Sin Stigmatized, Part 1 · Section 19
§ 19.
OF which there is a double reaſon. Drunkenneſſe the cauſe of murther.Firſt, 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 they vent 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 admoniſh…ng 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 ſpeed 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.