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THE DRVNKARDS warning. PRO. 23. VER. 21. For the Drunkard, and the Glutton shall come to pouerty.
THE DRUNKARDS warning. PRO. 23. VER. 21. For the Drunkard, and the Glutton shall come to poverty.
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IT were vaine to be at open defiance with iniquity, if first we subdue not beastly Concupiscence in Gluttony:
IT were vain to be At open defiance with iniquity, if First we subdue not beastly Concupiscence in Gluttony:
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which like a false-hearted subiect in a City, is ready to worke a mischiefe at home,
which like a False-hearted Subject in a city, is ready to work a mischief At home,
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when the forreine enemy is encountred abroad.
when the foreign enemy is encountered abroad.
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Many not knowing the right order of a spirituall Combate, cherish that vice, and giue the on-set vppon some other sinne:
Many not knowing the right order of a spiritual Combat, cherish that vice, and give the onset upon Some other sin:
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it may be valiantly, I dare say, vnprofitably, at length in steppeth Gluttony for the rescue, violently tearing out the throate of Vertue,
it may be valiantly, I Dare say, unprofitably, At length in steppeth Gluttony for the rescue, violently tearing out the throat of Virtue,
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and giuing sinne as much aduantage as it had before.
and giving sin as much advantage as it had before.
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Let this Traytour be first wounded, the flesh subdued, and brought into subiection, then shall you with more facility get the mastery ouer all transgression.
Let this Traitor be First wounded, the Flesh subdued, and brought into subjection, then shall you with more facility get the mastery over all Transgression.
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Gluttony, if we take it largely, brancheth it selfe into Drunkennesse and all excesse in meate or drinke.
Gluttony, if we take it largely, branches it self into drunkenness and all excess in meat or drink.
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The body of my Text contayneth both, which may thus be read a part, though Hypozeugma ioyne both in one:
The body of my Text Containeth both, which may thus be read a part, though Hypozeugma join both in one:
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The Drunkard shall come to Pouerty: and the glutton shall come to pouerty. The Drunkard shall come to Poverty: and the glutton shall come to poverty.
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The former onely is now the obiect of my speech, wherein you may obserue the party delinquent, and his heauy punishment.
The former only is now the Object of my speech, wherein you may observe the party delinquent, and his heavy punishment.
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Drunkennesse is a violent priuation of reason, by excessiue drinking, through inordinate affection to any lyquor of intoxicating power. Losse of reason: Excessiue drinking: Inordinate affection: these three make drunkennesse compleate. drunkenness is a violent privation of reason, by excessive drinking, through inordinate affection to any liquour of intoxicating power. Loss of reason: Excessive drinking: Inordinate affection: these three make Drunkenness complete.
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The first, is the losse of reason, eyther in whole, or in part:
The First, is the loss of reason, either in Whole, or in part:
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Proprijssime illi dicuntur ebrij, qui prae nimio potu mente altenantur, they are most properly sayd to be drunken, who are depriued of reason by excessiue drinking. Proprijssime illi dicuntur ebrij, qui Prae nimio potu mente altenantur, they Are most properly said to be drunken, who Are deprived of reason by excessive drinking.
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As for the intemperate drinker, that can downe with aboundance of lyquor, and yet for strength of braine is no whit mooued in body or minde:
As for the intemperate drinker, that can down with abundance of liquour, and yet for strength of brain is no whit moved in body or mind:
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I suppose, I may truely call him a Glutton, how euer I excuse him not.
I suppose, I may truly call him a Glutton, how ever I excuse him not.
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Tanto nequior, quanto sub poculo inuictior, the more able a man is to beare his lyquor, the more full of Sathan, Tanto nequior, quanto sub poculo inuictior, the more able a man is to bear his liquour, the more full of Sathan,
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if hee abuse his strength that way.
if he abuse his strength that Way.
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Woe vnto them that are mighty to drinke wine, and men of strength to mingle strong drinke. Esay 5.22.Woe unto them that Are mighty to drink wine, and men of strength to mingle strong drink. Isaiah 5.22.
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But there is a two-fold priuation of reason, to wit; naturall, and violent.
But there is a twofold privation of reason, to wit; natural, and violent.
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When a sober man lyeth downe to rest, sleepe depriueth him of reason for a little time.
When a Sobrium man lies down to rest, sleep depriveth him of reason for a little time.
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Yet so as that hee can haue it, and vse it at his pleasure:
Yet so as that he can have it, and use it At his pleasure:
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if hee appoynt one to call him, or a Bell to a wake him at s•ch an houre.
if he appoint one to call him, or a Bell to a wake him At s•ch an hour.
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Like Pliny his Cranes, who in a long iourney maintayne a watch all night, and haue their Sentinels that stand with one foot,
Like pliny his Cranes, who in a long journey maintain a watch all night, and have their Sentinels that stand with one foot,
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and hold a stone in the other: if they chance to sleepe, downe falleth the stone, and awaketh them.
and hold a stone in the other: if they chance to sleep, down falls the stone, and awakes them.
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But the Drunkard, being violently bereft of reason by the fume of the Grape, hath no such shift to recouer his wits:
But the Drunkard, being violently bereft of reason by the fume of the Grape, hath not such shift to recover his wits:
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Till the lyquor cease working, hee is not himselfe, whether hee sleepe or wake:
Till the liquour cease working, he is not himself, whither he sleep or wake:
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Ebrietas ita mentem alienat ut vbi sit nesciat, Drunkennesse doth so besot him, that hee knoweth not where hee is. Ebrietas ita mentem alienat ut vbi sit nesciat, drunkenness does so besot him, that he Knoweth not where he is.
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A man is violently bereft of reason diuers manner of wayes; by strong sents, and poysonous hearbes, that cause distraction.
A man is violently bereft of reason diverse manner of ways; by strong sents, and poisonous herbs, that cause distraction.
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Anger, lust, vayne-glory, couetousnesse, each vehement inordinate affection, deserueth the name of Drunkennesse: They are drunken, but not with wine, they stagger, but not with strong drink. Esay 29.9.
Anger, lust, vainglory, covetousness, each vehement inordinate affection, deserves the name of drunkenness: They Are drunken, but not with wine, they stagger, but not with strong drink. Isaiah 29.9.
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But Salomon speaketh here of drunkennesse by wine, be not amongst wine-bibbers: where by Wine, is meant any lyquor of intoxicating power.
But Solomon speaks Here of Drunkenness by wine, be not among wine-bibbers: where by Wine, is meant any liquour of intoxicating power.
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Ebrietas dicta est quasi extra briam, quod debitam vini mensuram excedit. Drunkennesse is so called (saith Lessius ) from taking strong drinke out of measure. Ebrietas dicta est quasi extra briam, quod debitam Wine mensuram exceedeth. drunkenness is so called (Says Lessius) from taking strong drink out of measure.
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When (as Saint Augustine hath it) Ad mensuras sine mensura bibunt. By full cups and measures, men drinke out of measure.
When (as Saint Augustine hath it) Ad mensuras sine Mensura bibunt. By full cups and measures, men drink out of measure.
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It is not simply vnlawfull to drinke VVine, if wee keepe a meane:
It is not simply unlawful to drink VVine, if we keep a mean:
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according to that of Caietan, Vinum potatum non inebriat, nisi sit multum respectu illius qui bibit, quantumcunque parum sit quod bibitur, It is not bare drinking Wine doth intoxicate the braine,
according to that of Caietan, Vinum potatum non inebriat, nisi sit multum respectu Illius qui bibit, quantumcunque Parum sit quod bibitur, It is not bore drinking Wine does intoxicate the brain,
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if it bee not much in regard of the drinker:
if it be not much in regard of the drinker:
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though but little in measure, hee exceedeth to ebriety, that exceedeth the strength of his braine to beare it.
though but little in measure, he exceeds to ebriety, that exceeds the strength of his brain to bear it.
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Oh! be not drunken with wine wherein is excesse; but be filled with the Spirit. Ephe. 5. chap. 18.
Oh! be not drunken with wine wherein is excess; but be filled with the Spirit. Ephes 5. chap. 18.
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Yet one thing is missing to make drunkennesse compleate; namely, inordinate affection; who so hath this, is a Drunkard in heart, though hee drinke not a drop:
Yet one thing is missing to make Drunkenness complete; namely, inordinate affection; who so hath this, is a Drunkard in heart, though he drink not a drop:
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as he is an Adulterer, that lusteth after a Woman, though he commit not the deed.
as he is an Adulterer, that Lusteth After a Woman, though he commit not the deed.
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I blame not all affection to, or delectation in drinking wine: Creatum est in iucunditatem, non in ebrietatem:
I blame not all affection to, or delectation in drinking wine: Creatum est in iucunditatem, non in ebrietatem:
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Twas created for iucundity, not for ebriety; to make glad the heart. Psal. 104.15. It created for jucundity, not for ebriety; to make glad the heart. Psalm 104.15.
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It were extreame folly to crye out, I would there were no Wine, because some are neuer quiet,
It were extreme folly to cry out, I would there were no Wine, Because Some Are never quiet,
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but when they are at it.
but when they Are At it.
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A man might as well say, I would there were no night because of Theeues, no Women because of adultery, no Weapons because of murther:
A man might as well say, I would there were no night Because of Thieves, no Women Because of adultery, no Weapons Because of murder:
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Vinum datum est vt rideamus, non vt derideamur: Vinum datum est vt rideamus, non vt derideamur:
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Wine is giuen to make vs laugh, not to be laughed at, to preserue health, not to destroy it: Wine is given to make us laugh, not to be laughed At, to preserve health, not to destroy it:
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God hath graced thee with this excellent blessing, see thou disgrace not thy selfe by intemperate drinking.
God hath graced thee with this excellent blessing, see thou disgrace not thy self by intemperate drinking.
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But inordinate affection to the Wine, wee blame: when a man, knowing the strength of the lyquor, be it Wine, Beere, hot Water,
But inordinate affection to the Wine, we blame: when a man, knowing the strength of the liquour, be it Wine, Beer, hight Water,
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or what else soeuer, yet taketh such delight therein, as to inioy his cups, hee willingly depriueth himselfe of reason, and becommeth a beast:
or what Else soever, yet Takes such delight therein, as to enjoy his cups, he willingly depriveth himself of reason, and becomes a beast:
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for what difference is there betweene a man, in such a case, and a beast: but that one is vnreasonable, naturally, the other voluntarily?
for what difference is there between a man, in such a case, and a beast: but that one is unreasonable, naturally, the other voluntarily?
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Not that all Drunkards will the absence of reason directly, as some do to rid thēselues of cares for the time:
Not that all Drunkards will the absence of reason directly, as Some do to rid themselves of Cares for the time:
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tis enough, nay too much, to will it indirectly, and in its cause:
this enough, nay too much, to will it indirectly, and in its cause:
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they are not weary of their wits, faine they would inioy their cups, and reason too,
they Are not weary of their wits, feign they would enjoy their cups, and reason too,
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but if both cannot be had, they bid reason adieu with all their heart; of the twaine, chusing rather to want wit, then Wine. Now here ariseth a doubt:
but if both cannot be had, they bid reason adieu with all their heart; of the twaine, choosing rather to want wit, then Wine. Now Here arises a doubt:
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Noah dranke Wine and was drunken:Noah drank Wine and was drunken:
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was he worthy blame? Before the flood, in that drunken age, they had no Wine at all, was he worthy blame? Before the flood, in that drunken age, they had no Wine At all,
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though haply they had wilde Vines, and did eate of the Grapes:
though haply they had wild Vines, and did eat of the Grapes:
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but Noah was the first, yea, and that after the flood, who dressed the vine, and pressed the grape:
but Noah was the First, yea, and that After the flood, who dressed the vine, and pressed the grape:
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for which cause (sayth Berosus ) he was called Ianus, the inuentor of wine, from NONLATINALPHABET that signifieth Wine;
for which cause (say Berosus) he was called Ianus, the inventor of wine, from that signifies Wine;
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who is sayde to haue two faces, because he saw two Worlds, to wit, before and after the flood.
who is said to have two faces, Because he saw two World's, to wit, before and After the flood.
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Noe dedit naturam, sed ignorauit pote• … tiam, ita { que } nec vinum suo pepercit Authori. Noah dedit naturam, sed ignorauit pote• … tiam, ita { que } nec vinum Sue pepercit Authori.
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Noah gaue Wine its nature, but knew not the power; wherefore it spared not the Authour, but made him drunken. Noah gave Wine its nature, but knew not the power; Wherefore it spared not the Author, but made him drunken.
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Againe, Noe deceptus est, quia vini vis ignorabatur: Noah was ouertaken by chance, because he knew not the strength of it.
Again, No deceptus est, quia Wine vis ignorabatur: Noah was overtaken by chance, Because he knew not the strength of it.
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So that (as Saint Ambrose sayth) it was Per ignorantiam, non per intemperantiam. For want of experience; and not through intemperance.
So that (as Saint Ambrose say) it was Per ignorantiam, non per intemperantiam. For want of experience; and not through intemperance.
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Heereuppon the Summists acquit him of sinne; and I excuse him A tanto, non a toto:
Hereupon the Summists acquit him of sin; and I excuse him A tanto, non a toto:
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Hee was drunken, but no Drunkard, I may safely extenuate, but I dare not annihilate the sinne.
He was drunken, but no Drunkard, I may safely extenuate, but I Dare not annihilate the sin.
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Without question, Noah sinned, and was pardoned; yet let no man bee emboldned to doe the like:
Without question, Noah sinned, and was pardoned; yet let no man be emboldened to do the like:
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ho•y mens weaknesses, should not encourage vs to wickednesse. Instruant Patriarchae, non solum docentes, sed etiam errantes.
ho•y men's Weaknesses, should not encourage us to wickedness. Instruant Patriarchae, non solum docentes, sed etiam errands.
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Let the Patriarchs instruct vs, not onely by Doctrine, but also by falling. If they being so godly, had their slips and falls: Let the Patriarchs instruct us, not only by Doctrine, but also by falling. If they being so godly, had their slips and falls:
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let him that thinketh hee standeth, take heede least hee fall: Non solum attende, quod inebriatus est iustus:
let him that Thinketh he Stands, take heed lest he fallen: Non solum attend, quod inebriatus est Justus:
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sed quod postea hoc iterum et non acciderit. Noah was once drunke and no more: follow him in repentance, and not in sinne. sed quod postea hoc iterum et non acciderit. Noah was once drunk and no more: follow him in Repentance, and not in sin.
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A sicke man hath no affection to wine, but abhorreth it: yet vpon his Doctors prescription, he is willing to drinke drunken, to procure a vomite, and recouer health:
A sick man hath no affection to wine, but abhorreth it: yet upon his Doctors prescription, he is willing to drink drunken, to procure a vomit, and recover health:
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doeth hee offend herein? Aquinas sayth, Cibus et potus est moderandus, secundum qd competit corpor is valetudini;
doth he offend herein? Aquinas say, Cibus et Potus est moderandus, secundum quoth competit corpor is valetudini;
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that wee are so to moderate our selues in meate and drinke, as it may stand with the health of the body: that we Are so to moderate our selves in meat and drink, as it may stand with the health of the body:
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whereby it sometime commeth to passe, that what is but enough for the sound, were too much for one sicke:
whereby it sometime comes to pass, that what is but enough for the found, were too much for one sick:
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And againe, what is but enough for the sicke, were too much for the sound. Whereupon the Summists hold it no sinne.
And again, what is but enough for the sick, were too much for the found. Whereupon the Summists hold it no sin.
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But tis not material what they say:
But this not material what they say:
cc-acp pn31|vbz xx j-jn r-crq pns32 vvb:
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I am sure the Scripture sayth, We may not doe ill, that good may come of it.
I am sure the Scripture say, We may not do ill, that good may come of it.
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In a desperate case, to preserue the body from infection, it is lawfull to chop off a legge,
In a desperate case, to preserve the body from infection, it is lawful to chop off a leg,
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or an arme, but to procure health, tis not lawfull to depriue ones-selfe of reason. Malum non sentitur, qd per ebrietatem committitur:
or an arm, but to procure health, this not lawful to deprive oneself of reason. Malum non sentitur, quoth per ebrietatem committitur:
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when a man is drunken, hee knoweth not what mischiefe he may do; hee is like enough to murther, commit adultery, or any other Villany. when a man is drunken, he Knoweth not what mischief he may do; he is like enough to murder, commit adultery, or any other Villainy.
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Admit his friends bind him, or locke him vp, to preuent such out-rage, till he come to himselfe:
Admit his Friends bind him, or lock him up, to prevent such outrage, till he come to himself:
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yet they are not able to keepe him from a desire to kill, and whore; the tongue is an vnruly euill, which no man can tame:
yet they Are not able to keep him from a desire to kill, and whore; the tongue is an unruly evil, which no man can tame:
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hee will fall to cursing, and swearing, do all his friends what they can: therefore let no man take that vngodly course, to recouer health.
he will fallen to cursing, and swearing, do all his Friends what they can: Therefore let no man take that ungodly course, to recover health.
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Suppose a man meete, with lewd company, who will quarrell, fight, and stab, if hee pledge not their healthes:
Suppose a man meet, with lewd company, who will quarrel, fight, and stab, if he pledge not their healths:
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if in giuing them content, hee drinke more then his share to saue his life, were he too blame? The Summists say no; but Saint Augustine sayth yea:
if in giving them content, he drink more then his share to save his life, were he too blame? The Summists say no; but Saint Augustine say yea:
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If once it come to that passe, that thou must drinke, or dye, twere better for thy body to bee slaine when thou art sober, If once it come to that pass, that thou must drink, or die, it better for thy body to be slain when thou art Sobrium,
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then thy soule to perish through drunkennesse. But I will no longer digresse; I am now chiefly to deale with the Drunkard, and not with a drunken man:
then thy soul to perish through Drunkenness. But I will no longer digress; I am now chiefly to deal with the Drunkard, and not with a drunken man:
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Plurimum interesse concedes, inter ebrium, et ebriosum, there is great difference betweene a drunken man, and a drunkard: Plurimum Interest concedes, inter Ebrium, et ebriosum, there is great difference between a drunken man, and a drunkard:
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Potest et qui ebrius est, tunc primum esse, nec habere hoc vitium; et qui ebriosus est, saepe extra ebrietatem esse. Potest et qui ebrius est, tunc primum esse, nec habere hoc Vitium; et qui Ebriosus est, saepe extra ebrietatem esse.
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Some are once drunken, and no more, and the common Drunkard may sometime haue his wits about him. some Are once drunken, and no more, and the Common Drunkard may sometime have his wits about him.
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Now sayth Augustine, In homine iusto, etsi non ebriositatis, at certe ebrietatis causa quaerenda est: The iust man for being once drunken is much too blame.
Now say Augustine, In homine Just, Though non ebriositatis, At certain ebrietatis causa quaerenda est: The just man for being once drunken is much too blame.
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But the Drunkard is the obiect of my speech, tis euen hee shall come to pouerty.
But the Drunkard is the Object of my speech, this even he shall come to poverty.
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Salomon had many other arguments to disswade from drunkennesse, as wee finde in the following part of the Chapter;Solomon had many other Arguments to dissuade from Drunkenness, as we find in the following part of the Chapter;
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but (as they say) there is no woe to want:
but (as they say) there is no woe to want:
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of all things, men loue not to heare of that, therefore is this reason placed in the forefront,
of all things, men love not to hear of that, Therefore is this reason placed in the forefront,
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as most powerfull to preuayle with vs: the drunkard shall come to pouerty:
as most powerful to prevail with us: the drunkard shall come to poverty:
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or, as the roote NONLATINALPHABET imports, shalbe driuen out of his inheritance, and thrust from his possession.
or, as the root imports, shall driven out of his inheritance, and thrust from his possession.
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Trades-men (sayth Ambrose ) Vno die bibunt multorum labores, drinke as much in a day,
Tradesmen (say Ambrose) Vno die bibunt multorum labores, drink as much in a day,
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as they get in a weeke:
as they get in a Week:
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they spend their money, mispend their time, neglect their seruants, how is it possible such men should thriue? if they be not yet poore, • … ere long they shall:
they spend their money, misspend their time, neglect their Servants, how is it possible such men should thrive? if they be not yet poor, • … ere long they shall:
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pouerty will set vpon them like an armed man, without resistance. Rich men (if giuen vnto the pot) may not looke to escape:
poverty will Set upon them like an armed man, without resistance. Rich men (if given unto the pot) may not look to escape:
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they will spend frankly, swagger, and fight, sometime vnto their cost: they will buy, and sell, giue and lend, chop, and change, they care not what;
they will spend frankly, swagger, and fight, sometime unto their cost: they will buy, and fell, give and lend, chop, and change, they care not what;
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when the drinke is in, the wit is out: at length Gods secret iudgement creepeth vpon their estate:
when the drink is in, the wit is out: At length God's secret judgement creeps upon their estate:
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be the Drunkard whosoeuer, (if Salomon say true,) hee shall come to pouerty: no possession, though neuer so large, can beare him out.
be the Drunkard whosoever, (if Solomon say true,) he shall come to poverty: no possession, though never so large, can bear him out.
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Thus yee haue heard the Exposition: now suffer (I beseech you) a word of Exhortation.
Thus ye have herd the Exposition: now suffer (I beseech you) a word of Exhortation.
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I know I take, an hard taske in hand to preuaile with the Drunkard;
I know I take, an hard task in hand to prevail with the Drunkard;
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out alas I finde Saint Augustines wordes to be true in this our age, Ebrietatis malum ita per vniuersum mundum a pluribus in consuetudinem missum est, vt ab illis qui Dei praecepta cognoscere nolunt, iam nec putetur, nec credatur esse peccatum;
out alas I find Saint Augustine's words to be true in this our age, Ebrietatis malum ita per vniuersum Mundum a Pluribus in consuetudinem missum est, vt ab illis qui Dei praecepta cognoscere Nolunt, iam nec putetur, nec credatur esse peccatum;
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Drunkennesse is now in such request throughout the world, that many call it into question whether it be a sin, and deserue reproofe. drunkenness is now in such request throughout the world, that many call it into question whither it be a since, and deserve reproof.
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Shall wee speake against Drunkards? Saith Basil, In emortuum auditum insonabimus, wee had as good round a dead-man in the eare.
Shall we speak against Drunkards? Says Basil, In emortuum auditum insonabimus, we had as good round a deadman in the ear.
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Why then what course shall wee take? Physitians in the dangerous time of the plague, come not at the infected,
Why then what course shall we take? Physicians in the dangerous time of the plague, come not At the infected,
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if past cure, but giue Antidotes to preserue the sound:
if past cure, but give Antidotes to preserve the found:
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but wee must speake vnto all, that all may be profited, the sober preserued, and as wee hope, the Drunkard reclaymed:
but we must speak unto all, that all may be profited, the Sobrium preserved, and as we hope, the Drunkard reclaimed:
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but whether they will heare, or whether they will forbeare, we must not be silent, that they may know there hath bin a Prophet amongst them.
but whither they will hear, or whither they will forbear, we must not be silent, that they may know there hath been a Prophet among them.
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The Fountaine casteth out her water, though no man come to drinke: and we must Preach, though few regard. The Fountain Cast out her water, though no man come to drink: and we must Preach, though few regard.
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If wee plant, and water, wee neede not doubt, but God will giue increase:
If we plant, and water, we need not doubt, but God will give increase:
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such is the strength and power of the word, as to profite none it is impossible:
such is the strength and power of the word, as to profit none it is impossible:
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much may fall into the beaten way, & among stones, yet some will light vpon good ground, and bring forth fruite.
much may fallen into the beaten Way, & among stones, yet Some will Light upon good ground, and bring forth fruit.
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As the raine commeth downe from Heauen, & returneth not thither, but watereth the earth, & maketh it fruitfull:
As the rain comes down from Heaven, & returns not thither, but Waters the earth, & makes it fruitful:
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so my word (saith the Lord) shall not returne empty to me, but shall do whatsoeuer I wil.
so my word (Says the Lord) shall not return empty to me, but shall do whatsoever I will.
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Admit Drunkards do not presently amend, but will to the tap-house againe: yet can they not doe it with such boldnesse, as they did before:
Admit Drunkards do not presently amend, but will to the taphouse again: yet can they not do it with such boldness, as they did before:
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their heart will smite them when they enter in, and thinke vpon the words they heard, they wil euen blush to follow their wōted course:
their heart will smite them when they enter in, and think upon the words they herd, they will even blush to follow their wonted course:
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for if they shold do so, they know this were NONLATINALPHABET, to warre with God himselfe,
for if they should do so, they know this were, to war with God himself,
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and kicke against the pricke, wherby they declare to the world that they are despisers of Gods word, who when they know their masters wil,
and kick against the prick, whereby they declare to the world that they Are despisers of God's word, who when they know their Masters will,
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yet are so obstinate, that they wil do contrary. Giue eare then (I beseech you) to the wordes of Salomon, Prou. 20.1. Wine is a mocker, strong drinke is raging;
yet Are so obstinate, that they will do contrary. Give ear then (I beseech you) to the words of Solomon, Prou. 20.1. Wine is a mocker, strong drink is raging;
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and whosoeuer is deceiued thereby, is not wise. Vinum Dei donum: Ebrietas diaboli opus est: Hee blameth not the wine, but the drinker: and whosoever is deceived thereby, is not wise. Vinum Dei Donum: Ebrietas Diaboli opus est: He blameth not the wine, but the drinker:
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nor him neyther, if hee keepe a meane: Medicina optima, quando commensurationem habet optimam; if it be taken moderately, it helpeth our infirmity:
nor him neither, if he keep a mean: Medicina optima, quando commensurationem habet optimam; if it be taken moderately, it Helpeth our infirmity:
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drinke no longer water, but vse a little wine for thy stomackes sake, and thine often infirmities. drink no longer water, but use a little wine for thy stomachs sake, and thine often infirmities.
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It is the excesse must be auoyded, as Salomon hath shewed: and that for three regards. It is the excess must be avoided, as Solomon hath showed: and that for three regards.
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First, wine is a mocker. The Drunkard laugheth at the Iudgments of God, that are denounced against him:
First, wine is a mocker. The Drunkard Laugheth At the Judgments of God, that Are denounced against him:
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hee neyther feareth God, nor reuerenceth man, but amids his cups will laugh the best to scorne.
he neither fears God, nor reverenceth man, but amids his cups will laugh the best to scorn.
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As certaine youths did, who making merry, and drinking freely, were bold with King Pyrrhus, to speake their pleasure of him in very vndutifull sort,
As certain youths did, who making merry, and drinking freely, were bold with King Phyrrhus, to speak their pleasure of him in very undutiful sort,
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and being brought before him, hee asked them whether it were so? It is true,
and being brought before him, he asked them whither it were so? It is true,
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and it please your Grace, sayd one of them, we sayd it indeed, and had not our wine failed vs, wee had spoken a great deale more.
and it please your Grace, said one of them, we said it indeed, and had not our wine failed us, we had spoken a great deal more.
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What an audacious part is this, that pot-companions will presume to deride Kings, yea to mocke God himselfe.
What an audacious part is this, that pot-companions will presume to deride Kings, yea to mock God himself.
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Ah! be not deceiued, God is not mocked, though he forbeare a while to put his threates in execution, on hope of their conuersion;
Ah! be not deceived, God is not mocked, though he forbear a while to put his Treats in execution, on hope of their conversion;
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if they will not amend, at length he will strike home.
if they will not amend, At length he will strike home.
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The drunkard mocketh others, but he is most ridiculous himselfe, all his absurd speeches, and idle gestures, make others laugh.
The drunkard mocks Others, but he is most ridiculous himself, all his absurd Speeches, and idle gestures, make Others laugh.
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In Lycurgus his dayes, drunken men were brought into common-hals, that little children might behold what a ridiculous and beastly thing it was for a man to be drunken.
In Lycurgus his days, drunken men were brought into common-hals, that little children might behold what a ridiculous and beastly thing it was for a man to be drunken.
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Secondly, strong drinke is raging. Seneca saith, that drunkennes is voluntary madnesse: non minor, sed breuior, no lesse than soe;
Secondly, strong drink is raging. Senecca Says, that Drunkenness is voluntary madness: non minor, sed Brevior, no less than so;
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though haply it last not soe long:
though haply it last not so long:
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but for the time, he rageth like a mad-man, he will sweare, and swagger, quarrell and fight;
but for the time, he rages like a madman, he will swear, and swagger, quarrel and fight;
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de ebrietate ad arma consurgit, pro vino sanguis effunditur. of late he powred in wine, but now he will powre out his neighbours blood. de Inebriety ad arma consurgit, Pro vino sanguis effunditur. of late he poured in wine, but now he will pour out his neighbours blood.
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Alexander King of Macedon, in his drunkennes slew Clytus his dearest friend;Alexander King of Macedon, in his Drunkenness slew Clytus his dearest friend;
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but when he was sober, and vnderstood the matter, he tooke it soe heauily, that he could haue died willingly:
but when he was Sobrium, and understood the matter, he took it so heavily, that he could have died willingly:
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mori voluit, certe debuit, indeede (saith Seneca ) he ought to haue died: Mori voluit, certain Debt, indeed (Says Senecca) he ought to have died:
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he that killeth a man when he is drunken, deserueth to be hanged when he is sober;
he that kills a man when he is drunken, deserves to be hanged when he is Sobrium;
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especially if his drunkennes were voluntary, let him vndergoe the law of Pittacus, and suffer double punishment:
especially if his Drunkenness were voluntary, let him undergo the law of Pittacus, and suffer double punishment:
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first, for immoderate drinking, then for committing out-rage in his drunkennesse.
First, for immoderate drinking, then for committing outrage in his Drunkenness.
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Thirdly, whosoeuer is deceiued thereby, is not wise ) the roote is NONLATINALPHABET sapere; he cannot rellish well.
Thirdly, whosoever is deceived thereby, is not wise) the root is Sapere; he cannot relish well.
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Prae•nimio voluptatis studio, voluptatem se amitere nesciunt, drunkards hunt after pleasure in their cups: but taking ouer much, they loose their tast. Prae•nimio voluptatis study, voluptatem se amitere nesciunt, drunkards hunt After pleasure in their cups: but taking over much, they lose their taste.
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A small sound delights the eare; too loude a noise will make one deafe a small light doth please the eie,
A small found delights the ear; too loud a noise will make one deaf a small Light does please the eye,
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but gazing on the Sunne will make one blind, a sober draught affects the tast, but too much wine offends the palate:
but gazing on the Sun will make one blind, a Sobrium draught affects the taste, but too much wine offends the palate:
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the full soule loatheth an hony-combe: but to the hungry soule euery bitter thing is sweete;
the full soul Loathes an honeycomb: but to the hungry soul every bitter thing is sweet;
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the drunkards wine seemeth water to him, but the sober mans water is turned into wine: the drunkards wine seems water to him, but the Sobrium men water is turned into wine:
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the Israelites drank hony out of a rocke: the water was so pleasant to them, being sore a thirst.
the Israelites drank honey out of a rock: the water was so pleasant to them, being soar a thirst.
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But, sapere quod hoc verbo significatur, est mentes, non palati ▪ The taste here meant, is of the minde, not of the palate.
But, Sapere quod hoc verbo Signify, est mentes, non palati ▪ The taste Here meant, is of the mind, not of the palate.
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Now the drunkard commeth short of that: ventrem & mentem nemo replere potest, a full belly hath an empty braine;
Now the drunkard comes short of that: ventrem & mentem nemo replere potest, a full belly hath an empty brain;
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whoredome, and Wine take away the heart, Hos. 4.11. Sapientis est ordinare (sayth Thomas on the Masters Prologue; ) tis the part of a wise man, to order all his doings to the right end:
whoredom, and Wine take away the heart, Hos. 4.11. Sapientis est ordinare (say Thomas on the Masters Prologue;) this the part of a wise man, to order all his doings to the right end:
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but the drunkard cannot do so, whether the end be in aliquo speciali artificio, vel in tota vita humana, vel simpliciter vltimus.
but the drunkard cannot do so, whither the end be in Aliquo Speciali artificio, vel in tota vita Humana, vel simpliciter Last.
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In some special worke, or morall, or God himselfe. The end whereat a Carpenter doth aime, is an house for habitation:
In Some special work, or moral, or God himself. The end whereat a Carpenter does aim, is an house for habitation:
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and who so can giue best direction to inferiour workemen, is a wise man As a wise master-builder, I haue layd the foundation, and another buildeth thereon.
and who so can give best direction to inferior workmen, is a wise man As a wise master-builder, I have laid the Foundation, and Another builds thereon.
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Now the drunkard in his cups, is not able to giue direction, in any particular vocation. The Preacher cannot, Esay 28.7. They haue erred through wine, and through strong drinke are cut of the way: Now the drunkard in his cups, is not able to give direction, in any particular vocation. The Preacher cannot, Isaiah 28.7. They have erred through wine, and through strong drink Are Cut of the Way:
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they are swallowed vp of wine, they erre in vision, they stumble in iudgement. The Magistrate cannot. Pro. 31.45.they Are swallowed up of wine, they err in vision, they Stumble in judgement. The Magistrate cannot. Pro 31.45.
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It is not for Kings, O Lemuel, it is not for Kings, to drinke wine, It is not for Kings, Oh Lemuel, it is not for Kings, to drink wine,
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nor for Princes strong drinke, least they forget the Law, and peruert the iudgement of any of the afflicted. nor for Princes strong drink, lest they forget the Law, and pervert the judgement of any of the afflicted.
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A filly woman could appeale from Philip King of Macedon being drunken, to the same King when he should bee sober:
A filly woman could appeal from Philip King of Macedon being drunken, to the same King when he should be Sobrium:
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that he might well consider the matter, before he passed sentence against her. The Trades-man cannot:
that he might well Consider the matter, before he passed sentence against her. The Tradesman cannot:
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what need I go to particulars in a generall truth? Whosoeuer is deceiued thereby, is not wise.
what need I go to particulars in a general truth? Whosoever is deceived thereby, is not wise.
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If the end bee morall, to liue well and happily on earth, he that can best order all his actions to that end, is a wise man.
If the end be moral, to live well and happily on earth, he that can best order all his actions to that end, is a wise man.
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It is a sport to a foole to doe mischiefe, but a man of vnderstanding hath wisedome: It is a sport to a fool to do mischief, but a man of understanding hath Wisdom:
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true, and the drunkard hath none, he is such a foole, that he careth not what mischiefe hee doth himselfe,
true, and the drunkard hath none, he is such a fool, that he Careth not what mischief he does himself,
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or others in body, goods, or name: whereby it commeth to passe, that he leadeth a most vnhappy life.
or Others in body, goods, or name: whereby it comes to pass, that he leads a most unhappy life.
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Or if the end be, simpliciter vltimus, euen God himselfe, who so ordereth his course aright to obtaine this end, is a wise man indeed, sapere, nihil aliudest, nisi verum Deum iustis ac pijs cultibus honorare:
Or if the end be, simpliciter Last, even God himself, who so Ordereth his course aright to obtain this end, is a wise man indeed, Sapere, nihil Alibudest, nisi verum God Justis ac pijs cultibus honorare:
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to be wise is nothing else, but to worship the true God aright. O keep, and do the Commandements of the Lord: to be wise is nothing Else, but to worship the true God aright. Oh keep, and do the commandments of the Lord:
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for this is your wisdome, and your vnderstanding in the sight of the Nations. for this is your Wisdom, and your understanding in the sighed of the nations.
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Againe, sapientia, est intelligentia, vel ad bonum, rectumque faciendum vel abstinentia dictorū factorum { que } improborum, wisdome is an vnderstanding heart, to eschew euill, Again, sapientia, est Intelligence, vel ad bonum, rectumque faciendum vel Abstinentia dictorū factorum { que } improborum, Wisdom is an understanding heart, to eschew evil,
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and doe good, the feare of God, that is wisedome: and to depart from evill, is vnderstanding. Iob 28.28.
and do good, the Fear of God, that is Wisdom: and to depart from evil, is understanding. Job 28.28.
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But drunkards haue no feare of God before their eyes, they say vnto the Lord, depart from vs, we desire not the knowledge of thy wayes:
But drunkards have no Fear of God before their eyes, they say unto the Lord, depart from us, we desire not the knowledge of thy ways:
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neither haue they any heart to depart from euill: therefore as for wine, whosoeuer is deceiued thereby, is not wise. neither have they any heart to depart from evil: Therefore as for wine, whosoever is deceived thereby, is not wise.
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What if a man should say he is a very foole; the word of the Lord is verified in such:
What if a man should say he is a very fool; the word of the Lord is verified in such:
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my people is foolish, they haue not knowne me, they are sottish children, and haue none vnderstanding, they are wise to doe evill, my people is foolish, they have not known me, they Are sottish children, and have none understanding, they Are wise to do evil,
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but to doe good they haue no knowledge. Sane discimus vitandam ebrietatem, per quam crimina vitare non possumus. but to do good they have no knowledge. Sane discimus vitandam ebrietatem, per quam Crimes vitare non possumus.
cc-acp pc-acp vdi j pns32 vhb dx n1. fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la.
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in any case auoyd drunkennes, which disableth you to shun wickednes. Oh it is a Capitall crime, with as many heads as Hydra. in any case avoid Drunkenness, which disableth you to shun wickedness. O it is a Capital crime, with as many Heads as Hydra.
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What sinne can be sovile, that drunkards will not venture on? ebrietas fomentum libidinis, drunkennes prouoketh men to wantonnes:
What sin can be sovile, that drunkards will not venture on? Ebrietas Fomentum libidinis, Drunkenness provoketh men to wantonness:
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their eyes behold strange women, they will make no bones of adultery, nor yet of idolatry ▪ the People sate downe to eate, their eyes behold strange women, they will make no bones of adultery, nor yet of idolatry ▪ the People sat down to eat,
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and drinke, and rose vp to play, that play was idolatry, to worship the golden calfe which Aaron made.and drink, and rose up to play, that play was idolatry, to worship the golden calf which Aaron made.
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And thus at length it appeareth, that wine is a mocker, strong drinke is raging, and whosoeuer is deceiued thereby, is not wise. And thus At length it appears, that wine is a mocker, strong drink is raging, and whosoever is deceived thereby, is not wise.
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Salomon telleth vs againe that vngodly men reioyce to doe evill Pro: 2.14. the roote for euill is NONLATINALPHABET taratantarizare, taken from the sound of the trumpet, laetitiae causa vocem at tollere, to lift vp the voyce for ioy. Solomon Telleth us again that ungodly men rejoice to do evil Pro: 2.14. the root for evil is taratantarizare, taken from the found of the trumpet, laetitiae causa vocem At tollere, to lift up the voice for joy.
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This inepta laetitia, foolish mirth, is in all iniquity; but chiefly in ebriety.
This inepta Laetitia, foolish mirth, is in all iniquity; but chiefly in ebriety.
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The sober man well vnderstandeth the manifold calamities that befall him in this life, which make him say of laughter it is mad, and of mirth, what doth it:
The Sobrium man well understandeth the manifold calamities that befall him in this life, which make him say of laughter it is mad, and of mirth, what does it:
dt j n1 av vvz dt j n2 cst vvb pno31 p-acp d n1, r-crq vvb pno31 vvi pp-f n1 pn31 vbz j, cc pp-f n1, q-crq vdz pn31:
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but wine turneth euery thought into i• … ty, and mirth: so that a man remembreth neither sorrow, nor debt: but wine turns every Thought into i• … ty, and mirth: so that a man Remember neither sorrow, nor debt:
p-acp n1 vvz d n1 p-acp n1 … zz, cc n1: av cst dt n1 vvz dx n1, ccx n1:
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He doth euen inioy his cups, which maketh his heart to leape, supposing felicity to consist therein: He does even enjoy his cups, which makes his heart to leap, supposing felicity to consist therein:
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hee cannot containe, but breaketh foorth into outward signes of ioy, he beginneth to laugh, dance, and sing tara-tantara:
he cannot contain, but breaks forth into outward Signs of joy, he begins to laugh, dance, and sing tara-tantara:
pns31 vmbx vvi, cc-acp vvz av p-acp j n2 pp-f n1, pns31 vvz pc-acp vvi, n1, cc vvi j:
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but alas poore soule, if hee knew all, hee hath more cause to weepe.
but alas poor soul, if he knew all, he hath more cause to weep.
cc-acp uh j n1, cs pns31 vvd d, pns31 vhz dc n1 pc-acp vvi.
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Goe to now yee Drunkards, weep and howle for the miseries that shall come vppon you howle yee Ships of Tarshish, (sayth Esay, ) and well doth the Prophet compare Drunkards to ships Saith Ambrose, They that goe downe to the Sea in ships, that doe businesse in great waters, reele too and fro, and stagger; so doth the Drunkard;
Go to now ye Drunkards, weep and howl for the misery's that shall come upon you howl ye Ships of Tarshish, (say Isaiah,) and well does the Prophet compare Drunkards to ships Says Ambrose, They that go down to the Sea in ships, that do business in great waters, reel too and from, and stagger; so does the Drunkard;
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they are at their wits end, so is the Drunkard; they are troubled with windes, and raging waters, so is the drunkard:
they Are At their wits end, so is the Drunkard; they Are troubled with winds, and raging waters, so is the drunkard:
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they cast out their lading, so doth the Drunkard: Os posteriorum partium assumit vsum: his mouth executeth the office of the lower parts:
they cast out their lading, so does the Drunkard: Os posteriorum partium Assumed vsum: his Mouth Executeth the office of the lower parts:
pns32 vvd av po32 n-vvg, av vdz dt n1: fw-la fw-la fw-la vvb fw-la: po31 n1 vvz dt n1 pp-f dt jc n2:
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they scarce escape with life, no more doth the Drunkard: Pleri { que } dum vomunt epulum, fudere animam:
they scarce escape with life, no more does the Drunkard: Pleri { que } dum vomunt Epulum, fudere animam:
pns32 av-j vvi p-acp n1, av-dx av-dc vdz dt n1: np1 { fw-fr } fw-la fw-la fw-la, fw-la fw-la:
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too many vomit vp drink, and life together. too many vomit up drink, and life together.
av d n1 a-acp n1, cc n1 av.
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Alexander at a supper brought out a crowne for a reward to him that dranke most:Alexander At a supper brought out a crown for a reward to him that drank most:
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Promachus swallowed downe foure gallons of wine, and wan the Crowne worth a Talent; Promachus swallowed down foure gallons of wine, and won the Crown worth a Talon;
np1 vvd a-acp crd n2 pp-f n1, cc vvd dt n1 n1 dt n1;
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but hee liued not aboue three dayes after, and forty one of his fellowes dyed of an extreame cold, that tooke them in their drunkennesse.
but he lived not above three days After, and forty one of his Fellows died of an extreme cold, that took them in their Drunkenness.
cc-acp pns31 vvd xx p-acp crd n2 a-acp, cc crd crd pp-f po31 n2 vvd pp-f dt j-jn j-jn, cst vvd pno32 p-acp po32 n1.
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A fearefull example, and a faire warning for all pot-companions. Though the Mariners escape with life, yet they are halfe vndone, their wares are lost, and their ship well-nigh broken:
A fearful Exampl, and a fair warning for all pot-companions. Though the Mariners escape with life, yet they Are half undone, their wares Are lost, and their ship well-nigh broken:
dt j n1, cc dt j n1 p-acp d n2. cs dt n2 vvb p-acp n1, av pns32 vbr av-jn vvn, po32 n2 vbr vvn, cc po32 n1 av vvn:
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So is the Drunkard almost, if not quite vndone, Ebrietas mors omnium virtutum: Drunkennesse is the shipwracke of all goodnesse, his modesty, sobriety,
So is the Drunkard almost, if not quite undone, Ebrietas mors omnium Virtues: drunkenness is the shipwreck of all Goodness, his modesty, sobriety,
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and temperance, most precious wares, are cast away, and the shippe of his body is fore shaken, with palsies,
and temperance, most precious wares, Are cast away, and the ship of his body is before shaken, with palsies,
cc n1, av-ds j n2, vbr vvn av, cc dt n1 pp-f po31 n1 vbz a-acp vvn, p-acp n2,
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and other diseases, that he will haue much adoe to patch it vp againe. Who goeth with a rugged coate? the Drunkard:
and other diseases, that he will have much ado to patch it up again. Who Goes with a rugged coat? the Drunkard:
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who turneth wife and children out of doores? the Drunkard.
who turns wife and children out of doors? the Drunkard.
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Who hath woe? who hath sorrow? who hath contentions? who hath babling? who hath wounds without cause? who hath rednes of eies? they that tarry long at the wine, they that goe to seeke mixt wine. Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? they that tarry long At the wine, they that go to seek mixed wine.
r-crq vhz n1? q-crq vhz n1? q-crq vhz n2? q-crq vhz n-vvg? q-crq vhz n2 p-acp n1? q-crq vhz n1 pp-f n2? pns32 cst vvb av-j p-acp dt n1, pns32 cst vvb pc-acp vvi vvn n1.
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Oh! looke not vpon the wine, when it is red: when it giueth his colour in the cap:
Oh! look not upon the wine, when it is read: when it gives his colour in the cap:
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when 〈 … 〉 it selfe aright: at the last it biteth like a Serpent, and stingeth like an Adder. when 〈 … 〉 it self aright: At the last it bites like a Serpent, and stingeth like an Adder.
c-crq 〈 … 〉 pn31 n1 av: p-acp dt ord pn31 vvz av-j dt n1, cc vvz av-j dt n1.
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Man that is in honour, and vnderstandeth not, is like the beast that perish. Man that is in honour, and understandeth not, is like the beast that perish.
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Tell me O man, wherein differest thou from a beast? is it not in the excellent gift of reason, whereby thou rulest the creatures? Oh! then, be not thou so base to be led by the sway of sensuall desire, Tell me Oh man, wherein differest thou from a beast? is it not in the excellent gift of reason, whereby thou Rulest the creatures? Oh! then, be not thou so base to be led by the sway of sensual desire,
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and for the loue of liquor turne thy selfe on grazing with Nebuchadnezzar among the beasts of the field.
and for the love of liquour turn thy self on grazing with Nebuchadnezzar among the beasts of the field.
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The silly Asse will quench his thirst, and drinke no more: but thou for thy pleasure, wilt passe the bounds of nature, and become a beast, nay rather worse:
The silly Ass will quench his thirst, and drink no more: but thou for thy pleasure, wilt pass the bounds of nature, and become a beast, nay rather Worse:
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for they haue no reason, no more hast thou: but they can vse their limbes, soe canst not thou.
for they have no reason, no more hast thou: but they can use their limbs, so Canst not thou.
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Whereto shall I liken drunkards? but to the Idols of the heathen, who haue eyes,
Whereto shall I liken drunkards? but to the Idols of the heathen, who have eyes,
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and see not, eares and heare not, feete, and walke not. The Drunkard can neither reade, nor pray;
and see not, ears and hear not, feet, and walk not. The Drunkard can neither read, nor pray;
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hee is not for the workes of piety, or policy: to say plainely, hee is good for iust nothing;
he is not for the works of piety, or policy: to say plainly, he is good for just nothing;
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like the vnprofitable ground, which hauing drunke too much, beareth no fruite, but turneth into dirt. Alas!
like the unprofitable ground, which having drunk too much, bears no fruit, but turns into dirt. Alas!
av-j dt j n1, r-crq vhg vvn av av-d, vvz dx n1, cc-acp vvz p-acp n1. np1!
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what good fruite should wee expect from a Drunkard? Who is no better then a dead man, nay worse by farre:
what good fruit should we expect from a Drunkard? Who is no better then a dead man, nay Worse by Far:
q-crq j n1 vmd pns12 vvi p-acp dt n1? q-crq vbz av-dx jc cs dt j n1, uh-x av-jc p-acp j:
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hee that is dead can doe neyther good nor ill, but the Drunkard is dead to all goodnesse whatsoeuer,
he that is dead can do neither good nor ill, but the Drunkard is dead to all Goodness whatsoever,
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and aliue, yea very actiue to all wickednesse.
and alive, yea very active to all wickedness.
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Loe, yee haue heard how the Drunkard is voyde of goodnesse, apt to lewdnesse, and that hee shalbee impouerished, diseased, a thousand wayes tormented in this life.
Lo, ye have herd how the Drunkard is void of Goodness, apt to Lewdness, and that he shalbe impoverished, diseased, a thousand ways tormented in this life.
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If it come to passe, when hee heareth the wordes of this curse, that hee blesse himselfe in his heart, saying, I shall haue peace, If it come to pass, when he hears the words of this curse, that he bless himself in his heart, saying, I shall have peace,
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though I walke in the imagination of mine heart, to adde drunkennes to thirst:
though I walk in the imagination of mine heart, to add Drunkenness to thirst:
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the Lord will not spare him, but then the anger of the Lord, and his iealousy shall smoake against that man. Deut. 29.19.20. Woe to them that rise early in the morning, that they may follow strong drinke, that continue vntill night, till the wine inflame them.
the Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man. Deuteronomy 29.19.20. Woe to them that rise early in the morning, that they may follow strong drink, that continue until night, till the wine inflame them.
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Esay 5.11, Vae lamentabilis est acclamatio, lamentatione autem digni sunt ebriosi, quia regnum Dei non possidebunt. Isaiah 5.11, Vae lamentabilis est acclamatio, lamentatione autem Worthy sunt ebriosi, quia Kingdom Dei non possidebunt.
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Woe is a dolefull exclamation, and indeed all drunkards deserue lamentation, for they are in the Catalogue of those that shall neuer inherite the kingdome of God. Woe is a doleful exclamation, and indeed all drunkards deserve lamentation, for they Are in the Catalogue of those that shall never inherit the Kingdom of God.
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Audite, et cauete vos, O quibus istud malum non in crimine, sed in vsu est, heare and beware, O yee that blame not this sinne, Audite, et cauete vos, O quibus istud malum non in crimine, sed in vsu est, hear and beware, Oh ye that blame not this sin,
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but make a common practise of it:
but make a Common practice of it:
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haue some respect to your outward estate, to the teares of your wiues, to the good of your children:
have Some respect to your outward estate, to the tears of your wives, to the good of your children:
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be not altogether carelesse of the health of your bodies, of the vertue of your minde, of the Lawes of God, of the sauing of your soules:
be not altogether careless of the health of your bodies, of the virtue of your mind, of the Laws of God, of the Saving of your Souls:
vbb xx av j pp-f dt n1 pp-f po22 n2, pp-f dt n1 pp-f po22 n1, pp-f dt n2 pp-f np1, pp-f dt n-vvg pp-f po22 n2:
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preferre not a little beastly pleasure before them all: doe not wilfully cast away your selues, for whom Christ dyed.
prefer not a little beastly pleasure before them all: do not wilfully cast away your selves, for whom christ died.
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If yee repent, and amend, hee is ready to forgiue:
If ye Repent, and amend, he is ready to forgive:
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I can shewe your pardon from the great King of Heauen, for all that is past, the tenour whereof is this, Let the wicked forsake his way,
I can show your pardon from the great King of Heaven, for all that is past, the tenor whereof is this, Let the wicked forsake his Way,
pns11 vmb vvi po22 n1 p-acp dt j n1 pp-f n1, p-acp d cst vbz j, dt n1 c-crq vbz d, vvb dt j vvi po31 n1,
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and the vnrighteous man his thoughts, and let him returne to the Lord, and he will haue mercy vpon him,
and the unrighteous man his thoughts, and let him return to the Lord, and he will have mercy upon him,
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and to our God, for he will aboundantly pardon. Gods mercy is greater then your misery: and to our God, for he will abundantly pardon. God's mercy is greater then your misery:
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Yee cannot be so infinite in sinning, as he is infinite in pardoning, if you repent.
Ye cannot be so infinite in sinning, as he is infinite in pardoning, if you Repent.
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I know an euill habite is not cast off in a moment, but by degrees:
I know an evil habit is not cast off in a moment, but by Degrees:
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therefore (as Saint Augustine aduiseth) presently withdraw one cup, to morrow another, and next day another, till you come to a setled, and sober dyet.
Therefore (as Saint Augustine adviseth) presently withdraw one cup, to morrow Another, and next day Another, till you come to a settled, and Sobrium diet.
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Giue thy selfe to fasting and prayer, without which exercise this kinde of Diuell is not cast out.
Give thy self to fasting and prayer, without which exercise this kind of devil is not cast out.
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Then haue a care to shunne lewd company, be not amongst Wine-bibbers, least they make thee returne to thy wonted course:
Then have a care to shun lewd company, be not among Wine-bibbers, lest they make thee return to thy wonted course:
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Bonum esse inter malos, est quasi natare contra torrentem, to be abstemious among the Gluttonous, were to swimme against the streame. Bonum esse inter Malos, est quasi natare contra torrentem, to be abstemious among the Gluttonous, were to swim against the stream.
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If vrgent occasions call thee to such places, resolue by Gods grace not to pledge their healths:
If urgent occasions call thee to such places, resolve by God's grace not to pledge their healths:
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Nay, but they will stab then! care not for that: looke what wrong they offer thee, beare it patiently, and God will reward thee.
Nay, but they will stab then! care not for that: look what wrong they offer thee, bear it patiently, and God will reward thee.
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Nemo dicat, quod in istis temporibus martyres non sint; quotidie martyres fiunt: Nemo dicat, quod in istis temporibus Martyrs non sint; quotidie Martyrs Fluent:
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let no man say, wee haue no Martyrs in these our dayes, wee haue Martyrs daily: let no man say, we have no Martyrs in these our days, we have Martyrs daily:
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A Martyr, is a witnesse of the truth of God, and whatsoeuer a man suffereth for the truth sake, the Lord esteemeth it no lesse then Martyrdome.
A Martyr, is a witness of the truth of God, and whatsoever a man suffers for the truth sake, the Lord esteems it no less then Martyrdom.
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Moreouer, consider the great want of Christs poore members, and thou wilt not for pitty, wast that prodigally, wherewith the bowels of the Saints may be refreshed.
Moreover, Consider the great want of Christ poor members, and thou wilt not for pity, wast that prodigally, wherewith the bowels of the Saints may be refreshed.
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Finally, be a frequent hearer of the word, and thou shalt often meete with good exhortations to sobriety,
Finally, be a frequent hearer of the word, and thou shalt often meet with good exhortations to sobriety,
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and powerfull reasons to diswade from drunkennesse. Vse these remedies conscionably, and thou wilt soone abandon this iniquity:
and powerful Reasons to dissuade from Drunkenness. Use these remedies Conscionably, and thou wilt soon abandon this iniquity:
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so shalt thou liue godly, righteously, and soberly in this present world, to the glory of God, the good example of thy Neighbour,
so shalt thou live godly, righteously, and soberly in this present world, to the glory of God, the good Exampl of thy Neighbour,
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and the sauing of thy soule, through Gods tender mercy in Christ Iesu. To whom with the Father,
and the Saving of thy soul, through God's tender mercy in christ Iesu. To whom with the Father,
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and the Holy Ghost, be ascribed all Glory, Honour, and Praise, Power, Might, and dominion, of vs,
and the Holy Ghost, be ascribed all Glory, Honour, and Praise, Power, Might, and dominion, of us,
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and all people, now and for euer. Amen. FINIS.
and all people, now and for ever. Amen. FINIS.
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