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Heft. 1.8. And the drinking was by, an order, none might compel: for forhe

King had appointed to all the officers of his house, that they should do according to every mans pleasure. Lyran his note is, Nolebat Rex ut in aula sua alignis uteretur medo incompofito & irrationabili more barbarorum qui nimis importune inducebant homines ad

bibendum, Real. i. 1. It is our duty to stir up one another, and to provoke one

another to all Christian duties; of these, to act sobriety in the moderate using of meat and drink, and fasting, in the abstinence from them for a feason. St. Paul, whether ye cate or drink, de all to the glory of God. Chrift, quando jejunatis.

To omit this duty is a great sin, to commit the contrary evill

is most abominable. This the Prophet sheweth. In tbat day did Isa. 22 12 the Lord God of Hufto call unto weeping and mourning, &c.

And behold joy and gladne se, saying oxen, and killing fheep, eating flesh and drinking Wine, cacing and drinking, Cras moriemur: And it was declared in the cares of the Lord of Hosts, Surely, this iniquity Saall not be purged till ye die.

How then thalíthey appeare before God, who instead of calu

ling to fafting, callco drinking, and preffe che drinking even to Real, z.

the making of their neighbour drunk?

2. If we contrive against our neighbours life to take it from him, we are murtherers ; if against his wife to defile her,we are adulterers; if against his goods co rob him of them, we are theeves; if against his good name, we are false witnesses: confider then what thou dost when thou atcempteft thy neighbour to make him drunk; for thou feekest to perish his understanding, to rob him of the ute of reason, which should distinguish him from a brute beast,to expose him a spectacle of shame and filchinesle to all beholders, and to make him a tranfgreffor of the law of God, the Church, and the Commonwealth.

Yet they that are thus overtaken, do commonly excuse themfelves, that they have been amongst their friends, but this polfriendship which hath the power to divide a man from himselfe, will scarce prove a glue strong enough to unite and knit him to another

The kisses of such friends betray thee, and thou maist say raa ther, Thus was I wounded in the house of my friends. It was Davids prayer, let it be thine;

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Let the righteous smite me, for that is a benefit; and let him reprove Pl. 141.5. me, and it shall be a precious oyle that shall not break my bead; but

İncline not mive heart to evill, that I should commit wicked Works With men that commit iniquity;and let me not eute of their delicates, nor drink neither. It is a good observation of Cardinal Bellarm. here, ubique nocet conversatio malorum, sed nusquam magis, quam in conviviis, compotationibus,

This is no new danger, but a disease of former ages, infectie oully transmitted by imitation to our times, and in chem grown epidemical.

Saint Ambrose describeth a surfetting and drunken meale, pri- De Helia mo minoribus poculia velut velitari pugnâ preluditur; verum hac & Jenin, non eft fobrietatis fpessed bibendi disciplina ; ubi res çalere çeperit, poscunt majoribus poculis, certant pocula cum fereulis,

Deinde procedente patu longius contentiones diverse, & magna certamina quis bibendo pracellat. B : Nota gravis fi quis fe excufet.

All you chat call God Father, and do desire either the honour of his name, or the coming of his Kingdom, or the fulfilling of his will; make conscience of chis great lin, call it no longer goodfellowship:for St, Ambr. saith, vocatis ut amicos,emittitis inimicos. Ibid.c.1.4

Vacas ad jucunditatem, cogis ad mortem; invitas ad prandium, efferre via ad sepulturam; vina pretendis,venena suffundis.

Say to him that temptech chee to drink drunk, vade rétro me Sathana, get thee behind me Satan; the Kingdom of God is not meate nor drink,God shall finde thee out, thou hast his woe upon thçe, and thou shalt see anon how he will punish thee.

2. Ad quid ut videant nuditatem. It is the best of brave drunkards, how long they have sat at it, how many pots and portles they have swallowed, how many they have made drunk; this is thy nakedneffe.

Litterally drunkennesse doth make men do things uncomly : fome use thiş lewd practise to make way for their luft, some co take advaocages otherwise,

Modesty cannot utter 'what unclean provocations do arise from drunkenneste, what lewd and unchalte actions are done, what profane and filthy words are spoken. Noah himself full of wine, doth lie uncovered in his sent and shewech bis nakednes,

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St. Ambrose complaineth of women That full of wine did Ibid.c.18.

*come immodestly into the street singing and dancing, irricantes in fe juvenum libidine.

Cælum impuro contaminatur aspectu, terra turpi saltatione polluitur, aer. obscenis cantibus verberatur.

O the miserable state of man in whom sin reignech, he is not only tempted to do evil, horrible and shameful evil, to drink drunk, buc to be his neighbours devil co draw him into evill by making him drunk, and also this propter malum, even to discover the nakednesse of his brother.

Some Chew themselves in their pots like lyons furious and quarrelsome: others are dull and heavy, only serving for whetstones to sharpen the wics of the company others drowsie and fleepy : others talkative, every man in his humour, all in their nakednesse. To do evil chat good may come of it, is an heinous fin,for God needs not Satans help. But to do evil our selves to draw others into evil for so evil an end, this doch make lin out of measure finful.

1. Take nakednesse literally, for the discovering of thofe parts which modesty doth hide out of fight : fo after the transgression the man and woman saw that they were naked, and they were alhamed, being but themselves alone in the garden, and they

Sowed fig-leavs together to hide their nakednesle from each o thers light; so much remained in them, that having left primas fapientia, they yet retained fecundas modestia, and could not for hame behold each others nakedneffe. '

The Apostle faith, These members of the body which we think to .Cor, 12. be lesse honourable, upon these we beftold more abundant honour,

und our uncomely parts have more abundant comeline se. The hoprir here meant is the decent hiding of their nakednesle,and the

deft covering of our shame.

Where the Apostle doth declare the care that is in the natural body; the comely parts which need no hiding from fight do cover the uncomely parts from sight: . Therefore they that uncover Nakedriesse do shew themselves to be no members of the body: só chat luch drunkards as give ftrong drink to their neighhour, to this end co discover this kednefle, declare themselves to be no parts of the vody bebe Church

Surely.

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Surely much nakednesse is discovered in many drunken meetings, and no marvel when men and women, having laid aside? reason and temperance, religion and the fear of God, if they then turn beasts, and do chose things that are uncomely.

2. Take this nakednefle in a spiritual sense, then St. Ambrose will tell you,Lib.de Noe ed Arca c. 30. Omnis impius quoniam ipfedevius discipline eft,aliorum lapsus pro fui erroris folatio accipit, quod confortes invenerit culpa.

Then is the season for the Cofener to invade the purse of his neighbour, for the canning insidiator co cake advantage of words to find out the infirmitits of his brother, that he may keep him in aw thereby. I cannot dive so deep into this mystery of iniquity as to declare all;and again, I fear to go farre in ic, least I might teach the ignorant finner more cunning then he had before.

This I dare say that it is not love that maintaineth drunken aco quaintance; for true love is a coverer of nakednesse : if literal, you may see ic in Sem and fapher : if spiritual, you may hear it from the Apostle, love covereth a multitude of sins. And out of that love, David weeps for them that keep not the law.

It becomes them beft in my text, who know noc God, but were abominable, and to every good work rebrobare, to make men drunk to make them sport; but chele things must not be so much as pamed amongst thoie that call. God our father, that come to Charch, that hear the word, that offer themselves to be guests at the Lords boord.

Bur I remember the wise man faith, Rods be for the backs of fools

. What greater folly then to fell our inheritance in heaven for strong drink?a worse bargain chen Esans, and an harder penny-worth. The rods for this are,

2. Pæna peccati, che punishment of sin. 1. Thou art filled with shame for glory. 2. It shall be thine oben cafe; for thou also salt drink, and tby na

kednejle discovered. 3. The avenger hall do thee right is the Lord; The Cup of

the Lords right hand Mall be turned unto thee. 4. Shameful spewing shall be thy glory. 5. The violence of Lebanon Mall cover thee, and the spoil of beafts. I may resolve all these particulars to this total, chat God will take the punishment of this sin into his own band, and shall cura his Cup unco them, and chey shall do him righe therein. But for our better direction in this passage, let me observe,

S1.Who will puoish this linne; God himself.
2. How he will punih.
3. Why he will punish.

1. Who will punish this drunkennesse,
It is the Lord; Is it not he whose glory the Babylonians bave
given to their idols, yea in the pride

of their heart allumed it to themselves? is it not he whose People they persecute and de stroy cruelly? whose goods they gather greedily? whose fruits of the earch they abuse to surfer and drunkennele? it is for such

as there that God faith, Ifa. 45.7.

I form the light and create darknesse, I make peace and create evil: Ithe Lord do all these things.

God hath ever declared himself an enemy to tbis fin; you may see it clearly in the first example ofic in Noah, upon whom God Jaid two great punishments, which show how much that lin-offended him.

1. That his own son should expose him to shame.

2. That this fault should be kept in eceraal Record in the lie ving book of the Holy Word,

You may see it in Lots example, wherein God would have it appear. (1. How strong liquor may prevail againk a Hrong brain, 2. How easily a good man, and one that feareth God may

be overtaken with it by temptation, 3. How horribly he may oftend in it. 4. How temptation may relapse him into it, and in the fins

which follow it. 5. God would have us see his just indignation against this fioia

the punishment of it; In both these, the first we read of transgreling in wine, God doth declare his judgmenes upon this fin of drunkenpelle.

1. Because this sin doch nuuch deface the image of our Maker in us, which is chiedy stamped in our spiritual and intellectual Part. For lef reason once fail, and man seafeth, co be himself

for

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