CHrysostom giving some Reasons why he still used Prefaces or In­troductions to his Text, among others gives this for one, sc. Because there were a great many of his Auditors still little acquainted with the story of the Bible, and theresore when his Text was not an entire absolute thing of it self, but onely a parcel of some story or passage, he that should be all to all that he might gain the more, must of necessity use some Presace sor the sakes [Page 2] o [...] the [...]gnoranter sort, to explain the Co­herence; otherwise, blun [...]ly to propound such a Text, and not to shew the Coherence, how it depended upon the former matter, were (sayes he) all one as to bring a man upon the Stage all covered and hooded over, that none could know who or what he was; so they, ignorant of the story of the Bible, have but an hood-man set before them, who have such a Text propounded to them, with­out shewing the Coherence, that unhoods and uncovers the Text, that a man may ken it somewhat, who it is as 'twere, and what it means, That you therefore, even the most ig [...]orant, (for to the wise and un­wise also are we who speak out of this place Debtors; and it were hard Consci­ence, if a man owed a Debt to wise and un­wise, to seem to make Conscience of pay­ing the wise men their Debt, and none of paying the unwise theirs,) that even you therefore the most ignorant may prosit as well as others, take this-briefly for Cohe­rence and making way to the Text, that the hooded thing may be unhooded and un­covered to you, and that you may know the plain meaning of it; There was a man, one Elkanah a Levite, who had two Wives, Hannah and Peninnah: Hannah was the [...]etter beloved of her Husband, but barren; [Page 3] Peninnah the less beloved, but fruitful; Hannah being the better beloved, and at their yearly going up before the Lord, her Husband giving her therefore at that Feast a worthy or double Portion, better than to Peninnah, Peninnah envied her, and went about to anger and frett her, casting her in the teeth still with her Barrenness; the good poor Soul had no other rem [...]dy than to pour out her soul to God in Prayer, that he would take away her Reproach, and give her a Man-child, and she would give him back again all the dayes of his life to the Lord: And as she continued praying before the Lord, in the bitterness of her soul, Eli the Priest marking her odd gesture, and the going of her Lips without any voyce heard from her, thought she had been some drunken woman, overseen now at the Feast with Wine, and therefore said to her, How long wilt thou be drunken, &c.

And thus by the Dependance, you see partly the Meaning of the Text; you see who this Handmaid is, Hannah; who she speaks to, Eli the Priest; and what it is she would not be accounted by him, under the phrase of a Daughter of Belial; sc. not accounted a Drunkard by him: a Drunk­ard were a son or daughter of Belial in­deed.

[Page 4]But what is this, to be a son or daughter of Belial?

In few and plain words, to be a very Child of the Devil, to be so wicked, that one may seem to be begotten of no other than of the very wicked one: What concord hath Christ with 2 Cor. 6. 15. Belial? sc. the Devil. A Son or Daughter of Belial therefore in Scripture-phrase, is one egregiously, notoriously, diabolically naught; so naught as he may seem to be a very Child of the Devil, spit out of hi [...] ve­ry mouth as 'twere, bred of his very Spawn, begot of his very Seed, carrying the very Image and Picture of the Father in the Face as 'twere, because as the Father is, so is he: the [...]ather wicked, egregiously wicked, so the Child wicked, egregiously wicked. Thus a Son of [...]elial is used 1 Sam. 2. 12. ch. 10. 27. and 25 17. and Judg. 19. 22.

Now for the Observations:

In that Godly Hannah counts that thing, sc. Drunkenness, such a gross and grievous Sin, that it is enough to denote and call one a Daughter of Belial, a very Child of the Devil, which the World (if it count it a Sin at all) counts it but a very venial sin, a very pardonable sin, a very very Peccadillo, a Sin just and no more; observe hence,

[Page 5] That the Judgement of the Saint, and the Judgement of the World, the Judgement of the Godly Religious Heart, and the Judge­ment of the Prophane heart, there is a great deal of difference between them in the mat­ter of Juding about Good and Evil, Ver­tue and Vice.

That which the one accounts a very very little Sin, if a sin at all, the other may count (as having a little better Eyes in his head than the bleer eyed World) a very gross, a very grievous, a very hainous Sin, a sin enough to make one a very Son or Daugh­ter of Belial. So Adultery, a sin which I doubt the World accounts no such great sin; yet Josephs Godly heart, what a great sin made he of it! How can I commit this great wickedness, and sin against God? So single Fornication, a sin much more made nothing of in the world, yet how does the Apostle Pauls Godly heart aggravate and set it forth for a most grievous Sin? being highly injurious to our own Body, to a Member of Christ, to a Temple of the Ho­ly Ghost, &c. So Covetousness, meer and bare and single Covetousness, so it be not attended with Injustice, &c. not so much as taken notice of to be a Sin in the world; and yet what a great sin the same Apostles godly Heart took it for, you may know [Page 6] by this, in that he can scarce mention it with­out setting this upon the head of it; Cove­tousness which is Idolatry. So contentious Wrangling and going to Law one with ano­ther, and not rather (if possible) labouring to end things by friendly Arbitration of ho­nest men, that the world takes this for no sin, full Terms and crouded Courts shew: and yet what a scandalous and ungodly thing the Apostles godly Heart took this kind of Lawing for, you may know by his earnest reasoning against it for almost half a Chap­ter together, and then concluding thus; Now therefore there is utterly a fault, &c. Neither can any man say, that he spake onely against the Christians contentious Lawing before unjust and unbelieving Judges, for that is but onely a Circum­stance aggravating their Law and wrang­ling, not the whole thing condemned by him, as appears vers. 6, 7. So Swearing, vain ordinary swearing, what Fault is it counted? And yet if the Apostle James his godly Heart had not taken it for a great sin, would he in such strange precise manner have forbid it? But above all things, my Brethren, swear not, &c. So Ecclesiasti­cus, (though no inspired man, yet no doubt an holy man,) what a great matter does his holy heart make of it, Chap. 23. 9, &c. [Page 7] and 27. 14. So a little Pride of Heart, to be lifted up for any thing that we have, above what is meet, and to proceed per­haps to some outward Act expressing it, who counts of it as any great sin, or matter much to be repented of? Yet what a great sin Davids godly Heart when it awakened and came to it self, made of it, you may know by his Confession, and setting these two upon the head of it, I have 2 Sam. 24. 10. sinned greatly, I have done very foolishly. An ordinary Heart would not have found any such great sin in a little Num­bering the People, out of a little Pride and Conceitedness of heart for the Greatness of their Number; but Davids godly Heart thinks otherwise. So what a great Sin did the Apostle Paul think Bribery and Cor­ruption to be, who rather than bribe Felix to procure Liberty to preach the Gospel, (for it cannot be said, it was because he was not able; for had he been but willing, the Christians no doubt, (sayes Calvin) would have made a Purse for him, and found him Money,) he would lie two full years in Pri­son to the prejudice of the Gospel: And yet what great sin is Bribery and Corrupti­on made now adayes, though not to pro­cure Liberty to preach the Gospel, (that they may do Gratis if they will,) but more [Page 8] basely to procure the Means and Mainte­nance of the Gospel. So what a great sin did A [...]stin make that which ordinarily would be counted but a Boyes Trick; sc. Robbing of an Orchard, onely out of an hu­mour and to do an ill turn, not so much [...]or any love to the Fruit, for if aCondimen­tum ibi sa­ci [...]us er at. bit enter into his mouth, the prettiness of the Prank gave the taste and relish to it: Austins Cons [...]ss. 2, 4. &c. Thus for Scripture­proof of the Point, great differ [...]nce there is between the Judgement of the Saint and of the Worldling, and the Reason hereof (if we would know) may be double.

First, Because the me [...]r Worldling or Unregenerate man sees not Sin and Vice in its own proper Colour, and true Native­ness of it, but onely in the Picture and Re­presentation of it as 'twere, and therefore cannot know and acknowledge the true Ugliness and Loathsomness of it, so as he who sees it in the own proper Colour and true Nativeness of it: As he that sees the Picture of a Toad, cannot know and con­ceit the ugliness of that Creature so as he that sees the living thing crawling before his eyes. No marvel therefore if in this re­gard the Judgement of a Saint for a Sin and the true ugliness thereof, be far other­wise [Page 9] from the Judgement of a Worldling, because the one hath enlightened Eyes to see the Sin in some sort in the own proper Colour and true Nativeness of it, the other glimmers but upon the Picture.Rom. 6. 21. Whereof ye are now ashamed. Now that ye have enlightened Eyes to see the filthiness of them in the own proper Co­lour, now ashamed of them.

Secondly, The meer Worldling or un­regenerate man, that which he sees of the Filt [...]iness of Sin, he barely sees it, but he hath not within him an Antipathy and spi­rit of Hatred and Enmity against the Sin, but the Saint hath this Antipathy also, a spirit of Hatred within him against the Sin, and therefore thereby knowes more of the filthiness, true filthiness of Sin: As he knowes more of the ugliness and filthiness of the forenamed Creature that hath [...] rising Antipathy or spirit of hatred a­gainst her, than he (if you can suppose any s [...]ch) that hath no natural Antipa­thy, or rising hatred against that Crea­ture. In Morals nothing helps Judgement more than Affection; Love and Sympathy will make a man see far into the Beauty and Amiableness of a thing truely amiable, and Hatred and Antipathy will likewise make a man see far into the contrary Hate­fulness [Page 10] and Loathsomness of a thing truely hatefull: Nothing so amiable as Vertue, and there is nothing can see so f [...]r into this Amiableness of Vertue, as the true Love of Vertue; and nothing so hatefull as Vice, and nothing there is that can see so far into this hatefulness of Vice, as the true Hatre [...] of Vice.

Use 1. Is there such a broad difference often times between the Judgement of the Saint and the Judgement of the World in the matter of Good and Evil, Vertue and Vice, then, First, for Caution, beware how the Course and Practice of the world pre­scribe too much upon us in the matter of what is to be done or left undone: The Course and Practice of the World even going in Crowds and Droves together, is but an ill Ground to bear our selves upon; nay, rather, Argumentum pessimum Turba: it is an Argument the thing is worse, when all are for it.Non tam bene cum rebus hu­manis geritur ut mel [...]ora pluril us [...]laceant. Sen. The best things do not please the most People: there is not su [...]h an Happiness allotted to Humane matters; There­fore, beware how the Course and Practice of the World prescribe too much upon us: For why? the world practiseth as it judg­eth, and the world judgeth according to [Page 11] the Power and Principle of Judging that is in it; but what other Power or Principle in it hath the world to judge1 Cor. 2. 12. by, but that which is called the Spirit of the world? Now the Spirit of the World is but an unfit thing to judge of the things of God by: what can blind men judge of Colours? but the world for many things of God is stark blind; and for other thi [...]gs very s [...]nded at least, and but a meer porer. Now who would be any whit embo [...]den­ed to goe such a way because he sees a Multitude of Blind men, orEph. 4 17, 18, 19. extream weak sighted, toAd aliquid in­venien [...]um non pr [...]dest mul [...]itu­do caeco [...]um: Aug. go stalking on confidently that way; To find out any thing, it matters not how many Blind men there are; so to find out the Truth, or right way in any thing, it matters not how many blind Porers there be about it.

Use 2. Is there such a broad Diffe­rence, &c. then for Direction this may let us see who it is safest to resort to for Ghost­ly Counsel and Advice, in matter of true Doubt and case of Conscience; not unto those that may seem yet to be men of the World, men unregenerate and unsanctified, though they be great Clerks, but rather unto the Saints, and those that may seem [Page 12] to have the Spirit of the Holy One within them, and to be taught with that Teaching which is called the Unction of the Holy One; Ye have received an Unction from the Holy One, &c. The Judgment of one of these in matter of true scruple and doubt of Conscience what is to be done or not done, especially if it be an experienced Saint that through longer UseHeb. 5. 14. hath his Senses exercised to dis­c [...]rn between Good and Evil.

The Judgement of such an one in matter of true Doubt and Scruple of Conscience, is worth the Judgement of a whole Col­ledge of Divines, bare Speculative Di­vines, that know deep Mysteries in the Theory, but are strangers from the Life and Power of Godliness, and want the Un­ction of the Holy One. A man of no good Conscience himself can hardly ever give good Counsel for a good Conscience, especially in more scrupulous and nice mat­ters: Indeed in more general and gross matters they may hit it, but how souly they may erre in more scrupulous and nice matters, the Fifth of Matthew shews; where the Scribes and Pharisees, (learned enough no doubt, but such as knew little of that Unction and Teaching of the Ho­ly One▪) for General matters they hit it, [Page 13] but for more Ni [...]e matters see Verses [...]1, 27, 31, 33, 38, 43.

Use 3. Is there su [...]h a broad Diffe­rence, &c. Then this may let us see a Reason why they think so strange, and wonder so at one anoth [...]rs Courses: The Worldling thinks it strange that the Saint in many things does as he does, that he is so s [...]rait-laced, and can give hims [...]lf no more Liberty in many things than he do [...]s: For Example, They count it str [...]nge 1 P [...]t. 4 4. (sayes the Apostle) that ye run not with th [...]m to [...]he same [...]xcess of riot. And the Saint on the contrary thinks it as strange, that the Worldling does in many things as he does, that he is so loose laced, and gives himself that scope and liberty in many things as he does; that he can run, [...] run into that Excess of Riot, in [...], Lusts, Excess of Wine, Revellings, [...]anquettings, &c. Thus the Saint and the Worldling think [...]trange at one another [...] Courses; and no marvel, for they are of two di [...]ferent Judg [...]ments, th [...]y walk by two dissrent [...], they mind two disserent Ends, they heed two [...] kind of Dangers. Is it any wonder if one walking on in a green smoo [...]h Path not knowing of any danger in it, wonder at another that he shall see turn out of tha [...] [Page 14] green, smooth, easie path, and see goe scrambling with much toil and pains in ano­ther, rugged, un [...]ven▪ uneasie way? or is it any wonder if this other that goes scrambling in the rugged, uneven, une [...]sie way, because he knowes the danger th [...]t i [...] in the other way, wonder at him whom he sees stalk so considently on in the smoot [...] and green way, wherein he knowes he wi [...]l at last meet with such danger? They have [...]wo different informed Judgements, and therefore think strange one at anothers Courses.

2 Doct. In that instead of saying, Count not thine Handm [...]id a Drunk [...]rd, [...] barely sayes not so, but points and paints, and paraphraseth the Drunkard out with this Description, sc. To be a very Child of Belial; Count not thin [...] hand-maid a [...] of B [...]lial. Our Observation hence is [...]his:

That a Drunk [...]d, he or she, is a [...] S [...]n or Daught [...]r [...]f B [...]lial; i. e. of [...]he D [...]vil.

Before we come to shew this, we will

First of all explain the Phrase.

Secondly, Enquire who he is whom we may conceive to be a Drunkard; for if to be a Drunkard be enough to denominate and make one a very Child of the Devil, [Page 15] pi [...]y it were to wrong any wi [...]h that Nam [...] who deserve it not, and m [...]re pity not to l [...]t that man know his Name who deserves it, and who (if he kn [...]w) happily would be somewhat afraid to contin [...]e [...] [...]hat state which denominates an [...] mak [...]s [...] a ve [...]y Chil of the Devil.

[...]or the first, what it is to be a Son or D [...]ughter or Child of Beli [...]l, i. [...]. of the Devil, you may know by considering the contrary, s [...]. what it is to be a Child of God; to be a Childe os God, is in all conformable [...]oliness, [...] and Goodness so to resemble God himself, th [...]t we may seem to be begot o [...] no other than of God himself; born o [...] his very Seed, and bearing therefore his very Image, so that as the Father is, so are we: That this is to be a Child of God, you may know by these places, Mat. 5. 9, 45. Luke 6. 35. Phil. 2. 15. 1 Joh. 2. 29. and 3. 9. And so on the contrary, to be a Child of the Devil therefore i [...] in all like conformable wick [...]d­ness and ungodlin [...]ss so to [...] the Devil himself, that for [...] m [...]n m [...]y seem to be begot of no o [...]her than of the very wicke [...] One, bred of his very Spawn, beg [...]t of his very Seed, bearing the very Image and Picture of the Fath [...]r in the face, so that as the Father is, so in [...] great Re­semblenc [...] [Page 16] are they: See for this Joh. 8. 44. Acts 13. 10. 1 Joh. 3. 8.

Now though all that in any gre [...]t [...] resemble for wickedness the very wicked one, may be said to be the v [...]ry Children of th [...]t wicked one the De­vil; yet the Drunkard of all other, (espe­cially the true true Drun [...]ard indeed) is one even of his chopping Children, one of his very first-born o [...]es, one of his white Sons, that he may stroke on the head as his best Darlings.

For the Second thing, Who he is whom we may conceive to be a Drunkard.

First, Distinguish between aE [...]rius & Ebriojus. Drunken man, and a Drunkard; Ebrius is he who once perhaps, or twice, or very rarely may trensgress in drink, as Noah, Let, &c. But Ebriosus is he who ordinarily and usually does this: Now it is this latter who is properly called the Child o [...] the Devil, and not the former; as he who by a fall or other accident should get a great Coule in his Forehead, whi [...]h should stay with him only for a while; or as he who upon a sudden fit of the Conv [...]l­sion should for a whil [...] writhe his Mouth awry: as neither of these could be said, because the one resembles him who natu­rally and constantly hath a great Bunch of [Page 17] flesh grow in his Forehead, and the other him who [...] and constantly hath a wry mouth, to be upon this resemblance as 'twe [...]e their very Childr [...]n; but only he who naturally and constantly should have that Bunch of flesh or wry Mouth, only he might be said indeed in some sort to be as 'twere that or that man; very Child: So he is not properly thereupon to be said to be the Child of that wicked One, who wi [...]-kedly, perhaps once or twice, or the like, may through accident transgress in Wine; but he who ordinarily and [...] & ex [...] te­n [...]re. usually does this, in an or­dinary and usual course of wickedness resembling the wicked one: He that com­mitteth 1 Joh. 3. 8. Sin is of the De­vil. That is habitually, and in a constant course.

Secondly, Further, wc must not only distinguish between a drunken man and a drunkard, but also distinguish of Drunkards themselves; sor Drunkards are not only they which are such Sots that they would lie in the way till an Iron-bound Wain or Cart were driven over them, or the like, this is but the Statute-drunkard: But if we will weigh this Point by Scrip­ture and good Reason, we shall see that [Page 18] there are many others, who I doubt before God (who is the Author of all Scripture and good Reason,) shall never be able to claw it off, but that before him they are Drunkards, even true proper Drunk­ards.

Consider ther [...]fore wh [...]ther that which I shall now say in this point, s [...]em accord­ing to Scripture and good Reason; and i [...] it do not, the Servants mi [...]ake can do you no harm, if you be sure you be clear in t [...]e Masters Books. But if it do seem to be accor [...]ing to Scripture and good Reason, think whether it be not [...]itter to clear the Books, than to quarrel only at him that shews the Debt. The Drunkard therefore I distinguish thus:

There is the Drunkard drye[?], and the Drunkard wet.

The Drunk [...]rd drye is he who because of his Body perhaps, or because of his Cre­dit or the like, drinks it may be himself but very very little, so that there is no sensible Change or A [...]teration of the man, but yet he sits it out with Good Fellowes, as they call them, approving and delighting in their drunkenish good Fellowship and Excess: Now see whether the Books of God, sc. the Scripture and good Reason will quit this man from being a very Drunkard. [Page 19] Does not the Scripture make him to be in any thing as bad, ( [...]y worse too) that takes pleasure in others that d [...]e a sin, than him th [...]t do [...]s the [...] himself?R [...]m. 1. 32. They do n [...]t onely do such [...], b [...]t take pleasure in them th [...]t do th [...]m. It seems to be made a greater [...]in to del [...]ht and take pleasure in others doing wicked­ly, than in some sort to do wi [...]kedly ones s [...]lf: And the ground [...] is pl [...]in; be­cause for th [...]m that do [...] themselves, commonly they have some strong Lust tempting them thereto: but they who de­light onely and take pleasure in other mens wickedness, not acting the same themselves; commonly it is because they have not the same strength of Lust tempting them there­to, but onely delight more simply in wic­kedness even for Wickedness sake it self, without the Pleasure attending it, which is the far greater degree of sin. And not by this Ground of Scripture onely, but by another of good Reason also may it appear that this Drunkard drye in Gods account shall goe for a true Drunkard; for that in Gods account shall every man goe for, which his Will and Mind is fully for, though one way or other he be held from the acting of it. God, as in Good, so in Evil accounts the Will for the Deed; and [Page 20] therefore must needs account him for a tr [...] Drunkard, who what his Will is he shew [...] plainly enough, by his taking pleasure in them that act that wickedness, t [...]ough him­sel [...] because of his Body, or his Credit, or the like, be held o [...]f from the acting o [...] it. Thus the Old Bawd, whose Body is spent, and is no more s [...]r the acting of it herself, yet is in Gods account as very a Whore all her life long, by her procuring, appro­ving, and delighting in others Uncleanness, as in a manner the p [...]rties themselves. Thus the Devil because he is a Spirit, and no Body, he cannot act bodily Uncleanness it self; yet Uncleanness and all other sin is truly his in this regard, in regard of his pro­curing, delighting, and approving it in o­thers: And thus the Drunkard drye, though he may come perhaps as sober almost from the Ale-bench, as any true Workman from his Work-bench, as sober from the Cellar as the Student from his Cell, yet in Gods account he may be a true Drunkard, and therefore a true Child of Belial.

Secondly, For the Drunkard wet, he is of two sorts:

• 1. Either the throughly steept: Or,
• 2. The lightly d [...]pt.

(1) The throughly steep'd, is the gross, the beastly, the very Statute drunkard; he [Page 21] that has so steept and soaked himself in Li­quor, that he is bec [...]me a very Sot and sodden head, and hath none or very little Rule and Government of himself: This Drunkard is he whom the Prophet [...]y calls the stagg [...]ring Dr [...], staggering in his own Vomit;Is [...]. 19. 14. & 24. 20. & 28. 7, 8. The recling Drunkard, the Drunkard overcome with wine, swallowed up with Wine, fill­ing all Tables with vomit and filthiness, &c. This is that Drunkard that hath so lost Limbs and Senses, that Basil likens him to those Idols of the Hea­thens that have Eyes and see not, Ears and hear not, Feet and walk not: This is that drunkard that hath so intoxicated his brain, so outed his Wits, so lost for a time his Reason, that one well calls the Fit and Mood that nowNunquid de su­re [...] dubitabis, [...]: qu [...] n [...]n [...] minor, sed [...]. Sen. [...]. 83. he is in, a little voluntary Madness; Let that Mood last but a few dayes, and you wo [...]ld not doubt but the man was mad: At pre­sent he is no l [...] than mad, only it conti­nues not so l [...]ng Now this is of all Drun­kards the [...] Chil [...] of [...], one of his best [...] ▪ one so just the Fathers son for universal resemblance of wicked­ness, [Page 22] that should the Devil choose a Body wherein to act that universal wickedness which is in him, a body he could not choose [...]itter than this Drunkards body: This drunkard who but that he wants the De­vil [...] cloven Foot and his Horns, might seem not to be one of the Devils Elves only, but a grand Devil himself. But besides this kind of Drunkard who is so throughly steept, so soaked in Liquor, that he sweats wine, he rifts wine, touch andB [...]sil. squeeze him never so little, you squeeze out wine.

(2) Besides this, there is of Drunkards wet another Drunkard, sc. He that is not so throughly steept, but lightlier dipt, he that is not so full in the midst of the Clout as the former, but he is about the Clout; Aye, perhaps in a little nook and out-corner of it; and this is he who though he do not ordinarily drink till he be forth right intoxi­cated, till he reel, till he stagger, till he be overcome of Wine, till he be swallowed up of Wine, till he fill and [...]ile all with Vomit and filth, till in a word he be Statute-drunk; yet he is continually bibbing, continually sucking, continually tipling and tipling, till he be (as they say) somewhat [...]ine, somewhat brave, somewhat tipt, somewhat toucht, [...]omewhat pratty, and many other [Page 23] such pratty N [...]mes, that the world calls these pratty C [...]eatures by, r [...]ther than by the Name of Drunkards: But yet that they that ordinarily and continually almost are bibbing, and lapping, and drinking, and dudling more than is meet, though it be not to the outing of wits and losing of sence, that these in Gods and the S [...]ripture ac­count also are the true drunkards, c [...]nsider hence▪

Fir [...]t, The Drunkard and the Bibber, the [...] uses indisserently and synony­mously, the one for the other.Prov. 23. 20. 21. Jo [...]l 1. 5. Awake ye Drunkards, howl all ye W [...]-bibbers.

Secondly, Because all sinfull excess in Scripture, condemned by Scripture, is re­ferred to Drunkenness, that therefore which is sinfull Excess if habitually practised, makes a true Drunkard, though a quali­fied one somewhat, and not of the de­bauched and beastlier sort; but there is much sinfull Excess in drinking condemned in Scripture, which is not to the overturning of the Brain [...]. and depriving of the Sences; See Esay 5. 11, 12. 1 Pet. 4. 3. 1 Tim. 3. 8. Tit. 2. 3. Given to much Wine.

Thirdly, Because that liberal use of [Page 24] VVine or other strong Drink, even unto some plain Alteration, though not Aliena­tion of mind, to cheer up and alter, and exhilerate [...] the mind, though not to alienate an [...] besott it, such liberal use of VVine, which at some times may be very lawfull, yet if it be used unseasonably and ordinarily, for ordinary sensual Pleasure and delight, it is nothing in Scripture-account but meer Drunkenness: Joseph to welcom his Brethren made them a Feast, an [...] they drank and were merry withGen. 43. 3. 4. Et in [...]h [...] s [...]t cum eo. Vulg. him. Were m [...]rry with him; were drunk with him, saith the Hebrew; sc. drunk with him so largely till their minds were very much cheared, and altered, and exhilerated up, till they were very merry with him, till indeed they were somewhat pratty: So give strong dri [...]k to him that is Pr. 31. 6, 7. ready to perish, &c. See Neh 8. 10. Now this liberal use of VVine and strong Drink, which in these cases are law­full enough, yet if it should be unseasonably and ord [...]arily used for ordinary sensual pleasure and delight, it would be nothing but meer Drunkenness; as appears by these Texts. Blessed art thou, O Eccles. 10. [...]. Land when thy Princes eat in due season, for st [...]ength and not for drun­kenness. [Page 25] See Is. [...]. 5. 11. & 56. 12. [...] 1. 5. Amos 6. 6.

Fourthly, It appears from the [...]se of the word [...] Joh. 2. 10. Compared wi [...]h Eph. 5. 17. W [...]en m [...]n have well drank, and be not Drunk with wine; so the word [...] 1 Cor. 11. 21. One is Drunken; 1 T [...]es. 5. 7. Th [...]y that are Drunk are Drunk in the night. Also it appears à pari, be­cause that which was Lawful for the Rich Glutton to have done wi [...]hout imputation of Gluttony at some time, because he made an ordinary Epicurish practice of it to fare deliciously every day; that makes him gene­rally to be termed (though not in the text, yet in all interpreters) the Rich Glutton: not that he glu [...]ted h [...]mself with that which was not Lawfull at any day, but which was not Lawful on every d [...]y.

Now th [...]se things being thus cleared, let us proceed to explain and shew the truth of the point, sc: That the true and proper Drunkard in any of the so [...]enamed kinds, is (though in regard of some of them more, in regard of some of them less) a true chil [...] of the Devil; and because to be a child of the Devil was in such conformable­ness of sin and wickedness to resemble t [...]e very wicked one, he might seem to be be­got of no other than of Him: bred of his [Page 26] very spawn, begot of his very seed, bear­ing the very image and picture of the Fa­ther, ill looking Father in the face as 'twere, and being the right Fathers son in all con­formableness almost unto him up and down; because this was to be a child of the Devil, therefore in regard of this great conformableness or likeness unto the De­vil, let u [...] demonstrate the Drunkard to be the Devils very Child, the Elfe resembling the Ouncell up and down.

First therefore th [...]t Ouncell is a creature or Miscreant rather, composed of all wickedness, and therefore [...] called wickedness it self, and t [...]e wicked one, Eph. 6. 12, 16. because of that Mass of universal wicked­ness that is in him. So the Ouncels Elfe, the Drunkard, is a Creature or Miscreant rather composed also almost of all wicked­ness, no sin or wickedness almost but his Miscreant nature is for it. And therefore first in this regard, he is the right Ouncels Elfe, the Devi [...]s Child, because of this re­sembling him in the Mass of universall wickedness almost.

Secondly, we say in a more especiall manner, that such an one is right the Fathers Son, because of resembling him not only in a general likeness of his nature, but also [Page 27] and more especially in some more speciall markes and properties; As that he hath just the fathers wrangling humour and proud spirit, &c. That he hath just the fathers stuttering speech, ju [...]t his wry-mouth, the bunch of [...]lesh just in the Forehead, the long stroak on the left cheek, the wart just under the chin, &c. We say in a more spe­ciall manner, that such an one is right the Fat [...]ers Son, because of more special re­sembling him in some such more special markes and properties as t [...]ese. And so we shall see in the second place t [...]at in a more special manner the Drunkard is right the Devils child, because of more special resembling him in some more special marks and properties of the Devil.

But first, that he is right the Devils Child, the Ouncels Elfe, because of resem­bling his nature in an universall Mass al­most of wickedness, that look as the De­vil is a Creature or Miscreant rather (for not his Creation, but his Fall and Mis-cre­ation rather g [...]ve him that) a Miscreant composed of all wickedness, so the Drunk­ard, &c. And this we will shew by consi­dering how manifoldly the Drunkard by reason of his Drunkenness sins against both Tables; for Drunkenness (as some think) is not specially forbid in any one of the ten [Page 28] Command [...]ents, beca [...]se it is not the sin­gle breach o [...] any one, but in [...] the vio­l [...]tion of all, being the [...] 'twere and Inlet to all other sins, so that Drunkenness comprizes in it all sins; T [...]erefore against the sirst T [...]ble consider these sins of the [...] [...] as in se cul­ [...] [...]. by re [...]son of his Drunken­nesses (for it is [...] s [...]ill the plural, to note the habit.

1. By reason ther [...]of, a gen [...]ral Pros [...]ne­ness and [...] creeps up [...]n his heart, to grow sottish of Religion and senseless, aye a very Scorner and Contem­ner of it; They have l [...]ft osf to tak [...] heed un­to the Lord, i. e. they are grown generally profane and irreligious; and what is ren­dered immediately as the reason? Hos. 4. 10. 11. Whoredome and Wine, and new Wine ta [...]e away the heart; i. e. makes them Sots and Senseless ones, Prof [...]nishly insen­sible of Relig on. Nay thi [...] Wine and n [...]w Wine, this drinking of Liquor upon Li­quor, it carrie [...] the parties in time even unto the Profaneness of Scorning and con­temning of Religion. In the day of our Ki [...]g, the Princes have m [...]de [...]im si [...]k wi [...]h Bottles of Wine, with Vessel after Vessel, Cup aster Cup, and what then followes? [...]e stretched out [...]is hand wi [...]h [...]. [Page 29] He becam [...] as one of them that made a mock and jest of all Religion, the word be­ing the same us [...]d Psal. 1. 1. And those mockers Jude 18. are they that walk aft [...]r their own ungo [...]ly lusts, th [...]t is, in the Plea­sures of the slesh and Epicurish eating and drinking. And m [...]rk abroad in the world, who especially are they that prophanishly m [...]ke a mock of Religion and the Professors thereof; Nick-naming them Precisians, Puritans, Separatists, and many o [...]her such nam [...]s of scorn, (which neither Godliness wo [...]ld object, nor Wisdom cares for main­taining being objected;) who I say are these especially that thus do, but only these Sensu [...]l men carried after their sensual Pleasures and Delights? Jude 19. These are they [...] who s [...]parate not themselves, but rather o [...]hers in scornsully calling and accoun [...]ing others Separatists, Puritans, and Precisians, and many oth [...]r such odd names of Separatisme and Singularity. These aredur [...] verba the hard Speeches, Jude 15.

Secondly, Another Sin against the first Table that Drunkenness (i. e. ordinary and habitual drinkings) are apt to breed in the parties, is Atheisme and Infidelity; not to believ [...] verily an [...] indeed the truth of Christian Faith, as the Resurrection of [Page 30] the Body, the D [...]y of J [...]dgement, [...]he After-State of the D [...]mned or [...] So [...]ls, &c. Nothing so apt to breed this Atheisme and Infidelity as [...]: i. e. givin [...] a mans self over to these [...] and Delights. For [...] a man l [...]ves thus by Sense, he is [...] and pr [...]judiced a­gainst Faith; and nothing ag [...]in so ap [...] to increase this Sensu [...]lity as [...]. S [...]n­suality breeds Atheism, and [...] it then increaseth [...]. See both these from ground [...] of S [...]ripture.

For the fir [...]t, that t [...]is Sensuali [...]y [...], Is not that sor it in A [...]s 17. 18. [...]n that when Paul Preached [...] an [...] [...] Resurrection, w [...]o are they that [...] h [...]m? Then [...] Philosoph [...] of the [...], and of th [...] Stoi [...]ks, [...] him, &c. The [...], [...] Sens [...]al Epicureans, given over to th [...]se [...] Pleasures, were the fir [...]t that oppos [...]d t [...]e Doctrine of Jesus and the [...]. So the Apostle brings [...]n [...] Sensual me [...] walking in [...], [...] ▪ Excess [...]f Wine, Revellings, D [...]inkings [...] P [...]. 4 3 4. Brings in them thinking it [...] that Be­lieve [...]s run not with them to the same excess of Riot. And why think they it strange that B [...]lievers run not with them, to the same Sensuality? sc. because their Sensuality [Page 31] will not let [...]hem see th [...]t [...]hich the [...] sees; sc. that for those [...] they sh [...]ll on [...] day give account to [...] w [...]o is [...] to judge [...]oth Q [...]ick and Dead. S [...] tho [...]e [...] walk [...]ng aster their own [...], Sensual Lusts, are those w [...]o a [...]e brought in [...] [...] prom [...]se of his [...], 2 Pet. 3. 4. A [...]d though some th [...]t [...] up [...] in a Sensual [...] of Riotou [...] [...] and [...], may retain yet the [...] of Fai [...], yet how parlous this Sensu [...]l Epicurishness is, to Rob and Be [...]eave them of the pow [...]r of Faith, t [...]at [...] Epicu [...]es c [...]se she wes Luke 16. who living in such S [...]nsuality, co [...]nted those sensual good things to be his chief good thing [...]; ver. 25. he had no thoughts of [...]eaven or [...]ell: a secret heart­Athiest he wa [...], see ver. 30. 31. This Sensuality how apt is it to breed A­theisme!

2. Atheism is then apt to increase S [...]nsu­ality, Let us eat and drink for to [...] we shall dye, 1 Cor. 15. 32. sc. [...] so as we look sor no Resurrection, for it is spo­ken in the n [...]me of those who believed not the Resurrection; and therefore no mar­vel, if they sho [...]ld give themselves over to Sensuality of all intempera [...]e and riotous Eating and Drinking. So they, Wisd. 2. [Page 32] We are born at all adventure, &c. Come on [...] let [...]s enjoy the good things that [...], &c.

Third [...]y, [...] sin ag [...]nst the first Ta­ [...]le is gross [...], or Contempt of Gods Word. [...]hom shall he teach know­led [...]? &c. Isa. [...]8. 8, 9. having begun the Chapter with an invective ag [...]inst Pride and Drunkenness, and the verse next be­fore, All Tables are full of Vomit, &c. Whom shall [...]e teach know edge? such unc [...] ­pable sots were not fit for it; new wea [...]d Children will under [...]and as much as [...] so they go into captivity, because th [...]y h [...]e no knowledge, Isa. 5. 11, 12, 13. and th [...]t they are such sots without knowledge, t [...] former verses seem to intimate, that it arises from th [...]ir Drunkenish humour.

Fourthly, Another sin against the [...] Table is great Security, and inconsider [...]i­on or contempt of Gods Ju [...]gements. And in that day, sc. in that day that God as an offended God began to reveal his Judge­ments from Heaven ag [...]inst them; Isa. 22. 12. In that d [...]y did the Lord God of Hosts call to weeping, &c. but behold drinking wine, &c. and what a great sin this gross inconsideration and contempt of Gods Judgements is, the next verse shewes: Surely this iniquity shall not be purged from [Page 33] you [...]ll you dye. So what but Drinking wine in Bowles, and other such like sensu­ality reckoned up there, is intim [...]ted that made them put far from them the evil day; i.e. made them never reckon and consider (or which is worse) contemn Gods Ju [...]ge­ments. And in particular this makes m [...]n senseless and inconsiderate of the l [...]t Judge­ment; so that servant who shall begin to eat and d [...]ink with the drunken, the Lord of that Servant shall come in a day when he looketh not for him, &c. his drunkenish­ness shall cast him into a deep sleep, and in­consideration of the day of J [...]dgement, so that it sh [...]ll take him tard [...], coming upon him never lookt for, Luk. 21. 34.

Fifthly, Another sin again [...]t the fir [...]t Ta­ble is Idolatry, either that Idol [...]try to make ones Belly ones God; whose God is their belly whose glory is in their sham [...] &c. Ph [...]l. 3. 19. What but a very god does the Glut­ton and the Drunk [...]rd m [...]ke their bellies? continually serving this God with continu­al meat-off [...]rings and drink [...], and that of the best, of the [...] of the one, and of the sweetest of the oth [...]r; either [...] [Page 34] dr [...]k and ros [...] up to play; s [...]. in honour of th [...]t Idol the Go [...]den C [...]ls, to si [...]g and dance before it, as David before the Ark; so, who look to oth [...]r Cods and love slagons of [...], [...]os. 3. 1. And they drank win [...], i. e. healthed and c [...]roused it ap [...]ce: and what th [...]n sollow [...]? and pr [...]ised the gols of Gold. And what is that which ushers in, and m [...]kes way for all those abomina­ble [...]? what but Lacivionsness, Lusts, excess of Wine, &c. 1 P [...]t. 4. 3. The sen­sual man that once hath made his belly his God, will soon be apt to make a stock or a stone his God, and to fall into all abomi­nable Idolatries; and the Prophet Hosea gives us to guess at the reason, when he sayes wine, and new wine take away the heart, makes men sots: and then pres [...]nt­ly adds, My People ask councel at their stocks, and their staff declareth unto them, Hos. 4. 11, 12. And if this sin guide or ra­ther misguide so into Idolatry, being so apt to m [...]ke way for it; what do we think of this age, this Voluptuou [...] Sensual age? If some son of Neb [...]t should set up the gol­den calf ag [...]in, which the Zealous Moses's heretofore have stamped to powder; would not many of them think we be ready to sit down to eat and drink and rise up to play? be ready to cry, great is Diana, not of E­phes [...] [Page 35] but of Rome; w [...]n wine and new wine have taken away their hearts.

Sixthly, Another sin against the first Ta­ble is dishonouring God in the p [...]osanation of his n [...]me. Holy and [...] ( [...] the [...]) is thy name, but how unho­lily and irreverently these men use Gods name, in all horrible and a [...]ominable swear­ing; I appeal unto t [...]em who more ordi­narily may be in the company of this Hel­lish crue than I thank God I my self am; speak if every third word almost that these stutterers, these [...] can g [...]t forth be not an Oath, a bloody Oath; surely if the talk of him that [...] much, maketh the hair stand upright; it is especially the talk of the Pot-swearer, that swears in the midst of his Pots and Cups. What voll [...]s of Oath [...], thumping Oaths does he then discharge and let fly against the face of Hea­ven? What peals and ch [...]nges of Oaths does he ring, in the eares of God and man? What Creatures of God are there, what Attributes of God, what Titles of God, what Parts of God, Body, Blood, Wounds, Heart, &c. but he swears them almost o­ver and over again? Surely such a notable swearer is this pot-swearer, that were I to choose a villain to swear for my life, [...] would choose no other than this pot­ [...]; [Page 36] [...]his p [...]t- [...]wearer, whose oathes, bloo­dy o [...]the, are so great and many, [...] in the [...] of his pots and cups, [...] we [...]e [...] but by with pen and ink to note them down and present th [...]m to him agai [...] in his sober [...], I am perswaded there are not many of [...]hese villaines but in the [...]r sober Moods they would be somewhat [...]eared and [...]alf afraid to read over the note of the fearful o [...]thes that they swore in their unsober and drunkenish Moods. And the reason why this vice of drunkenness drawes unto such prosanation of Gods name, in all irrevere [...]t intemperate swear­ing, is, because it first makes the heart sot­ti [...]h an [...] senseless of God and the awful Ma­jesty of God, and no marvel if when the he [...]rt is grown prophane, the tongue grow prophane too; no marvel if when the heart is not awed with any due reverence of God, the tongue want this due reve­rence too.

Sevently, Another sin against the first Table is dishonouring God in the propha­nation of his Sabbath and Worship. Who are such prophaners of Gods Sabbaths, and [...] or irreverent performers of of his Worship as these sons of [...] this needs not be proved out of Pulpits, Church-wardens and Constables and other [Page 37] Officers if they wo [...]ld [...]ut now and then see a search made into bli [...]d Ale-houses, would make this plain eno [...]gh. How many do we think they might find, [...] of learning sobriety in the Church of God, practising intemperance in those S [...]ies and Chappels of the Devil! How many instead of com­ing hither to Wisdomes house, to eat of the Bread and drink of the Wine that she hath mingled; Come [...]at of my Bread, &c. Prov. 9. 5. sit there in those h [...]uses of folly and madness, with no other text than that in their mouthes; Isa. 56. 12. Come let us fetch wine, let us fill our selves with strong drink, and to morrow shall be as this day, and much more abundant! But if Church­wardens and Officers will not by their pains help to prove this truth, these men they bewray themselves. They that are in Au­thority know, or may know and observe, that of all Brables almost that for meer matter of peace come before them, two parts of three arise from drink; and of those, more than two parts in three from that Excess in drink, which is either on Market▪dayes or Sabbath-dayes. Who greater Profaners therefore of Gods Sab­baths and Neglecters of his Worship than these kind of men? Or if they seem not al­together to Neglect it, yet who more ir­reverent [Page 38] performers of it when they come to Church? Either they come somewhat touch't and half pratty to the Church, and so are fitter for two houres [...]leep than one hours Sermon; fitter for a Pillow to lay their ear to tha [...], than a Preacher to lend an ear to him: Or if for a Preacher, it must be some of those that sowe pillows un­der all Elbowes, Ez [...]k. 13. 18. Or else if they come sober to Church, yet as the Sow dreams of her drasfe, so they of their drink; and they think all time tedious till they be removed from the Church-bench to the Ale­bench; and till Gods door is shut, that the Devils blind wickets may the more freely open; and so if Sabbatum come of Sabbas a name of Bacchus, Plutar [...]h. they are the best Sabbatizers.

Eightly, Another sin against the fir [...]t Ta­ble, is Dishonouring God in the abuse of his Creatures. Judge but in your selves whether ye can think that God hath made his Creatures to be vainly, and contemptu­ously used to Riot and Excess. Will not a wise Father when he sees his Son play the vain wanton with his meat, stuffing and cramming himself unnecessarily with it; or when he sees him playing the like vain wanton with his drink, bibbing unnecessa­rily, or only to squirt or sputter it out [Page 39] again, will he not be offended? and pluck the good meat out of his mouth, and the good drink from his Nose, as knowing they are too good to be so vainly abused by him? will not a wise Father do this? and will not the wise God, the Father of all Living much more [...]e offended; and take it ill then that his good Creatures should be so abu­sed unto such vanity and excess? His good C [...]eatures that how many Hungry and Thirsty S [...]ints souls might be refreshed, by that which their intemperancies vainly and contemptuously abuse? Does not the Guests abusing of their entertainment, as if after they had eaten a while so much as was sufficient, and drank a while so much as was needful, they should cast the rest of their meat to Dogs, or trample it under foot; and give the rest of their drink to the Swine, or pour it down Channel: Does not this redound to the Hosts or Inviters dishonour? well, better were it that men should cast the superfluity of their Basket and store to the very Dogs or trample it under foot; better also they should give the superfluity of their Vessel and Cup run­ing over, to the very Swine, or pour it down channel, than vainly and unecessarily abuse the same unto surseiting and drunkenness, the former way it did not that good it [Page 40] [...], [...] way it did harme; must not the [...] [...] Gods entertainment [...] and vanity of Riot an [...] [...] ▪ must it not highly re­donnd [...] or Entertainers dishon­o [...]r?

[...], [...] against the sirst Ta­ble is [...] our selves and our own Bo­dies, and that these t [...]ree wayes.

• 1. As we are th [...] image of God.
• 2. As our Bodies are the Members of Christ.
• 3. As they are the Temple of the [...]o­ly Ghost.

First, As we are the Image of God. Man is the Image of God many wayes.

1. In regard of a Divine Majesty and Stateliness above all other Creatures, even of Body and outward person; a kind of Divine Majesty above all other [...]reatures, and awsull to all other creatures, being ev [...]n enstamped upon the Body and outward person of man; but wh [...]n the drunkard Swine-like lies wallowing in his own filth, or sprawling in his own vomit, or by his continual drinkings hath deformedhi [...]s Bo­dy, and made it more like a monster through deformities than like a man; where [Page 41] is then any of this divine stateliness [...]nd ma­jesty, even in his body and outward person above all other creatures?

2. Man is the Image of God in regard of Soveraignty, of Rule and Dominion; that as God is simply Soveraign in regard of Rule and Dominion over all things, so he made man as it were a petty God, putting all things in subjection under his feet: but when the Drunkard is laid under foot him­self, sor all the Creatures that wil [...] to tram­ple upon him, when he cannot well rule one member of his own Body, or passion os his own mind, wheredoes any Soveraign­ty o [...] this divine-like Rule and dominion appear? if I would see the very image, not of the Lord, but of a very vassal and ab­ject slave, not fit to govern the veriest dumb Creature, even the silliest of them that goes on all four; I could not see it more lively than in the Drunkard.

3. Man is the Im [...]ge of God in regard of a Divine like reason and understanding wherein he excels all other creatures; but when the drink is in and wit out, as they say, when that intoxicating thing hath be­reaved him of wit and understanding, (as young Cyrus thought it was plain Toxicum poison, it bereaved them so of sense and understanding;) when it is thus with man [Page 42] wh [...]re is any divine l [...]ke Reason and Un­derstanding in him? how is he in this [...] the image of God, and not rat [...]er the image of an Ass, a blo [...]kish Ass?

4. Man is the image of God in rega [...]d of a Divine-like Holy and Pure Nature; but when such a deal of impu [...]ity and [...] doth appear even in the outward man, much more when the Drunkards heart by reason of drunkenn [...]ss is nothing but a cage of unclean and [...] thoughts, where is [...] [...]his Divine-l [...]ke holy and pure natur [...]? [...]nd how is he then the image o [...] God, that [...] [...]nd Holy Spirit; and not rather t [...]e [...] o [...] him who is that Un [...]lean and [...] Spirit?

[...], By Drunk [...]nness we dishon­ [...]ur God, in [...] [...]odies whi [...]h are [...] o [...] Chri [...]t. Kn [...]w ye not ( [...] the [...], [...] of one speci [...] [...], sc. Forn [...]cation) that o [...]r [...] of [...] [...] shall I [...] Christ, &c. So [...] another special sin o [...] t [...]e [...] we may say; Know ye not, &c. [...] [...]ke the Members of Chri [...], the [...] [...]ll [...], and make them [...] o [...] [...] that drunken [...]; [...] Sow, those swilling [...]? Sur [...]ly God sorbid. Would [Page 43] not the King take it indignly as a dishon­our to him, if one of you should hang out his [...], one part whereo [...] should have t [...]e [...] o [...] [...] Mon [...]r, another of that? S [...]ll not [...] much more take it indignly as a d [...]shonour to him, if they that would go [...]or members of Christ, appear [...] to be memb [...]rs os Hog and Sow thos [...] swilling and drunken creatures? Who cou [...]d well endure it that Christs very pi­cture should be so di [...]honourably paint [...]d? How should he then well end [...]re it that his v [...]ry body should be thought to [...]e made up o [...] [...]uch dishonourable members?

Thirdl [...], [...]y Drunkenness we dishonour God in abusing our Bodies [...]s they are the Temples o [...] the Holy Gho [...]t; Kn [...]w ye not (say [...]s the Apostle, speaking again [...]t the [...]ore-named vice of the Body, sc. Fornica­ti [...]n) that [...]our Bodies are the Temples of the [...]oly-Ghost, and there [...]ore as he inti­m [...]tes should be kept in a [...]l honour and ho­lin [...]ss, [...]ree from such a silthy de [...]iling sin as Fornication. So for Drunkenness, Know ye not th [...]t our bodi [...]s are Temples, &c? Were it not an odious thing if the Drunk­ard should come and lay his filthy stomach in the Temple of God? Filthiness and Nas [...]iness does not become the very mate­rial Temples of God, how much more o­dious [Page 44] and dishonourabl [...] a [...]ing is it th [...]t by his b [...]tly [...] he so [...] th [...] living Temple of God? for not that whi [...]h comes out (that I may invert our Saviours speech) does so defile t [...]e m [...]te­rial Temple, as that which goes into the Drunkards Belly defiles the living Temple; And what sayes the Apostle? If any m [...]n desile the Temple of God, him shall God [...]: for the T [...]mple of God is holy, whi [...]h Templ [...] ye are. 1 Cor. 3. 16, 17.

For fins against the second Table, whi [...]h the Drunkard by reason of his Drunke [...] ­ness is subject and very incident unto; con­sider these.

First, Against the fi [...]th Commandement, Honour thy Father, &c. Wherein are set down the duties of Children to Parents, and Parents to Children, and in g [...]nerall of all Inferiours to Superiours, and Superiours to Inferiours, against this commandement how the Drunkard by reason of his drunk­ennesses sins it is plain.

1. How disobedient, incorrigibly disobe­dient does this make Children to parents, that they will not be admonished, nor hear the voice of Father, or voice of Mother which, what a dishonour is it to them? In Deut. 21. 20. The disobedient son is brought in, or rather brought [...]orth to be [Page 45] stoned for his incorrigi [...]le [...], a [...]d what is alledged for me ground of his d [...]so­bedience? He is a [...] and a Drunk­ard: For this is not added as a part for which he was [...]oned, that was his contu­macy and [...]. v. 18. If a man have a Stubbo [...]n and Rebellious son, &c. Perhaps also the Wise man would intimate this, when presently after he had said Be not among Wine-bibbers, &c, He addes. Hearken unto thy Father that begat thee, and despise not thy Mother when she is old, Prov. 23. 20, 21, 22.

As if he would intimate thus much, that if he should ordinarily be among wine-bib­bers and so turn drunkard, he would soon grow heedless of hearkening to his Father that begat him, or of despising his Mo­ther when she is old; and to say no more of this, How dis-obedient this vice makes Children to Parents, many a Parents bleed­ing heart will witness it without any further proof; who to no small gries of their hearts know how heady and unruly this heady and unruly drink have made their own chil­dren unto them. Not accused of riot; And what immediately followes? not unruly, Tit. 1. 6.

[Page 46]Secondly, T [...]is Vice m [...]kes Parents wrong their Ch [...]ldren too; wrong them

1. In Transfusi [...]g and Propagating of­tentimes unto them this Drunken vice. There are two sins, sc. Drunkenness and Whoredome, which being more properly sins of the Body, are by Bodily propagati­on derived from Parents to their Chil­dren.

The Drunken Father seldom begets a Sober Son, nor the Drabbing Mother a Chast Daughter; but as the Mother is, so is the Daughter, as is the Father so is the Son. This the Philosopher intimated whe [...] he saw a young man much in drink; Thy Father surely (sayes he) begot thee being in drink. And perhaps also (besides a my­stical Reason) this natural Reason may be aimed at by the Angel, why he would not have Manoah (being to bear Sampson) drink all that time either wine or strong drink, Judg. 13. 7. Behold thou shalt conceive and bear a Son, but drink no wine or strong drink, &c.

2. Ag [...]in this Vice makes Parents ex­ceedingly wrong their Children by their Drunken Example. Example easily smites, but especially Domestick and House-Ex­ample, and especially of Parents; how can they ever rightly hate and abhor that [Page 47] Vice when from the v [...]ry [...] they see it in those whom they must needs love so dear­ly? How [...]hould they ever p [...]ove patterns of Sobriety abroad, wh [...]n they are before corrupted so with su [...]h ill Patterns and Ex­amples of Drunkenn [...]ss at home.

3. Again this Vice o [...]tentimes makes Pa­rents exceedingly wrong their Children in [...]he point of Good Education and provid­ing for them, how wi [...]kedly careless and improvident does this make many how their Children are brought up and how pro­vided [...]or. Indeed I will not d [...]ny but some kind of Drunkards there are (sc. The Mungrell or Compounded Drunkards, who are not pure Drunkards, but make their Drunkenness serve their Covetuous­ness; th [...]y make the best bargains and strike up the best matches in their pots) I will not deny but these Mungrell Com­pounded D [...]unkards may be provident e­nough for their Children; but the pure Drunkard how careless commonly is he, how Children are brought up and how pro­vided for? So he may have drink he cares not though they want bread; so he may sing and whistle on the Ale-bench, he cares not though they cry and go and whistle it on the Beggars-bench. And as Drunken­ness thus is apt to overturn the Duties of [Page 48] Children to Parents, [...] c contra, so likewise o [...] all inseriours to Superiours, &c contra; of Subjects to Mag [...]rates who are civill Fathers; of People to Ministers, who are Ghostly Fathers, &c c [...]ntra.

Of Subjects to Magi [...]trates. The men of Sechem having gathered their Vineyards, and trod their Grapes, and making Merry Judg. 9. They [...]at and drank; and what then? and cursed Abimelech. So he that wrote that wine is the strongest, 1 Esdr [...]s 3. 21. Among other reasons to prove it, this is one, It ma [...]th [...]very heart rich, i.e. brave, brisk, fl [...]sh, gallant, &c. and what then? So that a man remembereth nei­ther King nor Governour, and causeth to speak all things by Talents; that is, Huge and Mighty and Big swelling words, words os great contempt and dis- [...]espect; vilify­ing and making clouts of men in Authority: So on the contrary this makes Magi [...]trates fail in their duties, it makes him that bears the sword that he can sometimes put no great difference between the innoceat and the offender, and so makes him erre in Judgement. It is not for Kings, O Lemuel, to drink wine, nor for Princes strong drink, least they drink and forget the Law, and pervert the judgement of any of the [...], Prov. 31. 4, 5. And hereupon is that [Page 49] Wo, and that Blessing, Eccl. 16. 17. Wo to th [...] O Land when thy King is a Child, and thy Princes eat in the M [...]rning; Bles­sed art thou O Land, &c. And after the P [...]ophct [...] had said, Wo unto them that are mighty to drink wine, Is [...]. 5. 22. 23. what immediately sollows? Which justisic the wicked for a reward, &c. it makes Ma­gistrates fail in their Duties. And where­as one special thing of a Magistrate is to resorm abuses, and one special abuse, the ground and make-way for many others is Drunkenness; If the Magistrate himself be much guilty this way, how shall he e­ver be hoped to do any great good in re­forming this abuse? will not his own con­scio [...]s self-condemning heart shut his eye that he will not see, stop his mouth that he dares not say, and dry up and wither his hand, that hand that should execute ju­stice, that he dares not do or act much a­gainst osfenders this way? Is not that a ve­ry natural ground to take off any from pro­ceeding in Judgement against another; That which took off [...]udah from proceeding in judgement against Tamar, to burn her with [...]ire as a Whore, She is more righteous than I? But if an osfending Magistrate should notwithstanding proceed to punish osfen­ders in the same kind, what hope th [...]t he [Page 50] should [...], that he [...] do any g [...]od ther [...]by? [...]s it [...]ot n [...]tural for eve [...]y one wi [...]h great ind [...]gnation and [...]ising [...] to sa [...], [...], sir [...] heal thy self, [...] searc [...] [...] me own wound, [...] thine [...]; and wh [...] [...] thou that Judg [...]st [...] and [...] th [...] [...] [...]hings? Rom. 2. 1. and thou that sa [...] [...] a m [...]n [...] not [...], [...] thou [...]teal? thou th [...]t [...] anoth [...]r, [...] thou [...]? thou th [...]t sor [...] s [...]ttest [...] by the heels, [...] through [...] trip up thy own he [...]ls? and therefore though such an one should [...] to pun [...]sh [...], [...] h [...]pe he should [...]? and [...] as [...] wise Emp [...]rour sa [...]d in th [...] [...] of [...], when they [...] [...] ▪ ism. have b [...]gun reforma [...]ion [...] po [...]r [...]rancisc [...] a [...]d Minorit [...]s, [...] will never do good, (sayes he) [...] be begun a Majoritis. So [...]or [...] of [...], unl [...]ss [...] be begun a M [...]joritis, from May [...]rs, [...] ­dermen, Burgesses, mea in Anthorit [...], & [...]. Th [...]re c [...]n n [...]ver be [...]xpected any kindly Reformation in the Minorites and [...]aseri­ours. Ag [...]in for them that are [...] Superiours and Inseriours, Pastors and People, this sin m [...]kes them sail in their Duties one to another, It is a great indan­gering [Page 51] occasion to m [...]ke t [...]e Pas [...]ours [...] in th [...]ir Duty. D [...]es [...] the [...] of God [...] th [...]s [...]y [...] g [...]ven to Aaron? Levit. 10. 9. Do [...] w [...]ne [...]r [...] dri [...]k. [...]nd [...] [...] plainly [...] i [...] [...] of Pa [...]tors and Pro [...]hets [...] and Duty? [...] 28. Th [...]y [...] throu [...]h wine, th [...] [...] have erred through st [...]ong [...]rink, &c. A [...]d what especially but this, does the [...] aim at, in requiring so expresly that a Bi­shop or Mini [...]ter should not be given to much wine? 1 Tim. 3. 3. One that uses to be overseen in drink, Tit. 1. 3. [...] He th [...]t uses t [...] be overse [...]n this way▪ will never be a good [...] overseer in the [...] Pau [...]s sence. And for the Peopl [...], [...] of their honouring their Go [...]ly and P [...]insull mini­s [...]ers (or hold suc [...] [...]n [...]) what contempt doe [...] thi [...] [...] c [...]use tow [...]rds their P [...]rsons? Phil. 2. 19. It is the mo [...]t [...]ikely t [...]at those contem [...]ers o [...] the Apo [...]tle [...], [...]or a meer B [...]bler, What wi [...]l this Babl [...]r [...] 17. 18. that they we [...]e [...]f [...] of [...] seas [...]al Epicur [...]ans who pl [...]ce their [...] in sensu [...]l [...] [...]nd drinking, [...] in the s [...]me ver [...]e. And the [...] [Page 52] scossing Butcher o [...] [...] fl [...]ld go [...]s not [...] doubt alone, w [...]o hav [...]ng [...]rd the Mini­ster inveigh again [...]t [...], aster­wards at his cups fe [...]l a [...] and scos [...]ing at the Purita [...] M [...]r and his S [...]rmon▪s; I doubt I say he goes not a [...], but hath Butchers, and better men too, too many, sharing with him in his sin, tho [...]gh perhaps they partake not with him presently in the same Temporal Judgement: for as that Pro [...]ane, Scoffing wretch (s [...]yes my Au­thor) was drinking, the drink or some­what in it qu [...]ckled him, and stuck so in his Thro [...]t that it would neither up nor down but presently strangled him.

Secondly, Ag [...]inst the next Commande­ment, Thou shalt not kill. Wherein is Commanded all things that make for the Lise, Safety, and Bodi [...]y welfare of our Neighbour. Against this the Drunk­ard by reason of his Drunkenness sins these wayes.

1. Directly, by falling into quarrels and bloody frayes oftentimes by reason of this Sin. Wine is a mo [...]r (sayes the wise man) Prov. 20. 1. i. e. makes them that are given to it mo [...]k and ab [...]se one another; and what then thereupon fol [...]owes? strong drink is raging; s [...]. breeds tumults and [Page 53] [...]

[...] [Page 54] from off the Poor, &c. Micah 3. 3. The P [...]ophet s [...]ms to [...]imate that they w [...]re Sensual, voluptuous m [...]n, given to wine and strong drink, Ch [...]p. 2. 11. S [...] [...] her that is Filthy, or G [...]s; m [...] only for s [...]y and Ep [...]cu is [...]e of E [...] ­ing and Dri [...], like t [...]e Craw, the Birds Craw: andHeb. Craw. what th [...]n follow [...]s? To the Op [...]ssing City, Zeph. 3. 1. & 2. 11. T [...]us a second wa [...].

3. Again [...]t this, Thou shalt not kill, the Drunkards dr [...] causeth him to ossend, [...]cause it dis [...]oseth a [...]d hardeneth his bowels to gre [...]t unmerci [...]ness towards the poor, le [...]ing them almost rath [...]r p [...]ish then r [...]ving him in his wants; There are none commonly so unsensible of the em [...]ty and ye [...]rning [...]owels of others, as they that have th [...]ir own [...]owels oppressed and sur­charged still with surpluffage and a [...]un­dance of meats and drinkes; do not the [...]e examples m [...]ke this good.

• 1. Of N [...]bal, who bei [...]g as ap [...]ears v. 36. a sensual man, given to [...] of meat and drink, was insensible of D [...]vids and his companions mis [...]ries, rating his servants with soul wo [...]ds, Who is D [...]vid? &c. 1 Samuel 25. 10 sent them away empty.
• [Page 55]2. The Examp [...]e of Sodom, Ezek. 16. 49. where [...] ▪ o [...] B [...]d (wh [...]by f [...]l­ness of d [...]ink also is [...] under [...]tood) is in­timat [...]d a [...] [...] why she did not as it followes, i. e s [...]n the hands of the poor and [...].
• 3. The Example of him who faring de­li [...]sly everyd [...]y, he and his servants living in su [...]h sensu­a [...]ity
  [...].
  w [...]re [...] of p [...]or [...] his m [...]sery lying at his g [...]te and ready to dye o [...] Hunger as it is likely he afterwards did, Luke 16. 19.

4. Ag [...] this, Thou shalt n [...]t [...], The Drunkards drunkenn [...]sse causeth him to osfend; because it taketh away brothe [...]ly compassions and fellow-feeling of others mis [...]ries. Others that are perhaps in Bon­dage, in Captivities, in hard usage under the Enemy, whose cause lies a [...]leeding, whose souls a languishing, and whose necks on the very block; and to want compassi­ons and fellow-seeling in this kind, is a kind of bloodiness and killing cr [...]lty; but drunkenness and sensuality, nothing apter than it to [...] the same. The King and H [...]man sate down to drink, but the City Shushan was p [...]rplexed, Esther 3. This sitting down to drink, to drink sensually and voluptuously made the King and Ha­man [Page 56] [...]

5. [...] this, T [...] shalt [...] kill; T [...] Dr [...]ds drunkenness [...] c [...]h him [...] oss [...]d, [...] it is [...]pt to breed [...] killing cr [...]lty, sc. wick [...]d [...] po [...]r so [...]t in [...]; which w [...]oso do [...]s is a man os blood, and ther [...]by h [...]th [Page 57] his hands in blood; Ye h [...]ve condemned and killed the just, sc. he whose cause was just, him have ye in wrong Judgement condem­ned, and so killed; hi [...], not in p [...]rson but in estate, undoing him by wrong judg­ment, and he does not resist you, James 5. 5, 6. And who are they that thus do? ye have lived in Pleasure on Earth. So for a Parall [...]l place; Amos 2. 8. They drink the wine of the Condemned in the ho [...]se of their God. i. e. They condemned not [...]n their Persons but their E [...]ates, by wrong judge­ment. And b [...]sides this killing of others thus by drunkenness, I might shew also how the Drunkard hath of o [...]n h [...]nds (by reason of that vice) in his own B [...]ood; and that not only in reg [...]rd of bre [...]k-necks, and other fatal mishaps that befall him often in his drunk [...]n Mood; but al [...]o in regard of filling his body commonly with Death­hasting sicknesses and diseases, through his intemperances and disorders. These men though they pretend He [...]lths, Heal [...]hs, yet who commonly a [...]ter a while (except it be in some special Iron-sides) hath such diseased bodies, and so [...]ull of in [...]irmities as they? and those ver [...] Iron sides that last a reasonable time not withstanding all their di [...]lempers, h [...]d they lived [...] l [...]ke other men, might in all l [...]kelihood h [...]ve [Page 58] survive [...] and f [...]r [...] o [...]her men, and [...] th [...]t [...] [...]he [...] s [...]. Th [...]t the [...]ly [...]n sh [...] [...]t live [...] half [...]s [...]s, [...] as [...] s [...]d o [...] h [...]m th [...]t sn [...]ks th [...] [...] of t [...]e V [...], as [...] that thirsts [...] blood [...] vein, that neither of the [...] com [...]only shall live out th [...]ir full dayes.

Thirdl [...]. [...] the next C [...]mmande­ment, Thou sh [...]lt not commit [...]; Wherein is for [...]idden all L [...] of unc [...]n­nes; and poss [...]ssing our Vessels in S [...]ncti­sication an [...] Hono [...]r required at our hands: [...] this how the Dr [...]nkard by reason of his Drunk [...]nnesses is apt, and very apt to sin, there n [...]eds no proving of it.

1. Experience is for it. Where almo [...]t is the p [...]rty who is noted for one of these vices, that is not noted sor the other als [...]? Where the p [...]rty th [...]t is [...] for a m [...]n of lu [...]t, but he is no [...]ed for a m [...]n of drink too? a [...]d it will go pr [...]tily the other way too, where [...] i [...] t [...]e [...]rty that is not­ed os [...] in Drink, [...]ut he is noted of [...] in L [...] too? an [...] [...] marvel, f [...]r

2. R [...] [...] t [...]. Re [...]son that in­temper [...]nce in drink [...] br [...]d [...] ­rance [Page 59] in [...] too, [...] ( [...]) [...] and [...] and [...] [...] seek [...]soon [...] and [...] spum [...]e Lust. And t [...]re I am m [...]re [...]. th [...]n [...] [...]f th [...]t [...]s mind; I will never think a [...] to be a [...] m [...]n for t [...]ough he ma [...] [...] sometimes [...] [...]om the act▪ yet he hath alwa [...]es wi [...]h him the inc [...]tive, the ma [...]ter, [...] provocation to Lu [...]t. And as Experi [...]nce and Reason, so

3. S [...]ipture; h [...]w plain is it for this same truth too; a [...]ter [...] upon the wine wh [...]n it is Red, [...]ollows next [...]erse but one, looking [...]pon the strange wo [...]an, Prov. 23. 31, 33. And what does the A [...]ostle make to u [...]her in Chambering and Wantonness, but Rioting and Drunkenness? If Rioting and drunkenness go before, in all likelihood Chambering and Wantonness will follow. [Page 60] and therefore David, what art or trick did he use, the likeliest as in his Judgement to make Uriah go and lie with his wife? why he made him drunk, 2 Sam. 11. 13. And Lots D [...]ughters that they might pre­serve s [...]ed of their Father, made their Father dru [...]k. They remembred what the Sodo­mites practised, a People of all unbridled Lust and unclean­ness;Eph. 5. 18. Jer. 5. 7. Ezek. 16. 49. 2 Pet. 2. 13. 14. sc. Fulness of bread, whereby fulness of drink is understood also; and therefore they doubted not if the Sodo­mites drunkenness went before, the Sodo­mites Lust would follow after.

Fourthly, Against the next Commande­ment, Thou shalt not steal; The Drunk [...]rd by reason of his Drunkennesses sins,

1. By stealing from the state and Com­mon-wealth. For the glutton and the d [...]unk­ard are very State-Robbers, impoverishing the State, and Robbing as it were from the Common store, and causing (through their Riots and Excess) Dearths and Fa­mines; but for these State-Robbers the com­mon-wealth would commonly have wealth and store enough for supply and nourish­ment of all; these are like the drone Bees that getting into the Hive over-eat them­selves, [Page 61] and st [...]rve the other B [...]s before the winter be over: but for these over-eaters, these belly-bu [...]sten d [...]ones that steal from the rest, there would be meat enough for the whole Hive.

2. They steal from the poor. That which their intemp [...]rance and belly bur [...]ten­ship drinks and devours, how many hun­gry and thirsty Souls of the needy would it h [...]ve refreshed, aye and by due ought it also to have refreshed! for, withhold not good from whom it is due, when it is in the po­wer of thine hand to do it, Prov. 3. 27. And therefore in their intemperance they are but very stealers from theTua super s [...]ua pauper is ne­cessaria. poor; Thy superstuous things are but the poor mans [...] things.

3. They steal, and most wickedly of all steal, from Wi [...]e and Children, suffering her, whom if they had but two bits in the world they should seed with one; and them whom if they had but one bit in the world they should give them half of it, su [...]ering both her and them to [...]amish at home, whilst they lavish and mis-spend it abroad; and this is the worst stealth and robbery of all, to steal thus from Wise and Children; and if any High-way Robber deserve a Rope, there is none of these that steal from Wife [Page 62] and Children but they deserve two; For as the Wiseman hath it, Whoso robbeth his Father and Mother and saith it is no Trans­gression, the same is the companion of a de­stroyer. He is the worst Robber, the worst offender of all, so he that Robbeth Wi [...]e and Children. It is well observed by Ari­stotle, that it is the worst the [...]t of all, which takes from the seed, because it is a The [...]t that Robs us not only of so much quantity, but whatsoever by Multiplication would come of that seed. So the Drunkard that Robs from his child in prejudicing his E­ducation, and hindering the ground-work laying then of a [...] means of li [...]ing is the worst the [...]t of all, because he deprives him not only of so much good as here is in quantity, but whatsoever also might come of that good. And thus by the Drunkards sinning so mani [...]oldly against both Tables by reason of his Drunkenn [...]sses, does not the first part of the demonstration suffici­ently appear, that is, that the Drunk­ard is right the Devils Child, the Ouncels Else, b [...]cause of resembling him in an u­niversal Mass of Wickedness almost? Now,

Secondly, Because we say in a more especial manner, that such an one is right the Fathers Son because of resembling him, [Page 63] not only in a general likenes of his Nature, bu [...] also, and more especially, in some more special markes and properties; as that he hat [...] just the fathers [...]uttering speech, &c. so let us now demon [...]rate how the Drunk­ard in this more sp [...]cial manner is right the Devils child because of more special resem­bling him in some more sp [...]cial markes and properties of the Devil. And

1. In this special property, that as the de­vil is obstinately and incorrigibly naught, hardned and habituated in evil; (for the Devil sins from the beg [...]nning) that is, ob­stinately and incorrigibly as hardened and habituated in sin, without any hope of re­claiming him; so among the most hope­less and unreclaimable sinners of all is the habituate Drunkard. When Belials and Belzebubs and wicked spirits turn holy An­gels, then almost and not before, may it be expected that these sons of Belial, these habituated Drunkards should turn Saints. Does not the Spirit of God that knowes well enough their Spirits, bring the habitu­ated Drunkards in, saying thus? They have stricken me, i. e. they have used all reproof, admonition and counsell to him, such as might fetch blood and make him sensible, if he had not a very seared, a very cauterized flesh, but he remaines senseless [Page 64] of all, [...] i [...] not [...] nor tro [...]bled upon any of tho [...]e reproo [...]s, [...]e seels none of th [...] [...] and [...] [...] [...]; but a [...] all, what s [...]yes th [...]s in [...]orrigible Drunkard? when [...]ll I a [...]e? I will seek it yet [...]: to it [...]ain, and that so soon as he is awak [...]; [...]ay [...] t [...]inks i [...] [...]g [...]ill [...]xt morning, wh [...]n [...] I [...]? L [...] here is all the amend [...], [...]o [...] me [...]n [...]s to d [...]y, [...]y wo [...] [...]o; so great hope i [...] there of any [...] m [...]ing. Come ( [...]ayes they) I w [...]ll [...] wi [...], and we will [...]ll our s [...]lves with s [...]rong drink, and to morrow shall be as t [...]is d [...] and much more abun [...]nt. If we [...]ve d [...]unk s [...]oopes to day, we will drink whole [...]andes to morrow. If we have whi [...]d it a little to day, we will [...]sh it to morrow. If we have drunk [...]lly- [...]lls to d [...]y, we will drink skin [...] to morrow; till the u [...] par [...], the ve [...]y [...] ends be [...] to cr [...]ck with [...] : To morrow s [...] as this d [...]y, an [...] [...] [...]re abun [...]t. [...]o here is all [...] of [...]e Drunkard, to morrow t [...] [...] man as to day, and w [...] [...]o.

Obj. Ay [...] but m [...]y not some Drunk [...]ds [...]ven [...] Drunkards turn and re­pent? And [...] w [...]re so [...]e of you, b [...] ye [...], &c. Theref [...]re may not [...]e [Page 65] by the grace of God turn and repent?

A [...]s. It is not denied but some may turn and [...], But as David sayes, I have been [...] [...]nd now am old, &c. So for those that [...]ve been young and now are old, let [...] consider how many they can remem­ [...]r in all their lives, t [...]at of Drunkards, [...] Drunk [...]ds have afterwards [...] proved sober and temperate men, live [...] in health, and in su [...]iciency of m [...]ns, and out of pure Conscience, not by ends, [...]ing an [...] breaking o [...]f that Vice; of such m [...]n I would know how ma­ny [...] can remember. O [...]en have I been asked, and often have I enquired but never could I meet with an insta [...]ce of t [...]is kind but one or two at the most.

S [...]ndly, Consider therefore that so rare are these Ex [...]mples, that well may we apply the word [...] [...]f the Psalmist to such an example: This is the Lords doing, his strong and mighty doing, and it is m [...]rvellous in our eyes. So marvellous, That is Saul among the Prophets, was no such marvel, as is such and such a Drunkard now among the Saints? So marvellous, that the Fa­ther had good reason to say what he said, when hearing of his Sons Gaming, of his Prodigality, yea of [...]is very Whoring, said, [Page 66] yet there was hope; but heari [...]g after­wards of his [...] [...]rned [...], he gave him ov [...]r [...]r d [...]d, for desperate, for one that [...]e [...] as good as no hope at all thereof. [...] that for my own part, of all sins ( [...] I should know [...]e to have sinned the v [...]ry sin [...] th [...] Holy Ghost) of all that I [...] have least hope to work up [...]n, t [...]e Drunk [...]rd, the old ha [...]ituate [...] i [...] [...]e man, the [...] ­tane Ague f [...]r the in [...]ness of it [...]y any Physick is said to be [...] [...]hame of the Physi­t [...]n. The Quoti [...]ian Dru [...]kard may [...] to [...]e t [...]e shame of the Divine, [...] of all Moral [...], sc. counsel, r. proof, admonition, &c.

Thirdly, The qu [...]on is not what the Gr [...] of God may do upon a Dru [...]rd, but what the justice of God upon Dru [...]k­ards useth to do. The ju [...]ice of God which useth to give over some kind of sin­ners, [...]rious sinners to [...]inal [...]; where can it find a sinner composed so of all notoriousness almost, and all transgres­sion against both Tables to shew this Judg­ment upon, as t [...]e old inured habitua [...]e dru [...]? more over besides this Judgment o [...] God to make the drunkard [...], there is that; Wine and new wine t [...]e away the heart. Make them sots, uncapa­ble, [Page 67] morally uncap [...]le of any right consi­deration; al [...]o [...] cause inherent in the temper and body, that is, through conti [...] dri [...] to [...]ve the State and Temper of the [...]y so [...] and cor­rupted that it [...] propends and in­clincs to the same [...], and [...] a drunk­ennish droopish humor upon it [...]r strong [...], j [...]t [...] t [...]e natural Dropsie for Ordin [...]ry and Weaker drinkes. By reason of all which, it comes sometimes to pass, that a m [...]n [...]ll meet sometimes with some kind of Drunk [...]rd who may be­ [...] his case, cry o [...] o [...] the [...] of this [...], inveigh [...] company, melt under the perswasion of Friends, protest and se­rio [...]y [...]ow against the sin [...]r afterwards, and yet this hold good no longer than till he meet his Companion, and fall into the next Temptation.

Fourthly, For the more full satisfying the two instances made in the Objection, consider, that for some hope of turning and repenting there is a great difference between the Night Drunkard and the Day Drunkard; The Night Drunkard is he who in the night of Paganish Ignorance and Unbelief, not knowing the V [...]leness of the Sin, nor the Richness of the Grace of God, cont [...]nues in this Sin; and of this night [Page 68] D [...]runkard there is more hope than of t [...]e other, of which kind it is most likely those mentioned by Austin were, and it is plain those men io [...]ed by the Apostle Paul were, 1 Cor. 6. But sor the day Drunkard, who agai [...]st a plain knowledge of the Vileness of the Sin; and of the Grace of God, con­tinues in the S [...]n; for this day Drunkard, there maybe some possibility os his tuining, but Hope none at all; the Power os the Grace of God may do much, but the ju [...]t­ness of Gods Judgements us [...]th to do little, very little in this case. How desperate and in the case of utter perishing does the Scripture leave those day Drunkards, these that count it Pleasure to riot in the day time; These as naturall brute beasts made to be taken and destroyed; and indeed of all sinners any whereof does attain to He [...] ­ven there are I am perswaded the fewest of these Drunkards, especially these day Drunkards there.

2. Another specially property of the Devil is to be a Satan, i. e. a very Enemy and utter adversary to all Goodness and all good Men; and they that so are, in special manner are his Children. O thou Child of the Devil, thou enemy to all righteousness. And they that are enemies to all good men, are not they therefore called the seed of the [Page 69] Serpent? Gen. 3. But who such S [...]tans, such enemi [...]s unto all goodness and all good men as the ord [...]nary [...]abituate Drunk [...]rds are; who could sooner wish that all Religion, all Civility, all good Honest Lawes were tr [...]mpled down and laid under soot than these irreligious uncivil lawless Creatures? who sooner wish there were no Preaching but only Preaching over a pot; no meet­of a Paul but only where they met him Acts 28. 15. sc. at the three Taverns; So for their Satanship and utter Enemi [...]ship to all good men, is not that of the second of Wisdom for it? Come say the Drunk­ards, let us enjoy the good things that are present; and then what go they on unto? Let us oppress the poor Righteous man. And who but the Drunkards were they that made Songs, spightsul Songs of good Da­vid? The D [...]unkards make Songs [...]f me. Psal. 69. 12. And indeed who are they that could even eat the Godly with Salt, but they that are still drinking the Sack with the Sugar? Who are they that are ready if they could to drink the v [...]y de­struction of the Godly, but they who are drinking still the healthes the drunken healthes of others.

3. Another special Property of the De­vil, is to be a Tempter, to Tempt others [Page 70] unto Sin and Wickedness, and therefore called the Temp [...]er; and in this property this piece of the Devils Cloven [...]footship how just is the Drunkard the Fathers Son. Other Sinners can be content most of them to be Sinners alone; the Covetous to be Covetous alone, he cares not though all his Neighbours else were Spend-thrifts. The Proud and Ambitious, to be Ambiti­ous alone; he cares not though all the rest of his Neighbours were such humble Crea­tures that they wou [...]d be content to lie in the way for meer stepping-stones for his Greatness to step upon; But the Drunkard Devil-like is a Sinner who cannot be con­tent to be wicked alone; but he must needs Tempt others unto the same Wickedness also. Do not Healths and whole ones, and putting the cup to the Nose, and down the Throat or down the Neck, look for it, and will you not do me right? and what no Mettal, no Manhood? and drink or a Challenge; do not these and many such tempting provocations witness this? Thus was not this the humour of that Drunk [...]rd, H [...]b. 2. 5. His own drunken­ness is there spoken of, and in verse the 15 his Tempting others, and putting his Bot­tle to their Nose. Wo unto him that giveth [...]is Neighbour drink. So this is the humour [Page 71] also os t [...]ose Drunk [...]rds, Amos 2. 8. their own drunkenish ship, and in ver 11. their tempting others, aye even the very Naza­rites thereunto is set sorth; Ye gave the Naz [...]rites wine to drink.

4. Another special Property of the De­vil is to be a Rejoycer in Evil: to Jeer, and Sucer, and Laugh with himself as 'twere, when he hath prevailed with any in tempting them to Evil. As the good A [...] ­gels rejoyce at the conversion of a sinner, so the bad Angels at the perversion of any. And how just is the Drunkard the Devils Child in this property, in rejoyeing in evil, and at the perversion if he can work it of a­ny? What a Joy and Triumph is it to him if his Man-hood, or Devil-hood rather can but lay others under [...]foot; how he Sneers and Laughs with himself if he can but tempt and toll on others to be some-what overseen in this Vice, especially if it be a Saint and one that makes prosession, if he can but prevail with such an one, this fats and pleafeth him as much as it does the Devil when he can but overcome a Monk, as they were wont to say of old; this De­villish rejoycing of the Drunkards in ano­thers evil, when they can see or make o­thers drunk also, to look on their Naked­ness, i. e. their weakness and shame; is [Page 72] not this ma [...]e th [...] humour of the [...] ed [...], Hab. 2. That puttest [...] bottic t [...] him▪ an [...] [...] him Drunk [...] that thou m [...]yest look (rejoyeingly and with heart▪ content look) on his [...]. ness.

5. Another special property of the De­vil is to be a sl [...]nderer, a traducer, a false accuser, a lyar and [...] [...] of all; J [...]h. 8. 44. Rev. 12. 10. Now the D [...]unkard how just the Fat [...]er; Son is he in this respect? who such a Devil as he, i. e. a Sl [...]nderer, a Traducer, false Accuser, a Lyar and Belier of all; being apt in his drink when that u [...]ruly thing his Tongue runs wild, apt then to lay Sl [...]nders and false C [...]lumnies, and imputations and lying reviling speeches upon all; well does the Apostle couple the Drunkard and the Railer or Evil speaker; In the sir [...]t place naming th [...] Fruit first and then the Stalke, In the second the Stalke and then the Fruit, 1 Cor. 5. 11. & 6 10. b [...]t howsoever inti­mating that if there be such fruit, it com [...]s osten of such a Stalk; and if such a stalk, it brings oftentimes forth such Fruit. So 1 Tim. 3. 11. Not Slanderers. And what presently addes he? Sober. The unsober ones are commonly Sl [...]nderers; and [...] 2. 3. Not false Accusers. And wh [...]t [...] [Page 73] addes he? Not given to much wine.) They that are given to much wine, odds is it they will be Devils, Slanderers, false accusers. And as the Drunkard is a slan­derer, so especially upon the Saints, like the Beast that spoke great Blasphemies a­gainst the name of God, and his Taber­nacle, and them that dwelt in Heaven, Rev. 13. 6. They that walked in Lascivious­ness, Lusts, Excess of Wine, Revellings, Drinkings, were they that slandered and spake ill of the Saints that would not so do 1 Pet. 4. 4.

6. Another special Property of the De­vil is to be a Lucifer; a Proud and Big and high Conceited creature; this Pride and Bigness of conceit is the Devils proper sin; Now how Proud and Big and high Conceited ones the Drunkards in their drink are, 1 Tim. 3. 6.

• 1. The common Phrase shews, do not we say of such when they are prettily tipt [...]nd touched with drink, that they are brave and fine, and g [...]llant?
• 2. Experience shews it, for how brave, and fine, and gallant people, do those in that condition think themselves to be? some Drunkards we may see, who other­wise may secm to be but of base and abject s [...]irits; who yet in drink how will the [...] [Page 74] stand upon it, what brags and vaunts will they make? what hees and some-bodies and great Magnificoes will they take them­selves to be, vilifying and scorning all o­thers with their heels, when the drink is in their head?
• 3. That text shews it; Yea also because he transgresseth by wine, he is a proud man, Hab. 2. 5. The Fu [...]nace proveth the edge in the tempering; so doth wine the hearts of the proud by drunkenness.

7. Another special Property of the De­vil is, that he is an Impure Unclean Spirit; called the unclean Spirit a [...]d Belzebnb the God of dung asDeus stercoris. some read [...]. Now w [...]o such an impure, unclean, dirty, [...]asty sinner, as the Drunk [...]rd? wh [...]t n [...] ­stiness in his very outwards? nastiness of Person, nastiness of speech, speaking such impure words, as if his mouth were a ve­ry sink-hole; nastiness of [...]ehaviour, in filling and filing all things with filth and vomit? what Nastiness and much more, if they could be peeped into, in his inwards; such impure unclean and beastly though [...]s lodging there: in a word, such an impure unclean nasty creature that no presenter remedy almost to make a sound man a [...]er that Vice for ever, than well to [...] [Page 75] the nastiness of it. As the Lacedemonian [...] made their Servants drunk, and then shew­ed them their Children to make them ab­hor that filthy and nasty Vice for ever. And so by these special markes and Proper­ties of the Devil, does it not appear in the second place, how just the Drunkard is the Devils Child, because of such just and jump resembling of him in these more spe­cial markes and properties, as if it were in his very cloven Feet, and Horns?

Use 1. Is the Drunkard, (he or she) no other than a very Son or Daughter of Belial, a very Child of the Devil? Then how great reason have we to be dehorted from this Vice, which makes us no other than the very Children of the Devil? And what worse thing had the Scripture to call those wicked inhabitants of Gibeah by, that committed such villany with the Levites concubine, & would have committed wor [...]e with himself: what worse thing to call them by, than Children of Belial? Judg. 19. 22. what worse thing had our Saviour to say of those wicked Jews that would have murdered him then this, Ye are of your Father the Devil? Joh. 8. 44. What worse thing had the Apostle Paul to call that wicked Elimas by, one full of all [Page 76] mischief and Enemy of all Righteousness, than this? Thou child of the Devil, Acts 13. 13. And if any know not what a fear­ful thing it is to be, and be called a Child of the Devil, let him know that it casheers him quite from being the Child of God. 1 Joh. 3. 10. In this the Children of God are manif [...]st and the Children of the Devil. The Children of God you see, and the Children of the Devil are made so opposite, that as contradistinct members they can­not stand together; how great reason have they th [...]n that can tremble at being a child os the Devil, to shun and avoid Drunken­ness that makes all that are given to it the very Sons and Daughters of the Devil. But because in things to be done it is good to shew, not only what weIn saciendis non quò eundum sed quà. are to do, but also the way how we may do it, sc. how to avoid drunkenness, let us consider. And

First, That we may avoid Drunkenness, that is good counsel which in this case the Father gives the Son, Prov. 23. 20. Be not among wine bibbers. He that is still a­mong wine bibbers, a bibber himself is soon like to prove; the old Gand [...]r they say, soon teaches the young Gos [...]in to drink. And so the old Soaker will soon [Page 77] teach the young beginner the way for the cup to the Nose; and he that would see the bottom were there a mile to it, will soon teach the towardly beginner to leave but a little snuffe in the Cup. The Phrase of the Gospel is Remarkable, where to Eat and Drink with the drunken is put for an undoubted presumption that that party proves intemperate hims [...]lf. Mat. 24. 49. Company in any kind is a Tempter; Au­gustine confessing his for­mer sins, speaks of oneS [...]us eg [...] illud [...]on facerem, non face­rem omnino solus, sed cum dicitur e [...]nus, faciamus, pudet non esse impudenten. Conf. 1. q. sin that he would never have done alone but sor Company; Company in any kind therefore is a Tempter, but especial­ly in this Vice of drunk­ [...]nness, which is even it self called sociable­ness or good fellowship; and scarce (I am perswaded) one of a thousand that prove Drunkards, wo [...]ld ever prove drunk [...]rds alone but that good fellowship tempts, and not many more also I am per­swaded than one of a thousand that cas [...]: them selves much upon this temptation, but Drunkards, pratty drunkards in good time they prove. All have not the resolu­tion of the Rechabites, to stand firm against being overcome, when pots full of wine [Page 78] and cups are set before them, and when it is said unto them, and much said; Drink ye wine, Jeremiah 35. 5. This is a temptation that all have not a resolution to withstand.

Secondly, That we may avoid drunk­enness, consider another remedy in the forenamed Prov. 23. 31. not to look up­on the wine when it is Red, when it giveth the colour in the cup, when it moveth it self aright. Not to please a mans self and his appetite to much in his fancying, and conceiting the Nobleness, the Sparkness, the pleasantness of the Liquor; and how merrily such Noble and Sparke and Plea­sant Liquor will go down. He whose fan­cy workes thus, whose mouth waters thus, will not long be a temperate man; he will soon prove sor the wet, what Eve proved for the dry; when she let but her Appetite once begin to work, and her mouth to wa­ [...]er in fa [...]cying the Forbidden Fruit, how go [...]d it was to the Tast, and how Pleasant to the Ey [...]s, it was not long out of her mouth, but she took thereof, and she did [...]at, Gen. 3. 6. So they that sor their Li­quor let their app [...]tites begin thus to work, it will not be long out of their Mouthes, but they will take thereof and they will drink; Look not upon the wine, &c. [Page 79] but rather consider that go it down never so merrily, how long will that pleasure last? surely were it a cup the most deliciously tempered that the world could afford, yet the Pleasure in the merry going down ther­of would last no longer than a man could hold his Breath, & how short a time is that? surely so short a time, that were it a cup of Nepenthe that dainty drink of the Gods, nay were it a cup out of those Rivers of Pleasure at Gods right hand; yet to last no longer than a man could hold his breath, what so great [...] in it? how much more when it is but a draught of that which let it be best that Grape or Barley can afford, yet to a cup of those Rivers of Pleasures it is but swill and swash!

Thirdly, That we may avoid drunken­ness, consider yet another good remedy out of Prov. 23. 32. sc. to consider the latter End or Farwell of this Merry-go­down; The latter end of it, (or farwell) is, that at the last it bites like a Serpent, and stingeth like an Adder. That thing which gives his colour in the Cup, and moves it it self aright, that sparke, and pleasant and Noble thing may have a Merry-go­down, but at last it bites like an Adder▪ Some of this Adders stinging, and some of this Serpents Venemous biting is pointed [Page 80] at ver. 29. Who hath wo, who hath redness of Eyes, &c. We use to say of a Drunk­ard in drink, that he is well bit; and it is true indeed, he is Serpent-bit, he is b [...]t with that biting that bites wealth out of his Purse, for the Drunkard and the Glut [...]on shall come to poverty, Proverbs 23. 21. Which bites Health out of his body, for who within a while have commonly less Health, than they that still are drinking Healths? Which bites Wit and naturall Parts out of the Head; For Wine is a mock­er, and whoever is deceived thereby sh [...]ll not be wise, Prov. 20. 1. Which bites Grace and Gods Spirit out of the heart; Be not drunk with Wine but be filled with the Spirit, Eph. 5. 18. To be filled with the Spirit of wine and with the Holy Spirit are made opposites, & such as cannot stand to­gether; he is therefore bit indeed, Serpent­bit in this manner as you have heard; and therefore what holdest thou in thy hand, thou Drunkard, what holdest thou in thy hand? Is not the Glass often-times thou drinkest in born up with a couple, and sometimes with a cluster of Snakes or Ser­pents? Let the Serpent on the out-side put thee in mind of the Serpent within; the Serpents without are toothless Serpents, and cannot bite; but the Serpent within is [Page 81] a toothed, and a venom-toothed Serpent, bites, and bites deadly, deriving poyson to the state of thy Wealth, to the state of thy Health, to the s [...]ate of thy Naturals, impairing Wit and Endowments Natural; and to the state most of all of thy superna­t [...]rals, leaving thy heart as empty of grace as thou the Cup of Liquor, or at most but some very snusss in it.

Fourthly, That we may avoid Drunk­enness, let us avoid Drinkings, srequent and needless Drinkings, though moderately enough at first, and to no great Excess; these frequent and needless Drinkings, it is great danger, they will bring on Drunk­enness at last: All mischief commonly be­gins modestly, and fromOmne malum à mi­nimis. very Minnims and least matters; but then after­wards that commonly proves true; he that despiseth small things, shall fall by little and little: What says Augustine of his Mother Monica? HowThe three Outs; Drink out of the Pot, Wit out of the Pate, Wealth out of the Purse. this Drunkenish humour stole upon her; her Pa­rents taking her sor a ve­ry Sober Girle, caused her still to draw their [Page 82] Wine, and she in wantonness, no [...] h [...]ving any desire to the Wine,N [...]n p [...]terat ampli­us sensu recusan [...]e. used still as she drew for h [...]r Parents, to sip a lit­tle, or touch it even with her Lips; but this sipping an [...] touching a little with her Lips, what afterwards proved it to? By sipping a little continually, and every day more and mo [...]e, she was brought to that custome, that she would even drink off whole Cups: The greatest Drunkard, what commonly was he at first, but only a fre­quent needless Drinker? at first he did but sip i [...]t, and afterwards he turned to sup, and now he swoops it; at first he was but for kissing the Cup, after he learned to settle it half way, but now he can sink it, and see the bottom of it, were there a Mile to it: at first by his continual Drinkings, he did but Learn the Cup the way to the Nose, but now he cannot Learn his Nose the way from the Cup, but it dwells there; and as Ducks and Water-Fowl pull not up their Bills from dudling there in the water, till their breath give over, and then they pull up Bill a while, but e're long down again; not his Nose from the Cup, till Beer ath give over, and after breathing a Nose is where it was again, as the ill in the water again.

[Page 83]Fifthly, That we may avoid Drunken­ness, let us look upon two Cups:

First, The Cup of the Lord, and then think what Fellowship hath this Cup of blessing with the other Cup of Cursing; Cup of Cursing I call it, [...]ecause who but Cursed ones use it, and wh [...]t but Cur­sings are used over it? Think what s [...]llow­ship hath the Cup of the S [...]n of God wi [...]h the Cup of the Sons of B [...]lial? One of you is hungry, and another is drunk, said the Apostle, counting it absurd, and a great abuse of the Cup of the Lord, that they who partook of the Cup of the Lord, should partake of the Cup of Drunkenness; ei­ther therefore tremble to meddle with the Cup of the Sons of Belial, or dar not to meddle with t [...]e Cup of the Son of God; let the one Cup shake the other out of the hand, let the right use of the blood of Christ, the Cup of [...] ▪ Correct the abuse of the blood of the Grape in the Cup of Cursing.

Secondly, [...]ook upon another Cup, the Cup of Gods Fury and Judgment due un­to sinners; In the hand of the Lord there is a Cup, as for the Dregs thereof, all the un­godly of the Earth shall drink them, and suck them out; the Wine is red, and it is full of mixture, Psal. 75. 8. Let th [...]m that are still sucking the other Cup, think [Page 84] of sucking the dregs of this Cup: In the 13th. of Jeremiah, there are Bottles of Wine, and Bottles of Wine; v. 12. but the one is the VVine of Fury and Astonish­ment; let them that think so of those Bot­tles of wine, that wine that makes glad the heart of Man, think also of those other Bottles of wine, that wine that is the wine of Fury and Astonishment, dashing them together, v. 14. And let them, whose custome it is to drink and be drunken, and spue, and fall, and rise, perhaps, again, think of that, Jer. 25. 27. Drink ye, and be drunken, and spue, and fall, and never rise more. See Hab. 2. 15, 16.

Sixthly, That we may avoid Drunken­ness, consider the Apostle's Remedy, or means against it; sc. To put on the Lord Jesus Christ; But put ye on the Lord Jesus Christ, and make not Provision for the fl [...]sh, to fulfill it in the Lust thereof, Rom. 13. 14. sc. In the things immediately fore-named, as Rioting and Drunkenness; as if he should say, if you would but consider that you Christians have in part put on, and should still more and more put on the Lord Jesus Christ, he who was a pattern of all Sobri­ety and Temperance, and made no such Provision for the Flesh, to pamper any ways and fulfill the Lusts thereof; how could [Page 85] ye but shake off Rioting and Drunkenness, considering that ye had put on him that was the pattern of all Soberness and Tempe­rance: why should any that have put on Christ, the sober God, so live as if they had put on Bacchus the Drunken God? why should any that have put on Christ, who made no such provision for the Flesh, so live as if they had put on Epicurus, or him in the Gospel, whose whole purvey­ing and provision was about eat and drink, and take thine ease: what an indecorum and unseemliness were it, if he that should act and Personate a King, should live and be­have himself altogether as a Scullion? what an indecorum & unseem [...]iness much more, if they that should Act Christ, should live as meer Hogs and Sows, those Drunken and swilling Creatures?

Seventhly, That we may avoid Drunk­enness, consider another Remedy of the Apostle, sc. Eph. 5. 18. to be filled with the Spirit: And be not Drunk with Wine, wherein is Excess, but be si [...]led with the Spi­rit: As if he should say, take heed of this Beastly sin of Drunkenness, and that you may avoid it, that you may not be Drunk with wine, Labour to be filled and Drunk with the Spirit: why do Men commonly give themselves to wine and strong Drink, [Page 86] but only that they may be Merry, that they may be Jovial, that they may drive away sorrow, and dumps, and discontents? well, to do that, Be ye filled with the Spi­rit, and the Spirit of Comfort shall assord more Comfort, and help better to drive out dumps than all the Spirit of wine can. One drop o [...] it makes l [...]ghter hearts th [...]n the [...]ull Presses, and whole Vintages of the other can; therefore, as Augustine hath it, Let no Man be Drunk, yea, rather let every Man be Drunk; but let him s [...]e with what it is, sc. that is, with the Spirit: This will make you break forth more into singing and rejoycing, in Psalms, and Hymns, and Spiritual Songs, (as it follows) than wine, and all the Spirits of wine can make the Drunkards break forth into their singing and rejoycing in their Foolish and Profane Songs: Therefore be ye filled, be ye drunk, but see with what; with the Spirit, with that inebriating Cup, Eat, O Friends, Drink, yea, Drink abundant [...]y, O Beloved, Cant. 5. 1.

Secondly, Are Drunkards the very Chil­dren of the Devil? Then Drunkards look to it, the Devil (and there is good right and Reason [...]or it) will have his own, will one day go away with those that are his: will not every Beggar contend for their [Page 87] own Brats, and not lose one of them, but Hosse and be gone? will not the Devil al­so, think you, contend for his Brats, and not lose one of them, but Hosse and be gone? Hosse and be gone with them to their Fa­thers House, to the Devils place of abode, and judge where it is: Drunkards look to it, you are the Devils Children, and the Devil certainly will one day have his own, nor will God ever go about to hinder him of his right, to hinder him of any one that is his; nay, he will never suffer any one of the Devils Children to be laid at his Door, to step within his Threshold; see how he thrusts and packs them out of his House and Kingdom. Be not deceived, nei­ther Fornicators nor Drunkards, 1 Cor. 6. 9. The Drunkards are among those that shall never come into Gods House, never Inherit his Kingdom: Drunkards (I say it the third time) look to it, as surely as the Devil shall never go away with any of Gods Children, so [...]either will God be troubled with any one of his; Shall I take the Childrens Bread and cast it unto Dogs? Much more shall God take the Childrens Inheritance, and give it unto Devils, and Children of Devils, such as Drunkards, you Drunkards are.

Thirdly, Are Drunkards the very Chil­dren [Page 88] of the Devil? Then Magistrates look to it, how ye may suppress and hinder this breed; these Children o [...] Bclial, they breed as Laban's Flocks did at the watering­troughs when they came thither to Drink, Gen. 30. 38. So these, they breed and gender at the watering troughs, at the Drinking places, at blind, supersluous, by-corner Ale-houses, that are in by-ob­scure Corners, there this Brood breeds, as Serpents, and Dragons, and hurtful Beasts they breed still in Holes and Dens, and by­coverts, that they may be the freest and most out of the way, not to be hindred in their breed; if the breed therefore of these so hurtful creatures, these Sons and Daugh­ters of Belial would be hindred, their holes, their Dens, their by-coverts where they breed, sc. blind, superfluous by-corner Ale-houses must be looked into. These are the Devils very Nurseries, and breed­ing-places for his Brats to be Nursed and brought up in; and [...]o long as he hath such convenient Nurseries, and Breeding-places allowed him, no marvel if the world (as it is) be full of his Brats; therefore they that are in place, I would they would be pleased to let enquiry be made into such blind by-corner Ale-houses, the very Nur­series and seminaries for the Devil to breed [Page 89] and bring up his Brats there: They talk of Dutch mens draining our English Fens and overslown grounds, and how commo­dious it would be to the Countrey; but is by these and o [...]her good means the Eng­lish would seek to dram the Dutch drinking that overslows all among us, how much more commod [...]ous a thing would that be to the Countrey? Is it not better to have a little ground drowned among us, than our selves? And therefore is it not better to drain that overflowing that overflows our selves, than that which overflows our Ground?

Fourthly, Are Drunkards the very Chil­dren of the Devil? Then Hostesses and Good Ale-wives had need look to it, how they skink and draw too much out to them that they see ready to run into intempe­rance and excess; for why, they help to the begetting of Sons and Daughters to the Devil; and if the Devil be the Father of these, the Hostess, in a manner, is the Mother, and he begets them of her; at least if some other thing, sc. their own in­temperance and drunkenish Lu [...]t be the Mother, yet the Hostess is the Midwife, and without her h [...]lp they could never be brought forth; but it is not good either to be Mother or Midwife to the Devils Brats,

[Page 90]Fifthly, Are Drunkards the very Chil­dren of the Devil? Then you that are [...]ons and Daughters of God, look ye to it, how ye have too much Fellowship and Commu­munion with these Sons and Daughters of Belial, especially how ye make Matches and Marriages with them; if we knew any that were bodily begot of the Devil, as they talk that some have been, who would endure to Match with such an one? Well, if there were any that were even Bodily begot of the Devil, yet were they not so properly his Sons and Daughters, as they that are begot of his Spirit and Spiri­tual Generation; because in that Genera­tion he does but beget th [...]m, d [...] alieno, i. e. [...]umano semine rep [...]rto & s [...]rvato; but in this he [...]egets, de proprio. It is condemn­ed as a fault, and reckoned up as a thing of great Incongruity, That the Sons of God should Marry with the Daught [...]rs of M [...]n, Gen. 6. 2. B [...]t how far more Incongru­ous and unfitting, that the Sons and Daugh­ters of God should Marry with the Sons and Daughters of B [...]lial? Ezra 9. 2. & 1 Cor. 6. 14.

IN the former part of this Verse is set down the Honour of Marriage, with an implied invitation thereto of those who Naturally and justly do find them­selves to stand in need thereof; as likewise the purity and undefiledness that should be in that state: Marriage is honourable in all, and the Bed und [...]siled. In this latter part is set down Gods Judgments upon those, who either in single Life, when God hath provided Marriage an holy and honourable Remedy against Incontinency, do rather chuse, because of the cares and incumbran­ces, and many pre-conceived irksomnesses in Marriage, rather chose to be made one Flesh with a Whore, the Devil being the Priest to couple together, than one with a Lawful Espoused VVife, God being he [Page 92] that ties the Knot: ei [...]her thu [...] in single Life or M [...]rried [...], when they might d [...]ink [...] o [...]t o [...] t [...]eir own C [...]stern, thirst and se [...]k [...]r [...]ollen w [...]ters, [...]or [...] a [...]d un [...]th [...] like some [...]rangely Dist [...]mpered and diso [...]dered throat, that no [...] out of their own Cell [...]r will please and quen [...]h th [...]ir thirst, but onely Forreign Drinks sought for from house to house from others G [...]ile-sats; f [...]r th [...]se, the one being the VVhoremonger, w [...]re­in th [...] VVhore or Drab also i [...] implied; and the oth [...]r the Ad [...]lterer, where [...]n the [...] [...]lso is implied, for thes [...]; But [...], says the l [...]tter p [...]t of the vers [...], and Adulter [...]rs God will [...]. And goo [...] Reason, says Chrysostome, for wh [...]n G [...]d hath S [...]nctified and indulged M [...]rriage unto them [...]or a Reme [...]y of all Incontinency, well may he Judge the VVhoremong [...]r and Adul [...]erer, who will needs be m [...]dling with [...]orbidden Fruit, when there is permitted Fruit [...]nough to taste of; will needs be ranging and casting up Nose abroad, and scenting after forbid­den bits, when he might cut Bread off his own Trencher: It was that whereby the Spirit of God, under the Parable o [...] the Rich Man, who had many Flocks of his own, and y [...]t spared to kill of his own [Page 93] Flock [...]or the Traveller [...]hen he came, and took and Dressed the Poor mans only Ew­Lamb for the Traveller; that whereby the Spirit of God aggravated David's Adulte­ry, that having VVives enough o [...] his own, [...]ike the Rich M [...]n that had his Flocks, none but the poor mans only Ewe-Lamb, Uriab's Bathsheba, would serve the t [...]rn to satisfie his Lust, when that Traveller came; well therefore may the close of that verse be, But Whoremongers and Adulte­rers, &c. the beginning whereof is, Mar­riage is honourable. VVell may the pu­nishment be severe, where the Remedy is easie and o [...]fered a [...] hand: So for Con­text.

For Text it self, there needs no great expounding it; the difference between VVhoredom or Fornication and Adultery, appears by what is already spoken, sc. that the first properly is between single couples, when both the Parties are single Folk; the second, when either one, or both the Par­ [...]ies are Married People, and so make ei­ther single or double Adultery; this pro­perly, although the use of the word is sometimes extended to [...]. comprehend Adultery also un­der it, as Mat. 5. 32. Whosoever shall put away, saving for the cause of Fornication. [Page 94] Aye, and [...] Adu [...]tery too, 1 Cor. 5. 1.

Now for the handling of the word [...], the drift of them is b [...] proposing God a severe [...] against these two [...] and [...], Whoredom and Adul [...]ry, thereby to deterre and [...] there [...]rom, and therefore the dri [...]t of my speech sh [...]ll be the same, sc. by argum [...]nts included in these words, to d [...]terre and [...]isswade from these two abomina [...]ions; and the A [...]gu­ments may be three.

First, From consideration of the Judge, who shall take the scanning, examining, [...]nd adjudging of these two Sins into his own hands, being no other than God him­self.

Secondly, From consideration of the Judgments which he shall, what here, what hereafter inflict upon Offenders in them, im­plied indefinitely in the word Judicabit, he will Judge.

Thirdly, From [...]onsideration of the grievousness of the sins themselves, impli­ [...]d also in the Judgment; for the grievous­ness of Judgments imply grievousness of Sins; God he proportions Judgment to S [...]n; he doe [...] not l [...]t them feel the weight of his full [...] who are but less [...], nor them t [...] tip of his li [...]tle finger onely, that are gross [...].

[Page 95]Now, according [...]o the [...]e three Argu­ments, we will h [...]ndle th [...]ee Propositi­ons.