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

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

p. 139A. 1. There is more true and real pleaſure in Temperance and Godlineſs than there is in Gluttony and Drunkenneſs, or Muſick, or Songs, or merry company. For,

(1.) Intemperance diſorders the body, and clouds, and diſturbs the mind, and brings pains and aches, and ſickneſſes. Hoſ. 7.5. In the day of our King, the Princes have made him ſick with bottles of wine; Whereas temperance is ordinarily attended with a healthfull conſtitution of body, and freedom and ſerenity of mind, and temperate perſons eat and drink with greater delight than gluttons and drunkards, though they have no better fare than bread and water.

p. 140(2.) The pleaſures that drunkards have in their cups, their ſongs, their muſick, their merry company, is not comparable to thoſe pleaſures that temperate men find in an Holy Life; For the drunkards pleaſures are meer vanity and vexation of Spirit. Eccl. 2.2.3, 8.17. I ſaid of laughter it is mad, and of mirth what doth it? I ſought in my heart to give my ſelf unto wine. I gat me men-ſingers and women-ſingers, and the delights of the ſons of men as Muſical Inſtrumens, and that of all ſorts— All is vanity and vexation of Spirit. They leave the heart ſad, and end in heavineſs. Prov. 14.13. Even in laughter the heart is ſorrowfull, and the end of that mirth is heavineſs. But the pleaſure and peace, and delight which temperate men find in the wayes of God is exceeding great, ſolid and abiding pleaſure. Pſal. 119.165. Great peace have they which love thy Law, and nothing ſhall offend them. Pſal. 21.6. Thou haſt made him exceeding glad with thy countenance. Pſal. 138.5. Yea they ſhall ſing in the wayes of the Lord. VVe ſee here there is peace, great peace, gladneſs, exceeding gladneſs to be found in the wayes of God, yea ſuch as will make the heart ſing for joy; Yea all the wayes of God bring pleaſure and peace. Prov. 3.17. Her wayes are wayes of pleaſantneſs, and all her paths are peace. The pleaſure of drunkards is only a corporeal tranſient pleaſure, but the joy and delight which temperate men find in the wayes of God, are ſpiritual p. 141pleaſures, the joyes and comforts of the Holy Ghoſt; Act. 9.31. Walking in the fear of the Lord, and the comfort of the Holy Ghoſt. And there are no pleaſures in this world to be compared with the comforts of the Holy Ghoſt.

2. The pleaſures of drunkenneſs bring dreadfull pains along with them. And thoſe after pains are of that afflicting nature, that no wiſe man would purchaſe thoſe vain imaginary pleaſures at ſo dear rate, as to have all thoſe pains that they bring with them. For,

(1.) Drunkenneſs cauſeth ſharp and painfull ſickneſſes, which ſometimes are of long continuance. And what good will a man's pleaſures that are vaniſhed away do him when he is on his ſick-bed.

(2.) Drunkards meet with many ſharp rebukes and ſore afflictions, which vex and peirce them like Thornes. Prov. 26.9. As a Thorn goeth up into the hand of a drunkard,— And if there be a Thorn in the hand, there can be but little joy in the heart.

(3.) There are pains in the Conſcience, that follow the drunkard's pleaſures; The guilt of his ſins will one day ſting the drunkard like a ſerpent, and bite him like an adder, though for the preſent it ſeems a pleaſing thing to be among drunken companions. Prov. 23.31, 32. Look not thou upon the wine when it 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.

p. 142(4.) The worſt pains that follow drunkards, are the pains of Hell, for they are eternal, intolerable, unſpeakable pains, Then all their mirth and jollity ſhall ceaſe for ever. VVhat is ſaid of Iſrael in the day of their calamity. Amos 8.3. The Songs of the Temples ſhall be howlings in that day. The like may I ſay of drunkards when they are in Hell; The Songs of the Taverns ſhall be howlings in that day. Then thoſe that were ſtyled roaring boyes, that were wont to ſing, ſhall howl and roar in Hell through grief and anguiſh of heart. And what the Prophet Iſaiah ſaith of the calamities that were coming on the Jews. Iſa. 24.7, 8, 9. All the merry hearted do ſigh, the mirth of Tabrets ceaſeth, the noiſe of them that rejoyce endeth, the joy of the Harp ceaſeth, they ſhall not drink wine with a Song, ſtrong drink ſhall be bitter to them that drink it. The ſame ſhall be verified of drunkards that were full of mirth while they lived, when God ſhall caſt them into Hell, all the merry hearted ſhall ſigh and mourn for ever, there are no Muſical Inſtruments, no pleaſant Songs, there the noiſe of them that rejoyce endeth, there ſhall be no drinking of wine or ſtrong drink, no not one drop of water to cool their tongues, their ſtrong drink ſhall be bitter to them that took moſt pleaſure in it.

3. Are wine and ſtrong drink thy chiefeſt joy and delight thou haſt in this world? then thou makeſt thy belly thy God; For that which p. 143is our chiefeſt joy, that we make our God. Pſ. 43.4. I will go unto the altar of God, of God my exceeding joy. And ſuch as make their Belly their God, their end will be deſtruction. Phil. 3.19. Whoſe end is his deſtruction, whoſe God is their belly.

4. The pleaſure men take in drunkenneſs is ſinful pleaſure, and the pleaſures of ſin are ſo dangerous, ſo deſtructive to Body and Soul, that a wiſe and gracious perſon will chuſe rather to ſuffer any kind of Affliction, than to embrace the pleaſures of Sin. Moſes was a wiſe man, and he choſe rather to undergo an afflicted condition in the Wilderneſs, than enjoy all the Pleaſures of Pharaoh's Court, becauſe he could not enjoy them without ſin. Heb. 11.25. Chooſing rather to ſuffer affliction with the people of God, than to enjoy the pleaſures of ſin for a ſeaſon.

5. If the pleaſanteſt and moſt delightful Wine in the World were preſented to you, if you ſaw a Spider or a Toad, or ſome other poiſonous Creature in the Cup, would you not throw it away? Drunkenneſs will do you more hurt than any poiſon. For poiſon only kills the Body, but drunkenneſs kills and deſtroys both Body and Soul for ever. If any man ſhould ſay to you when you are in your Cups, as they cryed to the Prophet. 2 King. 4.40. O thou man of God, there is death in the Pot. As if one ſhould ſay to you, O thou Drunkard, there is death in the Cup, and p. 144were ſure what he ſaid was true, would you not throw away your Cup: There is a worſe thing than death in the drunkards Cup, there is damnation in the Cup. And ſhall the pleaſantneſs of the Liquor entice you to drink your own damnation?

6. The more pleaſure men take in their ſin, the greater is their ſin, and the greater will be their puniſhment. It is a damnable ſin not only to do unrighteous actions, but to take pleaſure therein. 2. Theſs. 2.12. That they all might be damned, who believed not the truth, but had pleaſure in unrighteouſneſs. The more voluptuouſly men live here, the greater ſorrow and torments they ſhall have hereafter. Rev. 18.7. How much ſhe hath glorified her ſelf, and lived deliciouſly, ſo much torment give her.

§. The obſtinate Drunkard's Plea that is reſolved to take his courſe, though he go to Hell when he die.

Plea. 25. You may ſpare your pains, for I am reſolved I will go on in my way, if I muſt be damned for this ſin of drinking, I will bear it as well as I can, I ſhall have good ſtore of Company with me in Hell, and ſhall have Neighbours ſure, and therefore let God have his will on me hereafter, and I will have my will while I am here.

p. 145A. 1. Doſt thou conſider what thou ſayeſt; Thou art a Heaven daring, a God provoking Sinner. Doſt thou contemn God? Who hath hardned himſelf againſt him, and proſpered. Job. 9.4. Doſt thou make a light matter of Hell Torments? The Devils who have not their full torment till the day of Judgment, are afraid of thoſe Torments that they muſt undergo when that day is come. Matth. 8.29. Art thou come hither to torment us before the time. And they begged of Chriſt they might not be tormented. Luk. 8.28. I beſeech thee torment me not. And art thou more hard-hearted than a Devil to make a light matter of Hell Torments.

2. Canſt thou bear a fit of the ſtone in extremity, or other racking pains, when thou haſt all manner of helps that love or mony can procure to aſſwage thy pains, and give thee eaſe, and when thou haſt thy Friends about thee to comfort thee, and a ſoft Bed to lie on? How then wilt thou bear the Torments of Hell, where there is no bed to lie on, but flaming fire, no Friends to comfort thee, but Devils that will mock and laugh at thee, no Cordials to bear up thy fainting Spirits, not ſo much as a drop of water to cool thy tongue. All the pains that were ever felt by any men in this world, are but flea-bites compared with the Torments of Hell. Canſt thou hold thine hand one hour in the fire? If not, how wilt thou be able to lie Body and Soul in Hell-fire p. 146for ever. The fire of Hell is ſeven times hotter than any fire on Earth.

3. How troubled was Jeſus Chriſt when our ſins were only imputed to him? He was ſo full of ſorrow, that he was ready to die with grief, Matth. 26.38. He was in ſuch an Agony, that his ſweat was as it were great drops of blood falling to the ground. Luk. 22.44 And if our Lord Jeſus Chriſt found it ſo difficult to bear the puniſhment of our ſins, when they were only imputed to him, how wilt thou be able to undergo the puniſhment of thy own ſins in the other world for ever?

4. It will be no mitigation, but an addition to thy torments in Hell, that thou ſhalt have many of thy Neighbours and Companions with thee. Their hideous cries, and their roarings will add to thy ſorrows, eſpecially ſuch as thou haſt been inſtrumental to draw to ſin. The rich man when he was in Hell torments, was very ſolicitous to have means uſed that his five Brethreen might not come into the ſame place of torment. Luk. 16.28. Which he did not out of love to his Brethren's Souls, for there is no true love among the damned in Hell, but for fear of encreaſing his own Torments. It would terrifie a Drunkard, and almoſt put him out of his wits whilſt he is on Earth; if the Ghoſt of one of his ſottiſh Companions that died in his ſins, and is damned for his ſins, ſhould appear to him and where ever he goeth haunt him But it will be a far greater trouble to be with them, p. 147and haunted with them in Hell, and to have them cry out againſt them, had it not been for you, had not you enticed me, encouraged me by your example, I had repented, and had not come into this place of torment.

§. The Atheiſtical Drunkard's Plea, who doth not believe there is a God, or Life to come anſwered.

Plea. 26. As for thoſe that believe there is a God, to whom an account muſt be given for what is done whilſt we live in this world, and a Heaven for the righteous, and a Hell for the wicked, and yet live in drunkenneſs, and ſuch like ſins, they are vile wretches that will act ſo contrary to their Conſciences and their profeſſion, but for my part I believe none of theſe things, but do look upon them as Stories and Fables, I do not think that there is a God, a Heaven or an Hell, or a future life, but am of opinion that when a man dyeth, there is an end of him, even as there is of a Beaſt, and therefore I will take all the pleaſure I can while I live, and do approve of that ſaying, Let us eat and drink, for to morrow we muſt die.

A. 1. Drunken ſottiſh Atheiſts that do not believe there is a God, are the greateſt Foo…s in the whole world. For there is nothing more evident and plain than that there is a God. What we ſee with our Eyes, and hear with our Ears, and feel with our Hands, is not more …ure than this truth, that there is a God, For 1. All Creatures in Heaven and Earth proclaim p. 148the being of God with a loud voice. Thregular Motions of the Heavens, and the fir mament which is beſet with an innumerable company of Stars, and the conſtant ſucceſſion of day and night, declare that there is a God, and that this God is a glorious God, for no Creature was able to frame ſuch a glorious work as the Heavens which are adorned with Sun, Moon, and Stars, theſe are the work of none but a God. neither can any but a God guide and order their motions. Pſ. 19.1, 2. The Heavens declare the glory of God, and the Firmament ſheweth his handy work. Day unto day uttereth Speech, and night unto night ſheweth knowledge. Yea, if thou goeſt to the Birds or Beaſts of the Earth, or Fiſhes of the Earth, and they will convince thee of thy folly, and tell thee that he is a very ignorant and blind Creature that doth not ſee the Workmanſhip of a God in all theſe things. For none of theſe Creatures made themſelves, neither could any man make them, none but a God was able to make, maintain, and govern all theſe Creatures. Job. 12.7, 8, 9. But ask now the Beaſts, and they ſhall teach thee, and the Fowls of the air, and they ſhall tell thee, or ſpeak to the Earth, and it ſhall teach thee, and the Fiſhes of the Sea ſhall declare unto thee. Who knoweth not in all theſe that the hand of the Lord hath wrought all this. All Creatures in the Air, on the Earth, and in the Sea, do proclaim with a loud voice that there is a God, p. 149and own the Workmanſhip of God in every Creature. 3. They are more fooliſh than the Ox and the Aſs, that will not believe there is a God. For the Ox knoweth his Owner, and the Aſs his Maſters Crib, Iſa. 1.3. And ſeeing all men live and are maintained by the Providence of God. Act. 17.28. For in him we live and move and have our being. It is greater folly than is found in the Ox or the Aſs; for a man to deny his Maſter, yea, his God that made him, and maintains him, and to ſay there is no God. 4. The Being of God is ſo evident, that all people in all places and all ages of the World do own that there is a God, none but very Fools ever ſaid or thought otherwiſe. Mich. 5.5. For all people will walk, every one in the name of his God, and we will walk in the name of the Lord our God for ever, and for ever: We ſee here that all people do own a God, though many of them are ignorant of the true God, and Worſhip Idols inſtead of God. And therefore they deſerve to be chronicled for the veryeſt Fools that ever lived, who think, or ſay in their hearts there is no God. Pſ. 14.1. The Fool hath ſaid in his Heart, there is no God.

2. Thou that thinkeſt there is no God, wert once of another mind, before thou hadſt debauched thy Conſcience by thy ſottiſh courſes, thou didſt believe the being of God as well as other men: See therefore into what a woful condition thou haſt brought thy ſelf by p. 150thy drunken and ſottiſh courſes, thou art fallen into a worſe condition than a Devil, and art more blind and hardned than a Devil. For the Devils believe there is a God, and tremble at the apprehenſions of the Torments that he will inflict on them. Jam. 2.19. Thou believeſt that there is one God, thou doeſt well. The Devils believe alſo and tremble. And therefore ſuch as neither tremble at Gods judgments, nor believe that there is a God, are greater Infidels, and more hardned than the Devils.

3. Thou that ſaieſt there is no God, ſee whither thou doſt ſpeak againſt thine own conſcience. It is moſt likely that thou rather wiſheſt there were, than really thinkeſt in thy heart that there is no God. For this truth is ſo deeply graven upon man's heart, that there is a God, that it is hardly poſſible to root it totally and conſtantly out of our minds, but Conſcience will ſome time or other diſcover that there are ſome Notions of a Diety remaining in the worſt of men. What mean thoſe accuſations of Conſcience, which even ſuch as profeſs themſelves Atheiſts, feel for ſecret ſins, which none know but themſelves, eſpecially in times of diſtreſs, and when they are in danger of death? They are intimations that there are apprehenſion, there is a God to whom men muſt be accountable even for their ſecret ſins. Why do Atheiſtical perſons fear and tremble when it Thunders and Lightens in a dreadful manner. Why did Caligula the Emperour, p. 151who feared no man on Earth, ſhew ſo much timerouſneſs when it Thundred and Lightned, that he got under his Bed? Their fears of God's judgments ſhew that there are ſome impreſſions of the Being of God remaining in the Minds and Conſciences of the moſt profeſſed Atheiſts.

4. If you will not be convinced of your folly in being of this ſingular and wicked Opinion, that there is no God, enjoy your Opinion to your ſelf, and pleaſe your ſelf in your own deluſion, and take your fill of ſin, but know whither you will believe it, or will not, that there is a righteous God, who will call thee to judgment for all theſe things, and will without repentance caſt you into Hell-fire for your ſins, and when you feel his vengeance in the other world, you ſhall never doubt any more whither there be a God to Eternity. For whatever Atheiſtical Opinions men hold on Earth, they ſhall ceaſe to be Atheiſts when they come in Hell.

§. The deſpairing Drunkard's Plea, who thinks there is no hope of mercy for him, and therefore reſolves ſtill to go on in his ſins.

Plea. 27. I have been ſuch a vile and wretched ſinner, and have lived ſo …ng in this ſin of drunkenneſs, that I am af… there is no Mercy for me. And therefore I had as good enjoy what delight and pleaſure I can whilſt I live, ſeeing I muſt periſh when I die, If I did p. 152apprehend there was any hope of Mercy for me, I would ſpeedily break off my evil courſes, and reform my life.

A. 1. Deſpair doth harden mens hearts to go on ſtill in their treſpaſſes. Jer. 18.12. And they ſaid, There is no hope, but we will walk after our own devices, and we will every one do the Imagination of his own evil heart. And therefore we ſhould be careful that we do not give way to deſpairing thoughts concerning the mercy of God.

2. Though your caſe ſhould be hopeleſs, yet you had better break of your evil courſes, than go on to add ſin to ſin, for that will leſſen your torments in the other world.

3. There is hope upon your Repentance, that you may obtain mercy from God, though you have been as vile a Drunkard as any that lives upon the face of the Earth, For 1. The blood of Chriſt is of ſufficient vertue to waſh away the greateſt ſins of the greateſt ſinners in the world. Joh. 1.23. Behold the Lamb of God, which taketh away the ſins of the world. All ſins though never ſo many for number, and never ſo heinous for nature are cleanſed away by the blood of Chriſt, from ſuch as repent and believe in him. Joh. 1.7. The blood of Jeſus Chriſt his Son cleanſeth us from all ſin. 2. The Lord for Chriſt his ſake hath promiſed remiſſion of ſins upon their repentance to the chiefeſt of ſinners, and ſuch as have continued ſo long p. 153in their ſins, that they have even wearied the patience of God to bear with them. Iſa. 1.16, 17, 18. Put away the evil of your doings from before mine eyes, ceaſe to do evil, learn to do well—Come now let us reaſon together, though your ſins be as Scarlet, they ſhall be as white as ſnow, though they be red as Crimſon, they ſhall be as wool. The moſt heinous ſins, ſuch as are like ſcarlet and crimſon of a deep die, ſhall be forgiven to ſuch as ceaſe to do evil. Iſa. 43.24, 25. Thou haſt made me to ſerve with thy ſins, thou haſt wearied me with thine Iniquities. I, even I, am he that blotteth out thy tranſgreſſions for mine own ſake, and will not remember thy ſins. Though a man hath been a very wicked man, and led an evil Life, and committed abundance of ſin, yet upon his Repentance, God will pardon all his ſins, Iſa. 55.7. Let the wicked forſake 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. 3. Abominable Drunkards, and other vile ſinners have obtained pardon of ſin through the blood of Chriſt, and Sanctification by the Spirit of Chriſt. 1 Cor. 6.11. And ſuch were ſome of you, but ye are waſhed, but ye are ſanctified, but ye are juſtified in the name of the Lord Jeſus, and by the Spirit of our God. Such were ſome of you, that is, ſuch as are mentioned in the foregoing verſes, Drunkards, Idolaters, Adulterers, abuſers of themſelves with p. 154Mankind, Theives, Revilers, Extortioners. And yet though ſome of them had been ſuch abominable ſinners, they were pardoned by the blood, and ſanctified by the Spirit of Chriſt. And therefore let no man though a great ſinner, though the chiefeſt of ſinners, ſay his caſe is deſperate, for there is mercy for him upon his Repentance. Prov. 28.13. Who ſo confeſſeth and forſaketh ſhall have mercy.

Sect. 7, And Exhortation to ſuch as are addicted to this ſin of drunkenneſs to break off their ſin.

If drunkenneſs be ſuch a wofull ſin, then let me exhort all perſons that are addicted to this ſin of drunkenneſs, whether they be rich or poor, young or old, ſpeedily to break of their ſin, and to leave of their drunken courſes and companions. I entreat, and beſeech you for God's ſake, whoſe name is diſhonoured by this beaſtly ſin, and for the Lord Jeſus Chriſt's ſake, who ſhed his moſt precious blood to redeem you from this and your other ſins, and for the Holy Ghoſt's ſake, who is greived and vexed by your ſenſual courſes, and for the Goſpel's ſake, which is ſcandalized by your loſe Converſations, and for your own ſake, that you would not ruine your ſelves Body and Soul for ever, and for the Kingdom of Heaven's ſake, that you would not deprive your ſelves of the unſpeakable glory and joys of Heaven, rather than to leave off this ſwiniſh ſin, and for your Families that you would not ruine and corrupt p. 155your Families, and entail God's Judgments on your Poſterity, and for the Nation's ſake, that you would not pull down God's wrath upon the Land of your Nativity, leave off your drunkenneſs and company-keeping. If you have any regard to the honour of God, if you have any love to Jeſus Chriſt, if you have any reſpect to the Bleſſed Spirit of God, if you have any reſpect to your own welfare, either in this or the World to come, if you have any love to your Families, or to the Nation in which you live, break off this beaſtly, this ſottiſh, this bewitching, this abominable, this damnable ſin of drunkenneſs. To preſs on this Exhortation the more effectually, conſider,

1. If you will turn from this loathſome ſin of drunkenneſs, there will be exceeding great joy both in Heaven and Earth at your Converſion. Your Parents, and Godly Relations, that have prayed for you, and wept for your diſorderly courſes, they will rejoyce at your Converſion. Prov. 10.1. A wiſe Son maketh a glad Father. The Miniſters of God will rejoyce exceedingly at your Converſion, for they have no greater joy in this World, than to ſee the fruit of their labours in the Converſion, Holy Converſation and Salvation of thoſe to whom they preach. Joh. 3d. Epiſt. 3.4. I rejoyced greatly when the brethren came and teſtified of the truth that is in thee, even as thou walkeſt in the truth; I haveno greater joy than to hear that my children walk in truth. The Apoſtle p. 156Paul had ſuch joy in the Converſion of the Theſſalonians, that he was not able to expreſs his joy, and his thankfulneſs to God for their Converſion. 1 Theſ. 3.9. What thanks can we render to God again for you, for all the joy, wherewith we joy for your ſakes before our God. And the Saints and Servants of God will joy to hear of your Converſion. Act. 15.3. Declaring the Converſion of the Gentiles— they cauſed great joy unto all the brethren. Yea more if you repent of your ſins, and turn from drunkenneſs, you will cauſe joy among all the Angels of Heaven. Luk. 15.7, 10.

2. If you neglect or refuſe to break off this ſin of drunkenneſs, you will be grief to God and Men, and bring grief and ſorrow to your own Soul. You will grieve God that made you, and maintains you, that God in whom you live, and move, and have your being. Gen. 6.5, 6. God ſaw that the wickedneſs of man was great on the Earth— And it grieved him at his heart. And by your hardneſs of heart, and perſiſting ſtill in your ſins, you will grieve Jeſus Chriſt, who ſhed his blood to ſave loſt man. Mark. 3.5. —Being grieved for the hardneſs of their hearts. Your going on in this ſin in a rebellious manner will grieve the Holy Spirit of God. Iſa. 63.10. They rebelled and vexed his Holy Spirit. You will be a grief to your Parents, Prov. 19.13. A fooliſh ſon is the calamity of his Father. Prov. 17.25. A fooliſh ſon is a grief to his Father, and bitterneſs p. 157to her that bare him. You will be a great grief to God's Miniſters, and to all Godly People. Pſal. 119.136, 158. Rivers of tears run down mine eyes, becauſe they keep not thy Law. I bebeld the Tranſgreſſors, and was grieved, becauſe they kept not thy Word. And you will bring great ſorrows to your own Soul. Prov. 23.29, 30. Who hath ſorrow— They that tarry long at the wine— See alſo Prov. 5.11, 12, 13, 14. And will you grieve God, and grieve your Parents, and grieve God's Miniſters, and all God's Servants, and pierce your own Soul through with many ſorrows, rather than leave off this grievous ſin of drunkenneſs?

What ſhall I ſay more to perſwade you to leave off this vile ſin of drunkenneſs? If teares would prevail with you, I would ſay with the Prophet, Oh that my head were waters, and mine eyes a Fountain of tears, that I might weep day and night before you, till I had prevailed with you to leave this abominable, this Soul deſtroying ſin of drunkenneſs. If the mercies of God would make any impreſſion upon your hearts, I would beſeech you by all the mercies of God, that ever you received, or hope to receive, either in this World, or in the World to come, to break off this beaſtly ſin. If God's promiſes would do any thing to lead you to Repentance, I might tell you what great things God hath promiſed to do for you, if you will leave of this, and your other ſins; He will give you a free, full and eternal p. 158pardon of all your Tranſgreſſions, he will give you his Heavenly Kingdom, where you ſhall have unſpeakable glory, fullneſs of joy, and Rivers of pleaſure for evermore, he will withhold no good thing from you. If you have any fear of God's judgments, I might tell you of the VVorm that dyeth not, of the Lake that burneth with Fire and Brimſtone, of blackneſs, of darkneſs, of being ſent from Chriſt's Judgment Seat, with a curſe into Everlaſting Fire, to have your abode with the Devil and his Angels, all which things, and more than the tongue of man can expreſs, will be your portion, if you break not off this damnable ſin of drunkenneſs. If any words or arguments will prevail with you, I could wiſh I had the tongue of Men and Angels, to ſpeak to you in the moſt perſwaſive manner, to leave off this Soul deſtroying ſin.

§. The convinced ſinner's caſe conſidered, that is almoſt perſwaded to leave off this ſin.

It may be ſome will ſay, my heart begins to relent, methinks I am almoſt perſwaded to leave off my drunkenneſs, and to become a new man, I am of the mind to bind my ſelf with a vow, and to make a ſolemn promiſe never to be drunk any more, what counſel would you give to one in my condition.

A. 1. Do not only almoſt, but altogether reſolve to leave off this ſin, elſe you will be but almoſt ſaved. If you be double minded, ſometimes of the mind to leave your ſins, and p. 159ſometimes of the mind to keep them ſtill, you will be unſtable in all your wayes. Jam. 1.8.

2. Do not only reſolve, and promiſe, and vow to forſake this ſin, but perform your vows and promiſes; As that man's Son dealt with his Father, whom his Father bid go and work in his Vineyard, he ſaid I go Sir, but he went not. Matth. 21.30. So many men deal with God, they make promiſes to God to leave their ſins, but they perform them not. Now it is better not to make any vows or promiſes of Reformation, than after we have made them, not to perform them. Eccl. 5.5. Better it is that thou ſhouldſt not vow, than that thou ſhouldſt vow and not pay.

3. Take heed of leaving this ſin for a time, and then returning to it again, as the dog doth to his vomit, and the ſow that was waſhed, to her wallowing in the mire, for the latter end of ſuch perſons is worſe than the beginning. 2 Pet. 2.20, 21, 22.

4. Turn from all your other ſins as well as drunkenneſs, if you would find favour with God, and obtain the remiſſion of your ſins. It is not ſufficient to caſt away ſome of our ſins, but if we would eſcape Eternal Death, we muſt caſt them all away, and not allow our ſelves in any known ſin. Ezek. 18.31. Caſt away from you all your Tranſgreſſions whereby ye have tranſgreſſed, and make you a new heart, and a new Spirit, for why will ye dye O houſe of Iſrael?

p. 160§. The lingring ſinner's plea anſwered.

I am convinced I muſt leave off my drunken courſes, or elſe there is no Salvation for me, and I am purpoſed to do ſo, but I am deſirous to have a few merry bouts more at drinking, and then I will become a new man.

A. 1. Sinful luſts are inſatiable, it is not once or twice gratifying our ſinful luſts that will give ſatisfaction to our corrupt natures, but the oftner we fulfil the luſts and deſires of the fleſh, the more ſtrongly our hearts will be carried out after ſin. It is here as it is with the fire, the laying on new fewel makes the fire rage and burn more furiouſly, the adding of new acts of ſin, makes our luſts to rage and crave the more furiouſly for farther opportunities of ſin. Ezek. 16.28, 29. As Idolaters and Adulterers are inſatiable in their luſts, ſo are drunkards, and other ſinners alſo. The ſluggard, the longer he lyeth in his bed, the lother he is to riſe. Prov. 6.9, 10. So it is with the drunkard, the longer he lyeth in his drunkenneſs, the more unwilling he will be to leave it.

2. The time paſt is ſufficient, and too much which you have already ſpent in ſin, 2 Pet. 4.3. and therefore you ſhould not waſt any more precious time in ſuch ſottiſh courſes.

3. Thy own heart, and the Devil deceive thee, in ſuggeſting ſuch thoughts as theſe, I will have but a merry bout or two more in drinking, and then I will leave this courſe; For it is likely thou haſt thought and reſolved p. 161ſo many times heretofore, and yet nothing is done. When a Sermon hath come home to thy Conſcience, or when thou haſt been near unto death, or haſt met with ſome ſtartling providence, haſt thou not thought with thy ſelf, I will leave of my drunkenneſs, and what ſet a time for thy Repentance, and yet thou art fallen to it a freſh again. Sin is of a deceitful hardning nature, if it can but prevail with us to defer our Repentance, it will harden our hearts. Heb. 3.13.

4. VVho can tell but the next merry bout which thou haſt with thy companions, thou may'ſt be taken out of the VVorld. VVhile Job's children were eating and drinking wine in their Eldeſt Brother's houſe, they were all ſlain by a great wind that blew down the houſe, Job 1.18, 19. VVhy may not ſudden death come upon thee when thou art drinking wine, and making merry, as well as on Job's children. They were the children of a Godly man, their mirth was innocent mirth, yet were they cut off while they were drinking wine; And why may it not be ſo with thee alſo? The Rich man that ſaid to his Soul, eat drink, be merry, had his ſoul taken from him that very night. Luk. 12.19, 20.

§. The preſumptuous ſinner's Plea anſwered, who goes on in his ſin, preſuming that at what time ſoever he repents God will be merciful to him, and preſuming that he may live long.

If any ſay, God is a merciful and gracious p. 162God, and at what time ſoever a ſinner repents of his ſins, God will pardon him, and therefore I will repent of my evil wayes, but not yet, I will enjoy my ſinful delights a while longer, and then I will repent, and I doubt not but God will be merciful to me, and that I ſhall go to Heaven as well as other men.

A. 1. It is an horrible abuſe of God's mercy, to take occaſion from God's mercy to continue in ſin. Gods goodneſs ſhould lead us to Repentance, and therefore they that preſume upon God's mercy, to continue and go on in their ſins, are guilty of deſpiſing the riches of God's grace. Rom. 2.4.

2. It is true that God hath promiſed to forgive penitent ſinners at what time ſoever they repent truly of their ſins, but he hath not promiſed to give Repentance to ſuch as refuſe to turn at his call, and go on in their ſins, preſuming that God will be gracious to them. True Repentance is never too late, but late Repentance is ſeldom true.

3. Though you be young and ſtrong, and like to live many years, yet it is dangerous to defer your Repentance on many accounts, as 1. Life is uncertain, ſome die in their full ſtrength, and the height of their proſperity, when they are at greateſt eaſe, they go down in a moment into the grave. Job. 21.13, 23. Such as promiſe themſelves many years in this VVorld, may not have one days continuance. Luk. 12.19, 20. And if ſudden Death take you away before you have repented of p. 163your ſin, you are loſt for ever. 2. If your life ſhould be continued, God may take away the uſe of your underſtanding, and give you up to diſtraction, and perſons under diſtraction are not apprehenſive, what need they have of Repentance. 3. If you ſhould enjoy Life, and have the uſe of your underſtanding, yet who can tell whither God will give you repentance for your ſin, it may be he will give you up to your hearts luſts, inſtead of giving you repentance, and becauſe you refuſed to repent in the day that he offer'd you mercy, poſſibly he may ſwear in his VVrath, that you ſhall never enter into his reſt, as he did to the Jews, Heb. 3.7, 8, 11. 4. If you ſhould repent, it may be it will be as Judas did repent, he grew deſperate, and hanged himſelf, he was ſo burdned and troubled in his Conſcience for his ſin, that he could not bear his burden, but went away and hung himſelf, Matth. 27.3, 5. Judas repented himſelf, ſaying I have ſinned, and went and hanged himſelf.

4. Let ſuch as put off their repentance becauſe they are young and ſtrong, and like to live many years, or on any other account, conſider this, that if they do not repent now, it is moſt likely they will not repent, nor leave off their ſins as long as they live. For, 1. The longer you live in ſin, the leſs able you will be to repent, for continuance in ſin ſtrengthens ſin, and weakens the Soul. Jer. 13.23. Cuſtom in ſin doth give ſin ſuch rooting in the heart, p. 164that it will be as hard a matter for ſuch as have got a cuſtom of ſinning to leave their ſins, as it will be for a Blackamore to change his skin, or the Leopard his Spots. 2. The longer any man lives in his ſins, the leſs willing he will be to repent, for his inclinations to ſin will be ſtrong, and his averſneſs to holineſs greater, and his heart will be more hardned in ſin. Heb. 3.12. 3. The longer a man continueth to provoke God, the leſs hope there is of his aſſiſtance, and giving us his grace, and the more ground for fear, that he ſhould ſay his Spirit ſhall no more ſtrive with us. 4. The World and the Fleſh and the Devil will be as tempting hereafter as they are now, and our hearts as ready, and more ready to yield than they are now.

§. The plea of ſuch as ſay they would leave off their drunkenneſs, but they cannot. Helps againſt this ſin of drunkenneſs.

If any ſay, I am abundantly convinced that Drunkenneſs is an abominable ſin, and I would leave it, but I cannot, I find it hath got ſuch power over me as that I can't withſtand it, What ſhall I do, that I may be able to leave this ſin?

A. It is no eaſie matter for a man that is accuſtomed to this ſin to leave it, it is of ſuch an enticing bewitching nature, and therefore having ſet out the greatneſs of this ſin, and anſwered the Pleas that are made uſe of to excuſe this ſin, I ſhall now propoſe ſome helps againſt this ſin.

p. 165§. Prayer is a ſpecial help againſt Drunkenneſs, and all other ſins.

1. Pray to God to give you his Holy Spirit to ſanctify your hearts, and to turn you from this, and from all your other ſins. When the Apoſtle had cautioned the Epheſians againſt Drunkenneſs, as a means and help againſt this ſin, he exhorts them to be filled with the Spirit. Eph. 5.18. Be not drunk with Wine wherein is exceſs, but be filled with the Spirit. Now the way to get the Spirit of God is to pray for it. Luk. 11.13. Your heavenly Father will give the Holy Spirit to them that ask him. By Prayer to God we may obtain help againſt all our ſins, ſuch as are ſtrongeſt, and of longeſt continuance. Pſal. 119, 2, 3. Bleſſed are they that ſeek him with the whole heart, they do no iniquity. Such ſins as we are moſt inclined to, that have dwelt in us a long time, and are become natural to us, may be overcome by the grace of God. Jam. 4.5, 6. The Spirit that dwelleth in us luſteth to envy, but he giveth more grace. That is, God's grace is ſufficient for the ſubduing our ſtrongeſt Corruptions, and if we do ſeek to him with humble hearts, he will give us more ſtrength of grace, than there is ſtrength of ſin in us, whereby we ſhall overcome thoſe ſins that have dwelt longeſt in us, and to which our Hearts and Spirits are moſt ſtrongly enclined. But here ſome may ſay by way of diſcouragement.

Obj. 1. It is true, Prayer will do great p. 166things with God, but it is ſaid, Joh. 9.31. We know that God heareth not ſinners, and therefore to what purpoſe ſhould I that am a ſinner pray to God to give me his grace to leave and forſake my ſins, ſeeing God will not hear me.

A. 1. When it is ſaid God heareth not ſinners, it is to be underſtood of impenitent ſinners, of ſuch as love and delight in their ſins, and hate to be reformed, and turn a deaf Ear to the word of God, Prov. 28.9. He that turneth away his Ear from hearing the Law, even his Prayer ſhall be an abomination.

2. As for ſuch ſinners as are deſirous to leave and forſake their ſins, there is hope for them if they pray to God for his grace, that he will hear them. The VVoman of Samaria that diſcourſed with Chriſt at Jacob's VVell, was a great ſinner; ſhe lived with a man that was not her Husband, and ſo was an Adultreſs. Joh. 4.16, 17, 18. She was a Samaritan, ver. 4. and the Samaritans were Idolaters, and did did not know what they worſhipped ver. 22. Ye worſhip ye know not what. See alſo 2 King. 17.24, 28, 29, 41. The Samaritans were a people of ill fame among the Jews. Joh. 8.48. Say we not well, thou art a Samaritan, and haſt a Devil. This VVoman of Samaria had carried her ſelf unkindly to Chriſt, yet when he asked for a draught of water, though ſhe knew the VVell was deep, and that he had nothing to draw with, ver. 11. She did not grant him his requeſt, but inſtead of giving him water, ſhe p. 167gave him a check, ver. 9. How is it that thou being a Jew, asketh drink of me which am a Woman of Samaria, for the Jews have no dealings with the Samaritans. Yet our Lord Jeſus Chriſt incourageth this VVoman to pray, though a Samaritan, though one that lived with a man as her Husband, that was not her Husband; though ſhe had carryed her ſelf unkindly to Chriſt, he incourageth her to pray, and tells her if ſhe had asked, he would have given her living water. Joh. 4.10. Jeſus ſaid unto her if thou knoweſt the gift of God, and who it is that ſaith to thee, give me to drink, thou wouldest have asked of him, and he would have given thee living water. Oppreſſours and Unrighteous perſons are great ſinners, yet they are exhorted to ſeek the Lord, and have a promiſe, that if they ſeek God, they ſhall live. Amos 5.6, 7. Seek ye the Lord, and ye ſhall live—ye that turn judgment to Wormwood, and leave off righteouſneſs in the Earth.

Obj. 2. But I have ſuch inclinations to drinking, and have been ſo long addicted to this ſin, and am ſo enſlaved to it, that I think it is in vain to pray for help againſt it, for I fear there is no hope that I ſhould ever be made able to leave off this ſin.

A. 1. There is nothing too hard for God. Jer. 32.17. He that formed the Heavens and the Earth out of nothing, that brought light out of darkneſs, there is nothing too hard for him. He can enlighten thoſe that are under p. 168the greateſt ignorance and blindneſs, he can make thoſe that have carnal and vile hearts to become Heavenly and Spiritual. He can make the chief of ſinners to become the greateſt Saints. There is a poſſibility, yea, a probability that God may give repentance to ſuch as are the greateſt Slaves to Sin and Satan, that Satan leads them Captive at his pleaſure, and doth with them, even what he will, and oppoſe the means of their recovery; yet ſuch as theſe may be recovered out of the Devil's ſnare. 2 Tim. 2.25, 26. In meekneſs inſtructing thoſe that oppoſe themſelves, if God peradventure will give them Repentance to the acknowledging of the Truth, and that they may recover themſelves out of the ſnare of the Devil, who are taken captive by him at his will.

2. We have examples of God's Mercy and Grace in recovering other ſinners that have been as much enſlaved to their ſins as you are, and their hearts have been as much glued to their ſins as yours are, and have continued as long in their evil courſes as you have done. The Apoſtle tells us of ſome that were Servants to their ſins, and ſerved divers Luſts and Pleaſures, that were ſaved by the waſhing of Regeneration, and the renewing of the Holy Ghoſt. Tit. 3.3, 5. The Iſraelites were exceedingly given and addicted to the ſin of Idolatry. Their hearts went after their Idols, and were glued to them. Ezek. 20.16. Their heart went after their Idols. Hoſ. 4.17. Ephraim is p. 169joyned to Idols. Yet when they bemoaned their ſins, and prayed to God to turn them from their ſins, God gave them grace to forſake their Idols. Jer. 31.18, 20. I have ſurely heard Ephraim bemoaning himſelf—Turn thou me and I ſhall be turned—I will ſurely have mercy upon him—compared with Hoſ. 14.8. Ephraim ſhall ſay, what have I to do any more with Idols.

Obj. 3. I have prayed to God often to give me Grace to leave off this ſin of drunkenneſs, but God doth not regard my prayers, this ſin prevails over me as ever it did, I find no help againſt this ſin by praying to God.

1. Do you not diſſemble in your hearts with God, when you pray for grace to leave this ſin; though you pray againſt this ſin, yet poſſibly you have no deſire, no mind, no intention to leave it, and this is a diſſembling with God. As the Jews diſſembled in their hearts when they ſent to the Prophet Jeremiah to pray for them, when they had no mind to do that which they deſired him to pray for. Jer. 42.20. Ye diſſembled in your hearts when ye ſent me unto the Lord your God, ſaying, Pray for us unto the Lord our God, and according unto all that the Lord our God ſhall ſay, ſo declare unto us, and we will do it. So men may pray for themſelves, they may pray againſt their ſins, as if they had a mind to leave their ſins, and yet but diſſemble in their hearts with God, and not be really willing to break off their ſins. p. 170The Lord is nigh to all them that call upon him in truth. Pſ. 145.18. If you would obtain what you pray for, you muſt heartily deſire what you pray for, elſe you do not pray in truth.

2. Do you watch againſt the Temptations and Occaſions that may draw you to this ſin? This you muſt do as well as pray againſt it, if you would have God keep you from it. Matth. 26.41. Watch and Pray that you enter not into temptation. To pray againſt drunkenneſs, and yet to run your ſelves needleſly upon temptations, to go into idle and vain company, and to Taverns and Ale-houſes this is but a mocking of God.

3. Do you ſtrive againſt this ſin, and uſe means to avoid it, as well as pray againſt it. If not, that may be the reaſon why the Lord doth not anſwer your prayers. For we muſt ſtrive againſt ſin, as well as pray againſt it. Heb. 12.4. Striving againſt ſin. When any evil Motions or evil Luſts ariſe into our hearts, and ſolicit us to gratifie them, we muſt not yield to them, but muſt deny the ſollicitations of ſin. Tit. 2.12. Denying ungodlineſs and worldly Luſts. 1. Pet. 2.11. I beſeech you abſtain from fleſhly Luſts.

4. You muſt wait as well as pray, if you would have your prayers anſwered. Pſal. 40.1, 2. I waited patiently for the Lord, and he inclined his Ear and heard my cry, He brought me up alſo out of an horrible pit, out of the miry Clay. By the horrible Pit and miry Clay out of which the Lord brought David upon his p. 171crying and waiting on the Lord, ſome underſtand his exceeding great afflictions and troubles out of which he obtained deliverance by Prayer.††de profundo iniquitatum, ex vitijs carnalibus, Aug. Others interpret this Pit and miry Clay out of which David was delivered of his ſins, that defiled him like the mire, and cleaved and ſtuck faſt to him as the Clay; And to warrant this interpretation we ſhall find, that ſinful Luſts are compared to a pit. Prov. 22.14. Prov. 23, 27. And to the mire, Iſa. 57, 20. 2 Pet. 2.22. Such as find their feet ſtick faſt in the miry Clay of their ſins, if they cry unto the Lord, and wait patiently upon him, he will bring them out of the miry Clay, and eſtabliſh their goings in his wayes, ſo as they ſhall not return to their ſins again.

§. Conſideration of the evil and danger of this ſin, will help us to forſake it.

2. Conſider ſeriouſly with your ſelves the evil and horrible Nature of this ſin of drunkenneſs, and what the latter end of it will be. It offends and diſpleaſeth God, it is a trampling under foot the blood of Chriſt, who ſhed his blood to redeem us from our vain converſations, it makes a man like a Beaſt, yea, worſe than a beaſt, it ruines your Bodies, deſtroys your Souls, waſts your Eſtates, blemiſheth your reputations, will undo your Families, it is the Nurſery of all manner of wickedneſs, though it be pleaſant for a while, at the laſt it will bite like an Addar, and ſting like a Serpent, p. 172It will moſt certainly ſhut you out of Heaven, and plunge you in the depths of Hell. A ſerious conſideration of their wayes is uſeful and beneficial for all ſorts of perſons. Good men by pondering their wayes, may reform what is amiſs in them. Pſ. 119.59. I thought on my wayes, and turned my feet unto thy teſtimonies. And ſuch as are wicked, and graceleſs perſons, by conſidering their ways, may be led and brought to repentance. Ezek. 18.27, 28. When the wicked man turneth away from his wickedneſs that he hath committed—he ſhall ſave his ſoul alive. Becauſe he conſidereth and turneth away from all his tranſgreſſions that he hath committed, he ſhall ſurely live, he ſhall not die. Mark thoſe words, becauſe he conſidereth and turneth away from all his tranſgreſſions. A ſerious conſideration of our wayes will help us to turn from all our tranſgreſſions. The want of a due conſideration of our ways, is the reaſon why men commit and continue in abominable impieties. Hoſ. 7.1, 2. They commit falſehood, and the Thief cometh in, and the troop of Robbers ſpoileth without, and they conſider not in their hearts that I remember all their wickedneſs.

§. Reading, Hearing, and Meditating on God's word, a great help againſt Drunkenneſs, and all other ſins.

3, Read the Scriptures diligently, attend on the Preaching of God's word, Meditate on what you read and hear, this will be a means p. 173to reclaim you from drunkenneſs, and all other ſinfull and deſtructive courſes. The Word of God hath a converting power in it, and when it is ſet home by the Spirit of God, it will convert a ſinner from the error of his wayes. Pſal. 19.7. The Law of the Lord is perfect converting the Soul. It was by God's word that David was kept from ſinning againſt God. Pſal. 119.11. Thy word have I hid in mineheart that I might not ſin againſt thee. It was by God's word that he was kept from ſinfull and deſtructive courſes. Pſal. 17.4. By the word of thy lips, I have kept me from the paths of the deſtroyer. The reading of the Scriptures is a great help to bring men to the knowledge and the fear of the Lord, and to make them leave and forſake their ſins. Deut. 31.11.12. Thou ſhalt read this Law before all Iſrael in their hearing, — that they may learn, and fear the Lord your God, and obſerve to do all the words of this Law. And as reading the Scriptures, ſo hearing the word of God preached is a powerfull means to reclaim men from their ſins, and bringing them to Salvation. 1 Cor. 1.21. It pleaſed God by the fooliſhneſs of preaching to ſave them that believe. Rom 10.17. So then Faith cometh by hearing. Meditation alſo on what we read and hear out of God's Word, is a ſpecial means to encline our hearts to ſhun thoſe wayes that are forbidden, and walk in thoſe wayes that are commanded in God's Word. Pſal. 119.15. I will meditate in thy Precepts, and have reſpect unto thy wayes.

p. 174§. The belief of the truth of thoſe things which the Scriptures ſpeak concerning this ſin, is an help to our forſaking it.

4. Lay to heart and believe the truth of thoſe things which the Scriptures ſpeak concerning drunkards and drunkenneſs. As namely, that drunkenneſs is a manifeſt work of the fleſh, concerning which the Lord tells again and again, that they which do ſuch things ſhall not inherit the Kingdom of God. Gal. 5.19, 20.21. It will as certainly exclude a man out of Heaven as Murder and Adultery, or any other ſin. We are told plainly in God's word, that drunkards ſhall not inherit the Kingdom of Heaven. 1 Cor. 6.9, 10. Be not deceived, neither Fornicators, nor Drunkards ſhall inherit the Kingdom of God. And that Hell is prepared for drunkards, and doth as it were open its mouth to receive them, and that ſuch as follow after ſtrong drink, and enflame themſelves with wine, though there be multitudes of them, and ſome of them very jolly men, and live in great pomp and ſplendor, their pomp and their multitude, and their glory, ſhall deſcend into Hell. Iſa. 5.11, 14. The Scriptures tell us plainly, that ſuch as drink till they are drunken, the Lord will cut them aſunder, and give them their portion with unbelievers. Luk. 12.45, 46. And where ſhall unbelievers have their portion? In Hell fire. Rev. 21.8. The unbelieving ſhall have their part in the Lake that burneth with Fire and Brimſtone. So that it is p. 175evident from the Scriptures, that drunkards ſhall moſt certainly be ſhut out of the Kingdom of Heaven, and be caſt into Hell fire; For nothing is more certainly true than what God hath revealed in the Scriptures; And therefore let me reaſon a little with all thoſe drunkards, into whoſe hands this diſcourſe ſhall come, about the certainty of their damnation, if they perſiſt in their drunken and ſottiſh courſes.

Suppoſe all the Miniſters that are this day upon the face of the earth, and all the knowing and wiſe men in the World, ſhould come to thee, and tell thee if thou doſt not leave off thy drunkenneſs, thou wilt certainly be ſhut out of Heaven, and be caſt into Hell, would this ſtartle thee? That which the Lord tells us in his Holy Word, is more certainly true than what is told us by all the men of the world: For all men are fallible and ſubject to miſtakes, and may be overtaken with a lye, but God is infallible, and is a God that cannot lye. Rom. 3.4. Let God be true, and every man a lyar.

Suppoſe one of thy drunken companions that dyed in his ſins, and is now in Hell, ſhould be permitted to come from the dead, and ſhould tell thee, Hell fire is an intolerable torment, for I have been in it, and I am ſent by God to thee, to tell thee except thou doſt repent of thy ſins, and leave of thy drunkenneſs, thou ſhalt as certainly go to Hell as I, or any other ſinner, would this make thee leave thy ſin? Or ſuppoſe one of thy Godly Friends or Acquaintance p. 176that is now in Heaven, ſhould come to thee from Heaven and ſay, I am ſent from God to tell thee, that except thou doſt repent and leave off thy drunkenneſs, thou ſhalt ſurely be caſt into Hell; would this ſtartle thee? wouldſt thou believe this Meſſage, would this make thee repent: God's word is more to be credited, and a more forcible means to perſwade men to repent, than a meſſage brought by a Saint or Sinner riſen from the dead. Luk. 16.30, 31. If one went from the dead, they will repent; And he ſaid unto him, if they hear not Moſes and the Prophets, neither will they be perſwaded, though one roſe from the dead.

Suppoſe an Angel ſhould call to thee out of Heaven, when thou art at a Tavern or an Alehouſe, and ſay, O thou drunkard, except thou doſt repent thou ſhalt ſurely go to Hell! Or ſuppoſe an Angel ſhould bring thee a Liſt of the names of thoſe that ſhall be condemned at the day of judgment, would this ſtartle thee to ſee thy name in that Liſt? When the Scripture tells thee that no drunkard ſhall inherit the Kingdom of God, but they ſhall all without Repentance be caſt into Hell-fire, that is more certain, than if thou heardeſt a voice from Heaven, telling thee thou art a damned creature, or then if thou ſaweſt thy name in the Liſt of thoſe that are to be damned, for there is as great, or a greater certainty in what we read in the Scriptures, than in what we hear ſpoken p. 177by a voice from Heaven. 2 Pet. 1.18.19. And this voice which came from Heaven we heard—We have alſo a more ſure word of Propheſy.

Suppoſe the Lord himſelf ſhould come and ſpeak to thee in a dream, as he did to Abimelech. Gen. 20.3. God came to Abimelech in a dream by night, and ſaid unto him, behold thou art but a dead man, for the woman which thou haſt taken, for ſhe is a mans wife, Suppoſe I ſay, the Lord himſelf ſhould ſay to thee in a dream, or a viſion: Behold thou art a damned creature, for the evil courſes that thou takeſt, if thou doſt not break off thy drunkenneſs, I will caſt thee into Hell-fire; would not this make thee leave off thy drunkenneſs? The Lord tells thee in his Word, that drunkards ſhall not inherit his Kingdom, but ſhall be caſt into that Lake which burneth with Fire and Brimſtone; And what God ſaith to thee in the Scriptures is as much to be regarded, is as true and certain as what he ſaith to us in a dream or viſion; or by an audible voice from Heaven.

What the Scripture ſaith, God ſaith, for the Scriptures are God's Word, and therefore what the Scripiure ſaith ſhall be, is as certain to come to paſs as if it were already done. What the Scripture ſaith is more ſure and certain than what we ſee with our eyes, or hear with our eares, or feel with our hands, for our ſenſes are fallible. When Iſaac's eyes were dim, he miſtook Jacob for Eſau, though p. 178he heard him ſpeak, and felt him with his hands, but what the Scripture ſaith is infallible — For all Scripture was given by inſpiration of God, and God is an infallible God. And therefore know O drunkard, whoſoever thou art that readeſt theſe lines, that if thou doſt not leave off thy drunkenneſs, thy damnation is more certain than any thing that thou ſeeſt with thy eyes, or heareſt with thy eares, or feeleſt with thy hands. Thou art as ſure to go into Hellfire, as if thou wert there already; Thou art as ſure to be ſhut out of Heaven, and caſt into Hell, as if thou heardeſt a voice from Heaven, telling thee thou art a damned creature.

As the Apoſtle ſaid to the Galathians. Gal. 3.1. O fooliſh Galathians, who hath bewitched you, that you ſhould not obey the truth, before whoſe eyes Jeſus Chriſt hath been evidently ſet forth, Crucified among you; In like manner may I ſpeak to drunkards; Oh fooliſh drunkards, who hath bewitched you that ye ſhould not obey the Commandment of God, who commands you to leave off your drunkenneſs, when as it is evidently ſet forth in the Scriptures, that no drunkards ſhall inherit the Kingdom of God. Surely drunkards either do not read the Scriptures, or if they do read them, they do not believe what they read, or if they believe the truth of the Scriptures, they ſlip out of their minds, and they do not lay them to heart, for if they did really believe that their drunkenneſs would ſhut them out of Heaven, p. 172and caſt them into Hell, they would break of this damnable ſin. And this may be one reaſon, why Drunkards ſhall have their portion with Unbelievers. Luk. 12.45, 46. Becauſe whatever they may profeſs outwardly, they are inwardly, and in heart Unbelievers.

§. They that would avoid drunkenneſs, muſt ſhun the occaſions of this ſin.

5. They that would get rid of this ſin of drunkenneſs muſt avoid and ſhun the occaſions of this ſin. What is ſaid of the wild aſs, Jer. 2.24. In her occaſion who can turn her away? may be applyed to the vile and ſinful heart of man. It is an hard matter to turn the heart away from ſin, when a man hath a fit, convenient, and enticing occaſion for the commiſſion of ſin. We muſt be careful that we do not put an occaſion of falling in our Brothers way, Rom. 14.13. Judge this rather, that no man put a ſtumbling or an occaſion to fall in his brothers way. And if we muſt not put an occaſion of falling in our Brothers way, then ſurely we muſt remove all occaſions of falling into ſin out of our own way. If any ſay, what are the occaſions of this ſin of drunkenneſs which you would have us to avoid.

A. 1. Do not keep Company with drunkards, be not amongſt them when they have their drinking bouts, for the being in their company when they are drinking together, may prove a ſnare to you, and occaſions your being overtaken with the ſin of drunkenneſs. p. 180There is ſo much evil and danger in being among drunkards, that ſober men that have any regard to the Commandments of God, and to their own wellfare, ſhould avoid as much as they can coming into their company. Prov. 23.20, 21. Be not amongſt Winebibbers—For the Drunkard ſhall come to poverty. Here are two things obſervable, 1. A Command from God not to come amongſt VVine-bibbers. 2. The reaſon of this command, for a drunkard ſhall come to poverty—As much as to ſay, To be amongſt VVinebibbers is the way to become drunkards, and by becoming Drunkards, Men are brought to poverty. As keeping company with angry and furious men, we ſhall learn their ways, and become furious like unto them. Prov. 22.24, 25. Make no Friendſhip with an angry man, and with a furious man thou ſhalt not go, leſt thou learn his ways, and get a ſnare to thy Soul. So by keeping Company with Drunkards, we are in danger to learn their ways, and to get a ſnare to our Souls.

2. Avoid going to Ale-houſes and Taverns, if you would avoid drunkenneſs. For by being in ſuch Places you are under a temptation to ſin by exceſs of wine and ſtrong Drink. Solomon adviſeth thoſe that would ſhun the ſin of uncleanneſs, not to come near the door of an Harlots houſe, leſt being near her door, they ſhould be drawn to go into her houſe, and bring diſhonour to them by committing that ſhameful ſin of uncleanneſs, Prov. 5.8, 9. p. 181Remove thy way far from her, and come not nigh the door of her houſe, leſt thou give thine honour unto others, and thy years unto the cruel. The like a dvice may I give to ſuch as are inclined to the ſin of drunkenneſs. Keep from Taverns and Ale-houſes, come not near ſuch Places, leſt you be tempted by Satan and your own hearts, to go in and be overcome with VVine and ſtrong drink.

3. Avoid laying VVagers, or playing at Cards or Dice, or any ſuch like Games for VVine or ſtrong Drink, for this is an occaſion of much evil, and very frequently draws perſons to drink unto unceſs.

4. Avoid drinking healths, which though it be a common practice amongſt many perſons, yet it is condemned by many ſoled and judicious perſons for a great evil; See Voetius. Tom. 3. p. 1217. who gives ſeveral reaſons againſt this practice. If any ſay, I can refuſe any health, but the King's, and if the King's health be put upon me, my loyalty ſhall be queſtioned. It was a wiſe Speech of a Lord Chancellour oft noted by Mr. Harris. I will pray for the Kings Health, and drink for my own. This can be no teſt of loyalty, for prohibited by the Kings Proclamation.

§. Temptations to this ſin to be watched and reſiſted.

6. If you would not be overcome with wine or ſtrong drink, watch and pray againſt, and reſiſt the temptations that you meet with to p. 182this Sin. It is our bleſſed Saviour's counſel. Watch and Pray that you enter not into temptation. Matth. 26.41. And we had need watch and pray that we enter not into temptation, becauſe our corrupt natures are eaſily drawn to ſin when we meet with temptations to ſin. And therefore we had need watch and ſtrive, and reſiſt temptations, and beſides, our own endeavours to pray for God's Grace to aſſiſt us. I will inſtance in ſome times of temptation, wherein we had need be very watchful that we fall not into this ſin.

1. When we are at Feaſts, or in the Houſes, or in the Company of great perſons, where there is great plenty of Wine and ſtrong Drink, that a man may take his fill of free coſt and he is called upon to eat and drink abundantly, if a man be not very watchful and careful of himſelf at ſuch a time, he is in danger to fall into exceſs. Prov. 23.1, 2. When thou ſitteſt to eat with a Ruler, conſider diligently what is before thee, and put a knife to thy throat, if thou be a man given to thy appetite. Rulers Tables are furniſhed with variety of the choiceſt meats, and plenty of all ſorts of wine. Neh. 5.18. And therefore ſuch as eat with Rulers, ſhould conſider diligently what is before them, that is, they ſhould conſider, and that diligently what ſnares and temptations are before them, and what danger they are in to offend God by exceſs of eating and drinking, when they have ſuch variety and plenty before them of thoſe p. 183things that may entice them to exceſs. And beſides that caution, conſider diligently what is before thee. There is another awakening expreſſion. Put a knife to thy Throat, if thou be a man given to thine appetite, that is, 1. Stand in as much awe, and be in as great fear of offending God by thine exceſs in eating or drinking, as a man is in fear of offending that hath a knife put to his Throat 2. Look upon thy Soul to be in as great danger of periſhing by intemperance when thou art at a great man's table, as thy body is in danger of periſhing when thou haſt a knife at thy Throat. Or, 3. Put a knife to thy Throat, that is, uſe all means poſſible to mortifie and reſtrain thine inordinate appetite, 'tis like the expreſſion, Pſ. 39.1. I will keep my Mouth with a bridle. that is, I will force my ſelf to be ſilent, I will refrain from ſpeaking, I will keep in ſuch words as are unſeemly, though they would be breaking out. So put a knife to thy Throat, that is, reſtrain thine inordinate affections, force thy ſelf to be temperate in eating and drinking. Many think that it is a deſirable thing to be invited to feaſts with great men, to eat at a Rulers Table, and they have a longing mind after ſuch things, but let them hear what Solomon ſaith in this caſe. Prov. 23.3. Be not deſirous of his dainties, for they are deceitful meat. The greater dainties are on the Table, the greater is the danger. The Daintier our Meat and Drink is, the more deceitful. For p. 184while dainties pleaſe the Palate, if they allure us to intemperance, they kill the Soul. And is not that deceitful, that comes with an appearance of pleaſure, and deſtroys both Body and Soul.

2. You are under a temptation to this ſin, when ſenſual Luſts ariſe in your hearts, or evil motions are put into your minds by Satan, whereby you are enticed and enclined to go to Taverns and Ale-houſes, to be merry among your jovial Companions. James. 1.14. Every man is tempted, when he is drawn away of his luſt, and enticed. Now when ſuch Luſts or inordinate deſires after wine or ſtrong drink ariſe in your hearts, do not gratifie them, do not make any proviſion for their ſatisfaction. Rom. 13.14. Make no proviſion for the Fleſh, to fulfil the luſts thereof. But withſtand, reſiſt, and deny their ſolicitations, hearken not to their enticings, but liſt your heart to God to ſubdue your evil inclinations, and attend the the works of your callings. When the luſts of our hearts ſolicit us to evil, we may give a double reply to them, Non licet. How ſhall I do this great wickedneſs, and ſin againſt God. And Non vacat. I am not at leiſure. We may reply as Nehemiah, Neh. 6.3. When we are employed and diligent in our callings, we have a great advantage againſt the luſts of our own heart, and the temptations of Satan by not being at leiſure to attend their motions. When we are idle, and out of employment, p. 185our own ſins, and Satans temptations have a great advantage on us, and will eaſily prevail over us.

3. You are under a temptation to this ſin, when your drunken companions entice and call you to go to the Alehouſe, or when being there they urge and importune you to drink more than is meet. In this caſe remember what the Lord ſaith, Prov. 1.10, 15, 18. My Son if ſinners entice thee conſent not— my ſon walk not thou in the way with them, refrain thy foot from their path. They lay wait for their own blood, they lurk privily for their own lives. If one ſhould entice you to an Alehouſe, to murder you when he comes there, if you knew this before hand, would you go with him. They that entice you to Alehouſes, and make you drunk when you come there, do a worſe thing than murder your Bodies, for they draw you to that ſin which will damn your Body and Soul for ever, and that is a worſe hurt than murder. What Solomon ſaith of ſuch as yield to the enticing of an Harlot. Prov. 7.21, 22, 23. With much fair ſpeech ſhe cauſed him to yield.— He goeth after her ſtrait-way, as an Ox goeth to the ſlaughter, or as a fool to the correction of the ſtocks, till a Dart ſtriketh through his Liver, as a bird haſteth to the ſnare, and knoweth not that it is for his Life. The ſame is applicable to thoſe that yield to the enticing of drunkards, or other ſins. VVhen they yield to their enticings, and go along with them, they go as an p. 186Ox to the ſlaughter, that they follow them to their own deſtruction, as ſurely, though they conſider it as little, as the Ox that goeth to the ſlaughter; they go as a Fool to the correction of the ſtocks, when once they are got in, they can as hardly get out, as a man can get his feet out of the Stocks. Till a dart ſtrike through his Liver; that is, till he be certainly ruined, body, and Soul. If a dart go through the Arm or Thigh, that wound may be cured, but if it ſtrike through the Liver, it is certain death, there is no cure for ſuch a wound. As a bird haſteth to the ſnare, and knoweth not that it is for his life. A ſnare taketh ſuddenly, and holdeth ſurely. Such is the caſe of thoſe that follow the enticing of Sinners, they as little conſider that they are doing that which will deſtroy their Souls, that their lives lie at ſtake, as the bird doth that haſtneth to the ſnare, ſhe looks for meat, but looſeth her life, ſo doth the Drunkard that is taken in the ſnare of evil Company, he looketh for pleaſure, but looſeth his Soul.

4. You are under a temptation to exceſs of drinking, when you meet with brisk and pleaſant Wine, or other pleaſant drink, that which is pleaſant to the Eye, or pleaſant to the Taſt. The moſt pleaſing Wine, or other drink it taken exceſſively, will bite like a Serpent, and ſting like an Addar, Prov. 23.31, 32.

p. 187§. Inordinate affection to Wine and ſtrong drink, to be mortifyed by ſuch as would avoid drunkenneſs.

7. Let ſuch as would avoid drunkenneſs, mortifie their inordinate affection to Wine and ſtrong Drink. This is neceſſary, becauſe the inordinacy of the affections to VVine, or ſtrong Drink, is is ſinful and offenſive to God, as well as the act of Drunkenneſs. It is evil to have the mind and heart hanging after Taverns and Ale-houſes, as well as to be a frequenter of thoſe places. He is a Drunkard in his heart, that hath an inordinate Affection to Wine or ſtrong Drink, as well as he committeth Adultery with a Woman in his heart, that luſteth after her in his heart. Beſides this inordinate affection to Wine or ſtrong Drink is the root of this ſin of drunkenneſs. We do not lay the Ax to the root of Drunkenneſs, if we only indeavour to forbear the actual Commiſſion of this ſin, and do not endeavour to mortifie our inordinate affections. A man may purpoſe, and make vows, and uſe other means to break off this ſin, but if there be in his heart an inordinate affection to VVine or ſtrong drink, he will not be able to leave off his drunkenneſs. But here ſome may ſay,

How ſhall we get our inordinate affections to wine and ſtrong drink mortifyed.

1, Seek after Union with Jeſus Chriſt. It is through Union with Chriſt that we receive vertue from him for the crucifying of our ſinful Luſts, and inordinate affections, Gal. 5.24. They p. 188that are Chriſt's, have crucifyed the Fleſh with the affections and Luſts. The affections cleave ſo faſt to ſin, and are carried out ſo inordinately after the Creatures, that nothing leſs than Grace given to us from Jeſus Chriſt, can turn the heart from ſin, and place the affections on right objects. VVe may think our ſelves free, but we ſhall never be free indeed from the ſlavery of ſin and inordinate affections, till Jeſus Chriſt makes us free. John. 8.36. If the Son ſhall make you free, then ſhall ye be free indeed.

2. Be convinced and perſwaded in your judgments of the great evil that is in ſetting your Affections inordinately on VVine, or ſtrong Drink, or any other Creature. VVhen man was in his ſtate of Innocency, his judgments ruled his affections, and when God recovers man out of his fallen Eſtate, he works upon and regulates his affections, by enlightning, and renewing the Mind. Col. 3.10. And have put on the new man which is renewed in knowledge. Knowledge hath a great influence on renewing the Man, that is, all the Faculties of the Soul. Underſtand therefore, and be perſwaded in your Judgments and Conſciences, that there is much evil in ſetting your affections inordinately on VVine and ſtrong Drink, or any other Creatures. I will inſtance in ſome of thoſe evils. 1. Such as love wine or ſtrong drink inordinately make not the Lord their God, but make Bacchus their God. VVhat a man loves moſt and beſt, that is his God. They that have ſuch a love for wine p. 189and ſtrong drink, that they value not the tranſgreſſing of the Command of God to take their fill of their drink, they love their drink more and better than they love God, and ſo make their drink their God. 2. Sinful Luſts, and inordinate affections tend to the Soul's ruine and deſtruction. They are the banes, the poyſon of our immortal Souls. 1 Pet. 2.11. Abſtain from fleſhly Luſts which war againſt the Soul. By fleſhly luſts, underſtand all the evil deſires and inordinate affections of our corrupt natures. And ſhall we cheriſh and imbrace that which is and will be the deſtruction of our Souls? 3. VVeigh well the evils and miſchiefs that ariſe from the love and following after ſtrong drink, and from exceſſive drinking, which are ſet down Sect. 4.

3. The way to mortifie inordinate affections to Earthly things, is to ſet our affections on things which be above, and to get a well-grounded hope of our enjoying the Glory and Pleaſures of the VVorld to come. Col. 3.2, 4, 5. Set your affections on things above—When Chriſt who is our Life ſhall appear, then ſhall ye appear with him in glory. Mortifie therefore your Members which are upon the Earth—inordinate affection. As it is in caſe of exceſſive bleeding, by opening a Vein, the courſe of the blood is turned, and thereby immoderate bleeding at the Noſe is ſtayed. So here when our affections run out inordinately to Earthly things, the ſetting our affections on things p. 190above, will turn the ſtream of our affections, that they will not as formerly run out after the world. VVe ſhall taſt ſuch ſweetneſs in Heavenly things by ſetting our affections on them, that we ſhall not deſire the delights and vanities of the world; Pſal. 63.5, 6. My ſoul ſhall be ſatisfied as with marrow and fatneſs — When I remember thee on my bed, and meditate on thee in the night watches. The Pſalmiſt found ſuch ſweetneſs and delight in God, that he had what he could deſire, he was ſatisfied, and did not deſire the delights and pleaſures of the world, he was abundantly pleaſed and ſatisfied in his enjoyment of God.

§. The right uſe of eating and drinking, a means to prevent drunkenneſs.

8. Learn the right uſe of eating and drinking, for that will be a means to prevent the abuſing your ſelves, and abuſing God's good creatures by ſurfetting and drunkenneſs, and to this end obſerve theſe Rules.

1. Eat and Drink to the glory of God. 1 Cor. 10.31. Whether therefore ye eat or drink, or whatſoever ye do, do all to the glory of God. Eat and drink as in God's ſight, ſeeking his Bleſſing, and giving him praiſe, being carefull that you do not offend or diſpleaſe him in eating or drinking.

2. Eat and drink for ſtrength, to fit you for the ſervice of God and your Generation. Eccl. 10.17. Bleſſed art thou O Land, when thy Princes eat in due ſeaſon, for ſtrength, and not for drunkenneſs.

p. 1913. Eat and drink for the preſervation of your health, not to the prejudice of your health. Act. 27.34. I pray you to take ſome meat, for this is for your health.

4. There is a Lawful delight in eating and drinking, ſo it be uſed with moderation. Judg. 19.5. Comfort thine heart with a morſel of bread, Pſal. 104.15. Wine that maketh glad the heart of man. Eccl. 9.7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy work. Only here be careful, that your delight in eating and drinking do not tranſport you to exceſs therein, either to the diſhonour of God, or the unfitting your ſelves for the ſervice of God, or the ſervice of your Generation, or the prejudice of health, for then it is ſinful.

The obſerving theſe Rules will prevent your being overcharged with ſurfitting and drunkenneſs.

§. Being filled with the Spirit will prevent drunkenneſs; How we may be filled with the Spirit?

9. Seek to be filled with the Holy Spirit, that will be a ſpecial help to keep you from this ſin of drunkenneſs. Eph. 5.18. Be not drunk with wine wherein is exceſs, but be filled with the Spirit. The Apoſtle gives this direction to prevent drunkenneſs, to be filled with the Spirit; VVhereas he might have ſaid, thou bidſt us not to be drunk with wine, but how ſhall we help it, he adds, be ye filled with the Spirit. p. 192Temperance is a fruit of the Spirit. Gal. 5.22.23. The fruit of the Spirit is Love, Meekneſs, Temperance. — Such as are filled with the ſpirit, the ſpirit will teach and help them to be very temperate in eating and drinking. Intemperance and other ſins ſtick ſo cloſe to us, and have gotten ſuch power over us, that they cannot be mortified but by the ſpirit of God. Rom. 8.13. If ye through the ſpirit do mortifie the deeds of the body ye ſhall live. There is no mortifying any ſin but by the help of the ſpirit, and with the help of the ſpirit we may be able to mortifie all ſin. Gal. 5.16. This I ſay then, walk in the ſpirit, and ye ſhall not fulfil the luſts of the fleſh. Some might enquire what courſe ſhall we take that we may ſubdue the luſts of the fleſh, the Apoſtle directs to a ready way for getting power over all luſts, and it is this, that we get and walk in the ſpirit; But ſome may ſay,

How ſhall we come to be filled with the ſpirit?

A. 1. By earneſt longings, and ſervent Prayers to God to give us, yea to fill us with his Holy Spirit. Luk. 11.13. Your Heavenly Father will give the Holy Spirit to them that ask him. Pſal. 81.10. Open thy mouth, and I will fill it. Pſal. 107.9. He ſatisfieth the longing ſoul, and filleth the hungry with goodneſs.

2. By acting Faith on God's Promiſes, where he hath promiſed to give his ſpirit in an p. 193abundant and plentiful meaſure to us. The more full we are of Faith, the greater fulneſs we ſhall have of the ſpirit. Act. 6, 5. They chooſe Stephen, a man full of Faith, and of the Holy Ghoſt. Now we have divers promiſes, wherein the Lord hath promiſed to pour out his ſpirit richly and abundantly upon us. Iſa. 44.3. I will pour water upon him that is thirſty, and floods upon the dry ground. By water and floods, we are to underſtand a plentiful effuſion of the ſpirit, as the words following ſhew us. I will pour my ſpirit on thy ſeed — See alſo Joh. 7.38, 39.

3. Be careful you do not quench nor grieve the Holy Spirit, after the Lord hath given any meaſure of it to you, either by the Omiſſion of known duties, or the Commiſſion of known ſins; For thereby you will hinder farther Communications of the ſpirit.

But ſome may ſay, I am afraid God will not fill me with his Holy Spirit, becauſe I have been ſuch a vile and ſinful creature, though I ſhould ſeek unto him.

A. God through, and for the ſake of Jeſus Chriſt, will ſhed abroad his ſpirit abundantly on thoſe that have been vile and great ſinners, if they turn to the Lord, and make their ſupplication to him. Prov. 1.23. Turn you at my reproof, behold I will pour out my ſpirit unto you. This promiſe is made to ſuch as have been very great ſinners, to ſuch as loved ſimplicity, hated knowledge, delighted in ſcorning, as we p. 194may ſee in the fore-going verſe, yet even to theſe upon their turning, God promiſeth to pour out his ſpirit. See alſo Tit. 3.5, 6. According to his mercy he ſaved us by the waſhing of Regeneration, and the renewing of the Holy Ghoſt, which he ſhed on us abundantly, through Jeſus Chriſt our Saviour. Theſe perſons on whom God through Jeſus Chriſt, did ſhed abroad his ſpirit abundantly, had been great ſinners, as we may ſee, ver. 3. They were ſometime fooliſh, diſobedient, ſerving divers luſts and pleaſures, living in malice and envy, hateful, and hating one another, yet on them for Chriſt's ſake the Lord did ſhed abroad his ſpirit abundantly.

§. Putting on the Lord Jeſus is a ſpecial help againſt drunkenneſs, and all other ſins; How we are to put on Chriſt.

10. If you would caſt off this ſin of drunkenneſs, put on the Lord Jeſus Chriſt for the puting on Chriſt, will help you to put off your drunkenneſs and all your other ſins. Rom. 13.12, 13. Let us walk honeſtly as in the day, not in rioting and drunkenneſs, not in chambering and wantonneſs, not in ſtrife and envying, but put ye on the Lord Jeſus Chriſt. The Apoſtle doth not bid us put on temperance that we eſcape rioting and drunkenneſs, or put on chaſtity as a remedy againſt wantonneſs, or put on love and peace as a remedy againſt ſtrife and envying, but as a remedy againſt drunkenneſs, and all the other ſins, he bids us put on the Lord Jeſus Chriſt. p. 195The putting on Chriſt will help us to put off drunkenneſs and all other vicious courſes. But ſome may ſay what is it to put on the Lord Jeſus Chriſt, and how and when may we be ſaid to put on Chriſt?

Anſ. 1. We put on Chriſt by faith, when we put on a garment we apply it to our bodies, So we put on the Lord Jeſus Chriſt, when we make application of him, and his ſaving benefits to our ſouls Chriſt is to be put on not only for juſtification from the guilt, but alſo for ſanctification from the filth and power of ſin. For he hath righteouſneſs and holineſs, merit and ſpirit for ſinners; wherein all that believe in him do communicate with him. This is abſolutely neceſſary for the mortification of this and all other ſins, the power of ſin can never be ſubdued but by the power of Chriſt. Our old man muſt be crucified with him, Rom. 6.6. and through the ſpirit we muſt mortifie the deeds of the body, Rom. 8.13. To him therefore muſt we look, and upon him we muſt rely by faith for grace and help, to enable us to forſake and mortifie our ſins. It is through faith in Chriſt that we obtain victory over our corruption, 1 Joh. 5.4. This is the victory that overcometh the world, even our faith. By the world which is overcome by faith underſtand not onelyonly th… men of the world, but the luſts and corruptions which we are liable to, whileſt we are in the world. Now we have good encouragement to look to Chriſt and rely on him for grace to help us againſt our luſts. For, 1. Jeſus Chriſt was ſent into the world by the Father on purpoſe to bleſs us in turning us from our iniquities, Act. 3.26. And we may warrantably rely on Chriſt for the giving us thoſe bleſſings which his Father ſent him to beſlow upon us. 2. Our Lord Jeſus gave himſelf to death for us that he might redeem us from the guilt and power of all our ſins, Tit. 2.14. who gave himſelf for us that he might redeem us from all iniquity, and purifie unto himſelf a peculiar people zealous of good works. And we may warrantably rely on Chriſt for that bleſſing, which he hath purchaſed for us with his own blood. 3. Truſting and hoping in Chriſt is the way to be redeemed from all our iniquities, Pſal. p. 196130.7, 8. Let Iſrael hope in the Lord — And he ſhall redeem Iſrael from all his iniquities.

2. We put on Chriſt by imitation, when we make him our pattern and example, reſolving and endeavouring by the help of his grace to walk as he walked while he was in the world, 1 Joh. 2.6. It was one end of God's ſending Chriſt into the world to ſet us an example even in our own humane nature, Rom. 8.29. Whom he did foreknow, he alſo did predestinate to be conformed to the image of his Son. And it is our duty to be followers of Chriſt, Matth. 11.29. Learn of me for I am meek and lowly in heart, Joh. 13.15. I have given you an example that ye ſhould do as I have done, 1 Cor. 11.1. Be ye followers of me even as I alſo am of Chriſt. Now Chriſt did no ſin, 1 Pet. 2.21, 22. Christ alſo ſuffered for us, leaving us an example that ye ſhould follow his steps; who did no ſin. The wicked Jewes indeed maliciouſly ſlandered him, and ſaid, Math. 11.19. Behold a man gluttonous and a wine-bibber. But they laid to his charge things that he knew not. And Chriſt challenged any of them to prove their charge. Joh. 8.46. Which of you convinceth me of ſin? If then we thus put on Jeſus Chriſt by imitation, and warrant our practiſe by his example, we ſhall not make proviſion for the fleſh to fulfil the luſts thereof which is the laſt direction.

Now the Lord (in whoſe hand the hearts of all men are) turn the eyes of concerned ſinners upon theſe lines, convince the guilty of the evil, aggravations, and danger of this ſhameful, woful, deſtroying, damning yet abounding ſin, ſtop the mouth of all pleas in excuſe, or extenuation thereof; and effectually perſuade to a ſerious compliance with the counſel of God by ſpeedy repentance, and thorow reformation, that they may never-feel the dreadful execution of the wo denounced.

[It appeareth by the Authors manuſcript that he deſigned, had not death prevented him, to have added hereto a narrative of the remarkable judgments of God upon drunkards, with the uſe that ought to be made thereof.]

FINIS.

End of the text · Owen Stockton, A Warning to Drunkards (1682)