A Sober Consideration of the Sin of Drunkenness

IN the former Treatise I have endeavored to Spiritualize earthly Objects, and elevate your thoughts to more sublime and excellent Contemplations; that earthly things may rather be [••]step, than a stop to Heavenly. You have therein my best advice to guide you in your Course to that Po[••] of your Eternal Rest and Happiness.

In this, I have given warning of some dangero[••] Rocks and Quick-sands that lie upon your left hand[•] upon which millions of Souls have perished, and [••]thers are wilfully running to their own preditio[••] Such are the horrid Sins of Drunkenness, Vncleanness profane Swearing, Violation of Promises and Ingagements made to God, and Atheistical slighting and co[•]tempt of Death and Eternity. All which I have [〈◊〉] given warning of, and held forth a Light to d[•]cover where your danger is. If after this you [•••]stinately prosecute your Lusts, and will not be [•••]claimed; you perish without Apology, I have fre[••] mine own Soul.

Let none interpret this necessary plainness, as[••] reproach to Sea-men, as if I represented them [〈◊〉] the world worse than they are. If upon that[••] count any of them be offended, methinks these three or four Considerations should remove that offense.

First, that if this close and plain dealing be necessary in order to your Cure, and you will be offended thereat, it's better you should be offend[•]d than God. Ministers are often put upon lamentable streights, they sail between Sylla and Charibdis; the wrat[•] of God upon one side, if we do not speak [〈◊〉], and home, as the necessity of the Case [•]equires; and Man's wrath, if we do: What shall we do in this streight? Either God or you, it seems, must be offended; and if it cannot be avoided, I shall rather hazard your anger than Gods, and think it far more tolerable.

Secondly, If you did but see the necessity and end of this manner of dealing with your Souls, you would not be offended. But put it into a more sensible case, and you will see and acknowledge it presently. If I should see an high-bult Wall giving way, and ready to fall upon you; would you be angry with me, if by plucking you out of the danger, I should pluck your arm out of joynt? Certainly you would not. Why this is the case here: See Isaiah 30:13. Therefore this Iniquity shall be to you as a breach ready to fall, swelling out in a high Wall, whose breaking comes suddenly, at as instant.

Thirdly, What a madness is it to abide in a condition over which all Woes and Curses hang, and yet not be able to endure to hear of it! Why what will it profit you to have your misery hid from your eyes, and kept from your eares a little while? You must see this wrath, and hear louder vollies of Woes from your own Consciences, If you remain in this condition. You cannot bear that from us, which your Conscience will one of these days preach themselves to you, and that in a more dreadful dialect than I have used here.

Fourthly, I do not charge these sins indifferently upon all Sea-men. No, I know there are some choice and good men among your men, that fear an Oath, and hate even the garments spotted with the flesh, who are (I question not) the credit and glory of our English Nation, in the eyes of Strangers that converse with them. Nor yet do I think, that all that are wicked among them, are equally guilty of all these evils; for though all that are graceless, be equally under the dominion of Original Corruption, yet it follows not from from there, that therefore actual sins must reign alike in them: There is great difference, even among ungodly men themselves, in this respect; which difference ariseth from their various Customs, Constitutions, Abilities, Educations, and the different Administrations of the Spirit, in enlightning, convincing, and putting checks upon Conscience: For though God be not the Author, yet he is the Orderer of sin. And this makes a great disparity, even among wicked men themselves. Some are persons of good Morals, though not Gracious Principles, which produce a civil and sober, though not a holy and a religious Life. And others, though they live in some one of these Lusts, yet are not guilty of some others of them. For it is with Original Corruption, just as it is with the sap of the Earth, which though it be the matter of all kind of Fruits, yet in some ground it sorts better with one grain than with another: And so in Plants, in one tree it becomes a Apple, in another a Cherry; even so it is with this Original Corruption: In one man it runs most into Swearing, in another into Uncleanness, in a third into Drunkenness. Lust is nothing else but the corrupt appetite of the Creature to some sinful object: and therefore look as it is with the Appetite with respect to Food, so it is with the vitiated Appetites of Souls to sin. One man loves this Food best, and another that; there is endless variety in that, and so in this.

Having spoken thus much to remove offense, I shall now beg you to peruse the following Discourse. Consider what evidence these things carry with them. Search the alledged Scriptures, see if they be truly recited and applied to the case in hand: And if so, Oh tremble at the truth you read; bring forth your Lusts that they may die the death: Will you not part with these abominable practices till Death and Hell make the seperation? Ah how much better is it for you, that Grace should do it! And because many of you see not the danger, and therefore prize not the Remedy, I do here Request all those that have the Bowels of Pity in them for their poor Relations, who are sinking, drowning, perishing, to spread these following Cautions before the Lord for a Blessing, and then put them into their hands. And oh that all pious Masters would perswade those that are under their charge to buy this ensuing Treatise, and diligently peruse it. And the first Caution I shall give them, is this.