A Warning to Drunkards, Sermon · Section 4 (1 of 3)

A Warning to Drunkards · Sermon · Section 4 (1 of 3)

p. 17Sect. 4. Drunkenneſs proved to be a great and wofull ſin, ſeveral ways.

VVe have ſeen what the ſin of drunkenneſs is, now I ſhall prove by ſeveral arguments that drunkenneſs is a great, a dangerous, a wofull ſin, whereby it will appear that all drunkards are in a wofull condition.

§. Drunkenneſs is expreſly againſt the command of God.

I. Drunkenneſs is plainly and expreſly forbidden in Gods word. Eph. 5.18. Be not drunk with wine. Luk. 21.34. Take heed to your ſelves, leaſt at any time your hearts be overcharged with ſurfetting and drunkenneſs— Rom. 13.12. Let us walk honeſtly as in the day, not in rioting and drunkenneſs — The drunkard can't plead ignorance that he did not know drunkenneſs to be a ſin. He can't plead for himſelf as Peter did for the Jews, that put Chriſt to death. Act. 3.17. I wot that through ignorance ye did it, as did alſo your Rulers. 1 Cor. 2.8. For had they known it, they would not have Crucified the Lord of Glory. Drunkards ſin againſt light, both againſt the light of nature: For nature teacheth us that it is a ſhamefull thing for a man to be drunk, and againſt the light of Gods word, and that is a great aggravation of ſin, to ſin againſt the light of Gods word. Sins of ignorance are as it were no ſins compared with ſins againſt knowledge. p. 18Joh. 15.22. If I had not come and ſpoken unto them they had not had ſin, but now they have no cloak for their ſin. Drunkards caſt Gods word behind their backs, and trample his Commandments under their feet. God faith, be not drunk with wine — Take heed leaſt your hearts be overcharged with drunkenneſs; But they ſay in affect though not in words, we will not regard theſe commands of God, let God ſay and do what he will, we will take our fill of wine and ſtrong drink. Drunkards and other ſinners that know God's will, and will not do it, contemn and deſpiſe God. Pſal. 10.13. Wherefore doth the wicked contemn God? Drunkards are guilty of rebellion againſt God, who is King of Kings, and Lord of Lords, for ſinning againſt the light of Gods word is accounted rebellion; Job. 24.13. They are of thoſe that rebell againſt the light. And that is an heinous ſin to be ſtubborn, and rebellious againſt the God of Heaven. 1 Sam. 15.23. Rebellion is as the ſin of witch-craft, and ſtubborneſs is as iniquity and idolatry.

§. It is a beaſtly ſin.

II. Drunkenneſs is a beaſtly ſin, it deprives a man of his reaſon, and makes him carry himſelf like a beaſt. It is a vile thing for a man to degrade and make himſelf like a beaſt. Job. 18.3. Wherefore are we counted as beasts, p. 19and reputed as vile in your ſight. Bildad thought himſelf and his friends wonderfully diſparaged, when he thought they were counted as beaſts; But how do they vilifie and diſparage themſelves, who do in reality make themſelves no better than brute beaſts by their drunkenneſs? yea this ſin makes a man worſe than a beaſt. The Aſs is a ſilly beaſt, yet the Aſſes will not drink to exceſs, they drink no more than will quench their thirſt. Pſal. 104.11. The wild Aſſes quench their thirſt. And therefore as Solomon ſends the ſluggard to the Ant, Prov. 6.6. Go to the Ant thou ſluggard, conſider her ways and be wiſe. So may I ſend the drunkard to the wild Aſſes, go to the wild Aſſes thou drunkard, and conſider their ways and be wiſe, who having no guide, over-ſeer or ruler, never drink any more than will quench their thirſt, though they meet with the beſt and pleaſanteſt Springs, and pureſt Fountains under Heaven; And wilt thou who haſt had many inſtructors, that have taught thee the odiouſneſs of this ſin of drunkenneſs; be enticed by the pureneſs of the wine, or the pleaſantneſs of thy drink, to drink to exceſs? Toads and Serpents which are hatefull creatures will not drink more than is ſuitable and convenient to their natures; And ſhall man who was made after the Image of God, make himſelf worſe than a Toad or a Serpent, by drinking to exceſs.

p. 20§. It is a miſchievous ſin, both to body, ſoul and eſtate.

III. Drunkenneſs is a moſt miſchievous ſin, and brings a world of miſchief along with it both to ſoul and body, and eſtate, and good name.

1. It doth great miſchief to the Soul. For (1.) It beſots and ſtupifies the Soul, and eſtrangeth a mans heart from God, who is his chiefeſt good. Hoſ. 4.11. Whoredom, and wine, and new wine take away the heart; We may take heart here for the underſtanding; As Rom. 2.21. Their fooliſh heart was darkned. And ſo it is true that wine takes away the heart, that is, it ſtupifieth the mind, it blinds and darkens the underſtanding, and maketh men ſottiſh, as Jeremiah complains of the Jews, who were much addicted to drunkenneſs. Jer. 4.22. My people is fooliſh, they have not known me, they are ſottiſh children, and have none underſtanding, they are wiſe to do evil, but to do good they have no knowledge. Or we may take heart for the affections, and ſo it is true that wine taketh away the heart, for drunkenneſs taketh of the heart from God, and all that is good. Drunkards have no love to God, no delight in God, no deſire of enjoying God, no fear of God, no heart to that which is good. Drunkenneſs is a fleſhly luſt, and fleſhly luſts war againſt, and tend p. 21to the ruine of our precious Souls. 1 Pet. 2.11. Dearly beloved, I beſeech you as ſtrangers and pilgrims, abſtain from fleſhly luſts, which war againſt the Soul.

2. It brings great miſchief to the body by the painfull diſeaſes that it breeds in the body, and by the wounds and bruiſes men get by falls when they have drunk ſo much, they are not able to go, or to guide the Horſes they ride on, and alſo by the wounds they get in quarrels and contentions with their Companions, when they are in their cups. Prov. 23.29, 30. VVho hath wo, who hath ſorrow, who hath contentions, who hath wounds without cauſe, who hath redneſs of eyes? They that tarry long at the wine — Not only the eyes are made red but the whole body is enflamed, and greatly diſtempered by exceſſive drinking. Iſa. 5.11. VVo to them that follow ſtrong drink, that continue till night till wine enflame them. Our bodies ſhould be the Temples of the Holy Ghoſt. 1 Cor. 6.19. VVhat know ye not that your body is the Temple of the Holy Ghoſt which is in you. And it is dangerous defiling the Temple of God with exceſs of wine or ſtrong drink. 1 Cor. 3.17. If any man defile the Temple of God, him ſhall God deſtroy.

3. It brings ruine upon a mans eſtate. Prov. 23.21. The drunkard and the glutton ſhall come to poverty. Many perſons by their drunken and ſottiſh courſes waſt fair eſtates, that were left them by their Parents, others that have p. 22been brought up to callings, ſpend all they gain by their callings in exceſſive drinking, whereby it comes to paſs that they make no proviſion for their Families, but their Wives and Children are brought into great want and ſtraits, ſuch as theſe are as bad, yea worſe than Infidels. 1 Tim. 5.8. But 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.

4. It blaſts a mans reputation; It is a ſhame for a man to have the brand of a drunkard ſet upon him, even children will hour and deride a drunken man when they ſee him reel and ſtagger as he goeth in the ſtreets.

§. Drunkenneſs is the cauſe of many other ſins.

IV. The greatneſs of the ſin of drunkenneſs will appear from hence, that it diſpoſeth a man to many other great and crying ſins, as for inſtance.

1. Drunkenneſs diſpoſeth men to commit uncleanneſs. Prov. 23.31, 33. Look not thou upon the wine, when it is red — Thine eyes ſhall behold ſtrange women. When men are overcome with wine they are eaſily drawn to commit the worſt ſort of uncleanneſs. Lot though a Righteous man, being overtaken with drunkenneſs committed inceſt twice. Eph. 5.18. Be not drunk with wine wherein is exceſs. p. 23The Greek word is foreign that is as Beza obſerveth, omnis profuſio ea que ſummâ cum turpitudine conjuncta. All exceſs of riot even that which is joyned with the greateſt filthineſs. No filthineſs comes amiſs to a drunken man, who is ſhameleſs whilſt he is overcome with ſtrong drink. The Jews who were much addicted to Drunkenneſs, were greatly addicted to Whoredom alſo. Hoſ. 4.11.18. Whoredom and wine take away the heart— Their drink is ſour, they have committed whoredom continually. Their drink is ſour, ſome interpret of the ſour belches drunkards have after their cups, and another effect of immoderate drinking wine, beſides the ſouring of it in the ſtomach is, that it provokes men to VVhoredom. Hierom hath a ſmart paſſage to this effect; Nunquam ego ebrium caſtum putabo. I ſhall never think a drunkard can be a chaſt man.

2. Drunkards are eaſily perſuaded to be idolaters, for they making their belly their God, Phil. 3.19. will eaſily be perſwaded to bow down their bodies to an Idol, and comply with any Religion, which will ſuit beſt with their intereſt. Hoſ. 3.1. — The children of Iſrael, who look to other Gods, and love flagons of wine. Dan. 5.4. They drunk wine and praiſed the Gods of Gold, and of Silver, of Braſs, of Iron, of Wood, and of Stone.

3. Drunkenneſs is accompanied with abundance of vain bablings, and fooliſh and idle p. 24talk, which men have together when they are in their cups. Prov. 23.29, 30. VVho hath bablings — They that tarry long at the wine. And if any think there is no great hurt in thoſe bablings and fooliſh talking that drunkards have, when they ſit together at Iuns or Alehouſes; Let ſuch conſider.

(1.) That vain bablings harden the heart, and diſpoſe a man to ungodly practiſes. 2 Tim. 2.16. But ſhun prophane and vain bablings, for they will encreaſe unto more ungodlineſs.

(2.) Though fooliſh talking and jeſting is made light of, and accounted by many a matter of mirth, yet it is a ſin brings down Gods wrath. Eph. 5.4, 6. Neither filthineſs nor fooliſh talking, nor jeſting, which are not convenient— Let no man deceive you with vain words, for becauſe of theſe things cometh the wrath of God upon the children of diſobedience.

(3.) Men muſt give an account for every idle word at the day of judgment, and without Repentance, they ſhall be condemned for their idle words as well as their other ſins. Mat. 12.36, 37. But I ſay unto you, that every idle word that men ſhall ſpeak, they ſhall give account thereof in the day of judgment; For by thy words thou ſhalt be juſtified, and by thy words thou ſhalt be condemned.

4. There are fevv drunkards but they vvill mock and ſcoff, and rail at the Miniſters and Servants of Chriſt, and ſing Songs of them, eſpecially vvhen they are in their cups. Prov. p. 2520.1. Wine is a mocker, that is, it makes men mockers. Mercer's note upon that Text is, Vini potor deriſor Dei hominum que eſſe ſolet. P. drunkard is wont to be a derider of God and men. It hath been uſual with drunkards in former as well as theſe days, to ſing Songs of the people of God. Pſal. 69.12. I am the ſong of drunkards. Now this mocking the Miniſters and people of God is a grievous ſin, it brings down wrath without remedy. 2 Chron. 36.16. They mocked the Meſſengers of God, and deſpiſed his words, and miſ-uſed his Prophets, untill the wrath of the Lord aroſe againſt his People, till there was no remedy. Mockers bring upon themſelves mighty and unavoidable judgments. Iſa. 28.24. Now therefore be ye not mockers, leaſt your bands be made ſtrong. Forty and Two little Children were torn in peices by two Shee bares, for mocking a Prophet, and calling him baldhead. 2 King. 2.23, 24. And if God was ſo offended with little children for this ſin of mocking a Prophet, that he ſent two bears which rent in peices 42 Children, how offenſive is it to the Lord to hear thoſe that are come to mans eſtate, knowing and underſtanding men, mock and ſcoff at his ſervants? Though no judgment come upon them in this World for their ſin, yet without Repentance a worſe thing will come unto them, they ſhall be rent and torn, that is, they ſhall be tormented in the other World for ever, by the Devil who is a p. 26roaring Lyon, a far more dreadfull enemy than the Bears that tore the little children in peices.

5. Drunkards are uſually ſwearers, and ſome of them will ſwear dreadfull Oaths, ſuch as would make a man tremble to hear them; And ſwearing, prophane ſwearing is an abominable ſin, and brings a man in danger of hell fire. Jam. 5.12. But above all things my brethren ſwear not, neither by Heaven, neither by the Earth, neither by any other Oath, but let your yea be yea, and your nay be nay, leaſt ye fall into condemnation.

6. Drunkards are oft times perſecutors and ſmiters of their fellow-ſervants. Matth. 24.48, 49. If that evil ſervant ſhall ſay in his heart, my Lord delayeth his coming, and ſhall begin to ſmite his fellow-ſervants, and to eat and drink with the drunken. They are ſuch as eat and drink with the drunken that ſmite their fellow-ſervants; And ſmiteing and perſecuting the ſervants of Chriſt is an heinous ſin, he takes it as ill, when his ſervants are perſecuted, as if he himſelf were perſecuted. Act. 9.4. Saul, Saul, why perſecuteſt thou me? Saul did not perſecute Chriſt in his own perſon, for he was in Heaven, ſetting at his Fathers Right-hand, but he perſecuted Chriſts Servants, and Chriſt was as much offended at the perſecution of his Members, as if he himſelf had been perſecuted.

7. Drunkenneſs caſteth men into a deep ſleep, and maketh them dreadfully ſecure under p. 27thoſe judgments that hang over their heads. Prov. 23.34. Yea thou ſhalt be as one that lyeth down in the midſt of the Sea, or as he that lyeth on the top of the Mast. Solomon ſpeaking of ſuch as tarry long at the wine, ſets out their danger, by one that lyeth ſleeping upon the top of a Maſt in the midſt of the Sea, who is in danger every moment to fall into the Sea, and to be drowned, yet fears nothing while he is a ſleep; Such is the caſe of drunkards, they are in danger of falling into Hell every day, and yet they fear nothing, till God awakens their Conſciences, and ſhews them their ſin and miſery. When the Prophet calls, Awake ye drunkards— Joel 2.5. It implyes that they are in a deep ſleep, and that it is no eaſy matter to awake them.

8. Sometimes drunkards commit murder in their drunkenneſs, and quarrel with, and kill their beſt friends. It is reported of Alexander, that when he was drunk he killed his Beloved Friend Clytus. Yea there is no ſin ſo horrid, but a drunkard may fall into it, if he hath an occaſion and temptation to commit it.

§. Drunkenneſs brings national judgments.

V. Drunkenneſs is ſuch an abominable ſin, that it brings down National Judgments. Whole Nations are puniſhed for this ſin of drunkenneſs; The Earth is weary of bearing p. 28drunkards, and often ſpueth out its inhabitants. We read of the inhabitants of the Land of Canaan, that their Land ſpued them out for their defiling it, and the Iſraelites are warned not to defile their Land leaſt they alſo be ſpued out. Lev. 18.28. That the Land ſpue not you out alſo, when ye defile it, as it ſpued out the Nations that were before you. And when the Iſraelites did defile their Land by drunkenneſs and other ſins, they were a burden to the Land, it was weary with bearing them, it ſpued them out, and they were carryed captive into a ſtrange Land. Iſa. 5.11.13. Wo to them that riſe up early to follow ſtrong drink, and continue untill night, till wine enflame them—Therefore my people are gone into captivity. The Lord threatned to ſend a mighty adverſary againſt Ephraim for their pride and drunkenneſs, which came upon them as furiouſly as a tempeſt of hail, and a deſtroying ſtorm, and as a mighty flood of waters that ſhould overflow all places, and bear down all before it. Iſa. 28.1, 2. Wo to the crown of pride, the drunkards of Ephraim — Behold the Lord hath a mighty and ſtrong one, which as a tempeſt of hail, and a deſtroying ſterm, as a flood of mighty waters over-flowing, ſhall caſt down to the earth with the hand. So that drunkards are the plague of a Nation, that bring down Gods judgments on themſelves, and the places where they live. And when an over-flowing ſcourge comes on a Nation, p. 29uſually drunkards have the ſpeedieſt and deepeſt ſhare in the judgments of God. Amos 6.1, 3, 6, 7. Wo to them that are at eaſe in Zion— that put far away the evil day— that drink wine in bowls— Therefore now ſhall they go captive with the firſt that go captive— When the King of Aſſyria invaded the Land of Iſrael, the drunkards were trod under feet like mire in the ſtreets. Iſa. 28.2, 3. Behold the Lord hath a mighty and ſtrong one, &c. The crown of pride, the drunkards of Ephraim ſhall be trod under foot.

§. Drunkards oft times dye in the act of ſin.

VI. Drunkenneſs appears to be a great ſin, becauſe oft times it is puniſhed with ſudden death, and ſometimes drunkards are cut off in the very act of ſin; They are very frequently cut off, ſuddenly and unexpectedly. Nah. 1.10. While they are drunken as drunkards, they ſhall be devoured as ſtubble fully dry. Stubble that is fully dry is conſumed in a moment, ſo are many drunkards cut off ſuddenly, when they have no thoughts, no expectations of death. Luk. 12.45, 46. If that ſervant ſhall begin to eat and drink, and to be drunken. The Lord of that Servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him aſunder, and appoint him his portion with the unbelievers. We ſee here the wofull condition of drunkards, p. 30both in their death and after their death. Their death is oft times ſudden and unexpected, they have not a day, not an hours warning; Their Lord comes in a day that they did not look for him, and in an hour that they were not aware of, and ſhall cut them in ſunder, that is, ſeperate their ſouls from their bodies by death, and after death give them their portion with unbelievers, that is, in the Lake that burns with Fire and Brimſtone. Rev. 21.8. Drunkards are oſt times cut off in the very act of ſin, which is a dreadfull token of Gods diſpleaſure, when he will not vouchſafe a ſinner ſpace for Repentance, but cuts him off in the very act of ſin. Elah a King, a King in iſrael, was cut off in the very act of ſin, while he was drinking himſelf drunk in his Stewards houſe. 1 King. 16.9, 10. His ſervant Zimri conſpired againſt him as he was in Tirzah, drinking himſelf drunk in the houſe of Arza, Steward of his houſe in Tirzah; And Zimri went in, and ſmote him, and killed him. This is recorded to the terrors of all drunkards in all Ages, to the end of the World. As Chriſt ſaid to deterr us from looking back, remember Lots wife: So may I ſay to deter you from drunkenneſs; Remember Elah, who was killed whilſt he was drinking himſelf drunk; And if God did not ſpare a King in Iſrael, take heed leaſt he do not ſpare you. Beſides Elah's example, Amnon one of David's Sons was killed whilſt his heart was merry p. 31with wine. 2 Sam. 13.28. When Belſhazzar had been drinking wine with a thouſand of his Lords in the day time, he was ſlain in the night. Dan. 5.1, 30. Belſhazzar the King made a great feaſt to a Thouſand of his Lords, and drank wine before the Thouſand—In that night was Belſhazzar the King of the Caldeans ſlain. Beſides theſe examples we have known or heard of ſeveral others, ſome that have dyed dead drunk, and never came to life again, others that have fallen off their horſes in their drunkenneſs, and broke their necks, others that have fallen into the water and been drowned, and others cut off by other means.

§. It unfits a man for the ſervice of God, and his Generation, and for Death and Judgment.

VII. Drunkenneſs makes a man unfit for any good work, unfit for the ſervice of God and Men, unfit for Death and Judgment; It makes a man unfit for Prayer, and all other Religious Duties. 1 Pet. 4.7. The end of all things is at hand, be ye therefore ſober, and watch unto Prayer. No men are fit for Prayer but ſober men; It is probable Nadab and Abihu had diſtempered themſelves with wine or ſtrong drink, when they preſumed to offer up ſtrange fire, and fire went out from the Lord, and devoured them, for immediately p. 32after the relation of their ſin and puniſhment, there is a ſtrict charge given to Aaron and his Sons, that they ſhould not drink wine or ſtrong drink when they went into the Tabernacle of the Congregation upon pain of death, that they might be fit for their employment. Lev. 10.8, 9, 10, 11. It alſo unfits a man for the ſervice of his Generation, eſpecially for a place of publick truſt. Many Armies have been ruined, Towns and Kingdoms loſt by the drunkenneſs of the Commanders. A ſmall Army of the Iſraelites, not exceeding 7000, ſetting upon the Syrians, when Benhadad their King was drinking himſelf drunk with his Confederates, put the Syrians to flight, and ſlew them with a great ſlaughter, although beſides his own great army, he had Thirty and Two Kings that came to his aſſiſtance. 1 King. 20.16, 17, 20. And as this ſin renders us unfit for the ſervice of God and Men, ſo alſo it makes us unfit for the day of death and judgment. Luk. 21.34. And take heed to your ſelves, leaſt at any time your hearts be overcharged with ſurfetting and drunkenneſs, and the cares of this life, and ſo that day come upon you unawares.

§. It will exclude a man out of Heaven.

VIII. Drunkenneſs is ſuch an odious ſin, that the Lord hath told us expreſly that he will not admit any drunkards into the Kingdom p. 33of Heaven. 1 Cor. 6.9, 10. Know y not that the unrighteous ſhall not inherit the Kingdom of God? Be not deceived, Neither Fornicators—nor Drunkards— ſhall inherit the Kingdom of God. If a man be a drunkard, and think to go to Heaven when he dyeth, he deceiveth his own Soul. Drunkenneſs is a manifeſt work of the fleſh, and the Scripture tells us plainly, that they that live in drunkenneſs and ſuch like ſins ſhall not inherit the Kingdom of God. Gal. 5.19, 20, 21. Now the works of the fleſh are manifeſt, which are theſe; Adultery, Fornication, Ʋncleanneſs, Laſciviousneſs— Drunkenneſs, Revellings, and ſuch like, of 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. Drunkards may know their doom before they come to the judgment ſeat of Chriſt, I tell you before— that is, before the day of judgment come, before the ſentence be paſt upon you, that they which do ſuch things ſhall not inherit the Kingdom of God. The Apoſtle knew drunkards were dull of hearing, and ſlow of heart to believe, and therefore he tells them over and over, that they ſhall not inherit the Kingdom of God; and what folly and madneſs is this to part with a Kingdom, an Everlaſting Kingdom, the Kingdom of Heaven for a pot of drink, or a cup of wine. It was a fooliſh act in Eſau, and argued him to be a prophane man; to ſell his Birth-right p. 34for a morſel of meat. Heb. 12.16. Leaſt there be any fornicator or prophane perſon, as Eſau, who for one morſel of meat ſold his birth-right. Drunkards are guilty of worſe prophaneneſs than Eſau, for they part with a better bleſſing than a Birth-right, namely with the Kingdom of Heaven, for a pot of drink or a cup of wine, which doth them no good, but much hurt. It is not drinking wine or ſtrong drink, but exceſs of drinking excludes us from the Kingdom of Heaven, and exceſs of wine doth a man no good, but much hurt.

§. It is a damnable ſin

IX. Drunkenneſs is a damnable ſin, a ſin for which men ſhall be condemned to the torments of Hell for ever. The drunkard ſhall be cut aſunder, and have his portion appointed with unbelievers. Luk. 12.45, 46. If that ſervant ſhall begin to eat and drink, and be drunken, the Lord of that ſervant will cut him aſunder, and will appoint him his portion with the unbelievers. But what is it to have our portion appointed with the unbelievers? It is to be damned, and to be caſt into the Lake that burneth with Fire and Brimſtone. Mark 16.16. He that believeth not ſhall be damned. Rev. 21.8. The unbelieving ſhall have their part in the Lake which burneth with Fire and Brimſtone. Hell is full of drunkards. Iſa. 5.11, 14. Wo unto them that riſe up early in the p. 35morning, that they may follow ſtrong drink, that continue untill night, till wine enflame them. Therefore Hell hath enlarged her ſelf, and opened her mouth without meaſure, and their glory, and their multitude, and their pomp, and he that rejoyceth ſhall deſcend into it. There is ſcarce any ſin fills Hell like drunkenneſs, following of wine and ſtrong drink ſends great multitudes to Hell. The glory, and pomp, and jollity of drunkards, ſhall be no ſecurity to drunkards to keep them from the bottomleſs pit. The drunken Gentleman and drunken Prince, notwithſtanding all his bravery, ſhall deſcend into Hell as well as the drunken beggar. They that enflame themſelves with wine and ſtrong drink, ſhall be tormented in flames of fire for ever; And then they that drunk wine in bowls, and filled themſelves with ſtrong drink, ſhall not with all their entreaties get ſo much as one drop of water to cool their tongues.

§. It is a bewitching ſin, very hardly left by thoſe that are addicted to it.

X. Drunkenneſs is an enticing, bewitching ſin, which is very hardly left by thoſe that are addicted to it. Neither the word nor rod of God prevaileth with men to leave this ſin, but they go on ſinning againſt light, ſinning againſt the counſels and reproofs, and tears of friends, againſt the checks of their own Conſciences, p. 36though the Lord afflict them in their bodies, eſtates, good names, yet ſtill they perſevere in this ſin. Though when upon ſick beds they are under terrors of Conſcience, and feel as it were ſome flaſhes of Hell Fire, and make great vows, and ſolemn proteſtations, that if God will ſpare their lives, and raiſe them up again, they will leave off their drunkenneſs, yet when they are reſtored to health, they return to their old courſes again. Prov. 23.35. They have ſtricken me, ſhalt thou ſay, and I was not ſick, they have beaten me, and I felt it not; VVhen ſhall I awake? I will ſeek it yet again. Solomon ſpeaks here of drunkards who are not diſheartned by all the difficulties, and troubles, and blows that they meet with in following after ſtrong drink, but reſolve to ſeek yet again, and to perſiſt in their diſſolute courſes. Drunkards are wont to encourage themſelves, and one another to perſiſt in their drunken courſes, under all diſcouragements. Iſa. 56.12. Come ye, ſay they, I will fetch wine, and we will fill our ſelves with ſtrong drink, and to morrow ſhall be as this day, and much more aboundant. In ſtead of deſiſting, they grow more reſolved in their way; And the reaſon why this ſin is hardly left, and ſo few recovered from it, may be partly from the ſtrength this ſinfull habit gets in the ſoul, by the many repeated acts of this ſin, and alſo from the pleaſingneſs of this ſin to corrupt nature, for the more pleaſing any ſin is, the p. 37more hardly it is left, and chiefly from the juſt and righteous judgment of God, who giveth up men, who go on ſinning againſt light, unto their own hearts luſts, ſaying to them, he that is filthy, let him be filthy ſtill. Drunkenneſs is called by ſome, vitium maximae adhaerentiae, a ſin that ſticks cloſer and faſter to a man than any other ſin.

Sect. 5. Several aggravations of the ſin of drunkenneſs.

We have ſeen the greatneſs of this ſin of drunkenneſs, now let us conſider the aggravations of this ſin; It is worſe in ſome men than others, and worſe at ſometimes than others.

§. It is worſe in Magiſtrates than in other perſons.

I. It is a great ſin for any man to be overcome with drink, but 'tis worſe for Magiſtrates than for other perſons. The greater and more eminent the perſon is that commits the offence, the more heinous is the offence.

Omne animi vitium tanto conſpectius in ſe

Crimen habet, quanto major, qui peccat, habetur.

The Scripture ſpeaks of it as an odious ſin in Kings and Princes, that are Rulers over others, to be addicted to this ſin of drunkenneſs. p. 38Prov. 31.4. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes ſtrong drink. It is not the uſe, but the exceſs of wine and ſtrong drink that is forbidden to Kings and Princes; And there may be ſeveral reaſons why Magiſtrates ſhould above others, avoid this ſin of drunkenneſs.

1. They are God's Vicegerents on earth, they are in the place, and in the ſtead of God among men. Exod. 4.10. Thou ſhalt be to him inſtead of God. They that are Rulers and Judges do not, or at leaſt ought not to rule and judge for themſelves, but for the Lord. 2 Chron. 19.6. And he ſaid to the Judges, take heed what ye do, for ye judge not for man, but for the Lord. And what a diſhonour is it to the Holy and Bleſſed God, that his Vicegerents, that they that rule and judge … ſtead on earth, ſhould be tainted and … with ſuch a beaſtly ſin as drunkenneſs?

2. When Magiſtrates are pious, prudent, ſober and temperate, they are bleſſin… … the places over which God hath ſet the … but when they are like children, and can't govern themſelves, but eat and drink unſeaſonably and exceſſively, they bring wo and miſery not only on themſelves, but on others alſo, even on the whole Land where they live. Eccl. 10.17. Wo to thee O Land, when thy King is a child, and thy Princes eat in the morning! Bleſſed art thou O Land when thy King is the Son of Nobles, and thy Princes eat p. 39in due ſeaſon, for ſtrength and not for drunkenneſs.

3. When Magiſtrates are given to exceſs of wine or ſtrong drink, it unfits them for their employments, it makes them forget God, and the duty of their places, and to pervert judgment. Prov. 31.4, 5. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor Princes ſtrong drink, least they drink and forget the law, and pervert the judgment of any of the afflicted. And thoſe Magiſtrates do wickedly, and are altogether unlike God, that through careleſneſs, or taking bribes, or affection, or any other account pervert judgment. Job 34.12. Yea ſurely God will not do wickedly, neither will the Almighty pervert judgment. It is the opinion of all men that they deſerve the curſe of God, who pervert judgment, though in the cauſe of the meaneſt perſons, ſuch as ſtrangers, widdows and fatherleſs. Deut. 27.19. Curſed be he that perverteth the judgment of the ſtranger, fatherleſs and widdow, and all the people ſhall ſay Amen.

4. The Magiſtrates example hath a great influence on the people. When Rulers are juſt, and holy, and temperate, that will encline the people to the love and practice of Juſtice, Temperance and Holineſs. When Criſpus the chief Ruler of the Synagogue believed, many of the Corinthians embraced the faith of Chriſt. Act. 18.8. And Criſpus the p. 40chief Ruler of the Synagogue believed on the Lord with all his houſe, and many of the Corinthians hearing believed, and were baptized. While Joſhua ruled Iſrael, who was a pious perſon that ſerved the Lord, Iſrael ſerved the Lord alſo. Joſh. 24, 15, 31. As for me and my houſe we will ſerve the Lord; And Iſrael ſerved the Lord all the days of Joſhua. Manaſſah's evil example made Judah and Jeruſalem to ſin at an high rate, and to do worſe than the Heathen. 2 Chron. 33.2, 5.

5. Magiſtrates diſhonour themſelves exceedingly in the ſight of the people, by exceſs of wine, and render themſelves contemptible, by giving themſelves over to vicious courſes. Hab. 2.15, 16. Wo to him that giveth his neighbour drink, and maketh him drunken, that thou mayeſt look on his nakedneſs. Thou art filled with ſhame for glory, drink thou alſo, and let thy foreskin be uncovered, the cup of the Lords Right-hand ſhall be on thee, and ſhamefull ſpewing ſhall be on thy glory. The Babylonians were much addicted to the ſin of drunkenneſs, for which as well as for other ſins, the Lord denounceth Gods judgments againſt them, becauſe they were given to drinking themſelves, and would make others drunk alſo, and among other puniſhments which they ſhould receive from the Lord for this ſin, this was one, that they ſhould be filled with ſhame inſtead of Glory. Thou art filled with ſhame for Glory— and ſhamefull p. 41ſpewing ſhall be on thy glory. They that underſtand this place Metaphorically, grant that it may have a litteral ſenſe to this effect. Poteſt hoc ad Regem Babylonium referri quod vomet ipſe, cum magno dedecore, quod ante intemperanter hauſerat. They are Calvin's words upon the place; This may have reference to the King of Babylon, that he ſhould vomit with great ſhame, what he had drunk in an exceſſive manner. Though men be advanced to never ſuch dignity and glory, yet if they be given to exceſs of wine, if they will drink till they ſpew, if they will drink till they loſe their underſtandings, this ſtains their glory, their drunkenneſs is a greater ſhame to them than their promotion to places of Government is a glory to them.

§. It is worſe in Miniſters than in any other men.

II. Drunkenneſs is a worſe ſin in a Miniſter of the Goſpel, who ſhould be a pattern as well as a preacher of Righteouſneſs, than in any other man. Under the Moſaical Law the Prieſts were forbidden to drink wine or ſtrong drink upon pain of death, when they were to go into the Tabernacle of the Congregation. Lev. 10.8, 9. And the Lord ſpake unto Aaron, ſaying, do not drink wine nor ſtrong drink, thou, nor thy Sons which thee, when ye go into the Tabernacle of the Congregation, leaſt ye dye, it p. 42ſhall be a ſtatute for ever, throughout your Generations. And the reaſon of this ſtrict prohibition of wine and ſtrong drink to the Prieſts when they were to attend the ſervice of the Lord, is added. ver. 10.11. And that ye may put difference between holy and unholy, and between clean and unclean, and that ye may teach the children of Iſrael all the Statutes which the Lord hath ſpoken to them, by the hand of Moſes. The prohibition of the Prieſts drinking wine when they were to attend the ſervice of the Lord, is renewed by Ezekiel. Ezek. 44.21. Neither ſhall any Prieſt drink wine when they enter into the Inner Court. And as under the Law there was a ſtrict charge given to the Prieſts, not to drink wine or ſtrong drink when they were to be employed in ſerving the Lord, and teaching the people, ſo it is required of all Miniſters under the Goſpel, that they be ſober, and not given to wine. 1 Tim. 3.2, 3. A Biſhop muſt be blameleſs — vigilant, ſober— not given to wine. Tit. 1.5. For a Biſhop must be blameleſs as the Steward of God,—not given to wine— What the Apoſtle ſaith in his Epiſtle to Timothy and Titus concerning the qualifications of a Biſhop, concerneth all the Miniſters of the Goſpel, which are called to preach God's Holy word, and take the care and overſight of mens ſouls, and it is twice mentioned concerning them, that they muſt not be given to wine. The uſe of wine is not wholly forbidden to the Miniſters of the Goſpel, p. 43for ſuch as have weak ſtomachs may lawfully make uſe of this good creature of God, but then it muſt be with very much moderation. Timothy an Evangeliſt was allowed by the Apoſtle the uſe of wine, but it was in a ſmall meaſure, and ſparingly, ſo far as his weak ſtomach had need of it. 1 Tim. 5.23. Drink no longer water, but uſe a little wine for thy stomach's ſake, and thine often infirmities. That drunkenneſs and other ſcandalous ſins, are far worſe in Miniſters of the Goſpel, than in any other men, will appear ſeveral ways.

1. Miniſters of the Goſpel are under greater obligations to Holyneſs than other men. They are to be the light of the World, and the ſalt of Earth. Mat. 5.13, 14. Ye are the ſalt of the earth— ye are the light of the world. They are Chriſts Ambaſſadors. 2 Cor. 5.20: And Gods Stewards. 1 Cor. 4.1. And what a diſhonour is it to God to have a drunken Steward, a drunken Ambaſſadour! They are ſtiled Angels; Rev. 2.1. And what an uncomely ſight is it to ſee one whoſe office and dignity reſembles him to an Angel, by his drunken and ſottiſh practices to make himſelf like a beaſt. Miniſters of the Goſpel ought to be examples and patterns of Holyneſs to ſuch as believe in Chriſt. 1 Tim. 4, 12. Be thou an example of the believers, in word, in converſation, in charity, in ſpirit, in faith, in purity. Tit. 2.7. In all things ſhewing thy ſelf a pattern of good works. And for a man that is p. 44to be an example of holineſs to believers to be given to drunkenneſs, which civil men, which ſober Heathens deteſt, and which makes a man worſe than a beaſt is a moſt abominable ſin.

2. The evil example of Miniſters of the Goſpel will draw multitudes to that which is evil. If Miniſters frequent Taverns, and drink to exceſs, their example will encourage and embolden their neighbours to follow wine and ſtrong drink, a prophane Miniſter makes a prophane people. Jer. 23.15. From the Prophets of Jeruſalem is prophaneneſs gone forth into all the Land. See alſo ver. 10.11. The Land is full of adulterers— For both the Prophet and the Prieſt are prophane. When thoſe that are teachers of others depart from the ways of God, their example makes many to ſtumble. Mal. 2.7, 8. The Prieſts lips ſhould preſerve knowledge— But ye have departed out of the way, ye have cauſed many to ſtumble at the law.

3. The ſame Sacrifice under the Law was required for the ſin of the Prieſt, which was required for the ſin of the whole Congregation; As we may ſee, Lev. 4.3, 13.14. When the Prieſt ſinned he was to bring a young Bullock for a ſin offering, and this was the ſame offering which was appointed for the ſin of the whole Congregation. ver. 13.14. Whereas for the ſin of the Ruler, there was but a kid of the goats, a male without blemiſh. ver. 22.23. And for the ſin of any of p. 45the common people a kid of the goats, a female without blemiſh, which is of leſs value than the male. ver. 27.28. From this difference of the Sacrifices, there being leſs appointed for the common people, than for the Ruler, and leſs for the Ruler than for the Prieſt, we may learn that the ſins of Rulers are greater than the ſins of the common people, and the ſins of Miniſters are greater than the ſins of Rulers, and greater than the ſins of the common people, they may be counted equal of the ſins of a whole Congregation.

4. When ſuch as are preachers of God's word, are drunkards, or given to any other ſcandalous ſins, they bring themſelves, and their office, and the worſhip and ſervice of God into contempt among the people. Iſa. 43.27, 28. Thy teachers have tranſgreſſed againſt me, therefore I have prophaned the Princes of the Sanctuary, and have given Jacob to the curſe, and Iſrael to reproaches. When Miniſters of Gods word do not keep Gods ways, the Lord makes them baſe and contemptible among the people. Mal. 2.9. Therefore have I made you contemptible and baſe before all the people, according as ye have not kept my ways. This is ſpoken of the Prieſts, as we may ſee, ver. 1.7, 8. When they proved vicious they brought their perſons and office into contempt among the people. It was the Apoſtles care to magnifie his office, Rom. 11.13. I magnifie mine office. and to walk circumſpectly p. 46in all things, that his Miniſtry might not ſuffer any blame. 2 Cor. 6.3. Giving no offence in any thing, that the Miniſtry be not blamed. Yea they that are prophane Miniſters, do not only bring their perſons and office into contempt, but make the worſhip and ſervice of the Lord to be abhorred, and that is a mighty ſin for Miniſters by their evil converſations, to give occaſion to any men to abhor the ſervice of the Lord. 1 Sam. 2.17. Wherefore the ſin of the young men was very great before the Lord, for men abhorred the offering of the Lord.

5. When ſuch as are preachers of God's word, prove drunkards, or live in any other ſcandalous ſins, though they ſhould be inſtrumental to ſave others, they themſelves ſhall be ſhut out of the Kingdom of Heaven. Mat. 7.22, 23. Many will ſay unto me at that day, Lord, Lord, have we not propheſied in thy name, and in thy name have caſt out devils, and in thy name done many wonderfull works; And then will I profeſs unto them, I never knew you, depart from me ye that work iniquity. And what a ſad condition is this, to caſt devils out of others, and yet we our ſelves to be caſt into the bottomleſs pit, to abide with the devil for ever. It was the Apoſtles care to be temperate in all things, and keep under his body, leaſt while he endeavoured to ſave others ſouls, he ſhould loſe his own. 1 Cor. 9.25, 26, 27. Everyone that ſtriveth for the maſtery, is temperate p. 47in all things— I therefore ſo run— I keep under my body, and bring it into ſubjection, leaſt that by any means, when I have preached to others, I my ſelf ſhould become a caſt-away.

6. Drunkenneſs is ſuch an odious ſin in Miniſters of the Goſpel, that it hath been by ſeveral councells deemed ſcandalous in Miniſters to frequent Taverns, and divers Canons have been at ſeveral councels, made againſt this ſcandalous practiſe of Miniſters being frequently at Taverns.

§. It is worſe in knowing men, that make a a profeſſion of Religion, than in ignorant and prophane men.

III. Drunkenneſs is worſe in knowing men, and ſuch as make a profeſſion of Religion, than it is in ignorant and prophane perſons. Iſa. 28.1. Wo to the Crown of Pride, to the drunkards of Ephraim. Ephraim was a Tribe in Iſrael, and the Iſraelites were a knowing people. Deut. 4.6. Surely this great Nation is a wiſe and underſtanding people. The Iſraelites worſhipped the true God, and profeſſed themſelves to be the people of God, they enjoyed the means of grace, and therefore a drunkard of Ephraim was in a worſe condition then a drunkard of Moab or Egypt. A drunken Iſraelite was worſe than a drunken Heathen; That it is far worſe for men of knowledge, and eminent for profeſſion of p. 48Religion, to be addicted to this ſin of drunkenneſs, than ignorant and prophane men, may be made out ſeveral ways. As,

1. When men of knowledge, and profeſſors of Religion, will frequent Taverns, and ſet tipling at Ale-houſes, till they are enflamed with ſtrong drink, their example will embolden ignorant and young perſons to do as they do, and may ruin them for ever. What the Apoſtle ſaith of knowing perſons ſitting and eating in the Idols Temple. 1 Cor. 8.10, 11. If any man ſee thee, which haſt knowledge, ſit at meat in the Idols Temple, ſhall not the Conſcience of him that is weak, be emboldned to eat thoſe things which are offered to Idols? And through thy knowledge ſhall thy weaker brother periſh, for whom Chriſt dyed. The ſame may I ſay of ſitting at Taverns and Alehouſes; If any man ſee thee which haſt knowledge, ſit and drink, and tipple at a Tavern or an Ale-houſe, ſhall not he that is weak be emboldned to follow thy example, and through thy knowledge thy weak brother may periſh Eternally. What is ſaid of Achan, Joſh. 22.20. That man periſhed not alone in his iniquity. The ſame may be ſaid of men of knowledge, they periſh not alone in their iniquities, their example draweth multitudes to ſin and deſtruction with them.

2. The miſcarriages of men of knowledge, and profeſſors of Religion, cauſe the name and Goſpel of God to be blaſphemed. Rom. p. 492.17, 23, 24. Behold, thou art called a Jew, and reſteſt in the Law, and makeſt thy boast of God, and knoweſt his will— Thou that makeſt thy boaſt of the Law, through breaking the Law, diſhonoureſt thou God? For the name of God is blaſphemed among the Gentiles through you. When ſuch as are called and accounted the people of God, and know his will, do break God's Laws, this cauſeth God's name to be diſhonoured and blaſphemed. VVhen David who had a great name for Religion, fell into ſcandalous ſins, his fall gave great occaſion to the enemies of the Lord to blaſpheme his name. 2 Sam. 12.14. Becauſe by this deed thou haſt given great occaſion to the enemies of the Lord to blaſpheme, the child alſo that is born unto thee ſhall ſurely dye. As the Philiſtines rejoyced and triumphed when they heard that Saul and his mighty men fell in the battel. 2 Sam. 1.19, 20. The beauty of Iſrael is ſlain upon thy high places, now are the mighty fallen; Tell it not in Gath, publiſh it not in the ſtreets of Askelon, leaſt the daughters of the Philiſtines rejoyce, leaſt the daughters of the uncircumciſed triumph. So do prophane men rejoyce and triumph when they hear of any perſons eminent for profeſſion of Religion, that fall into any ſcandalous ſins; As the Heathen ſpoke ſcoffingly of the children of Iſrael, when they went into captivity. Ezek. 36.20. Theſe are the people of the Lord, and are gone forth out of his Land. So are p. 50prophane men ready to ſay when they ſee profeſſors of Religion overcome with wine or ſtrong drink; Theſe are the people of the Lord, and yet they will drink and tipple, and be drunk as well as other men, and thereupon make a ſcoff at Religion, and think by reaſon of ſome mens miſcarriages, that all Religion is nothing elſe but hypocriſie.

3. Sins againſt knowledge are far greater than ſins of ignorance. A ſin committed againſt knowledge is ſo great, that a ſin of ignorance is as it were no ſin compared with it. Joh. 9.41. Jeſus ſaith unto them, if ye were blind, ye ſhould have no ſin, but now ye ſay we ſee, therefore your ſin remaineth. Joh. 15.22. If I had not come and ſpoken unto them, they had not had ſin, but now they have no cloak for their ſin. They had not had ſin, that is, not to be underſtood abſolutely, for all men have ſinned. Heathens that never heard of the Goſpel, as well as other men, Rom. 3.23. but it is to be underſtood comparatively, their ſin is ſo great being committed againſt knowledge, againſt the light of my Goſpel, that their ſin had been none at all, compared with their ſin, as it is now aggravated by being committed againſt light; Yet ſins of ignorance are of that heinous nature that they are not explated but by the blood of Chriſt; For there were Offerings and Sacrifices for ſins of ignorance under the Law, as we may ſee, Lev, 4.2, 3, 13, 14, 22, 23, 27, 28. Which did type p. 51out the expiation of our ſins by Chriſts offering up himſelf a Sacrifice for us. Heb. 9.26. Eph. 5.2. And it is ſaid expreſly. Heb. 9.22. VVithout ſhedding of blood is no remiſſion. And if ſins of ignorance be not expiated but by the blood of Chriſt, and would have procured our being caſt into Hell torments for ever, what heinous ſins, are ſins againſt knowledge, ſeeing ſins of ignorance are as no ſins, compared with ſins againſt light.

4. Such as ſin againſt knowledge, and under a profeſſion of Religion, ſhall have far greater puniſhment in the other VVorld than ignorant perſons. Luk. 12.47. That ſervant which knew his Lords will, and prepared not himſelf, neither did according to his will, ſhall be beaten with many ſtripes. The Phariſees who were knowing perſons, being given to oppreſſion and other ſins, and covering their ſins with a profeſſion of Religion, our Lord Jeſus Chriſt ſaith to them, Matth. 23.14. Therefore ye ſhall receive the greater damnation. And as ſuch as ſin againſt light, and ſin under a profeſſion of Religion, ſhall receive greater damnation in the other World, ſo they oft times are puniſhed ſooner and more ſeverely in this World than other men. Amos 3.2. You only have I known of all the families of the earth, therefore I will puniſh you for all your iniquities. Ezek. 9.6. Slay utterly old and young— and begin at my Sanctuary. VVhen God ſends forth his judgments, he uſually begins p. 52at his Sanctuary. Attending upon God's Ordinances, will be ſo far from ſecuring impenitent ſinners from God's judgments, that it will haſten their ruine.

§. Drunkenneſs is worſe in women than in men.

IV. It is a greater ſhame to ſee a drunken woman, than a drunken man. A drunken woman was in old times accounted a daughter of Belial. 1 Sam. 1.13, 14, 15, 16. Eli thought ſhe had been drunken, and Eli ſaid unto her, how long wilt thou be drunken? put away thy wine from thee! And Hannah anſwered and ſaid, no my Lord! I am a woman of a ſorrowfull Spirit, I have drunk neither wine nor ſtrong drink— Count not thine hand-maid for a daughter of Belial— Hannah's anſwer to Eli, implyeth that drunken women were counted daughters of Belial. But what is it to be a daughter of Belial.

A. The worſt ſort of men and women in Scripture, are called Sons and Daughters of Belial; As we may ſee, 1 Sam. 2.12, 17, 22. Judg. 19.22, 23, 24. Deut. 13.13. A daughter of Belial is rendred by ſome, a very child of the devil, as Willet obſerves on the place; This word Belial in ſome places ſignifieth the Devil. As, 2 Cor. 6.15. What concord hath Chriſt with Belial. Peter Martyr in his Comment on theſe words of Hannah, p. 53Count not thine hand-maid a daughter of Belial, hath this paſſage; Turpis eſt profecto in viro quovis ebrietas, at in Muliere multo est faedior, maxime in Levitae uxore. Verily drunkenneſs is a filthy ſin in any man, but it is much more filthy in a woman than in a man, and moſt of all in a Miniſters VVife. Chryſoſtom hath a paſſage to this effect; Ebria muliere nihil turpius; Nothing is more filthy than a drunken woman; And the Son of Syrach ſpeaking of a drunken woman ſaith. Eccl. 26.8. A drunken woman, and a gadder abroad cauſeth great anger, and ſhe will not cover her own ſhame. Shame-faceneſs and Sobriety are an ornament to a man, and the Apoſtle requireth of all women that they ſhould be thus adorned. 1 Tim. 2.9. In like manner alſo, that women adorn themſelves in modeſt apparel, with ſhamefac'dneſs and ſobriety. If ſhamefac'dneſs and ſobriety be an ornament to a woman, then impudence and intemperance are a diſgrace to her. Mr. Harris calls a drunken woman, a ſwine with a womans face.

§. It is an aggravation of this ſin, when a man perſiſts in it under much means uſed to reclaim him.

V. It is an aggravation of the ſin of drunkenneſs, when a man perſiſts in it, after much means uſed by God and Men to reclaim him. As,

p. 541. VVhen a man hath been inſtructed and taught out of Gods word, and knows in his own Conſcience that drunkenneſs is an horrible ſin, and yet will not leave it off, this doth greatly aggravate his ſin. For it greatly heightens any ſin, when a man is clearly convinced of the evil of it, and his Conſcience as it were flyeth in his face, when he is about the commiſſion of it, and yet he will not deſiſt from it. Hoſ. 7.10. And the pride of Iſrael teſtifieth to his face, and they do not return to the Lord their God, nor ſeek him for all this.

2. VVhen a man hath met with various afflictions in his body or eſtate, or his employments, or his relations, and his Conſcience tells him, it is for his drunkenneſs, and yet will not turn from his ſin, this doth encreaſe his guilt, to perſiſt in his ſin, under his afflictions. Amos. 4.9. I have ſmitten you—yet ye have not returned unto me ſaith the Lord. The Prophet reckons up the ſeveral afflictions that God had ſent upon the Iſraelites, ver. 9. to the 12. As Famine, Drought, Blaſting, Peſtilence, Sword, Fire, and under all layeth this to their charge, yet ye have not returned unto me, intimating that the more afflictions they had been under, the more provoking their ſin was, that they ſhould ſtill perſiſt therein. A ſore deſtruction is threatned againſt thoſe that perſiſt in their ſins, under the correcting hand of God. Jer. 5.3, 6. Thou haſt ſtricken them, but they have not grieved, p. 55thou haſt conſumed them, but they received no correction, they have made their faces harder than a Rock, they have refuſed to return—Wherefore a Lyon out of the Forreſt ſhall ſlay them, and a Wolf of the Evenings ſhall ſpoyl them, a Leopard ſhall watch over their Cities, every one that goeth out thence ſhall be torn in peices. That is, becauſe they continued impenitent under Gods judgments, they ſhould be torn in peices by their enemies, that ſhould be as fierce, and as ſtrong as Lyons, as cruel and mercyleſs as Wolves, as vigilant and ſwift as Leopards.

3. VVhen a man hath been often reproved for his drunkenneſs or other ſins by his Friends and Relations, or by God's Miniſters, or by his own Conſcience, or by remarkable and ſtartling providences of God, that have fallen out either while or ſoon after he hath been indulging himſelf in his luſts, and yet perſeveres in his ſinfull courſes, this doth greatly aggravate his ſin, and ripen him for deſtruction. Prov. 29.1. He that being often reproved, hardneth his neck, ſhall ſuddenly be deſtroyed, and that without remedy.

4. VVhen a man hath received eminent mercies, and ſignal deliverances from God, and yet goes on in this ſin of drunkenneſs, or any other ſin, this encreaſeth his guilt, and greatly provoketh God to anger againſt him. Ezra 9.13, 14. After all this is come upon us for our evil deeds, and thou haſt given us ſuch a p. 56deliverance as this— Should we again break thy Commandments, wouldſt thou not be angry with us, till thou hadſt conſumed us. VVhen the Jews had received a wonderfull deliverance at the Red Sea, and yet ſinned againſt God, this was an high provocation. Pſal. 106.7. Our fathers provoked him at the Sea, even at the Red Sea.

§. It is an aggravation of this ſin, to perſiſt in it againſt vows and promiſes of reſormation.

VI. It is an aggravation of the ſin of drunkenneſs, or of any other ſin, when a man hath made many vows and promiſes either on a ſick bed, or being in danger of his life at Sea, or in any other diſtreſs, that if God would ſpare his life, and deliver him out of his diſtreſs, he would leave off his ſins, and become a new man, and yet perſiſts in his evil courſes, this is a great provocation, and doth exceedingly aggravate his ſin. Jer. 2.20, 22. Thou ſaidſt I will not tranſgreſs, when upon every high hill, and under every green tree, thou wandereſt playing the harlot, — For though thou waſh thee with Nitre, and take thee much Soap, yet thine iniquity is marked before me ſaith the Lord God. Such as make fair promiſes of reformation, and yet upon every temptation and occaſion are ready to return to their ſins again, their iniquity is marked before the p. 57Lord, and ſo marked, that no excuſes, nothing that they can do, nothing but the infinite mercy of God, and the merits of Chriſt, can take away their ſins. VVe had better not make any vows and promiſes unto God, than to vow, and not to perform our vows. Eccl. 5.4, 5. When thou voweſt a vow unto God, defer not to pay it, for he hath no pleaſure in fools, pay that which thou haſt vowed. Better it is that thou ſhouldſt not vow, than that thou ſhouldſt vow and not pay. To make promiſes of reformation, and not to perform them, is to flatter with God, and to tell God a lye. Pſal. 78.34, 36, 37. When he ſlew them, then they ſought him, and they returned and enquired early after God; Nevertheleſs they did flatter him with their mouth, and lyed unto him with their tongue; For their heart was not right with him, neither were they ſtedfaſt in his Covenant. It is a ſad thing to tell a lye unto men, but it is worſe to lye unto God. Ananias and Sapphira were both ſmitten with ſudden death, for lying unto God about the price of their Land. So many vows and promiſes as we make to God to break off our ſins, ſo many lyes we tell him, if we do not perform thoſe promiſes. And therefore they that have told God many lyes of this nature, may wonder at God's patience that he ſuffers them to live, and hath not long ſince caſt them into hell, when as he ſtruck Ananias and Sapphira dead for telling but one lye, and he hath ſaid, All lyars ſhall have their p. 58part in the Lake that burneth with fire and brimſtone. Rev. 21.8.

§. This ſin is aggravated from the times when it is committed, as if on Sabbath days, before or after the Lords Supper, when Gods Judgments are abroad.

VII. Drunkenneſs is a vile ſin at all times, yet 'tis worſe if committed at ſome times than others; As for inſtance.

1. It is worſe for a man to be drunk on a Sabbath day, than on other days; For the Sabbath day is to be employed in Holy and Religious Exerciſes. Exod. 20.8. Remember the Sabbath day to keep it Holy. And 'tis a double ſin to be drunk on the Sabbath day, for ſuch to their drunkenneſs add prophanation of the Sabbath.

2. It is worſe to be drunk when a man comes to the Lord's Table to partake of the Lord's Supper, or ſoon after a man hath been at this Holy Ordinance, then it is to be overcome with wine at other times. In the Church of Corinth, there were ſome that did preſume to come to the Lord's Table, when they were little better than drunk. 1 Cor. 11.21. But ſuch as are drunken a little before, or ſoon after they come to the Lord's Table, eat and drink unworthyly of that Holy Ordinance; And ſuch as eat and drink unworthyly at the Lord's Table, are guilty of a mighty great p. 59ſin, for they are guilty of the body and blood of Chriſt. 1 Cor. 11.27. Wherefore whoſoever ſhall eat this bread, and drink this cup of the Lord unworthily, ſhall be guilty of the body and blood of the Lord. That is,

(1.) He ſhall be deemed guilty of abuſing and trampling under foot the body and blood of Chriſt, and God ſhall deal with him as an abuſer of the body and blood of Chriſt.

(2.) He ſhall be eſteemed as a ſhedder of Chriſts Blood, and Crucifier of his Body, and God ſhall deal with him as with a Murderer of Chriſt. It is a great Crime to be guilty of the blood of an innocent man, but it is more to be guilty of the blood of Chriſt, than to be guilty of the blood of all the men in the World. And as drunkards commit a great ſin, ſo they bring great judgment on themſelves, by coming in their ſins to the Lords Table, for they eat and drink damnation to themſelves. ver. 29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himſelf.

3. It is worſe to be drunk in a day of common calamity, when Gods judgments hang over, or are come on the places where we live, than in a day of proſperity, for they that do ſo, deſpiſe the judgments of God. The Lord expects when he ſends his judgments upon us, that we ſhould break of our ſins, and learn Righteouſneſs. Iſa. 26.9. When thy judgments are in the earth, the inhabitants p. 60of the World will learn Righteouſneſs. There is a wo denounced againſt thoſe that are at eaſe, and are jovial, and give themſelves to drinking, and other pleaſures, when evil days are coming. Amos 6.1, 3, 5, 6. Wo to them that are at eaſe in Zion— ye that put far away the evil day— that chaunt to the ſound of the Viol,—that drink wine in bowls. Days of common calamity call for faſting and mourning, and inſtead of faſting and mourning at ſuch times, for a man to give over himſelf to riotous courſes, is a moſt provoking ſin, as we may ſee. Iſa. 22.5, 12, 13, 14. It is a day of trouble, and of treading down, and of perplexity by the Lord of Hoſts, in the valley of viſion— And in that day did the Lord God of Hoſts call to weeping and to mourning— And behold joy and gladneſs— Eating fleſh and drinking wine, let us eat and drink for to morrow we dye. And it was revealed in mine ears, by the Lord of Hoſts, ſurely this iniquity ſhall not be purged from you till ye dye, ſaith the Lord God of Hosts. It is a very dreadfull threatning, which is here denounced againſt thoſe, that in a day of common calamity give up themſelves to a voluptuous courſe of life, and will not leave off their riotous and drunken courſes; Surely this iniquity ſhall not be purged till ye dye, ſaith the Lord God of Hoſts. Here is God's word, and his oath (for that word ſurely is uſed to expreſs God's Oath. Heb. 6.13, 14.) to aſſure ſuch contemners of God's word p. 61and his judgments, that this iniquity ſhall not be purged till they dye— That is,

(1.) God will plague men all the days of their lives, for this ſin. And

(2.) Without Repentance will puniſh them to Eternity, for what ſins are not pardoned before we dye, ſhall never be forgiven.

§. It aggravates this ſin, to be eager and greedy of it.

VIII. The more eager and greedy men are of this ſin of drunkenneſs, or of any other ſin, the more heinous it is, for it ſhews a man to be come to a great degree of ſin, when he commits it with greedineſs. Eph. 4.19. Who being paſt feeling have given themſelves over unto laſciviouſneſs, to commit all uncleanneſs with greedineſs; And they commit this ſin with greedineſs.

1. Who riſe early to follow after ſtrong drink, and continue at it all day, ſuch are wofull drunkards, that will ſet from Morning to Night drinking and tipling at Taverns and Ale-houſes. Iſa. 5.11. Wo to them that riſe up early in the morning, that they may follow ſtrong drink, and continue till night, till wine inflame them.

2. They are greedy drunkards that uſe incentives to provoke their thirſt, that when they have a deſign to meet their Companions at a Tavern, will eat ſalt meats in the Morning, p. 62that they may drink the more freely and largely, contrary to that command of the Apoſtle. Rom. 13.14. Make not proviſion for the fleſh, to fullfill the luſts thereof.

3. They are greedy drunkards whoſe minds hanker after Taverns and Ale-houſes, when they are at their Callings, and do frequently leave their Callings to go to the Ale-houſe, without being called out by their idle Companions, only as they are enticed by their own hearts luſts. And ſuch alſo as can't walk the Streets, or travel on the Road, but they muſt call in, and have a pot or two, almoſt at every Ale-houſe, eſpecially if it have a name for vending good drink. As they were notorious Idolaters, who could not paſs by a mountain or a grove where there was an Idol, but they muſt bow themſelves, and ſhew reſpect to every Idol that came in their way. Jer. 3.6. She is gone up upon every high mountain, and under every green tree, and there hath played the Harlot. So they are notorious drunkards that can't paſs by any Tavern or Ale-houſe, but they muſt go in, and tipple there.

4. They are greedy drunkards that can never have enough, but drink till they are dead drunk, that they can't go nor ſpeak, but lye like dead men; And if Friends ſend for them, there is no getting them away, or the Maſter of the houſe would perſwade them to forbear drinking, they fall into a rage, and are like mad men; of ſuch it may be ſaid, what the p. 63Prophet ſpeaks. Iſa. 56.11. They are greedy dogs which cannot have enough.

5. They are greedy drunkards, who do not only go themſelves frequently to Taverns, but invite, and entice others to go along with them. Iſa. 56.11, 12. They are greedy dogs that cannot have enough— Come ye, ſay they, I will fetch wine, and we will fill our ſelves with ſtrong drink.

§. It is an aggravation of this ſin to boaſt, and glory of it.

IX. It is an aggravation of the ſin of drunkenneſs, or any other ſin, when a man will glory and boaſt either of being drunk himſelf, or making others drunk; All ſin is matter of ſhame and bluſhing. Jer. 3.25. We lye down in our ſhame, and our confuſion doth cover us, for we have ſinned againſt the Lord our God. Ezra 9.6. O my God, I am aſhamed, and bluſh to lift up my face to thee, my God: for our iniquities are encreaſed— And therefore they are impudent ſinners that will glory and boaſt of their ſins; God will confound thoſe that boaſt of their ſins. Pſal. 97.7. Confounded be all they that boaſt themſelves of Idols; And as boaſting of Idols, ſo boaſting of any other ſin will bring confuſion with it. Such as glory in thoſe evil courſes whereof they have cauſe to be aſhamed, their end will be deſtruction, not only in this life, but in the other World p. 64for ever. Phil. 3.19. VVhoſe end is deſtruction, whoſe God is their belly, whoſe glory is their ſhame.

§. It is an aggravation of this ſin, to continue long in it.

X. The ſin of drunkenneſs, and all other ſins are aggravated by long continuance in them. Jeruſalem's adultery was the greater, and more heinous, becauſe of its long continuance. Ezek. 23.43. I ſaid unto her that was old in adulteries— And the hatred of the Philiſtines againſt the Jews was the more diſpleaſing to God, becauſe they had hated the Jews a long time. Ezek. 25.15, 16. Becauſe the Philiſtines have dealt by revenge, and have taken vengeance with a deſpitefull heart, to deſtroy it for the old hatred; Therefore thus ſaith the Lord God, I will ſtretch out mine hand againſt the Philiſtines —When a man hath been diſobedient from his youth, this makes his diſobedience the greater ſin. Jer. 22.21. This hath been thy manner from thy youth, that thou obeyeſt not my voice. All impenitent ſinners are under the curſe of God, but more eſpecially the old ſinner. Iſa. 65.20. The ſinner being an hundred years old is accurſed.

p. 65Sect. 6. The pleas and excuſes of drunkards, whereby they would excuſe their ſin, anſwered and removed.

As it was with thoſe that were invited to the ſupper, and did not go; They all with one conſent began to make excuſe. Luk. 14.18. So it is with this Generation of men, they have all of them one excuſe or other, whereby they would excuſe, or at leaſt extenuate and leſſen this abominable ſin of drunkenneſs. I will inſtance in ſeveral excuſes, and ſhew how vain and frivolous they are.

§. Though men of good faſhion, and great parts, be addicted to this ſin, we muſt not follow their example.

Plea. 1. The greateſt wits, the able'ſt Scholars, and the beſt ſort of Gentlemen are uſually great drinkers: they are only a company of dull ſouls, pitifull ſneaking fellows, ſuch as affect ſingularity, that ſpeak againſt drunkenneſs, and will not go to Taverns, and drink as freely as other men, and therefore I can't believe this is ſuch an odious and abominable ſin, as you would repreſent it to be.

A. 1. There never were wiſer and better men in the World, than the Prophets and the Apoſtles, yet they all with one conſent declaim p. 66againſt this ſin of drunkenneſs, as a moſt odious abominable ſin, yea our Lord Jeſus Chriſt chargeth and commandeth us to take heed, leaſt at any time our hearts be overcharged with drunkenneſs. Luk. 21.34. And take heed unto your ſelves, leaſt at any time your hearts be overcharged with ſurfetting and drunkenneſs. John the Baptiſt was an eminent perſon for wiſdom and piety, our Lord Jeſus Chriſt gives this Character of him. Mat. 11.11. Verily I ſay unto you, among them that are born of women, there hath not riſen a greater than John the Baptiſt. He was not only highly eſteemed among men, but he was great in the ſight of God, and converted many Souls, and he never drunk any wine or ſtrong drink. Luk. 1.15, 16. He ſhall be great in the ſight of the Lord, and ſhall drink neither wine nor strong drink, and he ſhall be filled with the Holy Ghoſt, even from his Mothers Womb, and many of the children of Iſrael ſhall he turn to the Lord their God. And therefore to ſay none but dull ſouls, and ſneaking fellows, and ſuch as affect ſingularity, ſpeak againſt drunkenneſs, is a reproaching the Prophets and the Apoſtles, and the beſt men that ever lived, yea our Lord Jeſus Chriſt himſelf, for they all preached againſt, and abhorred the ſin of drunkenneſs.

2. To ſay that all generous Spirited men, and great wits are great drinkers, and that they that are not ſo, are a company of dull p. 67ſouls, and pityfull ſneaking fellows, is to reproach and condemn the generation of the righteous, as if they were the baſeſt fort of men, whereas they are the excellenteſt perſons that are upon the face of the earth. Pſal. 16.2, 3. My goodneſs extendeth not unto thee. but to the Saints that are in the earth, and to the excellent in whom is all my delight. Prov. 12.20. The righteous is more excellent than his neighbour. Thoſe ſober men whom drunkards call pityfull ſneaking fellows, ſhall lift up their heads with joy and boldneſs before Jeſus Chriſt at the day of judgment, when wine bibbers ſhall call to the Rocks and Mountains to fall on them, and to hide them from the face of him that ſitteth on the Throne, and from the wrath of the Lamb.

3. Though drunkards think themſelves the only wiſe men, and cry up their Companions as the only witty and brave men, yet in truth and reality they are very fools, and there is not one wiſe man amongſt them. Prov. 20.1. Wine is a mocker, and ſtrong drink is raging, and whoſoever is deceived thereby is not wie. If Solomon be to be believed, who was one of the wiſeſt men that ever lived, yea if the Spirit of God which ſpake by Solomon, who is the Spirit of truth, be worthy to be believed, we muſt aſſent to it as a certain truth, that whoſoever is deceived by wine or ſtrong drink is not a wiſe man. They may be wiſe for managing worldly matters, but they have not p. 68that wiſdom which cometh from above, which maketh wiſe to Salvation, for that wiſdom teacheth men to be pure and holy. Jam. 3.17. The wiſdom that is from above is firſt pure— And therefore impure and filthy drunkards have none of this wiſdom. They are ſo far from being wiſe men, that in truth and reality they are very fools, for they part with the glory and pleaſures of Heaven for ever, for a pot of drink, or a cup of wine, and for the enjoyment of the pleaſures of ſin, which are but for a ſeaſon, they plunge themſelves into the torments of Hell for ever.

4. They are not the beſt ſort of Gentlemen that are given to drinking and other vices; Debauched Gentlemen are the reproach of the Gentry. The beſt ſort of Gentlemen are pious and virtuous Gentlemen, who hate and abhor vicious courſes, ſuch as walk in the fear of God, and themſelves, and families are patterns of piety and virtue, ſuch as love and ſeek the welfare of their Country, and are rich in good works.

5. This will not excuſe any man at the day of Judgment, to ſay many Gentlemen, and men of great parts were addicted to drunkenneſs. For,

(1.) Thoſe Gentlemen will be in as miſerable a condition as the pooreſt beggars, at the Judgment ſeat of Chriſt; Who have been vicious perſons, their Riches will avail them nothing at all at that day. Job. 36.19: Will p. 69he eſteem thy Riches? No not gold, nor all the forces of ſtrength. Thoſe Rich men that fared deliciouſly every day, and drunk their fill of wine and ſtrong drink, while on earth, ſhall not get one drop of water to cool their tongues, when they are in Hell. Luk. 16.19, 23.

(2.) Vicious Gentlemen will be in a worſe condition in the other world, than the pooreſt and meaneſt begger on the face of the earth, for they ſhall be tormented for miſpending their Eſtates, with which God intruſted them to do good with all. Potentes potenter torquebuntur. What is ſaid of Babylon, Rev. 18.7. How much ſhe hath glorified her ſelf, and lived deliciouſly, ſo much torment and ſorrow give her. The ſame meaſure ſhall be meeted out to vicious Gentlemen, the greater pomp they have lived in on earth, and the more deliciouſly they have fared, the more ſorrow and torment they ſhall have hereafter.

(3.) Pious perſons that have been ſo poor that they have begged their bread, ſhall reign with Chriſt in Heaven, while vicious gentlemen ſhallcry and roar in Hell, and beg for a drop of water to cool their tongues, and be glad of it, though brought by the hand of a beggar, that hath begged Alms at their doors. Luk. 16.20.21, 22, 23, 24, 26. Lazarus was a poor begger full of noyſom running ſores, which the dogs licked when he lay at the rich mans gate, he would have been glad p. 70of any crumbs that fell from the rich mans Table, but when he dyed, Angels carryed his Soul into Abraham's Boſom, and when the rich man dyed, he went to Hell, and there being in great torment, he begged that Lazarus might dip the tip of his finger in water, and cool his tongue, but he could not obtain that favour, to have ſo much as a drop of water to cool his tongue, though he was a great man, and lived gallantly, while he was on earth.

§. The example of ſuch Miniſters as are given to this ſin; No excuſe for drunkards. The wofull condition of a drunken Miniſter.

Plea. 2. There are many Miniſters will drink as hard as any other men, and we hope we may do as our Miniſters do, we have honourable thoughts of our Miniſters, and beſides our Miniſters are learned men, and if drunkenneſs were ſuch an horrible ſin, as you would make us believe, ſurely they that are ſuch learned men would not be addicted to ſuch a foul ſin.

A. 1. To be a Miniſter of Chriſt is an high and honourable employment, and it is a good thing that people ſhould have honourable thoughts of the Miniſters of Chriſt, and eſteem them very highly, for their work and office ſake. 1 Cor. 4.1. Let a man ſo account p. 71of us, as of the Miniſters of Chriſt, and Stewards of the myſteries of God. 1 Theſ. 5.12, 13. We beſeech you brethren to know them which labour among you, and are over you in the Lord, and admoniſh you; And to eſteem them very highly in love for their works ſake.

2. We muſt not follow the example of any Miniſter, though he ſhould be the beſt Miniſter in the World, farther than he followeth Jeſus Chriſt. Who was a better Miniſter than the Apoſtle Paul, yet he deſired no man to follow his example, farther than he himſelf followed Chriſt. 1 Cor. 11.1. Be ye followers of me, even as I alſo am of Chriſt.

3. Did you know what a wofull condition drunken Miniſters are in, you would not be in their caſe for the whole World. The Prophet Jeremiah trembled Body and Soul, and was amazed when he conſidered the wofull condition of drunken Miniſters. Jer. 23.9, 11. Mine heart within me is broken, becauſe of the Prophets, all my bones do ſhake— For both Prophet and Prieſt are prophane. Prophane Miniſters are in Gods account as bad as Sodomites, Jer. 23.14. I have ſeen alſo in the prophets of Jeruſalem an horrible thing, they commit adultery, and walk in lyes, they ſtrengthen alſo the hands of evil doers, that none doth return from his wickedneſs, they are all unto me as Sodom; And we know that the men of Sodom were ſuch an abomination to the Lord, that he conſumed them with Fire and Brimſtone p. 72from Heaven. Prophane Miniſters are the worſt ſort of men, and therefore in Scripture they are compared to the tail. Iſa. 9.14, 15. The prophet that telleth lyes he is the tail. There is a moſt bitter cup, as bitter as wormwood and gall, prepared for drunken and prophane Miniſters. Jer. 23.15. When Miniſters are ignorant or negligent in their work, or prophane in their lives, their flock lyeth open for a prey to all that have a mind to devour them. Iſa. 56 9, 10, 11. And the blood of all thoſe ſouls that periſh either by their negligence, or evil example, will be required at their hands.

4. It is no marvel to ſee ſome Miniſters that have great parts, and much learning, given to drunkenneſs and other ſcandalous ſins. For,

(1.) Knowledge without Grace will not make a man an Holy man. The devils have great knowledge, yet they are wicked Spirits, and do very wicked things.

(2.) It was ſo under the law, there were many wicked Prieſts, that lived in ſcandalous ſins. Jer. 10.21. The paſtors are become brutiſh. Jer. 23.11. Both prophet and prieſt are prophane. And it is foretold it would be ſo under the Goſpel, that there would be many preachers that would live wickedly. Mat. 7.23, 24.

5. If the example and practiſe of ſcandalous Miniſters would make drunkenneſs no ſin, or but a very little one, then the greateſt p. 73ſins that ever were commited might be excuſed, and be counted no ſins, or but very ſmall ones, for they that have been teachers of the people have ſometimes been guilty of the greateſt ſins. What greater ſins than Idolatry, Murder and Adultery? yet we find many Prieſts under the Law, taxed with the guilt of theſe fins. Hoſ. 6.9. As troops of robbers wait for a man, ſo the company of Prieſts murder by conſent in the way, for they commit lewdneſs. Jer. 23.14. I have ſeen in the Prophets of Jeruſalem an horrible thing, they commit adultery, and walk in lyes— 2 King. 23.5. He put down all the idolatrous Prieſts. What greater ſin than Crucifying Chriſt, yet the Prieſts had the principal hand in putting our Lord Jeſus Chriſt to death. Mat. 27.20. The chief prieſts and elders perſwaded the people that they ſhould ask Barrabas, and deſtroy Jeſus. And ver. 1. All the chief prieſts, and elders of the people, took counſell to put Jeſus to death.

§. The plea of ſuch as think drunkenneſs good fellowſhip, and the way to preſerve love and friendſhip, anſwered.

Plea. 3. My Neighbours are generally given this way, and I eſteem it a piece of good Fellowſhip to go to the Tavern with my Neighbours, and I look upon it as a way to preſerve love and friendſhip, to go now and p. 74then with my neighbours to the alehouſe, and to drink, and be merry, and when I am among my friends and neighbours, I am overcome before I am aware, but in regard I have good ends in what I do, I hope I may be excuſed.

A. 1. This is evil, and not good fellowſhip to keep company with drunkards, and ſuch fellowſhip as is condemned in Scripture, ſuch as we ought to reprove, and not to be partakers with them. Eph. 5.11. And have no fellowſhip with the unfruitfull works of darkneſs, but rather reprove them.

2. To call drunkenneſs good fellowſhip, is to call evil good, and there is a wo denounced againſt thoſe that call evil good. Iſa. 5.22. Wo to them that call evil good, that put darkneſs for light, and light for darkneſs. It is a ſtrange deluſion, that men ſhould think, that that fellowſhip which undoeth men both Body and Soul, that ruines their Eſtates, beggars their Children, hinders their Salvation, ſhould be called good fellowſhip.

3. Such friendſhip as is got and maintained by drinking at Taverns, and tipling at Alehouſes, is wofull friendſhip, for it makes God an enemy to us, and makes us enemies to God. Jam. 4.4. Know ye not that the friendſhip of the world is enmity with God, whoſoever therefore will be a friend of the world is the enemy of God. This is a weighty, dreadfull ſentence, and of large extent; It is better to have all the great men, yea all creatures our enemies, p. 75than to have God our enemy, yet it is an undoubted truth, that whoſoever will be the friend of the world, is the enemy of God.

4. Though this hath a ſhew of love and friendſhip, to go to the ale-houſe among our neighbours, and to ſit and tipple with them yet in reality there is more of hatred than love in it. To ſuffer ſin upon our neighbour, and not to reprove him is to hate him in our hearts. Lev. 19.17. Thou ſhalt not hate thy brother in thine heart, thou ſhalt in any wiſe rebuke thy neighbour, and not ſuffer ſin upon him. If they hate their neighbours in their hearts that ſuffer them to live in ſin, and do not rebuke him, how much more do they hate them that countenance and encourage their drunken meetings, by their preſence and example.

5. Suppoſe that going to the Ale-houſe with your neighbours, and to tipple there with them, were the way to preſerve love and friendſhip, yet we muſt not do any evil that good may come of it. Rom. 3.8. And not rather as we be ſlanderouſly reported, and as ſome affirm that we ſay; Let us do evil that good may come, whoſe damnation is juſt. This paſſage whoſe damnation is juſt, may either relate to the ſlanders that were raiſed of the Apoſtle's Perſon and Doctrine, and then the ſenſe is this, it will be a juſt thing with God to damn thoſe men that raiſe or ſpread abroad ſlanderous reports of his Miniſters, either as to their perſons or Doctrine, for they do a world of miſchief, p. 76and hinder the efficacy of their Miniſtry by filling mens minds with prejudice againſt them; Or it may relate to the words immediately foregoing. Let us do evil that good may come. And the ſenſe is, that is juſt with God to damn thoſe men, who are of this opinion and practice: To do evil that good may come. A good intention will not excuſe, will not juſtifie a bad action in the ſight of God, for he will condemn evil doers, and that juſtly: though they do evil that good may come.

6. Tipling and drinking at ale-houſes begets quarrels and contentions, inſtead of friends, and makes thoſe that were friends before, oft times to become enemies one to another; for it often happens that when men are in their cups, on ſome trifling occaſion or other, they give provoking ſpeeches each to other, whence ariſe Law-ſuits, which prove very chargeable, vexatious, and of long continuance; And ſometimes their quarrels are ſo great that they beat and wound each other, and ſometimes kill each other. Prov. 23.29, 30. Who hath ſorrow? who hath contentions, who hath wounds without cauſe— They that tarry long at the wine—

§. The plea of ſuch as are drunk but ſeldom, anſwered.

Plea. 4. If I were a common, or an old drunkard, I ſhould look upon my ſelf to be in p. 77a wofull and miſerable condition, but though I confeſs I am ſometime overcome with wine and ſtrong drink, yet it is but lately that I begun this practice, and I uſe it very ſeldom, when I light into company of my old acquaintance, or at a fair, or at ſome other chance time, and therefore I hope my crime is not ſo great but I may be excuſed.

A. 1. The oftner a man commits any ſin, the more provoking his ſins are in the ſight of God. Pſal. 78.40. How oft did they provoke him in the Wilderneſs, and grieve him in the deſart? The frequency of the murmurings, and other ſins of the children of Iſrael in the Wilderneſs, did greatly greive the Lord, and provoke him to anger. Hoſ. 12.1, 12. Ephraim dayly encreaſeth lies,— Ephraim provoked him to anger moſt bitterly— To tell lies dayly, or to commit any other heinous ſin dayly, provokes the Lord to anger moſt bitterly.

2. Though it be a great aggravation of drunkenneſs to be a common drunkard, and to be dayly tipling at ale-houſes, yet 'tis a vain thing for a man to think to excuſe himſelf by ſaying he is drunk but now and then, which he may be convinced of, if he ſee how vain this excuſe is in other ſins. If a Murderer ſhould ſay, I do not make it my common practice to kill men, I do it but now and then, when I meet with men to whom I have born a grudge a long time; Or an adulterer ſhould p. 78ſay, I do not commit adultery every day, it is but now and than, when I have convenient opportunity. Or a Thief ſhould ſay, I am no high-way man that maketh a trade of robbing, I do ſteal only at ſome times, when I can do it, and no body take notice of it: would not theſe excuſes be vain in the caſe of murder, adultery, theft, and ſuch like ſins? and if ſo, why not in the caſe of drunkenneſs alſo.

3. Chriſtians ſhould be ſo carefull of ſcandalous ſins as not to commit them ſo much as once. Eph. 5.3. Fornication, and all uncleanneſs or covetouſneſs, let it not be once named among you, as becometh Saints. And particularly concerning drunkenneſs, our Lord Jeſus chargeth us to beware not only of being drunken often, but leaſt at any time our hearts are overcharged with drunkenneſs. Luk. 21.34. And take heed leaſt at any time your hearts be overcharged with ſurfetting and drunkenneſs.—