was very drunken wherefore she told him neither less nor more until the morning arose then in the morning when the wine was gone out of Nabal his wife told him that David had bowed to destroy both him and all his house for denying of his servants that small request which they desired and the text saith when she had told him those words his heart died within him and he was like a stone about ten days after the Lord smote Nâ—bal that he died From hence we may gather how close drunkenness and destruction are linked together Wine hath as much force as fire for as soon as it overtaketh one it dispatcheth him it discloseth the secrets of his soul and troubleth the whole mind Wine is the blood of the earth and the shame of such as abuse it Mark the end of Drunkards and abhor their wickedness Isa 28.1 Woe to the Crown of pride the drunkards of Ephraim whose glorious beauty is a fading flower which are on the head of the fat valleys of them that are overcome with wine ver 7 8. They have erred because of wine and are out of the way by strong drink the Priests and the Prophets have erred by strong drink they are swallowed up with wine they have gone astray through strong drink they fail in vision they stumble in judgment for all their tables are full of filthy vomiting no place is clean From hence we may gather this thréefold observation First there is pronounced woe to the Drunkards their glorious beginning shall have a fading or steril conclusion Secondly the drunkards they err they are out of the way They fail in vision they stumble in judgment Syrach saith Eccles 19.1 2. Wine and women lead wise men out of the way and put men of understanding to reproof A labouring man that is given to drunkenness shall never be rich saith Syrach Lots Daughters made their Father drink Wine and then lay with him Gen. 19.33 But he perceived not neither when they lay down neither when they rose up Wine had so obscured his judgement and so darkened his understanding and so be fell into that sin of incest with his own Daughters Lastly the loathsomness of drunkenness All their tables are full of silâ—y vomitings no place is clean what can be more filthy Ambrose saith the first evil of drunkenness is the danger of chastity Nothing maketh drunkenness to be more abhored than the filthy and beastly behaviour of those men whose stomachs are overcharged with excess The Lace demonians would often shew their Children such as were drunk to the end they should learn to loath that vice it is a monster with many heads as filthy taâ—k fornication wrath murther swearing cursing and such like The Spartans caused their children to behold their slaves when they were drunken to move them to the detestâ—ation of that vice Wine inflameth the liver rotteth the lungs dulleth the memory and breedeth all diseases Therefore flee from drunkennes for it is the Authour of a thousand evils it maketh wise men fools and it bringeth diseases to the body and destruction to the soul it is that vice with stirreth up lust anger grief and extremity of love it distempers the wit weakeneth the feet and overcometh the vital spirits saith Aristotle It burns up beauty and basteneth age it 's a he witching Devil a pleasant poison a sweet sin saith Augustine Drunkenness maketh of a man a Beast a strong man weak and of a wise man a fool saith Origen Where drunkenness is mistris there secresie beareth no mastery Steal is the glass of beauty end wine is the glass of the mind it is a root prover to every disease saith the heathen man Plato It hath drowned more than the Sea hath drowned Drunkenness makes a man more bruitish than Balaams Ass be could walk and talk but many times a drunkard can do neither Anâ—charsis saith the first draught that a man drinks is for thirst the second for nourishment the third for pleasure and the fourth for madness O what a voluntary madness do drunkards run into when four draughts will not satisfie their unsatiable desires no notten times four Surely surely they are more frantick than those in Bedlam Drunkenness darkens the wit it perverts the Imagination and it stirs up choler Plato bade drunken and angry men to behold themselves in a glass and if they will do so here is one wherein they may behold themselves most clearly Drunkenness is nothing else but a voluntary madness What is more vile and loathsome than is the drunkard whose mouth is the lodge of poisonous savoure-whose body through excess doth tremble and shake whose promises are large whose tongue bewrayeth secrets whose mind is spon changed whose countenance is transformed for commonly when the head is full of wine the tongue is set at liberty neither is be content with many sorts of wine but he drowneth himself or his senses in variety of liquor making himself the monste of excess it 's the nursery to all contention it kindles the coals of wrath and is the root of all mischief and the ready road to ruine Gen. 9. Drunkenness did discover the privy parts of Noah and caused Lot to commit incest 2 Sam. 13.28 Drunkenness slew Amnon King Davids Son and murdered Holosernes chief Captain of the Army for it is said that he drank more wine that day than he had in any day ever since he was born Judith 12.20 and 13.2 be was filled with wine and Judith slew him in his drunkenness The Leopard cannot so soon be taken by any thing as by wine for being drunk be falleth into the topis Be not drunken with wine for wine turneth a mans understanding away from the truth and kindleth in him the fire of lust leading his eyes into errour it 's a servant to lust and it turneth the mind to filthy thoughts and sin is wrought without shame a drunken man is ashamed of nothing therefore he that drinketh wine had need of discretion that be do not over-drink himself for drunkenness causeth him to talk filthily and to do wickedly not to be ashamed but to boast of his lewdness thinking it to be very good Wine is a cause of War and sedition but being soberly drunken it 's profitable for the life of man Eccles 31.27 28 29 30. What is his life that is overcome with wine wine was made from the beginning to make men glad not for drunkenness Wine drunken with excess maketh bitterness of mind with brawlings and scoloings Drunkenness increaseth the rage of a fool till he offend it diminisheth strength and maketh wounds St. James saith James 3.16 Where envying and strife is there is sedition and all evil works Thus you see that all manner of evil that is under the Sun is caused or cometh by drunkenness Of all vices drunkenness is the worst and of all sinners the drunkard is the most hainous it being a compendium an epitome of all other offences and
maketh poor but the hand of the diligent maketh rich Chap. 13. 4. The sluggard lusteth but his soul hath nought but the soul of the diligent shall have plency Chap. 18.9 He also that is soathful in his work is even the Brother of him that is a waster Chap. 19.15 Sloathfulness causeth to fall a sleep Chap. 20.13 Love not sleep lest thou come to poverty open thine eyes and thou shalt be satisfied with bread Fly from stoath lest thou fall a sleep and love not sleep lest thou come to poverty but open thine eyes to be obligent and thou shalt be satisfied with all things necessary for thee verse 4. The sloathful will not plow because of Winter therefore shall he beg in the Summer but have nothing Chap. 21.25 26. The desire of the sloathful slayeth him for his hands refuse to labour he thinketh to live by withing and destring all things but will take no pains to get it for saith the wife man He coveteth evermore greedily Chap. 22.13 The sloathful man saith a Lyon is without I shall be slain in the street Solomon derideth them that invent vain excuses because they would not do their duty Prov. 26.13 14 15. As the door turneth upon the hinges so doth the sloathful man upon his bed Chap. 19.24 The sloathful hideth his hand in his bosome and it grieveth him to put it again to his mouth Chap. 15.19 The way of the sloathful man is an hedge of thorns be ever findeth some let or stay and will not go forwards By sloathfulness the roof of the house goeth to decay and by the idleness of the hands the house droppeth through Eccles 10.18 I passed by the field of the sloathful and by the vineyard of the man destitute of understanding and loe it was all grown over with thorns and nettles had covered the face thereof and the stone wall thereof was broken down then I beheld and considered it well I looked upon it and received instruction Prov. 24.30 31 32. Herein appeareth one chief point of Solomons wisdom that is to consider and look upon the errours of other men and thereby learn to eschew them for to see the great loss and detriment that cometh of idleness and sloathfulness and considering of it to become diligent and laborious is surely a great sign of a wise and prudent man he is happy that by other mens faults doth learn to beware That servant which had one Talent delivered unto him Mat. 25.26 28 30. he through sloathfulness hid it and did not occupy it his Master said unto him Thou evil servant and sloathful for so he called him and he said Take the Talent from him moreover he said Cast therefore that unprofitable servant into utter darkness there shall be weeping and gnashing of teeth there is nothing but meer darkness out of the Kingdom of Heaven Here we see that sloathfulness doth not only lose all things in the world as the men of Laish did but also eternal happiness hereafter for said the Master Cast that unprofitable servant into utter darkness Now sith it is so who is it that will or dare give themselves unto idleness or sloathfulness seeing by it we do not only lose all things that are good here but also hereafter Syrach speaking of the sluggard saith Eccluf 22.1 2. A sloathful man is like a filthy stone which every man mocketh at for his shame A sloathful man is to be compared to the dung of oxen and every man that taketh it up will shake it out of his hand Like as the idle stone gathereth moss and filth so doth the sloathful both sickness of body and corruption of mind Thus in brief you have heard what idleness is and the fruits of it for first it reacheth men to do evil and it is the sink which receiveth all the filty channel of vice and with that poisoneth and infecteth the soul it 's an enemy to hertue and the very train to all wickedness it loseth time it dulls the understanding it nourisheth humours It displeaseth God it 's the mother of poverty it 's the step-mother of wisdom and the ready way to Atheism and it kindles lust Carthage was overcome and Rome came to ruine through it It causeth evil and dishonest thoughts it opens the gate to all wickedness it 's one of the sitis of Sodom and by it David committed Adultery it bringeth much evil and it causeth them be medling where it doth not concern them and so are called prattlers and buste-bodies speaking things that are not comely we must give account for every idle word through idleness we are in danger to lose all tâ—ings in this world Solomon through idleness committed great offences yea it caused the people of Laish to lose their City and their Country and the destruction of themselves too It caused the City of Troy to be all on a flame therefore flye from idleness and thou shalt soon make all sin to famish in thee for it is the sustenance that maintains it That land that lyeth idle bringeth forth nothing but bryers thorns and thistles by idleness the roof of the house droppeth through And besides all this thou art in danger thereby to be cast into utter darkness The Prophet Jeremiah saith Jer. 48.10 11. Cursed be he that doth the work of the Lord negligently and in the next verse he saith Moab hath been at rest from his youth and he hath setled on his lees Zeph. 1.12 But the Lord will search Jerusalem with lights and visit the men that are frozen in their dregs and say in their heart The Lord will neither do good nor evil Thus you see what a dangerous condition the idle sloathful careless and secure ones are in First they are careless of Grace and the means of it as the Word Repentance Faith prayer c. Secondly they are fearless of Gods Judgements Thirdly they are seelingless of the beavy burthen of their sins so that the spirit of slumber is a binding up of their faculties depriving them of the exercise of grace To them grace is no care judgment is no fear sin is no sorrow their ignorance doth grow and they are negligent in matters of salbatton they are careless in Gods service like unto that careless servant that began to eat and drink and to be drunken Matthew 24. They delay repentance security soundeth it is not yet time they ever dream of felicity boasting of their own bearts desire With the Dolphin they swim in delights when destruction is nearest till at last securitles maid wofully cryed the hour is past Joleness and careless is the fore-runner either of gross sins great crossed or most terrible judgements it emptteth the heart of Grace and it sweepeth and garnisheth it for Satan God will hide his face and trouble shall follow The rich man that had much goods laid up for many years said to his soul Luke 12. 20 16. Live at case And God said unto him O fool this night will I fetch
all for is of strong drink one drunkard is the cause of another taping Isa 50.12 Come I will bring wine and we will sill out selves with strong drink and to morrow shall be as this day c much more abundant as the challenged drunkard both allenge Prov. 23.20 that company causeth him who forced him with either drink or get thoe gone 1 Cor. 5.11 wiilst they are expcessy forbidden to keep company with drunkards and gluttons Ephes 5.11 and that thou shouldest babe no fellowship with the unfruitful works of darkness But a graceless heart turning the grace of Bod into wanton ness and having the mind feeble and meak suffereth sensuality to reign ober reason and grace St. Jude saith Jude 12. These are spots in your seasts of charity when they feast with you without all fear c. v. 12. these are murmurers complainers walking after their own Lusts whose mouths speak proud things c. 2 Per. 2.10 12 13. These are makers of sects â—eship having not the spirit of regeneration they shall receive the wages of unrighteousness 1 Thes 5.6 7 8. Therefore let us not sleep as do others but let us watch and be sober here sleep is taken for contempt of salvation when men continue in fins and will not awake to godliness for they that sleep sleep in the night and they that be drunken are drunken in the night but let us which are of the day sober putting on the breast-plate of saith and love and the hope of salvation for an helmet Eph. 6.17 The wise man saith Eccles 10.17 Blessed art thou O Land when thy King or Governours eat in time for strengh and not for drunkenness They that drink for drinks sake are too usuall at drinkings who as Demosthenes said to King Philip Spunges who want but a wide womb to their wanton will Some think that drink is given of God not only for necessity but also for delectation thinking thereby they may exceed as they please they consider not that strong drink was given to men to thear the bea rt and not to oppress it and to praise God for it and not too offend him with it of by it Some think that drunkeneess is physical wherein they foolishly erre esteeming the poison of the soul to be good phystek for the body when the medicine is so filthy the healing of curing is thought to be as filthy A drunkard is like a Lâ—â—ch that still sucketh and cannot be satisfied When necessity is satisfied insolency salts his appetite he backs his drunkenness with Tobacco that by all the four elements earth wanter aire and fire he map be intoxicated Drunkenness as it harkeneth the wit and petherteth the imagination so beyond all the affections it stirreth up choler by a conveniency of the sulphurous heat that is both in drink and in the bilious humour concurring to make the greater flame to kindle up the heart for the smaltest injury Cambysâ—s the King of Persia in his drunkenness was incensed at the gentle reproof of his minion Praxaspes and kilted his son Alexander at the wine killed in his foolish fury his most lobing Clitus for the which whin be was sober again be attempted to kill himself Anger is a madness short and voluntary and an insatiable evit Philoxenus wished a Cranes crag and Melanthâ—us a Swans neck of three cubits long that they might by the longer space enjoy the pleasure of their drink his life is vita Ranarum a Frogs life saith Erasmus Frogs love to live in moorish places be in his pots like aflye suctuvivit be liveth by sucking Wine is the mirrour of the mind be is like Bonosus who was born not in like but to drink faith Aurelianus Be drinks for delight for company for brabery for contention and for inflamed charity to absent friends his belly is his God Phil. 3.19 and is unfit for the service of that high God I. Thes 5.17 He abuseth his creatures shameth himself and is enabled to sin when he should mourn be is merry saping to morrow we shall dye and he drinks wine in bowls when he should be sorry for the affliction of Joseph Amos 6.6 like the Epicure which saith let us eat drink sure The Lord God of hosts callo unto weeping and mourning and behold joy and gladness flaying oxen and killing sheep eating flesh and drinking wine Isa 22.12 13. instead of repentance they contemned the admonition of their teachers saying Let us eat and drink for our Prophets say we shall dye to morrow But consider immediately after what if Prophet saith Ch. 24.7 9. The wine saileth the wine hath no might all that were of merry heart do mourn They shall not drink wine with mirth strong drink shall be bitter to them that drink it The Loro pronounceth woe upon woe to drunkards Chap. 5.11 22. Woe unto them that rise up early to follow drunkenness and to them that continue until night till the wine do inflame them Woe unto them that are mighty to drink wine and to them that are strong to pour in strong drink Four several times doth the Prophet pronounce woes to drunkards in one chapter The wife man saith Prov. 23.29 30.32 To whom in woe to whom is sorrow to whom is strife to whom is murmuring to whom are wounds without cause and to whom is redness of â—y â—even to them that tarry long at the wine c. In the end thereof it will bite a serpent and sting like an adder Now seeing that there is such a strong chain that is linked together with so many woes which reacheth as far as betwixt the drunkard and destruction except repentance break this chain it will assuredly draw down vengance upon thy body or soul or both Now therefore seeing it is so Christs Caveat is not to be rejected Luke 21.34 Take heed to your selves lest at any time your hearts be oppressed with surfeiting and drunkenness and cares of this life and lâ—st that day come on you at unaweres Bing Belshâ—zzar made a great feast to a thousand of his Princes and they drank wine in the golden vessels which his father had brought from the Temple in Jâ—ruâ—â—â—m Dâ—n 5. At the same hour appeated the singers of a mans hand which wrote c. Then the Kings countenance was changed and his thoughts troubled him to the joynts of his loins were loosed and his knées smote one against another and the same night was Bâ—lshazzar the King slain here we see how near drunkenness and destruction was lirâ—ked the same hour his thoughts troubled him and the same night he was slain The vine brings forth three Grapes the first of pleasure the second of drunkenness the third of sorrow It is folly to rebuke a drunken man example we have of Abigâ—il a woman of singular wisdom 1 Sam. 25.36 c. For she came to Nabal her husband and behold he made a feast in his house like the feast of King and Nâ—bals heart was merry within him for he
the sinner by it is made fit for any for all enormities Man when he is at y best is good for little but when he is drunk he is good for nothing he is then made such light stuff that the Devil may carry him whither he lisleth at a every blast which we may plainly see if we do but consider how every breath he draws in drives him from one side of the street to another The Lacedemonians to make this vice odious to their children Would show them their servants when they were drunk Though I commend not their act yet I cannot dislike their and. Though to make their Servants drunk were a fault in the act yet by it to make their children shun that Swinish vice was vertue in the end but we are otherwise taught not to do evil that good may come there of Since then God hath created me with a reasonable soul that I might follow observe and embrace vertue and goodness I will never so much degenerate from the end of my creation as to make my body which was created a vessel of purity to be a sink of iniquity and turn a vessel of vertuous things into a tun to hold drink The drunkard can neither rule himself nor others he is a disturber of peace a devourer of good creatures a corrupter of manners his wit foot and hand goeth palste like his belly buryeth his drink and his drink burieth his wit his least enemy may overtake him he is like a drunken Trojan he disgraceth his profession and disableth his calling be stumbleth in judgement nothing is left of a man but a shape he is proud furious passionate vain foolish quarrellous offensive a railer a revealer of secrets he will scoff and scold he will play the tyrant or the fool the Lyon or the ape he hath an inflamed face and reeling eyes stinking breath staggering legs and stammering tongue It goeth like the sails of a wind-will Drunkenness makes shameless but truly soberness makes them be a shamed of their beastly behaviour The drunkard is hardly cured be finds his disease so pleasant and suffers his malady to become come habitual he regards not the work of the Lord neither considers the works of his hands he contemneth all correction Prov. 23.35 They have stricken me shalt thou say but I was not sick they have beaten me but I knew it not when Iâ— wake therefore will I seek it still Drunkenness is the mother of all vices saith Augustine It is a flaming fiend a sweet poison a pleasant sin who doth it doth not stâ—â— but is altegether siâ— Ovid saith I will never esteem a drunken man chast for saith Hierom It bringth forth vener by it doth beget the mind rolt Gen. 19.32 Examples hereof are the Sodomites and as David thought to have done with Uriaâ— Sam. 11.13 Drunkenness is the neurishment of lust St. Austine saith he is to be punished for that he serveth the â— evil willingly By Pictacus law he that doth evil in drunkenness should be twice punished By Solons law a drunken Pr. should dye The Indians allowed a woman to kill a drunken King and for ber reward to have his successour to her bushand The' drut kard by Moses law was lo be stoned to death Deut. 21.20 The Drunkard defaceth himself it besotteth the wit as young Cyrus gave his answer to his Grand father Astyage ' why be resused to drink wine because said he I toâ— kit to be poison for I have seen it spoil bath men of wiâ— and sense as Origen said of Lot Drunkenness deceived him whom whole Sodom could not deceive And Augustine said Wine is a wild wrestler A exâ—â— ander the victor of all was overcome with wine It turneth strength to weakneso and health to sickness Drunkenness saith Seneca doth recompence the merry madness of one hour with the wearisomness of long time Gal. 5.21 Oftimes drunkaros grow soon old and besides all this he depriveth himself of regeneration and of Christ Rom. 6.16 The spirit is quenched the flesh and body of sin is strengthued and the soul is made like a City broken down and without malls Eph. 5.18 He incurreth shame the examples whereof in Lot Noah and Nabal 1 Pet. 2.11 and poverty and famine Prov. 21. 17. and 25.18 Wine in youth turneth to water in age The Prophet Jocl saith Joel 1.5 Awake yeâ— drunkards and weep and howl all ye drinkers of Wine because of the new wine for it shall be pulled away from your mouth The Prophet Habakkuk pronounces woe to drunk ards Hab. 2.151 6. Thou art filled with shame and shameful spewing shall be for thy glory The Drunkard is exposed to all danger and hath no skill to prevent any nor feel them Prov. 23.34 35. For he is as oâ—e that sleepeth in the midst of the Sea and as he that sleepeth on the to of the mast It bringeth on sisdden death it so weath the seeds of deadly and veritable sicknesses more perish by surfeit than the sword Ehiah â— of Israel as he was in Terzah drinking till be was drunken 1 Kings 19.9 10. his servant Zimiri Captain of his chariots came and smote him and killed him c. Thus you see what dangerous effects drunkenness doth produce Belshazzar was stain in his drunkenness Amnon King Davids Son was stain in his drunkenness Holofernes was murdered in his drunkenness and Elijah was killed in his drunkenness Cambyses in his drunkenness killed his own Son and Alexander in his drunkenness killed his most loving friend Châ—us and besides all this as Esau sold bis birth-right for a mess of pottage so the Drunkard his grace and glories right for a belly full of drink for the which he is excluded out of Heaven Gal. 5.21 so that when that shall be so fearfully accomplished he may miserably say thus O God for how short a pleasure have I given over so great a felicity when with the rich glutton in his stery torments he shall not be piried with one drop of water to quench his endless and unquenchable thirst What will the drunkards say when that hand-writing shall appear against them which appeared against Belshâ—zzar in his drunkenness Dan. 5. and shy Mene Mene Tekel upharsin God hath numbred thy Kingdom and finished it and thou art weighed in the balance and found too light c. What wilt thou say if God should call thee to an account for thy â—â—e wardship Luke 16. even in the midst of thy drunkenness and say thou shalt he no longer steward because thou hast wasted thy Masters goods yet for all this it is hard to cure a man that is given to drunkenness it is difficult to speak to the belly which hath no ears it is folly to rebuke a drunken man 1 Sam. 25.36 Lycurgus to cure drunkenness caused all the vines to be cut down Diogenes when he was urged to drink beyond measure did cast the drink on the ground saying If I do drink all this not then the
liquor but my self would be destroyed therefore it is good to eschew the company of drunkards one diseased sheep infeâ—s the whole flock The consideration of the filthy manners of drunkards is a great preservative to an honest heart This was the remedy that Anacharsis used having ever before his eye the most filthy and unseemly manners of the intemperate Call also frequently to mind when thou art sober those filthy things that thou hast used said or done when thou wast drunken Plato willed did disciples when they were drunk to behold themselves in a mirrour that they might the more detest their own manners If thou couldst fall into spiritual thriety wherein there is a wonderful thirst for the fountain of life and wouldest replenish thy heart with the rivers of the water of life and couldst say with David Psal 42.1 2. Like as the hart pâ—ntâ—â—h afteâ— the water brooks so longâ—th my soul after thee O God my sould is a-thirst for God yeaâ— even for the living God when shall I come to appear before the presence of God In that case thou wouldst easily bridle thy self from that hodily and more than beastly drunkenness This spiritual ebriety albeit it he scorned by the prophane as may he seen in the example of Hanna the mother of Samuel I Sam in the Apostles Acts 2.4 13. when they were all filled with the Holy Ghost some mocked and some said they are full of new wine yet let us sand â—ste our spiritual thirst Eph. 5.18 And be filled with the spirit Joyn herewithal prayer hearing of the word meditation of Gods love of Christs drath and union with us and how that our bodies are the temples of the holy spirit and that God beholdeth us as a judâ—â—e whose wrath is â—rong remembring always the last day of our life and the world and look to thy particular calling that by no means thou disgrace it by brunkenness nor hinder it but rather dignifie it by temperance Lo this purpose it is said Prov. 31.4 5. It is not for Kings O Lemuel it is not for Kings to drink wine nor for Princes strong drink lest he drink and forget the decree and change the judgement of the Children of affliction Consider also thy Christian calling that thou art a child of the light that thou shouldst walk In the light and not a child of darkness that thy intention may be to walk always honesly Rom. 13.13 as in the day and not in drunkenness Tiâ— 2.12 For the grace of God that bringeth solvation unto all men hath appeared and teacheth us to deny ungodliness and worldly lusts and to live righteously godly and temperately in this present world Civil laws well set down but better executed would he great helps against this malady to correct it At least the Persim law authorised by king Ahashuetus Esâ—h 1.8 was excreeding good to restrain some degrees of this implety which was that none should compel another to dringk for so the King had appointed that they should do according to every mans pleasures that drink is most pleasant that sufâ—â—â— râ—th a mans self Plato's law was not to drink to another As drunkenness groweth by cu stome so it doth fade by abstinence As did the Rechabiâ—â—s in their constant abstinence from wine at the commandment of one Jonadâ—â—â— Jer. 35.5 6 19. Jeremiah set before them poâ—s full of wine and cups and said unto them drink wine But they said we will drink no wine for Jonadab said You shall drink no wine neither you nor your Sons for ever c. We obey his voice we drink â—o wine all our dayes neither we our wives our sons nor our daughters so the Rechabites kept this command Therefore thus saith the Lord of Hosts the God of Israel Jonadad the son of Rechab shall not want a man to stand before me for ever his posterity shall continue and be in my favour for ever because thou hast obeyed thy fathers command Surely this is one sufficient motive for to induce every one unto â—obâ—tery Wâ—en the drink is in the cup it is in thy power when it is in the body thou art in the power of it when thou drinkest thou uâ—est the wine as thou pleasest but after thou bast drunken it will handle thée as it pleaseth it is an easte entry pea a most â—â—ppery step to drunkenness Consider also that God and nature hath given thée thé narrowest womb and the straitest throat above all living creatures that thou mayst learn thereby to be most sober a Thes 5.5.6 be instructed in the grace of God Tit. 2.11 12. watch for Christs second coming Luk. 21.24 Drink as thou wert to drink no more Be careful to fill thy heart with grace Eph. 5.18 Heb. 13.9 Put on the Lard Jesus Rom. 13.14 Gol. 5.24 Be strong in the inner man Eph. 3.16 Let nat thy table be a snare to thee Psal 69.23 Replenish thy heart with the spirit before thou fill it with drink with spiritual gladness and a thankful heart begin thy drinking Eph. 5.18 19. Jâ—el 2.26 and all thy actions respect Gods glory 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God And then thou shall call upon the name of the Lord and he will heart the and he will be with thee in trouble and be will deliver thee Psal 91.15 A perswasion to Temperance and some motives for to induce us thereunto shewing the dangerous effects that come of drunkenness c. Dost in a morning savour drink that 's strong Then do not drink thy mornings draught too long However let me crave and beg this boon You do not drink your mornings draught till noon But you undo your solid senses quite If that you drink your mornings draught till night For many men in their excessive bowls With their own bodies overthrow their souls And therefore never let thine own right hand Ruine thy self by breaking this command Grant me but this and truly though l 'm poor I 'le never beg of you or yours more To keep from want spend prodigally never To keep from spending think thou wantest ever That want thou mayest not save what thou hast got That save thou mayest think that thou hast it not The best way not to want is to be sparing The way to spare to be for want still caring If thou canst get but not keep what is got Beggery when all is done will be thy lot When thou hast dig'd a well that water gives What good wil't do if poured into Sives As one hand brings in t'other must lay up Else thou mayst have to dine but not to sup Hold fast thy state why shouldst thou look for more And could'st not keep that which thou hadst before 'T is and old saying spend and God will send But what beggery and bareness in the end Be sparing in expence excessive spending Brings what was long a getting to quick ending Abuse not thy estate with riotous dealing