Heaven 1 Cor. 6.9.10 If to drunkennesse that Hell enlargeth it selfe for drunkards and openeth her mouth without measure that all they may descend into it Isaiah 5.14 And so in every other case which can be named as well as in this of temptation have but recourse to the written Word this as an Oracle from Heaven shall give thee plenary satisfaction and by this meanes viz. by applying with our Saviour it is written it is written Math. 4. thou shalt so silence and overcome the spirit of untrueth that though he solicite thee by the World or the Flesh or by a Prophet or an Angell from Heaven hee shall not be strong enough to divert thee from the good thou intendest yea let fire and faggot doe their worst as once in Queene Maries time yet nothing shall be able to separate thee from the love of God which is in Christ Iesus Rom. 8.35 to 39. And thus wee see the Word of God to the faithfull is an Armory out of which they may furnish themselves with all kind of munition a Magazine out of which they may be furnished with all manner of needfull provision whereas on the contrary he which lives without making this his rule he who sets not the Diall or Clocke of his life by this Sunne hee who directeth not his course in walking by this North-Pole or load-starre but by the wavering uncertaine moovable stars of custome Example Reason or good intentions sayles without a compasse and may looke every minute to be swallowed up in the Ocean of sin and judgement God hath made a promise to us to keep us in all our wayes Psalm 91.11 but not out of them we are in our wayes so long as we have a command or warrant out of the word for what we doe to be kept by God is so to have him watch over us by his fatherly providence and protection that nothing shall befall us but what is good for us and to have a continuall guard of Angles to protect and keepe us from every approaching evill Psalme 91.10 11 12. How safe then and happy is the man that is resolved to doe nothing without God who commands all creatures both in Heaven Earth and Hell and they obey him the consideration of which made Luther so couragious that being perswaded by his friends to absent himselfe from the Diet at Wormes hee made answer though all the tyles of the houses were so many Divells yet would I goe thether he knew he should have more and mightier with him then against him being in his way that is having a warrant out of the Word for what hee went about Neither could he want examples to encourage him herein wee see David being in his way it was not the Lion nor the Beare nor that great Goliah nor Saul himself though he darts a speare twise at him sends to seek him throughout all the thousands of Iudah and layes so many plots to take away his life could doe him any harme Elisha being in his way rather then the Assyrians mighty Host shall hurt him the mountaine shall bee full of Horses and Chariots of fire to reskew him 2 King 6.17 neither shall Ahab or Iesabel hurt Eliah though they threaten much and do their worst 1 Kin. 19.2 Let Daniel and the three children be in their way do nothing either forthrough feare or flattery but what they have warrant for out of Gods Word and then throw the one into the Lions den and the other into the fiery furnace Gods providence shall so keepe them that not a haire of their heads shall perish Dan. 3.27 and 6.22 Let the same consideration prevaile
and so little practise that to thinke of it would move wonder to astonishment had not our Lord told us that even amongst those that heare the Gospell three parts of the good seede falls upon bad ground The common Protestant is of Baalam's Religion that would dye the death of the righteous but no more Ioshua's resolution I and my house will serve the Lord is growne quite out of credit with the world and there are more banquerupts in Religion then of all other professions but let men take heede least by their disobedience they lose their second Paradise as our originall Parents did their first If we are commanded to exceede Scribes and Pharisees in our righteousnesse then those that come short of the Ethnick Pagans what torments shall they suffer Ierusalem is said to justifie Sodom yet were the Sodomites in Hell now if we justifie Hierusalem sure we shall lye lower in Hell then either the Sodomites or the Iewes for we are so much the worse by how much we might have beene better § 126. BUt see how many wayes God hath called thee The severall wayes whereby God calls to repentance how many meanes he hath used that he might winne thee to repentance First the holy Scriptures are as it were an Epistle sent unto thee from Heaven and written by God himselfe to invite and call thee to repentance and therein Christ himselfe no lesse saith unto thee from Heaven when thou art drinking swearing mocking scoffing deriding enuying hateing opposing and persecuting any that beleeve in him then once he did to Saul why persecutest thou me I am Iesus whom thou persecutest it is hard for thee to kicke against the prickes for whatsoever the Spirit speaketh generally or specially in the Word is the voice of the whole Trinity and intended particularly to thee and to me and to every man single his case being the same What dost thou looke for Caine or Iudas to come out of Hell to warne thee it is sufficient their sinne and punishment is written for thy learning But this is not all for though he calls chiefely by his Word yet he doth not call onely by it for never any thing happened unto thee in thy whole life whether thou receivest benefits or punishments hearedst threatnings exhortations or promises from any his Embassadors of the Ministery but all whether faire meanes or foule have beene sent from God to invite and call thee to faith and repentance He even therefore threatens Hell saith St. Chrysostome that he may not punish thee by the same All Gods blessings are like so many suters woing thee to repentance yea they put on even the formes of Clyents and petition thee for repentance his afflictions are Embassadors sent to treat with thee about a league which cannot be had without repentance all the creatures of God ordained for thy use are so many silent Sermons so many trumpets that summon thee to repentance in briefe wherefore doth the Spirit of grace knock at the dore of thine heart with such infinite checks and holy motions but that he would come in and he will not come in till repentance hath swept the house Why wast thou not with thy harlot like Zimry in the armes of Cozby smitten in the act of thy Adultery Why was not thy soule and hers sent coupled to the fire of torment as your bodies were undevided in the flame of uncleannesse While thy mouth is opened to sweare and blaspheme why is it not instantly fild with fire and brimstone When thou art dead drunke why art thou suffered to wake againe alive but this God waites as in the Parable of the Fig tree Luk. 13. another and another yeare to try whether thou wilt bring forth the fruit of repentance and new obedience yet presume not for as when men give long day they expect larger payment so does God or for default thereof conferres a heavier doome the first fellony may scape in hope of amendment but the second much more the seventh meetes with as well it deserves a halter Yea of this be sure if Gods long suffering workes no reformation this silent Judge will at last speake home The Elephant suffers many injuries from the inferiour beasts but warre being too farre provoked his revenge is more extreame then his patience was reinisse and the higher the Axe is lifted up the deeper it cuts But what doe I nominating particulars when thou hast had more warnings and invitations then thou hast haires on thy head Gods benefits offered thee in Christ and they all solicit thee to repent are without number though thy sinnes strive with them which shall be more If thou couldest count the numberlesse number of creatures they would not be answerable to the number of his gifts though the number of thine offences which thou returnest in liew of them are not much inferiour Not to enter into particulars which were endlesse but to give you the summe or epitomy of them for I had rather presse you with weight then oppresse you with number of Arguments The Lord Christ hath not onely ransomed thee from infinite evills here and everlasting torments hereafter but also purchased every good thing thou dost enjoy whether for soule or body even to the very bread thou eatest and that with the price of his owne precious blood and as if all this were too little he reserveth for thee such pleasures at his right hand as never entred into the heart of man to conceive and to the end onely that thou shouldest serve and set forth the praise of his Name who hath done all this As he descended into Hell that we might never come thither so he ascended into Heaven to prepare a place for us which we have no right unto What should I say If we looke inward we finde our Creator's mercies if we looke upward his mercy reacheth unto the Heavens if downeward the earth is full of his goodnesse and so is the broad Sea if we looke about us what is it that he hath not given us Ayre to breath in Fire to warme us Water to coole and cleanse us Cloathes to cover us Foode to nourish us Fruits to refresh us yea Delicates to please us Beasts to servous Angells to attend us Heaven to receive us and which is above all his owne Sonne to redeeme us whithersoever we turne our eyes we cannot looke besides his bounty O consider of these his mercies you that forget God and then though there were no Hell no punishment for sinne yet you would not transgresse Hast thou any braines or heart to conceive what it is he hath bestowed what thou hast received what thou hast deserved No surely for if thou hadst braines and wert a wise man it would make thee mad as Salomon speakes in another sense Eccl. 7.7 or if thou hadst a heart not like a stone or an Adamant the consideration of Gods love and thy odious unthankefulnesse would make it split and breake in peeces But heare it againe
out in thy good purposes 5 Shame not to confesse thy dislike of it in thy selfe and others and meanest to bring thy thoughts to the birth thou must not be ashamed to confesse with that honest theife upon the crosse even before thy companions and fellow drunkards that thou art not now the same man thou wast both thy mind and judgement is changed and so shall thy practise God assisting thee nay thou wilt not only forsake thy sin but their company too except they will forsake their old customes of drinking and scoffing and jeering at sobriety and goodnesse And so doing thou mayst perchance winne thy Brother even as that penitent wanton in St. Ambrosse did his old love who when she courted him according to her accustomed manner and wondred at his overmuch strangnesse saying why doe you not know who I am answered yes I know you are still the same woman but I am become another man I am not I now neither would You be You any longer if yee knew so much as I doe 4 But if yet they persist 6 Fly evill company and seeme incorrigible flye their company for feare of infection least it happen with thee as once it did with a chast person among Penelopes suters who went so often with his friend till in the end he was caught himselfe for if thou keepest them company there is no possibility of thy holding out to the end though thou shouldest for a time as a man may make some progresse in a good way and yet returne before he is halfe at his journeys end as Saul kept himselfe well for two yeares Iudas for three yeares and as it is storied Nero for five yeares yet all fell into damnable wickednesse scarce three worse in the world But of this more in it's proper place Besides how hard a thing is it for thee a coward to shew thy dislike of this sin in some companies where thou shalt be scoff't at thy selfe if thou dislike their drinking and scoffing at others Fiftly 7 Take heede of delayes another thing which I had need to advise thee of is to take heede of delayes for to leave sinne when sin leaves us will never passe for true repentance besides if the evill spirit can but perswade thee to deferre it untill hereafter he knowes it is all one as if thou hadst never purposed to leave thy sinne at all as you have it largely proved Sections 151.152.153 Sixtly 8 Omit not to pray for divine assistance omit not to pray for the assistance of God's spirit to strengthen thee in thy resolution of leaving this sinne St. Ambrosse calls prayer the key of Heaven yet prayer without answerable endeavour is but as if a wounded man did desire helpe yet refuseth to have the sword puld out of his wound Sevently be diligent in hearing God's Word which is the sword of the Spirit 9 Be diligent in hearing that killeth our corruptions and that unresistable cannon-shot which battereth and beateth downe the strong holds of sinne Eighthly 10 frequent in the use of the Lords-Supper be frequent in the use of the Lord's Supper wherein we dayly renew our covenant with God that we will forsake the Devill and all his workes of darkenesse Ninthly 11 Meditaâ—e what God hoth done for thee ponder and med tate on Gods inestimable love towards us who hath not spared to give his Sonne to death for us and the innumerable benefits which together with him he hath plentifully bestowed upon us both in temporall and spirituall things say unto the Lord what shall I render unto thee for all thy benefits but love my Creator and become a new creature Tenthly meditate on that union 12 Meditate on that union we have with Christ c which is betweene Christ and us whereby wee become members of his glorious body and so shall we stand upon our spirituall reputation and be ashamed to dishonour our Head by drawing him as much as in us lyeth into the communication of this swinish sinne consider that our bodies are the Temples of the Holy Ghost the which we shall exceedingly dishonour if by drinking and swilling we make them to become like wine vessells Eleventhly 13 Consider that the Lord beholdeth thee whersoever thou art consider that the Lord beholdeth thee in all places and in every thing thou doest as the eyes of a well drawne picture are fastned on thee which way soever thou turnest much more while in a brutish manner thou liest wallowing in this sinne and consider him as a just judge who will not let such grosse vices goe unpunished Twelftly be ever or at least often thinking of the last and terrible day of Iudgment when we shall all be called to a reckoning 14 Often thinke of the day of judgment not only for this sinne but for all other our sinnes which this shall occasion to our very words and thoughts And lastly if thou receivest any power against this great evill forget not to be thankfull and when God hath the fruite of his mercies he will not spare to sow much where he reapes much § 176. MOre especially 15 Morcespecially consider the heinousnesse of thiâ— sin and the evills which accompany it that thou maist master and subdue this abominable sin doe but set before thee in a generall view the heinousnesse thereof and the manifold evills and mischiefes which doe accompany it of which I have already spoken as that it is a vice condemned by God and men Christians and infidells that thereby we grievoussy offend God by making our bellies our god by unfiting and disabling our selves for his service by abusing his good creatures which with a plentifull hand he hath bestowed upon us the necessary use whereof many better then we want that thereby we sinne in a high degree against our neighbours generally and particularly against the whole Church and common wealth strangers and familiar acquaintance and most of all against our owne family that hereby we most grievously sinne against our selves by making us unfit for our callings and for the performance of all good duties by disgracing our profession and bringing our selves into contempt by making our selves the voluntary slaves of this vice by impoverishing our estate and bringing upon us want and beggery by infatuating our understandings and corrupting our wills and affections by deforming disabling weakning and destroying our bodies and bringing our selves to untimely death by excluding our selves out of the number of Christs members by quenching the gifts of the Spirit and strengthening the flesh and lusts thereof by causing our soules to be possessed with finall impenitency which is inseparably accompanied with eternall damnation Also remember that as in it selfe it is most sinfull so it is also the cause of almost all other sinnes as of the manifold and horrible abuses of the tongue of many wicked and outragious actions and particularly of those fearefull sinnes of murther and adultery Also call to
mind that as it is the cause of sinne so also of many heauy and grievous punishments as making a man lyable to a fearefull woe and Gods heauy curse subjecting his name to infamy his state to beggery his body to diseases infirmities deformities and immature death his soule to senselesse sottishnesse and depriving the whole man of the joyes of Heaven entereth him into the possession of eternall hellish torments and this will be a good meanes to make thee moderate thy greedy desires mortifie thy carnall affections and curbe thy unruly appetite by putting a knife to thy throate as Salomon adviseth saying I could but I will not take more then is good or fit Yea the consideration of these things and of the wofull condition that drunkards are in will provoke thee to hate their opinions to strive against their practise to pity their misguiding to neglect their censures to labour their recovery and to pray for their salvation For O how ugly doth this monster appeare to the eye of that soule which hath forsaken it how doth she hate her selfe for loving so foule so filthy a fiend for to an understanding rectified The Drunkard is a strange Chimaera more prodigious then any Monster being in Visage a man but a Brotheus Heart a Swine Head a Cephalus Tongue an Aspe Belly a Lumpe Appetite a Leech Sloth an Ignavus a Ierffe for Excessive devouring Goate for Lust Siren. for Flattery Hyaena for Subtilty Panther for Cruelty in Envying a Basiliske Antipathy to all good a Lexus Hâ—ndering others from good a Remora Life a Salamander Conscience an Ostrich Spirit a Devil 1 in surpassing others in Sinne. 2 in tempting others to Sinne. 3 in drawing others to Perdition even the most despicable peece of all humanity and not worthy to be reckoned among the Creatures which God made § 177. SEcondly 16 Abstaire from oâ—unken company for all depends upon this if thou vvouldst reclaime thy selfe from this vice have a speciall care to refraine the company of this drunken Route Pro. 23.20 1 Cor. 5 11. who not only make a sport of drunkennesse but delight also to make others drunke I say as Christ said beware of men Matth. 10.17 for he that goes into wicked company will come wicked out at least worse then he went in It is rare if wee denie not Christ with Peter in Caiaphas his house with Salomon it is hard having the Egyptian without her Idolls whereupon the Fuller in the Fable would not have the Colliar to live in his house least what he had made white the other should smut and collow yea be as wary and as wise as a Serpent to keepe out and get out of their company but as innocent as a Dove if it be possible while thou art in it and canst not choose remembring alwayes that they are but the Devills deputies yea humane Devills as once our Saviour called Peter being instrumentall to Sathan Sathan himselfe get thee behind me Sathan Matth. 16.23 they that will have his trade must have his name too Now by thy observing or not observing this Rule it will appeare whether there be any hope of thy reclaiming for all depends upon this yea could the most habituated incorrigible cauterized drunkard that is even dead in this sinne but forsake his ill company I should not once doubt of his recovery for doe but drive away these uncleane birds from the carkasse a million to a mite the Lord hath breathed into his nosthrills againe the breath of life and he is become a living soule Thirdly and lastly 17 abstaine from drunken places abstaine from drunken places which are even the nurseries of all ryot excesse and idlenesse making our land another Sodom and furnishing yearely our Jayles and Gallouses farre be it from me to blame a good calling to accuse the innocent in that calling I know the Lord hath many in the world in these houses but sure I am too many of them are even the dens and shops yea thrones of Sathan very sinkes of sinne which like so many common-shores or receptacles refuse not to welcome and encourage any in the most lothsome pollutions they are able to invent and put in practise Admonition to sellers of drâ—nke Church-wardens Constables c. who if there were any hope of prevailing would be minded of their wickednesse in entertaining into their houses encouraging and complying with these traitors against God and of their danger in suffering so much impiety to rest within their gates for if one sinne of theft or of perjury is enough to rot the rafters to grind the stones to levell the walls and roof of any house with the ground Zac. 5.4 what are the oathes the lyes the thefts the whoredomes the murthers the numberlesse and namelesse abominations that are committed there But should I speake to these I should but speed as Paul at Ephesus I should be cryed downe with great is Diana after some one Demetrius had told the rest of this occupation Sirs ye know that by this craft we have our wealth surely if feare of having their Signes pulled downe their Licences called in c. cannot prevaile it little booâ—es me to speake Only to you Church-wardens Constables and other Officers that love the Lord the Church the State your selves and people helpe the Lord the King and his lawes against this mighty sinne Present it indite it smite it every one shoote at it as a common enemy doe what you can to suppresse and prevent it Tell me not he is a friend a Gentleman such an ones kinsman that offends for he is better and greater and nearer to you that is offended learn to feare to love and obey your Maker and Saviour your gracious Protector yea learne this Normane distinction when William the first censured one that was both Bishop of Baieux and Earle of Kent his Apologie to the plaintife popeling was that he did not meddle with the Bishop but the Earle doe you the like let the Gentleman escape but stocke the drunkard meddle not with your friend and kinsman but for all that pay the drunkard or if you doe not to your power you shall have Ahab's wages his faults shall be beaten upon your backes 1 King 20.42 But most of all are they to be desired who are within the commission of peace in God's name whose servants they professe themselves to be to remember him themselves their countrey their oathes to bend their strength power against this many headed monster that they will purge the country much more their own houses of this pernicious and viperous brood yea if there be any love of God any hatred of sin any zeale any courage any conscience of an oath away with drunkennesse out of your houses Towns Liberties balk none beare with none that offend say they be poore in whose houses the sinne is practised it is better one or two should loose their gaine than Towns of men should loose their wits their wealths their