A27886	----	Bacchus conculcatus, or, Sober reflections upon drinking an essay / by Philander Antiphiloinos ... Antiphiloinos, Philander. 1691 Approx. 8 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A27886 Wing B251A ESTC R38558 17761508 ocm 17761508 106594 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27886) Transcribed from: (Early English Books Online ; image set 106594) Images scanned from microfilm: (Early English books, 1641-1700 ; 1626:40) Bacchus conculcatus, or, Sober reflections upon drinking an essay / by Philander Antiphiloinos ... Antiphiloinos, Philander. 7 p. [s,n,], [London] printed ; MDCXCI [1691]. In verse. Imperfect: pages cropped with loss of print. Reproduction of original in the IU. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Temperance -- Poetry. 2006-02 TCP Assigned for keying and markup 2006-02 Aptara Keyed and coded from ProQuest page images 2006-03 Andrew Kuster Sampled and proofread 2006-03 Andrew Kuster Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Bacchus Conculcatus , OR , SOBER REFLECTIONS UPON DRINKING . AN ESSAY . — Pudet haec opprobria nobis , Et dici potuisse : Et non potuisse refelli . By Philander Antiphiloinos , A Probationer , Printed in the Year MDCXCI THE DEDICATION , TO ALL THE WORLD , Parve , nec invideo , sine me Liber ibis in Orbem ; Ah! Tecum Domino non vacat ire Tuo . My little Book into the World I send Thee ; Oh! I 'm not alwayes present to defend Thee , Yet Generous Souls will Thee , and Me Protect , Against what Mome , or Zoïl dares Object . BACCHUS CONCULCATUS , OR SOBER REFLECTIONS UPON DRINKING . ROUSE , Rouse , my Soul , mind somewhat more Divine , Then Souce thy self in Liquors ne're so fine . Sure , these were not the Steps Romes Founder Trode When he design'd Above to make Abode . The Stars , sure , have not Damn'd Thee to this Fate ▪ A Fate more Cruel then the Damned's State , If any such could be — 'T was never Love to Liquor did incline Thy easie Heart to Temporize in Wine . Thy Nature hates it , what 's the Motive then ? Thou may'st pretend , It was to please some Men : Thus the first Glass doth gently over Glyde , And after it , the other on does slyde . The Frollick once begun , the Brain once Fir'd , 〈…〉 is most Desir'd ▪ The Heart thus Warm'd , the Nature 's changed quite , Quite other things the Fancy does endite . When Fancy's mounted on a Drunken Throne , He will be Caesar , or He will be none . His dissipated Thoughts range here and there , All Paramount , Builds Castles in the Air. He Talks of Mighty Things then from his Friends , And direful Vengeance to his Foes intends . No Loyalist to him , Though void of Reason ; But by , and by , He stumbles into Treason . For Pro , and Con , in all points he 'll Dispute Till Foyl'd , and Laught at , forced to Sing mute . No Talk but Fill the Glasses , Fill , Fill , Fill , Whose Health is this ? In Brimmers let us Swill , We 'll Kiss , we 'll Kick , we 'll Bounce , we 'll Damn , and Swagger , We 'll Ramble , though we scarcely well can Stagger . As Frenticks act a thousand Antick tricks , Till some Brisk Squire on point of Honour Sticks : And then the merry Meeting of the Barrel , Dissolves into a Dirty Drunken Quarrel . Or else the Stomach , wiser then her Owner , Turns Nauseous , and Revocks least he should Drown her , And after this , if any Sense remains Within the half Confounded witless Brains Falls to 't again , And the whole Scene Renews , Till forc'd to Shrink away , and once more Spews ; To Drink another Glass not being able , He Slingers Home as Ship Sans Sail or Cable , If not Supported , Catches frequent Falls , Not able to get up , on All Four Crawls . Loses a Hat , and Spoils a Silken Suite , Disjoynts an Arm , or breaks a Leg to boot . At last at Home arrives our Squire , and then If he have as much Sense , Cryes who 's there Ben ? Then enters Stagg'ring , Huffs , and Domineers , Hectors , Bravadoes , Curses , Damns , and Swears : Ripps up old Sores , long Acted , and Forgot . And at his Nod all present they must Trot. Thus he continues till his Eyes grow Dim , Off with his Cloaths ; That Night no more of him . Sometimes his Worship is so very Struit , Benumm'd he enters , and continues Mute , Creeps into Bed on Hands , and Feet , and must With his Dis-robing one or other Trust ; And having lay'd his Head upon the Cod ▪ Somnus Arreists him with a Drowsy Nod ▪ Thus Lyes out Prince , and his Chimera Glory And for that time , There 's no more of the Story Till in the Night , awakn'd by a Drowth , Cryes , where 's the Stoup ? and sets it to his Mouth , His Gumms Cool'd , and Burnt Liver Quench'd , a main : He layes him down , and falls to Sleep again . Thus Sleeps , and Slumbers on , till in a Fright . He does Awake , Scar'd by the Morning Light. Takes th' other Drink , Lyes down ; But Sleep's his Toil. From Side to Side , He does himself Turmoil . Sloutching he Lyes , but finds no solid Rest . To Rise , or Ly , He knows not which is best , With various Thoughts his Soul is so Opprest . Slighted Affairs , Stareing upon him Cryes , He must get up ; though scarce has Pow'r to Rise . His Burning Veins Tormenting ev'ry Part , An Acheing-Head , a Sick and Squeemish Heart ▪ At last disperst the Fumes of last Nights Drinking . In Soberness , He falls to Sober Thinking : When He begins with Horrour to look back . On each Extravagant , Mad Word and Act ; His Soul then Sinks , without Hopes of Relief , Dissolv'd into a Sable Swoon of Grief . His Rueful Thoughts puts him on Rack , anon His Heart is melted in a Fainting Groan . He the Remembrance hates of Follies past , And in Oblivion would them gladly cast : But All 's in vain ; perforce he must Remember Those things at which he Trembles in each Member . At last Recov'red , thus he Ruminates And with himself He thus Expostulates . Can all my Drunken Frollicks , Mirth , and Joy Ballance what now does my poor Soul Annoy ? Nay , though extended to Eternity , This very Moment should them all outweigh ▪ Besides , I find strong Drink doth Mock , and Wine Doth Counteract Me in my best Design ; By Excess I have lost my Dearest Friends ▪ And Disoblidg'd them , without Hopes of mends . My wounded Reputation Bleeding Lyes , My Blasted Credit by this Folly Dyes . To all the World , I 'm made a Laughing Stock , And Look'd upon , but as a Drunken Block . And as the Fools Heart fails Him in the Way By this My hidden Weaknes I Bewray Without all Courage , Conduct , or an Heart , Losing my Time , can no wayes Act my Part. Impaired Health Death Ush'ring in too fast : A Mould'ring Fortune Negligence doth Blast . I have in needless , horrid Hazards Run Precipitant ; not having Sense to shun . I 've spoke what I with Horrour call to Mind , Asham'd to own , that e're I such Design'd . Religions Scandal ; Piety Disgrac'd : Offence to God ; His Image quite Defac'd . Of Drinking th' Bad Concomitants surmount All that the greatest Penman can Recount . Then let Me all the World pardon Crave . I 'le hence for no Man , be to Drink a Slave . Almighty Jah ! Grant that I stedfast Stand In this Resolve , Obeying thy Command . 
A46993	----	A vvarning to drunkards by the sad and suddain death of John Woolman, of Sarret, in the county of Hartford. With a letter of exhortation written to the people on that sorrowful occasion. By William Jole, minister of Sarret. Jole, William, d. ca. 1702. 1680 Approx. 13 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A46993 Wing J888 ESTC R216580 99828306 99828306 32733 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46993) Transcribed from: (Early English Books Online ; image set 32733) Images scanned from microfilm: (Early English books, 1641-1700 ; 1950:14) A vvarning to drunkards by the sad and suddain death of John Woolman, of Sarret, in the county of Hartford. With a letter of exhortation written to the people on that sorrowful occasion. By William Jole, minister of Sarret. Jole, William, d. ca. 1702. 8 p. printed for N.P. and sold by Rich. Janua, in Queens-Head Court, in Pater-Noster Row, London : 1680. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Woolman, John, -- of Sanet -- Early works to 1800. Alcoholism -- England -- Early works to 1800. Temperance -- England -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-06 Emma (Leeson) Huber Sampled and proofread 2003-06 Emma (Leeson) Huber Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion A UUarning to Drunkards BY The Sad and Suddain DEATH OF John Woolman , OF SARRET , in the County of Hartford . With A LETTER of Exhortation written to the People on that sorrowful Occasion . By WILLIAM JOLE , Minister of Sarret . LONDON , Printed for N. P. and Sold by Rich. Ianua , in Queens-Head Court , in Pater-Noster Row , 1680. A Short Narrative of the manner of his Death . JOhn Woolman Son of Iohn Woolman of Sarret , was by Trade a Taylor , a young Man of a very Intemperate Life , as some know that have kept his Company ( Oh that all such may be allarmed by his fatal End to amend their Lives ) Monday October the Eleventh , he was at a House near Sarret , called Michlefield-Green , where being too eager of Strong-drink , what he had before he came thither , and what he added to his Load there , grew too much for his Brain ; It seems he told them , He would go upon the Barley-Mow to sleep , and being by some disswaded ( in regard it was a high Mow ) possibly this might make his whimsical Brain the more resolute to climb up , for when the Brain is turned with drink impossible things seem easie to such a Man , and a drunken Man will venture on that which a sober Man is afraid to look at . Up he did climb , and is supposed to sleep there all Night , but the next Morning was found stone dead upon the Flower , his Hat remained on the top of the Barley-Mow ; How he fell down is unknown , because no body was in the Barn when he Fell : It was a Clay Flower , where his Head pitched on a Peble-stone , which brake a hole in his Skul , and let out much Blood and Water . The Letter to the People . Loving Neighbours , SOlomon saith , That a word fitly spoken , is like Apples of Gold in Pictures of Silver , Prov. 25.11 . That is to say , it hath all that may Invite our Attention . Surely then it is a fit time to speak to the Ear , when God , by any dreadful Iudgement doth speak to the Eye . Although my Mouth is stopped at present , and I am denied to Speak unto you in the Pulpit , yet no Law can hinder me from Writing unto you ; and the End of my Writing at this time is to exhort you to hear God , now loudly speaking unto every one of us by the dismal Iudgment upon John Woolman , calling on every one of us to Repent and Turn from our sinful Courses , and more particularly calling upon every Drunkard to forsake his Drunkenness , beholding the Woful Effects of that Sin in this sad Example . It will not become a Minister to Aggravate the Faults of the Dead , my desire is to press upon the Living to lay his woful End to heart . Would you not have the Iudgments of God to Cut you off in your Sins , and to stop your Breath , before you have time to ask Pardon ? then be Exhorted and Perswaded to Repent , to day while it is called to day , and do not harden your Hearts any longer against such Warnings as this . We say , It is best striking while the Iron 's hot , Therefore admit this Word of Exhortation while there is some Warmth remaining upon your Souls , by that which you have seen or heard of the sudden Death of this poor Wretch ; Happy and wise are those who take Warning by other Mens Harms . Let me desire you to Read frequently those words , Proverbs 29.1 . He that being often Reproved , hardeneth his Neck , shall suddenly be destroyed , and that without Remedy . Mayer , on those words saith , For all sins there is forgiveness , but for hardness of Heart and Neck , there is none ; and therefore , such cannot escape Destruction . And then a Man is judged to be thus Hardned , when being often Reproved , he relenteth not , but goeth on obstinately still in his Sins . Hear this , all ye Swearers , and Drunkards of Sarret ; and though it is not a seemly thing to name Persons , and say , you John , or you Thomas , or you Richard ; yet , I beseech the Lord , to set it home on every Soul particularly , both mine and yours , throughout the Parish , and let those Drunkards , who are so busy to erect a New Alehouse in the Town , take notice , how God threatneth such doings , and let them desist from their Enterprize , lest God mark them out to be the next Examples of his Wrath. They sufficiently tell the World , what they are that thrust out their Minister , and endeavour to set up another Alehouse . God has set me as your Watchman , Ezek. 33.7 , 8 , 9. Turn to it , and read it your selves . Therefore , that I may free my own Soul , and that the Blood of impenitent Sinners may not be required at my hands , have I written this Letter , to be read in your hearing . Doth not God say to the wicked Drunkard , Thou shalt surely die , when he shews him a Drunkard struck dead suddenly ? I beseech you therefore all my Christian Neighbours , take these following Considerations home to your Hearts , to make you hate Drunkenness . First , Consider what a Brutish , Beastly kind of Sin Drunkenness is ; and there is no Beast , that I ever read of , that will drink to be drunk , but the Swine , to which a Drunkard is most like ; a Drunkard makes his Belly like a Hogshead , to be filled with Strong-Drink , his Throat is the Tunnel to let it down ; until , by overbriming his Vessel , he force it to run out at his Mouth again ; if once the strong Liquor begin to work in his Guts , it flies up to his Brain , and quickly drowns the Reason , and robs him of all that should bespeak him a Man , and layes a Swine in his Room , you cannot say , that now he utters , but mutters his words , his Tongue greatly labouring to speak , but lying drowned ●nder Water , is not able to bring forth any sensible Words , you may discover an Ape in every Posture of him , and he goes , Like what ? no Comparison can be vile enough , unless you will say , That he goes like himself , or like another Drunkard . Secondly , Consider what heinous Aggravations this Sin admitts of ; As , First , The mispending that precious Time in bad Company , and Tippling-Houses , which he ought to redeem , to work out his Salvation ; a Saint may be distinguished from a Sinner by this Character , as well as others . The Saint is desirous to redeem Time , the Sinners great Study is , how to drive away Time ; the Saint spends his time in Duty and Lawfull Busyness , the Sinner mispends his time in drinking and unlawful Sports ; so that a Drunkard wilfully throws away his precious Time , as if it were a Burthen to him , and seeks for Damnation in that Time which is allotted him to seek for Salvation ; and how inexcusable is that Sinner that will not be saved . Secondly , Consider how one Drunkard makes many more Partakers of his Sin. Drunkenness is a sociable Vice , and the Drunkard calls himself a Good Fellow . It is very rare , that a Man should drink himself drunk alone ; love of the Company makes many drunk , who say they do not love Drink . And the Devil hath found a rare Expedient to help forward this Sin , by Drinking of Healths . If any one begin a Health , it is now reckoned a great Piece of Rudeness , not to stay to pledge it ; yes , and not to drink all that is filled unto you ; the Healths forsooth , must go round by any means . If the Devills in Hell be capable of Laughing , surely this might make them Laugh , to see how eagerly Drunkards are working out their own Damnation , and by this Stratagem , drinking away the Health of Soul and Body both , and pulling many others into Hell with them by this Diabolical Stratagem . Thirdly , Consider what a wasting Sin Drunkenness is ? the Drunkard consumes , that Money on his Vice , which should maintain his Family , and how many good Estates have been wasted by this Sin ? How many have drunk Ale so long , until they have been forced to sell Ale for a Livelyhood ? The Drunkard poures it in by whole Flagons , while his Wife and Children would be glad of a Draught of Small Beer ●o quench their Thirst , so he Feeds his Sin , by that which should relieve his Family . Fourthly , Consider that this Sin of Drunkenness exposeth to every Sin , I have formerly told you a remarkeable Story , which I read in a Book called ( Tragica ) Page 117. in Latine , he begins thus : Quidam cum Pietate sedulo studeret , assiduis Diaboli Tentationibus infestabatur , suadentis ut ex tribu● Peccatis unum quod perpetraret sibi eligeret , &c. which I thus English , A certain Man very studious of Piety , was dayly infested by the Temptations of the Devil , to choose which of these three Sins he would commit , either to be once drunk , or to defile his Neighbours Wife once , or to commit Murther ( victus tandem consensit in Primum Peccatum says my Author ) at last being overcome , he yielded to be drunk , because he judged that to be the lest Sin of the three , but in his Drink he defiled his Neighbours Wife , who coming in , and seeking to Revenge the Injury , him he murthered , and so was by his Drunkenness guilty of all the three Sins . Fi●thly , Consider Drunkenness is a Heathenish Sin ; Bacchus was a heathen God ; what doth the Drunkard , but sacrifice his Estate and Time to Bacchus ? Sixthly , Consider how Drunkenness incapacitates a Man for all Duties , and for all Cevil Actions ; Brawling , and Quarrelling , and Fighting , and often Murder , have been the Woful Fruits of Drunkenness . Lastly , Consider how often the Lord doth punish some Drunkards with sudden Death , to warn others ; how many have fallen into the Water , and have been drowned ? some have tumbled down Stairs ( as I knew one in London came in Drunk , and instead of going up Stairs , fell down into his Cellar , and never spake more . Others falling from their Horses , have broke their Necks ; and how this poor Sinner perished , you all know better perhaps chan I can tell you . Let me close up this Exhortation with these Words , Psal. 50.22 . Now consider this , ye that forget God , lest I tear you in pieces , and there be none to deliver . I hope you will take this kindly from your poor Seque●tred Minister , who still lookes on you as his Charge , and earne●●●y desireth your Salvation ; if the Lord be pleased to set home this sad Dispensation upon your Consciences , it may do you more good than many Sermons ; and how happy shall I be if his Grace make use of my poor Endeavours by this Letter to make such an Impression upon you , that may stick and abide , and not wear out again . Amen , Good Lord , So let it be , on Me and all my Flock . Amen , Amen . From my Study , October the 13th . 1680. FINIS . 
B02730	----	An extempore sermon, preached upon malt, by a way of caution to good fellows; at the request of two schollars, / by a lover of ale, out of a hallow [sic] tree. Lover of ale. 1691 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). B02730 Wing D1782E ESTC R176897 52614617 ocm 52614617 175838 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B02730) Transcribed from: (Early English Books Online ; image set 175838) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2752:24) An extempore sermon, preached upon malt, by a way of caution to good fellows; at the request of two schollars, / by a lover of ale, out of a hallow [sic] tree. Lover of ale. Dod, John, 1549?-1645. 1 sheet ([1] p.) [s.n.], Printed at London ; and reprinted at Edinburgh : 1691. Attributed to John Dod by Wing (2nd ed.). Caption title. Reproduction of original in: National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Temperance -- Great Britain -- Early works to 1800. Alcoholism -- Great Britain -- Early works to 1800. Broadsides -- England -- 17th century. Broadsides -- Scotland -- 17th century. 2008-05 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Megan Marion Sampled and proofread 2008-09 Megan Marion Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion AN EXTEMPORE SERMON , Preached upon MALT , by way of Caution to Good Fellows ; at the Request of Two Schollars , by a Lover of ALE , out of a Hallow TREE . Why should the DRUNKARD strive his Acts to Smother . Drink runs but from one Hog shead to another , Beloved . Let me Crave your reverent attention , for I am a little Man , come at a short warning , to Preach a short Sermon , upon a small Subject , to a thin Congregation ; in an unworthy Pulpit . Beloved . My Text 't is Malt. Now I cannot divide it into Sentences because 't is none , nor into Words , it being but one ; not into Syllables , because ( upon the whole matter ) ' ris but a Monosyllable : Therefore I must ( and necessity inforces me ) divide it into Letters ; which I find in my text four , M , A , L , T , M , ( my Beloved ) is Moral . A , is Allegorical ; L , is Literal , and T , is Theologwal . The Moral is well set forth , to teach you Drunkards good manners , wherefor M , my Masters , A , all of you , L , listen , T , to my Text. The Allegorical , is , when one thing is spoken of , and another thing is meant ; the thing spoken of , is Malt ; the thing meant is the Oyl of Malt ; Strong Beere ; which you Rusticks make M , Meat , A , Apparel , L , Liberty and T , Treasure . The Literal , is according to the Letter , M , Much , A , Ale , L , Little , T , Thrift , much Ale , little Thrift . The Theological , is according to the Effects that it works which I find in my Text , to be of two kinds ; First in this World , Secondly , in the World to come . In this World the effects which it works , are in some M , Murder ; in others , A , Adultery ; in some , L , Looseness of Life ; in others , T , Treason The effects which it worketh in the World to come are , M , Misery ; A , Anguish ; L , Lamentation ; and T , Torment . Wherefore my first Use shall be , a Use of Exhortation , M , Masters A , All of you ; L , Leave ; T , Tipling ; or else by way of Commination ; M , my Masters ; A , All of you ; L , look for ; T , Torment . And so much shall suffice for this Tyme and Text. Only ( by way of Caution ) take this . That a Drunkard is the annoyance of modesty , the trouble of Civility , the spoil of Wealth , the destruction of Reason , the Brewers Agent , the Ale houses Benefactor , the Beggars Companion , the Constables trouble , his Wifes woe , his Childrens sorrow , his Neighbours scoff , his own Shame , a Walking Swill-Tub , a Picture of a Beast , and a Monster of a man. Say well , and do well , end Both with a Letter , Say well is good ; but do well is better . Printed at London , and Reprinted at Edinburgh , 1691. 
A40446	----	A dehortation from all sinne, but particularly the sinne of drinking. By George Freman sonne to Sr Raphe Freman master of requests Freeman, George, Sir. 1663 Approx. 18 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A40446 Wing F2167A ESTC R224156 99834557 99834557 39058 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40446) Transcribed from: (Early English Books Online ; image set 39058) Images scanned from microfilm: (Early English books, 1641-1700 ; 1811:07) A dehortation from all sinne, but particularly the sinne of drinking. By George Freman sonne to Sr Raphe Freman master of requests Freeman, George, Sir. [2], 10 p. , printed by A[braham]. M[iller]., London : Anno Dom. 1663. Reproduction of the original at the British Library. Printer's name from Wing CD. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sin -- Sermons -- Early works to 1800. Temperance -- Sermons -- Early works to 1800. 2006-12 TCP Assigned for keying and markup 2007-01 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 Robyn Anspach Sampled and proofread 2007-02 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A DEHORTATION From all SINNE , BUT Particularly the Sinne OF DRINKING . And when thou art converted strengthen thy Brethren . Luke Chap. 22. Ver. 32. By George Freman Sonne to S r Raphe Freman Master of Requests . LONDON , Printed by A. M. Anno Dom. 1663. A Dehortation from all Sin , &c. READER , IF thou hast been hitherto carefull to lead a good life , according to the rule of Gods Word , I entreat thee to persevere for the Lords sake unto the end , that thou mayest receive the end of thy ●…ope even the salvation of thy soul ; which upon thy continuance in well doing , thou shalt most certainly accomplish , to thy unspeakable comfort : but if thou art a captive to the false , and deceitfull pleasures of sin , as I have been ; hearken unto me , who can upon too too long an experience ( Lord pardon my many relapses ) assure thee , that what fair appearances soever sin presents thee with in its first approaches , it will leave a sting behind , and after the commission of every sinfull act , thou wilt most certainly be so far remov'd from God as the greatness of thy sin was ; and as the testimonies of a good conscience decay , so will the accusations of an evil one come in their room , till insensibly thou fall into horror and despondencies of spirit , one of the least of which is far too dear a price for all the pleasures the world can afford thee . These are the entrances of Hell into thy soul , upon the withdrawings of God and spirituall consolations ; without which the soul languisheth , as the body fainteth upon a decay of the animall , or vitall spirits : this must thou look for after the continuance in any known , and presumptuous sin , but if thou find it not , thy condition is dangerous , for the obduration , or hardening of the heart is the threshold of Hell : look quickly then and seriously into thy soul ; labour to get a sight of thy sins in the Book of Conscience , whiles they may be blotted out ; pray earnestly to God for a true sense of them , ( for prayer is the Key of Heaven ; ) consider often of Death , Judgement , Heaven , and Hell ; think how odious the sin of ingratitude is between man and man , and that unthankfulness for the Blood of Christ is the highest of that kinde : think of the shortness of mans life , and the great business is to be done in that little life : that thy short life is posting to an end ; O the folly , and madness of sin ! it is a continuall acting against reason , a treasuring up of wrath with the God of all power , a providing for the society of Devils , and damned souls , who will be cursing their Maker , and one another to all eternity ; 't is that which only is dishonourable to man , a disturbance to Commonwealths ; it is the satisfaction of Devils ( if they could have any , ) the trouble of Angels , and blessed souls , nay the grieving of the holy Ghost , and the continuall murthering of the Son of God. I have no design in this short Discourse , but the Glory of God , the conversion of souls , and the discharging of my own Conscience , by testifying to as many as I can , the detestation of my former life , that so the ill consequences of my example may be in some measure repaired by this publication of my self : and therefore wish to that end that all may see this , that saw my debauchery : and I beseech God to give me boldness in the confession of my faults , and to make me only shamefull of recommitting them . Above all things I advise men to beware of immoderate drinking , which duls the understanding , and makes the soul impatient of contemplation : it disposeth vehemently to the pleasures of sense , and to a gigling impertinent mirth ; it precipitateth to the acts of uncleanness , and exciteth all the Passions , exposing men to many and daily hazards both of soul , and body , and rendring them unfit for any employment either in Ecclesiasticall , or Civill affairs . And since it is so , that some mens bodies by their temperament do require strong drinks more than others , it is not a totall abstinence but a moderate use of it which is expected : for which end I think it a very good rule by which to set some observable bounds to drinking ; that men would drink so far as to cherish the stomack , but not to the least elevation of the brain ; and the stomack is satisfied with a small quantity , unless a man lye under the cheat of a habit : but when the spirits of the wine , or any strong liquor , begin to mount up to the brain , from whence the soul doth principally , and most immediately act ; the contemplative power begins to be disquieted , and unfixt , and the soul now to fluctuating , as it were , and wavering in her motion , ( her best , and steady operations being hindred ) pleases her self with being conversant about outward things , and triviall objects , and lyes more expos'd to the danger of frequent temptations : this which I speak of is but the first change of the brain , when it is altered from its usuall tone and composure ; and although a man may drink to this pitch , and yet carry civility about him , and a favourable correspondence with men , because his tongue doth not falter , neither is his understanding so obscu'rd , as to fail , at least in matters of common converse ; yet this person who hath done nothing unacceptable to the world , hath so chang'd the Scene within himself , that he is now more at the command of his sensuall appetite , than before , and his noble faculties begin to lean towards the world , and stagger in the sight of God , though his legs stand firm before the eyes of them that see him : I appeal to the consciences of any such plausible drinkers , whether they do not find themselves more cold in acts of devotion , more fond of outward pleasures , more affected with the thoughts of temporall honours , and the favour of great men , more than the love of Jesus . Whether the contemplation of eternity and the estate of their souls in reference to that being , doth so well relish with them at that time ? If they did so , why do they not wave a Stage-play , and go to publick prayers , which are at that time ? Why , instead of going to a wrangling Gaming-house , do they not study the game of Christianity , that they may beat that experienc'd Gamester the Devil , and win their souls , which lye continually at stake , and are in eminent danger of being lost ? What a sad thing is it that so noble a creature as man , should rest in , and be contented with trifles , for whom are prepar'd the glories of eternity , if here he will take upon him the easie yoke , and light burden of Christ ? Now although many men that drink not , may , and do often these things , and far worse ; yet drink betrays them more easily to vanities , and idle pastimes : therefore be carefull to avoid this degree of drinking , and thou wilt then be secure from the scandalous sin of visible drunkenness , which is the beastly consummation of the former : I do not speak this to perswade men from society , and chearfulness ; as if Religion , and mirth were things inconsistent ; since I know that true mirth is found no where else : but we do for the most part mistake mirth the most of any thing : accounting that it consists in laughter only ; whereas properly a man may be most truly merry when he laugheth least : for none laugh more than Ideots , and men of weak understanding , and sensualists ; while men advanc'd in knowledge , and quieted in mind , by serious and due reflections on themselves , do it but seldome : but none will deny but the latter sort , have the greater cause for mirth , and consequently must needs be more truly merry ; for true mirth is a complacency of the mind , arising from the apprehension of our personall happiness ; yet while we are in the body , laughter is naturall , and if it be kept within its bounds , and plac't upon right subjects , is both allowable , and conducing to health ; but is not tyed to the Glass , or Bowl : This caution against drinking , concerns those chiefly whose bodies require strong drinks in some small proportion , ( for none do much ) since those who are of another temperament , will abstain without any mans counsell , or any vertue of their own , which is only seen where there are propensities to the contrary ; though some men of this sort may contract habits to themselves , contrary to the first requisites of nature . I cannot methinks disswade men enough from this sin , because I have so often drawn others into it , and therefore hope to make some reparation for the spirituall hurt I may have done them who are yet living , whiles for those of my associates who are departed this life , I hope the mercies of God did overtake them ▪ and I wish from my soul that the spirituall dangers which I have experimented , and do know to be in that which we call good fellowship , or a chirping Cup ( two seducing terms ) and the great scandall , besides the sin it self , which is in staggering drunkenness , may have such an influence upon those who have no account to make for any thing that they have yet done as to this sin , that they may never commit it ; and for those who have , and do yet continue in it , that considering the great dangers attending upon it , which ( though now drown'd in the lavours of the Grape ) will one day rise up and shew themselves to their terrour , they may start from it with as terrible apprehensions , while they may prevent the danger , as the reprobate will do at Hell when time is past , and he cannot escape it . For my own particular , I have habituated my self to this vice from my youth , and of later years have continued in it upon a misapprehension , that the predominancy of my temperament being Melancholy , which is cold , and dry , it did require the supply of some accidentall heat to correct it : but I do now think I have mistaken my self all this while , since looking back upon my beginning , I do not find I was so when I was under tutelage ; and therefore do impute it to a habit contracted since , and some intervening causes of discontent : but since it is so easie a thing to be cheated into an ill custome , and so dangerous to be under it , it behoves us to be very vigilant against this adversary , which comes in the shape of nature , and hath such great advantages upon us . Custome hath an interest in the actions of the whole world ; in good men it disposeth them to goodness , though the first principle that moves in them is a principle of Grace ; but when the sanctified soul hath made some progress in a good life , custome comes in , and promotes it , and facilitates our perseverance : in bad men likewise it disposeth , and enclines them the more strongly to vice ; and you shall finde , that men who accustome themselves to a constant afternoons-draught in the Week dayes , seldomest go to an afternoons Sermon upon the Sunday , if they go at all ; because the ill habit prevails so strongly , that the vitiated stomack must have its false wants supplied , though the soul miss of her spirituall repast . To prevent the contracting of this habit upon such as are yet free , and to set those at liberty who are enslav'd by it , I shall propose this generall remedy ; Be alwaies employ'd in lawfull exercises : It is an Epidemicall disease amongst the Nobility and Gentry of this Nation , to be sick of their time ; which is such a burden to them , that being tir'd with the tediousness of the day , they must either drink or trifle it away to avoid a surfeit ; this as it is a disparagement to their judgements , so it is an exceeding detriment to their souls ; for since man hath a soul which must be eternally sav'd or damn'd , he is a fool that thinks he wants employment , and he doth every minute draw neerer to the ruin of himself ; therefore let none of us ever pretend that we want business : If I have no accounts to take concerning my estate ; no Law-suits to follow ; though I am not a Magistrate , or a Divine , though I have no Office at Court , though I have the Gout and cannot walk ; though I am blind , or shut up in a dungeon from conversing either with men or Books , or whatsoever can befall me , yet still I have a soul which is in her militant estate , and in the worst of these conditions I can do acts of repentance , reflecting with sorrow and detestation upon my sins past , and renewing my purposes of amendment : I can meditate upon Gods Mercies and all his Attributes ; I can perform acts of Praise to him : and for those publike actions which I cannot do if I am denied the liberty of my body , and the society of men , yet I can have them in voto , and desiring to do what I am denied , and so I can keep on my journey to Heaven , though I lie sheckel'd in a dungeon . But indeed employment is as generally mistaken as mirth ; for most men think they want it , if their time be not spent in some bodily exercise , or upon some slight or common subject ; but for meditation upon God and the soul , the concernments of it , that 's accounted a symptome of Melancholly , and reading , writing , or discoursing of any thing that is serious , or profitable , which comes the neerest to it . A great cause of this evil ariseth , either from the carelesness of Parents in not giving their Children a literate education , or their own neglect of improving it , when they are at liberty from their Tutors , or Parents , or whoever had the charge of them : for as the principles of Learning and Knowledge do wear out , so the delight in superficiall things grows more strong and prevalent ; because the knowledge of any one thing , and the delight in it , alwayes go , and come together ; since we cannot take pleasure in any thing which we are ignorant of : therefore Hawking , Hunting , Horse-matches , Gaming , Stage-plays , and the like , are made the business of our time , in which our delights do terminate , which should only be us'd to unbend the mind , and give it relief after serious employments ; and to exercise the body for the preservation of health , being altogether subordinate to greater ends ; and this is one reason why Taverns are so much frequented ; because Libraryes are out of request , and holy , learned , or serious communications do not relish with us : but this is not sufficient to excuse them : for though men either want education , or stifle it , yet they cannot extinguish reason , and lose the principles of Religion , which they have in their Catechismes , in their Bibles , and by Preaching ; and therefore upon that account it is expected by God , that they yeeld obedience to him proportionably to this common , and generall Knowledge ; which if any man fails to do , want of education will not be a sufficient plea , because it will be found to be an act of his will , running contrary to these degrees of Knowledge : if any man shall say at the Tribunal of Christ , that he spent his time in drinking , and idle pastimes , because he was not brought up to Learning , what will that avail him , who did live under the means of Grace , which were sufficient for his salvation ? for though he had no knowledge in Tongues , and Sciences , yet he knew the Commandements of God , and could not plead ignorance in presumptuous sins ; and though he that cannot read and understand Greek , or Latin , yet if he can read English , let him spend a part of his time in reading the Bible , and other good Books , and though he cannot discourse in Naturall or Morall Philosophy , or in the Metaphysicks , nor much in practicall Divinity , yet let him speak within the limits of his knowledge , let him reprove common sins , and give all encouragement to the generals of a holy life , both by word and example : and if he be sooner tir'd with discourse , than men of greater knowledge would be ; then let him betake himself ( as I advis'd before ) to some honest divertisements ; but not to any thing that hath the least appearance of evil in it ; the result of this is , that whether a man be literate , or illiterate , he may serve God : and those Gentlemen of our Nation that are not members of the Commonwealth of Learning , may yet be members of the Mysticall Body of Christ : and though their delight in great Studies , in Polemicall discourses and Meditations are lost , proportionably to the decay of their Knowledge , yet their time may be the more spent in the Agenda of Religion , and they may be allow'd a more frequent use of lawfull recreations , but not of drinking though but to good-fellowship ; which though the word sounds finely , a man can hardly do it and secure his innocence : but since the remedy of continuall employment is not sufficient for an accustomed drinker , he must unravell the habit by little and little , to which the shunning of idleness will very much help him . To conclude , Let us be carefull to resist all the species and kindes of sin whatsoever , for it is only sin which can deprive us of the favour of God , which if once we are excluded from , we are eternally lost ; but especially the sin of Drinking , which is the unhappy Parent of all other sins : and therefore the more carefully to be withstood ; which care if this short Admonition may but stir up in one soul , I should more rejoyce to know than to have the greatest honour of the Nation confer'd upon me . Now to God the Father , God the Son , and God the holy Ghost , be all honour , glory , praise and adoration , given by me , and by all his creatures , from hence forth to all eternity . Amen . FINIS . 
A20253	----	A sermon against drunkennes preached at Ware by Daniel Dent ... Dent, Daniel. 1628 Approx. 37 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A20253 STC 6673.2 ESTC S113497 22287435 ocm 22287435 25329 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20253) Transcribed from: (Early English Books Online ; image set 25329) Images scanned from microfilm: (Early English books, 1475-1640 ; 1750:19) A sermon against drunkennes preached at Ware by Daniel Dent ... Dent, Daniel. [6], 22 p. Printed by the printers to the Vniversitie of Cambridge, [Cambridge, England] : [1628] Signatures: A⁴(-A1) B-D⁴ (last leaf blank). Date of imprint suggested by STC (2nd ed.). Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Joel I, 5 -- Sermons. Temperance -- Sermons. Sermons, English -- 17th century. 2006-09 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2007-03 Mona Logarbo Sampled and proofread 2007-03 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON AGAINST DRVNKENNES : Preached at Ware by DANIEL DENT Bachelour in Divinitie , and Fellow of Kings Colledge in CAMBRIDGE . ESAY , 58. 1. I Cry aloud , spare not , lift up thy voice like a trumpet , and shew my people their transgressions , and the house of Iacob their sinnes . IN DOMINO CONFIDO printer's or publisher's device Printed by the Printers to the Vniversitie , of CAMBRIDGE . ❧ TO THE RIGHT Wor sh . and highly honoured M ris MARY MORE , all happines here in this life , and in that to come . Right worshipfull , I Know the world will be offended with me , that I dare presume to set out a plaine Sermon against drunkennes in these times , wherein so many learned handwritings are extant already , decked and adorned with much eloquence , enough to strike amazement into the hearts of all Belshazzars , that shall take the least view of them : yet if they consider the motive that induced me hereunto , they will , if not Apologize for me , yet abate something of the rigour of their censures . Now my maine and onely inducement to be in print , was not , as men usually plead and I might also if I would , the importunity of friends , or that I thought in my judgement these vulgar notes of mine fit to come to the presse ; but especially a vehement desire which I had to testifie unto the world , how faine I would ( if I could tell how ) expresse my thankfullnes unto you , for your favours conferred upon me from my very cradle unto this present ; which have been so many that they cannot be specified : for you have done with me as the young Lady did with Moses , not onely saved me from the waters , the bitter waters of penury , but also nursed me in those famous places , where both the learning of the Egyptians and the religion of the Israelites doe superabundantly flourish . I am perswaded you take no pleasure to see your goodnes trumpeted to the world ; for you know that Vertues fairest Theater is a good Conscience : but yet thankefullnes doth not love to smother benefits , but teacheth us to acknowledge from whom we have received them . Be pleased therefore to receive these few notes , as from one whose highest pitch of ambition is , to be thankefull unto you for your many and many favours . I hope your worship will not be offended with me , that I dare trouble you with the reading of a plaine Sermon of this subject , whose great endowments of Nature the world knoweth can reach deeper speculations : But you out of your wisedome will consider my honest intentions ; in confidence whereof I cease to be further troublesome unto you , craving pardon for my boldnes , and humbly entreating the continuance of your favour to him , who acknowledgeth himselfe Bound to you in all dutifull observance , DANIEL DENT . A SERMON AGAINST DRVNKENNES IOEL 1. 5. I Awake ye drunkards , and weep and houle all ye drinkers of wine ; for the new wine shall be taken from your mouthes . IT is DAVID's assertion , that God turnes a fruitfull land into barrennesse for the sinnes of those that dwell therein : the truth of this we see verified here in the land of Iudah , a fruitful land , a land that flowed with milke and hony , yet became barren for the sinnes of those that inhabited the same ; for so we may reade in the verse going before ; That which the Palmerworme had left , the Locust had eaten , and that which the Locust had left , the Cankerworme had consumed : So that between them all they had destroyed the fruits of the earth , and a heavie famine was fallen upon the whole land of Iudah . I am not ignorant that some of the Fathers would have these words to be meant tropically , and not literally : Saint Ierome by those creatures understands the enemies that ▪ God did send to overthrow them : some write , that by the Palmerworme is meant Theglaphalasar ; by the Locust , Salmanazar ; by the Cankerworme , Senacherib ; and by the Caterpillar , Nebuchadonazer , who last of all took the Nation captive ; but I rather , with Theodoret , take these words to be meant literally , though in the next words of the Text , we read of a Nation comming into the land , mighty and strong . It is usual with the holy Ghost to stile them by that name of people , or Nation . Solomon describes the Ants to be a people not strong ; the Conies to be feeble folke , the Locusts to have no king , and yet to goe forth by bands : and so here we see , though these creatures have no king , yet God marshalls them all in order , to bring a famine upon Iudah : one yeare he sent an army of Palmerwormes ; another , of Locusts ; a third , of Cankerwormes ; a fourth , of Caterpillars ; and these for foure yeares together destroyed the vines and fruites of the earth , and for so long brought an heavy dearth upon the whole land . Now the Prophet , seeing this heavie judgement of famine to have fallen upon the land , he labours to awaken all by true repentance ; as that is the fittest time to moove to amendment of life , when Gods judgements are upon the earth ; for then if the inhabitants thereof will not learne righteousnesse , they never will. And as the Prophet awakens all to repentance , so he giveth the first on set upon Drunkards , and that not without cause ; for as they had the chiefest hand in pulling downe Gods wrath and vengeance upon the whole land , so there was good reason that they should be the forwardest in reversing that judgement that was out against them , by speedy and unfained repentance . So that these words are an Alarum to awaken Drunkards ; or we may stile them , an Hand-writing to hang upon the wall of every Belshazzar ; the sight whereof may strike horrour and amazement into them , may trouble their thoughts and change their countenances ; for here is MENE , MENE , TEKEL , VPHARSIN , thou art weighed , ô Belshazzar , in the ballance ; thou art found too light ; thy kingdome , to wit , thy wine , in which thou dost so much triumph and glory , is taken from thee , and is divided amongst the Locusts and the Caterpillars . In the words we have two parts ; 1. An Exhortation , Awake ye drunkards , and weep and houle all ye drinkers of wine . 2. A Reason of the same in these words , For the new wine shall be taken from your mouthes . 1. In the Exhortation two things ; 1. The persons exhorted , Drunkards , and drinkers of wine . 2. The duty unto which they are exhorted ; and that is two-fold ; 1. To Awake . 2. To Weep or houle . First , of the persons that are awakened ; and they are Drunkards , and drinkers of wine . I will notstand curiously to define Drunkennesse , nor to shew the divers kindes of Drunkards ; methinkes the Prophet here lets us understand whom he meanes to be drunkards , when he stiles them Drinkers of wine : we must first of all then enquire who these wine-drinkers are . Now , to drinke wine is not unlawfull ; for every creature is good , if it be received with thankesgiving ; and wine moderately taken , saith Solomon , makes glad the heart , and therefore he would have it given to them that were of heavy hearts ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is not the use of wine , but the abuse that is forbidden , as Chrysostome observes : for there was drunkennesse before the vertue of the grape was knowne to Noah ; and surely , if to drinke wine had been unlawfull , our Saviour would never have turned water into wine at the marriage Feast ; especially , he would never have instituted it as a memoriall of his Blood-shedding : So that the Prophet doth not mean to call them drunkards , or drinkers of wine , that drinke either for hilarity , or refreshment of their spirits , much lesse for necessity ; but such as drinke intemperately : so Theodoret observes upon this place , Vinum bibere non est malum , sed intemperanter bibere est perniciosum , To drinke wine is no evill at all , but to drinke inordinately is a mortall crime . Now this immoderate drinking is seen in three things ; First , when the affection is set too much upon the wine , therefore Solomon exhorts , Not to look upon the wine when it giveth his colour in the glasse ; his meaning is , we should not lust vehemently after it : So Paul would not have a Bishop to be given to much wine ; that is , not to set his affection inordinately upon the same . Secondly , they may be said to be Drinkers of wine that sit too long over their cups , that in the Tavernes or Alehouses drinke up too much of their time , Qui pitissando totum consumunt diem , that in whisling and sipping spend whole daies : Though their braines be not intoxicated , yet are they said to be Drinkers ; Woe be to those that rise early in the morning that they may follow strong drinke , that continue untill night , till the wine inflame them : And who knoweth not that we have as much liberty to wast our vitall spirits , as our pretious time ? 3. Last of all , they are drinkers of wine , Qui mensuram excedunt , that drinke measure after measure without all measure : Be not drunke with wine ( saith S. Paul ) wherein is excesse ; his meaning is , that we should not drinke excessively , more then Nature requires , either for necessity or refreshment . And thus we have heard briefly whom the Prophet meanes to be Drunkards , or Drinkers of wine ; such as are given to much wine , that waste their time or exhaust their estate , wash away their braines and spirits by pouring in wine and strong drinke . We now come to the duty unto which they are exhorted ; and that is two-fold ; 1. To Awake . 2. To Weep and houle . 1. They must Awake . It is the nature of drunkennesse to cast men into a sleep , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Basil saith , The whole life of these men is nothing els but a continuall sleep . And well may drunkennesse be compared to a sleep in two respects ; First of all , As sleep is caused by multitude of vapours which ascend up into the braine , and so stop the passage of the spirits ; so drunkennesse is caused by many fumes , which comming into the braine doe stupifie the same , and hinder all the operations of the immortall soule . 2. But especially it may be compared to sleep in this regard , that like as sleepe doth deprive a man of the use of sense and reason , so doth this vice . First , sleep doth deprive a man of the use of sense ; for as the Philosopher defineth sleep , it is nothing else but Ligatio sensuum , a binding of all the senses to their good behaviour ; so drunkennesse robs a man of common sense , and makes him worse then the bruit beast , and to become like the Idols that David speakes of , that have eies and see not , that have eares and heare not , hands and feel not , feet also that are not able to goe . Secondly , as in sleep we have no use of reason , no more have they that are overtaken with this vice : when men are asleepe ( saith the Philosopher ) they differ little from beasts ; and the reason is , because the use of reason is suspended : I am sure , those that by evill company have rockt themselves asleep in this sinne , are not at all to be distinguished from the sensitive creatures , but rather to be reputed in the number of them ; nay , they come short of them ; for they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have some resemblance of reason , to wit , the excellencie of common sense , which hath some correspondency with humane discourse , but these swine have not so much as a glimpse of understanding in them ; for ( as Saint Basil excellently ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as water quencheth fire , so immoderate drinking extinguisheth the celestiall fire of reason , which God from heaven hath kindled in us . All men pitty the forlorne estate of Nebuchadnezzar , who was deprived of his understanding , and caused to live amongst the Oxen , and beasts of the field : And is not the case of every Belshazzar more to be lamented , who wilfully loose their understanding , and live amongst beasts ? For excellently doth Chrysostome call Drunkennesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is a voluntary madnesse , and a traytour to all reason , and betrayeth the succour of the immortall soule : Sobrietie makes a man able to guard himselfe against his spirituall enemies , but Intemperancie doth give up the minde to be captivated by them . Thus we have heard that Drunkennesse casts men into a sleep , which takes away all use of sense and reason : But is there no meanes to awaken men out of this sleep ? Yes , Gods Minister must call upon them . The Prophet methinkes here lifts up his voice like a trumpet , and labours to rouze them ; and our tongues must cleave to the roofe of our mouthes before we leave calling upon them . It is sure that this sleep is so pleasant to them , that they are loath to be hindred of it ; they cry , A little more sleep , and a little more slumber , and willingly they would not be disturbed ; as we reade of the Sybarites , that they killed all their cocks , least by their crowing they should be awakened . But the Prophet calls upon them to awaken : And what is it to awaken ? It is a metaphor taken from the body , and translated to the soule ; that look as men when they awake out of bodily sleep , they are not the same men that they were before , having the use of all the powers of soule and body ; so these men must change their mindes and become sober . The Scripture doth often call upon them to awaken ; S. Paul having to doe with drunken Epicures , who cried , Let us eate and drinke , for to morrow we shall die ; No , saith he , rather awaken unto righteousnesse . And good reason why all should awake and repent of this vice , if we consider either the time wherein we live , or the danger that this vice exposeth us unto . First , if we remember the time wherein we live , and that is in the noone-day of the Gospell , wherein it is a shame to be found asleep in this vice : The night is past ( saith Saint Paul ) and the day is at hand , let us not walk in chambering and wantonnesse , in surfetting and drunkennesse : and so he exhorts the Thessalonians to sobriety by this argument , They that are drunke are drunke in the night , and they that sleep sleep in the night ; but we are not of the night but of the day ; let us therefore be sober and watch , 1. Thess . 5. 7. It is not for kings to drink wine , nor for princes strong drink , saith Solomon , Prov. 31. 4. I am sure it is not for Christians to have fellowship with the unfruitfull workes of darknesse : it was enough for the heathen , who lived in Egyptian darknesse , to fall asleep in this vice ; for us , upon whom the Sunne of righteousnesse shineth most brightly , so much as to slumber in this sinne , is extreame shame . The night of ignorance God regarded not , but now in the day of the Gospell he lookes that all should awake ; therefore ( as Saint Augustin excellently ) Quum , Deo propitio , dissimiles simus illis in fide , si●●ll●● in ebrietate penitus non debemus , When by Gods mercy we are unlike unto them in our most holy faith , let us not be like unto them in the imitation of their manners , especially of their beastly drunkennesse . Secondly , the danger that we are in while we sleepe in this vice , may rouze us ; for all the enemies of our salvation are ready to seize upon us , especially the Divell watcheth to catch us asleep in this vice ; so Saint Peter tells us , Be sober and watch , for your adversary the Divell goeth about like a roaring lyon , seeking whom he may devoure ; and those that he findes asleep in this vice are a sure prey unto him : so the Flesh and the World will be sure to get the victory of us , if we awake not out of this vice . Aristotle relates of the Carthaginians , that they often got the victory of their enemies ; and he giveth the reason , because they abstained from wine alwaies when they were to fight : I am sure , if we would get the day either of spirituall or temporall enemies , we must not suffer the wine to rock us asleep : therefore as Samson , when they told him The Philistins be upon thee , Samson , presently awoke ; so when we heare that all our enemies are ready to surprize us , we cannot but awake . Yet for all the light of the Gospell shineth so brightly upon our faces , for all the great danger that we are in , some will not be perswaded to awake ; but they sleep securely , though sudden desolation be ready to come upon them . We reade of Ionah , that he was fast asleep in the ship , when as it was like to be drowned : so in these times wherin the ship of the Church is like to be sunk with the waves of persecution , yet some revell and carouse as much as ever , and like Smiths dogs they lye fast asleep in this vice , when the sparckels of Gods judgements are ready to flie about their eares . In the old world when men burnt with lust , God sent a floud to quench the fire of their concupiscence ; now he sends the fire of his indignatiō to consume the liquor wherwith many have drowned themselves ; and yet few will be warned to escape the wrath of God. Our Saviour tells us , that as it was in the daies of Noah , so it shall be in the latter daies ; now in Noahs time , they gave themselves to eating and drinking till the deluge came and swept them away ; Would to God we did not live to see this verified ! doe not men give themselves to this sin of Sodom , and put farre from them the evill day ? God hath awakened the Germans by the sword that he hath sent amongst them , and he threatneth to doe the like to us ; but let the cleare light of the Gospel moove us to repentance , then shall not God be forced to awake us by his judgements . And the best had need to be carefull to keep themselves awake , or els this sleep will seize upon them : Noah a Preacher of righteousnesse , a while slumbered in this vice ; Vriah , that religious and valiant Captaine , was once at a Kings feast overcome by this ; and holy Iob was afraid least his sons in their feasts & merry meetings should fall into this dangerous sleep : yea if the very best were not sometime obnoxious to it , our Saviour would never have given a caution to his disciples to avoid this ; Take heed ( saith he ) least at any time your hearts be overtaken with surfetting and drunkennesse . Now that we may all awake out of this sleep , we must first of all labour for Gods grace , that may dispell those lusts which cause this sleep ; for till such time we cannot awake ; as we awake not out of naturall sleep till the vapours which cause the same be dispersed by the naturall heat : no more can we repent of this , till Gods grace dispell those inordinate affections which cause the same : Therefore Saint Paul exhorts the Ephesians not to be drunke with wine wherein is excesse , but to be filled with the Spirit ; as if the Apostle had said , If ye will abundantly thirst after the water of life , and drinke your fill of the wine that commeth out of Christs cellar , it will be a soveraigne meanes to keep you from excessive drinking of the fruite of the grape . It is a rule in Philosophy , that intus existens prohibet extraneum , that which is within will be a means to keep out that which is without ; as for example ; If a vessell be full of liquor , the aire cannot get in ; so if our hearts be replenished with Gods grace , it will keep out thence an inordinate desire of wine . Secondly , If we would awake out of this vice we must take heed of all those things that may rock us asleep therein ; especially of evill company : for that is a Dalilah to lull us asleep till our haire be cut , I meane our wits , understanding , and memory and all be taken from us . Be not amongst the wine bibbers , saith the wiseman ; it is dangerous being with them , least by their inchauntments this sleep seize upon us . Thus through Gods grace and our care in refraining evill company we may keep our selves awake . This is not all that the Prophet requires of drinkers of wine ; as they must awake , so also weep and howle ; not onely weep , but howle also ; which setteth forth unto us the greatnes of the humiliation which is required of all those that are guilty of this vice ; their mourning must be like the lamentation of Hadadrimmon in the valley of Megiddon , or like the mourning of parents for their onely sonne . But these men cannot endure to heare of any sorrow at all , much lesse of so great lamentation : If the Prophet had called them to mirth and jollity , they would willingly have hearkened ; but the voice of sorrow is alwaies unpleasing to their cares . But yet we see the holy Ghost writes bitter things against them , and would have them turne their laughter into mourning , and their joy into heavinesse . And good reason why these men should weep and mourn , if they consider either the nature of the vice whereof they are guilty , or the labyrinth of woe and misery that they plunge themselves into . 1. If they consider the uglines of the vice which they have committed ; which is so beastly , so abominable , that if a man had a fountaine of teares he might shed them all for this . This is that which raseth the image of God out of us and transformeth us into the image of bruite beasts ; this is the fountaine of all vice , the fewell of lust , the mother of whoredoms , rapes , murthers , and all manner of abominations . It were easy , long to declaime against this , and to shew the cursed effects thereof out of the Scriptures , Fathers , Schoolmen , yea out of the Heathen themselves , who by the light of Nature could learne to abhor this vice . I might also set before your eyes sundry examples of those , that when they have been in their drunken fits , have commited such outrages , that the very cogitation thereof may extract teares from our eyes : onely give me leave to relate unto you one example , which Saint Augustine maketh mention of in the city of Hippo where he was Bishop , to wit , of one Cyrillus a man of great respect and honour in the city , who having but one sonne , through too much indulgence suffered him to runne into excesse of riot ; and it happened , that he comming home upon a time in his drunken fitt , Patrem , quem post Deum revereri debuisset , occidit ; matrem , à qua portabatur , praegnantem oppressit ; sororem violare voluit ; & duas sorores vulneravit ad mortem , He slew his father , whom next to God he ought to have reverenced ; he offered most savage & unnaturall violence to his mother , that brought him into the world , he slew two of his sisters , and would have ravished a third . I need say noe more : The straunge and prodigious effects of this vice may make us both to weep and houle for the commission of it . But yet this is not all ; there is a further cause of mourning for drinkers of wine , if they consider the woe and misery that this vice will bring upon them . To whome is woe ? to whome is sorrow ? saith Solomon . Even to them that sit long at the wine : and the Prophet Esay denounceth woe against them ; Woe ( saith he ) to the drunkards of Ephraim : Woe and misery they shall have enough in this world , and in the world to come . In this world , povertie , shame , and sicknes shall befall them . 1. For povertie , that shall come upon them like an armed man ; He that loveth wine , saith Solomon , shall not be rich . 2. But be it , that some have an eye to the main chance ( for proverbs hold but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the most part ) suppose , I say , some be more politick then others , yet shame ( which alwaies followeth sinne as the shadow doth the body ) will overtake them in the ende . Righteous Noah falling but once into this vice , and ( as many think ) through ignorance , hath brought an eternall blot upon himselfe , who in one distemper discovered that nakednesse which many hundred yeares had been kept close ; And how doe many often expose themselves , by their reeling and staggering , to the derision of boyes and children , and are to them as owles are to the birds ! 3. Sicknes , that is a concomitant of this vice ; It is an excellent saying of Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. water doth not so dissolve the earth , as pouring in wine consumeth the body , breeding innumerable diseases in all the regions of mans body in the Animalls , Vitalls , and Naturalls : hence come Lethargies , Apoplexies , Palsies , Catarrhes , Dropsies , Fevers , Consumptions , and many more the Harbingers of death . So that these may well weep for the misery that shall come upon them in this world , upon their bodies , goods , and good name . But their greatest misery is in the world to come ; It were happy for these men that they might dye like beasts , as they live ; but they must know that they must come to judgement , and receive the fruit of their wickednesse : for he that soweth to the flesh , shall of the flesh reape destruction . Know ye not , saith Saint Paul , that the unrighteous shall not inherit the kingdome of God ? Be not deceived ; neither fornicators , nor Idolaters , nor drunkards shall inherit the kingdome of God ; no , but rather must be cast out into that lake which burneth with fire and brimstone , where is weeping and howling and gnashing of teeth for ever . How much better is it then to weep now for a moment , then to incurre eternall lamentation for the neglect thereof ? Let them then that are mighty to poure in strong drinke , poure out strong lamentations for the misery that shall come upon them , if they doe not prevent the same by speedy and unfained repentance . But some there are that in stead of mourning for this vice , make a sport of it , and count it but a trick of good fellowship , and so like the Leviathan they can laugh at the glittering sword and speare , when it is ready to pierce them through . I know there is a time to laugh , and a time to mourne ; but wee can finde no time to lament this sinne , which hath kindled Gods wrath against his people . Many sinnes cry aloud against us for vengeance , but none pierce the heavens more then this beastly , though common sinne of drunkennesse ; and yet it is to be feared , that not many mourners are to be found for this vice : If the Angell of the Lord should runne to and fro , and set a marke upon all those that mourne for this , how many of us would he passe by , who will not let fall a teare to quench the indignation of God , which is most justly kindled against us for this and other abominations ! May not the Lord complaine of us as he did of his people the Iewes , that he called them to weeping and mourning & to girding with sackcloth ; and behold joy and gladnes , eating flesh and drinking wine , and that not in Timothies cup onely , but in Belshazzars bowles also ? The Prophet Amos saw to his griefe , that in his time they dranke wine in bowles , and forgate the afflictions of Ioseph : it were to be desired that we could not see the same in these times , wherein the Church hangs her Harps upon the willowes , while she sits by the waters of Babylon . But methinks I heare some confesse that indeed they are sometimes overtaken with this vice , but they are sorry for it . If it be so , it will easily appeare by their amendment of life : For sorrow begetteth hatred , and hatred begetteth a sequestration from it ; so that I may say to such , as Saint Paul doth to the Corinthians in another case , If they have sorrowed after a godly manner for this , What care hath it wrought in them to avoid the occasions of this vice ? what apologies to acquit themselves , when they are in danger to be drawne into this vice ? what desire to escape this in all places and at all times ? what feare least by evill company they be overcome ? what zeale will they have against this vice in the places where they live ? what indignation will they have against themselves , that they should be guilty of such a vice ? yea , what revenge will they take of themselves by fasting and humiliation for the same ? Where none of these effects are , there can hardly be any sorrow for this sinne : let none therefore daub with untempered mortar ; for God is not mocked : where there is no reformation of this vice , there is no lamentation for it ; and where there is no mourning for this , there is no awakeing out of it . AND these men had need to awake , and weep , & howle , if they consider what followeth in the Text , The newe wine shall be taken from them ▪ If any thing will moove them , it will be this , that otherwise they shall be bereft of that , wherein they place their chiefe felicity ; and that not by potent adversaries , such as were Salmanazar , and Nebuchadonazar ; but by locusts , cankerwormes , and caterpillers ; This I say ( if any thing ) must needs go to the heart of them , to have their new wine rent from their mouthes by such contemptible creatures . The Prophet specifieth but one kinde of wine , to wit , that which commeth out of the presse ; and so the word [ gnasim ] in the originall doth signifie mustum , that which is new prest : but yet he meaneth all kindes of wine should be snatched away by violence ; for so the word in the originall intimates unto us , That albeit they were unwilling to let goe their cups , yet , will they nill they , they should be plucked from their mouthes . And here we see , if we come once to abuse Gods creatures to luxury and intemperancy , he hath many waies to deprive us of them ; not onely by sending armies of men , but by sending out a few caterpillers . But especially we may take notice how this vice of drunkennes pulleth downe Gods judgements upon the whole land : For oathes the land mourneth , saith the Prophet Ieremy : so it doth for drunkennes ; for we may reade in the tenth verse of this Chapter , that for this sinne the whole land of Iudah mourned ; because the corne was wasted , the new wine was dryed up , and the oyle languished . Many and sundry are the calamities that befall a Nation for this vice ; this was that which caused the Lord to give up his owne people into the hands of their enemies : So the Prophet Esay ; Woe be to those that rise early in the morning that they may follow strong drinke , that continue untill night , till wine inflame them , and the harp and the violl , the tabret and pipe and wine are in their feasts ; but they regard not the worke of the Lord , neither consider the operation of his hands : Therefore are my people gone into Captivitie . And not to goe any further then the Text , The Lord threatneth to destroy the vines and all the fruites of the earth for this sinne ; may not we then feare that for the abuse of wine , we shall not onely have our wines , but our wives , children , and goods taken from us ? The Spanish Caterpillers and the Iesuiticall locusts have devoured the vines of our brethren in Germany : I dare not say it was for drunkennes ; but this might be one meanes to kindle Gods wrath against them ; And shall we thinke , if we be drinkers of wine , that we shall alwaies escape ? No , the Locusts and Caterpillers crawle as fast as they can upon us ; let us then awake and gird up the loynes of our mindes and be sober , and it may be we shall see the salvation of the Lord , and that in his due time , he will send a winde that shall scatter these locusts and drive them into the Sea of perdition . Howsoever , Ne nos invadant somno vinóque sepultos , let them not , if they come , finds us fast asleep in this vice ; If they doe , they will not onely take our wines from us , but us from our Country , and make us slaves to them , and , which is worst of all , captivate our soules to their Romish superstition . If therfore there be any feare of God in us , any love to the Gospell , any humanity in us , any sparkle of religion ; let us awake out of this sinne , and it may be God will awake , and stirre up himselfe , and come forth for our salvation : which we humbly beseech him to doe , for the merits of our LORD and blessed SAVIOVR ; to whom with the FATHER and the holy SPIRIT be all honour and glory now and for ever . AMEN . Notes, typically marginal, from the original text Notes for div A20253-e230 Psal . 107. 34 Prov. 30. 25. 26. Gen. 9. Prov. 23. 31 1. Tim. 3. 3. Esay 5. 11. Ephes . 5. 18. Pasil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal . 115. 6. 7 Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Cor. 15. 32 Rom. 13. 12. 1. Thes . 5. 7. De ebrietate vitanda . 1. Pet. 5. 8. Oeconom . libro 1. Iudg. 16. 9. 20. Luke 21. 34. Ephes . 5. 18. Ad fratres in Eremo . Esay 28 1. Prov. 21. 17 Chrysost . Hom. 1. ad Pop. Antioch . 1. Cor. 6. 9. 1. Cor. 7. 11. Ier. 23. 10. Esay 5. 11. 12. 
A14757	----	VVoe to drunkards A sermon by Samuel Ward preacher of Ipswich. Ward, Samuel, 1577-1640. 1622 Approx. 45 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A14757 STC 25055 ESTC S111607 99846906 99846906 11903 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A14757) Transcribed from: (Early English Books Online ; image set 11903) Images scanned from microfilm: (Early English books, 1475-1640 ; 1045:7) VVoe to drunkards A sermon by Samuel Ward preacher of Ipswich. Ward, Samuel, 1577-1640. [2], 51, [1] p. Printed by A[ugustine] Math[ewes] for Iohn Marriott, and Iohn Grismand, and are to be sold at their shops in St. Dunstons Church-yard, and in Pauls Alley at the signe of the Gunne, London : 1622. With a title-page woodcut. Printer's name from STC. This state has A3r catchword: nities. Also issued as part 8 of "The sermons and treatises which have beene heretofore severally published". Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Temperance -- Sermons -- Early works to 1800. 2003-10 TCP Assigned for keying and markup 2003-10 SPi Global Keyed and coded from ProQuest page images 2003-11 Olivia Bottum Sampled and proofread 2003-11 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion WOE TO DRVNKARDS . A Sermon by SAMVEL WARD Preacher of Ipswich . LONDON Printed by A. Math for Iohn Marriott , and Iohn Grismand , and are to be sold at their Shops in St. Dunstons Church-yard , and in Pauls Alley at the Signe of the Gunne . 1622. PROV . 23. vers . 29.32 . To whom is Woe ? to whom is Sorrow ? to whom is Strife ? &c. In the end it will bite like a Serpent , and sting like a Cockatrice . SEer , art thou also blind ? Watch-man art thou also drunk , or asleep ? Or hath a Spirit of slumber put out thine eyes ? Vp to thy Watch-Tower , what descriest thou ▪ Ah Lord ! what end or number is there of the vanities which mine eyes are weary of beholding ▪ But what feest thou ? I see men walking like the topps of trees shaken with the Winde ; like Masts of Ships reeling on the tempestuous Seas . Drunkennesse , I meane , that hatefull Night-bird , which was wont to waite for the twilight , to seeke nookes and corners , to auoide the houting and wonderment of Boyes and Girles : Now as if it were some Eglet to dare the Sun-light , to flie abroad at high noone in euery streete , in open Markets and Faires without feare or shame , without controule , or punishment , to the disgrace of the Nation , the outfacing of Magistracy and Ministry , the vtter vndoing ( without timely preuention ) of health and wealth , Piety and Vertue , Towne and Country , Church and Commonwealth . And doest thou like a dumbe dogge hold thy peace at these things , doest thou with Salomons sluggard fould thine hands in thy bosome , and giue thy selfe to ease and drousinesse , while the enuious man causeth the noysomest and basest of weeds to ouer-runne the choysest Eden of God ? Vp and Arise , lift vp thy voyce , spare not , and cry aloud ? What shall I crie ? Crie woe and woe againe vnto the Crowne of pride , the Drunkards of Ephraim . Take vp a parable , and tell them how it stingeth like the Cockatrice , declare vnto them the deadly poyson of this odious sinne . Shew them also the soueraigne Antidote and Cure of it , in the cup that was drunke off by him , that was able to ouercome it : Cause them to behold the brasen Serpent and bee healed . And what though some of these deafe Adders will not bee charmed not cured ; yea , though few or none of this swinish heard of habituall drunkards , accustomed to wallow in their mire , yea , deepely and irrecouerably plunged by legions of Diuels into the dead sea of their filthinesse ; what if not one of them will be washed and made cleane , but turne againe to their vomit , and trample the pearles of all admonition vnder feete ; yea , turne againe , and rend their reprouers with scoffes and scornes , making iests and songs on their Alebench : Yet may some young ones bee deterred , and some nouices reclaimed , some parents and Magistrates awakened to preuent and suppresse the spreading of this gangrene : and God haue his worke in such as belong to his grace . And what is impossible to the worke of his grace ? Goe to them now ye Drunkards , listen not what I , or any ordinary hedge-priest ( as you stile vs , but that most Wise and experienced royall Preacher ) hath to say vnto you . And because you are a dull and thick-eared generation , hee first deales with you by way of question , a figure of force and impression . To whom is woe , &c. You vse to say , Woe be to hypocrites . It 's true , woe be to such and all other witting & willing sinners , but there are no kind of offenders on whom woe doth so palpably ineuitably attend as to you drunkards . You promise your selues mirth , pleasure , and iollity in your Cups , but for one drop of your mad mirth bee sure of gallons and tunnes of woe , gall , wormewood and bitternesse here and hereafter . Other sinners shall tast of the Cup , but you shall drinke of the dregs of Gods wrath and displeasure . To whom is strife . You talke of good fellowship & friendship , but wine is a rager and tumultuous make-bate , and serts you a quarrelling , & medling . When wit 's out of the head and strength out of the body , it thrustes euen Cowards and dastards vnfenced and vnarmed into needles frayes and combats . And then to whom are wounds , broken heads , blue eyes , maymed limmes ▪ You haue a drunken by-word : Drunkards take no harme , but how many are the mishaps and vntimely misfortunes that betyde such , which though they feele not in drinke , they carrie as markes and brands to their graue . You pretend you drinke healthes and for health , but to whom are all kind of diseases , infirmities , deformities , pearled faces , palsies , dropsies , headaches ? If not to drunkards . Vpon these premises he forcibly inferrs his sober & serious aduice . Looke vpon these woefull effects and euils of drunkennes , and looke not vpon the Wine , looke vpon the blew wounds , vpon the red eyes it causeth , and looke not on the red colour when it sparkleth in the cup. If there were no worse then these , yet would no wise man be ouertaken with Wine : as if he should say , What see you in the Cup or drink , that counteruaileth these dregges that lie in the bottome . Behold , this is the Sugar you are to looke for , and the tang it leaues behind . Woe and alas , sorrow and strife , shame , pouertie and diseases ; these are enough to make it odious , but that which followeth withall , will make it hideous and fearefull . For Salomon duely considering that he speakes to men past shame and grace , senselesse of blowes , and therefore much more of reasons and words insisteth not vpon these petty woes ; which they , bewitched and besotted with the loue of Wine , will easily ouer-see and ouerleape : but sets before their eies the direfull end and fruite , the blacke and poysonfull taile of this sin . In the end it stingeth like the Serpent , it biteth like the Cockatrice ( or Adder ) saith our new Translation . All Interpretors agree , that hee meanes some most virulent Serpent , whose poyson is present and deadly . All the Woes hee hath mentioned before , were but as the sting of some Emmet , Waspe or Nettle , in comparison of this Cockatrice , which is euen vnto death ; death speedy , death painefull , and wofull death , and that as naturally and ineuitably , as Opium procureth sleepe , as Ellebore purgeth , or any Poyson killeth . Three forked is this sting , and threefold is the death it procureth to all that are stung therewith . The first is the death of grace , the second is of the body , the third is of soule and body eternall . All sin is the poyson wherewithall the old Serpent and Red Dragon enuenoms the soule of man , but no sin ( except it bee that which is vnto death ) so mortall as this , which though not euer vnpardonably , yet for the most part is also irrecouerably , and ineuitably vnto death . Seest thou one bittē with any other Snake , there is hope & help . As the Father said of his son , when he had information of his gaming , of his prodigalitie , yea , of his whoring : but when hee heard that hee was poysoned with drunkennesse , hee gaue him for dead , his case for desperate and forlorne . Age and experience often cures the other ; but this encrcaseth with yeares , and parteth not till death . Whoring is a deepe Ditch , yet some few shall a man see returne & lay hold on the wayes of life , one of a thousād , but scarse one Drunkard of ten thousand . One , Ambrose mentions , and one haue I knowne , and but one of all that euer I knew or heard of . Often haue I been asked , and often haue I enquired , but neuer could meete with an instance , saue one or two at the most . I speake of Drunkards , not of one drunken ; of such who rarely & casually haue Noah-like been surprised , ouer-taken at vnawares . But if once a Custome , euer necessity . Wine takes away the heart , and spoyles the braine , ouerthrowes the faculties and Organes of repentance and resolution . And is it not iust with God , that hee who will put out his naturall light , should haue his spirituall extinguished ? He that will depriue himselfe of reason , should loose also the Guide and Pilot of reason , Gods Spirit and Grace : hee that will wittingly and willingly make himselfe an habitation of vncleane spirits , should not dispossesse them at his owne pleasure ? Most aptly therefore is it translated by Tremelius , Haemorrhois , which Gesner confounds with the Dipsas , or thirstie Serpent , whose poyson breedeth such thirst , drought , and inflamation , like that of Rats-bane , that they neuer leaue drinking , till they burst and die withall . Would it not grieue and pitie any Christian soule , to see a towardly hopefull young man well natured , well nurtured , stung with this Cockatrice , bewailing his owne case , crying out against the basenesse of the sinne , inueighing against company , melting vnder the perswasions of friends ; yea , protesting against all entisements , vow , couenant , and seriously indent with himselfe and his friends for the relinquishing of it : and yet if he meete with a companion that holds but vp his finger , he followes him as a foole to the stocks , and as an Oxe to the slaughter-house , hauing no power to withstand the temptation , but in hee goes with him to the tipling house , not considering that the Chambers are the Chambers of death ; and the guesse , the guests of death ; and there hee continues as one bewitched or coniured in a spell out of which hee returnes not til he hath emptied his purse of money , his head of reason , & his heart of all his former seeming grace . There his eyes behold the strange woman , his heart speaketh peruerse things , becomming heartles as one ( saith Salomon ) in the heart of the sea , resoluing to continue , and returne to his vomit what euer it cost him , to make it his daily worke . I was sicke , and knewe it not . I was strucke and felt it not , when I awake I will seeke it yet still . And why indeed ( without a miracle ) should any expect that one stung with this viper should shake it off , and euer recouer of it againe . Yea , so farre are they from recouering themselues , that they infect and become contagious and pestilent to all they come neare . The Dragon infusing his venom , & assimulating his elses to himselfe in no sin so much as in this , that it becomes as good as meate and drinke to them , to spend their wit & mony to compasse alehouse after alehouse , yea towne after towne to transforme others with their Circean Cups , till they haue made them bruits and swine , worse then themselues . The Adulterer and Vsurer desire to enjoy their sinne alone , but the chiefest pastime of a drunkard is to heat and ouercome others with wine that hee may discouer their nakednesse and glory in their foyle and folly ▪ In a word , excesse of wine , and the spirit of Grace are opposites , the former expelles the latter out of the heart , as smoke doth Bees out the Hiue : and makes the man a mere slaue and prey to Satan and his snares , when by this poyson he hath put out his eyes and spoyled him of his strength , he vseth him as the Philistims did Sampson , leads him on a string whither hee pleaseth , like a very drudge , scorne and makesport to himselfe and his Impes ; makes him grinde in the mill of all kind of sinnes and vices . And that I take to bee the reason why Drunkennesse is not specially prohibited in any one of the tenne Commandements because it is not the single breach of any one , but in effect the violation of all and euery one , it is no one sinne , but all sinnes , because it is the Inlet and sluce to all other sinnes . The Diuell hauing moystened , and steeped him in his liquor , shapes him like soft clay into what mould hee pleaseth : hauing shaken off his rudder and Pilot , dashes his soule vpon what rocks , sands , and Syrts he listeth , and that with as much ease as a man may push downe his body with the least thrust of his hand or finger . Hee that in his right wits and sober moode seemes religious , modest , chast , courteous , secret , in his drunken fitts sweares , blasphemes , rages , strikes , talkes , talkes filthily , blab s all secrets , commits folly , knowes no difference of persons or sexes , becomes wholly at Satans command as a dead organ to be enacted at his will and pleasure . Oh that God would be pleased to open the eyes of some drunkard , to see what a dunghill and carrion his soule becoms , & how loathsom effects follow vpon this spirituall death and sting of this Cockatrise which is the fountaine of the other two following , temporal and eternall death ? And well may it bee that some such as are altogether fearelesse and carelesse of the former death will yet tremble and bee moued with that which I shall in the second place tell them . Among all other sinnes that are , none brings forth bodily death so frequently as this , none so ordinarily slaies in the Act of sinne as this . And what can bee more horrible then to dye in the acte of a sinne without the acte of repentance ? I pronounce no definitiue sentence of damnation vpon any particular so dying ; but what dore of hope or comfort is left to their friends behind of their saluation ? The whoremaster hee hopes to haue a space and time to repent in age , though sometimes it pleaseth God that death strikes Cosby and Zimry napping , as the deuill is sayd to slay one of the Popes in the instant of his adultery and carry him quicke to hell . The swearer and blasphemer hath commonly space , though seldome grace , to repent and amend : and some rare examples stories afford , of some taken with oathes and blasphemies in their mouthes . The theefe and oppressor may liue and repent and make restriction as Zacheus : though I haue seene one slayne right out with the timber he stole halfe an houre before ; and heard of one that hauing stolne a sheepe and laying it downe vpon a stone to rest him , was gran'd and hang'd with the strugling of it about his neck . But these are extraordinary & rare cases . God sometimes practising Marshall law and doing present execution , lest fooles shall say in their heart , there were no God or Iudgement : but conniuing and deferring the most , that men might expect a Iudge comming , and a solemne day of Iudgement to come . But this sinne of Drunkennesse is so odious to him , that he makes it selfe , Iustice , Iudge and Executioner , slaying the vngodly with misfortune , bringing them to vntimely shamefull ends in bruitish and bestiall manner often in their own vomit and ordure ; sending them sottish , sleeping , and senselesse to hell , not leauing them either time , or reason , or grace to repent , and crie so much as Lord haue mercy on vs. Were there ( as in some Cities of Italy ) an Office kept , or a Record and Register by euery Crowner in Shires & Counties , of such dismall euents which God hath auenged this sinne withall , what a Volume would it haue made within these fewe yeares in this our Nation ? How terrible a Theater of Gods Iudgements against Drunkards , such as might make their hearts to bleed and relent , if not their eares to tingle , to heare of a tast of some few such noted and remarkeable examples of Gods Iustice , as haue come within the compasse of mine owne notice and certaine knowledge , I thinke I should offend to conceale them from the world , whom they may happily keepe from being the like to others , themselues . An Ale-wife in Kesgraue neere to Ipswich , who would needs force three Seruingmen ( that had beene drinking in her house , and were taking their leaues ) to stay and drink the three Ou ts first ( that is , Wit out of the head , Money out of the purse , Ale out of the pot ) as shee was comming towards them with the pot in her hand , was suddenly taken speechlesse and sicke , her tongue swolne in her mouth , neuer recouered speech , the third day after dyed . This Sir Anthony Felton the next Gentleman and Iustice , with diuers others eye-witnesses of her in sicknesse related to mee ; whereupon I went to the house with two or three witnesses , inquired the truth of it . Two seruants of a Brewer in Ipswich , drinking for a rumpe of a Turkie , strugling in their drinke for it , fell into a scalding Caldron backwards : whereof the one dyed presently , the other lingringly , and painefully since my comming to Ipswich . Anno 1619. A Miller in Bromeswell , comming home drunke from Woodbridge ( as he oft did ) would needs goe and swimme in the Milpond : his wife and seruants knowing hee could not swimme , diswaded him , once by intreaty got him out of the water , but in hee would needs goe againe , and there was drowned . I was at the house to inquire of this , and found it to bee true . In Barnewel neere to Cambridge one at the Signe of the Plough , a lusty young man , with two of his Neighbours , and one Woman in their company , agreed to drinke a barrell of strong Beare ; they drunk vp the vessell , three of them dyed within 24 houres , the fourth hardly escaped after great sicknes . This I haue vnder a Iustice of Peace his hand neare dwelling , besides the common fame . A Butcher in Haslingfeild hearing the Minister inueigh against Drunkennesse , being at his Cups in the Alehouse fell a iesting and scoffing at the Minister and his Sermons . As hee was drinking , the drinke or something in the Cup quackled him , stuck so in his throat that he could neither get it vp nor down , but strangled him presently . At Tillingham in Dengy hundred in Essex , three young men meeting to drinke strong waters fell by degrees to halfe pints : one fell dead in the roome , & the other preuented by company comming in , escaped not without much sicknesse . At Bungey in Norfolke three comming out of an Ale-house in a very darke euening , swore , they thought it was not darker in Hell it selfe : one of them fel off the Bridge into the water , and was drowned ; the second fell off his Horse , the third sleeping on the ground by the Riuers side , was frozen to death . This haue I often heard , but haue no certaine ground for the truth of it . A Bayliffe of Hadly vpon the Lords day being drunk at Melford , would needs get vpon his mare to ride through the street , affirming ( as the report goes ) that his Mare would carry him to the diuell ; his Mare casts him off , and broke his necke instantly . Reported by sundrie sufficient witnesses . Company drinking in an Ale-house at Harwich in the night , ouer against one Master Russels , and by him out of his Window once or twice willed to depart , at length he came down and took one of them , and made as if he would carry him to prison , who drawing his Knife fled from him , and was three daies after taken out of the sea with the Knife in his hand . Related to mee by Master Russell himselfe , Maior of the Towne . At Tenby in Pembrokeshire a Drunkard being exceeding drunke , broke himselfe all to pieces of an high and steepe rocke in a most fearefull manner , and yet the occasion and circumstances of his fall so ridiculous , as I thinke not fit to relate , lest in so serious a iudgement , I should moue laughter to the Reader . A Glasier in Chauncery Lane in London , noted formerly for profession , fell to a common course of drinking , whereof being oft by his wife and many Christian friends admonished , yet presuming much of Gods mercy to himselfe , continued therein , till vpon a time hauing surcharged his stomacke with drinke , hee fell a vommiting , broke A Veyne , lay two dayes in extreme paine of body & distresse of mind , till in the end recouering a little comfort , he died : both these examples related to me by a Gentleman of worth vpon his owne knowledge . Foure sundry instances of drunkards wallowing and tumbling in their drinke , slaine by Carts , I forbeare to mention , because such examples are so common and ordinarie . A Yeomans Sonne in Northhamptonshire being drunk at Wellingborough on a Market day , would needs ride his Horse in a brauery ouer the plowed lands , fell from his Horse , and brake his neck : reported to me by a Kinsman of his owne . A Knight notoriously giuen to Drunkennesse , carrying sometime payles of drinke into the open feild to make people drunke withall , being vpon a time drinking with company , a woman comes in , deliuers him a Ring , with this posie , Drinke and Dye , saying to him , This is for you ; which hee tooke and wore , and within a weeke after came to his end by drinking : reported by sundry , and iustified by a Minister dwelling within a mile of the place . Two examples haue I knowne of children that murdered their owne Mothers in drinke , and one notorious drunkard that attempted to kill his Father ; of which beeing hindred , he fired his Barne , and was afterward executed one of these formerly in print . At a Tauerne in Breadstreet in London certaine Gentlemen drinking healthes to their Lords , on whom , they had dependence , one desperate wretch stepps to the Tables end , layes hold one a pottle-pot full of Canarie Sack , sweares a deepe oath ; What will none heere drinke an health to my noble Lord and Master : and so setting the Pottle pot to his mouth , drinkes it of to the bottome , was not able to rise vp , or to speake when hee had done , but fell into a deepe snoaring sleepe , and being remoued , layde aside , and couered by one of the seruants of the house , attending the time of the drinking , was within the space of two howers irrecouerably dead : witnessed at the time of the printing hereof by the same seruant that stood by him in the Act , and helpt to remoue him . In Dengy Hundred , neare to Maldon , about the beginning of his Maiesties reigne , there fell out an extraordinary iudgement vpon fiue or sixe that plotted a solemne drinking at one of their houses , laid in Beare for the once , drunke healths in a strange manner , and died therof within a few weekes , some sooner , and some later : witnessed to mee by one that was with one of them on his death-bed to demaund a debt , and often spoken of by Master Heydon , late Preacher of Mauldon , in the hearing of many : the particular circumstances were exceeding remarkeable ; but hauing not sufficient proofe for the particulars I will not report them . One of Aylesham in Norfolke , a notorious Drunkard drowned in a shallow Brooke of water with his horse by him . Whilest this was at the Presse , a man 85 yeares old , or thereabout , in Suffolke , ouertaken with Wine ( though neuer in all his life before , as hee himselfe said a little before his fall , seeming to bewaile his present condition ▪ and others that knew him so say of him ) yet going downe a paire of staires , ( against the perswasion of a woman sitting by him in his chamber ) fell , and was so dangerously hurt , as hee dyed soone after , not being able to speake from the time of his fall to his death . The names of the parties thus punished , I forbeare for the kinreds sake yet liuing . If conscionable Ministers of all places of the land would giue notice of such Iudgements , as come within the compasse of their certaine knowledge , it might bee a great meane to suppresse this sinne , which raignes euery where to the scandall of our Nation , and high displeasure of Almightie God. These may suffice for a taste of Gods Iudgements . Easie were it to abound in sundry particular casualties and fearefull examples of this nature . Drunkard , that which hath befallen any one of these , may befall thee , if thou wilt dally ▪ with this Cockatrice , what euer leagues thou makest with Death , and dispensations thou giuest thy selfe from the like . Some of these were young , some were rich , some thought themselues as wife as thou ; none of them euer looked for such ignominious ends , more then thou who euer thou art : if thou hatest such ends , God giue thee grace to decline such courses . If thou beest yet insensate with wine , voyde of wit and feare , I know not what further to minde thee of , but of that third , & worst sting of all the rest , which will euer bee gnawing , and neuer dying which if thou wilt not feare here , sure thou art to feele there , when the Red Dragon hath gotten thee into his denne , and shall fill thy soule with the gall of Scorpions , where thou shalt yell and howle for a drop of water to coole thy tongue withall , and shalt be denied so small a refreshing , and haue no other liquor to allay thy thirst , but that which the lake of Brimstone shall affoord thee . And that worthily , for that thou wouldest incurre the wrath of the Lambe for so base and sordid a sinne as drunkennesse , of which thou mayest thinke as venially and sleightly as thou wilt . But Paul that knew the danger of it , giues thee faire warning , and bids thee not deceiue thy selfe , expressely and by name mentioning it among the mortall sinns , excluding from the Kingdome of heauen . And the Prophet Esay tels thee , that for it Hell hath enlarged it selfe , opened it mouth wide , and without measure ; and therefore shal the multitude and their pomp and the iollyest among them descend into it . Consider this you that are strong to powre in drinke , that loue to drinke sorrowe and care away : And bee you well assured , that there you shall drinke enough for all , hauing for euery drop of your former bousings , vials , yea whole seas of Gods wrath neuer to be exhaust . Now then , I appeale from your selues in drinke , to your selues in your sober fits . Reason a little the case , and tell mee calmely , would you for your owne , or any man pleasure to gratifie friend or companion , if thou knewe there had beene a Toad in the Wine-pot ( as twise I haue knowne happened 〈◊〉 the death of drinkers ) or did you thinke that some Caesar Borgia , or Brasutus had tempered the cup ; 〈◊〉 did you see but a Spider in the glasse , would you , or durst you carouse it off ? And are you so simple to feare the poison that can kill the body , and not that which killeth the soule and body euer , yea for euer and euer , and if it were possible for more then for euer , for euermore ? Oh thou vaine fellow , what tellest thou mee of friendship , or good-fellowship , wilt thou account him thy friend , or good fellow , that drawes thee into his company , that hee may poyson thee ? and neuer thinkes hee hath giuen thee right entertainement , or shewed thee kindnesse enough , till hee hath killed thy soule with his kindnesse , and with Beere made thy body a carkase fit for the Beere , a laughing and lothing-stocke , not to Boyes and Girles alone , but to men and Angels . Why rather sayest thou not to such , What haue I to doe with you , yee sonnes of Beliall , yee poysonfull generation of Vipers , that hunt for the precious life of a man ? Oh but there are few good Wits , or great Spirits now a dayes , but will Pot it a little for company . What heare I ? Oh base and low spirited times , if that were true ! If wee were fallen into such Lees of Time foretold of by Seneca , in which all were so drowned in the dregs of vices , that it should bee vertue and honour to beare most drinke . But thankes bee to God , who hath reserued many thousands of men , and without all comparison more wittie and valorous , then such Pot-wits , and Spirits of the Buttery , who neuer bared their knees to drinke health , nor euen needed to whet their wits with wine , or arme their courage with Pot - 〈◊〉 . And if it were so , yet if no such wits or Spirits shall euer enter into heauen without repentance , let my Spirit neuer come and enter into their Paradise ; euer abhorre to partake of their brutish pleasures , lest I partake of their endlesse woes . If young Cyrus could refuse to drinke wine , and tell A stiages he thought it to bee poyson , for hee saw it metamorphose men into beastes and carkases : what would hee haue said , if hee had knowne that which we may know , that the wine of Drunkards is the wine of Sodom and Gomorrah , their grapes , the grapes of gall , their clusters , the clusters of bitternesse , the iuice of Dragons , and the venome of Aspes . In which wordes , Moses is a full Commentary vpon Salomon , largely expressing that hee speakes here more briefly , It stings like the Serpent , and bites like the Cockatrice : To the which I may not vnfitly adde that of Pauls , and think I ought to write of such with more passion and compassion , then he did of the Christians in his time , which sure were not such monsters as ours in the shapes of christians , Whose God is their belly ( whom they serue with drinke offerings ) whose glory is their shame , and whose end is damnation . What then , take wee pleasure in thundring out Hell against Drunkards ? is there nothing but death and damnation to Drunkards ? Nothing else to them , so continuing , so dying . But what is there no helpe nor hope , no Amulet , Antidote or Triacle , are there no presidents found of recouery . Ambrose I remember , tels of one , that hauing been aspectacle of Drunkennesse , prooued after his conuersion a patterne of sobriety . And I my selfe must confesse , that one haue I knowne yet liuing , who hauing drunke out his bodily eyes , had his spirituall eyes opened , prooued diligent in hearing and practising . Though the pit bee deepe , mierie and narrow , like that Dungeon into which Ieremy was put , yet if it please God to let down the Cords of his diuine mercy , and cause the party to lay hold thereon , its possible they may escape the snares of death . There is euē for the most debauched Drunkard that euer was , a soueraigne medicine , a rich treacle of force enough to cure and recouer his disease , to obtaine his pardon , and to furnish him with strength to ouercome this deadly poyson , fatall to the most . And though wee may well say of it as men out of experience doe of quartane agues , that it is the disgrace of all mortall Physick , of all reproofes , counsels and admonitions Yet is there a salue for this sore , there came one from heauen that trode , the Winepresse of his Fathers fiercenesse , drunke of a cup tempered with all the bitternesse of Gods wrath and the diuels malice , that hee might heale euen such as haue drunke deepest of the sweete cup of sinne . And let all such know , that in all the former discouerie of this poyson , I haue onely aimed to cause them feele their sting , and that they might with earnest eyes behold the Brasen Serpent , and seriously repaire to him for mercie and grace , who is perfectly able to eiect euen this kind , which so rarely and hardly is thrown out where once he gets possession . This seed of the Woman is able to bruise this Serpents head . Oh that they would listen to the gratious offers of Christ ! If once there be wrought in thy soule a spirituall thirst after mercy , as the thirstie land hath after raine , a longing appetite after the water that comes out of the Rocke , after the bloud that was shed for thee ; then let him that is a thirst come , let him drinke of the water of life without any money ; of which if thou hast tooke but one true and thorow draught , thou wilt neuer long after thy old puddle waters of sinne any more . Easie will it be for thee after thou hast tasted of the Bread and VVine in thy Fathers house euer to loath the husks and swill thou wert wont to follow after with greedinesse . The Lord Christ will bring thee into his mothers house , cause thee to drinke of his spiced wine , of the new wine of the Pomegramate : Yea , he will bring thee into his cellar , spread his Banner of loue ouer thee , stay thee with flagons , fill thee with his loue , till thou beest ficke and ouercome with the sweetnesse of his consolations . In other drink there is excesse , but here can be no danger . The diuell hath his inuitation , Come , let vs drinke ; and Christ hath his inebriamini , Be ye filled with the spirit . Here is a fountaine set open , and proclamation made . And if it were possible for the brutishest Drunkard in the world to know , who it is that offereth , and what kind of water hee offereth , hee would aske , and God would giue it frankely without money , he should drinke liberally , be satisfied , and out of his belly should sally springs of the water of life , quenching and extinguishing all his inordinate longings after stolne waters of sin and death . All this while , little hope haue I to worke vpon many Drunkards , especially by a Sermon read ( on lesse life and force in Gods ordinance , and in it owne nature , then preached ) , my first drift is , to stirre-vp the spirits of Parents and Masters , who in all places complaine of this euill , robbing them of good seruants , and dutifull children , by all care and industrie to preuent it in their domesticall education , by carrying a watchfull and restraining hand ouer them . Parents , if you loue either soule or body , thrift or pietie , looke to keep them from this infection . Lay all the barres of your authoritie , cautions , threats and charges for the auoyding of this epidemicall pestilence . If any of them bee bitten of this Cockatrice , sleepe not , rest not , till you haue cured them of it , if you loue their health , husbandry , grace , their present or future liues . Dead are they while they liue , if they liue in this sinne . Mothers , lay about you as Bathsheba , with all entreaties ; What my sonne , my sonne of my loues and delights , Wine is not for you , &c. My next hope is , to arouse and awaken the vigilancy of all faithfull Pastors and Teachers . I speake not to such Starres as this Dragon hath swept downe from heauen with it tayle : for of such the Prophets , the Fathers of the Primitiue , yea , all ages complaine of . I hate and abhorre to mention this abomination : to alter the Prouerbe , As drunke as a Beggar , to a Gentleman , is odious ; but to a Man of God , to an Angell , how harsh and hellish a sound is it in a Christians eares . I speake therefore to sober Watchmen , Watch , and be sober , and labour to keepe your Charges sober and watchful , that they may be so found of him that comes like a thiefe in the night . Two meanes haue you of great vertue for the quelling of this Serpent , zealous preaching and praying against it . It s an old receiued Antidote , that mans spittle , especially fasting spittle , is mortall to Serpents . Saint Donatus is famous in storie for spitting vpon a Dragon that kept an high way , and deuoured many passengers . This haue I made good obseruation of , that where God hath raised vp zealous Preachers , in such townes this Serpent hath no nestling , no stabling or denning . If this will not doe , Augustine enforceth another , which I conceiue Gods and Mans lawes allow vs vpon the reason he giues : If Paul ( saith he ) forbid to eate with such our common bread in our owne priuate houses , how much more the Lords body in Church assemblies : if in our times this were strictly obserued , the Serpent would soone languish and vanish . In the time of an Epidemicall disease , such as the Sweating or Neezing sicknesse , a wise Physitian would leaue the study of all other diseases to find out the cure of the present raging euill . If Chrysostome were now aliue , the bent of all his Homilies , or at least one part of them should be spent to cry downe drunkennesse , as he did swearing in Antioch : neuer desisting to reproue it , till ( if not the feare of God , yet his importunitie , made them weary of the sinne . Such Anakims and Zanzummims , as the spirituall sword will not worke vpon , I turne them ouer to the Secular Arme , with a signification of the dangerous and contagious spreading of this poyson in the veynes and bowels of the Common-wealth . In the Church and Christ his name also , intreating them to carry a more vigilant eye ouer the dens and burrowes of this Cockatrice , Superfluous , Blinde , and Clandestine Ale-houses , I meane the very pest-houses of the Nation ; which I could wish had all for their signe , a picture of some hideous serpent , or a paire of them , as the best hieroglyphick of the Genius of the place , to warne passengers to shunne and auoyde the danger of them . Who sees and knowes not that some one needles Alehouse in a Country Towne , vndoes all the rest of the houses in it , eating vp the thrift and fruit of their labours ; the ill manner of sundry places being , there to meet in some one night of the weeke , and spend what they haue gathered , and spared all the dayes of the same before , to the preiudice of their poore wiues and children at home ; and vpon the Lords day ( after euening Prayers ) there to quench and drowne all the good lessons they haue heard that day at Church . If this goe on , what shall become of vs in time ? If woe bee to single drunkards , is not a Nationall woe to be feared & expected of a Nation ouerrun with drunkennes ? Had we no other sinne reigning but this ( which cannot reigne alone ) will not God iustly spue vs out of his mouth for this alone ? We reade of whole Countries wasted , dispeopled by Serpents . Pliny tells vs of the Amyclae , Lycophron , of Salamis , Herodotus of the Neuri , vtterly depopulate and made inhabitable by them . Verely if this Cockatrise multiply and get head amongst vs a while longer , as they haue of late begun , where shall the people haue sober seruants to till their lands , or children to hold and enioy them . They speake of drayning Fens , but if this euill be not stopped , we shall all shortly be drowned with it . I wish the Magistracy , Gentry , and Yeomanry would take it to serious consideration , how to deale with this Serpent , before he grow too strong and fierce for them . It is past the egge already , and much at that passe , of which Augustine complaines of in his time , that hee scarce knew what remedy to aduise , but thought , it required the meeting of a generall Councell . The best course I thinke of , is , if the great persons would first begin through reformation in their owne families , banish the spirits of their Buttries , abandon that foolish and vitious custome , as Ambrose and Basil cals it , of drinking healths , and making that a sacrifice to God for the health of others , which is rather a sacrifice to the diuell , and a Bane of their owne , I remember well Sigismund the Emperours graue answere , wherein there concurred excellent wisdom & wit seldom meeting in one saying ) which hee gaue before the Councell of Constance , to such as proposed a reformation of the Church to begin with the Franciscans , & Minorites . You will neuer do any good ( saith he ) vnles you begin with the Moiorites first . Sure til it be out of fashió & grace in gentlemens tables , butteries , and cellars , hardly shall you perswade the countriman to lay it down , who as in fashions so in vices wil euer be the Ape of the Gentry . If this helpe not , I shall then conclude it to be such an euil as is only by Soueraigne power , & the Kings hand curable . And verily next vnder the word of God which is omnipotent , how potent and wonder-working is the word of a King ? when both meet as the Sun , & some good star in a benigne coniunction , what enemy shall stand before the sword of God & Gideon ? what vice so predomināt which these subdue not . If the Lyon roare , what beast of the forrest shall not tremble and hide their head ? Haue wee not a noble experiment hereof , yet fresh in our memory , and worthy neuer to dye in the timely & speedy suppression of that impudent abhomination of womens Mannish habit , threatning the confusion of sexes , and ruine of modesty ? The same Royall hand , and care the Church and Commonwealth implores for the vanquishing of this poyson , no lesse pernicious , more spreading , and preuailing . Take vs these little Foxes was wont to bee the suit of the Church , for they gnabble our Grapes , and hurt our tender branches : but now it is become more serious : Take vs these Serpents , lest they destroy our Vines , Vine-dressers , Vineyards and all . This hath euer been Royall game . How famous in the story of Diodorus Siculus , is the Royall munificence of Ptolomey King of Egypt , for prouision of Nets , and maintenance of Huntsmen , for the taking and destroying of Serpents , noxious and noysome to his countrey . The like of Philip in Aristotle , and of Attilius Regulus in Aulus Gellius . The Embleme mentioned at large by Plutarch , engrauen on Hercules shield , what is it but a Symbole of the diuine honor due to Princes following their Herculean labours , in subduing the like Hydraes , too mighty for any inferiour person to take in hand . It is their honor to tread vpon Basiliskes , and trample Dragons vnder their feet . Salomon thinkes it not vnworthy his Pen to discouer their danger . A royall and eloquent Oration is happily and worthily preserued in the large volume of ancient writings , with this title , Oratio magnifici et pacifici Edgari Regis habita ad Dunstanum Archiep. Episcopos &c. The maine scope whereof is , to excite the Clergies care & deuotion for the suppressing of this vice for the common good . Vndertakers of difficult plots promise themselues speed and effect , if once they interest the King , and make him a party . And what more generally beneficiall can bee deuised or proposed then this , with more honour and lesse charge to be effected , if it shal please his Maiesty but to make trial of the strēgth of his temporal & spiritual armes . For the effecting of it , if this help not , what haue we els remaining , but wishes & praiers to cast out this kind withall . God helpe vs. To him I commend the successe of these labors , & the vanquishing of this Cockatrice . FINIS . Notes, typically marginal, from the original text Notes for div A14757-e130 Esay 21. Esay 5.11.22 . Esay 28.1 . Ioel 1.5 . Hab. 2. Iames ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acharito chenachash , veche Siphgnoni iaphresh : no uissimo sub tanquam Serpens mordebit , & tanquam regulus punget . Montanus & Mercerus , tamquam haemorrhois vel dipsas Tremelius . Vim habens presentaneam sopori ferara . &c. Remus in Spici legiis . Vide etiam Seneca ep . 84. vbi cum opio elleboro veneno ebrietatem comparat . De ebrioso non de ebrio , cuius viuere est bibere . Principia ledit & coedit hominem in fungum & testudinem vertit . Vers. 34.35 . Omne vitium incendit & detegit , obstantem malis conatibus verecundiam remouet . Senec ▪ Epist. 84. Ebrietas in se culoas complectitur omnes . Musto dolia ipsa tumpuntur , sie vino exestuante quicquid in imo latet effertur . Idem Ibidem . 1. Cor. 6.10 . Esay 5.14 . Seneca de Benesicii , lib. 1. ca. 10 quum plurimum me i sumpsisse virtus erit , &c. Deut. 32.32 . Qui ludibrium fuerat ebrietatis factus est postea sobrietatis exemplum . Amb. de Hes. Magna medicina tollit peccata Magna . Ambrose . Cant. 8.2 Cant. 2.4 . Hubet Deus suum inebriamini , &c. Bernard , in Cant. Vt Serpens hominis qua tacta saliuis , disperit , ac sese mandendo conficit ipsa : Lucretius : vide etiam Ophilium et Gesuerum , &c Pinge duos angues , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aelian lib. 14. cap 27. Tauta potentia huius mali vt sanari prorsus sine concilii autoritate non possit . Aug. ep . ●4 . ad Aureliuns . Bibamus pro saluite imperatorum , comitum , Oh fluititiam vitium sacrificium putant . Amb. de Helia , &c. Bazil . Hom. contra Ebrios . Where the word of a King is , there is power , Eccl. 8.4 . Excerpta ex Historia Nicolai Harpsteldii Arbiep . Contuariensis . Viae Tomū 13 , Bibliotheca patrum . 
A70365	----	Two broad-sides against tobacco the first given by King James of famous memory, his Counterblast to tobacco : the second transcribed out of that learned physician Dr. Everard Maynwaringe, his Treatise of the scurvy : to which is added, serious cautions against excess in drinking, taken out of another work of the same author, his Preservation of health and prolongation of life : with a short collection, out of Dr. George Thompson's treatise of Bloud, against smoking tobacco : also many examples of God's severe judgments upon notorious drunkards, who have died suddenly, in a sermon preached by Mr. Samuel Ward : concluding with two poems against tobacco and coffee / corrected and published, as very proper for this age, by J.H. 1672 Approx. 180 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A70365 Wing J147 ESTC R19830 12172966 ocm 12172966 55480 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70365) Transcribed from: (Early English Books Online ; image set 55480) Images scanned from microfilm: (Early English books, 1641-1700 ; 892:17 or 1538:6) Two broad-sides against tobacco the first given by King James of famous memory, his Counterblast to tobacco : the second transcribed out of that learned physician Dr. Everard Maynwaringe, his Treatise of the scurvy : to which is added, serious cautions against excess in drinking, taken out of another work of the same author, his Preservation of health and prolongation of life : with a short collection, out of Dr. George Thompson's treatise of Bloud, against smoking tobacco : also many examples of God's severe judgments upon notorious drunkards, who have died suddenly, in a sermon preached by Mr. Samuel Ward : concluding with two poems against tobacco and coffee / corrected and published, as very proper for this age, by J.H. James I, King of England, 1566-1625. Counterblaste to tobacco. Maynwaringe, Everard, 1628-1699? Treatise of the scurvy. Thomson, George, 17th cent. Ward, Samuel, 1577-1640. Woe to drunkards. Sylvester, Josuah, 1563-1618. Tobacco battered. [6], 72 p. : ill. Printed for John Hancock ..., London : 1672. Caption title: Tobacco battered, and the pipes shattered ... p. 48-57. Caption title: A broad-side against coffee, or, The marriage of the Turk p. 58-62. Item at reel 1538:6 identified as Wing T3429 (number cancelled in Wing 2nd ed.). Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Tobacco -- Controversial literature -- Early works to 1800. Tobacco habit -- Controversial literature -- Early works to 1800. Coffee habit -- Controversial literature -- Early works to 1800. Temperance -- Early works to 1800. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 Robyn Anspach Sampled and proofread 2007-07 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Two Broad-Sides AGAINST TOBACCO : The First given by King JAMES Of Famous Memory ; HIS Counterblast to TOBACCO . THE SECOND Transcribed out of that learned PHYSICIAN Dr. EVERARD MAYNWARINGE , HIS Treatise of the SCURVY . To which is added , Serious Cautions against Excess in Drinking : Taken out of another Work of the same Author , His Preservation of Health and Prolongation of Life . WITH A short Collection , out of Dr. George Thompson's Treatise of Bloud ; Against smoking Tobacco . Also many Examples of God's severe Judgments upon notorious Drunkards , who have died suddenly , In a Sermon Preached by Mr. Samuel Ward . Concluding with Two Poems against Tobacco and Coffee . Collected and Published , as very proper for this Age ; By J. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Animalia omnia sibi metipsis noscunt Salutaria , praeter Hominem . Licensed according to Order , June 6. 1672. London , Printed for John Hancock , and are to be Sold at the Three Bibles in Popes-head-Alley , or at other Shops , 1672. James by the grace of God King of England Scotland France and Ireland etc To all Taverns , Inns , Victualling-Houses , Ale-houses , Coffee-houses , Strong-water-shops , Tobacconists-shops , in England , Scotland or Ireland . Gentle Readers , HEre is presented to you a Brief , Learned , and a very seasonable Treatise for the Age we live in : It was many years since Penned by King James of happy and blessed Memory , Entituled , A Counterblast to Tobacco ; It it here verbatim , faithfully transcribed out of the large and learned Volume of His other Works in Folio , which are rare and scarce to be had for money , and of too great a price for the common sort of Tobacco-smokers to purchase : It is granted , the thing may be good , and Physical , and healthful , being moderately and but seldom taken ; but for men to take ten or twenty Pipes in a day in all Companies , Morning , Noon and Night , before and presently after Meals ; this is a strange way of taking Physick . Now the King understanding the evil Custom of taking Tobacco , or , as we now call it , smoking a Pipe , was grown to a great head , he seems to be very much insensed at it , and discovers how it first came into England , and its first Original ; and how that it was used much amongst the savage Indians , to cure Lewes Venerea , a Disease among them : His Majesty wisely fore-seeing the evil consequences that would follow , by such immoderate sucking in the foul smoke of this Indian Weed , and He being the Physician of the Body Politick , doth by many strong and excellent Arguments , disswade his Subjects from imitating the practise of the Heathen Indians , in drinking this noxious fume . It was in his Time but a Novelty , and practised but a little , except amongst the Nobility , Gentry , or great Ones : But now what is more frequently used in every Ale-house and Coffee-house , besides great Inns and Taverns in London , and all the Three Kingdoms over . Whereas if men were so wise for their own good , both in Body , Soul , and Estate , as to handle a good Book , either of Divinity , or of Morality , half so often as they do the Pipe of smoke , it would be better for them in all respects , more precious time and money would be saved . I shall detain you no longer from a more learned Epistle and Treatise of the matter in hand : And as King Solomon , who was the wisest of Kings , saith in his Book of Ecclesiastes , That where the word of a King is , there is power ; so I say , If what our famous King James hath written , be not of Power sufficient to divert all English men , &c. from this evil and hurtful Custom ; It is here seconded , and backed home , by the words and advice of an able and learned Doctor of Physick now living ; it being so sutable to the purpose , was thought fit to be added to this Counterblast . And that it may not be said ( as the common Proverb is ) To be only one Doctors opinion , I have thought sit to add another , Collected out of a Treatise Of the Bloud , written by that learned Physician Dr. George Thompson , who agreeth with the former against smoking Tobacco , as dangerous . I apprehend , that what hath been spoken against drinking Tobacco , may much more be said against immoderate drinking of Wine , Ale , Beer , or any strong Liquors , and Dishes of Coffee , &c. Thus hoping thou wilt make a good use of what is here gathered together , and offered for thy good , I rest A Well-wisher to thy Health , J. H. To the Reader . AS every humane body ( dear Country-men ) how wholsome soever , is notwithstanding subject , or at least naturally inclined to some sorts of Diseases or Infirmities : So is here no Common-wealth , or Body-Politick , how well governed or peaceable soever it be , that lacks their own popular Errors , and naturally inclined Corruptions ; And therefore it is no wonder , although this our Country and Common-wealth , though peaceable , though wealthy , though long flourishing in both , be amongst the rest , subject to their own natural Infirmities . We are of all Nations the people most Loving , and most reverently Obedient to our Prince ; yet we are ( as time hath often born witness ) too easie to be seduced to make Rebellion upon very slight grounds . Our fortunate and oft-proved Valour in Wars abroad , our hearty and reverent Obedience to our Princes at home , hath given us a long , and thrice-happy Peace ; our Peace hath bred wealth : And Peace and Wealth hath brough forth a general sluggishness , which makes us wallow in all sorts of idle Delights , and soft Delicacies , the first seeds of the subversion of all great Monarchies . Our Clergy are become negligent and lasie , our Nobility and Gentry prodigal , and sold to their private Delights ; Our Lawyers covetous , our common People prodigal and curious ; and generally all sorts of People more careful for their private ends , then for their Mother the Common-wealth . For remedy whereof , It is the King's part ( as the proper Physician of his Politick Body ) to purge it of all those Diseases , by Medicines meet for the same ; as by a certain mild , and yet just form of Government , to maintain the Publick quietness , and prevent all occasions of Commotion ; by the example of his own Person and Court , to make us all ashamed of our sluggish Delicacy , and to stir us up to the practice again of all honest Exercises , and martial shadows of War ; as likewise by His , and His Courts moderateness in Apparel , to make us ashamed of our Prodigality : By his quick Admonitions , and careful over-seeing of the Clergy , to waken them up again , to be more diligent in their Offices : By the sharp Tryal , and severe Punishment of the partial , covetous , and bribing Lawyers , to reform their Corruptions : And generally by the example of His own Person , and by the due execution of good Laws , to reform and abolish piece and piece , these old and evil-grounded Abuses : For this will not be Opus unius Diei , but as every one of these Diseases , must from the King receive the one Cure proper for it ; so are there some sorts of Abuses in Common-wealths , that though they be of so base and contemptible a condition , as they are too low for the Law to look on , and too mean for a King to interpose his Authority , or bend his Eye upon ; yet are they Corruptions , as well as the greatest of them . So is an Ant an Animal as well as an Elephant ; so is a Wren Avis , as well as a Swan ; and so is a small dint of the Tooth-ach a Disease , as well as the fearful Plague is . But for these base sorts of Corruption in Common-wealths ; not only the King , or any inferiour Magistrate , but Quilibet ê populo may serve to be a Physician , by discovering and impugning the error , and by perswading reformation thereof . And surely in my Opinion , there cannot be a more base , and yet hurtful Corruption in a Country , then is the vile use ( or rather abuse ) of taking Tobacco in this Kingdome , which hath moved me shortly to discover the abuses in this following little Pamphlet . If any think it a light Argument , so it is but a Toy that is bestowed upon it . And since the Subject is but of Smoke , I think the fume of an idle Brain , may serve for a sufficient battery against so fumous a feblean Enemy . If my grounds be found true , it is all I look for ; but if they carry the force of perswasion with them , it is all I can wish , and more then I can expect . My only care is , my dear Country-men may rightly conceive even by this smallest trifle , of the sincerity of my meaning in greater matters , never to spare any pains , that may tend to the procuring of your Weale and Prosperity . A COUNTERBLAST TO TOBACCO . THat the manifold abuses of this vile custome of Tobacco-taking , may the better be espied ; It is fit , That first you enter into Consideration both of the first Original thereof , and likewise of the Reasons of the first entry thereof into this Countrey ; for certainly as such Customs that have their first Institution , either from a godly , necessary , or honourable ground , and are first brought in by the means of some worthy , vertuous , and great Personage ; are ever , and most justly holden in great and reverent estimation and account by all wife , vertuous and temperate Spirits : So should it by the contrary , justly bring a great Disgrace into that sort of Customs , which having their Original from base Corruption and Barbarity , do , in like sort , make their first entry into a Country , by an inconsiderate and childish affectation of Novelty , as is the true case of the first ▪ Invention of Tobacco-taking , and of the first entry thereof amongst us . For Tobacco being a common Herb , which ( though under divers Names ) grows almost every where , was first found out by some of the Barbarous Indians to be a Preservative , or Antidote against the Pox , a filthy Disease , whereunto these Barbarous People are ( as all men know ) very much subject , what through the uncleanly and adust constitution of their Bodies , and what through the intemperate heat of their Climate . So that as from them , was first brought into Christendome , that most detestable Disease : So from them likewise was brought this use of Tobacco , as a stinking and unsavory Antidote , for so corrupted and execrable a Malady ; the stinking suffumigation whereof they yet use against that Disease , making so one Canker or Vermine to eat out another . And now , good Country-men , let us ( I pray you ) consider what Honour or Policy can move us to imitate the barbarous and beastly Manners of the wild , godless and slavish Indians , especially in so vile and stinking a Custome ▪ Shall we that disdain to imitate the Manners of our Neighbour France , ( having the stile of the great Christian Kingdome ) and that cannot endure the Spirit of the Spaniards ( their King being now comparable in largeness of Dominions , to the greatest Emperour of Turky ; ) Shall we , I say , that have been so long civil and wealthy in Peace , famous and invincible in War , fortunate in both ; We that have been ever able to Aid any of our Neighbours ( but never deafed any of their Ears with any of our Supplications for assistance ; ) Shall we , I say , without blushing , abase our selves so far , as to imitate these beastly Indians , Slaves to the Spaniards , Réfuse to the World , and as yet Aliens from the holy Covenant of God ? Why do we not as well imitate them in walking naked , as they do , in preferring Glasses , Feathers , and such toys , to Gold and precious Stones , as they do ? Yea , why do we not deny God , and adore the Devil , as they do . Now to the corrupted baseness of the first use of this Tobacco , doth very well agree the foolish and groundless first Entry thereof into this Kingdom : It is not so long since the first entry of this abuse amongst us here , as this present Age cannot yet very well remember , both the first Author , and the form of the first Introduction of it against us . It was neither brought in by King , great Conqueror , nor learned Doctor of Physick . With the Report of a great Discovery for a Conquest , some two or three Savage men were brought in , together with this Savage Custome : But the pity is , the poor , wild , barbarous men died ; but that vile barbarous Custome is yet alive , yea in fresh vigour , so as it seems a miracle to me , how a Custome springing from so vile a Ground , and brought in by a Father so generally hated , should be welcomed upon so slender a warrant : For if they that first put it in practice here , had remembred for what respect it was used by them from whence it came ; I am sure they would have been loath to have taken so far the Imputation of that Disease upon them as they did , by using the Cure thereof ; for Sanis non est opus medico , and Counter-Poysons are never used , but where Poyson is thought to proceed . But since it is true , that divers Customs slightly grounded , and with no better warrant entred in a Common-wealth , may yet in the use of them thereafter , prove both necessary and profitable ; it is therefore next to be examined , if there be not a ful sympathy and true proportion between the base ground and foolish entry , and the loathsome and hurtful use of this stinking Antidote . I am now therefore heartily to pray you to consider , first upon what false and erroneous grounds you have first built the general good liking thereof ; and next , what Sins towards God , and foolish Vanities before the World , you commit in the detestable use of it . As for those deceitful grounds , that have specially moved you to take a good and great conceit thereof : I shall content my self to examine here onely four of the Principals of them , two founded upon the Theorick of a deceivable appearance of Reason , and two of them upon the mistaken practick of general Experience . First , It is thought by you a sure Aphorisme in the Physick ; That the brains of all men being naturally cold and wet , all dry and hot things should be good for them , of which nature this stinking suffumigation is , and therefore of good use to them . Of this Argument both the Proposition and Assumption are false , and so the Conclusion cannot but be void of it self : For as to the Proposition , That because the Brains are cold and moist , therefore things that are hot and dry are best for them ; it is an inept Consequence : For man being compounded of the four Complexions ( whose Fathers are the four Elements ) although there be a mixture of them all , in all the parts of his body , yet must the divers parts of our Microcosme , or little World within our selves , be diversly more inclined , some to one , some to another Complexion , according to the diversity of their uses ; that of these Discords a perfect Harmony may be made up for the maintenance of the whole Body . The application then of a thing of a contrary nature to any of these parts , is to interrupt them of their due function , and by consequence hurtful to the health of the whole Body ; as if a man , because the Liver is as the fountain of Bloud , and , as it were , an Oven to the Stomach , would therefore apply and wear close upon his Liver and Stomach a Cake of Lead , he might within a very short time ( I hope ) be sustained very good cheap at an Ordinary , besides the clearing of his Conscience from that deadly sin of Gluttony : And as if because the Heart is full of vital Spirits , and in perpetual motion ; a man would therefore lay a heavy pound stone on his Breast , for staying and holding down that wanton Palpitation ; I doubt not but his Breast would be more bruised with the weight thereof ▪ then the Heart would be comforted with such a disagreeable and contrarious Cure. And even so is it with the Brains ; for if a man because the Brains are cold and humide , would therefore use inwardly by smells , or outwardly by application , things of hot and dry quality ; all the gain that he could make thereof , would onely be to put himself in great forwardness for running mad , by over-watching himself ; the coldness and moisture of our Brains being the onely ordinary means that procure our Sleep and Rest . Indeed , I do not deny , that when it falls out that any of these , or any part of our Body , grows to be distempered , and to tend to an extremity beyond the compass of Natures temperate mixture , that in that case Cures of contrary qualities to the Intemperate inclination of that part being wisely prepared , and discreetly ministred , may be both necessary and helpful for strengthening and assisting Nature in the expulsion of her Enemies ; for this is the true definition of all profitable Physick . But first , These Cures ought not to be used , but where there is need of them ; the contrary whereof is daily practiced in this general use of Tobacco , by all sorts and Complexions of people . And next , I deny the minor of this Argument , as I have already said , in regard that this Tobacco is not simply of a dry and hot quality , but rather hath a certain venomous faculty joyned with the heat thereof , which makes it have an Antipathy against Nature , as by the hateful smell thereof doth well appear ; for the Nose being the proper Organ and Convoy of the sence of sinelling to the Brains , which are the onely fountain of that sence , doth ever serve us for an infallible witness , whether that Odour which we smell be healthful or hurtful to the Brain , ( except when it falls out that the sence it self is corrupted and abused , through some infirmity and distemper in the Brain : ) And that the suffumigation thereof cannot have a drying quality , it needs no further probation , then that it is a smoke , all smoke and vapour being of it self Humide , as drawing near to the nature of the Air , and easie to be resolved again into water , whereof there needs no other proof but the meteors , which being bred of nothing else but of the vapors and exhalations sucked up by the Sun out of the Earth , the Sea and Waters ; yet are the same smoky vapors turned and transformed into Rains , Snows , Dews , Hoar-Frosts , and such like watry meteors ; as by the contrary , the rainy Clouds are often transformed and evaporated in blustering Winds . The second Argument grounded on a shew of Reason , is , That this filthy Smoke , as well through the heat and strength thereof , as by a natural force and quality , is able and fit to purge both the Head and Stomach of Rheumes and Distillations , as experience teacheth by the spitting , and avoiding Flegm , immediately after the taking of it . But the fallacy of this Argument may easily appear , by my late proceeding Description of the meteors ; for even as the smoky vapours sucked by the Sun , and stayed in the lowest and cold Region of the Air , are there contracted into Clouds , and turned into Rain , and such other watry meteors ; So this stinking Smoke being sucked up by the Nose , and imprisoned in the cold and moist Brains , is by their cold and wet faculty turned and cast forth again in watry Distillations , and so are you made free , and purged of nothing , but that wherewith you wilfully burdened your selves ; and therefore are you no wiser in taking Tobacco for purging you of Distillations , then if for preventing the Cholick , you would take all kind of windy Meats and Drinks ; and for preventing of the Stone , you would take all kind of Meats and Drinks that would breed gravel in the Kidneys ; and then when you were forced to avoid much wind out of your Stomach , and much gravel in your Urine , that you should attribute the thank thereof to such nourishments as breed those within you , that behoved either to be expelled by the force of Nature , or you to have burst at the broad side , as the Proverb is . As for the other two Reasons founded upon Experience ▪ The first of which is , That the whole people would not have taken so general a good liking thereof , if they had not by experience found it very soveraign and good for them : For answer thereunto , How easily the minds of any people , wherewith God hath replenished this World , may be drawn to the foolish affectation of any Novelty , I leave it to the discreet Judgment of any man that is reasonable . Do we not daily see , that a man can no sooner bring over from beyond the Seas any new form of Apparel , but that he cannot be thought a man of Spirit , that would not presently imitate the same ; and so from hand to hand it spreads , till it be practised by all ; not for any commodity that is in it , but only because it is come to be the Fashion ; for such is the force of that natural self-love in every one of us , and such is the corruption of envy bred in the Breast of every one , as we cannot be content , unless we imitate every thing that our Fellows do , and so prove our selves capable of every thing whereof they are capable , like Apes , counterfeiting the Manners of others to our own destruction . For let one or two of the greatest Masters of Mathematicks in any of the two famous Universities , but constantly affirm any clear day , that they see some strange Apparition in the Skies ; They will , I warrant you , be seconded by the greatest part of the Students in that Profession ; So loath will they be , to be thought inferiour to their Fellows either in depth of Knowledge or sharpness of Sight : and therefore the general good liking , and embracing of this foolish Custome , doth but onely proceed from that affectation of Novelty and popular Error , whereof I have already spoken . And the other Argument drawn from a mistaken experience , is but the more particular probation of this general , because it is alledged to be found true by proof , That by the taking of Tobacco , divers , and very many , do find themselves cured of divers Diseases , as on the other part no man ever received harm thereby . In this Argument , there is first a great mistaking , and next a monstrous absurdity ; for is not a very great mistaking , to take non causam pro causa , as they say in the Logicks ; because peradventure when a sick man hath had his Disease at the heighth , he hath at that instant taken Tobacco , and afterward his Disease taking the natural course of Declining , and consequently the Patient of recovering his health , O then the Tobacco forsooth was the worker of that Miracle ! beside that , it is a thing well known to all Physicians , That the apprehension and conceit of the Patient hath by wakening and uniting the vital Spirits , and so strengthening Nature , a great power and vertue to cure divers Diseases : For an evident Proof of mistaking in the like case , I pray what foolish Boy , what silly Wench , what old doting Wife , or ignorant Country Clown , is not Physician for the Tooth ach , for the Cholick , and divers such common Diseases ; yea , will not every man you meet withall teach you a sundry Cure for the same , and swear by that mean , either himself , or some of his nearest Kindsmen and Friends was cured ; and yet , I hope , no man is so foolish as to believe them : And all these toys do onely proceed from the mistaking non causam pro causa , as I have already said ; and so if a man chance to recover one of any Disease after he hath taken Tobacco , that must have the thanks of all : But by the contrary , if a man smoke himself to death with it ( as many have done ) O then some other Disease must bear the blame for that fault ! So do old Harlots thank their Harlotry for their many years , that Custom being healthful ( say they ) ad purgandos renes , but never have mind how many die of the Pox in the flower of their Youth : And so do old Drunkards think they prolong their days by their Swine-like Diet , but never remember how many die drowned in Drink before they be half old . And what greater absurdity can there be then to say , that one Cure shall serve for divers , nay contrarious sorts of Diseases . It is an undoubted ground among all Physicians , That there is almost no sort , either of Nourishment or Medicine , that hath not some thing in it disagreeable to some part of mans body , because , as I have already said , the nature of the temperature of every part is so different from another , that according to the old Proverb , That which is good for the Head is evil for the Neck and the Shoulders : For even as a strong Enemy that invades a Town or Fortress , although in his Siege thereof he do belay and compass it round about , yet he makes his Breach and Entry at some one or few special parts thereof , which he hath tryed and found to be weakest and least able to resist : So sickness doth make her particular assault upon such part or parts of our Body as are weakest and easiest to be overcome by that sort of Disease which then doth assail us , although all the rest of the Body , by sympathy , feel it self to be as it were belaid and besieged by the affliction of that special part , the grief and smart thereof being by the sence of feeling dispersed through all the rest of the members ; and therefore the skilful Physician presses by such Cures to purge and strengthen that part which is afflicted , as are onely fit for that sort of Disease , and do best agree with the nature of that infirm part ; which being abused to a Disease of another nature , would prove as hurtful to the one , as helpful for the other ; yea , not onely will a skillful and wary Physician be careful to use no Cure , but that which is fit for that sort of Disease ; but he will also consider all other circumstances , and make the Remedies sutable thereunto , as the temperature of the Clime , where the Patient is , the Constitution of the Planets , the time of the Moon , the season of the Year , the Age and Complexion of the Patient , the present state of his Body in strength or weakness : For one Cure must not ever be used for the self same Disease , but according to the varying of any of the aforesaid Circumstances , that sort of Remedy must be used which is fittest for the same : where by the contrary in this case , such is the miraculous Omnipotency of our strong-tasted Tobacco , as it cures all sorts of Diseases ( which never any Drug could do before ) in all Persons , and at all times . It cures all manner of Distillations , either in Head or Stomach ( if you believe their Axioms ) although in very deed it do both corrupt the Brain , and , by causing over quick digestion , fill the Stomach full of Crudities . It cures the Gout in the Feet , and ( which is miraculous ) in that very instant when the smoke thereof , as light , flyes up into the Head , the vertue thereof , as heavy , runs down to the little Toe : It helps all sorts of Agues ; it makes a man sober , that was Drunk ; it refreshes a weary man , and yet makes a man hungry ; being taken when they go to Bed , it makes one sleep soundly ; and yet being taken when a man is sleepy and drowsie , it will , as they say , awaken his Brain , and quicken his Understanding ; As for curing of the Pox , it serves for that use , but among the Pocky Indian Slaves . Here in England it is refined , and will not deign to cure here any other then cleanly and gentlemanly Diseases . O omnipotent power of Tobacco ! And if it could by the smoke thereof chase out Devils , as the smoke of Tobias Fish did ( which , I am sure , could smell no stronger ) it would serve for a precious Relict , both for the superstitious Priests , and the insolent Puritans , to cast out Devils withall . Admitting then , and not confessing , that the use thereof were healthful for some sorts of Diseases , should it be used for all Sicknesses ? should it be used by all men ? should it be used at all times ? yea , should it be used by able , young , strong , healthful men ? Medicine hath that vertue , that it never leaves a man in that state wherein it finds him ; it makes a sick man whole , but a whole man sick : And as Medicine helps Nature , being taken at times of necessity ; so being ever and continually used , it doth but weaken , weary , and wear Nature . What speak I of Medicine ? Nay , let a man every hour of the day , or as oft as many in this Country use to take Tobacco ; Let a man , I say , but take as oft the best sorts of Nourishments , in Meat and Drink , that can be devised , he shall , with the continual use thereof , weaken both his Head and his Stomach , all his members shall become feeble , his Spirits dull , and in the end , as a drowsie , lasie Belly-god , he shall evanish in a Lethargy . And from this weakness it proceeds , that many in this Kingdom have had such a continual use of taking this unsavory Smoke , as now they are not able to forbear the same , no more then an old Drunkard can abide to be long sober , without falling into an incurable Weakness , and evil Constitution ; for their continual custom hath made to them habitum , alteram naturam : So to those that , from their Birth , have been continually nourished upon Poyson , and things venemous , wholesome Meats are onely poysonable . Thus having , as I trust , sufficiently answered the most principal Arguments that are used in defence of this vile custome . It rests onely to inform you , what Sins and Vanities you commit in the filthy abuse thereof : First , Are you not guilty of sinful and shameful lust , ( for lust may be as well in any of the Sences as in feeling ) that although you be troubled with no Disease , but in perfect health , yet can you neither be merry at an Ordinary , nor lascivious in the Stews , if you lack Tobacco to provoke your Apetite to any of those sorts of Recreation ; lusting after it as the Children of Israel did in the Wilderness after Quails . Secondly , It is as you use , or rather abuse it , a branch of the sin of Drunkenness , which is the root of all Sins ; for as the onely delight that Drunkards take in Wine , is in the strength of the tast , and the force of the fume thereof that mounts up to the Brain ; for no Drunkards love any weak or sweet Drink ; So are not those ( I mean the strong heat and fume ) the only qualities that make Tobacco so delectable to all the Lovers of it ? And as no man likes strong heady Drink the first day ( because nemo repente fit turpissimus ) but by custom is piece and piece allured , while , in the end , a Drunkard will have as great a thrist to be drunk , as a sober man to quench his thirst with a draught , when he hath need of it . So is not this the very case of all the great takers of Tobacco , which therefore they themselves do attribute to a bewitching quality in it ? Thirdly , Is it not the greatest sin of all , that you , the people of all sorts of this Kingdom , who are created and ordained by God , to bestow both your Persons and Goods for the maintainance both of the honour and safety of your King and Common-wealth , should disable your selves in both ? In your Persons , having by this continual vile Custom brought your selves to this shameful imbecillity , that you are not able to ride or walk the Journey of a Jews Sabbath , but you must have a reeky coal brought you from the next poor House to kindle your Tobacco with ; whereas he cannot be thought able for any Service in the Wars , that cannot endure oftentimes the want of Meat , Drink and Sleep , much more then must he endure the want of Tobacco . In the times of the many glorious and victorious Battles fought by this Nation , there was no word of Tobacco ; but now if it were time of Wars , and that you were to make some sudden Cavalcado upon your Enemies ; if any of you should seek leisure to stay behind his Fellow for taking of Tobacco , for my part , I should never be sorry for any evil chance that might befall him : To take a Custome in any thing that cannot be left again , is most harmful to the people of any Land. Mollities and delicacy were the rack and overthrow , first of the Persian , and next of the Roman Empire . And this very custom of taking Tobacco ( whereof our present purpose is ) is even at this day accompted so effeminate among the Indians themselves , as in the Market they will offer no price for a Slave to be sold , whom they find to be a great Tobacco-taker . Now how you are by this Custome disabled in your Goods , let the Gentry of this Land bear witness , some of them bestowing three , some four hundred pounds a year upon this precious Stink , which , I am sure , might be bestowed upon many far better Uses . I read indeed of a Knavish Courtier , who for abusing the favour of the Emperour Alexander Severus his Master , by taking Bribes to intercede for sundry Persons in his Masters Ear ( for whom he never once opened his mouth ) was justly choked with smoke , with this doom , Fumo pereat qui fumum vendidit . But of so many Smoke-Buyers as are at this present in this Kingdom , I never read nor heard . And for the Vanities committed in this filthy Custome , is it not both great Vanity and Uncleanness , that at the Table , a place of Respect , of Cleanliness , of Modesty , men should not be ashamed to sit tossing of Tobacco-Pipes , and puffing of the smoke of Tobacco one to another , making the filthy smoke and stink thereof to exhale athwart the Dishes , and infect the Air , when very often men that abhor it are at their Repast : Surely smoke becomes a Kitchin far better then a Dining Chamber , and yet it makes a Kitchin also oftentimes in the inward parts of men , soyling and infecting them with an unctious and oylie kind of soot , as hath been found in some great Tobacco-Takers , that after their Death were opened : And not onely meat-time , but no other time nor action is exempted from the publique use of this uncivil trick ; so as if the Wives of Diep list to contest with this Nation for good Manners , their worst Manners would in all reason be found at least not so dishonest , as ours are in this point , the publick use whereof at all times , and in all places , hath now so far prevailed , as divers men very sound both in Judgment and Complexion , have been at last forced to take it also , without desire , partly because they were ashamed to seem singular , ( like the two Philosophers that were forced to duck themselves in that Rain-water , and so became Fools as well as the rest of the people ) and partly to be as one that was content to eat Garlick ( which he did not love ) that he might not be troubled with the smell of it in the breath of his Fellows . And is it not a great vanity that a man cannot heartily welcome his Friend now , but straight they must be in hand with Tobacco : No , it is become in place of a Cure , a point of good Fellowship ; and he that will refuse to take a Pipe of Tobacco among his Fellows ( though by his own election he would rather smell the savor of a sink ) is accompted peevish , and no good company ; even as they do with tipling in the cold Eastern Countries : yea the Mistriss cannot in a more mannerly kind entertain her Servant , then by giving him out of her fair hand a pipe of Tobacco ; but herein is not only a great vanity , but a great contempt of God's good Gifts , that the sweetness of mans breath being a good gift of God , should be wilfully corrupted by this stinking smoke , wherein I must confess it hath too strong a vertue , and so that which is an Ornament of Nature , and can neither by any artifice be at the first acquired , nor once lost be recovered again , shall be filthily corrupted with an incurable stink , which vile quality is as directly contrary to that wrong Opinion which is holden of the wholesomeness thereof , as the venome of putrifaction is contrary to the vertue preservative . Moreover , which is a great iniquity , and against all humanity , the Husband shall not be ashamed to reduce thereby his delicate , wholesome , and clean-complexion'd Wife to that extremity , that either she must also corrupt her sweet Breath therewith , or else resolve to live in a perpetual stinking torment . Have you not reason then to be ashamed , and to forbear this filthy Novelty , so basely grounded , so foolishly received , and so grosly mistaken in the right use thereof : In your abuse thereof sinning against God , harming your selves both in Persons and Goods , and raking also thereby the marks and notes of Vanity upon you ; by the Custome thereof , making your selves to be wondered at by all forreign civil Nations , and by all Strangers that come among you , to be scorned and contempted ; a custome loathsome to the Eye , hateful to the Nose , harmful to the Brain , dangerous to the Lungs , and in the black stinking fume thereof , nearest resembling the horrible stigian smoke of the Pit that is bottomless . Dr. Maynwaring's serious Cautions against Tobacco , collected out of his Treatise of the Scurvy , Page 70. ANother grand procuring and promoting cause of the Scurvy is , Tobacco ; not taken notice of by any I meet with in print . And here we may charge much of the frequency , and the unwonted Phaenomena , or symptomatical appearance of this Disease , upon the late custome of taking Tobacco . Many wonder that the Scurvy should so much abound now in most places , and become so common and obvious now to every Eye , that was so rarely taken notice of in former times , notwithstanding some of its procuring causes were very Antique . But we need not wonder so much , if we consider the manner of living in former Ages , compared with our own ; new Customes and Diets beget new Diseases , or modifie the old so , as they seem to be new , in their unwonted manner , or frequency of appearance . The Scurvy being altered and differenced now from what it was in ancient times ; that the Phaenomena or symptomes of the Disease in the Syndrome and Concurrence , is not exact alike with the description of the Ancients ; which hath caused a doubt , and it is held by some Physicians , That the Scurvy is a new Disease : But it is the old Scurvy dressed in a new garb , which by new procuring causes , and additional complications , is become more depraved , more frequent , and more enlarged : few persons but harbour this unwelcome Guest . As an additional procurer of the Scurvy , Tobacco comes now to be examined , since whose general use the Scurvy hath much increased , and is become the most Epidemical . That this Plant is injurious and destructive to Nature , and consequently an introducer of the Scurvy will appear , if we consider the effects that supervene and follow the taking of it . The Consequents or Effects may be divided into two sorts ; First , Such as accompany or supervene the first use of it . Secondly , Such as follow the long and constant use of it . Symptoms arising upon the first and unaccustomed use of smoking it , are Vomiting , Giddiness , Fainting , Drunkenness Sleepiness , depravation of the Sences , and such like as follow upon the taking of some kind of Poysons . Effects upon the accustomed familiar use of it , are , Salivation , drawing a Flux of moisture to the mouth , and drayning the Body ; heat , dryness , lassitude and weariness of the Spirits , a dulness and indisposition of mind after ; apt to sleep , a filthy unsavory tast in the mouth , a check to to the Stomach or Appetite . The latent and more secret Effects wrought in the Body by the constant smoking of Tobacco , are ; the inducing a Scorbutick disposition , and promoting it where it is already radicated . And this is procured these wayes : First , By depressing the Spirits , and alienating them from their genuine propriety and purity . Secondly , By vitiating the Stomach , and depraving the Palate . Thirdly , By exhausting the dulcid good juyce of the Body , leaving behind and procuring the remainder more viscous , acrid and sharpe . Fourthly , By prejudicing and weakening the Lungs and vital Parts . That it hath a property to depress and clog the Spirits , is apparent by its narcotick vertue , causing a dulness , heaviness , lassitude , and disposing to sleep after the use of it . That it alienates the Spirits , is concluded from its virulent nature , and discord with our nature , and that is argued from the symptoms that attend the first use . That it is noxious to the Stomach ( the first grand Laboratory of the Body ) is rational to assert : For , as Tobacco affects the mouth with an ill stinking tast , so the Stomach also goes not free , but is tainted with it ; which is communicated to the Food received . Now considering the nature of Tobacco , as it is hot and dry , acrid , salt , biting , Purgative , or rather virulent , altogether medicinal , and not alimental ; and this constantly to impregnate and tincture our nutrimental succus with these properties and qualities ; we cannot otherwise expect by length of time and daily use , but that it will shew its power and vertue to change and alter our Bodies ; since it is not nutritive , but medicinal ; estranged , and at a great distance from the nature of our Bodies , not fit to nourish , but to alter and produce some notable effects . So great a sympathy there is between the Stomach and Mouth , that the one is not affected , but the other is drawn into consent ; if the Stomach be foul , the Mouth hath an ill relish ; and if the Mouth distasts any thing , the Stomach nauseates at it . Now this great Harmony and consent between these two , ariseth upon this accompt ; the Mouth is appointed by nature the Stomachs taster , to judge and discern what is fit and agreeable for the Stomach to receive ; and therefore the same membrane which invests the Mouth , and is the instrument of tasting , does also line the Stomach ; so that hereby what is pleasant and acceptable in the Mouth , is gratefully received into the Stomach : now by this affinity and sympathy , you may rationally conclude , that vitiating of the tast by Tobacco , and tainting the Mouth with its stinking scent , must of necessity communicate the same to the Stomach , which takes Physick every time you take Tobacco ; does mix with and infect the chile of the Stomach , and is conveyed with it into all parts of the Body ; and having so great a medicinal power , must needs alter and change the Body , according to the properties it is endowed with , by the constant use , and daily reception of it . Now Tobacco being of an acrimonious , hot , dry , &c. nature , does pervert and change the Balsamick juyces of the Body into a more sharpe and fiery temper , and alienate them ; whereby they are not so amicable and fit for nutrition , as many scorbutick Tobacconists do evidence upon examination , and their constitution changed by the evil use of this Plant ; and it is very reasonable to expect it , and impute such alterations to the use thereof , since they are the proper effects of such a Cause . The more remarkable discovery , and frequency of the Scurvy , may well and justly be imputed to Tobacco , since of latter years that Tobacco hath been in use , and in those Countries where Tobacco is much taken , it doth abound most . Although I discommend the use of Tobacco by smoking it , as an injurious Custome , yet I highly applaud it , as very medicinal , being rightly used . I remember about fifteen years since , a Patient of mine in Derby-shire , fell into a great Paroxysm of an Asthma , almost to suffocation ; I exhibited a Dose of the Syrup of Tobacco , which gave him present help , and within a few hours was relieved , that he could draw his Breath with much ease and freedome : And about a year after , at Maxfield in Cheshire , I cured a Gentlewoman of an Ulcer in Ano of seven years standing , chiefly with the Ointment of Tobacco ; and although other things were used , yet I ascribe most of the Cure to that Unguent . And in many other cases Tobacco is of good use , which I have experienced ; but smoking of it I find to be hurtful , if it be customary . I shall not be so strict and severe against the use of it , as to forbid all persons the smoking it upon any score whatever ; for that which may be used at certain times as medicinal upon just occasions requiring , in some persons , may prove very bad and pernicious upon the constant and general use . And this is the case of Tobacco . Tobacconists , whom custome hath ensnared , and brought them to delight in it , are willing to be perswaded and deluded , that it is good and wholesome , at least harmless . The pretences which they urge in defence of it , are such as these : Some plead for it , and use it after Meat , as a help to Digestion , and therefore take it as a good remedy against a bad Stomach and weak Digestion . To this I answer , They are much mistaken herein , not distinguishing between digestion , and precipitation of meat out of the Stomach ; digestion is not performed but in due time , by retexture , alteration , fermentation , and volatization of Meát ; and till then , is not fit to pass out of the Digestive-Office , which requires some hours more or less , according to the nature of the Food received , of facil or difficil digestion ; now that which provokes the Stomach to a distribution of semi-digested Chyle , and unloading it self before digestion be finished and perfected ; offers great injury to the Body ; ( and this is the case of Tobacco by its laxative stimulating properties ) which error committed in the first Digestive-Office , is not corrected , nor the damage recompenced by the acuteness and strong elaborations of the subsequent digestions ; and for this reason in part , the Scurvy is procured hereby . Some take Tobacco for refreshment after labour , and divertisement of serious thoughts , being tired with business , study and musing . True it is , Tobacco puts a suspension upon serious thoughts , and gives a relaxation for a time in some persons ; others contemplate , and run over their business with more delight , by the help and during the taking of a Pipe : But both these persons though seemingly delighted and refreshed for a short time , yet afterwards the Spirits are lassated and tired , and are more flat , dull and somnolent , when the Pipe is out ; this was but a cheat ; the Spirits were not truly refreshed , invigorated and reinforced ; as Wine does enliven and make brisk the Spirits , by affording and communicating an additional supply ; but by the fume of Tobacco the Spirits are a little inebriated and agitated by an other motion then their own , which is a seeming refreshment ; and short , not real , substantial and lasting . Others plead for Tobacco , and take it as a Remedy against Rheume , because a great dryer and exhauster of superfluous Moistures . To evince the Error of this Opinion , consider what is the cause whereby Rheumes and crude moisture in the Body do abound ; and then you will plainly see , whether smoking Tobacco be a proper or likely Remedy to prevent or oppose it . Phlegm and superfluous moisture does arise and abound in the Body , from a deficiency and debility of the Digestions , as also impediment or impotency of the expulsive faculty , that the remainders after digestion be not transmitted by the common ductures . Now this fume of Tobacco gives no Roboration , adds no strength to the digestive faculties , having no symbolical qualities to comply with , and assist them , is very plain . Also that separation and expulsion of super ▪ fluous moisture by this fume , is not promoted and transmitted through the more commodious ductures and passages appointed by nature for emission ; onely a salivation by the mouth is procured , which brings no advantage , but detriment ; for this Flux of moisture doth not arise as critical , from the impulsion of Nature , separating and protruding ; but from a promiscuous attraction of fluid moisture , ( by vertue of its acrimonious heat ) as well the laudable , util succus , as the degenerated and superfluous ; so that constantly draining the Body of this dulcid serosity , must cause many inconveniencies through the want of it , in as much as it is very serviceable to the Body , in the integrity of its nature , but being alienated , is then reduced or vented by better means , nature concurring with the medicine : But admit this did attract only excrementitious moisture ( which it does not ) yet considering it Vitiates the Stomach , and Impregnates the Chyle , with its evil properties , 't is much better to forbear then to use it ; that benefit would not recompence this injury . And further , that which is a preventing or curative remedy of superfluous Moisture , Rheume , or Phlegmatique matter , applies à Priori to the Digestions , the Springs from whence such Effects do arise ; not à Posteriori to the producted matter , which this fume seems to pump out , but does not stop the Leak , is therefore no radical Medicine ; and they that smoke Tobacco upon this accompt as a great dryer , and exhauster of superfluous moisture , are much deceived in the expected benefit ; it onely brings a current of moisture , which ought to be expended otherwise , but it abates nothing in the Fountain or Springs ; rather augments , and makes an overflow , ( for the Reasons aforesaid ) as Tobacconists do evidence by their much spitting . Some may say , I never took Tobacco , and yet I have the symptomes of the Scurvy as bad as any that have taken it . This may be so , from other great procuring causes ; and yet Tobacco notwithstanding may be one great procurer in other persons . The Scurvy does not require all the procuring causes to concur in its production , but sometimes one , and sometimes another is able to do it ; and although you take no Tobacco , yet perhaps your Parents did , or theirs ; and it is sufficient to make you fare the worse ; bad customes and abusive living extends farther then the person so offending : it is transmitted to their Off-spring , as in another Work I have noted in these words . But yet the Crime were less , if onely to themselves the prejudice did extend , but also to Posterity their Diseases are propagated ; the Children having impressed upon them , and radicated in the principals of their nature , the seminal power and productive vertue of inordinate and intemperate living of their Genitors and Progenitors , that the Children may bear witness to the following Age , the vice and folly of their Parents and Predecessors , recorded and characterised in them , &c. H●rel y you may understand , that evil customes ( as of smoking Tobacco ) do not injure onely the person doing so , but the Generation after them are prejudiced : And , here by the way , we may take notice of the many Rickity Children in this latter Age , since the use of Tobacco , which Disease was not known , before the frequent use of it . Tobacco does enervate and debillitate the faculties , that we may rationally expect the Children from this Generation to be Scorbutick , Rickity , and more feeble then formerly . Amurath the Fourth of that Name , Grand Seignior of the Turkish Empire , put forth his Edict against the smoking of Tobacco , and made it a Capital Crime for any that should so use it ; the Reason of this severe Prohibition was , that it did render his People infertile : I shall not urge the inconvenience of Tobacco so far , but this I may assert , that it causeth an infirm Generation , by debilliating the Parents , and rendering them Scorbutick , which Impressions are carried in semine to their Children , and makes a diseased Issue . And I observed in Virginia , being some time in that Colony , that the Planters who had lived long there , being great Smokers , were of a withered decayed Countenance , and very Scorbutick , being exhausted by this imoderate fume ; nor are they long-lived , but do shorten their dayes by the intemperate use of Tobacco and Brandy . King James , that learned Philosophical Prinde of this Nation , wisely ▪ considering the nature of this Plant , and having a good Stoxastick Head to foresee the inconveniencies that would arise to his People , by the ill custome of smoking it , he being the great Physician of the Body Politick , does excellently dehort his Subjects ( being tender of their future welfare ) from this noxious fume , and writes an Invective against it ; whose Oratory and solid Arguments were enough to have broken the neck of this Custome , had they any regard to his kindness , or sense of their own good , and of their Posterity . I might have enlarged my self upon this Subject , and run over most Scorbutick symptomes , shewing how they are either first procured or aggravated by this fume : But from what hath been said already , it plainly appears , that Tobacco is a great procurer and promoter of the Scurvy , in as much as many Scorbutick symptomes are the proper effects of smoking Tobacco , as lassitude , dulness , somnolency , spitting , ill tast in the mouth , &c. And although some few persons either by the strength of nature , do strongly resist the bad impressions it sets upon several parts of the Body , or by the peculiarity of nature is less offensive and hurtful to some , or brings some particular benefit ( amongst its many ill properties ) that makes it seemingly good ; yet insensibly and by time it damageth all ; and those few good effects in some few persons are not of validity to give it a general approbation and use , and free it from the censure of a great procurer of the Scurvy , but may be justly reckoned in that Catalogue . Preservation of Health in the choice of Drinks , and Regular Drinking . DRink for necessity , not for bad fellowship ; especially soon after meat , which hinders the due fermentation of the Stomach , and washeth down before digestion be finished : but after the first concoction , if you have a hot Stomach , a dry or costive Body , you may drink more freely then others : or if thirst importunes you at any time , to satisfie with a moderate draught is better then to forbear . Accustom youth and strong Stomachs to small drink ; but stronger drink , and Wine , to the infirm and aged : it chears the Spirits , quickens the Appetite , and helps Digestion , moderately taken ▪ but being used in excess , disturbs the course of Nature , and procures many Diseases : for corpulent gross and fat Bodies , thin , hungry , abstersive penetrating Wines are best , as White-Wine , Rhenish , and such like . For lean thin Bodies ; black , red and yellow Wines , sweet , full bodied and fragrant , are more fit and agreeable ; as Malaga , Mus●●del , Tent , Alicant , and such like . For Drink ▪ whether it be wholsomer warmed than cold , is much controverted ▪ some stifly contending for the one , and some for the ether : I shall rather chuse the middle way , with limitation and distinction , then impose it upon all as a rule to be observed under the penalty of forfeiting their health , the observations of the one or the other . There are three sorts of persons , one cannot drink cold Beer , the other cannot drink warm , the third , either : You that cannot drink cold Beer , to you it is hurtful , cools the Stomach , and checks it much : therefore keep to warm drink as a wholsome custome : you that cannot drink warm Beer , that is , find no refreshment , nor thirst satified by it , you may drink it cold , nor is it injurious to you : you that are indifferent and can drink either , drink yours cold , or warmed , as the company does , since your Stomach makes no choice . That warm drink is no bad custom , but agreeable to Nature in the generality ; First , Because it comes the nearest to the natural temper of the Body , and similia similibus conservantur , every thing is preserved by its like , and destroyed by its contrary . Secondly , Though I do not hold it the principal Agent in digestion , yet it does excite , is auxiliary , and a necessary concomitant of a good digestion , ut signum & causa . Thirdly , Omne frigus per se , & pro viribus destruit ; Cold in its own nature , and according to the graduation of its power , extinguisheth natural heat , and is destructive ; but per accidens , and as it is in gradu remisso , it may contemperate , allay , and refresh , where heat abounds , and is exalted . Therefore as there is variety of Palates and Stomachs liking and agreeing best with such kind of Meats and Drinks , which to others are utterly disgustful , disagreeing and injurious , though good in themselves : so is it in Drink warmed or cold ; what one finds a benefit in , the other receives a prejudice ; at least does not find that satisfaction and refreshment , under such a qualification ; because of the various natures , particular appetitions , and idiosyncratical properties of several bodies , one thing will not agree with all : Therefore he that cannot drink warm , let him take it cold , and it is well to him ; but he that drinks it warm , does better . And this is to be understood in Winter , when the extremity of cold hath congelated and fixed the spirits of the Liquor in a torpid inactivity ; which by a gentle warmth are unfettered , volatile and brisk ; whereby the drink is more agreeable and grateful to the Stomachs fermenting heat being so prepared , then to be made so by it . There are three sorts of Drinkers : one drinks to satisfie Nature , and to support his body ; without which he cannot well subsist , and requires it as necessary to his Being . Another drinks a degree beyond this man , and takes a larger dose , with this intention , to exhilarate and chear his mind , to banish cares and trouble , and help him to sleep the better ; and these two are lawful Drinkers . A third drinks neither for the good of the body , or the mind , but to stupisie and drown both ; by exceeding the former bounds , and running into excess , frustrating those ends for which drink was appointed by Nature ; converting this support of life and health , making it a procurer of sickness and untimely death . Many such there are , who drink not to satifie Nature , but force it down many times contrary to natural inclination ; and when there is a reluctancy against it : as Drunkards , that pour in Liquor , not for love of the drink , or that Nature requires it by thirst , but onely to maintain the mad frollick , and keep the Company from breaking up . Some to excuse this intemperance , hold it as good Physick to be drunk once a moneth , and plead for that liberty as a wholsome custome , and quote the authority of a famous Physician for it . Whether this Opinion be allowable , and to be admitted in the due Regiment for preservation of Health , is fit to be examined . It is a Canon established upon good reason ; That every thing exceeding its just bounds , and golden mediocrity , is hurtful to Nature . The best of things are not excepted in this general rule ; but are restrained and limited here to a due proportion . The supports of life may prove the procurers of death , if not qualified and made wholsome by this corrective . Meat and drink is no longer sustenance , but a load and overcharge , if they exceed the quantum due to each particular person ; and then they are not , what they are properly in themselves , and by the appointment of Nature , the preservatives of life and health ; but the causes of sickness , and consequently of death . Drink was not appointed man , to discompose and disorder him in all his faculties , but to supply , nourish , and strengthen them . Drink exceeding its measure , is no longer a refreshment , to irrigate and water the thirsty body , but makes an inundation to drown and suffocate the vital powers . It puts a man out of the state of health , and represents him in such a degenerate condition both in respect of body and mind , that we may look upon the man , as going out of the World , because he is already gone out of himself , and strangely metamorphosed from what he was . I never knew sickness or a Disease , to be good preventing Physick ; and to be drunk , is no other then an unsound state , and the whole body out of frame by this great change . What difference is there between sickness and drunkenness ? Truly I cannot distinguish them otherwise then as genus and species : Drunkenness being a raging Disease , denominated and distinguished from other sicknesses , by its procatartick or procuring cause , Drink . That Drunkenness is a Disease or sickness , will appear in that it hath all the requisites to constitute a Disease , and is far distant from a state of health : for as health is the free and regular discharge of all the functions of the body and mind ; and sickness , when the functions are not performed , or weakly and depravedly ▪ then Ebriety may properly be said to be a Disease or sickness , because it hath the symptoms and diagnostick signs , of an acute and great Disease : for , during the time of drunkenness , and some time after , few of the faculties perform rightly , but very depravedly and preternatually : if we examine the intellectual faculties , we shall find the reason gone , the memory lost or much abated , and the will strangely perverted : if we look into the sensitive faculties , they are disordered , and their functions impedited , or performed very deficiently : the eyes do not see well , nor the ears hear well , nor the palate rellish , &c. The speech faulters and is imperfect ; the stomach perhaps vomits or nauseates ; his legs fail : Indeed if we look through the whole man , we shall see all the faculties depraved , and their functions either not executed , or very disorderly and with much deficiency . Now according to these symptoms in other sicknesses , we judge a man not likely to live long ; and that it is very hard he should recover ; the danger is so great from the many threatning symptoms that attend this sickness , and prognosticate a bad event : here is nothing appears salutary ; but from head to foot , the Disease is prevalent in every part ; which being collated ▪ the syndrom is lethal , and judgment to be given so . Surely then Drunkenness is a very great Disease for the time ▪ but because it is not usually mortal , nor lasts long ; therefore it is slighted , and look't upon as a trivial matter that will cure it self . But now the question may be asked ; Why is not Drunkenness usually mortal ? since the same signs in other Diseases are accounted mortal , and the event proves it so . To which I answer ; All the hopes we have that a man drunk should live , is ; first , From common experience that it is not deadly : Secondly , From the nature of the primitive or procuring Cause , strong Drink or Wine ; which although it rage , and strangely discompose the man for a time , yet it lasts not long , nor is mortal . The inebriating spirits of the liquor , flowing in so fast , and joyning with the spirits of mans body , make so high a tide , that overflows all the banks and bounds of order : For , the spirits of mans body , those agents in each faculty , act smoothly , regularly and constantly , with a moderate supply ; but being overcharged , and forced out of their natural course , and exercise of their duty , by the large addition of furious spirits ; spurs the functions into strange disorders , as if nature were conflicting with death and dissolution ; but yet it proves not mortal . And this , first , because these adventitious spirits are amicable and friendly to our bodies in their own nature , and therefore not so deadly injurious , as that which is not so familiar or noxious . Secondly , Because they are very volatile , light , and active ; Nature therefore does much sooner recover her self , transpires and sends forth the overplus received ; then if the morbifick matter were more ponderous and fixed ; the gravamen from thence would be much worse and longer in removing : as an over-charge of Meat , Bread , Fruit , or such like substances not spirituous ; but dull and heavy ( comparative ) is of more difficult digestion , and layes a greater and more dangerous load upon the faculties , having not such volatile brisk spirits to assist Nature , nor of so liquid a fine substance , of quicker and easier digestion : So that the symptoms from thence are much more dangerous , then those peraeute distempers arising from Liquors . So likewise those bad symptoms in other Diseases are more to be feared and accounted mortal ( then the like arising from drunkenness ) because those perhaps depend upon malignant causes ; or such as by time are radicated in the body ; or from the defection of some principal part : but the storm and discomposure arising from drunkenness , as it is suddenly raised , so commonly it soon falls , depending upon benign causes , and a spirituous matter , that layes not so great an oppession ; but inebriates the spirits , that they act very disorderly and unwontedly ; or by the soporiferous vertue , stupefies them for a time , untill they recover their agility again . But all this while , I do not see , that to be drunk once a moneth , should prove good Physick : all I think that can be said in this behalf , is ; that by overcharging the Stomach , vomiting is procured ; and so carries off something that was lodged there , which might breed Diseases . This is a bad excuse for good Fellows , and a poor plea for drunkenness : for the gaining of one supposed benefit ( which might be obtained otherwise ) you introduce twenty inconveniences by it . I do not like the preventing of one Disease that may be , by procuring of one at the present certainly , and many hereafter most probably : and if the Disease feared , or may be , could be prevented no otherwise , but by this drunken means ; then that might tollerate and allow it : but there are other wayes better and safer to cleanse the body either upwards or downwards , then by overcharging with strong drink , and making the man to unman himself ; the evil consequents of which are many , the benefit hoped for , but pretended ; or if any , but very small and inconsiderable . And although , as I said before , the drunken fit is not mortal , and the danger perhaps not great for the present ; yet those drunken bouts being repeated ; the relicts do accumulate , debilitate Nature , and lay the foundation of many chronick Diseases . Nor can it be expected otherwise ; but you may justly conclude from the manifest irregular actions which appear to us externally , that the functions within also , and their motions are strangely disordered : for , the outward madness and unwonted actions , proceed from the internal impulses , and disordered motions of the faculties : which general disturbance and discomposure ( being frequent ) must needs subvert the oeconomy and government of humance Nature ; and consequently ruine the Fabrick of mans body . The ill effects , and more eminent products of ebriety , are ; first , A changing of the natural tone of the Stomach , and alienating the digestive faculty ; That instead of a good transmutation of food , a degenerate Chyle is produced . Common experience tells , that after a drunken debauch , the stomach loseth its appetite , and acuteness of digestion ; as belching , thirst , disrelish , nauseating , do certainly testifie : yet to support nature , and continue the custom of eating , some food is received ; but we cannot expect from such a Stomach that a good digestion should follow : and it is some dayes before the Stomach recover its e●crasy , and perform its office well : and if these miscarriages happen but seldom , the injury is the less , and sooner recompenced ; but by the frequent repetition of these ruinous practices , the Stomach is overthrown and alienated from its integrity . Secondly , An unwholsome corpulency and cachectick plenitude of body does follow : or a degenerate macilency , and a decayed consumptive constitution . Great Drinkers that continue it long , few of them escape , but fall into one of these conditions and habit of body : for , if the Stomach discharge not its office aright ; the subsequent digestions will also be defective . So great a consent and dependance is there upon the Stomach ; that other parts cannot perform their duty , if this leading principal Part be perverted and debauched : nor can it be expected otherwise ; for , from this Laboratory and prime office of digestion , all the parts must receive their supply ; which being not suteable , but depraved , are drawn into debauchery also , and a degenerate state ; and the whole Body fed with a vitious alimentary succus . Now that different products or habits of body should arise from the same kind of debauchery , happens upon this score . As there are different properties and conditions of bodies ; so the result from the same procuring causes shall be much different and various : one puffs up , fills , and grows hydropical ; another pines away , and falls Consumptive , from excess in drinking ; and this proceeds from the different disposition of parts : for , in some persons , although the stomach be vitiated , yet the strength of the subsequent digestions is so great , from the integrity and vigor of those parts destinated to such offices ; that they act strenuously , though their object matter be transmitted to them imperfect and degenerate ; and therefore do keep the body plump and full , although the juyces be foul , and of a depraved nature . Others è contra , whose parts are not so firm and vigorous ; that will not act upon any score , but with their proper object ; does not endeavour a transmutation of such aliene matter , but receiving it with a nice reluctance , transmits it to be evacuated and sent forth by the next convenient ducture , or emunctory : and from hence the body is frustrated of nutrition , and falls away : So that the pouring in of much liquor ( although it be good in sua natura ) does not beget much aliment , but washeth through the body , and is not assimilated . But here some may object and think ; That washing of the body through with good Liquor , should cleanse the body , and make it fit for nourishment , and be like good Physick for a foul body . But the effect proves the contrary ; and it is but reason it should be so : for , suppose the Liquor ( whether Wine , or other ) be pure and good ; yet when the spirit is drawn off from it , the remainder is but dead , flat , thick , and a muddy flegm . As we find in the destillation of Wine , or other Liquors ; so it is in mans body : the spirit is drawn off first , and all the parts of mans body are ready Receivers , and do imbibe that limpid congenerous enlivener , freely and readily : but the remainder , of greatest proportion ; that heavy , dull , phlegmy part , and of a narcotick quality ; lies long fluctuating upon the digestions , and passeth but slowly ; turns sowr , and vitiates the Crases of the parts : So that this great inundation , and supposed washing of the body , does but drown the Faculties , stupefie or choak the Spirits , and defile all the Parts ; not purifie and cleanse . And although the more subtile and thinner portion , passeth away in some persons pretty freely by Vrine ; yet the grosser and worse part stayes behind , and clogs in the percolation . A third injury , and common , manifest prejudice from intemperate drinking , is ; An imbecillity of the Nerves ; which is procured from the disorderly motions of the Animal Spirits ; being impulsed and agitated preternaturally by the inebriating spirits of strong Liquors : which vibration being frequent , begets a habit , and causeth a trepidation of Members . Transcribed verbatim out of Doctor Maynwaring's Treatise Of long Life . That it may not be said to be onely one Doctors Opinion , here is added another Collection against Tobacco-smoking , written by the learned Doctor George Thompson , in his Book Of Preservation of the Bloud . ABove all , I much condemn the common abuse of Tobacco ; out of which , no other symptomes , than a scorbutical Venome is accidentally sucked . Agreeable to which Judgment of mine , is that of the Legitimate Artist Doctor Maynwaring , who marks where Tobacco is much taken , the Scurvy doth most abound : I wish those who are too forward to condemn Chymical Preparations , ordered by true Philosophers , would reflect upon themselves and others , as yet ignorant of Pyrotomy , how that they are too forward in rushing into this Science ; Indirectly making use of a Retort with a receiver , I mean a Pipe , and the mouth for the reduction of this Plant into Salt and Sulphur , proving not a little injurious to them . If they were conscious how subtil an enemy it is , how hardly to be dealt withall , in a moderate sense ; how insinuating , tempting , deluding ; how disagreeing to nature , as is manifest at first taking it , pretending an evacuation onely of a superfluous moisture , when it also generates the same ; how it wrongs the Ventricle , by reason of a continuity of its membrane , with that of the mouth ; how it taints the nutricious Juyce ; how it dozes the Brain , impairing its Faculties , especially the memory : They would quickly commit this Herb to the hand of those that know what belongs to the right management and improvement thereof . I confess it hath a Dowry bestowed upon it , which may make it very acceptable to all ingenious Artists , for inward and outward uses ; yet as the matter is handled indiscreetly , I know nothing introduced into this Nation hath discovered it self more apparently hurtful , in aggravating and graduating this scorbutical evil among us then Tobacco . I am not ignorant what some Object , That there are those who taking an extraordinary quantity of Tobacco , have lived a to great age , as Sixty or Seventy Years . 2. That multitudes not taking this fume , are yet notwithstanding over-run with the Scurvy . 3. That some have protested , they have received certain benefit by this Plant , when other Remedies prescribed by able Physitians have been invalid to relieve them . 4. That there are places where Man , Woman and Child , take in this Smoke , none of these sad effects appearing . As to the first , I answer , One Swallow makes no Summer ; I reckon this among raro contingentia : I have known one very intemperate in Diet , live to the fore-mentioned age ; but doubtless had he Regulated himself according to the Rules of Mediocrity , he might have doubled that age . Innate Strength of Body doth carry a man sometimes through that , without any great damage , which destroys another . 2. I do not affirm , that this Vegetable is the sole Co-adjuvant cause of the Scurvy , it being certain there are many Promoters thereof . Besides , yet granted that your great Compotators , Ventricolae , Gormandizers , who have as the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lazy panches , little else to do but to take Tobacco , to pass away the time ; filling Pipe after Pipe , as fast as possible they can exhaust it , are commonly incident to this feral Malady . Hereupon this very same specifick Disease may be diffused and communicated to others , by expiration or ffluvium , sent out of a Body infected therewith , so that it seems rare to me , that the Wife should be exempted from this Cacoettick Sickness , if the Husband be afflicted therewith ; or the Husband be free , if the Wife be vexed : Doubtless some Peoples Breath doth exceedingly taint the Air , to the great annoyance of others . 3. I condemn not medicinal appropriation and application of this Drug , for I know it to be of excellent Vertue : There is great difference , Inter dictum secundum quid & dictum simpliciter , between the censure of any thing as absolutely evil , and the indirect practise of it : Moreover , what is one man's Meat , may be anothers Poyson . 4. The generality of smoking it in some places , without those ill effects we find , doth not at all frustrate my assertion : For I have observed a more moderate course of life in Diet , the goodness of the Air , with an hereditary Custome , hath in great measure ballanced the nocument or inconveniences , which otherwise they would have contracted by excess thereof ; neither are these numerous Tobacconists acquitted from this evil , as it appears by those frequent eruptions in the skin , whereby a greater mischief is prevented within , they being only efflorescences of a scorbutical pravity . There are , as I apprehend , two principal Reasons to be given , why this Weed hath captivated so many Thousands in such sort , that they become meer Slaves to it . One is , the seeming delight it affords in the present taking thereof , inducing a pleasing bewitching melancholy , exceedingly affecting their Fancies , so that they could wish with him in the Poet , Hic furor , ô superi , sit mihi perpetuus , O that I might alwayes thus melancholize ; not considering though the Prologue be chearful , the Epilogue is often sad ; though the Spirits are as it were titillated , and charmed into a sweet complacency for a short space ; yet afterward a dulness , gloominess , seizes upon them ; indeed , how can it be otherwise , seeing they are but forcibly lulled into this secure placid Condition , by that which is as far remote from the Vitals , as the Beams of the Sun are from a black Cloud . I find in this Smoke , a stinking , retunding , condensing Opiatelike Sulphur , and an acrid Salt , profligating , extimulating , so that by the bridling much of the one , and the excessive spurring of the other ; the spirits , like a free metalsome Horse , are quite tired out at last : It is impossible that the frequent insinuations of this subtil fume , making shew of affinity , but quite of another tribe with the animals , should not at length ( let a body be never so strong , and custom how ever prevalent ) either pervert or subvert his well constituted frame . Another Reason ( observable only by those that are true Gnosticks of themselves ) why Tobacco is so highly set by , and hath so many Followers ; is its meretricious kisses , given to those that embrace it : oftentimes secretly wounding them mortally , yet are they not throughly sensible who gave them the stroke . I have taken notice of very temperate Persons in other things , who , for diversion , have indulged their genious , ad Hilaritatem , continuing for urbanitysake in Company they liked , longer then ordinary , have so closely pursued this pernicious Art of sucking in the smoke of this Herb , that never any Chymist was more solicitous , in greater hast to fetch his matters over the Helm by Distillation : Behold what the event was ! the next morning I have heard complaints come from them , that their Brains were something stupid , dozed , their Stomach nauseous , being thirsty , also feaverish : All this they attribute to their transgressing limits of Sobriety in drinking , or to the sophisticated adulterated Liquors , not finding the least fault with the extravagant use of Tobacco , which above all did them the most hurt privately : Something I can speak experimentally to this purpose , for having been wedded to it many years past , supposing I had got an Antidote against Hypochondriack melancholy with an Apophlegmatism , to discharge crude matter ; I applauded it in all Company , without advertency at that time , how false and treacherous it was , which afterward perceiving , I withdrew my self from the use thereof by degrees , at length was altogether divorced from it . Praevisa spicula levius feriunt ; Could we see the poysoned Arrows that are shot from this Plant , questionless we would indeavour to avoid them , that they might less intoxicate us . Latet anguis in Herba ; We are suddenly surprized by this Serpentine Plant , before we are aware ; thus that which we take for an Antidote , becomes meer Poyson to us , supplanting and clancularly confounding the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or good government of this Republick , consisting in the strength and goodness of a seminal Archeus , vigorous ferments , the just constitution and harmony of every part . Needs must then Indigestions , Crudities , Degeneration and Illegitimation of the nutricious juyce follow , promoting Causes and products of the great Poyson of the Scurvy . My advice therefore to any immoderate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Fumesucker , is , That he would , as he tenders the Salvation of Body and Soul , wean himself by degrees from excess herein ; If so , doubtless he will find if the Scurvy infest him much , an abatement of the tedious symptoms therefore . Such as are so accustomed to Tobacco , that they cannot forbear it , let what can be said against it ; So that neither the good and solid Perswasions of a great , wise , and learned King , nor the wholsome and rational Arguments of two able and skilful Physicians , will be of force to prevail with them : My Advice to such is , while they take it , To meditate on this Poem following , by which they may be able to make this double spiritual use of it , Viz. I. To see the Vanity of the World. II. The Mortality of Mankind . Which , I think , is the best use can be made of it and the Pipe , &c. The Indian Weed withered quite , Green at Noon , cut down at Night ; Shews Thy decay , all Flesh is hay : Thus think , then drink Tobacco . The Pipe that is so lilly-white , Shews Thee to be a mortal Wight , And even such gone with a touch : Thus think , then drink Tobacco . And when the Smoke ascends on high , Think thou behold'st the Vanity Of worldly stuff , gone with a puff : Thus think , then drink Tobacco . And when the Pipe grows foul within , Think on thy Souldefil'd with Sin , And then the Fire it doth require : Thus think , then drink Tobacco . The Ashes that are left behind May serve to put thee still in mind , That unto Dust return thou must : Thus think , then drink Tobacco . Answered by George Withers thus , Thus think , drink no Tobacco . Woe to Drunkards : A SERMON Preached many Years since By Mr. Samuel Ward , PREACHER OF IPSWICH . PROV . 23. Verse 29 , 32. To whom is Woe ? to whom is Sorrow ? to whom is Strife ? &c. In the end it will bite like a Serpent , and sting like a Cockatrice . SEer , art thou also blind ? Watchman , art thou also drunk , or asleep ? Or hath a Spirit of slumber put out thine Eyes ? Up to thy Watch-Tower , what descriest thou ? Ah Lord ! what end or number is there of the Vanities which mine Eyes are weary of beholding ? But what seest thou ? I see men walking like the tops of Trees shaken with the wind , like Masts of Ships reeling on the tempestuous Seas . Drunkenness , I mean , that hateful Night-bird ; which was wont to wait for the twilight , to seek Nooks and Corners , to avoid the howling and wonderment of Boys and Girls ; Now as if it were some Eaglet to dare the Sun-light , to fly abroad at high Noon in every Street , in open Markets and Fairs , without fear or shame , without controul or punishment , to the disgrace of the Nation , the out-facing of Magistracy and Ministry , the utter undoing ( without timely prevention ) of Health and Wealth , Piety and Vertue , Town and Countrey , Church and Common-wealth . And doest thou like a dumb Dog hold thy peace at these things , dost thou with Solomon's sluggard fold thine hands in thy Bosome , and give thy self to ease and drowsiness , while the envious man causeth the noisomest and baseth of weeds to over-run the choisest Eden of God ? Up and Arise , lift up thy Voice , spare not , and cry aloud ? What shall I cry ? Cry , woe and woe again unto the Crown of pride , the Drunkards of Ephraim . Take up a parable , and tell them how it stingeth like the Cockatrice ; declare unto them the deadly poyson of this odious sin . Shew them also the soveragin Antidote and Cure of it , in the Cup that was drunk off by him , that was able to overcome it : Cause them to behold the brasen Serpent , and be healed . And what though some of these deaf Adders will not be charmed nor cured , yea though few or none of this swinish herd of habitual Drunkards , accustomed to wallow in their mire ; yea , deeply and irrecoverably plunged by legions of Devils into the dead sea of their filthiness ; what if not one of them will be washed , and made clean , but turn again to their Vomit , and trample the Pearls of all admonition under feet ; yea , turn again , and rend their Reprovers with scoffs and scorns , making Jests and Songs on their Alebench : Yet may some young ones be deterred , and some Novices reclaimed , some Parents and Magistrates awakened to prevent and suppress the spreading of this Gangrene : And God have his work in such as belong to his Grace . And what is impossible to the work of his Grace ? Go to then now ye Drunkards , listen not what I , or any ordinary Hedge-Priest ( as you style us ) but that most wise and experienced Royal Preacher hath to say unto you . And because you are a dull and thick eared Generation , he first deals with you by way of question , a figure of force and impression . To whom is woe ? &c. You use to say , Woe be to Hypocrites . It 's true , woe be to such and all other witting and willing sinners ; but there are no kind of Offenders on whom woe doth so palpably inevitably attend as to you Drunkards . You promise your selves Mirth , Pleasure , and Jollity in your Cups ; but for one drop of your mad mirth , be sure of Gallons , and Tuns of Woe , Gall , Wormwood , and bitterness here and hereafter . Other Sinners shall taste of the Cup , but you shall drink off the dregs of God's Wrath and Displeasure . To whom is Strife : You talk of good fellowship and friendship , but Wine is a rager and tumultuous make-bate , and sets you a quarreling , and medling . When wit 's out of the head and strength out of the body , it thrusts even Cowards and Dastards , unfenced and unarmed , into needless Frayes and Combats . And then to whom are Wounds , broken Heads , blue Eyes , maimed Limbs ? You have a drunken by-word , Drunkards take no harm ; but how many are the mishaps and untimely misfortunes that betide such , which though they feel not in drink , they carry as marks and brands to their Grave . You pretend you drink Healths , and for Health ; but to whom are all kind of Diseases , Infirmities , Deformities , pearled Faces , Palsies , Dropsies , Head-aches ? If not to Drunkards . Upon these premises , he forcibly infers his sober and serious advise . Look upon these woful effects and evils of Drunkenness , and look not upon the Wine ; look upon the blue Wounds , upon the red Eyes it causeth , and look not on the red colour when it sparkleth in the Cup. If there were no worse then these , yet would no wise man be overtaken with Wine : As if he should say , What see you in the Cup or Drink , that countervaileth these dreggs that lie in the bottom . Behold , this is the Sugar you are to look for , and the tang it leaves behind . Woe and alas , sorrow and strife , shame , poverty and diseases ; these are enough to make it odious , but that which followeth withall , will make it hideous and fearful . For Solomon duely considering that he speaks to men past shame and grace , senseless of blowes , and therefore much more of reasons and words , insisteth not upon these petty woes ; which they , bewitched and besotted with the love of Wine , will easily over-see and over-leap : but sets before their Eyes the direful end and fruit , the black and poysonful tail of this sin . In the end it stingeth like the Serpent , it biteth like the Cockatrice , ( or Adder ) saith our new Translation . All Interpreters agree , That he means some most virulent Serpent , whose Poyson is present and deadly . All the woes he hath mentioned before , were but as the sting of some Emmet , Waspe , or Nettle , in comparison of this Cockatrice which is even unto death ; death speedy , death painful , and woful death , and that as naturally and inevitably , as Opium procureth sleep , as Hellebore purgeth , or any Poyson killeth . Three forked is this sting , and three-fold is the death it procureth to all that are strung therewith . The first is , the death of Grace ; The second is , of the Body : The third is , of Soul and Body eternal . All sin is the poyson wherewithall the old Serpent and red Dragon envenomes the soul óf Man , but no sin ( except it be that which is unto death ) so mortal as this , which though not ever unpardonably , yet for the most part is also irrecoverably and inevitably unto death . Seest thou one bitten with any other Snake , there is hope and help : as the Father said of his Son , when he had information of his Gaming , of his Prodigality , yea , of his Whoring : But when he heard that he was poysoned with Drunkenness , he gave him for dead , his case for desperate and forlorn . Age and experience often cures the other ; but this encreaseth with years , and parteth not till death . Whoring is a deep Ditch , yet some few shall a man see return and lay hold on the wayes of life , one of a thousand , but scarce one Drunkard of ten-thousand . One Ambrose mentions , and one have I known ; and but one of all that ever I knew or heard of . Often have I been asked , and often have I enquired , but never could meet with an instance , save one or two at the most . I speak of Drunkards , not of one drunken ; of such who rarely and casually have Noah-like been surprised , over-taken at unawares : But if once a Custome , ever Necessity . Wine takes away the Heart , and spoils the Brain , overthrows the Faculties and Organs of Repentance and Resolution . And is it not just with God , that he who will put out his natural light , should have his spiritual extinguished ? He that will deprive himself of Reason , should lose also the Guide and Pilot of Reason , God's Spirit and Grace : He that will wittingly and willingly make himself an Habitation of Unclean Spirits , should not dispossess them at his own pleasure ? Most aptly therefore is it translated by Tremelius Haemorrhois , which Gesner confounds with the Dipsas , or thirsty Serpent , whose poyson breedeth such thirst , drought , and inflamation ; like that of Ratsbane , that they never leave drinking , till they burst and die withall . Would it not grieve and pitty , any Christian-soul , to see a towardly hopeful young man , well natured , well nurtured , stung with this Cockatrice , bewailing his own case , crying out against the baseness of the sin , inveighing against Company , melting under the perswasions of Friends ; yea , protesting against all enticements , vow , covenant , and seriously indent with himself and his Friends for the relinquishing of it . And yet if he meet with a Companion that holds but up his Finger , he follows him as a Fool to the Stocks , and as an Oxe to the Slaughter-house , having no Power to withstand the Temptation ; but in he goes with him to the Tipling-house , not considering that the Chambers are the Chambers of Death , and the Guests , the Guests of Death ; and there he continues as one bewitched , or conjured in a Spell ; out of which he returns not , till he hath emptied his Purse of Money , his Head of Reason , and his Heart of all his former seeming Grace . There his Eyes behold the strange Woman , his Heart speaketh perverse things , becoming heartless , as one ( saith Solomon ) in the heart of the Sea , resolving to continue , and return to his Vomit , whatsoever it cost him , to make it his daily work . I was sick , and knew it not : I was struck , and felt it not ; when I awake , I will seek it still . And why indeed ( without a Miracle ) should any expect that one stung with this Viper should shake it off , and ever recover of it again . Yea , so far are they from recovering themselves , that they infect and become contagious and pestilent to all they come near . The Dragon infusing his Venome , and assimulating his Elfes to himself in no sin so much as in this , that it becomes as good as Meat and Drink to them , to spend their Wit and Money to compass Ale-house after Ale-house ; yea , Town after Town , to transform others with their Circean-Cups , till they have made them Bruits and Swine , worse then themselves . The Adulterer and Usurer desire to enjoy their Sin alone ; but the chiefest pastime of a Drunkard is to heat and overcome others with Wine , that he may discover their nakedness and glory in their foyl and folly . In a word , excess of Wine , and the spirit of Grace are opposites ; the former expels the latter out of the Heart , as smoke doth Bees out of the Hive : and makes the man a meer Slave and Prey to Satan and his snares ; when , by this Poyson , he hath put out his Eyes , and spoyled him of his strength , he useth him as the Philistins did Sampson , leads him in a string whither he pleaseth , like a very drudge , scorn , and make-sport to himself and his Imps ; makes him grind in the Mill of all kind of Sins and Vices . And that I take to be the reason why Drunkenness is not specially prohibited in any one of the Ten Commandments , because it is not the single breach of any one , but in effect the violation of all and every one : It is no one sin , but all sins , because it is the In-let and Sluce to all other Sins . The Devil having moistened , and steeped him in his Liquor ; shapes him like soft Clay , into what mould he pleaseth : having shaken off his Rudder and Pilot , dashes his Soul upon what Rocks , Sands , and Syrts he listeth , and that with as much ease as a man may push down his Body with the least thrust of his Hand or Finger . He that in his right wits , and sober mood , seems religious , modest , chast , courteous , secret ; in his drunken fits , swears , blasphemes , rages , strikes , talks filthily , blabs all secrets , commits folly , knows no difference of Persons or Sexes , becomes wholly at Satans command , as a dead Organ , to be enacted at his will and pleasure . Oh that God would be pleased to open the Eyes of some Drunkard , to see what a Dunghill and Carrion his Soul becomes , and how loathsome effects follow upon thy spiritual death , and sting of this Cockatrice , which is the Fountain of the other two following , temporal and eternal death ! And well may it be , that some such as are altogether fearless and careless of the former death , will yet tremble , and be moved with that which I shall in the second place tell them . Among all other sins that are , none brings forth bodily death so frequently as this , none so ordinarily slays in the act of sin as this . And what can be more horrible then to die in the act of a Sin , without the act of Repentance ? I pronounce no definitive Sentence of Damnation upon any particular so dying , but what door of hope or comfort is left to their Friends behind of their Salvation ? The Whore-Master he hopes to have a space and time to repent in age , though sometimes it pleaseth God that death strikes Cozbi and Zimri napping , as the Devil is said to slay one of the Popes in the instant of his Adultery , and carry him quick to Hell. The Swearer and Blasphemer hath commonly space , though seldom Grace , to repent and amend : and some rare examples stories afford , of some taken with Oaths and Blasphemies in their mouths . The Thief and Oppossor may live , and repent , and make restitution , as Zacheus : though I have seen one slain right-out with the Timber he stole half an hour before ; and heard of one that having stoln a Sheep , and laying it down upon a stone to rest him , was grin'd and hang'd with the strugling of it about his Neck . But these are extraordinary and rare cases : God sometimes practising Marshal-Law , and doing present execution , lest Fools shall say in their Hearts , There were no God , or Judgment : but conniving and deferring the most , that men might expect a Judge coming , and a solemn day of Judgment to come . But this sin of Drunkenness is so odious to him , that he makes it self Justice , Judge and Executioner , slaying the ungodly with misfortune , bringing them to untimely shameful ends , in brutish and beastial manner , often in their own vomit and ordure ; sending them sottish , sleeping , and senseless to Hell , not leaving them either time , or reason , or grace to repent , and cry so much as Lord have mercy upon us . Were there ( as in some Cities of Italy ) an Office kept , or a Record and Register by every Coroner in Shires and Counties , of such dismal events which God hath avenged this sin withall , what a Volume would it have made within these few years in this our Nation ? How terrible a Threater of God's Judgments against Drunkards , such as might make their Hearts to bleed and relent , if not their Ears to tingle , to hear of a taste of some few such noted and remarkable Examples of God's Justice , as have come within the compass of mine own notice , and certain knowledge ; I think I should offend to conceal them from the World , whom they may happily keep from being the like to others , themselves . An Ale-wife in Kesgrave , near to Ipswich , who would needs force three Serving-men ( that had been drinking in her House , and were taking their leaves ) to stay and drink the three Ou ts first , that is , Wit out of the Head , Money out of the Purse , Ale out of the Pot ; as she was coming towards them with the Pot in her hand , was suddenly taken speechless and sick , her Tongue swoln in her mouth , never recovered speech , the third day after died . This Sir Anthony Felton , the next Gentleman and Justice , with divers others Eye-witnesses of her in Sickness related to me ; whereupon I went to the House with two or three Witnesses , and inquired the truth of it . Two Servants of a Brewer in Ipswich , drinking for a rumpe of a Turkie , strugling in their drink for it , fell into a scading Caldron backwards : whereof the one died presently , the other lingringly and painfully since my coming to Ipswich . Anno 1619. A Miller in Bromeswell , coming home drunk from Woodbridge ( as he oft did ) would needs go and swim in the Milpond : his Wife and Servants knowing he could not swim , disswaded him , once by intreaty got him out of the water , but in he would needs go again , and there was drowned : I was at the house to inquire of this , and found it to be true . In Barnewell , near to Cambridge , one at the Sign of the Plough , a lusty young man , with two of his Neighbours , and one Woman in their Company , agreed to drink a Barrel of strong Beer ; they drank up the Vessel , three of them dyed within twenty four hours , the fourth hardly escaped after great sickness . This I have under a Justice of Peace his Hand near dwelling , besides the common fame . A Butcher in Hastingfield hearing the Minister inveigh against Drunkenness , being at his Cups in the Ale-house , fell a jesting and scoffing at the Minister and his Sermons : And as he was drinking , the Drink , or something in the Cup , quackled him , stuck so in his Throat , that he could get it neither up nor down , but strangled him presently . At Tillingham in Dengy Hundred in Essex , three young men meeting to drink Strong waters , fell by degrees to half-pints : One fell dead in the Room , and the other prevented by Company coming in , escaped not without much sickness . At Bungey in Norfolk , three coming out of an Ale-house in a very dark Evening , swore , they thought it was not darker in Hell it self : One of them fell off the Bridge into the water , and was drowned ; the second fell off his Horse , the third sleeping on the Ground by the Rivers-side , was frozen to death : This have I often heard , but have no certain ground for the truth of it it . A Bayliff of Hadly , upon the Lords-day , being drunk at Melford , would needs get upon his Mare , to ride through the Street , affirming ( as the Report goes ) That 〈◊〉 Mare would carry him to the Devil ; His Mare casts him off , and broke his Neck instantly . Reported by sundry sufficient Witnesses . Company drinking in an Ale-house at Harwich in the night , over against one Master Russels , and by him out of his Window once or twice willed to depart ; at length he came down , and took one of them , and made as if he would carry him to Prison , who drawing his Knife , fled from him , and was three days after taken out of the Sea with the Knife in his hand . Related to me by Master Russel himself , Mayor of the Town . At Tenby in Pembrokeshire , a Drunkard being exceeding drunk , broke himself all to pieces off an high and steep Rock , in a most fearful manner ; and yet the occasion and circumstances of his fall were so ridiculous , as I think not fit to relate , lest , in so serious a Judgment , I should move laughter to the Reader . A Glasier in Chancery-Lane in London ▪ noted formerly for Profession , fell to a common course of drinking , whereof being oft by his Wife and many Christian friends admonished , yet presuming much of God's mercy to himself , continued therein , till , upon a time , having surcharged his Stomach with drink , he fell a vomiting , broke a Vein , lay two days in extreme pain of Body , and distress of Mind , till in the end recovering a little comfort , he died : Both these Examples related to me by a Gentleman of worth upon his own knowledge . Four sundry instances of Drunkards wallowing and tumbling in their drink , slain by Carts ; I forbear to mention , because such examples are so common and ordinary . A Yeoman's Son in Northamptonshire , who being drunk at Wellingborough on a Market-day , would needs ride his Horse in a bravery over the plowed-lands , fell from his Horse , and brake his Neck : Reported to me by a Kinsman of his own . A Knight notoriously given to Drunkenness , carrying sometime Payls of drink into the open Field , to make people drunk withall ; being upon a time drinking with Company , a woman comes in , delivering him a Ring with this Posie , Drink and die ; saying to him , This is for you ; which he took and wore , and within a week after came to his end by drinking : Reported by sundry , and justified by a Minister dwelling within a mile of the place . Two Examples have I known of Children that murthered their own Mothers in drink ; and one notorious Drunkard that attempted to kill his Father ; of which being hindred , he fired his Barn , and was afterward executed : one of these formerly in Print . At a Tavern in Breadstreet in London , certain Gentlemen drinking Healths to their Lords , on whom they had dependance ; one desperate Wretch steps to the Tables end , lays hold on a pottle-pot full of Canary-sack , swears a deep Oath ; What will none here drink a health to my noble Lord and Master ? and so setting the pottle-pot to his mouth , drinks it off to the bottom ; was not able to rise up , or to speak when he had done , but fell into a deep snoaring sleep , and being removed , laid aside , and covered by one of the Servants of the House , attending the time of the drinking , was within the space of two hours irrecoverably dead : Witnessed at the time of the Printing hereof by the same Servant that stood by him in the Act , and helpt to remove him . In Dengy Hundred , near Mauldon , about the beginning of his Majesties Reign , there fell out an extraordinary Judgment upon five or six that plotted a solemn drinking at one of their Houses , laid in Beer for the once , drunk healths in a strange manner , and died thereof within a few weeks , some sooner , and some later : witnessed to me by one that was with one of them on his death-bed , to demand a Debt , and often spoken of by Master Heydon , late Preacher of Mauldon , in the hearing of many : The particular circumstances were exceeding remarkable , but having not sufficient proof for the particulars , I will not report them . One of Ayl●sham in Norfolk , a notorious Drunkard , drowned in a shallow Brook of water , with his Horse by him . Whilest this was at the Presse , a man Eighty five years old , or thereabout , in Suffolk , overtaken with Wine , ( though never in all his life before , as he himself said a little before his fall , seeming to bewail his present condition , and others that knew him so say of him ) yet going down a pair of stairs ( against the perswasion of a woman sitting by him in his Chamber ) fell , and was so dangerously hurt , as he died soon after , not being able to speak from the time of his fall to his death . The Names of the Parties thus punished , I forbear for the Kindreds sake yet living . If conscionable Ministers of all places of the Land would give notice of such Judgments , as come within the compass of their certain knowledge , it might be a great means to suppress this Sin , which reigns every where to the scandal of our Nation , and high displeasure of Almighty God. These may suffice for a tast of God's Judgments : Easie were it to abound in sundry particular Casualties , and fearful Examples of this nature . Drunkard , that which hath befaln any one of these , may befal thee , if thou wilt dally with this Cockatrice ; what ever leagues thou makest with Death , and dispensations thou givest thy self from the like . Some of these were young , some were rich , some thought themselves as wise thou ; none of them ever looked for such ignominious ends , more then thou , who ever thou art : if thou hatest such ends , God give thee Grace to decline such courses . If thou beest yet insensate with Wine , void of Wit and Fear , I know not what further to mind thee of , but of that third , and worst sting of all the rest , which will ever be gnawing , and never dying : which if thou wilt not fear here ; sure thou art to feel there , when the Red Dragon hath gotten thee into his Den , and shalt fill thy Soul with the gall of Scorpions , where thou shalt yell and howl for a drop of water to cool thy Tongue withall , and shalt be denied so small a refreshing , and have no other liquor to allay thy thirst , but that which the lake of Brimstone shall afford thee . And that worthily , for that thou ▪ wouldest incur the wrath of the Lamb for so base and sordid a sin as Drunkenness , of which thou mayest think as venially and slightly as thou wilt . But Paul that knew the danger of it , gives thee fair warning , and bids thee not deceive thy self , expresly , and by name mentioning it among the mortal sins , excluding from the Kingdom of Heaven . And the Prophet Esay tells thee , That for it Hell hath enlarged it self , opened its mouth wide , and without measure ; and therefore shall the multitude and their pomp , and the jollyest among them descend into it . Consider this , you that are strong to pour in drink , that love to drink sorrow and care away : And be you well assured , that there you shall drink enough for all , having for every drop of your former Bousings , Vials , yea , whole Seas of God's Wrath , never to be exhaust . Now then I appeal from your selves in drink , to your selves in your sober fits . Reason a little the case , and tell me calmly , would you for your own , or any mans pleasure , to gratifie Friend or Companion , if you knew there had been a Toad in the wine-pot ( as twice I have known happened to the death of Drinkers ) or did you think that some Caesar Borgia , or Brasutus had tempered the Cup ; or did you see but a Spider in the Glass , would you , or durst you carouse it off ? And are you so simple to fear the Poyson that can kill the Body , and not that which killeth the Soul and Body ever ; yea , for ever and ever , and if it were possible for more then for ever , for evermore ? Oh thou vain Fellow , what tellest thou me of friendship , or good fellowship , wilt thou account him thy Friend , or good Fellow , that draws thee into his company , that he may poyson thee ? and never thinks he hath given thee right entertainment , or shewed thee kindness enough , till he hath killed thy Soul with his kindness , and with Beer made thy Body a Carkass fit for the Biere , a laughing and loathing stock , not to Boys and Girls alone , but to Men and Angels . Why rather sayest thou not to such , What have I to do with you , ye Sons of Belial , ye poysonful Generation of Vipers , that hunt for the precious life of a man ? Oh but there are few good Wits , or great Spirits now a-days , but will Pot it a little for company . What hear I ? Oh base and low-spirited times , if that were true ! If we were faln into such Lees of Time foretold of by Seneca , in which all were so drowned in the dregs of Vices , that it should be vertue and honour to bear most drink . But thanks be to God , who hath reserved many thousands of men , and without all comparison more witty and valorous then such Pot-wits , and Spirits of the Buttery , who never bared their knees to drink health , nor ever needed to whet their Wits with Wine ; or arm their courage with Pot-harness . And if it were so , yet if no such Wits or Spirits shall ever enter into Heaven without Repentance , let my Spirit never come and enter into their Paradise ; ever abhor to partake of their bruitish pleasures , lest I partake of their endless woes . If young Cyrus could refuse to drink Wine , and tell Astyages , He thought it to be Poyson , for he saw it metamorphose men into Beasts and Carcases : what would he have said , if he had known that which we may know , that the wine of Drunkards is the wine of Sodom and Gomorrah ; their grapes , the grapes of gall , their clusters , the clusters of bitterness , the Juyce of Dragons , and the venome of Asps . In which words , Moses is a full Commentary upon Solomon , largely expressing that he speaks here more briefly ; It stings like the Serpent , and bites like the Cockatrice : To the which I may not unfitly add that of Pauls , and think I ought to write of such with more passion and compassion , then he did of the Christians in his time , which sure were not such Monsters as ours in the shapes of Christians , Whose God is their Belly , ( whom they serve with Drink-Offerings ) whose glory is their shame , and whose end is damnation . What then , take we pleasure in thundering out Hell against Drunkards ? is there nothing but death and damnation to Drunkards ? Nothing else to them , so continuing , so dying . But what is there no help nor hope , no Amulet , Antidote or Triacle , are there no Presidents found of Recovery ? Ambrose , I temember , tells of one , that having been a spectacle of Drunkenness , proved after his Conversion a pattern of sobriety . And I my self must confess , that one have I known yet living , who having drunk out his bodily Eyes , had his spiritual Eyes opened , proved diligent in hearing and practising . Though the Pit be deep , miry and narrow , like that Dungeon into which Jeremy was put ; yet if it please God to let down the cords of his Divine mercy , and cause the Party to lay hold thereon , it is possible they may escape the snares of death . There is even for the most debauched Drunkard that ever was , a soveraign Medicine , a rich Triacle , of force enough to cure and recover his Disease , to obtain his Pardon , and to furnish him with strength to overcome this deadly Poyson , fatal to the most : And though we may well say of it , as men out of experience do of Quartane Agues , that it is the disgrace of all moral Physick , of all Reproofs , Counsels and Admonitions ; yet is there a Salve for this Sore ; there came one from Heaven that trode the Winepress of his Fathers fierceness , drunk of a Cup tempered with the bitterness of God's Wrath , and the Devils Malice , that he might heal even such as have drunk deepest of the sweet Cup of Sin. And let all such know , that in all the former discovery of this Poyson , I have only aimed to cause them feel their sting , and that they might with earnest Eyes behold the Brasen Serpent , and seriously repair to him for Mercy and Grace , who is perfectly able to eject even this kind , which so rarely and hardly is thrown out where once he gets possession . This Seed of the Woman is able to bruise this Serpents head . Oh that they would listen to the gracious offers of Christ ! if once there be wrought in thy Soul a spiritual thirst after mercy , as the thirsty Land hath after rain , a longing appetite after the water that comes out of the Rock , after the Blood that was shed for thee ; then let him that is athirst come , let him drink of the water of life without any money ; of which if thou hast took but one true and thorow draught , thou wilt never long after thy old puddle waters of Sin any more . Easie will it be for thee after thou hast rasted of the Bread and Wine in thy Father's House , ever to loath the Husks and Swill thou wert wont to follow after with greediness . The Lord Christ will bring thee into his Mothers House , cause thee to drink of his spiced Wine , of the new Wine of the Pomegranate : Yea , he will bring thee into his Cellar , spread his Banner of Love over thee , stay thee with flagons , fill thee with his love , till thou beest sick and overcome with the sweetness of his Consolations . In other Drink there is excess , but here can be no danger . The Devil hath his invitation , Come , let us drink ; and Christ hath his inebriamini , Be ye filled with the Spirit . Here is a Fountain set open , and Proclamation made . And if it were possible for the bruitishest Drunkard in the World to know who it is that offereth , and what kind of water he offereth ; he would ask , and God would give it frankly without money ; he should drink liberally , be satisfied , and out of his Belly should sally Springs of the water of Life , quenching and extinguishing all his inordinate longings ofter stoln water of Sin and Death . All this while , little hope have I to work upon many Drunkards , especially by a Sermon read ( of less life and force in God's Ordinance , and in its own nature , then preached , ) my first drift is , to stir up the Spirits of Parents and Masters , who in all Places complain of this evil , robbing them of good Servants , and dutiful Children , by all care and industry to prevent it in their Domestical Education , by carrying a watchful and restraining hand over them . Parents , if you love either Soul or Body , thrift or piety , look to keep them from this Infection . Lay all the bars of your authority , cautions , threats and charges for the avoyding of this epidemical Pestilence . If any of them be bitten of this Cockatrice , sleep not , rest not , till you have cured them of it ; if you love their Health , Husbandry , Grace , their present or future lives . Dead are they while they live , if they live in this Sin. Mothers , lay about you as Bathsheba , with all entreaties , What my Son , my Son of my loves and delights , Wine is not for you , &c. My next hope is , to arouse and awaken the vigilancy of all faithful Pastors and Teachers . I speak not to such Stars as this Dragon hath swept down from Heaven with its tayl : for of such the Prophets , the Fathers of the Primitive , yea , all Ages complain of . I hate and abhor to mention this abomination : to alter the Proverb , As drunk as a Beggar , to a Gentleman is odious ; but to a Man of God , to an Angel , how harsh and hellish a sound it is in a Christians ears ? I speak therefore to sober Watchmen , Watch , and be sober , and labour to keep your Charges sober and watchful , that they may be so found of him , that comes like a Thief in the night . Two means have you of great vertue for the quelling of this Serpent , zealous Preaching and Praying against it . It 's an old received Antidote , that mans spittle , especially fasting spittle , is mortal to Serpents . Saint Donatus is famous in story for spitting upon a Dragon , that kept an High-way , and devoured many Passengers . This have I made good Observation of , That where God hath raised up zealous Preachers , in such Towns this Serpent hath no nestling ▪ no stabling or denning . If this will not do , Augustine enforceth another , which I conceive God's and Man's Laws allow us upon the reason he gives : If Paul ( saith he ) forbid to eat with such our common Bread , in our own private Houses , how much more the Lord's Body in Church-Assemblies : If in our Times , this were strictly observed , the Serpent would soon languish and vanish . In the time of an Epidemical Disease , such as the Sweating or Neezing Sickness , a wise Physician would leave the study of all other Diseases , to find out the Cure of the present raging Evil. If Chrysostome were now alive , the bent of all his Homilies , or at least one part of them , should be spent to cry drown Drunkenness , as he did swearing in Antioch : never desisting to reprove it , till ( if not the fear of God , yet ) his imporunity made them weary of the sin . Such Anakims and Zanzummims , as the spiritual Sword will not work upon , I turn them over to the Secular Arm , with a signification of the dangerous and contagious spreading of this poyson in the Veins and Bowels of the Common-wealth . In the Church and Christ his name also , intreating them to carry a more vigilant Eye over the Dens and Burrows of this Cockatrice , superfluous , blind , and Clandestine Ale-houses I mean , the very Pest-houses of the Nation ? which I could wish had all for their sign , a picture of some hideous Serpent , or a pair of them , as the best Hieroglyphick of the genius of the place , to warn Passengers to shun and avoid the danger of them . Who sees and knows not , that some one needless Ale-house in a Countrey-Town , undoes all the rest of the Houses in it , eating up the thrift and fruit of their Labours ; the ill manner of sundry places , being there to meet in some one Night of the Week , and spend what they they have gathered and spared all the days of the same before , to the prejudice of their poor Wives and Children at home ; and upon the Lords day ( after Evening Prayers ) there to quench and drown all the good Lessons they have heard that day at Church . If this go on , what shall become of us in time ? If woe be to single Drunkards , is not a National woe to be feared and expected of a Nation over-run with Drunkenness ? Had we no other Sin reigning but this ( which cannot reign alone ) will not God justly spue us out of his mouth for this alone ? We read of whole Countreys wasted , dispeopled by Serpents . Pliny tells us of the Amyclae , Lycophron of Salamis ▪ Herodotus of the Neuri , utterly depopulate and made unhabitable by them . Verily , if these Cockatrices multiply and get head amongst us a while longer , as they have of late begun , where shall the people have sober Servants to till their Lands , or Children to hold and enjoy them . They speak of drayning Fens ; but if this Evil be not stopped , we shall all shortly be drowned with it . I wish the Magistracy , Gentry , and Yeomanry , would take it to serious consideration , how to deal with this Serpent , before he grow too strong and fierce for them . It is past the egge already , and much at that pass , of which Augustine complains of in his time , that he scarce knew what remedy to advise , but thought it required the meeting of a general Council . The best course I think of , is , if the great Persons would first begin through Reformation in their own Families , banish the spirits of their Butteries , abandon that foolish and vitious Custom , as Ambrose and Basil calls it , of drinking Healths , and making that a Sacrifice to God for the health of others , which is rather a Sacrifice to the Devil , and a bane of their own . I remember well Sigismund the Emperor's grave Answer , wherein there concurred excellent Wisdom and Wit ( seldom meeting in one saying ) which he gave before the Council of Constance , to such as proposed a Reformation of the Church to begin with the Franciscans and Minorites . You will never do any good ( saith he ) unless you begin with the Majorites first . Sure , till it be out of fashion and grace in Gentlemens Tables , Butteries and Cellars , hardly ▪ shall you perswade the Countrey-man to lay it down , who , as in Fashions , so in Vices , will ever be the Ape of the Gentry . If this help not , I shall then conclude it to be such an Evil as is only by Soveraign Power , and the King's Hand curable . And verily next under the word of God , which is Omnipotent , how potent and wonder-working is the Word of a King ? when both meet as the Sun , and some good Star in a benigne Conjunction ; what Enemy shall stand before the Sword of God and Gideon ? what Vice so predominant which these subdue not ? If the Lion roar , what Beast of the Forest shall not tremble and hide their head ? have we not a noble experiment hereof yet fresh in our memory , and worthy never to die , in the timely and speedy suppression of that impudent abomination of Womens mannish habit , threatning the confusion of Sexes , and ruine of Modesty ? The same Royal Hand , and care the Church and Common-wealth implores for the vanquishing of this Poyson , no less pernicious , more spreading and prevailing . Take us these little Foxes was wont to be the suit of the Church , for they gnabble our Grapes , and hurt our tender Branches : but now it is become more serious . Take us these Serpents , lest they destroy our Vines , Vine-Dressers , Vineyards and all : This hath ever been Royal Game . How famous in the story of Diodorus Siculus , is the Royal munificence of Ptolomy King of Egypt , for provision of Nets , and maintenance of Huntsmen , for the taking and destroying of Serpents , noxious and noisome to his Countrey . The like of Philip in Aristotle , and of Attilius Regulus in Aulus Gellius . The Embleme mentioned at large by Plutarch , engraven on Hercules Shield ; what is it but a Symbol of the Divine honor due to Princes following their Herculean labours , in subduing the like Hidraes , too mighty for any inferior person to take in hand ? It is their honor to tread upon Basilisks , and trample Dragons under their Feet , Solomon thinks it not unworthy his Pen to discourse their danger . A royal and eloquent Oration is happily and worthily preserved in the large Volume of ancient Writings , with this Title , Oratio magnifici & pacifici Edgari Regis habita ad Dunstanum Archiep. Episcopos , &c. The main scope whereof is , to excite the Clergies care and devotion for the suppressing of this Vice , for the common good . Undertakers of difficult Plots promise themselves speed and effect , if once they interest the King , and make him Party . And what more generally beneficial can be devised or proposed then this , with more Honour and less Charge to be effected , if it shall please his Majesty but to make trial of the strength of his Temporal and Spiritual Arms ? For the effecting of it , if this help not , what have we else remaining , but wishes and prayers to cast out this kind withall . God help us . To him I commend the success of these Labors , and the vanquishing of this Cockatrice . TOBACCO BATTERED , AND THE PIPES SHATTERED ( About their Ears , that id'ly Idolize so base and barbarous a WEED : OR , At least-wise over-love so loathsome Vanity . ) Collected out of the famous POEMS of Joshua Sylvester , Gent. WHat-ever God created , first was good , And good for man , while man uprightly stood : But , falling Angels causing man to fall , His foul Contagion con-corrupted all His Fellow-Creatures for his Sin accurst , And for his sake transformed from the first ; Till God and man , man's Leptie to re-cure , By Death kill'd Death , re-making all things pure . But to the Pure , not to the still Prophane , Who Spider-like turns Blessing into Bane ; Usurping ( right-less , thank-less , need-less ) here , In wanton , wilful , wastful , lustful chear , Earths plenteous Crop , which God hath onely given Unto his own ( Heirs both of Earth and Heaven ) Who only ( rightly ) may with Praise and Prayer , Enjoy th' increase of Earth , of Sea , of Air , Fowl , Fish and Flesh , Gems , Mettals , Cattel , Plants , And namely ( that which now no Angle wants ) Indian Tobacco , when due cause Requires , Not the dry Dropsie of Phantastick Squires . None therefore deem that I am now to learn , ( However dim I many things discern ) Reason and Season to distinguish fit , Th' use of a thing , from the abuse of it ; Drinking , from Drunking , Saccharum cum Sacco , And taking of , from taking all Tobacco . Yet out of high Disdain and Indignation Of that stern Tyrant's strangest Usurpation , Once Demi-captive to his puffing pride , ( As millions are too-wilful foolifi'd ) Needs must I band against the needless use Of Don Tobacco , and his foul abuse ; Which ( though in Inde it be an Herb indeed ) In Europe is no better then a Weed , Which to their Idols Pagans Sacrifice , And Christians ( here ) do well-nigh Idolize : Which taking , Heathens to the Devils bow Their Bodies , Christians even their Souls do vow ; Yet th' Heathen have , with th' ill , some good withall , Sith their con-native , 't is non-natural : But see the nature of abounding sin , Which more abounding , punishment doth win ; For knowing Servants wilful Arrogance , Then silly Strangers savage Ignorance , For what to them is Meat , land Med'cinable , Is turn'd to us a Plague intolerable . Two smoky Engins , in this latter Age , ( Satan's short Circuit ; the more sharp his Rage ) Have been invented by too-wanton wit , Or rather vented from th' infernal Pit ; Guns and Tobacco-Pipes , with fire and smoke , ( At least ) a third part of Mankind to choke , ( Which , happily , th ▪ Apocalyps fold-told ) Yet of the two , we may ( think I ) be bold In some respect , to think the last the worst , ( However , both in their effects accurst , ) For Guns shoot from-ward , only at their foen , Tobacco-Pipes home-ward , into their own , ( When for the touch-hole firing the wrong end Into our selves the Poysons force we send ; ) Those in the Field , in brave and hostile manner , These , cowardly , under a covert banner ; Those with defiance , in a threatful Terror , These with affiance , in a wilful Error , Those , ( though loud-roaring , goaring-deep ) quick-ridding ; These , stilly stealing , longer Languors breeding , Those , full of pain ( perhaps ) and fell despight , These with false pleasure , and a seem-delight , ( As Cats with Mice , Spiders with Flyes ) full rife , Pipe-Playing , dallying and deluding life . Who would not wonder in these sunny-days , ( So bright illightned with the Gospel's Rays ) Whence so much smoke and deadly vapors come , To dim and dam so much of Christendom ; But we must ponder too , these days are those , Wherein the Devil was to be let lose , And yawning broad-gate of that black abyss To be set ope , whose bottom boundless is , That Satan , destin'd evermore to dwell In smoky Fornace of that Darksom Cell , In smoke and darkness might inure and train His own deer minions , while they here remain ; As Roguing Gipfies tan their little Elves , To make them tan'd and ugly like themselves . Then in despight , who ever dare say nay , Tobacconists keep on your course ; you may , If you continue in your smoky ure , The better far Hells sulphury Smoke endure ; And herein ( as in all your other evil ) Grow nearer still , and liker to the Devil , Save that the Devil ( if he could revoke ) Would fly from filthy , and unhealthy Smoke ; Wherein ( cast out of Heav'n for Hellish-pride ) Unwilling he , and forced , doth abide ; Which herein worse than he ( the worst of ill ) You long for , lust for , lye for , die for , still ; For as the Salamander lives in fire , You live in smoke , and without smoke expire . Should it be question'd ( as right well it may ) Whether discovery of America , That New-found World , have yielded to our old More hurt or good , till fuller answer should Decide the doubt , and quite determine it , Thus for the present might we answer fit ; That , thereby we have ( rightly understood ) Both given and taken greater hurt then good : And that on both sides , both for Christians , It had been better , and for Indians , That only good men to their coast had come , Or that the Evil had still staid at home ; For , what our People have brought thence to us , Is like the head-piece of a Polypus , Wherein is ( quoted by sage Plutarch's quill ) A Pest'lence great good , and great Pest'lence ill . We had from them , first to augment our Stocks , Two grand Diseases , Scurvy and the Pocks ; Then two great Cordials ( for a Counterpoize ) Gold and Tobacco ; both which , many wayes , Have done more mischief , then the former twain ; And all together brought more loss then gain . But true it is , we had this trash of theirs , Only in barter for our broken Wares ; Ours for the most part carried out but sin , And , for the most part , brought but Vengeance in ; Their Fraight was Sloth , Lust , Avarice and Drink , ( A burden able with the weight to sink The hugest Carrak ; yea , those hallowed Twelve Spain's great Apostles even to over-whelve ) They carried Sloth , and brought home scurvy skin ; They carried Lust , and brought home Pox within : They carried Avarice , and Gold they got ; They carried Bacchus , and Tobacco brought : Alas poor Indians ! That , but English none , Could put them down in their own Trade alone ! That none but English ( more alas ! more strange ! ) Could justifie their pittiful exchange . Of all the Plants that Tellus Bosom yields , In Groves , Glades , Gardens , Marshes , Mountains , Fields ; None so pernicious to mans life is known , As is Tobacco , saving Hemp alone , Betwixt which two there seems great sympathy , To ruinate poor Adam's Progeny ; For in them both a strangling vertue note , And both of them do work upon the Throat ; The one , within it ; and without the other ; And th' one prepareth work unto the tother : For there do meet ( I mean at Gaile and Gallows ) More of these beastly , base Tobacco-Fellows , Then else to any prophane Haunt do use , ( Excepting still the Play-house and the Stews ) Sith 't is their common lot ( so double-choaked ) Just bacon-like to be hang'd up and smoked ; A destiny as proper to befall To moral Swine , as to Swine natural . If there be any Herb in any place , Most opposite to God's good Herb of Grace , 'T is doubtless this ; and this doth plainly prove it , That , for the most , most graceless men do love it ; Or rather doat most on this wither'd Weed , Themselves as wither'd , in all gracious deed : 'T is strange to see , ( and unto me a wonder ) When the prodigious strange abuse we ponder Of this unruly , rusty Vegetal , From modern Symmists Jesu critical , ( Carping at us , and casting in our dish Not Crimes , but Crums , as eating Flesh for Fish ; ) W' hear in this case , no Conscience-cases holier , But , like to like , the Devil with the Collier . For a Tobacconist ( I dare aver ) Is first of all a rank Idolater As any of the Ignatian Hierachy ; Next as conformed to their foppery Of burning day-light , and good Night at Noon , Setting up Candles to enlight the Sun ; And last the Kingdom of new Babylon , Stands in a dark and smoky Region , So full of such variety of smokes , That there-with-all , all Piety it choaks . For there is first of all the smoke of Ignorance , The smoke of Error , smoke of Arrogance , The smoke of Merit super-er ' gatory , The smoke of Pardons , smoke of Purgatory , The smoke of censing , smoke of thurifying Of Images , of Satans fury flying , The smoke of Stews ( from smoking thence they come , As horrid hot , as torrid Sodom some ) Then smoke of Powder-Treason , Pistol Knives , To blow up Kingdoms , and blow out Kings Lives : And lastly too , Tobacco's smoky mists , Which ( coming from Iberian Baalists ) No small addition of adustion fit , Bring to the smoke of the unbottom'd Pit Yerst opened , first ( as openeth St. John ) By their Abaddon and Apollyon . But sith they are contented to admire What they dislike not , if they not desire ; ( For , with good reason , may we ghess that they Who swallow Camels , swallow Gnatlings may ; ) 'T is ground enough for us in this dispute , Their Vanities thus obvious to refute ( Their Vanities , Mysterious mists of Rome , Which have so long besmoked Christendom . ) And for the rest , it shall suffice to say , Tobacconing is but a smoky Play ; Strong arguments against so weak a thing , Were needless , or unsuitable , to bring , In this behalf there needs no more be done , Sith of it self the same will vanish soon ; T' evaporate this smoke , it is enough , But with a breath the same aside to puffe . Now , my first puff , shall but repel th' ill savour Of Place and Persons ( of debaucht behaviour ) Where 't is most frequent ; second , shew I will , How little good it doth ; third , how great ill : 'T is vented most in Taverns , Tipling-cotts , To Ruffians , Roarers , Tipsy-tosty-pots , Whose Custom is , between the Pipe and Pot , ( Th' one cold and moist , th' other dry and hot ; ) To skirmish so ( like Sword-and-Dagger-fight , ) That 't is not easie to determine right , Which of their Weapons hath the Conquest got Over their Wits , the Pipe or else the Pot ; Yet 't is apparent , and by proof express , Both stab and wound the Brain with drunkenness ; For even the derivation of the name , Seems to allude , and to include the same : Tobacco , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one would say , To Bacchus ( Cup-god ) dedicated ay . And for conclusion of this Point , observe The places which to these abuses serve ; How-ever of themselves noysome enough , Are much more loathsome with the stench and stuff , Extracted from their Limbecket Lips and Nose , So that the Houses , common haunts of those , Are liker Hell than Heav'n , for Hell hath smoke , Impenitent Tobacconists to choak ; Though never dead , there shall they have their fill ; In Heav'n is none , but Light and Glory still . Next , multitudes them daily , hourly , drawn In this black Sea of smoke , tost up and down In this vast Ocean , of such latitude , That Europe only cannot it include ; But out it rushes , over-runs the whole , And reaches well-nigh round , from Pole to Pole Among the Moors , Turks , Tartars , Persians , And other Ethnicks full of Ignorance Of God and good ; and , if we shall look home , To view ( and rew ) the State of Christendom ; Upon this Point , we may this Riddle bring ; The Subject hath more Subjects then the King : For Don Tocacco hath an ampler Reign , Than Don Philippo , the great King of Spain , ( In whose Dominions , for the most it grows , ) Nay , shall I say ( O horror to suppose ! ) Heathenish Tobacco ( almost every where ) In Christendom ( Christ's outward Kingdom here ) Hath more Disciples than Christ hath , I fear , More Suits , more Service ( Bodies , Souls , and good ) Than Christ that bought us with his pretious Bloud : O great Tobacco , greater then great Can , Great Turk , great Tartar , or great Tamerlan ! With Vulturs Wings thou hast ( and swifter yet Then an Hungarian Ague , English Sweat ) Through all degrees flown , far , nigh , up and down , From Court to Cart , from Count to Country-Clown ; Not scorning Scullions , Coblers , Colliers , Jakes-farmers , Fidlers , Ostlers , Oysterers , Rogues , Gipsies , Players , Pandars , Punks , and all , What common Scums in Common-Sewers fall ; For all as Vassals at thy beck are bent , And breath by thee , as their new Element : Which well may prove thy Monarchy the greater , Yet prove not thee to be a whit the better ; But rather worse , for Hells wide-open road Is easiest found , and by the most still trod , Which , even the Heathen had the Light to know , By Arguments , as many times they show . Here may we also gather ( for a need ) Whether Tobacco be a Herb or Weed ; And whether the excessive use be fit , Or good or bad , by those that favour it ; Weeds , wild and wicked , mostly entertain it ; Herbs , wholsome Herbs , and holy minds disdain it . If then Tobacconing be good , how is 't , That lewdest , loosest , basest , foolishest ; The most unthrifty , most intemperate , Most vitious , most debaucht , most desperate , Pursue it most : The wisest , and the best , Abhor it , shun it , flee it as the Pest , Or piercing poyson of a Dracons whisk , Or deadly eye ▪ shot of a Basilisk . If Wisdom baulk it , must it not be folly ? If Vertue hate it , is it not unholy ? If men of worth , and minds right generous , Discard it , scorn it , is 't not scandalous ? And ( to conclude ) is it not , to the Devil , Most pleasing ▪ pleasing so ( most ) the most evil ? My second puff , is proof , how little good This smoke hath done ( that ever hear I cou'd : ) For first , there 's none that takes Tobacco most , Most usually , most earnestly , can boast , That the excessive and continual use Of this dry-suck-at ever did produce Him any good , civil or natural , Or moral good , or artificial ; Unless perhaps , they will alledge , it draws Away the ill , which still it self doth cause ; Which course ( me-thinks ) I cannot liken better , Then to a Userers kindness to his Debter ; Who under shew of lending , still subtracts The Debters own , and then his own exacts , Till , at the last , he utterly confound him , Or leave him worse , and weaker then he found him . Next , if the Custom of Tobacconing Yield th' Users any good in any thing , Either they have it , or they hope it prest , ( By proof and practice , taking still the best : ) For , none but Fools will them to ought beslave , Whence benefit they neither hope nor have . Therefore yet farther ( as a Questionist ) I must enquire of my Tobacconist , Why if a Christian ( as some sometimes seem ) Believing God , waiting all good from him ; And unto him all good again referring , Why ( to eschew th' Ungodly's graceless erring ) Why pray they not not ? why praise they not his name For hoped good , and good had by this same ? As all men do , or ought to do for all , The gifts and goods that from his goodness fall ; Is 't not , because they neithe●●ope nor have , Good ( hence ) to thank God for , nor farther crave : But as they had it from the Heathen first , So heathenishly they use it still accurst ; And ( as some jest of Jisters ) this is more , Ungodly meat , both after and before . Lastly , if all delights of all Mankind Be vanity , vexation of the Mind , All under Sun , must not Tobacco bee , Of Vanities , the vainest Vanity ? If Solomon , the wisest earthly Prince That ever was before , or hath been since ; Knowing all Plants , and then perusing all , From Cedar to the Hysop on the — Wall ; In none of all professeth , that — he sound A firm Content , or Consolation found : Can we suppose , that any shallowing , Can find much good in oft Tobacconing ? My third and last Puff points at the great evil , This noysome Vapor works ( through wily Devil ) If we may judge ; if knowledge may be had , By their effects , how things be good or bad : Doubtless , th' effects of this pernitious Weed Be many bad , scarce any good indeed ; Nor doth a man scarce any good contain , But of this Evil justly may complain ; As thereby made in every part the worse , In Body , Soul , in Credit , and in Purse . A Broad-Side AGAINST COFFEE : OR , THE Marriage of the Turk . COFFEE , a kind of Turkish Renegade , Has late a match with Christian water made ; At first between them happen'd a Demur , Yet joyn'd they were , but not without great stir ; For both so cold were , and so faintly meet , The Turkish Hymen in his Turbant swet . Coffee was cold as Earth , Water as Thames , And stood in need of recommending Flames ; For each of them steers a contrary course , And of themselves they sue out a Divorce . Coffee so brown as berry does appear , Too swarthy for a Nymph so fair , so clear : And yet his sails he did for England hoist , Though cold and dry , to court the cold and moist ; If there be ought we can , as love admit ; 'T is a hot love , and lasteth but a fit . For this indeed the cause is of their stay , Newcastle's bowels warmer are than they . The melting Nymph distills her self to do 't , Whilst the Slave Coffee must be beaten to 't : Incorporate him close as close may be , Pause but a while , and he is none of he ; Which for a truth , and not a story tells , No Faith is to be kept with Infidels . Sure he suspects , and shuns her as a Whore , And loves , and kills , like the Venetian Moor ; Bold Asian Brat ! with speed our confines flee ; Water , though common , is too good for thee . Sure Coffee's vext he has the breeches lost , For she 's above , and he lies undermost ; What shall I add but this ? ( and sure 't is right ) The Groom is heavy , cause the Bride is light . This canting Coffee has his Crew inricht , And both the Water and the Men bewitcht . A Coachman was the first ( here ) Coffee made , And ever since the rest drive on the trade ; Me no good Engalash ! and sure enough , He plaid the Quack to salve his Stygian stuff ; Ver boon for de stomach , de Cough , de Ptisick , And I believe him , for it looks like Physick . Coffee a crust is charkt into a coal , The smell and taste of the Mock China bowl ; Where huff and puff , they labor out their Lungs , Lest Dives-like they should bewail their Tongues . And yet they tell ye that it will not burn , Though on the Jury Blisters you return : Whose furious heat does make the water rise , And still through the Alembicks of your eyes , Dread and desire , ye fall to 't snap by snap , As hungry Dogs do scalding porrige lap . But to cure Drunkards it has got great Fame ; Posset or Porrige , will 't not do the same ? Confusion huddles all into one Scene , Like Noah's Ark , the clean and the unclean . But now , alas ! the Drench has credit got , And he 's no Gentleman that drinks it not ; That such a Dwarf should rise to such a stature ! But Custom is but a remove from Nature . A little Dish , and a large Coffee-house , What is it , but a Mountain and a Mouse ? Mens humana novitatis avidissima . I have heard it is good for one thing ( and that falls out too often ) when men are so drunk with Wine , Beer or Ale , or Brandy , that they are unfit to manage their Imployment ; then a Dish of hot Coffee is a present Remedy to settle their Heads . No doubt , but a Dish of Broth , or Beer , will work the same Cure , if it be drank as hot . This short Collection should more properly have taken place next to what was collected out of the other Doctors , but it came not to my sight , till it was too late : And because it agrees with what is mentioned in the first Epistle , that it is a strange way of taking Tobacco , as Physick , just before , and presently after Meals ; I thought fit to put it in here . And if any are so wise as to be convinced by what hath been written , That immoderate smoking of Tobacco is hurtful for them , they were best to leave it gradually ; for that is most safe , for such as have been accustomed long to it ; or else it is good to chew the leafe in the mouth ; or as some do , smoke a Pipe with other Ingredients , as Rosemary , Bitony , or Mints : This Collection was taken out of that Book of Dr. Everard's , Entituled , The Vertue of Tobacco . YOung men especially must take great care how they suck in this smoke , for the custome and too much use of it , brings their brains out of order , and makes them to be over-hot , so that they lose their good temper , and are beyond the bounds of their health , and that sacred anchor is lost irrecoverably . For the nourishment of young men requires a gentle moisture , to strengthen them , and to make their bodies grow to their just perfection . Especially for those that are cholerick , whose brains cannot endure excess of heat , for the native heat would be oppressed by the accidental heat . See Gallen his Comment , in lib. de vict . salub . Also this smoke doth vehemently move the Stomach to nauseat , and to vomit , ( as daily experience teacheth us ) namely , by cleaving to the inward parts , and so offending the peculiar juyces contain'd in the Stomach , and the Mesentary ; it destroys their ordinary operations . For in thrusting forth the matter from the Stomach it cannot be , but also something must be cast out , wherein the force of nature resides ; and also , because when nature is doing her office , she sends the nourishment into the habit of the body , as to the circumference , but all disturbing and purgative things draw the juyces & spirits to the center . Wherefore nature is wonderfully tired with these contrary motions , for she can endure nothing less then two contrary motions at the same time . Wherefore it is a most bitter enemy to the Stomachs of very many men , especially if they use to take it presently after Supper or Dinner . And in this respect it is mischievous to the bodies of all sound men , according to Hippocrates his Rule . 2. Aphoris . 37. It is troublesome to purge those that are in good health . For frequent use of purging Medicaments will soon make a man old ; for the forces are broken by the resolving of the solid parts , by an Hypercatharsis of all nutrimental juyce . By these things mentioned , it is easie to collect , that the smoke of Tobacco shortneth mens days . For being that our native heat is like to a flame , which continually feeds upon natural moisture , as a Lamp lighted , drinks up the Oyl by its heat ; it follows necessarily , that for want of food , life must needs fly away quickly , when the proper subject of life is dissipated and consumed : for with that moisture , the imbred heat fails also , and death succeeds . You understand therefore ( that are Tobacconists ) that the sooty fumes of Tobacco , wherein you are wallowing ( as it were ) in the deepest mire , are of great force to shorten your days . Galen speaking of opening Medicaments , asserts , that by the frequent use of them , the solid parts of the body are dried , and that the blood grows gross and clotted , which being burned in the Reins , breed the stone . The same thing may be truly maintained concerning Tobacco , which many use too frequently , and more then any do use thouse kind of opening Medicaments ; for this is more hot and dry then they are , and therefore is more forcible to hurt found and well-tempered bodies . Take warning therefore you that love Tobacco , that you do not exceed in using too much of it , and enslave your selves to this ●uliginous smoke , by hunting after it , and making a god of it . The goods of the body , are beauty , strength , and sound health . The most grave Author Plutarch , commending the last as the best of all , affirmed most gravely and learnedly , That health is the most divine , and the most excellent property of the body , and a most precious thing . There is nothing in this World better ; nothing more to be desired , and nothing can be found to be more pleasant . Without this ( as Hippocrates saith ) there is no pleasure or fruit of any other things . This is it , which in this life fills all perfection : Without this no man could ever be said to be happy : This far exceeds the greatest Honours , Treasures , and Riches . depiction of people smoking and drinking. A POSTSCRIPT By way of APOLOGY . Honest Reader , THis intended Porch being so Impolished , and so rude a Draught , I have judged it more fit to make a Back-Door , then a Fore : Neither durst I presume to set it in the Forefront , for I count it but as an over-plus Sheet ; however it may serve for wast Paper to wrap up the learned Collections , or else to light a Pipe of Tobacco , and will make as good Smoke : It lies at thy mercy , to use or to abuse as thou pleasest . For my part , I pretend to no great Learning , yet am a Lover of it , and a well-wisher to it : Neither am I worthy to carry the Books after these learned Authors , out of whose Works I have made this Collection ; therefore I make this humble Apologetical Postscript . I know for my labour of reviving this noble Counterblast , &c. I can expect no better , but to be counterblasted by the black and foul mouths of many Tobacconists , and common Tobacco-Smokers ; for endeavoring to pull down their great Diana , which they labour Demetrius like to cry up , because of the much gain it brings them . If I meet with Reproaches and Scorns , it is no more then I expected from them , and I value it not : Neither is it any news or wonder ; for we live in the last dayes , and as the Apostle Peter fore-told many hundred years since , in 2 Pet. 3. 3. That in the last dayes should come Scoffers , walking after their own lusts . To such King Solomon propounds a question , which they can hardly be able to answer , in Prov. 22. How long ye simple Ones will ye love simplicity ? and ye ▪ Scorners delight in scorning , and Fools hate Knowledge ? There have been many such in all Ages of the World , as it may easily be instanced . Before I conclude , I thought it not amiss , or improper , to say something briefly against excessive drinking of Healths , and Drunkenness , which calls to remembrance , amongst other , of His Majesties noble and gracious Acts , since his Restuaration , wherein he hath had merciful Respect to the Lives , Estates , Souls and Bodies of his good Subjects , and therein gone beyond his Predecessors . I shall but name to his perpetual Honour these three , viz. In the first place , His Act of Oblivion , passing by all that was done against Him or his Father , excepting only those that were his Royal Fathers Judges . In the next place , He was pleased to publish a Proclamation to all His loving Subjects ; against that sinful Custom of drinking his Health , His Majesty wisely considering how apt many would be to fall into that evil extreme , doth in that Proclamation , rebuke such as can express their Love to him in no better way , then drinking His Health . In the next place , I cannot but take notice , and mention , to His Majesties Renown , His late gracious Declaration , For Liberty and Indulgence to tender Consciences , that could not in all things conform to the Ceremonies and Discipline of the Church of England , by Law established : This by the way . But now to speak a little more against drinking Healths , which is to our purpose in hand . There was many years since a Book Published , by Mr. William Prynne , against drinking of Healths , Entituled , Healths Sickness , but not now to be had , or seldom thought of ; he shews the greatness of that Sin , and the dangerous consequence of it both to the Souls and Bodies of Men. There is another large Treatise published by Mr. Robert Younge , Entituled , The Drunkard's Character : Also a Sermon preached long since by Doctor Robert Harris , called The Drunkard's Cup , out of Isaiah 5. from the 11. to the 18. verse . And a Sermon published many years since , Preached at Pauls-Cross , by Doctor Abraham Gibson , Entituled , The Lands mourning for vain Swearing ; out of these words , Because of Oaths the Land mourns . And now the Land may mourn , not only for vain Swearing , but for vain Drinking of Healths and Drunkenness . After His Majesties Restauration , there was , I remember , a great Feast , at which time there was a Health drank for His Majesty , and when it came to the turn of an able learned grave Minister there present , he utterly disliked and refused it : Answering , That he would pray for His Majesties Heath . And if all that are Well-wishers to his Majesties Health , would obey his Proclamation against that Vice , in leaving off drinking , either of the Kings Health , or any others , & leave of swearing and prophaning the Sabbath ; and would constantly , earnestly , and heartily pray for His Majesties Health , according as the Apostle St. Paul exhorts Timothy , 1 Tim. 2. 3. That Supplication and Prayer be made for Kings , and all that are in Authority ; that we may lead a quiet and peaceable life in all godliness and honesty . I say , then we should be in hopes to see better Times , and better Trading : The generality cry out of their want of Trading , and of the Sins of the Rulers ; but our chief Work and Duty is to look more narrowly at home , and to find out the Plague of our own Hearts . Who smites upon his Thigh ? who saith , what have I done ? We are apt to forget the late dreadful Judgments of God ; as that of the Destroying-Sword , the sad destroying Pestilence , when from the 20th of December , 1664. to the 15th of December , 1665. there died of all Diseases 97396 , and of the Plague 68596 ; and in one week ▪ which I find to be the greatest of all , was in September 19. 1665 , there died of the Plague in London and Liberties 7165 , of all Diseases 8297 that one week . Can London ever forget those sad and lamentable consuming Flames , that brake forth the Second of September , 1666 ? The ruinous heaps on 373 Acres within , and 63 Acres without the old Line , the ghastly walls of 89 Parish-Churches , and stately Houses and Halls , with the Royal Exchange , and as it was computed Thirteen thousand and two hundred Houses , with a vast deal of Goods , Houshold-stuff , and rich Commodities ; and , I think , Book-sellers may easily remember the many Ware-houses of good Books of all sorts , then turned to Ashes , at St. Faiths Church , and in other places about the City . There was a Book published by Mr. Thomas Brooks , Dedicated to Sir William Turner Lord Mayor ( who deserved much Love and Honour , for being so great a Furtherer of building the City and Royal Exchange , that lay long in Ruins ) Entituled , London's Lamentations , being a serious Discourse of the late fiery Dispensation , that turned our Renowned City into a ruinous Heap . In the second part , or application of that Book , Page 36. is shewed , That the burning of London was a National Judgment , and that God in smiting London , did smite England round : And what Sins bring desolating Judgments upon Persons and Places ? Intemperance and Drunkenness is one Sin , and that we are to see the hand of the Lord in that dreadful Fire , and to take heed of those Sins that bring the fiery Rod , with the several Lessons and Duties we are to learn by it . We may easily see that the Lord will not suffer us to be forgetful of his great Judgments , by the several fresh Remembrances he hath given us , by sad Fires in divers places since , in and near the City . Not long after the dreadful Fire , there was a Merchants great house , almost finished , in Mincing Lane , burned and quite defaced ; after that , two great Fires brake forth in Southwark at several times and places : Another at the Savoy , which did much harm ; Another at the corner of St. Bartholomew Lane , a Herald-Painter's House , Mr. Francis Nowers himself , his Child and Nurse was burned . Another in White-Chappel , and several persons burned there . Another sad Fire was in or near Thames street , which burned to the ground a great Sugar-Baker's House , with many thousand pounds worth of Sugar , belonging to several Partners ; it began September the Second , the Lords-day , 1671. And now last Whit-Sunday morning , at St. Katherines near Tower-hill , brake forth a very grievous lamentable Fire , which , as it is Reported , consumed above one hundred Dwelling-houses , and divers Ships , and some people were burned and killed by it . After that , another great Fire that consumed about a dozen Houses , and part of Sir Paul Pindar's house , without Bishopsgate , i● June , 1672. A few dayys after brake forth another Fire , which burned several Houses in Crutched-Friers . One at Camomile-street : At the Swan at Holborn-Bridge : A Brick house in Grub-street . We may do well to take that Counsel of our Saviour to the impotent man that he had cured , and had been at the Pool of Bethsaida , who had an Infirmity thirty eight years , John 5. 14. Christ bid him go and sin no more , least a worse thing befal him ; it was old Mr. Wheatlyes Text of Banbury , after it was burned : Read the 26 of Leviticus , how greatly the Lord threatned the people of Israel , if they were Disobedient to him ; He threatens great Judgments , and to make their Cities wast , and the Land desolate ; and in the verses 18 , 21 , 24 , 28. it is four times threatned , That he will punish them seven times more for their Iniquities . God hath shot Three Arrows against us , and how easily can he shoot a Fourth Tore Arrow , that of the Famine , unless we turn from our Sins by true Repentance . It is to be feared , that after all that hath or can be said to reclaim men from their evil Courses , and excesses in Drinking , that they will be swayed by Custome , which is a second Nature ; and it will be found as difficult for them to be temperate in Smoking , and Drinking , and Feasting , as it is for the Blackmore to change his Skin , or the Leopard his Spots . So that they will rather say , as he that being advised by his Physician to leave of his evil Courses , or else he would loose his Sigh , answered , Tum valeat lumen amicum ▪ Then sarewel sweet Light. To such it may be said , as Solomon saith , Rejoyce O young man in thy Youth walk in the sight of thine Eyes , and let thy Heart chear thee ; but remember that for all these things God will bring thee to Judgment . We all know , That Sin is the fore-runner of all Plagues and Calamities , that ever came upon any People or Nation under Heaven ; it is the Plague of Plagues : What provoked God to drown the old World , but Sin ? What caused God to rain down Fire and Brimstone on Sodom and Gomorrah , but their Sins of Pride , Idleness , and fulness of Bread ? And whilst Abraham interceded for Sodom , had there been but Ten righteous persons found amongst them , God would have spared them for their sakes . Thus I have spoken against Sin in general , as that which draws down Judgments upon our Heads : I will only lay a few Scriptures before you , touching the Lord's anger against Sin , which he cannot indure to behold without great indignation : For it is only Sin that makes a separation between God and our Souls ; and I desire the Reader to turn to them at his leisure , and to make the best use and application of them , Hosea 4. 1 , 2 , 3. Isaiah 22. 12 , 13 , 14. Isaiah 24. 7 , 8 , 9. Genesis 12. 10. Chap. 26. 1. 42. 5. 43. 1. Chap. 41. 30. 36. 50. 56. 57. Prov. 15. 26 , 29. That Sea-man that being ingaged in a Ship , and sees it in danger to sink , or to be cast away ; is but an ill and unworthy Seaman that will not put to his helping hand to save her . And are not all English-men engaged in the Ship of the Kingdom , or Common-wealth of England ? and is it not in a Storm , compassed with Enemies without , and within molested and assaulted with the most dangerous Enemies of all ; over-laden with our grand Enemies , Sins of all sorts ? Is it not the part of an honest true English-man to help to save this Ship , by lightening its burden , and casting these bad Commodities over-board ? I mean its Sins , that by so doing , we may engage God , the Lord of Hosts on our side , and then , si Deus nobiscum ●uis contra nos : Did but England's Sins weigh lighter then her Enemies Sins , then we were more likely to be Victorious and Conquerors over all our Forreign Enemies . Doth not England match any of her Enemies in Sins and Provocations , namely Drunkenness ? Doth it come behind the Dutch , Dane , or Swede , which are counted the highest Drinkers in the World , of the highest form , and so for swearing most horrible Oaths , and scoffing at Religion and Piety . Within ten days since I began this Collection or Postscript , I was an Eye and Ear-witness , That a swaggering Blade rapt out this Oath , God damn me , about a trifle in a scoffing Frolick , saying , He had got a Presbyterian Band on he thought . Another man on Whitson-Eve I saw so sadly drunk , he could neither go nor stand , but sate down on a Door-stone , I asked him , Where he had been ? He would give no other Answer but this , That he was troubled with the Megromes . So I and others about him left him , and know not what became of him : These two were in the heart of the City , near the Exchange . After I had seen King James his Counterblast against Tobacco and taken a liking to it : I did at the first intend only to get that printed alone , but afterwards meeting with these pertinent , sutable , and profitable Directions , for the preservation of long Life , both against Tobacco , and intemperate drinking ; Published in the Works of that learned Physician Doctor Maynwaring , now living : I thought it not amiss to joyn them together , and likewise to add a good old Sermon at the latter end , Preached , in or near the time of King James , by a ●●mous Learned Divine , Mr. Samuel Ward then Preacher of Ipswich , printed 1627. It is but brief , and the best I know of in print against the Sin of Drunkenness and Health-drinking , wherein are discovered divers sad Examples of many that have been notorious Drinkers or Drunkards , called Woe to Drunkards , that have kill'd themselves by drinking immoderately . In the last place I shall but commend to the Reader a few good useful Books , viz. Mr. Thomas Brook's Londons Lamentations , also his Book called Precious Remedies against Satan's Devices , and his Twenty two Sermons on Ephes . 3. 8. Of the unsearchable Riches of Christ , His Cabinet of Jewels , His Closet Prayer , and a profitable and very delightsome Book of good Counsel for all young Persons , called His Apples of Gold for young Men and Women , &c. Mr. Thomas Watson's new Treatise , Entituled . The mischief of Sin , it brings a person low , on Psal . 106. 43. Mr. Ralph Venning's Book , called Sin the Plague of Plagues , or sinful Sin the worst of Evils , on Rom. 7. 13. These Books do set forth Sin in its own proper colours ; it is compared in Scripture to filthy Rags , and to a menstruous Cloth ; and I think it cannot be called by so bad a name as it is . Also lately Published Mr. Robert Perrot's new Book called Englands Sole , and Soveraign way of being saved . Mr. Calamie's Godly mans Ark , which I think is a useful and seasonable Book these stormy Times : Now we are pursued by Enemies on all sides , outward and inward , it 's good to get into an Ark , or City of Refuge : These are sold at the Three Bibles in Popes head Alley , where the best and newest short-hand Books , and Books of Divinity are to be had : Also History , Husbandry Astronomy , Mathematicks , Arithmetick , Law , Sea , Physick , the best Poetry , School Books &c. Five Books of the learned Doctor Maynwarings . 1. His Preservation of Health , and Prolongation of Life . 2. His Treatise Of the Scurvy , shewing That Tobacco is a procuring Cause . 3. The rise and progress of Physick Historically , Chronologically and Philosophically illustrated , shewing , The abuse of Medicines , &c. 4. His Treatise Of Consumptions , demonstrating their Nature and Cure. 5. The ancient and modern Practice of Physick examined , stated and compared . The true Elixir Proprieta●i● of Van Helmont , Paracelsus & Crollius , with a Book of its use and vertue , highly cominended by Mr. Lilly. As for other Books of vain idle Romances , Lascivious and Vitious Poetry and Drollery , which are worse then the Smoke of Tobacco , and more fit for the Fire to make Smoke of , then for the Study ; I wish the Lovers of them to take notice of this one Passage about such , in Mr. Philip Goodwin's Mystery of Drunkenness , printed for Francis Tyton ; it is in Page 50. Satan sends out his Books as Baits , by which many are cunningly caught , with the Venome of which so many are poysoned . FINIS . Notes, typically marginal, from the original text Notes for div A70365-e1450 Aphorism . Object . Answ ▪ Tutela sanitatis . Amurath . His Counterblast to Tobacco . Notes for div A70365-e1930 Primum crater ad sitim pertinere , secundum ad hilaritatem , tertium ad voluptatem , quartum ad insaniam dixit Apuleius . Omne nimium naturae est inimicum . A Cacotrophy , or Atrophy . Quicquid recipitur , recipitur per modum recipi●ntis . Ax. Notes for div A70365-e5700 Esay 2. Esay 5. 11 , 22. Esay 28. 1. Joe ▪ 1. 5. Hab 2. James 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A chari●o chena●hash , veche Siphgnoni i●phresh ; novissimo tanquam Scrpens morde●i● , & tanq●●●●● regulus punget Montanus & Mercerus ; tanquam haemorrhois vel dipsas , Tremelius . 1 Cor. 6. 10. Esay 5. 14. Deut. 32. 32.