Exposition of 1 Thessalonians, Chapter 5 · Verse 5,6
VERS. 5.6.
Yee are all the children of Light, and children of the Day, &c.
foreign eſt. The Apoſtle continues ſtill to ſet forth the gracious eſtate of Gods children; he had ſaid before, they were not in Darkeneſſe: as if that had beene too little; they are children of Light, and of the Day. The amplifications are two. Firſt, by the extent in the ſubiect; Ye are all children of Light. Secondly, by compariſon of vnequals: not of light onelyonly, but of the Day: and in the Antitheſis; yee are not of the Night, no nor ſo much as of Darkeneſſe.
Light in property of ſpeech, is that viſible creature, qualitie, or whatſoeuer you will call it, that makes things viſible vntounto vsus. The Scripture tranſlates it to ſignifie eſpecially foure things. Firſt,lIoh. 3.19. Knowledge. Secondly, Meanes of knowledge. Thirdly,mEphe. 5.8. Sanctitie. Fourthly,nIſai. 59.9. Felicitie. Reaſon of the Metaphor ariſeth from likenes, & ſemblable properties of Light, to the things which it is tranſlated to ſignifie. The propertie, & office of Light, is to diſcouer vntounto vsus the differences of things viſible; not vnfitly therefore is knowledge, and the meanes thereof reſembled by it. It is a thing maruellous pure, admitting no mixture; no bodily creature, or qualitie purer: a fit Embleme for the ſanctity that becomes Gods people; wonderfull pleaſing, and delightfull to ſenſe: fitly ſignifying felicitie.
Children of Light: by an Hebraiſme; ſuch as to whom God hath granted the meanes of knowledge and ſanctification; and made them effectuall to your inlightning and ſanctification.
And of the Day. It is added to amplifie the bleſſedneſſe of their eſtate. There is light in crepuſculis: the cleare light, is that of the Day. q.d. God hath beene pleaſed to graunt you in the meanes, and power of them, not a glimmering Light; and obſcure inſight into the ſecrets of ſaluation; but after a ſort perfection of grace, and illumination; ſo that yee ſee, and ſee cleerely the things that concerne your peace: he hath freed you, not onelyonly from the night, but euen from the darkeneſſe of ignorance.
For the particle of vniuerſalitie; thus conceiue it: Firſt, either to hauehave reference to the meanes of knowledge. Secondly, or elſe to be ſpoken after the iudgement of Charitie. Hitherto of the ſenſe.
The points obſerueable here are theſe. Firſt, The bleſſed ſtate of Gods Church now in dayes of New Teſtament, as in other reſpects, ſo for the plenty & clearenes of reuelation, and knowledge granted vsus by the Goſpel. I ſay not, God was euer wanting to his Church, in a competencie of knowledge; but ſure it is, that light the Iews had, cōparatiuely was but as of the dawning, ours as the cleare light of the Day. Propheticall Scriptures, ſaith Peter, are as the light of a o2 Pet. 1.19.candle ſhining in a darke place: The light we now hauehave, is as that of the Day-ſtarre. S. Paul ſpeaking of the myſterie of the Goſpel, ſaith, It pRom. 16.25.was hidden from the beginning of the world, till theſe laſt times. What is his meaning? Say ſome, From Gentiles, not from Iewes. Rather thus, comparatiuely hidden, being neuer ſo cleerely made knowne to the ſonnes of men,qEphe. 3.5. as it is now reuealed to Apoſtles and Prophets by the Spirit.
It were long to inſtance in particulars. How are almoſt all things preſented vntounto Iewes in cloudie Ceremonies? The very maine points of Faith and Saluation taught them almoſt only by ceremonious reſemblances. As Paul ſayth of them in another reſpect; God dealt with them, as with children, in their rGal. 4.2, 3.minoritie and non-age; not onelyonly in loading them with a heape of ceremoniall rudiments; but in the means and meaſure of knowledge, making them all in compariſon, to vſe the Apoſtles phraſe, but children in vnderſtanding.
Queſt. And thinke wee the knowledge of Gods children in theſe dayes ſo much exceeding?
Anſw. Firſt, If we reſpect the meanes, the oddes, I dare ſay, is as great, as betwixt the Twy-light and Noone-day. Secondly, if we conſider the fruit of the meanes, as great is the difference, if we ſhall make the termes of compariſon equall. I ſay not, eueryevery of Gods children vnderunder the New Teſtament, exceedes eueryevery of them vnderunder the Old: not eueryevery Miniſter now, eueryevery one then. But compare People with People, Miniſters with Miniſters, in their ſeuerall Degrees, ſo I thinke wee ſhall find it true. Some Abraham perhaps, a man of extraordinarie ſpirit, might be found amongſt them, to hauehave exceeded our People, as in Faith, ſo in Knowledge. But compare their Ʋulgus, with our many, the oddes is exceeding great. So, not euerie of our Miniſters may be compared with their Prophets; their gifts and ſpirit were aboue the ordinarie: but compare our ordinarie Miniſters with their Prieſts and Leuites, our Apoſtles, and Euangeliſts, with their Prophets and Patriarchs; our Light will appeare as the cleare Day; theirs, but as of the Dawning.
Vſe. It inſtructs vsus to thankefulneſſe, whom the Lord hath reſerued for theſe times of ſo cleare Reuelation; vsus eſpecially of the Gentiles, in diuers reſpects. A double benefit is therein reached vntounto vsus.
Firſt, Conſider the Rocke out of which we were hewne; our Fore fathers, the Gentiles, from whoſe loynes wee all deſcended. Time was, when it was the Iewes Priuiledge onelyonly, to know God by his Word. ſPſal. 76.1. &In Iurie, ſaith DAVID, is God knowne, his Name is great in Iſrael. Heet147.19, 20. ſhewed his Word vntounto IACOB, his Statutes and Ordinances vntounto Iſrael; he dealt not ſo with Gentiles, neither had Heathens knowledge of his Lawes. God, by his Creatures, made knowne to them his inuiſible Properties; the vtmoſt iſſue and effect of that Reuelation, was, to uRom. 1.20.depriue them of excuſe. Here then, if there were no more, wee Gentiles hauehave cauſe to prayſe God for his MercieMercy. Had wee liued in the dayes before Chriſt, a thouſand to one, wee had periſhed euerlaſtingly, for want of ſauing knowledge of God in Ieſus Chriſt.
Secondly, But ſee yet a further Bleſſing, layd vp in ſtore for vsus. Howſoeuer to Iewes hee then graunted a meaſure of Knowledge, Reuelation, and all Grace ſufficient for their Saluation; yet ſuch a meaſure, as is now vouchſafed vntounto vsus, Iewes themſelues, though Gods beloued people, enioyed not.x2. Cor. 3.18. We all with open face behold the glorie of God, ſhining in the face of Ieſus Chriſt. And if this perſwade not to thankfulneſſe, what may? Sayth our Sauiour to his Diſciples, on this ground: yMatth. 13.16, 17.Bleſſed are your eyes, for they ſee, &c. Many Prophets and righteous men hauehave deſired to ſee the things that yee ſee, and hauehave not ſeene them; I ſay not onelyonly in reſpect of the euents, which they beheld onelyonly a farre off, and ſaluted in the Promiſes; but in reſpect of the meaſure of Knowledge and Reuelation graunted vsus vnderunder the Goſpel.
Secondly, A ſecond vſe generall the Apoſtle makes, Rom. 13.12. That the Night being past, and the Day at hand, we ſhould caſt away the workes of Darkeneſſe, and put vponupon vsus the A…mour of L ght. A ſhame it ſhould be to vsus, in theſe dayes of ſo cleare Light and Reuelation, to be found in the deedes of Darkeneſſe,zEph. 4.17, 18. Walking as other Gentiles walke, in vanitie of their minds, hauing their Cogitations darkened, being Aliens from the life of God, through Ignorance that is in them. And marke it well, ye ſhall ſee how ſtrongly the Inference flowes from this ground. This account we may well make:
Firſt, Our ſinnes are now all excuſeleſſe; we hauehave now aIoh. 15.22.no cloake for our ſinnes. What will our people plead for themſelues, before the great Iudge of Heauen and Earth, for their Infidelitie, Blaſphemie, Diſobedience in all kinds? Perhaps, as fooles, they bEccl. 4.17.knew not that they did euill; or, as Paul excuſeth the Iewes,c1. Cor. 2.8. Had they knowne, they would not hauehave crucified the Lord of Glorie. Now ſure, if any be ignorant, it is becauſe they ſhut their eyes againſt the cleare Light of Truth ſhining vntounto them: As Paul ſpeakes, If d2. Cor. 4.3.our Goſpel be now hid, it is hid to them that periſh; not through defect of meanes, but through wilfull contempt of knowledge, tendered them in the meanes.
Secondly, As more excuſeleſſe, ſo more ſhameleſſe. He muſt, me thinkes, hauehave a brow of Braſſe, that now liues in any groſſe ſinne, as Drunkenneſſe, Whoredome, &c. So clearely hath the Lord made knowne his Truth, that euen children are able to tell a Sweater, &c. he fearefully offends Gods Maieſtie. Times were perhaps (but thoſe times are paſt) when a man might hauehave ſwallowed vp many a foule ſinne, without notice of many; ſo groſſe, in former times, was their Ignorance, ſo little their Knowledge, that I thinke it true of many, in many foule ſinnes, they knew not that they did euill. But I would faine know, what now are the ſinnes that almoſt Infants cannot diſcouer: That we may now ſay as the Lord of Iſrael, They are impudent children, and of a Whores forehead, that walke in ſuch notorious abominations.
Thirdly, If none of theſe moue, let it be conſidered, our plentie of Knowledge addes much to the weight of our ſinnes. EueryEvery ſinne is now double, to that it was in times of groſſe Ignorance, or leſſe means of Knowledge. To him eIam. 4.17.that knowes to doe well, and doth it not, to him it is ſinne. Sinnes of Knowledge, are cateris paribus, greater then ſinnes of Ignorance: ThefLuk. 12.47. puniſhment, wee know, is greater, therefore the ſinnes. Ezechiel hath a ſpeech ſomething ſtrange at firſt hearing: Samaria gEzech. 16.48.and Sodome, ſaith the Prophet, hauehave not done halfe the abominations of Ieruſalem. Not halfe the abominations of Ieruſalem? The Idolatrie of Samaria, the Luſt and Crueltie of Sodome, for the kind and matter of the ſinnes, might well ſway with thoſe of Ieruſalem: but yet conſider circumſtances; in degree of heynouſneſſe, farre greater were they of Ieruſalem. Gods mercies to Ieruſalem more in eueryevery reſpect; in this eſpecially, their Knowledge, at leaſt, their meanes of Knowledge, farre greater then any vouchſafed to Sodome or Samaria. So may we ſay generally of the times of the New Teſtament; our ſinnes hauehave this one circumſtance, to adde much to their weight: our Knowledge, at leaſt the meanes of it, are farre greater then any was euer graunted to Fore-fathers, amongſt Iewes or Gentiles.
Would God we had not too iuſt cauſe to complaine, as the Lord doth of Ieruſalem: that as ſhee had iuſtified Sodome, ſo we ſhall, I ſay, the Iewes; yea, the very Heathen; that they, vngracious, and abominable, as they were, yet may well ſeeme righteous, in reſpect of our multitude, now liuing in times of the Goſpel. How odious to them was Drunkenneſſe? To many of them, Whoredome, Vſurie? Euen of vaine Swearing, many made much Conſcience; Periurie they hated, as Hell it ſelfe. The greater, no queſtion, ſhall be the damnation of thoſe Monſters amongſt vsus,hIude, v. 12. without feare feeding themſelues in ſuch ſinnes.
Thirdly, The laſt vſe, let be the dutie that concernes vsus in reſpect of this gracious eſtate; as it is inferred by the Apoſtle in the Text: Therefore let vsus not ſleepe as doe others, &c.
Sleepe is of two ſorts; one, of the Bodie; the other, of the Mind; metaphorically ſet out vnderunder the reſemblance of that of the Bodie, binding the Senſes, ſo that they ceaſe, for the time, to doe their office. I need not ſay any thing, to expreſſe the nature of it: neither is it my purpoſe to ſhew Fryer-like, all the reſemblances betwixt it and the ſpirituall ſlumber, here forbidden vsus. VnderUnder it the Apoſtle eſpecially ſhadowes out a ſecure ſtate of the Soule, neither fearing God, nor thinking of his Wrath approching nor caring to prepare our ſelues to ſtand before him with comfort. It is then as if he had ſaid, Let not vsus, as is the guiſe of others, ignorant of the danger they are in, lye ſnorting in our ſinnes ſecurely; but, ſith we know the Lord will come, and know not when hee will come, ſtand in continuall expectation of his Comming, preparing to meet him; that whenſoeuer he ſhall come, he may find vsus prepared for him.
Obſer. How farre a Chriſtian ſhould be from ſecuritie, let be our note.
Conſider for enforcement, firſt, the watchfulneſſe of our common Aduerſarie, getting greater aduantage by nothing, then by our ſecuritie. Bleſſed, ſayth Salomon, is he that feareth alwayes; his feare makes him watchfull, his watchfulneſſe ſecures him from the touch of euill. iMat. 13.25.When the Seruants ſleepe, the Enemie ſowes his Tares. Sayth Peter, ſetting forth his nature and practice to this purpoſe,k1. Pet. 5.8. He goes about continually, ſeeking whom he may deuoure.
Secondly, Beſides that forreine Aduerſarie, there is Hoſtis Domesticus; EueryEvery man hath his Enemie in his Boſome, Corruption of Nature; an Enemie alwayes dangerous; neuer more, then when he islSee Heb. 3.13 moſt neglected.
Thirdly, If none of theſe moue; Remember what Peter hath:m2. Pet. 2.3. Gods Iudgements ſleepe not, but haſten towards vsus. They are neuer neerer, then when we are moſt ſecure. When men ſay peace and ſafetie, then comes ſudden deſtruction vponupon them.
Vſe. Now heere, brethren, where ſhould I begin to complaine? or what meanes may I vſe, to awake vsus out of that dead ſleepe of ſecurity, wherein moſt he ſnorting? Theſe are, paſt queſtion, the laſt dayes. Saint Paul ſpeaking of them, ſaith, The n1. Cor. 10.11.ends of the world are come vponupon vsus. If there were no other Argument, that of our Sauiour were ſufficient; As it was with oLuk. 17.28.Sodome and the old world, ſo is it with vsus. I hauehave compaſſed the earth to and fro, ſaith the Angel, and behold, the whole earth ſitteth still, and is at reſt. That one thing onelyonly lets, The pRom. 11.calling of the Iewes. The end, I would ſay then, were nigh, euen at the doores. The Lord hath beene amongſt vsus in ſundry of his fearefull Iudgements, fore-runners of extreme deſolation. He hath ſentqAmos 4.6, 10. cleanneſſe of Teeth, Peſtilence after the manner of Aegypt; ſhaken the ſword at our borders; taken from vsus the rIſa 3.2, 3.Iudge, and the Honourable, the Captaine, and the Counſeller. Yet, I know not how, as it is ſaid of LACHISH, They were a ſecure people, dwelt ſecurely, without feate of euill: ſo we. God ſends theſe iudgements amongſt vsus, as Ezechiel to the Iewes, in the ſEzech. 12.4.habite of a man going into captiuitie, to giuegive vsus occaſion to conſider, in what ſtate we ſtand: It may be, ſaith the Lord, they will conſider. But behold the deadneſſe of our hearts, the depth of infidelity in vsus! where is the man of many, that once enters into his heart, to ſay;tIere. 8.6. What hauehave I done? Or what is it the Lords requires of me, that I may eſcape the things that are comming vponupon this generation? If the Lyon roare, all the beaſts of the Forreſt tremble. The Lord of hoſtes cries to vsus dayly by his Word, and Iudgements, yet who is it amongſt a multitude that conſiders? To ſay nothing of them, that lying in the very iawes of the Deuill, neuer yet had grace to bethinke themſelues of the future ſtate of their ſoules; what is heard from men of better inclinations, but peace and ſafety? God hath giuen vsus peace round about, and linked vsus in amity with moſt neighbour Nations: The Goſpel, they ſay, wee hauehave by Gods mercy preached plentifully amongſt vsus. Theſe are (I confeſſe) great bleſſings of God. But, brethren, where are all this while the fruits of the Goſpel? except the curſed fruits of diſobedience may be imputed to the Goſpel. It is a remarkeable ſpeech in Ieremie to the Iewes, boaſting of like priuiledge:uIere. 7.4, 12. The Temple of the Lord, the Temple of the Lord is amongſt vsus. But goe to Shilo, ſaith the Lord, where once I ſet my Name; See, what I hauehave done to it. Hee would teach vsus, that his Grace is not tied to any particular place or people: ſo, but for their diſobedience he may, and will remooue it. Where is Ieruſalem, the Citie of the great King? of which the Lord ſaid more, then euer he ſaid of any place;xPſal. 132.14. This is my reſt, here will I dwell for euer. What is become of thoſe Churches of Aſia, famous in their times, and renowned through the whole world? Where is Galatia, Corinth, Theſſalonica and the reſt? all of them become either ruinous heapes, or dwellings for curſed Mahumetans. And as Paul ſpeakes, Let not vsus be yRom. 11.20.high-minded, but feare. For infidelitie, and impenitency, they were broken off. By faith, if there bee any, we hauehave our ſtanding. But, if for impenitency he ſpared not them, let vsus take heed, left he alſo ſpare not vsus. The Lord giuegive vsus all grace, ouer whom his Name is called, ſeriouſly to thinke of theſe things, and lay them to heart. And to Gods children, let this bee argument ſufficient of watchfulneſſe; The generall ſecuritie of the multitude that are amongſt vsus.
As do others. Whether this be added as a reaſon to diſſwade ſecuritie; or as a preuention, to: cut off what ſome might obiect, I will not ouer-buſily inquire. It may be, he conceiues ſome ſuch obiection. What meanes this taske of vigilancie, ſo ſtreightly laid vponupon vsus, more then others? Why may not we, as others, ſleepe ſecurely? The Apoſtle implies anſwere: Your ſtate is other, then that of others; Therefore, ſo muſt be your behauiour; Yee are children of Light: ſo are not others; your behauiour ſhould bee as diſcrepant, as is your ſtate from theirs. Obſer. The difference of our ſtate from others in ſpirituall things, ſhould draw with it a difference of behauiour. zEphe. 4.17.Walke not henceforth, as other Gentiles walke; your ſtate is now different:aEphe. 5.8. Though ye were Darkeneſſe, yet now are yee Light in the Lord. Walke therefore as children of Light. The Scripture is plentifull this way; calling ſtill for our ſeparation from the wicked, not ſo much in our perſons, as in our behauiour. How often beats the Lord vponupon it to his people? That ſith hee had choſen them to bee his peculiar people, they ſhould flie from the profane cuſtomes and conuerſation of the Heathen. See Deut. 12. Iere. 17. and that of the Apoſtle,bRom. 12.2. Faſhion not your ſelues to the world.
Vſe. It affoords vsus anſwere to thoſe fooliſh Arguments, and pleaes for profaneneſſe, riſe amongſt our people: with whom the Argument goes for currant; Thus doe others in other places, profaning the Lords Sabbath, &c. Why not we? I wonder they reaſon not for Idolatry, Swearing, Whoring, &c. For theſe things alſo doe many others.
Mee thinkes the anſwere is ready. Our ſtate is different. God hath of his mercyc1. Pet. 2.9. called vsus out of Darkeneſſe, into his marueilous Light, that we ſhould ſhew foorth the vertues of him that hath called vsus; not liue in the vices of the world, out of which we are called: And will we indeede be like to people profane, and diſobedient? Firſt, ſaith the Apoſtle, WedEphe. 4.20. hauehave not ſo learned Chriſt, if we hauehave beene taught as the trueth is in Ieſus. Secondly, It is iuſt with God, to make themeReuel. 18.4. fellowes in puniſhment, that will needes be fellowes in diſobedience.
Secondly, There is another ſort, and they are much amongſt men. Mungrill Chriſtians, as I may terme them: as it is ſaid of Samaritanes, They feared God, g2. Kin. 17.33.and ſerued their Idols; and as of Iſrael, They ſware by the Lord, hZeph. 1.5.and by Melcom. So theſe make a mixture in their Iudgement and practice of profaneneſſe and pietie; of Chriſtian Religion, and Antichriſtian ſuperſtition: heare as Proteſtants, beleeue as Papiſts: profeſſe as Chriſtians, liue as Heathen: talke as Saints, doe as Deuils: ſo abominable, diſobedient, and to eueryevery good worke ſo reprobate are they.
The Lord to Iſrael permitted no medleyes: A garment of Linſey-woolſey, his people might not weare; nor ſow their field, with Miſcellane: to teach (ſay moſt Interpreters) how farre his people ſhould bee from ſuch medleyes in Religion. And though, I ſay not, it is a perfect rule to trie truth of Religion and Grace, by fartheſt diſtance from Heathens practice; for I know there are ſome principles of iRom. 2.14.the Law written in their hearts: yet this I am ſure of; euill things ſhould bee ſo much more deteſtable vntounto vsus, becauſe euill men practiſe them; and for things good in their matter, Gods children ſhould adde another forme and manner of performance, that they may be acceptable vntounto God.
Shall I neede to adde other reaſons? Conſider this; Firſt, If we be Gods, There is another k1. Joh. 4.4.ſpirit in vsus, then in the world; as different in his operations, as exceeding in power. We hauehave Paul telling vsus, That lRom. 8.14.as many as are the ſonnes of God, are led by his Spirit; and they are none of his, in whom that ſpirit workes, mEphe. 2.2.that rules in the children of diſobedience.
Secondly, We ſhould conſider what Peter hath. Chriſt hath ranſomed and redeemed vsus, not onelyonly from the guilt, and puniſhment of our ſinnes, but from our n1. Pet. 1.18.va ne conuerſation taught by traditions of our Fathers. They talke idly, that boaſt of Chriſt their Redeemer from Hell, whom hee hath not freed from the power of darkeneſſe.
Thirdly, That of the ſame Apoſtle may not be forgottē. o1. Pet. 4.3.It is enough, if any thing be enough, that we hauehave ſpent our former times in doing the will of the Gentiles. The little that remaines of life, how little it is we know not, wee ſhould, me thinkes, willingly conſecrate to the ſeruice of him, that hath bought vsus with a price.
The ſecond duty concerning vsus: in reſpect of our gracious eſtate, is, Sobrietie: ſtrictly taken,Hieron. in Ezec. cap. 44. Ebrietas non ſolum in potione vini, ſed in omnibus rebus oſlenditur: quibus & incontractibus & in ne gotijs ſaeculi & damnis, & lucris, amore & odio mens inebriatur, & fluctuaet, & ſtatum ſuum tenere non poteſt. it is that part of temperance inclining vsus to moderation in vſe of drinkes. More largely, it is put for whole Temperance; the moderation of oure affections in the purſuit, and vſe of all earthly things. Oh thou that art drunken, but not with wine! ſaith the Prophet, ſpeaking of the people intoxicated, and now at their wits end, by reaſon of Gods wrath. The truth is, there is a drunkenneſſe, wherein euen Nazarites may be ouertaken. Very cares of the world, and voluptuous liuing hauehave a kind of inebriating power, as much diſturbing reaſon, oppreſſing the ſences, as wine, and ſtrong drinke. Our Sauiour elſe had neuer coupled them pLuk. 21.34.with ſurfeiting, and drunkenneſſe. And ſee if there bee any wine or ſtrong drinke, more infatuating, and beſotting the mind, then theſe; or more depriuing of ſenſe in Spirituall things. S. Paul ſpeaking of women that liue in pleaſures, ſaith, They q1. Tim. 5.6.are dead, whilſt they are aliue. Sure it is, aſſoone may wee worke on dead men, as faſten on ſuch, any ſenſe of goodnes. And looke if in all the Scripture, there be any ſort of people more ſottiſh, then thoſe that are noted of Couetouſneſſe, and Epicuriſme. The Phariſes being couetous, rLuk. 16.14.laugh our Sauiour to ſcorne. ſProu. 23.35.Senſeleſſe they are of all corrections. In daily experience, we ſee men, whoſe affections hauehave the reines to follow the things of this life, how vtterly vncapable they are of any heauenly inſtruction.
Let their miſerie warne vsus to labour for this Sobrietie: the branches whereof conceiue theſe:
Firſt, The limiting and bounding of our affections and deſires, that they exceed not meaſure in purſuit of earthly things.t1. Tim. 6.8. Hauing food and rayment, let vsus therewith be content. Natura minimum petit, ſayth Seneca; A little, neuer ſo little, contenteth Nature; moderate Apparell, Diet, Recreation, any thing in meaſure, ſufficeth Nature.
To this end, conſider firſt the vanitie of them all, in reſpect of any ſpirituall profit; our deſires grow inſatiable by this eſpecially, that wee fancie in them more good then they can poſſibly affoord vsus: ſecondly, neither are they vaine only, ſaith Salomon, ſpeaking from experience, but draw with them in their looſe,uEccl. 1.14. vexation of ſpirit.
Secondly, A ſecond branch of this Sobrietie, reſpects the vſe of them, pointed at by the Apoſtle; So vſe the world, as x1. Cor. 7.30, 31.though we vſed it not; with as little intention of our deſires and delights therein, as maybe.
In propertie of ſpeech, Sobrietie is a branch of Temperance, moderating the Appetite in vſe of Drinkes. It reſpects, ſay Moraliſts, firſt, the qualitie, ſecondly, the quantitie of Drinking, ſetting bounds to Appetite in both reſpects. For the Qualitie, it permits not to any frequent or ordinarie vſe of Wine or ſtrong Drinke. GiueGive ſtrong Drinke yPro. 31.6.to him that is readie to periſh, and Wine to him of an heauie heart, ſayth Lemuel to Salomon her ſonne. Drinke Wine, ſayth Paul to Timothy, z1. Tim. 5.23.ſed modicè, hoc eſt, medicè; to cure thine infirmities, not to cauſe them: Pro remedio parciùs, Epiſt 82.non pro delicijs redundantiùs, Ambroſe. The effects and fruits of it, areaPro. 20.1. Luxurie and Outrage. Secondly, for the Quantitie, ſome ſet theſe bounds; firſt, Neceſſitie to ſatisfie Nature; to quench Thirſt; ſecondly, bPro. 31.7.Chearefulneſſe and alacritie, which ſome call Poculum Helaritatis. To the third, which they call the Cup of Wantonneſſe, no man proceeds without violation of Sobrietie.
The truth is, the Meaſure is beſt taken from that fitneſſe it brings to doe the duties of generall or particular Calling. What euer Meaſure exceeds that limit, tranſgreſſeth againſt Sobrietie.
A Vertue it is, much commended vntounto vsus. The name it hath vſuall amongſt Greekes, is amiable; they call it foreign; As you would ſay, the keeper and guard, as it were, of Wiſedome.
The Vice contrarie, is Drunkenneſſe: a Vice, ſayth one, to be lamented rather amongſt Germans; we may ſay, amongſt Engliſh too, then to bee defined. Verie children, out of effects, are able to define it, by beholding the manners and behauiour of men ouertaken with it. The Spartanes, to make their children loath it,Plutarch. were wont to preſent to their view ſome of their Vaſſals gorged with Wine, that when they ſaw their beaſtly demeanour, they might learne to deteſt it. The Saracens by inſtinct of Nature ſo abhorred it, that by Policie of their Countrey, none was permitted to drinke Wine. Pittacus his Law was, to puniſh eueryevery fault of a Drunkard with a double Mulct. He thought it ſo farre from excuſing any ſinne, that it added a circumſtance to aggrauate eueryevery ſinne.
What tell I you of Men, though Heathens, when bruit creatures, moſt of them, by inſtinct of Nature deteſt it? Elephants, they ſay, are able to ſucke vp in their Trunke a great quantitie of water;Ambroſ. de Elia. & Ieiun. cap. 17. and yet to quench their thirſt, are contented with moderate drinking. In caſe they be defrauded of their hire, they will fill the hollow of their Snowt with water, not to drinke, but to powre out; and ſo with a ſudden inundation to drowne his Shop, of whom they will bee reuenged. Whole Pooles are on a ſudden drunke drie; and ſuddenly powred out, all is afloat; Cui non mirum, tam immania belluarum corpora ſuperfluum nil tenere? And ſee the inſatiable Dropſie of Drinking, ſo rife amongſt Chriſtians!
To ſet downe all the abuſes in eueryevery degree amongſt vsus, were endleſſe. It is now made a point of royall entertainment, and a great part of our courteſie, to bid welcome with exceſſiue drinking. And hee is no friend, that runs not into fellowſhip of that exceſſe and riot; though Peter hath told vsus, not onelyonly foreign,c1. Pet. 4.3. but foreign, frequent and immoderate Bibbings are workes of Gentiles, and fruits of the fleſh. And the greateſt diſcourteſie that may be amongſt Good-fellowes, not to follow in Pledging, till neither Hand nor Foot (as the Poet ſpake) can doe their office. The Perſians, it ſeemes, had entertained ſome ſuch Cuſtome at Feaſts; yet this Caution and Law they had,dHeſt. 1.8. None might compell. Now it is a matter deſeruing the Stab, if a man by this meanes be not readie to run to Hell for companie; and to drowne, I ſay, not his Wit in Wine, but his Soule in Perdition. Amongſt the Iewes it was growne to an height; wherefore the Prophet thunderseIſai. 5.22. that woe againſt it; they counted it a point of Manhood, to powre in ſtrong drinke. That beaſtlineſſe euen amongſt vsus is growne into like reputation. As Auſtin complained of his time,De verb. Apoſt. Ser. 4. If a man gorge himſelfe with Wine, drinke his Meaſures out of meaſure, it is nothing; Non inuenit crimen, etiam viri fortis accipit nomen, tanto nequior, quantò ſub poculo inuictior: So amongſt vsus, he that drinkes moſt, is counted the ſtouteſt man: Ʋomunt vt bibant, bibunt vt vomant; how great cauſe hauehave we to feare, leſt the Land, for theſe and like abominations, ſpue out her inhabitants.
What ſhould I ſpeake of what Habakuk in his time complained of,fHab 2.15. Forcing others to Drunkenneſſe? Good God, with what expence! Many of the mind, that to the Poore they ſpare not the leaſt Mite, yea, thinke all loſt, that Wiues and Children partake; and yet ſpare not to ſpend Pounds to make their Neighbours drunken, Quid multa? I know not any ſinne but is rife amongſt vsus; yet muſt I needs ſay, none growne ſo rife, or to ſuch height, as this of Drunkenneſſe. And may I not ſay, as Ieremie, gIer. 5.9.Should not the Lord be auenged on ſuch a Nation as this?
What words may I vſe to diſſwade it, vntounto men giuen to that ſinne? The Lord hath threatened vengeance of all ſorts to deterre from it; and we hauehave ſeene many exemplified on many. Firſt, Beggerie, ſaith Salomon, is the hire of ſuch as companie with Drunkards. Secondly Famine God hath ſent on whole Kingdomes, to hIoel 1.5.pluck the Cup from the Drunkards noſe. Thirdly, By Hoſea hee tells vsus, It takes away the heart. Fourthly, By Salomon, the fearfull ſinnes that accompanie it; firſt, Luxurie; Ʋeneri & libero conuenit, ſayth Tertullian; De Spectac.theſe two Deuils of Drunkenneſſe and Luſt are conſpired and euen ſworne together: Nunquam ego ebrium castum putabo, In Tit. Cap. 1.ſaid Hierome; ſecondly, Stupiditie; They hauehave ſmitten me, ſhall he ſay, ipro. 23.35.but I hauehave not felt it. Fiftly, In the bodie we ſee often loathſome & ougly diſeaſes; monſtrous miſ-ſhapenneſſe, till a man become a burthen to himſelfe: Hos homines an vtres vertiùs aeſtimauerim, Amb. de Helia & Ieiun. cap. 17.ſaid Ambroſe in another ſenſe. Sixtly, In the ſoule ſuch inſatiable appetite, that wee may ſay of it, as Tully once ſpake of Couetouſneſſe, when other ſinnes die with age, Sola ebrietas iuueneſcit. Seuenthly, And ſee if Drunkards be not reckoned amongſt the damned Crue,k1. Cor. 6.10. that hauehave no portion or inheritance in the Kingdome of Chriſt and of God.
I might be infinite, to ſet downe the bitter Inuectiues of Diuines and Heathen againſt it. Ambroſe ſaid of them, They bring on themſelues the Curſe of CAIN; their motion is with trembling; tanquam in paraly ſin reſoluti ſayth Austin,—Pedibus ambulare non poſſunt. Secondly, They were wont to vſe it pro equilleo, ſaith Ambroſe; and it hath often fallen out in the euent, what Torment could not wring out from men, Drunkenneſſe hath. Thirdly, The Romanes held it good policie, ſayth the ſame Author, to permit to the barbarous Nations of the Empire, free vſe of Wine, vt & ipſi ſoluantur in potus & eneruati ebrietate, vincantur. It is much to be feared, God in wrath hath giuen our people to this beaſtly ſinne, to vnſinew the people of the Kingdome, and to expoſe them to eaſier victorie of the Aduerſarie. Thus much of this ſinne, to ſhew the odious nature of it; too little, I feare me, to reforme the euill cuſtome.