A Supplement to Knowledge and Practice, Part 2 · Chapter 5
CHAP. V. Of Drunkenneſs.
IN treating of this ſubject, I ſhall proceed in this method.
1. I ſhall ſhew what is to be eſteemed Drunkenneſs.
2. What are the cauſes of it.
3. The heinouſneſs of this ſin.
4. Shall anſwer the vain excuſes that perſons addicted to this vice do uſually make for themſelves,
5. Shall give ſome remedies and directions againſt it.
For the Firſt. What is to be eſteemed Drunkenneſs.
Drunkenneſs is a voluptuous exceſs in drink to the depravation of reaſon. Drunkenneſs and Gluttony are ſins much of the ſame nature, only there is this difference. The underſtanding uſually is more hurt and the reaſon more diſturbed by exceſs in drink than by exceſs in meat. Drunkenneſs doth uſually more brutifie a man, and make him more like a beaſt, than exceſs in eating doth, and ſo is a more ſcandalous ſin. And therefore humane Laws have provided a penalty againſt Drunkenneſs, but not againſt Gluttony. Now Drunkenneſs in the largeſt ſence extendeth both to the affection and to the effect. He is a Drunkard reputatively and in the ſight of God; who would drink to exceſs if he had it, and would lie at the Ale-houſe or Tavern, and drink as others do, but cannot by reaſon of his want of money; ſo that he is not reſtrained by his will,*Voluntas eſt homo, nihil aliud ſumus niſi voluntates. Auguſt. but by his neceſſity. And further, you muſt obſerve that 'tis not only the higheſt degree of drunkenneſs that is to be called by that name, but lower degrees of it alſo that diſturb and diſorder the reaſon and underſtanding of a man, may juſtly ſo be called. There are ſeveral degrees of drunkenneſs ſhort of the higheſt. They that drink beyond what nature or moderate refreſhment require, and ſpend whole dayes, or a great part of them at Taverns or Ale-houſes at that vile exerciſe of drinking, though they do not drink themſelves drunk and can bear it and carry it away better than others, yet they are very culpable in the ſight of God. Some men that can bear much drink without intoxication may be more guilty (in the ſight of God) of exceſs than others, who by a ſmall quantity upon a ſurprize are drunk before they are aware. He that hath by drinking diſturbed his reaſon, and diſabled and hindred it from the performance of its proper work and office, is drunken in ſome degree; But he that hath quite diſabled it, is ſtark drunk. I know it will here be ſaid that a glaſs of wine or ſtrong beer moderately taken is many times very uſeful to give a man an aſſiſtant alacrity in his work and duty, and the ſervice God requires of him. No doubt a man may lawfully add the refocillation, refreſhment and alacrity to his Spirits which maketh him more ready and chearful in the duties of his general or particular calling. But the exceſs is that which we here ſpeak againſt, as that which is alwayes to be avoided And ſo much of the firſt particular what drunkenneſs is.
2. We come now to inquire into the cauſes of drunkenneſs. And we ſhall find there are many cauſes of it.
1. An inordinate love unto and an eager appetite after drink, which ſome have brought themſelves unto by their deboſhes and exceſſes. Theſe perſons have ſo much of the brute in them, and ſo little of the man, that their appetite is quite too hard for their reaſon. They will tell you (poſſibly) that they know they ſhould abſtain, but they cannot; and why can they not, namely, for want of a reſolved will. And thus going on in this wicked courſe, their immoderate appetite to drink draws them to drink till they are drunk and that drunkenneſs cauſeth a praeternatural thirſt, and that thirſt a new drunkenneſs, and ſo adding drunkenneſs to hi…ſt, Deut. 29.19. They by degrees inſlave themſelves to this vice.
2. Love of good fellowſhip (as they call it) and merry company, where they drive away all thoughts that favour of ſound reaſon, the fear of God, or care of their Souls. They love ſuch company where they may talk their pleaſure over their cups, and may laugh and ſcoff at thoſe that are ſeriouſly Religious and dare not do as they do But alaſs! the end of ſuch mirth what is it but heavineſs and grief and vexation of ſpirit. Poor Wretches! Is this the merriment you ſo much covet and delight in? keep it to your ſelves. No wiſe or good man envies you or would be your Partner in it upon any terms. Were I your enemy, I would not wiſh you ſo much harm and miſery as you voluntarily chooſe for your ſelves.
3. Slight thoughts of this ſin, not conſidering that 'tis one of the black liſt which excludes out of Heaven, 1 Cor. 6.9, 10. Know ye not that the unrighteous ſhall not inherit the Kingdom of God? Be not deceived, neither Fornicators nor Idolaters, nor Adulterers, nor Effeminate, nor abuſers of themſelves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners ſhall inherit the Kingdom of God. And yet notwithſtanding this dreadful ſentence denounced by God in his holy word againſt this ſin, there are ſome ſo vile and miſerably depraved, as to think it a piece of bravery to drink ſtoutly and a ſign of a ſtrong brain to be able to bear much drink, and a great conqueſt over another man to drink him down, not conſidering in the mean time that while they conquer others in this vile manner at their Cups, they themſelves are ſhamefully conquered and overcome by the Devil.
4. Not conſidering nor underſtanding the extreme hurt that this kind of exceſs does unto their bodies. They apprehend not how much it ſpoils the temper of their ſtomachs, ruines their health, and ordinarily ſhortens their lives.
5. Another great cauſe of drunkenneſs is idleneſs. They that are of an idle ſloathful temper, and love not to take pains in an honeſt calling, uſually ſeek out idle companions like themſelves, and ſo (that they may drive away the time as they call it) they go a potting together.
6. Another very frequent cauſe of drunkenneſs is that vile cuſtome of drinking Healths and conſtraining others to pledge them, which conſtrains many a man to drink more than he ſhould. There are many reaſons may be alledged againſt this evil cuſtome. (1.) To urge a Health is a great and unſufferable uſurpation *Peccatum eſt provocare ad aequales Calices, nec fas eſt reſpondere, Leſſius de Juſtitia & jure. Lib. 4. c. 3.upon another. Why may not another enjoyn me to eat as much and as big pieces and portions as he eats as well as injoyn me to drink *Una ſalus ſanis nullam potare ſalutem. Non eſt in potâ vera ſalute ſalus.as full bowls and as many glaſſes as he drinks? 'Tis very likely that I can neither eat nor drink ſo much as he. And what authority hath he over me to compel me to it? In Ahaſuerus's feaſt, (Heſter 1.8.) none was to be compelled to drink more or oftner than it pleaſed him, and ſhall we (that profeſs our ſelves Chriſtians) be worſe than civil Pagans? (2.) 'Tis unreaſonable that my health (and conſequently my life) ſhould be at the mercy of another ma…, which it muſt needs be if he may compell me to drink ſo much as will deſtroy my health, as is frequently done. How many have gotten a great fit of ſickneſs (and ſome their death) by one drunken bout? And beſides, If I to comply with anothers drunken humor (who begins an health) ſhould drink ſo much as to make may ſelf ſick, beſure he will neither feel my pains nor pay my Phyſician nor anſwer to God for my ſin. (3.) We ought not to incourage others to drink more than is fit, as the cuſtom of pledging Healths manifeſtly does. Poſſibly another would not have pledged the healths that went about if he had ſeen me ſtick at it, and not to have done it before him. My example may in all likelihood have induced him the rather to do it. And why ſhould I be acceſſary to draw another man into intemperance? And poſſibly had I ſtoutly refuſed it, it might have prevented the urging of any more healths at that time, and ſo I might have prevented a great deal of evil. And further, why ſhould I encourage ſuch a vile cuſtome as makes it a crime and an high offence againſt civility and good manners to refuſe a health, when I have ſo much reaſon to do it. Surely all manifeſt occaſions and provocations to ſin ought to be avoided, as the Apoſtle tells us, Eph. 5.11. Have no fellowſhip with the unfruitful works of darkneſs, but rather reprove them. 'Tis notoriouſly known that healthing is a frequent occaſion of drunkenneſs, and not of that only, but of quarrelling, fighting and ſometimes of murder alſo. And why ſhould I encourage ſuch a cuſtome which is the occaſion of ſo much miſchief? I do not ſay 'tis ſimply evil in it ſelf to drink a glaſs of wine, or keep off my hat whilſt another is remembred. But by accident it may be evil, namely, if I thereby encourage an evil cuſtom (which is a great occaſion of drunkenneſs) and give ſcandal and offence to ſuch who (upon that account) have a great averſation to it. Yet ſo it may happen that this accident may be outweighed and overballanced by a greater accident, namely, if I ſee my life in apparant danger if I refuſe it. And any other accident which will really out-weigh the former hurtful accident may make it lawful. As in ſome caſes and companies the offence given by denying it may poſſibly be ſuch as will do more hurt far than the yielding, to it would do. As in that caſe when a mans loyalty to the King is laid upon it, (though I confeſs it is a very unreaſonable thing to make that a Teſt of Loyalty which many good men and very faithful and loyal to the King do ſcruple, and which his Majeſty himſelf in his firſt Proclamation after his return declared againſt) yet (I ſay) if ſuch a thing ſhould happen, then Chriſtian Prudence muſt be the preſent decider of the caſe, by conſidering whether more good or evil be like to enſue thereupon, and muſt determine accordingly. To be bare when others lay the honour of our ſuperiors upon it, is a ceremony which on the foreſaid reaſons may be complied with. But when to avoid a greater evil, we are extraordinarily put on any ſuch ceremony, 'tis fit we ſhould add ſome ſuch words as may declare upon what account we do it, that ſo we may prevent ſcandal and offence. But the beſt way of all is to avoid (as much as poſſibly we can) ſuch company as are like to put us upon theſe ſcruples and inconveniencies, And ſo much of the cauſes of drunkenneſs.
3. I come now to ſhew the heinouſneſs of this ſin which will the better appear to us if we conſider theſe following Particulars.
1. 'Tis a high provoking offence againſt God who hath declared his high diſpleaſure againſt it in his holy word. Let drunkards read theſe places and tremble, Iſa. 5.11, 22. Wo unto them that riſe up early in the morning that they may follow ſtrong drink, that continue until night till wine inflame them. Wo unto them that are mighty to drink wine and men of ſtrength to mingle ſtrong drink, Habakkuk 2.15. Wo unto him that giveth his neighbour drink, that putteth his bottle to him, and maketh him drunken, that he may look on his nakedneſs. Iſay. 28.1. Wo to the Crown of Pride, the drunkards of Ephraim, &c. and Verſe 7. They have erred through wine, and through ſtrong drink are out of the way; the Prieſt and the Prophet have erred through ſtrong drink, they are ſwallowed up of wine they are out of the way terough ſtrong drink, they erre in viſion, they ſtumble in judgement. Prov. 20.1. Wine is a mocker and ſtrong drink is raging, and whoſoever is deceived thereby is not wiſe. Prov. 23.29, 30, 31, 32. Who hath wo? Who hath ſorrow? Who hath contentions? Who hath babling? Who hath wounds without cauſe? Who hath redneſs of eyes? They that tarry long at the wine, they that go to ſeek mixt wine. Look not thou upon the wine when it is red, when it giveth its colour in the cup, when it moveth it ſelf aright. At the laſt it biteth like a Serpent, and ſtingeth like an Addar, Luke 21.34. Take heed to your ſelves l…ſt at any time your hearts be over-charged with ſurfeiting and drunkenneſs, and the cares of this life, and ſo that day come upon you unawares. Rom. 13.13, 14. Let us walk honeſtly as in the day, not in rioting and drunkenneſs, not in chambering and wantonneſs, not in ſtrife and envying. But put ye on the Lord Jeſus Chriſt, and make not proviſion for the fleſh, to fulfil the luſts thereof.
2. It greatly hurts the mind, the Prophet tells us, Hoſ. 4.11. that Whoredom and Wine, and new Wine take away the heart, that is, they beſot the underſtanding. O what a wonder of ſottiſhneſs and ſtupidity is an habitual drunkard, whoſe filthy mind cloſes with ſin and vanity, but is wholly averſe to any thing that is wiſe and holy, ſuch a frame of mind renders a man unfit for prayer, reading, meditating, or any good and religious duty. And ſuch perſons are uſually very fooliſh alſo in ordering their very worldly affairs and concerns.
3. It greatly hurts the body. Exceſs cauſeth indigeſtion, and indigeſtion cauſeth crudities, and crudities are the cauſe of moſt diſeaſes. Hence proceed vitious humors, and a multitude of ſickneſſes and diſtempers. Gout, Dropſie, Stone, Apoplexy, and many times Conſumption are the fruits of this kind of exceſs. And therefore (O Drunkard) if thou art ſo ſottiſh as not to fear Hell; yet methinks the fear of the Gout or Dropſie, Conſumption or Apoplexy ſhould deter thee from this vice.
4. It unfits and diſables a man not only for the ſervice of God but the duties of his particular calling. Should we take it well to have our horſe or beaſt which we (in kindneſs) lent to our neighbour for his uſe and benefit, to be lamed and ſpoiled by him, and made unfit for our ſervice? Why then ſhouldſt thou unfit and diſable thy ſelf to ſerve God in thy particular calling? who gave thee all thy faculties and abilities? have we not heard it often ſaid of ſome men that they were very able and uſeful in their profeſſion till they fell to that vile trade of drinking and company-keeping, and ſince that they are become meer ſots and good for nothing.
5. 'Tis a great waſt and miſpence of Gods good creatures. O drunkard, thou vilely and baſely conſumeſt the good creatures of God, that are given thee for thy neceſſity refreſhment and comfort, and not to abuſe to luxury. Wine was given to cheer the heart and not to oppreſs it, to comfort the ſtomach and not to load it. There is oftentimes more drink ſinfully ſpent at one mad revelling meeting than would maintain ſeveral poor families many weeks or moneths. When our Saviour at the marriage at Cana turned water into wine that the Feaſt might be furniſhed with ſufficient plenty, Joh. 2.7. Surely he did not intend that they ſhould abuſe that plenty. Indeed there may be a more free and liberal uſe of the creature at one time than at another, provided it exceed not the bounds of ſobriety. Wine was given to make glad the heart of man. Pſal. 104.15. And ſo far as it delighteth and refreſheth us and more fits us for our duty, we may make uſe of it. Give ſtrong drink unto them that are ready to periſh, and wine to thoſe that be of heavy hearts ſayes the wiſe man, Prov. 31.6, 7. Thus and no otherwiſe (I ſuppoſe) 'tis ſaid of Joſephs brethren that they drank and were merry. *Primum poculum neceſſitatis & ſanitatis; ſecundum voluptatis & hiloritatis; tertium ebrietatis & inſaniae. Ancharſis.Gen. 43.34.
6. It occaſions the waſt of a great deal of pretious time which ſhould be better imployed. Thoſe that are given to drinking and company-keeping, how many dayes and nights (or at leaſt great part of them) do they ſpend in that wicked way? And what a ſad account will ſuch perſons have to give to God of their time ſo ſpent?
7. It blots the name and brings a ſtain and reproach upon it. Indeed it is not only a diſhonour to the Chriſtian profeſſion, but a ſhame to even humane nature. There is hardly a more ugly loathſome ſight in the World than to ſee a reeling, ſtaggering, ſtaring, ſhewing Drunkard. O drunkard! thou deſtroyeſt thy reaſon, *Nihil aliud eſt Ebrietas, quam voluntaria inſania. Sen.which is the glory of thy nature, and the natural part of Gods image in thy mind. Thou doſt plainly dehominate and unman thy ſelf Involuntary madneſs, I confeſs, deſerveth pity and compaſſion, but voluntary madneſs the ſevereſt ſcourging. Non homo, ſed amphora ſaid one of drunken Bonaſus. He is not a man, but a barrel. They ſay in Spain a drunkard is not allowed for a witneſs againſt any man, as being not a credible perſon, or a man whoſe teſtimony is to be valued. Regard therefore thy reputation if thou wilt not regard thy Soul.
8. It horribly conſumes and waſts the eſtate and hinders charity to the poor. He that prodigally ſpends his money in wine, or ſtrong drink, cannot relieve the poor as he ought to do. He that loveth wine (ſayes Solomon, Prov. 21.17.) Shall not be rich, that is, he that loves it inordinately, is like to bring himſelf thereby ſpeedily to poverty. O wretched drunkards! the woful tears and pitiful tears and pitiful complaints of your poor neighbours cannot many times wring one penny from you, but at Taverns and Ale-houſes you can ſpend without meaſure, and there be ready in bravery to contend who ſhall pay moſt.
9. 'Tis a great injury to a family, not only by reaſon of the great expence it occaſions, but by the infectiouſneſs of the example. O drunkard! thy example may infect many others in thy family, and poſſibly in the neighbour-hood. Wouldſt thou have thy Wife, Children, and Servants to be drunkards? Surely if all theſe were given to this vile vice, thy houſe would be a very Bedlam, nay worſe. For in Bedlam there are ſome wiſe and diſcreet perſons appointed to govern thoſe that are mad. But if thou (who art the head of thy Family) be a drunkard, who ſhall govern thy mad family if they be all like to thy ſelf?
10. Drunkenneſs is uſually the cauſe of many other ſins. When the drink is in, we uſe to ſay, the wit is out, what horrid ſins does the Devil then tempt men to commit? drunkenneſs uſually inflames the mind with anger and rage. It teacheth the tongue to ſwear, curſe, rail, revile and ſlander and to deride Godlineſs and thoſe that are good. When the head is full of vapors, the tongue is uſually full of vanity and lewd diſcourſe. From drunkenneſs uſually proceeds luſt, filthineſs, and uncleanneſs. *Nunquam ebrium putabo caſtum. Hieron.Nay it makes thieves by breeding neceſſity, and then emboldning to villany to ſupply that neceſſity. The reaſon why Mahomet ſo ſeverely prohibited his Diſciples the uſe of wine (they ſay) was this. Being once invited to dinner by a friend of his, in his way thither he called at a houſe where (as it happened) there was that day a Wedding. Being courteouſly invited to come in, he found the company in a very gay humor, full of love and kindneſs one to another, and careſſing one another in the moſt obliging manner. Which pleaſing humor he looked upon as the effect of the chearful ſpirit of the wine that was ſtirring among them, and ſo bleſſed it as a ſacred thing, and departed. In the evening (calling again at at the ſame houſe in his return) and expecting to find the love and kindneſs he had before obſerved to be augmented; quite contrary, he found the houſe full of broils and noiſe, full of fighting, quarrelling and all confuſion. The gueſts inſtead of imbracing were now throwing the Pots at one anothers heads. This he perceiving to be the effect of the wine taken in exceſs, he changed his former bleſſing into a curſe, and for ever after made it Haram or a curſed thing for any of his Diſciples to drink wine. But Mahomet ſhould have conſidered that ab abuti ad non uti, non valet conſequentia. The abuſe of a lawful thing is no good argument againſt the uſe of it.
11. Conſider what a dreadful wo is denounced againſt ſuch perſons as purpoſely and deſignedly ſtrive to make others drunk? How many Prophets do thunder out their wo againſt it? See Hab. 2.15, 16. Eſay. 5.22. Joh. 1.5. Certainly that man buyes his merriment at a very dear rate that takes it with ſuch a wo. O what an horrible impiety is it for any one to rejoyce in another mans ſin, whereby he is laid open and expoſed to Gods fearful Judgments? O what monſters are they that can take pleaſure in ſeeing the drunkenneſs of their neighbours, and make themſelves ſport in beholding their nakedneſs? Surely there is not a greater ſign of hardneſs of heart than for a man to make his own or another mans ſin the matter of his glory and boaſting, or the matter of his joy and merriment. God bleſs me and all my friends from ſuch pleaſures that have ſo dreadful a wo and curſe annexed to them.
12. Conſider that drunkenneſs is often attended with dreadful judgments in this life. We read that Amnon was murdered by his Brother Abſaloms command, when his heart was merry with wine. *2 Sam. 13.28, 29.Nabal was ſtruck dead by God ſhortly after his drunkenneſs. 1 Sam. 36.38. Elah King of Iſrael was murdered when he was drinking himſelf drunk.*1 Kings 16.9, 10. Belſhazzar King of Babylon was ſlain that very night, when they had been carouſing themſelves in the veſſels of the Temple. Thou ſeeſt (O drunkard) that God ſpared not Kings themſelves in their drunkenneſs, and thinkeſt thou that he will ſpare thee? certainly; a drunkard puts himſelf in the very way of Gods vengeance. 'Tis very obſervable what a ſtrange kind of puniſhment God appointed for incorrigible drunkards and gluttons. Deut. 21.18, 19, 20, 21. If a man have a ſtubborn and rebellious Son which will not obey the voice of his Father or the voice his Mother, and that when they have chaſtned him will not hearken unto them. Then ſhall his Father and Mother lay hold on him, and bring him out unto the elders of his City and unto the gate of his place. And they ſhall ſay unto the Elders of his City, this our Son is ſtubborn and rebellious, he will not obey our voice, he is a glutton and a drunkard. And all the men of his City ſhall ſtone him with ſtones, that he dye, ſo ſhalt thou put evil away from among you, and all Iſrael ſhall hear and fear. Surely theſe were heinous crimes in Gods account, when Parents themſelves were to bring forth their own Son (who was guilty of theſe crimes if they could not reclaim him) to have him put to death by the Magiſtrate. And you ſee further that youth was no excuſe for theſe crimes, whatever may by corrupt men be pretended.
13. It is one of thoſe ſins that draw down wrath upon a Nation, eſpecially when it grows to be a general and epidemical vice. And alas, among us what City or Town or Village is there, what Market or Meeting or Fair that is not defiled with drunkenneſs? and when ſin grows National it uſually brings down National Judgments. But 'Tis moſt ſad of all when perſons of great quality and high place are addicted to this vice. When the Prieſt *Ebrietas in plebeio eſt ſimplex peccatum, in ſacerdote multiplex, quia multos offendit, & ſecum in eandem foveam, & ruinam tra…it. A. Lapid.and the Prophet ſhall erre through wine, Iſa. 28.7. and ſhall ſay, come let us fill our ſelves with ſtrong drink. Iſa. 56.12.
14. 'Tis a ſin that is very often attended with hardneſs of heart and final impenitence. How few habitual drunkards have we known to reform, and abandon their former wicked wayes? Such drunkards are uſually deſperate incorrigible and impudent in their ſins. Now as perſeverance in piety and godlineſs (in ſpight of all oppoſition) is a very high pitch of goodneſs, ſo perſeverance in wickedneſs (in ſpight of all good counſel) is the height of impiety.
15. Drunkenneſs expoſes a man to that deſperate danger of dying drunk. Think with thy ſelf (O drunkard) what would become of thee if thou ſhouldſt die in a drunken fit? Would not thy caſe be very dangerous if not deſperate. This hath been the caſe of many a drunkard, and it may be thy caſe for ought thou knoweſt. However if thou goeſt on in this courſe of drinking and company-keeping, thou wilt die a drunkard though thou dyeſt not drunk.
17. Laſtly, this ſin (if continued in) expoſes a man to eternal miſery. The Apoſtle tells us, 1 Cor. 6.10. No drunkard (that is no impenitent drunkard) ſhall enter into Gods Kingdom, See alſo Gal. 5.21. Drunkards may ſcoff at their faithful admoniſhers and reprovers and brazen it out here, but in the other world they ſhall be ſure to pay dear for it. Dives had his full Cups here, but there not one drop to cool his tongue. And ſo much of the heinouſneſs of this ſin.
4. I come now to ſpeak to the vain excuſes, that thoſe*Improbitas praetextu nunquam care…. Ariſt. who are addicted to this vice do uſually make for themſelves.
1. They will pretend that drinking and company-keeping maintains kindneſs and friendſhip and love among neighbours. To this I anſwer, can any rational man imagine that the helping to deſtroy the ſoul, the body, the eſtate, the good-name, the family of their neighbour is any argument of kindneſs to him? Surely ſuch perſons as draw one another into ſuch courſes are the greateſt enemies to one another imaginable.
2. They will alledge that thoſe holy men Noah and Lot fell into this ſin. I anſwer, Noah fell into it but once, and that (as it ſeems) upon ignorance and ſurprize, not knowing at firſt the property, quality and operation of the wine,*Gen. 9.20.21. which was the fruit of the Vineyard he himſelf had planted. And poſſibly he was the more eaſily overtaken, as being over-joyed when he taſted ſuch excellent fruits of his own labours, and allowing himſelf a little more freedom in drinking thereof than (in all likelihood) he would have done, had he known the power and vertue of the wine. And accordingly we do not find that he was ever overtaken ſo again. As for Lot indeed we read that he was twice overtaken, but both times by the perſwaſion of his own Daughters*Gen. 19.33.35. to which he was (poſſibly) the more ready to give ear, becauſe their hearts being oppreſſed with grief for the deſtruction of Sodom, the loſs of their goods and ſudden death of his wife, he thought they might take a little more liberty in the uſe of wine at that time for their comfort and refreſhment, and ſupporting their ſpirits under ſuch great and ſore afflictions. And we know that they that venture to go near the brink do ſometimes fall into the water. So that however thoſe holy men were overtaken once or twice, yet they were no drunkards. They fell into this ſin by ſurprize; it was not their uſual practice. And theſe examples no more juſtify thoſe who live in this vice than Peters once denying his Lord and Maſter excuſeth thoſe who make a total and final Apoſtacy from him. The ſpirit of God hath purpoſely recorded the*Sunt cavendi, non cadendi exempla ſlips of theſe holy men, to ſhew us how frail our nature is, and to caution us not to preſume upon our own ſtrength, but to be the more watchful; and alſo to ſhew us that they who fall through infirmity into the like ſins, ſhould not deſpair of Gods mercy in Chriſt, if they ſeriouſly repent of them and forſake them. No Pilot in his wits when he ſees Sea-marks purpoſely ſet up to give warning of rocks, ſands, or ſhelves (upon which others have made Ship-wrack) will take occaſion thereby to run his Ship upon them, but rather will imploy all his care and skill to avoid them, that he may eſcape the like danger. And this is the uſe we ſhould make of theſe examples.
3. They ſay they do it to drive away care and trouble of mind and melancholy. For anſwer to this, I deſire firſt to know what cares and troubles they are they deſire thus to drive away. Perhaps they are ſome checks and rebukes of their conſciciences for their ſins. If ſo, they may poſſibly by ſuch divertiſements ſtop the mouths of their conſciences for the preſent, but they will roar louder upon them hereafter. It were a thouſand times better for them to go alone than into ſuch wild company, and to think ſoberly of their condition, and of their miſery, and the true way of coming out of it. To go into merry and vain company is but a bad remedy to drive away melancholy or to ſtop the mouth of an accuſing conſcience. We may ſay to ſuch perſons, as Solomon does Eccleſ. 2.2. I ſaid of laughter it is mad, and of mirth what doth it? And Chap. 7. Verſe 4. The heart of the wiſe man is in the houſe of mourning, but the heart of fools is in the houſe mirth. If we ſaw a mad man whoop and hollow and make a great noiſe, we ſhould not envy but pity ſuch mirth. The vain and fooliſh merriment of wicked company is that which a ſober and ſerious mind can never be pleaſed with. And therefore they that ſeek ſuch company to divert and drive away their melancholy, take the direct way to increaſe it. Now melancholy is of two ſorts, either ſuch as ariſes from the mind or ſuch as ariſes from the body. As for that which ariſes from the mind, the beſt way to drive it away is to clear the Soul of all guilt by true repentance and flying to the blood of Chriſt for pardon. For they are happy (and they only) whoſe ſins are forgiven and whoſe iniquities are covered, and to whom God will not impute tranſgreſſion. Secret and fervent prayer alſo to God (which gives vent to the mind and ſo eaſes it) is an excellent remedy in this caſe. To which I may add the imparting the troubles of our mind (if they be urgent) to ſome wiſe and faithful friend, and craving his advice and counſel as a good way and means alſo to obtain eaſe. But if the Melancholy ariſe from the body by reaſon of darkſome fumes and vapors it caſts up into the mind, ſome proper Phyſick is then requiſite, and the moderate uſe of ſuch things as may exhilerate the ſpirits. Yea, buſineſs and imployment is a great remedy in this caſe. For ſtanding waters ſtagnate and gather mud, whereas running waters are clear and ſweet. Good company alſo (I mean of wiſe and ſober Chriſtians) is a great help againſt this malady. And ſtriving to be chearful (in an innocent and inoffenſive manner, that our pectorals may be ſhaken and fumes diſperſed) is of great uſe likewiſe. But as for going to the Ale-houſe or Tavern (and conſorting with ſuch company as uſually frequent thoſe places) in my opinion it is far from being a proper remedy for Melancholy, but ordinarily does more increaſe it, eſpecially when people come to reflect how greatly God has been diſhonoured and their ſouls hurt by ſuch meetings.
4. They ſay they do it to paſs away the time.*Damna fleo rerum, ſed plus fleo damna dierum. Blind wretches! Are you ſo near Eternity, and know not how better to improve your time? Can you ſit tipling and prating away your precious time over your Pots, when the mudwalls of your bodies are daily crumbling down, and when you know not how ſoon you may be ſummoned to appear before Gods dreadful Tribunal? But it may be you will ſay you are Gentlemen, and ſo have more time and leiſure at your own diſpoſal than other men have, who muſt earn their bread before they eat it. But hark you in your ears. Where there is much leiſure from worldly buſineſs, God expects more time ſhould be ſpent and imployed on the ſoul, and not ſpent in idle merriment and ſinful jollity.
5. Some will pretend their heads are very weak and a little overturns them, and ſo they hope they are the more excuſable. I anſwer, they that know their own weakneſs ſhould be more eſpecially watchful over themſelves, and take heed of ſuch liquors, and ſuch company that may endanger them. If you know that leſs poiſon will kill you than another man, you ſhould be the more fearful of it, and ſhun it with greater care, and not with a fool-hardineſs encourage your ſelf to take it. And ſo you ſhould do in this caſe.
6. Others will ſay, that though they drink much, yet they can bear it well away, their heads are ſtrong, they ſeldom are drunk. I would adviſe ſuch perſons ſeriouſly to conſider of that place before-mentioned, Iſa. 5.22. Wo unto them that are mighty to drink wine, and men of ſtrength to mingle ſtrong drink. Let ſuch ſtrong-braind drunkards conſider what the prudent Lord Burley ſaid in his advice to his Son. That to carry much drink is a commendation fitter for a Brewers horſe than for a Gentleman.
7. Some will ſay, They ſhall be jeer'd and laugh'd at, if they ſhould be ſo preciſe as not to do as others do. I would adviſe ſuch perſons to conſider what the Apoſtle ſayes, 1 Pet. 4.14. If ye be reproached for the name of Chriſt happy are ye. To be reproached for obedience to any of Chriſts commands is to be reproached for his name. And ſhall the reproaches of vile and wicked men more terrifie us than the wrath and diſpleaſure of God? A good name indeed is highly to be valued. But is that a good name to be commended and praiſed by drunkards and ſuch leud livers? A good name is to be well-reported of among wiſe and good men. Therefore if you fear reproach, fear drunkenneſs and avoid company-keeping which will make you hear ill among ſuch as are wiſe and ſober. Remember what our Saviour ſaith, Mark 8.38. Whoſoever ſhall be aſhamed of me and of my words in this adulterous and ſinful generation, of him ſhall the Son of man be aſhamed when he cometh in the glory of his Father with the holy Angels. I ſuppoſe there are none but would be glad to be owned by Chriſt at that day. Therefore let us not be aſhamed to own his wayes, and to own our ſelves for his Diſciples here. And ſo much by way of anſwer to the vain pretences and excuſes that people make for continuing in this ſin.
5. I come now in the laſt place to give ſome remedies and directions againſt this vice.
1. If thou haſt before been guilty of this ſin, humble thy ſoul to God by deep and ſerious repentance, and flie to the blood of Chriſt for thy pardon. True repentance for ſins paſt, is a good means to preſerve us from them for the time to come.
2. If thou findeſt company-keeping to be a ſtrong temptation to thee, earneſtly beg grace of God to help thee to reſiſt that temptation, and to keep thee from delighting in ſuch company among whom thy ſoul is in ſo much danger.
3. Awaken thy reaſon and underſtanding to conſider of the manifold evils of this ſin. Ask thy ſelf whether the diſpleaſure of God, the brutifying thy ſelf, the blotting thy name, the waſting of thy eſtate, the deſtroying of thy health, the corrupting of thy Family, the damning of thy Soul are not things that ought to be conſidered of by thee? Weigh in the ballance of reaſon how much the joyes of a good conſcience and the favour of God out-weigh the ſottiſh mirth of good-fellows.
4. Shun the occaſions of this vice and (as much as thou canſt) keep off from the places and houſes where ſuch drinking companions uſe to meet. Be not their companion in ſin, leſt thou be their companion in hell. Declare thy fixed reſolution (by the aſſiſtance of Grace) of living ſoberly, that ſo thy old companions may be diſcouraged from aſſaulting or tempting of thee at any time. Never mind either the perſwaſions or reproaches of ſuch vile and profligate perſons.
5. Send to thy former drinking companions and adviſe them to leave off thoſe evil wayes. Think with thy ſelf how bleſſed a thing it is to convert a ſinner from the error of his way, and to ſave a ſoul from death and eternal miſery. Regard not their frowns or ſcorns or reproaches, but labour to do them good even againſt their wills, and thy reward will be with the Lord.
6. Think how much more joy and comfort there is in ſobriety than there can be in drunkenneſs. Conſider with thy ſelf whether ſober and temperate perſons do not live not only an honeſter and ſafer, but a more comfortable and pleaſing life than Drunkards do? They have none of thoſe ſour belchings and vomitings, none of that preternatural thirſt and eager deſire after drink that drunkards have. Certainly drunkenneſs carrieth its own puniſhment with it, and temperance its joy and comfort.
7. Conſider what a ſtrange difference there is between a ſober man and a drunkard. Look upon a ſober man, how calm is his mind? how wiſe are his words? how regular and amiable is his converſation? how is he reverenced and reſpected by all that are wiſe and ſcrious? Then look upon a drunkard, how ugly and ill favoured a creature is he, and how unlike a man of reaſon and underſtanding? O wholſome Temperance! how much better art thou than loathſom debauchery? what a lovelineſs and beauty is there in ſobriety? how ſweetly doth a ſober man enjoy himſelf? how is he honoured and eſteemed by others? whereas a drunkard is the mark of common obloquie and reproach.
8. Think of that cup of trembling that ſhall be put into the hands of drunkards to drink hereafter. Conſider how drunkards for their full cups here muſt drink the Cup of Gods wrath unmixed in the other life, and for their ſhort pleaſures here muſt looſe the pleaſures that are at Gods right hand for evermore.
Laſtly, Underſtand well thy own meaſure, and let no man force thee to exceed it. Think of that excellent advice of the learned and pious Mr. Herbert in his Church-Porch.
Drink not the third glaſs, which thou canſt not tame
When once it is within thee, but before
May'ſt rule it as thou liſt, and pour the ſhame
Which it would pour on thee, upon the floor.
It is moſt juſt to throw that on the ground
Which would throw me there if I keep the round.
He that is drunken may his mother kill,
Big with his Siſter, he hath loſt the reins,
Is outlaw'd by himſelf: all kind of ill
Did with his liquor ſlide into his veins.
The Drunkard forfeits man, and doth deveſt
All worldly right, ſave what he hath by beaſt.
Shall I to pleaſe anothers wine-ſprung mind,
Looſe all mine own? God hath given me a meaſure
Short of his canne, and body: muſt I find
A pain in that, wherein he finds a pleaſure?
Stay at the third glaſs, if thou looſe thy hold
Then thou art modeſt, and the wine grows bold.
If Reaſon move not Gallants, quit the Room
(All in a Ship-wrack ſhift their ſeveral way)
Let not a common ruine thee intomb;
Be not a Beaſt in courteſie; but ſtay,
Stay at the third cup, or forgo the place.
Wine above all things doth Gods ſtamp deface.
I ſhall conclude all with this earneſt prayer to God that he would pleaſe of his infinite mercy timely to awaken the hearts of all thoſe who are addicted to ſin, that by a ſpeedy and ſerious repentance and forſaking of it they may eſcape that dreadful wrath, which will be the portion of impenitent and unreformed Drunkards.