THE DRUNKARDS Warning. A Sermon Preached at Canterbury in the Cathedral Church of CHRIST. By THOMAS KINGSMILL Mr. of Arts, and Preacher of the Word at Hyth, one of the Cinque-Ports, in the County of Kent. Eccles. 31.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imprinted at London by N. Okes for Richard Collins at the sign of the three Kings in Paul's Churchyard 1631. TO THE RIGHT Reverend Father in God, JOHN by GOD'S Providence, Lord Bishop of St. Asaph: Grace, Mercy, and Peace, be Multiplied. THE Charge that was given to the Prophet Esay, by the Lord himself, cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their Transgressions, and the House of jacob their sins: Esay 58.1 is also imposed (Right Reverend Father in God) on every Preacher of the Word, in these last days and perilous times. For iniquity aboundeth now, as much as ever it did: there is no truth, nor mercy, nor knowledge of God in the Land; by swearing, and lying, and killing, and stealing, and committing adultery, men break out, and blood toucheth blood. Hose. 4.1.2 They rise up early in the morning, that they may follow strong drink, they continue until night, till wine inflame them. Esay 5.11. Oh! now is the time (if ever) for a Preacher to lift up his voice, and cry down these loud-crying sins. As for myself, I have already (by God's assistance) lifted up my voice in a Sermon, in a great Congregation, against the beastly sin of Drunkenness: but a man may cry louder with pen, then with tongue: and be heard further out of the Press, than out of the Pulpit. Therefore (sith there is no Labourer so simple, but may bring somewhat to God's building:) I have encouraged myself, upon assurance of your Lordship's pardon, humbly to commend this Sermon (as it was delivered, with out addition, or detraction) to the view of your Wisdom: and under your protection, to the Household of Faith. Not doubting, but that which hath passed the favourable censure of so Reverend, and so Learned an assembly, as then were the Hearers: will now find like acceptance with all that be judicious and indifferent Readers. Many weighty reasons I could show, that moved me to Dedicate these my slender labours unto your Lordship: but I forbear to express them, lest I exceed an Epistle to so small a Book; and make the Walls as big, as the City. And thus having satisfied my desire, by giving some testimony of my duty to your Lordship: fearing to hinder the course of your more serious cogitations, and actions; I humbly take my leave, and commend myself to your favour, and your Lordship to the grace, and favour of God in Christ. From Hyth one of the Cinque-Ports in Kent. February 12. 1630 Your Lordship's most obliged to all humble duty. Thomas Kingsmill. THE DRUNKARD'S warning. PRO. 23. VER. 21. For the Drunkard, and the Glutton shall come to poverty. IT were vain to be at open defiance with iniquity, if first we subdue not beastly Concupiscence in Gluttony: which like a falsehearted subject in a City, is ready to work a mischief at home, when the foreign enemy is encountered abroad. Many not knowing the right order of a spiritual Combat, cherish that vice, and give the onset upon some other sin: it may be valiantly, I dare say, unprofitably, at length in steppeth Gluttony for the rescue, violently tearing out the throat of Virtue, and giving sin as much advantage as it had before. 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. Gluttony, if we take it largely, brancheth itself into Drunkenness and all excess in meat or drink. The body of my Text containeth both, which may thus be read a part, though Hypozeugma join both in one: The Drunkard shall come to Poverty: and the glutton shall come to poverty. The former only is now the object of my speech, wherein you may observe the party delinquent, and his heavy punishment. Defin. Drunkenness is a violent privation of reason, by excessive drinking, through inordinate affection to any liquor of intoxicating power. Loss of reason: Excessive drinking: Inordinate affection: these three make drunkenness complete. The first, is the loss of reason, either in whole, or in part: Proprijssime illi dicuntur ebrij, qui prae nimio potu ment altenantur, Zanc. in Ep. ad Ephe. c. 5. p. 18. §. de Ebrietate. they are most properly said to be drunken, who are deprived of reason by excessive drinking. As for the intemperate drinker, that can down with abundance of liquor, and yet for strength of brain is no whit moved in body or mind: I suppose, I may truly call him a Glutton, how ever I excuse him not. Tanto nequior, quanto sub poculo invictior, Aug. de ver. apost ser. 4. the more able a man is to bear his liquor, the more full of Satan, if he abuse his strength that way. Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink. Esay 5.22. But there is a twofold privation of reason, to wit; natural, and violent. When a sober man lieth down to rest, sleep depriveth him of reason for a little time. Yet so as that he can have it, and use it at his pleasure: if he appoint one to call him, or a Bell to a wake him at s●ch an hour. Like Pliny his Cranes, Nat. histor. lib 10. ca 3. who in a long journey maintain a watch all night, and have their Sentinels that stand with one foot, and hold a stone in the other: if they chance to sleep, down falleth the stone, and awaketh them. But the Drunkard, being violently bereft of reason by the fume of the Grape, hath no such shift to recover his wits: Till the liquor cease working, he is not himself, whether he sleep or wake: Ebrietas ita mentem alienat ut ubi sit nesciat, Isidor, senten. lib. 2. ca 43. Drunkenness doth so besot him, that he knoweth not where he is. A man is violently bereft of reason diverse manner of ways; by strong scents, and poisonous herbs, that cause distraction. Anger, lust, vainglory, covetousness, each vehement inordinate affection, deserveth the name of Drunkenness: They are drunken, but not with wine, they stagger, but not with strong drink. Esay 29.9. But Solomon speaketh here of drunkenness by wine, be not amongst wine-bibbers: where by Wine, is meant any liquor of intoxicating power. Ebrietas dicta est quasi extra briam, quod debitam vini mensuram excedit. In Aquin. 22●. q. 150 ar. 1. Drunkenness is so called (saith Lessius) from taking strong drink out of measure. When (as Saint Augustine hath it) Ad mensuras sine mensura bibunt. De temp. ser. 231. By full cups and measures, men drink out of measure. It is not simply unlawful to drink Wine, if we keep a mean: according to that of Caietan, Vinum potatum non inebriat, nisi sit multum respectu illius qui bibit, quantumcunque parum sit quod bibitur, In Aqu. loc. dic It is not bare drinking Wine doth intoxicate the brain, if it be not much in regard of the drinker: though but little in measure, he exceedeth to ebriety, that exceedeth the strength of his brain to bear it. Oh! be not drunken with wine wherein is excess; but be filled with the Spirit. Ephe. 5. chap. 18. 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: as he is an Adulterer, that lusteth after a Woman, though he commit not the deed. I blame not all affection to, or delectation in drinking wine: Creatum est in iucunditatem, non in ebrietatem: Ambros. de Helia et ieiun. c. 11 'twas created for iucundity, not for ebriety; to make glad the heart. Psal. 104.15. It were extreme folly to cry out, I would there were no Wine, because some are never quiet, but when they are at it. A man might as well say, I would there were no night because of Thiefs, no Women because of adultery, no Weapons because of murder: Vinum datum est ut rideamus, non ut derideamur: Chrysost. in Math. 17. hom. 58. Wine is given to make us laugh, not to be laughed at, to preserve health, not to destroy it: God hath graced thee with this excellent blessing, see thou disgrace not thyself by intemperate drinking. But inordinate affection to the Wine, we blame: when a man, knowing the strength of the liquor, be it Wine, Beer, hot Water, or what else soever, yet taketh such delight therein, as to enjoy his cups, he willingly depriveth himself of reason, and becometh a beast: for what difference is there between a man, in such a case, and a beast: but that one is unreasonable, naturally, the other voluntarily? Not that all Drunkards will the absence of reason directly, as some do to rid themselues of cares for the time: 'tis enough, nay too much, to will it indirectly, and in its cause: they are not weary of their wits, fain they would enjoy their cups, and reason too, but if both cannot be had, they bid reason adieu with all their heart; of the twain, choosing rather to want wit, than Wine. Now here ariseth a doubt: Noah drank Wine and was drunken: Gene. 9.21 was he worthy blame? Before the flood, in that drunken age, they had no Wine at all, though haply they had wild Vines, and did eat of the Grapes: but Noah was the first, yea, and that after the flood, who dressed the vine, and pressed the grape: for which cause (saith Berosus) he was called janus, the inventor of wine, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth Wine; who is said to have two faces, because he saw two Worlds, to wit, before and after the flood. No dedit naturam, sed ignoravit pote●…tiam, itaque nec vinum suo pepercit Authori. Ambros. de Helia & ieiun. ca 5. Noah gave Wine its nature, but knew not the power; wherefore it spared not the Author, but made him drunken. Again, No deceptus est, quia vini vis ignorabatur: cap. 6. Noah was overtaken by chance, because he knew not the strength of it. So that (as Saint Ambrose saith) it was Per ignorantiam, non per intemperantiam. cap. 5. For want of experience; and not through intemperance. Heereuppon the Summists acquit him of sin; and I excuse him A tanto, non a toto: He was drunken, but no Drunkard, I may safely extenuate, but I dare not annihilate the sin. Without question, Noah sinned, and was pardoned; yet let no man be emboldened to do the like: ho●y men's weaknesses, should not encourage us to wickedness. Instruant Patriarchae, non solum docentes, sed etiam errantes. Ambros. de Abrahama Patriarcha cap. 6. Let the Patriarches instruct us, not only by Doctrine, but also by falling. If they being so godly, had their slips and falls: let him that thinketh he standeth, take heed lest he fall: Non solum attend, quod inebriatus est iustus: sed quod postea hoc iterum et non acciderit. Chrysost. ad loc. Noah was once drunk and no more: follow him in repentance, and not in sin. A sick man hath no affection to wine, but abhorreth it: yet upon his Doctor's prescription, he is willing to drink drunken, to procure a vomit, and recover health: doth he offend herein? Aquinas saith, Cibus et potus est moderandus, secundum qd competit corpor is valetudini; Aqui: 22●: q: 150: ar: 2 ● m. that we are so to moderate ourselves in meat and drink, as it may stand with the health of the body: whereby it sometime cometh to pass, that what is but enough for the sound, were too much for one sick: And again, what is but enough for the sick, were too much for the sound. Whereupon the Summists hold it no sin. But 'tis not material what they say: I am sure the Scripture saith, We may not do ill, that good may come of it. In a desperate case, to preserve the body from infection, it is lawful to chop off a leg, or an arm, but to procure health, 'tis not lawful to deprive oneself of reason. Malum non sentitur, qd per ebrietatem committitur: Isidor: lib: 2 senten: c. 43 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. Admit his friends bind him, or lock him up, to prevent such outrage, till he come to himself: 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: he will fall to cursing, and swearing, do all his friends what they can: therefore let no man take that course, to recover health. Suppose a man meet, with lewd company, who will quarrel, fight, and stab, if he pledge not their healths: if in giving them content, he drink more than his share to save his life, were he too blame? The Summists say no; but Saint Augustine saith yea: De tempor. serm. 232. If once it come to that pass, that thou must drink, or dye, 'ttwere better for thy body to be slain when thou art sober, than thy soul to perish through drunkenness. But I will no longer digress; I am now chief to deal with the Drunkard, and not with a drunken man: Plurimum interesse concedes, inter ebrium, et ebriosum, Sen lib. ep. Epistol. 83. there is great difference between a drunken man, and a drunkard: Potest et qui ebrius est, tunc primum esse, nec habere hoc vitium; et qui ebriosus est, saepe extra ebrietatem esse. Loc. dic. Some are once drunken, and no more, and the common Drunkard may sometime have his wits about him. Now saith Augustine, In homine iusto, etsi non ebriositatis, at certe ebrietatis causa quaerenda est: Contra Faust. l. 22. cap. 44. The just man for being once drunken is much too blame. But the Drunkard is the object of my speech, 'tis even he shall come to poverty. Solomon had many other arguments to dissuade from drunkenness, as we find in the following part of the Chapter; but (as they say) there is no woe to want: of all things, men love not to hear of that, therefore is this reason placed in the forefront, as most powerful to prevail with us: the drunkard shall come to poverty: or, as the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports, shallbe driven out of his inheritance, and thrust from his possession. Tradesmen (saith Ambrose) Vno die bibunt multorum labores, De Helia et ieiun. c. 11. drink as much in a day, as they get in a week: 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: poverty will set upon them like an armed man, without resistance. Rich men (if given unto the pot) may not look to escape: they will spend frankly, swagger, and fight, sometime unto their cost: they will buy, and sell, give and lend, chop, and change, they care not what; when the drink is in, the wit is out: at length God's secret judgement creepeth upon their estate: be the Drunkard whosoever, (if Solomon say true,) he shall come to poverty: no possession, though never so large, can bear him out. Thus ye have heard the Exposition: now suffer (I beseech you) a word of Exhortation. I know I take, an hard task in hand to prevail with the Drunkard; out alas I find Saint Augustine's words to be true in this our age, Ebrietatis malum ita per universum mundum a pluribus in consuetudinem missum est, ut ab illis qui Dei praecepta cognoscere nolunt, iam nec putetur, nec credatur esse peccatum; De tempor: ser: 231. Drunkenness is now in such request throughout the world, that many call it into question whether it be a sin, and deserve reproof. Shall we speak against Drunkards? Saith Basil, In emortuum auditum insonabimus, Contra Ebriosos. we had as good round a deadman in the ear. Why then what course shall we take? Physicians in the dangerous time of the plague, come not at the infected, if past cure, but give Antidotes to preserve the sound: but we must speak unto all, that all may be profited, the sober preserved, and as we hope, the Drunkard reclaimed: but whether they will hear, or whether they will forbear, we must not be silent, that they may know there hath been a Prophet amongst them. Ezech. 2.5 The Fountain casteth out her water, though no man come to drink: and we must Preach, though few regard. If we plant, and water, we need not doubt, but God will give increase: such is the strength and power of the word, as to profit none it is impossible: much may fall into the beaten way, & among stones, yet some will light upon good ground, and bring forth fruit. As the rain cometh down from Heaven, & returneth not thither, but watereth the earth, & maketh it fruitful: so my word (saith the Lord) shall not return empty to me, but shall do whatsoever I wil 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: their heart will smite them when they enter in, and think upon the words they heard, they will even blush to follow their wont course: for if they should do so, they know this were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to war with God himself, 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, 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; and whosoever is deceived thereby, is not wise. Vinum Dei donum: Ebrietas diaboli opus est: Chrysost. in Matth. 22. hom. 71. He blameth not the wine, but the drinker: nor him neither, if he keep a mean: Medicina optima, quando commensurationem habet optimam; Loc. notato. if it be taken moderately, it helpeth our infirmity: drink no longer water, but use a little wine for thy stomaches sake, and thine often infirmities. 1 Tim. 5.23 It is the excess must be avoided, as Solomon hath showed: and that for three regards. First, wine is a mocker. The Drunkard laugheth at the judgements of God, that are denounced against him: he neither feareth God, nor reverenceth man, but amids his cups will laugh the best to scorn. As certain youths did, who making merry, and drinking freely, were bold with King Pyrrhus, Plutar. 〈◊〉 the life of Pyrrhus. to speak their pleasure of him in very undutiful sort, and being brought before him, he asked them whether it were so? It is true, 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. What an audacious part is this, that pot-companions will presume to deride Kings, yea to mock God himself. Ah! be not deceived, God is not mocked, though he forbear a while to put his threats in execution, on hope of their conversion; if they will not amend, at length he will strike home. The drunkard mocketh others, but he is most ridiculous himself, all his absurd speeches, and idle gestures, make others laugh. In Lycurgus his days, Plutarc's in the life of Lycurgus 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. Secondly, strong drink is raging. Seneca saith, that drunkenness is voluntary madness: non minor, sed brevior, Epistol. 83. no less than so; though haply it last not so long: but for the time, he rageth like a madman, he will swear, and swagger, quarrel and fight; de ebrietate ad arma consurgit, pro vino sanguis effunditur. Ambros. de Helia & ieiun. ca 11. of late he poured in wine, but now he will pour out his neighbour's blood. Alexander King of Macedon, in his drunkenness slew Clitus his dearest friend; but when he was sober, and understood the matter, he took it so heavily, that he could have died willingly: mori voluit, certe debuit, indeed (saith Seneca) Loco notat. he ought to have died: he that killeth a man when he is drunken, deserveth to be hanged when he is sober; especially if his drunkenness were voluntary, let him undergo the law of Pittacus, and suffer double punishment: first, for immoderate drinking, then for committing outrage in his drunkenness. Thirdly, whosoever is deceived thereby, is not wise) the root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sapere; he cannot relish well. Prae●nimio voluptatis study, voluptatem se amitere nesciunt, Basil. Magnus contra Ebriosos. drunkards hunt after pleasure in their cups: but taking over much, they lose their taste. A small sound delights the ear; too loud a noise will make one deaf a small light doth please the eye, but gazing on the Sun will make one blind, a sober draught affects the taste, but too much wine offends the palate: the full soul loatheth an honeycomb: but to the hungry soul every bitter thing is sweet; Pro. 27.7. the drunkard's wine seemeth water to him, but the sober man's water is turned into wine: the Israelites drank honey out of a rock: the water was so pleasant to them, being sore a thirst. But, sapere quod hoc verbo significatur, est mentes, non palati▪ Mercer. on Pa●…in, in ●…adice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The taste here meant, is of the mind, not of the palate. Now the drunkard cometh short of that: ventrem & mentem nemo replere potest, a full belly hath an empty brain; whoredom, and Wine take away the heart, Hos. 4.11. Sapientis est ordinare (saith Thomas on the Master's Prologue;) 'tis the part of a wise man, to order all his doings to the right end: but the drunkard cannot do so, whether the end be in aliquo speciali artificio, vel in tota vita humana, vel simpliciter ultimus. In some special work, or moral, or God himself. The end whereat a Carpenter doth aim, is an house for habitation: 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 buildeth thereon. 1. Cor. 3.10 Now the drunkard in his cups, is not able to give direction, in any particular vocation. The Preacher cannot, Esay 28.7. They have erred through wine, and through strong drink are cut of the way: they are swallowed up of wine, they err in vision, they stumble in judgement. The Magistrate cannot. Pro. 31.45. It is not for Kings, O Lemuel, it is not for Kings, to drink wine, nor for Princes strong drink, lest they forget the Law, and pervert the judgement of any of the afflicted. A woman could appeal from Philip King of Macedon being drunken, to the same King when he should be sober: that he might well consider the matter, before he passed sentence against her. The Tradesman cannot: what need I go to particulars in a general truth? Whosoever is deceived thereby, is not wise. 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. Pro. 10.23 It is a sport to a fool to do mischief, but a man of understanding hath wisdom: true, and the drunkard hath none, he is such a fool, that he careth not what mischief he doth himself, or others in body, goods, or name: whereby it cometh to pass, that he leadeth a most unhappy life. Or if the end be, simpliciter ultimus, even God himself, who so ordereth his course aright to obtain this end, is a wise man indeed, sapere, nihil aliudest, nisi verum Deum iustis ac pijs cultibus honorare: Lactan. de vera sapien cap. 1. to be wise is nothing else, but to worship the true God aright. O keep, and do the Commandments of the Lord: for this is your wisdom, and your understanding in the sight of the Nations. Deut. 4.6. Again, sapientia, est intelligentia, vel ad bonum, rectumque faciendum vel abstinentia dictorum factorumque improborum, Lactan. de iustitia c 19 wisdom is an understanding heart, to eschew evil, and do good, the fear of God, that is wisdom: and to departed from evil, is understanding. job 28.28. 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: job 21.14. neither have they any heart to departed from evil: therefore as for wine, whosoever is deceived thereby, is not wise. What if a man should say he is a very fool; the word of the Lord is verified in such: my people is foolish, they have not known me, they are sottish children, and have none understanding, they are wise to do evil, but to do good they have no knowledge. jer. 4.22. Sane discimus vitandam ebrietatem, per quam crimina vitare non possumus. Ambros. de Abrah. Patriar. c. 6 in any case avoid drunkenness, which disableth you to shun wickedness. Oh it is a Capital crime, with as many heads as Hydra. What sin can be sovile, that drunkards will not venture on? ebrietas fomentum libidinis, Ambros. de Hel. & ieiu. cap. 16. drunkenness provoketh men to wantonness: their eyes behold strange women, Verse 33. they will make no bones of adultery, nor yet of idolatry▪ the People sat down to eat, and drink, and rose up to play, that play was idolatry, to worship the golden calf which Aaron made. Basil. Madge contra ebriosos. And thus at length it appeareth, that wine is a mocker, strong drink is raging, and whosoever is deceived thereby, is not wise. Solomon telleth us again that men rejoice to do evil Pro: 2.14. 〈…〉 the root for evil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taratantarizare, taken from the sound of the trumpet, laetitiae causa vocem at tollere, to lift up the voice for joy. This inepta laetitia, foolish mirth, is in all iniquity; but chief in ebriety. The sober 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 doth it: Eccles. 2.2. but wine turneth every thought into i●…ty, and mirth: so that a man remembreth neither sorrow, nor debt: 1 Esd. 3.20. He doth even enjoy his cups, which maketh his heart to leap, supposing felicity to consist therein: he cannot contain, but breaketh forth into outward signs of joy, he beginneth to laugh, dance, and sing tara-tantara: but alas poor soul, if he knew all, he hath more cause to weep. Go to now ye Drunkards, weep and howl for the miseries that shall come upon you howl ye Ships of Tarshish, (saith Esay,) Esay 23.1. and well doth the Prophet compare Drunkards to ships Saith Ambrose, De Helia et ieiun. c. 19 They that go down to the Sea in ships, that do business in great waters, reel too and fro, and stagger; so doth the Drunkard; they are at their wit's end, so is the Drunkard; they are troubled with winds, and raging waters, so is the drunkard: they cast out their lading, so doth the Drunkard: Os posteriorum partium assumit usum: Chrysost. ad pop. hom. 54 his mouth executeth the office of the lower parts: they scarce escape with life, no more doth the Drunkard: Plerique dum vomunt epulum, fudere animam: Ambros. de Helia et eiiun. cap. 8. too many vomit up drink, and life together. Alexander at a supper brought out a crown for a reward to him that drank most: Plutarc. Alexa. Promachus swallowed down four gallons of wine, and won the Crown worth a Talon; 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. A fearful example, 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: So is the Drunkard almost, if not quite undone, Ebrietas mors omnium virtutum: Vincen. specul. mor. lib. 3. par. 8 dist. 8. Drunkenness is the shipwreck of all goodness, his modesty, sobriety, and temperance, most precious wares, are cast away, and the ship of his body is fore shaken, with palsies, and other diseases, that he will have much ado to patch it up again. Who goeth with a rugged coat? the Drunkard: who turneth wife and children out of doors? the Drunkard. 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. Oh! look not upon the wine, when it is red: when it giveth his colour in the cap: when 〈…〉 itself aright: at the last it biteth like a Serpent, and stingeth like an Adder. Man that is in honour, and understandeth not, is like the beast that perish. Psal. 49.10 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 sensual desire, and for the love of liquor turn thyself on grazing with Nabuchadnezzar among the beasts of the field. 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: for they have no reason, no more hast thou: but they can use their limbs, so canst not thou. Whereto shall I liken drunkards? but to the Idols of the heathen, who have eyes, and see not, ears and hear not, feet, and walk not. The Drunkard can neither read, nor pray; he is not for the works of piety, or policy: to say plainly, he is good for just nothing; like the unprofitable ground, which having drunk too much, beareth no fruit, but turneth into dirt. Alas! what good fruit should we expect from a Drunkard? Who is no better than a dead man, nay worse by fare: he that is dead can do neither good nor ill, but the Drunkard is dead to all goodness whatsoever, and alive, yea very active to all wickedness. Lo, ye have heard how the Drunkard is void of goodness, apt to lewdness, and that he shallbe impoverished, diseased, a thousand ways tormented in this life. If it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: the Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man. Deut. 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. Esay 5.11, Vae lamentabilis est acclamatio, lamentatione autem digni sunt ebriosi, quia regnum Dei non possidebunt. Basil. Mag. contra ebrioses. 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. Audite, et cavete vos, O quibus istud malum non in crimine, sed in usu est, Orig. in Gen c. 19 hom. 5 hear and beware, O ye that blame not this sin, but make a common practice of it: have some respect to your outward estate, to the tears of your wives, to the good of your children: 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: prefer not a little beastly pleasure before them all: do not wilfully cast away yourselves, for whom Christ died. If ye repent, and amend, he is ready to forgive: 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, and the unrighteous man his thoughts, and let him return to the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Esay 55.7 God's mercy is greater than your misery: Ye cannot be so infinite in sinning, as he is infinite in pardoning, if you repent. I know an evil habit is not cast off in a moment, but by degrees: therefore (as Saint Augustine adviseth) De tempor. serm. 232. presently withdraw one cup, to morrow another, and next day another, till you come to a settled, and sober diet. Give thyself to fasting and prayer, without which exercise this kind of Devil is not cast out. Then have a care to shun lewd company, be not amongst Wine-bibbers, lest they make thee return to thy wont course: Bonum esse inter malos, est quasi natare contra torrentem, Ste●●a de contempt. mundi p. 2. cap. 27. to be abstemious among the Gluttonous, were to swim against the stream. If urgent occasions call thee to such places, resolve by God's grace not to pledge their healths: Nay, but they will stab then! care not for that: look what wrong they offer thee, bear it patiently, and God will reward thee. Nemo dicat, quod in istis temporibus martyres non sint; quotidie martyres fiunt: August. de temp. s. 232 let no man say, we have no Martyrs in these our days, we have Martyrs daily: A Martyr, is a witness of the truth of God, and whatsoever a man suffereth for the truth sake, the Lord esteemeth it no less than Martyrdom. Moreover, consider the great want of Christ's poor members, and thou wilt not for pity, wast that prodigally, wherewith the bowels of the Saints may be refreshed. Finally, be a frequent hearer of the word, and thou shalt often meet with good exhortations to sobriety, and powerful reasons to dissuade from drunkenness. Use these remedies conscionably, and thou wilt soon abandon this iniquity: so shalt thou live godly, righteously, and soberly in this present world, to the glory of God, the good example of thy Neighbour, and the saving of thy soul, through God's tender mercy in Christ jesus. To whom with the Father, and the Holy Ghost, be ascribed all Glory, Honour, and Praise, Power, Might, and dominion, of us, and all people, now and for ever. Amen. FINIS.