Four Treatises Dissuading from Four Heinous and Common Sins, Treatise 2 – Treatise 3

Four Treatises Dissuading from Four Heinous and Common Sins · Treatise 2 – Treatise 3

p. 77A DISSWASION FROM THE SIN OF DRVNKENNES.

CHAP. I. The occaſion of this Treatiſe.

AMong many other the excellent gifts,§. Sect. 1. Godly diſcretion neceſſarie in a good Miniſter. which are required in Gods Miniſters, to make them compleate and fit for the worke of their Miniſterie, I hauehave alwaies thought that ſpirituall iudgement and diſcretion deſerueth to bee placed in the formoſt ranke, as being an ornament of rare excellencie to beautifie all the reſt; and as it were Lord high Marſhall in the field of vertue, which marſhalleth and rangeth all other vertues and graces in their fit places; ſo as they may bee moſt ſeruiceable vntounto the great Commander the Lord of hoſts; and moſt profitable for the Church. Hereby the man of God being inabled by other gifts and graces, as learning, zeale, pietie and the reſt, for the worke of the Miniſterie, is fitted to vſe theſe his abilities to his beſt aduantage, which otherwiſe would bee vnprofitable, and often times rather hinder then further the end of his labours. For the Miniſter of God is the Lords ſpirituall watchman, and therefore it is not enough for him to ſit in the watch-tower, and to deſcrie all commers, but hee muſt hauehave ſpirituall diſcretion, to diſcerne friends from enemies, and of enemies, which are to bee contemned as weake and impotent, and p. 78which to be incountred, as being dangerous and pernicious. He is the ſpirituall Phyſition of the Church, and therefore he muſt not onelyonly hauehave skill to make good medicines, but alſo ſpirituall wiſedome to fit theſe medicines according to the nature and qualitie of his patients diſeaſes. He is the Steward of the familie, and therefore he muſt not only hauehave a liberall hand, to giuegive food to all his fellow ſeruants, but he muſt alſo diſcreetly diſtribute vntounto eueryevery one their portion in fit time and ſeaſon. He is the Lords Gardener; and therefore he muſt not only hauehave knowledge to diſcerne betweene flowers and weedes, but alſo diſcretion to diſtinguiſh of times and ſeaſons, when it is fit to pull vp the weedes or to let them grow; otherwiſe he ſhall either pull vp the flowers with the weeds, or leauing the roote behinde ſpend his labour in vaine. In a word, he is Gods Oratour and Ambaſſadour vntounto his people, and therefore hee muſt not onelyonly be furniſhed with wiſe inſtructions, but alſo he muſt hauehave ſpirituall wiſedome and diſcretion, to deliuer his meſſage in ſeaſon, and to hauehave reſpect vntounto circumſtances, of time, occaſion, perſons and place. And this is that ſpeech which the Wiſe man ſo much commendeth, Prou. 25.11.Prou. 25.11.Prov 25:11 A word ſpoken in his place, or fitly and in ſeaſon, is like apples of gold and pictures of ſiluer: that is, precious and delightfull, ſweete and profitable. It is not therefore ſufficient for the well diſcharging of the worke of the Miniſterie, that we are able to ſpeake a word of comfort; vnleſſe we hauehave diſcretion to vtter it in time of neede, for the raiſing vp of thoſe who are caſt downe; and for the refreſhing of the faint and wearie: for this were nothing elſe but to giuegive a potion to a healthie man, and to lay a ſoueraigne plaiſter vponupon the whole skinne. It is not enough that we are Bonarges, the ſonnes of Thunder, to bruiſe and batter ſtonie hearts, and beate downe ſinne by denouncing Gods fearfull iudgments; if we doe not applie our ſpeech to perſons and times, and inueigh againſt thoſe ſins with which the people vntounto whō we ſpeake are moſt tainted and corrupted.The ſinnes of the times ought to be reproued. For if ſpeaking to the people we declaime againſt y^e ſins of the Magiſtrates, or preaching to Engliſhmen, we inueigh againſt the peculiar ſins of the Turkes or Indians; or reprehend prodigalitie among the p. 79couetous, or pride amōg the ſordidous, or ſuperſtitiō among the prophane and irreligious; this is not to reprooue, but to backbite ſinne; to fight valiantly in the abſence of the enemie, and with a ſtrong arme to beate the aire, and to contend againſt a ſhadow; which may ſpraine a ioynt, and for reward mooue ſcornefull laughter, rather then admiration of any true valor; yea in truth this is nothing elſe but to nouriſh vice with the milke of vertue, by religious reproofes to ſtrengthen men in their ſins, and to make them flatter themſelues with a conceit that they are ſufficiently vertuous, when they are not alike vicious to other men; and to lie ſecurely wallowing in thoſe ſinnes which are extreme and contrarie to thoſe which are reprooued. The conſideration whereof, made mee, who am bound in conſcience of my calling to ſpeake and write againſt ſinne and wickedneſſe, to ponder with my ſelfe what ſinnes were moſt fit to be ſpoken againſt, as needing in our times and countrie moſt reproofe: and after ſome deliberation, I reſolued to inueigh againſt that beaſtly ſinne of reaſonable creatures, the ſinne of drunkenneſſe, that as much as in me lieth I may diſſwade all men from this vice, which darkeneth the light, both of nature & grace, bringeth vponupon the eye of the vnderſtanding, a temporarie blindneſſe, and ſo yeelds men ouer vntounto Satan to be led as it were blindfold into all manner of ſinne and wickedneſſe.

In which argument I hope I ſhall not ſpend my time vnprofitably,§ Sect. 2. Drunkennes aboundeth in our land. ſeeing in our daies this vice more raigneth then euer it did in former ages; as may appeare in that our wiſe Stateſmen thought it neceſſarie in Parliament, to inact a law for the ſuppreſſing of this ſinne; for, Ex malis moribus bonae naſcuntur leges; euill manners occaſion good lawes. And indeed not without good cauſe, is the ſword of the Magiſtrate ioyned with the ſword of the ſpirit, ſeeing now this vice is growne to ſuch ſtrength, that it is to be feared it will not in haſte, by both be repreſſed. For who ſeeth not that many of our people of late, are ſo vnmeaſurablie addicted to this vice, that they ſeem to contend with y^e Germanes thēſelues, ſpending y^e greateſt part of their time in carouſing, as though they did not drinke to liue, but liued to drinke: or as if from men p. 80they were transformed into flies which liue whollie by ſucking. Neither is it poſſible that euer the appetite of theſe leaches ſhould be ſatisfied, ſeeing they hauehave an hundred deuices to make it ſtill inſatiable; they drinke not onelyonly for thirſt and delight, but alſo for companie and good fellowſhip, one drawing on another when his appetite faileth; they drinke in brauerie, thinking it no ſmall credit to him, who can get the victorie in this drunken conflict. In this helliſh contention, they vſe, as I hauehave heard, for I thanke God he hath kept my eies from beholding this wickedneſſe; they vſe, I ſay, glaſſes without feete, that ſo they may goe about in a continuall motion; they carrouſe by the bell, by the dye, the dozen, the yard, and ſo by meaſure, drinke out of meaſure. They draw one another to exceſſiue quaffing, by making challenges, who can expreſſe moſt louelove to their abſent friends by largeſt drinking, not caring to bring themſelues, through their intemperancie into grieuous diſeaſes, by drinking healthes to other men. And becauſe nature is content with a little, and ſoone cloyed and oppreſſed with exceſſe, they vſe all their art and skill to ſtrengthen it for theſe wicked exploites, as though their naturall corruptions would not preſſe them deepe enough into hell, vnleſſe they alſo loaded themſelues with artificiall wickedneſſe. To this purpoſe they vſe all ſorts of ſalt meates to whet their appetite, manie whereof were found out by wantonneſſe, and not neceſſitie; to this end they vſe tobacco, that by drunkenneſſe they may expell drunkenneſſe, and being glutted with wine, they drinke ſmoke, that by this varietie it may not grow tedious.

And therefore it is more then time,§. Sect. 3. That Magiſtrates and Miniſters ought to beate downe the ſinne of drunkenneſſe. that Magiſtrates and Miniſters ſhould ioyne together, and not onelyonly labour by the ſword of the word, but alſo by the ſword of Iuſtice, to ſuppreſſe this vice which heretofore durſt not in this land ſhew it face for ſhame, and lurked in ſecret corners, but is now growne to impudent boldneſſe, ſo as it dare ſtagger abrode at noone daies in the open ſtreetes, the multitude and qualitie of the offenders countenancing the ſinne. To which purpoſe I thought good to incounter this vice with the ſword of the ſpirit, and to lay open the nakedneſſe, and vglie p. 81filthineſſe thereof, that all may auoid it: but firſt that wee may not reiect the good with the euill, the wheate with the chaffe, nor in ſpeaking againſt licentiouſneſſe reſtraine from lawful libertie; I will ſhew the warrantable vſe, and then the vnlawfull abuſe of wine and ſtrong drinke.

For the firſt,§. Sect. 4. The lawfull vſe of wine and ſtrong drinke. we are to know that in themſelues they are the good creatures of God, which to the pure are pure, if they be receiued with thankſgiuing, and ſanctified by the word and prayer; and may be diuerſly vſed without ſinne, according to the diuers ends,Tit. 1.15.Titus 1:15 for which the Lord hath beſtowed them vponupon vsus:1. Tim. 4.4.5.1 Tim 4:41 Tim 4:5 and theſe vſes and ends are either ordinarie or extraordinarie; ordinarie, which is the naturall and common vſe of theſe creatures, for the nouriſhing of the bodie, and for the preſeruing of health and ſtrength; vntounto which is required, moderation, temperance, and ſobrietie, that ſo we may be nouriſhed and not glutted; ſtrengthened, and not diſabled; confirmed in health, and not caſt into ſicknes. In which reſpect one ſaith, that Primacratera ad ſitim pertinet, ſecunda ad hilaritatem, tertiae ad voluptatem, Lu. Apul. Floridor. lib. 3.quarta ad inſaniam: The firſt cup is for the quenching of thirſt; the ſecond for delight to make a cheerefull heart; the third for voluptuouſneſſe, and the fourth for madneſſe.

The extraordinarie vſe of theſe creatures,§. Sect. 5. The lawfull vſe of theſe creatures which is extraordinarie. 1. For the ſtrengthening of the bodie. is either phyſicall, or for delight; the phyſicall vſe is either for the ſtrengthening and comforting of the bodie, or for the cheering and refreſhing of the minde. If the bodie be weake, it is lawfull for the cheriſhing thereof to vſe wine, and nouriſhing drinkes: for to this end hath God giuen them vntounto vsus. So Paul willeth Timothy to vſe wine for his ſtomackes ſake, and for his often infirmities, 1. Tim. 5.23.1. Tim. 5.23.1 Tim 5:23 and the wiſe man commandeth that ſtrong drinke be giuen vntounto him that is readie to periſh, Prou. 31 6.Pro. 31.6.Prov 31:6 But here alſo moderation and temperance is to be vſed; for as one ſaith, Vinum moderatè potatum est medicamentum, plus iuſto ſumptum, venenum: Auguſt. ad ſacr. virg.Wine drunke ſparingly is a good medicine, but being intemperately vſed, it becommeth a hurtfull poiſon: and therfore the Apoſtle giuing libertie to Timothy to drinke wine, addeth a reſtraint, that it muſt be but a little, leſt libertie ſhould be abuſed to p. 82licentiouſneſſe.2. For the chearing of the minde. So alſo the vſe of wine is lawfull for the cheering and refreſhing of the minde which is deiected with heauineſſe, and oppreſſed with griefe and ſorrow; and this the wiſe man alloweth,Pro. 31.6.7.Prov 31:6Prov 31:7 Prou. 31.6. GiueGive wine vntounto them that hauehave griefe of heart. 7. Let him drinke that he may forget his pouertie, and remember his miſerie no more. And this is one ſpeciall vſe why the Lord hath giuen it vntounto vsus, becauſe it maketh glad the heart of man,Pſal. 104.15.Ps 104:15 as it is Pſal. 104.15. But here exceſſe alſo is to be auoided, leſt in ſtead of refreſhing the ſpirits, we doe oppreſſe them; for it is but a bad change, if we turne our ſorrow into ſinne; dull melancholie, into merrie madneſſe, and griefe of heart, into griefe of conſcience.

But it is not only lawfull to vſe theſe creatures for neceſſitie,§. Sect. 6. VVine and ſtrong drinke may be lawfully vſed for honeſt delight. but alſo for honeſt delight, and that not onelyonly in Chriſtian and religious feaſting, when for ſome publike benefit we offer vntounto God publike thankes and praiſe, but alſo in louelove feaſts and ciuill meetings, for the maintenance and increaſe of amitie and friendſhip amongſt neighboures. Of the former,1. King. 8.63. Nehem. 8.10.1 Kgs 8:63Neh 8:10 we hauehave an example in the dedication of the Temple, 1. King. 8.63. and at the reſtoring of the law, Nehem. 8.10. And of the latter, in that mariage feaſt which Chriſt graced with his preſence, when he forbad not the liberall vſe of wine, but contrariwiſe, himſelfe miraculouſly turned water into wine, that the feaſt might be furniſhed with ſufficient plentie:Ioh. 2.7.John 2:7 Iohn 2.7. But heere alſo euerie man is to meaſure and ſtint his appetite, and ſo to obſerue friendſhip and amitie as that he doe not neglect Chriſtian ſobrietie and temperance; and becauſe particular rules for direction cannot bee ſet downe in this behalfe, in regard that one mans ſtomacke and health requireth a larger allowance, and another mans is ſatisfied and contented with leſſe, therefore we are to keep vsus to the generall rules, that is, that wee doe not abuſe theſe creatures vntounto ſurfetting and drunkenneſſe, nor yet ſo glutte and ouercharge our ſelues that thereby we be diſabled from performing any action of pietie and Chriſtianitie, as hearing the word, prayer, holy conference, or elſe the duties which we ought to performe in our particular callings.

p. 83CHAP. II. That drunkenneſſe is a vice condemned by God and man.

ANd thus much for the lawfull vſe of theſe creatures:§. Sect. 1. Of drunkennes, and what it is. whereby it appeareth that howſoeuer the abuſe is hatefull, yet their lawfull vſe is not to be reiected; neither are we to approue Lycurgus practiſe, who becauſe the people were addicted to drunkenneſſe, cauſed all the vines in the countrie to bee cut downe and ſpoiled: for hee ſhould hauehave done better (as Plutarch ſaith) if hee had digged a well neere vntounto eueryevery vineyard,Plutarch. de audiend. Poetis. that the hot furie of Bacchus might bee tempered and corrected with the milde cooleneſſe of the watrie Nymphs. Now contrariwiſe they are abuſed when as they are ſpent in drunkenneſſe, intemperancie and exceſſe. For men ſinne in the abuſe of theſe creatures two waies: firſt by drunkenneſſe, when by immoderate ſwilling and tipling they are depriued of the vſe of their reaſon, vnderſtanding, and memorie; ſo as for the time, they become like vntounto beaſts. Secondly by exceſſe, when as they addict themſelues to much drinking, and make it their vſuall practiſe to ſit at the wine or ſtrong drink; neither are they alone to be eſteemed as drunkards who depriue themſelues of the vſe of reaſon, and become brutiſh; but thoſe who take their chiefe pleaſure in drinking and carouſing, though their braine will beare it without any great alteration; as afterwards ſhall appeare.

And thus you ſee what drunkenneſſe is.§. Sect. 2. Drunkenneſſe condemned as a great ſinne, 1. by God himſelfe. Which that wee may auoide and abhorre, wee are to know that it is condemned as a great euill, and hainous tranſgreſſion both in the high court of heauen, and in the inferiour courts of mens conſciences. The Lord chiefe Iuſtice of heauen and earth hath pronounced his ſentence of eternall woe and malediction, againſt thoſe who are found guiltie of this crime, as appeareth, Eſa. 5.11.Eſa. 5.11.Isa 5:11 Woe vntounto them that riſe vp early to follow p. 84drunkenneſſe, and vntounto them that continue vntill night, till the wine doe inflame them, Eſa. 28.1.Isa 28:1&c. So Eſa. 28.1. Woe to the crowne of pride the drunkards of Ephraim, &c. Which fearfull woe that it might not bee inflicted vponupon his ſubiects, hee hath admoniſhed them to auoide the ſinne, that ſo they may eſcape the puniſhment.Luk. 21.34.21.Luke 21:34Luke 21:21 So Luk. 21.34. Take heed to your ſelues leſt at any time your hearts bee oppreſſed with ſurfetting and drunkenneſſe, and cares of this life; and leſt that day come vponupon you at vnawares. And Epheſ. 5.18.Eph. 5.18.Eph 5:18 Be not drunke with wine wherein is exceſſe.

And thus you ſee what fauour this vice findeth at the barre of Gods iudgement.§. Sect. 3. 2 Jt is condemned by mē: 1. by Chriſtians. Neither hath it any more countenance or allowance in the court of mens conſciences: for all men both Chriſtian and Heathen by the cleere ſhining light of grace, and the twilight of nature, hauehave condemned drunkenneſſe as an odious vice.Adſacras virg. Auguſtine ſaith, that ebrietas eſt flagitiorum omnium mater, culparum que materia, &c. Drunkenneſſe is the mother of outrages, the matter of faults, the roote of crimes, the fountaine of vice, the intoxicater of the head, the quelling of the ſenſes, the tempeſt of the tongue, the ſtorme of the bodie, the ſhipwracke of chastitie, loſſe of time, the voluntarie madneſſe, the ignominious languor, the filthineſſe of manners, the diſgrace of life, the ſhame of honeſtie, the corruption of the ſoule. And again, Ebrietas eſt blandus daemon, dulce venenum, ſuaue peccatum, quam qui habet ſeipſum non habet, quam qui facit, peccatum non facit, ſed totus eſt peccatum. Drunkenneſſe is an alluring diuell, a pleaſing poyſon, a ſweete ſinne, which who ſo keepes, loſeth himſelf; and which who ſo doth, may be ſaid not ſo much to ſinne, as to bee turned into ſinne. Lib. de Poenit.And in another place: Ebrioſus cum abſorbet vinum, abſorbetur à vino, abominatur à Deo, deſpicitur ab angelis, decidetur ab hominibus, destituitur à virtutibus, confunditur à daemonibus, conculcatur ab hominibus: When the drunkard deuoureth wine, hee is deuoured of wine, he is abominable to God, deſpiſed of the angels, ſcorned of men, abandoned of vertue, confounded by the diuels, trampled vnderunder mens feete. Chryſoſtom asketh this queſtion:Tom. 5. col. 14. Quid ebrietate miſerabilius, &c. What is more miſerable then the ſinne of drunkenneſſe, ſeeing the liuing creature by drunkenneſſe becommeth as it were dead. It is a voluntarie p. 85diuell, a diſeaſe without pardon, a crime without excuſe, the common opprobrie of nature, &c. It were ouer long to recite all which is ſpoken by holy men to this purpoſe: but this ſhall ſerue for a taſte.

But it is no marueile that Chriſtians hauehave cleerely diſcerned the vglineſſe of this vice,§. Sect. 4. 2 By Heathens and Pagans. being illuminated by the light of Gods word, ſeeing the Heathens themſelues hauehave diſcouered the fouleneſſe of it, by the light of nature. Pittacus made a law,Laert. lib. 1. c. 5. that whoſoeuer committed any crime in the time of his drunkenneſſe ſhould receiue double puniſhment. Solon enacted, that if the Prince were found drunken,Patric. de regn. lib. 6. he ſhould be puniſhed with death. It was ordained as a law amongſt the Indians,Alex. ab Alex. lib. 3. cap. 11. that if any woman would venture to kill that King who was giuen to drunkenneſſe, ſhould for her reward marrie his ſucceſſor. Seneca calleth drunkenneſſe,Epiſt. 83. a voluntarie madneſſe; affirming it … bee a ſottiſh follie, not to know the meaſure of a mans owne ſtomacke. Plutarch ſaith, that eueryevery modeſt and honeſt man will auoid drunkenneſſe, Plutarch. moral. tom. 2. de Garrul.becauſe as anger is coſen germane to madneſſe, ſo drunkenneſſe is a cohabitant; and as much as it is better then madneſſe, becauſe it is of ſhorter continuance, ſo much it is worſe, in regard that it is voluntarie: for whereas madneſſe thruſteth in by violence, this is willingly intertained.

CHAP. III. That the drunkard ſinneth hainouſly againſt God.

ANd well doth the vice of drunkenneſſe deſerue to be thus condemned both of God and men,§. Sect. 1. The hainouſnes of this ſinne of drunkenneſſe, and the manifold euils which it containeth. ſeeing it hath in it all reſpects of euill, both the euill of ſinne, and alſo the euill of puniſhment. The euill of ſinne, both as it is in it ſelfe ſinfull, and alſo as it is the cauſe of other ſinnes. It is in it ſelfe ſinful, as may appeare by a threefold relation which it hath to diuers obiects: for the drunkard grieuouſly ſinneth, 1. againſt God, 2. againſt his neighbour, 3. againſt himſelfe. And of theſe I will ſpeake ſeuerally; in handling whereof, it is not to p. 86be expected that I ſhould obſerue a diſtinct proprietie, in referring particulars to their generall heads, for as much as manie of them are coincident one with another, and in a diuers relation may diuerſly be referred; onelyonly I thought good to propound this diuiſion, that wee may proceed in ſome order.

Firſt then the drunkard grieuouſlie ſinneth againſt God, and that in diuers reſpects.§. Sect. 2. 1. The drunkard grieuouſly ſinneth againſt God. Phil. 3.19.Phil 3:19 Firſt by committing againſt him one of the worſt kinds of Idolatrie, in that he maketh his bellie his god, as it is Phil. 3.19. Wherof it is that gluttons and drunkards are vſually called bellie-gods, becauſe they better louelove it, and more diligently ſerue it, and more carefully pleaſe it, then God himſelfe.

Secondly,§. Sect. 3. Drunkennes maketh men vnfit for Gods ſeruice. therby they doe ſo oppreſſe the heart, loade the ſtomacke, and dull the ſpirits, that they are altogether vnfit to performe vntounto God any part of his worſhip and ſeruice; for if the Lord will be worſhipped in ſpirit and truth, how farre are they from worſhipping God aright, who hauehave not ſo much as the vſe of their reaſon and vnderſtanding? If more then accuſtomed ſobrietie, yea ſometimes faſting and totall abſtinence, be required when we powre forth our ſoules vntounto God in prayer, that wee may be the better fitted for this holy action; how ill are they diſpoſed for this exerciſe, whoſe ſtomackes are ſurcharged, and braines diſtempered, with wine and ſtrong drinke? If ſuch bee our weakeneſſe and infirmitie, that when we come faſting to the hearing of the word, we are often ouertaken with drowſie dulneſſe; what can be expected of thoſe whoſe heads are intoxicated with fumes and drunken vapours, but blockiſh deadneſſe, and more then brutiſh drowſineſſe? The conſideration whereof ſhould make all Chriſtians abhorre this vice: for if it bee eſteemed an odious thing that a ſubiect, being to conferre with his Prince about important affaires, ſhould come vntounto him in his drunkennes; how abominable is his practiſe, who being to come into Gods preſence, either to ſpeake vntounto him by prayer, or to heare the Lord ſpeaking vntounto him in the Miniſterie of the word, is ſo oppreſſed with drinke, that hee is more fit to ſleepe then to heare, or ſpeake, and to diſgorge p. 87his ſtomack, then to powre forth his ſoule before God? Now theſe actions are not ſeldome to be performed,1. Theſ. 5.17.1 Thess 5:17 but they muſt be the Chriſtians continuall exerciſe; and therefore that hee may the better performe them, he muſt obſerue continuall temperance and ſobrietie.

Thirdly,§. Sect. 4. 3. They greſly abuſe Gods creatures. they ſinne againſt God in the vngratefull abuſe of his creatures; for whereas the Lord hath allowed vntounto them a large portion, and beſtowed vponupon them his gifts, with a bountiful hand, to the end that hereby he may mooue them to louelove, ſerue, and praiſe him, with greater cheerefulneſſe; they contrariwiſe abuſe theſe benefits to ſurfetting and drunkenneſſe, whereby they diſhonour God, deſtroy their bodies and ſoules, whollie diſable themſelues for Gods ſeruice, and are altogether fitted for the ſeruice of ſinne and Satan. And thus drunkards ſinne directly againſt the Maieſtie of God himſelfe. The which their ſinne is fearefullie aggrauated by the circumſtance of time, if they then continue in drunkenneſſe and voluptuous exceſſe, when the Lord by his iudgements and afflictions, either threatned or inflicted vponupon themſelues, or their neighbours, or the whole Church and common wealth, doth call them to faſting, mourning, and humiliation. And this the Lord condemneth in the people of Iſrael, Eſa. 22.12.13.Eſa. 22.12.13.Isa 22:12Isa 22:13 And in that day the Lord God of hoſts did call vntounto weeping and mourning, and to baldnes, and girding with ſackecloth. And behold ioy and gladnes, ſlaying oxen, and killing ſheepe, eating fleſh, and drinking wine, eating & drinking, for to morrow we ſhal die. So Amos 6.6.Amos. 6.6.Amos 6:6 They drinke wine in bowles, and anoint themſelues with the chiefe oyntments; but no man is ſerie for the affliction of Ioſeph.

CHAP. IIII. That the drunkard ſinneth grieuouſly againſt his neighbours, and that both publikely and priuately.

BVt as the drunkard ſinneth againſt God;§ Sect. 1. How the drunkard ſinneth againſt his neighbours, and againſt the Common-wealth. ſo alſo againſt his neighbours; and that both generally againſt the whole Church and common wealth, and particularly againſt priuate perſons. He that is giuen to this p. 88ſinne of drunkennes, ſinneth againſt the common-wealth, in that he ſo diſableth himſelfe that he cannot performe any good ſeruice to his countrie: for a drunkard can neither bee good Magiſtrate, nor good ſubiect, ſeeing hee cannot rule others that cannot rule himſelfe, nor yet manage well the ſword of iuſtice, ſeeing oftentimes he is ſo beſotted, and depriued of the vſe of reaſon, that hee can put no difference betweene the ſword and the ſcabberd, betweene the innocent and offenders. And therefore not vnfitly did the poore woman who had receiued an vniuſt ſentence from Philip King of Macedon in the time of his drunkenneſſe, make her appeale, and being demanded to whom ſhee appealed, ſeeing hee was ſupreme Iudge; I appeale, ſaid ſhee, from thee vntounto King Philip when he is ſober. And as he cannot rule, ſo he cannot obey; for when the drunkard is ſcated vponupon the ale bench, and hath got himſelfe betweene the cup and the wall, he preſently becommeth a reproouer of Magiſtrates, a controller of the State, a murmurer and repiner againſt the beſt eſtabliſhed gouernment: and ſuch an inſolent pride and ouerweening conceit of his wiſedome doe the ſpirits of wine and ſtrong drinke infuſe into him, that hee thinketh a whole Court of Parliament may more eaſilie erre in their long deliberated decrees, then he in his preſent and raſh verdict.Plutarch. Apotheg. To this accordeth Plutarchs ſtorie of certaine young men, who hauing bitterly inueighed againſt King Pyrrhus, when they were amongſt their cups, were for this offence brought before him; and when they could make no apologie for themſelues, ſeeing they could neither denie the fault, nor defend it; one of them ſtepped forth and confeſſed the truth in this manner: It is true, ſaid hee, O King, that wee ſpoke all this againſt thee, & much more bitterly ſhould wee hauehave exclaimed, had not our wine failed vsus. Againe, he offendeth againſt the whole cōmon-wealth, as hee is a diſordered perſon, a diſturber of the peace, a common corrupter of manners; and laſtly, as he is a gluttonous deuourer of the fat of the land, in which reſpect he is more pernicious to a State, & more fit to bring a cōmon dearth, then either canker-worme or caterpiller; for they deſtroy the fruite of the earth when it p. 89is in the fields, but theſe when it is ſafely brought into the garners, and priuiledged from the danger of other vermine, inſatiably deuoure it.

And as they thus offend againſt the whole State,§. Sect. 2. How the drunkard ſinneth againſt ſtrāgers. ſo againſt particular and priuate perſons; and that both ſtrangers, and ordinarie acquaintance, and thoſe alſo of their owne familie. Againſt ſtrangers: for the drunkard in his cups is proud, inſolent, diſdainfull, furious, apt to offer all manner of iniuries and outrages; he is readie to quarrel with eueryevery one he meeteth, to defloure maides and defile wiues, as afterwards ſhall appeare. He is a corrupter of all that keepe him companie, by his example alluring them to the like exceſſe and riot; for this priuiledge he hath aboue many other ſinners, that he ſeldome goeth to hell alone, for euen when hee is vnable to ſtand, he pulleth downe others with him into the pit of deſtruction.

But as the drunkard is many waies iniurious to his neighbours,§. Sect. 3. Drunkenneſſe vſually accompanied vvith backbiting and ſlandering. ſo eſpecially by backbiting, ſlandring, and reuealing of all ſecrets. For as drinking looſeneth the ſinewes, ſo alſo it ſetteth the tongue at libertie, ſo that it blurteth out all the hidden ſecrets of the heart. If he hauehave long ſmothered deepe conceiued malice againſt any man, then hee diſcouereth it in his drunkenneſſe, by his diſgracefull and opprobrious ſpeeches; if hee hauehave any ſecret committed vntounto him, though it importeth the State, yea the life of his neighbour, he is then readie to publiſh it. According to that of the Poet: Arcanum demens detegit ebrietas. Virgil. de vin. & ven.For as his exceſſiue drinking will not ſuffer him to keepe his meate in his ſtomacke, ſo neither will it ſuffer him to keepe a ſecret in his minde. Neither is it any great wonder that he is thus iniurious to others, ſeeing he offreth as great wrong to himſelf, being not able amongſt his cups to keepe his owne counſell, in matters which moſt neerely concerne him: for as it is well ſaid,Plutarch. mor. vol. 2. de Garr. That which is in the heart of a ſober man, is in the tongue of a drunkard. In regard whereof another truly ſaith, that vinum eſt animi ſpeculum: Wine maketh the heart tranſparent, ſo as the ſtanders by may eaſily diſcerne it: and therefore it is needleſſe to bring the drunkard to the rack, ſeeing hee will be as quickly p. 90drawne to vnbowell his chiefeſt ſecrets, if he be brought to the Tauerne.

And thus the drunkard ſinneth againſt all men;The drunkard ſinneth againſt the poore. but more ſpecially he ſinneth againſt the poore, in that by his great expence in exceſſiue drinking, hee hath not wherewith to relieue them, and ſo robbeth them of their due allowance: for his ſuperfluitie was not giuen him of God that hee ſhould conſume it in riotous tipling, but that he ſhould giuegive drinke to the poore thirſtie, and bread to the hungrie.

But as hee that is addicted to drunkenneſſe is bad abroad,§. Sect. 4. The drunkard principally ſinneth againſt his owne familie. ſo at home hee is worſt of all; and as hee is readie to offer wrong to all men, ſo he is moſt iniurious to his owne familie, wife, children, and ſeruants. For when he is abroad he maketh hauock of al, he conſumeth that allowance which belongeth to the whole houſehold, hee ſwalloweth downe his wiues portion, and childrens patrimonies, yea whileſt he pampereth himſelfe he defraudeth their bellies, and out of their penurie and want he maintaineth his owne ſuperfluous exceſſe. And yet better it were hee ſhould ſtay ſtill abroad, then by comming home trouble the whole famile: for if hee be able to ſpeake, he ſpendeth his time in ſcolding and railing, or offenſiue ribauldrie; if he be able to moue, he either fighteth and brauleth with thoſe who are about him; or if he be poſſeſſed with a more gameſome furie, hee vſeth ſuch apiſh geſtures, and ridiculous behauiour, as that ſometimes hee extorteth from his beſt friends a wofull ſmile, and prouoketh laughter from heauie hearts. So that as the drunkard when hee is abroad plaieth the theefe, in robbing all of their due who belong vntounto him, ſo at his comming home he ſheweth himſelf, either a lion or an ape, a tyrant or a foole; that I may ſay nothing of his ſluttiſh filthineſſe, whereby he maketh himſelfe loathſome to his neereſt and deareſt friends; of which the Prophet plainly ſpeaketh,Eſa. 28.8.Isa 28:8 Eſa. 28.8.

p. 91CHAP. V. That the drunkard ſinneth most grieuouſly againſt himſelfe.

ANd thus you ſee how grieuouſly the drunkard ſinneth againſt his neighbours.§. Sect. 1. The drunkard moſt grieuouſly ſinneth againſt himſelfe. But as hee is bad to all others, ſo he is worſt vntounto himſelfe: for he that is addicted to this vice, draweth vponupon him innumerable euils, and theſe are either temporall or ſpirituall. The temporall euils reſpect the whole perſon, or more ſpecially either the ſoule or the bodie. The euils which concerne the whole perſon are diuers. Firſt, hereby hee ſo diſableth himſelfe,1. He is made vnfit for his calling. that he is altogether vnfit to performe the duties of his calling; for the moſt of his time he ſpendeth in idleneſſe, and (as they call it) good fellowſhip; and that which remaineth cannot profitably be imploied for any good vſe, ſeeing neque mens, neque pes officium faciet, all his parts are ſo diſordered and diſabled, that neither his minde nor any member of the bodie can doe their dutie. And therefore as he ſpendeth the after noones and the greateſt part of the night in drinking, ſo he is faine to ſpend the morning in ſleeping; in regard whereof the prouerbe is verified: Ebrius non vidit ſolem orientem: The drunkard ſeldome ſeeth the Sunne riſing. Yea hee doth by his exceſſiue drinking, not only bring vponupon himſelfe a drowſie ſleepineſſe, but alſo a ſenſeleſſe deadneſſe, vntounto any good action. And as his bellie is an vnſatiable graue to burie his drinke, ſo his drinke is as it were a graue wherein he is buried; in regard whereof one truly ſaith,Auguſt. lib. de Poenit. that ebrioſus quum abſorbet vinum, abſorbetur à vino: Whileſt the drunkard deuoureth wine, he is deuoured of wine, ſeeing nothing remaineth of a man but a ſenſeleſſe trunck and filthie carcaſe. VntoUnto which alſo the Prophet Eſay alludeth, chap. 28.7.Eſa. 28.7.Isa 28:7 for ſetting downe the ſinne of the prieſts and falſe prophets, and their vtter neglect of all good duties, hee ſaith, that they erred through ſtrong drinke, and were ſwallowed vp of wine. Yea euen the Heathen man diſcerned this by the light of nature, p. 92where ſpeaking of the Grecians ſurpriſing Troy in the time of the Troianes drunkennes,Ʋirg. Aeneid. 2. l. 265. he ſaith, Inuadunt vrbem ſomno vinoque ſepultam: They aſſaulted the Citie which was buried in ſleepe and wine. So that they who giuegive themſelues to this vice, are no more able to performe any good duties of their callings, then thoſe who are dead and buried be able to doe the workes of the liuing. And hence it is that as the Lord reſtraineth all men from this ſinne: ſo eſpecially Magiſtrates and Miniſters,Luk. 21.34.Luke 21:34 becauſe their callings are of greaeſt vſe and importance, and therfore their neglect of them moſt pernicious, both to Church and Common-wealth. To this purpoſe is that,Pro. 31.4.Prov 31:4 Pro. 31.4. It is not for Kings, O Lemuel, it is not for Kings to drinke wine, nor for Princes ſtrong drinke, 5. Leſt hee drinke and forget the decree, and change the iudgement of the children of affliction. So the Prieſts and Leuits were prohibited the vſe of wine and ſtrong drinke vponupon the penaltie of death, when they were to come into the Tabernacle of the congregation, to execute the office of the Prieſthood,Leu. 10.9.Lev 10:9 Leuit. 10.9. And the Nazarites alſo who had dedicated themſelues to Gods ſeruice,Num. 6.3.Num 6:3 as appeareth, Num. 6.3. which commandement when the prieſts neglected, they ſhamefully erred out of the waie of truth, failed in viſion, and ſtumbled in iudgement, as we may ſee,Eſa. 28.7.Isa 28:7 Eſa. 28.7. The like care the Lord hath ſhewed in reſtraining the Miniſters of the Goſpell from this vice; for where he deſcribeth what manner of men he would hauehave choſen into the Miniſterie, he ſtill requireth that they be ſober, temperate,1. Tim. 3.3.8. Tit. 1.7.1 Tim 3:31 Tim 3:8Titus 1:7 and not giuen to exceſſe and drunkenneſſe. 1. Tim. 3.3.8. Tit. 1.7.

Secondly,§. Sect. 2. 2. The drunkard diſgraceth his profeſſion and expoſeth himſelfe to contempt. the drunkard diſgraceth himſelfe and his profeſſion, and expoſeth his name and perſon to the iuſt contempt and reproch of all: for whereas he profeſſeth that hee is a Chriſtian, who hath his part in Chriſt and his merits, in this his practiſe he clearly prooueth that he is nothing leſſe; for a true Chriſtian is a child of the light, and walketh in the light: 1. Theſ. 5.5.7.1 Thess 5:51 Thess 5:71. Theſ. 5.5. But the drunkard is the child of darkneſſe, and the workes which he worketh are workes, not of the day but of the night, verſ. 7. A true Chriſtian is religious and full of pietie, but the drunkard is ſo farre from this, that he hath not p. 93ſo much as common honeſtie; for they who walke honeſtly, as in the day, they doe not walke in gluttonie and drunkenneſſe, Rom.Rom. 13.13.Rom 13:1313.13. The true Chriſtian hath forſaken and mortified the luſts of the Gentiles, for Chriſtianitie and Paganiſme can neuer agree together; but the drunkard ſtil walloweth in them, for the luſts of the Gentiles wherein they walked, were wantonnes, vncleannes, drunkennes, gluttonie, drinkings, and in abominable idolatries. As it is, 1. Pet. 4.3.1. Pet. 4.3.1 Pet 4:3 Thoſe vntounto whom the grace of God hath appeared, are taught thereby to denie vngodlineſſe and worldly luſts,Tit. 2.12.Titus 2:12 and to liue ſoberly and righteouſlie and godly in this preſent world; and therefore they who ſpend their time in intemperance, ſurfetting, and drunkennes, hauehave not had ſo much as a glimpſe of this grace which bringeth ſaluation ſhining vntounto them. Whoſoeuer then profeſſeth Chriſtianitie, and yet liueth in drunkennes, he prooueth himſelfe a plaine diſſembler, in making ſhew of that he is not, and his profeſſion doth not grace him, but he diſgraceth his profeſſion; for whatſoeuer ſhew hee may ſeeme to make of pietie and honeſtie, when he is in his deuouter kinde of drunkenneſſe, yet no wiſe man eſteemeth his words of any credit, ſeeing he is an inordinate perſon in his whole carriage, who hath no rule ouer himſelfe, and is readie to bleſſe & curſe, to pray and blaſpheme, to vtter holy ſpeeches, and filthie ribauldrie with the ſame breath.

Thirdly,§ Sect. 3. The drunkard maketh himſelfe a ſlaue to his vice. the drunkard by his much tipling maketh himſelfe a ſlaue to his vice, and by long cuſtome bringeth ſuperfluitie into vrgent neceſſitie: for as it is in other ſinnes ſo in this; before it is admitted, it creepeth and croucheth, flattereth and allureth, like a lowlie vaſſall; but being entertained, it ſtraight ſheweth it ſelfe, not onelyonly a maſter, but alſo a Lordly tyrant, which raigneth and ruleth with great inſolence. Firſt ſinne is committed, then practiſed, and often practiſe bringeth cuſtome, and cuſtome becommeth a ſecond nature, and hath in it the force of a law which muſt be obeyed, not in courteſie, but vponupon neceſſitie. And as this is true of all ſins in generall; ſo eſpecially it is verified in this ſinne of drunkenneſſe; for firſt men drinke for thirſt, then for delight, then for wantonneſſe, and ſo by much bibbing they bring themſelues p. 94to ſuch an vnſatiable thirſt, that they cannot ſit without the cup at their elbow.

Fourthly,§. Sect. 4. The drunkard maketh himſelfe vvorſe then a beaſt. where as man by creation is the moſt excellent of all the creatures, being created according to Gods owne image, by this vice hee maketh himſelfe equall with the beaſts, for he is depriued thereby, not onelyonly of pietie, but of humanitie, euen of his vnderſtanding and reaſon, wherein hee differeth from a beaſt farre more then in his outward ſhape; yea in truth in diuers reſpects he maketh himſelfe inferiour to the brutiſh creatures, for he much more degenerateth from the excellencie of his creation; hee depriueth himſelfe, not onelyonly of the vſe of his reaſon, but alſo of his ſenſes, not of his vnderſtanding alone, but of his ſtanding and motion alſo; for when he ſtandeth, he is readie to fall, and when he mooueth, he reeleth and ſtaggereth. Laſtly, he is farre more intemperate then almoſt any beaſt; for when they hauehave eaten ſufficient, they will eate no more, and when they hauehave drunke to quench their thirſt, and to ſatisfie nature, they cannot bee forced by any violence to drinke againe; whereas theſe tiplers drinke double and treble more then they neede, and not onelyonly ſatisfie nature, but alſo glut and oppreſſe it with ſuperfluitie.

Laſtly,§. Sect. 5. Drunkenneſſe bringeth pouertie. this ſinne bringeth men to pouertie and want, for they conſume their wealth at the wine, and ſwallow downe their whole eſtate, and ſo it commeth to paſſe, that hauing ſpent all in ſuperfluities, in the end they want neceſſaries, and becauſe in their youth they will drinke nothing but wine, they are oftentimes conſtrained in their old age to drinke water. So it is ſaid, Prou. 21.17. He that loueth paſtime ſhall be but a poore man, and he that loueth wine and oyle ſhall not be rich. And Pro. 23.21.Pro. 21.17.23.21.Prov 21:17Prov 21:23Prov 21:21 The drunkard and the glutton ſhal be poore, and the ſleeper ſhall be clothed with rags.

And theſe,§. Sect. 6. The drunkard ſinneth againſt his ſeuerall parts, and firſt againſt his ſoule. with many more euils, this vice bringeth to the whole man. Beſides which common miſchiefes it is alſo pernitious to his ſeuerall parts: for firſt it infatuateth the vnderſtanding, peruerteth the will, and corrupteth all the affections. To this purpoſe one ſaith: Vbi regnat ebrietas ratio exulat, intellectus obtunditur, conſilia deuiant, iudicia ſubuertuntur: p. 95Where drunkenneſſe raigneth as King, there reaſon is baniſhed as an exile, the vnderſtanding is dulled, counſell wandreth, and iudgement is ouerthrowne. With this accordeth Seneca his definition of drunkenneſſe: Nihil aliud eſt ebrietas quàm voluntaria inſania: Drunkenneſſe is nothing elſe but a voluntarie madneſſe: Extende in plures dies illum ebrium habitum, nunquid de furore dubitabis? If this drunken habite bee continued for many daies together, who would make any doubt but that the partie were out of his wits? Nunc quoque non eſt minor, ſed breuior: But take it as it is, and it is no leſſe madneſſe then frenzie, but only ſhorter. Although then drunkenneſſe be not direct madneſſe, yet to ſpeake the beſt, it is a temporarie forfeiture of the wits; and in this it muſt needes be confeſſed to be worſe then frenzie, in that this is violent, that voluntarie; this the euill of puniſhment, but that the euill of ſinne. Yea this vice doth not only rob men of reaſon, but alſo of common ſenſe, ſo as they can neither preuent future danger, nor feele preſent ſmart. And this the Wiſe man in liuely manner expreſſeth, Prou. 23.24. where hee ſaith,Prou. 23.34.35Prov 23:34Prov 23:35 that the drunkard ſhall be as one that ſleepeth in the middeſt of the ſea, and as he that ſleepeth in the top of the maſt. 35. They hauehave ſtricken me, ſhall he ſay, but I was not ſicke; they hauehave beaten me, but I knew not when I awoke: therefore I will ſeeke it yet ſtill. A notable example hereof wee hauehave in Lot, who was ſo beſotted with drinke, and depriued of ſenſe and reaſon, that vnwittingly he committed inceſt with his owne daughters,Gen. 19.35.Gen 19:35 neither knowing when they lay downe, nor when they roſe vp. So that whileſt drunkenneſſe laſteth it hath the ſame operation with deadly poiſon; for it intoxicateth the braine, benummeth the ſenſes, infeebleth the ioints and ſinewes, and bringeth a man into a temporarie lethargie. Hence it is that Cyrus in his childhood being asked by his grandfather Aſtiages, Xenoph. in padia Cyri. lib. 1.why at the feaſt hee did not drinke wine; returned this anſwere full of wittie ſimplicitie; Becauſe (ſaid he) I tooke it to bee poiſon: for at the laſt feaſt I obſerued that thoſe who drunke of it, were ſoone after depriued of their vnderſtanding and ſenſes. Whereby appeareth the odiouſneſſe of this ſinne: for if it bee a hatefull thing for a man to wound his p. 96owne fleſh, and wilfully to maime the members of his bodie; how abominable is it to wound the minde it ſelfe, and to offer violence againſt our reaſon and vnderſtanding? If it be a crime to offer violence againſt the ſubiects, then ſurely to lay violent hands vponupon the King himſelfe, and to pull him out of his regall throne, muſt needes be condemned as outragious wickedneſſe.

And thus the drunkard ſinneth againſt his owne ſoule.§. Sect. 7. How the drunkard ſinneth againſt his body: 1. by deforming it. Propert. lib. 2. eleg. vlt. Neither is he a better friend or leſſe iniurious to his bodie: for firſt he deformeth it and defaceth that goodly feature, in which it was created; according to that, Vino forma perit, vino corrumpitur aetas: By wine beautie periſheth, and the vigour of age is diſabled. Neither is there almoſt any part of the bodie which is not diſordered and deformed with this vice of drunkenneſſe; their eyes become red, their face is inflamed, their breath noiſome, their ſpeech ſtammering, their bodies ſtaggering, their geſtures apiſh, and all their actions fooliſh. And hence it was that the Lacedemonians vſed to ſhew vntounto their children their Helots and ſlaues in the time of their drunkenneſſe, thinking that their vgly deformitie both in bodie and minde would be an effectuall argument to make them lothe this vice, which euen at the firſt view ſhewed ſo odious.

Secondly,§. Sect. 8. 2. It diſableth and weakneth the bodie. as it deformeth the bodie; ſo alſo it diſableth it, turning ſtrength into weakneſſe, and health into ſickneſſe. For as the earth it ſelfe with too much moiſture is turned into bogges and quagmires; ſo alſo is the bodie thereby wholly corrupted, and (through the redundance of humours, the naturall heate being extinguiſhed) is brought vntounto grieuous diſeaſes, as dropſies, gouts, palſies, apoplexie, and ſuch like. So that euen in this reſpect the drunkard buyeth his beaſtly pleaſure at a high rate:Senec. epiſt. 59. for, as one ſaith, Ebrietas vnius horae hilaram inſaniam, longi temporis taedio penſat: Drunkenneſſe requiteth one houres merry madneſſe, with a long and tedious time of ſorrow and repentance. As therefore ſobrietie and temperance is the beſt nurſe to preſerue health and continue ſtrength; ſo drunkenneſſe, exceſſe and ſurfetting are the ſpeedieſt meanes to ouerthrow thē, and the readieſt way which a p. 97man can take to come with poſting haſte to immature age and vnnaturall weaknes.

Laſtly, it ſhortneth the life and bringeth vntimely death.§. Sect. 9. Drunkenneſſe ſhorteneth the life and bringeth vntimely death. For to ſay nothing of thoſe dangers vntounto which they expoſe themſelues, by quarelling and brauling in the time of their drunkennes, in which many hauehave periſhed, and to paſſe them ouer who hauing loſt the ſterne of reaſon, wherewith they ſhould guide themſelues, hauehave as it were daſhed againſt vnhappie accidents, and ſo made ſhipwrack of their liues; ſome on the land, ſome in the water, ſome in the ſtreetes, and ſome in the ditches; how many are there who hauehave drunke themſelues dead, and hauehave preſently died, with the weapon as it were in their bellie? ſo that there needed not any Iurie to go vponupon them, to finde out the cauſe of their death, it being no more ſudden, then the cauſe apparant. Whoſe deaths charitie it ſelfe muſt needes iudge moſt miſerable, ſeeing they die in their ſins, and are taken away in Gods iuſt wrath, euen whileſt they are ſacrificing their ſoules vntounto Satan. But yet ſmall is the number of thoſe who periſh in this apoplexie of drunkenneſſe, in compariſon of thoſe multitudes whom it linggringly conſumeth; for it doth by little and little quench the naturall heate, and drowne the vitall ſpirits, and ſo leadeth men though not by ſo direct a paſſage, yet but a little way about to their graues, as certainly though not ſo ſpeedily. For it bringeth cruditie to the ſtomacke, and ach to the head, rheumes, impoſtumes, gouts, conſumptions, apoplexies, whereof men periſh: and ſo howſoeuer drunkenneſſe is not the mother, yet it is the grandmother of their death, though men are aſhamed (like vpſtarts in our times) that it ſhould deriue it pedigree ſo farre, for ſo baſe a kinred, & therfore intitle it after the name of the next parent. Neither in truth can there be any cauſe alleaged y^t maketh this our age ſo weak, diſeaſed, and ſhort liued, which beareth greater ſway in producing theſe miſerable effects, then drunkenneſſe and intemperance. It is true indeede that the world now waxing old, and as it were horeheaded, cannot generate children of ſuch ſtrength and vigour, as it did in the time of youth, and full ſtrength; and therefore we muſt needes decline, as the world p. 98declineth. It is true alſo that the mother earth is infeebled with much bearing, and hath her ſtrength much abated with ſo innumerable child-birthes, and being now come to her cold melancholie age, cannot bring forth her fruites ſo full of vertue and ſtrength, and ſo fit for the nouriſhment of our bodies, as ſhee did in former times; but that there ſhould be ſuch a change ſo ſuddaine and ſo extraordinarie, and that there ſhould be ſuch great difference in health, and ſtrength, and long life, betweene this our age, and that which went next before; it can be imputed vntounto nothing more then this, that now drunkenneſſe and intemperance is after an extraordinarie manner increaſed, whereby the naturall and vitall heate of men is drowned and extinguiſhed, before it bee neere ſpent, like a candle caſt into the water, before it bee halfe burned. If then wee thinke it a fearefull ſinne for a man to murther himſelfe, and by laying violent hands on his owne perſon to ſhorten his life; then let vsus not eſteeme drunkenneſſe as a ſmall offence, ſeeing it produceth the ſame effects, though by other meanes and inſtruments, and bringeth our bodies to the ſame vntimely death, although it bee by a diuers way.

And theſe are the temporall euils which the drunkard bringeth vponupon himſelfe,§. Sect. 10. The ſpirituall euils which drunkenneſſe bringeth. which though they be manifold and grieuous, yet are they not to be compared with thoſe ſpirituall euils, into which through a wilfull neceſſitie hee is plunged, euen whileſt hee continueth in this life. For firſt by this ſinne he excludeth himſelfe out of the number of thoſe children who are borne vntounto God by regeneration and new birth, and is ſeparated from Ieſus Chriſt, ſo as he hath no communion with him nor part in his benefits; for thoſe who are regenerate are begotten vntounto God by his ſpirit dwelling in them, and where the ſpirit of God dwelleth, there it ſheweth it ſelfe, both by mortifying the old man, and ſubduing the luſts of the fleſh, and by quickening the new man, and bringing forth the fruites of the ſpirit. Now gluttonie and drunkenneſſe are the workes of the old man, and ſpeciall fruites of the fleſh,Gal. 5.21. and 23.Gal 5:21Gal 5:23 as appeareth, Gal. 5.21. from the which Gods ſpirit doth purge and cleanſe vsus, as ſoone as hee maketh p. 99choice of our bodies to be his temples, and contrariwiſe doth adorne vsus with ſobrietie and temperance, as it is verſ. 23. ſo that they who liue in drunkenneſſe, are dead in their ſinnes, they liue not to God as being his children, ſeeing they are deſtitute of his ſpirit; but they liue to Satan,Rom. 8.14.Rom 8:14 the world, and the luſts of their owne fleſh, and remaine their vaſſals vntounto whom they doe faithfull ſeruice.Rom. 6.16.Rom 6:16

Neither are they in Ieſus Chriſt, ſeeing they walke not after the ſpirit, but after the fleſh; they hauehave not as yet put on Chriſt, ſeeing they hauehave not put off drunkenneſſe, for he will not be our garment wherein being clothed, we may appeare glorious and righteons in Gods ſight, before we caſt away from vsus the filthie ragges of the fleſh; and therefore the Apoſtle teacheth vsus, firſt to giuegive a finall farewell to gluttonie and drunkenneſſe, chambering and wantonnes, ſtrife and enuying, caſting them from vsus as polluted ragges, which are not worth our wearing, and then to take vntounto vsus Ieſus Chriſt, and put him on as our wedding garment with the hand of faith. Rom. 13.13 14.Rom. 13.13.14.Rom 13:13Rom 13:14

Secondly, as this drunkenneſſe quencheth the ſpirit,§. Sect. 11. Drunkenneſſe quencheth the gifts of the ſpirit. ſo it choaketh the gifts thereof; and therefore the Apoſtle teacheth vsus, that there muſt be an emptineſſe of wine, before there can be a fulnes of the ſpirit, Eph. 5.18. Be not drunke with wine wherein there is exceſſe, but be fulfilled with the ſpirit. Eph. 5.18.Eph 5:18For the holy Ghoſt ſcorneth to be an inmate, where drunkenneſſe is the inhabitant, and if we make our bodies with much drinking to become wine caskes, the Lord wil neuer thinke them fit veſſels to receiue his ſpirit, which is the water of life, neither will this wine of the fleſh,Ioh. 7.38.39. Baſil mag. Serm. 2. de ieiunio.John 7:38John 7:39 and water of the ſpirit be euer mingled. To this purpoſe one ſaith: Ebrietas dominum non recipit, ſpiritum Sanctum expellit, vt fumus apes abigit, ſic ſpirituales gratias crapula reijcit: Drunkēnes neither receiueth the Lord, nor retaineth his ſpirit, but as ſmoake driueth away Bees, ſo it expelleth ſpirituall gifts. Another maketh this ſimilitude. Our bodies (ſaith he) are earthie; now as by too much raine the earth is reſolued into durt and made vnfit for tillage; ſo our bodies being ouer moiſtned with exceſſiue drinking,Auguſt. de vitan. ebriet. Serm. 231. are altogether vnfitted for the ſpirituall tillage, and ſo can bring forth p. 100no good fruites of holineſſe and righteouſneſſe. Yea rather being turned into boggs and mariſhes, they are fit to breed nothing in them but vglie ſerpents, froggs, and vermine: that is, all manner of abominable ſinnes and lothſome wickedneſſe.

Thirdly,§. Sect. 12. Drunkenneſſe ſtrengtheneth the fleſh and the luſts thereof. as drunkenneſſe weakeneth the ſpirit and the gifts thereof; ſo it ſtrengtheneth the fleſh and the luſts thereof. Now we know that the fleſh, and fleſhly luſts are our mortall enemies, which continually fight againſt our ſoules, as it is 1. Pet. 2.11. ſo that the victorie of the fleſh is the Chriſtians ouerthrow,1. Pet. 2.11.1 Pet 2:11 and the welfare thereof his deſtruction. What follie therefore it it to arme our enemie againſt our ſelues, and to put in his hand a ſword which will pearce our owne hearts? What madneſſe is it when the enemie is readie to giuegive a ſharpe aſſault, to pull downe the walls of our owne citie, and to lay open large breaches whereat he may make a free entrance? And yet this follie doe theſe men commit, who pamper the bellie and addict themſelues to this ſenſuall voluptuouſneſſe, as the wiſe man plainly ſheweth, Prou. 25.28.Pro. 25.28.Prov 25:28 A man that refraineth not his appetite, is like a Citie which is broken downe and without walles. Yea euen the Heathen man Crates, diſcerned this by the light of nature: for ſeeing a young man growne fat and purſie, with pampering his bellie, he cried out vntounto him, O miſer, aeſine aduerſus teipſum carcerem munire: O wretch, leaue off to ſtrengthen thy priſon againſt thy ſelfe. But this follie will appeare to bee ſo much greater, if we further conſider our owne weakeneſſe, and the ſtrength of our enemie; for if he be ſo mightie that we hardly obtaine the victorie when we are armed at all points with the Chriſtian armour, and hauehave done our beſt indeuour to weaken him by withdrawing his foode, and munition, by faſting and watchfulneſſe; what can we expect but a ſhamefull ouerthrow, when wee hauehave not onelyonly diſarmed our ſelues of the ſpirituall armour, and ſo are left naked, but alſo hauehave hartned our enemie with ſtore of foode, and armed him at all points againſt our ſelues? A notable example hereof we hauehave in Lot, who though he ſtoutly fought the Lords battailes againſt the wicked worldlings, and receiued not ſo much as a foile; yet when he had pampered his p. 101owne fleſh with drunkenneſſe, and ſo ſtrengthened his enemie againſt himſelfe, he receiued a ſhamefull ouerthrow. And this Origen obſerued: Ebrietas decipit quem ſodoma non decepit: Orig. Hom. 5. in Geneſ.Drunkenneſſe (ſaith he) deceiued him whom all Sodome could not deceiue.

The laſt ſpirituall euill which the drunkard bringeth vponupon himſelfe, is finall impenitencie;§. Sect. 13. Drunkenneſſe is vſually accompanied with finall impenitencie. for they who addict themſelues to this vice, doe finde it ſo ſweete and pleaſing to the fleſh, that they are loth to part with it, and by long cuſtome they turne delight into neceſſitie, and bring vponupon themſelues ſuch an vnſatiable thirſt, that they will as willingly leaue to liue, as leaue their exceſſiue drinking; and howſoeuer the manifold miſchiefes into which they plunge themſelues, ſerue as ſo manie forcible arguments to diſſwade them from this vice, yet againſt all rules of reaſon, they hold faſt their concluſion, that come what come may, they will not leaue their drunkennes. And this commeth to paſſe, partly becauſe they are ſo bewitched with their ſinne, and ſo lulled aſleepe with their ſenſuall pleaſures, that they neither regard Gods word, nor yet his workes, whereby he calleth them to repentance. So the Prophet Eſay ſaith of the drunkards of Iſrael, that they continued in drinking from morning to night, and they had the harpe and the viole, the timbrill and the pipe, and wine in their feaſts; but they regarded not the worke of the Lord, neither conſidered the workes of his hands, Eſa. 5.11.12.Eſa. 5.11.12.Isa 5:11Isa 5:12 And partly becauſe they are deſperately reſolued to continue in their courſe, notwithſtanding they plainly diſcerne the innumerable euils which they bring vponupon themſelues. And this the wiſe man, in moſt liuely manner expreſſeth, Prou. 23.35.Pro. 23.35.Prov 23:35 They hauehave ſtrucken me, will the drunkard ſaie, but I was not ſicke; they hane beaten me, but I knew it not when I awoke, therefore I will ſeeke it yet ſtill. So the drunkards incourage one another in their drunkenneſſe. Eſa. 56.12.Eſa. 56.12.Isa 56:12 Come I will bring wine, and we will fill our ſelues with ſtrong drinke, and to morrow ſhall be as this day, and much more abundant. By all which it plainely appeareth,Auguſt. de vitan. ebriet. that the drunkard of all other ſinnes is moſt hardly reclaimed from his vice; in regard wherof Auſtine compareth drunkennes to the pit of hell, into which p. 102when a man is once fallen, there is no redemption. The conſideration whereof ſhould make all Chriſtians to abhorre and flee from this vice, ſeeing finall impenitencie moſt commonly accompanieth it, which is the greateſt euill that is incident to man in this life, in that it is a certaine fore-runner of eternall condemnation.

CHAP. VI. That drunkenneſſe is the cauſe of many other ſins.

ANd thus hauehave I ſhewed that drunkenneſſe is in all reſpects ſinfull.§. Sect. 1. Drunkenneſſe is the cauſe of other ſinnes. But as it is a ſinne in it ſelfe, ſo alſo it is the cauſe of other ſinnes: for when Satan by the helpe of drunkenneſſe hath ſtollen away the heart, depriued men of the vſe of reaſon, and put out the eyes of their vnderſtanding, then can he leade them as it were blindfold into all manner of ſin, and make them his readie vaſſals to act and perpetrate any wickedneſſe.

But that wee may deſcend from generals wee will inſiſt in ſome particular ſins,1. It is the cauſe of vaine babling. vntounto which drunkenneſſe maketh men moſt prone. As firſt the ſinnes of the tongue: for as it is true of all euill tongues, which S. Iames ſpeaketh, ſo it is moſt truly verified of the tongue of drunkards; namely, that it is a fire, yea a world of wickedneſſe, which defileth the whole bodie, and ſetteth on fire the courſe of nature,Iam. 3.6.7.8.9.Jas 3:6Jas 3:7Jas 3:8Jas 3:9 and is ſet on fire of hell, an vnruly euill which cannot bee tamed, full of deadly poiſon; wherewith they bleſſe God and curſe men at the ſame time, &c. Iam. 3.6.7.8.9. For they who are addicted to this vice, they abound not onelyonly in vaine and idle talke, but alſo in fooliſh and ridiculous babling, whereby they ſome out their owne ſhame, and plainly prooue vntounto all the hearers, that the hidden fountaine of their hearts is full of deadly poyſon and ſtinking corruption, by thoſe loathſome ſtreames which iſſue from their mouthes. Neither are they ſparing in theſe ſpeeches, but exceſſiuely frequent, and irkſomely clamorous; the wine being to their tongues as a ſtrong gale of winde to the p. 103windmill ſaile, which whirleth it about in a continuall motion. And hence it is the idoll Bacchus was called Liber pater, Plutarch. ſymb. prob. lib. 1. prob. 1.becauſe he ſetteth the tongue at libertie to runne at randome without intermiſſion, vntill exceſſiue abundance put it to ſilence. So that it is a moſt difficult thing to bee prodigall in drinking, and niggardly in ſpeaking: and therefore Bias thought it a ſufficient argument to approue his wiſedome,Plutarch. de Garrul. tom. 2. in that he could ioyne theſe two together which are in nature ſo diſſonant: for being at a banquet taxed of follie, by a vaine babler, becauſe hee ſaid nothing whileſt others talked; anſwered, that euen this reaſon was ſufficient to acquit him of the imputation of follie; for what foole, I pray you (ſaid hee) can be ſilent in the middeſt of his cups? So diuers Philoſophers meeting with the Kings Ambaſſadours at a feaſt in Athens, eueryevery one to commend his wiſedome vttered ſome memorable ſentences which might bee related to the King, only Zeno continued ſilent; the which when the Ambaſſadours obſerued, they demanded of him what they ſhould report from him vntounto the King. Nothing (anſwered Zeno) but this, that there is an old man at Athens who in the abundance of wine can keepe ſilence.

So that it is a difficult thing to obſerue any moderation in vaine talking, where there is immoderate drinking:The reaſon why drunkards are commonly vain bablers. of which this reaſon is rendred; that the drunkard loueth to heare himſelfe ſpeake, becauſe then aboue all other times he hath an ouerweening conceit of his owne wiſedome; neither is a man ſo apt to abuſe his owne iudgement about any other ſelfe excellencie, namely, to thinke that hee is more noble, rich, or beautifull, then the truth is, as in this opinion, that he excelleth all in wiſedome.Plato apud Plutarch. Sympoſ. lib. 7. And hence it is that ſome thinke wine was called foreign, quaſi foreign; becauſe it maketh thoſe that drinke it to thinke themſelues wiſe. VntoUnto which may bee adioyned another reaſon, namely, that they are plentifull in diſcourſing, to the end they may ſhew, that howſoeuer they hauehave drunke largely, yet they are not ouertaken with drinke, ſeeing they hauehave ſtill the vſe of their vnderſtanding, memorie, and ſpeech, and ſo often times p. 104whileſt they labour to hide their drunkenneſſe, they plainlie diſcouer it by their much babling.

But as drunkenneſſe is the cauſe of much idle and vaine talking,§. Sect. 2. 2. It is the cauſe of wicked talking. ſo alſo of much leaud and wicked talking: for as the drunkards heart is inflamed with wine, ſo is his tongue ſet on fire by hell, flaming out as it were the ſtinking ſulphure of wicked and vngratious ſpeeches. If he be wantonly diſpoſed, then he vttereth nothing but ribauldrie and obſcene filthineſſe, which will make chaſt eares to glow as much with heate, as his face with wine: for when by much drinking the heart is inflamed with luſt, it can no more be hid then fire in the boſome, but ſmoketh out in ribauld ſpeeches and filthie communication. But if choller hauehave the predominance in this drunken ſubiect, then doth it ſhew it ſelfe in raging, railing, and reuiling ſpeeches, ſo as there is no mans credit which they are not readie to impeach; no ſex, ſtate or condition whom they doe not loade with their opprobries; no ſanctuarie ſo ſafe which can priuiledge a mans name from the violent furie of their ſlanderous tongues. Yea, and as though it were not impietie enough to be at defiance with the whole earth, they doe make warre alſo againſt heauen, and belch out blaſphemies againſt their Creator, ſwearing and forſwearing themſelues vponupon eueryevery vaine occaſion, and renting peecemeale the ſacred perſon of our Sauiour, as though this were the fitteſt meanes to ſhew their furious choller againſt men, by deſpiting God himſelfe.

Neither is this vice of drunkenneſſe onelyonly fruitfull in fooliſh and wicked words,§ Sect. 3. Drunkenneſſe diſcouereth other ſins. but alſo in actions ſutable to their ſpeeches: for then they ſhew themſelues moſt odiouſlie wicked, both becauſe they diſcouer that nakedneſſe of vice, which at other times they hide, and alſo runne into new outrages which are the vſuall companions of this ſin. For there is almoſt no vice which drunkenneſſe doth not both intend and increaſe, and alſo lay open and manifeſt; for where as ſhamefaſtneſſe, at other times maketh men refraine from their beloued vices,Sen. epiſt. 83. or at leaſt to hide and diſguiſe them, drunkenneſſe baniſhing all ſhame and modeſtie, doth lay p. 105vice open to the publike view, ſo that then eſpecially the proud man is moſt inſolent and arrogant; the laſciuious man moſt wanton and filthie; the cholericke man moſt furious and outragious, hauing no reſpect of perſon, nor regard of any preſence.

And as it doth diſcouer old vices,§ Sect. 4. Drunkenneſſe cauſeth men to fall into other ſinnes. Hier. epiſt. ad Ocean. ſo it cauſeth men to fall into new ſinnes; for not onelyonly it maketh them ridiculous in all their behauiour, and expoſeth them to the ſcorne and deriſion of all the beholders; but alſo more then barbarouſly vnciuill, and heatheniſhly wicked. Whileſt Noah was ouertaken with this vice, he ſhewed his nakedneſſe, and laied himſelfe open to be derided of his owne wicked ſonne, diſcouering thoſe ſecrets of nature, in one houres drunkennes, which ſixe hundred yeares ſoberneſſe had kept couered and hid; and this which was once done by Noah in his firſt and laſt drunkenneſſe, is common and vſuall with thoſe who accuſtome themſelues to this vice; for that which a modeſt man ſhameth to doe in a ſecret chamber, they impudently act in the open ſtreets. In which reſpect it is truely verified of thoſe who firſt fal into this vice,Epiſt. 83. which Seneca generally ſpeaketh of all drunkards: Multa ebrij faciunt quibus ſobrij erubeſcunt: Drunkards (ſaith he) doe many things in the time of their drunkenneſſe, of which they are aſhamed when they are ſober, howſoeuer long cuſtome hardeneth the face, and maketh men voide of all ſhame.Pythagoras apud Plutarch. lib. contra Stoicos. So that if there were no other reaſon to withdraw any ingenuous nature from this vice, this were ſufficient, if when he is ſober he would call to minde what hee hath ſaid and done in the time of his drunkenneſſe.

But as this vice of drunkenneſſe doth caſt a man headlong into vnhoneſt actions, and barbarous inciuilitie;§. Sect. 5. Drunkenneſſe, the cauſe of murther. ſo into all manner of horrible ſinnes and outragious wickedneſſe, and eſpecially into thoſe two hainous crimes of murther and adulterie. For when the heart boileth with vnnaturall heate, and the head is depriued of the vſe of natural reaſon and vnderſtanding, then choler ſupplying the place of wiſedome, men are apt to entertaine diſcord and contention, and when they hauehave skirmiſhed a while with words, all parties being p. 106as readie to offer iniuries as impatient to beare anie requitall of wrongs, they come at length to downe right blowes, euerie thing which commeth next to hand ſeruing as inſtruments of their wrath; their cups which whileſt they were ſober, carried from one to another pledges of their louelove, in their drunken rage are daſhed againſt one anothers faces; their weapons which in their ſober moode were vſed to defend themſelues from their enemies, are now thruſt into the breaſt of their deareſt friends; and whileſt this fit laſteth, they labour to murther thoſe whom at other times they would defend from wrong with the hazard of their owne liues. A notable example whereof we hauehave in Alexander, who in his drunkenneſſe murthered his deare friend Clytus, the which horrible fact he ſo much deteſted when hee was ſober, that in reuenge thereof he would hauehave murthered himſelfe. This fruite of drunkenneſſe Salomon ſetteth downe, Prou. 20.1. Wine is a mocker, Pro. 20.1. and 23.29.Prov 20:1Prov 23:29and ſtrong drinke is raging. And Pro. 23.29. To whom is woe? to whom is ſorrow? to whom is ſtrife? to whom is babling? to whom are wounds without cauſe? &c. Euen to thē that tarrie long at the wine, to them that goe and ſeeke mixt wine? that is, who drinke more for wantonneſſe then for thirſt. To this purpoſe one ſaith, that the wine yeeldeth three grapes, one for delight, another for drunkennes, and the third for outrage. For whē delight hath brought a man to drunkennes, drunkennes maketh way for outragious iniuries, and barbarous crueltie. The conſideration whereof, ſhould make vsus to abhorre this vice of drunkennes, ſeeing exceſſiue drinking of wine, bringeth an inſatiable thirſt after blood, and that not the blood of a mans enemies, but of his companions and neereſt friends.

But as drunkenneſſe is the cauſe of bloodſhed and murther,§. Sect. 6. Drunkenneſſe is the cauſe of whoredome and all vncleanneſſe. Pro. 23.33. Ouid. lib. 1 de art. aman.Prov 23:33 ſo alſo of whoredome and all vncleanneſſe; for when the bellie is filled with drinke, then is the heart alſo inflamed with luſt, and the eies full of adulterie gaze vponupon ſtrange women, as the wiſe man teacheth vsus, Prou. 23.33. To this accordeth Hieroms iudgement; Nunquam (inquit) ebrium putabo caſtum; I can neuer be perſwaded (ſaith he) to thinke that a drunkard can be chaſt. And he that had the greateſt inſight into the art of luſt, ſaith, that Vina parant animos veneri; Wine p. 107maketh an open paſſage into the heart for luſt to enter. An example whereof we hauehave in the Sodomites, who abounding in drunkenneſſe and bellie-cheere, fell into all manner of vnlawfull luſts, both naturall, and againſt nature, and ſo being heated with the fire of concupiſcence, they became fit fuell for the fire of Gods wrath and fearefull vengeance. And of this Lots daughters hauing experience, by reaſon of their wicked neighbour-hood, remembred their ſin, but forgot their puniſhment; and deſiring to raiſe vntounto themſelues an inceſtuous poſteritie, not hauing any hope,Gen. 19.32.Gen 19:32 in regard of their fathers godlineſſe to accompliſh their deſire, they make him drunke, not doubting but that luſt would follow, if drunkenneſſe did goe before. The like experiment Dauid made vponupon Ʋriah, although without like ſucceſſe,2. Sam. 11.13.2 Sam 11:13 the Lord croſſing his deſignes with his ouerruling prouidence; for when he deſired that Ʋriah ſhould lie with his wife, and ſo father his baſtardly iſſue; he cauſed his ſeruants to make him drunke, ſuppoſing that drunkenneſſe and continencie, would hardly hauehave harboured in the ſame ſubiect.

CHAP. VII. That drunkenneſſe is the cauſe of many fearefull puniſhments.

ANd thus hauehave I ſhewed that drunkenneſſe is not onelyonly ſinfull in it ſelfe,§. Sect. 1. Drunkenneſſe is the cauſe of puniſhment. but alſo that it is the cauſe of manie other hainous tranſgreſſions. Now that it may appeare, that it is euerie way euill: we are in the laſt place to prooue, that it is not onelyonly the cauſe of ſinne, but alſo the cauſe of puniſhment; in which point I purpoſe to be more briefe, becauſe by neceſſarie inference it is alreadie ſufficiently prooued. For all thoſe euils which this vice bringeth vponupon a man, as in reſpect of the partie who bringeth them vponupon himſelfe, they may be called euils of ſin, ſo in reſpect of God who hath alſo a iuſt hand in inflicting of theſe euils, they may be called euils of puniſhment.

But to come to the purpoſe, the puniſhments which are p. 108inflicted for the ſinne of drunkenneſſe,Drunkenneſſe maketh a man liable to a fearfull woe, and heauie curſe. are many, and grieuous, and that both in this life, and alſo the life to come; in this life it ſubiecteth a man to beare the intolerable waight of Gods wrath and fearefull vengeance, and maketh him liable to Gods curſe,Eſa. 5.11.Isa 5:11 and heauie woe denounced, Eſa. 5.11. Woe vntounto them that riſe vp earlie to follow drunkenneſſe, &c. More eſpecially the Lord puniſheth the drunkard,God puniſheth drunkenneſſe by infamie and reproch. both in his nature, ſtate, and perſon. His name is branded with infamie and reproch, and his glorie is turned into ſhame, for the Lord layeth open his filthineſſe, and diſcouereth his vglie nakednes, to be ſcorned and derided, not onelyonly of enemies and ſtrangers, but alſo of his familiar acquaintance, of his owne ſeruants, yea ſometimes of the children of his owne bodie, and of his wife who lyeth in his boſome. So when Noah fell into this ſinne he diſcouered his nakedneſſe, and was derided by his owne ſonne: the which as it was a fearefull ſin in Cham againſt his father, and in Noah againſt himſelfe, ſo was it a iuſt iudgement of God vponupon his drunkennes. Thus Abigail, 1. Sam. 25.1 Sam 25though at other times a good and dutifull wife, yet becaufe in the time of his drunkenneſſe her huſband gaue a fooliſh and churliſh anſwere vntounto Dauids meſſengers, ſhe falleth to deſcant vponupon his name, Nabal is his name, and follie is with him; as though ſhe ſhould hauehave ſaid, his name and nature are well fitted in an euill ſutableneſſe; for a foole he is called, and a foole hee ſheweth himſelfe in all actions. And yet this was ſpoken by a good wife, when her purpoſe was to make for him the beſt apologie ſhe could to mitigate his offence; what therefore would a bad wife hauehave ſpoken in the like caſe, deſiring to vnburthen her ſpleene, and to aggrauate his fault? If follie were the beſt ornament to couer his faults; what could be expected to be vnderunder this couer but beaſtly filthineſſe and vglie wickedneſſe? This heauie iudgement the Lord denounced againſt the drunkards of Iuda, Habac. 2.16.Habac. 2.15. Thou art filled with ſhame for glorie; drinke thou alſo and be made naked, or diſcouer thy filthineſſe, the cup of the Lords right hand ſhall be turned vntounto thee, and ſhamefull ſpuing ſhall be for thy glorie.

Secondly,§. Sect. 3. the Lord puniſheth the drunkard in his ſtate; p. 109for this curſe lieth vponupon this ſinne,2 The drunkard is puniſhed in his ſtate. that hee who is addicted thereunto, ſhall not be rich, Prou. 21.17. Yea the Lord puniſheth drunkards, not onelyonly with pouertie, but alſo with penurie and extreme want;Pro. 21.17.Prov 21:17 for becauſe in the time of plentie they take too much, and ſo abuſe his creatures, he bringeth vponupon them in the time of dearth and famine, a proportionable puniſhment, that they ſhall not hauehave enough, and ſo depriueth them of the vſe of his creatures: and like a wiſe Phyſition after they hauehave ſurfetted with fulneſſe, he preſcribeth a long faſt, that ſo they may recouer their ſtomackes, and for the time to come learne more temperance, becauſe their fuperfluitie bringeth want, and their too much, is puniſhed with too little. And this iudgement is threatned againſt the drunkards of Iuda, Ioel. 1.5.Ioel, 1.5. Awake ye drunkards and weepe, and howle all ye drinkers of wine, becauſe of the new wine, for it ſhall be pulled from your mouth, &c.

Thirdly, the drunkard is puniſhed in his perſon,§. Sect. 4. The drunkard is puniſhed in his bodie with ſickneſſe. and that both bodie & ſoule; vponupon his bodie the Lord inflicteth, firſt, dangerous ſickneſſes and deſperate diſeaſes, as hath been ſhewed; for as the Lord ſendeth ſuch a bleſſing vponupon theſe creatures, when they are temperately vſed with thankſgiuing, that they become notable meanes for the ſtrengthening of the bodie, and preſeruing health; ſo when they are immoderately vſed, & vngratefully abuſed to the diſhonour of Gods name, he layeth his heauie curſe vponupon them, and ſo they infeeble the bodie, and bring innumerable ſorts of ſickneſſes and diſeaſes.

Yea the Lord puniſheth this ſinne, not onelyonly with ſickneſſe,§. Sect. 5. Drunkenneſſe is puniſhed with death. but alſo with death it ſelfe, and not ſuch deaths alone which waite vponupon drunkenneſſe, as being neceſſarie effects of this cauſe, of which I hauehave alreadie ſpoken, but alſo ſuch as are more violent and vnnaturall. Thus the Lord cauſed Ela to periſh in his drunkenneſſe, by the hands of his owne ſeruants, 1. Kin. 16.9.1. King. 16.9.1 Kgs 16:9 And thus the Lord threatneth the Babylonians that he would giuegive them ouer to the ſinne of drunkenneſſe, whereby they ſhould fall into a perpetuall ſleepe, euen the ſleepe of death, out of which they ſhould neuer awake, Ier. 51.39.Ier. 51.39.Jer 51:39 The which puniſhment was accordingly p. 110inflicted both vponupon the Prince and people: for whileſt Belſhazzar was feaſting and drinking amongſt his thouſand Princes, the Lord by a hand writing vponupon the wall paſſed the ſentence of death and deſtruction againſt him, the which was executed the ſame night by Darius and the Medes and Perſians, who came vponupon them in the time of their feaſting and drunkenneſſe, killing the King, and ſurprizing the citie, and with it the whole Monarchie,Dan. 5.2.30.Dan 5:2Dan 5:30 as appeareth Daniel 5.2.30.

But as the drunkard is puniſhed in his bodie,§. Sect. 6. The drunkard is puniſhed in his ſoule. 1. By loſing the vſe of reaſon. ſo alſo in his ſoule: for firſt the Lord doth infatuate them, and depriueth them of the vſe of reaſon, and vnderſtanding, and that moſt iuſtly: for when they will not be ruled by reaſon, which the Lord hath appointed as their ſoueraigne, and as viceroy next vnderunder himſelfe in the little common wealth of mans bodie, he taketh away from them their naturall and lawfull King, and ſubiecteth them to the tyrannicall gouernment of their filthie and vnrulie luſts. For what ſhould they doe with reaſon who will not vſe it? and why ſhould they hauehave the vnderſtanding of men, who demeane themſelues worſe then the brutiſh creatures?

Secondly,§ Sect. 7. 2. VVith hardnes heart of & finall impenitencie. the Lord giueth the drunkards ouer to hardnes of heart, ſecuritie, and finall impenitencie, as hath been ſhewed: for as exceſſiue drinking bringeth a dead ſleepe vponupon the bodie, ſo alſo a ſpirituall lethargie vponupon the ſoule, which ſo ſtoppeth the eares, and taketh away the vnderſtanding, that they can neither heare the ſtil melodious ſound of Gods mercies, nor yet the thundring noiſe of Gods fearfull threatnings and heauie iudgements calling them to repentance: but as they are not allured by the one, ſo they are no whit terrified with the other, but continue ſtill in this dead ſleepe of ſinne, till they are awakened by the voice of the Archangell, and ſummoned to iudgement. So that their wine to them is no better then bewitching and deadly potions, whereby the great Magician Satan keepeth them in a perpetuall ſleepe of ſinne, and their drunkennes ſerueth as a ſwift chariot, which with headlong ſpeed carrieth them into hell.§. Sect. 8.

And theſe are the puniſhments which are inflicted vponupon p. 111drunkards in this life;Drunkenneſſe is puniſhed in the life to come with the loſſe of heauen and with the torments of hell. the which howſoeuer they are fearefull and terrible, yet are they farre more light and eaſie, then thoſe which are reſerued for them in the life to come; for they ſhall be caſt out of Gods preſence, and excluded out of his kingdome, where is fulnes of ioy for euermore; as the word of God plainly telleth vsus, 1. Cor. 6.10. Gal. 5.21. And yet this is but one halfe of their miſerie:1. Cor. 6.10. Gal. 5.21.1 Cor 6:10Gal 5:21 for being ſummoned to appeare before Gods iudgement ſeate, and not being able to anſwere one word for their miſpending of Gods talents, and the abuſing of his creatures, nor for their fearefull diſhonouring of his holie name, not only by their drunkenneſſe, but alſo by their horrible blaſphemies, curſings, railings, ribauldrie, and all other their hainous ſinnes, before ſpoken of, they ſhall be caſt into vtter darkneſſe, and hauehave their portion in the lake which burneth with fire and brimſtone. The ſerious conſideration whereof may ſerue in ſtead of tenne thouſand forcible arguments to reſtraine all men from this ſinne. For what then will their paſſed pleaſures profit them, when as they are to bee puniſhed with eternall torments? What ioy ſhall they hauehave in remembring their former good fellowſhip and merrie companie, when as now they ſhall hauehave no other companie, but the wicked fiends and damned ſpirits? What will it auaile them to hauehave pleaſed their taſte and delighted their appetite, with their delicious drinkes and choiſeſt wines, when being in torment in hell fire, there ſhall not bee granted vntounto them ſo much as a drop of cold water to coole their heate?Luk. 16.Luke 16 What will then their cups of pleaſure profit them, when as they muſt drinke the cup of Gods fierce wrath, and ſup vp the dregs thereof euen to the very bottome?

CHAP. VIII. The cauſes why drunkards continue in their ſin.

ANd yet ſuch is the follie of voluptuous men,§. Sect. 1. The ſottiſh folly of drunkards. that howſoeuer all theſe euils do accompanie this vice of drunkenneſſe both temporall and eternall, yet they will not be reclaimed from it; the which follie is ſo much the greater, p. 112in that they wilfully incurre all theſe miſchiefes, for the nouriſhing of a ſinne, that hath not in it ſo much as any reſpect of worldly good; for it is not accompanied with honour and credit, but with ſhame and reproch; it doth not bring with it profit and riches, but loſſe and pouertie; neither can there be any pleaſure in the vice it ſelfe: for what more delight can a man take to drinke when hee doth not thirſt, then to eate when he is not hungrie? to continue ſtill carouſing when alreadie he hath drunke too much, then preſently after a great feaſt to fall to eating againe vponupon a ſurfetted and full ſtomacke? but onelyonly that by long cuſtome they hauehave brought themſelues to an habite, and turned ſuperfluitie into neceſſitie: ſo that as thoſe who loade themſelues with clothes, are apt to take cold if they leaue off any one garment, though the one halfe were ſufficient to preſerue their bodies in naturall heate and ſtrength, if they were ſo accuſtomed; ſo theſe drunkards by long vſe hauehave brought vponupon themſelues ſuch a neceſſitie of drinking, that their dropſie deſire is neuer ſatiſfied, nor their inſatiable thirſt quenched, vnleſſe they be continually bibbing.

So that a man might well wonder not only that any Chriſtian,§. Sect. 2. The cauſes why men continue in this beaſtly vice. but that a meere worldling ſhould be allured to continue in this vice, there being no reſpect of worldly good to intice him. But the cauſe hereof is, that either men againſt reaſon and nature are drawne into this vice, through the vnreſiſtable violence of bad companie, or through their owne wanton voluptuouſnes, which maketh them ſlaues to their filthie luſts; and then howſoeuer there was no reaſon why they ſhould wilfully ſubiect themſelues to this bondage, when they were at libertie, yet when they are once inthralled, there are cauſes enow to keepe them in ſubiection: neither is it a hard matter to keepe him in ſafe cuſtodie, who is alreadie bound in ſtrong chaines.

Now theſe cauſes are principally three:§. Sect. 3. 1. Sottiſhnes the cauſe of drunkennes. firſt, becauſe thoſe who are addicted to this vice are ſo infatuated and beſotted, that they neuer enter into any conſideration of their eſtate; but as they are ſenſeleſſe in feeling preſent miſeries, ſo they are ſecurely careleſſe in foreſeeing or auoiding future euils; p. 113like filthie ſwine feeding greedily on ſuch things as pleaſe the appetite, neuer conſidering that they doe but fat themſelues for the ſhambles and ſlaughter.

Secondly, becauſe ſuch is their infidelity,§. Sect. 4. The ſecond cauſe is infidelitie. that though they heare theſe things, yet they beleeue thē not, and being cōuicted, they are not perſwaded: otherwiſe it is impoſſible that reaſonable creatures ſhould bee ſubiect to ſuch brutiſh folly, as to nouriſh a needleſſe and fruitleſſe vice, which is accompanied with ſo innumerable miſchiefs. If but a cōmon friend doe warne vsus not to drinke in ſuch a cup, becauſe it is mixt with deadly poiſon; though the cup were of gold, and the drinke moſt delicious, yet who would taſte it? If a faithfull Phyſition ſhould forbid vsus to feede on ſuch or ſuch a diſh, aſſuring vsus vponupon his approued knowledge and certaine experience, that if wee eate of it wee ſhall either loſe our wits, or fall into grieuous diſeaſes, or indanger life it ſelfe; what man is ſo ſenſuall in his appetite, that would bee perſwaded for companie ſake, or to pleaſe his pallet, to feede vponupon it? But the Lord who is a friend of friends, and a Phyſition of skill and faithfulnes without compare, hath forewarned vsus to auoide exceſſiue drinking, becauſe it will bring vponupon vsus innumerable euils, both in our bodies and ſoules, temporall and ſpirituall, in this life and the life to come; and hath plainly told vsus, that howſoeuer theſe are ſweete potions in the going downe, yet we ſhall finde them to be deadly poiſons in operation; and notwithſtanding all this, few are reclaimed from this vice, and that becauſe howſoeuer they giuegive him the hearing, yet in truth they beleeue him not.

Laſtly,§. Sect. 5. The third cauſe is their vaine excuſes. they continue in this vice becauſe they hauehave ſome figge-leaues of vaine excuſes, whereby they indeuour to hide the vglie filthineſſe of their ſinne; partly defending it as being tollerable, and partly extenuating and excuſing it, as being light and veniall.The 1. excuſe, becauſe they are not ouercome vvith drinke though they drinke much. Firſt they thinke themſelues ſufficiently cleared from the ſinne of drunkenneſſe, and acquitted of the puniſhment, becauſe howſoeuer they drinke abundantly, yet ſuch is the ſtrength of their braine, that they are able to beare it without anie great diſtemperature, and retaine ſtill the vſe of their reaſon, memorie, and all their other p. 114faculties as at other times. But ſuch are to know, that not onelyonly drinking vntounto drunkenneſſe, is condemned by Gods word; but alſo exceſſiue and immoderate drinking, when as men ſit much at the wine, and take their chiefe delight in tipling, yea it is a ſinne more hainous before God, then moderate drunkenneſſe, when as men drinking ſparingly, are yet ouertaken at vnawares, through the weakeneſſe and infirmitie of their braine; for they ſinne ſometimes vnaduiſedly, and in ſome ſort againſt their will, but the other continue in their vice vponupon a deliberate purpoſe, voluntarilie and wilfully; they through weakeneſſe of nature, theſe for want of grace. And therefore the Lord rangeth them with common drunkards,Eſa. 5.22.Isa 5:22 and denounceth againſt them the like fearefull woe. Eſa. 5.22. Woe vntounto them that are mightie to drinke wine, and to them that are ſtrang to powre in ſtrong drinke. So the Apoſtle Peter reckoning vp the luſts of the Gentiles, numbreth amongſt them, not onelyonly drunkenneſſe, but alſo exceſſiue drinkings, 1. Pet. 4.3.1 Pet 4:31 Pet. 4.3. And thoſe Princes are condemned, who drinke not for thirſt,Propter compotationem. Eccl. 10.17.Eccl 10:17 or for ſtrēgth & nouriſhment, but for drinkes ſake; that is, becauſe they take pleaſure and delight in immoderate drinking. Eccleſ. 10.17.

But howſoeuer the ſpirit of God thus condemneth it,§. Sect. 6. VVorldly men glorie in their much drinking. yet worldly men who would be accounted Chriſtians, are ſo farre from cenſuring it as a vice, that they thinke it an excellent propertie, and a ſingular ornament, whereby they grace themſelues, when as they can drinke more then two or three, and yet beare it away, and being on the bench of good fellowſhip are able to get the victorie in quaffing, and drinke the reſt of their companie vnderunder the table: but what excellencie is in this qualitie,Plutarch in Demoſth. 2. Ariſtip. apud Laert. lib. 2. cap. 8. to ſucke in much drinke, which (as Demoſthenes ſaid of King Philip) is common to them with a ſponge? what great exploit doe they in drinking more then others, ſeeing a horſe, or mule can drinke more then they? what matter of boaſting hauehave they, that their ſtomackes will beare and hold more wine then the reſt of the companie, ſeeing (as Seneca ſaith) in this the wine caske farre excelleth them?Epiſt. 83. what great conqueſt hauehave they got, when in exceſſiue drinking they hauehave ouercome all their companions; ſeeing p. 115in conquering they are ouercome, and are ſhamefully foiled and ouerthrowne by Satan their chiefe enemie, whilſt they triumph in a drunken victorie ouer their friends? And therefore let not theſe men for want of vertue boaſt of their vices, wherein they ſhall but fome out their owne ſhame, and diſcouer their naked filthines; for whileſt they thus bragge of their naturall ſtrength, they plainely ſhew their ſpirituall weakeneſſe; and whileſt they vaunt of theſe drunken conqueſts, they cleerely prooue that they are no better but the diuels captiues.

Secondly, they iuſtifie their wickedneſſe,§ Sect. 7. The ſecond excuſe, that wine is giuen for the vſe of man. by alleaging for themſelues, that God hath giuen the grape and wine for the vſe of man: and that not onelyonly for his neceſſitie, but alſo for delight, that by more liberall drinking hee may hauehave a merrie heart. To which I anſwere, that howſoeuer this prooueth the lawfull vſe of wine ioyned with ſobrietie and moderation, yet it ſerueth nothing to approoue the abuſe in exceſſe and drunkenneſſe, nay rather the contrarie from hence may be concluded; for it was giuen to make the penſiue merrie, and the ſorrowfull glad, and not to make thoſe who are alreadie merrie, mad and franticke. It was giuen to cheere the heart, and not to oppreſſe it; to comfort the ſtomacke, and not to loade and glut it; to worke in vsus ſuch a ſpirituall ioy, as ſhould intice vsus to praiſe Gods name in the fruition of his gifts, of which our Prophet Hoſea ſpeaketh, Cap. 2.15. and not ſuch a worldly and carnall ioy, as ſheweth it ſelfe in filthie ribauldrie, and impious blaſphemies. In a word, the Lord doth beſtow vponupon vsus, not onelyonly the competent wages of ſufficiēcie, but alſo the extraordinarie vailes of plentie and abundance, that thereby we may be incouraged to performe vntounto him more faithfull and cheerefull ſeruice, and not that through our abuſing them to exceſſe, we ſhould diſable our ſelues for all good duties, and be well fitted for the ſeruice of the diuell.

Laſtly, they alleage for the defence of their drunkenneſſe,§. Sect. 8. The 3. excuſe, that they vſe drunkenneſſe for Phyſicke. that they vſe it not for any delight which they take in drinking, but as the beſt remedie preſcribed by the learned Phyſition for the curing of ſome dangerous diſeaſes, to which p. 116they are ſubiect. To which I anſwere, that if it be accounted a ſottiſh follie to ſtaunch the bleeding of the finger, by wounding of the heart, then much more to cure the bodie by deſtroying of the ſoule; for if drunkenneſſe be a ſinne (as all men confeſſe) and if the wages of ſinne be death eternall, of ſoule and bodie,Rom. 6.23.Rom 6:23 as the Apoſtle teacheth vsus, Rom. 6.23. If finally it make all men who commit it,Deut. 27.26.Deut 27:26 liable to Gods fearefull curſe denounced in his law, Deut. 27.26. then what madneſſe is it, wilfully and preſumptuouſly to ruſh into ſinne, which is accompanied with eternal deſtruction of bodie and ſoule, for the recouerie of our bodilie health; to hazard the fee-ſimple of our euerlaſting patrimonie, for the reparing of our earthlie tabernacles, yea the priſon of our ſoules, and to venter the loſſe of eternall happineſſe in Gods kingdome, for the prolonging of our miſerable pilgrimage in this wretched world. Beſides, the Lord hath ordained manie ſoueraigne meanes and remedies of lawful Phyſicke, vponupon the vſe whereof we may much more aſſuredly expect Gods bleſſing, for our recouerie, then vponupon this euill and ſinfull meanes, which he hath branded with his curſe. And therefore when the Phyſitians receipt is contrarie to the preſcript of Gods word, let vsus reiect it as ſent from hell; and as one ſaith, Cum turpis est medicma ſanari pudeat: Let vsus rather die of an honeſt diſeaſe, then preſerue life by a diſhoneſt medicine.

Others there are,§. Sect. 9. The fourth excuſe, that they are drawne into this ſinne by bad companie. who not being ſo impudent as to defend their drunkenneſſe as lawfull, doe yet extenuate and excuſe it as light and veniall. And firſt they ſay, that for themſelues they hauehave no liking of this vice, but onelyonly are drawne into it ſomtimes by reaſon of their companie. To which I anſwere, that that is a bad fellowſhip which brings vsus into a league with vice, and makes vsus to ſet vertue at vtter defiance; that is a wicked knot of friendſhip which ties vsus both to the euil of ſinne, and the euill of puniſhment, and it will prooue but a ſottiſh dotage in the end, if rather then wee will part with wicked companions, we will in fooliſh kindnes accompanie them into hell. If therefore our companions delight in ſin, let not vsus delight in them, but flee their ſocietie as being the diuels aduocates to ſolicite vsus vntounto wickedneſſe; and let vsus p. 117take heede leſt whileſt wee labour to maintaine friendſhip with men, we doe not proclaime enmitie againſt God. They are but bad ſeruants who will keepe companie with their maſters enemies, and ioyne with them in their leaud courſes, eſpecially after he hath ſeriouſlie warned them to forſake it; but wee profeſſe our ſelues the ſeruants of God, and hee hath ſtraitly charged vsus to leaue the fellowſhip of wicked worldlings, and eſpecially of ſuch as liue in drunkenneſſe, becauſe their fellowſhip will corrupt vsus and allure vsus by their example and inticements, to the committing of the ſame ſinnes. Thus the wiſe Salomon chargeth vsus from God, that we ſhould not keepe companie with drunkards and gluttons, Prou. 23.20.Pro. 23.20.Prov 23:20 So the Apoſtle inioyneth vsus that we ſhould not hauehave any fellowſhip, nor ſo much as eate with a drunkard, 1. Cor. 5.11:1. Cor. 5.11.1 Cor 5:11 and that we ſhould hauehave no fellowſhip with theſe vnfruitfull workes of darkeneſſe; or if vnwittingly and vnwillingly we be thruſt into any ſuch ſocietie, wee muſt not imitate but reprooue them. Eph. 5.11.Eph. 5.11.Eph 5:11

Secondly, they alleage for their excuſe,§. Sect. 10. The fifth excuſe, that it is the cuſtome of the countrie. that this exceſſiue drinking is the vſuall cuſtome of the countrie, and the common practiſe of the people where they dwell; and therefore they are the rather to be excuſed, if they behaue themſelues like other men, ſeeing ſingularitie would make them odious, and bring them to contempt. To which I anſwere, that cuſtome, not grounded vponupon either reaſon or religion, is the worſt kinde of barbarous tyrannie, that a common faſhion diſſonant from Gods word is no better then a common ſin, which bringeth vponupon whole nations vniuerſall iudgements; and therefore we muſt not ioyne with them in their ſinnes, if we would be diſioyned from them in their puniſhments. That as communitie commendeth that which is good, ſo it aggrauateth that which is euill; that Chriſtians muſt not liue by prophane examples, but by Gods holy precepts; that we are expreſly charged by God not to follow a multitude to doe euill, Exod. 23.2.Exod. 23.2.Exod 23:2 That we muſt not faſhion our ſelues like vntounto the world, but labour to finde out Gods will, that wee may conforme our liues thereunto, Rom. 12.2.Rom. 12.2.Rom 12:2 That if we will needs liue by example, we muſt propound for our imitation thoſe p. 118who are moſt godlie and religious, and not thoſe who are moſt in number. For it is better being with Noah alone in the Arke, then to bee in the flouriſhing aſſemblies of wicked worldlings; to ioyne with righteous Lot, then with all Sodome; to bee in the ſmall number of Chriſts little flocke which are to be ſaued, then in the numerous heards of goats, which are deſtinated to deſtruction.

Laſtly,§. Sect. 11.6. Excuſe taken from the example of holie men. they extenuate their vice of drunkenneſſe, as not deſeruing the cenſure of an hainous ſinne, ſeeing the holy Patriarches Noah and Lot fell into it. But by the ſame reaſon they might as well conclude, that murther and adulterie are but ſmall and veniall ſinnes, becauſe holie Dauid committed them, and that it is but a light offence to denie and forſweare Chriſt our Sauiour, becauſe Peter the Apoſtle was ouertaken with it. Yea in truth they may thus excuſe idolatrie, blaſphemie, pride, couetouſnes, & al other hainous wickednes, ſeeing the deareſt children of God are not priuiledged from them, nor any other pardonable ſin: but onelyonly from the cōtinuing and liuing in them. Againe, theſe faithfull ſeruants of God, did not often fall into this ſin of drunkennes, for Noah fell into it but once, and that as it ſeemeth vponupon ignorance, becauſe hee did not know the propertie and operation of wine, the vſe whereof himſelfe inuented; whereby hee was alſo the more eaſilie ouertaken, as being ouerioyed when he taſted ſuch excellent fruites of his owne labours. And Lot was but twice ouertaken, and that by the allurement of his owne daughters, to which he was more apt to giuegive eare, becauſe their hearts being oppreſſed with griefe for the deſtruction of Sodome, the loſſe of his goods, and ſuddaine death of his wife, he tooke more libertie in the vſe of theſe creatures for their comfort and refreſhing. So that howſoeuer theſe holy men were ouertaken once or twice with drunkenneſſe, yet they were no drunkards; for we muſt put a difference betweene thoſe who fall into this ſinne through infirmitie, and thoſe who make it their vſuall practiſe; and conſequently, theſe examples ſerue no better for their excuſe who liue and continue in this vice, then Peters once denying of his maſter excuſeth them, who make a totall and finall p. 119apoſtaſie from Chriſt and his true religion.

Againe,§. Sect. 12. Drunkards abuſe the Scriptures. let theſe men know that they horribly abuſe the Scriptures, when as they harten themſelues in their ſinnes by the example of the faithfull, who hauehave fallen into the like; for the ſpirit of God hath purpoſely recorded their ſlips, to ſhew humaine frailtie, that we may not reſt vponupon our owne ſtrength, and Gods infinite mercies in pardoning theſe groſſe offences of his ſeruants, that thoſe, who through infirmitie fall into the like ſinnes, may not deſpaire of his goodneſſe: but receiue ſome refreſhing for their fainting ſoules. And finally, that wee may bee ſtirred vp with more care to watch ouer our owne hearts, and ſeeing their falles who hauehave gone before vsus may turne aſide from theſe ſlipperie places, or more warilie looke to our owne footing, leſt we alſo ſlipping come to the like downe-falls. There is no Pilot in his right wits, when hee ſeeth ſea-markes purpoſely ſet to giuegive warning of rockes, ſands, and ſhelues, whereupon others hauehave made ſhipwracke, will take occaſion thereby to runne his ſhip vponupon them, but rather will imploy all his care and skill that by auoiding them he may eſcape the ſame danger; let vsus therefore follow the like practiſe, and ſeeing theſe examples are recorded for our learning, that hee who thinketh he doth ſtand, may take heede leſt hee fall;1. Cor. 10.12.1 Cor 10:12 let them not make vsus more ſecurely to goe forward in our ſinnes, but rather mooue vsus to worke out our ſaluation with feare and trembling, as the Apoſtle exhorteth, Phil. 2.12.Phil. 2.12.Phil 2:12

CHAP. IX. The greatnes of their ſinne who purpoſely make others drunke.

ANd thus hauehave I not onelyonly ſhewed the hainouſnes of this ſinne of drunkenneſſe,§. Sect. 1. The greatneſſe of this ſinne who make others drunke on ſet purpoſe. but alſo hauehave pulled away from it ſuch couerings of excuſes, vnderunder which men labour to hide it, and ſo hauehave laid open the filthie nakedneſſe of this vice to the publike view, that thoſe who are not addicted thereunto p. 120may the more deteſt it, and that thoſe who hauehave been ouertaken with it, may bee mooued ſeriouſly to repent for that which is paſt, and for the time to come conſtantly reſolue to leaue and forſake it, as being to God odious, hurtfull and iniurious to their neighbours, and to their owne bodies and ſoules moſt pernitious. Now for concluſion of this treatiſe we are briefly to ſhew, that as it is a great ſinne to liue in this vice ones ſelfe, ſo it is no leſſe grieuous in the ſight of God to be guiltie of anothers drunkenneſſe. In which reſpect many in our daies fearfully offend,Some delight in others drunkenneſſe. and that in a diuers manner; for ſome take delight to ſee others drunken, and make a ſport and may-game of their neighbours ſinne; as though it were fit matter to moue laughter, to ſee God diſhonored, his name blaſphemed, his creatures abuſed; and to behold our neighbours nakedneſſe, and as it were from a man transformed into a beaſt; yea in truth in a farre worſe condition, both in reſpect of his preſent ſtate, and future danger, in that he taketh a readie courſe to runne headlong into hell. It would bee accounted barbarous inhumanitie, for a man to laugh and delight himſelfe when hee beholdeth another running vponupon his ſwords point, or caſting himſelf downe from a high rock, or fallen into the fire; what therefore is it but horrible impietie to ſolace a mans ſelfe in anothers ſinne, whereby hee is laid open to Gods fearefull iudgements, and indangered to ſuffer eternall torments in the fire of hell?

Others there are who doe not onelyonly take pleaſure in ſeeing the drunkenneſſe of their neighbour,§ Sect. 2. Some vſe all meanes to help forward others in drunkennes. but alſo helpe him forward in this wicked courſe, and that both by alluring inticements, and alſo forcible conſtraint. They allure them by giuing them bad example, by drinking vntounto them in ſhew of kindnes, requiring of them that by imitation they will returne a pledge of the like louelove, by chalenging them to expreſſe their louelove, and honourable reſpect to their abſent friends, by drinking carouſes to their health: and laſtly, by liberall ſpending they care not how much, for the procuring ſtore of the choiſeſt wines, and moſt inticing drinkes: for vntounto ſuch a height of wickedneſſe are men come in theſe our times, that though the wofull teares and pitifull complaints p. 121of their poore brethren, cannot wring from them one penie, for the reliefe of their extreme want, or ſo much as a peece of bread to ſatisfie their hunger and ſuſtaine their liues; yet are they open handed and prodigally liberall, in ſpending their money to make their neighbours drunke, that ſo they may make themſelues merrie in beholding their nakedneſſe. But this will make a fearfull reckoning at the day of iudgement, when God and their owne conſciences ſhall accuſe them of their graceleſſe miſpending y^e Lords talents, by pinching the hungrie to pamper the full; by withholding drinke from the thirſtie, to make others drunke with too great abundance; by denying a penie to the poore needie, vnleſſe it bee ſquized out of them by authoritie; whereas they are willing prodigally to ſpend ſhillings and pounds in theſe wicked abuſes, which tend to Gods diſhonour, and the deſtruction of their neighbour.

But howſoeuer this is a high degree of ſinne,§. Sect. 3. Some compell others to drunkenneſſe. yet there are others in theſe wretched times, who climbe a ſtep higher on this ladder of wickedneſſe. For taking pleaſure to ſee others drunke, they do not only allure them to take more then they ſhould, but alſo force and conſtraine them to drinke more then they would, vrging it as a matter of egregious wrong and ſingular diſgrace, which they will by no meanes let paſſe vnreuenged, if they will not anſwere them in their carouſes. So that in theſe ſinfull daies it is counted an iniurie worthie not only ill words, but alſo wounds and ſtabs, if a man will not for companie grieuouſly ſinne againſt God, deſtroy his owne bodie and ſoule, and wilfully leape into hell fire. But let ſuch ruffians know,The grieuouſnes of this ſin. that this their behauiour is in reaſon moſt abſurd, outragiouſly iniurious to their neighbours, deſperate wickedneſſe againſt God, and moſt damnable to their owne bodies and ſoules. For firſt it is as abſurdly fooliſh to compell another to drinke as much as themſelues, who hath neither the like appetite to receiue it, nor ſtrength to beare it, as to force them to eate as much as themſelues, they hauing weaker ſtomackes and worſe diſgeſtion; or to reach as high, they being of lower ſtature; or to beare as much, when as they are not comparable in ſtrength, ſeeing p. 122nature hath not dealt alike with all in the one more then in the other, but hath giuen to eueryevery one his owne proportion.

Againe,§. Sect. 4. what greater iniurie can they offer to their neighbour, then comming into their companie as a friend, to vſe him as an enemie, thruſting him with violence into theſe wicked actions, which will weaken his ſtrength, impaire his health, ſhorten his life, and (that which is worſt of all) wound his conſcience with ſinne, and deſtroy his ſoule? Neither in truth is this their good fellowſhip better then the Spaniſh crueltie to the poore Indians, who laboured to commend their skill by ſtriuing who could ſhoote neereſt vntounto their hearts, and to approoue their ſtrength by contending who could giuegive the deepeſt would in their naked bodies: ſo theſe men to extoll their wicked ſtrength, and drunken valour, ſtrike deepe wounds not only into the name, ſtate and body, but alſo into the very ſoules of their neighbours, and that not of ſtrangers and enemies, but of their moſt familiar acquaintance and neereſt friends. So alſo they ſinne againſt Gods Maieſtie in moſt deſperate and deſpitefull manner, being not content themſelues to commit all that outragious wickednes before ſpoken of, but draw others alſo into the like impietie; like wicked traitors who doe not only themſelues rebell againſt their Soueraigne, but alſo force others to riſe and take vp armes againſt him.

Laſtly,§. Sect. 5. Such ſin againſt their ovvne ſoules. they moſt damnably ſin againſt their owne ſoules, not only in ſinking them into hell by the waight of their owne ſinnes which are intolerable, but alſo in preſſing them downe into the deepeſt condemnation and loweſt bottome of hell, by adding vntounto them the vnſupportable burthen of their neighbours ſins, vntounto which they are not onelyonly acceſſarie, but the principall cauſes and chiefe authors. Againſt this wickedneſſe the Lord ſharply inueigheth and denounceth a fearfull woe which ſhall ouerwhelme thoſe who fall into it: Hab. 2.15.Habac. 2.15.16 Woe vntounto him that giueth his neighbour drinke: thou ioyneſt thine heate and makeſt him drunken alſo, that thou maieſt ſee his priuities. 16. Thou art filled with ſhame for glorie: drinke thou alſo and be made naked: the cup of the Lords right hand ſhall be turned vntounto thee, and ſhamefull ſpuing ſhall be for thy glory.

p. 123CHAP. X. Of the meanes whereby we may be preſerued or freed from this ſin of drunkenneſſe.

ANd thus hauehave I ſhewed the greatneſſe of their ſinne, who either themſelues liue in drunkenneſſe,§. Sect. 10. The meanes to preſerue or free vsus from this ſinne of drunkenneſſe. or draw others into this ſinne, the which being ſufficient and effectuall to perſwade all who hauehave but the leaſt ſparke of grace to a deteſtation of this vice, and to a full reſolution to leaue and forſake it: It onelyonly now remaineth that wee ſet downe briefly ſome meanes whereby they may be enabled to maſter and ſubdue this ſinne, which is ſo wicked and abominable; and theſe are either generall, or more proper and particular. The generall meanes, is prayer, whereby wee inuocate the aſſiſtance of Gods ſpirit, to ſtrengthen vsus in our reſolution of leauing this ſinne; the diligent hearing of Gods word,The generall meanes. which is the ſword of the ſpirit that killeth our corruptions, and that vnreſiſtable cannon ſhot which battereth and beateth downe the ſtrong holds of ſin. The frequent vſe of the Lords Supper wherein wee daylie renue our couenant with God, that wee will forſake the diuell, and all theſe his workes of of darkeneſſe. Diligent meditation on Gods ineſtimable louelove towards vsus, who hath not ſpared to giuegive his ſonne to death for vsus, and the innumerable benefits which together with him he hath plentifully beſtowed vponupon vsus, both in temporall and ſpirituall things. All which if we bee not too too vngratefull may reſtraine and weane vsus from all thoſe ſinnes which are moſt deere, pleaſant, and profitable vntounto vsus; and much more from this ſinne of drunkenneſſe, which is in no degree good and beneficiall, and in many reſpects hurtfull and pernicious both vntounto our ſoules and bodies. Furthermore, let vsus meditate vponupon the death and ſufferings of Chriſt, whereby he hath ſhed his deareſt blood to redeeme vsus from theſe ſinnes, both in reſpect of their guilt and puniſhment; and ſo ſhall we not, if we hauehave any ſparke of grace, preferre p. 124periſhing wine before his precious blood, nor trample it vnderunder our filthie feete by wallowing in this beaſtly ſin. Let vsus meditate on that vnion which is betweene Chriſt and vsus, whereby we become members of his glorious bodie; and ſo ſhall we ſtand vponupon our ſpirituall reputation, and be aſhamed to diſhonor our head, by drawing him as much as in vsus lieth, into the communication of this ſwiniſh ſinne. Let vsus alſo conſider, that our bodies are the temples of the holie Ghoſt, the which we ſhall exceedingly diſhonour, if by drinking and ſwilling we make them to become like vntounto wine-veſſels. But if Gods manifold bleſſings, and great priuiledges which he hath vouchſafed vntounto vsus, will not mooue vsus, yet there are other arguments which may conſtraine vsus. As firſt, if we doe conſider that the Lord beholdeth vsus, when as in a brutiſh manner wee lie wallowing in this ſinne; that hee is a iuſt Iudge, who will not let ſuch groſſe vices goe vnpuniſhed, that his fierce wrath is kindled with this ſinne, and that it will blaze out in his fearefull iudgements, vnleſſe wee preuent it by ſpeedie repentance. Laſtly, let vsus alwaies hauehave in minde the laſt and terrible day of iudgement, when we ſhall be called to a reckoning, not onelyonly for the ſhamefull abuſe of Gods creatures, but alſo for al thoſe vaine and leaud words and thoſe wicked and prophane actions, which we hauehave committed in the time of drunkenneſſe.

More eſpecially that we may bee brought into a true hatred and deteſtation of this ſinne,§. Sect. 2. The ſpeciall meanes to preſerue vsus from the ſin of drunkenneſſe. let vsus ſet before vsus in a generall view the hainouſnes thereof, and the manifold euils and miſchiefes which doe accompanie it, of which I hauehave alreadie ſpoken; as that it is a vice condemned by God and men, Chriſtians and Infidels; that thereby wee grieuouſlie offend God, by making our bellies our god, by vnfitting and diſabling our ſelues for his ſeruice, by abuſing his good creatures, which with a plentifull hand hee hath beſtowed vponupon vsus, the neceſſarie vſe whereof, many better then wee want; that thereby we ſin 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 their owne familie; that we hereby moſt p. 125grieuouſly ſinne againſt our ſelues, by making vsus vnfit for our callings, and for the performance of all good duties, by diſgracing our profeſſion, and bringing our ſelues into contempt, by making our ſelues the voluntarie ſlaues of this vice, by impoueriſhing our ſtate, and bringing vponupon vsus want and beggerie; by infatuating our vnderſtandings, and corrupting our wills and affections; by deforming, diſabling, weakening, and deſtroying our bodies, and bringing our ſelues to vntimely death; by excluding our ſelues out of the number of Chriſts members, and of thoſe who are regenerate; by quenching the gifts of the ſpirit, and ſtrengthening the fleſh and the luſts thereof; by cauſing our ſoules to bee poſſeſſed with finall impenitencie, which is inſeparably accompanied with eternall damnation. Let vsus alſo remember, that as in it ſelfe it is moſt ſinfull, ſo alſo it is a cauſe of other ſinnes, and a fruitfull mother of all wickedneſſe: as of the manifold and horrible abuſes of the tongue, of manie wicked and outragious actions, and particularly of thoſe fearefull ſinnes of murther and adulterie. Let vsus alſo call to minde, that as it is the cauſe of ſinne, ſo alſo of many heauie and grieuous puniſhments; for it maketh a man liable to a fearefull woe, and Gods heauie curſe; it ſubiecteth his name to infamie and reproch, his ſtate to beggerie, his bodie to diſeaſes and immature death, his ſoule to ſenſeleſſe ſottiſhneſſe, and depriuing the whole man of the ioyes of heauen, entreth him into the poſſeſſion of eternall helliſh torments. All which being duelie conſidered, may mooue any, who hath not onelyonly any dram of religion, but euen any naturall reaſon, or but common ſenſe, to hate and abhorre, leaue and forſake this brutiſh ſinne, which being odiouſly wicked in it ſelfe, is alſo the cauſe of ſo innumerable miſchiefes. For if thoſe who being diſeaſed with the dropſie, will, when they are aduiſed by the wiſe and faithfull Phyſition, reſtraine their appetite, and refraine from much drinking, though by reaſon of their diſeaſe they are continually tormented with an inſatiable thirſt, and that onelyonly to recouer bodilie health, and to preſerue for a while their temporarie life, in the meane time hauing no aſſurance of attaining vntounto their end with all this p. 126paines: then how much more ſhould thoſe who hauehave been formerly addicted to this ſinne of drunkenneſſe bridle their appetite, and abſtaine from exceſſiue drinking, although through their accuſtomable carouſing they hauehave brought vponupon themſelues ſuch a neceſſitie of drinking, that it is a torment to forbeare: ſeeing ſo innumerable euils doe neceſſarilie accompanie it, both in this life, and in the life to come, which are much more earneſtly to bee auoided then many deaths.

Laſtly,§ Sect. 3. The laſt means is to auoid the companie of drunkards. they who would willingly reclaime themſelues from this vice of exceſſiue drinking, muſt carefully auoide the companie of drunkards. And vntounto this the wiſe man perſwadeth vsus, Prou. 23.20. Keepe not companie with drunkards, nor with gluttons. Prou. 23.20.Prov 23:20And the Apoſtle chargeth vsus, that if one who is a brother be charged to be a drunkard, we ſhould not ſo much as eate with him,1. Cor. 5.11.1 Cor 5:11 1. Cor. 5.11. For if they ſtill haunt this wicked ſocietie, after they are recouered of this diſeaſe; they will eaſilie through this cōtagious fellowſhip be againe tainted, and fall into a fearefull relapſe of their ſinne; for they will not onelyonly allure them by their example, but alſo draw them with the pretended bond of good fellowſhip; yea, vrge and prouoke them with challenges, to anſwere them in their carouſes; and ſometimes with vnkindnes taken, and threats of reuenge if they doe refuſe: and if all this will not mooue them to reenter into their old courſe, they will not ſticke after an impudent and impious manner to gibe and ſcoffe at their new reformation, and to lay vponupon them the imputation of too auſtere preciſeneſſe, in that they will not follow the practiſe of their old companions. The which motiue, although it be of no true force in it ſelfe, yet is there no ſmall ſtrength miniſtred vntounto it by our corruptions, for the foiling and ouerthrowing of new conuerts; for howſoeuer the wicked are bold in ſinne, and care not in what companie almoſt they act their impietie, if it bee not within danger of law; yet thoſe who hauehave not receiued a great meaſure of grace, are baſhfull and loth to bee ſeene in any vnaccuſtomed goodneſſe; and as if it were ſome blemiſh vntounto them, they are readie to bluſh if more then ordinarie p. 127pietie be laid to their charge, or if wicked men doe accuſe them of being too religious.

And thus much I thought good to ſpeake of the ſinne of drunkenneſſe,§. Sect. 4. The concluſion of this treatiſe. both to perſwade all men to abhorre this vice who are not ouertaken therwith, and to diſſwade thoſe who hauehave defiled themſelues by wallowing in this filthie puddle, from perſiſting in this brutiſh courſe. The Lord make that which hath been ſaid effectuall to theſe ends; that wee may not only performe the duties of pietie towards him, and the duties of righteouſnes towards our neighbours, but alſo the duties of temperance and ſobrietie toward our ſelues; that ſo by our Chriſtian liues and conuerſation God may bee glorified, our brethren edified, and we more and more aſſured of our inheritance amongſt Gods Saints in heauen, when as we liue as it becommeth his children and ſeruants here on earth. The which grace the God of grace and goodnes vouchſafe vntounto vsus for his Chriſts ſake, to whom with the Father and the holy Spirit, be al praiſe and glorie now and for euermore. Amen.

FINIS.

p. 128A TREATISE AGAINST FORNICATION AND ADVLTERIE: WHEREIN IS SHEWED THE hainouſnes of theſe ſins, the grieuouſnes of their puniſhments, and the meanes whereby we may be preſerued from them.