THE
SIN
and
FOLLY
OF
DRUNKENNESS
.
1
PET.
V.
8.
Be
sober
,
be
vigilant
,
&c.
THE
former
part
of
the
Chapter
is
spent
in
Exhortations
To
-
1.
The
Elders
,
-
2.
The
Younger
,
-
3.
All.
Who
are
pressed
To
-
1.
Humility
,
v.
5
,
6.
-
2.
A
Recumbency
upon
God
in
all
Conditions
,
v.
7.
-
3.
Sobriety
&
Vigilancy
in
the
Text.
To
set
on
(
which
is
annexed
)
with
this
Argument
,
For
your
Adversary
,
&c.
So
the
Text
hath
1.
An
Exhortation
to
a
two-fold
Duty
,
viz.
-
1.
Sobriety
.
-
2.
Vigilancy
.
2.
An
Argument
to
enforce
,
drawn
from
the
Condition
of
the
People
of
God
(
indeed
of
all
men
)
in
reference
to
the
Devil
,
who
is
described
by
His
-
1.
Name
,
the
Devil
.
-
2.
Nature
,
your
Adversary
.
-
3.
Practice
,
walks
about
.
-
4.
Industry
,
seeking
.
-
5.
Aim
,
to
devour
.
-
6.
A
comparatis
,
like
a
roaring
Lion
.
1.
Of
the
Exhortation
,
and
in
that
of
the
first
Duty
,
Be
sober
.
The
word
sometimes
signifies
both
the
Duties
that
are
here
pressed
,
to
be
sober
and
vigilant
too
,
as
2
Tim.
4.5
.
Watch
thou
in
all
things
;
and
1
Pet.
4.7
.
Watch
unto
Prayer
:
and
the
1
Thess.
5.8
.
Let
us
who
are
of
the
day
be
sober
.
And
if
we
may
at
any
time
limit
its
signification
to
Sobriety
alone
,
we
seem
then
to
do
it
with
most
reason
,
when
another
word
is
added
which
bids
us
watch
,
as
there
is
in
the
Text.
Be
sober
,
a
duty
of
the
Body
as
it
is
opposed
unto
Drunkenness
,
and
of
the
Mind
,
consisting
in
Moderation
;
having
no
Warrant
to
restrain
the
Exhortation
to
any
one
of
these
Duties
,
I
shall
understand
it
of
both
,
and
from
it
lay
down
this
Doctrine
.
Doct.
Sobriety
both
in
Body
and
Mind
is
the
Duty
of
Christians
.
Of
this
in
two
Branches
.
1.
Sobriety
of
the
Body
is
the
Duty
of
Christians
.
I
shall
shew
you
,
-
1.
What
it
is
.
-
2.
That
it
is
our
Duty
.
1.
What
Sobriety
(
as
to
this
part
of
it
)
is
,
which
I
can
by
no
means
give
you
a
better
account
of
,
than
by
calling
it
that
Vertue
which
is
opposed
to
whatever
is
Vicious
or
sinfull
in
the
matter
of
Drinking
.
To
shew
you
then
-
1.
What
Drunkenness
is
;
and
-
2.
What
is
Vitious
,
or
Sinful
in
Drinking
,
(
whether
men
will
call
it
Drunkenness
or
no
)
will
let
you
see
what
it
is
to
be
Sober
.
A.
(
1.
)
Drunkenness
is
ordinarily
taken
for
the
Privation
or
Loss
of
the
use
of
Reason
,
caused
by
immoderate
and
excessive
Drinking
.
But
the
best
way
to
find
out
what
this
Sin
is
,
is
to
Judge
of
it
by
the
Scripture
,
and
there
1.
The
height
of
it
indeed
is
,
to
drink
to
the
loss
of
Reason
and
Understanding
,
that
we
speak
and
do
we
know
not
what
;
and
are
not
capable
of
apprehending
what
is
said
or
done
unto
us
.
Nabal
was
very
drunken
,
wherefore
his
Wife
told
him
nothing
less
or
more
,
until
the
morning
light
:
In
1.
Sam.
25.36
.
She
was
a
wise
woman
,
and
knew
that
a
drunken
husband
was
not
capable
of
being
discoursed
with
,
and
therefore
stay'd
she
till
the
morning
,
till
his
reason
returned
,
for
which
there
was
no
room
till
the
Wine
was
gone
out
of
him
.
v.
37.
So
Noah
,
(
Gen.
9.2
.
and
Lot
,
Gen
19.33
.
)
—
Multa
faciunt
ebrij
,
quorum
postea
sobrios
pudet
.
Sen.
2.
'T
is
to
drink
to
such
a
Degree
of
giddiness
that
we
are
not
able
to
stand
:
so
Jer.
25.27
.
it
is
made
a
sign
of
a
drunken
man
,
to
fall
and
to
rise
no
more
,
i.
e.
while
his
fit
is
upon
him
.
3.
'T
is
to
drink
till
we
reel
and
stagger
,
though
we
fall
not
:
in
Ps.
107.27
.
They
reel
to
and
fro
and
stagger
like
a
drunken
man
:
And
Isa.
24.20
.
The
earth
shall
reel
to
and
fro
like
a
drunkard
.
4.
'T
is
to
drink
unto
Vomiting
.
Jer.
25.27
.
Drink
and
be
drunken
,
and
spue
.
And
Esa.
19.14
.
As
a
drunken
man
staggereth
in
his
vomit
.
5.
'T
is
to
drink
to
such
an
alteration
of
our
deportment
,
that
we
fall
into
an
unusual
and
unbecoming
behaviour
:
1
Sam.
1.13
.
Because
Hannah's
lips
moved
,
and
her
voice
was
not
heard
,
Eli
thought
she
had
been
drunken
.
(
2.
)
What
is
vicious
or
sinful
in
drinking
.
B.
1.
To
drink
till
we
be
inflamed
,
as
Esa.
5.11
.
2.
To
drink
excessively
,
though
we
can
carry
it
roundly
away
,
when
others
lye
by
it
,
as
Esa.
5.22
.
3.
To
drink
beyond
the
answering
those
Ends
which
God
hath
ordained
drink
for
,
which
we
find
in
Scripture
to
be
these
:
(
1.
)
To
help
our
weakness
and
bodily
infirmities
,
as
1
Tim.
5.
(2)
To
quench
our
thirst
:
Give
me
I
pray
thee
a
little
water
to
drink
,
for
I
am
thirsty
.
Judg.
4.19
.
(3)
To
refresh
and
cheer
up
our
spirits
:
so
doth
Wine
make
glad
the
heart
of
man
,
Psal.
104.15
.
Hence
Pro.
31.6
,
7.
In
compliance
with
which
,
the
Jews
,
when
a
Person
was
brought
forth
to
be
put
to
death
,
gave
him
to
drink
some
Frankincense
in
a
cup
of
Wine
,
that
it
might
stupifie
him
.
Whatsoever
is
more
than
this
,
cometh
of
evil
,
condemned
by
the
Apostle
under
the
name
of
Excess
of
Wine
;
i.
e.
more
than
enough
for
any
of
those
ends
which
God
created
Wine
to
serve
for
.
(4)
To
be
accessary
to
the
Excess
of
others
,
Hab.
2.15
.
Gen.
19.32.35
.
Lot's
daughters
.
So
then
we
may
not
drink
to
the
loss
of
our
Reason
,
nor
till
we
cannot
stand
,
or
not
go
without
reeling
and
staggering
,
nor
till
we
vomit
,
no
nor
to
the
alteration
of
our
usual
deportment
,
nor
till
drink
inflame
us
,
nor
at
all
excessively
whether
it
inflame
us
or
no
;
nor
any
more
than
will
answer
those
ends
for
which
drink
was
ordained
,
nor
by
any
means
be
accessary
to
the
Excess
of
others
.
C
(
3.
)
That
it
is
a
Sin
against
.
-
1.
God
.
-
2.
Our
Souls
.
-
3.
Our
Bodies
.
-
4.
Our
Families
.
-
5.
Our
Estates
.
-
6.
Our
Neighbours
.
-
7.
The
Kingdom
.
-
8.
The
Church
.
(
1.
)
Against
God
,
who
hath
-
1.
Commanded
Sobriety
;
-
2.
Forbidden
the
Contrary
.
1.
God
commands
Sobriety
.
I
shall
lay
before
you
two
or
three
places
of
Scripture
,
where
you
shall
find
the
command
back't
with
mighty
Arguments
to
set
it
on
.
In
1
Thes.
5.8
.
Let
us
who
are
of
the
day
be
Sober
.
One
Argument
to
press
it
,
is
,
from
the
sudden
coming
of
Christ
to
Judgment
.
The
day
of
the
Lord
so
cometh
as
a
thief
in
the
night
.
v.
2.
Would
we
have
our
day
of
Death
or
Judgment
find
us
in
our
Cups
?
Be
drawn
reasonless
or
senseless
,
reeling
or
vomiting
from
an
Ale-house
to
Christ's
Tribunal
?
If
we
would
not
,
let
us
be
Sober
.
The
other
Argument
is
taken
from
our
Priviledges
,
being
under
the
Light
of
the
Gospel
,
discovering
unto
us
holyer
Courses
,
and
engaging
us
to
walk
in
them
,
v.
5
,
6.
So
1
Pet.
4.7
.
The
end
of
all
things
is
at
hand
,
be
ye
therefore
Sober
,
and
Watch
unto
Prayer
:
The
Argument
to
press
it
,
is
the
same
with
one
of
the
former
.
The
end
of
all
things
is
at
hand
;
't
is
the
last
Age
of
the
world
,
and
how
long
soever
that
Age
may
be
,
yet
your
end
of
all
things
cannot
be
far
off
,
be
ye
therefore
Sober
:
the
Duties
ye
have
to
do
,
and
the
preparation
ye
are
to
make
,
will
not
be
done
at
an
Ale-house
,
nor
by
a
person
that
is
not
himself
.
He
must
live
a
Sober
man
,
that
would
be
sure
to
die
so
.
And
the
command
in
1
Pet.
5.8
.
back't
by
an
Argument
that
may
fright
us
into
Obedience
,
—
Be
Sober
,
for
your
Adversary
the
Devil
,
&c.
If
those
that
have
Reason
and
Grace
,
have
enough
to
do
to
preserve
themselves
from
such
an
enemy
,
how
much
in
danger
shall
we
be
,
when
we
have
neither
?
The
Apostles
word
of
Command
to
Christians
,
in
their
Engagements
against
the
Devil
is
—
Stand
—
And
he
commendeth
to
them
the
whole
Armour
of
God
,
that
having
done
all
they
may
stand
,
Eph.
6.13.14
.
i.
e.
Persevere
in
their
Christian
course
,
stand
in
a
way
of
Faith
,
and
in
a
way
of
Duty
:
in
what
posture
shall
we
be
for
this
,
when
we
cannot
so
much
as
stand
upon
our
Leggs
?
Instead
of
arming
our selves
against
the
Devil
,
we
arm
the
Devil
against
our selves
,
if
we
lose
our
Sobriety
.
See
how
2.
God
forbids
the
contrary
.
Sometimes
(
1.
)
In
most
patheticall
Expressions
,
to
allure
us
from
it
.
—
Not
in
rioting
and
drunkenness
,
Rom.
13.13
.
by
reading
which
Scripture
St.
Augustine
is
reported
to
have
been
converted
.
Be
not
drunk
with
Wine
,
wherein
is
excess
,
Eph.
5.18
.
Observe
the
Love
and
Sweetness
that
runs
through
these
expressions
:
—
Cast
off
the
works
of
darkness
(
amongst
which
this
is
a
very
dark
one
indeed
,
)
you
may
instead
of
it
,
Put
on
the
Lord
Jesus
Christ
;
Be
not
drunken
with
Wine
;
but
is
there
any
thing
instead
of
it
,
wherewith
we
may
be
fitted
at
a
better
rate
?
Yes
,
Be
ye
filled
with
the
Spirit
.
And
mark
what
the
Love
and
Kindness
of
God
would
insinuate
,
none
but
Sober
persons
can
put
on
Christ
,
neither
will
the
Spirit
of
God
fill
any
but
Sober
hearts
.
Sometimes
,
(2)
In
most
terrifying
Expressions
,
to
fright
us
out
of
it
.
Such
I
hope
you
will
judge
all
those
Woes
that
are
directed
against
it
by
the
Lord
in
Scripture
;
as
Esa.
5.11.22
.
and
28.1
.
Hab.
2.15
.
If
you
ask
,
what
these
Woes
have
in
the
womb
of
them
?
I
cannot
tell
,
only
this
we
may
be
sure
of
,
that
Vae
minantis
,
a
Woe
of
threatning
,
when
God
doth
pronounce
it
,
cannot
bring
forth
less
than
Vae
dolentis
,
a
woe
of
Lamentation
,
wherever
it
lights
.
So
against
God
.
(
2.
)
Against
our
own
Souls
,
Drunkenness
having
a
mischievous
influence
upon
them
,
both
(
1.
)
Physically
,
as
they
are
rational
.
(
2.
)
Morally
,
as
they
are
sanable
.
(1)
As
they
are
Rational
,
abating
the
Excellency
,
and
depriving
us
of
the
use
of
those
noble
faculties
,
that
the
goodness
of
God
hath
bestowed
upon
us
,
the
Act
of
it
turning
men
into
very
Beasts
,
and
a
Habit
of
it
into
Fools
.
How
little
of
Wisdom
,
Wit
,
Judgment
,
Memory
,
Intention
;
how
much
of
Sottishness
,
Nonsence
,
Folly
,
do
we
ordinarily
find
in
those
Brains
that
are
steept
in
Ale
?
In
Hosea
4.11
.
Whoredom
and
Wine
and
new
Wine
take
away
the
heart
.
The
Heart
you
know
is
usually
put
to
signifie
the
whole
inner
man
,
and
all
the
Powers
of
it
.
These
drunkenness
as
to
their
use
and
excellency
,
takes
away
,
and
in
many
persons
to
such
a
degree
,
that
they
have
nothing
left
but
their
shapes
to
prove
themselves
men
.
Much
according
to
the
Character
that
Demetrius
gives
of
one
of
them
—
Ecce
quadratam
Statuam
,
habentem
syrma
,
ventrem
,
pudenda
,
et
barbam
.
—
We
may
safely
add
a
little
in
the
Englishing
of
it
—
Behold
a
well
made
Statue
,
having
a
Cloak
(
if
he
have
not
drunk
it
away
)
a
mouth
,
a
throat
,
a
belly
and
a
beard
;
a
head
,
a
skull
,
but
not
a
word
of
any
thing
within
that
is
worth
the
naming
.
We
cannot
well
take
a
nearer
way
to
soak
out
of
our
Souls
whatever
is
ingenious
or
rational
,
than
to
pickle
them
up
in
drink
,
good
parts
perishing
no
other
way
at
such
a
rate
,
as
they
do
by
drowning
.
(
2.
)
As
they
are
sanable
.
And
this
it
doth
as
-
1.
It
is
Sin
.
-
2.
It
is
a
great
Sin
.
-
3.
Disposing
us
to
other
Sins
.
-
4.
Indisposing
us
to
Repentance
.
(
1.
)
It
is
a
sin
,
a
transgression
of
the
Law
;
in
1
Pet.
5.8
.
if
there
were
no
more
—
Be
sober
.
It
's
a
work
of
the
flesh
,
Gal.
5.21
.
But
other
things
are
Sins
too
;
be
it
so
,
yet
the
wages
of
every
Sin
is
death
,
Rom
6.23
.
i.
e.
Hell
:
but
this
is
(
2.
)
A
great
Sin
.
So
are
not
all
,
I
mean
in
comparison
with
others
.
You
may
take
the
altitude
of
it
in
these
particulars
:
viz.
(
1.
)
'T
is
a
Sin
against
the
very
Law
of
Nature
as
well
as
against
the
written
Law
of
God
,
being
amongst
those
evils
in
which
there
is
so
much
evil
and
deformity
,
that
if
there
were
no
external
Law
at
all
against
it
,
a
rational
nature
must
needs
look
upon
it
with
abhorrency
.
So
the
School-men
making
several
ranks
of
natural
Precepts
,
place
General
Precepts
in
the
first
,
such
as
are
per
se
nota
,
as
honestum
est
faciendum
,
pravum
vitandum
.
Then
Particular
ones
in
the
second
,
and
amongst
those
,
that
,
videndum
est
Temperatè
,
We
must
live
Soberly
.
And
that
instinct
and
impression
of
nature
,
that
hath
in
beasts
some
similitude
with
that
Law
of
nature
that
is
in
man
,
doth
,
we
see
,
ingage
them
to
sobriety
.
Those
many
Laws
made
by
Pagans
a-against
intemperancy
,
must
needs
be
by
Direction
from
nature
,
having
not
the
Scripture
to
be
guided
by
.
Now
that
sin
,
which
doth
not
only
break
through
all
the
restraints
which
are
set
it
by
the
Law
of
God
,
but
withall
flies
in
the
face
of
Nature
and
Reason
,
and
bespeaks
a
man
less
obedient
to
his
Principles
,
than
beasts
are
to
their's
,
is
a
great
Sin
.
Some
things
are
Mala
quia
prohibita
:
This
is
prohibitum
quia
Malum
.
(
2.
)
'T
is
a
Sin
that
defaceth
the
Image
of
God
in
us
at
a
rate
beyond
all
other
sins
.
For
whereas
we
all
lost
in
Adam
the
gracious
qualities
of
our
Souls
,
by
this
sin
we
throw
away
the
natural
qualities
of
our
Souls
too
.
The
first
sin
took
away
our
Holiness
and
Righteousness
,
this
(
as
if
that
were
not
enough
)
takes
away
our
Reason
and
Understanding
also
.
But
of
this
already
.
(
3.
)
'T
is
a
Sin
that
is
by
name
set
down
amongst
those
Sins
,
that
do
exclude
us
from
the
Kingdom
of
God
.
1
Cor.
6.10
.
3.
It
disposeth
us
to
other
Sins
.
I
shall
(
1.
)
Set
down
some
Sins
by
name
;
(
2.
)
Shew
our
disposition
to
all
Sins
when
we
are
not
Sober
.
1.
Some
Sins
are
by
name
in
Scripture
set
down
as
the
ordinary
effects
of
Drunkenness
,
viz.
ex
.
gra
.
(
1.
)
Babling
,
(
Prov.
23.29
.
)
When
a
swoln
Tongue
shall
be
set
a
running
by
an
intoxicated
brain
,
what
loud
,
loose
,
impertinent
,
lewd
,
idle
and
ridiculous
discourses
will
it
not
tumble
into
?
If
a
man
had
nothing
else
to
do
,
and
should
write
down
an
hours
discourse
that
passeth
between
half
a
dozen
in
this
element
;
and
on
purpose
to
discover
the
vertue
of
a
Tongue
when
't
is
tip't
with
Ale
,
should
read
it
over
to
them
when
they
were
Sober
,
't
would
clearly
be
enough
to
turn
their
stomacks
;
such
a
hotch-potch
,
a
confusion
of
witless
,
senceless
,
reasonless
,
immodest
and
unhandsome
stuff
,
as
(
except
publisht
by
Authors
of
the
same
Character
)
was
never
before
extant
in
the
world
.
The
Tongue
at
best
is
an
unruly
evil
,
as
James
3.8
.
and
hath
need
of
a
bridle
to
keep
it
in
,
as
Psal.
39.1
.
but
Drunkenness
gives
it
the
rein
,
and
switch
and
spur
,
that
this
free
beast
knows
not
where
to
stay
.
(
2.
)
Brawling
and
Contention
.
Strong
drink
is
raging
;
in
Prov.
20.1
.
and
who
is
it
that
hath
Contention
,
and
wounds
without
cause
,
but
they
that
tarry
long
at
the
Wine
?
in
Pro.
23.29
,
30
:
And
that
evil
Servant
is
then
said
to
fall
a
beating
his
fellow-servants
,
when
he
began
to
eat
and
drink
with
the
drunken
,
in
Mat.
24.49
.
'T
is
an
odd
method
methinks
that
men
use
,
to
drink
and
be
Friends
,
when
had
they
not
drank
,
they
had
never
faln
out
.
(
3.
)
Whoredom
.
Prov.
23.31.33
.
This
Sin
brought
Lot
to
bed
with
his
own
daughters
,
in
Gen.
19.33.35
.
St.
Augustine
hath
a
sad
story
to
this
purpose
:
—
Ecce
hodie
ebrietatem
perpessus
matrem
praegnantem
nequiter
oppressit
,
Sororem
violare
voluit
.
(
Ex
A
Lap.
in
Dan.
5.2
.
)
Nunquam
putabo
Ebrium
esse
castum
,
was
Hierom's
censure
,
if
you
could
shew
him
a
Drunkard
,
he
would
presently
shew
you
a
Whoremonger
.
(
4.
)
Scorn
and
contempt
of
God
,
goodness
and
good
men
.
David
a
man
after
Gods
own
heart
,
was
the
Song
of
the
Drunkards
.
(
Psal.
69.12
.
)
(
5.
)
Security
under
all
these
and
their
other
Sins
;
Death
and
Judgment
never
troubling
their
brains
at
all
.
Take
heed
(
saith
Christ
)
lest
at
any
time
.
&c.
and
so
that
day
come
upon
you
unawares
;
in
Luk.
21.34
.
These
sins
(
the
Spirit
of
God
himself
being
witness
)
are
the
ordinary
results
of
the
sin
of
Drunkenness
.
But
secondly
,
(
2.
)
Our
disposition
to
all
Sins
whatsoever
when
we
are
not
sober
.
This
will
appear
1.
By
some
general
Considerations
.
2.
By
a
view
of
all
the
Commandments
of
God
.
1.
Consider
we
in
general
,
three
Things
,
viz.
(
1.
)
The
Seeds
and
principles
of
all
Sins
,
are
in
our
polluted
natures
,
and
as
carnal
and
unregenerate
we
are
capable
of
committing
them
.
Whatever
hath
been
in
any
mans
practice
,
is
by
nature
in
every
mans
bosom
.
As
the
plot
of
all
diseases
lies
in
the
humors
of
the
body
,
so
the
seeds
of
all
Sins
in
the
Corruptions
of
the
Soul
.
None
I
think
will
deny
,
but
that
every
prohibition
of
any
kind
of
Sin
which
we
have
in
Scripture
,
belongs
to
all
,
be
it
Sodomy
,
Incest
,
Blasphemy
,
&c.
A
sufficient
Argument
that
every
mans
nature
is
subject
to
it
.
(
2.
)
That
these
Lusts
do
not
actually
break
out
into
all
the
Sins
that
they
are
big
with
,
is
from
some
restraint
or
other
that
is
laid
upon
us
,
when
by
shame
,
or
fear
,
or
natural
Conscience
,
or
the
like
,
our
corruptions
are
rein'd
in
.
If
water
or
any
other
heavy
body
doth
not
at
any
time
move
down-ward
,
't
is
not
because
it
hath
not
a
natural
inclination
so
to
do
,
but
because
something
or
other
hinders
it
.
(3)
.
Drunkenness
throws
all
these
restraints
off
.
Shame
is
,
rei
turpiter
actae
.
And
what
seems
unseemly
to
a
man
that
cannot
discern
between
good
and
evil
?
He
that
being
Sober
is
not
ashamed
to
be
drunk
,
how
should
he
being
drunk
,
be
ashamed
of
any
thing
?
That
is
,
he
that
being
a
Man
is
not
ashamed
to
turn
himself
into
a
Swine
,
how
should
he
being
a
Swine
be
ashamed
to
wallow
in
the
mire
?
Fear
ariseth
from
the
apprehension
of
some
evil
likely
to
fall
upon
us
;
there
ariseth
from
too
much
drink
,
too
thick
a
vapour
to
see
any
such
thing
.
In
praelia
trudit
inermem
.
'T
will
put
a
man
upon
any
thing
without
fear
or
wit
.
And
as
for
Conscience
,
that
is
,
cum
scientia
,
which
is
no
more
(
if
so
much
)
employed
in
a
Drunkard
thô
he
be
awake
,
than
in
a
Sober
person
when
he
is
asleep
.
'T
is
a
practical
Syllogism
,
which
a
man
in
that
Condition
is
as
good
at
,
as
an
Asse
is
to
play
a
Lesson
upon
the
Harp
.
2.
View
all
the
Commandments
of
God
,
and
see
which
of
them
it
is
that
a
Drunkard
is
not
disposed
to
transgress
.
For
the
1.
Precept
,
forbidding
us
to
have
any
other
Gods
but
one
,
against
which
we
sin
,
when
what
is
due
to
God
we
bestow
upon
any
thing
else
:
and
so
the
Drink
,
the
Throat
,
the
Belly
,
the
Companions
of
a
Drunkard
,
are
his
Gods
,
these
have
his
Affections
,
his
Time
,
his
Estate
;
these
he
sacrificeth
to
,
and
serveth
and
loves
with
all
his
heart
,
with
all
his
soul
,
with
all
his
mind
,
and
with
all
his
strength
.
Yea
,
which
is
more
gross
,
set
up
an
Idol
of
what
stuff
you
will
,
and
what
will
sooner
qualifie
a
person
for
the
worship
of
it
,
than
drink
will
?
In
Hosea
4.11
.
you
have
the
people
given
to
Drunkenness
,
and
see
what
follows
in
v.
12
,
13.
2.
Precept
,
forbidding
Will-worship
and
Superstition
.
Are
any
in
the
world
more
inclined
to
this
than
persons
of
loose
,
lewd
licentious
,
and
drunken
principles
?
Those
that
care
not
whether
they
serve
God
at
all
,
or
not
,
are
not
wont
to
be
over-scrupulous
,
how
they
serve
him
.
For
the
3.
Precept
,
how
many
common
drunkards
do
you
know
in
the
world
,
that
are
not
withall
common
Swearers
?
Their
throat
indeed
is
ordinarily
a
thorow-fare
for
Ale
and
Oaths
,
where
Almighty
God
,
and
his
very
good
Creatures
are
abused
by
turns
.
And
of
this
let
Experience
be
Judge
.
For
the
4.
Precept
.
When
persons
given
to
this
vice
are
at
Liberty
,
this
day
is
pitcht
upon
to
chuse
.
It
is
observed
in
one
of
our
Homilies
,
that
upon
the
Lords
day
the
Devil
was
more
served
and
God
more
dishonoured
than
upon
all
the
week
besides
:
which
some
Synods
have
taken
notice
of
,
and
complained
against
,
desiring
the
Magistrate
that
Games
and
Drinking-matches
upon
that
day
might
be
restrained
:
(
Heylin
Hist:
Sab.
part
2.
C.
6.
)
5.
Precept
.
Can
drunken
Superiours
or
Inferiors
discharge
the
Duties
they
owe
one
to
another
?
Pray
,
what
Duty
is
it
in
Parents
,
Husbands
,
Masters
,
Ministers
,
Magistrates
,
Children
,
Wives
,
Servants
,
People
that
drink
doth
qualifie
them
for
?
Yea
,
what
sin
as
to
these
Relations
,
that
it
is
not
ready
to
put
them
upon
?
It
makes
Parents
grievous
,
and
Children
rebellious
,
the
Husband
like
a
Lion
,
and
the
Wife
like
a
Sow
,
Masters
intolerable
,
Servants
useless
,
Ministers
odious
,
sottish
,
and
able
to
do
no
good
,
and
the
People
as
unable
to
retain
any
;
Magistrates
not
able
to
bear
the
Sword
:
how
should
they
,
when
they
are
not
able
to
bear
themselves
?
And
the
People
under
them
lost
to
all
good
order
.
6.
Precept
.
How
many
Murders
have
been
committed
by
men
in
their
Drunkenness
?
Augustine
reports
of
one
that
killed
his
own
Father
and
mortally
wounded
two
of
his
own
Sisters
.
(
A
Lap.
in
Dan.
5.2
.
)
Alexander
in
a
drunken
fit
killed
Clytus
his
most
familiar
Friend
.
As
for
modern
instances
of
Blood
and
Ale
mingled
together
,
there
be
but
too
many
.
7.
Precept
.
How
prone
we
are
,
being
overcome
with
drink
,
to
be
overcome
of
Lust
,
you
heard
before
.
8.
Precept
,
requireth
an
endeavour
by
all
Just
and
lawful
means
to
procure
,
preserve
and
further
the
wealth
and
outward
estate
of
our selves
and
others
,
and
forbids
whatever
courses
may
tend
to
the
contrary
.
He
hat
doubts
whether
Drunkenness
be
a
breach
of
this
Commandment
,
is
hardly
Sober
.
But
more
of
this
afterwards
.
9.
Precept
.
I
Shall
reckon
up
some
of
those
sins
that
are
against
this
Commandment
,
and
let
any
man
that
is
out
of
his
Liquor
call
to
mind
,
whether
he
hath
not
been
ordinarily
guilty
of
them
when
he
was
in
it
.
viz.
Lying
,
Slandering
,
Backbiting
,
Detracting
,
Whispering
,
Scoffing
,
Reviling
,
rash
Censuring
,
&c.
and
whatever
is
injurious
to
the
good
name
of
our
Neighbours
.
And
for
the
10.
Precept
;
It
forbiddeth
all
inordinate
lustings
and
motions
of
the
heart
;
which
excess
of
drink
is
known
to
inflame
and
stir
up
in
us
as
much
as
any
thing
.
Add
hereunto
,
that
every
Precept
commanding
any
Duty
,
commands
withall
that
we
use
the
means
and
helps
that
may
further
us
in
it
.
Drunkenness
makes
us
unfit
to
use
any
.
And
every
precept
forbidding
any
sin
,
forbids
withall
the
means
temptations
and
occasions
that
may
put
us
upon
it
;
and
Drunkenness
putteth
us
under
an
incapacity
of
avoiding
other
means
of
sinning
,
and
is
withall
a
principal
means
it self
;
and
so
becomes
not
so
much
a
transgression
of
this
or
that
particular
Precept
,
as
a
general
violation
of
the
whole
Law
.
—
So
(
3.
)
is
Drunkenness
a
sin
that
doth
dispose
us
to
all
other
Sins
.
And
(
4.
)
Doth
indispose
us
to
Repentance
.
As
to
the
Act
of
Drunkenness
,
I
think
no
body
will
question
it
;
a
habit
of
it
puts
a
person
under
a
very
great
indisposedness
to
repent
,
and
turn
from
his
sins
unto
God
.
For
(
1.
)
'T
is
a
besotting
Sin
,
as
you
heard
before
,
abating
our
Intellectuals
at
a
sad
rate
,
and
so
rendring
us
the
more
uncapable
of
apprehending
what
the
Word
of
God
doth
press
us
with
in
order
to
our
Conversion
;
and
when
a
sottishness
is
voluntarily
contracted
,
and
contracted
by
so
swinish
a
Sin
as
this
,
how
Justly
may
the
Lord
be
provoked
never
to
cure
it
?
But
(
2.
)
'T
is
a
Sin
that
works
us
up
to
an
high
degree
of
Security
under
it self
and
the
rest
of
our
sins
,
as
you
also
heard
from
Luke
21.34
.
And
so
the
Word
of
God
leaves
no
impression
upon
us
.
Eternity
of
torments
in
Hell
,
with
all
the
fire
and
brimstone
that
the
Scripture
speaks
of
,
either
come
not
near
our
Consciences
at
all
,
or
if
they
do
,
are
soon
quencht
and
put
out
again
with
a
cup
of
Ale
.
How
many
men
be
there
,
that
the
greatest
part
of
their
lives
have
been
divided
(
I
will
not
say
equally
)
between
Hearing
and
Drinking
,
Sermons
and
Ale-houses
,
and
yet
continue
to
be
so
to
this
day
!
And
whence
is
this
,
but
that
they
leave
all
they
hear
behind
them
,
or
are
able
to
drown
it
presently
in
the
bottom
of
a
Tub.
How
many
times
have
we
heard
that
Drunkards
are
by
name
amongst
them
that
shall
not
inherit
the
Kingdom
of
God
?
That
he
that
believeth
not
shall
be
damned
,
that
repenteth
not
shall
perish
,
&c.
and
yet
neither
Sobriety
,
nor
Faith
,
nor
Repentance
,
never
came
seriously
into
our
thoughts
?
Into
so
deep
a
sleep
as
well
of
the
Mind
as
of
the
Body
doth
this
Sin
lull
us
.
(
3.
)
'T
is
a
persevering
Sin
,
having
a
certain
kind
of
Witchcraft
in
it
,
inticing
us
not
to
give
it
over
;
when
we
have
drunk
our selves
asleep
,
as
soon
as
we
awake
we
will
seek
it
yet
again
,
as
Prov.
23.35
.
The
Spirit
of
God
that
knows
very
well
our
disposition
,
makes
this
our
Language
,
in
Esa.
56.12
.
Come
,
&c.
It
is
a
Sin
that
many
Persons
go
reeling
under
the
guilt
of
to
their
very
grave
,
and
't
is
grown
into
an
Argument
for
the
Innocency
of
it
,
at
least
as
to
mens
health
,
that
there
be
more
old
Drunkards
than
Physitians
.
I
have
read
of
four
old
men
,
that
undertook
to
drink
each
of
them
as
many
boles
as
they
had
lived
years
;
and
accordingly
the
youngest
of
them
took
off
58.
the
second
63.
the
third
87.
and
the
oldest
of
all
92.
(
Berclay
,
Sum
:
Bon.
P.
33.
)
Those
Sins
that
we
are
so
indisposed
to
forsake
,
do
mightily
indispose
us
to
Repentance
,
a
great
part
of
which
Duty
is
to
leave
and
abhorre
the
Sins
we
repent
of
.
Judge
then
if
Sobriety
be
not
a
Duty
that
we
owe
to
our
Souls
,
and
Drunkenness
a
Sin
against
them
.
(
3.
)
Against
our
Bodies
,
the
health
and
Life
of
which
we
are
bound
to
endeavour
the
preservation
of
,
and
to
do
nothing
that
may
bring
diseases
or
death
upon
us
,
unless
we
would
be
guilty
of
self-Murder
:
Diseases
that
are
the
ordinary
effects
of
Drunkenness
Physitians
tell
us
are
such
as
these
;
Crudities
,
Oppitations
;
but
we
need
name
none
in
particular
,
when
they
tell
us
that
it
Strangles
Nature
,
and
perverts
the
whole
temperature
of
the
body
.
How
many
examples
have
we
of
this
and
that
disease
contracted
by
Drunkenness
!
Cleomenes
the
Lacedemonian
,
ad
insaniam
redactus
est
,
was
brought
by
it
to
a
Frenzie
and
madness
;
Lacydes
the
Philosopher
to
a
Palsie
;
Agro
a
King
to
a
mortal
Plurifie
;
Ennius
the
Poet
to
the
Gout
,
&c.
And
many
examples
have
we
of
Death
in
the
Pot
,
I
mean
of
persons
slain
by
their
Drunkenness
,
or
in
it
.
(
1.
)
By
it
,
Drink
and
Vengance
being
their
onely
executioners
.
Anacreon
the
Poet
,
Dum
liberius
indulgeret
,
was
choak't
.
Artesilas
the
Philosopher
,
cum
vinum
immoderatè
bibisset
,
obiit
.
Attila
à
vino
plenus
,
suffocatus
,
&
subito
mortuus
est
.
Promachus
the
Macedonian
drank
at
such
a
rate
,
that
Alexander
gave
him
a
talent
for
his
labour
.
Sed
triduo
tantum
supervixit
:
He
died
within
three
dayes
after
.
(
2.
)
In
it
,
as
Elah
King
of
Israel
,
1
Kings
16.9
.
Amnon
,
2
Sam.
13.28
,
29.
The
Philistines
,
as
Judg.
16.25.30
.
Three
fellowes
in
Germany
,
after
they
had
taken
in
their
Cups
after
the
brutish
manner
of
that
Countrey
,
were
the
next
morning
found
strangled
and
dead
,
and
so
were
buried
under
the
Gallows
.
(
Bercley
,
Sum.
Bon.
P.
26.
)
Bonosus
a
Drunken
Emperour
hang'd
himself
,
of
whom
it
was
said
,
Not
a
man
hang'd
up
but
a
Barrel
,
(
Theat.
804.
)
Sobriety
is
then
a
Duty
that
we
owe
(
3.
)
To
our
Bodies
:
and
(
4.
)
Against
our
Families
,
every
part
of
them
.
Ex.
gr
.
(
1.
)
Against
our
Parents
.
Our
Fathers
did
not
beget
us
,
our
Mothers
did
not
bear
us
ten
months
in
their
wombs
,
and
twenty
in
their
Arms
,
to
qualifie
us
for
an
Ale-house
;
they
did
not
wake
for
us
,
and
work
for
us
,
and
care
for
us
,
and
pray
for
us
,
and
do
those
Offices
which
they
would
have
loathed
to
do
for
any
others
,
nor
breed
us
and
provide
for
us
,
that
we
should
so
requite
them
,
to
grieve
their
hearts
,
and
make
them
weary
of
their
lives
,
and
give
them
cause
to
wish
that
we
had
never
been
born
.
A
Sin
it
is
lying
so
heavy
upon
the
Spirits
of
Parents
,
that
the
Law
of
God
did
heretofore
in
pity
provide
them
a
way
to
be
rid
of
such
Children
.
See
Deut.
21.19
,
20
,
21.
An
insupportable
cross
must
it
needs
be
that
can
prevail
with
parents
to
seek
the
death
of
their
Children
;
yet
this
it
seems
was
supposed
enough
to
do
it
,
it
being
better
to
see
them
once
buried
than
so
often
drowned
,
for
when
they
are
in
their
graves
they
know
the
worst
of
them
.
(
2.
)
Wives
,
who
were
very
ill-advised
if
their
purpose
was
not
to
be
married
to
Men
,
and
not
unto
Beasts
?
Doth
not
Drunkenness
waste
their
goods
,
as
well
as
our
own
;
make
their
lives
bitter
;
expose
them
to
Temptations
;
render
our
Society
at
least
not
desirable
?
Can
we
dwell
with
them
according
to
knowledge
,
when
we
have
lost
our
understanding
?
Pray
for
them
and
instruct
them
when
we
are
not
able
to
speak
?
govern
them
when
we
cannot
govern
our selves
?
give
them
honour
as
weaker
vessels
,
when
we
have
degraded
our selves
into
much
weaker
?
Not
to
mention
those
abuses
that
we
are
very
apt
to
offer
even
unto
our
own
flesh
,
when
we
have
lost
our
Sobriety
.
(
3.
)
Against
our
Children
,
whose
food
and
raiment
and
education
contributes
to
to
make
up
every
drunken
reckoning
that
we
have
a
share
in
;
besides
that
mighty
abomination
of
Example
that
we
set
before
them
;
Children
being
extreamly
apt
to
imitate
their
Parents
.
How
many
have
instead
of
laying
up
for
their
Children
,
drunk
up
from
them
what
the
good
Providence
of
God
had
bountifully
provided
,
employing
all
their
husbandry
in
turning
whatever
they
have
into
Ale
,
and
leaving
their
Posterity
to
seek
their
bread
out
of
desolate
places
!
Sobriety
is
a
Dvty
we
owe
(
4.
)
To
our
Families
;
and
(
5.
)
Against
our
Estates
.
He
that
loveth
Wine
shall
not
be
rich
.
(
Prov.
21-17
.
)
That
perhaps
is
no
great
matter
,
but
the
drunkard
and
the
Glutton
shall
come
to
poverty
;
and
drowziness
shall
cloath
a
man
with
rags
,
in
Prov.
23.21
.
But
it
is
clearly
our
Duty
to
be
providently
careful
to
get
and
keep
those
things
that
are
necessary
and
convenient
for
the
sustentation
of
our
nature
,
and
suitable
to
our
condition
.
See
Pro.
27.23
.
ad
finem
.
Now
is
not
daily
sacrificing
and
the
offering
up
of
drink-offerings
to
an
insatiable
throat
,
the
way
to
any
such
thing
.
(
6.
)
Against
our
Neighbours
,
to
whom
in
our
drunken
fits
we
are
very
ready
to
be
injurious
many
wayes
.
(
1.
)
To
intice
them
to
the
same
Sin
.
Men
that
are
of
easie
and
Ductile
natures
,
upon
whom
there
is
any
probability
of
prevailing
,
can
hardly
follow
their
callings
in
quietness
for
solicitations
of
this
nature
.
A
man
going
to
be
drunk
is
like
a
man
ready
to
be
drowned
,
who
will
catch
hold
of
any
one
that
is
next
him
,
that
if
it
be
possible
they
may
sink
together
.
Drunkards
and
good
Fellows
would
not
so
properly
be
two
names
of
the
same
persons
,
were
it
a
Sin
that
is
ordinarily
committed
by
one
alone
.
And
that
handsomer
notion
of
Company-keeping
under
which
it
is
wont
to
pass
,
would
not
be
a
language
so
easily
understood
.
(
2.
)
Whom
are
not
our
Tongues
in
such
a
case
ready
to
fall
upon
,
in
Lies
,
Railing
,
Slanders
,
and
what
not
?
I
have
read
of
a
young
man
,
being
invited
to
an
entertainment
,
spake
very
freely
against
the
Bishop
,
for
which
being
afterwards
questioned
,
made
only
this
reply
,
That
if
he
should
be
in
the
same
condition
again
,
he
thought
he
should
fall
about
the
ears
of
the
twelve
Apostles
themselves
,
in
case
they
came
in
his
way
.
(
Theat.
P.
804.
)
David
speaks
of
some
wicked
men
,
that
their
tongue
goeth
through
the
earth
.
Psal.
73.9
.
Our's
are
never
fitted
to
travel
at
such
a
rate
,
as
when
we
are
able
to
move
them
freely
in
our
mouths
;
when
we
are
least
able
to
go
,
they
are
readiest
to
run
,
and
to
run
descant
upon
whomsoever
they
please
.
One
is
a
fool
,
another
a
knave
;
one
covetous
,
another
proud
,
every
one
is
any
thing
that
they
please
to
style
him
.
One
broacheth
the
censure
,
another
swears
't
is
true
,
a
third
drinks
upon
it
to
confirm
it
.
This
is
the
ordinary
discipline
of
an
Ale-House
,
where
being
sate
at
Bench
,
they
take
upon
them
to
Judge
the
world
.
(
3.
)
To
the
soberer
sort
of
people
our
Debauchedness
is
a
continual
offence
;
we
fetch
tears
from
their
eyes
,
and
send
grief
to
their
hearts
,
and
if
we
come
near
them
,
do
even
stink
in
their
nostrils
.
Sobriety
is
a
Duty
we
owe
(
6.
)
to
our
Neighbours
.
(
7.
)
Against
the
Kingdom
,
rendring
us
useless
in
our
several
stations
for
the
publick
good
.
Drunkenness
(
1.
)
Positively
is
the
occasion
of
much
evil
.
(
2.
)
Negatively
,
doth
altogether
unfit
us
for
the
doing
of
any
good
.
(
1.
)
Is
the
occasion
of
much
evil
;
I
mean
of
suffering
,
being
it self
so
great
an
evil
of
Sin
;
calling
down
the
Judgments
of
God
upon
a
whole
Kingdom
,
and
in
particular
a
scarcity
of
those
Creatures
which
are
abused
;
in
Esay
5.11
,
12.
the
Sin
,
v.
13.
the
Judgment
,
in
Joel
1.5.10
,
11
,
12.
So
we
devour
the
plenty
,
and
swallow
down
the
necessary
provisions
of
a
whole
Kingdom
.
(
2.
)
It
unfits
us
for
the
doing
of
any
good
,
for
Counsel
,
or
Action
,
in
Peace
,
or
War
,
in
a
private
Capacity
,
or
a
Publick
,
to
make
Laws
,
or
to
execute
,
or
to
keep
them
.
Whether
the
mind
,
or
the
body
,
the
head
,
or
the
hand
,
be
to
be
employed
,
we
have
not
the
use
of
either
to
any
purpose
.
If
we
be
Rulers
,
miserable
is
the
condition
of
those
that
be
under
us
;
as
Eccles.
10.16
,
17.
Woe
,
&c.
Prov.
31.4
,
5.
If
we
be
private
persons
,
no
man
that
is
wise
and
good
will
have
any
Society
with
us
.
Cato
the
Elder
being
ask't
why
he
rejected
the
Acquaintance
of
a
Drunkard
that
did
earnestly
desire
it
,
Because
,
saith
he
,
Vivere
non
possum
cum
eo
,
qui
melius
et
subtilius
Palato
quam
Corde
sentit
.
I
cannot
live
with
one
who
hath
more
Sense
in
his
Throat
,
than
in
his
Heart
,
or
his
Head
;
who
is
good
at
nothing
but
at
Swallowing
,
and
is
ever
washing
down
his
Brains
into
his
Belly
.
Sobriety
is
a
Duty
we
owe.
(
8.
)
Against
the
Church
,
Drunkenness
being
a
Scandal
to
the
Gospel
,
an
Offence
to
such
as
desire
to
live
soberly
,
righteously
and
godly
in
this
present
World
.
And
the
Person
guilty
so
odious
a
member
(
if
he
must
needs
pass
for
one
)
that
Christians
are
commanded
not
to
eat
with
him
,
1
Cor.
5
,
11.
But
are
enjoyned
to
put
away
from
among
themselves
such
a
wicked
person
,
v.
13.
You
see
I
hope
by
this
time
,
that
Sobriety
is
the
Duty
of
Christians
.
See
now
how
little
reason
men
have
as
to
Conscience
and
Duty
,
to
put
it
to
the
Question
,
whether
they
be
Drunk
;
To
call
for
Proofs
that
they
are
,
and
urge
Arguments
that
they
are
not
;
that
they
are
able
to
give
a
man
an
answer
;
if
they
lie
in
the
High-way
,
are
able
to
hold
up
their
hands
if
a
Cart
be
like
to
be
driven
over
them
,
&c.
The
question
should
be
,
Whether
we
be
Sober
?
That
is
our
Duty
.
Whether
we
have
not
drunk
more
than
would
have
answered
those
Ends
which
God
ordained
Drink
for
?
If
we
have
,
't
is
no
matter
,
whether
the
Laws
,
or
Custom
of
men
call
it
Drunkenness
or
no
;
we
have
made
a
breach
upon
Sobriety
,
and
so
have
failed
in
a
great
Duty
.
It
is
excessive
and
needless
Drinking
that
is
the
Sin
,
the
distemper
that
ordinarily
follows
is
part
of
the
Punishment
.
There
is
not
only
a
Woe
to
the
Drunkards
of
Ephraim
,
(
Esa.
28.1
.
)
but
also
a
Woe
to
them
that
are
mighty
to
drink
Wine
,
&c.
(
Esa.
5.22
.
)
There
be
some
able
to
carry
Drink
at
a
noble
rate
,
and
yet
come
not
behind
those
in
the
Sin
of
Drinking
who
with
a
great
deal
less
lie
wallowing
in
their
Vomit
.
I
have
read
of
one
Aeraclides
,
who
would
invite
one
company
to
Breakfast
,
another
to
Dinner
,
a
third
to
Supper
,
quibus
omnibus
sine
interstitio
sufficiebat
solus
,
and
hold
out
in
this
exercise
with
them
all
.
(
Theat.
801.
)
And
of
Cleio
a
woman
,
who
was
not
only
able
to
out-drink
those
of
her
own
Sex
,
but
men
too
;
Omnes
superavit
:
She
conquered
all
that
she
encountred
.
Ibid.
And
of
Piso
,
that
sate
in
the
Court
of
Tiberius
two
dayes
and
two
nights
drinking
continually
,
and
never
stirred
from
the
place
:
Of
Nivellius
Torquatus
,
who
was
Knighted
by
Tiberius
for
drinking
three
Gallons
of
Wine
at
one
draught
.
And
how
much
soever
he
drank
,
was
never
known
at
any
time
to
falter
with
his
Tongue
,
never
eased
himself
by
Vomiting
:
(
Hakwell
Apol.
p.
413.
)
The
Lord
Burghly
in
some
precepts
to
his
Son
,
tells
him
,
That
he
never
heard
other
commendation
ascribed
to
a
Drunkard
,
than
the
well
bearing
of
his
Drink
,
which
he
thinks
is
fitter
for
a
Brewers
Horse
,
or
a
Dray-mans
back
.
Let
Christians
remember
,
that
it
is
their
Duty
not
to
be
Drunk
,
but
to
be
Sober
.
Condemn
we
therefore
their
Practice
who
are
at
any
time
guilty
of
transgressing
the
Limits
of
Sobriety
,
either
in
their
Persons
,
or
accessary
to
it
in
other
men
:
And
accessaries
we
may
justly
account
all
these
that
follow
,
viz.
(
1.
)
All
keepers
of
houses
of
Entertainment
,
that
knowingly
suffer
it
,
promote
it
,
get
that
Employment
on
purpose
for
it
.
(
1.
)
That
knowingly
suffer
it
:
most
of
which
sort
of
People
will
let
men
have
as
much
as
they
will
,
scarce
any
that
will
not
give
them
more
than
they
ought
,
provided
they
pay
for
it
.
Qui
non
vetat
peccare
,
cum
possit
,
jubet
.
(
2.
)
That
promote
it
:
who
will
use
twenty
devices
to
draw
men
on
,
and
amongst
the
rest
,
rather
be
drunk
themselves
than
suffer
their
Guests
to
be
Sober
,
to
encrease
their
Reckoning
.
(
3.
)
That
procure
for
themselves
this
Employment
of
set
putpose
:
which
all
those
must
needs
be
interpreted
to
do
,
who
are
not
able
to
shew
any
other
end
that
may
be
propounded
.
The
best
that
can
be
said
is
,
that
't
is
to
get
a
Livelihood
in
the
World
;
so
may
Thieves
that
rob
upon
the
High-way
,
so
may
common
Strumpets
,
that
prostitute
themselves
to
every
comer
,
say
,
't
is
to
get
their
Living
.
He
that
wills
the
end
,
wills
the
means
;
and
he
that
pitches
upon
a
sinful
means
when
many
lawful
ones
are
before
him
,
chuseth
sin
,
and
in
our
case
makes
a
Trade
of
that
which
I
am
sure
can
never
be
a
Calling
.
(
2.
)
All
Magistrates
that
are
guilty
in
either
of
these
three
Cases
,
viz.
(
1.
)
Of
Licensing
Ale-houses
that
be
needless
,
which
is
to
make
provision
for
the
Sin
of
Drunkenness
,
to
fulfill
the
Lusts
thereof
:
and
lest
Sobriety
should
be
too
troublesome
a
Burden
,
to
provide
men
of
opportunities
how
and
where
to
be
rid
of
it
.
(
2.
)
Of
not
Suppressing
those
that
License
themselves
,
and
of
not
punishing
those
that
are
disorderly
,
and
discountenancing
their
prosecutors
,
rendring
it
(
as
a
godly
man
long
since
expressed
it
)
as
difficult
and
hot
a
Service
to
put
down
an
Ale-house
as
to
take
Flushing
.
(
3.
)
Of
not
Executing
the
Laws
upon
Delinquents
in
point
of
Tipling
:
ten
Groats
every
time
,
for
Tipling
in
an
Ale
house
,
and
five
Shillings
for
being
drunk
,
would
either
make
men
much
the
Soberer
,
or
not
suffer
them
to
be
otherwise
at
so
cheap
a
rate
.
(
3.
)
All
those
that
encourage
the
Sin
of
Drunkenness
:
and
this
is
done
more
wayes
than
one
,
viz.
(
1.
)
By
Commending
the
Sin
it self
as
very
good
;
in
some
cases
for
the
Body
,
but
for
the
mind
't
is
Cos
Ingenij
,
the
Whetstone
of
Wit
,
a
raiser
of
Mens
Parts
,
a
great
contributer
to
Eloquence
,
Invention
,
Ingenuity
,
and
what
not
?
No
Wit
relishing
at
any
excellent
rate
,
nor
at
all
well
dress'd
,
unless
it
be
parboyl'd
in
Ale
.
Possum
nil
ego
Sobrius
,
bibenti
succurrunt
mihi
quindecim
Poetae
:
said
Martial
of
himself
,
(
L.
11.
Epig.
7.
)
He
was
no
body
when
he
was
Sober
,
but
Drunk
,
at
least
15
Poets
strong
.
Ennius
ipse
Pater
nunquam
nisi
potus
ad
Arma
Prosiluit
dicenda
,
—
&c.
Theat.
803.
Old
Ennius
never
set
himself
to
making
of
Verses
,
till
he
was
in
his
Cups
.
Foecundi
Calices
,
&c.
It
makes
men
eloquent
by
no
allowance
.
In
Proelia
trudit
inermem
.
Valiant
beyond
measure
;
indeed
,
effieit
egregios
,
&c.
It
qualifies
men
for
any
thing
,
I
know
not
how
many
thousand
Leagues
beyond
Sobriety
.
If
this
be
true
,
it
doubtless
concerns
only
those
men
whose
Souls
are
in
their
Bellies
,
and
whose
abilities
must
be
barrell'd
up
for
fear
of
spoiling
,
and
broacht
when
they
have
occasion
to
use
them
.
(
2.
)
By
propounding
to
and
bestowing
Rewards
upon
men
for
the
excellent
faculty
they
have
in
Drinking
.
Alexander
potandi
Vinum
Certamen
instituit
;
amongst
other
worthy
exercises
,
appointed
a
drinking
Match
,
wherein
the
Conquerour
was
to
have
a
Talent
,
the
second
man
30
l.
and
the
third
10
l.
Mithridates
King
of
Pontus
,
proemia
plus
haurientibus
proponebat
.
Tiberius
advanced
Piso
to
the
Provostship
of
the
City
,
and
Pomponius
to
the
Presidentship
of
Syria
,
for
the
great
gift
they
had
in
excessive
quaffing
:
(
Hackw
.
Apolog.
419.
)
If
no
such
Examples
can
be
found
amongst
Christians
,
't
is
so
much
the
better
.
(
3.
)
By
countenancing
those
lewd
and
debauched
persons
that
are
guilty
of
this
Sin
,
when
we
give
them
at
least
an
equal
Respect
with
other
men
;
when
we
give
them
as
many
good
words
,
afford
them
as
much
of
our
Society
,
report
them
to
be
as
honest
men
as
any
others
.
(
4.
)
All
those
that
engage
and
provoke
others
to
that
Excess
which
otherwise
they
would
not
run
into
;
as
by
any
means
to
see
themselves
pledged
,
to
have
such
Quantities
and
to
such
a
number
drunk
up
,
to
look
upon
it
as
a
Soloecism
to
make
a
dry
bargain
,
or
to
conclude
it
any
where
but
in
an
Ale-house
,
which
many
times
makes
it
a
great
question
whether
there
be
more
of
the
Beast-market
without
doors
or
within
:
to
make
drink
upon
all
occasions
the
common
Entertainment
one
of
another
,
upon
no
greater
reason
,
as
I
know
,
than
to
make
it
of
Bread
,
or
Money
,
or
good
Counsel
,
or
Physick
,
or
a
Bed
to
sleep
upon
,
of
either
of
which
we
may
have
as
much
need
as
we
have
of
Drink
.
And
above
all
,
this
is
done
by
that
Heathenish
Custom
of
drinking
Health
to
a
dear
Friend
,
a
great
Person
,
to
the
Prince
himself
,
which
many
Persons
think
they
ought
not
to
refuse
upon
pain
of
forfeiting
their
Allegiance
:
a
most
reasonless
and
ridiculous
Practice
.
What
influence
hath
my
drinking
upon
another
mans
health
?
May
I
not
as
soon
eat
,
or
sleep
,
or
talk
,
or
dig
,
or
thresh
,
or
buy
,
or
sell
his
Health
as
drink
it
?
or
is
he
a
jot
more
concerned
in
the
one
than
in
the
other
?
yea
if
immoderate
and
needless
bibbing
be
(
as
it
is
)
a
sin
,
how
much
more
unlawful
is
it
to
swear
,
or
curse
,
or
lie
,
or
steal
a
health
to
a
friend
,
than
't
is
to
drink
it
?
I
called
it
a
Heathenish
Practice
,
and
so
it
is
,
and
most
of
the
rest
but
now
mentioned
.
The
Pagans
had
their
Arbitrum
bibendi
,
their
Master
of
Misrule
at
their
drunken
meetings
,
whose
office
it
was
to
give
orders
how
long
,
and
how
much
every
one
must
drink
;
they
were
wont
to
throw
the
Die
,
and
to
drink
according
to
their
Casts
,
to
drink
so
many
Healths
as
there
were
Letters
in
their
Mistresses
names
.
(
Hakw
.
Apol.
410.
)
The
Drunken
Greeks
,
Deos
&
Amicos
inter
pocula
salutant
,
nominatimque
appellant
evacuato
Poculo
:
Drank
whole
ones
as
Healths
to
their
Idols
,
and
to
their
Friends
,
making
mention
of
them
by
name
,
and
having
drunk
to
any
one
,
took
care
to
have
a
full
Cup
delivered
him
;
and
would
be
sure
to
look
to
his
Liquor
.
The
Lacedaemonians
,
eundem
Calicem
circumagebant
—
would
have
the
same
Cup
go
round
.
(
Theat.
800.
)
You
see
whose
Copy
we
write
after
;
not
a
word
of
any
such
Practice
in
Abraham
,
Isaac
,
or
Jacob
,
in
Christ
,
Peter
,
or
any
Saint
of
God
recorded
in
Scripture
—
Declined
indeed
by
all
grave
and
prudent
Persons
,
who
will
pray
for
their
Friends
Health
,
but
drink
only
for
their
own
.
Let
us
for
a
Conclusion
,
study
to
be
Sober
.
By
way
of
Motive
,
let
me
have
leave
to
press
you
with
what
we
have
said
already
.
Consider
it
then
(
1.
)
As
it
is
a
Duty
we
owe
unto
God
.
Doth
that
nothing
prevail
with
us
?
who
is
it
that
made
us
,
and
preserveth
us
,
and
giveth
us
Life
,
and
Breath
,
and
all
things
?
who
spares
us
,
and
keeps
us
out
of
Hell
?
whose
Patience
,
and
Bounty
,
and
goodness
do
we
spend
upon
every
day
?
Is
there
no
Grace
,
no
Gratitude
,
no
good
Nature
in
us
,
to
comply
with
the
God
of
all
our
mercies
?
or
if
there
be
not
,
is
not
he
that
denounceth
so
many
Woes
against
the
contrary
Sin
,
able
to
bring
them
all
upon
our
heads
?
Is
he
not
a
consuming
fire
,
a
great
God
and
a
terrible
?
And
shall
we
no
more
regard
the
Power
of
his
wrath
?
or
do
we
think
to
wet
our selves
at
such
a
rate
,
that
the
flames
of
Hell
shall
not
take
upon
us
?
Whatever
it
be
,
if
it
be
a
Duty
we
owe
to
God
,
we
are
bound
to
discharge
it
.
How
many
more
Engagements
to
such
a
Duty
as
this
is
?
we
ought
to
obey
should
God
command
us
with
Abraham
to
sacrifice
an
only
Son
;
shall
we
stick
at
the
sacrifice
of
a
stinking
Lust
?
or
with
the
same
Abraham
to
forsake
our
native
Countrey
?
shall
we
not
forsake
a
nasty
Ale-house
?
In
obedience
unto
God
,
Daniel
would
pray
though
he
were
thrown
in
to
the
Lions
;
in
Rebellion
against
God
,
shall
we
drink
though
we
be
thrown
into
Hell
?
(
2.
)
As
a
Duty
to
our
own
Souls
.
Let
us
every
one
consider
what
his
Soul
is
worth
;
that
excellent
Piece
of
God's
Workmanship
,
created
after
his
own
Image
,
redeemable
by
nothing
but
the
blood
of
his
own
Son
;
is
this
a
Soul
to
be
drunk
away
?
To
be
sent
swimming
towards
the
Chambers
of
Death
in
a
tub
of
Ale
?
When
the
Harbour
men
ordinarily
lie
in
,
an
Ale
house
,
and
their
loading
is
nothing
but
Drink
,
can
the
end
of
their
Voiage
be
any
thing
but
destruction
?
This
is
a
Sin
,
and
every
Sin
is
damnable
;
this
is
a
great
Sin
,
against
the
very
Law
of
nature
,
defacing
more
of
the
Image
of
God
in
us
,
than
any
other
Sin
that
is
committable
:
and
when
our
Trade
is
in
great
Sins
,
our
Returns
must
needs
be
in
a
great
Damnation
.
It
disposeth
us
unto
other
Sins
.
Now
doth
the
Original
Corruption
of
it self
without
any
help
at
all
,
put
us
(
the
Lord
knows
)
sufficiently
forward
to
any
thing
that
is
evil
?
have
we
any
need
to
improve
it
?
to
dung
it
and
water
it
ever
and
anon
,
that
it
may
bring
forth
more
fruit
unto
death
?
And
what
are
the
Sins
we
are
apt
to
reel
into
when
we
are
Drunk
?
are
they
such
Peccadillos
,
such
small
and
venial
faults
,
that
we
should
not
care
how
often
we
put
our selves
into
the
next
capacity
of
committing
them
?
If
it
be
babling
,
of
every
idle
word
,
&c.
If
it
be
contention
,
the
Apostle
tells
us
it
brings
forth
Confusion
and
every
evil
work
,
(
James
3.
)
If
it
be
Whoredom
and
Adultery
,
God
will
judge
us
for
it
,
yea
though
it
be
committed
no
where
but
in
the
heart
.
If
it
be
Contempt
and
scorn
of
the
People
of
God
,
It
were
better
that
a
Mill-stone
,
&c.
If
it
be
Security
,
't
will
bring
sudden
Destruction
upon
us
,
as
Travail
upon
a
woman
with
Child
,
and
we
shall
not
escape
.
1
Thes.
5.3
.
But
—
Pauperis
est
numerare
Pecus
:
This
Sin
is
too
rich
to
bring
the
Revenues
of
it
into
any
Catalogue
.
What
evil
is
it
that
Drunkenness
doth
not
dispose
us
to
?
shaking
off
all
those
restraints
that
should
keep
our
original
Corruption
in
any
order
,
and
putting
us
into
a
posture
of
breaking
every
one
of
Gods
Commandments
.
And
if
he
that
shall
break
one
of
the
least
of
these
Commandments
,
and
shall
teach
men
so
,
shall
be
called
the
least
in
the
Kingdom
of
Heaven
,
(
Mat.
5.19
.
)
he
that
shall
be
made
fit
to
break
them
all
,
and
shall
make
himself
so
,
must
needs
discover
an
Ambition
to
be
one
of
the
greatest
in
the
Kingdom
of
Hell
.
But
Repentance
will
help
all
this
:
True
;
but
where
shall
we
have
it
?
Repentance
is
the
gift
of
God
,
and
he
gives
it
by
means
,
to
the
use
of
which
this
Sin
doth
mightily
indispose
us
.
A
belly-ful
of
Ale
and
a
heart
ful
of
penitent
tears
,
seldom
meet
together
.
That
God
can
turn
us
,
no
body
doubts
;
And
such
were
some
of
you
,
but
,
&c.
(
1
Cor.
6.11
.
)
is
a
Gospel
Instance
that
we
should
not
doubt
it
;
but
that
he
who
in
all
his
Life
had
never
yet
grace
enough
to
civilize
him
,
should
at
last
presume
to
have
enough
to
save
him
,
is
such
a
hazard
,
that
no
man
that
knows
the
worth
of
a
Soul
would
be
perswaded
to
put
it
upon
it
for
a
thousand
Worlds
.
Besides
,
is
the
use
of
our
Senses
,
our
Understandings
,
Reason
,
Judgment
,
Memory
of
no
value
,
that
we
should
so
often
&
so
easily
be
perswaded
to
deprive
our selves
of
them
?
Was
that
Candle
of
the
Lord
(
as
Solomon
calls
the
Intellectual
powers
of
the
Soul
,
Pro.
20.27
.
)
that
we
should
throw
Drink
upon
it
to
put
it
out
?
Are
we
weary
of
our
Essences
as
men
,
that
we
have
a
mind
to
wash
our selves
down
into
a
lower
Kind
?
was
God's
Judgment
upon
Nebuchadnezar
such
a
Priviledg
,
that
we
daily
go
about
to
inflict
it
upon
our selves
?
what
harm
hath
our
Reason
and
our
Understanding
at
any
time
done
us
,
that
we
must
needs
our selves
do
execution
upon
it
?
have
we
too
much
of
it
when
we
are
sober
,
that
we
have
any
need
in
the
world
to
abate
it
by
being
drunk
?
At
this
rate
it
is
that
we
use
a
precious
Soul
,
not
only
prepare
it
for
destruction
hereafter
,
but
degrade
it
from
its
glory
and
excellency
in
the
mean
time
.
Consider
we
Sobriety
,
(
3.
)
As
a
Duty
to
our
Bodies
,
which
being
fearfully
and
wonderfully
made
,
(
Ps.
139.14
.
)
't
is
a
fearful
and
a
wonderful
Sin
to
do
any
thing
that
may
destroy
them
,
and
in
a
manner
unmake
them
again
,
and
render
every
member
useless
as
to
the
Services
they
were
appointed
.
We
find
in
Scripture
two
glorious
Priviledges
that
even
our
Bodies
are
capable
of
.
Ex.
gr
.
(
1.
)
To
be
members
of
Christ
,
(
1
Cor.
6.15
.
)
Now
look
upon
a
body
with
a
swollen
tongue
,
clammed
to
the
roof
of
an
unsavoury
mouth
,
a
face
at
once
both
roasted
and
sod
,
eyes
ghastly
staring
in
a
vertiginous
head
;
reeling
to
and
fro
in
the
streets
,
lying
senseless
in
the
Kennel
,
or
swearing
,
railing
,
roaring
,
raving
,
brawling
in
a
Tavern
;
and
ask
any
one
that
hath
any
acquaintance
at
all
with
the
Temperance
,
Purity
,
Meekness
,
and
Holiness
of
Christ
,
whether
this
be
one
of
his
members
,
or
no
,
not
fit
indeed
to
be
a
member
of
Bridewell
,
or
of
Bedlam
.
(
2.
)
To
be
Temples
of
the
Holy
Ghost
,
(
1
Cor.
6.19
.
)
Look
upon
persons
in
the
pickle
but
now
mentioned
,
and
will
any
man
say
,
The
Temple
of
the
Lord
,
The
Temple
of
the
Lord
are
these
?
No
,
the
Temple
of
God
is
holy
,
(
1
Cor.
3.17
.
)
and
res
delicata
Spiritus
Christi
,
the
Spirit
of
Christ
too
delicate
and
tender
for
so
nasty
a
habitation
.
God
doubtless
will
never
dwell
in
us
,
when
no
man
that
loves
his
Peace
or
his
Stomach
will
willingly
dwell
with
us
.
Besides
,
what
delinquency
have
our
bodies
been
guilty
of
,
that
we
should
impose
upon
them
so
severe
a
Penance
as
Drunkenness
doth
amount
to
?
If
they
do
any
thing
amiss
,
't
is
at
the
instance
of
those
Lusts
that
dwell
in
our
hearts
;
or
if
they
were
indeed
faulty
,
be
there
no
other
wayes
to
be
revenged
upon
them
but
this
?
Why
do
we
not
punish
them
with
Hunger
and
Thirst
,
and
Cold
and
Nakedness
,
and
Stripes
and
Imprisonment
?
will
nothing
do
the
deed
but
Ale
?
If
we
have
a
mind
to
ruin
these
houses
of
Clay
,
there
be
twenty
ways
,
thô
not
fit
,
yet
fitter
to
he
pitcht
upon
,
than
this
.
Let
me
allude
to
and
vary
that
of
the
Apostle
,
(
Ro.
14.20
.
)
For
meat
destroy
not
the
work
of
God
.
Our
Bodies
are
of
Gods
making
:
For
drink
destroy
not
the
work
of
God
.
(
4.
)
As
a
Duty
to
our
Families
.
If
we
have
Parents
,
is
it
our
Duty
to
bring
down
their
Gray
Hairs
with
Sorrow
to
the
Grave
?
And
if
they
have
any
sence
of
Piety
,
no
course
of
ours
will
contribute
more
to
it
than
this
.
If
we
have
Wives
,
they
have
an
interest
in
our
Estates
,
that
we
should
not
consume
,
and
in
our
company
that
we
should
not
deprive
them
of
.
If
we
have
Children
,
is
this
all
the
love
we
can
shew
them
,
to
undo
them
by
our
Practice
,
and
debauch
them
by
our
example
?
Briefly
,
where
is
our
natural
Affection
to
her
that
is
flesh
of
our
flesh
,
and
bone
of
our
bone
,
and
to
them
that
are
little
Models
of
our selves
,
if
we
can
take
their
Livelyhood
out
of
their
mouths
,
and
their
contentment
out
of
their
hearts
,
and
swallow
it
down
our
Throats
?
(
5.
)
As
a
Duty
to
our
Estates
,
which
God
never
gave
us
to
consume
upon
our
Lusts
,
nor
that
we
should
piss
them
out
against
a
wall
;
the
Poor
we
have
always
with
us
,
many
that
are
truly
and
really
and
necessarily
so
,
who
are
able
to
receive
whatever
we
are
able
to
bestow
,
without
the
impairing
of
our
Estates
at
all
;
or
if
this
please
not
,
because
it
is
a
Duty
,
and
we
have
a
mind
to
be
Poor
,
and
Miserable
,
and
Wretched
,
and
Indebted
,
and
Thredbare
,
and
Ragged
,
and
Lowsie
,
and
unable
to
provide
Bread
,
or
Drink
,
or
Cloaths
,
or
Callings
,
or
a
Livelyhood
for
our
Children
;
and
to
procure
all
this
in
a
way
of
Sin
:
there
be
yet
,
I
think
many
wayes
that
are
better
than
this
to
do
it
by
.
Some
have
voluntarily
left
their
Estates
to
others
;
yea
,
Kings
and
Emperors
their
Kingdomes
:
why
do
not
we
rather
leave
our
Estates
,
than
run
out
of
them
?
Better
go
from
them
,
and
carry
our
Health
,
and
Wits
,
and
Senses
,
and
Christianity
along
with
us
,
than
carry
them
and
these
together
to
the
Tap-head
,
and
there
leave
them
.
Crates
threw
all
his
Goods
into
the
Sea
;
were
not
this
better
than
to
throw
them
into
our
Guts
?
(
6.
)
As
a
Duty
to
our
Neighbours
.
Shall
we
put
our selves
into
such
a
posture
,
that
nothing
but
a
Miracle
can
keep
us
from
abusing
them
?
'T
is
Pauls
Exhortation
,
Rom.
15.2
.
Let
every
one
of
us
please
his
Neighbour
for
his
good
to
Edification
.
If
we
please
any
one
by
our
Excess
,
we
are
sure
't
is
not
for
his
good
,
and
it
doth
only
aedificare
ad
Gehennam
;
if
it
edifie
at
all
,
't
is
to
the
nethermost
Hell
,
by
giving
him
an
occasion
to
practise
,
or
like
,
or
not
reprove
,
or
not
mourn
for
what
Gods
Soul
abhorres
.
(
7.
)
As
a
Duty
to
the
Kingdom
,
the
Land
of
our
Nativity
,
where
we
have
had
our
Birth
,
our
Breeding
,
so
many
good
things
as
a
Land
flowing
with
Milk
and
Honey
can
well
afford
us
;
the
welfare
whereof
we
are
bound
to
promote
,
and
to
be
Serviceable
to
the
concernments
of
it
with
all
our
might
;
and
can
we
think
that
this
can
be
done
by
Drinking
?
doth
not
that
make
us
unfit
for
any
thing
?
I
have
read
that
King
Antigonus
being
very
drunk
,
and
meeting
with
Zeno
the
Philosopher
,
wish'd
him
to
command
what
he
would
of
him
,
and
bound
it
with
an
Oath
,
se
prestiturum
quicquid
postularet
.
(
Theat.
802.
)
Zeno
replyed
,
Abi
et
Vome
;
Go
your
way
and
spue
.
To
desire
any
thing
else
of
him
,
had
been
to
no
purpose
,
being
fit
for
that
onely
.
Should
a
drunkard
offer
his
Service
to
the
Kingdom
,
and
desire
an
Employment
,
if
Zeno
were
to
give
him
his
Commission
,
he
would
dispatch
it
in
a
very
few
words
,
Abi
et
Vome
;
Command
him
to
Vomit
,
or
Sleep
,
as
being
fit
for
nothing
else
.
But
thô
this
should
be
enough
to
shame
us
into
Sobriety
,
that
otherwise
we
are
good
for
nothing
,
there
is
in
our
guilt
of
this
Sin
an
Addition
of
much
more
;
we
are
a
Plague
and
a
Curse
to
the
whole
Nation
,
by
Drinking
down
the
Judgments
of
God
upon
it
.
(
8.
)
As
a
Duty
to
the
Church
.
Will
any
body
that
hath
read
the
Bible
,
believe
us
to
be
Christians
?
Did
Christ
ever
give
us
any
License
in
his
Word
,
or
Encouragement
in
his
Practice
for
such
a
course
?
Doth
not
the
Law
curse
it
,
the
Gospel
condemn
it
,
and
all
that
fear
God
abhorre
it
?
Is
it
not
our
Duty
,
or
is
this
the
way
to
adorn
the
Doctrine
of
God
our
Saviour
?
I
might
easily
add
many
Arguments
more
;
but
this
shall
suffice
as
to
the
first
Branch
of
the
Point
—
Sobriety
of
Body
.
FINIS
.