The Blemish of Government, the Shame of Religion, the Disgrace of Mankind; or, a Charge drawn up against Drunkards, and presented to his Highness the Lord PROTECTOR, in the name of all the Sober Party in the three Nations. Humbly craving, that they may be kept alone by themselves from infecting others; compelled to work and earn what they consume: And that none may be suffered to sell Drink, who shall either Swear, or be Drunk themselves, or suffer Others within their Walls.  By R. Young of Roxwell in Essex. 
1. BRANCH Of the Charge.  
THat as the Basilisk is chief of Serpents: so of sinners the Drunkard is chief. That Drunkenness is of sins the Queen: as the Gout is of diseases: even the root of all evil, the rot of all good. A sin which turns a man wholly into sin. That all sins, all beastlike, all serpentine qualities meet in a Drunkard, as rivers in the sea: and that it were far better be a Toad, or a Serpent, than a Drunkard. That the Drunkard is like Ahab, who sold himself to work wickedness. That he wholly dedicates, resigns, surrenders, and gives himself up to serve sin and Satan. That h●●●ly employment is to drink, drab, quarrel, swear, curse, scoff, slander and seduce: as into sin were his trade, and he could do nothing else; like the Devil, who was a sinner from the beginning, a sinner to the end. That these sons of Belial, are all for the belly: for to drink God out of their hearts, health out of their bodies, wit out of their heads, strength out of their joints, all the money out of their purses, all the drink out of the Brewer's barrels, wife and children out of doors, the house out at windows, the Land out of quiet, plenty ou● of the Nation, is all their business. In which their swinish swilling, they resemble so many frogs in a puddle, or water-snakes in a pond: for their whole exercise, yea, religion, is to drink; they even drown themselves on the dry land. That they drink more spirits in one night, than their flesh and brains be worth. That more is thrown out of one swine's nose, and mouth, and guts, than would maintain five sufficient families.  
2. Br. That it is not to be imagined what all the Drunkards in one shire or County do devour, & worse th●● throw away in one year: when it hath been known (if we may give credit to Authors, and the oaths of others) that two and thirty in one cluster have made themselves drunk; that six and thirty have drank themselves dead in the place with carousing of healths; that at one supper, one and forty have killed themselves, with striving for the conquest: that two have drank each of them a peck at a draught: that your 〈◊〉 have drank four gallons of wine at a sitting: that one man hath drank two ga●lons o● wine; and two more three gallons of wine a piece at a time: that one Drunkard in a few hours, drank four gallons of wine: that four ancient men drank as many cups of wine at one sitting as they had lived years, which was in ●●ree hundred cups of wine amongst four men: and lastly that three women ●●e into a Tavern in Fleet street (when I was a boy take it upon Clap●●ns Oath and credit, who drew the Wine) and drank forty nine quarts of Sack; two of them sixteen a piece, and the third to get the victory, seventeen quarts of Sack. Which being so, what may the many millions of these ding-thrifty dearth-makers consume in a year in all the three Nations.  
Nor need it seem incredible, that common drunkards should drink thus: for they can disgorge themselves at pleasure, by only putting their finger to their throat. And they will vomit, as if they were so many live Whales spewing up the Ocean; which done, they can drink afresh.  
Or if not so, yet custom hath made it to pass through them, as through a tunnel, or streiner; whereby it comes out again as sheer wine as it went in, as hath been observed.  
Nor hath the richest Sherry, or old Canary any more operation with them, than a cup of six hath with me. And no marvel for if physic be taken too oft, it will not work like physic: but nature entertains it as a friend, not as a Physician: yea poison by a familiar use becomes natural food. As Aristotle (in an example of a Maid, who used to pick spiders off the walls and eat them,) makes plain.  
3. Br. That as Drunkards have lost the prerogative of their creation, and are changed (with Nebuchadnezar, Dan. 4.16.) from men into beasts, so they turn the sanctuary of life into the shambles of death: yea thousands (when they have made up the measure of their wickedness) are taken away in God's 〈◊〉 ●●ath in their drink; (as it were with the weapon in their bellies) it faring 〈◊〉 them as it did with that Pope, whom the Devil is said to have slain in the very instant of his Adultery, and carry him quick to hell; being suddenly struck with death, as if the execution were no less intended to the soul, then to the body.  
That by the Law of God in both Testaments; He that will not labour, should not eat, Gen. 3.19. Prov. 20.4. 2 Thes. 3.10. because he robs the Commonwealth of that which is altogether as profitable as land, or treasure. But Drunkards are not only lazy get-nothings, but they are also riotous spend-alls; and yet these drunken drones, these gut-mongers, these Quagmirists, like vagrants and vermin, do nothing all their life-long that may tend to any good, as is storied of Margites, and yet devour more of the fat of the Land, than would plentifully maintain those millions of poor in the Nation, that are ready to famish. A thing not fit to be suffered in any Christian Commonwealth; yea far filter they were stoned to death, as by the Law of God they ought, Deut. 21.20, 21. since this might bring them to repentance; whereas now they spend their days in mirth: and suddenly they go down into hell, Job 21.13. Drunkards being those swine, whom the legion carries headlong into the Sea, or pit of perdition.  
4. Br. That every hour seems a day, and every day a month to a drunkard, that is not spent in a Taphouse; yea, they seem to have nailed their ears to the door of some Tavern, or Tap-hous, and to have agreed with Satan, Master, it is good being here. That where ever the Drunkard's house is, his dwelling is at the Alehouse, except all his money be spent, and then if his wife will ●●●ch him home with a lantern, and his men with a barrow, he comes wi●● 〈…〉 ●●●●ll image had  
That the pot is no sooner from their lips, but they are melancholy, and th●● hearts as heavy, as if a millstone lay upon it. Or father they are vexed like Saul with an evil-spirit, which nothing will drive away but drink and Tobacco. They so wound their consciences with all kind of prodigious wickedness, and so exceedingly provoke God, that they are racked in conscience, and tortured with the very flashes of hellfire. That they drink to the end only, that they may forget God, his threats and judgements; that they may drown conscience, and put off all thoughts of death, & hell; and to hearten and harden themselves against all the messages of God, and threats of the Law: which is no other in mitigating the pangs of conscience, then as a saddle of gold to a galled-horse, or a draught of poison to quench a man's thirst. That if they might have their wills, none should refuse to be drunk unpunished, or be drunk unrewarded at the common charge. As how will they boast what they drank, and how many they conquered at such a meeting, making it their only glory▪ That the utmost of a Drunkard's honesty is good-fellowship: that temperance and sobriety with them is nothing but humour and singularity; and that they drink not for strength, or need, but for lust and pride; to show how full of Satan they are, and how near to swine.  
That though these swinish swill-bouls make their gullet their god, and sacrifice more to their god-bellie, than those Babyloni●●● did to their god Bell, Bell & the Dragon, ver. 3. yet they will say, yea swear, that they drink not for love of drink; though they love it above health, wealth, credit, child, wife, life, heaven, salvation, all▪ They no more care for wine, than Esau did for his pottage, for which he sold his birthright, Isa. 56.12.  
5. Br. That Drunkards are the Devil's captives, at his command, and ready to do his will; and that he rules over, and works in them his pleasure, 2 Tim. 2.26. Eph. 2.2. that he enters into them, and puts it into their hearts what he will have them to do, John 13.2. Acts 5.3. 1 Chron. 21.1. opens their mouths, speaks in and by them, Gen. 3.1, to 6. stretcheth out their hands, and they act as he will have them, Acts 12.1, 2. Rev. ●. 10. he being their father, Gen. 3.15. John 8.44. their king, John 12.31. & 14.30. and their god, 2 Cor. 4.4. Eph. 2.2. And which is worst of all, that drunkenness not only dulls and dams up the head and spirits with mud, but it beastiates the heart, and (being worse than the sting of an Asp) poisoneth the very soul and reason of a man, whereby the faculties and organs of repentance and resolution are so corrupted and captivated, that it makes men utterly uncapable of returning, unless God should work a greater miracle upon them, than was the creating of the whole world. Whence Austin compares it to the very pit of hell, out of which (when a man is once fallen into) there is no hope of redemption.  
That Drunkenness is like some desperate plague, which knows no cure. As what says Bafil, Shall we speak to drunkards? we had as good speak to livelesse-stones, or senseless plants, or witless beasts, as to them; for they no more believe the threats of God's Word, than it some Imposter had spoken them. They will fear nothing, till they be in hellfire; resembling the Sodomites, who would take no warning, though they were all struck blind: but 〈◊〉 in their course, until they felt fire and brimstone about their 〈◊〉 That there is no washing these Blackmores white, no charming these dea●e Adders; blind men never blush, fools are never troubled in conscience, neither are beasts ever ashamed of their deeds.  
That a man shall never hear of an habituated, insatuated, incorrigible, cauterised Drunkard, that is reclaimed with age.  
6. Br. That as at first, and before custom in sin hath hardened these Drunkards, they suffer themselves to be transformed from men into swine; as Elpenor was transformed by Circe's into a hog; so by degrees they are of swine transformed again into Devils, as Cadmus and his wife were into serpents, as palpably appears by their tempting to sin, and drawing to perdition.  
That these Agents for the Devil, Drunkards, practise nothing but the Art of debauching men; that to turn others into beasts, they will make themselves devils, wherein they have a notable dexterity, as it is admirable how they will wind men in, and draw men on by drinking first a health to such a man, then to such a woman my mistress, then to every one's mistress; then to some Lord or Lady; their master, their magistrate, their Captain, Commander, etc. and never cease, until their brains, their wits, their tongues, their eyes, their feet, their senses & all their members fail them: that they will drink until they vomitup their shame again, like a filthy dog, or lie wallowing in their beastliness like a brutish swine. That they think nothing too much either to do or spend, that they may make a sober man a drunkard, or to drink another drunkard under the table; which is to brag how far they are become the devil's children: that in case they can make a sober and religious man exceed his bounds, they will sing and rejoice as in the division of a spoil; and boast that they have drenched sobriety, and blinded the light; and ever after be a snuffing of this taper, Psal. 13.4. But what a barharous, graceless, and unchristianlike practice is this, to make it their glory, pastime and delight, to see God dishonoured, his Spirit grieved, his Name blasphemed, his creatures abused, themselves and their friends souls damned. Doubtless such men have climbed the highest step o● the ladder of wickedness; as thinking their own sins will not press them deep enough into hell, except they load themselves with other men's; which is Divel-like indeed! whose aim it hath ever been, seeing he must of necessity be wretched, not to be wretched alone.  
That as they make these healths serve as a pulley, or shooing-horn to draw men on to drink more, than else they would or should do: so a health being once begun, they will be sure that every one present shall pledge the same, in the same manner and measure, be they thirsty, or not thirsty, willing, or not willing, able, or unable: be it against their stomaches, healths, natures, judgements, hearts and consciences, which do utterly abhor, and secretly condemn the same. That in case a man will not for company, grievously sin against God, wrong his own body, destroy his soul, and wilfully leap into hellfire with them; they will hate him worse than the hangman: and will sooner adventure their blood in the field, upon refusing, or crossing their healths then in the cause and quarrel of their Country.  
7. Br. How they are so pernicious, that to damn their own souls is the least part of their mischief; and that they draw vengeance upon thousands, by seducing some, and giving ill example to others▪ That one Drunk●●● 〈◊〉 a multitude; being like the Bramble, Judg. 9.15. which first set itself on fire and then fired all the Wood Or like a malicious man, sick of the plague, that runs into the throng to disperse his infection; whose mischief out weighs all penalty. And this shows, that they not only partake of the Devil's nature, but that they are very devils in the likeness of men: and that the very wickedness of one that feareth God, is far better than the good entreaty of a Drunkard.  
That with sweet words they will toll men on to destruction, as we toll beasts with fodder to the slaughter-house; And that to take away all suspicion, they will so mollify the stiffness of a man's prejudice, so temper and fit him to their own mould; that once to suspect them, requires the spirit of discerning. And that withal they so confirm the profession of their love with oaths, protestations and promises, that you would think Jonathan's love to David nothing to it. That these pernicious seducers, devils in the shape of men, have learned to handle a man so sweetly, that one would think it a pleasure to be seduced.  
But little do they think! how they advance their own damnations: when the blood of so many souls as they have drawn away, will be required at their hands. For know this thou tempter, that thou dost not more increase other men's wickedness on earth, (whether by persuasion, or provocation, or example) than their wickedness shall increase thy damnation in hell, Luk. 16.27.28. Non fratres dilexit, sed seipsum respexit. And this let me say to the horror of their consciences, that make merchandise of souls; that it is a question when such an one comes to hell, whether Judas himself would change torments with him.  
8. Br. That the Drunkard is so pleasing a murderer, that he tickles a man to death, and makes him (like Solomon's fool) die laughing. Whence it is, that many who hate their other enemies (yea, and their friends too) embrace this enemy, because he kisseth when he betrayeth. And indeed what fence? for a pistol charged with the bullet of friendship. Hence it is also, that thousands have confessed at the Gallows, I had never come to this but for such and such a Drunkard. For commonly the Drunkard's progress is, from luxury to beggary, from beggary to thieverie, from the Tavern to Tyburn, from the Alehouse to the Gallows. Briefly; That these Bawds and Panders of vice breath nothing but infection, and study nothing but their own, and other men's destruction. That the Drunkard is like Julian, who never did a man a good turn, but it was to damn his soul. That his proffers are like the fowler's shrape, when he casts meat to birds, which is not out of pity to relieve, but out of treachery to ensnare them. Or like traps we set for vermin, seeming charitable, when they intent to kill, Jer. 5.26. And thou mayst answer these cursed tempters, who delight in the murder of souls, as the woman of Endor did Saul, 1 Sam. 28. Wherefore seek'st thou to take me in a snare, to cause me to die, Vers. 9  
That he is another Absalon, who made a feast for Amnon whom he meant to kill. And there is no subtlety like that which deceives a man, and hath thanks for the labour. For as our Saviour saith, Blessed is the man that is not with their wiles. For herein alone consists the difference, He whom the Lor● loves, shall be delivered from their meretricious allurements. Eccles. 7.26. And he whom the Lord abhors, shall fall into their snares, Prov. 22.14.  
9 Br. That Taverns and Tap-houses are the drinking schools where they learn this their skill, and are trained up in this trade of tempting. For Satan does not work them to this height of impiety all at once, but by degrees: When custom of sin hath deadened all remorse for sin; as it is admirable how the soul that takes delight in lewdness, is gained upon by custom. They grow up in sin, as worldlings grow in wealth and honour. They wax worse and worse, says the Apostle, 2 Tim. 3.13. they go first over 's, then over hoots, then over shoulders; and at length over head and ears in sin, as some do in debt. Now these Tap-houses are their meeting-places, where they hear the Devil's lectures read; the shops and markets where Satan drives his trade; the schools where they take their degrees: these are the Guild-halls where all sorts of sinners gather together, as the humours do into the stomach before an Ague sit, and where is projected all the wickedness that breaks forth in the Nation, as our reverend Judges do find in their several Circuits.  
That these Taverns and Alehouses (or rather hell-houses) are the fountains and well-heads from whence spring all our miseries and mischiefs: these are the Nurseries of all riot, excess and idleness, making our Land another Sodom, and furnishing yearly our jails and Gallows. Here they sit all day in troops, doing that in earnest which we have seen boys do in sport; stand on their heads, and shake their heels against heaven; where, even to hear how the Name of the Lord Jesus is pierced, and God's Name blasphemed, would make a dumbe-man speak, a deadman almost to quake.  
10. Br. That it were endless to repeat their vain babbling, scurrilous jesting, wicked talking, impious swearing and cursing: that when the drink that once bitten them, and set their tongues at liberty, their hearts come up as easily as some of their drink; yea, their limitless tongues do then clatter like so many windows lose in the wind, and you may assoon persuade a stone to speak, as them to be silent; it faring with their clappers as with a sick-man's pulse, which always beats, but ever out of order. That one Drunkard hath tongue enough for twenty men; for let but three of them be in a room, they will make a noise, as if all the thirty bells in Antwerp steeple were rung at once: or do but pass by the door, you would think yourself in the Land of Parrots. That it is the property of a drunkard to disgorge his bosom with his stomach, to empty his mind with his maw: His tongue resembles Bacchus his Liber pater, and goes like the sail of a Windmill: For as a great gale of wind whirleth the sails about, so abundance of drink whirleth his tongue about, and keeps it in continual motion. Now he rails, now he scoffs now he lies, now he slanders, now he seduces, talks bawdy, swears, bans, foams, and cannot be quiet, till his tongue be wormed. So that from the beginning to the end, he belcheth forth nothing, but what is as far from tru●● piety, reason, modesty; as that the Moon came down from heaven to vi●●● Mahomet: As oh! the beastliness which burns in their unchaste and in ●ure minds, that smokes out at their polluted mouths! A man would th●●● his mouth run over with falsehoods against both Magistrates, Ministers, and Christians▪ what speaks he less than whoredoms, adulteries, incests at every word; yea, hear two or three of them talk, you would change the Lycaonians lang●●●e, and say, Devils are come up in the likeness of Men.  
11. Br. ●hat at these places men learn to contemn Authority, as boys grown ta●l and stubborn, contemn the rod: Here it is that they utter swelling and proud words against such as are in Dignity, as Saint Peter, and Saint Judas have it. They set their mouths against heaven, and their tongues walk through the earth, Psal. 73.9. So that many a good Minister and Christian may say with holy David, I became a song of the drunkards, Psal 69.12. And in case any of them have wit, here they will show it in scoffing at Religion, and flouting at holiness. From whence it is, that we have so many Atheists, and so few Christians amongst us (notwithstanding our so much means of grace); and that the Magistracy & Ministry are so woefully contemned by all sorts of people.  
That these tippling Tap-houses are the common Quagmires of all filthiness, where too many drawing their patrimonies through their throats, exhaust and lavish out their substance, and lay plots and devices how to get more. For hence they fall, either to open courses of violence, or secret mischief, till at last the Jail prepares them for the Gibbet; for lightly they sing through a red Lattice, before they cry through a Grate.  
12 Br. I speak not of all, I know the calling to be good, and that there are good of that calling, (and these will thank me, because what I have said, makes for their honour and profit too) but sure I am, too many of these drinking-houses are the very dens and shops, yea the thrones of Satan; very sinks of sin, which like so many Common-shores, refuse not to welcome and encourage any, in the most loathsome pollutions they are able to invent, and put in practice. As did you but hear, and see, and smell, and know what is done in these Taverns and Alehouses, you would wonder that the earth could bear the houses, or the Sun endure to look upon them. That lest they should not in all this do homage enough to Satan, they not seldom drink their healths upon their knees, as the Heathen Witches and Sorcerers (of whom these have learned it) used to do, when they offered drink-offerings to Beebzebub the prince of Devils, and other their Devil-gods.  
That these godless Ale drapers, and other sellers of drink, in entertaining into their houses, and complying with those traiters against God, and in suffering so much impiety to rest within their walls, do make themselves guilty of all, by suffering the same; and that a fearful curse hangs over their heads, so long as they remain such. For if one sin of theft, or perjury is enough to not the rafters, to grind the stones, to levelly the walls and roof of any house with the ground; as it is Zech. 5.4. What are the oaths, the lies, the thefts, the whoredoms, the murders, the damnable drunkenness, the numberless, and nameless abominations that are committed there. For these Alehouse keepers are accessary to the drunkard's sin, and have a fearful account to give for their tollerating such, since they might, and aught to redress it: so that their gain is most unjust, and all they have is by the sins of the people; as Diogenes said of the strumpet Phrine.  
〈…〉 of all seducing drunkards these Drink-sellers are the chief; their wh●le ●●e being nought else but a vicissitude of devouring and venting, and th●● whole study how to toll in customers, and then egg them on to drink; 〈◊〉 as if drinking and tempting were their trade: they are always guzzling wit● in doors, or else tempting at the door, where they spend their vacant hou●▪ watching for a companion, as a spider would watch for a poor fly; or a● the whorish woman in the Proverbs laid wait for the young novice, unt● with her great craft, and flattertng lips, she had caused him to yield, Prov. 7.6. to 24. Though when he sees a drunkard, if he but hold up his finger, the other follows him into his burrow, just like a fool to the stocks, and as an O●● to the slaughter-house, having no power to withstand the temptation. So i● he goes, and there continues as one bewitched, or conjured with a spell; out of which he returns not, until he hath emptied his purse of money, and his head of reason: while in the mean time his poor wife, children and servants want bread.  
That did sellers of drinkaime at the glory of God, & good of others, as they ought, 1 Cor. 10.31. there would not be an hundreth part of the drunkards, beggars, brawls, and famished-families there are: whereas now thousands do in sheer drink, spend all the  on their beds and backs. As be they poor labouring men, that must dearly earn it before they have it, these Alehouse keepers, these vice-breeders, these soul-murtherers will make them drink away as much in a day, as they can get in a week; spend twelve pence, sooner than earn twopences, as S. Ambrose observs.  
That thousands of these Labouring men may be found in the very Suburbs of this City, that drink the very blood of their wives and children, who are near famished, to satisfy the drunkard's throat, or gut, wherein they are worse than Infidels, or Cannibals, 1 Tim. 5.8. who again are justly met withal: For as if God would pay them in their own coin, how oft shall ye see vermin sacking the drunkard's blood, as fast as he the others.  
14. Br. That these Drunkards & Ale-drapers are always laying their heads together, plotting and consulting how to charm and tame their poor wives (for the Drunkard and his wife agree like the harp and the harrow) which if maid's did but hear, they would rather make choice of an Ape-carrier, or a Jakes-farmers servant, then of one who will be drawn to the Ale house. For let them take this for a rule, he that is a tame Devil abroad, will be a roaring Devil at home; and he that hath begun to be a Drunkard, will ever be a Drunkard. True, they will promise a maid fair, and bind themselves by an hundred oaths and protestations; and she (when love hath blinded and besotted her) will believe them; yea, promise herself the victory, not doubting but she shall reclaim him from his evil company; but not one of a thousand, scarce one of ten thousand that ever finds it so, but the contrary. For let Drunkards promise, yea and purpose what they will; experience shows, that they mend as sour Ale does in Summer; or as a dead hedge, which the longer it stands is the rottener. And how should it be other, when they cannot go the length of a street, but they must pass by, perhaps an hundred Alehouses, where they shall be called in. And all the while they are in the drinking-school, they are bound by their law of good fellowship to be pouring in at their mouths, or whissing out at their noses: one serving as a shooing-horn to the other; which makes them like ratsbaned Rats, drink and vent, vent and drink, Sellenger's round, and the same again. Oh that a maid's fore-wit were but so good as her afterwit! then the drunkard should never have wise more to make a slave of, nor wives such cause to curse Alehouse keepers, as now they have. And indeed if I may speak my thoughts, or what reason propounds to me; drunkards, are such children and fools (to what governors of families ought to be) that a rod is fit for them then a wife. But of this by the way only, that maids may not so miserably cast away themselves: for they had better be buried alive, then so married, as most poor men's wives can inform them.  
15. Br. That to speak to these Demetriuses, that get their wealth by drinking; yea, by helping to consume their drink, & that live only by sin, and the sins of the people, were to speed as Paul did at Ephesus, after some one of them had told the rest of their occupation. Yea to expect amendment from such, in a manner were to expect amendment from a Witch, who hath already given her soul to the Devil. That to what hath been spoken of drunkards and drink-sellers, in the particular cases of drinking and tempting, might be added seventy times seven more of the like abominations. For the drunkard is like some putrid grave, the deeper you dig, the fuller you shall find him both of stench and horror: Or like Herculeses monster, wherein were fresh heads still arising one after the cutting off of another. But there needs no more than this taste, to make any wise man (or any that love their own souls) to detest and beware these Bawds and Panders of vice, that breath nothing but infection, and study nothing but their own, and other men's destruction. These Brokers of villainy, whose very acquaintance is destruction: as how can they be other then dangerously infectious? and desperately wicked? whose very mercies are cruelty.  
16. Br. That I have unmasked their faces, is to infatuate their purpose: that I have inveighed and declaimed against drunkenness, is to keep men sober, For vices true picture, makes us vice detest.  
O that I had dehortation answerable to my detestation of it! Only here is a discovery how drunkards tempt: if you will see directions how to avoid their temptations, read my Sovereign Antidote against the contagion of evil company. Only take notice for the present, that the best way to avoid evil, is to shun the occasions: Do not only shun drunkenness, but the means to come to it: and to avoid hurt, keep thyself out of shot; come not in drunken company, nor to drinking places: As for their love and friendship, consider but whose Factors they are, and thou wilt surely hate them. Consider what I say, and the Lord give you understanding in all things.  

POSTSCRIPT.  
COnsidering the premises, if there were any love of God, any hatred of sin, any zeal, any courage, any conscience of an Oath in most of our Justices of the Peace, they would rather put down and purge out of their Parishes and Liberties, this viperous brood of vice-breeders, and soul-murtherers (I mean Alehouse keepers) then increase them as they do, when any Common Drunkard, Cheat, or Witch may procure a Licence to sell drink, if they will but bribe some one of their Clerks. But if it be left to them (if his Highn●●● himself do not by some other way redress it, as blessed be God he hath already begun the work in some Counties) I look never to see it mended, unt●● Christ comes in the clouds.  
Only it is much to be feared, that as we turn the sanctuary of life into the shambles of death: so God may send a famine after such a satiety, and pestilence after famine. Or rather that our Land, which hath been so long sick 〈◊〉 this disease, and so often surfeited of this sin, should spew us all out, who are the Inhabitants.  
Or in case God be pleased to dispense with the Nation, the wickedness that is done by these drunkards and drink-sellers, shall be reckoned, unto those that are the permitters, for their own. For Governors make themselves guilty of those sins they may redress and will not. But I know to whom I speak, and my hopes are depending.  
In the mean time, it is sad to consider, how many Drunkards will hear this Charge, for one that will apply it to himself. For confident I am that fifteen of twenty, all this City over, are Drunkards; yea, seducing Drunkards, in the dialect of Scripture, and by the Law of God, which extends even to the heart and affections, Mat. 5.21, 22, 28. Perhaps by the Laws of the Land, a man is not taken for drunk, except his eyes stare, his tongue stutter, and his legs stagger; but by God's Law he is one that goes often to the drink, or that tarrieth long at it, Prov. 23.30, 31. He that will be drawn to the Tavern or Alehouse by every idle solicitor, and there be detained to drink, when he hath neither need of it, or mind to it; to the spending of his money, wasting of his precious time, neglect of his calling, abusing of the creatures (which thousands want) discredit of the Gospel, the stumbling of weak ones, the encouraging of indifferent ones, the hardening of his associates, and all the truths enemies that know or hear of it. Briefly, he that drinks more for lust, or pride, or covetousness, or fear, or good fellowship, or to drive away time, or to still conscience, then for thirst, is a Drunkard in Solomon's esteem, Prov. 23.30, 31. Perhaps thou dost not think so, but can you produce that holy man of God, that will not deem him a drunkard, who can neither buy, nor sell, nor meet any friend or customer, but he must go the Tavern, or Alehouse, perhaps six times in a day; and who constantly clubs it, first for his morning's draught, secondly at Exchange time, thirdly at night when shops are shut in; as is the common, but base custom of most Tradesmen; yea, and the Devil so blinds them, that they will plead a necessity of it; and that it is for their profit.  
Nor can it be denied, but in cases of this nature, things are rather measured by the intention and affection of the doer, then of the issue, and event. And why should not a man be deemed a drunkard for his immoderate and inordinate affection to drink, or drunken company? as well as another, an Adulterer, for the like affection to his neighbour's wife, Mat. 5.21, 22, 28. Yet these men are in their own, and other men's esteem, not only good and civil men, but good Christians forsooth. Certainly the more light we have, the more blind men are, or else this could not be; For I would gladly ask such, Are you Christians? in what part of the Word find you a warrant for it 〈◊〉 Where find you, that this custom was ever used, by any one of these 〈◊〉 in former ages? Well may you (with Agrippa) be almost Christians, but sur● enough, you are not with Saint Paul, altogether such: and then what will become of you? For almost a son is a bastard, almost sweet is unsavoury, almost hot is lukewarm; and those that are lukewarm will God spew out of his mouth, Rev. 3.15, 16.  
A Christian almost, is like a woman that dieth in travel, almost she brought fort● a son; but that almost killed the mother, and the son too. If thou believest almost thou shalt be saved almost; as we may say of a Thief that hath a pardon brought him whiles he is upon the gallows, he was almost saved, but he was hanged; and hi● pardon did him no good. To be almost a Christian, is to be like the foolish Virgins that had ●amps, but without oil in them; for which they were shut out of heaven though they came to the very door, Matth. 25.10, 11, 12. Can the door which is but almost shut, keep out the Thief? Can the ship that is but almost tight, keep ou● the water? The soldier that does but almost fight is a coward. And therefore 〈◊〉 thou lovest thyself, look to it, and that in time, lest hereafter you most dolefully rue it● For know this, that you shall once give an account for every idle penny an● hour you spend, and for every cup of drink you shall spoil, or waste; and for ever● one that is encouraged to do the like by your example. For which see Matth. 12.36. Luke 16. 2. Rom. 14.12. 1 Pet. 4.5. Rev. 20.13. and 22.12.  
That (by the blessing of God) our children, and children's children may let drunkenness, and love sobriety; let this be fixed to some place convenient 〈◊〉 every house, for all to read. The Persians, Parthians, Spartans', and Lacedæmonians did the like, and found it exceeding efficacious: And Anacharsis holds it the mo●● effectual means to that end.  

Imprimatur  
EDMUND CALAMIE   
FINIS.    

Offer of Help to Drowning-Men.  

Imprimatur,  
THO. GATAKER.   
SEeing, and foreseeing the sad effects of men's crying down Books, Learning, th●● Ministry, Sanctification, etc. if this their deep, and devilish design do me●● with no stop: and seeing we should specially prepare for defence, where Sat● specially prepares for offence. Considering also the numberless number of tho●● that by professing themselves Protestant's, discredit the Protestant Religion: Wh●● because they have been Christened, as Simon Magus was, received the Sacrament of the Lord's Supper, like Judas; and for company go to Church also as Dogs do, a●● called Christians, as we call the Heathen Images gods: yea, and (being blinded 〈◊〉 the Prince of darkness, 2 Cor. 4.4.) think to be saved by Christ, though they ta●● up Arms against him; and are no more like Christians▪ then Michols Image 〈◊〉 Goat's hair was like David: Who make the world only their god, and pleasure or profit alone their Religion: Who are so graceless, that God is not in all their thought except to blaspheme him, and to spend his days in the Devil's service: Who ●●ing Christians in name, will scoff at a Christian indeed: Who honour the d●●● Saints in a cold profession, while they worry the living Saints in a cruel persecuti●● Who so hate Holiness, that they will hate a man for it; and say of good living 〈…〉 of a good man, as some stomaches will rise at the sight of sweet meats: Whose religion is to oppose the power of Religion; and whose knowledge of the Truth, 〈◊〉 know how to argue against the Truth: Who justify the wicked, and condemneth just: who call Zeal, madness; and Religion, foolishness: Who love their sins so m●●● above their souls, that they will not only mock their Admonisher, scoff at 〈◊〉 means to be saved, and make themselves merry with their own damnations; 〈◊〉 even hate one to the death, for showing them the way to eternal life: who 〈◊〉 condemn all for Roundheads, that have more Religion than an Heathen, or knowledge of heavenly things than a child in the womb hath of the things of this life or conscience then an Atheist; or care of his soul, than a Beast, and are mocke● of all that march not under the pay of the Devil: Who with Adam, will become Satan's bondslaves for an Apple; and like Esau, sell their Birthright of Grace her● and their Blessing of Glory hereafter for a mess of Pottage: Who prefer the pleasing of their palates before the saving of their souls: who have not only cast of Religion, that should make them good men; but reason also, that should make them men: Who waste virtues faster than riches, and riches faster than any virtues ca● get them: Who do nothing else but sin, and make others sin too: who spend thei● time and patrimonies in Riot; and upon Dice, Drabs, Drunkenness; who place all their felicity in a Tavern or Brothel house, where Harlots and Sycophants ri●●e their Estates, and then send them to rob: Who will borrow of every one, but never intent to satisfy any one: Who glory in their shame, and are ashamed of that which should and would be their glory: Who desire not the reputation of honesty, but of good fellowship: Who instead of quenching their thirst, drown their senses; and had rather leave their wits then the wine behind them: Who place their paradise in their throats, heaven in their guts: and make their belly, their god: Who pour their Patrimonies down their throats, and throw the house so long out at windows, that at length their house throws them out of doors: Who ●hink every one exorbitant that walks not after their rule: Who will traduce ●ll whom they cannot seduce; even condemning with their tongues, what they commend in their consciences: Who, as they have no reason, so they will hear ●●one: Who are not more blind to their own faults, then quicksighted in other ●ens: Who being displeased with others, will fly in their Maker's face, and tear ●heir Saviour's Name in pieces with oaths and execrations, as being worse than any ●ad dog that flies in his Master's face that keeps him: Who swear and curse even ●ut of custom, as Curs bark; yea, they have so sworn away all grace, that they ●ount it a grace to swear; and being reproved for swearing, they will swear that ●hey swore not.  
Or perhaps they are covetous Cormorants, greedy Gripers, miserly Muck-worms; ●●l whose reaches are at riches: Who make gold their god, and commodity the ●●ern of their consciences: Who hold every thing lawful, if it be gainful: Who ●efer a little base pelf before God, and their own salvations; and who being ●●ted with God's blessings, do spurn at his precepts: Who like men sleeping in a ●●at, are carried down the stream of this World, until they arrive at their graves●● [Death] without once waking to bethink themselves whether they are a go●●● [to Heaven or Hell].  
Or Ignorant and Formal Hypocrites: who do as they see others do, without ei●●●● conscience of sin, or guidance of reason: Who do what is 〈…〉 for fear of the Law, then for love of the Gospel: Who fear the Magistrate more than they fear God or the Devil; regard more the blasts of men's breath, than the fire of God's wrath; will tremble more at the thought of a Bailiff, or a Prison; then of Satan, or Hell, and everlasting perdition: Who will say, they love God and Christ, yet hate all that any way resemble him; are flint unto God, wax to Satan; have their ears always open to the Tempter, shut to their Maker and Redeemer; will choose rather to disobey God, then displease great Ones; fear more the World's scorns, than His anger, and rather than abridge themselves of their pleasure, will incur the displeasure of God: Who will do what God forbids, yet confidently hope to escape what He threatens: Who will do the Devil's work● only, and yet look for Christ's wages; expect that Heaven will meet them at thei● last hour, when all their life long they have galloped in the beaten Road towards Hell: Who expect to have Christ their Redeemer and Advocate; when their consciences tell them, that they seldom remember him, but to blaspheme him; and moat often name him in their Oaths and Curses, then in their Prayers: Who will persecute Honest and Orthodox Christians; and say, they mean base and dissembling Hypocrites: Who think they do God service in killing his servants, Joh. 16.2. Who will boast of a strong faith, and yet fall short of the Devils in believing, Jam. 2.19. Who turn the grace of God into wantonness; as if a condemned person should head his Drum of Rebellion with his Pardon; resolving to be evil, because God is good: Who will not believe what is written, till they feel what is written; and whom nothing will confute, but fire and brimstone: Who think their villainy is unseen, because it is unpunished; and therefore live like beasts, because they think they shall die like beasts.  
Considering the swarms, Legions, Millions of these, I say, and many the like, which I cannot stand to repeat. As also in reference to Levit. 19.17. Isa. 58.1. And out of compassion to their precious souls; there are above twenty several Books purposely composed, wherein are proper remedies (of the same alloy) for each soul seduced, or afflicted; to be had without any expense: which Books (like Glasses) will show them (from God's Word) the very faces of their hearts: And (like Peter to Cornelius, Acts 11.) tell them words whereby (with blessing from above) both they, and their Associates (by their means) may be saved. Vers. 14.  
And that they might the better recompense the Readers pains; whether he propound to himself pleasure or profit: they are (as many Reverend Divines deem) a brief Collection of the most winning and convincing Arguments out of the choicest Authors; very pithily, orderly, and elegantly conveyed, and embellished; with much both variety of graceful and delightful illustration. Yea, if such as they concern, shall be pleased to make use of them; they may (with God's blessing) not only have their vices lessened, their knowledge increased, and their minds cheered and comforted: but probably they shall find in them the flower, cream, or quintessence, of what would otherwise cost them twenty years reading to extract.  
It remains only, that the Patients, for whom this Physic is proper, be prevailed withal to take it. For although here is all necessary provision made, and the Guests lovingly invited, yet (of themselves) they will refuse to come, as in that Parable of the Lords Supper, Luke 14.16. to 25. Because, as good meats are un●●● 〈…〉 persons▪ so is good counsel to obstinate sinners. Here is 〈◊〉 but they love darkness rather than light; lest their deeds which are evil, should be re●●ved. Only they that do well, and love truth, will come to the light; that t●● deeds may be made manifest, John 3.19, 20, 21. Also many young novices in sin 〈◊〉 entertain them as Lot did those Angels, that came to fetch him out of Sod● Gen. 19 And probably some Parents and Masters will desire them, to prevet the spreading of these Gangrenes in their Children and Servants. But as for 〈◊〉 parties principally concerned and invited, and that stand in the greatest need, 〈◊〉 are most to be pitied; they will even storm at this very Offer of Help, and hiss 〈◊〉 Serpents, because it troubles their Nests. Being like him, Luke 8.27, 28. who l●ving been possessed with Devils a long time, was at length very loath to part wi●● his Guests.  
Indeed, if some, whose hearts God hath already changed, would put them i● to their hands, and use their best Art to make them relished: (For like Bab●●●neat must not only be given them, but prepared too, and put into their mouths some return of good might happily come thereof. As weak means shall serve thoburn, where God intends success. Even a word seasonably spoken (God blessing inlike a Rudder, sometimes steers a man quite into another Course. Antiochus by he●●ing from a poor man, all the faults which he and his Favourites had committe● carried himself most virtuously ever after. Antoninus' amended his future life an● manners, by only hearing what the people spoke of him. The very crowing of 〈◊〉 Cock occasioned Peter's repentance. Augustine that famous Doctor, was converte● by only reading that Text, Rom. 13.13. Let us walk honestly, as in the day-time● etc. Learned Junius, with reading the first Chapter of Saint John's Gospel, was wo●● to the faith of Christ. And Melancthon much after the same manner. I have rea● of two famous Strumpets, that were suddenly converted by this only Arguments That God seethe all things, even in the dark; when the doors are shut, and th● curtains drawn. And Mountain tells of a libidinous Gentleman, that sporting with a Courtesan in a house of sin, happened to ask her name, which she said was Mary whereat he was so stricken with reverence and remorse; that he instantly both cast off the Harlot, and amended his whole future life. Bilney's Confession converted Latimer: yea, Adrianus was not only converted, but became a Martyr too, by only hearing a Martyr at the Stake allege that text, Eye hath not seen, nor Ea●● heard, etc. 1 Cor. 2.9. Yea, it was an observation of Mr John Lindsay, that th● very smoke of Mr Hamilton converted as many as it blew upon. Yea, even tho●● Jews that crucified the Son of God, were converted by hearing those few words o● Peter, Act. 2. And it pleased God, when I, myself, was in as hopeless a condi●ion, as any of those Sensualists ; (I mean, as much forestalled with prejudice against Religion, and the Religious) that a poor man's persuading ●ne to leave reading of Poetry, and fall upon the Bible, was a means of changing my heart, before I had read out Genesis, being but twenty years of age: Who● 〈◊〉 more bless God for, then for my Parents from whom I received life. And this 〈◊〉 because I know no better way to express my thankfulness to him, who hath free●●●d me from frying in Hell-flames for ever and ever, then by endeavouring to wi●●●●hers from Satan's Standart to Christ's) makes me do the like to others. For 〈◊〉 ●●●dom hear any one swear or scoff, or see any drunk, or the like, but I prefe●●●em with one of these  Messages, from that God, whom they 〈◊〉 ●●a●ingly and audaciously provoke. Nor do I always miss the mark at which I 〈◊〉 ●nd I tell it you, because many discreet ones are apt to wonder, that I for make my ●elf a scorn and gazing stock to fools: Though I shall never think it a shame to me, which was the only glory of him, that was a man after God's own heart, as you ●ay very often hear him profess, as in Psalm 50.15. & 71.17, 18, 19, 24. & 51. ●4. & 119.171. & 22.22. & 35.18. and many the like; see Luke 8.38, 39  
I also mention it, that I may (if possible in this covetous, cold and dull Age) provoke others to do the same; or at lest something for the saving of these poor, ignorant, and impotent wretches; that are neither able nor willing to help themselves. Though a one would think, (for I speak to enlightened souls) they should ●ot need spurring, nor prompting to this Duty: For what heart would it not ●ake to bleed, that hath any Christian blood in his veins, to see what multitudes ●●ere are, that go blindfold to destruction; And no man offer to stop or ●heck them before they arrive there, from whence there is no Redemption. Matth. 7.13, 14. 1 Joh. 5.19. Rev. 20.8. & 13.16. Isa. 10.22. Ro●an. 9.27. 2 Tim. 2.26. 2 Cor. 4.4. Eph. 2.1, to 4. Phil. 3.18. Joh. 8.44. & 14.30.  
Yea, how should it not make all, that are themselves got out of Satan's clutches, ●lot, study, and contrive all they can; to draw others of their brethten after them.  
We read that Andrew was no sooner converted, and become Christ's Disciple, at instantly he drew others after him to the same Faith, John 1.41. and the like 〈◊〉 Philip, ver. 45. and of the woman of Samaria, John 4.28, to 41. And of Peter, ●uke 22.32. Acts 2.41. and 3 Chap. and 4.4. And so of all the Apostles. Yea, ●oses so thirsted after the salvation of Israel, that rather than he would be saved without them, he desired the Lord to blot him out of the Book of life, Exod. 32.32. ●nd Paul to this purpose saith, I could wish myself to be separated from Christ, for 〈◊〉 brethren; that are my kinsmen according to the flesh: meaning the Jews, Rom. 9.3. ●nd indeed, all heavenly hearts are charitable. Neither are we of the Communion of ●ants, if we desire not the blessedness of others: it being an inseparable adjunct, or ●ative to grace; for none but a Cain will say, Am I my brother's keeper? Yea, where ●e heart is thankful, and inflamed with the love of God, and our neighbour, this will 〈◊〉 the principal aim: As by my sins, and bad example, I have drawn others from God, 〈◊〉 now I will, all I can, draw others with myself too God. Saul converted, will build 〈◊〉 as fast as ever he plucked down, and preach as zealously as ever he persecuted. And 〈◊〉 are no whit thankful for our own salvation, if we do not look with charity and 〈◊〉 upon the gross mis-opinious and misprisions of our Brethren. And what though 〈◊〉 cannot do what we would? yet we must labour to do what we can to win owers; not to merit by it, but to express our thanks. Besides, it were very honourable to Christ not to do so. Did you ever know that wicked men; Thiev●, ●●unkards, Adulterers, Persecuters, false Prophets, or the like, would be damned ●●e? no, they misled all they can, as desiring to have companions. Yea, the 〈◊〉 arisees would take great pains, compass sea and land, to make others twosold ●re the children of hell than themselves, as our Saviour expressly witnesseth, Mat. ●● 15. which may cast a blush upon our cheeks, who are nothing so industrious ●●vin souls to God. And what a shame is it! that our God should not have as ●●ful servants, as he hath unfaithful enemies: That wicked men should be at ●e cost and and pains to please an ill master, than we can afford to please so ●●l a God, so gracious, and so loving a Father? Shall they labour so hard, for which will but enhance their damnation? and shall 〈◊〉 think 〈…〉 ●●ch for that, which will add to the weight of our eternal glory and salvation.  
And what though their case be not only desperate, but almost hopeless? (as ●●ason, that sin is past cure, which strives against the cure: nor would these drow●●ng men refuse help, were they not wilful murderers of their own souls) yet the● 〈◊〉 a mercy due even to them: And it is our duty to use the means; leaving tissue to him who is able to quicken the dead, and to make even of stones children●●●oraham? Witness Manasses in the Old Testament, and Paul in the New. Yea●●ippose, that this their sad condition, calls for our more than ordinance compassio● ●ince they have precious souls, that must everlastingly lives 〈…〉 or wo. A●●●●ence it is, that the Angels are said to rejoice more at the con●●●●● of such a si●●●ier, then for the building up of ninety and nine that are already converted, Luk. 1● because he to whom God hath given a new heart, and spiritual life, will be sure 〈◊〉 seek out for, and use the means of growing in grace, and in the knowledge of 〈◊〉 Lord and Saviour Jesus Christ. Whereas the former, are not only dead in 〈◊〉 but so buried in the grave of long custom, that they cannot stir the least joint; 〈◊〉 not so much as feel their deadness, nor desire life; but resist all means tending the● unto. Insomuch, that the conversion of such an one is held by Divines a grea● work, or Miracle, than the creating of the whole World: For in every New Creature are a number of Miracles; A blind man is restored to sight: A deaf man to he●ing, A man possessed with many Devils, dispossessed, Yea, A dead man raised from 〈◊〉 dead; and in every one a stone turned into flesh: in all which God meets with 〈◊〉 thing but opposition, which in the Creation he met not with.  
Wherefore you, that (by calling to mind your own former blindness, and 〈◊〉 dage) are able to know how it fares with them; and accordingly to pity th● you that fear God, or have any bowels of compassion towards their precious s● use your utmost endeavour to reduce them; earnestly admonish them; draw the●● hear some Boanerges, that preaches with power and authority, and not as the Scri● Persuade them also to read Books that are convincing, etc. So shall you disch●● your Duty to God, show your love to them, your thankfulness to your Redeemer; 〈◊〉 not a little pleasure yourselves. For if you do gain them, you shall shine as the 〈◊〉 in Heaven, for ever and ever, Dan. 12.3. Or in case you cannot reclaim them 〈◊〉 he who requires it at your hands, Will return the same into your own bosoms, 〈◊〉 49.4, 5. Prov. 11.18. and 25.22.  
But I were as good knock at a deaf man's door, as press or persuade the most 〈◊〉 duty, though thus necessary: for those two Idols, Discretion & cursed Covetou●● hear a greater sway with the common Prosessors of this Age; then either thei● ker or Redeemer: Though confident I am, others will do more than I say, Phile●●.  
Melancthon having found the Word, most easily to prevail with him; dou●● not but his Preaching should do wonders upon others: but having trie●● found and confessed, That old Adam, was too strong for young Melancthon.  
Many Lepers were in Israel, in the time of Elizeus the Prophet: but none of 〈◊〉 was cleansed, saving Naaman the Syrian, Luke 4.22. to 29.  
Many are called, but few are chosen, Matth. 22.14.  
FINIS.   

Printed by J. Bell, and are to be sold by James Crumpe, in Little Bartholo●●● Well-yard, who will also show the other Books, and tell the place whe●● any one may borrow them gratis. 1656.