A TREATISE AGAINST Drunkenness: Described In its NATURE, KINDS EFFECTS and CAUSES, Especially that of Drinking of HEALTHS.  
To which are added, two short SERMONS Of S. Augustine's, De Tempore.  
Faithfully Translated, By MATTHEW SCRIVENER.  — Crimen placuisse putavit. 
LONDON: Printed for Charles Brown, Bookseller in Cambridge. 1685.   

AN ADVERTISEMENT.  
SUpposing that some casting their Eye on this ensuing Treatise, may be impatient before they peruse it, to understand what I mean, so daringly to appear in public upon this Subject, I hold myself obliged to offer this short Defence of myself; viz. That it is the undoubted Right, as well as Duty, of every good Subject to Arm, when the King takes the Field against the Common Enemy. Almighty God therefore having, amongst many other Divine Resolutions and Heroical Motions, pu● into the heart of our Dread Sovereign, to make War against the Beast, (as the Scripture speaks, Revel. 19 19) or rather Beasts of Luxury and Drunkenness, so far in vading and wasting this Nation; as I accounted it saf● under so great Protection so likewise seasonable under so wise a Conduct, to shoot this my Bolt (as the Saying is) at them also; and that foreseeing how apt many will be to make that Saying complete, by calling it A Fools, and soon shot. For as the World was never more witty to Madness, in despising all Checks contradicting its humour, than now; so, on the other side, it was never more wise in studying Self-security, and keeping out of harms way, by offending no Man or Party, any ways able to retaliate. And who indeed is so low and weak, who may not meet with an opportwity so to do, in some degree? But if all Men were so wise, this Land would have a great many more Philosophers (such as they may be) than good Christians, good Subjects, o● good Men: no private security or felicity being durable, where the Public is shaken or corrupted by such Vices, which the practisers of, themselves, in their lucid Intervals and most retired Thoughts do condemn in themselves. And therefore this undertaking of mine being fenced so well with the best Authority in Heaven and on Earth, and justified by so powerful a Witness in those very Breasts which otherwise may dislike this Design, why should I distrust God, or call in question the Ingenuity and Candour of my Reader so far, as to despond or despair of ● desired event? to induce the better to which end, I hav● endeavoured to fortify my weak Interest in men's Consciences by the accession o● the weight and worth of tha● Holy and Learned Father St. Augustine, in his two Se●mons De Tempore on the like occasion, punctually Translated, and joined hereunto Which if any man sha● endeavour to weaken, b● calling in question the G●nuinesse of those Sermon● I shall not here enter into dispute about them, an● further than by affirming that many of them are undoubtedly his; and nothing appears disproving these to be truly St. Augustine's: And if they were not, yet must be of some grave and zealous Father, more to be valued and listened to, than any Authority can possibly be brought to the contrary: which having advised my Reader of, I refer him for a further account of my present Undertaking, to what immediately follows: beseeching God Almighty to give that success to it, which rather the Merits o● the Cause, than the mann●● of the Plea, may reasonabl● claim.   

The CONTENTS.  

Section I. THe General Occasions and Design of this ensuing Treatise. Pag. 1.  
●●ct. II. Of the Nature and Kinds of Drunkenness. p. 10.  
●ect. III. The common Excuses used by Drunkards, considered. p. 29.  
●ect. iv The Word of God expressly declaring against Drunkenness. p. 52,  
●ect. V Of the several evil Enormities and Ominousnesses, and Absurdities of Drunkenness in any Nation. pag. 64.  
●ect. VI The several Inconveniences and Mischiefs public and private of Intemperate Drinking, touched. p. 79.  
Sect. VII. Some general Causes of t●● prevailing Sin of Drunkenness recited. p. 10  
Sect. VIII. An eighth reason of the 〈◊〉 crease of Drunkenness, Drinking Healths. p. 11  
The Two hundred and one and thirti●●● Sermon of St. Augustine, De Te●pore, Of shunning Drunkenness p. 15  
The Second Sermon of St. Augustin● of avoiding Drunkenness. p. 17    

A TREATISE AGAINST Drunkenness.  

SECTION I. The General occasions and design of this ensuing Treatise.  
I Am not ignorant or unsensible of the great and many prejudices I, and this naked Discourse may be subject unto, encountering grand an Enemy and overgrown Monster as the vice of Drunkenness in this present Age, if not in this Nation: and therefore could as politicly and contentedly, as wiser and greater, and learneder Heads, have rested quietly in safe silence, under th● protection of privacy and inoffensivenesse to all men; or venturing abroad at least concealed my name, as o● some other occasions I have, thereby avoiding the sharp and severe Censure of divers, who of no base extraction fortune, order, Civil or Ecclesiastical have either directly or obliquely give● too much countenance and credit to this prevailing Vice; especially by th● use of Healths, not always, but to● frequently tending to, and ending i● a very evil Event, against which I d●rect my feeble Forces. For as it is observed of Tully too vehemently accusing Clodius, a very lewd Fellow indeed, but having many and gre●● Friends in Rome, these took his fervour so ill, that they combining together procured his Banishment; so might I fear, by this my plainness and freedom of Speech, to fall under the heavy revenge of such, who, though they cannot deny Drunkenness is a notorious Sin, and now prevails, have such a kindness for it in a ●orner, that they may take an occasion therefrom to condemn the severe Adversary to it, as their pleasure prompts them. And I am not so daring as bold as I am) to bid defiance (as ●ome Writers in a good cause have ●one) to any man, professing myself ●o fear and value the displeasure and enmity of any man; yet not so far ●s to divert me wholly from this seaonable design, as I judge, or to be ashamed to set to my name, or show my face, lest I might seem also to disrust the wisdom at least, if not the ●●stness of my undertaking: From which I aim not at any thing so muc● as the Glory of God, the good of Religion, and the Nation even in its Civ●● Capacity, and the stopping the mouth of the Enemies to all these who clamour too loudly, though not altogether unjustly against the commonness of this Sin, strengthening themselv●● by such weakness or wickedness others.  
And I fear I may make bold here use the words of the Apostle, Not m●ny wise after the flesh, not many noble, 〈◊〉 many mighty, have escaped the Animadversions in this kind: G●● grant they may, at least hereafter, all convicted of slander that so judge And that they may so, I have und taken this short and simple Labour having in truth not only a general testation and lamentation of the Vi●● but some singular provocations know ●o such as understand my Circumstances, not hidden to many. However, 〈◊〉 declare uprightly, there is nothing of revenge at all in the case, but purest and greatest Charity, of betaking myself to this more public course, to reclaim some at least, who cannot have the benefit of that vulgar saying to mitigate their offence, He is to body's Foe but his own: For in truth, no man is Virtuous or Vicious to himself alone, but influences others by ●ettering or tainting them; so that to ●ndeavour to obviate this evil warring ●gainst all capacities: And to profess enmity to it, is (rightly understood) to declare himself a Friend to all sorts of persons: unless that may be said now ●o be fulfilled, which I am unwilling so much as to think, which 
* Apothegm. Patrem. cap. 17.  Antony the Great (as he is called) Father of soli●ary and sequestered living from the World, is said to Prophesy, viz. T●●● the world should one day come to that pa●● and men should be so wild, that when to behold a sober man, they will say, Th●● art mad, because thou art not like th●● And it is said, That frequenters of Taverns, and fermenters of their Bra●, by Drinking, are come to that deg●● of Confidence already, as to term s● as avoid such Irrational Exercises th● accustom themselves to, Melancholy men, as scarce themselves, because transported beyond themselves. If a●● therefore shall so tax me of morose ●●gularity and audacity, I will answer downright terms, as did St. Paul to ●●stus, so accusing him, I am not mad, ●●●● noble, most witty, most, etc. but sp●● forth the words of truth and soberness for I am persuaded none of these th●●●● I now write, are hidden from themselves, or can well be gainsaid by Ingenuous Person possessed of his ●eason.  
For let them tell me: Is it not a grievous Sin, this Drunkenness against ●hich we speak, let the Princes of ●●rope, especially lying more Northern●●, look into their Dominions: Let ●●e Nobles look into their Families: ●et the privater and inferior Persons ●iew the havoc that is made in their ●●cient Houses and Estates: Let e●ery man of ability to consider, and at dares enter into a recognition of ●s Estate, and the very figure and ●●rm outward, and constitution of his ●ody inward, tell us, what greater de●●stations, confusions, ruins and miseries are wrought by any Sin than this: 〈◊〉 which I shall have occasion to ●●eak more plainly and fully here●●ier.  
But I in so just and necessary a cause do not content myself to escape th● rigorous usage of many, unless I ca● no small blame, and perhaps shan●● upon others of great Worth, Learning Piety, and Zeal for Religion and t●● Weal Public, that have indulged much to prudence and civility of d● meaner, that they have more patently suffered this Vice to domin●● and harrasse sound Piety, without bending some part of their prosperous Labours against this Sin, whi●● has made more fanatics against o● Church, than the boldest or most pertinacious Doctor of Disobedien●● and Schism. For hereby God is Blasphemed in his Faith and Worship very day: though I am not of th● Persuasion, which the Enemies of o● Church would gladly work into me● Heads, That only Conformists a● obnoxious to the Sin of Drunkenness f●r frequent instances there are to the contrary, which if there were not, I ●hould think the better of that vulgar ●●gument against the Church, That ●●e Friends and Defenders of it are generally scandalous in their Lives; ●hich indeed is but of small force, ●●lesse with injudicious Persons, as not ●●ing true; and if it were true, not conclusive, unless it could be proved at the Church doth any where allow such Practices, as its Adversaries generally do those Errors in Doctrine ●nd Practice which they stand convicted of. It is now forty years or more, since I cast mine eye on a Foreign Author, who, to show his Eloquence and Wit, hath published an oration in the praise of Drunkenness, Subject becoming the Wit and Genius of a Netherlander: wherein I ●now not that any of our Nation hath imitated him, though the Pre● here hath of late days been too frank of scandalous Pamphlets, but, I hop● shall never be suffered to produce su● a Monster. And I hope in God, tr●● Christian Hearts and Ingenious Mind will rather condemn themselves s● their silence against this crying Sin, tha● me now at length crying out against 〈◊〉 in this manner.   

SECT. II. Of the Nature and Kinds of Drunkenness.  
THat in this my Discourse I m● not altogether stagger like Drunken man, but avoid confu●●on, I shall make my entrance into 〈◊〉 considering first, what Drunkenness is, and the several kinds: Next, ●all proceed to show the grievousness 〈◊〉 the Sin before God, and the dreadful effects upon the Weal-public, well as the immediate Actors or ●actisers; and finally, offer to the ●w of my Reader a summary of 〈◊〉 Causes and Cures thereof.  
In pursuit of this my Design, I inund not to play the Philosopher, in studying an accurate definition of it. 〈◊〉 could wish that it were not so sufficiently known to the meanest Understanding, but that it required an Artificial description for the instructing the ignorant.  
What then may we call Drunkenness, but intemperate Drinking? But ●hat is intemperate Drinking? will ●●e Friend of that Vice demand of ●e. Shall I say, To Drink too much? to Drink to excess? This also will b● as much questioned by the drought● Sceptic, unwilling to understand h●● Error: And yet the same person, it be inquired of him: What is Gluttony, and what it is to eat Excessively, is no more to seek for an answer than another. He knows very wel● to eat too much in quantity, to affe●● too dainty and costly Fare; and to e●● unseasonably, is to eat unreasonably and to eat unreasonably, is to be Intemperate and Gluttonous: But we a● know, and grant what the drinking Soul alleges for itself oftentime That 'tis not always the quantity a ma● takes, but the condition of the People that drinks. If a man's accustom● to the Trade of Drinking, and the● by having attained an ability to be more than other men, shall exceed 〈◊〉 known mean of Drinking, he m●● called a Drunkard, though he can ●eep his legs, and rule his tongue indifferent well, and remains master of his reason; because, first it may be well supposed, that before he arrived to that strength, he offered violence more than once to his natural Inclination, Reason, and Senses too; so that one main evil effect of Drunkard, is, he constantly carries about him a violated nature in Habit, and unnatural dilatation of his Capacity. For as we say of slight Stuffs or Clothes, they will shrink in the wetting; so may we say of the Faculties of man's Body, they will stretch with the wetting; so that a man, by constant violence offered to the powers of his Soul, doth wickedly enable them to sustain more drink than Nature of itself: would endure. To which pass many having brought themselves, flatter themselves as free from Drunkenness, but in vai● because Drunkenness no more tha● Gluttony, doth consist in the Quantity which men take, but the disproportion to the natural state and constitution, and uses of their Bodie● For a man to pour into a Vessel 〈◊〉 pottle, when it will contain but thre● pints without running over, is certainly excess; and so to endeavour to p●● into a pottle Pot, six pints, or but five whereas to pour a gallon into a Ve●sel of proper capaciousness, is no excess. It is therefore excess in Children to take half a pint of that whic● Men may take a pint. As Men are no● all of the same strength or stature 〈◊〉 Body, so not of the like Capacity, 〈◊〉 Ability inward to receive or be●● Drink: And therefore, for any to argue themselves temperate, from th● quantity which some temperate people may without offence use, is to make a ●●se judgement of the thing itself, and elude themselves with a fond Opinion, God in the mean time, and wise ●●d indifferent men judging otherwise. For as the Philosopher, disputing in his Ethics of the nature of the ●ean, wherein he made all Virtue to insist; and considering the variety of men's Conditions, and other Circumstances of Actions, could not fix the ●rue notion of Mediocrity any where ●o well as in the estimation 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●f Wise men: So in truth, 〈◊〉 will appear to be one of the wildest Chases, to inquire into any one ●ommon scantling of Eating and Drinking laudably; but what is convenient or inconvenient, must be determined by the current notion which ●ober and unprejudiced persons have of ●ntemperance.  
And one principal rule of rig●● judging is taken from the person himself. We do not therefore allow● Day-labourer, who hath nothing live upon but what he dearly ea●● with his hands, to eat of the be●● though he eats not of the most; n●● to take but his half Pint of Sack 〈◊〉 Claret daily, but he must be accou●●ed excessive in his Diet, because he ●●ceeds the ability of his Purse, as oth●● do of their Brain, otherwise able 〈◊〉 maintain it. For neither do the Ta●ler nor Shoemaker bring the Body 〈◊〉 the Cloth, or Foot to his Leather, b●● cut them out answerable to the e● they are for. So should not the Drin● bring his Body and Brain to his Cu●● but his Cups to them, if he inten● to be accounted either a wise or a ●●ber Man: so absurd and ridiculous ●● they, who are ambitious to be estee● Men from their imitating Men, ●●d those none of the wisest or worthiest, in their carouzing. But such the usual saying now adays (Let them ●●t are influenced by it, look how civil ●●ey are to the Nobility) and ostentati●●, To drink like a Lord; making it a ●ce of Greatness, to be really base. ●ny may not they say rather, and endeavour ambitiously, To drink like an emperor: and especially that Usurper Maximinus, of whom Julius 
Julius Capitolinus in Vita.  ●●pitolinus writes, That he ●as wont every day to ●rink an Amphora of the Capitol, which amounted to nine Gallons of ●ur measure, and this of Wine; and ●t was more sober, as to his senses, ●●an many that drink but their Quart, 〈◊〉 less: yea, and more innocent, if ●●s were not so much an habit con●acted (as generally excessive Drinking is) as a natural inclination unsatisfied with less; as the case of som● great Eaters of late years have been among us; and that huge fat Fello● of whom Roverus speaks in his fi●● Book of Memorable Things, who f●● his monstrous Appetite and Capacit●● was brought before Maximilian t●● Emperor to give proof of his sufficiency in that kind, by eating up ● Calf or raw Sheep presently, and y●● rising with an Appetite.  
And yet much more blame-worth● are they, who being regularly set i● to the World; and perhaps with a● aversion and abhorrence of what 〈◊〉 more than sufficient, by their frequentation of intemperate acts, dilate bot● their Stomach, and harden their Brain● to a dishonourable power of Drinking, and thereby may truly be rep● Drunkards, though they retain ●●eir common reason.  
And, as I touched before, for Men ●f any ingenuous Birth, Reason, or education, not to content themselves ●ith true and wholesome Liquor, of ●hat kind soever ordained, and suffling abundantly to the use of Man, ●ut apply their Wits to prepare strange ●nnatural Drinks, to the enchanting ●f their easily deluded Palates, is an●ther sort of Drunkenness consisting 〈◊〉 the extremity of the quality, if not ●f the quantity. For here the mind and fond heart is carried away Captive after the ignoble Senses, and the sceptre of the Soul put into the hands ●f brutish Sensations. This, it should seem, was in fashion of old amongst the people of God, as may be gathered from the Prophet of God, that noble Isaiah, who from God gives such inordinate fellows their own, enouncing a Curse against them 〈◊〉 this manner: Woe to them that rise early in the morning, that they may s● low strong drink, that continue until ni● till wine inflame them, Isa. 5. 11. B● this Drinking seems to be moder● to that of our Age and Count● where many drink so that they c● not rise in a Morning, and some r● at Noon; and are not wont to dri● until Night, but till Morning: th● as the Psalmist speaks of the Bea● When the morning comes, they lay th● selves down in their dens.  
But if they chance to escape t● shock of the Battle, and be able 〈◊〉 make a tolerable Retreat, without b●ing wholly Routed in their Reas●● and Senses, the same Prophet hath 〈◊〉 sharp reserve of another Curse against them: Woe unto them that are mig●● drink wine, and men of strength to 〈◊〉 strong drink, ver. 22. Where he ●●th not threaten those who are dead ●runk, or are worsted by Wine, but conquerors, who can overcome more ●ine than a civil Man can: And who 〈◊〉 able to bear compounded Liquors ●f the newest and worst Invention. ●●or as the Virtues of Self-denial and ●●verer Abstinence shall not lose their ●eward, when a Man by constant disciplining his Senses and Appetites, hath 〈◊〉 custom brought himself into an harshness and utter dislike, and a ●inde of inability to receive more Meat and Drink than is sufficient; so 〈◊〉 doubtly shall not that hunger or ●●rst go unpunished at the hands of ●od, which becomes necessary unto ●●em who have corrupted both their palates and Appetites, and extended ●●em above Nature so far, that they cannot be satisfied with that whic● or at least once was, just and reasonable, and would have formerly altogether answered their desires. 〈◊〉 that a Man having thus wilfully 〈◊〉 wickedly brought his Body to be subject to, and tyrannised over by t● Excesses, cannot reasonably def● himself from the imputation of Intemperance, his Body, by his own fa● requiring the same. And besides▪ 〈◊〉 is reasonable for him who m● would be accounted a Man of 〈◊〉 and Reason, and Religion, w●●● he discerns into what an unhappy state of Body (which some bo●● glory in) he hath brought himself requiring customary Excesses; to ●●duce himself by the same methods became exorbitant, to the orgilus Mediocrity from whence he departe● and that is by retrogradations, gradual disuses of such things as are ●●●erfluous, as St. Austin after advices. ●●ough the rule of the more morti● be this, That they who have of●●ded in Superfluities, should by way 〈◊〉 Christian revenge upon themselves, ●y themselves sometimes such things ●re necessary, that is, requisite. But the cure of this Evil, I may speak hereafter.  
I now proceed to another sort of 〈◊〉 Drunkards, which divers may ●●ok upon as civil and temperate Per●ns, but God doth not: And such 〈◊〉 they who perhaps are indifferently ●se to Drunkenness in themselves, ●t will be Drunk by a Proxy: They 〈◊〉 unwilling to be seen to reel to ●●d fro, or to endure the Vertigo in ●●eir own Heads, or to falter and 〈◊〉 in their Tongues; and to make ●●●t themselves, for such as have a better command of themselves 〈◊〉 they have, or to be loathed for sh●ful spewings: but all this while ●●tle considering how God is disho●ed by such a sin in another, as w● in themselves, and the Body 〈◊〉 Brain of their Neighbour conformed, can make themselves merry, 〈◊〉 be well pleased at the fall of ot●●● little considering the severe Sen●●● denounced by God by his Pro●●● saying, Woe be to thee that givest neighbour drink: that puttest thy 〈◊〉 to him, and makest him drunken also, thou mayest look on his nakedness, 〈◊〉 2. 16. Which nakedness may be ●●derstood as well of their Moral as ●●tural nakedness, whereby Men 〈◊〉 ●●cover their concealed follies and ●●thered malice, and private vainglory and all the naughty secrets of 〈◊〉 heart, whereby he acquires the s●●● and perhaps detestation of others, 〈◊〉 returning to his wont reason, grievously dejected at the recognize of his Exorbitancies; or, if ill principled, hardened to outface all miscarriages, hoping to defend one ●●ing with another, and a third of ●●rse nature, until that comes to be ●●ified which Solomon advertises us 〈◊〉 Prov. 14. 19 Fools make a mock 〈◊〉 sin.  
But all this while it is not duly considered by the prime Author of this tragicomedy, that as the sport, so the 〈◊〉 will be owing to him before the righteous Judge of Heaven and ●●rth. If a man hath a curious I●●ge, or but a precious Glass, or o●●●r Vessel valued by him, which ●●ing in suddenly he finds defaced, broken to pieces, doth he not en●●re with rigour, who did that, or broke this, and finding it to be 〈◊〉 of his own servants, makes him 〈◊〉 well for it? So doubtless, God, 〈◊〉 Master of this his Family of this w●● (especially of the Household of F●● beholding how his Image in M●● defaced by immoderate Drink, 〈◊〉 demand an account, Who did it? AS● Who battered his Vessel of Ho●● meet for the Master's use? 2 Tim And if it be found that one of 〈◊〉 own servants did it, he shall be 〈◊〉 to smart for it; and that as guilt 〈◊〉 the same Sin, though not in the same manner, with him who lab●● in that distemper.  
But add we another sore and ●●●quent evil effect, of urging, on● snaring, or tempting another 〈◊〉 Drunkenness, and you shall find 〈◊〉 a double guilt, often stains the ●●tended innocency of plotters of ●●ief to others. And the Prophet malediction of the Psalmist hath ●e a most proper and just event; ●●z. His mischief shall return upon his ●●v head, and his violent (or cunning) ●●●ing, shall come upon his own pate, ●●al. 7. 16. He is caught in his own ●●are: His own head turns round, ●●s brain aches, and his pate is quite 〈◊〉 order, intending nothing more ●●an to bring another into those unhappy and sinful Circumstances. Not ●nlike the ill luck often befalling the ●●bassines in their Wars, as 
Godignus Hist●r. Abess.  ●odignus relateth: who in ●●ch cases were wont to ●●rry about with them Lions in ●ens, which when they were to en●●ge with their Enemies, they used 〈◊〉 let lose, and put them on against them; but the wild Beasts ●ot rightly disciplined, oftentimes, besides intention, returned upon th● Masters and destroyed them, so t●●● they were forced to leave off t●●● stratagem. Strong drink is a moc●●● and wine is raging: and whosoeve●●● deceived thereby, is not wise, saith S●●mon, Prov. 20. 1. And if so, W●● doth it differ from a wild Bea●● And how are they shamefully mo●●ed, who letting it lose, and sett●●● it on others, find themselves seisdon and spoiled thereby.   

SECT. III. The common Excuses used by Drunkards, considered.  
BUt for the better clearing the point of Drunkenness, and 〈◊〉 kinds, theref●●●, before I directly ●arge it with the notorious evil of 〈◊〉 against God, and plagues upon Man for the same, I shall prepare ●●e way, yet farther, by taking no●●ce of some fine and smooth defen-●●s Men are wont to make against ●●at severity they will asperse this ●●●●ine undertaking with, as the effects of a sour nature, and morose●●sse in excess on the other hand. ●he sum of the most principal ex●ses, is this:  
Wine and strong Drinks (say they) are God's Blessings and Creatur●● and therefore must needs be good.  
Wine (saith the Scripture) is that wh●●● cheereth God and man; and had No●● that righteous Person, for its Invent●●● And Janus, whom Learned M●● make the same with Noah, with o●● Face looking to the World past, a● with another towards the World 〈◊〉 come after him, had his name fr●● Wine, and was reputed a God. A● Ale, say some English Critics, h●● its name, Ab Alendo, from nourishing.  
Besides, God and the wisest a●● gravest men in all Ages and Natio●● have not only allowed, but institu●●●● days of rejoicing and hilarity, 〈◊〉 common recreation, which canno● without Wine or the best of Drin● as well as of Meats, to heighten ●● Spirits, and tune them for mirth. Again, They will tell you of ma●y good Men, and some eminent ●●es in Holy Scripture, who have ●●en overtaken with Wine sometimes, and yet have not lost the e●●●em or reputation for Great and righteous Men in their Generation. 〈◊〉 that to exceed sometimes, and 〈◊〉 somewhat overcome, doth not ar●●e a Man to be a Drunkard, or vi●●●us in that kind.  
Lastly, there wants not Scripture 〈◊〉 an Apology in this case; and that, ●●r ought I know, as validly and properly used, as Sectaries use it against all discrimination of Meats: ●ll the Creatures of God are good, ●●ing used with thanksgiving: and, Not that which goeth into the man, de●●leth the man, but that which proceedeth ●ut of the mouth, that defileth the man. Whereby it may be they mean, that Drinking doth not defile the man, but Vomiting it up again doth. I● doth so.  
These are some of the Allegations used by those who are rather good Fellows than good Men; to which we shall not strictly and Scholastically, but more largely, and as occasions is given make answer, intending no● a Disputation, especially with a man that is not himself, but a Direction and Exhortation.  
And first, I must ingeniously acknowledge, that Wine is the gift of God, and so is that Sicera or strong Drink, mentioned in the Scripture distinctly from Wine: which as chrysostom tells us, upon the fifth Chapter of Isaiah, v. 12. was a Drink invented by the Phoenicians, which they made by bruising a certain Fruit they had into the likeness o● Wine, which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stupifying, and causing Drunkenness: perhaps not much unlike that we make of Apples: and the Biscaians', 
Valerius Sac. Phil. 215.  as Valerius de Sacra Philosophia, tells us, gave the name of Sydra unto. And Diodorus Siculus, Bibl. lib. 3. tells us, That Bacchus, the Father of good Fellows, was the Inventor of the Drink made of Barley, which we call Beer or Ale, as well as of Wine. But Aventine in his Annals adscribes the use of it amongst the Germans, from whom (as Drunkenness in great part, it might descend to us) to Marsus an ancient Hero amongst them. And how many sorts of Liquors the poor Indians (who had no Wine) had invented before the Christians came amongst them, I leave to him that pleases to read in Josephus Acostae, in his third Book and twentieth Chapter, of his History of the East Indies. All I huddle up here together as such, as men may equally offend in, though they be all God's gifts, and in some sense, his Creatures, not made immediately by him, but in the simples. For to the honour of Water it may be said, God created directly no Drink but that: which notwithstanding, I hold it altogether as lawful for man, by reason to prepare Drinks out of it, or other things more agreeable to the Body of Man in some Regions of the Earth; as it is for him by Art and Labour to make other Clothes to his back to keep him warm, than the raw Skin● of wild and tame Beasts, or unwrought Fleeces of Sheep: though we hear of several Nations that content themselves only with what simple Natures offer for Meat, Drink, and Clothing. And as for those instances of renowned Persons suffering by Wine, the common answer may be first, which the Fathers give for some other Enormities they have been liable to; viz. That they are Recorded for our instruction and advertisement negatively; not by imitating them in such Facts which eclipsed their glory otherwise egregious: but to look upon them as Buoys left by our wise Pilot God himself, near Flats, Shelves or Rocks, for us to shun that Course, lest we suffer the like Shipwreck. And besides, those Examples were either occasioned by surprise, or some imposture: as Lot's Daughters may be well thought to have used, to draw in their Father to their purpose.  
And as to what follows, I must acknowledge myself to be an enemy to the pretended rigour of some who would have all days of Public relaxation and recreation suppressed, upon account of abuses incident thereunto. It is the consent of Nations (which is commonly called, The Law of Nations) upon which such days stand. Seneca (who was a Puritan in his Religion, giving very severe Rules for others to observe, which he grossly neglected himself, and especially in the Sin of Covetousness, whereof he was notoriously guilty) tells us in his Treatise of the Tranquillity of the Mind, That all ancient Lawmakers, and wisest Men in framing Civil Societies, did constantly otdain Festival-days, for men to meet together, and put some ease to their hard labour, by rejoicing together. And the Prophetic speech of Lamech, Gen. 5. v. 29. saying of his Son Noah, This same shall comfort as concerning our work, and toil of our hands, because of the ground which the Lord hath cursed, may be understood concerning the Inventions of Husbandry, such as Spades, Ploughs, Harrows, and ascribed to him; which made the Tillage of the Earth much more easy to men than it was before: or of the Invention of Wine, which was a great comfort to the Spirits of Men, above the simple and natural Drink of Water: adding perhaps reasonable Intermissions, for the refreshment of constant Laborers; but above all, setting up and restoring to the New World, Religion defended by the seven Precepts, it is said he delivered to be observed by all his Posterity. But in such ancient Intermissions and Recreations we do not read were used any suc● Exercise, as now adays is, to frequent in Taverns and gentlemen's Houses but in Manly Feasts and Exploits which gained them applause and glory, and wonderfully recreated th● minds of the Spectators, inflaming them not with Drink, but with desire and endeavour of acts of Honour and true Glory. We do no● read that any one of the Olympiack Games consisted in trying of Men● strength in Drinking: or that ther● was any Crown or Reward for him that did drink off his Cups best, o● bear most rounds of Healths offered him. But Plutarch, in a Tractate he hath, showing how a man can not live happily according to th● Notions taught in Epicurus hi● School, on the contrary tells us, Tha● it is not the abundance of Wine and Roast-meat which makes Men cheerful at Feasts, but a fair hope and persuasion that God is propitiously present with them, and graciously accepts what is there and then performed. I would to God such Doctrines as this were more frequent in the mouths of Christians, and their mirth more exactly regulated by such Crnsiderations. But may we not say, as Christ of the Centurion, I have not found so great faith, nor so good order, no not in Israel? The more is the pity.  
Yet, notwithstanding the two extreme abuses of public Joy and Thanksgiving, one denying the use of all such (their turns not served by it) and the other admitting them for no cause so truly, as for the opportunity of giving Scandal at such times: God Almighty did not only permit the Israelites, but enjoin them to appear and rejoice before th● Lord, at certain Seasons of the Year as the Scripture witnesses, Levit. 23 40. Deuter. 12. 12. 27. 7. The nam● and fear of the Lord duly at such times considered, diluting the spirit of the Wine against sinful Intemperance, yet with hilarity in some goo● degree also. But if any man shal● hereupon demand, What degree tha● is? I must be forced to reply, Tha● it is passed my skill to declare, and perhaps other men's of acuter Wits an● greater Reason than I; because, (as ●● premised) men are not to drink, no● is Drunkenness to be judged by Arithmetical proportion, when ever man drinks alike as to number o● Glasses and measure, some at th● same time faltering, and some standing ; but according t● Geometrical proportion, that is, according to their Age, Sex, or ability ●f Body: so that what is excess in ●ne, is not in another.  
It was anciently a high Crime amongst the Romans, for Women to ●rink Wine at all; and a little so ●aken, denominated them intemperate: Which abstemiousnesse hath ●f later years been observed by some noble and virtuous Women. An ●minent example whereof, Aeneas Silvius gives us in his Comment upon ●he Say and Deeds of Alphonsus King of Castille, in Leonora, whom some call Heleonora, Daughter to the King of Portugal, Wife to Frederick ●he Emperor of Germany, who being advised by her Physicians, coming out of a warmer Country into a ●older, and being Barren, to drink Wine as conducing to Fruitfulness: Her Husband the Emperor sent he● word, That he could by no mean● yield to it, choosing rather to have a Wife that was Barren, than one tha● should drink Wine: to which she a●● well replied, saying, I prefer Obedience to the Emperor before min● own Life; but if he should command me to die or drink Wine, I should choose rather to die than to drink Wine. And it were to be wished, that Wine were not so much i● request amongst Women now adays and in the Northern Countries especially; but that they kept as strictly to the prescription of abstemious●nesse, as they do in Spain unto this day: where the more noble the person is, the more abstemious is she i● this kind.  
It was of late years but a vain piece of an Argument mentioned before, taken from the inspiring quality of Wine or strong Drinks. For ●hough we should account it true, as we do, we cannot count it good what is said: For whatever effect extraordinary it may have upon the fancy, it constantly hath an evil effect upon the Reason and Judgement, which are the main Faculties making a Man, and rendering him profitable to God, his Country, or himself. He that is so transported in his mind as to be a loser in these, though he be gainer in the other, shall have no cause to boast of the exchange, or admire the author of it, Wine: For what are the common effects but clamour, and Poetry, and this upon the praise of Wine or Women? and not as St. chrysostom once observed of those divinely inspired and inflamed in Scripture, who (saith he) as men in love are wont to break forth into Poetry, commending excessively whom they so affect: in like manner David, and the rest of the Authors of Divine Songs or Psalms, we have in the Scriptures, being possessed with a fervent love of God and Heavenly things, vented themselves in Songs tending only to the honour and praise of God, and things Heavenly. But alas! if we observe now adays the Poetry in use (how accomplished soever it is said to be otherwise) or the Music either (that Divine and Noble gift of God to mankind) we shall find that nine parts of ten are employed upon the praise of Women, and exorbitant caresses of such Creatures, whose lives are scarce tolerable: all which are commonly the exuberances of too much Drink, with which they are Inspired. If such Inspiration or Inflammations be allowable in any body, surely there only are they, where a defect is made, and a loss sustained of the Natural Spirits: as fainting by some accidental oppression of Spirit, or decay of them in Age. And yet as Valerius in his forementioned Treatise tells us, Wine is not good for old men, as is vulgarly believed; but, as he says, pernicious: His reason whereof is, because of the want of Natural heat whereby it may be mastered. And one may observe in this case, the same reason as when Princes distressed by intestine or domestic Enemies, are wont to call Foreign aid to their assistance, which generally (as in the case of Britain's and Saxons) increasing and growing strong, prove greater mischiefs to them that call for the● than that from which they desire● them; so strong Drink, called f●● to drive away sorrows, and to s● men on the merry Pin, who are dejected, getting the mastery of them brings them under a worse subjection than before they suffered.  
But, the Examples of eminent Persons in Scripture over-taken wit● this sin, needs no other answer tha● other Instances of great Failings an● Falls, to which they have been subject. May they not as well arg●● for Adultery and Incest, for Murd●● and Slaughter; for persecuting th● Church with Paul, and denying Christ with Peter? For though th● circumstances of Noah's and Lo●● Drunkenness were singular, so as t● make their offences lighter, and s● in other sins of other persons; yet shall not stand upon them, but ra●her advise such who have any fear ●f God before their eyes, or honour ●or deceased Saints, not to rake in ●he ashes of them, to bring them to patronise such notorious Crimes. For as it is also objected, and that ●ruly, That one act of Drunkenness does not absolutely  a man a Drunkard, no, nor perhaps too; so cannot we say, they were such whose Errors are recorded upon surprise, as Noah's; or supplanting, ●s Lots: who made no practice of such Excesses, and wilfully that we know, ran not into such sins. But whoever he may be that presumptuously shall commit such Sins, he is certainly obnoxious to severer Censures and Punishments: they especially, who offer themselves willingly to Temptations, and yield not unwillingly unto them. They a●● Drunkards, who more than once o● twice fall into Excess, and excus● and comfort themselves with this Apology: A man not vicious may be over taken sometimes: So that as long a● they see any worse, they flatte● themselves that they are not bad But the Fact is not always to be considered in the heinousness of offence either against God or man, but th● condition of the Person, and other circumstances. For it is as odious for a Woman to be Drunk once a year, a●● for a Man once a week; and for a Youth once a quarter, as for a Ma● once a day. But how monstrous i● their Condition, and abominable to God and man, who shall make thei● shame their glory, imagining (according to their shallowness) that it i● masculine in Women, and manly in Children or Striplings, and nothing ●ut Gallantry in obscure Persons, to transcend in such cases due proportion? May not these same persons as well argue also a certain Divine●esse in being Drunk, because that ●he Learned Ancients numbered Bac●hus, a notorious Drunkard, amongst ●heir gods? For 'tis as true, that Bac●hus was a god, as that Drunkenness ●s any piece of Gallantry, true Nobleness, or that in it consists any ●hing of Manhood.  
Lastly, as to them who lie and ●abour under this Gild and Infamy, and yet hope to relieve themselves, by alleging, They have regard to ●he main; they do not waste their Estates with it, as others: What is all this but to declare to the World, their ignorance of, and carelessness of ●hat which is the main of all mains? What saith our Blessed Saviour in th● Gospel? What if a man should g●●● the whole world, and lose his own sou● A gainer, is much more than a saviour preserver of what he hath. A●● to gain the whole World especially, ●● infinitely more than any man's Inheritance. Whence comes it therefore to pass, that amongst Christians th●● is not believed and throughly weighed? Why do men blindly study 〈◊〉 secure the Mite, and suffer the Mountain of invaluable Treasure to m●●● away every day, and their immortal Souls to perish in the Floods of i● temperate Drinking? But, methinks if such Knowledge be too wondered for them, and they cannot attain unto it, as the Psalmist speak● The eyes of their body might suffice to 〈◊〉 form them better, while they show th●● the daily ruins of that, and the m●●● sore evils preying upon their carcase before its time. And besides, it is well ●o be observed, what is but too customary, That many men labour ●nder a double Distemper in divers respects, by sparing basely, and spending basely with great artifice, as they may suppose, but weakly, making ●ne Sin support another: which is ●rue so far only, as in an Ague, the ●old Fit the greater it is, the more violent is the hot Virtue therefore, if it be ●ot loved and embraced for its own ●ake, and not for vices sake (which ●ften happens) ceases to be what it is ●alled. But that men may better understand this, I shall now proceed to expose briefly the heinousness of this ●●n, leaving some other Palliations ●●d Excuses thereof, to be considered towards the Conclusion.   

SECT. iv The Word of God expressly declaring against Drunkenness.  
IT seems to be a very reasonabl● demand of me, arguing against this Sin, that a man should be Sober when he is not Drunk: but Soberness I restrain not to outward acts only of the Tongue and Hand but extend it (as is usual) to the acts of the Mind, and soundness of Judgement: which notwithstanding 〈◊〉 wont to suffer very much, oftentimes from errors in practice and evil Lis●vitious acts constantly and vehemently importuning Reason to justify th● Offender, and to make that goo● which common sense judges to b● evil. And so, agreeable to the monstrousness of men's Actions, are the paradoxes of their Understanding; until it comes to that sometimes (as too often it does) that the first principle of Religion, the assurance of a Deity; and the next to that, the Omniscience of God, or the Justice of God in duly and infallibly rewarding good and evil, are doubted of, opposed, contemned and derided: As Solomon says, Fools make a mock of sin: And as the Psalmist, Tush! God ●●areth not for it: Is there knowledge in ●he most High? Such rude and bold Expostulations as these, are but a consequence of that commoner Vice, ●iz. of Atheism. For if there be no ●uch thing as Sin, there is no such ●hing as a God; and if there be no God, there is no such thing in the World as Justice and Injustice, of ●hich God alone is the Original Rule; and so, no such thing as Vi●● or Virtue. And as some boldly accuse the Holy Scriptures, as the cau●● of all quarrels and divisions amongst Christians, yea and of men of d●vers Religions. So likewise ma● they say of the severe notions of Virtue and Vice, that they are the cau●● that so many Offences are taken a●● given; which removed, and m●● left to their supposed Liberty and Ingenuity, the World would be qui●er. Which too Positions are ali●● true, but indeed both so notoriously false, as deserve not our refutation.  
We must therefore here suppo●● men to be Christians, and to receiv● without doubtful disputation, t●● fundamental points of Faith conce●●ing the Being, Nature, Truth, Justi●● Goodness of God, and such Omniscience, that as he suffereth no ●in unpunished, either by ourselves 〈◊〉 true repentance, or by himself in 〈◊〉 proper reward destinated to it; so he discerns all the little as well as great errors of our Lives: and that, if possibly sinners in any kind may ●scape the just reward in this Life, he ●●serveth vengeance for his Adversary's; as the Prophet Nahum speaks, Nahum 1, 2. which wrath is inevitably to be executed upon the separation of the Soul by death from the ●ody; and more fully, upon the restoring of the Body to the Soul 〈◊〉 the Resurrection of the dead, ●●d the last just and fearful Judgement. These things being steadfastly ●elieved, and frequently and seriously reflected on, can scarce want their ●●e effect upon ingenuous and wise ●●uls, in possessing them with a dread of Sin which exposes them to suc● evils.  
It therefore remains at present t● be showed, under what various form●● and obligations to punishment, a● well as dishonour and displeasure t●● Almighty God, the Sin of Drunkenness lieth: And one Capital Offence accompanying it rather tha● others, is, that commonly there 〈◊〉 more open and bold profanation o● God's holy Name, and his Word more contempt of serious and god●● advice in this Sin, than any other For Whoremongers, Adulterers Thiefs, Liars, and Oppressor's 〈◊〉 the Poor, generally retain some m●●desty in their sinning, and can bett●● endure admonitions and reproofs, b●ing convicted of their Error: b●● I know not what peculiar daring sp●rit is infused with Wine, and stron● Drinks into the mind of the Drunkard, that he answers all such attempts of reducing him to Sobriety, with jests, scoffs, threaten, ragings, ●nd worse a great deal many times. Let any of the former Sinners be surprised in the Act, he cannot choose but blush, shrink, and be ashamed; but take a man in his Fit of Drunkenness, and tell him of his fault, when it is most apparent and undeniable, he storms and rages most of all, stands his ground (as well as he ●an) resists all opposition stoutly, ●nd derides Religion itself molesting him, breaking out in Blasphemous Language divers times. Abigail, Nabals' Wife, knew this very well, and so do all other prudent Wives, ●nd Friends to the Intemperate in this kind) when she deferred to tell her Husband in what condition he was, and how, by his provocative Language in his Drunken fit, he had brought himself into extreme danger, and the brink of Perdition.  
I therefore in like manner, supposing my Patient to have his Interval of Reason, and out of his Fit, apply myself to him, offering to hi● serious consideration the Voice o● God himself against this Vice, denouncing his heavy Judgement against it; a certain indication an● proof of the heinousness of the Sin For the two great Witnesses of th● Old and New Testament, yea third, viz. The Law and Light 〈◊〉 Nature testify expressly against th●● Sin.  
The Prophet Isaiah in the name ●● God, cries out against this Sin, cha● 5. 11. Woe unto them that rise up ear●● to follow drunkenness, and to them th●● continue till night, till wine inflame them. And again, chap. 28. 1. Woe to the ●rown of pride, the drunkards of Ephra●●. And because an evasion and excuse is too often heard from some, ●●ying in their defence, That they do ●ot make a common practice of it, ●ut sometimes only, and therefore ●ll not under the severity of such Curses: Hear they what God speaks ●y Moses, in Deuteronomy, chap. 29. 19, ●0. And it shall come to pass, when 〈◊〉 heareth the words of this curse, that 〈◊〉 bless himself in his heart, saying, I all have peace, though I walk in the ●●agination of my heart, to add drunkenness unto thirst. The Lord will not spare 〈◊〉, but the anger of the Lord shall ●●oke against that man, and all the ●●rses that are written in this book shall 〈◊〉 upon him: and the Lord shall blot out 〈◊〉 name from under heaven, and shall separate him to evil. So that we see, there can be nothing more pernicious to a man, than those customary defences men are prone to make of such their Sins. Of which sort is that we read of, Matth. 24. v. 48, 49, 50. where Christ saith of the evil servant, If he shall say in his heart, My Lord delayeth his coming, and shal● begin to smite his fellow-servant, and to eat and to drink with the drunken, The Lord of that servant shall come in a day when he looketh not for him; and in an hour that he is not ware of. And shall cut him asunder, and appoint him his portion with hypocrites: there shall be weeping and gnashing of teeth. What is this portion? Mark we, and tremble to offend God in this manner, and see how God proportions the form of his punishment suitable to the sin▪ The sin is taking up their cups too freely. To such therefore God shall give his cup also; called Psalms 11. 6. The portian of their cup. Upon the wicked (saith David) he shall rain snares, fire and brimstone, and an horrible pit: this shall be the portion of their cup. So Psalm 75. 8. In the hand of the Lord there is a cup, and the wine is red (Claret, if you please, so much in fashion now adays) it is full of mixture, and he poureth out of the same: but the dregs thereof all the wicked shall wring them out, and drink them. And who so fit to take up this Cup at God's hands, as they who are perfect in that sinful Art of taking off their Cups in this World? And if we look into the Revelations of St. John, we shall easily understand what God means by the Cup of his wrath so often threatened against the Whore of Babylon, for the Cup of abomination she reaches out to such as she deceives and destroys; resembling much the practice of urgers of glasses upon others, which in very deed is no better than a gentle Poison to both Body and Soul of him that giveth it, as well as of him that so taketh it: As that was a strong violent Poison given in Cups unto such as were condemned to death by public Justice for their faults, upon which Custom the Metaphorical expressions now named were undoubtedly founded.  
But let us proceed, hearing what St. Paul saith to the Corinthians, chap. 6. ver. 9, 10. 1 Epist. Know ye not that the unrighteous shall not inherit the kingdom. This some modern sinners feigning (I suppose) rather than being really ignorant St. Paul informs them of in particular, adding: Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor abusers of themselves with Mankind: nor Thiefs, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the kingdom of God. In which crew of abominable Malefactors, you see Drunkards (as well as they think of themselves) are numbered, both to their dishonour and terror: Which again he rangeth together in like manner, in his Epistle to the Galations, chap. 5, ver. 20, 21. with the rabble of sinners, which the Drunkard himself seemeth sometimes to detest. Thus therefore shall it infallibly come to pass one day, what Nahum threatneth: While they be folden together, and while they are drunken as drunkards, they shall be devoured as stubble fully dry, Nah. 1. 10.   

SECT. V Of the several evil Enormities and Ominousnesses, and Absurdities of Drunkenness in any Nation.  
BUt let us descend lower, and judge a little from Reason, and the Wisdom and Authority of unchristian Sages of the World, yea others of an inferior Order, wha● an account is to be had of this Sin Surely, with all the wise part of th● World, Temperance is reckoned amongst the Moral Virtues, and no● only so, but the Cardinal too; tha● is, of such honourable and prime Nature, as have influence upon all humane Actions public or private an enemy to all which, is the contrary Vice, Intemperance, a branch of which is this Drunkenness we ●ow speak of. So that what Law, Order, Beauty, and benefit Temperance giveth unto a State and Per●on, by reining in the exorbitant ●usts and affections of Venery, Gluttony, Drinking, and the irascible part of man's Soul, as Philosophers call all revengeful Appetites; Intemperance, especially of Drink, let's ●oose, cuts the chords of Discipline erected in the Soul, asunder, and throws open the doors for all Lusts to sally out at pleasure. Whereupon, Clemens Alexandrinus in his Pedagogy, or Institution of Novices, much approves the wisdom of the Ancienter Greeks, who gave the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Intemperate man, intimating thereby, that he was in very deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the easy change of one letter; i. e. one past saving or cure: And if I would translate the wor● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into English for my life, could do it no better than by setting the first Letter by itself, and rendering it, A Sot: And what may we term a Sot? or whom? but him, tha● indulging to his senses, degenerated from that stately Original and Posture God hath to man given, boweth down his Reason to his Senses, and hangs down his Head to the Earth, after the manner of Beasts▪ Wherefore the Stoic in Tully fitly derides Epicurus the Father 
Dum Palato quid sit optimum judicat, coeli Palatum, ut ait Ennius, non suspexit. De Natura Dear. lib. 2.  of Sensualists, telling him, That while he was so good a Critic of things affecting the Palate, he could by no means look up to the Palate of Heaven, as the Ancient called the Roof or Arched part of it. It is said of Swine, That of all Creatures they can least look ●pwards; and if by accident they ●ast their eye upon the Heavens, they ●o it with horror, and shrieks at the strangeness of the sight; probably with like passion, as men from an high place beholding a very low and deep Precipice of darkness and ruin. In ●ike manner is the very lifting up of the Eye at any time towards Heaven, of the sensual man, especially Swinish Drunkard, an horror to him, and not to be viewed without a tacit dread of the glory denied him, and the punishment impending on him and expecting him.  
This must needs be his humour, unless he relieves himself with an Article of Mahomet's Creed, promising him all Rarities and Delicacies in Heaven, answerable to his Earthly senses. As that man in the Gospel of St. Luke, chap. 14. 15. who sat a● the Table with Christ himself, an● was so affected with his entertainment, that he cried out, Blessed 〈◊〉 he that shall eat bread in the Kingdom of God. Or as those French Stomaches, of which Sulpitius Severu● speaks in his first Dialogue, chap. 1. 1. one of whom he brings in thus speaking, Study manducandi etiam Angelos manducare credam: So am I given to eat myself, that I am apt to believe that Angels also eat. And a little after, he speaketh of the whole Nation thus, Edacitas in Graecis, gula in Gallis natura: Ravenous eating is Gluttony in the Greeks; but in the French, Nature. Which Vice, I would to God they, who are so simple to imitate that People in other things, had not exceeded them in this, and worn their old shoes which they have left off.  
Plutarch tells us of the 
Plutarch. in O siris.  Egyptians, that in an Inscription they made upon a Pillar in a Temple at Thebes, they cursed their King Memis, who first drew them from their ancient simple and plain Diet, to more delicate and costly. And Herodotus in Melpomene, tells us, How the Scythians, as barbarous as they were esteemed, shown themselves both better Philosophers and Divines, than the Grecians, who were given much to Wine, and made Bacchus the Inventor of it, a god; it being incredible with them, that God should have any hand in that which was the occasion of so much Madness. Thus are we apt to set our Wits on work to make that Divine, which, upon due examination, proves Inhuman.  
For surely, had Wine been so Divine a thing, or so necessary fo● man's use, as Masters of the Drinking Art would have us believe, it ha● been as proper for Women to use 〈◊〉 Men, being both equally humanely nay Men would have more earl● given it entertainment, when once i● was invented. But the contrary to both these, we find in Histories o● People most Heroical in their actions, and arising to greatness in thei● Civil Societies. For Pliny tells us i● his Natural History, lib. 14. Tha● Rome was six hundred years old before Wine came into request, or wa● allowed amongst the Romans: And that was the time in which they struggled with, and overcame so many difficulties, and became Renowned. And when Wine was received into their City, it was little less than death for Women to drink of it. S● that the same Pliny tells us, chap. 13. That Egnatius Messennius bastinadoed ●is Wife to death, because he perceived she had drunk Wine: Romuus absolving him for so doing. He writeth also, chap. 5. how Androcydes, famous in his days for Wisdom, dissuaded Alexander the Great from ●t, in this manner: Vinum potaturus Rex, memento, etc. When you drink Wine, O King, consider that you drink the blood of the Earth: As the juice of Hemlock is poison to Man, so is Wine the poison of Hemlock. But more correctedly we are to understand that Author, thus: As poison is the wine of Hemlock, so is wine Hemlock to Man. And so far was Druukennesse with the wise Lawgiver Pittacus, from excusing the evil consequents thereof, that he would have such punished double to others falling into the like offence. And i● any desire to know more particularly, how the very Heathens condemned and punished the Sin of Drunkenness, I shall choose rather to refer the Learneder, to the Observations and Collections of Alexander 〈◊〉 Alexandro, in his third Book and eleventh Chapter of his Genial Days than to engage in that common subject.  
But this we may observe to our terror, That when Drunkenness●● hath taken sure footing in any Nation, it becomes almost  and that by reason of the great credit given it by such as dishonour themselves thereby, and the fashionableness, through the multitude o● Practisers of that Vice: So that as al● Nations risen at first to power an● glory from obscurity and simplicity of Diet, and Industry; so, when they are arrived to some such height of strength and flourishing, that they resign themselves over to Ease and Luxury, their ruin and decay at least, is not far off. Even the simple Indians of the Western World, are instances hereof; who, about the time of the Invasion made by the Europeans, laid aside, as much as they could, their natural Drink of Water, and devised artificial Drinks intoxicating them: as Mr. Purchase relateth of them of Guiana and Cunana; amongst whom, he was in repute for the best Man, and greatest Gallant, who could drink most: which Gallantry, whether it was not brought from thence to us with Tobacco, I will not say: But 'tis too ●rue, that such kind of Heathenish nobleness hath, from about the tim● those Countries were discovered, b● too much prevailed over our N●tion.  
And in like manner the Indian ripe for ruin and devastations by t●● Tyrannous Spaniard, as Gage tells u● had got a custom of brewing a● compounding a sort of nasty filt●● strong Liquor, wherewith th●● would tipple themselves with as gre●● jovialnesse, and more innocence, th● men pretending greater civility, w●●● their Sack and Claret. The sa●● doth Josephus Acosta rel●●● 
Josephus Acosta, De Procur. Indorum salute. lib. 3. e. 10.  of those Western parts which he conversed; t●●● it was next to a Mira●●● how so many Nations in so grea● part of the World, altogether ignorant of Wine, and of the least use ●● it, should be so addicted to Dr●●kennenesse, and that it should be such a general Vice of those People, that ●t was next to a Miracle if any were found amongst them who hated not Sobriety, and despised and disparaged it not: which also (saith the same Author) we have been informed of concerning the Turcomans, etc.  
And this I thought good to mention here, that the Wits of this Age may judge for themselves what laudable Precedents they have for the like Excesses, and what a comfortable event and issue is like to be of such general Corruption as now adays hath, Gan-grene-like, overspread and tainted the Body of our Nation. And to these, I may add one more Instance now occurring to me, which Johannes Lerius, in his History of Navigations in Brasile, chap. 9 gives of the Brasilians, who (he saith) were wont to meet whole Villages of them together, and drink two or three days, till all of them were Drunk, and all their Caovin (as they call it) was spent.  
And yet have I not done commending the Trade of Drinking to the Good-fellows, from other Authorities and Precedents, in doing which I might instance in Swine: but I will be a little more civil, & instance in that high-spirited Beast the Panther, as I find him described in a merry Meeting with his Fellows, by that excellent Poet 
* Oppian, De Venat. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Oppian, after this manner;  

To the enraging Fountain they approach,  
Lapping brown Juice of Bacchus, and then each,  
First like to them who in set Dances lead  
Do skip; but soon hang down their heavy head.  
Their Bodies softly rucking to the ground,  
By force of Wine, are on each other found.  
As when like aged Lads, upon whose chin,  
The tender hairs like down to shoot begin;  
Dare one another, Feasting, Cups to take,  
Glass passing after Glass great mirth do make.  
Till all is hush: and falling on each other  
Their eyes grow dim; and they their wits do smother:  
Thus these fierce Beasts lying all on an heap,  
Do to the hunter fall a prey most cheap.   
Where it may be observed, that the Poet doth not compare Drunken men to beasts: but drunken beasts to drunken men; implying, that these are worse than they. And if that be true which chrysostom saith (as I think it is) that for a Man to be compared to a Beast, is to be worse than a Beast, because he was ordained to be much better) what may we think of those Men to whom Beasts are compared, but not equallizing them in Beastliness? In all cases we say Comparisons are odious; but in this case, abominable, and confounding. Let this be well considered, while we haste from the nature of this Sin, to the direful effects of it.   

SECT. VI  
TO be dissuaded and alienated from sin for its own sake, and the intrinsic evil of it, as that which is rather the work of the Devil than God, and in which the Devil hath commonly as great an hand as the sinner himself, can be expected only from contemplative and spiritualised persons, who have the eyes of their understanding open to discern good and evil, and their hearts thereby disposed to choose the one, & refuse the other. But because so many there are in the World, who have not their senses exercised (as the Scripture speaks) to this good degree; it will be here necessary to draw ou● arrows against Drunkenness out of another Quiver, and that is, the consideration of the many and sore mischiefs it brings to all capacities, public and private, and personal; tha● is, to the Church of God, to th● Nation given to it, to Families, and the persons themselves so accustomed.  
In holy Scripture we find frequent mention made of sons of Belial, by which notorious and odious Sinners are characterized, as the very worst of men, prepared and prone to do any mischief, shall be for their ungodly turn; or they shall be set about by others, stirring them up or hiring them. And would we know who these men were, and what was the wickedness they excelled in? St. Hierome tells us plainly, they were no other than drunken Fellows, speaking thus in his Questions upon Genesis: Belial enim interpretatur, 
Hieron. Quaest. in Genes.  Absque Jugo: & notandum quod omnes, qui ebrietatem sectantur, filii Belial vocentur, i. e. Belial signifies as much as, without yoke, or governlesse: And it is to be noted, That all they who follow Drinking, may be called sons of Belial.  
And what manner of persons such sons of Belial are, the same Father, in his Comment on Titus thus tells us, Id. in cap. 1. Tit. It would be too long to pass through all, and declare the madness which Drunkenness puts men on. Some convert their cups and drinking Bouts into Weapons, and throw the Glass at the face of their Companions; others, with rend clothes, rush forward to wound others; some bawl; others sleep; and he that drinks mos● is counted the ablest man. And i● becomes matter of guilt, being adjured for the King's sake not to drink, and so drink till they spew and they spew that they may drink The digestion of the Belly and th● Throat do the same office. It ma● suffice at present, what the Apost●● saith, In Wine is luxury. And wher● Fullness and Luxury is, there Lus● Lordeth it. Consider the Belly and Genitals. Such is the order of Parts as of Vices. I will neve● believe a Drunkard can be chast● who laid asleep by Wine, may s●● by Wine. Do we wonder that th● Apostle condemns vinolency in Bishops and Priests, when, in the Ol● Testament, it is ordered, that Priest's going into the Temple to minist●● before God, should drink no Wine And the Nazarite, etc. Thus far St. Hierom. Amongst other things, condemning the use of Wine in them who minister in God's House; and surely he would have been more offended, had he lived in our late days, in which (I take it) Sectaries brought up an absurd Custom, under colour of the great pains they were to take, or had taken in Preaching, to drink Wine, and take Tobacco too (such Sots were some of those sober Men I could name, to their Palates) in the Vestry, part of the Church. But what should we trouble ourselves with such persons, who fancy themselves the more Spiritual, the less they regard kinds of meat, times, seasons, and places of eating and drinking.  
But I return. It is much to be lamented to see what mischief is brought to our Religion by the scandal of Drunkards; who sometimes appear much concerned for the good of the Church, and against fanatics, but in very deed and effect, are great promoters of them by their scandalous demeanours, hardening the hearts of simple, as well as perverse persons: For what is more common in the mouths of such men, who are upon another account enemies to our established Religion (which they are often afraid and ashamed to discover freely) than to allege for their opposition to the Church, that there are so many Drunkards and Swearers on that side, that they would have it believed, that God, who hateth such notorious sins, cannot be a Friend to such a Society. I will not dispute the Hypocrisy (as many do) of this Argument; but take that for granted which is out of dispute; viz. That the accusation is too just and reasonable: For I do really believe, there are more Drunkards professing Conformity to the Church, than enmity to it. But I do not believe there are so few of other Factions, as is boldly affirmed, guilty of that Sin. But I cannot without some blushing acknowledge, that somewhat is the matter, that Sectaries so presumptuously charge us with Drunkenness, and we so faintly accuse them. For why should not we allege that as a cause of disowning them, as they do of separating from us, that Sobriety is in so little esteem amongst them? Do we think to clear and justify ourselves by recriminations of another nature, upbraiding them with such and such sins, which indeed have thi● singular aggravation adherent, tha● they are sins of their Party as combining against the Church; and no● only of some single Persons disowned, detested, and lamented by the faithful of the Church? This is indeed very disadvantageous to Separatists, but of little advantage to Sons of the Holy Church, who hereby may flatter themselves that they are not so bad as they in that respect, while they are worse in some other: What says St. Paul to the Romans? I● is neither good to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, Rom. 14. 21. which surely holdeth good against Gluttony and Drunkenness, whereby thy weak Brother is so far scandalised, or pretends at least, that he stumbleth, that he will not Communicate with such an one. For such even walking doth God require, and such outward as well as inward Holiness doth our Church require, as should give no occasion to the Adversary to blaspheme. But through such the name of God is blasphemed every day; Religion despised, holy Communion avoided: and lastly, a greater party made against the Church, than the cunningest or ablest Teacher in a Conventicle, were otherwise able to patch together by his Doctrine: as is before observed.  
How do the Ancient Fathers: the Author of the imperfect Work upon St. Matthew, bearing Chrysostoms' name. Salvian, Of the Providence of God. Origen upon St. Matthews Gospel. Chrysostom in several places: and Austin (as we shall hereafter see more fully) declaim against the scandal given by Christians evil lives, to Infidels and Gentiles? How absurd is it, that a Gentleman well affected to the Church, but noted for being given to Drink, shall scarce be able to answer a Fanatic, who shall reproach him for punishing Nonconformity in a Ceremony, and himself stand accused unanswerably for the unquestionable Sin of Intemperance? How incongruous (say they) is it, and unreasonable, that a man should escape the just punishment of the Law, who by foregoing Excess, hath cast himself into a Fit of Sickness, and disabled himself to arise and to appear in God's House; and a man who sits soberly at home, or is Preaching and Praying in a select Congregation, should be punished? I would these things could be bettet answered than as yet they have been.  
But when the Salt itself hath lost its savour, and corrupts when it is expected it should preserve, when they of the Clergy shall be offenders and scandalous in this kind? When he that, like Enoch, by Office and Consecration, should be a Teacher of Righteousness, shall be a Practiser of such Wickedness; when by his Word he shall direct to Heaven, and by his Actions and Example lead to Hell; when he shall (as often it happens) confute zealously the Fanatic in his Pulpit, and in the Street, or in the Tavern, or in his own private House, by ill Government of himself, undo all; being a Priest to God, and a Deacon to the Devil: What shall we say to such an one? How pernicious must he needs be to the whole State of Religion? As Traitors in heart of a City besieged, privately, at Postern doors, letting in the Enemy, are much more destructive to the place wherein they live, than the open Enemy, who without assail it with Fire, Sword, Cannons and Bombs. Ridiculous are they, and at the same time impudent, who, because they allow some Formalities in the Church, pretend to be Friends to the Church, which to their power, whether they intent it or not, ruin the same. And thinkest thou, O man (we all know who says it) that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God? Rom. 2. Or wilt thou betake thyself to that trivial, but bold refuge and excuse, Do as I say, and not as I do? Know assuredly, that God the Righteous Judge will say one day to thee: Out of thine own mouth will I judge thee, thou vile and wicked servant: doubly condemning thee; first, because thou committedst such sins; next, because thine own mouth pronounced thee guilty, as thy mind convinced thee.  
But let us now see a little, whether such persons as these, can be any better Subjects than Saints; or Commonwealths-men than Churchmen. For we suppose to be true, what Tully layeth down for a Principle of his Politics, That no man is born for himself only, but for his Country. But that Drunken men are right achan's, and troublers of Israel, and that they perish not alone in their iniquity, but draw down Plagues upon the place and party they are of, may briefly and easily appear from the general indignation conceived by God against that sin, moving him to punish that Nation wherein that s●● aboundeth, as is touched before; a● also from the proper mischief it carries along with it, against the two great Orders, Civil and Military, b● which, and upon which (as two su● Bases) all Communities do subsist For how unfit is that man, who cannot govern himself, to govern others How can he discharge the Office of faithful Counsellor of State, wh● can keep no secrets? but blabs out a●● he knows, and more too a great deal who cannot keep his own counsel It is therefore related by Seneca, as ● Miracle, that Tiberius the Emperor (who for his Vice of Drinking, amongst others, was scoffingly calle● Biberius, as Suetonius writes) committing the Government of Rome to Pis● and afterwards to Cossus, two drunken Companions of his; they notwithstanding, revealed not the secrets of State. But how can this be ordinarily expected from such whose Brains are hot, and Reason cold at ●he same time? vehement causes of loquacity.  
And what Military service is he ●ble to do for his King and Country, who, though he be not always Drunk, ●et is easily drawn in to be disorderly? and if his Adversary pleases to ●et that Trap in his way, by subtle Contrivances, he is soon made unfit for business. And too often did ●t fall out in our late Civil Wars, that when the occasion earnestly called ●or Action, Vigilance, Industry, the Vice of Drinking prevailed so far as ●o say, Let us take but one Pint more, we will drink but one Bottle more, ●nd take the t'other Pipe and give ●ver; and by that time they were either surprised in their Quarters, o● the advantage they might have had was neglected and fled, and only a● empty ostentation of Valour serve in the stead of noble Exploits: An● if heightened with Liquor they come to Action, it being commonly without counsel and discretion, an● performed with more rashness tha● good conduct, the Success falls ou● accordingly. And Officers being given to such a Vice which will no● be maintained at the ordinary rate What must they of necessity do, bu● instead of Warring against their Enemies, fall foul with, and spoil thei● Friends with whom they Quarter, o● basely rob and cheat the poor common Soldier of his slender allowance, to maintain their Lusts? When such practices as these are tolerate● by any Prince, there is that Army little otherwise than delivered up to ruin and confusion: and so is the Cause too, be it never so just and good, and necessary. For what heart can the poor oppressed and thus tyrannised common Soldier have to fight for such his Enemies, and the production of his own misery and calamity? the valour of his Commanders chief consisting in swelling, and swearing, and swaggering against his own Soldiers, expecting their due from them. Yet I would not have it so understood, as if I did believe this to be the only cause of mutinous Spirits in an Army, but that too often this is the cause: and that they, who drink and spend high, and make others thus pay for it, are very rarely of a truly Military Spirit: for they who are such, love Valour in others too well to abuse it, or to be base in either of these way St. Paul makes use of a known an● approved Rule of Discipline in h●● Age, applying it to Christianity, Ev●ry man that striveth for the mastery, ●● temperate in all things, 1 Cor. 9 24. In timating, that they who are not temperate, are unfit for such weight● matters, upon which the felicity o● unhappiness of a Kingdom so muc● depends.  
And how much better he is to hi● own Family than he is to the Roy●● Family, which is the Kingdom where in he lives, will be easily seen. Nay it may be easily understood, what 〈◊〉 Friend he would be to the whol● Nation, if it were in his power, by the good usage he gives to his own flesh and blood, and inferiors under them: For doth not the holy Apostle declare that Christian to b● worse than an Infidel, who provides not for his own family, 1 Tim. 5. 8. How much more culpable is he then, that shall undo himself and relations, by his riotous living? Yea, the very Woods, Fields and Pastures, feel the evil effect of his Drunken humour: For after he hath lavished out that full stock and store which his Friends left him, he proceeds to seize upon the very Corpse of his Estate, the annual Revenue not sufficing him to maintain two homes; the one his own House, and the other the Tavern, if he be of the greater Rank; ●ut if of the meaner, the Alehouse: or perhaps he brings the Tavern home to his own House, which ●s worse, and breeds more disorder ●nd confusion in a Family, than the other; and so bottle after bottle, and sometimes dozen after dozen of bottles are brought forth; so that the Butteries or Cellars expenses equallizing many times, and sometimes exceeding the expenses of the Kitchen▪ the Gentleman, as the Prodigal in the Gospel, gins to be in want, and falls a borrowing; and when his credit fails there, woos his distressed Wife a second time for to release her Jointure, and never considers how want and infamy is coming upon him, as an armed man, and upon his children: In the mean time the Timber falls, and makes the Earth groan and tremble, as it were perceiving its own fate not to be far off; and that Axe is laid to the Entail, to cut that off too; and the Tenements mourn and hang their heads, droop, and ready to fall; the Woods and Groves are turned into Champion: And first goes one Farm, and then another; and when there remains no more to secure the Prodigal, himself goes to the Countryhouse of such persons, the Prison: And his Children, if he hath any, to their Friends, or the miserable allowance of the Parish. And he that is thus an Enemy to his own Family, must needs likewise be an Enemy to his Country. For particular persons thus wasting their own Estates, do at the same time weaken the Nation itself, by the unnatural spoil of that part: which were inconsiderable, were it not that this is the Case of so many now adays.  
And having briefly touched these Inconveniencies of Drinking, it may seem superfluous to descend to the Personal Evils such disorderly persons bring upon themselves: For all the foresaid Evil falls heavy on the Author's head. Yet are there some which more immediately affect and afflict his very Body, Mind and Soul. For God having made Man after his own Image, and endued him with Understanding and Divine Reason, these are commonly wasted with his outward Goods, and he becomes the worst of all Iconoclasts, in defacing the Image of God himself, in himself. What Prince, yea what meaner man would not be incensed to see his Picture despitefully broken to pieces and trampled on? And can we believe that God will bear the affront of deforming and ruining his? And what dreadful effects doth our Land, yield to its shame, of such as these; some egregious Instances of which, I could give, but that I would not disoblige any of the Name or Family, who to heighten their Wits have lost their common Reason, and become little better than dumb Beasts, remaining Living Monuments of Folly and Madness in this kind: Others sinking under the design of Monstrous Intemperance, and becoming glorious for Brutality, have slept an everlasting sleep. And if this falls not out constantly, yet do they procure infallibly to their Bodies, infinite Troubles and Distempers: and by the frequentation of Glasses going about, do as it were, shake Death's Hourglass; as if it stood, and they were weary of their Lives. Hence proceed Dropsies, and Fevers, and Pleurisies, and Gouts, and shaking Palsies; and what not, to recompense with many days grievous Torment, the inordinate Pleasure of a few hours: In which also, while they please themselves, they make sport for others, by their apish, foolish, wild and frantic speeches, postures and gestures; not amiss described thus by Chaucer, in his Man of Laws Tale:  

O messenger fulfilled of Drunkenness,  
Strong is thy breath, and thy limbs faltr●naye.  
And thou bewrayest all secretness:  
Thy mind is lorn, thou janglest like a Jay.  
Thy face is turned into a new array.  
There Drunkenness reigneth in any rout,  
There is no counsel hidden without doubt.   
It may also be not unworthy the hearing from some of the Ancient and Holy Fathers, what they have observed of the mischiefs of Drunkenness, accrueing to the user of it. Clemens Alexandrinus, in his 
Clemens Alexand. Paedag. lib. 2. c. 2.  Institutions of Youth, or pedagogy, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. By excess of Wine, the Tongue trips and stutters, the Lips hang down, the Eyes are distorted, the Sight wavering, the Eyes darkened through redundance of moisture, and are constrained to make false reports. All things turn round, and are turned about. And Origen upon Levitious (Scholar to Clemens) declares Drunkenness to be an enemy to all, weakening the Soul as well as the Body. But chrysostom more fully 
Chrysost. T●m. 5. Hom. 84.  and particularly thus writeth, in an Homily on Drunkenness and the Resurrection: Drunkenness, is nothing else but an ecstasy, and alienation of the understanding, a perversion of reason, a want of judgement, and penury of knowledge. And to chrysostom let us add Chrysologus, agreeing as well in sense as name, with the other, in a Sermon he hath of the Faithful Steward, writing thus: Ebrietas est mater caedis, etc. Drunkenness is the Mother of Slaughter, the Parent of Quarrelling, the Breeder of Fury, the Dam of scurvy Brawling: He that hath this, hath not himself: he that hath this, is not a man: he that hath this, doth not so much commit Sin, as is Sin. Drunkenness is a fawning Devil, a sweet Poison, a voluntary Madness, an incensed Enemy, temptation to Dishonesty, an injury to modesty. This no Christian can be acquainted with: A Priest may not so much as hear of it, lest he, who should be a pattern of Virtue, should become an example of Vices. Thus he there having a little before said, Drunkenness, which is an offence in others, is Sacrilege in a Priest; because there it only kills the Soul, but here the Spirit of Holiness.  
And to these I might add innumerable others, and especially Saint Augustine: but I reserve him to speak for himself, and others at large, in the Conclusion of this Treatise, and proceed now to consider some causes of this reigning and raging Sin, which being duly understood, the cure of this Epidemical Disease is more easily attained. Only from what hath been said in the description of Drunkenness, and Drunkards, I think I may end this Section with that very true and acute Saying of Bernardus Sylvestris: De Cura rei Familiaris, to be found amongst the Works of St. Bernard: Ebrius nihil recte facit nisi cum in lutum cadit: The Drunkard doth nothing as he should, but when he falleth into the dirt. Where we leave him for the present, and proceed.   

SECT. VI Some general causes of the prevailing Sin of Drunkenness recited.  
THe Causes of this notorious Sin against God, the Church, the Commonwealth, a Man's private Family and his own Person, may be divers. Some of which, I shall first in general briefly touch, and then more fully proceed to that grand one, Drinking of Healths: which not so much disposes to Excess, but by violence imposes that Sin on men.  
The first general occasion hereof is, in truth, none other than the Original of all transgressions against God, the indulgence men naturally use towards their Senses. And it being necessary and laudable both, for Men, by Eating and Drinking to repair the daily decays of Nature in their Body; to incline them to which, God hath wisely placed a delight in those Actions tending to that end: Blind Man, not considering the excellent end appointed by God, by only finding a pleasure in satisfying his just Appetites, and gratifying his Palate, knoweth no mean, and admitteth no rule, but his unruly Senses, which betray him to infinite Imprudencies and Exorbitancies, of which this of excessive drinking is not the least.  
But as to follow our Senses brutishly is no small cause of this evil; so may I say most truly, Not to follow our Senses is a second, and more shameful cause of Intemperance. For, though God hath indeed placed in Man a strong desire after those things which are necessary for the due subsistence of such particular Creatures, and the whole Kind in general: So hath he, by his singular Wisdom and Goodness, set a bound to the same; which men of Reason especially, should not easily pass; and, as it were gauged them, so as men do Vessels, that it may be known easily, what is their proper and convenient Contents; which exceeding, they may know they offend. These Limits prescribed thus by Nature, are a sensible Satiety, which every Man feels in himself in Eating and Drinking; so that upon such sufficiency, the very pleasure and delight which push Men on to take a competency, cease, that being attained; and a certain opposition and renitency is found in Men to that, which, need requiring, they were eager after. Hence sure it proceeded, that some of the Ancient Philosophers described Virtue and Happiness too, in this World, to be a following of Natures dictates and ducture, and that with a great deal of Truth. For if Men would be but so well advised, especially in Eating and Drinking, as to acknowledge what they feel in them-selves, viz. a quietation of Appetite and Saturity; and would not, contrary to the dictates of Sense itself, even against Pleasure, take more than is useful, there would be but few Gluttons or Drunkards in the World, to what are found now adays. But alas! by I know not, or will not say what violences Men at first offer to Nature itself, and frequentation of unnatural Acts, what was at first resisted by us, becomes in time tolerable, then acceptable, then desirable, and at last so pleasurable, that it is a more difficult thing to resist that monstrous Appetite, than it was to bring a man's self to comply with it. For what will not custom and continuance do in time? And therefore (as is before observed) no Apology of necessity, under which a Man may have by these means brought himself, can here take place, because he was the unjust Author of such necessity to himself; but either reflecting upon what an unnatural change he hath made in himself, he is bound by retrograde Mortifications to deny himself first Superfluities, according to the rule of Nature: and then, according to the old and holy rule of Christian Religion, deny himself some things that are in themselves lawful, as well to revenge upon himself the abuse of lawful things, as to reduce Nature to its pristine simplicity and mediocrity.  
A third cause of this Disorder, I make disorderly company: For Vice, of what nature soever it be, is no better than a certain Itch of the Soul, which is catched by intimate conversation. Show me (saith the foreign Proverb, now almost endenized) what a man's companion is, I will easily tell you what he himself is: For thus speaks the holy Psalmist of wicked persons, Psal. 69. 5. They encourage themselves in evil. And it being in the nature of most men to appear excellent in whatever they undertake, it is looked on as a piece of noble emulation, to be chief in sinning, and exceed in the faculty of Drinking too. But the Apostle tells us with what a foul mistake, being such as glory in their shame: Phil. 3. 19 Come ye (say these Good-fellows, as they would be esteemed even while they are notoriously evil) I will fetch Wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant: as the Prophet Isaiah aptly describes them.  
A fourth cause of Drunkenness I make examples of greater Men had in repute for Riches, or Power, or place of credit, who though they perhaps converse not with others beneath them ill inclined, yet show themselves as Lights (though as out of a dark and black Lantern) to others to imitate. It is in fashion, great Men do so; and therefore the obscure and mean person thinks it is for his credit to be Great, at any rate, and commonly with a contrary event to his expectation, acquiring detestation and contempt, instead of esteem: Folly, Sin and Misery, are the consequents of such imitations: but they, who by setting such evil Examples, do as much as in them lies, dub with a badge of Honour such Infamous Vices, must needs fall under a double Condemnation, as shall be shown hereafter.  
And fifthly, as Idleness and Slothfulness: A man having no ingenious Science to engage him in, no Art Liberal or Mechanical to employ himself about, or vilely neglecting these, exposes himself to all manner of temptations, so especially to Drinking, to pass away the time. And perhaps hence it proceeds, that Persons of good Family, Birth and Fortune, not bending their minds and spending their precious hours in laudable Exercise, degenerate so often into this Ignoble Vice, and become Examples to others in the same, who should be patterns of Honour and Virtue to them.  
Sixthly, The not putting the Penal Statutes in execution against Drunkenness, hath given presumption to many to offend boldly herein. When Queen Elizabeth gave assistance to the distressed Netherlands, these Succours soon learned the Art, and catched the Disease of Drinking, rife in those Countries, and transported the same soon after into England; where it so far prevailed, that in the fourth of King James it was judged necessary, a Law, with severe Penalties, should be made to redress that spreading mischief. But when, what the base sort only, (as common Soldiers, etc.) at first offended in, Men of Estates and Fashion afterward were guilty of, the wholesome Laws soon became but as spider's webs, and lie still languishing, craving, as it were, new vigour and enforcement: answerable to what we read, Great Defenders of Virtue, and Enemies to this hateful Vice, have signally showed when it became common and contumacious, resisting and despising ordinary Remedies. And the Reverend Spotwood, in his History of Scotland, tells us, That about the year 970. Constantine, Son of Keneth King of Scotland, made a Law, by which it should be death to be Drunk. Which Law, if it were in force in England at this day, it might for a time make greater slaughter than the greatest Enemies to Drunkenness could be content to see; yet, in a short time, it may be supposed to prevent more Bloodshed, than such impunity as now is allowed. For seeing, and with horror lamenting, the many and foul Murders committed in Drunken Meetings, I have been inclined to believe, That God, beholding the abounding of this Vice, and the little regard to execute deserved punishment upon such Offenders, takes the punishment of it into his own hands, and lets these mad Beasts lose, to tear one another to pieces, and kill one another by frequent Assassinations; and suffers an easy way to be open for the Murderers to escape: Notwithstanding what the Scripture advises to the contrary, Prov. 28. 17. A man that doth violence to the blood of any person, shall flee to the pit, let no man stay him. Which Rule admits only of this Exception that we know, viz. When it is offered involuntarily, and merely casually, or upon extreme necessity of saving our own Lives; which necessities we must not bring upon ourselves by becoming first Assailants. But when the best account and plea made for offering violence to the blood of a Man, shall be, that he was Drunk, or at least had first offered violence to his own Reason by Wine, Ale or Brandy; to accept this for Innocency, which adds guilt to guilt, is to encourage both Murderers and Drunkards, by a Clemency which will certainly end in Fury, against that Land where such gentleness shall be in use, if not against the person so pitiful. It seems to me more reasonable and just a great deal, that the frequent users of Brandy (that pernicious Spirit to the Bodies, Brains and Souls of men) should be brought under the Common Law, against such as have to do with Familiar Spirits, and suffer the same punishment: For Brandy is a Spirit, we all know, and they who abuse it (as now adays it is upon no necessity) make it an Evil and Familiar Spirit both; and are in this respect more  than they who confederate with the Devil: For the Devil was evil, and so were his petty Imps, before Men had to do with them; but Brandy, as commonly used, is made wicked and mischievous by him that corresponds thus with it. How evil then must needs that Soul be that so accustoms itself to it, that he is not sensible of the evil it brings along with it; nor perceives how it wastes and preys upon the Natural and Vital Spirits? This surely is an iniquity (if any) to be punished by the Judges, as Job speaks, chap. 31. For it is a fire that consumeth to destruction. But though I presume upon such just and apparent grounds, to determine what such a monstrous and still growing custom deserves, I presume not to determine without better Authority, and counsel how to give it its deserts, but leave it to the severer lashes of others; or rather to the Scorpions it carries with it in its own tail.   

SECT. VII. A Seventh Reason of the increase of Drunkenness: Drinking of Healths.  
OUt of the store of Causes, or at least occasions of Drunkenness, I have thought requisite to single that of Drinking Healths, become so common and familiar to all sorts of Persons, and so generally tending to such an evil Event, that all endeavours of curing this Epidemical Disease of Drunkenness, must needs prove vain and ineffectual, this remaining in its acquired reputation and force; which that it may, we find great Wits, great Authority, yea Grave too, not wanting to defend and support this Darling of our Age, which we judge more fit to be dashed against the Stones: What hurt is in it, say some, moderately used? What Scripture against it, say others Phanatically urging, for once? Do not the greatest (say others) dignify it? Do not the Gravest grace and justify it? Is it not a good Character, divers times, to testify our affection and honour, and obsequiousness to our Friends, to our Betters, to our Governors, especially our Supreme? And there are not wanting some who can fetch an Argument from the Church and Religion, which yet I am ashamed to set forth at length after the authors and users of it. This, and much more is alleged, hereafter to be considered more directly. Here it may suffice in general, to render the truest reasons of this to be men's Fancies, and Appetites irregular; and lastly, that which St. Augustine once confessed to be Frailty in him, viz. Plus valebat in me inolitum deterius quam insolitum melius, i. e. An accustomed evil more prevailed with me, than an unaccustomed good: as will appear by these following reasons against it.  
And in the first place, I argue against it from the Heathenish, Superstitious, yea Idolatrous original of Healths, invented and intended for a fit Worship of false Gods and Demons, supposed to be the Souls of some great Hero's departed this Life, whom they so remembered: but with this extenuating Circumstance, That this they did chief, if not only, on Festival days appointed to their honour; but the Custom with us is become much worse, for there are amongst us, that do this every day, and scarce ever to omit it, where two or three Companions meet together: and commonly they joined eating to them, drinking to them, and feasting at their Tombs. They supposed that they were Deified, and thereupon so honoured them. We drink in remembrance of them whom we know to be alive, as if we would Deify them: For all Worship given unto such as are at that distance, that they cannot receive nor perceive the same done unto them, doth imply somewhat in him more than of humane order. And yet it miss but a little, but such jolly compotations had prevailed in the Church among the devouter and ignoranter Christians, who began to do the same office to Martyrs for the Faith, by Feasting at their Tombs, till the vigilance of some Holy Bishops observing the ill consequence of it, timely opposed and suppressed the same. But because the Heathens, who had a mind to be merry and religious at the same time, could not presently go to the Sepulchers of the deceased, there to carowz, they brought the Ceremony home to their own Houses, and there performed the same divers times in memory of them, as was pretended, though in all probability, this was commonly done more for their own Bellies sake, than their admired Friends: which is the case of Drinkers of Healths at this day prompted to it rather from their Lusts than Loyalty so much pretended. Yet this of honouring the dead was anciently the occasion of Grace-Cups, as at this day they are called, though really Graceless. For as Lampridius writes in the Life of Alexander Severus: Cum Amicos Militares babuisset, ut usum Trajani, etc. When he had his Friends of his Army about him, to keep up, in some degree, the custom of Trajan (that Warlike Emperor, but notable Soaker, as it should seem) who was wont, after the second Course, at Meals, to drink five Glasses; he offered but one to his Friends, to the honour of Alexander the Great, and that a small one; unless any (as he might) demanded a bigger. The gods of the Heathen therefore, having been known to be Good-Fellows while they lived; they may possibly be esteemed to retain that humour in another World, and approve such courses: but to use any such Ceremony as an honour either to the Living or Dead, savours of profaneness with us. And besides this, there may be another reason for those Ancients to drink freely after Meals, which will not hold with us; as probably of an Opinion that it was not so healthful to themselves, to drink within their Meal, which some, not unskilful in Physic this day maintain, notwithstanding the Rhiming-School of Salerne writes otherwise, saying,  Inter prandendum tibi saepe parumque bibendum. 
And the late History of Ludolphus of Ethiopia, or the Habbesines, tells us, That these are wont to defer Drink altogether till the ending of their Meals, and then Drink what is sufficient for all; alleging this for a reason of their so doing, That we must plant before we water: But modern vain Wits are willing to mistake, and believe, the Ancient Gallants of Old drank both as hearty in their Meals, and afterwards, as they do now adays: or that they drank the Healths of Persons present, as the fashion now is; or of the Living, as if they were dead, which, according to their opinion, would be ridiculous and abusive. For Tully in his Tusculane Questions, saith of the Greeks: Graeci in Conviviis solent nominare cui poculum tradituri: The Greeks in their Banquet were wont to name the Person to whom they were to deliver the Cup: implying first, That this was only the practice of that Nation; and that ordinarily, they did only name the person they next drank to, without the Ceremony of an Health, Which hath been an immemorial Custom amongst us, and other Nations very innocent, until depraved by Modern Additions.  
2. But a second Evil is yet more apparent amongst us, in Drinking of Healths; and that is, the spoiling a Man of his native Liberty, command of his own Actions, and especially the use of his Reason and Senses both. So that hereby is a double violence offered against a Man, as he is a Man endued and governed by Reason: The first is outward, in taking away his Reason before he drinks, denying him the liberty to judge what is fit for him to drink: but the Drunken Dictator of misrule comes to him with his Glass or Cup in his hand, his Sword many times by his side, and a great Name, and sometimes a base name in his mouth, and offers, obliges, obtrudes, threatens the civil, modest, and moderate person that would willingly, if he might be permitted, be in health still, and enjoy himself as becometh a man of reason, but it will hardly be allowed him; and there is that they call a Moral Necessity upon him to do as is required of him, by a Tyranny greater than that of Princes in a Commonwealth, laying grievous Taxes, and commanding unreasonable things at their Subjects hands. For though possibly they hereby exceed the measures of Law and Justice, they do not usurp a Power which belongs not to them, but abuse it. But these Prince's tax whom they please, and what they please, and will exact it of them or they shall suffer for it, not as Princes in their execution of Laws, speak what the Law in such cases does provide, but the Martial Law of these Arbitrary Hachsters, or Hector's. And so again having made this Invasion upon the Ingenuous freedom of a man, they commit the spoiling of his inward Reason to the merciless Wine or Ale, which generally follows. They will tell you, perhaps, They scorn to force any body to Drink: and with some, this I deny not to be true, such I mean, who being not so perfect in this trade, make a conscience of taking Apprentices to be bound to them: yet the very nature and end of Healths importing an obligation to accept it, and fear of offending the propounder, and disobliging the Person for whose sake it is offered, carries with it generally the force, though not the form of Constraint, upon which it becomes uncivil, as well as unjust, to the sober and ingenuous Person.  
3. But I may well make these, and worse events than these lightly touched, a third distinct Reason against Healths: The barbarous Conflicts, and tragical Effects so frequently concluding these Villainous Practices, Fightings, Wound, and Murdering: For though Drunkenness simple too much disposes men to unnatural Violences of this sort, yet this Drinking of Healths much more is the cause of Bloodshed, or Mischief, very near akin to it. For into the same Dilemma, or desperate Snare, do they bring civiler Persons than themselves, into which an arch Fellow of the rebellious Houses of Parliament boasted once, they had brought that Blessed King Charles the First, by their most unjust Propositions for Peace, offered as a due ground of a Treaty: If he grants our demands (says he) he undoes himself; If he does not grant them, we will undo him. So these tyrannical Healthfounders treat their Companions in imposing Healths, knowing very well, that they who Drink what they offer, receiving the same, undo themselves; and if they do not receive it, then will they undo them by wicked force. And that these base unchristian, ungentile pranks are no untruths framed by me, innumerable instances are given us in Taverns and out of Taverns also: But I shall only instance in that committed upon a Suffolk Gentleman, the only hopes of a flourishing Family: who at Norwich Assizes last Summer, 1684. having before Drunk to sufficiency, had, (as I am credibly informed) six Glasses of Wine bearing the Titles of so many Healths, set before him by a more unruly Spirit, obliging him by wont adjurations to drink them all off: which the other refusing, he took an occasion to quarrel with him to that degree, as unexpectedly to stab him, so as he fell down, presently dying: the Author of this Tragedy suffering condign punishment according to Law: which course of Law severely executed, would more than one way clear this Nation, lying under more guilt of Blood than any I can hear of in Christendom. For what is the reason so many have been of late so basely murdered, but a fair prospect before them of escaping the hands of Justice? And what is the reason that so many have actually suffered that death which they deserved, but the same hopes of Pardon, without success? So that customary Clemency herein, ends in greatest tyranny and cruelty: according to the Divine Saying of Solomon, Prov. 12. 20. The tender mercies of the wicked are cruel. Not so much understood (as commonly) of the hardheartedness of ungodly men, who would be thought gentle and mild, when really they are unjust: but in that sense which Drusius in his Observations interprets them, agreeably to the Jewish Expositors; viz. Sparing or forbearing the due execution of Justice on heinous Malefactors, is a cruelty to such as are Innocent, or have lost their Goods or Lives by the hands of Wicked men; and not only to them is this a cruelty, but to their near Relations too: and not only to these, but to such as not as yet are brought under such Violences, upon such easy terms passed over; perhaps no better than this, That the Offender was in Drink, allowing one Sin to justify another, and absolve the Malefactor: like to that bold Fellow in Seneca, Epist. 83. tilius Cimber, who being one of them that in the Senate murdered Julius Caesar; when this was objected to him, being a great Drunkard, he with a bold face replied: Ego quemquam feram, qui vinum non possum: Should I bear with any man, who cannot bear Wine? And he that alloweth this for a tolerable reason of such Wickednesses, may as well connive at men for the Fanatical Religion they have drunk in, who may allege for Murdering and Treasons against Princes, their Zeal for Religion putting them upon it; for had they been of a sober Religion, they would never have meditated or contrived so notorious an act.  
4. And the consideration of this puts me upon a Fourth reason against Healths, quite contradicting what vain persons pretend, loving in truth more their Palates and Bellies, than their King or Country. For they say, It is an Honour done to the King's Majesty, a Testimony of their Fidelity and Loyalty, and a Wellwishing to the good success of their Friends, and the prosperity of the Nation. Very good hitherto, if this were all; but, What advantage, I pray, is it to King, Church, or Country, to have these empty Fumes and glorious Ostentations of such pretended good affection, and at the same time by the frequent abuses and excesses under such colourable Proclamations, to pull down real damage and judgement upon all these? I will only demand this one thing of such Zealots as these, thus advancing the Persons, or 'Cause they so nominate, whether in their very Consciences they are persuaded, that by such means as these are, any of those ends were ever any whit promoted? or rather, Whether they have not all of them been much retarded and blasted? This latter I affirm, upon the consideration of the Curse of God drawn down upon the frequent abuses thereby committed, and the apparent scandal to more sober persons than themselves, and the indisposing of such persons to contribute any noble or worthy act to such purposes. I would likewise appeal to their own Consciences, Whether such persons as these, urging these acts of Drinking devotion to the King, are proportionably more devout and fervent by the most Divine and effectual means of obtaining his Welfare, Prosperity and Happiness; viz. Prayers, private and public, than other who dislike and decline this way of using God's Name with such Concomitants. For if they be not, nay (which too often is true) they less concern themselves in such most proper means tending to the safety and honour of the King, than others: What vain pretence of good Affection that way, must that needs be, which satisfies itself in a zeal for Drinking, as well as wishing well to the King, and is i'll and rare, and perhaps half ashamed to be known to be really Religious to that end? Or do they think that God will now adays also accept of such a Libamen, or Drink-offering, to appease him and oblige him to their wishes? This imagination, not altogether groundless to be supposed in them, were to suppose God to be like to men, and them none of the best, and to be won to do good by good Liquor. Besides this, What a grand piece of Honour is it for Kings in a Just and Righteous Cause, or for Honourable and Virtuous Ladies, to have that character of Honour done to them, which we have found lately done to the blessed memory (as they call it) of that Infamous Traitor Stephen College; and is commonly done by the same Zealots for Healths, to Queans of lewd Life and Conversation. Yet if you deny this, you become obnoxious, as if some notorious affront had been put upon the Propounder and Propounded too.  
Fifthly, the judgement of ancient Fathers, and their excellent Wisdom and Zeal against the Sin of Drunkenness, allianced so straight to Drinking of Healths, that they commonly walk together, oppose this custom: as hath been partly showed already, and might be farther made good from other Testimonies: but I suppose those most concerned, do not like to hear much of the severity of the ancient Fathers, which will not suit with our days. But methinks they should not so easily pass over or contemn that Royal Law of Feasting and Drinking, made by that glorious Ahasuerus, recorded in Holy Scripture: who in his most sumptuous, ample, and splendid Entertainment of Wines of all sorts, took great care that none should be imposed upon, but drink according to his own mind and election; which is wholly voided now adays by contrary practices. Yet that most Noble, Virtuous and Renowned Emperor, Charles the Great, thought that Example worthy his Imitation, and the vulgar Vice worthy his care to restrain and banish his Court and Army: For thus we find it Decreed in his Imperial Constitutions, to be found in Goldastus Imperial. Constit. Tom. 1. pag. 147. Artic. 7. concerning Military Discipline: Ne alius alium ad bibendum provocaret, aut cogeret. Ebrium in exercitu de caetero aquam potare compulit. i e. He forbade any to instigate or challenge another to drink. Whoever was Drunk in his Army, he compelled to drink Water for the time to come. And the same do we find in Aventine his Annals of Bavaria, lib. 4. pag. 217. related of that Great Prince; with a more plain expression of his singular care to prevent Drunkenness: Ebrietatem inhibuit, neve alius alii propinaret: He so restrained Drunkenness, that he would not suffer one to drink to another; I suppose, so as to engage him to pledge him by such obligations as Healths bring along with them. Which would be looked upon now adays as such a violation of the Charter of Freeborn and Free-spirited Carowzers (as the late word is) that it would go near to hazard a mutiny in the Corporation of Good-fellows, as they like to be termed, being observed and imposed.  
But because we hear very scandalous Accusations made by the Adversaries of the Conforming Clergy of this Church, of their liberty in this kind; which as we no ways wholly believe, we cannot but partly believe, as seeing less scrupulousness and exactness in very many of them in their walking, than Charles the Great required of his Soldiers (as if the Soldiers of Jesus Christ, and especially the Leaders, ought not to walk more unblamably, than the secular Soldiers) we hold ourselves bound to put them in mind of some special Canons of the Church; which when this vile Custom of Drinking of Healths crept into the Clergy, provided against such Scandals: as did the Council of Lateran under Innocent the Third, chap. 15. which gins thus A crapula & ebrietate omnes Clerici diligenter abstineant, etc. Let all Clergymen carefully avoid Gluttony and Drunkennss: wherefore let them temper their Wine [with Water] and themselves with Wine. And lest the common excuse may seem to take place here, which says, Drunkenness indeed, and forcing any body to Drink, is no ways to be allowed, in the Clergy especially; but Drinking an Health or two and away, cannot be condemned; let them hear what follows in the same Chapter: Neither let any man be moved to drink, seeing Drunkenness banishes the understanding and reason, and stirs up the fuel of lust: Whereupon we Decree that abuse to be wholly abolished, whereby in some places, Drinkers are wont to oblige themselves to drink equal draughts: so that he, in the judgement of such, is most applauded, who makes most Drunk and takes off fullest Cups. But if any offend in this kind, unless upon admonishment from his Superior, he shall make competent satisfaction, let him be suspended from his Benefice, and from his Office. And this seasonable and necessary provision was made likewise by that excellent Prelate Hermannus, Elector and Bishop of Colon, in a Council held there, in the year 1530. tending towards a Reformation, though improsperously, which is still extant in the twenty fourth Chapter, De Officio Clericorum, where the above-quoted words of St. Hierome, are related against Drunkenness, and urged especially against the Clergy, in these words following: A crapula itaque & ebrietate, a compotationibus illis ad aequales Calices, a luxu ab alea, etc. This Council calleth all of the Clergy from Gormandizing, from Drunkenness, or Drinking-matches by equal Cups, from Luxury. They of the Clergy therefore, who engage in such Bouts, are Offenders against their Order, against Reason, against Authority of Doctors and Councils, and become pitiful Sheep themselves, and cowardly instead of being Pastors, and Leaders of Christ's Flock, being led away with such a corrupt Custom; are much more culpable and disorderly than others who do the very same thing: unless we except those who will put off, or at least forget their Gown, to put on the Gallant and Gentleman, as they fond imagine. Is this to be sober, grave, temperate, as St. Paul to Titus requires, chap. 2. of the Presbyters of the Church? Is this to be examples to the Flock, as St. Peter enjoins them, 1 Pet. 5. 3? Or do we think Phanatically so well of ourselves and Profession, that we can hollow a bad and scandalous act by our Personal Sanctity, or the excellency of our Profession? and that that presently becomes lawful, grave and sober, which we, so accounting ourselves, shall do, and by our example commend to others?  
And whereas it is here frequently said by way of vindication, That Excess they condemn as much as others, but Healths moderately used can give no just offence, nor do any harm: hereby intimating and giving out, that they (forsooth) have this mad Dog in a string, and can rule him as they please. Which if I should, as I do grant is often true, amongst truly stayed and grave Persons (especially when the Author of such and such an Health is Master of the Company) yet amongst equals, if there be but one or two unlucky and ill inclined persons in the knot, this general limitation seldom comes to any thing of due restraint: but the prevalency of Custom is such, as Blind men having indeed a Dog on a string, as if they led him, are really lead by him; so these Pretenders to Regulations, are themselves blindly and insensibly drawn away into Intemperance, by that cunning old Dog of Custom going before them, which they pretended to govern as they pleased.  
6. And from hence I draw my last Reason against Drinking of Healths; and that is, the scandalousness of the same: which, were the thing more harmless than generally it is, the known and confessed miscarriages and wickedness of more than one sort, are such, that a sober man may not well endure the occasion of evil. And to make good this my Argument, I shall not need to engage in the nice Doctrine of scandal given, and scandal taken. For it suffices to condemn inexcusably all such scandal, that it hath no authority at all but bare connivance to defend it. It hath no justifiable occasion to suffer it: It hath the wisest and holiest Votes against it: It is attended with so many Tragical Mischiefs and Impious Effects, which though they always happen not, yet hereby are set on foot. Such scandal, I say, as this, which hath no good at any time in it, but most frequently a great deal of evil, is certainly offered, and deservedly taken, and therefore as deservedly to be altogether laid aside.  
But now adays, every Healthfounder is become a Philosopher, and makes use of his Metaphysics to assert the innocency of this Custom, at least. For he will tell you, that Healths and Drunkenness are really distinct; and those things that are so distinct, may be separated; and those things which may be separated, may be the one without the other. And does not all this prove also, that both aught to be done too? If it doth not, in vain is this Argumentation, which is only tolerable when some good Authority enjoins it, besides examples (which are rather great than good) or some benefit at least, sometimes ariseth therefrom: But if none of these appear but rather the contrary, what a cold Reason is it for doing it, that 'tis possible there may be no sin in it? But we know by experience (though in the nature of some actions precisely taken, there be no sin) yet Circumstances make them very evil. And this of Healths hath more than enough so to do. But this I may say likewise, That if Men in ordering their Conversations, refuse the obvious notices of things as represented to their Understanding by common appearances, and estimation, and fly to subtleties of disputing that which they might know better without disputing, they will or may at least arrive to that fineness of Arguing, as did that Polonian Gentleman, Scholar to Socinus, who went beyond his Master (as may be seen in his Epistles) and took up this Dogm to maintain, That there is no such thing as sin in the World: His capital Ground for such his monstrous Opinion, being taken from the unwillingness all Men naturally have to err. Of which Evil, Faustus Socinus himself complains he could not cure him, nor convince him.  
Will we yet allege for our Defence, that we are unawares fallen into Company greater and better than ourselves, and therefore must comply with them in some degree to avoid offence. It will be easily answered, The best way to avoid offence, is to avoid such company, or to departed. Another way to avoid offence (I mean of the greatest of all, God Almighty) is to forbear modestly at least, where boldness doth not become a Man; but yet directly. For if, while thou hast the true use of thy Reason, thou canst not command thyself, but must needs yield to Importunity and Custom, how wilt thou be able to resist, when the flattery of Drink shall combine with the importunity of others instigating thee, and make thee facile and flexible to greater measures, and so liable to greater mischiefs.  
But I am not unsensible of the Relics of an Apologetical Reason for Drinking sometimes more freely than ordinary, even to hilarity; and that by good warrant, and to good ends, as the alternation of Joy after sorrows possessing Men, and reparation of Spirits wasted or fled by too much labour or dejection of mind. All which I grant to be true, and therefore no ways condemn all Refresh, not only by usual Meals, but allow somewhat for extraordinary Occasions, answerable to Physick taken in the Spring and Fall, to remove or prevent Diseases entering upon the Body. But what can be more unreasonable, than for any man under pretence of such usefulness, to take Physic every day, or every week? Or to suppose, That when a man is alone, he should not need this foresaid relief of Body or Mind, but only when he meets Companions for his turn: and that all of these should at the same time fall into such indidisposition of Body or Mind, as to stand in need of such Restoratives. And besides, these true 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristophan. in Ranis.  Sons of the Tankard, as Aristophanes ingeniously calls Bacchus their Grandsire, seldom carry so much Philosophy about them, as to have an eye to these their own Reasons, but follow the motions of their Appetites, considering nothing so much as the delighting their Senses: which every wise Man should most carefully avoid, especially having imbibed the sincere Milk of God's Word; and given root to Principles of Mortification and Self-denial: wherein chief consists the true imitation of Christ.  
And thus having briefly run through the Design against Drunkenness, and the grand promoter thereof, Drinking of Healths, I should here cast myself at the feet of so ill accustomed Persons, in a pathetical, humble, and earnest Exhortation and Supplication, that, by the many Bonds and Obligations lying upon them from the Honour of God, whose Laws are daily contemned, and his Name blasphemed by such Practices; from the scandal brought upon the Church and Religion, requiring Fast and abstemiousness from things, and quantity of things not unlawful in themselves; from the King and Kingdom, which should be dearer to us than our own inordinate Lustings, both which are shaken; the one in his Throne, and the other on its bottom, where such Iniquity abounds; from the health of the Body crazed hereby, and the soundness of the Mind corrupted by it; from the ruin of our Dependences imminent upon this Vice; from the sorrow and anguish of our Friends, conceived at the sight hereof; and the joy of our Enemies, especially evil Spirits, who clap their hands and shout hearty at the inharmonious Consort of such roaring Boys: as we read in Scripture, that the good Angels in Heaven rejoice at the conversion of a sinner, repenting and returning from such evil courses. Lastly, From the most important thing of all, the Immortal Soul forced, by such tyranny of Sensuality, to contract itself into an obscure corner here, from whence tremblingly it foresees itself ready to be haled by such violences into everlasting flames, for these momentany sparks of Pleasure, which are almost as soon out as kindled. But the prosecution hereof, I shall choose rather to commit to two Sermons, which that excellent and unprejudiced Father, St. Augustine, hath upon the same subject with me; that so all true Christians and Ingenuous Men, may see what I have said, vouched, and more divinely urged: To all which, God of his infinite Grace and Goodness, grant a due and much desired success.   
Amen.   

THE Two hundred and one and thirtieth SERMON OF St. AUGUSTINE, De Tempore, Of shunning Drunkenness.   

THE Two hundred and one and thirtieth SERMON of St. Augustine, De Tempore, Of shunning Drunkenness.  
NOtwithstanding (most Dear Brethren) I believe, through Christ's goodness, ye dread the evil of Drunkenness, as the pit of Hell: and that not only you yourselves will not Drink more than ye should, but neither oblige, nor compel Men to drink more than becomes them: Yet it can scarce happen but some will be more careless herein, and neglect Sobriety. Let it not turn to your prejudice, who constantly give sober Entertainment, that it is necessary we should reprove some that are given to Drink. For seeing (Dear Brethren) that Drunkenness is a grievous and hateful sin to God, it is so spread over the World by divers thereunto accustoming themselves, that now adays, it is scarce looked on as a Sin: but it is come to that, that they scoff at such in their Feast, who cannot drink as much as themselves; so that they adjure Men by unfriendly friendship, to take off their Cups more largely than then behoves them. But he that compels another to drink more than he is well able, should do him less injury, if he wounded his Body with a Sword, than by slaying his Soul by Drunkenness. For our Bodies being made of Earth, like as when too much Wet is poured into it, and that daily, it is resolved into dirt, so that ye cannot Till it; in like manner is it with our Flesh, having drunk too plentifully, it cannot admit of any Spiritual Husbandry, nor produce any Fruits profitable to the Soul. Whereupon, as all men covet sufficient Rain in their Fields, that they may Till them, and rejoice in the plenty of Fruit; so in the Close of their Bodies, they should drink in so much only as may suffice; lest by Excess, the firm Land of their Bodies becomes a Lake, breeding Worms and Serpents, and Vices rather than the Fruits of good Works. For Drunkards are just like to Lakes; and what is bred in Lakes, your Charity knoweth very well. Whatever is there bred is nothing of Fruit: There are produced Serpents, Leeches; there are Frogs, and several sorts of Vermin, which are more apt to scare a man than profit him, as concerning Food. And those very Weeds and Trees as grow in those Swamps, or near unto the sides of them, are of no use at all: so that every year they are burnt. Observe likewise, that whatever arises from Drunkenness, is ordained for the Fire. And such are all they (as I have said) who are given to Drink: who draw out their Dinners to the Evening, and the Daystar beholds their Suppers: who when they should be Fasting, cannot stand on their Legs: whose Senses are dull, blockish, and themselves, as it were, buried alive.  
Lastly, in their Drunkenness they neither know themselves nor others; they can neither go nor stand; they can neither speak nor do any thing with reason: and oftentimes they are not ashamed to swill till they Spew, and drink in measures without measure: For Cups of the larger size are called for. They contend by a certain Law, and the Conqueror deserves applause for his fault. From hence arise strifes and brawlings; and then the parts of the Body are wreathed this way and that way, with horrible leapings; and hence it is, that Adulteries and Murders are committed. And as often as they Drink too much, as if they were troubled with the Palsy, they cannot walk on their feet, but their filthy sides are dragged to the Bed by the hands of others. They have a mist before their Eyes, a Vertigo, Heaviness, and pain of the Head, falling of the Countenance, trembling of all their Limbs, stupidity of Mind and Spirit: In such as these is fulfilled what is written, Who hath woe, who hath wrath, who hath strifes, who hath wounds without cause, who hath redness of eyes? Have not they who stay long at the Wine, and they who inquire where there is good Drink, and give themselves over to take up their Cups?  
But they who are such, endeavour to make this miserable excuse; I shall disoblige my Friend, if, as often as I invite him to Dinner, I shall not offer him as much Drink as he desires. But let not him be thy Friend, which would make thee God's enemy, who is thine and his own enemy. If thou shalt make thyself and another Drunk, you shall have Man your Friend, and God your Enemy. Consider therefore with thyself, if it be reasonable, that thou shouldst separate thyself from God, whilst thou unitest thyself to a Drunkard. At least, do not thou adjure him; do not thou constrain him, but leave him to himself, so that he may drink what he pleases: And if he hath a mind to fuddle thee, let him perish alone, but do not thou perish with him: O the misery of Mankind! How many are there, who force Drunkards and deboist Men to drink more than they should, and when the Poor beg but one Cup at their Doors, refuse to give it them? nor consider, that what they put upon deboist Persons, Christ ought to have received, who hath said, What ye have done to one of the least of mine, ye have done to me. But such as they, who bury others in too much Liquor, say to the poor Man who asketh an Alms, Be gone, be gone, and God will give you something: and indeed, while he proceeds, some body bestows something on him. What is it therefore that he meaneth, when he saith, Go on, and God will give you somewhat, but, Go to him who hath God in him, and God will give you. And so by the confession of his own mouth, God is not with him, who moving him, he might give to the poor. I beseech you, dear Brethren, consider and observe diligently, that when Beasts are led to the watering, so soon as they have satisfied their Thirst, though ye hold them long in the Water, their Thirst being quenched, they neither will, nor can drink at all. Let Drunken men consider, whether they be not worse than Beasts: For seeing Beasts will not drink more than is requisite, they take down twice, yea thrice as much Drink as is expedient for them. And what might suffice to satisfy them for three or four days reasonably, they strain hard to consume in one day, to their grievous Sin, rather than spend it out of Malignity or Drunkenness. And it were to be wished, they only wasted the Drink, and not destroyed themselves.  
How great a Sin is Drunkenness, when the King caused his chief Butler to be hanged for ill will, or Drunkenness? Yet the people of the Jews, of whom it is written: The people sat down to eat and to drink, and risen up to play, after they had drunk more Wine than they ought, caused Idols to be made for themselves; and in honour to their Idols, began to dance, and wring their Bodies by divers skippings.  
What besides springs from Drunkenness, the Holy Spirit witnesses by Solomon, saying, Wine and women draw away wise men from God, and reprove the sensible. Herod also, when he was heated with Wine too much, upon the dancing of one Lass, cau●ed St. John Baptist to be slain. And again Solomon saith, Look not upon the Wine, when it showeth its self in the Glass. It entereth in flatteringly, but at last it will by't as a Serpent, and diffuse its poison as a Basilisk: Thine eyes shall behold strange women, and thy mouth shall speak perverse things.  
And the Apostle Paul also advises us against the evil of Drunkenness, saying, Be not drunken with Wine, in which is Excess. Again and again we plainly show out of the Scriptures, what mischiefs there are in Drunkenness: In Solomon it is written, He that loves wine and oil, shall not be rich. Again, Give not wine to Kings, because nothing is kept private where Drunkenness bears rule, lest peradventure they drink and forget the Judgements of God, and change the cause of the children of the poor. And he also saith, The labourer that is drunken shall not become rich. Again, If you drink Wine moderately, you may be sober. Again, Wine was made for cheerfulness, and not for Drunkenness, from the beginning. Wine drunk moderately, exalts the mind and body, and is healthful for body and soul. Wine much drunk, is the stoutness of Drunkenness, the stumbling of the unwise; eclipsing virtue and causing Wounds. If at any time we advertise men hereof, drunken men are angry at us, and mutter. But though there may be who are offended, yet by God's grace, there will be many who willingly listening to good counsel, by God's blessing, will be delivered from that grievous sin. But they who are angry when they hear men speak against their Fosterbrother and Friend Drunkenness, let them hear us freely speaking to them: Because whatever Drunkard he may be, who doth not repent of it, he certainly shall perish everlastingly: Forasmuch as the Holy Spirit speaking by the Apostle, 1 Cor. 6. lieth not, Nor Drunkards shall inherit the kingdom of God. And therefore Drunkards should do better to be offended with themselves, than with us; and by God's help, should quit themselves from the mire of this Filth, or jakes of Drunkenness: while time is of repenting, let them hasten by God's assistence to rise, and with all the powers of their mind calling humbly on God, let them say with the Prophet, Take me out of the mire that I stick not: and that, Let not the flood over-whelm me, nor the deep swallow me up, nor the pit shut her mouth upon me. For Drunkenness, like the pit of Hell, let's none of them go, whom she holdeth, unless worthy repentance relieves them, and reformation follows upon it, but keeps them so fast, that it suffers them not to return from the pit of Hell, so dark, to the light of love and soberness, but by repentance.  
But here we must in the first place understand and know, that men are not made Drunkards in one day, but when by little and little their cruel Enemies oblige and constrain them, rather than their Friends, to add one or two Glasses to their usual Drink. But when once they have brought a Custom upon themselves, so doth the drought of Drunkenness seize on them, that it makes them always thirsty. But he that desires to free himself from this evil, as he, by certain distances of days, adding to his Drinking, comes to the darkness of Drunkenness, so let him by little and little withdrawing, arrive at the light of Sobriety: who if at once he withholds from himself all that was more than necessary, which he took, when he finds himself to burn with too great thirst, with great bitterness will exclaim and say, He had rather die than deny himself the custom of drinking and intoxicating himself; and sees not that it were more tolerable for him to die according to the Flesh, than to be killed as to his Soul by Drunkenness. And therefore, as is said, that he may neither suffer so great drought, and he may be delivered from the great evil he endures, let him by distances of days, withdraw somewhat of the excess of Drinking, until he shall be reduced to a moderate habit of Drinking. He who shall thus gradually withdraw, shall be both freed from Drunkenness, and shall not suffer that intolerable punishment.  
I, my Brethren, while I admonish you hereof, acquit myself before God. Whoever shall refuse to hearken to me, and shall be given to Drink, and will adjure or force others to drink at his Entertainment, shall both answer for himself and others, at the Day of Judgement. And because, (which is worse) some of the Clergy, who ought to restrain this themselves, compel others also to drink more than they ought, let them henceforward begin to correct themselves and others, so that coming to the Judgement of Christ, they may neither for their own Drunkenness, nor the Drunkenness of others, incur punishment; but rather correcting themselves, and rebuking others incessantly, they may be able to attain eternal Reward.  
And this I above all entreat you, by the dreadful Day of Judgement, as often as ye make entertainments one for another, that ye reject that filthy Custom, whereby three men are wont to drink in a great measure unmeasurably willing or nilling, as the poison of the Devil, out of your Feast; for that Custom is still a Relic of Pagan Observation. And whoever admits this in his or others Banquet, let him not doubt but he Sacrifices to the Devil: by which Drinking, the Soul is not only slain, but the Body weakened. But I trust, by the mercy of God, that he will vouchsafe so to inspire you, that you should so abhor so lamentable and shameful evil, that you will in no wise suffer such a thing to be done, but let that which would be quite lost in such Drunkenness, be advanced to the comfort of the Poor; our Lord Christ so bringing it to pass. Who with the Father and the Holy Spirit, liveth and reigneth God for evermore.  
The end of the first Sermon.   

The second SERMON OF St. AUGUSTINE, Of avoiding Drunkenness.   

The second SERMON of St. Augustine: of avoiding Drunkenness.  
Sermon 232.  
I Have often advised your lovingness, most dear Brethren, with Fatherly pity, that ye ought to shun and flee the mischief of Drunkenness, as the pit of Hell. And however my reproof succeeded with divers, there are notwithstanding many, who neither fear God, or have respect to them who are honest and sober; and still Drink in such manner, that they find it necessary sometimes to ease their Guts stuffed with too much Drink, by vomiting: and like unto broken and split Ships, are themselves tossed by the Waves of Drunkenness itself, so that they know not where they are; and are altogether unable to speak or hear any thing that savours of Reason.  
But what shall we judge of that, when such miserable and drunken Fellows being soaked in too much Wine, deride and vilify those who will drink no more than is sufficient, saying to them, Blush and be ashamed. Why cannot ye drink as much as we? For they will say, they are no men. And behold the unhappiness of these Drunkards; They call themselves men who lie in the sink of Drunkenness, and will not allow such to be men, which stand on their legs soberly and civilly. Are they men who lie grovelling; and are not they men who stand erect? He that conquers Drunkenness is disparaged; and he that is conquered by Drunkenness is commended. The sober man is scoffed at, who can govern himself and others: the Drunkard is not laughed at, he is not lamented who neither knows himself nor others.  
Drunken men are wont to excuse themselves thus, as to say, A Great Person constrained me to drink too much, and being at the Table with the King, I could do no otherwise. To make good our shufling, these things we pretended: and that we will not perform, we say, we cannot do. Though it should come to this, that it should be said to thee, Either drink or die; it were better your Flesh should die sober, than that your Soul should die by drinking: But that excuse is falsely opposed. For Kings themselves, and whatever mighty Men else there may be, who, by God's Grace, are Sober, and Prudent, and Christian, and fearing God with all their heart, shall perceive thee resolved not to yield to them, in not being Drunk out of the fear of God, if by chance they should be offended with thee for the present, they will afterward have thee in great admiration, saying: How greatly did we treat with him? How did we labour with him by threats and terrors, and we could never move him from his soberness? For God, who seethe that thou wilt not drink too much for his sake, will also himself make thee gracious with them who stirred thee up, and seemed to compel thee to drink too much. Let no man say, Most dear Brethren, that in these times there are no Martyrs; there are Martyrs made every day: for Martyr is as much to say, as Witness. Whoever therefore shall bear testimony to the Truth, and shall judge all causes according unto Justice; whatsoever he shall suffer for the Testimony of Truth and Righteousness, all that shall the Lord account to him for Martyrdom. And so he that shall resist Drunkenness, and by God's assistance shall persevere, so that for that he shall endure any Tribulations, the Lord shall ascribe all to him, even to the glory of Martyrdom.  
But I would fain know, most Dear Brethren, when a Master hath divers Servants, if he could be content that but one of them should be Drunk. Surely none is so wicked, that he should at any time have desired this, or would have it so: With what face? with what conscience shall he be Drunk himself, who will not endure one of his Servants to be Drunk? See, through God's blessing, thou hast a Servant, and God hath thee for his Servant; in such manner as thou desirest that thy Servant should serve thee, oughtest thou to serve God. Tell me in good earnest, what equity there is in this, that thou shouldest have a sober Servant, and God should have a drunken Servant? as if thou wert so deserving, that a sober Servant should serve thee. Consider therefore these things diligently, my Dear Brethren, and mark, that there is no justice in this, that we should do to God, what we would not have done to ourselves.  
Peradventure, thou wilt say: How do I that to God, that I would not have done to myself? or, How doth it not please thee to have a Drunkard to thy Servant, and thou wilt not serve God in Sobriety? For therefore, Beloved Brethren, so wretchedly do men make themselves Drunk, because they are of opinion that Drunkenness is a very small, or no sin: But for such their ignorance, are Priests more especially to give an account at the day of Judgement, if they neglect to declare daily to the People committed to them, what, and how great mischiefs arise from Drunkenness: So that he, who believes Drunkenness to be a small Sin, if he doth not mend his life, and become penitent for this Drunkenness, Eternal Punishment shall unavoidably torment him, together with Murderers and Adulterers; according to what ye know the Apostle teacheth, Neither Fornicators, nor Idolaters (saith he) nor effeminate, nor abusers of themselves with mankind, nor Covetous, nor Adulterers, nor Drunkards, shall inherit the Kingdom of God. See, he joineth here Drunkards with Fornicators and Idolaters, and Sodomists, and Adulterers: And that also, Be not drunk with Wine, in which is excess. And therefore let every man conclude, and consider with himself, that Drunkenness is a grievous Sin: and so doing, Drunkenness shall not master him.  
For seeing Drunkenness shall not only torment a Man in the World to come, but also Men in this Life are worsted with many Diseases in this present Life by Drunkenness, let them at least be afraid of Bodily distempers, who have no regard to the Salvation of their Souls: let them be afraid of dimness of sight and darkness, the swimming of the Head, and trembling of the Members, who are not afraid of the punishments of Hell. And this we speak not only to the Laity, but Clergy also; for, what is yet worse, many of the higher Rank of Clergymen, who ought with others, to Preach the excellency of Sobriety, not only forbear this, but also tipple themselves and others without shame or fear. But whoever are such, let them mourn and confess [their fault] for if they will not amend their Lives, they shall be tormented for themselves and others also. But what a thing is that, when the Meal being over, and Thirst satisfied; when they neither can nor aught to drink any more, then, as if they were fresh, as if they came in at that instant, they begin to drink under sundry names, not only of Men living, but Angels, and certain other ancient Saints, imagining that they do them great honour, when they bury themselves in too great Drinking; not understanding this, that none do offer so great injury to the Holy Angels, and holy Men, as they who make use of their Names to slay their Souls with Drunkenness. For there are some, who for this reason only give order to have salt Meats provided them, that by that saltness, they may overthrow themselves with too much Drink. If Heathens who know not God should do this, we are not to wonder at it, and less may we grieve, because they have no hope in God, they keep to the old Custom of their Forefathers: but wherefore should Christians follow their Intemperances' most filthy, from whose Infidelity God's mercy hath delivered them, whom God hath brought out of Darkness into Light, hath called from Death to Life; and to whom all the Scriptures cry, That they should fly Drunkenness, and love Soberness? Wherefore I entreat you, by the dreadful Day of Judgement, and adjure you, That ye avoid Drunkenness as much as ye can possible, by God's help. And now begin to blush, that hitherto you have complied with Pagans, and Gentiles in the foul Sin of Drunkenness. For because ye are unlike them in Faith, you ought not to be like them at all in Drunkenness. For supposing Christians should not commit the like Sins with them, Drunkenness alone frequented, where amendment and repentance do not follow, tumbles them into the bottom of Hell, as before we have said: Nor Drunkards, shall inherit the Kingdom of God.  
But some man may say, I am not for the Kingdom of God, I only desire everlasting rest. Brethren, let no Man deceive himself; there are two places, and there is no third for any body. Whoever shall deserve not to reign with Christ, shall undoubtedly perish with the Devil.  
Lastly, Whoever he be who Drinks too much to his Friend, becomes his Enemy as to his Soul, and is convicted of weakening his Body, and destroying his Soul. It were better that in stead of what he bestowed on him in too great quantity in one day, and compelled him to drink, he should two or three days invite him to an Entertainment: and wherein he worsted him with too much Drinking in one day, he should refresh him other days with competent Drinking, and so he should neither lose his Drink nor destroy his Friend. Or, which truly is much better, whatever hath been lost by too much Drink in the Throat, should be converted into Alms to the Poor: so that their Bodies might be reasonably refreshed with Drink; and by pitying of the Poor, recovery of the Soul may be prepared. And this correction have we spoken of, not for their sakes who are sober and civil; for that, through God, we know many that make frugal and sober Entertainments. And therefore for you, who out of the love of God, take only that which is expedient, and what is quite lost on Earth to Drunkards, is reserved, through good Deeds a reward in Heaven.  
Let it not suffice that ye yourselves are sober, but as much as in you lies, so rebuke and reprove Drunkards, that they may never be suffered in your presence, to drink more than becomes them: so that whiles ye yourselves love Sobriety, and reclaim others from the destruction of Drunkenness, by your counsel, ye may prepare a double reward in Eternal Bliss, not only for your own Salvation, but the Salvation of others also. And my dear Brethren, how much is that to be lamented and blushed at, that is reported of some Country people, who when they have got Wine, or have made some other Drink for themselves, they invite, as to a Wedding-Dinner, their Neighbours and nearest Friends to Drink; that they may keep them Drinking for three or four Days, and bury them in too much Drink, so that all that while they return not from that lamentable Drinking-bout to their own homes, until all the Drink provided be spent; and which sufficed to nourish them and their Families for two or three Months, they consume in four or two Days, by lamentable and shameful carouzing.  
Wherefore, most dear Brethren, while I with great love, as my Paternal care requires, admonish you in this sort, I discharge my Conscience towards God. But whoever hears readily and faithfully what I thus Preach to him, shall receive an Eternal Reward. But he that shall slight this, let him fear lest he suffer Eternal and Endless Punishment. But we trust, that through God's goodness, all Drunkards will so return to Sobriety from the Sin of Drunkenness, by God's grace, that they will cause us to rejoice, and themselves may deserve happily to attain Everlasting Reward.  
Amen.  
FINIS.   

Errata.  
PAg. 7. r. speak? p. 10. l. 6. r. ingenuous, pag. 12. l. 18. r. man be. p. 25. l. 2. r. to their wont reason are, p. 24. l. 22. r. they acquire, p. 26. l. 2. r. make, p. 27. l. 9 r. quite out of, p. ib. l. 18. r. pens, p. 28. r. thereby? p. 29. l. 3. r. thereof, p. 32. l. 10. r. (especially, p. ib. l. 13. r. ingenuously, p. 33. l. 5. r. Valesius, p. 35. l. 1. r. nature offers, p. 37. l. 8. deal and, p. 88 l. 2. r. too, p. 45. l. 9 r. Valesius, p. 50. l. 20. r. in common letter, p. 54. l. 6. r. Religions, so p. 69. l. 9 r. (as barbarous) p. 76. l. 9 r. precedents: in pag. 78. l. 9 (because— letter) p. 105. cod. acute, p. 121. l. 3. deal to.