A Warning to Drunkards, Sermon · Section 4 (2 of 3)

A Warning to Drunkards · Sermon · Section 4 (2 of 3)

p. 784. Once being drunk is enough to ſhut a man out of the Kingdom of Heaven for ever, without Repentance. Gal. 5.21. Drunkenneſs, revellings— they which do ſuch things ſhall not inherit the Kingdom of God. It is not ſaid, they that do ſuch things often— but they that do ſuch things ſhall not inherit the Kingdom of Heaven. Adam did eat but once of the forbidden fruit, and for that one offence he was caſt out of Paradiſe, and by that one offence judgment came upon himſelf, and upon p. 79all men to condemnation. Rom. 5.18. The Bethſhemites looked but once into the Ark, and for that one offence there dyed Fifty Thouſand Threeſcore and Ten men. 1 Sam. 6.19. David numbered the people but once, yet for that one offence there came a Peſtilence, which killed Seventy Thouſand men. 2 Sam. 24.10. to the 16.

5. Though you are but beginning to be a company keeper, and are overcome but ſeldom, yet who knows that if at any time your heart be over-charged with drunkenneſs, but that may be the time when God may call you out of the World. Luk. 21.34. Take heed leaſt at any time your hearts be overcharged with drunkenneſs— and ſo that day come upon you unawares. God cuts off ſome men when they do but begin to be company keepers, and gives them their portion in eternal miſery. Mat. 24.48, 49, 50, 51. If that evil Servant ſhall begin to ſmite his fellow ſervants, and to eat and drink with the drunken, the Lord of that ſervant ſhall come in a day when he looketh not for him, and in an hour that he is not aware of, and ſhall cut him aſunder, and appoint him his portion with the hypocrites, there ſhall be weeping and gnaſhing of teeth..

6. Though at preſent you are drunk but ſeldom, yet unleſs you repent, and break off this evil courſe of drinking, you will by degrees fall into it more and more, and may in a little time prove as common, as notorious, p. 80as ſottiſh a drunkard as any other man; For it is ordinary for impenitent ſinners to grow more vile every day than other. 2 Tim. 3.13. Evil men and ſeducers ſhall wax worſe and worſe.

§. Privacy in the commiſſion of this ſin is no excuſe for it.

Plea. 5. If I were an open drunkard I ſhould think my ſelf to be in a ſad condition, but though I cannot deny but that I am ſometime overtaken with the ſin of drunkenneſs, yet it is very privately, and therefore I hope God will be mercifull to me.

A. 1. The more open and impudent men are in the commiſſion of their ſins, the greater their puniſhment ſhall be. Iſa. 3.9. The ſhew of their countenance doth witneſs againſt them, and they declare their ſin as Sodom, they hide it not, wo unto their Soul— Thoſe impudent ſinners as are not aſhamed to ſin openly, and ſeek not to hide their ſins, are in a moſt wofull condition.

2. Drunkenneſs is ſuch a ſhamefull ſin that in old times, men ſought for private times, and private places for the commiſſion of this ſin. They were aſhamed to be drunk in the day time, and took the opportunity of the dark night to keep their drunken meetings. 1 Theſ. 5.7. They that be drunken be drunken in the night. When ſome perſons that heard p. 81the Apoſtles ſpeaking with tongues, ſuppoſed them to be drunk, the Apoſtle refutes that ſuppoſition, not from the piety of the men, that abhorred that vice, not from the rationality of their diſcourſe, but from the time of the day. Act. 2.15. Theſe are not drunken as ye ſuppoſe, ſeeing it is but the third hour of the day. It was ſuch an unuſual thing in thoſe times, to ſee a man drunk in the day, that the Apoſtle thought it ſufficient proof that they were not drunken, becauſe it was but the third hour of the day. But alas, it is otherwiſe in theſe times, wherein we ſee men frequently reeling and ſtaggering at high noon day.

3. Although open drunkards are in a worſe condition than ſuch as are ſecretly given to drunkenneſs, yet ſuch as are ſecret drunkards ſhall not be excuſed by their ſecreſie in their ſins. For,

(1.) All our ſecret ſins are committed in the ſight of God. Pſal. 90.8. Thou haſt ſet our ſins before thee, our ſecret ſins in the light of thy countenance. David plotted Ʋriah's death, and defiled Bathſheba with great ſecreſie. 2 Sam. 12.12. Thou didſt it ſecretly— Yet he confeſſeth theſe ſins were committed in the ſight of God. Pſal. 51.4. Againſt thee, thee only have I ſinned, and done this evil in thy ſight.

(2.) What ſins we commit in ſecret without Repentance ſhall be puniſhed openly. Eccl. 12.14. God ſhall bring every work into judgment p. 82with every ſecret thing, whether it be good or bad; As it is with ſecret duties, they ſhall have an open reward. Math. 6.4. Thy Father which ſeeth in ſecret, himſelf ſhall reward thee openly. So it is alſo with ſecret ſins.

§. The plea of ſuch as ſay they are good natured, and never go to ale-houſes but when enticed, anſwered.

Plea. 6. I never go to Ale-houſes but when I am enticed, and I am ſo good natured, that if any of my friends or acquaintance ask me to go with them to the Ale-houſe I can't deny them, and when I am there I am overtaken before I am aware.

A. 1. What you call good nature is an evil nature, to be ſo flexible and eaſie to yield to a temptation to ſin. God commands us, when ſinners entice us, not to give our conſent unto them Prov. 1.10. My ſon, if ſinners entice thee conſent thou not. A good nature will teach us to obey God, and to refuſe our conſent to the enticings of ſinners. That is an evil nature that prompts us to diſobey God, to pleaſe and gratifie a friend or neighbour.

2. If the deareſt friends or neareſt Relations we have in all the World, ſhould entice us to that which is evil, we muſt by no means conſent unto them. Deut. 13.6, 8. If thy brother the ſon of thy mother, or thy ſon, or thy daughter, or the wife of thy boſom, or thy friend which is as thine own ſoul, entice thee ſecretly, ſaying, let us go and ſerve other Gods— Thou p. 83ſhalt not conſent unto him, nor hearken unto him.

3. It will not excuſe us in the ſight of God, to ſay we were enticed to this or that ſin, for it is an heinous offence to be drunk, or commit idolatry, or any other ſuch like ſin, though we were enticed to theſe ſins. Job. 31.26.27 28. If I beheld the Sun when it ſhined, or the Moon walking in brightneſs, and my heart hath been ſecretly enticed, or my mouth hath kiſſed my hand. This alſo were an iniquity to be puniſhed by the Judge, for I ſhould have denyed the God that is above.

§. The plea of being urged and importuned to drink more than is meet, is no excuſe for drunkenneſs.

Plea. 7. If I drink too much it is at ſuch times as I am urged and importuned thereto, by the company among whom I am, and I can't tell how to withſtand the importunity of my friends, when they are very urgent with me to drink beyond meaſure. I hope the urgency and importunity of friends will be my excuſe, if I now and then drink too much.

A. 1. The great God is more urgent and importunate with you to abſtain from exceſſive drinking, and all other ſins, then any men can be. He calls to you, he chargeth you to take heed that you be not at any time overcharged with drunkenneſs. Luk. 21.34. Take heed to your ſelves, leaſt at any time your hearts be overcharged with ſurfitting and drunkenneſs. He commands you to abſtain from drunkenneſs. p. 84Eph. 5.18. Be not drunk with wine. He beſeecheth you to abſtain from fleſhly luſts. 1 Pet. 2.11. Dearly beloved, I beſeech you as ſtrangers and pilgrims abſtain from fleſhly luſts, which war againſt the Soul; And drunkenneſs is a luſt and work of the fleſh, as you may ſee. Gal. 5.19, 20, 21. He pleads with you to turn from thoſe evil courſes that will be your ruine. Ezek. 33.11. Turn ye, turn ye from your evil ways, for why will ye dye O houſe of Iſrael. And ſhall not the importunity of the great God prevail with you, above the importunity of all the men in the World; Though they be great men, though near friends, though ſuch as will be angry with you, if you yield not to them, yet their importunity ſhould not prevail with you to break the command of the great God.

2. Brute beaſts cannot be drawn by any urging, and importunity to drink more than ſatisfieth their natures, unleſs there be force uſed with them, and the drink be powred down their throats, they will not take more than quencheth their thirſt; And therefore it is below a man to ſay, I could not avoid drinking to exceſs, for I was importuned and urged thereunto. Yea, they are ſunk a degree below beaſts, that will be prevailed with by importunity to drink more than is for their good.

3. If a man ſhould urge you to caſt your ſelves into a fiery furnace, would you conſent thereto, or if a man ſhould importune you to p. 85part with a fair Eſtate for a trifle, would you conſent to it? Should importunity prevail with you to do theſe things? When by importunity of any man you yield to drink unto drunkenneſs, you yield to that which is more prejudicial to you than caſting your ſelves into a fiery Furnace, or parting with a great eſtate for a trifle; For by drunkenneſs you provoke God to ſhut you out of the Kingdom of Heaven, and to caſt you body and ſoul into that Lake which burneth with Fire and Brimſtone, there to remain for ever; And that is infinitely worſe than to be caſt into any fiery Furnace on earth.

4. They are none of your friends that urge and importune you to drink more than is for your good. They may be pretended friends, but are real enemies— For they urge you to that which will be your ruine, to that which will undo you Body and Soul for ever; And is he a friend or an enemy that urgeth you to that which will be your ruine.

§. The plea of ſuch as ſay they are drawn to this ſin by their Relations and Friends, on whom they have their dependance.

Plea. 8. My Friends and Relations on whom I have my dependence are addicted to this ſin of drunkenneſs, and if I ſhould not do as they do, they would caſt me off, they would diſinherit me, they would leave me out of their Wills, and give me nothing at their death, and therefore I am forced to comply with their p. 86way and humour, and drink more than is meet, to pleaſe my Relations, from whom I hope to be much advantaged at their death.

A. 1. You have a greater dependance on God than on any man upon the face of the Earth. You depend upon God for your beings, your life, your motion, yea, for all things. Act. 17.28. In him we live, and move and have our beings. And therefore you had need be more carefull to pleaſe, and more fearfull to offend God, than to pleaſe or offend any man on the face of the earth.

2. Suppoſe your Parents or Relations ſhould caſt you off for retaining your integrity, and becauſe you will not defile your ſelf with their evil ways: the Lord will be a friend to you, and will take the care of you. Pſal. 27.10. When my Father and Mother forſake me, then the Lord will take me up. But if we ſin againſt God to pleaſe our Relations, and forſake his wayes, the Lord will caſt us off. 1 Chron. 28.9. If thou forſake him he will cast thee off for ever. And if the Lord caſt us off, it is not all the men in the World can do us good.

3. What is the loſs of an earthly inheritance to the loſs of the Kingdom of Heaven? Suppoſe you ſhould loſe a great inheritance on earth, for want of complying with your Parents or Relations in ſinfull courſes, yet that is nothing in compariſon of the loſs of Heaven, which you will bring upon your ſelves by exceſſive drinking, although it be to pleaſe your p. 87Relations, for drunkards ſhall not inherit the Kingdom of God. 1 Cor. 6.10. If you ſuſtain loſs for Righteouſneſs ſake, all ſuch loſſes ſhall be made up with an hundred ſold advantage, both here and hereafter. Math. 19.29. But if you loſe the Kingdom of Heaven, you are a loſt undone man for ever; Nothing is able to make up that loſs.

4. If you reſolve to pleaſe God rather than to pleaſe your Friends: it may be the Lord will turn the hearts of your Friends towards you; For the hearts of all men are in his hands; And it is ſaid, Prov. 16.7. When a mans wayes pleaſe the Lord, he maketh even his enemies to be at peace with him. And if God can encline the hearts of our enemies towards us, then much more the hearts of our friends, when we do thoſe things that are pleaſing in his ſight; However run the hazard, rather adventure the diſpleaſing your friends by obeying God, than diſpleaſe God by complying with the ſinfull humours and ways of your friends.

5. It is great folly to comply with friends or Relations in their evil ways, in hope to get an Eſtate from them after their Death. For,

(1.) Who can tell but you may dye before your friends? And what will your ſinfull complyance do you good, if you dye before your friends? Or who can tell but they may take a diſguſt at you, though you ſtrive to humour p. 88mour them in that which is ſinfull? And what a ſad caſe is that to loſe the favour of God and your friends alſo.

(2.) If you ſhould obtain that eſtate you hope for, your ſinfull complyance will do your ſouls more hurt, than ever your Eſtate will be able to do you good.

(3.) Such an ſtate as is gotten by a ſinfull complyance hath not God's Bleſſing going with it; And it is better being without an Eſtate than to have it without the Bleſſing of God. For an eſtate without a bleſſing doth a man much hurt, of ſuch an eſtate it may be ſaid as Solomon doth. Eccl. 5.13. There is a ſore evil which I have ſeen under the Sun, namely riches, kept for the owners thereof to their hurt.

§. The excellency of wine or ſtrong drink is no excuſe for drunkenneſs.

Plea. 9. I am not won't to be diſguiſed with drinking, except it be at ſuch times as I light of excellent wine, and very pleaſant liquors, and when I meet with pure and pleaſant wine, or other choice drink, I can't refrain my ſelf, but I muſt drink to exceſs, and I hope in ſuch a caſe I may be excuſed.

A. 1. This is a vain, frivolous, fooliſh excuſe. If a thief ſhould ſay I never rob a man but when I meet with a rich and tempting prize. Or an adulterer ſhould ſay I never commit adultery but when I meet with a fair and beautifull woman. Would ſuch pleas excuſe the thief and adulterer? No more will p. 89it excuſe a drunkard to ſay, I am never overcome with wine, but when I meet with pure, rich, and generous wine.

2. There is no purer, clearer, pleaſanter water, than Spring water, yet the pleaſantneſs and purity of the Spring water doth not tempt the wild aſſes, or other beaſts, to drink more than will quench their thirſt. Pſal. 104.10, 11. He ſendeth the ſprings into the valleys, which run among the hills, they give drink to every beaſt of the field, the wild aſſes quench their thirſt. And ſhall man who was made after the Image of God, and who hath a more excellent Spirit than any of the beaſts, drink to exceſs, becauſe he meets with pure wine and excellent drink?

3. The pureſt and moſt excellent wine, when drunk to exceſs will prove the moſt deadly poyſon, for it deſtroyes Body and Soul, whereas other poyſon deſtroys the Body only. That paſſage of Moſes may be applyed. Deut. 32.33. Their wine is the poyſon of dragons, and the cruel venom of aſps. And what wiſe man would drink the poyſon of dragons, and the cruel venom of aſps, though it ſhould be made pleaſant to the taſt? Or would drink the ſweeteſt and richeſt wine under Heaven, if he knew there were the poyſon of dragons, or the cruel venom of aſps infuſed into it? The guilt of drunkenneſs is more deſtructive to a man than the poyſon of dragons, or the cruel venom of aſps, for the one kills the Body only, p. 90the other will deſtroy Body and Soul for ever.

4. Whereas drunkards ſay they can't for their hearts refrain from drinking to exceſs, when they meet with choice and excellent wine, which is both pleaſant to the eye and and taſt, they ſhould conſider with themſelves that the briskeſt, pureſt, moſt pleaſant wine, if drunk to exceſs, will bite like a ſerpent, and ſting like an adder. Prov. 23.31, 32. Look not thou upon the wine wh… … is red, when it giveth his colour in the cup, when it moveth it ſelf aright, at the laſt it biteth like a Serpent and ſtingeth like an adder. There is ſcarce any drunkard ſo ſottiſh that after he hath drunk a glaſs of wine, ſhould eſpy a ſerpent at the bottom of his ſecond or third glaſs that would certainly bite him, if he proceeded to drink any more, and ſhould diſcern an adder under the table, that would ſurely ſting him if he did not flee the room, but would refrain drinking, though he had a bottle of the beſt and pleaſanteſt wine that ever was drunk, ſtanding before him. What the Lord tells us in his holy word, is as certainly true as what we ſee with our bodily eyes, and therefore ſeeing the Lord tells us that ſuch as are enticed by the pleaſantneſs of the look or taſt of the wine that is before them, to drink to exceſs, ſhall find their exceſs in drinking will bite them like a ſerpent, and ſting like an adder, this ſhould make us refrain immoderate drinking, although we ſhould meet with pure and pleaſant wine. p. 91If any ſay, I have been often drunk, but never found the wine that I drunk biting me like a ſerpent, and ſtinging me like an adder, if I had I would have broken off this courſe of drinking long ago.

A. Though you have not felt any biting or ſtinging from the ſin of drunkenneſs for the preſent, yet you may find it hereafter, and ſhall aſſuredly find it without Repentance. At the laſt it bitcth like a Serpent—Though for a while this Serpent ſeems to be aſleep, yet at the laſt it will bite more dreadfully than any ſerpent, and it will ſting worſe than any adder.

(1.) It bites in this life many men with horrors of Conſcience and ſharp and painfull diſeaſes in their bodies.

(2.) It will ſting terribly at the hour of death. 1 Cor. 15.56. The ſting of death is ſin. When a drunkard comes to dye, then his frequent drunkenneſs, and all mad pranks that he committed when he was drunk will come to his mind, and ſting his Conſcience when he lyes upon his death-bed. And the ſting that ſin puts into death, is worſe than the ſting of an adder, or the biting of a ſerpent.

(3.) At the day of judgment then drunkenneſs will bite and ſting worſe then at the day of death, then drunkards will be ſtung with their ſin, that they will be deſirous that the Rocks and Mountains ſhould fall on them, and cover them from the wrath of the Lord. Rev. 6.15, 16, 17.

p. 92(4.) In Hell torments, when drunkards ſhall be caſt to the old Serpent the devil, then this ſin of drunkenneſs will torment you worſe than the biting of any ſerpent, or the ſtinging of any adder.

§. The plea of common tiplers, and of ſuch as are ſtrong to drink wine, anſwered.

Plea. 10. I acknowledge that I go often to Taverns, and drink freely when I am there, but I am not like thoſe weak headed men, that are diſguiſed by a little matter, and go reeling and ſtaggering away, and are fit for no buſineſs; If I did drink till I reeled and ſtaggered, then I ſhould deſerve to be ranked among the drunkards, but I hope I am not to be blamed, ſeeing I do not drink ſo long as to loſe my underſtanding, I hope you will not rank ſuch as I am among the drunkards.

A. 1. Wine-biblers, ſuch as ſit drinking and tipling at Taverns and Ale-houſes, are an hatefull Generation of men, whoſe company and practiſes are to be ſhunned by ſober men. Prov. 23.20. Be not amongſt wine-biblers— Wine-biblers and Tavern haunters are ranked amongſt drunkards, as well as thoſe ſorts that drink till they reel, and are drunkards in the account of the Scriptures. Prov. 23.21, 22. Be not amongſt wine-biblers, amongſt riotous eaters of fleſh, for the drunkard and the glutton ſhall come to poverty. Solomon gives this reaſon why we ſhould not be among wine biblers, for the drunkard ſhall come to poverty, which p. 93plainly ſhews that a wine-bibber is eſteemed a drunkard. The Prophet Joel ranks drunkards and drinkers of wine together. Joel 1.5. Awake ye drunkards, and weep, and howl all ye drinkers of wine. By drinkers of wine underſtand not ſuch as drink wine for their health ſake with moderation, but out of wantonneſs, meerly to gratifie their ſenſual luſts, theſe may be ranked with drunkards, although they do not drink to ſuch a degree as to be dead drunk, or to be like bruits without underſtanding.

2. There is a wo denounced againſt ſuch as tarry long at the wine, as well as againſt thoſe that are overcome with wine, and againſt ſuch as are haunters of Taverns. Prov. 23.29, 30. Who hath wo? — They that tarry long at the wine, they that go to ſeek mixt wine. By ſuch as go to ſeek mixt wine, the Caldee paraphraſt underſtandeth ſuch as frequent Taverns and Ale-houſes. Iis qui vadunt & inveſtigant domum mixtionis, id eſt, popinam & vini tabernam. And therefore let not ſuch as are haunters of Ale-houſes and Taverns, eſpecially ſuch as tarry long there, think that they ſhall eſcape the judgments of God, becauſe they do not drink ſo much as they are not able to go without reeling.

3. A man may be inflamed with wine and ſtrong drink, his body may be inflamed with a praeternatural heat, and his luſts may be enflamed with his exceſſive drinking, and yet a man may retain the uſe of his reaſon. Now p. 94there is a wo denounced againſt ſuch as continue drinking wine, till wine enflame them. Iſa. 5.11. Wo unto them that riſe up early in the morning, that they may follow ſtrong drink, and continue till night, till wine enflame them. They that follow ſtrong drink, that is, haunters of Taverns and Ale-houſes, and ſuch as continue drinking and tipling till wine enflame them, have a wo denounced againſt them.

4. It is ſaid of Benhadad that he was drinking himſelf drunk, and yet he had not wholly loſt the uſe of his reaſon, for he was able to give inſtructions to his Commanders, and could ſpeak very good ſenſe, and was able to ride his horſe, and to flee from his enemies to ſave his life. 1 King. 20.16, 17, 18, 20. Benhadad was drinking himſelf drunk,— And they told him there are men come out of Samaria, and he ſaid, whether they be come out for peace, take them alive, or whether they be come out for war, take them alive; And Benhadad the King of Syria eſcaped on an horſe with the horſe-men. Some men that are great drinkers will not be convinced that they are guilty of drunkenneſs, becauſe when they come from Taverns, they can ſpeak good ſenſe, they can give inſtructions for the carrying on of their Callings, they can eſcape the dangers that occur to them as they go home. But did not Behadad do as much as theſe things? Did not he give inſtructions to his Commanders, what to do with p. 95thoſe that came out againſt him? did not he ſpeak very good ſenſe? was he not ſo wiſe as to eſcape from his enemies, by fleeing away on horſe back? yet it is ſaid of him, when he did theſe things, He was drinking himſelf drunk.

5. There is a wo to them that are ſtrong to drink wine and ſtrong drink. Iſa. 5.22. Wo to them that are mighty to drink wine, and men of ſtrength to mingle ſtrong drink. By ſuch as are mighty to drink wine, underſtand ſuch as can drink a large quantity of wine, and yet not be overcome with it, but can bear it away without ſtaggering, or loſs of their underſtandings, and this uſually comes to paſs through a long habit of drinking, and the longer men have been addicted to this ſin, and the ſtronger they are to bear wine, the more wofull their condition is.

6. To be full of wine, and to be drunken, ſignifie the ſame thing in Scripture Language. Act. 2.13, 14, 15. Others mocking ſaid, theſe men are full of new wine; But Peter ſaid unto them—Theſe men are not drunken, as ye ſuppoſe. When ſome mocked the Apoſtles, and ſaid they are full of new wine, their meaning was they were drunken, as Peter's anſwer to their calumny implyes; Theſe are not drunken as ye ſuppoſe. When a man doth frequent Taverns, and when he is there, fills himſelf with wine or ſtrong drink, though he do not loſe his underſtanding, becauſe he hath a ſtronger p. 96brain than other men, yet he is in Scripture accounted a drunkard, as well as thoſe ſottiſh perſons that drink till they are not able to ſpeak ſenſe.

7. The ſin of drunkenneſs lyeth more in the inordinacy of the affection to wine and ſtrong drink, and in the exceſſive uſe of ſtrong drinks, than in the loſs of the underſtanding, which follows upon exceſſive drinking; For the loſs of the underſtanding hath more of puniſhment than of ſin. It is a peculiar puniſhment which the Lord hath annexed to this ſin, that he for a ſeaſon deprives men of the uſe of their reaſon and underſtanding; The deprivation of the underſtanding as inflicted by God is paenal, as contracted by man through his voluntary drinking it is ſinfull. There are two things as Aquinas obſerves in drunkenneſs.

(1.) The defect of the Underſtanding, which proceeds from the abundance of wine, or other ſtrong drink.

(2.) The act by which a man contracts this defect of his underſtanding, and this act is ſinfull, the defect is poenal, and layes down this concluſion; Ebrietas quae eſt inordinat a vini concupiſcentia vel uſus vitium judicatur magis quam illa quae in rationis privatione conſiſtit. The ſin of drunkenneſs lyeth more in the inordinate affection or exceſſive uſe of wine, than in the defect of the underſtanding.

p. 97§. The Tradeſmans plea for drunkenneſs anſwered.

Plea. 11. The world is now at that paſs, that a man can hardly make a good bargain, but he muſt go to a Tavern or Ale-houſe before he can conclude it, and beſides trading is ſo bad, that if a new Cuſtomer come, or a former Cuſtomer lay out a conſiderable ſum of mony: to engage him to come again, I muſt go with him to the Tavern, and give him a glaſs of wine, and when I am among my Cuſtomers, or driving on a bargain, I forget my ſelf, and am ſurprized before I am aware, and I hope this will excuſe me.

A. 1. It is an evil cuſtom, and ſinfull practice of many men to leave their Shops and Houſes to make bargains at Ale-houſes and Taverns. But ſuch as profeſs themſelves to be the ſervants of Chriſt muſt not conform to the ſinfull cuſtoms and practices of the men of this world, Rom. 12.2. Be not conformed to this World. They muſt break and reform, and not follow evil cuſtoms.

2. You may quickly loſe more than you get by driving bargains at Taverns and Ale-houſes. For,

(1.) You will loſe your reputation among ſober perſons, and that is a greater loſs to loſe your good name, than to loſe great riches. Prov. 22.1. A good name is rather to be choſen than great riches. If a man be counted a tipler, a haunter of Taverns, this is a blemiſh p. 98to him, he hath loſt his good name.

(2.) By driving bargains at Ale-houſes, you will be in danger to debauch your Conſcience, and will loſe the peace of your Conſcience, you will get a wound and a ſnare to your Soul. And if a man loſe a good Conſcience, that is a greater loſs than the loſs of all Riches.

(3.) If you contract a habit of drunkenneſs by driving bargains at Ale-houſes, you will lofe your Souls, and the loſs of the Soul is ſuch a great loſs as can't be made up by the gaining of the whole World. Mark 8.36. For what ſhall it profit a man to gain the whole world, and loſe his own Soul.

(4.) If you get a habit of drunkenneſs by frequenting Taverns, you will loſe the favour of God. Pſal. 5.5. Thou hateſt all the workers of iniquity. And a man had better loſe eſtate, liberty, life, and all that he hath in the World, than loſe the favour of God.

3. You do, and get more hurt than you are aware of, by frequenting Taverns to make bargains; For your example in frequenting Taverns to make bargains encourageth others to go thither, who go out of wantonneſs, and hardens them in their evil practice. And you get much hurt, for by degrees your heart will be hardened, and from ſipping now and then, you will proceed to larger draughts, and from thence to drunkenneſs.

4. There is a far better way to engage Cuſtomers p. 99than to go to taverns with him, and that is, by affable carriage, by ſelling them good Commodities, by dealing juſtly and truly with them, this would invite men to deal with you. Prov. 24.26. Every man ſhall kiſs his lips that giveth a right anſwer. When a man is known and proved to be a man of his word this doth ſo engage men to him that every one deſireth to deal with ſuch a man. Prov. 28.20. A faithfull man ſhall abound with bleſſings. Diligence in a mans Calling that alſo engageth Cuſtomers; All men love to employ a diligent perſon. Prov. 22.29. Seest thou a man diligent in his buſineſs, he ſhall ſtand before Kings, he ſhall not stand before mean men.

5. When your neceſſary occaſions draw you to a Tavern or Ale-houſe, look upon it as a place of temptation, and haſten away, be as one that ſitteth on thorns, be at no eaſe till you are gotten away.

6. It will not excuſe your drunkenneſs, to ſay I was ſurprized before I was aware, whilſt I was drinking with a Friend or a Cuſtomer, for you ought to watch over your ſelves, and it argues want of Wiſdom, to be deceived or ſurprized with wine or ſtrong drink. Prov. 20.1. Wine is a mocker, and ſtrong drink is raging, whoſoever is deceived thereby is not wiſe.

p. 100§. The plea of ſuch as think drunkenneſs is no ſin, becauſe they have no trouble of Conſcience, neither meet with any affliction for their exceſs.

Plea. 12. If drunkenneſs were ſuch a great ſin as you would perſwade us, ſurely I ſhould have terrors in my Conſcience, or be followed with ſome ſore judgment for this ſin, but I have no terrors in my Conſcience, and I meet with no afflictions or judgments from God, and therefore I can't believe that drunkenneſs is ſuch an heinous and wofull ſin as you have repreſented it to us.

A. 1. A man may be a greater ſinner in the ſight of God, and yet the Lord may not ſet home his ſin upon his Conſcience, or inflict his judgments upon him in this life, becauſe he reſerveth him to be puniſhed at the day of Judgment. Job. 24.12. Yet he layeth not folly to their charge. Job ſpeaks here of abominable ſinners, that oppreſs the poor and needy, and fatherleſs, and take away their lands and flocks, and their rayment, and their food, inſomuch that they cauſe men to groan and cry out like wounded men, yet God layeth not folly to their charge, that is, doth not charge their ſin upon their Conſciences, nor puniſh them for their ſins. 2 Pet. 2.9. The Lord knoweth how to deliver the Godly out of temptations, and to reſerve the unjuſt to the day of judgment, to be puniſhed.

2. It is probable that you had ſome gripes p. 101in your Conſciences for this ſin, your hearts have ſmitten you at one time or another, though now you have by your ſottiſh courſes ſtifled thoſe checks of your Conſciences, and your Conſciences be now fallen aſleep; And it is very likely you have had many rebukes from God ſince you went on in this way, but you not regarded them. It is uſual with thoſe that are addicted to this ſin, to be regardleſs of God's dealings, both what God doth to themſelves and others. Iſa. 5, 11, 12. — They follow ſtrong drink—they regard not the work of the Lord, nor conſider the Operation of his hands.

3. If you have no remorſe of Conſcience for this ſin, this doth not argue your ſin to be a ſmall ſin, but ſhews that you are an obdurate hardned ſinner, and ſo your condition is much worſe than thoſe drunkards that have trouble of Conſcience for what they have done. They are the worſt ſort of ſinners, that ſin at an high rate, and yet feel no trouble in their minds for what they have done. Eph. 4.19. Who being paſt feeling have given themſelves over unto laſciviouſneſs, to work all uncleanneſs with greedineſs. It is a wofull condition to be given up to an hard heart, and feared Conſcience, and to have no feeling of the evil of ſin.

4. Suppoſe you have met with no judgments from God for your evil courſes, you have known or heard of others on whom God p. 102hath ſent his judgments for their ſin of drunkenneſs, ſome have broken their limbs, ſome have broken their necks, others have had ther ſore judgments inflicted on them, all which are warnings to you and others to repent of, and forſake this ſin of drunkenneſs. If ſome drunkards be cut of in the act of ſin, while you are ſpared, you muſt not think that they were greater ſinners than you are, but by their example God calls you to Repentance. Luk. 13.4, 5. Thoſe eighteen upon whom the Tower of Siloam fell, and ſlew them, think ye that they were ſinners above all that dwell in Jeruſalem, I tell you nay, but except ye repent, ye ſhall all likewiſe periſh.

5. Your proſpering in a ſinfull courſe, and being free from trouble of Conſcience, and alſo your being free from the judgments of God, is a ſure token that God intends to deſtroy you for ever. Pſal. 94.7. When the wicked ſpring as the graſs, and all the workers of iniquity do flouriſh, it is that they may be deſtroyed for ever. Some mens ſins go before to judgment, and ſome men they follow after. 1 Tim. 5.24. The leſs you meet with here for your ſins, the more you have to come in the other World.

6. If you be free from God's judgments on your outward man, yet it may be he ſends his plagues upon your heart. Exod. 9.14. I will at this time ſend all my plagues upon thine heart. If the Lord give a man up to his own p. 103hearts luſts, or to an hard and impenitent heart, this is a worſe judgment than afflictions on the Body or Eſtate.

§. The plea of ſuch as fear reproaches, if they ſhould not drink to exceſs as others do, anſwered.

Plea. 13. I would leave off this ſin of drunkenneſs were it not that I feared reproach and ſcorn, my companions with whom I have uſed to frequent Taverns and Ale-houſes will call me a preciſe fool, and ſay I am turned Puritan, if I ſhould not do as they do, and beſides my occaſions do oft times lead me into the company of Gentlemen that are great drinkers, and if I ſhould ſcruple drinking in their company, they would reproach and ſcorn me, now I ſtand much upon my honour, and to avoid reproaches, I am drawn to that which I am convinced is a great evil, but I can't avoid it unleſs I ſhould make my ſelf a deriſion and ſcorn among my acquaintance.

A. 1. If you ſtand upon your honour, then whatever ſcoffs are put upon you, hold faſt your Sobriety, be not by any means drawn to exceſſive drinking, for drunkenneſs is a great reproach to any man, be he a great or a mean man. Prov. 14.34. Sin is a reproach to any people. To be reproached for our temperance, or any other branch of Righteouſneſs, is a real honour. 1 Pet 4.14. If ye be reproached for the name of Chriſt, happy are ye, for the Spirit of Glory and of God reſteth p. 104upon you. Then we are reproached for the name of Chriſt, when we are reproached for our obedience to any of the Commandments of Chriſt, of which this is one. Take heed to your own ſelves, leaſt at any time your hearts be overcharged with ſurfitting and drunkenneſs— Luk. 21.34. And therefore if any man reproach you, becauſe you will not overcharge your ſelves with drunkenneſs, this is your happineſs, this is your glory, for the Spirit of glory reſts upon thoſe that are reproached for the name of Chriſt.

2. None but fools will mock at you for refuſing to drink to exceſs. Prov. 14.9. Fools make a mock at ſin. And who will regard what fools ſay? As for all good men, if you live in the fear of God they will honour you. It is mentioned as a Character of a good man, He honoureth them that fear the Lord. Pſal. 15.4. Yea if you abſtain from drunkenneſs out of Conſcience to the command of Chriſt, the Lord himſelf will honour you. Joh. 12.26. If any man ſerve me, him will my Father honour.

3. If you are aſhamed to keep your ſobrietp, becauſe of the ſcoffs and jears of ſottiſh men, the Lord Jeſus Chriſt will diſown you, and be aſhamed of you before the Holy Angels, and before his Heavenly Father. Mark 8.33. Whoſoever therefore ſhall be aſhamed of me, and of my words, in this ſinfull and adulterous Generation, of him alſo ſhall the Son of p. 105man be aſhamed, when he cometh in the glory of his father with the Holy Angels.

4. If you will not turn from your ſottiſh courſes at the call and command of God, the Lord himſelf will laugh at you, and mock you in the day of your calamity. Prov. 1.23, 24, 26. Turn ye at my reproof — Becauſe I have called, and ye refuſed — I alſo will laugh at your calamity, and mock when your fear cometh. And that is very dreadfull, to have God inſtead of helping us in our diſtreſs, mock and laugh at us in our calamity. Yea the Devils alſo, who tempted you to ſin, will laugh at you in Hell for your folly, in parting with Heaven for ſuch a poor matter as a pot of drink.

5. You have ſlighty thoughts of ſin, and low thoughts of your immortal ſouls, and of the joys of Heaven, and the torments of Hell, if you will commit ſuch an horrible ſin as drunkenneſs, and caſt away your immortal ſouls, and deprive your ſelves of the joys of Heaven, rather than bear the ſcoffs and jears of fooliſh and ſottiſh men.

§. The plea of rich men, whereby they would excuſe their drunkenneſs anſwered.

Plea. 14. If I were a poor labouring man, and ſhould lye at the Ale-houſe, and ſpend what I earned, and my Family be in want, I ſhould be greatly to be blamed, but I am a rich man, and have a great Eſtate, I can ſpend freely at Taverns and Ale-houſes, and not feel any want of what I ſpend there, and p. 106therefore I hope I may be excuſed.

A. 1. It is indeed a very great crime for labouring men, or any others, to waſt their Eſtates at Ale-houſes, whereby their Families are brought to want. for ſuch are worſe than infidels. 1 Tim. 5.8. If any provide not for his own, and eſpecially for thoſe of his own houſe, he hath denyed the Faith, and is worſe than an Infidel.

2. The rich drunkard ſhall find no more favour with God than the poor man, yea, than the begger; For the Lord is no reſpecter of perſons, but will render to every man according to his works. Riches avail nothing to keep off the wrath of God. Prov. 11.4. Riches profit not in the day of wrath. Job 36.19. Will he eſteem thy riches? No not Gold, nor all the forces of ſtrength. Yea it will go worſe with rich drunkards at the day of judgment, than with poor men that have been addicted to this ſin; For they ſin againſt greater mercy, and abuſe greater Talents than poor men, What is ſaid of the ruſt and canker, which is on the Gold and Silver of rich men that are covetous, and hoard up their Riches, and do no good with them. Jam. 5.3. Your Gold and your Silver is cankered, and the ruſt of them ſhall be a witneſs againſt you, and ſhall eat your fleſh as it were fire, ye have heaped treaſure together for the laſt day. The like may be ſaid of what rich men ſpend laviſhly at Taverns and Ale-houſes, your Gold and p. 107your Silver, which you have conſumed in a laviſh manner upon your luſts, will be a witneſs againſt you, and ſhall eat your fleſh as it were fire, for at the laſt day you muſt be accountable to God for all that treaſure which you have waſted upon your luſts.

3. Rich men are not Lords of their Eſtates, to ſpend them according to their own will, they are but Stewards, and muſt emyloy them according to the will of God. 1 Pet. 4.10. As every man hath received the gift, even ſo Miniſter the ſame one to another, as good ſtewards of the manifold grace of God. Though the Lord makes Rich his Stewards, yet he retains a propriety in all things that he commits to their truſt. He calls our corn and wine his corn and his wine, and our wool and flax, his wool and his flax. Hoſ. 2.9. I will take away my corn— and my wine— and my wool, and my flax given to cover her nakedneſs. All our cattel are his cattel. Pſal. 50.10. Every beaſt of the forreſt is mine, and the cattel upon a thouſand hills. Yea the Lord hath a propriety in all things, that all men have in all parts of the World. 1 Chron. 29.11. All that is in Heaven, and all that is in the Earth is thine. Now ſeeing rich men are but the Lord's Stewards, they muſt not ſpend their Eſtates upon their luſts, but muſt honour the Lord with them. Prov. 3.9. Honour the Lord with thy ſubſtance. What is ſpent in exceſs of wine and ſtrong drink, and riotous courſes, is employed p. 108to the diſhonour of God.

4. What abundance of treaſure might you have laid up in Heaven, if you had given all that money to the poor members of Chriſt, which you have ſpent vainly and ſinfully at Taverns and Ale-houſes; Whereas all that is ſpent that way is treaſure laid up in Hell, that will torment you to Eternity.

§. The plea of ſuch as go to Ale-houſes out of idleneſs, anſwered.

Plea. 15. I go to Ale-houſes and Taverns only at ſuch times as I have nothing elſe to do, and I have found the pot and the pipe, and a merry companion, delightfull paſtimes, methinks it is pleaſant recreation to ſit in an Alehouſe, and to hear and tell news, and talk of old ſtories over a pot of drink, or a diſh of Coffee, ſhould I not do this, I ſhould be at a loſs how to ſpend away my time, my ſpare hours would be a burden to me.

A. 1. Thoſe men do not know the worth and preciouſneſs of time, that go to Coffeehouſes, Ale-houſes and Taverns, meerly out of an idle humour, to paſs away the time. Time is more precious than Silver and Gold, for all the Silver and Gold in the World can't purchaſe one day, one hour of that time which is paſt, and hath been miſpent—Upon this moment of time well improved or miſpent, dependeth our eternal happineſs, or eternal miſery. It is a great ſin for a man to ſpend his mony idly and vainly, but it is a p. 109greater ſin to ſpend his time which is more precious than Money, in a vain and idle manner.

2. If you do not know how to prize your time, conſider the dolefull lamentations of deſpairing ſouls, that think the day of Grace is paſt, and liſten to the ſighs and groans of dying men, who have not made their peace with God, and whoſe Conſciences are troubled for their miſpent time. And conſider what precious thoughts damned ſouls have of time? Oh what would dying men, and damned ſouls give for ſo much time to repent, and make their peace with God, as you ſpend idly in ale-houſes and taverns? They would give Millions of Silver and Gold, yea the whole World, to gain but ſo much time as you miſpend in idleneſs.

3. To idle away precious time in coffeehouſes and ale-houſes, which is the common practiſe of many perſons, is a great and provoking ſin, and I ſhall give one inſtance for the proof hereof. Idleneſs was one of the ſins for which God deſtroyed Sodom with Fire and Brimſtone from Heaven. Ezek. 16.49, 50. Behold this was the iniquity of thy Siſter Sodom; Pride, fullneſs of bread, and abundance of idleneſs was in her, and in her daughters— Therefore I took them away as I ſaw good. Now that is an horrible ſin which provoked God to rain down Fire and Brimſtone from Heaven, upon ſuch a famous City as Sodom, p. 110and conſume it with all its inhabitants to aſhes. And if idleneſs were ſuch a provoking ſin in a Sodomite, then it is far worſe in a Chriſtian. Anidle Chriſtian is worſe thau an idle Sodomite, for Chriſtianity teacheth us better things than the light of nature taught the Sodomites. It ſhall be more tolerable at the day of judgment for the men of Sodom, than for ſuch as profeſs the Chriſtian Religion, and yet ſpend their time in idleneſs.

4. Such as are Chriſtians indeed, and live in the exerciſe of the power of Godlineſs, have ſo much work to do for God, and for their own ſouls, and for others, that they rather complain of want of time, than want of paſtimes and recreations. They do not complain that they have ſo much ſpare time, they can't tell how to ſpend their time, they rather wiſh they could live without eating and drinking, and ſleeping, that they might have more time to ſpend in the ſervice of God, and their Generation.

5. If that time which many ſpend vainly in ale-houſes, were ſpent in doing good to their own ſouls and others, as in viſiting the lick, comforting the afflicted, &c. this would bring much glory to God. Joh. 15.8. Herein is my father glorified, that ye bear much fruit. And this would redound to your comfort and benefit in this life, and the life to come.

6. It is the command of Chriſt, that we p. 111ſhould always abound in the work of the Lord. 1 Cor. 15.59. Always abounding in the work of the Lord, foraſmuch as ye know that your labour is not in vain in the Lord. Is this to abound always in the work of the Lord, to ſpend abundance of precious time in vain diſcourſe in ale-houſes, or ſuch like places, this is rather abounding in idleneſs.

7. Would you be willing to be found in an ale-houſe, ſpending away your time between the pot and the pipe, when Jeſus Chriſt ſhall come to Judgment? Chriſtians ſhould not be in thoſe places, or do thoſe things which they would not be found in at the coming of Chriſt to Judgment. Jam. 2.12. So ſpeak ye, and ſo do, as they that ſhall be judged by the law of liberty. Calvin would not deſiſt from his employment, though adviſed to it for his health, and gave this reaſon. Vultis ne ut Dominus cum venerit. &c. What would you that the Lord when he comes ſhould find me idle. If Calvin was unwilling when infirm to deſiſt from his ſtudies for fear that the Lord ſhould find him idle, had not ſuch as ſpend away much precious time at ale-houſes, need deſiſt from this courſe for fear that the Lord when he cometh ſhould find them idle.

§. The plea of ſuch as go to Taverns is drive away their ſorrows and cares, anſwered.

Plea. 16. I go to Taverns only at ſuch times as I meet with croſſes, and am burdned p. 112with cares, and oppreſſed with grief and ſorrow, and when I am there I drink freely to eaſe my heart of my grief and cares, and I hope there is no great hurt in this, though I now and then take a little more than is meet.

A. 1. It is true that wine and ſtrong drink moderately taken, are uſefull for ſuch as are of a ſorrowfull ſpirit, for they are of a cheering nature, Pſal. 104.15. Wine that maketh glad the heart of man.— and are to be given chiefly to ſuch as are of a ſorrowfull ſpirit. Prov. 31.6, 7. Give ſtrong drink unto him that is ready to periſh, and wine unto thoſe that be of an heavy heart. Let him drink and forget his poverty, and remember his ſorrow no more. But this doth not give a liberty to any perſon to drink wine or ſtrong drink to exceſs. And if you make uſe of time to chear your hearts, why not at your own houſes rather than alehouſes.

2. Wine and ſtrong drink taken immoderately inſtead of driving away ſorrows bring much wo and ſorrow. Prov. 23.29, 30. Who hath wo? Who hath ſorrow?— They that tarry long at the wine— Drunkenneſs is wickedneſs, and wickedneſs bringeth a multitude of ſorrows along with it. Pſal. 32.10. Many ſorrows ſhall be to the wicked. And inſtead of eaſing a man of his burden and trouble, it encreaſeth his burdens and troubles; For exceſs of wine burdens the ſoul with the guilt of ſin. It leaves a load upon the Conſcience; And the p. 113burden that ariſeth from the guilt of ſin is far greater than the burden of cares. Pſal. 38. 4. Mine iniquities are gone over mine head, as an heavy burden, they are too heavy for me.

3. Wine and ſtrong drink taken immoderately, inſtead of making men merry, do make them mad; They ſwear and curſe, and rage, and carry themſelves like mad men. Prov. 20.1. Strong drink is raging. What Feſtus ſaid to Paul, Act. 26.24. Paul, thou art beſide thy ſelf, much learning hath made thee mad. The like may be ſaid to ſuch a man as is overcome with wine and ſtrong drink; Thou art beſide thy ſelf, much drinking hath made thee mad.

4. The right way to get eaſe and comfort under our ſorrows and cares, is not to go to Taverns and Ale-houſes to drown our cares, and drive away our ſorrows with wine and ſtrong drink, and merry company, which will prove bitterneſs in the latter end, and encreaſe our ſorrows and burdens, but the right and ready way to get eaſe and comfort when we are oppreſſed with ſorrow, and burdened with cares, is,

(1.) To betake our ſelves to Prayer. Joh. 16.20, 24. Ye ſhall weep and lament— ye ſhall be ſorrowfull, but your ſorrow ſhall be turned into joy — Ask and ye ſhall receive, that your joy may be full. See here the way for ſuch as weep and lament, and are full of ſorrow, to have their ſorrow turned into joy, and that p. 114is to betake our ſelves unto Prayer, for hereby we ſhall be filled with joy. Hannah who was in great bitterneſs of ſpirit, before ſhe went to Prayer, got ſo much comfort by Prayer, that ſhe went away, and was no more ſad. 1 Sam. 1.13. She was in bitterneſs of ſoul, and prayed unto the Lord, and wept ſore. And the woman went away, and did eat, and her countenance was no more ſad.

(2.) The way to get eaſe under our burdens and ſorrows, is to caſt our burdens and cares upon God, for if we do ſo, he will put under his everlaſting arms, and bear up our ſpirits. Pſal. 55.22. Caſt thy burden upon the Lord, and he ſhall ſuſtein thee—

§. The plea of Young Drunkards, anſwered.

Plea. 17. I am a young man, and young men muſt have their paſtimes and recreations, and this is that which pleaſeth me above other delights, to keep jovial company, and to be merry with my companions at a Tavern, and I hope this is allowable in a young man, and if it be not, I have time enough before me, I will repent when I am old, and then God will be gracious unto me.

A. 1. Drunkenneſs is an abominable ſin in any men, either young or old, and therefore not to be allowed, not to be pleaded for in any. Pſal. 5.5. Thou hateſt all workers of iniquity— This will not exempt a man from the hatred of God, that he is a young man, p. 115if he be a worker of iniquity; For all the Generation of evil doers are hatefull to God, the young as well as the old. It is an aggravation of ſin to be an old ſinner. Iſa. 65.20. The ſinner being an hundred years old, ſhall be accurſed. Yet this will not excuſe a man from drunkenneſs, or any other ſin, to ſay, I am a young man, I hope it is no great offence for me now and then to be overcome with wine or ſtrong drink.

2. Vain and loſe young men, that give themſelves to their pleaſures, and will not be reclaimed by the advice and counſel of Parents, Friends, Relations, or God's Miniſters, they may if they think good take their own courſe, and do whatever their own hearts prompt them to, and is pleaſing to their corrupt natures, but yet let them know that the Lord will call them to judgment for all their idle courſes, and ſinfull pleaſures, and miſpent time. Eccl. 11.9. Rejoyce O young man in thy youth, and let thy heart chear thee in the days of thy youth, and walk in the ways of thy heart, and in the ſight of thine eyes, but know thou that for all theſe things, God will call thee to judgment.

3. It is very evil and dangerous for young men to allow themſelves in drunkenneſs, or other evil practiſes, with a purpoſe to repent, and to become new men when they are old, in hope that God will be mercifull to them, whenſoever they repent of their ſins; And that on ſeveral accounts, as,

p. 116(1.) Our young time is our choiceſt time, and our choiceſt is to be given to God, and not to be ſpent in the ſervice of ſin. Eccl. 12.1. Remember now thy creatour in the days of thy youth, while the evil days come not, nor the years draw nigh when thou ſhalt ſay, I have no pleaſure in them. The days of old age are evil days, years wherein we have no pleaſure, and ſhall we ſpend our good days, our comfortable days in the ſervice of ſin, and ſpend our evil days only, and the years wherein we have pleaſure in the ſervice of God.

(2.) It is dangerous to ſpend your young time in riotous courſes, or other ſins, and think to repent when you are old, becauſe you do not know whether you ſhall live to be old, God cuts off ſome perſons that are addicted to company keeping, when they do but begin to follow after vain perſons, and to eat and drink with the drunken. Mat. 24.48.49, 50, 51. If that evil ſervant ſhall begin to ſmite his ſellow-ſervants, and to eat and drink with the drunken, the Lord of that ſervant ſhall come in a day when he looketh not for him, and in an hour that he is not aware of, and ſhall cut him aſunder, and appoint him his portion with the hypocrites, there ſhall be weeping and gnaſhing of teeth.

(3.) If you ſhould live till you are old, if you ſpend your young time in ſin, who can tell whether God will give you Repentance in your old age. It is a rare thing to ſee a ſinner p. 117converted in his old age. It is as hard for one that hath been accuſtomed to do evil, to do good, as it is for a Blackamore to become white, or a Leopard to change his ſpots. Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his ſpots, then may ye alſo do good that are accuſtomed to do evil.

(4.) If the Lord ſhould give you Repentance, the ſins of youth will lye heavy upon you in your old age, and will cauſe much bitterneſs in your ſoul. Job. 13.26. Thou writeſt bitter things against me, and makeſt me to poſſeſs the iniquities of my youth.

§. The plea of ſuch drunkards, as make a profeſſion of Religion, anſwered.

Plea. 18. If I were a prophane drunkard, that would curſe and ſwear, I ſhould look upon my ſelf as in a very ſad condition; but though I am now and then overcome with drink, I am a Religious perſon, I hear and write Sermons, I pray in my Family, I will lay down my life for Chriſt, I will rather burn than turn from the true Religion. And therefore I hope God will not take any notice of my ſin, though I do ſometimes drink to exceſs.

A. 1. To be a drunkard, and yet to be a Religious perſon are inconſiſtent each with other, as inconſiſtent as light and darkneſs, as Heaven and Hell. The grace of God teacheth a man to live ſoberly. Tit. 2.11, 12. The grace of God that bringeth Salvation hath p. 118appeared to all men, teaching us the denying ungodlineſs and worldly luſts, we ſhould live righteouſly, ſoberly and godly in this preſent World. And therefore ſuch as live intemperately, and have not learned ſobriety, are deſtitute of the grace of God. That man that maketh profeſſion of Religion, and yet is a drunkard, his Religion is a vain Religion.

2. Our making a profeſſion of Religion, and performing Holy duties, will be ſo far from cauſing God to take no notice of our ſins, that he will viſit us ſooner, and puniſh us more ſeverely than other men, if we live in drunkenneſs, or ſuch like ſins. Amos 3.2. You only have I known of all the Families of the Earth, therefore I will puniſh you for all your iniquities. Such of the Jews as made a profeſſion of Religion, and yet lived ſinfull lives, the Lord tells them he would puniſh them for their iniquities, even for all of them.

3. The prayers, and other Religious ſervices of drunkards are an abomination to God. Prov, 15.8. The Sacrifice of the wicked is an abomination to the Lord. Sacrifice was part of God's worſhip under the Law, and when offered up in a right manner was very acceptable to God, yet when performed by a wicked man, it was an abomination to the Lord. The ſervices of impenitent ſinners are a burden and a wearineſs to the Lord. Iſa. 1.13, 14. Incenſe is an abomination to me, the new Moons and Sabbaths, and calling of Aſſemblies, I cannot p. 119away with, it is iniquity, even the ſolemn meeting, your new moons, and your appointed feasts my Soul hateth, they are a trouble to me, I am weary to bear them. Incenſe did caſt forth a ſweet and delightful ſmell, yet when offered by impenitent ſinner it was an abomination to the Lord If impenitent ſinners ſhould have ſuch gifts in prayer, as that their prayers ſhould be pleaſing and delightfull to thoſe that joyn with them, yet their prayers are an abomination to the Lord.

4. Such as make a profeſſion of Religion, and yet live in drunkenneſs, are worſe, and in a more woful condition than ignorant and prophane drunkards. Iſa. 28.1. Wo to the drunkards of Ephraim. Ephraim was a Tribe of Iſrael, and a drunken Iſraelite is in a more wofull condition than a drunken Egyptian, or a drunken Philiſtine.— The ſins of ſuch as make a profeſſion of Religion, do bring more diſhonour to God, and ſcandal to Religion, then the ſins of other men. Rom. 2.17, 23, 24. Behold thou art called a Jew, and reſteſt in the Law, and makeſt thy boaſt of God— Thou that makeſt thy boaſt of the Law, through breaking the Law diſhonoureſt thou God; For the name of God is blaſphemed through you, among the Gentiles.

5. They deceive their own hearts, that think they could lay down their lives for Chriſt, who will not, who cannot lay down a ſwiniſh and ſottiſh luſt for Chriſt, which is prejudicial p. 120both to their Bodies and Souls.

§. The plea of ſuch as drink to exceſs to avoid envy and hatred of their neighbours, and for fear of having ill offices done them, anſwered.

Plea. 19. I live in a drunken ſottiſh place, where my neighbours are generally given to drinking, and if I ſhould not do as my neighbours do, I ſhall be envied and hated, and they will put troubleſome offices upon me, or raiſe me in the rates, or do me ſome ill turn, and therefore though I approve not of drinking and tipling, yet I am neceſſitated to do as they do, elſe I ſhould not live a quiet life amongſt them. I do this only to avoid trouble, and therefore I hope I may be excuſed.

A. 1. If you will not live ſoberly, and temperately, and righteouſly in this preſent evil world for fear of hatred and envy, and trouble, then it is not poſſible that you ſhould be a true Chriſtian, and lead a holy and righteous life, or do any good works, for no man can be a Chriſtian indeed, but wicked men will hate him. Luk. 21.19. Ye ſhall be hated of all men for my names ſake. No man can lead a Godly Life, but he ſhall meet with trouble. 2 Tim, 3.12. Yea, and all that will live Godly in Chriſt Jeſus ſhall ſuffer perſecution. No man can do any good work but ſome or other will envy him. Eccl. 4.4. I conſidered all navel, and every right work, that for this a man is envied of his neighbour.

p. 1212. If you live righteouſly and ſoberly God will love you. Pſal. 146.8. The Lord loveth the righteous. But if you be a worker of iniquity, the Lord will hate you. Pſal. 5.5. Thou hateſt all workers of iniquity. And if the Lord love you, you need not be troubled though all your neighbours, and all the men in the World hate you. And if the Lord hate you, it is not the love of your neighbours will comfort you under the hatred of God.

3. If you be hated of your Neighbours, and have ill Offices done you, becauſe you will not break the Commandments of God, as other men do, this is matter of joy rather than of ſorrow, ſuch hatred makes you happy rather than miſerable. Luk. 6.22, 23. Bleſſed are ye when men ſhall hate you, and when they ſhall ſeparate you from their company, and ſhall reproach you, and caſt out your name as evil, for the Son of Mans ſake. Rejoyce ye in that day. and leap for joy, for behold great is your reward in Heaven.

4. It is far better being troubled and hated, and envyed of men, raiſed in your rates, and to have all the ill Offices done that you can think of, than to have troubles in your own Conſciences, and be ſhut out of Heaven, and be tormented in Hell for ever, which will be the certain effect and conſequence of drunkenneſs. What petty, inconſiderable things are being envied of neighbours, raiſed in your rates, and the like, to the loſs of the p. 122Kingdom of Heaven, and the ſuffering of the torments of Hell.

5. If you cannot withſtand the temptation of drunkenneſs, by reaſon of your living among ſottiſh neighbours, remove your habitation, and chooſe a dwelling among more ſober and pious perſons, whoſe Godly example may excite and encourage you to lead a Godly Life.

§. The plea of ſuch as will not believe that God will ſhut them out of Heaven for ſuch a ſmall ſin as drunkenneſs, anſwered.

Plea. 20. If I thought God would ſhut me out of Heaven for exceſſive drinking, I would forthwith leave off my going to Alehouſes and Taverns, and would never be drunk any more, for I am not ſuch a fool, as to caſt away my immortal Soul, and deprive my ſelf of the glory and joys of Heaven for ever, for ſo ſmall a matter as wine or ſtrong drink, but it can't enter into my heart to believe that God will ſhut men out of Heaven, and caſt them into Hell, for ſuch a ſmall ſin as drunkenneſs, for ſuch a ſmall matter as drinking a little too much wine or ſtrong drink, and therefore I will take my liberty to eat and drink, and be merry, and hope to go to Heaven as well as the moſt preciſe, and abſtemious perſons in the World

A. 1. Doſt thou call drunkenneſs a ſmall ſin? It is a great, abominable, a monſtrous, moſt loathſome and beaſtly ſin. It is a ſin p. 123againſt the light of nature, and a ſin againſt the light of Scripture. It makes a man like a beaſt yea worſe than a beaſt, for there are many beaſts will not drink more than ſatisfieth nature. It makes a man like a devil, ſome men when they are in their cups will rage and ſwear, and curſe at that dreadfull rate, that they ſeem rather to be incarnate devils than men. Yea ſome drunka ds are worſe than devils, for the devils are afraid of being tormented, and pray that they may not be tormented before their time. Mat. 8.29. Art thou come hither to torment us before the time. Luk. 8.28. What have I to do with thee, Jeſus thou Son of God moſt high; I beſeech thee torment me not. But many drunkards do frequently in their cups call out to God to damn them, as if they longed to be in Hell, and dared the moſt high God to damn them. And ſhall any man then be ſo far deluded, as to think or ſay, that drunkenneſs is but a ſmall ſin.

2. The Lord foreſaw that many drunkards would flatter themſelves with vain hopes of Salvation, and therefore he hath given a caution to drunkards, that they would not deceive themſelves with vain and groundleſs hopes of enjoying the Kingdom of Heaven; For he hath plainly declared that no drunkards ſhall enter into his Kingdom. 1 Cor. 6.9, 10. Know ye not that the unrighteous ſhall not inherit the Kingdom of God. Be not deceived— p. 124Nor drunkards ſhall inherit the Kingdom of God. Gal. 5.19, 21. Now the works of the fleſh are manifeſt, which are theſe, Adultery, Fornication,— Drunkenneſs, Revellings, and ſuch like, of the which I tell you before, as I have alſo told you in time paſt, that they which do ſuch things ſhall not inherit the Kingdom of God. By theſe, and ſuch like Scriptures, it is plain and evident that drunkards ſhall not inherit the Kingdom of God, and that drunkenneſs is a ſin that will certainly ſhut a man out of Heaven. And therefore whether you believe it, or believe it not, it is moſt ſure, that if you do not repent of, and forſake this ſin of drunkenneſs, you ſhall not, you cannot be ſaved.

3. The Lord is a very merciful and gracious God, and his tender mercies are over all his works, but yet he will not ſhew mercy to any contrary to his Word; He is faithfull and true, as well as merciful. Pſal. 25.10. All the paths of the Lord are Mercy and Truth.— Pſal. 85.10. Mercy and Truth are met together. It was never known that the Lord did ſhew mercy to any in a way contrary to his truth, or that mercy and truth croſſed each other. If the Lord ſhould ſave drunkards he ſhould not be true to his word, for he hath ſaid in his Holy Word, that drunkards ſhall not inherit his Kingdom. And therefore it is vanity and folly to hope for Salvation contrary to the word of God, which is in effect to p. 125hope that God will break his word, that he may ſave our ſouls.

4. Such drunkards as will not believe that God will ſhut men out of Heaven for the ſin of drunkenneſs, do add unbelief to their drunkenneſs, and do thereby go about to make God a lyar. 1 Joh. 5.10. He that believeth not, hath made God a lyar.

5. It is an horrible provocation for drunkards, or other ſinners, when they hear or read of God's judgments, that he will ſhut them out of Heaven, and caſt them into Hell, &c. To bleſs themſelves, and think that they ſhall have peace, and that God will be merciful to them, and ſpare them, though they go on in their ſins. Hear how dreadfully God threatens ſuch perſons. Deut. 29.18, 19, 20, 21. Leaſt there ſhould be among you man or woman, or family, or tribe— And it come to paſs when he heareth the words of this curſe, he bleſs himſelf in his heart, ſaying, I ſhall have peace, though I walk in the imagination of my heart, to add drunkenneſs to thirſt. The Lord will not ſpare him, but then the anger of the Lord, and his jealouſie ſhall ſmoke againſt that man, and all the curſes that are written in this book, ſhall lye upon him, and the Lord ſhall blot out his name from under Heaven, and the Lord ſhall ſeparate him unto evil, out of all the tribes of Iſrael, according to all the curſes of the Covenant, that are written in this book of the Law. Here are ſeveral judgments denounced againſt all p. 126ſuch perſons whether men or women, of what Family or Nation ſoever they be, that bleſs themſelves in their ſinfull courſes, and ſay in their hearts they ſhall have peace, though they go on, to add ſin to ſin.

(1.) The Lord will not ſpare him.— No excuſes, no pleas, no entreaties, no tears ſhall prevail with God to ſpare ſuch a man. The Lord will not ſpare him, that is, the Lord will ſhew him no mercy, he will not ſpare him from deſtruction here. Jer. 13.14. I will not ſpare but deſtroy them— Nor ſpare him from eternal torments in the other world; Not ſparing implyes a caſting down to Hell. 2 Pet. 2.4. God ſpared not the Angels that ſinned, but caſt them down to Hell.

(2.) The anger of the Lord, and his jealouſie, ſhall ſmoke againſt that man. If the Lord's anger be kindled but a little, they are happy that are ſecured from it. Pſal. 2.12. And therefore that man is in a wofull condition, againſt whom God's anger and his jealouſie waxeth hot, and ſinoaketh. The jealouſies of a man is dreadſull. Prov. 6.34, 35. But the jealouſie of God is far more dreadfull, that burns like fire. Pſal. 79.5. Shall thy jealouſie burn like fire.

(3.) All the curſes that are written in this book ſhall lye upon him. The curſes written in this book, that is, the curſes of God denounced in the Scripture, and they are more dreadfull than the curſes of any men, they ſhall not p. 127only come and fall, but they ſhall lye upon that man that adds drunkenneſs to thirſt, and that not only ſome, but all of them. To have any one of the curſes of God come upon a man is dreadfull, but to have them all, not only to fall, but to lye upon a man, is unſpeakable miſery.

(4.) And the Lord ſhall blot out his name from under Heaven; That is, the Lord ſhall give him no part, no portion in the Kingdom of Heaven, and the Lord ſhall root out his poſterity, and leave him no name of Son or Daughter, and ſhall cauſe his name, the memory and remembrance of him to periſh.

(5.) The Lord ſhall ſeparate unto evil, out of all the Tribes of Iſrael, according to all the curſes that are written in the book of this Law. As much as to ſay, God will ſeparate ſuch a man from the reſt of mankind, to make him an object of his wrath, and a monument of his diſpleaſure, to pour out all his wrath upon him, and to bring upon him all the plagues, and all the curſes threatned in his word againſt impenitent ſinners. Let ſuch drunkards, and other impenitent ſinners, as go on ſtill in their ſins, and yet hope for Salvation when they dye, conſider, and lay to heart what dreadfull judgments are here denounced againſt ſuch as add drunkenneſs to thirſt, and yet bleſs themſelves in their hearts, and ſay they ſhall have peace.

p. 128§. The plea of ſuch as have a ſecret hope God will ſpare them, either becauſe of ſome excellency, or becauſe Chriſt dyed for ſinners, or becauſe they confeſs their ſin.

Plea. 21. I do verily believe that ſome, yea many drunkards ſhall be ſhut out of Heaven, but I have a ſecret hope that God will ſpare me, becauſe of thoſe excellencies he hath put upon me, and becauſe Chriſt dyed to ſave ſinners, and when ever I am drunk, as ſoon as I am come to my ſelf, I confeſs my ſin, and make vows and promiſes to leave my ſin.

A. 1. It is folly and ſelf-flattery makes thee think God ſhould ſpare thee for that ſin, for which God will condemn others; For God is no reſpecter of perſons, but will execute vengeance upon every impenitent ſinner, of what Nation, rank or condition ſoever they be, upon the rich as well as the poor, the honourable as well as the baſe, the great as well as the mean man. Act 10.34. Of a truth I perceive God is no reſpecter of perſons. Rom. 2.6, 9 Who will render to every man according to his deeds,—Tribulation and anguiſh, upon every ſoul of man that doth evil, of the Jew firſt, and alſo of the Centile.

2. Let ſuch as fancy that God will ſpare them, and not caſt them to hell for their drunkenneſs, and their other ſins, becauſe of ſome excellency they have above others, p. 129as becauſe they are great men, or Learned men, honourable men, or the like; conſider that God did not ſpare the Angels when they ſinned, but caſt them into Hell. 2. Pet. 2.4. God ſpared not the Angels that ſinned, but caſt them down to Hell. Yet the Angels are wiſer than the greateſt Scholars and moſt Learned Men in the World, and more glorious Creatures than the greateſt Gentlemen, Knights, Noblemen, yea, more glorious than Kings and Princes. And if God did not ſpare the Angels when they ſinned againſt him, but caſt them down to Hell, why ſhouldeſt thou think that he will ſpare thee, and not caſt thee to Hell for thy drunkenneſs, becauſe thou art a Learned, or an Honourable man, ſeeing all thine Excellencies, whatever, are inferiour to the Excellency of Angels.

Obj. But Chriſt died to ſave Sinners, but he did not dye to ſave Angels, and therefore I hope God will ſave me, though I go on ſtill in my Sins.

A 1. Jeſus Chriſt who came into the World to ſave ſinners, came alſo to call ſinners to Repentance. Luk. 5.32. I came not to call the Righteous, but ſinners to Repentance. He came not to ſave Sinners in their ſins, I mean to let Sinners live as they liſt, and yet to ſave their Souls, but he came to ſave ſinners from their ſins, Matth. 1.21. Thou ſhalt call p. 130his Name Jeſus, for he ſhall ſave his people from their ſins.

2. Jeſus Chriſt, who came to ſave Sinners, tells us expreſly, that he will not ſave one ſinner without Rrepentance, but that all, who do not repent, ſhall periſh, and that he will ſhut out of Heaven at the day of Judgment all workers of Iniquity. Luk. 13.3.5. I tell you nay, but except you repent, ye ſhall all likewiſe periſh. I tell you nay, but except ye repent, ye ſhall all likewiſe periſh. He ſpeaks the ſame words twice that they may ſink the deeper into our hearts. See alſo Luk. 13.27. Depart from me all ye workers of Iniquity.

Obj. I do believe, may ſome ſay, ſuch as do not repent of their ſins, ſhall not be ſaved by the death of Chriſt, but I repent of my Drunkenneſs, when I have been overcome with Wine or ſtrong Drink one day, the next day when I am ſober, I am grieved for my ſin, and I confeſs my ſin to God, and make vows that I will not be drunk any more, and therefore I hope God will ſpare and pardon me, though he condemn other Drunkards.

A. 1. If you ſo repent of, are grieved for, and confeſs your ſin, as to forſake your Drunkenneſs, you ſhall find mercy with God, and he will pardon your ſin, though you have been a very vile and wicked perſon, and have committed abundance of ſin, Iſa. 55.7. Let thē p. 131wicked for ſake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.

2. If you only confeſs your ſin, but ſoon commit it again, and make vows and promiſes of Reformation, but break them as oft as you make them, this is not true Repentance, this is but diſſembling with God, and a kind of mocking God, when you confeſs your ſin, and yet are not reſolved to leave your ſin, and to make vows and Promiſes, when you do not mean to perform them. The promiſe of pardon is to ſuch as confeſs and forſake their ſins, not to ſuch as confeſs and commit them again. Prov. 28.13. Whoſo confeſſeth and forſaketh, ſhall find mercy. VVhen men make Vows and Promiſes to God to reform their lives, and their Hearts are not real, neither are they ſtedfaſt to what they promiſe, God accounts all our vows and promiſes but flattery, and telling him ſo many lies. Pſ. 78.34, 35, 36, 37. When he ſlew them, then they ſought him, and they returned and enquired early after God. And they remembred that God was the … rock, and the high God their Redeemer, Nevertheleſs they did flatter him with their mouth, and they lyed unto him with their tongue. For their heart was not right with him, neither were they ſtedfaſt in his covenant.

p. 132§. Noah and Lot's Drunkenneſs will not excuſe Drunkards.

Plea. 22. Noah and Lot were good men, and there is no doubt but they are gone to Heaven, yet they were both drunk with VVine, and that in as fearful and ſhameful manner as ever we were, Noah was ſo drunk, that he lay uncovered within his Tent, and one of his Sons ſaw his Nakedneſs. Lot was ſo overcome with ſome, that he knew not what he did, but committed Inceſt with both his Daughters, and why may not we be good men, and go to Heaven as well as Lot and Noah, though we be now and then overcome with Drink.

A. 1. Though Noah was once overtaken with Drunkenneſs, and Lot was ſurprized twice, yet they were no Drunkards. A Drunkard is one that is addicted and given to the ſin of drunkenneſs, one that is frequently overcome with VVine and ſtrong drink. A good man may be overtaken with a fault, and may fall into ſin, but they are wicked men that lie and continue in their ſins. A Sheep may fall into the Mire, but they are Swine that love to wallow in the mire.

2. Noah and Lot repented of their drunkenneſs, and ſo obtained Mercy, but impenitent Sinners, ſuch as inſtead of repenting, go on ſtill in their treſpaſſes, inſtead of Mercy ſhall p. 133receive vengeance from God. Pſal. 68.21. But God ſhall wound the head of his Enemies, and the hairy ſcalp of ſuch an one as goeth on ſtill in his treſpaſſes.

3. The falls of the Saints, the ſins of Lot and Noah, and other Servants of God are recorded into Scripture, not to juſtifie or encourage any man in his ſins, but as warnings to all that think they ſtand to take heed leſt they fall, 1 Cor. 10.12. Wherefore let him that thinketh he ſtandeth, take heed leſt he fall. The Apoſtle had ſpoke in the foregoing verſes, of the murmurings, and ſeveral other ſins of the Iſraelites, and of God's judgments againſt them for their ſins, and tells us that theſe things are recorded that ſuch as think they ſtand, ſhould take heed leſt they fall. And therefore they that make this uſe of the fall of the Saints, to encourage themſelves in their ſinful practices, wreſt the Scriptures to their own deſtruction.

4. Lot's ſin was puniſhed in his poſterity, for the Children which he begat of his Daughters in his drunkenneſs, namely, Moab and Ammon, brought forth a curſed Generation of Men that proved great Enemies to the Church of God. For Moab who was Lot's eldeſt Daughters Son, was the Father of the Moabites. And Ben-ammi, that was the Son of the younger Daughter, was the Father of the Ammonites. Gen. 9.37, 38. And the Lord had ſuch an indignation againſt the Moabites and Ammonites, that he made a ſpecial Law againſt p. 134them above other Nations to exclude them from coming into the Congregation of the Lord. Deut. 23.3. An Ammonite or Moabite ſhall not enter into the Congregation of the Lord, even to their tenth Generation they ſhall not enter into the Congregation of the Lord for ever.

§. The Plea of ſuch as ſay, Drunkenneſs is their infirmitie.

Plea. 23. There is no man perfect in this VVorld, but all men have their infirmities and failings, one in one kind, and another in another kind, and this is my infirmitie that I love a Cup of good drink too well, and when I am amongſt my Companions, I can't for my heart forbear drinking over much, and I hope that ſeeing this is mine infirmity, God will be gracious unto me, and not ſhut me out of Heaven for a ſin of infirmity.

A. 1. It is true all men have their infirmities and failings whilſt they are in this World. Eccl. 7.20. For there is not a juſt man upon Earth that doth good and ſinneth not. The holieſt men in the world have acknowledged themſelves to be imperfect. There was not a holier man on Earth than Job, if perfection be taken for integrity and uprightneſs, in that ſence he was a perfect man. Job. 1.10. Yet Job was conſcious to himſelf of his infirmities, and durſt not ſtand upon his own juſtification in the ſight p. 135of God and ſay that he was perfect. Job. 9.20. If I juſtifie my ſelf, my own Mouth ſhall condemn me, if I ſay I am perfect, it ſhall alſo prove me perverſe. The Apoſtle Paul acknowledgeth himſelf imperfect. Phil. 3.12. Not as though I had already attained, either were already perfect. But although the Servants of God have their infirmities, they do not live in ſuch beaſtly ſins as Drunkenneſs. What Moſes ſaith of the degenerate Jews, Deut. 32.5. may be applyed to Drunkards. They have corrupted themſelves, their ſpot is not the ſpot of his Children, they are a perverſe and a crooked generation. They flatter and delude themſelves, who live in ſuch vicious courſes as drunkenneſs, and call their ſins their infirmities.

2. Such as are frequently overcome with wine and ſtrong drink, their drunkenneſs is not a ſin of infirmity, but a wilful and preſumptuous ſin, as will appear in theſe reſpects.

1. A man that ſins through infirmitie, is willing and deſirous to be freed from his ſins, Matth. 26.40, 41. What could ye not watch with me one hour. The Spirit indeed is willing, but the fleſh is weak. The ſleepineſs of the Diſciples was their infirmity, their Spirits were willing to have watched, but their fleſh was weak. And ſuch a man as ſinneth through infirmity, uſeth means to be freed of his ſins. Pſal. 77.10. And I ſaid, This i…y infirmitie, but I will remember the years of the right hand of the moſt high. The Pſalmiſt having through p. 136infirmity called in queſtion the love and mercy of God, calleth to mind his former experiences of God's gracious dealings with his ſoul, he uſed means to get out of that ſin which he fell into through infirmity. But this is not the caſe of drunkards, they do not uſe means to avoid drunkenneſs, they may keep at home, and not go to taverns and alehouſes, and when they are there, they may forbear drinking, and ſeeing they do not uſe means to ſhun this ſin, as avoid going to Taverns, and avoid ſuch company as draws them to this ſin, their ſin of drunkenneſs is not an infirmity, but a preſumptuous ſin.

2. Then a man ſins preſumptuouſly, when he knoweth this or the other thing to be a ſin, and to be expreſly againſt the command of God, and yet will go on to commit that ſin. When God commanded the Iſraelites that they ſhould not go up againſt the Amorites, and yet they would go contrary to the command of God, they are charged with rebellion and preſumptuous ſinning againſt God. Deut. 1.42, 43. And the Lord ſaid unto me, ſay unto them, go not up, neither fight— So I ſpake unto you, and ye would not hear, but rebelled againſt the Commandment of the Lord, and went preſumptuouſly up into the Hill. The caſe is the ſame with drunkards, they are rebels againſt God, and preſumptuous ſinners; The Lord ſaith unto them; Be not drunk with wine — Eph. 5.18. Take heed unto your ſelves, leaſt at any time p. 137your hearts be overcharged with drunkenneſs. Luk. 21.34. But they will not hear, but rebell againſt the command of God, and go on preſumptuouſly, and will drink wine and ſtrong drink till they are drunk, they are ſo far from taking heed leaſt any time their hearts be overcharged with drunkenneſs, that they are oft times overcharged with this ſin. When God commanded the Iſraelites to caſt away the Idols of Egypt, and they would not hearken to him, this is called rebelling againſt God. Ezek 20.7, 8. Then ſaid I, caſt ye away every man the abominations of his eyes, and defile not your ſelves with the Idols of Egypt, I am the Lord your God; But they rebelled againſt me, and would not hearken unto me, they did not every man caſt away the abominations of their eyes, neither did they forſake the Idols of Egypt. The caſe is the ſame here, God commands every one to leave off the ſin of drunkenneſs, but when men will not hearken to the Lord, but will be drunk ſtill, this is rebellion againſt God.

3. When men plot and contrive how to carry on their ſins, they do not ſin by ſurprize, but with deliberation, this is preſumptuous ſinning againſt God. As it is in killing a man, when a man plotteth and deſignes his death, this is a preſumptuous ſin. Exod. 21.14. If a man come preſumptuouſly on his neighbour, to ſlay him with guile— So it is with other ſins, when they are plotted and contrived ſins, they are preſumptuous ſins. VVhen David plotted p. 138and contrived the death of Ʋriah, his killing Ʋriah was not a ſin of infirmity, but a preſumptuous ſin and a deſpiſeing the Commandment of God. 2 Sam 11.14, 15. David wrote a Letter to Joab — ſaying, ſet ye Ʋriah in the forefront of the hotteſt battel, and retire ye from him, that he may be ſmitten and dye— Compared with 2 Sam. 12.9. Wherefore haſt thou deſpiſed the Commandment of the Lord, to do evil in his ſight, thou haſt killed Ʋriah the Hittite with the Sword. This is the caſe of many drunkards, they ſin with deliberation, they have their ſtated and ſet bouts for drinking ſuch a day, at ſuch a tavern, or ſuch a private houſe, and at another time at another place. Others forecaſt their buſineſs, and the receiving their money, that they may be provided to meet their Companions at the Alehouſe.

4. VVhen a man yields willing obedience to the luſts of his own heart, his ſins are not ſins of infirmity, but reigning ſins, Rom. 6.12. Let not ſin therefore Reign in your mortal body, that ye ſhould obey it in the luſts of it. And he himſelf is the ſervant of ſin. ver. 16. Know ye not that to whom ye yeild your ſelves ſervants to obey, his ſervants ye are to whom ye obey, whether of ſin unto death, or of obedience unto righteouſneſs. Now this is the caſe of many drunkards, if a ſenſual luſt ariſe in their hearts, and encline them to go to the Alehouſe, or if one of their companions call them to go with them, they yield preſent and willing obedience, they p. 139leave their callings and families, and all their buſineſs to gratifie their ſenſual luſts, which ſhews that drunkenneſs is a reigning ſin in them, and that they are the ſervants of ſin.

§. The plea of ſuch as ſay they can't leave their drunken courſes, becauſe they find much pleaſure and delight in them.

Plea. 24. I am convinced that drunkenneſs, is a vile ſin, but I find ſo much pleaſure and delight in it, that I can't leave it, the Songs, and Muſick, and merry company that I have at Taverns, and the delight I have in drinking wine and ſtrong drink, are the chiefeſt joy I have in this World, and therefore I can't be perſwaded to leave them.