1. AMong the sinnes which are opposite to Temperance, those are most remarkeable which are conversant about the delightes of touching, as Gluttony, Drunkenesse, and such like, because such kinde of abuses have most manifestly in themselves, and of themselves a morall badnesse as appeares by the Law of nature, of God, and of man, all which do condemne them.

2. In all those kinds of excesse, the inordinatenesse is commonly found to be either in regard of the substance when more pretious things are desired, then doe agree to a mans state; For in regard of the quantity when more is consumed then reason requires, or in regard of the quality when too much curiosity is used for the satisfying of ones lust, or in regard of the manner when a just decorum is omitted, or lastly in regard of the [gap]ime when men give themselves unto

such things oftner then they should or when they ought not.

3. Now of drunkennesse there is something in speciall to be considered before other sinnes of the like nature, because of that singular opposition which is betwixt it and the offices and works of vertue.

Qu. 1. What is drunkennesse?

4. Ans. First, drunkennesse is oftentimes taken for the privation of reason which followes upon immoderate Drinking. And so it is not properly a sinne by it selfe, but rather an effect and punishment of sin.

5. Secondly, as it doth note either a desire of immoderate drinking, or the voluntary drinking it selfe so far immoderate, that a man by it is violently deprived of the use of reason, so it is a grevious sin. Pro. 23. 30. 39. Esa. 5. 11. Hos. 4. 11. Luk[gap] 21. 34. 1 Cor. 6. 10. Ephes. 5. 18.

6. The deformity and filthinesse of this sin doth appeare from these grounds, 1. Because the Drunkard doth for a contemptible pleasure sell that which is the excellentest thing in the nature of man whilst he deprives himselfe of the use of reason, 2. Because by this meanes he makes himselfe unfit not onely for the duties of piety. Luke 21, 34. But also for all honest actions, Hos. 4. 11. 3 Because he exposeth himselfe to the danger of almost all kinds of sinnes, whilest he deprives himselfe of the power to avoid those things which otherwise he knowes to be grosse sins. For which reason and that which went before it is apparent that Drunkennesse is not so much a speciall sin, against any one Commandement of God, as a generall breach of the whole Law, 4 Because he doth so deforme the Image of God in himselfe, that he doth in a sort cast himselfe below the Beasts. 5 Because he doth bring hereby many mischiefes to his body, name, and outward condition, 6. Because he which is accustomed to this sin proveth in a sort incurable. For a Drunkard is seldome or never reclaimed either from Drunkennesse, or any other sin because his heart is taken away. Hos. 4. 11.

7. Drunkennesse is voluntary not only when it follow's from a direct intention, but also when it commeth of a notable negligence in preventing it.

The outrage[gap] which a man committeth in Drunkennesse are so far to be imputed to him for faults, as the Drunkennesse was voluntary; Now then especially, they are both voluntary, and accompted faulty, when (all circumstances being considered) a man might, and so ought to have foreseene, that he would commit such things in his Drunkennesse, either because he had tryed it by experience before, or because in the like case of Drunkennesse, or upon the like opportunity, drunken men are wont to commit such things, or at least doe expose themselves to the danger of commiting them.

9. Now, although compleat Drunkennesse doe consist in the losse of the use of reason by Drinking, whereby a man is made altogether unfit for the duties he hath to doe; Yet all perturbation of the phantasie by Drinke whereby a man is notably made lesse fit, for the ordinary exercise of piety (as prayer and reading) is a degree of the same sinne, Lu. 28. 34.

10. Those also which are strong to drinke, so that though they drinke above measure, they find no perturbation of their forces, yet if they like to sit at their cups, to stay at the Wine, and to extend and prolong their drinkings, they are not free from this sin. Esa. 5. 11.

11. He is a partaker in this sinne, who doth wittingly and willingly give wine or drinke to another, to make him drunk. For he doth cooperate to his sin.

12. But much more are they guilty, who induce others to make themselves drunke, whether they intend it directly, or indirectly, by inviting them to drink, by calling for greater pots, by striving, by urging them without all reason, to drink as much, and take their turne, as they call it.

13. We ought to abstaine, not only from the imitation, but also from the fellowship of such kind of sinnes, according to that of the Apostle: if any that is called a brother, be a Drunkard, with such an one no not to eate, 1 Cor. 5. 11.

14. We are to abstain therefore (even from this ground▪ if there were no other) from those rites, whereby drunkennesse is artificially wont to be brought about: of which

sort are the adjuring of others to drinke by the names of some that are great, or deare to them; the sending of cups about, that all and every one in his order may drinke them off; that abuse of lots (as it is in some places used) to impose a fained and (unwritten) Law and necessity of drinking upon the guests, and such like mysteries of Bacchus, and introductions to the excesse of drinking.