Commentary on Habakkuk, Commentary · Chapter 2 · Verses 15-17
Verſ. 15. Wo to him that giveth his neighbour drink, that puttest thy bottle to him and makeſt him drunk alſo, that thou mayſt look on their nakedneſſe. 16. Thou art filled with ſhame for glory; drink thou alſo and let thy foreskin be uncovered, the Cup of the Lords right hand ſhall be turned unto thee, and ſhameful ſpuing ſhall be on thy glory. 17. For the violence of Lebanon ſhall cover thee, and the ſpoil of beaſts which made them afraid becauſe of mens blood, and for the violence of the Land, of the City, and of all that dwell therein.
NOw doth God rouze up his Juſtice againſt another ſinne, the great and crying ſin of drunkenneſſe.
1. Concerning the words.
Wo to him that giveth his neighbour (ſocium or amicum others read) drink.
That putteſt thy bottle to him. Some read Conuingens calorem tuum: Others adhibens venenum tuum; Others iram.
He meaneth, wo be to him, that when he ſees his neighbour in drink, comes in with his pot, or pint, or quart, to inflame him.
Thou makeſt him drunk that thou mayſt look on their nakednes.] For it is ſaid that the King of Babylon did uſe in his Conqueſts to bring forth great quantity of wine, and to make the People drink drunk that he might make ſport with them; for in thoſe drunken fits many ſhameful and beſtial acts of laſciviouſneſſe were publikely ſhewed, drunkenneſſe enflaming them with loſt.
Mr. Calvin doth interpret all this figuratively, not of drunkenneſſe with ſtrong drink,Verſ. 5. but of immoderate deſire of augmenting their dominions; of which kind of drunkenneſſe he ſpake before, comparing the Babylonians to ſuch as tranſgreſſe with wine.
So doth Ribera a learned Jeſuit underſtand this, of the inſolent triumph of the Babylonian King, making ſport in the conqueſt of Kings, and exerciſing on them cruelties, to diſcover their nakedneſſe, how he hath ſtripped them out of all.
But Saint Hierom reporteth that Nebuchadnezzar did abuſe Zedechiah the King at a banquet in a very foul manner.
And becauſe that kind of drunkenneſſe was before touched to the quick, I follow Arias Montanus in the literal expoſition of theſe words, which I have before delivered, that the King made his aſſociate Kings, and his Conquered enemies drunk to make him ſport. Which ſin of his is threatned.
Verſ. 16. Thou art filled with ſhame for glory; for this turned to the ſhame of the Babylonians.
Though Mr. Calvin expound it, ſatiatus es probro non tuo ſed alieno. That the Babylonian did even ſatisfie himſelf with the diſgrace done to his enemy. Rather I take it for a puniſhment inflicted on the Babylonian, that ſhame ſhould come to him for this ſport that he made himſelfe, as it alſo followeth. Drink thou alſo, and let thy fore-skin be diſcovered: The Cup of the Lords right hand ſhall be turned unto thee, and ſhameful ſpewing ſhall be on thy glory.
This I take, it was not only figuratively revenged upon Nebuchadnezzar, when the glory of his Conqueſts ended in the ſhame of his transformation, the moſt wonderful example that we do read in all the book of God;
The ſame houre was the thing fulfilled upon Nebuchadnezzar,Dan. 4.33. and he was driven from men, and did eat graſſe as oxen, and his body was wet with the dew of heaven, till his hairs were grown like Eagles feathers, and his nails like birds claws. For thus did the King continue in this ſhameful puniſhment the whole terme of ſeven years:
But literally this was fulfilled in Belſhazzar, who made a great feaſt to a thouſand of his lords,Dan. 5.1. and drank wine before the thouſand;
In which drunken feaſt wherein the conſecrate veſſels of the Temple were abuſed in quaffing and carowſing, the fingers of an hand were ſeen on the wall over againſt the King, writing the doome of his ſhameful downfal. For obſerve the end;
In that night was Belſhazzar the King of the Chaldaeans ſlain, Verſ. 30.and Darius the Median took the Kingdome. So he did drink alſo, and his nakedneſſe was laid open, and the Medians came in and took away all their glory.
Verſ. 17. For the violence of Lebanon ſhall cover thee, and the ſpoile of beaſts which made them afraid.
This overthrow of the Chaldean Monarchy he calleth the violence of Lebanon covering them.
Junius doth underſtand this place thus, that the enemy ſhould come upon the Babylonian with the ſame violence that hunters uſe, who purſuing the wild beaſts in the forreſt of Lebanon having pitched their nets and tents for them, do ſuddenly ſet upon them, and drive them into their nets: ſo ſudden a ſurprize ſhall the Babylonian ſuffer.
Maſter Calvin doth give this as a cauſe of their puniſhment, and underſtandeth the words thus, that God will cover the Babylonian with ſhame for the violence that he offered to Lebanon, and to the beaſts therof forraging Judaea, and deſtroying not only men and women in towns, but the very wild beaſts of the forreſt of Lebanon, which was near to Jeruſalem. So that this expreſſeth the cauſe of Gods provocation againſt the Babylonian, and withal the comfort of the Church, that God would revenge the wrong done to their land, not only to the People thereof, but to the very wild Beaſts of the forreſt.
De verbis hactenus.
The parts of this text are two,
1. Peccatum, ſinne.
2. Poena, puniſhment.
1. Peccatum, in which
1 Quid; potant amicum velſocium.
2. Ad quid; ut videant nuditatem.
1. Potant vicinium.
2. Faults,
1. Drink drunk.
2. Make drunk.
1. They be drunk.
Drunkenneſſe it ſelf is an horrible ſin, it is one of the fruits of the fleſh; Of which I tell you, as I have alſo told you in times paſt, that they which do ſuch things, Gal. 5.11ſhall not inherit the Kingdome of heaven.
Drunkenneſſe is confeſt of all men to be a ſinne; and they that love it beſt, and uſe it moſt, will be very angry with you, if you call them drunkards.
For it is not agreed upon as yet what drunkenneſſe is: our ſtatute law doth impoſe a penalty of five ſhillings upon every one that is convicted of drunkenneſſe.
Our Articles given to ſworn men, do charge them to enquire, if there be any Drunkards in our Pariſhes, and to preſent them.
But neither the Eccleſiaſtical Canon, nor the Act of Parliament doth direct the inquiſition, by deſcribing what Perſons muſt be eſteemed drunk.
I will tell you whom the Scripture denoteth.
Lot was drunk when he committed inceſt with his daughters,Gen. 19. and ſo overgone with wine, that he neither knew of their coming to his bed, nor of their going from him.
Noah was drunk when he lay uncovered in his tent;Gen. 9. theſe were farre ſpent in the higheſt degree.
Ʋriah the husband of Bathſheba was drunk too, the text ſaith David made him drunk; yet he was ſo much Maſter of his own thoughts, and of his charge committed to him,2 Sam. 11. that he would not go home to his own houſe as the King would have had him.
Amnon the ſonne of David was drunk,2 Sam. 13.28. yet it is ſaid of him his heart was merry with wine.
Elah King of Iſrael made himſelf drunk,1 Reg 16.9 and Zimri his ſervant killed him.
Nabal made a great feaſt,1 Sam. 25.36. and was ſo drunken, that Abigail thought not fit to tell him of the danger that his churliſhneſſe had like to have brought upon him till he had ſlept it out.
A King that drinketh wine is deſcribed then to be drunk, when they drink and forget the law,Prov. 31.5 and pervert the judgment of the afflicted. So that to drink ſo deep as to forget the law of our lawful calling, and to do things contrary to the ſame, is to drink drunk.
Chriſt calleth the overcharge of the heart with drink drunkenneſſe.Luc. 21 34 His word is foreign, ſignifying the laying on of a burthen upon the heart.
For ſo much as we drink for neceſſity or for moderate refection doth cheat and refreſh and lighten the heart: but exceſſive drinking doth lay an heavy burden upon it, Therefore
Be not drunk with wine wherein is exceſſe.Eph. 5.18.
Now what is exceſſe? not ſo much as layeth us under the Table only, not ſo much as makes us ſtagger and reele as we go, and taketh away the uſe of our memory, ſpeech and good manners;
But they are drunkards that ſit at the wine till it inflame them. Iſa 5.11.Wine is allowed to warm the ſtomach, not to ſet it on fire.
Some man excuſeth himſelf, that he drank not above his ſtrength, but was able to carry it.
Wo unto them that are mighty to drink wine, and men of ſtrength to mingle ſtrong drink.Verſ. 22.
This ſhews, that all exceſſe in drinking which is beyond the meaſure which maintaineth health, is drunkenneſſe; call it good fellowſhip, or making merry, or keeping good company, or whatſoever faire colours you will lay upon it, it is drunkenneſſe.
It turns grace into wantonneſſe, and medicine into diſeaſe, it maketh the body which ſhould be the Temple of the Holy Ghoſt the very Cellar of Bacchus.
The evils that grow out of this ſinne are many.
1. The great Commandement is broken which biddeth us to love God above all things; for the drunkard makes his belly his god and del…ghteth in his ſhame: neither is God in all his ways; of whom doth the name of God more ſuffer, then of the drunkard, and who do make leſſe conſcience of the Sabbath, then ſuch do, who make that day of all other the moſt licentious, the moſt laſcivious, deſpiſing the Commandment of God?
2. It is a ſin againſt himſelf who committeth it; for he ſhameth himſelf to beholders, he waſteth his eſtate, hurteth his own body, drowneth his underſtanding, judgment, memory, and depriveth himſelf of the uſe of reaſon; as Solomon ſaith,Pro. 23.29. Who hath woe? who hath ſorrow? who hath contentions? who hath babling? who hath wounds without cauſe? who hath redneſſe of eyes? They that tarry long at the wine.
At the laſt it biteth like a ſerpent, Verſ. 32. Verſ. 33.and ſtingeth like an adder.
It corrupteth the affections, and inflameth lust.
Thine eyes ſhall behold ſtrange women.
It corrupteth the ſpeech, thine heart ſhall utter perverſe things.
It maketh a man inſenſible of his puniſhment.
They have stricken me, and I was not ſick; they have beaten me, Verſ. 35.and I felt it not.
It groweth into an habite, and cannot be eaſily given over; drunkenneſſe is like a quartane, the diſhonour of Phyſitians: ſo it is the diſhonour of Preachers, they cannot cure it; we would have cured the drunkard, and he would not be healed.
When ſhall I awake, I will yet ſeek it again; as Saint Gregory ſaith, qui hoc facit, non facit peccatum, ſed totus eſt peccatum.
3. It is a ſin againſt our neighbour; for it is a waſter and conſumer of the proviſions which God hath given to nouriſh and ſuſtain many, and ſo he becomes a thief, robbing the hungry and thirſty: for it is panis pauperis & vinum dolentis, the bread of the poor, and the wine of the ſorrowful, that is thus ſwilled and ſwallowed.
It toucheth upon the Commandment of murther, for to take away life, and to take away the means that ſhould ſupport life are ſo ſet, that we can hardly draw a line between them.
It inflameth luſt; as Ambroſe, Paſcitur libido conviviis, vino accenditur, ebrietate inflammatur, it filleth the tongue with allkind of evil words which corrupt good manners, turpiloquium, multiloquium, vaniloquium, falſiloquium; and where be the good names of men more foully handled then upon the ale-bench, when a drunken Senate meeteth?
And to conclude, it diſhonoureth Parents: for the laws of the Church, and the laws of the Common wealth do forbid it, and deſigne puniſhment for it.
Yet this ſin is the Diana of our Epheſus, and if all the Preachers of England do cry it down in Pulpits, the Court of good fellowſhip will cry it up again; though we ſhew you the ſerowl of God, and open all the folds of it, and read it to you written within and without, with nothing but lamentations, mourning and wo againſt this ſin: though we bind the ſinners in this kind by the power given to us by Chriſt, ſaying, Whoſoever ſins yee retain, they are retained, yet do men run headlong into this ſin without fear or wit.
But when ſin is once grown into faſhion, we may ſtretch out our hands all the day long againſt it, and ſpend our ſtrength in vain, yet I will not deſpair of a bleſſing upon our faithful labours againſt it; and thus much I will undertake to do, as the Apoſtle ſaith,
I will yet ſhew you a more excellent way.
I will yet ſhew you approved remedies againſt this ſinne, and there is no time of the year unſeaſonable for the ſoul to take Phyſick. Remedia.
1. Take Davids Phyſick; I have kept thy word in my heart that I might not ſinne againſt thee; Remed. 1for that word will anſwer the temptation, as Ioſeph did, How then ſhall I do this great wickedneſſe and ſo ſin againſt my God? Remember the fearful threatnings of wo and judgement againſt this ſinne: Remember the day of judgment wherein every man muſt give account to God of himſelf, and of all his ways; remember the bitterneſſe of the latter end thereof; all this is clearly denounced in the word of God; Remember that it is a fearful thing to fall into the hands of the living God, for our God is even a conſuming fire.
2. Remedy is a conſtant Practiſe of mortification; for they that humble their ſouls with faſting, and chaſten their bodies, and bring them in ſubjection, that watch and pray, and call their ſins every day to account, and examine their conſciences by the law of God, he that doth theſe things well, ſhall ſoon come to their diet, of whom the Pſalmiſt ſpeaketh,
Thou feedeſt them with the bread of tears, and giveſt them tears to drink in great meaſure.Pſ…l 80.5▪
Then thou wilt go mourning all the day long.
3. Remedy is, withdrawing thy ſelf from ſuch company as uſe drunkenneſſe, from ſuch places wherein it is uſed, as Solomon adviſeth.
Be not amongſt wine-bibbers, amongſt riotous eaters of fleſh: for the drunkard and the glutton ſhall come to poverty, Prov. 23.20.21.and drowſineſſe ſhall cloath a man with rags, So Saint Paul chargeth the Corinthians,
But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, 1 Cor. 5.11.or a railer, or a drunkard, or an extortioner, with ſuch a one, no not to eat, It is company that corrupts many; there are few that love drunkenneſſe ſo well,1 Reg. 16.9. that they will ſit down and drink themſelves drunk, as Elah king of Iſrael did, but good fellowſhip ſpoils all, and one pot draweth on another.
4. Remedy is, Let every man abide in the calling wherein he was called. 1 Cor. 7.20.God hath given his Angels charge of thee to keep thee in all thy ways; ſo it is ſaid of a drunkard that he is out of the way; for did he exerciſe himſelf in his calling, within his way, he could not miſcarry.
The deſire of the ſlothful killeth him: for his hands refuſe to labour, Pro. 21.25.26.he coveteth greedily all the day long.
5. Remedy is, a conſideration of the hunger and thirſt which Chriſt ſuſtained on earth for thee, and of the hunger and thirſt which Chriſt yet in the members doth ſuffer. Remember what he hath done for thee; do not waſte that unthriftily which would ſerve to relieve Jeſus Chriſt; he hungred to ſatisfie thee, do not thou ſurfet to make him hungry; he thirſted, it was one of the laſt words that he ſpake on the Croſſe, Sitio I thirſt; do not thou make thy ſelf drunk with that which ſhould quench his thirſt, leſt thy laſt draught be like his vinegar mingled with gall.
6. Remedy is, a conſideration that we are required to pray continually, and in all things to give thanks which holy duty we cannot performe ſo long as we are in our cups; theſe duties require a ſound judgment, a cleare underſtanding, an heart eſtabliſhed with grace, as the Apoſtle ſaith, Not in gluttony and drunkenneſſe, not in chambering and wantonneſſe, but put ye on the Lord Jeſus, and have no care to the fleſh to fulfill the lusts thereof.
We were created to glorifie God in our bodies and in our ſouls, for they are God's; and therefore whether you eate or drinke, or whatſoever you do, do all to the glory of God.
7. Remedy, conſider that we are bidden gueſts to the Supper of the Lamb, and the Spirit and the Bride ſaith come, and let whoſoever heareth ſay come, Rev. 22.17.and take of the waters of life freely; we cannot tell when this ſupper time is, till Gods meſſenger death cometh and telleth us all things are prepared; come now, let not us over-charge our hearts with ſurfetting and drunkenneſſe, leaſt that day come upon us unawares; they that are drunk already and full gorged with wine and ſtrong drink,Luc. 21 34. have left no roome for the waters of life; vas plenum plus non recipit.
It is a work for our life on earth to travel and take paines, and to exerciſe our ſouls to godlineſſe, and all to get us a ſtomach to this Supper of the Lamb; here is meate enough, the fatneſſe of Gods houſe; we ſhall be fed as it were with marrow; here is the hidden Manna for bread; here is Calix inebrians, we ſhall be made to drink of the rivers of Gods pleaſures; for at his right hand are pleaſures for evermore.
Here are good gueſts; for many ſhall come from the Eaſt and West, Mat. 8.11.and ſhall ſit down with Abraham, Iſaac and Jacob in the Kingdom of heaven.
They that come there, let them drink and ſpare not, but let them keep their ſtomachs till then. I conclude this point in the words of our Saviour,
If ye know theſe things, happy are ye if ye do them.
2. They give their neighbour drink,Joh. 13.17. and put their bottle to him, adding heat to heat.
Drunkenneſſe, as you have heard, is a grievous ſin; but this is a degree of fuller unrighteouſneſſe to make others drunk. Amongſt all the ſins that David did commit, nothing ſate ſo cloſe to him, nor left ſo foul a ſtaine upon the honour of his memory, as did his carriage toward the Hittite Ʋriah.
David did that which was right in the ſight of the Lord, and turned from nothing that he commanded him all the dayes of his life, ſave only in the matter of Uriah the Hittite. 1 Reg. 15.5.This excuſe of David in all other things wherein through humane frailty he failed often, doth ſhew how God paſſeth over the ſins of the elect, as the Apoſtle ſaith, foreign, which through infirmity they do commit; but this ſpecial notice taken of the matter of Ʋ riah the Hittite, declareth it to have been peccatum primae magnitudinis, a ſin of the firſt magnitude, in a veſſel of glory, becauſe ſo many ſins met together in it; to name the moſt eminent, Firſt, adultery; then the making of Ʋriah drunk; then the murthering of Ʋriah.
Wherein you ſee that this foul ſin doth make weight in the burthen of David.
The Holy Ghoſt to declare how foul and hideous a ſin drunkenneſſe is, hath not ſpared to leave the diſhonour of Gods good ſervants upon record, offending therein; as of Noah, who is much to be excuſed, becauſe having planted a Vine, and out of the grapes having preſſed the firſt liquor that we read made of grapes, and not knowing the ſtrength thereof, being alſo old, he was overtaken with it once and no more.
Surely it was the will of God ſo early to let the danger of wine appeare, even at the firſt drinking thereof, that all ſucceeding times might beware.
So the example of David, who made Ʋriah drunk, againſt whom the matter of Ʋriah is upon record, for terrour that men ſhould feare this great ſin of making their neighbours drunk; for that is part of the matter of Ʋriah the Hittite.
Will you hear the deciſion of the canon law in their caſes of conſcience concerning this ſin, Ille qui procurat ut quis inebrietur, Summa Anglica ebrieta…e.mortaliter peccat quia conſentit in damnum notabile proximi.
This is now the crying ſin of our Land, Court, City, Country, all defiled with it; and I muſt confeſſe a truth which the Sunne ſeeth, not all innocent of it who ſhould by authority from God reprove it by the word, and puniſh it by the ſword: it is a ſin in faſhion.
Yet at the great feaſt which Aſſuerus made to his Princes, it is ſpecially noted,
And the drinking was by an order, Heſt. 1.8.none might compel: for ſo the King had appointed to all the officers of his houſe, that they ſhould do according to every mans pleaſure. Lyran his note is, Nolebat Rex ut in aula ſua aliquis uteretur modo incompoſito & irrationabili more barbarorum qui nimis importune inducebant homines ad bibendum,
1. It is our duty to ſtir up one another,Reaf. 1. and to provoke one another to all Chriſtian duties; of theſe, to act ſobriety in the moderate uſing of meat and drink, and faſting, in the abſtinence from them for a ſeaſon. St. Paul, whether ye eate or drink, do all to the glory of God. Chriſt, quando jejunatis.
To omit this duty is a great ſin, to commit the contrary evill is moſt abominable. This the Prophet ſheweth. In that day did the Lord God of Hoſts call unto weeping and mourning, Iſa. 22 12 Verſ. 13.&c.
And behold joy and gladneſſe, ſlaying oxen, and killing ſheep, eating fleſh and drinking wine, eating and drinking, Cras moriemur: And it was declared in the eares of the Lord of Hoſts, Surely this iniquity ſhall not be purged till ye die.
How then ſhall they appeare before God, who inſteed of calling to faſting, call to drinking, and preſſe the drinking even to the making of their neighbour drunk?
2. If we contrive againſt our neighbours life to take it from him, Reaſ. 2 we are murtherers; if againſt his wife to defile her, we are adulterers; if againſt his goods to rob him of them, we are theeves; if againſt his good name, we are falſe witneſſes: conſider then what thou doſt when thou attempteſt thy neighbour to make him drunk; for thou ſeekeſt to periſh his underſtanding, to rob him of the uſe of reaſon, which ſhould diſtinguiſh him from a brute beaſt, to expoſe him a ſpectacle of ſhame and filthineſſe to all beholders, and to make him a tranſgreſſor of the law of God, the Church, and the Common-wealth.
Yet they that are thus overtaken, do commonly excuſe themſelves, that they have been amongſt their friends; but this pot-friendſhip which hath the power to divide a man from himſelfe, will ſcarce prove a glue ſtrong enough to unite and knit him to another.
The kiſſes of ſuch friends betray thee, and thou maiſt ſay rather, Thus was I wounded in the houſe of my friends. It was Davids prayer, let it be thine;
Let the righteous ſmite me, for that is a benefit; Pſ. 141.5.and let him reprove me, and it ſhall be a precious oyle that ſhall not break my head; but Incline not mine heart to evill, that I ſhould commit wicked works with men that commit iniquity; and let me not eate of their delicates, nor drink neither. It is a good obſervation of Cardinal Bellarm. here, ubique nocet converſatio malorum, ſed nuſquam magis, quam in conviviis, & compotationibus.
This is no new danger, but a diſeaſe of former ages, infectiouſly tranſmitted by imitation to our times, and in them grown epidemical.
Saint Ambroſe deſcribeth a ſurfetting and drunken meale,De Helia & Jenin. 6.13. primo minoribus poculis velut velitari pugnâ praeluditur; verum haec non eſt ſobrietatis ſpes, ſed bibendi diſciplina; ubi res calere caeperit, poſcunt majoribus poculis, certant pocula cum ferculis.
Deinde procedente potulongius contentiones diverſae, & magna certamina quis bibendo praecellat.
Nota gravis ſi quis ſe excuſet.
All you that call God Father, and do deſire either the honour of his name, or the coming of his Kingdom, or the fulfilling of his will; make conſcience of this great ſin, call it no longer good-fellowſhip: for St. Ambr. ſaith, vocatis ut amicos, emittitis inimicos.Ibid. c. 14.
Vocas ad jucunditatem, cogis ad mortem; invitas ad prandium, efferre vis ad ſepulturam; vina praetendis, venena ſuffundis.
Say to him that tempteth thee to drink drunk, vade retro me Sathana, get thee be hind me Satan; the Kingdom of God is not meate nor drink, God ſhall finde thee out, thou haſt his woe upon thee, and thou ſhalt ſee anon how he will puniſh thee.
1. Ad quid ut videant nuditatem. It is the boaſt of brave drunkards, how long they have ſat at it, how many pots and pottles they have ſwallowed, how many they have made drunk; this is thy nakedneſſe.
Litterally drunkenneſſe doth make men do things uncomly: ſome uſe this lewd practiſe to make way for their luſt, ſome to take advantages otherwiſe.
Modeſty cannot utter what unclean provocations do ariſe from drunkenneſſe, what lewd and unchaſte actions are done what profane and filthy words are ſpoken. Noah himſelf full of wine, doth lie uncovered in his tent, and ſheweth his nakednes.
St. Ambroſe complaineth of women That full of wine did come immodeſtly into the ſtreet ſinging and dancing, Ibid. c. 18.irritantes in ſe juvenum libidines.
Coelum impuro contaminatur aspectu, terra turpi ſaltatione polluitur, aer obſcenis cantibus verberatur.
O the miſerable ſtate of man in whom ſin reigneth, he is not only tempted to do evil, horrible and ſhameful evil, to drink drunk, but to be his neighbours devil to draw him into evill by making him drunk, and alſo this propter malum, even to diſcover the nakedneſſe of his brother.
Some ſhew themſelves in their pots like lyons furious and quarrelſome: others are dull and heavy, only ſerving for whetſtones to ſharpen the wits of the company: others drowſie and ſleepy: others talkative, every man in his humour, all in their nakedneſſe. To do evil that good may come of it, is an heinous ſin, for God needs not Satans help. But to do evil our ſelves to draw others into evil for ſo evil an end, this doth make ſin out of meaſure ſinful.
1. Take nakedneſſe literally, for the diſcovering of thoſe parts which modeſty doth hide out of ſight: ſo after the tranſgreſſion the man and woman ſaw that they were naked, and they were aſhamed, being but themſelves alone in the garden, and they ſowed fig-leavs together to hide their nakedneſſe from each others ſight; ſo much remained in them, that having left primas ſapientiae, they yet retained ſecundas modeſtiae, and could not for ſhame behold each others nakedneſſe.
The Apoſtle ſaith, Theſe members of the body which we think to be leſſe honourable, 1 Cor. 12.23.upon theſe we beſtow more abundant honour, and our uncomely parts have more abundant comelineſſe. The honour here meant is the decent hiding of their nakedneſſe, and the modeſt covering of our ſhame.
Where the Apoſtle doth declare the care that is in the natural body; the comely parts which need no hiding from ſight do cover the uncomely parts from ſight.
Therefore they that uncover nakedneſſe do ſhew themſelves to be no members of the body: ſo that ſuch drunkards as give ſtrong drink to their neighhour, to this end to diſcover their nakedneſſe, declare themſelves to be no parts of the body of the Church.
Surely much nakedneſſe is diſcovered in many drunken meetings, and no marvel when men and women, having laid aſide reaſon and temperance, religion and the fear of God, if they then turn beaſts, and do thoſe things that are uncomely.
2. Take this nakedneſſe in a ſpiritual ſenſe, then St. Ambroſe will tell you, Lib. de Noe & Arca c. 30. Omnis impius quoniam ipſedevius diſciplinae eſt, aliorum lapſus pro ſui erroris ſolatio accipit, quod conſortes invenerit culpae.
Then is the ſeaſon for the Coſener to invade the purſe of his neighbour, for the cunning inſidiator to take advantage of words to find out the infirmitits of his brother, that he may keep him in aw thereby. I cannot dive ſo deep into this myſtery of iniquity as to declare all; and again, I fear to go farre in it, leaſt I might teach the ignorant ſinner more cunning then he had before.
This I dare ſay that it is not love that maintaineth drunken acquaintance; for true love is a coverer of nakedneſſe: if literal, you may ſee it in Sem and Japhet: if ſpiritual, you may hear it from the Apoſtle, love covereth a multitude of ſins. And out of that love, David weeps fot them that keep not the law.
It becomes them beſt in my text, who know not God, but were abominable, and to every good work rebrobate, to make men drunk to make them ſport; but theſe things muſt not be ſo much as named amongſt thoſe that call God our father, that come to Church, that hear the word, that offer themſelves to be gueſts at the Lords boord.
Bur I remember the wiſe man ſaith, Rods be for the backs of fools. What greater folly then to ſell our inheritance in heaven for ſtrong drink? a worſe bargain then Eſaus, and an harder penny-worth. The rods for this are,
2. Poena peccati, the puniſhment of ſin.
1. Thou art filled with ſhame for glory.
2. It ſhall be thine own caſe; for thou alſo ſhalt drink, and thy nakedneſſe diſcovered.
3. The avenger ſhall do thee right is the Lord; The Cup of the Lords right hand ſhall be turned unto thee.
4. Shameful ſpewing ſhall be thy glory.
5. The violence of Lebanon ſhall cover thee, and the ſpoil of beaſts.
I may reſolve all theſe particulars to this total, that God will take the puniſhment of this ſin into his own hand, and ſhall turn his Cup unto them, and they ſhall do him right therein. But for our better direction in this paſſage, let me obſerve,
1. Who will puniſh this ſinne; God himſelf.
2. How he will puniſh.
3. Why he will puniſh.
1. Who will puniſh this drunkenneſſe.
It is the Lord; Is it not he whoſe glory the Babylonians have given to their idols, yea in the pride of their heart aſſumed it to themſelves? is it not he whoſe People they perſecute and deſtroy cruelly? whoſe goods they gather greedily? whoſe fruits of the earth they abuſe to ſurfet and drunkenneſſe? it is for ſuch as theſe that God ſaith,
I form the light and create darkneſſe, Iſa. 45.7.I make peace and create evil: I the Lord do all theſe things.
God hath ever declared himſelf an enemy to this ſin; you may ſee it clearly in the firſt example of it in Noah, upon whom God …aid two great puniſhments, which ſhow how much that ſin offended him.
1. That his own ſon ſhould expoſe him to ſhame.
2. That this fault ſhould be kept in eternal Record in the living book of the Holy Word
You may ſee it in Lots example, wherein God would have it appear.
1. How ſtrong liquor may prevail againſt a ſtrong brain.
2. How eaſily a good man, and one that feareth God may be overtaken with it by temptation.
3. How horribly he may oftend in it.
4. How temptation may relapſe him into it, and in the ſins which follow it.
5. God would have us ſee his juſt indignation againſt this ſin in the puniſhment of it;
In both theſe, the firſt we read of tranſgreſſing in wine, God doth declare his judgments upon this ſin of drunkenneſſe.
1. Becauſe this ſin doth much defare the image of our Maker in us, which is chiefly ſtamped in our ſpiritual and intellectual part. For let reaſon once fail, and man ceaſeth to be himſelf; the time, and becometh like to a brute beaſt.
2. Becauſe Gods love is violated by drunkenneſſe; do you remember how ſharply God puniſhed old Eli the Prieſt of the Lord, for not reproving his ungodly ſons, to whom he ſaid, Thou honourest thy ſons more then me. 1 Sam. 2.29.The drunkard loveth his ſtrong drink above the Lord; therefore he threatneth them,
Awake ye drunkards, and weep, and howle all ye drinkers of wine, becauſe of the new wine, Joel 1.5.for it is cut off from your mouth.
Obſerve it that he biddeth drunkards awake, both becauſe drunkenneſſe doth beget drowſineſſe; & quia vigilando dormiunt, for they ſay and do they know not what, and he ſhoweth them that as ſoundly as they ſleep, they ſhal not ſleep out his judgment, but ſhall feel the ſtorme thereof; it is a contrary courſe that God holdeth with them that love and ſerve him; for he biddeth them,
Come my People enter into thy chambers, Iſa. 26.20and ſhut thy doors about thee; hide thy ſelf as it were for a little moment, until the indignation be overpaſt.
There is a queſtion in the caſes of conſcience in the Canon Law, Ʋtrum ebrietas excuſet à peccato, Queſt. Whether drunkenneſſe may excuſe from ſin; we have many examples of men in their drink, ſome ſpeaking profanely and lewdly to the diſhonour of God ſwearing and blaſpheming: others depraving and ſlandering their neighbours: others furiouſly ſmiting and hurting, ſome killing; their excuſe is, alas they were not themſelves, and their drunkenneſſe is the excuſe of their fault.
I find it favourably judged in the Canoniſts, Excuſat ebrietas non à toto ſed à tanto, it excuſeth not altogether, but in part.
Some go further, and ſearch whether the drunkenneſſe be a common diſeaſe of the Party, and that he uſeth in his drink to behave himſelf ſo: and in that caſe being found culpable, he is adjudged to be irregular; but if a man be by the temptation of ſuch whom he taketh to be his friends overtaken with drink, who is known to be one that uſeth not to commit that fault, the law doth favour ſuch a one. Others reſolve it thus,
Ebrius eſt irregularis ut ei imputantur ad poenam omnia quae ſequuntur.
I find in this example that God doth threaten to viſit theſe Chaldeans for the ſins committed in their drunkenneſſe, becauſe it was wilful. Vide lege Exod. 21.28, 29.
The ſchool diſtinguiſheth well between voluntary and involuntary drunkenneſſe.
They call that voluntary drunkenneſſe, when men do ſit at the wine till it inflame them, knowing the ſtrength of wine, and their own weakneſſe, and ſeek it with delight in it. Oxe uſed to gore.
Involuntary they call that which overtaketh a man, not uſing, not loving it, who alſo is ſorry for it, and wary to decline it hereafter: and that they hold excuſeth à tanto, in part.
Me thinks this ſhould be a great argument to diſſwade drunkenneſſe, Ʋſe and to make men afraid of it; for God is the puniſher of it; the God that formed thee, and gave thee being, the God that took thee from thy mothers wombe, the God that hath preſerved thee from thy youth up until now; That great God who breweth and filleth a Cup, and maketh all the wicked thereof drink it off dregs and all.Pſ. 75.8.
This Iſay calleth The Cup of the Lords fury, and he giveth his own children a taſte of it, not ad ruinam, but ad dignam emendationem, Iſa. 51.17not to their ruine but amendment; it is called alſo The Cup of trembling.
God himſelf calleth it The wine cup of his fury.Jer. 25.15
It is called in Ezechiel Deep and large.Ez. 22.32
And as the Apoſtle ſaith, ſpeaking of the judgment to come, Knowing therefore the terrour of the Lord we perſwade men.2 Cor, 5.11
If men will not be perſwaded, let him that is filthy be filthy ſtill; let him that is a drunkard be a drunkard ſtill: But as the Apoſtle St. Peter ſaith, if we look well about us,
The time paſt of our life may ſuffice us to have wrought the will of the Gentiles, 1 Pet. 4.3.when we walked in laſciviouſneſſe, luſts, exceſſe of wine, revellings, banquettings, &c.
Yet better late then never; for if God have taken the matter into his hand, David will tell you that that hand of God is ſtrong; ſtrong is thy hand, ſaith he, this is dextra ſubveniens ſuis, ſuſcipit me dextera tua: Pſal. 63.8and it is dextra inveniens, Thy hand ſhall find out all thine enemies, thy right hand ſhall find out thoſe that hate thee.Pſal. 21.8
It is a fearful thing to fall into that hand.Heb 10.31
Thy right hand is full of righteouſneſſe.Pſal. 48.
That righteouſneſſe will give ſuum cuique, to every one his own; it payeth home; he keeps it in his boſome of purpoſe to ſpare men, and to give them time of repentance.
But I muſt tell you that the Saints of God are ſo impatient of the wrong done to the name of God, that they cry unto him, O God how long ſhall the adverſary reproach? Pſal. 24.10, 11.ſhall the enemy blaſpheme thy name for ever? Why withdraweſt thou thy hand? even thy right hand, pluck it out of thy boſome.
2. How he will puniſh.
1. He will fill them with ſhame for glory, which ſhame is further expreſt, Shameful ſpewing ſhall be on thy glory.
2. He will puniſh them with their own ſinne; for he ſaith, Drink thou alſo, and let thy fore-skin be uncovered.
1. With ſhame.
You are not to learn that all ſin is folly, and all ſinners are fools; but no tranſgreſſor in any kind doth more make a foole of himſelf then the drunkard doth; for he proclaimeth his own ſhame, as he walketh up and down the ſtreets; as he ſitteth in the houſe, his words, his geſtures, his actions do all ſhame him as Solomon ſaith,
When he that is a fool walketh by the way, his wiſedome faileth him, and he ſaith to every one that he is a foole: Eccl. 10.3.ſo doth a drunkard ſhame himſelf by telling every one that he is drunk.
This were a great puniſhment if cuſtome of ſinning▪ and multitude of ſinners in this kind had not hardned the foreheads of them that tranſgreſſe in this kind, that they feel not the rod of ſhame.
I may ſay with the Prophet of the drunkards of our days, as he ſpake of the idolaters of his time, Were they aſhamed when they had committed abomination? nay they were not aſhamed, Jer. 6.15.neither could they bluſh.
But let no man deſpiſe the good opinion of his neighbour; ſober men care not how little converſation they have with drunkards, they ſeek to avoid them, and all that fear God abhor their evil manners.
Yet they glory and boaſt how much themſelves have drunk, how many they have made drunk; but as the Apoſtle ſaith, Their glory is their ſhame.
And though they be not ſenſible of it in the heat of their wine, and in the cuſtome of their ſinne, the end thereof will be bitterneſſe; for the wiſe man telleth them, At the last it biteth like a Serpent, Pro. 23 32and ſtingeth like an adder.
When ſhame once begins to ſmart, it goeth to the quick. Remember Adam in paradiſe.
I heard thy voice in the garden, and I was afraid becauſe I was naked, Gen. 3.10and I hid my ſelf.
The Lord will come in the cool of the day to us, and we ſhall hear his voyce in the evening of our time, and then our …hame ſhall come with a ſting, even the ſting of ſervile fear, and caſt up our account.
What fruit then of thoſe things whereof we are aſhamed? then is God even with you.
For he crieth out to you, How long wilt thou turn my glory into ſhame? Do not drunkards do ſo, who make their bodies which ſhould be the Temples of the Holy-Ghoſt, the ſtyes of uncleanneſſe?
The Holy Ghoſt you ſee is plain and homely in his phraſe of ſpeech; theſe drinks which they poure into their bodies luxuriouſly, ſhall not make their hearts glad; they ſhall not comfort the ſtomack, they ſhall not nouriſh the body.
The ſtomach ſhall complain of them as a wrong, and caſt them up as a burthen too heavy for it to bear; nature it ſelf ſhall exonerate it ſelf, and reſiſt, regeſt it in a ſhameful vomit.
And to uſe Gods own phraſe, God ſhall ſpew theſe workers of iniquity out of his mouth, and all the ſervice that they do to him he ſhall caſt up again; for he wil ſay nauſeat anima mea, my ſoul loatheth, he is even ſick of them and their ſervice.
And if God once ſet upon us to ſhame us, who then ſhall have pity upon thee O Jeruſalem? or who ſhall bemoan thee? or who ſhall go aſide to ask thee how thou doſt?Iſa. 15.5.
2. He will puniſh them with their own ſin, Drink thou alſo and let thy fore-skin be uncovered.
1. This calleth to your remembrance a doctrine formerly delivered out of Obadiah,
That God requiteth ſinners with the ſame meaſure that they have meaſured to others.
2. This reneweth alſo the remembrance of another doctrine there delivered, that
God poniſheth ſin by ſin; as there Edom truſted in the help of men, that was their fault; and that God laid upon them after for a puniſhment.
So here, the fault of the Chaldeans was their making men drunk, that they might ſee their nakedneſſe, and that is their puniſhment; now they ſhall be drunk and their nakedneſſe diſcovered.
There I handled this queſtion how God would be Author of this kinde of puniſhment, and innocent in the ſinne of the offendor;
Reſolving it thus; that God will withdraw his grace, and forſake them that forſake him, and leave them to the ſourſe and ſtrong ſtreame of their own corruptions, as the Apoſtle ſaith,
God gave them up to uncleanneſſe through the luſts of their owne hearts, Rom. 1.24. Verſ. 26.to diſhonour their bodies.
For this cauſe God gave them up to vile affections.
We carry ſtuffe enough about us to puniſh us withall; if God do but make rods of our own corruptions, he will ſoone be armed againſt us.
You ſhall finde in that place of the Apoſtle, that in man there are two things to which for ſin they are yeelded up by God himſelf in his juſtice.
1. foreign. v. 14.
2. Eis foreign.
Theſe two do differ much; for
1. Concupiſcence is but a grudging of a diſeaſe, but foreign is the very ſtrength of the fit.
2. Concupiſcence is within the heart and affections, but this pathos is active and in operation, and ſo corrupt the whole man.
God leaveth the wicked to both theſe foreign is the minority foreign is the ſtrength of ſin.
Thus as Auguſtine ſaith, ſome ſins are not tormenta peccantium, but incrementa vitiorum, and men do not feele any puniſhment.
Yet he that ſhall conſider it well, will find that Solomon means a puniſhment to the young man, when he ſaith, Rejoyce O young man in thy youth: So doth the Holy Ghoſt, ſaying, Let him that is filthy be filthy ſtill.
For if God let go the reines, and leave us to our ſelves, we are likely to bring our ſin to a full ſtature.
It is a good uſe of this point which St. Paul teacheth, Brethren, Gal. 6.1.if any man be overtaken with a fault, ye which are ſpiritual reſtore ſuch a man with the ſpirit of meekneſſe, conſidering thy ſelf leſt thou alſo be tempted.
God hath a juſt hand in the moderation of the things of this world, and of mens perſons.
Hath not the Sunne ſhined on thoſe that have made ſport to behold men drunk, or otherwiſe, have made the moſt of it to their ſhame and diſgrace amongſt men; who in the juſt puniſhment of their uncharitableneſſe, have themſelves fallen into the ſame ſin of drunkenneſſe, and thereby have borne a ſhame and ſcandal to their profeſſion: this is Gods juſtice upon them, they did not conſider themſelves, they knew not the ſtrength of the temptation, they knew not their own weakneſſe.
The greateſt Profeſſors of Religion are commonly the ſevereſt judges of their brethren; for their zeale againſt ſin, and for the glory of God doth fill them with hatred of evill.
Yet let ſuch conſider themſelves; for if God ſee that their zeal begin once to burne up their charity, he will leave them to themſelves awhile, and they ſhall ſee quo ſemine nati, what they are.
For, let all men know that the evill Angels are as much at Gods commandment as the good, for omnia illi ſerviunt, all things ſerve him: and as it is ſaid,
He will give his angels charge over thee; ſo it is ſaid likewiſe, He caſt upon them the fierceneſſe of his anger, Pſ. 78.49.wrath, and indignation and terriblenes by ſending evil Angels among them.
As we have the miniſtry of good Angels ſent unto them that ſhall be heirs of ſalvation:
So God ſendeth evill Angels alſo, not only to Saul and to the falſe Prophets of Ahab, but even to Adam in Paradiſe God ſent him, and to St. Paul the Angel of Satan.
Theſe evill Angels ſometimes come with ſuggeſtions to ſin, to try our ſtrength, that we may know how weak we are; and ſomtimes they prevaile with Gods children, that they may ſtand upon their guard, and keep better watch.
But for the ungodly of the earth, they emplunge them in the ſame ſin that they do cauſe others to commit, that the ſame diſgrace and ſhame which they have done to their neighbour, may reflect upon themſelves.
Some have been ſo afraid of making God the author of evill, becauſe it is ſaid Tradidit eos Deus, God hath delivered them up, that they have underſtood the Apoſtle to ſpeak of that God who is called deus ſaeculi hujus, the god of this world; as the Manichees ſaw ſo much evill done, and knew not how to free God from guiltineſſe of it, they therefore made duo principia, two beginnings. But that needs not.
It is likely that ſuch a Father as is perſonated in the parable of the Prodigal, could not but obſerve in the education of his ſon, how thrifty he was like to prove; yet ſuch a father giving the portion of his goods which is a childs part, to ſuch a ſon, and letting him take his journey into a far country, is not acceſſary to his riotous living.
Auguſtine ſaith, that the heart of man is harned by God, Non impartiendo malitiam, ſed non largiendo gratiam, not by inſtilling any malice, but not giving grace.
He ſeeth the Chaldeans take delight in making men drunk; ut nuditatem videant; he letteth go the hold he hath of them for a time, and leaveth them to themſelves; and that which was their ſport, is now their fault and their ſhame.
I ſay therefore againe, conſider your ſelves.
When thou ſeeſt a drunkard ſhaming himſelf, as theſe here did, conſider whoſe light ſhineth in thy underſtanding, to ſhew thee how foul a ſinne that is; conſider that that is not enough; for all drunkards know that drunkenneſſe is a ſin; conſider whoſe grace it is that eſtabliſheth thy heart, and keepeth thee from committing the ſame ſin.
Inſult not over thy brother, deride him not, diſcover him not to increaſe his ſhame; rejoyce not againſt him, rather bewaile his ſin with the tears of thy ſoul, ſeek by the ſpirit of meekneſſe to reſtore him, adviſe him friendly, chide him lovingly.
For if thou who profeſſeſt a ſevere life, and to make conſcience of thy wayes, ſhouldeſt fall into this ſin thy ſelfe, thou wouldeſt not only ſhame thy perſon, but thy profeſſion alſo.
And indeed thou carrieſt about thee corpus peccati, a body of ſin; thou haſt the matter and ſtuffe of all ſins within thee, if grace do not aide and aſſiſt thee.
Laſtly, let me admoniſh you; if any of you by occaſion are over-taken at any time with this fault, be of Davids mind. Let the righteous ſmite me, ſuffer a gentle chiding from your friends that love you, and hate that evill in you.
Take it for a favour of God, and think that it is he that ſpeaketh to you in that reprehenſion.
Hearken not to thoſe that flatter you in your ſins.
Alexander in a drunken fit ſlew Clitus his beloved friend and faithful Counſellor.
Inſteed of reproving his fault, even then when he was fit to be wrought upon, being ſenſible of it; he had three flatterers, Anaxarchus, Ariſtander, Caliſthenes.
Anaxarchus an Epicurean Philoſopher, he told him that it was no matter, he was a King, and he might do what he liſt.
Ariſtander a Stoick Philoſopher told him that it was not fault, but fate that killed Clitus.
Caliſthenes a Courtier ſought to heale the ſoare with ſweet words.
That is not the way to bring us to amendment of our evils; a gentle diſcreet reprehenſion well taken, will pierce the heart, and fill it with comfort. John the Baptiſt, quis praenunciavit vobis ut fugeritis ab ira ventura? who hath done you ſuch a favour to prevent ſuch a danger?
3. Why doth God inflict puniſhment?
God giveth a reaſon of his ſevere proceeding againſt the Babylonians; the violence of Lebanon; and the ſpoyle of beaſts which made them afraid, and for the violence of the land, &c.
Shewing that their cruelty to man and beaſt, had provoked God againſt them to puniſh all their ſins, their pride, covertouſnes and drunkenneſſe.
You have heard of their cruelty at large before to men, their very Cities were built with blood.
The Apoſtle ſaith, Hath God care of oxen?
Here you ſee that God uſed the beaſts of Lebanon for a terror to the enemy; and now he declareth himſelf an avenger alſo of their quarrel, becauſe of the cruell ſpoyle that the Chaldeans did make amongſt the beaſts of Gods people.
God gave man Lordſhip over the beaſts of the field, he made him a lord to rule them, not a tyrant to deſtroy them.
One ſaith upon thoſe words of Solomon, Pro. 12.10a juſt man regardeth the life of his beaſt; that ſeeing God hath put the beaſts of the field in ſubjection to man, that he muſt ſhew himſelf a lord.
1. In paſcendo, providing neceſſary food for them.
2. In parcendo, uſing them favourably.
3. In patiendo, bearing with them in their kind.
4. In compatiendo, relieving them in their griefs.
5. In compeſcendo, reſtreining them from hurt.
6. In conſervando, preſerving them all we can.
This was the ſinne of the Chaldeans, they were deſtroyers, and ſought not only the ruine of the people of the land, but the deſtruction alſo of their cattel, that the meanes of living, if any eſcaped to re-inhabit, might be taken away.
This juſtice of God in avenging the wrongs done to brute beaſts, by calling them to an account for their ſinnes that did the wrong, doth teach us
1. That the providence and care of God doth ſtoop ſo low as the regard of our catted.
Chriſt made good uſe of it, Conſiderate volatilia caeli, conſider the ſouls of heaven; God feedeth them, quanto magis vos, how much more you?
2. It teacheth us to uſe our dominion of theſe creatures moderately, leſt the Aſſe of Balaam do reprove his owner.
3. It ſheweth how much God doth make of any thing that ſerves him; the text ſaith that theſe beaſts did make the Chaldeans afraid, and for this they ſuffered predation, for the ſervice they did to God and his Church againſt their enemies, in Chriſts argument, how much more will he defend us, if we fight his battels againſt his enemies?
4. We learne here that when God cometh to execute vengeance, he ſurveigheth the whole catalogue of offences; and as he ſaith in David, I will reprove thee, and ſet them in order before thee; the wrong to the Cities, to the men, to the beaſts, to perſons, to places, all comes into an account, and the offenders ſhall ſmart for all.