ENGLAND'S BANE: OR, THE DESCRIPTION of Drunkenness. COMPOSED AND WRITTEN by THOMAS YOUNG, sometimes Student of STAPLEINNE. Prestat non nasei, quam male vivere. ECCLES: 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. LONDON, Printed by WILLIAM JONES, and are to be sold by THOMAS BAYLEE, at the corner shop in the middle row in Holborn, near adjoining unto Staple Inn. 1617. TO THE RIGHT WORSHIPFUL VERY WORTHY judicious and understanding Gentleman Sr. FRANCIS DOWSE Knight, T. Y. wisheth increase of health and perpetual happiness. RIght Worshipful, calling to mind my own follies (ever from mine Infancy, prone to have conjunction with intemperancy the chief fountain of all men's perturbations, and also remembering your good counsel ever given unto me, that I should loathe excess, & love temperance (which I now find of itself to be the treasure of virtue,) compelling men to follow Reason, bringing peace to the mind, and mollifying the affections with concord and agreement, receiving I say from you, not only good advice (being as great a benefit as one friend can do to another) but also good example which is the readiest pathway to guide men to felicity, and for fear I should be culpable according to the proverb; Thanks waxeth old as soon as gifts are had in possession I thought good although I cannot requite, yet to make known to your Worship, that I do not forget (for omnium ingratissimus est, Ingratus qui beneficium accepisse negat, quod accepit: Ingratus qui ●d dissimulat, vursum Ingratus qui non reddit: et omnium Ingratissimus qui oblitus est. qui oblitus est: neither this: nor other your manifold great & continual kindness bestowed upon me: And that you may see how good a scholar I have proved in the art of sobriety by your discipline consiliatorie and exemplary. I am emboldened to crave your patronage to this pamphlet which will at large set down all the subtle sleights, tempting baits, and crafty allurements, which Satan useth for the overthrow of mankind, by this vice of drunkenness, (which indeed is the Metropolitan city of all the province of vices) which Reason made me entitle my Book, England's Bane: because no Nation is more polluted with this capitol sin, than ours. And I protest it is not ambition that made me crave the patronage to this Treatise: (considering my small deservings) but chiefly presuming upon the affiance of your good nature and kind constructions of my weak endeavours, and something the rather, because I know your liberal qualities inclinable to the Rule of my intentions: which is not to bar Society, but to condemn Ebriety; Eccles. 31.23. Pro. 22.9. For Solomon saith, He that is liberal shall be blest, and honoured of his neighbours: And of this virtue, I know both yourself and all your Worshipful Family: fully endued; for often have I heard you say, that of the Wine and Beer you regarded not the expense: but you blamed such as would abuse these creatures to overthrow their own sense, and such voluptuous livers are them I chiefly aim at, that cannot take moderation to be their guide: Omne nocet nimium, mediocriter omne gerendum, I know you love to Read: because you know to censure? Let me therefore entreat your Worship to read this, and to give it favourable protection to the world: although the lines be rude, the matters good, and it is no shame to gather a Primrose growing among briars, had it better you should enjoy it, such as it is if you entertain I shall rest. Your Worships in all faithful observance, THO: YOUNG. TO THE READER. YOUNG I am I confess who take upon me to correct an enormity crept into my country, too much frequented by young and old of all conditions. Yet (gentle Reader) let me persuade thee to peruse the same, with an indifferent eye: not contemning any part thereof, because it is compiled by the Yong. And although thou mayest perhaps justly say, that I have been equal with thee in this aspersion, yet let me entreat again that thou wilt no less equal me in my contrition) then resolve fully to concur with me in my conversion. Our Nation hath had for many years since this imputation, that we should apelike imitate Foreign countries in their vices, wherein I will not particularise for avoiding of offence, and the rather because it is to all judicial men too perspicuous, I could rather wish that leaving their examples in the worst, we did frame ourselves to imitate, to compare, nay to excel them in their virtues and heroical achievements, which may very easily be performed by us in that God of his especial goodness to our Nation, hath endued us with singularity of apprehension, dexterity of invention, and means for discipline, exceeding all the bordering countries of the world. There is an use and an abuse of the best creatures, and we can not deny, as well by the assertion of God himself, who in the creation saw all that he had made to be good, but that they were all made for the comfort for the service and for the use of man. If we then neglecting the use, do fall into the abuse of those good creatures, and make them evil and hurtful to us: that followeth that we contradict God in his purpose: we altar the nature and quality of the creature, we derogate from ourselves, that precedency and superiority, which God hath given to man over those creatures: how do we abase ourselves from that sovereignty which God hath given us: who said (let man rule and have power over all creatures on the earth, when we suffer a poor inanimate creature, so to conquer and overcome us, that we lie grovelling on the earth speechless: nay sometimes lifeless (over come by the strength of a Grape a weak and feeble substance) we all desire (as good reason we have) to extenuate the power and kingdom of Satan: but I dare boldly affirm, he gaineth more souls by this deadly sin of Drunkenness, then by all the sins of the world: and hath drowned and swallowed up more in this gulf, than were drowned in the general deluge of Noah's flood. Lend me only thy good will, for my desire of thy safety, which thou mayest have or not have at thine Election. But better it were to forbear to read this same, unless thou practise the same in thy life and conversation: Which thing grant both thyself and me, hoping thou wilt pray for me, as I have done for thee, leaving thy will to God's directions. ENGLAND'S BANE. IF according to the saying of Saint Paul, Rom. 6.23. that he which committeth but one sin is to be rewarded with damnation, and according to the saying of Saint john, 1 joh. 3.8. he which sinneth is of the Devil, What shall we think of those desperate persons? Nay rather monsters of men, which through the loathsome vice of Drunkenness commit all manner of sin: For Plato saith, Drunkenness is a monster with many heads: As first, filthy talk: Secondly, Fornication; Thirdly, Wrath; Fourthly, Murder; Fiftly Swearing; Sixtly, Cursing. If these be the chief heads that proceed from the polluted body of this ugly Monster, Filthy talk, the first bead of Drunkenness. let us try them by the touchstone of the holy Scripture, and see how they are allowed of thereby. And first concerning filthy talk, is is said to the Counthians, that filthy speakers and railers shall not inherit the Kingdom of God: and the fourth to the Ephesians Saint Paul forbids us to have any corrupt communication to proceed forth of our mouths, Eph. 4.29.30. but that which is good to the use of edifying, that it may minister grace to the hearers. And also we must put away all bitterness and evil speaking: And further the fift to the Ephesians, S. Paul wisheth that no filthiness nor foolish talking, Eph. 5.4. no not so much as jesting should either be used, or named among Christians. But from the mouths of Drunkards what idle talk, filthy speech, blasphemous oaths, and profane words are used, no Christian ears can with patience endure, but with grief of mind, vexation of spirit, yea with both horror and terror to the soul of man. The greatest curse that ever fell on mankind since the flood came by Drunkenness, as appeareth in Genesis by Noah (the godliest man than living) avoiding all other sins, Gen 9.25 yet was unawares taken with this vice of Ebriety, and cursed his own son with the bitter and perpetual curse of servitude, Saying, Cursed be Canaan, a servant of servants shall he be to all his brethren. Which thing of servitude was never either heard or spoken off, although the world had then been the space of 1656. years: to the which curse, God saying Amen, added also nakedness to the posterity of Cham, as appeareth this day by the Virginians, and Indians being by the best Authors of Antiquity noted to come from that Cham, Nakedness and servitude are hereditary curse to all drunkards & their posterity. and surely by the slavery and beggary that happeneth generally to all that useth this vice I can think no other of it, but that it is a curse hereditary to all Drunkards themselves, or at least to their posterity. Now concerning the Description of the second head of this Monster Drunkenness, Fornication second head. which is Fornieation; The Apostle in the sixth chapter to the Corinthians saith, Be not deceived, neither Fornicators, nor Adulterers, nor Wantoness, nor Buggers, 1 Cor. 6.9.15 18.19.20. shall inherit the Kingdom of heaven: And in the 15. verse he saith, Know ye not that your bodies are the members of Christ, shall I then take the members of Christ, and make them the members of an Harlot: Fly fornication, every sin that a man doth is without the body, but he that committeth Fornication, sinneth against his own body. Know ye not that the body is the Temple of the holy Ghost which is in you, whom ye have of God? And ye are not your own: for ye are bought for a price: therefore glorify God in your body, and in your spirit, for they are Gods. Which being thus, what glory can that party show unto God in his spirit that hath neither use of body nor sense: for as Socrates saith, Reason departeth, when drink possesseth the brain. Thrice worthy is this saying of the Philosopher, and fit to be noted with golden letters: Cum tibi sive Deus, sive matter rerum omnium Natura dederit animum quo nihil est prestantius sic teipsum (O homo) ab abiicies at que prosternes ut nihil inter te & quadrupedem aliquem potes interest? Wheu as God hath given thee a living soul which excelleth all things (O man) wilt thou so much abase and disgrace thyself, that thou wilt make no difference betwixt thyself and a bruit beast, for Drunkenness doth not only disgrace, but even slayeth the soul of man: according to Zeno his saying, It is not Death that destroyeth the soul, but a bad life. But to return to the vice of Fornication, S. Paul to the Thessalonians saith, 1 Thes. 4.3. For this is the will led a man he should be slain for it, and further to set out the greatness of this sin, and fearing they might be tempted through bribery to spare the murderer, he saith, moreover ye shall take no recompense for the life of the murderer, Num. 25.16.19.20.31.32 which is worthy to die, but he shall be put to death: The land where the murder is done is so much pollnted, that there is no way to cleanse it, but by the blood of him that shed it. And surely it is seldom or never known that a Murderer went in peace to his grave, as may appear by Abimelech, who after he had killed his seventy brethren, although God suffered him for a time to live and to rule all Israel, yet at length he died miserably, and was slain by the hands of a woman. Zimri murdered Elah, but afterward by God's just judgement was forced to burn himself. 1 Kin. 19 & 18 But this unnatural sin, this monstrous deed, this abhorred fact of Murder is by no accident or occasion so often committed as through Drunkenness, not only by Drunkards upon others, but also many times through Gods heavy wrath upon Drunkards themselves, as by too many examples I am able to make proof as well of the one as of the other. And first to begin with that high and mighty Monarch of the world Alexander the Great, Murders in Drunkenness. who in the beginning of his Reign was so temperate that he refused the Cooks and Pasterers of the Queen of Caria: saying, he had better than they were (viz.) for his dinner early rising, and for his supper a moderate dinner, notwithstanding through the vicious manners, and lewd customs of the Persians, he was so much given at last unto the excess of drinking, that he propounded six hundred crowns for a reward to him that drunk most, called a cup of silver, being of a great bigness after his own name: which cup when he offered unto Calisthenes one of his favourites, he refused, saying, that he which drank with Alexander had need of Asculapius, at which words the King feeling himself touched, and being in his drink was so incensed against him, that he caused him immediately to be put in a cage with dogs (where he poisoned himself) afterwards being persuaded by a common Strumpet named Thais, he burned Percipolis the chief City in Persia, and which was worst in his intemperancy killed his dear friend Clitus: for which bloody deed after he came to himself, he wept and fasted three days, and would had he been permitted have slain himself. In this deed of Alexander., Seneca. Epist. 59 the saying of Seneca is verified. Ebrietas unius horae hilaram Insaniam longi temporis tedio pensat. Drunkenness requireth one hours merry madness, with a long tedious time of sorrow and repentance. The son of Cyril being drunk, wickedly slew that holy man his father, and mother also great with child: he hurt his two sisters, and deflowered one of them, which fearful example is sufficient to make the hair of our head stand upright, as often as any occasion is offered unto us; whereby we might fall into any inconvenience through the allurement of drinking. But I may leave off Foreign examples, and recite too many of like nature in our own Nation, William Purcas in Essex, Anno 1615. in his Drunkenness being rebuked by his mother for his vice most cruelly and unnaturally killed her. Anderson in his drunkenness killed a boy and was hanged for the same in May 1616. But as I have recited these few, so could I make mention of multitudes and examples of the same nature. For I fully persuade myself, that there is not a city nor market town in England, but it would appear (if the records of assizes were searched) that there hath not been some one or more slain in it through Drunkenness, which is according to the old saying, Plus crapula quam gladio, more men have died thorough intemperancy then with the sword, for such is the nature of excessive drinking that it intoxicateth and boileth the brains, benumbeth the senses, infeebleth the joints and sinews, and bringeth a man into a lethargy, Drunkards murdered. King. 16, 9 the whole body into Dropsies, gouts, Palsies, Opoplexes and such like. But now to return and speak of them that have been slain in their drink. Elah King of Israel being drunk in Tirzah was murdered by Zimri his servant. Amon one of David's ungracious sons was slain by his Brother Absalon's commandment, 2 Sam. 13.18, 29. when he was full of Wine. Fliolmus King of the Goths was so addicted to drinking, that he would sit a great part of the night quaffing and carousing with his servants, and as on a time he sat after his accustomed and beastly manner carousing with them: his servants being as drunk as their Master; threw their master King in sport into a great vessel full of drink that was set in the midst of the Hall, where he most ridiculously and miserably ended his days. Augustine Lachimer reporteth that in Germany in the year 1549. there were three companions in such a jollity, after they had taken in their cups according to their brutish manner of that country, that with a coal they painted the Devil in the wall, and drank freely unto him, and talked to him as though he had been personally present, the next morning they were found all strangled and dead, as the fly playeth so long with the Candle, until at length she burneth herself: so these men delighted in sin, and dallied with the Devil so long until they brought themselves to utter ruin and destruction. Which horrible and fearful example, is sufficient to strike terror and amazement to the greatest carowsers of our age, to fear least Gods heavy wrath should be incensed against them, and so deliver them over to Satan, and suffer them to die in their drunkenness, and as the tree falleth so he lieth. Luk. 21.34.35.36. But I will conclude with our saviours words, the 21. of S. Luke, Cavete autem vobis, Take heed to yourselves lest at any time your hearts be oppressed with surfeiting and Drunkenness, lest the last day come on you unawares. Now to proceed to the fift Head which is swearing forbidden by God's commandment both in Exodus and Deuteronomie, Swearing. Exod: 20.1. Deut. 5. Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain. Which is so frequently used among Drunkards that scarce six words are used amongst them without an oath, and that upon most vain and idle occasions, (viz.) that you have not pledged me, or your cup was not full, or you left a snuff in the bottom, and upon such like swaggering occasions, the Name of God is taken in vain, and with such horrible, detestable, and blaspheamous oaths (as me thinketh) I am afraid to mention, being by all the parts of Christ, as by his Life, Death, Passion, Flesh, Heart, Wounds, Blood, Bones, Arms, Sides, Guts, Nails, Foot: as if they went to crucify Christ a new: who while he was upon the earth, forbidden it utterly in these words: I say unto you, Mat. 4.34.35.36, 37. swear not at all, neither by heaven for it is the Throne of God, nor yet by the earth, for it is his so testcole: nor yet by jerusalem, for it is the City of the great King: Ne there shalt thou swear by the head, because thou canst not make one hair white or black. But your communication shall be yea, Levit. 19 Nay nay? In Levitious it is said, Ye shall not swear by my name falsely, neither shalt thou defile the name of thy God, I am the Lord. I fear me we shall have just cause to complain with jeremy, jer. 23.10. that because of oaths the land mourneth, In Zechariah we may find that swearers are noted in a book and that every one that sweareth, Zach: 5.3.4. shall be cut off as well on this side, as on that side, (viz:) wheresoever he be in the world, and that the curse of God will enter into the house of him that falsely sweareth, and it shall remain in the midst of his house, and shall consume it both with the timber and the stones thereof. The wise King perceiving the great danger that cometh by swearing, Ecclesiast. 23.9.11. warneth us not to accustom ourselves to swearing, for in it are many falls, neither take up for a custom the meaning of the Holy One, for thou shalt not be unpunished for such things: for as a servant which is oftpunisht, cannot be without some scarrè, so he that sweareth and nameth God continually shall not be faultless, man that useth much swearing, shall be filled with wickedness, and the plague shall never go from his house, when he shall offend his faults shall be upon him, and if he acknowledge not his sin, he maketh a double offence and if he swear in vain, he shall not be innocent, but his house shall be full of plagues. Iam: 5, 12 Saint james wisheth us before all things, to avoid swearing, either by heaven or by the earth, or by any other oath: Let all swearers take heed, although God suffers them for a time, lest they be suddenly stricken with death as many have been, and then vengeance waiting at the door, at the hour of death, and when their bodies shall be without life, their souls shall be everlastingly without God. How did God punish the oath broken by the Gibeonites, 2 Sam: 21, 1.9 not only with famine three years together, but with the death of saul's seven sons, who were hanged up openly in the mountains. See what the Lord saith in Ezekiel, of Zedechiah that he shall not prosper for breaking his oath: As I live, Ezech. 17: 15.16.19. I will surely bring mine oath that he hath despised, and my covenant that he hath broken upon his own head: 2 King: 25.2. and so it came to pass Nabuchadnezar by an army overcame him, slew his sons before his face, put out both his eyes, and carried him to Babel. But in these later times, and in this our land I may show very many examples, as of Earl Godwin, who wishing at the King's table that the bread he eat might choke him, if he were guilty of Alphreds death, whom he had before slain: was presently choked and fell down dead. Fox: acts and monu. We may read in the Acts and Monuments of one john Peter, a horrible swearer, with whom it was usual to say, if it be not true, I pray God I may rot ere I die. To which God said, A men, and so he rotten away indeed, and died miserably. Lastly, witness the example of a Servingman in Lincolne-shire, who for every trifle had an use to swear no less oath then (Gods precious blood) he would not be warned by his friends to leave it, at last he was visited with grievous sickness, in the time whereof he could not be persuaded to repent of it, but hearing the Bell to Toll, in the very anguish of death, he started up in his bed, and swore by his former oath that Bell tolled for him. Whereupon immediately the blood abundantly from all the joints of his body as it were in streams did issue out most fearfully, from mouth, nose, wrists, knees, heels and toes, with all other joints not one left free, and so died. These and such like examples, and fearful warnings from heaven, are sufficient to terrify the hearts of all Drunkards whose tongues being set on fire of hell, jam. ●. 6, 7.8, 9 speak nothing without an oath, and Drunkards usually fall into the sins of the tongue, against which S. james speaketh so bitterly, Psal. 141.3. and David saith, Set a watch, O Lord before my mouth, and keep the door of my lips: With whose saying in the 50. Psalm, I will conclude and wish all Drunkards and Swearers to ponder his words: Psal. 50.21. Consider of these things ye that forget God, lest he tear you in pieces, and there be none to deliver you. But to speak of the sixth and last Head, Sixtly Cursing. which is Cursing: David noting the vileness of this sin: Reputeth those persons that use this vice to think there is no God to yield them vengeance for their wickedness, noteth them in the 14. Psalm, which beginneth, Psal. 14.6. The fool hath said in his heart there is no God: and so going forward to the 6. verse, saith, Their mouth is full of cursing and bitterness: And in the hundredth and ninth Psalm, he showeth that God will never bless them that curse. Psal. 109.17.18. But that he shall be cursed of all people: As he loved Cursing so shall it come unto him, and as it loved not Blessing, so shall it be far from him: as he clothed himself with cursing like a raiment, so shall it come into his bones: Let it be unto him as a garment to cover him, and for a girdle wherewith he shall be always girded. David did rightly term Cursing the girdle of the Drunkard. For he is compassed about both at home and abroad with cursings. At home he is cursed of his Wife, for wasting of her portion, and bringing her in contempt, penury and misery: Of his Family, because he defraudeth their bellies, through his wasting and superfluous excess abroad: The good Wise is forced to pinch her household at home: Yea, of his own children (if not in his life time by his daughters,) for that they are not through his unthriftiness and base manner of living, preferred in marriage. Yet by his sons after his death, for spending their patrimony (by succession due to them:) and not giving them education: How many men have I heard say, I am bound to curse the time, that ever my Father was a company keeper, which had he not been I might have proved a Scholar, or I should have had such lands or such livings, which my father spent in his folly: Yea the very nourishers of his vices themselves, when his money is spent do curse him, the Host and Hostess curse him, because he troubleth their house (being pierce penniless) and not give place to other guests: that are full fraught: The Tapsters curse him, because he calls for Beer, and runs in score: the Chamberlains they curse him, for tumbling the beds, polluting the room, and he curseth them as fast, for deceiving him of his money, are not Drunkards according to David's saying, girded about with curses: Which girdle the Devil claspeth about him so fast, it is to be feared without repentance and the great mercy of God, it will never be unloosed until he hath him in hell, where with the damned souls he will be forced to cry: O dolour, o Rabbis, o stridor dentium & Ingence, Luctus & Inferni meluendus carceris horror. With grief, with rage, with gnashing teeth, and howling great, In this infernal lake and horrid place my soul is fret. Saint Paul the third to the Colosians bids us to put away all malicious cursed speaking forth of our mouths, Col. 3.8. and to the Romans he saith, Bless but curse not. And surely the Devil and destruction waits at the door, when we fall into this humour of cursing, Mark. 14.17. as appeareth by Peter, before he denied his Master, Our blessed Saviour. First he began to curse, and then he swore, saying, I know not this man of whom ye speak. Goliath before he was killed of David, 1 Sam. 17.43. fell a cursing, and so died in this wickedness. David held this fault so great in Shemi, for cursing him that even upon his deathbed: he took order with Solomon his son to put Shemei to death for the same. 2 Sam. 16.5.13 Shemei cursing. 1 King. 2.8.9.46. His death. Behold with thee is Shemei which cursed me with a horrible curse, therefore thou shalt cause his hoar head to go down to the grave in blood. If the heads that spring from this polluted Monster, are so detestable dangerous, and damnable: (as by the forerecited places of Scripture is declared:) it is requifite (that the noisome and infectious poison to mankind) which doth proceed from the nature and condition of this Monster should plainly be made manifest, and described to the world: Drunkenness defined. And therefore to define it, Drunkenness is a vice which stirreth up lust, grief, anger, and madness, extinguisheth the memory, opinion and understanding, maketh a man the picture of a beast, and twice a child, because he can neither stand nor speak. Saint Augustine saith, Ad sacram Ebrietas est flagitiorum omnium matter culparumque materia, etc. Drunkenness is the mother of outrages, the matter of faults, the root of crimes, the fountain of vice, the intoxicate or of the head, the quelling of the senses, the tempest of the tongue, the storm of the body, the shipwreck of chastity, loss of time, voluntary madness, an ignominious languor, the filthiness of manners, the disgrace of life, the corruption of the soul: Were there no more to be spoken against Drunkenness then the words of this Holy Father (if they were duly considered) my thinks it should be enough to deter any Christian man from that vice. Cyrus' being but a child and a Heathen, when he was asked by his Grandfather Astyages, why he drank no Wine at a great Feast, answered, he took it to be poison, because said he those at the last Feast that drank it were deprived of their understanding and senses: The Lacedæmonians would often show their children such as were drunk, to the end they should learn to hate that vice. These being but children and Heathens by seeing ill examples loathed the vice, and grew the better. We being men and Christians on the contrary, by seeing ill examples love the vice, and grow the worse. For before we were acquainted with the lingering wars of the Low-Countries, Drunkenness was held in the highest degree of hatred that might be amongst us: For if by chance any one had been overtaken with his cups, and gone reeling in the streets, or lain sleeping under a Table, we would have spit at him as a Toad, and called him drunken Swine, and warned all our friends out of his company: but now it is grown for a custom and the fashion of our age, even in Cities, Towns, Villages, I even amongst the very Woods and Forests (as shall be spoken of hereafter) nay it is mounted so high, that men must in a manner blush and be ashamed as much to speak of sobriety, or to be temperate, (in a thousand companies.) As in that happy time of our ancients, they were ashamed of Ebriety in others, or to be drunk themselves. Why? He is reputed a Peasant, a slave and a Boar, that will not take his liquor profoundly: He is a man of no fashion that cannot drink super naculum, Carouse the Hunter's Hoop, quaff Vpsey-freese cross, Bowse in Permoysaunt, in Pimlico, in Crambo, with Healths, Gloves, Numps, frolics and a thousand such domineering inventitions, as by the Bell, by the Cards, by the die, A lottery upon the card newly invented for drinking. by the Dozen, by the Yard, and so by measure we drink out of measure. Thus we spend so great a time in carousing, as though we did not drink to live, but lived to drink: and for the further maintenance and upholding of this most execrable vice, there are in London drinking schools: so that drunkenness is professed with us as a liberal Art and Science: all Christians have just cause to complain, and to cry out that we have received by the Low Countries the most irreparable damage that ever fell on the Kingdom of England. Drunkard's now a days make meetings and matches of drinking, Isa. 56.18. and encourage one an other thereunto, according to the saying of Esay: Come I will bring Wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. But you that rejoice thus in your wickedness and in your abominable Drunkenness hear and tremble at the reward provided for you, and mentioned by S. john, Reu. 23.8.25.27. Your part is in the lake which burneth with fire and brimstone which is the second death. The gates of heaven shall he shut against you. For there shall no unclean thing, nor none that worketh abomination. Saint Paul to the Corinthians saith, that Drunkards shall never inherit the Kingdom of Heaven. And likewise to the Galathians, he saith, that Drunkards, shall not inherit the Kingdom of God. 1 Cor. 6.10. Gal. 5.21. These sayings of the Apostles & Evangelists are enough to strike terror to the souls of any Christian man, and so far to bar them from Drunkenness, that rather than they would be in danger to fall into it, they would drink water as Daniel & his fellows did, Dan. 12. when they refused the Wine of the King's Table. But your common Drunkards are no Christians: For a true Christian is the child of light, and walketh in the light, 1 Thes. 5.6.7.8 and is sober, but the Drunkard is the child of darkness, and the works which he doth are the works of darkness: And Saint Peter saith, It is sufficient for us that we have spent the time passed of our life after the lust of the Gentiles, 2 Pet. 4.3. walking in Wantonness, Lusts, Fit. 2.12. Drunkenness, Gluttony, Drink, etc. Saint Paul to Titus saith, that the grace of God that bringeth salvation to all men, hath appeared, and teacheth us that we should deny ungodliness and worldly lusts, and that we should live soberly, and righteously, and godly in this World. Tit. 3.8. And in the third Chapter, It is a true saying, that they which believe in God must be careful to show forth good works. Which makes plain that Drunkards are no Christians, and therefore not of God, for the Drunkard maketh his belly his God, Phil. 3.19. because he more diligently serves it, more better loves it, and more carefully pleaseth it, than God himself: And to speak truly of him, A Drunkard sit for nothing. a Drunkard is unprofitable for any honest service, and can make neither good Magistrate, nor good Subject: seeing he can not rule others, that cannot rule himself. Therefore rightly said Saint Augustine; Ehriosus cum obseruet obsorbetur à vino, abominatur à Deo despicitur ab Angellis, decidetur ab hominibus destituetur à virtutibus confunditur à Daemonib conculcatur ab hominibus. When the Drunkard devoureth Wine, he is devoured of Wine, he is abominable to God, despised of the Angels, scorned of men, abandoned of virtue, confounded by the Devils, and trampled under men's feet. If the inconvenience that followeth drunkenness be so great; let us search out the benefits and pleasures that cometh thereby: The pleasures that proceed of drink. and see whether they will countervail the precedent mischiefs. And first I will begin with the words of him that showed the great force of drink to Darius, 1 Esdras. 3.20. It turneth every thought into joy and gladness, so that one remembreth no manner of sorrow nor debt. This is a most special matter, that many men do pretend to be the cause of their drinking, because they would comfort themselves in their sorrows, either for that they are in debt, or their wives, parents, or friends cross them. I must confess drink makes a man merry for the time, and quite forget his debt. For being drunk he thinketh himself as rich as Croesus, and as good as Alexander. But this joy is deceivable, false and fleeting; it is like a dream, ashadow, for let him drink what he can, if it were a Hog's head, it pays not of his debt a halfpenny, and when he comes to himself he finds his body is sick, his time is lost, his money spent, his credits cracked, he hath abused his God, wronged his wife, grieved his friends, and shamed himself: here is an inch of pleasure bought with an ell of pain, in like manner if thy parents or friends cross thee, and thou range from house to house, from Ale to Beer, from Beer to Wine, and so fill thy skin and head with liquor, to expel thy grief, it will be no otherwise with the, than it was with King Saul, who while David played with his Harp was never vexed with the wickea spirit, 1 Sam. 16.23. &. 18; Chap. 10. but when he ceased his play, the Devil tormented him afresh. So while the sense is lost and memory decayed, thy discontents are clean forgot, but when thy drink hath played his part and force thereof is quite expelled: thy souls ensnared, thy minds perplexed, thy griefs and discontents (as bad) or worse than ere they were. I may fitly compare these ranging drunkards to Virgil's Hart: Quam procul incautam nemora inter cressia fixit Pastor agens telis, — Illa fuga Siluas saltusque peragrat dicteos — haeret lateri lethalis arundo. Who ranging through the chase, some hunter shooting far by chance, All unawares hath smit, and in her side hath left his lance, She fast to wilderness and woods doth draw and there complains, But underneath her ribs the deadly dart remains. Wherefore he doth most unwisely that hath any cause of grief or discontent, and thinketh to put it away by drinking, or going to their merry companies, or that good fellow: for let him fly whether he will, he carries his discontent in his heart; Take Saint Paul's advice, the second to the Corinthians, endure it with patience, For our light affliction which is but for a moment, ● Cor. 1.34, 4.17. causeth unto us a far more excellent and an eternal weight of glory. If thou art troubled with a scolding wife, whose tongue I must needs say stingeth like a scorpion (and he that can abide a cursed wife needs not to fear what company he liveth in) the bitter tempest of whose tongue I must confess as forcibly drives a man out of his doors into evil company, as a violent storm doth birds forth of the field into bushes: enter into the Etemologie of her name, she is called: in Latin Mulier quasi mugire vix: In English a woman, quasi woe unto man, She is as Solomon saith, Eccl. 9.9, The portion of thy sorrow which God hath allotted thee thy tormentor upon earth to bring thy soul to heaven. For which malady: this is the best medicine: The remedy for a scold. Vsibus edocto si quicquam credis amico. Either to stop thine ears and not here her: or else to be silent, laugh at her, and not regard her: and not to seek revenge like the base son of a noble man in Rome: who being taken in a robbery, and brought before a judge to be arraigned, he asked him whose son he was: he answered he would not tell him, but said he was the son of him that if he were hanged would surely be revenged for his death, and so was contented to be hanged, that he might afterwards be revenged of the judge; and no otherwise doth he that leaves his home, runs besseling to an Alehouse, Mad men that go to be drunk for woman's words. damns his soul, hurts his body, spends his time, wastes his goods, grieves his friends, beggars himself, undoth his children, and all to be revenged of a woman: (for her tongue in which there is no government) wherefore that is to be borne with patience, which cannot be redressed with carefulness. Others protest the delight they take in this vice is not for the drink, but by reason of the company. To which I answer, Company the great cause of drunkenness. that is a bad fellowship which brings us into a league with vice, and makes us to set virtue at utter defiance, that is a wicked knot of friendship, which ties us to our damnation, and mad dotage, that rather than we will part with wicked companions, we will in foolish kindness, accompany them into hell. If therefore our companions delight in sin, let not us delight in them, but fly their society, Exod. 23.2. as being the devils advocates to solicit us into wickedness, and let us take heed whilst we labour to maintain friendship with men, we do not proclaim omnitie against God. It is said in Exodus, Eph. 57.11. Thou shalt not follow a multitude to do evil. And Paul to the Ephesians bids us to have no fellowship nor company with th●se instruments of Satan, but rather reprove them. 2 Cor. 5.11. And to the Corinthians: Company not with a Drunkard, not so much as to eat with him, much less to drink. Solomon saith, Be not of the number of them which are bibbers of Wine, for the drinker and the feaster shall be come poor, Pro. 23. etc. The Poet rightly said: Commencia turpia sanctos. Corrumpunt mores, multi hoc periere veneno labimur in vitium & facile ad peiora mou●mur: Evil company doth corrupt good manners, and many have perished by this mischief, we quickly slide into vice, and are easily persuaded to become worse and worse. The greatest benefit thou shalt receive by these swaggering and deboist companions, A drunkard either cannot or will not do any man good. is fair words, but faint deeds, for the most part what they promise when they are drunk, they forget when they are sober: or else in their vainglorious humour, they promise higher matters than their low estate (consumed with prodigality) can perform, for Prodigalitas est vas magnum sine fundo ingens arca, Sine sera omnia profundit, reponit nihil. Prodigality is a huge vessel without a bottom, a great chest without a lock, it draws forth all things, it lays up nothing. Your pot friendship, is no friendship: For as long as thou hast good clothes on thy back, and money in thy purse, thou shalt have friends plenty, and good fellows flock about thee: to give thee drink, when thou hast too much before, and truly I think hereupon comes the name of goodfellow, quasi goad fellow, because he forceth and goads his fellows forward to be drunk with his persuasive terms, as I drank to you, I pray pledge me, you dishonour me, you disgrace me, and with such like words, doth urge his consorts forward to be drunk, as oxen being pricked with goads, are compelled and forced to draw the Wain. But to return to their friendship, if thou art in want & misery, these companions will not know thee, and if by chance thou come in house where as they are, to shun thy company they straight call, Chamberlain gives a private room? And he that before would spend a crown upon thee to make thee drunk, will not now in thy penury lend thee six pence to make thee eat, although for lack of food thou starvest in the street. But I will council you with Nash. All you that will not have your brains twice sodden, The fruits of drunkenness. your flesh rotten with the Dropsy, that love not to go in greasy doublets, stockings out at heels, and wear Alehouse daggers at your backs, leave this company keeping this slabbering bravery, that will make you have stinking breaths, and your faces blowed like bladders, decked with pimples, your bodies smell like Brewer's aprons. It will bring you in your old age to be companions with none but Porters, Oastlers, and Carmen, to talk out of a Cage railing as Drunkards are wont, a hundred boys wondering about them: It is a most bewitching sin, and being once entered into, hard to forego. Saint Austen compares it to the pit of hell, into which when one is once falling there is no redemption. Therefore you that are free from it rejoice and desire God so to keep you: and you that are entering into it forego it in time, as S. james saith, jam. 4.7.8. Resist the Devil and he will fly from you, draw near to God, and he will draw near to you. Take heed lest you take a habit in it, and so it grow to a custom, and then like the grand Drunkards of this age (of whom I know too many) you account it no sin: For, consuetudo peccandi tollit sensum peccati, the custom of sinning taketh away the feeling of sin. But with these Drunkards I have not to do, for no admonishment, but banishment will make them leave it: For I fear the Lord hath done by them, as by jeremiah, jere. 51.39. he threateneth the Babylonians, he hath given them over to a perpetual drunkenness. Others excuse themselves, and think they are free from this vice, because (through the strength of their brains and bodies) they can carry more than others: and boast although they drank as much as any in the company, and that their consorts were drunk. Yet they were fresh enough: it is a small conquest they have got, when in excessive drinking they have overcome all their companions: seeing in conquering they are overcome, and are shamefully foiled and overthrown by Satan, their chief enemy, whilst they triumph in a drunken victory over their friends: these men for want of virtue in them brag of their vice: but Habakuk saith, Haba. 2.15.16. woe unto him that giveth his neighbour drink, thou joinest thine heat, and makest him drunken that thou mayst see his privities: Isa 28.3. The Lords right hand shall be turned unto thee, and shameful spewing shall be for thy glory. And Isaiah saith, Prover. 11. The crown and the pride of the Drunkard shall be trodden under feet. And in the fift chapter he pronounceth a woe unto them which rise up early to follow Drunkenness, and to them that continue until night, etc. The Philosopher saith: Nulla capitalior pestis hominibus à natura data est quam Ebrietas, nam, ex hac font prodit quicquid est in hominum vite scelerum & calamitatum. Nature never sent amongst men a more deadlier plague than Drunkenness, for it is the wellspring from whence floweth all manner of mischief, and calamity that happens to men. Wine hath as much force as fire, for as soon as it hath overtaken any it dispatcheth him: For it discloseth the secrets of the soul, and troubleth the whole mind. A drunken governor and ruler of any thing whatsoever, bringeth all to ruin and overthrow, whether it be a Ship, or a Wagon, or Army, or any other thing committed to his charge: The consideration whereof made the Philosopher say, when the Wine is in a man, he is as a running Coach without a Coachman. Therefore they that delight (not only to see) but also to force their neighbours to sin in this vice by urging them to drink more than they would only to pledge them, do no otherwise then if they made it their glory and pastime, to see God dishonoured, his name blasphemed, his creatures abused, and their friends and companions damned. To rejoice to see a man drunk, is no otherwise then to be glad to see a the ungodly and sinner appear. These men are imitators of Tiberius and Vitellius, most beastly and luxurious, Emperors of Rome: who were drunk and rioted all night, and sleep and rested all day. The first, for his beastly conditions of Tiberius, was called biberius, Suetonius. of Claudius' ca●dius, of Nero, Mero: in his drunkenness be caused Rome to be fired, yet before he died (as a just plague unto him) he was forced to drink puddle water. and commended the same for an admirable drink: ●a●llius. Reguat but eight-monthes. and for fear of the Citizen's punishment, was forced to stab himself: the other was drawn through the streets with a halter about his neck, and shamefully put to death: a right reward and good example for drunken Magistrates, and governors. But I could wish that riotous persons, would note and take example by the government of Antonius Pius, T. Anto. P. was the 16. Emper. of Rome 23. years. in whose time (when he perceived) the people of Rome given to drink without measure, he made a law that none should sell Wine, but the Apothecaries in their shops, and only for the sick and diseased. Or behold the government of Alexander Severus, Alex. 26. Empe. Rom. 13. years who quite purged Rome from all the filthy vices, and fowl enormities, bred in the time of his predecessor, Helyogabalus, and reduced it to the ancient and civil government, that Cicero writeth of in his Book of laws, wherein he affirmeth, that no Roman durst go in the streets. If that he bore not a show in his hand, whereon he did live. In consideration thereof, the Consul did be●re a Battle Axe before him, the Praetors a Hat in the manner of a Coif: the Tribunes a Mace: the Cutlers a Sword, the Tailors a pair of shears: the Smiths a Hammer: the Orators a Book; not permitting that those that were Masters of Sciences, should be scholars of vices: (in such sort that Marcus Aurelius in making mention of the ancient diligence of the Romans, writeth that they did also employ with such a zeal their labours and travely, that in Rome could not be found an idle person, to carry a letter two or three days journey. But if this law of the Romans were in force with us, how many thousands (if they made show of the trade and art they professed) would be forced to go up and down with quart pots in their hands: our Nation is so polluted with this vice of Drunkenness, that the great drink of foreign Countries compared to ours, are but sippings. We have them that drink more in a year, Maximillion the Emp. is said to devour forry pound of flesh, & drink a hogshead of wine in one day. then Maximillion the Emperor: And others that drink more at a draft, than any Hackney horse. The history that Paulus Diacrus reporteth (of the drinking of four Lumbards', although a thing to all the hearers in former ages reputed monstrous, yet compared to the drink of our times, it is scarce marvelous:) He saith, there were four old men that made a banquet, in the which they drank the years of one another, after the manner as followeth: They ordained to drink two to two, and counted their age of years that each of them had, and he that drank to his companion should drink so many times, as he had lived years: and the youngest of these four was eight and fifty years old: the second threescore and three: the third fourscore and seven: the fourth fourscore and twelve: so that he that drank lest drank eight and fifty tasters of Wine: Although these drink were strange, monstrous & unnatural, and the draughts many in number, yet they were not great in quantity: nor like the draft that one of Sleuent●n made, A town within two miles of Abington in Barkhamstead. who is yet living, he drank a peck at a draft: one also a Dier of Barkhamsteed in Hartfordshire did the like. I have seen a company amongst the very Woods and Forests, drinking for a muggle, in such excessive manner, that in my opinion it far excelled the drinking of the Lumbards'. For six have determined to try their strengths who could drink most glasses for the muggle. The first drinks a glass of a pint, the second two, the next three, and so every one multiplieth till the last taketh six. Then the first beginneth again and taketh seven, and in this manner they drink thrice a piece round, every man taking a glass more than his fellow, so that he that drank least: which was, the first drank one and twenty pints, and the sixth man thirty six: which although the number of draughts were less than the Lumbards', yet the quantity of drink was far more. But if they hap to go a fourth about (as these Foresters are like enough to be soon ready embarked in this bold adventure for hell) Then they far exceed the drink of the Lumbards', in quantity and quality, and for the same worthy to be canonised, fit Saints for the Devil. And to speak a truth concerning the manner of living of these Foresters (as well the inhabitants of the new Forest, as the Forest of Windsor) there is no place in England given to more frequent Ebrious meetings, and continual drink, than they are: And although one may travel a whole day abroad in these solitary places, and not find a man to guide him in his way. Yet if one return to their scattering Villages, and loan houses, you shall scarce go a furlong, but he shall find great plenty of tempters, and store of directors, to bring a man out of his wit: For there is not a Hamlet amongst them, but is furnished with three or four Alehouses at the least: Nay scarce a lone Cottage, but is a tippling house, and these continually haunted with true Ale-Knights, that cry out, they had rather drink forth their eyes, than the worms should eat them out, according to the Poet: Valebetis inquit ocelli Namque satis vidi non satis usque bibi: M. Camden in his Britania reciteth, that it is written in the Black book of th'Exchequer, that a Forest is a safe harbour and abiding place of Deer or Beasts, not of any sort whatsoever: but of wild and such as delight in Woods, (and hereupon a Forest hath the name (as one would say Feresta, that is a Station of wild Beasts: and likewise I think the inhabitants of these places, learn their savage manners, and brutish behaviour, because they converse chiefly with Beasts: For they have no Magistrates, nor they will hire no Ministers, for they go ten times to an Alehouse, before they go once to a Church: Well they may be likened to Dionysius the younger, who was sometimes more than nine days drunk together, but in the end he lost his estate, and it is to be feared (unless they repent and amend, their hap will be as hard for heaven, as his was on earth: And then too late they may remember these old verses: Damna fleo Rerum, sed plus fleo Damna dierum, Quisquis potest rebus succurere nemo diebus, For loss of wealth partly I grieve, But for loss of time I grieve much more, For many may my wants relieve, But time being lost none can restore. I remember Montague in his Essays makes it a question disputable, whether the estate of him that is going to the Gallows to be hanged, or he that is a common Drunkard is more miserable, yielding his censure: that he which is going to die on the Gallows, of the two is the happier (by so much as he that is entering into a surfeit, is in worse estate than he that hath taken Physic, a purgation for the same, Miserius nihil est misero, se non miserant. There is nothing more wretched, then in a wretched man that Reeks not his own misery: and such is the state of the Drunkard, that he both perceives this vice, and disalloweth it in others, but neither seethe nor hates it in himself, like she in Ovid: Video meliora proboque deteriora sequor: Ovid Metam. I see the good, and give allowance to it, The evil is my choice, I love and do it. For a Drunkard although he cannot speak a plain word, will never yield himself to be drunk, and after their rule a man is not accounted drunk, altheugh he cannot speak, go, nor stand, nor is able to crawl forth of the high way, so as he can hold up his finger, if he see a Cart coming upon him. After this Rule it is a thing questionable whether of their consorts, named john Laurence being at Windsor, and drunk so hard, that having a Cart and three Horses, he was not able to stand to drive them out of town, but some of his company helped him up into the Cart, thinking the horse would bring him home. (But so it chanced he fell a sleep in the Cart) and the Horse going in the midst of the Forest, and there stayed feeding, came a good fellow by, and stole away two of the Horse: The Filhorse making after his fellows, drew the man in the Cart so far that it was out of his knowledge where he was: and either by the braying of the horse, or some jut of the Cart, he by chance awaked before he was come to himself: (which being) and he seeing but one Horse in the Cart, cried out, Lord, where am I? Or who am I? If I am john Laurence, then have I lost a Cart and three Horses: But if I am not john Laurence, then have I found a Cart and one Horse. Nor by their rule a Merchant of Bristol (which shall be nameless) coming to a house of a Gentlemans of good hospitality, within two miles of Hungerford, and two of his friends with him, where they all drank most free of this Gentleman's Beer, because they found him liberal of his love, in so much as when they came in the midst of a great water leading into Hungerford town, this merchants eyes dazzled: and he asked his friends why they did not alight up that great Hill: they answered it was water, but that could not persuade him, but in the midst of the water he alighted, swearing he would not ride up so great a Hill, and so waded through the rest of the water, being half a furlong of length, & of a great depth, yet by their rule he was not drunk. Nor he that cralled under all the signs from Holborn Bridge to Saint Giles, because in a Moonshine night his eyes being glazed (with the mist of Mallego Sack) and seeing the shadow of the Signs upon the ground. swore they were arrant knaves for setting the Signs so low, that a man could not go upright under them. But letting carowsers alone with their own definition, because a Drunkard cannot be expressed without some division we will (before we enter thereunto set down a learned man's description, who saith, A Drunkard is the annoyance of modesty, The description of a drunkard. the trouble of civility, the spoil of wealth, the destruction of Reason, he is one lie the Brewars agent, the Alehouse benefactor, the Beggar's companion, the Constable's trouble, he is his wives woe, his children's sorrow, his Neighbour's scoff, his own shame, in some: he is a tub of swill, a spirit of sleep, The nine sorts of drunkards. a picture of a Beast, a Monster of a man. But now concerning the division, there are of Drunkards nine sorts. The first is Lion drunk, which breaks glass windows, calls his Hostess Whore, strikes, fights or quarrels, with either Brother, Friend or Father. The second is Ape-drunke, who dances, capers, and leaps about the house, sings and rejoices, and is wholly ravished into jests, mirth and melody. The third is sheep drunk, who is very kind and liberal, and says, by God captain I love you? Go thy ways, thou thinkest not so often of me, as I do of thee, and in this sheepish humour gives away his Horse, his Sword, the clothes off his back. The fourth is Sow drunk, who vomits, spews, and wallows in the mire, like a Swine, and seeing the Moon shine, says, put out the Candle let's go to bed, lay a little more on the feet and all is well. The fist is Fox drunk, who being of a dull spirit: will make no bargain till he hath sharpened his wit with the essence of good liquor, and is then so crafty and politic, Aebritas prodit quodamat cer sive quod odir. that he deceives any man that shall deal with him: of this nature are many of the Dutchmen, that when they drink most, they bargain best. The sixth is Maudlin drunk, who weeps, cries, and whines, to see the goose go barefoot. The seventh is Goat drunk, who is in his drink so lecherous, that he makes no difference of either time, or place, age or youth, but cries out a Whore, a Whore, ten pound for a Whoore. The eight is Martin drunk, which will be drunk betimes in the morning, or always the first in the company, yet will he never cease drinking, till he hath made himself fresh again. The ninth and last is Bat drunk, which are a sort of Drunkards that will not openly be seen in such actions, but as the reremowse or Bat, delights in secret places and flies by night: so they will drink privately, and chiefly in the night: of this sort may be some of your damask coated Citizen, that sit in their shops both forenoon & afternoon, & look more sourly on their poor neighbours, then if they had drunk a quart of Vinegar at a draft, yet at night sneak out of their doors and slip into a Tavern, where either alone, or with some other that battles their money together, they so ply themselves with penny pots, (which like small shot) go of pouring into their fat paunches, that at length they have not an eye to see with all, nor a good leg to stand on, and on this sort are many hypocritical professors which abuse sacred Religion, carrying in the day times Bibles under their arms, but in the night they slip into Alehouse or Taverns. And therefore to draw toward a conclusion, I account that party to be within the predicament of Drunkenness, that in any sort through drinking doth at all enter into any of these precedent passions, beyond his natural inclination: and for the more surer remedy of this dangerous and detestable sin, the best course is to avoid that which was the first, and is the chiefest occasion thereof: (viz.) pledging and drinking one to another: which thing first arose in this Kingdom, upon a good reason, because men were so brutish, that at Feasts and meetings when one was drinking his enemy would take an occasion to stab him. Whereupon general meetings were avoided: unless they had in their company some sure Friend to be his pledge while he was drinking, that none should hurt him: Which thing (God be thanked) needeth not to be feared by us, in regard we have the laws of God to guide the virtuous, and the laws of the Land to rule the wicked, and this thing of urging one another was most carefully prevented by Ashueroshe at his great Feast made to an hundred and seven Hest. 1.8. and twenty Provinces: wishing that none should force other, but that they should drink in order: May not we that are Christians be ashamed to think that Heathens should have more care to prevent this great and capital sin, than ourselves, considering there is no sin so unnatural to our bodies, so pestiferous to our souls, more wasting to our estates: Wherefore (gentle Reader) God grant thee grace to avoid it, by my slender instruction: and me power to give example by my life and and conversation, and then hast thou sufficient recompense for thy reading, and myself full satisfaction for my writing. FINIS. Errata. IN the Epistle Dedicat. read for crave the patronage, your patronage, Ibid. for the Wine and Beer, your Wine and Beer: Ibid. for it better, had it been better, for enjoy it, have enjoyed it. In the Epist. to the Reader, for which thing grant, God grant. pag. B. 2. l. 22. for the body, read, your body: Ibid. for potes, putes: ib: for parat parant, lb. for foemina vina, r. foemina vina virum, ib. for cassum, castum for Sodama, Sodoma B. 3. l. 32. for now aims, presently aims, C. 1. l. 20. for requireth, requiteth, ib. l. 4. and examples of examples, ibid. l. 17. Opoplexes, Apoplexes. 26. l. for Master King, the King c. 4, l. 9 for it loved he, loved, ib l. 17. for meluendus, metuendus. D. lin. 28. ad sacram, r. Ebrietas etc. for slabbering, slavering, E. 4 l. 3. for Steventon Stenenton.