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.

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; de∣clare 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 be∣hold 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 questi∣on, 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 Of∣fenders 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 Gal∣lons, 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 un∣timely 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 ad∣vise. 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 spark∣leth 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 Ser∣pent, it biteth like the Cockatrice, (or Adder) saith our new Transla∣tion.

All Interpreters agree, That he means some most virulent Ser∣pent, 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 casual∣ly 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 Repen∣tance 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 wit∣tingly and willingly make himself an Habitation of Unclean Spirits, should not dispossess them at his own pleasure? Most aptly there∣fore is it translated by Tremelius Haemorrhois, which Gesner con∣founds 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 Cocka∣trice, bewailing his own case, crying out against the baseness of the sin, inveighing against Company, melting under the perswasi∣ons of Friends; yea, protesting against all enticements, vow, cove∣nant, and seriously indent with himself and his Friends for the re∣linquishing 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 be∣witched, 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 infu∣sing 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 Drunken∣ness is not specially prohibited in any one of the Ten Command∣ments, 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, be∣cause 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, courte∣ous, 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 Re∣pentance? 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 execu∣tion, 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 mis∣fortune, 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 with∣in 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 Outs 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 Mil∣pond:

his Wife and Servants knowing he could not swim, disswa∣ded 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 drink∣ing, 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 meet∣ing 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 of∣ten 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, affirm∣ing (as the Report goes) That 〈◊〉〈◊〉 Mare would carry him to the Devil; His Mare casts him off, and broke his Neck instantly. Re∣ported 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 Pro∣fession, 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 ex∣amples are so common and ordinary.

A Yeoman's Son in Northamptonshire, who being drunk at Welling∣borough 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 justi∣fied 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 attemp∣ted 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 despe∣rate 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 cir∣cumstances 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 dange∣rously 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 Kin∣dreds 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 cer∣tain 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 wor∣thily, 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 dan∣ger 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. Consi∣der 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 Com∣panion, 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 en∣tertainment, 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 poyson∣ful 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 Para∣dise; ever abhor to partake of their bruitish pleasures, lest I par∣take 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 Drun∣kards? 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 bodi∣ly 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 re∣cover 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 Quar∣tane Agues, that it is the disgrace of all moral Physick, of all Re∣proofs, 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 ear∣nest 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 possessi∣on. 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 with∣out 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 Pro∣clamation made. And if it were possible for the bruitishest Drunkard

in the World to know who it is that offereth, and what kind of wa∣ter he offereth; he would ask, and God would give it frankly with∣out money; he should drink liberally, be satisfied, and out of his Belly should sally Springs of the water of Life, quenching and ex∣tinguishing 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 Ordi∣nance, and in its own nature, then preached,) my first drift is, to stir up the Spirits of Parents and Masters, who in all Places com∣plain 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 authori∣ty, cautions, threats and charges for the avoyding of this epidemi∣cal 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 Passen∣gers. 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 signifi∣cation 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 Hierogly∣phick 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 Na∣tional woe to be feared and expected of a Nation over-run with Drunkenness? Had we no other Sin reigning but this (which can∣not 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 peo∣ple 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 consi∣deration, 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 Fami∣lies, 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 re∣member 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 Francis∣cans 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 Fashi∣ons, 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 sup∣pression 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 im∣plores 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, Vine∣yards 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 Re∣gulus in Aulus Gellius. The Embleme mentioned at large by Plu∣tarch, 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 tram∣ple 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. Epis∣copos, &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 Spi∣ritual 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.

Notes

• Esay 2.
• Esay 5. 11, 22. Esay 28. 1. Joe▪ 1. 5. Hab 2. James 5.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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.