A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 1 · Subpart 3 · Section 4

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 1 · Subpart 3 · Section 4

p. 8812. Incontinent. foreign, Incontinentes, intemperantes, luxuriosi.

Ista vocabula promiscuè usurpantur, ita ut incontinens accipiatur pro intemperante, & vice versâ, incontinente. Magirus in Arist. Ethnic. l. 7. c. 1.This word in the Originall is Homonimous, and admits of divers acceptations; and therefore some Translations render it Riotous, (so Tindall:) others, Intemperate (so the Geneva Translation, and Beza:) others, Incontinent (so our Translation, and the Vulgar Latin.) In this variety, there is no contrariety, the Reading is Canonicall either way. The word is used two wayes in Scripture.Sunt foreign, soluti in omnem volupta… intemperantiam. Ar…t.

1. Largely; for any kind of Intemperance and excess, p. 89Matth. 23.25. Ye are full of rapine and excesse. [foreign, Intemperantiae & luxus.] And so 'tis opposed to Temperance [Acts 24.25. Gal. 5.23. 2 Pet. 1.16. 1 Cor. 9.25. Titus 1.8.] which consists in moderating of the appetite, so that a man is not a slave to his fleshly, sensuall appetite; but can master himself, and give Lawes to his Lusts, Contrary to these are all intemperate men,foreign, intemperans, incontinens, impotens, q. foreign, carens viribus, vel ab foreign priv. & foreign, impero, dominor, (i. e.) qui dominari cupiditatibus & affectibus suis nequit. Sunt aut Intemperantes …ibo, potu, vestitu, aut incontinentes qui sibi …em…erare nequ…ant, & vagas affectantur libidines, ut adulteri & incestuosi. Willickius in locum. who have no power or command over themselves▪ but are led like slaves by every lust. So that this achrasy and intemperance in the Text, being opposed to euchrasy and Temperance (which Aristotle makes a comprehensive vertue, wherby a man fights against all tentations and allurements to vice) must (by the Rule of contraries) be a comprehensive vice, inclining men to Drunkenness, Gluttony, Riot, Uncleannesse, and all manner of excess.

2. The word is taken sometimes strictly and restrainedly, for Incontinent, lustfull persons,Concupiscentiae subditi. Syriac. that have no command over their concupiscentiall affections, but like bruit beasts they run into all uncleanness. The word is sometimes opposed to Continency, or Chastity, which is that part of Temperance, which moderates our fleshly lust, and wars against uncleanness, and lasciviousness. So 1 Cor, 7, 5. Now since the word is general, and comprehends all kind of Intemperance,Per incontinentes hîc intelligit eos qui cupiditates pessimas (i. e.) libidinem in cib…s, & in Venerem, non refraenant. Aug. V. Ravanel in V. Intemperantia. both in eating, drinking, and concupiscential lusts, I shall take the word in the largest sense, and shall not restrain, where the Scripture doth not restrain. The character is ours in the largest sense.

1. In the last days men shall be intemperate in Eating. Ordinary food will not content them, they must have the Lambs out of the flock, & the calves out of the stall, to maintain their lusts. They'l eat for pleasure, and not for need; to pamper themselves, and not to preserve nature: they'l study how they may please the flesh, and make provision for it, that they may fulfill the lusts thereof. Rom. 13. ult. Elijah was so temperate, that an Angell was sent to bid him arise and eat. 1 Kings 19.9.7. but in our days men are so Intemperate, that we had need of Angells to bid us hold and abstain from our excessive eating and drinking. How many unfit themselves hereby, for the duties of their callings; when a man experimentally knowes that such a Quantity of food will fit him for his calling, and yet he will exceed, that's sinfull. Many look upon drunkenness as a great sin, but as for Gluttony, they make no bones of that, whereas a man may as well offend, and make a beast of himself by excessive eating, as by excessive drinking; hence the Scripture condemns riotous Gormandizing, as well as swinish drunkenness. Rom. 13.13. Gal. 5.21. the Rich Glutton went to Hell, not for any drunkenness that we read of, but for Gluttony. Luke 16.19. 'Tis true; there's difference in Callings, Constitutions, Regions, and Climats, so that some may eat more then others, but under these pretences, for men to give way to excess & riot, will not hold.

Quest. May we not use the Creature more freely sometimes, and may we not feast as occasion requires?

Answ. Yes, the Lord gives us liberty to eat and drink not only for necessity, but also for delight. Thus Iosephs Brethren used the creature beyond meer necessity,Licèt foreign convivia damnentur, tamen moderata quae animi exhilerandi gratiâ fieri solent, approbantur. [Gen. 43. ult.] for delight, not for excess. God hath not only given us water to quench our thirst, but wine to delight and revive us. Psal. 104.15. Prov. 31.6. So that feasting in it self is a thing indifferent, and may lawfully be used as occasion requires: when Isaak was weaned, Abraham made a feast. Gen. 21.8. Iethro made a feast for Aaron, and the Elders of Israel▪ Exodus 18.12. Hester feasted the King, and Haman. Hest. 5.5. Christ himself was at a feast more then once. Luke 5.29. Iohn 2.1.20. p. 90and the Christians had their Love-feasts. 1 Cor. 10.27. Iude 12. yet these Rules must be observed in our Feasting.

1. It must be done seasonably,

2. Soberly,

3. Discreetly,

4. Religiously,

1. Our Feasting must be at seasonable times; every thing is beautifull in its season, Eccles. 3.11. and a duty not rightly circumstantiated, is marred.

1. 'Tis unseasonable to feast and fare deliciously every day. Luke 16.19. yea, though we be rich, and can afford it, yet we may not do it, we have callings to follow, & we come not into the world to feast & loyter, but to labour.

2. We may not spend too much time of one day in Feasting,Peccant homines in exc…ssu, vel ratione Temp…, Qualitatis, Quantitatis, Substantiae. Lescius te Iust. & jure. l. 4. c. 3. Dub. 3. To sit at dinner till night, and at supper till midnight, is unseasonable, and an abuse of time; God ordained the night for rest, and not to riot. The loss of time is far worse then the loss of money; that cannot be regained, this may. To be prodigall of time is the worst prodigality, and most dangerous. Luther lamented the spending of so much precious time, (as too many do) in Feasting.

3. To feast at such a time when the Lord calls by his judgements to Fasting, is exceeding unsuitable, & unseasonable. Isay 22.12, 13, 14. Amos 6.1. to 7.

4. So to Feast on the Lords day, is unseasonable. He hath given us six days for our own use, he hath reserved but the seventh for himself, how then can we do so great wickedness, and sin against so good a God! This is a day for spiritual, and not for carnal feasting.

Multos morbos multa fecerunt fe…cula. Seneca Epist. 95. —Vides ut pallidus omnis, coena desurgat, dubia. Horat.2. Soberly; beware of superfluity and riot, Christians should be famous for good works, and not for revelling and costly banquets. The art of Cookery hath killed many, Variety of dainty dishes, breeds Variety of diseases. Whence come so many Dropsies, Gouts, Rheumes, but from excess?

3. Discreetly; making choyce of our company, not calling rich Atheists, nor profane scoffers at Piety. Psal. 35.16. Christ would have us call the poor rather. Luke 14.13, 14. not that Christ doth simply condemn the calling of our friends, or rich neighbours, but he would have the poor especially remembred. q. d. Call not the rich alone, but let the poor have a portion at, or from thy Table. Portions should be sent to those for whom nothing is provided, (i. e.) who have nothing prepared for themselves. Neh. 8.10. Hest. 9.22. Deut. 16.11.14. One rich man useth to feast another, when in the meane time good David is forgotten. 1 Sam. 25.10, 11.

4. Religiously; in the fear of God, no drinking of Healths, no taunting at Religion, no mocking at such as are in misery. Lam. 3.63. lest we be like to those that feast without fear, either of God or man. Iude 12. all our feasting must be as before the Lord, and in his eye. Exod. 18.12. Deut. 12.7. 1 Chron. 29.22. The want of this holy fear is the cause why either in the time of feasting, or presently after,Bellis homunculis ut suaviter inter se sint, non opus est calice, non tibicina. Plutarch. Sympos. V. Plura in Sharpii Symphon. Loc. 45. Q. 9. p. 226. & Sphynx Phylos. cap. 30, some cross or other befalls men, as we see in Nabal, 1 Sam. 25.36, 37. at a feast Absolon caused Amnon to be slain. 2 Sam. 13.28. and the breach was made between Ahasuerus and his wife at a feast. Hest. 1.10. Iob was afraid lest his sons had offended in their feasting. Iob 1.45. and the Lord complains of the Jews for their profane feasting. Isay 5.12. The Harp and the Pipe was in their feasts, but they regarded not the work of the Lord. See the fruits of profane musick, it drives out the thoughts of God, & his works. So Amos 6.5, 6. See their punishment. v. 7. Musick should be sent for (said the Heathen) when men are angry, rather then when they are feasting & merry. Not but that musick in it self is good, especially when we make that use of it, which the Prophet did, when he called for a Minstrill to raise up his heavie p. 61heart, and make him cheerfull, and the fitter to prophesy. 2 King. 3.15. The end of all our Feasting, must be the glory of God. 1 Cor. 10.31. it must not be to pamper the flesh, or to get the praise of men, as many do that by riotous feasting, waste and weaken their estates, that they may get a name for good house-keepers. To what end is such waste. The end which God would have us to ayme at in our Feasting, is his praise, and not our own. Exod. 34.23. Levit. 23.34. Deut. 16.25. Oh then let us shun all Intemperance and abuse of the creature; An Epicure is fit for nothing, but the service of the devill. There was never any man that made his Guts his God, that ever became famous in Church or State.—Corpus onustum Hesternis vitiis animum quoque praegravat. Horat. 'Tis a sin that besots men, it doth emasculate and weaken the powers of the soul. Hence our Saviour warnes his disciples to take heed of being over-charged with surfetting. Luke 21.34. Peter calls such bruit beasts, Spots and blots, which blemish and disgrace religion. 2 Pet. 2.12, 13. A Scavenger, whose living is to empty, is to be preferred before him that liveth but to fill Privies. If a man strive but for a corruptible Crown, we see he's temperate not onelyonly in some things, but in all things; in eating, drinking, sleeping, &c. 1 Cor. 9.25. and shall not we that strive for an incorruptible Crowne, keep under our bodies, and be temperate in all things, that we may be allwayes fit for our Masters service. This sobriety of the body, tends much to the furtherance of Grace in the soul,Qui virtutem colunt, ii non admittunt gulae delicias, aliena enim ea esse à liberis, quibus servilia ingenia alliciuntur. Plutarch. See Mr. Gatakers Ser. on Watching, in Folio. p. 85. Sect. 36, 37. therefore the Apostle joynes it with Godlinesse. Titus 2.11, 12. we should therefore eat and drink with perpetuall moderation, alwayes taking less, but never more then nature desires, for that measure of meat and drink, which serves to refresh nature, and make us fitter for the service of God and man, is allowed us of God, and no more. To arm you against Intemperance.

1. Consider,Plenus Venter non studet libenter; Vesci citra satietatem, impigrum esse ad laborem; vitare venerem, res esse saluberrimas, dicunt medici. it hurts the body, makes it dull, diseased, drowsy, and unfit for service, Temperance preserves health. Tenuis mensa sanitatis mater.

2. It wastes the Estate, and brings men to Poverry. Prov. 21.17. and 23.21.

3. It unfits the soul for Prayer, Hearing, Meditation, or any spirituall service, it besots it, and makes it stupid, secure, senselesse. It brings destruction. Phil. 3.19. it cast our first Parents out of Paradise,V. Theater of Gods Judgements. P. 2. ch. 7. p. 96. Gen. 3.6. brought the flood upon the old world, Matth. 24.38. fire on Sdom. Ezekiel 16, 49, 50. and the sword on Israel. Amos 6.4.7. and barres men out of heaven. 1 Cor. 6.9, 10.

4. 'Tis a great incentive unto Lust. Whoring and Riot oft go together, Rom. 13.13. when men make provision for the flesh, and cater for cates and delicates, they'l soon fulfill the lusts thereof. V. 14. We read of some that lived in wantonnesse, and what was the reason? why they nourished their hearts, as in the day of slaughter, or sacrifices, when they fared deliciously. Iames 5.5. Gluttony is the very Mother, and Nurse of Lust.

[See more, Trapps Common-place, Abstinence, in the end of the Epistles. Amos &c. l. 3. c. 15, Downams Guide to Godlinesse. l. 3. c. 24. Greenhill on Ezekiel 16.49. D. Hammonds Practical Catechisme. l. 3. Sect. 3. Boltons Directions for walking, p. 195. Mr. Clerks Mirrour. cap. 1.61. Edit. 3.]

2. As for Intemperance in Drinking; it never abounded more. It hath debased our Nobility, stained our Gentry, beggered the Yeomandry, polluted the Nation, and made the earth to groan under us, so that it would as fain be deliver'd of us, as a woman with child would of her birth: what place, what p. 92city, what Town or Village, what Market or meeting, what feasts or faires that are not defiled with Drunkenness? we may take up the Prophets complaint. Isay 28.8. all places are full of vomiting and filthinesse (vomiting is one of the beastly fruits of Drunkenness) so that there is no place cleare. We have Drunkards of all sorts and Sexes, High and Low, Rich and Poor, Old and Young, Men and Women, Gentlemen and Beggars.

1. The universality of a sin is a sad and sure fore-runner of judgement. When sin growes Nationall, it brings Nationall judgements: as we see in Germany, Germanorum vivere, est bibere. Prov.the floods of Drunkenness and Excess, have brought upon them floods of calamity and War. So that as the Lord said sometime to his people. Ier. 7.12. Go to my place at Shiloh, where I set my Name at the first, and see what I have done to it for the wickednesse of my people. So may he say to England, Go to my place in Germany, and see what I have done to them for their Drunkenness and riot, and let their falls make you to fear. When All the Old Word was given up to excess,V. Shchooles Guard. Rule 56. eating and drinking like beasts, then came the flood. Matth. 24.38. when All Sodom was given to uncleanness, then came fire and consumed them. When the people of Israel assemble themselves by Troops to harlots houses, then God visits them with his judgements. Ierem. 7.5.

Plus exemplo nocent quàm peccato. Probrosum est si rex cujus est regnum regere, sit ebriosus & regatur à Vino, tum quia regum est omnia cum ratione, judicio, & consilio facere.1. When great men are given to sin, that hastens wrath. They draw many away by their lewd Example; like great Cedars, when they fall, many branches fall with them. Hence the Lord forbids excess of wine to Rulers, lest they should forget the Law, and so pervert judgement. Prov. 31.45. The houses of many Gentlemen that should have been Bethels, houses of God, are become Beth-avens, houses of vanity and iniquity. The old Proverb was, As drunk as a beggar. I wish we might not say, as Drunk as a Gentleman, an Esquire, and Lord, &c.

2. Are there not some Ministers (who by their places are bound to witness against this sin, both in life and doctrine) that say as those, Isay 56. ult. Come let us fill our selves with strong drink. This made so many erronious Ministers, (especially in episcopall times) Isay 28.7. The Priest and the Prophet have erred through wine. V. D. Wallis, Mens sobria Concio. ad Baccalam.This clouds the understanding, darkens the mind, robs men of Reason, and turns them into beasts. Hence the Lord forbad the Priest and Levite the use of wine and strong drink (upon pain of death) when they were to come into the congregation, to execute their office. Levit. 10.9. why so? V. 10, 11▪ that they may put a difference between the Holy and Profane, and may be fit to publish all Gods Statutes to his people. Hence the Apostle would not have Ministers to be wine-bibbers, 1 Tim. 3.3.3, 4, 5. Titus 1.7. Drunken Ministers (be they never so learned) are but unsavory salt,Ebrietas est crimen in Laico, in sacerdote sacrilegium. Ravennas. Aristot. Ethic. l. 3. c. 5. Ebrietas in Plebeio est simplex peccatum, in Sacerdote multiplex, q. multos offendit, & secum in eandem foveam & ruinam trahit. à Lapide. fitter for the Dung-hill, then the Temple; and if other Drunkards deserve double punishment (in Aristotles judgement) first for their Drunkennesse, and then for the sin committed in their Drunkennesse; what then do drunken Levites deserve? But blessed be God we have lived to see that day, wherein such Sots are cast out of the service of the Sanctuary.

3. We have Drunkards of all Ages, old, and young; many get such Habits of this sin, (when young) that they cannot break them when they are old. We have Drunkards of all Trades; Drunken Shooe-makers, Smiths, Naylers, &c. Drunkards of all Sexes; not only Drunken Hosts, but Hostesses, even women-Drunkards:Ebriâ muliere n…hil turpius. …hrysost. this sin is base and beastly in any, but abominable in a woman: such danger their chastity. 'Tis Modesty, and Civility, p. 93Chastity and Temperance, that commend a woman. Whom Bacchus baths and washeth, Venus lightly warms and dries. A drunken man I doubt is not honest, but a drunken woman without doubt is naught. We read but of one drunken woman in all the Scripture, and she is called a whore, a great whore, the mother of harlots. Rev. 1.1, 2.5, 6.

2. Another Aggravation of the Drunkenness of our Time is, that it is committed against the greatest Light that ever was in the land. Drunkenness is a work of darkness, and if men will needs act it, the night is the fittest time for such black work. So 'twas in the Apostles time. 1 Thes. 5.7. Those that were drunk, were drunk in the night. So Acts 2.15. The modest miscreants of those times, chusing the darkness and secrecy of the night, to cover their filth, will rise in judgement against those impudent, Noon-day Drunken-Devills of our times, who blush not to act their villany in the sight of the Sun, and alter the course of nature, turning day into night, and night into day. And if to act it in the light of the Sun, be an aggravation, oh what is it to act it against the light of the Gospel? and that now in an Afflicting time, when the Rod lyes upon the Nation for this sin, among the rest. To sin out of ignorance, infirmity and inadvertency, may excuse à tanto, sed non a toto: it may extenuate, but it cannot totally excuse. But he that sinned presumptuously (i. e.) wittingly and willfully, purposely and proudly, desperately and despitefully, out of contempt of Gods Law, was to be cut off by death. (so much the phrase imports) not only a cutting off by excommunication) but a cutting off by the sword of the Magistrate. Exod. 31.14. Levit. 17.4. and 20.2, 3, 4, 5. because he did thereby reproach the Lord, and did as 'twere say, that God was not to be regarded, nor his judgements worthy of fear. Exod. 21.14. Numb. 15.30.32. and because Magistrates many times are partiall and negligent in cutting off such presumptuous sinners, therefore the Lord himself threatens and undertakes the doing of it. Deut. 21.20, 21. an obstinate glutton, a Drunkard, must die for it.

Quest. But how shall we know a Drunkard?

Answ. By his

Affections,

Words, and

Actions.

1. By his Affections; when mens love and desire is set on strong drink, so that they rise early to follow it. It may be thou hast no money, and so canst not be drunk.Voluntas est homo, nihil aliud sumus nisi Voluntates. Aug. I, but if thy heart be set upon the sin, thou art a Drunkard: for God judgeth of us by our Affections, and not by our Actions; that we are which we resolve and desire to be, whether it be good, or evill. Then a man lives in a sinne when he loves it, though he do not, or cannot act it.

2. By a mans talk; out of the abundance of the heart doth the mouth speak. When men boast how many dozens they have drunk, and how many men they have layd asleep;Taciturna affectio, non est affectio. when men shall inquire for the strongest liquor, and encourage each other to the drinking of it. Isay 56. ult. that is one sign of a Drunkard. Men will be discoursing of what they love, be it good, or evill.

3. By a mans Actions.

1. When men stagger and reel by reason of strong drink, so that the same legs which brought him into the house, cannot carry him out again; thus both the Law of God and man, have made a sign of a Drunkard. Psal. 107.17. They reel to and fro, and stagger like a drunken man.

2. By their Vomiting, by the rednesse of their eyes, stinking breath, deformed p. 94countenance, gastly looks, fighting and quarrelling, swearing and swaggering. Isay 19.14. Prov. 23.29, 30.

Noscitur ex comite, qui non cognoscitur ex se.3. By your companions; if you delight in drunken company, it argues an inclination to the sin. Like will to like, and birds of a feather will flock together. As sheep love sheep, and Saints will delight in Saints. Psal. 16.3. So swine will delight in swine, and sinners in sinners.

4. When men delight to make others drunk (as a woe is denounced against such, Hab. 2.15, 16.) and to this end put ingredients into their drink, and by pickle and salt meats, draw men on to this sin; this is to adde drunkennesse to thirst, and so become lyable to the curse in the very Letter. Deuteron. 29.19, 20.

5. When men call for Healths. A Health to their Master, and a Health to their Mistris, a Health to this man, and to that, and at last a Health to the Devill himself, as **V. Whites way to the true Church. Digres. 54. Sect. 9.Pope Iohn the thirteenth did, whose Vicar doubtlesse he was. This is a Shiboleth to distinguish between a drunkard, and a sober man. The drunkard drinks Healths so long to others, that at last he leaves none for himself. Such Healthing, hath brought many men out of Health.

Vna salus sanis non est potare salutem,

Non est in potâ vera salute salus.

2. This sin is so odious, that a Heathen condemned it. ††See Trapps Comment on that Text.Hest. 1.8. then drinking was according to the Law which the King had set, viz. That none should be compelled to drink more or oftner, then it pleased himself. The ancient Brittaines drunk no Healths, as Sir Edward Cock observes.

Ecce Britannorum mos est laudabilis iste,

Vt bibat arbitrio pocula quisque suo.

Oh that some strict Law were made for the suppressing this sin! That as Iael was blest for driving a Nayle into the Temples of Sisera; so the generations to come may blesse those in authority, for suppressing this In-let to so much sin.

2. All occasion and provocations to sin must be avoyded. [Ephes. 5.15. 1 Thes. 5.22. Iude 23.] But drinking of Healths, is a provocation to sin. viz, to drunkennesse, fighting, murder, &c. Ergo. Many think it a small matter. but there is no sin small simply in it self. A spark of fire is a small matter, and yet it hath set a whole Town on fire.

3. All abuse of the creature must be avoyded, but drinking of Healths is an abuse of the creature; God hath ordained the creature for his Glory, and our comfort, but God hath no Glory, and we have no comfort, by such abusive drinking. Ergo.

4. That which is of ill report amongst the Saints, must be shunned. Phil. 4.8. But drinking of Healths is a thing of ill Report amongst the Saints. Ergo.

5. That whose rise and Originall is from the devill, is to be abhorred, But drunken Healths had their rise and Original from the devill.Hujus legis authorem Diabolum habent Basil. & August. Ser. de Temp. Ser. 231.232. & Ambros. de jejun. c. 13. Peccatum est provocare ad aequales calices, nec fas est respondere. Lescius de justitia & jure. l. 4. c. 3. Dub. 4. p. 680. The ancients called it, The devills shooeing-horn, to draw men on to drunkennesse. So that 'tis no Novell, Puritanicall precisenesse, but it hath been condemned many hundred yeares agoe, by the Ancient Fathers. Yea the sounder sort of Papists have condemned it, and thought it most unreasonable, that another mans belly should be my Rule.

p. 96Object. Suppose a man begin a Health to a Prince, or to the Protectour, will you not pledge him?

Answ. We are commanded to pray for these in Authority, but not to drink Healths unto them. 1 Tim, 2.2. As the Lord Virulam said, I will pray for the Kings Health, and drink for mine own. I will not for drinking in Alexander, stand in need of Esculapius, said Calisthenes. He is the best subject that prayeth most, not he that drinks, and catouseth most.

Object. Drinking of Healths, is the fashion now adayes?

Answ. We are forbidden to follow the sinfull fashions and customes of the World. Rom. 12.2. nor may we follow multitudes in evill. Exod. 23.2.

[See more. Pryn's Healths, Sicknesse. Mr. Young's Drunkards Character. Sect. 76. p. 3.9. Pryn's Histriomastix, V. Index, Healths. Mr. Gerec against Healths.]

To arm you against Drunkennesse, take these few Considerations.

1. Consider that drunkennesse is one of the vilest sins in the World, the Mother of most abominations. As all waters meet in the Sea, and all the Creatures met in Noah's Ark; so fighting, killing, lying, swearing, &c. meet in this sin. 'Tis a Master-sin which never goes alone. Shew me a lyar (we use to say) and I'le shew you a Thief. So say I, shew me a drunkard, and I'le shew you a whore-master,Voluntarius Doemon, ita saevit, clamat, furit. Chrysost. a swearer, a dissolute, unteachable person. Isay 28.7, 8, 9. A drunkard is Diabolus explicatus, a Devill in his colours, the devill in his Pontificalibus, a devill cloathed with flesh and blood. He cares not to break all the Commandements.

1. He feares not God.

2. He makes his belly his God.

3. He profanes Gods sacred Name many wayes.

4. He profanes his Sabbath, he's unfit (to say truth) for any service of God, or man.

5. He dis-regards Superiours, he's an ill Example to Inferiours.

6. He's accessory to his own death, he shortens his dayes by his Intemperance, and is ready to kill all about him in his drunken fits.

7. He abounds in acts of uncleannesse,Ignis in igne fuit. and adultery, the fire of Drunkennesse, kindles the fire of Lust.

8. He spends that on himself, which should maintain his family, and so is the worst of Thieves, even worse then an Infidell, which provides for his own.

9. He's apt to belye and slander his Neighbour.

10. His heart is full of lust, a brothel of sin, a sink of uncleannesse, full of wicked devices, against God, and man.

2. Consider the dreadfull curses which God hath denounced against such, every Prophet almost hath a woe to throw at them. Isay 5.11, 22. Hab. 2.15. Isay 28.1. Ioel 1.5. awake and weep ye drunkards here, that ye may not weep for ever; and at last it brings everlasting woe. 1 Cor. 6.10. no drunkard (i. e.) no Habituall,Ebriosi (i. e.) crapulae & luxui dediti. Parae. Ebriosi vel apud Turcas incarcerantur. Impenitent drunkard, shall come into Gods Kingdome. If Turks imprison them, and we'l cast them out of our houses; let none think that God will receive them into his holy Habitation.

3. Consider the sad effects of drunkennesse. These are excellently set forth. Prov. 23.29. ad finem cap. This Text I may call the Drunkards Lookingglasse: wherein they may see the woe and sorrow that attends them. To p. 96whom is woe, to whom is sorrow? (i. e.) who draw all manner of sorrow upon soul and body, but drunkards? They meet to be merry, but the end of such mirth is heavinesse.Ebrietas est unius horae hilaris insania. Sen. It's dear bought, that hath so many curses attending it. What madness is it for a few moments of pleasures here, to endure eternity of sorrow hereafter? Fur the enjoyment of a little wine here, to drink the Vialls of Gods wrath, and lye in Seas of misery for ever.

2. To whom is strife and wounds without a cause? q. d. Drunkenness breeds contention, quarrelling, and needless wounds.

3. It hurts the Body, and brings Diseases, Rheumes, Dropsies, Apoplexies, and Redness of eyes, by reason of abundance of hot humours. How many have shortned their dayes, and extinguisht the Radicall moysture? much water poured on a little flame, doth soon extinguish it. This makes even Kings sick. Hos. 7.5.2. Verse 30. Solomon tells us how we may know a Drunkard.

1. He loves to tarry at the wine, he spends houres, dayes, and years at it, 'tis his Trade and Calling.

2. He goes and seeks mixt wine. q. d. He goes from house to house to inquire after the strongest Liquor.

3. But how may we shun Drunkenness? V. 31. look not on the wine when 'tis red. (i. e.) Shun the occasions and allurements to this sin, set a watch over your eye, and stay the beginnings of it.

4. What hurt will it bring upon us? V. 32. In the end 'twill bite like a Serpent, q. d. Though for a time it may seem pleasant, yet at last 'twill sting thee very sore; it will bring upon thee troubles Internall, Externall, Eternall. Wherefore fly from it, as from a Serpent.

2. 'Twill hurt the soul, and fill it full of noysome Lusts. The soul is the best and noblest part;Corruptio optimi est corruptissima. Nunquam ebrium putabo castum. Venter aestuans mero spumat in libidinem Hier. Alexander omnium victor, à vino victus est. which if corrupted, becomes the worst. V. 33. It breeds adultery and lust. Thine eyes shall behold strange women (i. e.) Harlots. Drunkenness, and Whoring, oft go together. A belly filled with wine, foameth out filthiness. Rom 13.13. Lot (though a holy man) yet addes Incest to his Drunkenness. And though Adulterers are not Drunkards, yet there are few Drunkards, but are Adulterers. V. 33. It breeds evill speeches. Thy heart shall utter perverse things (i. e.) preposterous, foolish, filthy matters. V, 34. It makes men stupid, and fearless, secure, and careless in the greatest dangers. He's as one that sleeps on the top of a Mast in the midst of the Sea. Though he be in great and continuall danger, yet he's insensible of it. He's in great danger that sleeps in the midst of the Sea, for he's soon overwhelmed with waves, and he's like to fall suddenly, that sleeps in the top of a Mast;Non sentire, stipitis est, non hominis. yet such is the Drunkards Lethargy, that he cannot feel when he is stricken, nor know when he is beaten. V. 35. which is the height of misery; it makes men desperate, incorrigible, and incurable. They become impudent in sin; those sins which men tremble to commit, when sober, yet they'l venture on,Multi reliquorum serpentum veneno curantur, ebrietate nemo. Basil. when drunk. I will seek it yet again (saith the habituated Drunkard) q. d. Notwithstanding all these dangers and mischiefs, I will not leave my drunkenness. As perseverance in goodness (in despight of all opposition) is the height of goodness; so perseverance in wickedness, in despight of Judgements, is the height of wickedness. That's our misery which attends on drunkenness, that it's usually accompanied with impenitency. Hos. 4.11.

Belial (i. e,) homo nequam sine jugo, qui totus deditus est nequitiae, impietati, & improbitati.4. It robs men of their good name. Call a man drunkard, you need say no more. Hence when the Pharises would accuse Christ as a great sinner, they call him a Wine bibber. Mat. 11.19. of old they were accounted sons of Belial. 1 Sam. 1.14, 15, 16. when Eli thought Hannah mas drunk, count not (said she) thine hand-maid for a daughter of Belial (i. e.) for a lawless, p. 97loose, disordered person. It takes away the man, and lays a beast in his room, yea it makes a man worse then the Beasts that perish, for you cannot force them to drink more then will do them good.

5. It wastes and weakens the Estate, and so disables men for works of Piety and Mercy. Prov. 21.17. He that loveth wine shall not be rich. Not he that drinketh wine, but he that loves it, so as to set his heart upon it, such lose both Temporal and Eternal Riches.

6. It layes Kingdomes waste. Isay 5.11.13, 14, 15. as a good man is a publick good, so such a wicked man, especially, is a publick evill.

7. The loveliness and beauty of Temperance and sobriety should make us loath excess & luxury,V. Robinsons Observations. 30. How sweetly doth the sober, holy man enjoy himself? his soul's in Peace, his house is in Peace, his goods are preserved, his family is the better for him, he's a blessing and ornament to the place where he dwells. His judgement is clear, his memory strong, his affections regulated, he's fit to pray, read, hear, meditate, &c. He hath a healthfull body, and a comely countenance, wise discourse. In a word, he enjoyes himself, and sees God in all the blessings he enjoyes.

There's no sin but hath some pretences,Improbitas praetextu nunquam caret. Arist. and so hath this.

1. Object. Ioseph made his Brethren drunke.

Answ. That's false, for Ioseph was a holy man, and one that feared God, and therefore durst not do such a thing for a world. God puts a Spirit of ingenuity in the hearts of his people,Shacar, inebriari, non semper in vitio ponitur, sed indicat liberalem vini usum, qui modum non excedit. Weemse. and writes the Law of love there, which constraines them to be pure and sober in all their actings, and undertakings; they are born of God and cannot sin, viz. deliberately, wilfully and habitually.

2. The word Shacar is taken in Scripture in a good sense, for a free and liberall use of the creature [ad hilaritatem, non ad ebrietatem.] for mirth, and not for madness; for chearfulness, and not for drunkenness. So the word is used. Hag. 1.6. they shall drink, but not to drunkenness (i. e.) not plentifully. So Cant. 5.1. drink ye drink abundantly,Si vultis inebriari docebo vos salutarem ebrietatem, in qua non est foreign, sed foreign, haec est ebrietas spiritualis. Zanchy. to an holy inebriation. So Ephes. 5.18. be not drunk with wine, wherein is excess, but be filled with the Spirit. q. d. If ye will be drunk, let it not be with a bodily, carnall, divellish drunkenness; but let it be with a spiritual, holy ebriety; do not sip or taste of the Graces of the Spirit, but be filled with the spirit of Joy, Love, Peace, Temperance, Patience. Acts 2.13.15. compared with V. 4. spiritual joy is there likened to wine,Vino qui inebriatur titubat, Spiritu qui inebriatur radicitus in Christo est. Praeclara ebrietas quae sobrietatem mentis operatur, & ubi Spiritus Dei regna. Illyricus. foreign, liberaliter sitim explere, foreign (i. e.) à relaxatione animi quae fit per suavitatem & hila…itatem vini paulo copiosiùs hausti. Eustathius. which revives and quickens dead and drooping spirits. So Cant. 1.2. thy love is better then wine. This is Crapula sacra. The word is likewise used in the New Testament, Iohn 2.10. for a more free and liberal use of the Creature for mirth and comfort, not for excess and riot. God hath given wine to make glad the heart of man. Psal. 104.15. and so far as it refresheth and delighteth us in a sober way, we may use it. Prov. 31.6, 7. Thus and no otherwise, Iosephs Brethren drunk, and were merry. The Philosophers make three cups.Poculum necessitatis & sanitatis, Poculum voluptatis & hilaritatis, Poculum ebrietatis & insaniae. Ancharsis. The first of Necessity, the second of Pleasure, the third of Madness. Iosephs Brethren took the first and second, but not the third.

2. Object. Noah and Lot were Drunken. Gen. 9.21. & 19.32.

Answ. Ebrii, non ebriosi; Actio una non denominat hominem.Yet they were not drunkards, 'twas not their Trade to sit at the wine; one action doth not denominate, or make a man good or bad.Vitium hoc contigit Noae inscio, non conscio. They sinned through weaknes & infirmity, against the bent and resolution of their souls; but thou sinnest wilfully and deliberately.

p. 982. These examples are recorded to fright us from sin (that we may shun the rocks where others have split themselves) not to incourage us in sin.Sunt cavendi, non cadendi exempla. Aug.

3. To keep us from despaire, that if through weakness, and for want of watchfulnesse we have fallen, yet we may remember that God which pardoned penitent Noah, and Lot, will also pardon us upon our Repentance.

Object. 'Tis Physicall.

Malim mori quàm tali remedio convalescere.Answ. 1. It's a medicine worse then the disease; for a man to destroy his soul, that he may cure his body, is worse then death. 2. We may not do evill, that good may come thereof. Rom. 3.8. 3. Very learned Physitians affirm the contrary; they say that drunkennesse destroyes the health, spoyles the stomack, hurts the braine, makes the blood watrish, dulls the senses, weakens the memory,V. D. Venner. Via recta. p. 42, 43. and destroyes the understanding.

Object. They are so accustomed to it, that they cannot leave it.

Answ. An evill custom is better broken then kept, and though custom be a second nature, yet the God of nature can change nature; he can make a black more white, and take spots from a Leopard, he can turn a Lion into a Lamb, and water into wine; he can make iron to swim, and Iordan to recoyle. He is El the the strong God, and though our corruptions are too strong for us, yet are they not too strong for him. Spread therefore thy misery before the Lord, and let him see 'tis the unfeigned desire of thy soul as freely to forget sin, as thou wouldst have him to forgive it; and to part with it, as to have it pardoned; and then in due time he'l heal thee of it, what ever it be.

I come now to some brief Rules against it, and so conclude.

1. Kill it in the Root, get a hearty detestation of it, resolve rather to die, then to be drunk. To this end consider the vilenesse of the sin (in the effects before recited) remember the judgements of God, on Nabal, Ammon, Elah, and Belshazar, who died in their Drunkennesse. 1 Sam. 25.36. and 2 Sam. 13.28, 29. and 1 Kings 16.8, 9, 10. Dan. 5.2.30. Let their falls make thee to fear, for God is the same still, to the same sinners.

2. Be diligent in your callings. Idlenesse breeds Drunkennesse. When men have nothing to do,Quem Diabolus occupatum non invenit ipse occupat. the Devill comes and calls them out to work. The flying bird is safe, 'tis the bird that sits still, which is in danger. God hath promised to protect us, but then we must keep his way. Psal. 91.11, 12.

Object. We are Gentlemen and cannot worke.

Answ. You must work, or do worse. God hath ordained, that every son of Adam, in the sweat of his brows shall eat his bread. Gen. 3.19. and he that will not (not he that by reason of sicknesse cannot) labour,Non est panis cujusquam proprius, ne summi quidem regis nisi strenuè laboret in Vocatione sua. Rolloc. in Joh. shall not eat. 2 Thes. 3.10. and if Adam in the state of Innocency, must work and dresse the Garden; and after the fall, when he was Monark of all the world, yet must he labour; who then can think himselfe free? 'Tis not Idleness which commends a Gentleman, or following of foolish fashions, drinking of Healths, lying in an Alehouse, &c. there's no baseness like this. But the life and soule of Nobility and Gentility consists in noble and vertuous dispositions, in gallantness of spirit (without pride or insoleuce) to do his Country good.

3. In all places, and at all times set a watch against this sin; when men are most secure, they are in most danger: where the watch is most careless, there the enemy enters, And if Christs own disciples must watch against this sin, who may be secure? Luke 22.34. Many when they go to Fairs and Markets, they go without care or fear, they do not take Antidotes with p. 99them; hence 'tis, that so many fall by this sin. A man that goes amongst such as have Plague-sores running on them, had need of speciall Antidotes, to keep out the infection.

4. Shun the occasions of this sin, He that will no evill do, must do nothing that belongs thereto. He must not once look on the wine when 'tis red. Prov. 23.31. a little leak may drown a ship, and great fires have come from little sparks. Especially shun the company of Drunkards, be not amongst wine bibbers. Prov. 23.20. we should have no familiarity with them. 1 Cor. 5.11. Eph. 5.7. touch not this pitch, lest you be defiled with it, mingle not with them, lest you learn their work. What Solomon saith of the Harlot, that say I of the Drunkard. Prov. 5.8, 9, 10, 11. remove far from him, come not nigh the door of his house, &c. especially shun Ale-houses, these dens of Devills, and Cages of unclean birds; those stewes and styes of all abominations. Take heed of the Excessive Use, and the great abuse of Tobacco. Great Tobacconists oft times are great Drunkards. All drunkenness is not by wine or strong drink,Doctor Clerk… Serm. on Rev. 17.6.Rev 17:6 (as a learned man well observes) the Thracians and Scythians used to burn certain Herbs, that they might be drunk with the smoak thereof. That Barbarisme our English Nation useth too much in a base Indian weed. It's pitty men of good parts should be drunk so. They should leave it to idle, empty, witlesse, worthless heads. 'Tis said of Garlick, that it makes men wink, and drink, and stink; Many use Tobacco to make them drink, till at last they wink and stink. 'Tis true, the drugge is good in it self, as 'tis Gods creature, and the fume of it taken in a discreet, moderate, physicall way, may be usefull. But taken in that excessive, intemperate,Multi nunc dierum Tobaccomaniá laborant, irregular way (as most take it) it besots men, and robs them of their Health, Wealth, Wit, Time, &c. I shall therefore give some Reasons against the abuse of the creature, because the sin is Generall, and 'tis the Devills shoeing-Horn, to draw men on to Drunkennesse. Instead of Salt-meat, the Devill feeds his followers now with smoak (fumo pereat, qui fumum vendit) first drink, and then smoake; Then smoak, and after drink; the Pot and the Pipe, and the Pipe and the Pot walk so long, till they have Piped themselves out of all.

1. Consider, that Tobacco is a Physicall root, and hath in it a Poysonous quality, as appeares by its Antipathy against nature. Now he that shall take Physick every day, may soon put an end to his dayes. Physick must be taken rarely and seldom, else if it become familiar to the body, it looseth its operation. 'Tis a violent purge, which wastes and weakens nature, especially when taken often. Hence the learned conclude, that frequent using of it is dangerous.

Frequens suffitur Nicotianae exoticae, sanis non est salutaris.

Qnid censum (vereor ne sensum) insumimus herbis?

India quam mittit, sed minus ind… boni.

Num sani, insani qui fecimus aspida merces?

Quòd prosit sanis non habet, ager habet.

Rex Platon.

1. All excesses are hurtfull, and are abuses of the Creature, and as excessive eating and drinking is unlawfull, so also is excessive smoaking. Not one of many but takes it for fashion and custome, more then for need. Any action (especially Physicall) if not rightly circumstantiated, is very dangerous. If a Physician should advise his Patient to take a spoonfull or two of such a Potion, and he should take ten or twenty; or if he should prescribe him to take a penny-weight of such or such a thing, and he should eat a pound, he might soon put himself past eating. So when Physicians shall prescribe one or two Pipes a day, and men shall take 20. this is causa adjuvans p. 100ad mortem, it's a kind of self-murder, and shortens mens dayes.

3, This immoderate and excessive use of Tobacco, brings with it many discommodities. It overthrowes the state of the body, dryeth the brain, dimmeth the sight, corrupts the smell, hurts the stomack, destroyes concoction, spoyles the spirits, dulls the understanding, confounds the senses, stupifies the body, marres the breath, and turns it into an unsavory stench, rendring it loathsome to their Wives, Friends, and such as come nigh them. It turnes the Nose into a chimney, and makes a Kithin of the body, sooting it with an oyly Unctious kind of soot, as hath been seen in some great Tobacconists, that have been opened. It emasculates the spirits, and disables the body for service, when a man cannot go two or three miles without a Pipe smoaking at his Nose. In former ages, what glorious battles have been fought, and to what a great age did they live, who never once heard of Tobacco?

Damna fleo rerum, sed plus fleo damna dierum.4. It consumes abundance of pretious time; No losse, like the losse of time. How many spend two or three houres in a day in smoaking, which if they had spent in Repenting, what abundance of comfort might they have had?

5. It wastes mens estates. How many poor might have been succoured with that which is idly and vainly spent in smoak? some spending 10 l. others 20 l. others 100 l. per annum in smoak? To what end is such waste? we must all one day give an account how we have spent our money; our silver is the Lords, and he expects that we improve it to his praise. Hos. 2.8, 9. How sad will it be with many, when they shall see how many pounds they have spent in smoak, and yet how little for Gods honour? It were well if some way could be found to restrain the great abuse of it, if it were but in the younger, and the healthfull sort, who have no apparent need of it.

Object. We are so accustomed to it, that we cannot leave it?

Answ. An evill custome is better broken then kept, and therefore as you came to this custom by degrees, so by degrees you must break it. The use of it (saith a learned Physitian) is only tolerable by way of Physick, and not for pleasure, or an idle custom.

Object. It's the property of a Gentleman to take Tobacco?

Answ. 'Tis now become the guise of the Riff-raffe, and Dregges of men. Every Tinker, Tapster, Crate-carrying Vagabond is not well unlesse he have a Pipe at's Nose.

Object. It drawes away ill and watrish humours, and cures men of most diseases.

Answ. God hath ordained watrish humours for the good of the body, and for the most part they are as necessary in the body, as the blood it self, and therefore may not be drawn away in that abundant measure by Tobacco. Besides, it's dangerous for weak and sickly bodies, they may quickly waste the Oyle of their Vitall Lamps, and spend their radicall moisture. So that instead of curing, it kills many.

2. Grant it to be Physicall in some diseases, doth it therefore follow that it is good against all? and that all must use it; of what age, constitution, and complexion soever. To argue from a Particular, to a Generall, is but sorry Logick. e. g. Such a man hath need of such and such Physick, therefore all men have need of it. Who sees not the vanity of the practice, yet who leaves it? what should young, strong, healthfull bodies do with Physick? They that are whole have no need of the Physitian, but those that are sick; p. 101and those that ate sick indeed, cannot away with it. One mans Physick is another mans poyson; One Medicine cannot cure all diseases, yet men are so bewitcht and besotted with Tobacco, that (if you'l believe them) they'l tell you it's a Panacéa that will cure you of all distempers; and yet those that take it, abound with distempers, as well as other men. I wish therefore, and oh that I could prevaile w…th young Students especially, that they would use their Pens, rather then Pipes, that we might find them in their Closets Praying, and not in their Chambers smoaking; remembring that time is precious.

[See more against Drunkennesse in that excellent Tract of Mr. Young, stiled, The Drunkards Character; 'tis the best that I have seen in this kind. All the labours of that holy man, are worthy the perusall of young Students especially, Mr, Iohn Downams four Treatises against Drunkards, Swearers, Whoremongers, and Bribery, Mr. Sam. Wards Woe to Drunkards. D. Harris Drunken-cup. D. Ier. Taylor's. Holy-Living. p. 72. Mr. Henry Smith's Serm. on Gen. 9.22. p. 284. Mr. Clerk's Mirrour. cap. 42. Edit. 3. Mr. Rous's Diseases of the Time. cap. 16. p. 173. Folio,