Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	daughter_n	father_n	husband_n	25,606	5	9.9891	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84659	Theion enōtikon, A discourse of holy love, by which the soul is united unto God Containing the various acts of love, the proper motives, and the exercise of it in order to duty and perfection. Written in Spanish by the learned Christopher de Fonseca, done into English with some variation and much addition, by Sr George Strode, Knight.; Tratado del amor de Dios. English	Fonseca, Cristóbal de, 1550?-1621.; Strode, George, Sir, 1583-1663.	1652 (1652)	Wing F1405B; Thomason E1382_1; ESTC R772	166,624	277

full of them in which blessing the woman hath not the least share for she is the quiver which keeps and yeelds the blessing of such arrowes as are children Yea S. Paul saith 1 Tim. 2.15 the woman shall be saved in child-bearing if she continue in faith charity holinesse and sobriety Yet because simply and absolutely all children are not blessings therefore to make them such Ps 128. the Psalmist saith they shall be as Olives now the oyle of Olives is not only good to smooth the countenance but to expell poison or poisonous cares from the heart and such shall the children be of the virtuous wife and the good husband and though these Olives must not hold the like place with the wife to be on the side of the house yet they shall be round about the table there ready to wait and serve both father and mother at their call or need in all faithfulnesse and obedience as they are taught by the Apostles S. Peter and S. Paul 1 Pet. 1.14 Tit. 1.6 And yet I cannot promise that this blessing of having children shall overtake all good husbands and wives no nor that all such as have children shall be blessed in them For the Psalmist restrains this blessing of good obedient and faithfull children only to such Parents as fear the Lord Loe thus saith the holy Ghost shall the man be blessed that feareth the Lord Ps 128.4 and I cannot but observe that King Davids were good till he became bad but when once he deflowred Bathsheba the wife and murdered Vriah the husband then his children committed uncleanness and rebelled against him The fear of the Lord in the parents begets and preserves the fear of the Lord in the children and this the parents ought to observe and do not only for their childrens good but that their children may be good and a blessing to their parents CHAP. XXXIX Of the mutuall love and duty between Parents and Children ONe especiall end of mariage is the propagation of children and therefore from mariage and the duties thereof we shall proceed to that between parents and children and herein considering whence children come to see the love and duty of parents to their children and the return of honour obedience and other duties of children to their parents The Hebrews say that God keeps the keyes of the womb and of the grave which agrees with that that he kills and he gives life or more neerly as to our purpose children are the gift and heritage of the Lord but by the agency and instrumency of the parents so that they are as slips or ciences taken from them and this makes the relation between them so neer that some have observed that when God said A man shall leave father and mother for his wife yet he saith not he shall forsake children for his wife for though the man and wife are as the Apostle phraseth it joyned or glewed together as made into one flesh yet except Eve no wife is out of or a part of the mans flesh But I speak not this to lessen the relative love between husband and wife so much as to heighten that which is between parents and children And this is so great even in all sensitive Creatures beasts and birds that not only the Lion Dog and Bear but the Doe the Ewe and Hen will oppose the strongest creature and interpose between them and their young hazarding their own lives to preserve that of their young ones And it hath not been less seen among men for so we read that Octavius Albanius keeping a castle beseiged when one cryed out your son without is in danger to be slain he suddenly sallied out for his rescue though with the loss of his own life an other hearing that his son was sentenced to death for a murder he appeared before Charles the great swearing it was he that slew the man and thereupon was put to death thereby to save his sons life and Agrippina mother of Nero being told that it would cost her life to have her son Emperour answered So he may be Emperour let me die and how much short is the affection of Jacob to his children Joseph and Benjamin or that of David to Absalom Gen. 42.38 when Jacob said If mischief shall befall Benjamin it will bring down my gray haires with sorrow to the grave and he hearing that his son Joseph was dead he rent his clothes put sackcloth on his loins and mourned for him many days and would not be comforted saying I will go down into the grave unto my son Gen. 37.35 and how much short of this was Davids expressions for the death of a rebellious son who though he sought his fathers crown and life yet the father thus passionately laments him 2 Sam. 1 33. O my son Absalom my son my son Absalom would God I had dyed for thee O Absalom my son my son It hath been a question whether the love of the father or the mother be the greater to the child and if we answer by the consideration of examples we shall leave the question unresolved For as we found Jacob and David most tenderly loving so the like we shall see in Rachel Ge. 30.1 who sels her husband to Leah for mandrakes whereby she hoped to get children which she so much longed for that she cries out give me children else I dye and having lost them she weeps for them Jer. 31.15 Mat. 1.8 and would not be comforted because they were not But if we consider the mothers pain in breeding danger in bringing forth and her care and trouble in their first training up we may conceive that her love exceeds especially if we add hereunto that which the Prophet saith if a mother he saith not if a father but if a mother can forget the child of her womb which may seem to intimate that a father may sooner forget the son which he got then the mother which bore him in her womb which womb nature as the Anatomists observe hath filled with most tender affectionate baggs membranes veines and sinewes thereby to make her more loving to the child Gen. 29.32 and if to this we add what Leah speaks who having born a son unto Jacob her husband she saith now my husband will love me Then we may conclude that the mother for her own sake loves the child more tenderly or fondly but the father for the childs sake loves him more wisely and strongly or we may say that the man and the woman love their child as Alexander was said to love his two intimate friends Ephestion and Parmenio who loved the former as a fine delicate man and such women delight in but Parmenio he loved as a brave man for action and such a wise father is pleased with And from hence we may assoile an other question why both father and mother oft-times loves one child better then an other as Rebecca did Jacob the younger more

then Esau the elder I and Jacob affected his two youngest Joseph and Benjamin more then his first born Reuben and Simeon and King David placed the crown on the head of Salomon contrary to the Jews law and custome though he had six sons elder then Salomon and a great part of this act in King David we may ascribe to the affection policy and power of Batsheba the mother as that other the like act of Isaac in preferring Jacob to Esau may be attributed to Rebecca Now from this root of love in the parents shoot out the branches of their care in nursing breeding and providing for their children all which are so naturall and necessary that who neglects the performance of these duties deserves not the name of father and mother nor yet so much as to be called Syre or Damme for beasts and birds generally performe these cares for their young untill they are able to provide for themselves for did we ever know or read that an Ewe a Doe or a Sow put out her young to nurse or would suffer any other to give their young suck but themselves so long as themselves were able to do it and must we conceive that nature hath less power or works less in a woman which hath reason then in a beast or will ye have me think that reason and grace which add unto and strengthen the gifts of nature do both weaken nature in the woman and if not which indeed cannot be thought by any indued with grace or reason why then think we that nature hath given the mother breasts and fountains of milk if not to suckle her young or why think ye that a strange womans milk should be so naturally and properly good for the child as the mothers which brought it into the world and why rather consider you not that as children with the milk draw that humour which makes for the good or ill of their bodies so many by sucking cruell drunken unchast women have become such in quality and condition as their nurses were It may be instanced in Tiberius Commodus Emperors of Rome and divers others but not to be long on this subject remember that Sarah is said to have given her son suck from which act I shall draw no other inference but that of S. Peter 1 Pet 3.6 whose Daughters ye are as long as ye do well doing as she did who gave suck to her child But the mothers duty ends not in this but that she with the husband and each and both must labour with the soonest to administer the spirituall milk of the knowledge and fear of God thereby to nourish the childs soul to everlasting life and this duty lies more straightly and strongly upon the parent in as much as the soul the Temple of God is more excellent of greater esteem then the body which is but an house of clay The father and mother of Samson inquire of the Angell of the Lord saying Judge 13 12. How shall we order the child and bow shall we do unto him and that the child Samuel may be ordered aright his mother brings him very young to the house of the Lord and she lent saith the text or returned him to the Lord 〈◊〉 1 2●.8 to be his as long as he lived and what follows so good an entrance and beginning I Sam. 2.11 as in the very next chapter that the child according to his matriculation did ever after minister unto the Lord. And what the further duties of parents are in this kind S. Paul intim●●es in one place when he saith I Thes 2.11 I exhort and not only so but I charge you as a father doth his children that ye walk worthy of God who hath called you to his Kingdome and in another text he expresseth it more plainly as a precept to parents fathers bring up your children in the nu●ture and fear of the Lord. and if you will have a more especiall and particular account of the severall lessons to be taught this child you may read them set down by the wise man in his Proverbs ●●ov 4. where that whole chapter contains the full instruction of a child in the ways of godliness and the fruit thereof the parents shall find in the same book where it is said Prov. 23. ●4 The father of the righteous shall have great joy and be shall rejoyce that hath a wise son And that Parents may receive this joy Prov. 22. ● the wise man counsels them Train up or catechise the child in his youth in the way he should go Prov. 23.13 14. and with hold not correction from the child for if thou beatest him with the rod he shall not die but thou shalt deliver his soul from hell Prov. 29. ●5 Whereas a child left to himself brings his mother to shame I have read of a son who on the Gallows called to speak with his father where he bit off his eare telling him that if he had done the part of a Father in training him up with due correction he had never come to that end And was not Eli to blame suffering his sons to behave themselves wickedly when all the correction he gave them was Why do ye so my sons And what was it leste if not more in Lot to drink immoderat●ly with his daughters whereby he came to uncover both their nakednesse and Jacob himself deserved to be reprehended for suffering his daughter Dinah to ramble among the strange young men whereby she caught that clap which caused so much bloud-shed the Apostle therefore saith what son is he whom the father chastneth not Heb. 12.7 8 9. yea and if the son be without chastisement then is he a bastard and no son but if chastned he gives his father reverence and the mother saith S. Paul 1 Tim. 5.10 that hath brought up her children in the faith is well reported of whereas the Prophet tells us that it became a proverb Ezek. 16.44 as is the daughter so is the mother which appeared true in David whose children after himself had committed folly and murder were found loose rebellious and murderers And yet to this admonition lest Parents grow too severe and rigid I must give this caution that Parents be not like Rehoboam to threaten or use scorpions that is whips having sharp thongs like points of thorns or stings of Serpents but ever that they remember the counsell of the Apostle Eph. 6.4 Fathers provoke not your children unto wrath lest that as himself speaks they may be discouraged Col. 3.21 correction with discretion and moderation is the chastisement required in a father to his child for that as S. Gal. 4 ● Paul speaks the heir as long as he is a childe differeth not from a servant And yet the duty of the Parent ends not here but extends it self to a further point that he provide for his child the Apostle is expresse herein when he saith

inflamed and increased by the beauty comely proportion of the body and gracefull demeanor of the woman which hath been and so proved as a letter of recoramendation and superscription of favour to man and not only Christians but heathens have called this a divine gift as arising from the most excellent temper of the soul created and infused by God and thereupon they conjecture the internall disposition of the soul from the outward beauty of the body as judging Moses David Daniel Rachel Judith Esther all spoke in Scripture to be fair and godly accordingly to be fitted for great atchievements or severall excellent uses And this holds oft times so true that not only Poets seigned Ganymede the beautifull to be the cup-bearer and favorite of their great God Jupiter but the heathens as the Lacedemonians held their great sights like those of the Greek Olympiads in defence of their greater esteemed beauties and both Greece and Troy can speak much to this which lost so much blood about the beauty of one loose Helena The Civilians have gone so farre in the esteem of this beauty that they say if a man promise marriage to a fair woman and she prove deformed before the contract that he may forsake her as though she were not now the same woman although only changed in countenance and complexion and they add that beauty with gracefull proportion and demeanor in a poor man or woman is portion and estate sufficient to couple them to the less handsome though rich And this with other private thoughts and considerations hath taught women to amend that by filthy art which hath been denyed them by God or Nature and accordingly to bestow much care and cost in waters plasters and paintings to cure colour and daube over scurvy faces If you ask me how this comes to pass that beauty hath gained such a powerfull working upon men and women I confess I cannot readily say whether this ariseth from some secret disposition in the soul some temper in the brain or eye but certain it is that the man who hath the whole parts of a man is delighted with the beauty and comely composure of any creature but especially of a woman though but pictured in lively colours but then much more if her beauty and motion be living for her gracefull moving her warbling tongue and her sparkling eye oft times gives heare fire and life to this beauty but above all the eye Philosophers searching how the sight is made whether by the sending forth light and spirits from the eye or by taking the species and representations of the thing to be seen into the eye they conclude that it is done both wayes and so indeed in this case of beauty and love the eye is the witch and the thing bewitched it is the inlet and outlet the giver and taker of love upon beauties score In one word it is as dry wood to take fire and in an other like fire to set the wood on burning Some have gone so far in the extolling of beauty as to call it the image of God which is true of the souls beauty but cannot be so of the beauty corporally save only in a double reflexed sense But many and these not of inferiour rank in the Church of Christ have been of opinion that the words in Genesis The sons of God saw the Daughters of men that they were fair Gen. 6.2 and they took them wives of all that they chose were spoken of the Angels who fell by the sight of womans beauty and hence they conclude how hard the resistance of this temptation is and teach us the more strongly to stand and labour against it Now although we cannot say that by the sons of God in this text are understood the created spirits in heaven but the sons of Seth who serving God are called his sons and that these saw and married the Daughters of men that is of those who sprang from Cain and earthly ungodly men yet this we may and do say that if sight alone for the text speaks no more wrought so much and so strongly upon the sons of God as to make such marriages as soon after brought the deluge and drowning of the whole world Then what may we conceive that talking walking conversing dancing touching and other dalliances with faire women may work with the cumbustible matter or touchwood of fleshly man my counsell is resist the beginning shut the door or the windowes for Death Jer. 9.21 as the Prophet speaks enters in at the windowes the eyes and it hath been the complaint of thousands I had never sumed had I not seen Thus fell our first parents and their whole race have tript stumbled and fallen in the like manner And to strengthen thy self against this temptation consider that as under fair and sweet flowers you oft times have found a venemous creature and under gilded pills a dram of poison so under beauty there may be as much which is more to be shunned and avoided then to be desired and imbraced For first consider that though as Poets feigned fair Narcissus and so women have fallen in love with their own beauty which hath cost them dear loss of modesty reputation honesty life and soul so it is of no worth or use to the possessor or to the beautifull but is as a picture or pageant made and set only for the Spectator so that if there be any reall good in it we may speak of it as of that good for which all creatures sensate and insensate were made which was for others and not for themselves But when both man and woman the possessor and beholder of this beauty shall consider the frailty and sodain fading thereof he may as well fall in love with a flower or shadow as with it for as it is like a tulip which is of no use but only for sight so is it oft times of as small a continuance So that we may speak of it as the Psalmist doth of mans life Ps 90. in the morning about the age of sixteen or eighteen yeares it is green about noon thirty years of age it begins to wither but at night at or before fifty it is out down and cast into the black smoaky oven that some in pity more in scorn may say as of Jezebel dead Is this Jezebel or is this that lately admired piece of beauty 2 King 9.37 so frail so vain a thing is beauty or a beautifull woman And not only is the beautifull woman fraile herein but as weak and frail to that which is good though strong and too strong to that which is evill For the eldest child of this fair mother beauty commonly is pride which is as a skin blowen up with self-delight and scorn of others the two naturall brats or attendants of pride as pride is of beauty And yet besides these fruits of beauty there are others not a sew like them For beauty seldome begets the best housewives but

makes them gadders abroade For of what other use is beauty but to shew it self thereby either to inamour or insnare the beholders or to gain some windy praise of their shadow of beauty faire Dinah will be gadding and though she say it is to visit the Daughters it is to intangle and to be taken by the men of the land Again we say as by way of proverb or common speech fair and foolish or ordinarily not so wise at others which proves natures equity that if she denies beauty to the hard favoured she makes her amends with wisdome which she denyeth to the fair But indeed the fair piece so much confides in her beauty that she hath neither time wit nor will to study the beauty of the minde which is judgement and discretion And for want of wit or judgement it often falls out with these fair snouts that if they have not what they long for or desire they grow above others impatient and impetuous Rachel must have children Gen. 31. else she will dye Herodias will not be pleased no not with half a kingdome nor any thing can content her but the head of John Baptist nor will our grandame Eve be quiet till she have the forbidden fruit though it be purchast at no less rate then the death of mankind When S. Peter counsels men to honour women as the weaker vessels some have thought that counsell fit in this case to temper such proud lust full women with good words and gentle usage as the best remedy and I remember that when Christ was plain with S. Peter saying Come behind me Satan though Peter counselled his Master to be good to himself yet when Zebedees wife indiscreetly would require the precedency for her children above all the other Apostles yet Christ mildly answers her You know not what you ask and gives her a reason for his refusall adding it is not mine to give Fooles and children we see must be pleased or fooled with fair words or else their haughty beauty will make them above others mad That these kind of women are inconstant fickle and false one day loving and another hating like the Chamaeleon or the planet Mercury which are of that colour or disposition as is the plant or planet with which they are in conjunction is so ordinary a theme with Poets as other wise men that they have compared women to fortune which is said to be constant and certain in nothing but levity and inconstancy And if they be constant in any thing else it is in coveting and ill getting that they may as vainly spend it as S. James saith on their lusts and they who would more exactly know in what kind these lusts are conversant let them read the Prophet Isaiah Ch. 3.16 who in seven verses together tells us and that in the first place of their neeks bare and stretched forth with the bravery of their tinkling ornaments about their feet their caules their round tires like the Moon their chains bracelets and musters the bonets head-bands rings changeable suits of apparell the mantles wimpels crisping pins the glasses fine linnen hoods and vailes and to these as additionalls of our later pride S. Peter hath added the plaiting of the hair 1 Pet. 3.3 wearing gold and rich apparell and hence it comes that S. Peter speaks of their eyes full of adultery 2 Pet. 2 as though all this cost and wast were to shew by their eyes what their hearts desires You may read that Asa destroyed the stately and rich temple of Belphegor 1 King ● 15 2 Chro. 2. or Priapus wherein were the most abominable uncleannesse used and not to be named by the most impudent and profligate men yet this was built by women at their cost and charges and so was that golden calse which the Isaelites adored made out of the car-rings and Jewels of the women which though they loved above all outward things of fortune yet these they would part withall to please themselves in Idolatry lust and vain delightes yea the Prophet tells us of women who at their husbands costs give gifts to their lovers and hire them that they may come in unto them Ezek. 16.33 I would I could truly say that oft-times in these womens hearts malice envy revenge murder were not lodged though the face pretends and holds forth as many an house the sign of an Angel or a fair maid the wiseman said Ecclus. 25.15 1 King 17.9 There is no wrath above that of a woman if she be an enemy the Prophet found it so who fled from Jezebel haz-arding death by famine or wild beasts rather then to fall under her implacable anger and mercilesse revenge and no lesse did John Baptist see when Herodias would rather refuse the half of Herods kingdome in Judea then not to be revenged on the head of John Baptist So immortall is their enmities when they hate as their affections are mortall and short lived where they love King Salomon said that beauty in such a woman as this Prov. 12 is like gold or pearl in a swines snout which defiles the gold and that which is precious her beauty by her routing and wallowing in the stinking dunghils of uncleannesse and filthy lusts A Legend tells us of a young child taken and kept by an Eremite in the wildernesse at last when he grew to be a young man he saw goodly fair women and asked the Eremite what they were who told the youth as to disswade him from the love of them that they were Devils yet so it was that not long after the Eremite asked the young man what pleased him best of all that ever he had seen who readily answered that those Devils which he lately saw delighted him most That women known to be little better then Devils or their Imps have thus overtaken men is not to be denyed or doubted and can any man conceive that the man who hath brains in his head or an heart in his bosome can be so mad or destitute of all grace and understanding as to set his love or affection on such a Saint-like Devill Which that they may not do let me tell them that as there hath been virtuous good women such as Sarah Rebecca the widow of Sarepta and the old poor woman that cast in the mite to the treasury Mary Magdalen Dorcas with many others in the new Testament so there have been and are with us Daughters of Sarah as S. Peter calls them and such as are not taken with the outward adorning in plaiting hair naked breasts and necks gold and silken clothes but in the inward dresse of a quiet and meek spirit and these these love in Gods name but of the other beware and as we say look before you leap for a woman if good deserves the love of all if ill of all creatures she is most dangerous and oft-times worse then the Devill Gen. 6.2 The Devill did not but the daughters of men

did tempt the sons of God so did Dinah the son of Sichem Delilah Samson Bathsheba David and millions more have done the like for the eyes of such women are like burning lamps or coales of fire to kindle Prov. 6.24 30. her breath as bellowes to blow her lips like lime-twigs to insnare her hands as manicles or bands to hold fast Ecclus. 7.26.28 and her belly like hell What the world could not do to Salomon the wise a woman did and what the Devill could not by himself do to Adam he did it by a woman A Lady desiring a religious man to think on her in his prayers he flatly answered that he did not at all desire to think on her for saith he if Christ would not that May Magdalen should touch him because as himself speaks he was not yet ascended into heaven then sure the thought of a woman co me frail man may prove a temptation to sin Ecclus. 7 26. The wise Preacher saith I find a wicked woman to be more bitter then death and the wise man saith Ecclus. 15.13 Ecclus. 42.14 Give me any wickednesse but that of a woman and again Better is the wickednesse of a man thon a courteous woman for saith he as from the cloth comes the moth so from a woman ariseth wickednesse and hereupon he counsels man in the same place Sit not in the midst of women Ch. 9.8 but rather turn away thine eye from a beautifull woman for therewith love is kindled as by fire The first part of this counsell was practised by Joseph who when his Mistres cast her eye upon him saying Lie with me he cast his eye off her and left his garment with her in stead of himself and the later part was the act of holy Job Job 31.1 who made a covenant with his eye that he would not look upon a maid for the company and the sight of them are both dangerous We read in the parable that the worldly men desired to be excused for not comming to Christs feast but the man that was joyned to a woman makes no excuse but plainly and roundly saith Iu. 14.20 I am wedded to a woman therefore I cannot come I shall end all in a word favour and beauty are deceitfull deceitful in the highest degree Prov. 31 1● and to the greatest losse both to the possessor and to the spectator so that each may say of beauty as God doeth of Israel Destruction is from thy self ●os 13. first to thy self thy beauty being to thee as Samsons or Absaloms hair halters to the owners and no lesse to the beholders then as Tamar to Amnon and Dinah to the Sichemites CHAP. XXXV The immoderate love of eating or drinking THis Chapter leads us from the Chamber to the Close-stool or from the beauty of women to the beastlinesse of men who like beasts tied to the manger put their most delight in pampering the flesh of which foul sin I shall need to speak no more then what S. Paul hath said Their God is their belly Phil. 3.18 their glory is their shame they are the enemies of the crosse of Christ and their end is destruction in which words you may discover the nature Rom. 6.21 the fruit as S. Paul elsewhere calls it and the reward or end of this sin where the nature of it is exprest when the Apostle saith their belly is their God and to this as the Heathens did so do they sacrifice as to their God which they onely worship with whom their temple is their parlour their altar is their table the Priests are the cooks and butlers their sacrifice the daintiest of meats and the richest wines and all these are offered up with incense oft-times musick dancing and the like as in the sacrifice to the Calfe God Exod. 32.6 to their God their belly And such as the sacrifice and the God is such we shall find the effect and end of all to be and these are such as S. Paul speaks of Rom. 6.11 shame and destruction for these gluttons and riotous persons glory in their feeding and feasting as the heathens did in their sacrificing but saith the Apostle their glory is wholly is or is built and setled alone in shame and in this shamefull act they become the enemies of Christs-crosse which crosse is an enemy to this excesse and their justly deserved end is destruction which S. Paul could not rehearse but with weeping and I must desire you to remember that whereas S. Paul is never found weeping in the setting down the quality effects or end of any other sin yet this alone as the most deplorable and most to be lamented of all sins he tells it even weeping And how could the blessed Apostle do lesse considering that it besots a man and deprives him of that which makes him a man and is called the candle of God Prov. 20.27 1. It robs him of his spirituall reason 2. It fills him full of diseases and thereby deprives him of his health 3. Often of his life taking it away untimely or before that time to which with sobriety he might have continued it 4. It robs him of that precious balme which might keep him alive when he is dead it takes away his good name making him as he lived to dye like a beast 5. and which is the greatest theft or robbery of all this sin robs him of his soul which as he enjoyed not while he lived so less shall he enjoy it when he is dead for the weight and pressure of his meats and drinks offered to his beastly God shall sinke it down to hell I need not to prove the first that excess in eating and drinking clouds and besots the brain and understanding for what the fume and stench of meats and wines doth to a parlour which stands with open chinks and crevises over a wine-cellar or kitchen the like doth the vapours arising from the stomach to the head and much more seeing that the passages from the stomach to the brain are more open and neerer then those of the kitchen to any other place But I shall not need to illustrate that by similes which the holy writ doth most plainly prove for so the Prophet speaks Hosea 4.11 wine robs the heart of man and the Prophet Jeremiah having denounced a woe to the drunkards Jer. 51.13 or drinkers of more then is sufficient which are indeed drunkards he adds they have no knowledge v. 17 18. or they are bereft of that they had and in the same chapter the same Prophet calls this excessive drinking the cup of trembling and such as makes the man lye at the head of the streets as a bull intangled in a net The Apostle S. Paul saith he keept under his body by temperance and abstinence 1 Cor. 9.27 from excess in meats and drinks lest he became our translation saith a reprobate which word reprobate hath the like sense here