The Drunkards Character, Section 19
§ 19.
OF which there is a double reason. First,Drunkennesse the cause of murther. as they are fiery of face, so are they as cholerick of condition; and how should they choose, when they feed only upon fire, their bread, and flesh, their first and second course, being drinke, and salt meates (which turneth all their nourishment into choller, the froth of blood) yea, little else then drinke doe they swallow; for, that they are no trencher-men is all their boast, and all they have to bee proud of: yea, they drinke downe their throats, belch out of their mouthes, and breath out of their nostrells, nothing but meere flames: yea, that which theyvent forwards is the same, for it comes out as sheere wine as it goes in. Now no marvaile that Starchaterus did exceed other men in strength and savagenesse; when he fed onelyonly upon Beares flesh, and frequently drank their blood.
Secondly, another reason is, when the drink is in, the wit is out and so having lost the stern of reason, hee is apt to say or doe any thing hee can stand to execute, except vertue, a meere stranger to him.
And it shall go hard but he will either give offence, or take it: for having once fallen out with his owne wits, and members (that one goes one way, and another another way) he can agree with no body, but becomes raging mad, as a heathen hath it in Salomons words. A drunken man, you know, will make a fray with his own shadow; suppose he but nods against some post or table (for they will even fall a sleepe as they sit) he is so stupified, that in revenge he will strike his opposite for the wrong, and then call for drinke to make himselfe friends againe, which friendly cup gives occasion of a second quarrel; for whether he laughs, or chafes, he is a like apt to quarrell; or let but a friend admonish him, hee were as good take a Beare by the tooth.
When Cambyses being drunk was admonished thereof by Prexaspes, No admonishing a drunkard.who was one of his councell; what followed? Cambyses commandes his admonishers sonne to be sent for, and bound to a post, while he shot at him; and then having pierst his heart, vauntingly cryes out; now judge whether I am drunk or no.
This sinne scornes reproofe, admonition to it were like goads to them that are mad already, or like powring Oyle down the chimney, which may set the house on fire, but never abate the heate.
Neither can the rest better brooke what he speaks, then he what they speak: for these Pompeian spirits think it a foule disgrace either to put up the least wrong from another, or acknowledge to have overslipt themselves in wronging of another; whereby thousands have been murthered in their drink, it faring with them as it did with that Pope, whom the Divel is said to have slaine in the very instant of his adultery, and carry him quick to hell. For this is the case of drunkards (as of Souldiers and Marriners) the more need, the lesse devotion.
I am loth to trouble you with the multitude of examples which are recorded, of those, that having made up the measure of their wickednes, have Ammon like dyed and beene slaine in drink; God sometimes practising martiall law, and doing present execution upon them (least fooles should say in their hearte, (there is no God) though he connives at, and deferres the most, that men might expect a Judge comming, and a solemne day of judgement to follow.
And what can be more fearefull, then when their hearts are merry, and their wits drowned with wine, to be suddenly strucken with death; as if the execution were no lesse intended to the soule, then to the body? or what can bee more just, then that they which in many yeares impunity will find no leisure of repentance, should at last receive a punishment without possibility of repentance?
I know …peed of death is not alwayes a judgement: yet as suddennes is ever justly suspicable; so it then certainly argues anger, when it findes us in an act of sinne. Leisure of repentance is an argument of favour; when God gives a man law, it implies that hee would not have judgement surprise him.