Healths Sickness — William Prynne

Healths Sickness · William Prynne

HEALTHES; SICKNESSE.

OF all the Wiles, the Proiects, Plots and Policies, which that subrile Serpent Satan hath brought foorth and practised in these last and sinne producing times, aPeccatis prateritis noua addimus: nec solum noua, sed e…am quaedam paganica ae prod… giosa, & in Ecclesiis Ded non vi…a. Surgun… recentia crimina, ne… repudiantur antiqu… noua qu…tidi… mala facima…, & vetera no… relinquimus. Salu. de Gub. Dei. l. 4. p. 111. 122.(which swarme with old and newfound euills) of purpose to entrap the Soules of men in the Labyrinthes and Snares of sinne: there are few more Dangerous, Hurtfull, and generally Pernicious, then this one of Drinking, and of pledging Healthes: which now of latter times, hath purchased such generall and common approbation, in Citie, Court, and Countrey, that it is become a vsuall, ordinary, and dayly guesse at most mens (but especially at great mens) Tables: and a familiar, custommary and Assiduous complement, at eueryevery Banquet, Feast, nay common meeting, though it bee but in a Tap-house, or Tauerne: Yea, it hath now through vse and custome, procured such Credit and Reputation in the World, that it hath found and gained, not onelyonly Great and Potent Patrons to support and shield it; but likewise Noble and HeroickecHabent in exercitu su… plures succenturiatos: habent scurras e… velite: in prasidiis, crassos, comptos, nitidos, inf…ios clamatores qui illas pugnis calcibus que defendant… Heirom. Adu. Iouin. lib. 2. cap. 19. Champions, to Vindicate its Rite and Title in the Feild; and Procters, nay Chaplaines to abbet and plead its Cause; if not in open Court and Pulpet, yet at least in priuate Practise and Discourse, at their owne, their Lords, their Patrons, and their Maisters Tables; and that with suchdMaiori procacitate defendunt ebrietate… quam exercent. Heirom. ib. Zeale and earnestnesse of Spirit, as if it were a Maine, a Chiefe and Principall Article of their Faith. That Healthes are Lawfull, Good, and Commendable: whence they Accuse and Brand all such for Puritans, and Precisians (as being vnworthy of the name of Christians or Protestants,) who out of Conscience refuse to beare them company in Carrouzing Healthes. What Patrons, what Champions, what Credit and applause thisdilla faeda et inf…li… co… suetudo per quam grandi mensura sine mensura tres …mines aut volentes aut inuitisolent biber…, de Paganorum obseruatione remā. sit: ideo tanquam venenū Diaboli de vestris Conuiuiis respuatis. August. de Tempore. Sermo. 231. Heathenish ceremony), and Hellish inuention, hath generally procured: what Sinfull, Bitter, Dolefull, Sad, and dangerous fruites of Drunkennesse, Riot, Duells, Quarrells, Combates, Murthers, Murmurings, Heart-burnings, Grudges, Debates, Oathes, Prophane, Idle, Scurrilous and Cursed speaches, Distemperatures, Diseases,eAlii prto…em diem tan …um perdunt; …briosi ve… priorem diem quovidie, … venientem perdunt. Plin. Nat. hist. lib. 14. cap. 22. Vita his somni um est; somnus his mors est. Ambr. de Elia & leiun. lib. cap. 16. losse of Time, of Parts, and Credit, superfluous and vaine Expence, and things of such like Nature, it hath produced and brought foorth in eueryevery Citie, Village, Towne, and place within our owne, and other Kingdomes, is not vnknowne vntounto any, who hauehave had the least experience in the World. Wherefore, it will bee neither Vntimely, nor Vnnecessary, to encounter and withstand the Streme of this Pernicious and common Euill, with these ensuing arguments, which euidence and prooue; That the Drinking and Pledging of Healthes, are Sinfull and vtterly Vnlawfull vntounto Christians.

My First Argument against these Healthes, is briefely this.

That which in its very best acception, is but a Vaine, a Carnall, Worldly, Heathenish, Prophane, Superfluous, Vnseem…ly, Foolish, and vnnecessary Ceremony, Ordinance, Custome, Tradition, Right, or Rudiment: inuented and prosecuted by Riotous, Intemperate, Licentious, and Drunken persons, of purpose to draw men on to Drunkennesse and Excesse: must needes bee Sinfull and vtterly Vnlawfull: as is euident by Ephes. 2. 2, …. chap. 4 17, 18 Col. 2. 20, 21, 22. 1. Pet. 1. 14, 15, 18. chap 4 3, 4. Rom. 12. 2. compared with Matth. 6. 7, 8. Prou. 23, 31. Isay 5. 22. Hab. 2. 15, 16. Ephes. 5. 18. which doe expresly and fully warrant it.

But this Drinking and Pledging of Healthes is but a vaine, a carnall, worldly, heathenish, prophane, superfluous, vnseemely,fStulium est. quicquid homines sine Deo sapiunt. Amb. de Elia & Ieiunio. lib. cap. 16. Foolish, and vnnecessary cerimonie, ordinance, custome, tradition, rite, or rudiment, inuented and prosecuted, by riotous, intemperate, licentious, and drunken persons, of purpose to draw men on to drunkennesse and excesse; this eueryevery mans Conscience and experience, this Histories and Authers testifie, as I shall prooue anon:

Therefore they must needes bee Sinfull and vtterly Vnlawfull.

Secondly.

That which is a vsuall, ordinary and common cause, occasion and enticement togNullune i… tra se man… vitium Senec… Epist. 95. draw men on to Drunkennesse and excesse, must of necessitie be Sinfull and Vnlawfull: witnesse Hab. 2. 15, 61. Prou. 23. 21. Iob 31. 1. Matth. 6. 13. 1. Thes. 5. 22. Iude 23. and the common maximehAristot. li. 1. poster. cap. 2. sect. 14. lib. 3. topic. cap. 5. pa…tic. 4. Keck. Syst. Log. lib. 1. cap. 1…. Quicquid efficit tale, est magis tale.

But this Drinking of Healthes (as experience, and iBasil. de Ebrietate Ser. Ambr. de Eli… & Ieiun. li. ca. 11. to 18. Aug. de temp. Ser. 231, 232. Guagninus Rerum. polon. Tom. 2. pag. 67, 68. Ioan. Fridricus de Ritu Bib. ad San. lib. 1. cap. 12. lib. 2. cap. 4. 2, …, 4. Sigis. Baro. de Reb. Moscouitis. Mr. Harris his Drunkards cup pag. 20. 28, 29.Authors testifie) is a vsuall, ordinary and common cause, occasion, and intic…ment to draw men on to Drunkennesse and excesse: yea it is a kinde of shooe-horne to draw on Drinke in great abundance:

Therefore it must of necessitie be Sinfull and Vnlawfull.

Thirdly.

That which doeth peruert and crosse, the true end, and right and proper vse of Drinking, must needes bee Sinfull and Vnlawfull: because it is an abuse of Gods good Creatures.

But this Drinking and Pledging of Healthes, doeth peruert and crosse the true end, and right and proper vse of Drinking: for it makes our Drinking, whose proper, right, and vtmost end and vse, should bee the k1. Cor. 10. 31. Deut. 8. 10. 1. Tim 4. 3, 4, 5 Colos. 3. 17. 1. Pet. 4. 11.praise and glory of God, and thelGen. 1. 29. & 9, 3. Ps. 116, 23 Psal. 146, 7. Prou. 31. 6, 7. 1 Tim. 5. 23. Non propter voluptatem bibendum est, sed propter infirmitatem. Pro remedio igitur parcius, non pro delitiis re dundantius. Ambr. Epilst. l. 3. Epist. Verc. Ecclesiae. Hier. Regula Mona…horum. De abstinent. cap. See Mr. Harris his Drunkards Cup, p. 15, 16. refection, nou-rishment, and comfort of our owne bodies, for our furtherance in Gods seruice; to serue to no other ende nor purpose, but to commemorate and drinke the health of such and such particular persons (perchance of some Whore or Mistresse, some Pot-companion, some Deuill-Saint or other, or such to whom wee hauehave no engagements:) or to draw men on to drunkennesse & excesse, in drinking more then else they would or should doe: It aymes not at all at GODS glory, nor at the health, the nourishment, comfort, or refection of those persons who doe either beginne or pledge it:

Therefore it must needes be Sinfull and Vnlawfull.

Fourthly.

That which is against the rules of Charitie and Iustice, must needes bee Sinfull and vtterly Vnlawfull: because it is a violation of the Law of God, of man, and Nature.

But this Drinking (especially the forcing) of Healthes, is against the rules of Charitie: because it tends for the most part both to the Temporall and Eternall, the Corporall and Spirituall hurt and preiudice of those who pledge it, their bodies being sometimes, but their Soules for the most part, distempered, diseased and indangered by it: and it likewise violates the mLessius de Iustitia. et Iurc. Wesenbecius in pandect. Iuris Ciuilis. Lib. 1. tit. 1. numb. 12. at the ende. Mr. Bolton in his Generall directions for our Comfortable walking with God. pag. 204, 205, accordingly.rules of Iustice in pressing or alluring others to an vnlawfull act; to drinke either against their Natures, or their Consciences: to drinke more then else they would or should doe; and in measuring other mens bellies by their owne, which should be measured by themselues alone:

Therefore it must needes be Sinfull and vtterly Vnlawfull.

Fiftly.

That which is scandalous, infamous, and of ill report among the best and holiest Saints of God, and the better and ciuiler sort of morrall, naturall and carnall men, must needes be Sinfull and Vnlawfull: witnesse Rom. 12. 17. chap. 14. 3. 13. 15. 20, 21. 1. Cor. 8. 1. to 13. chap. 10. 31, 32, 33. 2. Cor. 8. 21. Phil. 4. 8. which are expresse and punctuall in it.

But this Drinking of Healthes is scandalous, offensiue, nSynodus augustensis 1548 cap. 28. S…rius Tom. 4. Concil. pag. 813. stiles them Infames compotationes.infamous and of ill report among the best and holiest Saints of God, and the better and ciuiler sort of morrall, naturall, and carnall men, whooComm…ssationes, eb utates, et reliqua omnis insania, et turpitu…o, a caetu nostro exacta explosa que est, Chryso…. Tom. 5. contr. Gentiles lib. p. 877. all condemne and vtterly dislike it in their Hearts and Consciences: and openly protest against it, as an inuention, practise, badge and character of intemperate, luxurious, and licentious persons; as an allurement, way and inlet to Drunkenuesse and excesse; and as an pIdols portio est mebriare vino mentem, ventrem cibo distendere, & it a prauis actionibus occup…ri, vt cogaris ignorare, quod Deus est: Ergo si nos sumus Templum Dei, car in temp. … Des co…itur festiuitas Idolorum? Cur vbi Christ…s h…bitat qui est temperantia. castitas, inducitur cōmessati… ebriet as atque lasciuia? Ambr. Ser. 11.Heathenish, dissolute, ridiculous, prophane and sinfull custome: witnesse our owne experience, and those Fathers, Christian and Heathen Authors which I shall cite hereafter.

Therefore they must needes be Sinfull and Vnlawfull.

Sixtly.

That which doeth oft times cause men to iudge, despise, condemne, abuse, reproach, or hate their brethren without a cause, must of necessitie bee Euill, Sinfull and Vnlawfull: as Godhimselfe hath expressely informed vsus in this case of Eating and Drinking: Rom. 14. 3, 4. 13. to 22. Col. 2. 16. 20. 21, 22.

But this drinking of Healthes, doeth oft times cause men, to iudge, despise, condemne, abuse, reproach, or hate their brethren without a cause: For if any man out of Conscience refuse to pledge an Health, (especially if it be theqPropterea igitur publici hostes Christiani, quia Imperatoribus ne que vanos, ne que mentientes, ne que temerarios henores dicant: quia verae religionis homines etiam so…emnia eorum conscientia pot…us quam lasciuia celebrant. Teitul adu. Gentes: Apolog. c. 30. 31. Kings, or Queens, or any great mans Health) he is presently branded, sentenced, and taxed for a Puritan: for a humerous, obstinate, factious, vnmanerly, singular, vnsociable, and censorious person: hee that begins, and others who pledge and second the Health, doe murmure and repine against him, they hate him, scorne, and contemne him in their hearts: they except against him, and quarrell with him for it: and oft times they breake out into open violence against him, and reproach, reuile, deride and slander him to his face: This daily experience, together with ther1 Pet 4. 2, 3. 4 Wisd. 2. 6, to 21. Scriptures, andsAmbr. de Elia & Ieiunio, c. 11, 12, 13, 17 Hierom. Com. lib. 1. in tit. 1. Aug de temp. Serm. 23 1. 232 Fathers testifie:

Therefore this drinking of Healthes must needes bee Sinfull and Vnlawfull.

Seuenthly.

That which takes away Christian liberty and freedome, and puts a kinde of Law and necessitie vponupon men in the vse of Gods good creatures, must needes bee Sinfull and Vnlawfull: witnesse Rom. 14 1. to 22. 1. Cor. 8. 7. to the end, Hab. 2. 1…, 16. Esther 1. 8. 1. Pet. 4. 3, 4. 1. Tim. 4. 3. Colos. 2. 16. 20, 21, 22. Basil. de Ebrietate Sermo. Ambrose. de Elia & leiunio. …. 12. 17. August. de Temp. Serm…. 231. 232. & de Rectitud. Cathol. Conuersationis. Lessius de Iusticia & Iure. & Ioannes Fredericus, de Ritu Bibendi ad San. lib. 1. cap. 10. 11. 12. Who all concure and iumpe in this.

But our ordinary drinking of Healthes, doeth take away Christian libertie and freedome, and puts a tIllum abus… decernimus peuitus tollendū, quo in quibusdam partibus ad potus aquales, suo modo se obligant potatores: & ille iudicio talium pius laudatur, qui plures inebriat, et calices foecundiores exhaurit. Concil. Lateran. sub Innocent. 3. c. 15. Surius Tom 3. Concil. pag. 742.kinde of Law and necessitie vponupon men, in the vse of Gods good creatures: For it confines and restraines both the matter, the measure, the time, the end, and manner of mens drinking, to the will and pleasure of such as begin the Health: and puts a kinde of Law and necessitie vponupon all the company that are present, both in the matter, manner, measure, time and end of drinking. For they must drinke for matter, the same Wine, Beare or liquor: for maner, in the same posture, gesture, for me and ceremonie: for measure, the same quantitie and proportion: for time, as soone as euer it comes to their course, be they thirstie or not thirstie, willing or vnwilling, able or vnable: and for end, to whom, or for whom, or to what end soeuer the parties will that begin the Health, & not for those ends which God hath ordained, and for which nature doth require drinke. So that it takes away Christian libertie and freedome, both in the matter, manner, measure, time, and end of drinking; as experience, and the forequoted Authers in the Maior testifie:

Therefore this drinking of Healthes must needes bee Sinfull and Vnlawfull.

Eightly.

That which neither wicked, nor godly men can safely vse without offence, must needes be Euill, Sinfull and Vnlawfull: because it cannot be vsed lawfully:

But neither wicked, nor godly men can safely vse this drinking of Healthes without offence: For wicked men cannot vse it, but they will either abuse it to drunkennesse and excesse, or to some other vnlawfull end: and godly men cannot practise it: For it beseemes nor becomes not their profession, who should beeuTit. 2, 14. 1 Pet. 3. 14, 15. 2 Pet 3. 11, 14 Luke 1. 75. Math. 5. 16. Rom. 13. 13, 14. holy, exemplary, and temperate, in all their conuersation, to begin or pledge an Health: it would bring a scandall and an ill report vponupon them, not onelyonly among the godly, but among the wicked too; who would bee alwayes casting this into their dish (yea and into the teeth ofxIta est Dei Ecclesia quasi oculus: Nam vt in oculum etiam si parua sordes incidat, totum lumen obcaecat: sic in ecclesias…ico corpore etiam sipauci sordid… faciant, prope totum ecclesiastici splendoris lumen obscurant. Salu. de guber. Dei, l 7. p. 264. all Professors) vponupon eueryevery occasion; that for all their counterfeit shewes of Pietie and Holinesse, they can Health and drinke as well as others, when occasion serues: and therefore they should forbeare to taxe, reprooue or censure others for their Drunkennesse and excesse, till they had first reformed themselues: It would likewise giuegive offence and scandall to other godly Christians who disapprooue of Healthes, and make them either openly to condemne them, or at least to thinke of them far worse then else they would: And besides all this, their very example wouldyPeccator cū videt aliquem similia suorum operum faciē tem, confirmatur vt eadem faciat: Clemens Constit. Apost lib. 2. c. 20. confirme, and incourage other wicked men in the abuse and vse of Healthes, who are apt to plead that Healthes are lawfull, good, and commendable, because, such good men vse them: so that neither good nor bad men, can safely vse them without offence.

Therefore this drinking of Healthes must needes bee Euill, Sinfull and Vnlawfull.

Ninthly.

That which is an ordinary vsuall and common cause of many zEph …, 32. Iam. 3. 14. &c. 1 Iohn 3, 14, 15.Duells, Quarrells, Murthers, Debates, Heart-burnings, Hatreds, and Discontents, of many aMat. 12. 36, 17. Eph. 4, 29, 31. & 5. 3, 4.idle, vaine, lasciuious and scurril…us speeches, songs and tests: of many bExod. 20. 7. Mat. 5, 33. to 38. Iam. 5. 12.prophane and biasphemous oathes and cursings: and of much cEphes. 5, 16. Col. 4, 5.mispence, and losse of time: must needes be euill, and vnlawfull.

But this drinking and carouzing of Healthes, asdRer. Polon. Tom. 2, p. 68. Guagninus andeSee Pro. 23. 29, 33. Virgil. Georg. lib. 2. Ambr. de Elia. & leiun. c. 11, to 19. Chrysolog. Serm. 26. Mart. Epig. l. 8 Ep. 6. Crebrae inter vinoientes rix… … raro conuitits, saepius coede & vulneribus transiguntur. Tac. de Mor. Germ. Sect. 7. Vini cadus fit ensis, et euspis calix, crateres hostes, &c. Athen. Dipnos. l. 10. c. 4. others testifie, and as our owne experience can witnesse: is the ordinary, vsuall, and common cause of many Duells, Quarrells, Murthers, Debates, Heart-burnings, Hatreds and Discontents: For how many Quarrells, Murthers, Brawles, Debates, Duells, Stabbes, Wounds, and Discontents doe wee heare of eueryevery yeere, nay sometimes eueryevery weeke, about the beginning, pledging, or refusing Healthes, (f) of which we cannot but take notice? and besides they are an occasion of many idle, vaine lasciutous speeches, songs and iests: of many prophane and blasphemous oathes, and of much mispence and losse of time: as Basil, Ambrose, Augustine, Plinie, Ioannes Fridericus and others witnesse, in the forequoted places.

Therefore this drinking and carrouzing of Healthes must needes be Euill, and Vnlawfull.

Tenthly.

That which was neuer practised among godly Christians in former ages: that which serues tog1 Sam. 12. 21 Psal. 24. 3. Pro. 23, 5. Esay 52, 2. Ps. 4. 2. no good, nor commendable, nor necessary vse at all: that which doth hMath. 6. 13. 1 Thes. 5, 22.much hurt and mischiefe, but i1 Cor. 10. 31, 32, 33.brings in no glory at all to God, nor good to men; must needes be Euill, Sinfull, and Vnlawfull: especially when as it is not enioyned, nor commanded by any publique authoritie.

But this drinking of Healthes, waskIn conuiuiis nostris editur quantum esurietes capiunt, bibitur quantum pudicis est vtile. Tertul. Apol. adu. Gentes. c. 39. Theod. de Euang. verit. cognit. lib. 8. Cōmessationes, ebrietates, & reliqua omnis insania et turpitudo a cat… nostre exacta explosa que est … Chrysoft. com. Gent. Tom. 5. p. 877. Conuiuia non tantū pudica colimus sed & sobria: nec enim indulgemus epulis, aut conuiuium mero discimus, sed grauitate hilaritatem temperamus, casto sermone, corpore castior…. Minut. Faelix. Octa p. 102. neuer practised among godly Christians in former ages: (yea, it was so farre from being practised, that it was condemned by them, as I shall prooue anon:) Nay, it was neuer vsed nor practised in our own Nation, for ought that we can heare or read of, till of latter times: it serues to no good, no commendable, nor necessary vse at all, that I can thinke of: it is an apparant occasion of much hurt, of much excesse and drunkennesse, but it doth no good at all to any who doe practise it: It brings no glory at all to God, nor good to men in any kind: nay, it doth dishonour God, and praeiudice both the bodies and soules of many men, as experience testifieth; and it is not inioyned, nor countenanced by any publike Authoritie.

Therefore this drinking of Healthes, must needes bee euill, sinfull and vnlawfull.

Eleuenthly.

That which doth ordinarily and vsually tend to the honour, praise, applause, and commemoration of vaine, of euill, wicked, and sinnefull men, whose very lPro…. 10. 7. lob. 18. 7. & 20, 7, 8. Psal. 10…, 13.memories and names should rott and perish, andmEster 3. 2, to 7. Psal, 15. 4. Ps. 101, 3, 4, 7, 8. Ps 139, 20, 21. whose persons should be vilisied and despised as farre as they are wicked, must needes be sinnefull and vnlawfull: because it dothnP…ou. 17, 15. Isay, 5. 10, 21, 23. iustifie and honour those whom God himselfe condemnes and hates.

But the drinking of Healthes (if there be any honor at al in them, as inoAt non infami subsurgit gloria fama, Turpibus a relus gloria nulla vonit, Obsop. de Arte Bibendi, lib. 2. truth there is not) doth ordinarily and vsually tend to the honour, praise, applause, and commemoration, ofpIohannes Fridericus, de Ritu Bib. ad S…. … 1 cap 7. 8. accordingly. vaine, of euill, wicked, and sinfull men, especially, among the baser and the looser sort: the obiects and subiects of whose healthes, are commonly some Whoore, or Mistresse; some Pot-companion or Gull-gallant; some Pand…r, or Whooremaster; some Deuill-sainct or other, and sometimes the very Deuill himselfe, for want of a better Friend to drinke vntounto) whose very memories and names should rott and perish, and whose very persons should be vilified, and despised as farre as they are wicked: Few there are whose Healthes are commonly drunken (except it be the Healthes of great ones, and men of place and dignitie, and those not alwayes the best, nor most religious) but such as are of theqMalus est et quem malus laudat, vel quē bonus vitup… rat: Plutarch. de vitioso pudore lib. looser, prophaner, and the more intemperate, dissolute, and d…boister sort: As for all good, and holy men, theyrNullus tam grauem iniuriam, sanctis Angelis, vel sanctis hominibus ag…oscitur irrogare, quam qui in eorum nominibus bibend…, per ebrietatem animas suas, prebantur occidere. August. de Temp. ser. 23. 2. desire not to hauehave others drinke or pledge their Healthes; (which is no more in substance, then to make them the occasions, the causes, and Patrons of their drunkennesse and excesse,) and they are commonly so ill beloued in the world, that most of our drunken Healthers (vnlesse it bee those who hauehave their whole dependancy vponupon them) would rather drinke their sSee Wisd. 2, 10. to 21. Ier. 18, 18, 20, 23.confusion then their Healthes.

Therefore this drinking of Healthes, must needes bee sinnefull and vnlawfull.

Twelfely.

That which dothtQuicquid est praeter rectam rationem, id est, peccatum. Clem. Alex. Paedag. lib. 1. c. 13. peruert, and abuse those serious, solemne, reuerend, and religious gestures, wherewith we are to worship God, and honour men, must needes bee euill and vnlawfull: because we are not to vse any serious, solemne, or religious gestures, but in serious, solemne, weighty, and religious things: and because wee must giuegive an account to God of all our gestures, asuMat 12. 36. Eccles. 12, 14. Rō 16, c. 14, 10. 2 Cor. 5, 10. well as of all our wordes and thoughts: so that wee may not abuse not take the one in vaine (especially of set purpose, as wee doe in Healthes) no more then the other.

But the drinking of Healthes doth abuse those serious, solemne, reuerend andxQuanto res sacratior, tantò abusus eius damnabilior. Concil. Coloniens. Anno 1536. pars 9. cap. 16. religious gestures wherewith we are to worship God, and honour men. Witnesse the common practise of many, who are more frequent, serious, solemne, and de…o…t vponupon their knees in the bottome of a Seller at their Healthes, then euer they are at their prayers in their Clossets, or Families: who stand vp vncouered, with greater reuerence, grauity, exactnesse, attention, and praecisenesse, whiles an Health is drinking at the Table, then whiles the Creede is repeating in the Church: Who are more scrupulous, praecise, exact, and punctuall in the Circumstances, and Ceremonies of their Healthes; then in the manner and substance of all those holy duties which they owe to God: Who make a greater scruple and conscience, and deeme it a matter of greater consequence to sit couered at an Health, then at a Psalme, a Chapter, a Prayer, or a Sermon in the Church: Who repute it a greater insolency and offence, to omit the pledging of an Health, then to omit any Holy dutie, or to sweare an Oath, or to Drinke till one vomit vp his shame againe, like a filthy Dogge: or lye wallowing in his Drunkennesse like a bruitish Swine. Now to be thus scrupilous, solemne, graue, exact, and serious, in drinking Healthes with bended Knees, and vncouered H…ades, what is it, but magno conatu nugas agere, to act toyes and vanities in good earnest; to peruert and abuse those solemne, reuerend, and religious gestures: which wee should appropriate, and principally reserue to God: and to worship, reuerence and adore those persons with them whose Healthes are drunken,ySee Dau. 5. 3, 4. Apud Septentri…nales religiosum est pro reuerentiae numinum bibere. Olaus. Mag… lib. 13. …, 14. Graect in conuiuiis Deo… interpocula salutant, nominatim que app…llant euacuaeto poculo, & sic praecatis Diis pocula affatim ha…uriebant. Al. ab Alex. Gen. Dier. l. 5. c. 23. See Athen, Dipnos. l. 2. c. 1. as the Gentiles and Heathen sometimes did adore their Deuil-gods, in quaffing of Healthes vntounto them.

Therefore this drinking of Healthes must needes bee Euill, and Vnlawfull.

Thirteenthly.

That which doeth cause men to drinke more, and to Pray, and Praise God lesse then else they would doe: that which doeth put out Prayer and Holy dueties, and attribute that to healthing which should bee ascribed vntounto prayer:zOstultitiam hominum qui ebrietatem sacrificium putant. Ambr. de Elia. et …eiun. c. 17. See lobā. Frid. de Ritu. bib. ad San. l. 1. c. 8 p. 52, 67, 68, 104. must needes be Sinfull and vtterly Vnlawfull: because it doeth abuse Gods good creatures, and not onelyonly derogate from, but likewise peruert his Holy ordinances.

But this beginning and pledging of Healthes, doth cause men to drinke farre more then else they would: to drinke against their wills, their natures, and their appetites, when as they are not thirstie, or when as they hauehave drunke enough, or to much before: yea it serues to no other purpose, but to drawe men on to drink more liberall, then else they would: and besides, it causeth them to pray and praise God lesse then else they would doe: yea it puts out holy dueties, and *Alex. ab Al. Gen. Dier. l. 5. c. 21. Olaus Mag. l. 13. c. 14 Ambr. de Elia. & Ieiun. c. 17. Hier. Com. l. 1. in Tit. 1. Arrianus. l. 6. de Gestis Alexandri… Diō. Cass. l. 51. Rom. hist. p. 602. Record that it was the custome of the Heathen Gretians, Macedonians, Romās, and Northerlings to drinke the health of their Kings & Friends, at their Feasts, & meetings.attributes that to Healthing, and Drinking, which should be ascribed vntounto prayer. Hence it is, that many like the*Sic cū se max imè pios putāt tum maximè fiunt impii. Lact. de Iustic. lib. 5. cap. 16. Pagans in former ages, are drinking their Kings, their Queenes, their Lords, their Ladies, their Maisters, their Mistresses, their Magistrates, their Captaines, their Kinreds, their Parents, their Friends, their Childrens, and companions Healthes, when as they should be praying for them: hence it is, that they make the drinking of their Healthes, a principall part of their Pietie and deuotion towards them, and to goe in lieu of their prayers for them; thinking that they hauehave more really, and truely, manifested, and expressed their louelove, their Pietie, their seruice, and their duetie to them, and done them more true and reall good, honor and seruice in quaffing off their Healthes, then if they had heartily prayed for them. Hence is it, that men doe attribute a kinde of Diuine vertue and efficacy to their Healthes (which the very phrase of drinking such a mans Health doeth seeme to import) as if the drinking of mens Healthes were as effectuall, nay more energeticall, to preserue, to purchase and procure their health and happinesse, then their prayers for them. Hence is it, that men drinke the Healthes of others, whiles they are in health of purpose to continue, lengthen & increase their health: hence is it, that they carrouze their Healthes in sicknesse, of purpose to recouer and restore them to their health, as if Healthes were the onelyonly Cordiall, or Phisicke to preserue, procure, or restore mens healths: Hence is it, that many deem it agreter aVidetur non amare Imperatorem qui pro sua salute non biberit: qui pro salute eius non biberit fit reus indeuotionis. Ambr. de Elia. & Ieiun. c. 17. Accusasionis occasio est adiuratum per regem frequē tius non bibisse. Hier. Com. l. 1. in Tit. 1.breach of Allegeance to refuse to drinke or pledge the Kings Maiesties Health, then not to pray for it: reputing those for no good Subiects, who out of Conscience dare refuse it: Hence most men estimate it the greatest iniury, indignitie, discourtesie and wrong that can be offered to men, to refuse their Healthes: because they presume that there is some vertue in them for to doe them good: Hence many drink ouer their Kings, their Queenes, their Lords their Ladies, their Masters, Captaines, Friends, or Mistresses Healthes, some twice or thrice a day: where as they scarce pray priuatly (at least purposely, or heartily) for their health & spirituall happines, once a yeere; as if they had more neede of Healthes then Prayers: Hence is it, that on most of our Festiuall and solemne dayes: on thebSiccine exprimitur publicum gaudiū per publicum dedecus? Haeccine solennes dies principi…m decent? quae alios dies non decent? Tertul. Apolog. Aduer. Gentes. Coronation or birth-daies of our Kings, or on the birth-dayes, or marriage-dayes of our friendes: vponupon our solemnities, for great, deliuerances and mercies to our Kings, our States, or friends; in steed of praying for them, and of praising God for his great mercies, blessings, and fauours towards them, wee are alwayes quaffing and taking off their Healthes, as if Healthes were the best prayers that wee could put vp for them, or the best Sacrifices, and prayses that wee could offer vp to God in their behalfes, when as in trueth, they stinke in the very nostrells of God, and all good men. Since therefore God hath commanded vsus,d1 Tim. 2. 1, 2. to make Supplications, Prayers, and Intercessions for Kings, for Magistrates, and all that are in authoritie, and for all men else, and not to drinke Healthes for them, (which Swine and Oxen may doe as well as men, and that to as good, or better purpose:) since he hath enioyned vsusePsal. 50. 14. Ps. 69, 31, 32. Ps. 107. 22. Psal. 147 1. to offer vp the Sacrifice of praise, of prayer and thankesgiuing to him, and not of Healthes, for all his mercies and fauours to our selues or others: it cannot but be Sinfull and vtterly Vnlawfull, to out, to lessen, or abate our Prayers and thankesgiuings with our Healthes, and to attribute that efficacy and power to those Healthes, which is proper and peculiar to our Prayers; as all our Healthers doe in their hearts and iudgements, though not in open speaches: though some of them are not ashamed to professe in words; that the drinking of mens Healths, is as beneficial to them as mens prayers for them; a most Atheisticall and blasphemous speach.

Therefore this drinking of Healthes must needes be Sinfull and vtterly Vnlawfull.

Foureteenthly.

That which was a common practise, custome, and ceremonie of Gentiles, and Heathens who knew not God, in their ordinary Feastes and meetings, and in the Solemnities, and Festiualls of their Deuill-gods, must fSee Tertul. de Corona Militis, lib. Ambr. Serm. 11. Concil. Laodicense, Can. 39. Conc. Aphricanum: Can. 27. Conc. Constantinop: 6. Can. 94. Concil. Bracarense Can. 29. Synod. …uronica 2. Can. 23. Capitula Graecarū. Synod…rū. Can. 71, 72, 73. Clemens: constit. Apost. l. 2. c. 66. For proofe of this Proposition.needes bee Sinfull and vtterly Vnlawfull vntounto Christians.

But this drinking of Healthes one to another in a certaine method, order, course, measure and number, was a common practise, custome, and ceremonie of Gentiles, and Pagans who knew not God, in their ordinary Feastes and meetings, and in the Solemnities and Festiualls of their Deuill-gods: yea it is an inuention and practise of the Diuell and his followers.

Therefore this drinking of Healthes must needes bee Sinfull and vtterly Vnlawfull vntounto Christians.

The maior is warranted, not onelyonly by Fathers and Councells, but likewise by many expresse gLeu. 18. 30. Deut. 12, 29, 30. Ps. 106. 35. Ier. 10. 2. Mat. 6, 7, 8, 31, 32. Eph. 2, 1, 2. & 4, 17, to 22. Col. 2. 20, 21, 22. Rom. 12. 2. 1 Thes. 4, 4, 5. 1 Pet. 1, 14, 15, 18. & 4, 2, 3. 1 Cor. 10. 20, 21. 2 Cor. 6. 14, 15, 16. 2 Kings 17, 15Scriptures, which doe positiuely enioyne vsus: Not to imitate the customes, fashions, ordinances, rudiments, traditions, or ceremonies of the World, or of the Heathen, Gentiles, or Worldly men: not to learne their wayes nor customes… not to bee like to them, nor yet to conforme nor fashion our selues vntounto them, especially in their prophane, heathen…sh, idolatrous and superstious rites and ceremonies.

The Minor, I shall backe and prooue by diuers Authenticke Testimonies, euidences, and recordes both of prophane and Christian Authors. It is recorded by hSymposium: about the end.Plato, that certaine drunkards came in to Agatho, Aristophanes and Socrates where they were discoursing, compelling them to drinke: and when these three Philosophers had drunke them all asleepe, they fell to drinke iniEx magna Phyala ex orne ad dextram biberunt. course one to another to the right hand, out of a great bowle, in the nature of our Healths: Plutarch relates, kConuiuium, 7. Sapientum, See de Sanitat, tuenda lib.that it was the custome and manner of the ancient Grecians to drinke one to another in course by a certaine measure: and that Iupiter in the feast that hee made to the Gods, did power out wine into a cup, and inioyne them to drinke it off one after another in course: so that it seemes, the great Deuill-god Iupiter was the first inuenter, founder, and i…stituter of our Hellish, and Heathenish Healthes. Alexander ab Alexandro, and Polydor Virgill record: lGen. Dier. l. 5. c. 21. & 3. & …. Polidor. Virg. de Inuentor. rerum. lib. 3 c. 5.that the Grecians (yea and themSole tamen, vinoque calent: annosque praecantur. Qu…t sumunt cyathos, ad numerum que ; b…ūt. Ouid. Fasto…ū. lib. 3. p. 51. Hinc ad Vina redit laetus, & alteris Te mē sis adhibet deum: te multa praece, te prosequitur mero de …uso pateris, & laribus tuum. Miscet munen, Hor. Carm. l. 4. O …. 5. Naeuia sex cyat his septem lustin…a bib…tur. Quin que Lydas Lydo quatuor, Ida tribus. Omnis ab infuso numeratur amica Falerno. Ma…tial. Epig. lib. 1. Romans too) did salute their Gods, and friendes among their cupes, and call vponupon them by name, carousing off the whole cup to them: and that when as they drunke to any one, they did alwayes nominate him to whom the cup should bee filled and giuen for to pledge them: and so they did drinke the Health of their Gods first, and then the Health of their friendes afterwards: and hauing called on their Gods, they did liberally drinke of the whole cup vntounto them. Yea, no Embassador could enter within their territories, nor yet discharge his Embassage, vnlesse hee had first washed his hands and drunke a Health to Ioue their Idole god. Saint Basil the Great, informes vsus: nDe …brietate Serm. & Com. in cap. 5. Esaiae. See Plutarch, Symp. l. 1. Quast. 1. accordingly.that the Heathen Greekes in his times had ouerseers, and stewards of their drinking in their feastes, to see that eueryevery man should take off his liquor, and drinke in course and order: and that the Master of the feast hauing a ferkin of coolewine brought vntounto him, did measure out to eueryevery guesse an equall quantitie and proportion of wine, which they must drinke off in order: that so the cupps being equall, there might bee no exceptions taken, and one might not circumuent nor defraud another in drinking: of which law (he informes vsus) that the very Deuill himselfe was the author: which order and course is now obserued in our Healthes: oDipnos… lib. 27. c. 5.Athenaeus relates, that among the Tyrrhenians it was lawfull for any man to prouoke whom euer he would to pledge an Health:pDe Plantatione Noe, lib. Philo Iudaeus, produceth the Heathen Philosophers disputing this question: whether a wise man might enter into a combate of drinking for some great aduantage, yea or no? as to drinke for the health of his Countrey, the honour of his Parents, the safetie of his Children or neerest friends, or for some other such like priuate or publike occasion: by which it is euident that Healthes were commonly vsed among the Gentiles, and Pagans in his times: It is recorded of qAthenaeus Dipnos. l. 2. c. 1.Amphyction King of Athens, who was the first that mixed wine; that he enacted: that men should drinke but a little pure wine after meales, but as much mixt wine as they would: and that they should alwayes inuocate the name of Ioue, or drinke Ioues Health, in their drinking matches, that so they might obtaine Health by it: Whence Seleucus witnesseth, that the Ancients did not vse to drinke much wine, but in fauour and honour of the Gods: whence they stiled their feastes and meetings, Thaenas, Thalias, and Methas: because they imagined, that they might bee safely drunke in these feastes of theirs, for the honour and sake of their Gods, since the principall end of these their meetings was to drinke their Healthes: So that Healthes (it seemes) were a part of the Deuills homage, seruice and sacrifice at the first: and hence I suppose it is, that many are turned such incarnate Deuills in these our dayes, that they feare not to begin or pledge the Deuills health, which is so rife with many. It is Storied of Alexander the great rAria…us l. 6. de Gestis Alexand: See Lypsius Epist. Centur Miscel. Epist. 51.That after hee had composed the differences betweene the Persians and Macedonians, hee made a great Feast vntounto them, and to others of other Nations whom hee had conquered, to the number of 9000. men: who did all drinke to his health, and the health of his Army, and to the perpetuall concord of the Persians and Macedonians out of the same Bowle. It is recorded by Dion Cassius,sRom. Hist. l. 51. p. 6…2. That the Roman Senate inacted for the honour of Augustus: That the Romans should make wishes for him,tVt in conui…i…s non modo publicis, sed priuatis quo que , pro eo libaretur. and drinke his health in all their publique and priuate Feasts.uDipnos. lib. 10 cap. 7. Clea…chus is cited by Athaeneus, bringing in V…pian drinking of an whole carouse for the Health of his Kindred, as a pledge of his louelove vntounto them.xNatur. Hist. lib. 14. c. 22. Doctor Hackwells Apology l. 4. c. 6, sect. 2, 3, 4, 5. Plinie records, Some Laws & Ceremonies of the Romans obserued in their drinking: Which doe much resemble our Healthing: to wit, That they must drinke vp all at a draught, and not take breath to doe it: that they must spet out none, nor cast away none, nor leaue no snuffe behinde them in the cup: Which rules our artificiall Healthers and Drunkards, doe now exactly keepe and obserue. yCornel. Tac. de Mor. Ger. sect. 7. Boemus de Mor. Gent. l. 3. c. 12. Munster. Cosmogr. l. 3. Cap. 27.It is registred of the ancient Germans: that they sit drinking: and of the moderne Germans, that they sit Healthing night and day, till they hauehave laid one another dead drunke vnderunder the Table.zDe Elia & leiun. cap. 11. 12, 17. Saint Ambrose,aCom. lib. 1. in Titus 1. Saint Hierome, and bDe Tempore Ser. 231. 232.Saint Augustine make mention, how the Gentiles, and Drunkard … their times, did vse to drinke the Healthes of their Emperours, Kings, Armies, Friends and Children. It is recorded of cNec prius ante epulas. aut numera grata Lyaei… …as cusquam …e…gisse fuit, quam multa prae…atus, In mensam Fabio sacrum libauit hon…rem: Sil. Ita…. l. b. 7. at the ende.Fabius Maximus, that hee was so much honoured among the Romans, for his seruice against Hamball, that no man might eate nor drinke, before hee had prayed for him, and drunke his Health.dLib. 13. cap. 37. Olaus Magnus recordes it of the Northerlings: That they account it a kinde of Religious thing, to drinke the Healthes of their Gods and Kings: and eRerum P… … Tom. 2. p. 68.Alexander Guagninus witnesseth: that among the Sar…atians (who are for the most part Pagans and Infidels) he is reputed the best seruant who can drinke his Maisters Health best: I might here produce fAntiq. Le…ionum lib. 3.Lypsius,gIn Mostellaria & Persa, Plautus, hDe Ritu… Bib. ad san, lib. 1, c. 6, 7.Ioannis Fredericus,iDipnos. l. 2. c. 1. l. 10. c. 7. Athenaeus,kEpigr. lib. 9. …p. 74. l. 11. Ep. 21. Martiall and others, to prooue vntounto you: That it was common and vsuall among the Gentiles, to drinke the Healthes of their Deuill-gods their Friendes, their Kings, their Mistresses, their Whores, their Armies, and the like: I might likewise expatiate and lash out in proouing vntounto you, how they did drinke sometimes lAth. Dipnos. l. 10. c. 8, 9. Hor… Carm. l. 3. Ode. 19. Coel. Rhod. Antiq. Lect. l. 7. c. 26. l. 28. c. 16. Tibul. El. …. lib. 2. Ouid. l. 3. Fastor. Martial. Epig. l. 9, Ep. 9. 4. l. 11 Ep. 21. Putean. Dia…r, 1 p… 40 Ioan. Frid. de …it. …ib. ad Sam. l. 1. c. 7.one cup, sometimes two cups: sometimes three, sometimes fiue cups, sometimes seuen cups, sometimes more, sometimes as many cups as there were letters in the names of the Gods, or persons whose Healthes they dranke, and the like: and how they did drinke mPlat…: Sympos. At…. Dipnos. l. 10. 10. l. 11. c. 2. 17. 28. Pla…t. in M… stellaria, lu… …enal. Satyr. 6. Ioan. Frid. de Ri…. Bib. ad …an. l. 1, c. 12. Dr. Hackwells Apologie l. 4. c. 6. sect. 2. 5sometimes vntounto the right hand, sometimes to the left hand, sometimes in a circle: but then I should exceed the bounds of my intended breuitie. Wherefore I will conclude, and shut vp this with the authoritie of Saint Augustine, who expressely informeth vsus. nDe Tempore Serm, 231.That this filthie, and vnhappy custome of drinking Healthes by measure, and method, is but a ceremonie, and relique of Pagans: and therefore wee should banish it from our Feastes and meetings, as the poyson of the Deuill: and know, that if wee practise it either at our owne, or other mens Tables, that in doing so, wee hauehave without all question sacrificed to the Deuill himselfe. And with that of oDisquisitio Mag. Tom. 3. Ap…nd. 1. ad lib. …. Tom. 1 q. 2. l. 2. Tom. 3. lib. 5. sect. 7.Martin Delrio, and pDe Ritu. lib. ad …an. lib. 1. cap. …Iohn Fredericke, who plainely certifie vsus vponupon the testimonie of Iohn de Vaux a great Magician: That these Healthes were inuented by the Deuill himselfe: and that Magicians, Witches, and inferior Deuills doe oft times vse them, carrouzing the Health of Belzebub the Prince and King of Diuells in their Feastes and secret meetings, as others vsually doe their Kings and Princes Healthes. And should we then (saith Fredericke) endeuour to make these customes ours, with which the infernall Spirits, Witches, and Magicians vse to flatter and gratifie their Belzebub, and by which they seeke the vnhappy friendship of their familiar Spirit? O wickednesse: you Gods, you Heauenly hostes who defend, and keep… men backe from euill, come neere and put to your helping hands: lest any Christian heart should bee infatuated with so execrable a madnesse. If therefore it be come to passe, that Deuills, and deuillisle persons hauehave drawn… these Healthes into their roundes, and Feastes: what Christian should not quake and tremble in eueryevery ioy…t and member of his body, when as hee is forced, or allured to their Healthes, perhaps as farre as drunkennesse it selfe: thus farre Iohn Fredericke.

By all these Testimonies and Records, which cannot be controuled, it is now most cleare and euident: That this drinking and quaffing off of Healthes, had its originall and birth from Pagans, Heathens and Infidels, yea from aHui… Aut…rem l…gic diabolum habent Basil. de Ebriet. & Lu…u: Sermo. Augu… de Temp. …er. 23 1.the very Deuill himselfe: that it is but a worldly, carnall, prophane, nay, Heathenish, and Deuilish custome, which sauours of nothing else but Paganisme, and Gentilisme: That it was but the Diuells drinke-offering, or a part of that honour, reuerence, worship, seruice, sacrifice, homage, and odoration, which the Gentiles, Witches, Sorcerers and Infernall Spiri…s gaue to Belzebub, the prince of Deuils, and eueryevery other Deuill-gods; to whose honor, name and memory, they were first inuented and consecrated. And shall wee then, who professe our selues to bee bQui Christiani n…mini… op… non a…it Christianu… … esse videatur: Nomen enim sine a…tu atq… officio suo …ihil est: Nec est aliud sanctur… vocabulum sine merito nis… ornamentum in l…t…. Sal…. de Gub. Dei. l. 4. p. 94.Christians in name, turne Infidels and Pagans in our liues: Shall wee who hauehave giuen vp our names to God and Christ: wee who hauehave vtterly renounced in our Baptisme, all worldly, heathenish, carnall, and hellish Rites and Ceremonies: and vowed solemnely vntounto GOD himselfe cTertul. de Baptisme lib. Salu. l 6. de Gubern. Dei. Tertul. de C… rona Mil. And the forme of Baptisme in our Common Prayer Booke.to forsake the Deuill and all his Workes, the P…mpes, and Vanities of this wicked World, and all the sinfull lusts of the Flesh: betake our selues to these rudiments and ceremonies of the World? to these workes of Darkenesse, Sinne, and Satan? to these Riotous, Idolatrous, Prophane, and Gracelesse Healthes, & Ordinances of Infidels, & Paga…s, who were solely imbondaged vntounto Satans discipline, and neuer heard of Christ? Shall we thinke to gratifie and honour God, or Christian Princes, Parents, Nobles, Captaines, Friendes, or Magistrates, in the very selfe same kinde and manner as the Gentiles did adore their Deuill-gods, in quaffing off their Healthes? Shall we now thinke to celebrate, the Natiuitie, Circumcision, Resurrection, or Ascention of our blessed Lord and Sauiour Iesus Christ: or our Christian Feastiualls and Solemnities (as the custome of too to many Healthen-Christians is,*In nobis Christus patitur opprotriū, in nobis patitur Lex Christiana maledictum. De nobis enim dicunt Pagani: Ecce quales sunt Christiani qui Christum colunt: …bi est lex Catholica quam credunt? Vbi sunt pietatis ac castitatis praecepta, quae discunt? Euangelia legunt & impudi… sunt: Apostolos audiunt, & inebriantur: Christum sequ…tur & rapiunt, vitam improbam agunt, & probam legem habere se decunt, salsum plan… illud est quod aiunt se bona discere: quod iactant se sanctae legis praecepta retinere: si enim bona discerent, boni essent, Salu de Gub. Dei lib. 4. pag 137. 138. who scandalize Religion, and make it odious vntounto Turkes and Infidels by their deboist, their wicked and licentious liues) in the selfe same manner as the Pagans did theirdOf which see Liuie Rom. Hist. l. …9. Aug, de C…u. Dei. l. 18. c. 13. Coelius Rhod. Antiq. lect. l. 4. c. 6. Pol…d Virgil. de Inuent. Rerum. l. 3. c. 17. Bacchanalia, or their Deuill-feastes, in drinking and carrouzing Healthes? as if e1 Cor. 10. 20, 21. 2 Cor. 6. 14, 15, 16.Light and Darkenesse: Righteousnesse and Vnrighteousnesse: Christ and Belial: the Cup and Table of the Lord, and the Cup and Table of Deuills; the Temple of God, and the Temple of Idoles (which can hauehave no Communion, no Concord, nor Agreement) were fully reconciled and recorded! O let it bee neuer said of any who dare to beare the face, or to assume the name of Christians to themselues; that they should euer glory, or take a pride (as many doe) or get an habit, or beare a share in drinking Healthes; especially on those blessed times, and happy dayes, which summon and ingage them in a more neere and speciall manner, to expresse their louelove, their thankefulnesse, and their best obedience and respect to God, for all his kindnesse, mercy, louelove, and goodnesse to them, or when as hee comes vntounto themfPraeclare dona Dei vel agnoscimus, vel honoramus: qui quantum ab eo bene…icii accipimus, tantum ei iniuri…s repensamus. Salu. de Gub. Dei. lib. c. pag. 222. in his best and richest mercies, which call them vntounto Temperance, and Sob…ietie, and not to Drunkennesse, Riot, and Excesse: but let them worship him with a Reuerend, Pure, and holy Worship: with a Gracio…s, Temperate, and holy Heart; and with a Thank…ull, Mederate, Sober, and Awfull vse of all his Creatures, as himselfegD…ut. 8. 10. 1 Cor. 10. 31. Rom. 13. 12. 1 Tim. 4. 3, 4. Tit. 2. 11, 12 1 Pet. 5 8. Luk. 21. 34. Enioynes them; or else let them vtterly renounce and disclaime the name of Christians, and turne professed Pagans, both in name and nature, as they are in practice. O let vsus Christians who thinke sco…ne to bee stiled In…idels, or Heathens; or Carnail, Worldly, prophane, or gracelesse persons; bee ashamed to allow, or practise that, which makes vsus either such, or worse then such: Let vsus bee such in trueth and practise as wee would be in name: or else let vsus bee contented to bee deemed and reputed such (euen Infidels and Pagans)hNon imitā tands nobis illi sunt, qui sub Christiano nomine, Gentilē vitam agunt, & aliud pro…essione, aliud conuersatione testant…r. Inter Christianū & Gentien… non sides tantū debet, sed & vit. a disl…nguere, & diuersam religionē, per diuersa opera monstrari. Hierō. Epist. Tom. 1. Epist. 14 c. 2. hIoan. Frid. de Ritu. B…b. ad San l. 1, c. 8.as our liues our Healthes and actions, describe vsus for to bee. Let vsus not honour court, nor entertaine, our God, our Sauiour; our Kings, our Christian Princes, Nobles, Magistrates, Friendes, or Consorts, with Healthes and roundes (as the manner is) as wee would entertaine, or court the very Deuill himselfe: (for what other better complement or well…come could the Deuill Belzebub himselfe desi…e, if hee were a bidden guesse vntounto our Tables; or what …itter fare or entertainement could we giuegive him, then to plye him hard with HealthesiMarti…s Delrio. Disquisit. Magica Tom. 3 Appendix. 1. ad lib. 5 Tom. 1. Quaest. 2. l. 2. Tom. 3. l. 5. sect. 7. As the Magicians, Witches, and inferiour Deuills vse to doe) vntill wee had got the staggars) but let vsus imitate the feastes and meetings of holy Christians in former ages:kTertul. Apol. adu. Gent. c. 39. Theod. de Euang. veritat. Cognit. l. 8. Gregor. Nys…de vita Beati. Greg. Oratio. See Leuit. 23. 1 Chron. 20. 21, 22. 2 Chron. 7. 6, 8, 9, 10. & 30. 21, to the ende. Acts. 2. 46, 47, Clemens Alex. Paedag. lib. 2, c. 4. Who did begin their Feastes with Prayers, continue them with Temperance, and Sobriet…e, eating no more then would suffice their hunger; drinking no more then would quench and satisfie their thirst: eating and drinking as in Gods sight; discoursing and talking as in his hearing: concluding their meetings with a Psalme and Prayer, and then departing, not to a Tauerne, or a Whore-house, but to their owne houses with Temperance and Sobrietie, hauing their Soules as well replenished with Grace and Discipline, as their bodies with grosse and corporall foode: If wee would now at last, obserue this Antient, Godly, and Religious practise in the entertainement of our friendes: and in our Feasts and meetings, which are commonly made the *…iusmodi conuiuium oft obrietatis theatrum. Clem. Alex. Paedag. l. 2. c. 4Theaters of Healthes, of Drunkennesse and Riot, (especially in the time of Christs Natiuitie. Wherein men commonly sell themselues to Drunkennesse, Healthing, Dauncing, Carding, Dicing, Idlenesse, Epicurisme, Wantonnesse, and excesse of Sinne, as if it were a time of loosenesse and prophanenesse, not of Grace and Holinesse; doing more true seruice to the Deuill, during this Holy time, then all the yeere besides) what Ioy, what Peace, and Comfort: what increase and strength of Grace would it bring vntounto our Soules, and to the Soules of all our friendes and guesse; which are now so much indangered, and without Repentance damned, by these sinfull Healthes which wee begin vntounto them? O therefore let vsus now at last abandon these Heathenish, Idolatrous, and Hellish customes as vnbeseeming Christians; as the Inuentions, Ceremonies, and Customes of Infidels and Pagans, whose waies and workes wee must not practise. O let it neuer bee recorded of vsus Englishmen (who hauehave taken vp this Heathenish custome but of punie times) as it is storied of the Polonians: lGuag…inus Rer. Polon, Tō. 2. p 67, 68, 69. Martin. Chromeru… de Polon. lib. 1. et. Salomon Neugebauerus hist. Polon. lib. 1.That they vsually, as their manner is, doe …arrouze and quaffe off great Bowles, to the Health of one another, oft times against their natures, so that their mutuall louelove one to another, (which they doe principally expresse in their Feastes and meetings) doeth oft times depriue them of their health, and make them subiect to many diseases, through to much Healthing: That they will oft times force one another to drinke, saying: either pledge me, or fight with me: (which is the cause of many Duels:) and that they account him the best seruant, who can drinke his Maisters Health best: Let not the Moscouites description euer suite with vsus: of whom it is registred, mSigismund Baro. de rebus Moseouitis Matthias a Micou. de Sar…atia Eur… p… l. 2. c. 3.That they know full well how to allure men to drinke; and that when as they hauehave no other occasion of drinking, they begin to drinke their Dukes Health: then the Prince his Brothers Health: and next the Healthes of other men of place and dignitie: whose Healthes they thinke, that no man either will or dare denie: Let it not be storied of vsus, as it is of the Ancient and moderne Germans. nMunster Cosmogr. l. 3, e. 27 Boem…. de Mor. Gent l. 3. c. 12. Euphormio. lcon. Animorum. cap. 5. loan. Frid. de Ritu. Bib. ad San l. 1. c. 5. 6, 7. Franciscus Irenicus, Germania Exeges. Tom. 1. lib. 2. cap. 8.That they Carrouze, and Health, and Drinke so long, till they hauehave laid one another dead drunke vnderunder the Table, or caused one another to vomit vp their shame, and surfet: (a sinne to common in our swinish age) and a custome among Drunkards inoAmb: de Elia & leiun: l c. 12, 13, 14, 15, 16, 17, 18. Saint Ambrose his dayes, Let it not be reported of vsus, as it is of the Ancient Persians, pZenophon. de instit. Cyri. Hist. lib. ….That they drunke so liberally at their Feastes, that though they were able to carry themselues into their Banqueting-roomes, yet they were alwayes carried out of them, because their owne legges could not beare them: (the case of too to many now among vsus.) Let it be neuer inrolled of vsus, as it is of the Brasilians, qLeri… Hist. Nauig in. Brasil. cap. 9.That whole Villages of them meet together to drinke and quaffe (as they vse to doe at our Countrey Wakes, or Reuells) carrouzing, and drinking off whole Bowles one to another, some times three dayes together, till they are not able to stand, and till they hauehave drunke vp all the Caouin, or liquor in the place: Let vsus not be of the same minde and iudgement, as the inhabitants of rPurchas Pilgrimage, l. 9. cap. 2. 3.Cumana, and G…iana are, Who account him the greatest, and brauest man, and the most compleate and accomplished Gallant, who is able to carrouze and swill downe most: which is the opinion of many Gul-gallants in our Bacchanalian age: But since we are Christians and Saints in name and reputation: & sincesTit. 2. 11. 12, 13, 14. 1 Pet 1, 13. 14, 18. Iohn 15. 19. ler. 10. 2. Rō: 12 to 2. 1 Cor. 7 23. Eph. 4. 17. Col. 2 20. 21. 22. 1 Pet. 4. 2. 3. Reu. 14, 3… the Grace of God which bringeth Saluation hath appeared to vsus: touching vsus, that denying vngodlinesse and worldly lusts, wee should liue soberly, righteously, and godly in this present world: looking for that Blessed hope and Glorious appearing of the great God, and our Sauiour Iesus Christ: who gaue himselfe for vsus, that he might Redeeme vsus from all iniquitie, and from our vaine conuersation receiued by tradition from our Fathers: that hee might Redeeme vsus from the World, and all worldly, prophane, and heat henish customes, ceremonies, ordinances, rudiments, and traditions of Gentiles, Pagans, and Infidels: and purifie vsus vntounto himselfe a peculiar people, zealous of good workes: Let vsus be no longer Pagans, Heathens, and Infidels in our practise, in taking vp, in vsing, practising, or approouing these Heathenish, Hel…sh, Prophane, Idolatrous, and Vnchristian Healthes: but let vsus vtterly abiure, and disclaime them, as a part of the Deuills worship, seruice, homage, and sacrifice heretofore: and an inuention, custome, ordinance, tradition, rite and ceremonie of Deuills, Infidels, and the deboistest Heathens, whose waves and customestIpsa est saeuissima supplantatio, quando fideles & religiosi relicto proposite bono in imitatsonem transeunt aliorum. Prosper. Aquit. Exposit, in Psal. 139. no Christians are to imitate, vnlesse they will fall from God, to grosse Idolatry.

Fifteenthly, and lastly.

That which the Scriptures, Fathers, and many Moderne Christians, both Diuines and others: together with two Councels, Christian Emperouurs, and States: and many Pagans, Infidels, and prophane Authours, hauehave vtterly condemned and disapprooued, must needes be Sinfull, and Vnlawfull.

But the Scriptures, Fathers, and many Moderne Christians, both Diuines and other, together with two Councels, Christians Emperours, and States, and many Pagans, Infidels, and prophane Authours, hauehave vtterly condemned and disapprooued this drinking and forcing of Healthes.

Therefore it must needes be Sinfull and vtterly Vnlawfull.

The Maior I take for granted: the Minor I shall indeauour to backe and prooue in eueryevery branch and member.

First I say, that the Scriptures themselues doe vtterly condemne and disapprooue this drinking, or forcing of Healthes, though not expressely and by name (because it was not precisely nor particularly knowne to the Penmen of the Scriptures) yet in grosse and generall tearmes: and that so plainely, fully, and punctually, that no man can deny it. For first of all, they doe expressely prohibit, u1 Thes. 5. 23 Math. 6. 13. Iob 31: 1. Iude 23all appearance of euill, and all occasions of sinne: Secondly, they doe positiuely condemne,xLeuit. 18. 30 Ier. 10. 2. Rom. 12, 1, 2. Math, 6; 7, 8, 31, 22. Eph. 2, 2, 7, & 4, 17. 1 Cor. 10. 20, 21. Col. 2, 20, 21, 22. 1 Pet. 1, 14, 15, 18. & 4, 2, 3, 4. Iam. 1, 11, 27. all Worldly, Carnall, Heathenish, Vaine, and idle Customes, Ceremonies, Ordinances, Rudiments, and Traditions, and all such things, and Rites as sauour of Gentilisme, Paganisme, or Heathenish Idolatry and Superstition: Thirdly, they doe absolutely condemneyRom. 13, 13, 14. Eph. 4, 22. 23. Col. 3, 8. Gal 5. 24. 1 Pet. 1. 15. & 2, 11. Tit. 2. 12. & 3, 3. 2, Pet. 2, 18. 21. all Rioting, and Drunkennesse, all fleshly and carnall lusts, and all such things, as doe either sauour of the old Man, or make prouision for the flesh to fulfill the lusts thereof: Fourthly, they doe manifestly forbid,zRom. 14. 13 15. Ph…l. 1. 27 1 Cor. 10, 32, 33. 2 Cor. 8, 21. all Scandalous and offensiue things, which beseeme not the Gospel of Christ; which may giuegive offence to the Saints, and Church of God and are not honest and laudable in the sight of all men: Fiftly, they vtterly disallow, a d…sentence, all manner of carro…zing, and aAmos 6. 6. Esay 5. 11. 22. 1 Kings 20. 16 Dan. 5. 3. 4.drinking Wine in bowles; all Reuellings, Banquetings, and excesse of Wine, and Riot, according to the will and lusts of men, and the practise and custome of the Gentiles: Sixtly, they denounce an Woe, not only against allb1 Pet. 4, 2, 3 4. Ga. 5. 21. …om. 13. 13. Drunkards, and such as are strong to power in strong drinke: but likewise againstcIsa. 5. 11. 22. & 28. 1. Prou. 23, 29. Ioel. 1. 5. him that giueth his neighbour drinke, that putteth his bottle to him, and maketh him drunke also, that he may see his nakednesse: that is who doth any way force, or allure his friend or neighbour by any intreatie,dd Hab. 2. 15. Hosca 7. 6. 8. art, or wile, to drinke more then either hee would, or should doe: (a place for such to meditate, and ruminate vponupon, who delight to make others drunke, though they are not drunke themselues.) Now this drinking of Healthes, is expressely, and punctually, within the verge and compasse of all these inhibitions, precepts, and iniunctions. For it is an appearance and spice of euill, and an occasion of much euill, drunkennesse, and excesse. It is a Worldly, Carnall, Idle, Vaine, Prophane, and Heath…nish Ceremonie, Ordinance, Rudiment, and Tradition, and a thing, and rite that sauours much (nay wholely) of Gentilisme, Paganisme, and Heathenish Idolatrie, and Superstition: it is a concomitant, cause, and adiunct of Riot, and Drunkennesse; a fleshly and carnall lust, and a part and relique of the old Man, which makes prouision onelyonly for the flesh, to fulfill the lusts thereof. It is a scandalous, and offensiue thing, which beseemes not the Gospel of Christ, which giues offence to the Saints, and Church of God, and is not honest and laudable in the sight of all men: It is within the compasse of carrouzing, and drinking Wine in Bowles: within the verge, of Reuelling, Banqueting, and excesse of Wine, and Riot, according to the will and lusts of men, and the custome and practise of the Gentiles: and those who vse and practise it, are such who giuegive their neighbours drinke, and put their bottle to their mouthes, that they may make them drunke, and see their nakednesse: they are such as draw on others to drinke more largely then they would, or should doe, for which there is an heauy and bitter Woe attending on them: Therefore this drinking of Healthes is in substance, punctually, fully, and particularly (though not expressely, and by name) condemned and disapproued by the Scriptures; So that it must needes be Sinfull and vtterly Vnlawfull, as well as Sacriledge, Astrologie, Symonie, Nonresidency, Poysoning, Treason, Magique, and the like: which are onelyonly in substance, but not by name condemned in the Word: and this should mooue vsus*De quibus apertissimè diuina Scriptura sanxit, non differenda sententia est, sed potius exequē da. Aquisgsanense Con…il. sub Lud: Pio: Can. 61. foorthwith for to reiect them.

Secondly, as the Scriptures, euen so the ancient Fathers of the Church, doe vtterly condemne and disapprooue of drinking Healthes. Not to trouble my selfe nor others in recording all those Workes and Treatises, wherein the Fathers hauehave learnedly and zealously displayed themselues against Drunkennesse and Drunkards: whosedSee Clem. Alex. Paed: l. 2. c. 2. Basil. de Ebrietate, & Luxu, Serm. et Com. in cap. 5. Esaiae Amb. de Elia & leiun. cap. 10. to 20. Origen. Hom. 6 in Gen. & Hō. 7. in Leuit. Chysost and Pop. Antioch. Hom. 54, 57, 71. Enar. in Esay 5. & Hom. 27. in 1 Cor 11. Aug. de Ebrietat. et Virgin. Serm. & de Tempore Serm. 231 232 Bern. de Modo bene viuendi, Ser. 25. Chrysolog. Ser. 26: Hier. Com. l. 2. in Gal. 5. & Com. lib. 1, in Tit. 1: Against this sinne of Drunkennesse. Workes and Writings in this kinde, I would the learned Drunkards of our ebrious age would well consider: I will onelyonly mention and produce such Fathers, as come home and punctuall to our present purpose; such as doe either in realty and substance: or else in expresse and punctuall tearmes, condemne all forcing, beginning, pledging, and drinking of Healthes. Clemens Alexandrinus, doeth blame and taxe the Drunkards of his age,ePaedagogi lib. 2. c. 2. & 4. for drinking and rounding one to another, vnderunder the name of beneuolence, or good-fellowship: vnderunder which name our Drunken roundes and Healthes (which are the same with those which hee condemnes) are this day palliated. Saint Basil, writing against Drunkennesse, which was very ri…e among the Grecians in his age: Informes vsus;fDe Ebrieate et Luxu. Serm & com. in cap. 5 Esaiae. That they had Maisters, Stewards, and Ouerseers of drinking in their Feastes and meetings, to see that men should take vp their liquor: & that there was a certaine order & method obserued in their disorderly course of drinking. (And is not this the course, & practise of our Drunkards now?) When as a man (saith he) would thinke that they had well drunken, then they begin to drinke: and they drinke like beastes, giuing equall cups vntounto the guesse as out of an inexhaust fountaine: The drinking thus proceeding, a young man comes foorth with a Flagon of coole Wine on his shoulders: hee comming in the Butlers place, and standing in the middest, doeth distribute an equall portion of drunkennesse to all the guesse through crooked pipes: This is a new kinde of measure, where there is no manner of measure, that so by the equallity of the cups there may be no murmuring, nor exceptions taken, and that one may not circumuent, nor defraud another in drinking: EueryEvery one now takes the cup that is set before him, that so like an Oxe out of a Cisterne, he may striue to drink at one draught without any respitation, as much as that great Flagon will supply through the Siluer pipe: Consider the greatnesse, the belly and measure of the Flagon how much it holds: this Flagon of Wine thou doest not put into a Wine-caske, but into thy belly which was filled long before: Wherefore the Prophet doeth well crie out, Woe vntounto them that rise vp early in the morning, th… they may follow strong drinke, that continue vntill night, till, Wine inflame them: but they regard not the Worke of the Lord, neither consider the operation of his hands: and so he… proceedes in condemning of these Healthes, which are the same with ours now, or at least but little different from them. Saint Ambrose in expresse tearmes condemnes this drinking of Healthes:hDe Elia & Ietun. cap. 17. 11, 12, 13, 14. What (saith he) shall I speake of the obtestations of Drunkardes? and what shall I commemorate their sacraments, or ceremonies, which they esteeme a kinde of impietie for to violate? Let vsus drinke, say they, the Emperours Health: and hee that will not pledge it, is made guiltie of indeuotion and disrespect: for hee seemeth not to louelove the Emperour, who will not drinke his Health: and is not this the speach and custome of our times? O the obedience (saith hee) of this Pious deuotion. Let vsus drinke say they, for the safetie of our Armies, for the Prowesse of our consorts, for the Health of our Children: They thinke that these their well-wishing Healthes doe ascend vp euen to God himselfe. O the folly of men, who deeme drunkennesse to bee a kinde of sacrifice: who thinke that those Martyres will be appeased by drinking of their Healthes, who hauehave learned to indure affliction through fasting, &c. In their Feastes (saith hee in another Chapter) thou shalt see their Gold and Siluer cups to bee marshalled, and ranked like an Armie, to prouoke men for to drinke, (Lo here the very method and patterne of our drunken age:) First, they begin to drinke and Skirmish with the lesser cups, then with the greater: Next the cups begin to striue with the Firkins, they being oft times doubled betweene delayes. Afterwards proceeding on to drinke, they begin to striue who shall drinke most. If any man desire to bee excused from drinking, hee is hardly taxed for it. When the Feast is ended, they begin to drinke a fresh: and when as a man would thinke they had ended, then they begin their drinking; and then the greatest Bowles, like so many warlike instruments, begin to walke; here they begin the combate: the Butlers and Seruants begin to grow weary of filling, and yet they are not weary of drinking: OnelyOnly these combates are without excuse. In Warre, if any man finde himselfe to weake, hee may lay downe his Armes, and receiue a pardon: here if any man sets downe the cup, he is vrged to drinke. In wrestling, if any man foyle thee, thou losest the victory, but yet thou art free from wrong: in Feastes, if any man refuse to take the cup into his hand, it is foorthwith powred into his mouth by force. Thus they continue till all of them are drunken, as well the Conquerers, as the Conquered. What a sorrowfull and miserable spectacle is this to Christians? Neither are they excused, who thus inuite men as Friendes, and send them away as Enemies,kVocas ad c… nam vt amicum: postea eiicis vt cadauer, anima eius extincta. Basil, de Ebrictate Serm. or cast them out as carcases: why doe expences and costes delight thee without thankes? thou inuitest men to mirth, and yet thou forcest them to death: thou callest them to Dinner, and then thou wilt carry them out as to the Graue: Thou promisest Meate; but thou inflictest Torments, thou offerest Wine, but thou powrest in Poyson, &c. This Father proceedes, but I will stop and referre you to him: since I hauehave recorded sufficient out of him, not onelyonly truely to discypher, but likewise positiuely to condemne, the Drunkenesse, Custome, Practise, and Healthing of our age. Saint Heirom, speaking of the effects of Drunkennesse in his dayes, hath this passage. lLib. 1. Comment: in Tit. 1 Tom. 6. pag. 200. A.Thou maist (saith he) behold some turning cups into darts, and dashing them in the faces of their companions: others with torne Garments, Assaulting, and Wounding those they meete: others Crying, others Sleeping: Hee who drinkes off most, is deemed the valiantest man: and mAccusasionis occasio est, adiuratum per per Regem frequentius non bibisse.it is an occasion of a iust accusation, to refuse to pledge the Kings Health often: which course and practise hee vtterly disauowes, as sinfull and abominable. Saint Augustine, is very large and copious in this Theam… nDe Tempore Serm. 231 232 De Sobrietate, & Virginis Sermo. & De Rectitud. Cathol. Conuer… lib.Deare brethren (saith hee) albeit I beleeue that you feare drunkennesse as much as Hell it selfe, yet I exhort you neither to drinke more your selues, neither to compell others to drinke more then they ought. For many oft times doe drinke by measure, without measure: they prouide great cups, and drinke by a certaine Law and Rule: hee that ouercomes deserues the praise by this sinne of his. Now those who are such, endeauour to excuse themselues, saying, (as our common Drunkards vsually doe:) Wee should vse our Friendes discourteously, if we should not giuegive them as much as they will drinke, when as wee inuite them to our Feastes. But how are they your friendes, who would make God your Enemie, who is a friend to both? Wherefore it is better to part with such friendes, then to part with God: and if they will needs drinke, let them drinke, and perish alone: better it is that one should perish, then many. But O the vnhappinesse of man kinde: how many are there, who will force Drunkards to drinke more then they ought, when as they will hardly part with a cup of drinke, to a poore needy Christian who begges it at their doores; notwithstanding, that in this case it bee giuen to Christ himselfe! And that which is farre worse: diuers of the oQuod in Laicis reprehenditur, id multo magis in Clericis opertet praedamnari. Aquisgranense Concil. sub Ludi pio. Can. 61.Clergie, who ought to hinder others from drinking thus, doe themselues pNullam habet spem salutis aeger quem ad intemperā tiam medicus hortatur. Seneca Epist. 129compell, and allure others to drinke more then they ought. But now I intreate this one thing of you, aboue all the rest, and I adiure you by the dreadfull day of Iudgement, that as oft as you Feast one another, you would vtterly banish from your Feastes, that filthy and vnhappy custome of drinking Healthes, three by three in a large measure, without measure, either willingly, or against your wills: as being the poyson of the Diuell, and an vnhappy relique, and custome of the Pagans. And whosoeuer shall consent, that this forme of Healthing shall bee vsed, either in his owne, or other mens Feastes: let him not doubt, but that hee hath Sacrificed to the very Deuill, himselfe: by which forme of drinking, his Soule is not onelyonly slaine, but his body likewise is infeebled. But now what a thing is this, that these vnhappy Drunkards when as they drinke till they glut themselues with ouer much Wine, should deride and scoffe at those, who will drinke no more then will suffice them? saying vntounto them, be ashamed, and blush: why cannot you drinke so much as we? (Which is the ordinary speach, and phrase of Drunkards now): They tell them that they are no men, because they will not drinke: They stile themselues the men, when as they lye prostrate in the Iakes of drunkennesse: and they say that others who can stand vp Honestly, and Soberly, are no men: They lye prostrate, and yet are men: others stand vpright, and yet they are no men: The Conquerour of Drunkennesse is dispraised, and he that is Conquered of Drunkennesse is applauded: The Sober man, who can gouerne himselfe and others, is derided: and the Drunkard, who can neither know himselfe, nor others: is not derided, yea not bewailed. *Marke this Obiection, & the reply vntounto it.But now Drunkards doe alledge this excuse for themselues. That a great Man did compell them to drinke more then they would, and in the Feast of the King I could not doe otherwise. This is nothing else but a meere pretence to excuse our sinnes: and that which we will not, we say we cannot fulfill: our will is the fault, though our inabililie be pretended: But admit that thou were so put vntounto it, that there it should bee said vntounto thee; either drinke or dye: It is better that they Sober flesh should bee slaine, then that thy Soule should dye for Drunkennesse. Howeuer the obiection is false: for Godly, Sober, and Religious Kings and Potentates, though they may chance to bee angry with thee for an houre, or two, because thou refr…sest to drinke out of a louelove to God: yet they will afterwards admire thee, and respect thee so much the more for this thy refusing, by how much the more earnestly they did desire, perswade, and presse thee for to pledge them. And now, what a things is this, that after the Feast concluded, when as men hauehave quenched their thirst: when as they cannot, neither ought they to drinke more, that then they should begin to drinke afresh (as if they were but newly come) vnderunder diuers names, not onelyonly of liuing Men, but likewise of Angels, and other ancient Saint: thinking that they doe them the greatest honour, if they doe euen bury themselues with too much Drunkennesse, in the commemoration of their names, and healthes: not knowing, that none are so iniurious to holy Angels, or holy Men, as those who slay their Soules through too much Drunkennesse, in drinking off their Healthes. Remember therefore, that hee who drinkes too much to his friend, is made an Enemie to his Soule: that hee doeth debilitate his body, and murther his Soule. And thus hee proceedes against Drunkennesse, and drinking Healthes, as you may more largely reade in the Workes themselues. You see now by these seuerall Testimonies, and Recordes: that the Ancient Fathers, not onelyonly in their Practise, but likewise in their Iudgements, hauehave vtterly condemned this Heathenish Art and Ceremonie of drinking Healthes. Let those then who are, (or at leastwise should be) Fathers in the Church, (as I feare there are some in ours, as well as inqMulti sunt etiam maioris …rdinis Cleric…, qui cum aliis sobrietatis bonum deberent iugiter praedicare, non solū hoc non faciunt, sed etiam epsi cogu…t bibere aliquos plus quam expe lit, & se aliosque inebri…re non erubescunt nec metuunt. August. de Tempore Serm. 231. 232 See Synod. Treuerēsis de Clericorum Temulentia, cap. S. Austines dayes, who are too much addicted to this sinne, and crime) bee ashamed to vse, to Practise, or approoue of Healthes, especially at their proper Tables, or at any publique meetings (as the custome of too many is;) since so many Ancient Fathers hauehave condemned them. It is a shame, nay a rEbrietas in alio crimē est, in Sacerdote sacrilegium: quia alter animam suam necat vino, Sacerdos spiritum sanctitatis extingust. Chrysologus Sermo 26.Sacriledge, for a Father, a Bishop, or Pastor, of the Church (whose life should be a Light, a Patterne, &sGrex qui Pastoris vocem moresque sequitur, per exempla melius quam per verba graditur Greg. Magn. Pastoralium pars 2 cap. 3. Example vntounto Others) to be a Childish nay, a Swinish Drunkard, or Health-Drinker: especially since God himselfe hath so punctually and frequentlyt1 Tim. 3. 2, 3, 7, 8, & 5, 23. Tit. 1, 7. Leuit. 10, 9. Numb. 6, 2, 3. Pro. 31, 4. 5 See Hier. Com. l. 1, in Tit. 1. Theodoret. Primasius: theophyl. & Haymo in 1 Tim. 3. Clemens Rom. Constist. c. 50. Concil. Aquisgr. sub Ludou. Pio cap. 94. Concil Turonicum 1. c 1 2. Synod Treuerensis. Anno 1541. Sur. Tom. 4. p. 828. Gra…ian. Distinctio. 35, & 44. See loan. Frid. de Ritu. Bib. ad San. lib. 2. cap. 1. inioyned, all Bishops, Pastors, Deacons, Fathers, and Elders of the Church: to bee Graue, and Sober; not giuen to much Wine: that so they may hauehave a good report of those that are without; lest they fall into Reproach, and the Snare of the Deuill: And therefore, though Courtiers, Souldiers, Russians, Rorers, and others, doe practise, and approoue of Healthes: yet let Bishops, Ministers, Schollers, Maiestrates, and all such persons, who are the Pastors of mens Soules, or Patternes of their Liues, bee sure to renounce them, as a Prophane, Luxurious, Heathenish, Idolatrous, and Hellish Custome Complement, and Ceremonie; for feare they degenerate from these fore-quoted Fathers, whose Sonnes, and followers they professe themselues to be; and plunge themselues into such Eternall flames, as all the Ocean cannot quench, though they should Health it downe. But especially, let all Protestant Bishops, Pastors, Fathers, and Diuines, abiure and renounce these Heathenish, Idolatrous, and Pernicious Healthes, and vtterly abandon, and disclaime them, both in their Iudgements, and their Practise, as Sinfull, and Abominable; that so they may stop, and put to silence, the slanderous mouthes of brazen-faced, and false-tongued Papists; who hauehave published it vponupon Record.uIoan. Fri… ricus de Ritu. Bib. ad Sa…. lib. 1. c. 9. Where this insuing History of Luther is likewise recorded. That the Arch-heriticke Luther, was the Author and founder of those new kindes of Healthes, which are now so rife among his followers: of whom they Register this Vtopian and forged Storie. That Luther, on a certaine time made a great Feast at his House, to which hee inuited the chiefest Professours of the Vniuersitie, and among the rest one Islebius, for whose sake this Feast was principally prouided. Dinner being ended, and all of them being somewhat merry: Luther after the German custome, commanded a great Glasse, diuided with three kinde of circles to bee brought vntounto him: and out of it he drunke an Health in order to all his guesse: When all of them had drunke, the Health came at last to Islebius: Luther then in the presence and view of all the rest, takes this Glasse being filled vp into his hand, and shewing it to Islebius: saith, Islebius I drinke this Glasse full of Wine vntounto thee, which containes the renne Commandements to the first circle: the Apostles Creed to the second, the Lords Prayer to the third, and the Cattechisme to the hottome: When he had thus spoken, he drinkes of the whole Glasse at a draught: which being replenished with wine, he deliuers it to Islebius, that hee might pledge him all at a breath: who takes the Glasse, and drunke it off onelyonly to the first circle, which did containe the Decalogue, it being impossible, for him to drinke any deeper, and then sets downe the Glasse on the Table, which hee could not behold againe without horrour: then said Luther, I knew full well before, that Islebius could drinke the Decalogue, but not the Creed, the Lords Prayer, and the Cattechisme: which speach of his was receiued, and approoued of all as an Oracle, From this forged Storie, the Papists take occasion, not onelyonly to slander and vilifie*Ioan. Frid. de Ritu Bib. ad San. l. 1. c. 9. & 7. p. 52. Luther and his followers, but likewise to vpbraid the very Doctrine and Religion of the Protestants; as being Ratefied, Established and Confirmed by this Praphane, if not l…sphomous Health of Luther, and by the Healthes of Ecmondamus, and Aurasius. Wherefore, let all Protestants abiure, and renounce these Healthes for euer; not only because these seuerall Fathers, (whose steps wee ought to follow, as well in Life and Manners, as in Faith and Doctrine) hauehave with one consent condemned them: but likewise that they may wipe off this false, and scandalous reproach, which the Papists hauehave raised vponupon Luther, and his followers, as the inuenters, and establishers of Healthes: When as in trueth themselues are most of all addicted, and deuoted to them, and may be truely stiled the Authers and the Fathers of them, what euer they pretend. Witnesse Pope Iohn the thirteenth, that monster of Men, as Platina stiles him:xLuitprandius lib. 6. c. 6. 7. Baranius An. 963. Numb. 17, 23. Mr. Iohn Whites Way to the true Church. Digres. 57. sect. 9. Who did drinke an Health, to the very Deuill himselfe; Whose Vicar questionlesse he was. Witnesse theySuriu… Concil. Tom. 3. pag. 742. & Tom. 4. 761, 771. Councell of Lateran vnderunder Innocent the 3. Can. 15. and the Councell of Colen, Anno, 1536. Part. 2. Cap. 24. & Part. 5. Cap. 6. Which restraine not onelyonly the Popish Laitie, but likewise their Parish Priests, and Clergie, from drinking of Healthes, which did then abound in diners parts, (and that before Luthers dayes) as these their Councells testifie: (though they would falsely stitch them vponupon Luthers sleeue, by this their false, and sleeuelesse story:) Yea witnesse Iohn Fredericke himselfe, the Register of this forged Fable: Who testifies,zDe m…do Bib. ad San. l. … 7. That not onelyonly the Lay Papists, but euen their vnholy holy Fries, Monkes, and Clergie men, (such temperate and abstemious Creatures are they) doe oft times drinke and quaffe off Healthes vntounto the Honour, and Reputation of their God defied Saints, and Angels: which practise he doeth seeme for to approoue: contrary ( I am sure) to Saints Augustines verdict. Who informes vsus;*De Temp. Ser. 231. That it is the greatest indignitie, and iniury that can bee offered to holy Angels, or Saints, to drinke their Healthes: Yea contrary to the Practise, and Iudgement of the Fathers: (in which they so much vaunt, and triumph) who hauehave condemned, sentenced, and reiected Healthes, as their fore-quoted Workes and Writings testifie.

Thirdly, as the Scriptures and Fathers, euen so many Moderne Diuines, and Christian Authers of all sorts, hauehave vtterly condemned, and disapprooued this drinking, and pledging of Healthes. Not to make mention ofzDe Polonia lib. 1. p. 15. Cromerus, aRerum Polon. Tom. 2. p. 67, 68.Guagninus, bDe Rebus Muscouitis.Baro, cCosmogr. lib. 3. Cap 27.Munster, dGen Dierum l. 5, c 3, & 21.Alexander ab Alexandro, and eBoemus de Mor. Gent. l 3. c. 22. Lipsius Epist. Miscel. Cenr. Ep. 51.other Historians who taxe the Sarmatians, Polonians, Germans, Graeciaus, and others for their Health-drinking: nor yet to rememberfCommēt. in Ester 1. 8. Brentius, gSermo: 2. in Ester. 1, 8.Merlin, hDe Inuenter rerum. l. 3, c, 5.Polidor Virgil, iEpist. Decad 6. Epist. 6.Bishoppe Hall, or kEpigr, l. 2, Epigr. 46.Owen, who hauehave glanced at them, and condemned them in the by: as euill, hurtfull, and unlawfull things, and Ceremonies, that draw on Drunkennesse and Excesse; and oft times prooue the sickenesse both of Soule and Body too: Nor yet to trouble you with thelThe life, confession, & heuty repentance of Francis Cartwright Confession of one Maister Francis Cartwright, who being troubled in his Conscience, and lying on his sicke-bed, cryed out; It wounds me to the heart, to thinke on my Excesse, my drinking of Healthes, &c. which will bee the case, and crie of eueryevery Health-drinker, when as the panges of Sinne, and Death shall seise vponupon his Soule at last. I shall onelyonly referre you tomIn Pandect. luris Ciuilis lib. 1. Tit. 1. Numb. 12. at the ende. Wesenbecius, a Ciuilian: Who censures Healthes, as being contrary to distributiue… Iustice: tonDe lustitia & …re lib. Lissius, a Pesuite; who handles this very question: Whether it be law full to begin an Health? and whether it be law full to pledge it? and concludes that it is not: For neither reason, nor necessitie of nature, nor good health, nor the vigor of the minde, nor the alacritie of the sences, but another mans belly, nay, the whole capacitie of his belly, bowels and reines, are made the rule of drinking, &c. To one nDe Ritu, Bib. ad San. tib. duo.Iohn Fredericke a Papist, Professour of Historie in Colin: Who hath written two learned Bookes against Health drinking: to Olaus Magnus Hist. l. 13. c 37. 39. 40. to Vincentius Obsopaeus de Arte Bibendi. lib. 2. 3. to Maister Iohn Downame in his Disswasion from Drunkennesse: to Maister Robert Harris his Drunk…rds Cup. pag. 20. 28, 29. to Maister Samuel Ward his Woe to the Drunkard: and to the Reuerend, and Learned Diuine, Maister Robert Bolton, in his Generall Directions for our comfortable Walking with God: pag. 200. to 206. Who hauehave fully and largely, reiected, condemned, and censured the drinking of Healthes, as an abominable, Odious, Sinfull, Heathenish, and Vnlawfull practise, which dishonours God, and man, and produceth many mischiefes; as these workes of theirs doe at large declare: And shall wee Christians and Protestants still practise and applaud them, when as so many Moderne Christian writers, both Protestants, & Papists, hauehave passed a Verdict, Doome, and Sentence of Condemnation on them? O let vsus neuer dare to doe it, for feare, the fore-quoted Scriptures, Fathers, and the now recited authors, should rise vp in Iudgement against vsus to condemne vsus for it.

Fourthly, but if these Authorities will not sway vsus, nor cause vsus to abandon and renounce these Healthes, then heare in the fourth place, what Councels, what Christian States, and Emperours hauehave concluded and decreed against them. In the PopishoSurius Con…. Tom. 3. p. 742. Councell of Lateran vnderunder Innocent the third, in the yeere 1215. Can. 15. there was this Constitution made. Let all Clergie men diligently abstaine from Surfetting and Drunkennesse; for which let them moderate Wine from themselues, and themselues from Wine: neither let any one bee vrged to drinke, since Drunkennesse doeth banish wit, and prouoke lust. For which purpose we decree, that, that abuse shall bee vtterly abolished, whereby in diuers quarters, drinkers doe vse after their manner, to binde one another to drinke pIllum abusū decernimus penitus tollendum quo in quibusdā partibus ad potus aequales suo modo se obligant potatores.Healthes, or equall Cups, and he is most applauded by them, who makes most drunke, and qu…ffes off most carrouses. If any shall off end hencefoorth in this, let him be suspended from his Benefice, and Office, vnlesse hee giuegive some other competent satisfaction. Loe here you hauehave an expresse Councell against Healthes, especially in Clergie men, together with a penaltie on such as drinke them. So againe in theqSurius. Conc. Tom. 4. p. 761. 771. See Gratian: Distinct. 44. Bochellius Decretalium Eccl. Gallicanael. 6. Tit. 19 cap. 11. Prouinciall Councell of Colin, in the yeere 1536. part. 2. c. 24. & part 5. c. 6. All Parish Priests, or Ministers are chiefely prohibited, not only Surfetting, Riot, Drunkennesse, and Luxurious. Feastes, but likewise the rExecratur competationes illas ad aequales haustus obligatoias.Drinking of Healthes, which they are commanded to banish from their Houses by a generall Councell. Thus hauehave you two seuerall Councels against Healths. Let vsus now see what Christian States, and Emperours hauehave decreed against them. It issTolossanus: l. 11. de Repub. c. 9. loan Frid. R…u. Bib. ad San. l. 1, c. 10 p. 91, et, 12. p. 109 Rhenanus Rerum German. lib. 2, pag. 91. Recorded of Charles the Great, Maximilian the Emperour, and tMelchior Hayminsfeild: statuta Caro…s 5: Imperialia: An. Dō … 1548. Reformat. Pol…tae …mperialis. c 8. p 143Charles the fift, that they inacted Laws against Health-drinking: to wit, That no Souldier, nor any other person should allure, or compell any one to drinke, or pledge an Health: and that all Healthes should bee abolished and antiquated, because they were the causes of great and filthy vices: And withall they commanded all the Electors, Princes, Dukes, and Ecclesiasticall, and Temporall Lords, to banish them out of their Courts: and all Courtires, Citizens, and all other their Subiects whatsoeuer, not to vse, not force any Healthes: enioyning all Ministers to Preach against them: Right Christian Lawes, and Iniunctions, worthy to bee imitated, and seconded by all Christian Princes, especially in this ebrious and drunken age. To these I may adde those notable ru…s against Health-drinking, composed long since by a German Senate, and now lately reu…ued in so…e parts of Germanie: which Orders and LawesuDe Ritu: Bib. ad San. l. 1, p. 116, 117, 118. Iohn Fredericke hath transcribed out of a Marble piece, in which they were ingrauen, in forme as followeth: Let no Prince, nor Lord whatsoeuer, suffer his Health to be drunken in great cups: hee that prouokes another to drinke an Health, let him feare the wrath of the Prince of great Name. If one prouoke thee impiously to drinke an Health, doe thou piously auoide it: hee that drinkes his Princes, or Patrons Health, let him not lose his owne. If thou drinke an Health, wee doe not so well approoue of it: if thou doest it, bee thou still a man. Let Reason be thy Gnomon, and Vertue thy Queene to gouerne thee. Remember that Christians must fight against the Turke with the Sword, not with the Cup: there it is an honour, here a disgrace to ouercome. Let not one friend draw nor force another to drinke: if he doeth so, withstand him: and if hee will not bee contented, then throw the Wine upon the ground: and if he will not leaue thee so, then take him for an Enemie: If thou wouldest rather displease the Lord then man: and rather damne thy Soule, then saue it, let it be capitall to thee. Not to trouble you with our ownea1 lacobic. 9, 4. lac. c. 5, 7. lac. c. 10, 21. lac. cap. 7. Satutes against Tipling & Drunkennesse, (in which the drinking and pledging of Healthes in Innes and Tauernes, may bee well included,) I shall conclude on these recited authorities; that Councels, and Christian States and Emperours hauehave vtterly condemned, and reiected Healthes as abominable, hurtfull, and pernicious euills. And shall we not then disclaime, and quite renounce them? shall we not passe a sentence of condemnation on them, and exile them from our Houses, Tables, and our Kingdomes too (where they hauehave beene practised, and fostred but of latter times) as these hauehave done? O let vsus be sure to doe it, lest Papists, and Germans should excell vsus in temperance, and sobrietie, to our iust reproach: and to the scandall of that Holy, Pure, Orthodoxe, Ancient, and sincere Religion which we now professe.

Fiftly, as the Scriptures, Fathers, and these Moderne Christian Writers, Emperours, States, and Councells: euen so Pagans, and Infidels hauehave vtterly condemned, and disapprooued this forcing and drinking of Healthes. blosephus Antiquit. lud…eorum. l. 11. c. 6. Ester 1. 3. to 9.Ahashuerus, that great P…sian King, when as hee made his great and royall Feast to all his Nobles, Princes, and People, of purpose for to manifest and show the riches of his glorious Kingdome, and the honour of his excellent Maiestie, was so farre from approuing either of forcing, or drinking Healthes, after the Persian manner: as hee inacted a Law. That none should be compelled to drinke: appointing all the Officers of his Pallace, that they should doe according to eueryevery mans pleasure. A patterne worthy to be imitated of all Christian Princes in their greatest Feastes, & Solemnities. yAthen. Dipnos. I. 10. c. 11.The Lacedemonians, did vtterly condemne this dinking of Healthes one to another, because it would weaken their bodies, and prouoke them to scurrilitie: wherefore they did drinke but moderately in their Feastes, not inuiting any one to drinke, but when he would himselfe. It is zDiogen. Lactan. I. 8. Emp.stor…ed of Empedocles, that being inuited by one of the Princes to a Feast, the Seruant that inuited him, conspiring with the Ouerseer of the Feast, commanded him to drinke, or else hee would powre the drinke vponupon his head. Empedocles held his peace for the present: but the next day calling them in question for it, hee put them both to death for example sake: so much did hee abhorre this forcing of Healthes Horrace the Poet, aProut eui que libido est, Siccat inaequales calices conuiua solutus Legibus insanis, seu quis capit acria fortis Pocula: leu modicis virescit latius. Ser. 1. 2. Gatyr. 6.doth vtterly disapproue this drinking of Healthes as a mad kinde of law: informing vsus: that eueryevery man ought to drinke what hee please. bAthen. Dipnos l. 10, c. 9. Lypsius de Antiqu. Lect. l. 3.It is an euill thing (saith Sophocles) to drinke by force; (as men for the most part doe in pledging of Healthes) it is all one as to force a man to bee thirstie:cNat Hist. lib. 14. cap. 22. Plini… condemnes them much, who draw on others to drinke: and vtterly dislikes those Lawes of drinking which the Romans obserued, to drinke vp all at a draught, to spit out none, and to leaue no snuffe behinde them: Which rules are obserued in our Healthes. dDipnos l. 10. cap. 4.It is a ridiculous thing (saith Athenaeus) for a man to pray for his Wifes, or Childrens Health, and Honour, and then to drinke Healthes, till he fall to Beating, and Cuffing of the Seruants that attend him: for this is enough to cause God to forsake, not onelyonly his owne House, but the whole Citie too: A strange speach of an Heathen man, which I would wee Christians would consider, for feare wee driue away God from our Houses, and our Countrey too, by carrouzing Healthes: iSympos…. l. 1, Quaest. 1, l. 7 Quaest. 10, et de San. tuēda lib.Plutarch doeth vtterly dislike, the making of Masters of drinking in Feastes, because they were too importunate, and immoderate, in pressing men to drinke, and vtterly condemnes the pressing and drinking of Healthes, aduising men to refuse them. Philo a Learned and famous Iew, recording the excessiue Drunkennesse of his times: kDe Planta. Noe lib: & de Temulētia lib. See Gellius Noct. Attic. l. 15, c. 2 Plato de Legibus, l. 1, 2. Macrob. Saturn. l. 2, c. 8.How they had certaine matches, and combates of Drinking in their Feastes, beginning to drinke one to another in lesser cups, then in greater; and at last carrousing whole bowels at a draught: brings in the Heathen… Philosophers disputing this question. Whether it were lawfull for a wise man to enter into a combate, or match of drinking? Where hee produceth some of them, affirming that he might, so as he did it not voluntarily of his owne accord, but for some great aduantage: as for the Health of his Countrey; the Honour of his Parents: the Saftie of his Children, or neerest Friendes: or for some such like Priuate, or Publike occasion: (which must needes bee intended of drinking Healthes:) But then hee bringeth foorth others, and his owne opinion against the former: affirming that this drinking of Healthes, is such a Poyson, as if it begets not death, it certainely produceth madnesse for the present, (which is the death of the Minde, and Soule,) a farre worse and greater death then the death of the Body: Which reason is backed in his whole Booke de Temulentia: where he and they conclude: That a wise man will not drinke an Health, nor yet enter into a combate of drinking: So that by these authorities, it is sufficiently manifested: That euen Pagans, and Infidels themselues, hauehave vtterly condemned, and disapprooued… this drinking, and forcing of Healthes. And shall wee Christians then, bee so shamelessely, and desperately wicked, as to approue, maintaine, and practise that, which Infidels, and Pagans hauehave condemned? shall we bee lEx hoc ipso vti que deteriores barbaris sumus, si meliores non sumus, qui meliores esse debemus: Criminosier enim culpa est, vbi honestior status: si honorosior est persona peccantis, peceaeti quoque maior inuidia: Ita que nos qui Christians Catholici esse dicimur, si simile aliquid barbarorum impuritatibus facimus, grauius arramus. Atrocius enim sub sancti neminis profesione peccamus, Vbi sublimior est praerogatiu…. maior est culpa. Faedius inebriatur, sobrietatem, fr…n…e pratendens. Non tam reprehensibilis ebrietas Alamanni, quam ebrietas christiani. Salu. de Guber, Dei, l. 4, p. 115, 17. 6, 130.worse then Infidels, and Heathens in these times, and dayes of light and Grace, cTit. 2. …1, 12 13, 14. Rom. 13, 13, 14. 1 Pet. 4. 2, 3, 4.which summon and ingage vsus to Temperance, and Sobrietie, and to a moderate, and holy vse of all Gods creatures? O let it bee neuer recorded of vsus, as it is of the Israilites: d2 Chron. 33 9. Ideo plus sub religionis titul… Deum luaimus, quiae positti… religione peccamus. …lu. de Gub. Dei. l…b. … pag. 93.That they did worse then the Heathen, that were round about them: Let it bee neuer published among Turkes, and Infidels: that Idolatrie, Moralitie, and common Nature, should doe more in Pagans, then Grace it selfe, can doe in Christians:*Plus debet Christs discipulus praestare, quam mundi Philosophus. Hierom. Tom. 1. Epist. 26. c. 4. who owe farre more to Christ & God, then Pagans doe. But since these Infidels, and fore-quoted Fathers hauehave vtterly condemned, this Drinking and forcing of Healthes: let vsus Christians bee afraid, to practise or approoue them: else these very Pagans, shall one day rise vp in Iudgement against vsus, and vtterly c…ndemne vsus to our eternall shame: for fost…ri…g, vsing, iustifying, and approouing, those Heathenish, Hellish, Idolatrous, Prophane, and Sinfull Healthes, which they hauehave sentenced and reiected.

Hauing thus (as I suppose) sufficiently euidenced and euinced the sinfulnesse, and vnlawfulnesse of Drinking Healthes, by these fore-cited arguments, and Authors: I will here in the next place, answere all those ordinary and common obiections, excuses, and pretences, which men make, either in the defence and iustification, or in excuse, or extenuation of Drinking, or pledging Healthes. Indeede, a meere Naturall, or Heathen man, might iustly wonder, (but a Christian, much more then they:) that there should bee any men (but especially such as professe themselues Christians, Schollers, or Diuines) of such commasculated, impudent, and brazen fore-heads, as to defend, and iustifie this Heathenish, Disolute, Prophane, Luxurious, and Eb…ious practise of Drinking Healthes: since so many Fathers, Christians, and Prophane Authors, together with the common course and Law of Nature, (which doeth secretly abhorre it) hauehave so often cryed it downe. But if we consider: thateNulla in parte mundi cessa… ebriet…. Plin. Nat. Hist. l. 14, c. 22. Drunkennesse it selfe, together withfNullum vitium est sine patrocinto. Vitia nostra quia amamus, defendimus: & malumus excusare ea, quam excutere Sen. Epist. 116. eueryevery other sin, out of mens naturall pronenesse, and louelove to Euill, hauehave found some Patrons to protect, and Proctors for to iustifie it, in eueryevery part and corner of the World: We neede not wonder, if Healthes (which are the Vshers, Passages, Wayes, and Inlets to Drunkennesse, and most sins else) finde Champions, Proctors, and Abbettor, to vindicate, and make good their right, at least to extenuate, and abridge their guilt, by these ensuing Arguments, Pleas, Pretences, and Excuses, which I am now to answere.

1. Obiect. Some there are which are growne to such an height of Impudency, and Blasphemous audacitie, that they feare not to produce, or rather to traduce, that place of Psal. 116. 13. (I will take the Cup of Saluation, or the Cup of Health, and call vponupon the Name of the Lord.) As an expresse and punctuall Text, to iustifie, and warrant Healthes.

1. Answ. But I wonder much, from whence these Learned men did borrow this shallow and strange Diuinitie. Sure I am, there is neuer a Father, (and I thinke, no other Moderne Commentator) that euer made such an Exposition of this Text.gScholia. in Psal. 115, & Hom. in Psal. 115. Basil, and Saint Chrysostome, would hauehave this Cup of Saluation, to bee nothing else, but the Sacrifice of Praise and Thankesgiuing: Heirome, Augustine, Theodoret, and Prosper Aquitanicus, in their Commentaries, and Enarrations on this Psalme, doe take this Cup of Saluation, for Death, or hSo doth Saluian. l. 2, de Guber. Dei, p. 120.Martyrdome: or for the Blood of Iesus Christ, coupling it with the 15. verse, Precious in the sight of the Lord, is the death of his Saints: and expounding it by that of Matth. 20. 22, 23. chap. 26. 39. 42. Ioh 18. 12. Are ye… able to Drinke of the Cup that I shall Drinke of? yee shall indeed Drinke of my Cup: The Cup which the Father hath giuen mee shall not Drinke? Father if it be possible, let this Cup passe from mee: with which Exposition, Saint iLib. 5, in Euang. Lucae, c. 6, v. 22, 23. De Fide lib. 5, c. 5. & Serm. 18.Ambrose, andkDe Gratia & Lib. Arbit. Tract. about the ende. Saint Bernard, doe concurre. Others take this Cup of Saluation, for thelChrysostome Hom. in. Psal. 115. Cup in the Sacrament of the Lords Supper, which is all one with the former: but I neuer heard of any Diuine, or Commentator hitherto, that did euer take this Cup of Saluation, for a Prophane, and Heathenish Health. If this then be the Genuine, and true Exposition of this Scripture, which these Fathers hauehave giuen; let vsus see what argument or conclusion, may bee drawne from it, to prooue the lawfulnesse of this Drinking Healthes: Surely all the argument will bee but this. A man may offer vp the Sacrifice of praise and thankesgiuing to the Lord: a man may take the Death and Passion of Iesus Christ, and so call vponupon the Name of the Lord: a man may suffer Martydome for Christ, as Christ hath done for him: he may take the Cup of Saluation, euen the Blood of Christ, and call vponupon the Name of the Lord: therefore hee may Drinke an Health: a verymHoe e…eni… ignorantibus veritatem, Vt quiduis potius excogitēt, quam id sentient quod ratio dep…scit. Lact. de Ira Dei. cap. 10. Incongruous, and ridiculous, if not an Athesticall, and Blasphemous argument. Indeed if Infidels and Pagans, who did vsually drinke the Healthes of their Deuill-gods, in token of praise and thankesgiuing to them, should produce this Scripture to iustifie these their Healthes, it might yeeld them some colour for them, if their Gods were true: But for Christians to peruert and abuse this sacred Text, of taking the Cup of Saluation, and calling vponupon the Name of the Lord, to the inuocation, or commemoration of any mans (but especially of a Vitious, or Wicked persons) name in quaffing of his Health: I see not how they can bee well excused from Blasphemie, and grosse Idolatrie.

2. Obiect. Others there are of a more moderate temper, who obiect in defence of Healthes. That they serue to honour Kings, Princes, Nobles… Friendes, and such whose Healthes they Drinke: therefore they are, and may be lawfull.

2. Answer. To this I answere first: that wee are to honour none but in that way, and course which God himselfe hath limmited and prescribed to vsus: but God himselfe did neuer teach vsus, (no nor any of his Saints, or Children) to honour men in Drinking of their Healthes: therefore wee are no… for to honour them in this kinde, or nature. If this reason which is obiected could passe as currant; the Egyptians and Ioseph, might iustifienGen. 42. 15, 16. their swearing by the life of Pharaoh: because they did it for his honour: Yea, the Parasites, and flatterers of Alexander the Great, might by this meanes iustifie and defend theiroPlutarch. Alexan. & de Adulat. & Amicitia Lib. Quint. Curtius Lib. 8. Sect. 5. adoration of him for a God: because it made for his greater honour, in their esteeme. Wherefore if we will honour Kings, and others, wee must not doe it in Drinking and Quaffing off their Healthes, but in that course and way which God himselfe prescribeth vntounto vsus; euen in giuing them that outward reuerence, obedience, seruice, and respect, and that due, and iust applause, which their places, their worth, their vertues, and their graces doe deserue.

Secondly, I answere: that God neuer appointed Drinking, for any other end, but to …ourish, and cherish mens bodies, and to refresh their spirits, by a moderate, and sober vse of the Creatures, and Liquors that wee drinke: to the end, that wee might bee more cheerefull, quicke, and forwards in his seruice. If therefore the Healthes we drinke tend to no other end, but to honour Kings, and Princes, and those whose Healthes wee drinke, as this obiection doeth pretend: they doe but*Hoc quidē est Vinum perdere, non …iber…. Obsopaeus de Arte Bibendi. lib. 2. Peruert, and abuse the vse and end of drinking: and so by consequence, abuse Gods creatures, which is a great and capitall sinne. As therefore, *Rom. 3. 8.we must not doe Euill in any kinde, that so good may come of it: so we must not abuse our drinking, nor Gods good creatures in our Healthes: that so some vaine, and triuiall honour, may redound to others by it.

Thirdly, I answere: that the drinking, or pledging of mens Healthes, is so farre from being an honour, benefit, or aduantage to them, as vaine, and ebrious persons doe surmise; that it is theaSee Master Harris his Drunkards Cup. p. 20, 28, 29. Mr. Boltens Directiōs For our comfortable walking with God, p. 201. accordingly. greatest indignitie, and dishonour, the greatest hurt, and preiudice, that can befall them; because it makes them the Patrons, occasions, and pretences, of other mens Drunkennesse and excesse: and so oft times inuolues them not onelyonly in the guilt, but likewise in the Temporall, and Eternall punishment of their Sinnes. To expostulate, and argue this a little farther. Can it so much as euer enter into any Christians thought, that the Drinking, or pledging of any mans Health, should bee a grace, or honour to him? Can it bee any honour to a Christian King, or Prince or Potentate, or any other person whatsoeuer, to be honoured with Gods, dishonour? To bee honoured with excessiue roundes, and drunken Healthes, wherein Gods creatures are abused, his Commandements violated, his Name disgraced, his Image defaced, and the Soules of men (his best and chiefest Creatures) euen oft times drowned and infatuated, and without his infinite Grace, and Mercy,bSee loannes Frid. de Ritu. Bib. ad San. l. 2. c. 2, 3, 4. for euer Damned, through excesse? It is for the praise and honour of any Christians, (especially of such as represent the person, and place of God on earth) to be honoured with the very*See Argument 14. Sacrifice and Drinke-offering of the Deuill himselfe, the Author, and Owner of these Hell…sh Healthes? to see whole troupes of men cVino madidi acs…mno…enti nescu…nt mente quid lingua proserat. Vnusquisque slertit & potat: dormit & demicas. Et si quand… resurrecturum fuerit, viri praeliatores slare vix possunt, gressu vacillāt, Rident seruuli dominorum …pprobrium, manibus suis pertant m…em bellatorem, imponunt equo. lt…aque …u… atque illu… tanquam nauigia sine gubernato refluctuant, & tanquam vulnere icti interram desluunt, &c. Ambr. de Elia. & Ieiun. c. 13. See. Basil. de Ebriat. & Luxu. Ser. & Puteani Comus.lye groueling in the ground, and reeling vp and downe in eueryevery corner, to vomit vp their shame, or falling dead Drunke vndertheir Tables, like so many Swine, not able for to speake, nor any wayes to helpe themselues: whiles they striue to gratifie, please, and honour them, in carrouzing off their Healthes, bydHac non sobrietatis est species, sed bibendi disciplina Ambr. Ib. rule and measure, euen beyond rule and measure, to Gods, dishonour, and their owne Eternall ruine? Can this bee any credit, grace, or honour, to bee honoured with the Drunkennesse, the Excesse, the Sinne, and shame, of others? to be honoured, and delighted with Gods great dishonour, and with thee…ieri non potest, quin tu dum super sanitate aliorum temulenttor bibis, super vita salute que tua pericliteris: & dum adulatoriam salutem venaris, mortem intercipias: Ioan. Fridiricus De Ritu Bibendi, ad San… l. 1. c. 8. Damnation, and ruine both of the Soules, and Bodies, of our dearest Friendes, and Kinred? of our Children, Seruants, Associates, Inferi…urs, Subiectes, Equals, or Superiours, who honour and respect vsus most? which are oft times ruined, and alwayes hazzarded, by these Excessiue, Ebrious, Heathenish, and superfluous Healthes? Doubtlesse, if there bee any dishonour in the World that can befall men, without all question this is it, to bee thus honoured with Gods dishonour, and the losse and ruine of other mens Soules, which Healthes, oft times distroy. But admit, that this were no dishonour vntounto men (from the very thoughts of which, God keepe all Christians.) Yet questionlesse, therefSee Chrysost. Hom. 13. in 1. Cor. accordingly. Malus est, vel quem malus laudat, vel quem bonus vituperat. Plutarch. de Vitioso pudore lib. Antisthenes cum a malis laudaretur, Misere, inquit, metuo ne forte quippiam mali fecerim. Diog. Laert. lib, 6. Antisthenes. cannot be a greater Staeine, Blemish, nor Ecclipse, vntounto the Honour, Dignitie, Worth, and Credit, of any Christian Prince, or Potentate: of any Christian Maiestrate, Noble-man, Lord, Generall, Captaine, Prelate, Maister, Superiour, or the like: then for eueryevery Infamous, Beastly, Drunken, Swinish Sot; eueryevery Deboist, Riotous, Prophane, and dissolute Rorer, Ruffin, Gul-gallant, or Pot-companion; eueryevery base and rascall Tapster, Pedler, Tinker, Cobler, Hostler, Seruing-man, Mechanicke, Clowne, or Foot-boy, to thrust their Names, their Healthes, and Dignities, into their Pots, and Cans, and to tosse them off in eueryevery cup; as ordinary, prophane, and sordid things? What Christians, or Wisemen are there in the World, that stand vponupon his honour, but would thinke themselues much dishonoured, and defamed, to be honoured ofgQuid nobis prodest si illi nos laudent, quibus placere peccatum est? quinon alios quam sibi similes laudant? Quidue obest si vituperent hi, quorum non plus vituperatio prodest, quam obest laudatio? Hierom. ad Oceanum. Epist. Tom. 9. p. 253. such impudent, such base, such beastly, Swinish, and Drunken Sots as these? to hauehave their Dignities, Healthes, and Names thus banded, and tossed vp and downe in eueryevery Cup, and Can, at eueryevery Ale-bench, at eueryevery Riotous meeting, or Conuenticle of good-fellowship? What man of place, or credit, would not scorne and disdaine, to bee made the Complement, the Ceremonie, the By-word, the Song, the Cup-seruice, or Pot-discourse of eueryevery Infamous, and beastly Drunkard: or the Ornament, Crowne, or Garland, of eueryevery cup, andhQuasi aperto gu…gite vtnum tam non …ibitur, sed infunditur: poculum non libatur, sed exinanitur, Ambr. de Elia & Ieiun. lib. c. 8. Mihi non p…culised profluii esse genus videtur, quod in ora heminum tanquam per …istulas ac canales …tni funduntur Ib. c. 17. large carrouse? What Christians would not disdaine and scorne this, as the very foulest blemish, and dishonour, that might, or could be befall them, to hauehave their Healthes, their Names, their place, and persons made, a common prologue, or preludium, an ordinary Baud, or Pander, a vsuall inlet, way, or passage vntounto Drunkennesse and Excesse? a common shooe-horne, baite, or engine to force, or draw men on to drinke beyond all measure? and a dayly patronage, plea, or Sanctuary, to iustifie, and beare out: or else, a frequent and iniust Apologie, or Excuse, to extenuate, salue, or mitigate, the Intemperance, Drunkennesse, Excesse, and sinne, of Infamous, base, and Swinish men: who thinke they may lawfully and saffely drinke till their Braines, their Wits, their Tongues, their Eyes, their Feete, their Sences, and all their members faile them, so long as they doe but drinke their Kings, their Queenes, their Lords, their Ladies, their Maisters, their Mistresse, their Friendes, their Maiestrates, their Captaines, or Commanders Healthes: as if their very persons, names, and place, were a sufficient dispensation, protection, plea, or patronage, to iustifie and beare out (at least to mitigate and excuse) their Drunkennesse, and Excesse, both against God and man? Can there be any honour, or credit vntounto any, to bee thus honoured of eueryevery base, infamous, and beastly Drunkard, of eueryevery Pot-companion,iHos homines an vtros vertus existimauerim? Ambr. de Elia & Ieiun. c. 17. Tun, or Hogs head? to be the dayly phrase, complement, theame, or rhetoricke of eueryevery ebrious, and luxurious sot? the vsuall ceremonie, crowne or motto of eueryevery bowle and cup,? the subiect, foote, or prologue of eueryevery drunken round? or the occasion, cause, and patronage of Drunkennesse, and excesse? This is the sole, and onelyonly honour and credit that men gaine vntounto themselues, or receiue from others in hauing their Healths, carro…zed & drunke off: and should not this honour be, nay, is it not, their greatest infamie, disgrace, and shame? vndoubtedly it is. As the honour is exceeding small, nay, none at all; but the dishonour very great, that comes to such, whose Healthes are frequent in the mouthes and cups of others; so likewise is the profit and aduantage small, and the losse and danger great, that redoundes vntounto them by these Healthes. Not to mention the excessiue kQuid …e delectant damna sine gratia? Ambr. de Elia & Ieiun. c. 14.thankelesse, and prodigall expense of men oft times, in prouiding Wine and Liquor for others, of purpose for to drinke their Healthes: which though it bee but a Temporall disaduantage, in respect of charge: yet it will light heauy on mens Soules at last, in regard of that prodigalitie, and excesse which did attend it, how euer men slight and disrespect it now. I will onelyonly touch vponupon that great and fearefull danger, which lights vponupon the Soules of all such men, whose Healthes are rife and frequent, either in their owne, or other mens cups, and houses… There is no man whose Health is drunke by others with his consent, his priuitie, his approbation, or command (which is the case of many…) but islS… hoc commune omnibus non faciebant actus, commune omnibus faciebat assensus Sal…. de Gub. Dei. l. 7. p. 263 vndoubtedly made a sharer and partaker of the Excesse, the Sinne, and Drunkennesse, and of all the dishonour that redoundes to God, by meanes of this drinking, or pledging of his Health: all the euill that is occasioned, and wrought in others by it, will bee laid vponupon his Soule, and score at last: For ifm2 Ioh. 10. 11 hee who bids but an Heretique God speed, be made a partaker of his euill deedes: or ifn1 Sam. 15. 9, 11, 19, 21, to 24. Saul, by permitting the people to saue Agag, and the best things, was deepely ingaged in that crime of theirs: or if oHab. 2, 15, 16.he that puteth his Bottle to his neighbours mouth, or giueth him drinke to make him Drunke, bee made a partaker and sharer, both of the guilt, and punishment of this his sinne: then certainely,pIubet agi qui non prohibet admitti. Salu. de Gub. Dei. lib 7. pag. 266 Facientis culpam proculdubio habet, qui quod potest corrigere, negligit emēdare Quialatum pandit delinquentibus additum qui iungit cum prauitate consensum. Gratian Distinctio 86. Qui cum possit malum non impedit, mali est actor potius quam qui id facit. Thucid. Hist lib. 1. pag. 5. Qui semen praeb…it, is enatae segitis malorum est auctor. Demosthenes Oratio de Corona. Qui non vetat peccare cum possit, iubet. Seneca Troas Act. 2. must hee become a sharer and partaker both of the guilt, and punishment of all the Drunkennesse and excesse, that is occasioned in others, by drinking his Health: who either wilfully makes, or willingly admits his Name, his Person, or his Health, to be an occasion, cause, or patronage of Drunkennesse and excesse in others, who drinke, or pledge his Health. Alas, how many are there, who dayly, weekely, monethly, or yeerely, drinke themselues drunke, in drinking and carrouzing downe the Healthes of Kings and great ones, qEsay 3. 9. Gen. 18. 21. Ier. 6. 15.Proclaiming, and sounding out this sin of theirs in a more peremtorie, and audacious manner, then euer Sodom did, euen with Shoutings, Trumpets, Drumes, orrHac instrumenta a sobri… conuiuio sunt amandanda, quae magis bestiis quam h… minibus conueniunt, & iis hominibus qui a ratton… sunt alieniores. Clem. Alex. Paedag. lib. 2. c. 4. Cornets, that so all the World might take notice of it, and that it might crie more loud, and strongly in the eares of God, for wrath and vengeance? O the audacious, impudent, horrible, and fearefull Drunkennesse, that is continually caused by these Healths, in eueryevery place and corner, (especially, in the solemne, and sacred time of Christs Natiuitie: who came of purpose to reclaime, and call vsus from these excessiue Healthes, to temperance and sobrietie:) What great one is there, who is able to stand vnderunder the weight and burthen of that excesse, that sinne and Drunkennesse, which is procured, and caused by this carrouzing… and drinking of his Health, from time to time? Doubtlesse, if he consent vntounto these Healthes, or giuegive any conniuance, or tolleration to them, he is inuolued in all the sinne, that is occasioned, or wrought in any by them: and so his case is miserable, and his danger great: Wherefore let Kings, and Queenes, and great ones, and all such persons, whose Healthes are now so dense and rife among vsus: consider, what a base and infamous thing it is, and what a disparagement, and blemish to their honour: to hauehave their Names, their Healthes, and Persons, made the very Deuills Sacrifice, and Drinke-offering, the phrase and language, the complement, and salute of eueryevery Swinish Drunkard: the chiefe ingredient of eueryevery Can and Cup: the subiect and discourse, the ornament, and theame of eueryevery Drunken meeting: the occasion and meanes of Drunkennesse and excesse: the patronage and protection of all intemperance, and deboistnesse: and the ruine, and Damnation, of many a Christian Soule: And withall, let them meditate and ponder in their hearts, what great dishonour, these Healthes of theirs doe bring in to God: how they abuse his creatures, deface his Image, and violate his Lawes: and what infinite and apparant danger they bring, and pull downe one their owne poore Soules, if they giuegive any voluntary approbation, countenance, or conniuance to them, in intressing, and ingageing them, both in the ghilt, and punishment of all the sinnes that are occasioned, or produced by them, in all such persons who hauehave a hand, a part, or share in drinking them. And let this cause them in the Name, and feare of God, euen as they tender their owne honour, and reputation with God and man, and the Saluation, and welfare of their owne Soules, (which are indangered by these Healthes) to abandon all these Healthes for euer from their own lips, and cups: and to exile, and banish them from their owne Butteries, Sellars, Houses, Courtes, and Tables, (which are oft times made the very Nurseries, Sanctuaries, Shops, and Sinkes, of Healthes and Drunkennesse, of vomit and excesse, especially, in the Christmas season; wherein some men thinke it a disparagement, and dishonour to them, their guesse should returne temperate, and Sober from their Houses: accounting it their aMensasua gloriam putant si ex ea omnes vulnerati, acsancii tanquam de arena exeunt. Ambr. de Elia & Ieiun c. 13.glory to send them away Wounded, and Dead-drunke from their Tables, like so manybVocatis vt amicos, & emittis vt inimicos: Rogas ad iucunditatem, cogis ad mortein; inuitas ad prandium efferre vis ad sepulchrum Ambr. Ib. c. 14. Swine, or Carcases of men, that were ready for the Graue: (a Barbarous, Gracelesse, and Vnchristian practise,) as if they tooke delight in mooning, and dishonouring God, and in damming their owne, and others Soules,) and carefully to abolish, and suppresse them in eueryevery part, and corner of the World, to the vtmost of their power, for feare they inuolue them in the sinnes of others, and so prooue the ruine of their Soules at last. And let this likewise informe, and teach all such, who thinke they honour and doe good to Kings, and others, by drinking, and taking of their Healthes, (imagening, that it is a breach of Alleagance, Homage, Fealty, Seruice, Dutie, and Respect vntounto them, for any to refuse their Healthes:) to reforme their iudgements, and practise for the future, and to abandon, and renounce their Healthes: because they cannot more defame, dishonour, nor deface them in their Names and Credits, nor cNullus tam grauem iniuriam sanctis hominibus agnoscitur irrogare, quam qu… in eorum nominibus bibendo, per ebrietatem animas suas probantur occidere. August de Temp. Ser. 232more preiudice, hurt, or worng them in their Soules, then by carrouzing, and quaffing off Healthes vntounto them; in as much as they make their names, their dignities, and persons, a very Bacchus, or Deuillgod; or an occasion, stallion, ground, or patronage of all licentiousnesse and Drunkennesse, prostituting them as so many Baudes, and Pandars, to their owne Swinish, and excessiue lusts: and vsing them as so many Rams, and warlike Engines, to force, assaile, and batter downe the consciences, and temperance, of Graue, of Sober, and Religious men, (who are oft times drawne and forced to excesse, by the Imperious and Commanding Healthes of great ones, against their wills, and Consciences, to the scandall of Religion, the incouragement of Drunkards, and Gods great dishonour; whereas no other pollicy, or wile, could mooue or force them to excesse:) and by wrapping them in the guilt, and punishment, both of their owne, and others sinnes, whiles they intend their honour, good, and welfare. Alas, how can any officious Healther,dDr. Halles Quo vadis: Sect. 21. Who hath learned by his ceremonious quaffing, to make of himselfe a beast, whiles hee makes a god of others:) So much as euer thinke, that God should blesse, and honour those whose Healthes hee drinkes? yea how can he but conclude that God will certainely disgrace, and curse them for his sake, since hee dishonours God, and wrongs his Soule, for their sakes? God hath promisede1 Sam. 2. 3c. to honour none, but those who honour him; and to blesse and prosper none, but such as louelove, obey, and feare him, and turne from all their sinnes: and can God then honour, blesse, and prosper those for Drunkards sakes, the very eccho, of whose drunken and excessiue Healthes doe daylyfGen. 18. 20. 21. & 19. 13. Hosea 4. 2, 3, 11, &c. crie for Wrath and Vengeance on them in the eares of God? Alas, what euer deboist and gracelesse men may thinke, yet certainely, if we will weigh things with the ballance of the Sanctuary: there is not a man whose Health is frequently drunke among vsus, with the intemperance and excesse of others, us most Healthes are; but maygSee Hab. 2, 15, 16. lob 20. 23. Deut. 28. 20, 21, 22. & 19. 60, 61. iustly feare, that God will raine downe showers of Sickenesses, Crosses, Iudgements, and Diseases on him, to his Temporall, and Eternall ruine, for these very Healthes of his, which doe so much dishonour and prouoke the Lord, and hurt the Soules of many others: yea, there is neuer a one that drinkes his Kings, his Queens, his Lords, his Maisters, his Friends, his Captaines Health, or the Health of any other to his owne distemper, and excesse: but hath cause to feare, that God willhSee losh. 7, 5, to 26. Ionah 1, 3, to 15. 2 Sam. 24. 10, to 18. And many other examples of this nature, where the sins of one man hath drawne Gods iudgements vponupon others. curse and Plague them for this sinne of his, which was occasioned, and committed for their sakes. Wherefore, let vsus no longer deceiue our selues, with this false and vaine surmise: that our Healthes doe honour, or doe good to others: you see by all these premises that it is nothing so: this then should cause all sorts of men (especially those of best and greatest note, whose examples draw on others to Healthes and Drunkennesse) to abandon, and cast off Healthes for euer, with speed and resolution.

3. Obiect. The third and best obiection, and pretence for the lawfulnesse of Drinking Healthes, is this: That the drinking of an health, is no more then the ordinary remembrance, of, or the Drinking to an absent Friend: now it is vsuall and lawfull, to drinke to an absent friend: and therefore by the selfe same reason, to drinke an Health.

3. Answ. To this I answere, that the Maior is false: for there is a vast and large difference, betweene the drinking of an Health, and the ordinary manner of our Drinking to some absent Friend. First, they differ in this: that men in their ordinary Drinking, remember none for the most part but their Friendes and equalls, to whom they hauehave some ingagements, and that onelyonly to put themselues in minde of them, and to expresse their loues vntounto them: but in Drinking Healthes, men commonly remember their Superiours, or at least their Friendes and equalls, with an intent to grace them, or to doe some good vntounto them: as if the Drinking of their HealthesiEbrietatem sacrisicium putant. Ambr. De Elia & Ieiun. cap. 17. Ioan. Frid. de Ritu. Bib. ad San. l. 1. c. 8. 12. p. 67. 68. 104. did them some reall good: as if it did procure, or preserue his Health: the former of which is commendable, but the latter not. Secondly, they differ in this: that when as men remember their absent Friendes in Drinking to them, they doe it onelyonly out of courtesie: but they drinke and pledge mens Healthes in nature of a duetie, as if they were ingaged for to doe it, and and could not well omit it. Thirdly, they vary in this: those who drinke to their absent Friendes, doe seldome, or neuer make the remembrance of these Friendes, a ground or cause, but onelyonly a consequent, or concomitant of their Drinking: they drinke not because they would remember their Friendes, but because they are thirstie, making their thirst, not their Friendes, the occasion of their Drinking: But in Drinking, or pledging of Healthes; men make not their Healthes a consequent, or concomitant of their thirst, but their thirst, and Drinking a consequent, or adiunct of their Healthes:kSapientes bibunt, vt ne bibant: nebulones bibunt, vt… bibant. Iul. Scalig. de Subtil. Exercit. 131 Sect. 4. They neither begin nor pledge these Healthes, because they are thirstie, but they onelyonly force and faine themselues to bee thirsty, because they would begin and pledge these Healthes: their thirst is not the ground or cause of their Healthes, but their Healthes of their thirst: The remembrance therefore of Friendes is lawfull, but this Healthing is not, because it doeth euen force a voluntary, and wilfull thirst vponupon men, and so an excesse, and abuse of Gods good creatures, which cannot but be euill. Fourthly, those who drinke to absent Friendes, or Kinred, as they alwayes drinke onelyonly to one, and not to all the company, so they put no law nor necessitie of pledging on those to whom they drinke, but they alwayes leaue them at their liberty to pledge them, when, and what, and how they will themselues. But those who begin and Health, doe put a lBasil de Ebriet. et Luxu: Sermo. Ambr. de Elia & leiun. c. 11 to 18. August. de Temp. ser, 231. 232.kinde of Law, necessitie and force of pledging; not onelyonly on those to whom they drinke, but likewise on all the company there present, and they doe in a manner ingage, confine, and limit them to pledge them, in the same matter, manner, forme and time as they begin it; measuring other mens pallates, bellies, thirst, and dispositions by their owne, and forcing them to drinke oft times against their wills and stomackes, when as they are not thirstie: therefore, this drinking of Healthes must needes bee euill, though the other bee not so. Fiftly, in our ordinary Drinking to absent Friendes, there are no such idle vaine, scrupulous, and superstitious ceremonies, rites, or rules obserued as there are in Healthes: wherein our most serious and sacred gestures are abused so; and in our Drinking, which is naturall, is made but artificiall: our Healthes therefore are vnlawfull, though our ordinary Drinking to our Friendes, bee not vnlawfull. Sixtly, and lastly, ourmNos qui sumus genus pacificum, ad vsum, non ad petulantiam & contumeliam conuiuantes, sobriis haustibus amicitiae ergo bibimus, vt verè & cōuenienti nomine appellentur, pocula amicitia. Clē. Alex. Paedag. I. 2. c. 2. ordinary Drinking to absent, or present Friendes, is seldome, or neuer an occasion of Drunkennesse, or Excesse, where it is lawfully vsed: it neuer breedes any Duells, Quarrells, Murthers, Stabbes, Murmurings, Raylings, Debates, or Discontents, or any such dangerous, or bitter fruites, as the Drinking of Healthes doeth: because it neuer ingageth men to pledge the parties so remembred: besides it giues no scandall, nor offence to any: it confirmes none in their Drunkennesse, or in the excesse of Healthing: it brings no Slanders, no Censures, nor reproaches vponupon any, as Healthes, for the most part doe: yea it had not its rise and pedegree from Deuills, Pagans, and Idolatrie, as Health-drinking had: Wherefore though our ordinary and common (not our excessiue, or irregular) Drinking to absent Friendes be lawfull and commendable, yet the Drinking or pledging of Healthes, which differs so farre from it in all these respects, cannot be so.

From these Iustifications, and Apologies which men make in defence of Healthes, I will now descend to those extenuations, and excuses that are pleaded for them, which are incident to two sorts of men:

1. To such as begin Healthes.

2. To such as pledge them.

Those who begin these Healthes, hauehave there excuses, or causions:

1. That they intend no harme,Excuses for the beginning of Healthes answered. nor euill in beginning Healthes.

2. That their Healthes are but very small.

3. That they force none for to pledge them.

For the first of these: That they intend no harme, nor euill in beginning Healthes. I answere first, that they can intend no good at all: for what good can men intend to God, themselues, or others in beginning Healthes? Verely, none that I can dreame of. If then they intend no good at all: they must needes intend either nothing at all, or some thing that is euill: becausenHookers Ecclesiasticall Policie l. 2. c. 8 See Mr. Bolton in his Walking with God. p. 1. 86. 187. in Morrall actions there is no medium: If they intend nothing at all; then as their Healthing is vnreasonable and vnnaturall, so it must needes bee euill, because it is vaine and idle, and hath no end at all; and because for eueryevery idle action that men shall doe, they shall giuegive an account at the day of Iudgement, as oMath. 12. 36. 37.Well as for eueryevery idle word, which they shall speake: If they intend any thing that is euill, (as men for the most part doe, because they begin their Healthes to draw on others to Drunkennesse and excesse, or to carnall Mirth and Iollitie) then their intent must needes be euill: and so the excuse is false, and idle. Secondly, I answere: that what euer they pretend to colour this their Healthing, yet their intent is euill: for as there is no necessary, no lawfull, nor commendable occasion, end, or motiue, to prouoke, or stirre them vp to begin an Health, so their intent and end in beginning it, must needes be euill: For it is certaine, that eueryevery onepSee Aug. de Tempore Serm. 231. 232. Ambros. de Elia et leiun. c. 11. to 18. Basil. De Ebrietate & L…xu. Serm. Concil. Lateran. sub Innocentio. 3 c. 15. loan. Frid. de Ritu. Bib. ad San. lib. 1 & 2. accordingly who begins an Health, doeth intend to ingage all others that are present, to drinke and pledge it in the very selfe-same Liquor, quantitie, and ceremonie, and to the selfe-same persons as hee himselfe began it: bee they thirstie, or not thirstie, willing, or vnwilling, able, or vnable, for to plodge it: this is eueryevery mans end that begins an Health, and therefore hee expects, and lookes precisely that eueryevery man should pledge it. Now this intent to draw on others to drinke in method, order, course, and ceremonie, in art and measure, be they willing, or vnwilling, able, or vnable, thirstie, or not thirstie, must needes bee euill: because it is an allurement, and prouocation to excesse: therefore the intent of those who begin these Healthes, must needes bee euill. Lastly, I answere: that most men who are giuen to begin these Healthes, doe purposely begin them to draw on others to Drunkennesse and excesse, and to ingurgitate, and quaffe downe more then else they would, or should doe: they vse these Healthes, but as so manyqSigismundus Baro de rebus Moscouitis. Ioan. Frid. de Ritu. Bib. ad San. lib. 1. c. 5. 6, 7. Polyd. Virg. de Inuent. rerum: lib. 3. c. 5. accordingly. baites, occasions, and pretences, to allure, and prouoke their Guesse, their Friendes, and Consorts, to the very Act and Sinne of Drunkennesse, and to no other purpose: this their owne Hearts, and Consciences, can testifie vntounto them in the sight of God: therefore their intents must needes bee sinfull, what euer they pretend: and so this euasion will not helpe them, especially, when as they are to pleade with God himselfe, who knowes their hearts and thoughts, farre better then themselues.

To the second excuse: That the Healthes which they begin, are very small: I answere first: That the smalnesse of the Cup, or Glasse, is commonly made vp with the strength and vigor of the Wine, or Liquor: so that these small Healthes, will sooner intoxicate, and inebriate men, then greater Healthes, in cheaper, or smaller Liquor: the lesse the Healthes are, the more strong the Wine: and therefore the worser. Secondly, where the Healthes are small and little, in quantitie, and measure, they are commonly, therPrimum vno, gemino mox calice, inde tribus, Pocula siccantur. Obsopaeus de Arte Bib. l. 2. more in number: the lesse the Healthes, the more dense and frequent are they: so that the littlenesse of the Healthes, is made vp and recompenced with the multitude, and number of them, (one small and little Health beginning, and alwayes drawing on another:) so that if all these little Healthes were put together, they would seeme exceeding great. Thirdly, though the Healthes that are begun at first are small, yet theysCito ad m… iora progreditur, qui paru… non formidat. Hier. Tō. 1. Epist. 14. cap. 1. alwayes draw on great ones at the last: little Healthes, as well as greater wedges, make way for great ones: this thetSee Basil. de Ebrietate Ser. Ambr. de Elia & Ieiun. c. 11. Aug. de Temp. Sermo. 231. 232. accordingly. Fathers, and experience testifie: therefore, the littlenesse of them is no excuse. Fourthly, the Drinking and beginning of small Healthes, doeth either draw on others to beginuSolent minima paulatim despecta in malum magnum tra…ere. Concil. Maticonense 2. Can. 12. greater or else confirme them in the vse of greater: he that beholds a good, or great man Drinking a small, or little Health, will presently conclude, that he may drinke a great one: so that the example and president of drinking small Healthes, is as pernicious, and hurtfull, as the beginning, or Drinking of greater Healthes. Fif…ly, the Healthes that most men doe begin (as experience can testifie) are oft times very great: if their first Healthes are not so, yet their last Healthes are, which make amends, and recompence for all the rest. Sixtly, admit, that the Healthes which you begin were small and few, yet since you hauehave no occasion, no necessary, or lawfull cause at all, to mooue you to them: since they are scandalous, offensiue, and misbeseeming Christians, and confirme others in their excessiue Healths; were it not farre better, and lesse offensiue, to begin no Healthes at all, then to begin or pledge these small ones? there is, there can be, no hurt nor inconuenience at all, in abstaining from the smallest Healthes: there may bee, nay, there is much hurt in vsing them, both in respect of others, and such as doe begin them: better therefore is it to abandon all these Healthes, then to admit, approoue, or vse the smallest of them. Lastly, if Healthes be sinfull and vnlawfull, it matters not whether the Healthes wee doe begin, bee great, or small: both of them are sinfull, odious, and damnable, in the sight of God, and will plunge the Soules of those who vse them, deepe in Hell, with out redemption, vnlesse they shun them, and repent them of them. Wherefore the exiguitie, or smalnesse of these Healthes, is no excuse, it is no Apologie, no Plea at all in the Court of Heauen, or at the Barre of Gods Tribunall, (to which all Healthers shall bee summoned ere be long:) the least Healthes, if they are sinfull, damne mens Soules, as well as the greatest: therefore, wee must auoid them both alike.

To the third excuse: That they force none for to pledge them: I answere first, that the very beginning of an Health, is a kinde of inforcement, and ingagement vntounto others for to pledge it: and most men take it to be so; because long custome, and the pra…itie, and wickednesse of men, hath made it a kinde of Affront, Indignitie, Discourtesie, and Wrong, both to him that beginnes the Health, to those that second it, and to the person that is remembred in it, to refuse, or passe it by, and not to pledge it: as Saint Ambrose, Heirome, Augustine, Baro, Iohn Fredericke, and Guagninus, testifie in their fore-quoted Testimonies, and as our owne experience cannot but witnesse. Secondly, though some are so Wise, Discreete, and Ciuill, as not to force men for to drinke, or to pledge them against their wills, yetxSee Vincentius Obsopeus de Arte Biben. di. lib. 3. many, nay, most that vse these Healthes Will doe it. Hence, was that common speach among the Graeciau Drunkardes: yCic. Tuse. Quast. lib. 5.Ant bibat, aut abeat: Let him drinke, or else be packing: Hence, is that Complement, or Challeng rather, among the Healthers, in thezGuagninus Rer. Polo…. Tō. 2. p. 68. Cromerus de Polonia lib. 1. Salomon Neugebauerus de Polonia l. 1. Dukedome of Massouia: Aut mihi praebibe, aut mecum armis decertato: Either Drinke to me, or Fight with mee: Which is the cause of many Duells. Hence, grow those manyaDomitius libertum suum occidis quod potare quantum iubebatur recusarat. Suetonius Nero cap. 5. Murthers, Stabbes,bDe ebrietate ad arma consurgunt; calicibus tela succedunt. Provino sanguis offunditur, & apsum sangu… …em vina fuderunt. Ambr. de Elia & leiun. lib. c. 12. See 4 Iacobi cap. 5. Woundes, Quarrells, Fightings, Contentions, and Debates, which we vsually heare of, both at home and abroad; euen from this forcing of Healthes: Hence it is, that many among vsus (especially, our Seruing-men, our Roring-boyes, and those of the ruder, and baser sort) are more hote, more zealous, more stout, and resolute in the defence, the quarrell, and maintenance of an Health, then in the defence, the cause and quarrell of their Countrey, or of the chiefest Article of their Creede: hence it is, that they are more mooued, and affected, that they are more impatient, and angry with men for refusing, or crossing them in their Healthes, then for hindring them in Gods seruice, or thwarting them in their greatest good; as thecHic si quis calicem conuertat, vrgetur ad potum: si manum reuocat a vine, ori eius infun… ditur. Ib. c. 13. powring of Wine into the refusers mouth, or the throwing of it into his face, or their dData vina recusa… Incutiet capits pocula spreta tue. Obsopaeus de Arte Bib. l. 3. See Argument 9.dashing of the cup against his head, doe sufficiently testifie: Yea, I may boldly say, that most of our cōmon Health-drinkers, would hate men more for refusing, and renouncing of their Healthes, then for abiuring of their Faith, their God, or their Religion: Yea, they would rather aduenture their blood in the Field, vponupon the refusall of an health, then for the mainest Article, or ground of Faith: Most healthers therefore, cannot truely say, they force no healthes, because their very practise prooues the contrary. Thirdly, though some are so ingenuous, as not to offer any open force or violence to any, to force them for to pledge their healthes; yet they will intreate, and perswade them by all the Art, and Rhetoricke that they can vse, to pledge and second them in their healthes; and if they still refuse them, they are alwayes apt to thinke the worser of them, to censure them secretly in their thoughts, and to beare them a secret spleene, and grudge within their hearts, if not, to slander, and reuile them with their tongues. Now these intreaties, and perswasions (especially ofeRegum praecessunt imperia Amer. Vesput. Nauigatio, 3. Proaemio. Kings, of Nobles, of Prelates, Maiestrates, or Superiors; of Friends, of Kinred, of those who are the Maisters of the Feast, of such who can doe vsus good, or hurt in our estates, or of such whose louelove and good esteeme we are loath to lose) are as so many iniunctions, enforcements, and commands: Wherefore this obiection is but false. Lastly, if you intend to force none for to drinke, or pledge you, why then doe you begin these healthes? why doe you not wholy exterminate, and banish them from their Tables, since they carry a kinde of force, command and threatning with them? if then you will force none for to drinke against their wills, then banish and disclaime these Healthes, to which long custome, and the common vsage, hauehave added a kind of compulsorie necessitie, and binding law to pledge them, else you cannot but bee guiltie in the sight of God, of forcing, and inuiting men to drinke against their wills.

These former pretences,Excuses for pledging of Healthes answered. and excuses of those who begin these Healthes to others, being thus cleared and answered: I come now to answere those pretences, extenuations, and excuses, which men alleage for pledging Healthes; which are farre more tollerable, then those for Drinking, and beginning Healths: because there are some colourable pretences, and ingagements for to pledge an Health, that is once begun, though there be no colour, nor ground at all to begin an Health.

The first excuse, and pretence for pledging Healthes, is this: That it is an ordinary, and commonaInter causes malorum nostrorum est, quod viutmus ad exempla: nec ratione cō ponimur, sed consuetudin… abducimur. Quod si pauci facerent, nollemus imitari: cum plures faecere ceperint; quasi honestius sit, quia freqē tius, sequimur, & recti apud nos locum tenet error, vbi publicus factus est. Seneca Epist. 123. custome, for to pledge an Health: and there are few who doe refuse it: therefore, since most men, (nay, great men, and learned men) drinke, and pledge these Healthes, we may lawfully, and safely doe it, as well as they.

To this I answere; first, that Christians must liue by Precepts, not by Examples: they must not so much regard what others doe, as what themselues are commanded, and inioyned for to doe: thebPsal. 119. 9. Gal. 6. 16. Ioh. 5. 39. 2 Pet. 1. 19. Word of God must be their Rule, and Square, not the Liues, and Actio…s of other men; whocPhil. 3. 18. 19. 1 Iohn 5. 19. Psal. 14. 1, 23. Rom. 3. 9, 11. 12. Walke for the most part, contrary to Gods Words in all things: If then, thou hast no ground, nor warrant in the Scriptures for to pledge these Healthes; but rather to abhorre them, as the Vanities, and Customes of the World; and as the Rites, and Ceremonies of Insidels, and Pagans, which beseeme not Christians; thoudNe que enim si criminum socium inueneris a culpa liberaberis; hoc vnum ita que specta vt te a eriminibus exuas. Chrysost. hom. 26 in 1 Cor. 12. art not for to pledge them, though all the World besides should doe it. Secondly, I answere; that Wee must not alwayes looke what the worst, and most of men doe vsually practise; eNon debemus attendere quid aliquis ante nos faciendum putauerit, sed quid qui ante omnes est Christus, prior fecerit. Neque hominis cō suetudinem sequi oportet sed Dei veritatē. Cypr. Epist. l. 2. Epist. 3.but what Christ himselfe by his owne example, hath taught vsus for to doe: Now Christ himselfe, did neuer teach vsus either by his Precept, or his Practise, (nor yet by any of his Prophets, or Apostles, nor any of his Saints in former times) to drinke, or pledge these Healthes: therefore, we must not pledge, nor drinke them, vnlesse, wee will digresse, and stray from Christ, who is our Patterne, and our Guide. Thirdly, wee must fExod. 23, 2.not follow a multitude, to doe euill: wee must not runne with the most, and worst,gMath. 7, 13. who alwayes trace the broad, and ready way to Hell: but we, must alwayes obserue what the best, and holiest, of Gods Saints, and Children doe: imitating, and following them, as farre as they doe imitate, and follow Christ: Now, though the most, the worst, and greatest part of men,hPeccantium multitudo non par…s errors patrocinium. Hierom. Epist, 66. Ruffino. Tom. 2 p. 231. Whose multitude, can yeeld no patronage to any euill,) approoue, and pledge these Healthes; yet the best, and holiest of Gods Saints, doe vtterly refuse, and reiect them, vnlesse it bee, when as they are ouercome, of too much pusillanimitie, and slauish feare: therefore, we must imitate and follow them, though they are the smaller number, and not the most, and worst. Fourthly, we must not so much consider, nor examine what mens wayes, and actions, as what their iudgements, and the Testimonies of their Consciences are; because mens Actions, doe oft times vary from their Iudgements, and Consciences; Witnesse, the ordinary Practise, and Liues of many, who liue in grosse, and knowne sinnes, against their Iudgements, and their Consciences. Now most of those who drinke, or pledge these Healthes (especially, such who hauehave any grace, or ciuility in them) doe secretly condemne them in their Iudgements: their Hearts, and Consciences, doe secretly distaste them, and they doe euen condemne, and iudge themselues, when as they drinke, or pledge them: Wherefore, wee should here abondon, and disclaime the very drinking, and pledging of these healths, because the Iudgements, and Consciences of those that pledge them, doe oft times checke them, and condemne them for it. Lastly, I would demand, but this question of those who make this Plea: Whether they are perswaded in their Heartes, their Soules, and Consciences, that those who drinke, and pledge these Healthes, doe well, or no? If their owne Heartes, vponupon good deliberation, examination, and aduise, shall testifie, that they doe but honestly and Christianly in it, when as not onelyonly the Fathers, and Saints in former ages, but euen the very Pagans, did condemne them: they may hauehave then some ground and colour for to imitate them: but if their owne Hearts, and Soules, shall secretly vponupon full deliberation condemne, and taxe them for it, as I make no question but they will doe: then let them neuer imitate that, which their owne Hearts, and Consciences doe condemne in others: for feare lest iRom. 14. 22.they condemne themselues in the things which they allow.

The second excuse and pretence for pledging Healthes, is this. That it is an vnciuill, vnmannerly, discourteous, and iniurious part, both to the author, and owner of the Health, not to pledge it: therefore I know not how I may well refuse it.

To this I answere first; that if there be any discourtesie, or vnmannerlinesse in refusing of an Health, it lies on his part, that would allure, or force thee to it, against thy stomake, or thy conscience, and not on thine who doest refuse it. It is an iniurious, and discon…teous part, to perswade, or force another, to any vnteasonable, sinfull, hurtfull, or vnlawfull thing: but it iskNequaquam nos facere improbos improkitas alien. … debet: quia quō libet hominum magis sibi praestare conuenit vt sit honus, quam alteri vt sit malus: & plus id laborandum est vt placeamus Deo per honestatem quam hominibus per impuritatem Salu. de Gub. Dei. lib. 7. pag. 236. no discourteous, nor vnkinde part, to giuegive the deniall, or refusall in this case: for else a man might be forced, and drawne to the very foulest sinnes, and greatest inconueniences, to auoide discourtesies. Now Healthes as I hauehave prooued, are vnreasonable, hurtfull, sinfull, and vnlawfull things, which oft times goe against mens Natures, Iudgements, Hearts, and Consciences, which doe secretly abhorre, and vtterly condemne them. Wherefore it islSee Plutarc. de San. tuendae. accordingly. no vnciuill, vnmannerly, discourteous, nor iniurious part, for to withstand them, in a discreet, and modest manner: as Calisthenes the Philosopher did:mAthenaeus Dipnos l. 10. c. 11. Plutarch. de Ira Cohibē da. Dialog. Plutarch. de Sanitate tuenda lib. Who being demanded of Alexander the great, why hee would not pledge him: returned him this answere: I doe not desire O Alexander, to stand in need of Aesculapius by my Drinking: or as a young Christian Studient did: *Ioan. Frid. de Ritu. Bib. ad San. l. 1. c. 10. l. 2 c. 6.Who being intreated by a certaine Prince to drinke more liberally, then hee ought to doe; gaue him this answere: I craue pardon in this most gracious Prince: I differ but little from a beast already… and will your Grace inforce me to become a beast indeed? To giuegive such a modest, cleanely, and discreete deniall as this; or to answer so, as a graue, and worthy States-man of our Kingdome did:nThe Lord Bacons Apothegmes. That be would pray for the Kings Health, but drinke for his owne: is no vnciuill, barbarous vnmannerly, nor discourtious part: yea, it is a beastly, and vnnaturall part, not to doe it: SinceoChrys. Hom. Hom. 55. et 57. ad Pop. Antioch. August. de Temp. Ser. 231 Horses, Oxen, and Brutish creatures hauehave so much reason and good manners in them, as to refuse to drinke more then they need. Secondly, admit, that Ca…nall, Ignorant, and Gracelesse men should deeme it an vnciuill, rude, discourteous, and iniurious part, to withstand and Health, as commonly they doe: yet is it not better for thee, to be vnmannerly,pPietatis genus est, impiū esse pro Domino. Hier. Tom. 1. Epist. 23. discourteous, and iniurious towards men, then vntounto God himselfe? Certainely, it is no vnmannerly, humerous, precise, discourteous, nor vnseemely part,qActs 4. 19. to obey and please God, rather then men. If thou carrouze, or pledge these Healthes, thou maist chance to honour, please, and gratifie men, but thou shalt be*Nulli dubiū est, eos Christo seruire non posse; qui hominibus potius optant, quam Christo placere: Contenti ergo interim sumus hominibus duplicere, tantum vt Christs placeamus. Hier. ad Oceanum. … Ep. Tō. 9. p. 253 sure to offend, dishonour, and displease the Lord: better therefore is it, to be vnmannerly, and iniurious towards men, then towards God himselfe. Thirdly, it is farre better for thee to incurre the ignorant, rash, scandalous, false and iniudicious censure of others, in refusing Healthes, then to encourage animate, or confirme them in the abuse, and practise of these Healthes, through thine ill example: thy refusall of Healthes, vponupon good grounds and reasons, may be a meanes to worke some good on others, and to reclaime them from this Idolatrous, Heathenish, and Sinfull practise; which will bee the greatest courtesie, and kindnesse, that thou canst doe vntounto their Soules: Whereas thy ill example in pledging them, will prooue a great discourtesie, wrong, and dammage to them, in hardning, and heartning them in this Abominable, and Sinfull Ceremonie: Wherefore it is no discourteous, vnciuill, nor iniurious part, to refuse these Healthes, as this carnall, vaine, and false deceit, obiection, and delusion doeth pretend. Lastly it is no breach of Allegeance, no point of discourtesie, or disrespect to any, for to refuse their Healthes: because there is no Law of God, of Man, or Nature, that inioynes them. God, and Christian amitie, command vsus onelyonlyr1 Tim. 2. 1. 2. 3. to Pray for, it is thesSee Argument 14. Deuill onelyonly, and his Ministers, that prescribes vsus, for to drinke the Healthes of men: which oft times Damne their Soules. It is therefore, the greatest courtesie, that we can doe to any, to refuse their Healthes, because the pledging of them with their assent, or approbation, doeth surely hurt, if not condemne their Soules.

The third obiection, and excuse for pledging Healthes, is this: I was commanded, forced, and intreated, by some friend, or great one, for to pledge these Healthes; and I had incurred much wrong, and violence, much hatred and tMala hine oriūtur omnia quod non Deum sed homines reueremur. Chrysost, Hō. 12. in 1 Cor. 4.displeasure, had I but once withstood them.

To this, I answere first; That there is no Good, no Gracious, nor Holy man, in all the World, that dares to force thee for to pledge him: and as for wicked, and vngodly men: if thou wouldest but with Modestie, Wisedome, Courage, and Discretion, stand it out, they would not be so hardy, as to force thee for to pledge them, what words so euer they giuegive out; because the Image of God, and practicall powre of Grace, which shines foorth in thee, being backed, and seconded by God himselfe, would euen terrifie, anduMark. 6. 21. Iohn 18. 5. 6. Acts 6. 10. 15. daunt their Hearts. Wherefore, to say that these would force thee for to pledge them, before thou hast put it to the triall, is but a vaine excuse, and meere pretence, to shroud thy cowardize, or excesse in Drinking; which will not auaile thee in the day of Iudgement. Secondly, admit, thou were put to this extremitie, that thou must drinke excessiuely against thy stomake, or thy conscience, or else, thou must die for it. I answere with Saint Augustine, in the selfe same case:aMelius er… vt caro tua sobria occideretur, quā vt anima tua per ebrietatē m… reretur. De Temp. Serm. 231. 232. that it were farre better for thee, that thy Temperate flesh should be slaine, then that thy Soule should die of Drunkennesse: better were it for thee, bOmni necessitate maior necessitas est salutis, Ambr. Serm. 62.since the necessitie of Saluation, is the greatest necessitie of all others: to die of the menacing, and iniurious Sword, which can but kill the body: then of this mortall, and Soule-slaying sinne, which kills both Soule, and Body too, without repentance, and that for euer. Thirdly, though thou hast men to menace thee for refusing Healthes, yet thou hast God himselfe to stand by thee, and incourage thee; If thou doe it out of LoueLove, Obedience, and Conscience vntounto God; hee will protect, and shelter thee from all the euill, and danger, that can befall thee, for his sake, or turne it to thy greater good, and glory:cActs 4. 19. Better therefore is it for thee, to depend on God, in Fearing, Pleasing, and Obeying him: then to Distrust, Offend, or Disobey him, for Feare, or LoueLove of men. If thou incurre the displeasure, or wrath of men in refusing Healthes, yet thou shalt win the Grace, the LoueLove, the Fauour, and the Praise of God, which are farre better. Fourthly, if this excuse would serue the turne, then a man might runne into any sinne, vnderunder pretence, and colour, that hee was forced to it, which would wholly euacuate, and make void the Law of God, and man: this therefore, we must know, that we must ratherdLuke 14, 26 Math. 16. 25. part with our liues, then commit the least offence, or sinne against the Lord, for to preserue them: else wee are none of Christs Disciples: Wherefore, we cannot plead necessitie, or compulsion, in excuse of any sinne, becauseeNulla est necessitas delinquendi, quibus vna est necessitas non delinquendi. Tertul. De Corona Mil… tis. cap. 11. Christians hauehave but this one necessitie put vponupon them; not to sinne. Lastly, admit, that thou art perswaded to drinke, and pledge these Healthes, by those to whom thou hast most ingagements, yet this is no excuse, nor colour for thee in the sight of God, becausefGal. 1. 10. 1 Cor. 7. 23. 1 Pet. 4. 2. 3… 5. Christians must not bee men pleasers: they must not liue to the lusts, and wills of men, but to the will of God: gGen. 3. 12. … 17.Eue was perswaded by the Serpent, to eate of the forbidden fruit, and Adam by Eue; yet that would not iustifie them in the Court of Heauen. h1 King. 11.Solomon was drawne away after strange Gods, by the allurements, and perswasions of his Idolatrous, and out…landish wiues: yet this would not excuse him to the Lord. Perswasions, and intreaties of our dearest friends (who oft times, doe but act the iMath. 16. 22 23. Gen. 3. 6. 14. Act. 21. 12. 13.Deuills part in carnall Councells, and aduice, when as we vainely thinke, they act their owne,) will neuer mitigate, kIn this case of pledging Healthes to pleasure friendes, I may truely say: Grandis in suos pietas, impietas in Deum est. Hier. Tom. 1. Epist. 25. c. 6.nor salue our sinnes, nor yet the pledging of these Healths, when as we shall come to answer for them before the Iudgement Seate of Iesus Christ, (as we shall bee sure to doe, ere long:) Wherefore, let neither threatnings, nor intreaties, hencefoorth mooue thee, to pledge, or second Healths, because they cannot iustifie, excuse, nor beare thee out in the day of Iudgement.

The last pretence, or colourable excuse, or allegation, which men produce, or make for pledging Healthes, is this. That it is but a slight, and triuiall matter, for to pledge an Health: it is but a kinde of precisenesse, and it sauours of a Puritanical… & factious humour to refuse it: whence, those who make a Conscience, and scruple of it, are commonly derided, scorned, censured, and condemned, as humorous, precise, and factious persons: as men more scrupilous, then wise. Wherefore, to auoid all inconueniences of this nature: it is the best, the wisest, and the safest course, to make no bones of pledging Healthes.

To this, I answere; That I hauehave already manifested this Drinking and pledging of Healthes, to bee a Sinfull, and Vnlawfull thing, by conuincing Arguments, Reasons, and Authorities: If any man can solue these Reasons, and Answere these Authorities… so far as to perswade, and fully satisfie his owne Heart, and Conscience in the sight of God: that Healthes are lawfull in themselues, and that hee may safely vse them: then let him drinke, and pledge them at his pleasure, I will not once restraine him. But if his Conscience, Heart, and Iudgement, vponupon due deliberation, and aduice, shall once perswade him, or informe him; that Healthes are Sinfull, and Vnlawfull, either in their vse, or in themselues: I answere then, that though the Drinking, or pledging of Healthes, doeth seeme butlHoc parum non est parum: imo vero est fere totum: citò enim neglectum sit magnum. Paru… ita que n…nquam despiciamus, … in magna incidamus. Chrysost. Hom. 8. in 1 Cor. 3. a small, a slight, or triuiall thing, to Luxurious, Riotous, and Licentious persons; yet it is of infinite, and weighty consequence, because it is a sinne; and so drawes Eternall death, and condemnation after it. Indeed, this is the reason, why Heathenish, Prophane, Lasciuious, and Time, nay, Purse… consuming Stage-playes; (condemned, and sentenced, by some two and thirtie seuerall Synodes, and Councells; by some two and thirtie Fathers; by some fourtie Christian Authors, and Moderne Diuines; by some foure Heathen States: three Christian, and sixe Heathen Emperours; and by some two and twentie of the Grauest. Best, and Wisest, Heathen Philosophers, Poets, and Christians; as the inuentions, and workes of Satan, as the mTertul. De Spectac. lib. c. 24. Cyril. Hierusol. Catech. Mystagog. 1. Aug de Symb: ad Catechumenos. l. 4. c. 1. Salu. de Gub. Dei. l. 6. p. 190. to 197. Cypr. de Spectac. lib. Chrysost hom. …. 7. & 38. in Mat. Lactan. de Vero cultis. cap. 20. Basil. Hexaemeron. Hom. 4. Clem. Alex. Orat. Exhort. ad Gentes & Padag l. 3. c. 2. 11. Arnob. aduers-Gentes. lib. 3. 4. 5. & 7.Pompes, and Vanities of this wicked World, which Christians hauehave renounced in their Baptisme: as the Semminaries, Ministers, Fewell, and Fomenters, of all sinne, and wickednesse, (especially, of Fornication, Whoredome, and Vncleanesse:) as the very Poyson, and Corruption of mens Soules, and manners; and as Pernicious, and Vnsufferable euills, in any Christian, or wel ordered Common wealth:) why Effeminate, Mo…strous, Strange, and Met…tricious habits and attires: why mixt Lasciuious, and Effeminate Dauncing: (I say not Modest, Chast, and Sober measures:) why Curled, Broidered, false, & Supposititious haire: why immoderate Dicing, and Carding, of purpose for to winne and gaine, and not for necessary recreation onelyonly: why the Odious, and Infernall art of Face-painting: why Idlenesse, Wantonnesse, Pride, Effeminacy, Scurr…litie, Lying, Swearing, Cursing, Vsury, Couetousnesse, Oppression, Iniustice, Gl…tto…e, Riot, Drunkennesse, Healthes, and such like great and hainous sinnes, and euill sports, and vanities, which God himselfe, which Fathers, Councells, Moderne Diuines, together with Christian, and Heathen Authors hauehave frequently, and resolutely condemned; doe now so ruffle and swarme among vsus, as if they were the chiefe an onelyonly vertues,nIdeo tanta infaelicitate se inebriant homines, quia putant ebrietatem aut paruum, aut nullum esse pecca…um. Aug. de Temp. Ser. 232 because they doe repute, and deeme them but small, or little sinnes, and vanities, of which God takes no notice: or else no sinnes at all. For if men did vnfainedly beleeue them to bee sinnes indeed (as they shall surely finde them, to be such at last, how euer they admire, and adore them now:) they could not play, nor dally with them, they could not hugge, nor yet imbrace them as they doe. But yet (beloued Readers) this wee must learne, and know; that as these, and all sinnes else are very great, so we are to repute them great, and oNullum culpagenus quod ad Deū pertinet leue est du… cendum: quia per dignitatem iniuriam praeferentis, crescit culpa facientis. Salu. de Gub. Dci. lib. …. p. 203.no sinne small, because they are committed against a Great, an Infinite, and Eternall God; and so draw a Great, an Infinite, and Eternall punishment after them.pMat 12… 36. 37. Idle words, qEccl. 12. 14. Acts 8… 22. Psal. 119. 113.Idle thoughts,rPsal. 24. 3. 4. 1 Sam. 12. 21. Eccles. 6. 12. Vaine actions (which most men deeme but trifells) shall draw men into Iudgement, and without repentance, plunge them deepe in Hell, for euer at the last: and will not Idle. Vaine, Luxurious, Heathenish, and sinfull Healthes (and all the fore-recited sinnes) which hauehave no good, nor profit in them, much more doe it? If so, then deeme not Healthes, nor any such like pettie sinnes, with which men vsus… to dally, to be but toyes, and triuiall thin…s, of which men are to make no Conscience, for feare theysQui modica spernit paulatim decidit: si enim curare parua negligimus, insensibiliter seducti, audenter etià maiora perpetramus: Esus quippe pot…s que ad lusum impulie, lusus ad idololatriam traxit: quia si in vanitatis culpa nequaquam caute compescitur, ab iniquitate protinus mens incauta deuoratur. Gregor. Mag. Moral. l. 10. c. 13. draw you on to greater sins, and presse your Soules to Hell at last. But admit, that this Drinking, and pledging of Healthes (which Councels, Fathers, Christian writers of Moderne times; nay, very Heathen Authors hauehave condemned) were such deminature, slight, and pettie toyes, and nicities, as most repute them; yet since they are scandalous, hurtfull, and offensiue, and hauehave no comm…ndable, lawfull, nor authorized vse, it should make vsus the more ready, and willing to renounce them. The lesser any sinne seemes to bee, the lesser pleasure, benefit, profit, or aduantage it brings vntounto vsus, the more indifferencie there is in it, the more forwards should we bee to relinquish, and foregoe it. Hee that will not bee at so much cost nor losse, as to denie himselfe in small and triuiall things for Christ: Suppose, a strange and vglie fashion; a meritricious, and lasciuious attire; a varnished, and painted face; an effeminate, vnnaturall, ruffianly, and vnlouely louelocke: a prophane, & godlesse oath, tPeriurium ipsum sermonis… genus putant esse, non criminis. Christi nomen iam non vedetur Sacramentum esse, sed sermo, Salu. de Gub. Dei. l. 4. p. 132.the Rhetoricke, and Phrase of most men speach:) a surrillous and filthie song, or iest; an vnhealthie, vaine, superfluous and excessiue Health, or any such petty sinnes, and triuiall euills, which bring no good, no profit, gaine, nor pleasure with them: how will hee denie himselfe, or crosse his lusts and flesh in greater things, which hauehave some sensible, and seeming good or pleasure in them?uLuke 16. 10. 11. 12. Certainely, he that is vnfaithfull in the lesse, will be vnfaithfull likewise in that which is the greater: xCum graui dolore amittū tur, quae eum magno amore habentur. Minus autem carendo dolemus, qua minus possidendo deligimus. Isiod. Hispal. De Sum. Bono. l 3. c. 63.he which will stand with God for very toyes, and trifells, as himselfe accounts them: will stand more stiffely with them vponupon greater things, which hauehave some seeming price, some good, and value in them; his Heart will cleaue so close to th…se, that he will sooner part with God, then them. Wherefore, if Healthes, (or any of the forenamed particulars) bee but vaine and nugatorie trifells in their best acception: if they are such vanities, and nicities, wherein wee may denie our selues, without any losse and danger: let vsus not so much vnderunder-value the LoueLove, and Fauour of our Gracious God, or the Blood and Passion of our blessed Sauiour Iesus Christ (who died to Redeeme vsus, as well fromy1 Pet. 1. 18. 1 Cor. 10. 35. our vaine and scandalous, as from our sinfull, and wicked conuersation,) as not to part with Healthes and trifells for their sakes, who hauehave parted with so much for vsus: for feare wee prooue farre worse then Iudas who zMat. 26. 14. 15. & 27. 3. 4.would not betray, nor sell Christ Iesus, vnderunder thirtie pieces of siluer, which were more of value, then thirtie thousand Healthes can bee to vsus, or others. Fourthly, admit the most, nay, more then can bee granted: that Healthes are things indifferent; yet questionlesse,a1 Cor. 6. 12. See Ambrose, Hierome, Chrysostome, Theodoret, Theophylact, and Primasius, on this place. Ioan. Frid. de Ritu. Bib. ad San. l. r. c. 14. they are not vsefull, nor expedient, especially, vntounto Christians; who hauehave vowed Temperance, and Sobrietie vntounto God. What hauehave Temperate, Sober, Graue, and Holy men to doe, with the Ceremonies of Deboist, Licentious, Riotous, and Drunken persons? with the inuentions, and practises, of Ebrious, and Luxurious Infidels,b1 Pet. 4. 3. 4. who walke in Reuellings, Banquetings, and excesse of Wine? Is it expedient, for Godly, and Religious Christians: or is it for the honour, grace, and credit of Religion, that the professours of it should imitate, take vp, or practise the Heathenish, Hellish, Prophane, and Complementall Healthes, and Ceremonies of such men as these: to the blemish, staine, and scandall of the Gospel, and the encouragement, president, and confirmation of Licentious Drunkards? If so, what difference, and distinction is there then, betweene Christianitie, and Paganisme? betweene Grace, and Wickednesse? betweene a Christian, and an Infidell? betweene a Holy, Temperate, and abstemious Childe of God,cNon in lingua, sed in corde Christianitas est: nec interest quali vtare sermons: res enim, non verba quaeruntur. Lactan. de Falsa. Sap. l. 3. c. 13. Esse Christianum grande est, non videri. Hierom. Tom. 1. Epist. 13. c. 3. whose Temperance, and Sobrietie, consist in deedes, and practise, not in words, and shewes alone:) and a Deboist and Ebrious sonne of Belial? Certainely, if it be expedient, that there should be somedTemperantia Christiana satis none est esse, verum & videri. Tertul. de Cultu. Faem. lib. c. 9. apparent discrepancy, and manifest difference, betweene Christians, and Pagans; betweene Godly, and Sober men, and Swinish Drunkards: betweene Professours of Religion (who shouldePhil. 2. 15. Math. 5. 16. shine as Glorious, and Resplendent lights, and Lampes of Holinesse in the midest of this our Riotous, Deboist, Peruerse, and Crooked generation: notfRom. 12. 2. Col. 2. 20. 1 Pet. 4. 2. 3. any wayes conforming, nor fashioning themselues vntounto the Lusts, the Wayes, the Rites, and Ceremonies of Pagans, Gracelesse, or Vngodly men:) and open, or notorious wicked men, whogPhil. 3. 19. make their b…ies, and their lusts their God? If it bee expedient that the Liues, the Wayes, and Workes of Holy men; should vary from the Workes, the Wayes, and Liues of Gracelesse persons, and the sonnes of Satan: then doubtlesse, how euer some may d…eme these Healthes, indifferent in themselues: yet none can iudge them so to Christians, because they are inexpedient, and vtterly vnsuitable to their Temperate, Holy, Sober, Heauenly, Gracious, Exemplary, and inoffensiue Liues. Wherefore the very inexpediency, and inconueniency of these Healthes, (admitting them to be but things indifferent in themselues, which I can hardly grant) should cause all good and Gracious Christians:hFacilius illicita timebit, qui lic…ta verebitur. Tertul de Cult…. Faem lib. cap. 7. Non cit… ad matora progreditur, qui etiam parua formidat. Hier. Tom. 1. Epist. 14. c. 1. Who are to moderate, and curbe themselues in the vse of lawfull things, and things of smallest weight, that so they may more easily auoide vnlawfull things, and greater euils, vponupon all occasions,) for euer to abominate, renounce, and quite abandon them in their practise; for feare of giuing incouragement vntounto euill, and scandall vntounto godly and Gracious men. Fiftly, where as it is surmized, and obiected: that this refusall, and dislike of Healthes, doeth sauour of nothing else but of a Puritanicall, Singular, Factious, Indiscreete, and ouer-scrupilous and precise Spirit; which is now the common, and receiued opinion, and iudgement of the World. I answere, that it cannot be so, vnlesse we will taxe and censure those Fathers, Councells, Diuines, Historians, Emperours, States, and Heathen Authors, together with the very Spirit and Word of God, (whose Testimonies, and Verdicts, I hauehave here produced against Healthes,) for Puritans, and Prescitians: and for ouer-precise, Zealous, Singular, Factious, and Contradictory, Spirits; which the most Pe…emptory, and Audacious Drunkard, or the Deboistest, and rudest Roter, dares not to auouch. Indeed the World is now growne to such a Prodigious, Impudent, and excessiue straine of Wickednesse, and Prophannesse: that it feares not toiMalorum solatium est bonos carpere, dum peccantidm multituuine putant culpem minci peccatorum. Hier. Tom. 1. Epist. 1 c. c. 4. Reproach, Reuile, Condemne, and Censure, all Grace, and Holinesse, all Temperance, and Sobrietie, (nay Morrall Grauitie, Staiednesse, Ciuilitie, and Modestie:) vnderunder the Approbrious, and Ignominious, tearines of Puritanisme, and Precisenesse, or of Stoicall, and Factious singulatitie. He thatk1 Pet. 4 4. Will not runne into the same excesse of sinne, and riot, that others doe: he that will not be a Baud, or Pander, to his owne, or other mens sinnes, and lusts: he that will not turne and incarnate Deuill, or a very Hydra, or Monster of Impietie, and Prophannesse; hee that shall but offer tolIohn 7. 7. I say 29. 2. Amos 5. 10. Wisd. 2. 10. to 17. Omnia tollerare ac perpeti necesse est eos qui veritatem seqūntur, queniam veritas acerba est ac inuisa omnibus qui virtut is expertes vitā suā morteferis voluptatibus dedunt. Lact de Vera Sapientia c. 26. oppose himselfe against the crying sinnes, and common vices of the Times: against the Drunkennesse, Excesse, and Riot; against the Pride, the Vanitie, the Idleuesse, and Lasciuiousnesse; against the sinnefull Fashions, and Customes; against the Scurrilitie, Ribaldrie, Swearing, Blasphemie, Prophannesse, Wickednesse, or Licentiousnesse, of the World, which affront, and braue God to his face, and bid defiance to his Maiestie: Hee that shall but Write, or Speake against these sinnes, or any other: mFalsi iusti veris iustis semper inuident, quia moleste ferunt illorum synceritate suam detegi simulattonem: agunt … gitur omnia vt subarunt gressus bonorum, & emitatores sui faciant, quos ad condemnationem suam dolent esse meliore…. Quod cum obtinere non possunt Approbriis & criminationibus impetunt innocentium vitam, construentes suter dorsum eorum congertem falsitatum. Prospe… Aquit. Exposit. in Psal. 128. & 139.nay, he that liues not in them, and feares for to commit them, out of LoueLove, and Conscience towards God,) is forthwith branded for a Puritan, or for a Nouellizing, Factious, Singular, Surly, Proud, Criticall, Censorious, Discontented, Furious, and ouer-Zealous Spirit, though hee hath God himselfe, and all Antiquitie: though hee hath Apostles, Prophets, Councells, Fathers, nay, Infidels, and Pagans, and the whole Church of God, from age to age, to backe, and second him, and to iustifie, and acquit him, against this false, and scandalous imputation. This eueryevery mans experience, and Conscience, cannot but testifie, as an irrefragable, and vndoubted trueth. Wherefore, bee not ouer rash, nor too precipitate, to preiudicate, taxe, or censure others for Puritans, Prescitians, Humourists, or the like, for disapprouing, or reiecting Healthes: or for opposing the vanities, Fashions, Sinnes, and Customes of the Times, as the maner of most men is, since they hauehave God himselfe, and all antiquitie, to iustifie, second, and assoile them. But learne to see the Deuills art and pollicy, and thenInuidentia illius D…abolica qua inuident bonis mali nulla alia causae est, nisi quia ill… boni sunt, tilli mali. August. de Ciuit. Dei lib. 15. c. 5. Gen. 3. 15. Galat. 4. 29. Mat. 5. 11. 12. 1 Ioh. 3. 12. 13. inueterate spleene, and mallice of the World, against all Holy men: who labour to suppresse, and quite abolish all Temperance, and Sobrietie, and the very practicall power of Grace, and Holinesse, by preiudicating, censuring, prosecuting, and reuiling them, vnderunder the names of Puritanisme, Singularitie, and Precisenesse, in a censorious, peremptory, rash, and vnaduised manner, without any due examination of the things themselues. The reason why most men iudge so hard of the Graces, Wayes, and persons of Gods Saints, as to scandalize, and censure them, and to bring an hard, and ill report vponupon them: is becauseoNolunt audire quod auditum damnare non possunt. Malunt nescire quiaiam ederunt: quod nesciunt praeiudicant id esse quod si sciant, damnare non poteranz. Tertul. Apol. adu Gent. c. 1. they doe preiudicate, and forestall them, and doome them to bee euill, before they doe examine, trie, or prooue them to be such. If men wouldpSi iudicas, cognosce, Seneca Medea. Act. 2. Non potes dementiam dicere qui reuinceris ignorare Tertul. Apol. adu: Gent. c. 1. first examine, search, and know, and then passe sentence: if they would not iudge vponuponqQui auritos tantum testes accipit, vane non sane accipit. Philo Iudaeus de Iudice lib. Plus valet ocularis testis vnus quam auriti decem. Qui andiunt, audita dicunt: qui vident, plane sciunt. Plaut. Truculentus pag. 703. A puleius Floridorum, lib. 1. Iustius est occulta de manifest is praeiudicare, quam manifesta de occult is praedamnare. Tertul. Apolog. cap. 2. reportes, and heare-sayes, vponupon bare coniectures, iealosies, or surmises, or vponupon the common, and receiued voyce, and fame of ignorant, enuious, gracelesse, censorious, malignant, rash, and prepossessed Carnallists; (who reuile, reproach, and hate all such, whose Graces blemish, censure, and condemne their licentious, gracelesse, sensuall, voluptuous, and vnchristian liues and courses:) but vponupon their owne experience, and iudiciall knowledge, as all impartiall, wise, and vpright Christians ought to iudge: If theyrQui statust aliquid par…e inaudita altera, licet recte statuerit hand aquus est index. Seneca Medea. Act. 2. would heare indifferently on both sides, and weigh the Apologies, the Pl…es, and Iustifications of Gracious, Temperate, and Holy men: as well as the censures, scandalls, accusations, and reproaches, of Worldly, Carnall, Wicked, and Godlesse persons; as Charitie, and sDeut. 19. 17. 18. Iohn 7 50 Acts 25 18.Iustice bind them for to doe. I doubt not, but they would then recant, and quite repeale their censures, and alter, change, and quite transforme their iudgements, not onelyonly of the Saints themselues; (whom now theytNos quiaserica veste non vtimur, monachs vocamur: quiaebrii non sumus, net nec chach…nno ora dissoluimus, continentes vo…amur & trifles: si tunica non canduerit, statim illud e triuio, impostor, & Gracus est. Hier. Tom. 1. Epist. 23. doome for Puritans, Hypocrites, or humorous, proud, censorious, contemptible, base, and odious persons:) but likewise of these Healthes, and all those other fore-mentioned vanities, fashions, sinnes, and ceremonies, or customes of the World: which the Saints of God, and God himselfe, together with Fathers, Councells, Moderne Diuines, and Christian Writers, yea Heathen Authors, and the Church of God from age to age, condemne, and censure. Wherefore in this case of Healthes, (or other cases of this nature,) let notuQui student damnare tanquā nocentes, quos vtique sciunt inno centes conftare de ipsa innocentia nolunt: quasi vero mator iniquitas sit probatam innocentiam damnasse, quā inauditam. Lactan. de Iustitia lib. 5. c. 1 Sic occupant animos & obstruunt pectora vt ant… nos incipiant homines odisse, quam nosse, ne cognitos aut imit…ri possint, aut dam…are non possint, Minut. Faelix. Octauius. Pag. 96. preiudice, wilfulnesse, or the erronious iudgement, and groundlesse censure of the World, direct, or sway your Iudgements, as vsually they doe: but consider first, what Grounds, what Reasons, Arguments, and Authorities, are here produced against them, to conuince them to bee euill, at least, to bee inexpedient, and vnbeseeming Christians: Consider how little may, or can bee said, to iustifie, or approoue them, at least vntounto your Consciences, in the sight of God: and pause vponupon it but a whiles, with sincere, and vpright hearts, desirous to bee informed, and instructed in the trueth: and then I doubt not, but you will readily confesse: that this censure, and condemnation, which is, and hath beene passed vponupon Healthes, proceedes not from any Puritanicall, factions, singular, contradictorie, melancholy, rash, or ouer-precise, or zealous Spirit: but from a Gracious, Holy, and sincere Heart, from a deliberate, and well-aduised ludgement, and from a rectified, and well informed Conscience, grounded vponupon good and solid reasons, and vponupon vnanswerable Authorities, both of God and man: so that you will hencefoorth disrelish them in your iudgements, and quite abandon them in your practise. Lastly, to this, that you should incurre the displeasures of your friends and others, by your refusing, and withstanding Healthes, which you are loath to doe I answere; That he is not xNon sit tibi amicus qui re vult Deo facere inimicum: qui & tuus & suus est inimicus. Aug. de Temp. Ser. 231worthy so much as of the name of a friend, much lesse of a Christian, who will sell his friendship, for the refusall, or crossing of an Health, which would make both thee, and him, an enemie vntounto God, and so become an enemie, both to himselfe and thee: Who would,yMelius est habere malorum odium, quam consortium. Bernard. de Ordine vitae. Ser. 60. respect or care for such a person, who would preferre his Healthes, before the LoueLove, the Conscience, the Saluation of his friend, or the dishonour, and displeasure of his God? esteeme not therefore of the losse of such mens fauour and respect, who value thee at so low a rate, as to preferre their cups, and healthes before thee. But say thou art loath to lose the louelove, and fauour of such men as these: how knowest thou, that thou shalt procure their hatred and displeasure, by crossing and refusing of their Healthes? If thou doest it in a Discreete, a Sober, Modest, Graue, and Christian manner, backing thy refusall with sufficient, satisfactory, and pregnant reasons, as thou oughtest; thou mayst for ought thou knowest, so farre preuaile with such as wooe and presse thee for to pledge these Healthes, as to conuince them in their Consciences, that Healthes are euill: and so reclaime them from them: so that thouzProu. 28. 23. & 24. 25. & 25 12. shalt gaine more louelove, and true respect from them, by such a discreete refusall, then if thou hadest yeelded, and consented to them. But admit the worst that may bee: that thou shouldest incurre the censures, reproaches, anger, or displeasure of thy best and dearest carnall friends: yet know this for thy comfort and encouragement: that it is farre better for thee to incurre their wrath and causelesse censures,aPrima virtus est hominis Christiani contemnere hominum iudicia, & semper Apostoli recordari, dicentis: so hominibus adhus placer… Christis serusis non essem. Hier. Tom. 1. Epist. 26. c. 2. which Christians must contemne: and to lose their louelove, respect, and friendship: then to sell the Grace and fauour of God himselfe, thy best, thy chiefe, and onelyonly friend; and to incurre his heauy censure, and displeasure Which lasts for all Eternitie. Ib1 Sam. 2. 25. If one man sinne against another, the Iudge shall iudge him: but if a man sinne against the Lord, who shall intreate for him? If thou proceedest on to drinke and pledge these Healthes, thou shalt certainely sinne against the Lord: thou shalt incurre his wrath and anger, and strip thy selfe starke naked of his louelove and fauour, cPsal. 6. 3.which are better, and sweeter, to eueryevery Gracious, and Holy Soules, then Life it selfe: yea,dHeb. 10. 26. 27. Nulla est delicti venia, quando sie procedit misericordia, vt eam sequantur peccata. Isiodor. Hisp. de Sum. Bono. I. 3. c. 3. 64 if thou sinne wilfully, after the knowledge of this blessed Trueth, and wilt not be reclaimed from these superfluous, Heathenish and Luxurious Healthes, though thy Conscience deeme, or doome them to bee euill: there remaines then no more Sacrifice, nor Oblation for sinne, for thee: but a certaine fearefull expectation of Iudgement, and fierie indignation to deuoure thee: which will farre exceede all carnall inconueniences, losses, crosses, or disgraces, which the abandoning, or refusall of these Healthes can bring vponupon thee. Let this then now at last perswade and mooue thee, for euer to refuse, renounce, and vtterly disclaime the very Drinking, or pledging of all Healthes, what euer carnall motiues solicite, or enforce thee to them.

You hauehave now (good Christian Readers) as I hope, receiued a full, a satisfactory, and sufficient proofe, of the vnlawfulnesse of Drinking, Pledging, or beginning Healthes… together with a large, and punctuall answere, to all obiections, euasions, pretences, colours, or excuses which men make, to iustifie, moderate, or any way else excuse them. There is nothing now remaining; but that those who hauehave offended, and dishonoured God, or scandalized Religion, by these Ceremonies, Heathenish, and Infernall Healthes, and Roundes in former times: (especially those Ministers, and men of placeaDupliciter reum est qui apertedelinquit, quia & agit, & docet. Isiod. His. de Sum. Bono l. 2. c. 20. whose ill example hath leauened animated, and infected others: should presently flie to God by feruent Prayers, and sound Contrition, and Repentance; to obtaine the Pardon, and Remission of their fore past Healthes; and Courage, Grace, and Christian resolution, bVer… panitens dolet de praeterit is, laborat de futuris caeuendis: vera siquidem penitentia est, sic plangere commissa, … non committantur plaugenda: quoni…m in anis est panitentia, quam sequens coinquinat culpa. Bernard, Meditat. c. 4.to abandon, and renounce all Healthes for future times, both in their iudgements, and their Practise: exiling them for euer, from their Houses, Tables, Butter…s, Sellers, Cups, and Lips; as the verycPsal. 16. 4. 1 Cor. 10. 21. drinke-offering, and Cup of Deuils, which Christians cannot drinke: and as the bane, the ruine, sicknesse, death, and poyson of their soules. Now what shall I say more to disswade, deterre, and mooue you from these Healthes, then what I hauehave already recorded of them? They are but Idle, Carnall, Worldly, Heathenish, Idolatrous, and Hellish Ceremonies, inuented, and prosecuted by the very Deuill himselfe: at least by Infidels, and the deboistestdQui Christianum te esse, dicis, Gentilium arma depone, Hierom. Tom. 2. Epist. 6. c. 11. Pagans, in honour of their Deuill-gods: or to draw on Drunkennesse, and all Excesse: they are the immediat vshers, harbengers, preparatiues, or flood-gates; the very Baudes, the Curtizans, and Panders, to Drunkennesse, Vomit, and all Intemperance whatsoeuer: they are theeSee 4. Iacobi cap. 4. occasions of many Duells, Quarrells, Murthers, Stabbes, Hatreds, Heart-burnings, Reproaches, Grudges, Contentions, and Discontents: they peruert the true and proper end, and vse of Drinking, and so abuse Gods creatures: they take away all Christian liberty from men, in the vse of Liquors, Drinkes, and Wines, and put a kinde of force, necessitie, and measure vponupon men against all reason, and Religion: they violate the rules of Charitie, and lustice, in an apparant maner, and oft times cause men for to force, condemne, reproch, disdaine, & censure others, who are farre better then themselues, without a cause: they are such things, as neither good, nor bad men, can safely vse without offence, or hurt, and scandall to themselues, or others: they are such vaine, prophane, and Heathenish Ceremonies, as misbeseeme all Christians, and Religious persons: but especially, allfPleriqu… Sacerdotes ac Clerici male viuentes, formacaeteris in malum existunt, qui in b…nis esse exemplum debuerunt. Isiodor. Hisp. de Sum Bono. l. 3. c. 38. Clergie men; though many of that Holy ranke and order,gQuando sine nomine contra vitia serib… tur; qui irascitur, accusator sui est. Hierom. adu. Ruffin. Apolog c. 3. I name not any in particular,) are too to much deuoted and adicted to them: to the ill example of the Laitie, and the disgrace, and scandall of Religion: they are infamous, scandalous, and of ill report, not onelyonly among the Church, and Holy Saints of God; but euen among the Grauer. Ciuiler, and more Ten, perate sort of carnall men; yea among the very Pagans, and Infidels themselues: they bring no glory at all to God, nor honour, profit, pleasure, nor aduantage vntounto men: they serue for the most part, to honour and applaud the Deuill himselfe, or gracelesse, vile and wicked persons, who are oft times Deified, and odored by them: they abuse, peruert, and much prophane, those Sacred and religious gestures, wherewith we are to worship God, and honour men: they derogate, and detract from Prayer, and attribute that Diuine, and Heauenly efficacy, and blessing, vntounto Drinking, that is due to it: Whence some men, (to their shame and condemnation bee it spoken,) are Healthing, and Carrouzing for their Childrens birth and happinesse, when as they should be Praying for them: Baptizing them in Sacke, and Claret, in which the Deuil-spirit Bacchus breathes: before they bring them to that Sacred font, and holy Water, in which the holy Ghost himselfe, doeth worke and mooue: and so deuoting them vntounto the Deuill himselfe, & to his Hellish, & Infernall Ceremonies, before they consecrate or initiate them vntounto Christ, or to his holy and Sacred Misteries: as if the Deuill were the better Lord and Maister of the two: (a most Prophane, Infernall, Atheisticall, Gracelesse, and Vnchristian practise, the very thought of which, should cause all Christians for to tremble.) They are things which the Fathers, and Saints of God in former ages: which Diuines, and Christian Authors both Papists, and Protestants: which Councells, and Emperiall constitutions; which Infidels, and Pagans hauehave expresly;cNemo contra Prophetas, nemo contra Euangelia facit, sine periculo. Concil. Aquisgranense Can. 61. and the very Word of God, impliedly, and frequently condemned, as sinfull, and abominable: yea, they are such dangerous, spredding, and pernicious euills, as will prooue the fatall, and mortall sicknesse, & disease, not only of the Soules of such as drinke and pledge them; but likewisedIn Christiano populo vnius faciuus, pestis est multorum Salu. de Gub. Dei. l. 7. p. 264. of those persons whose names and Healthes they beare; and of those States, and Kingdomes in which they doe abound; if they consent vntounto them, not labouring for to cleanse them out, by reformation, and Repentance. O then be willing now at last, on all these grounds and reasons, for euer to renounce, and quite disclamie them, without any more delayes. And if all this will not perswade you to abandon them: consider then, what a solemne vow, and …uenant you hauehave made to God in Baptisme: which bindes you to renounce them, For hauehave you not vowed, and protested vntounto God himselfe, in the sight and hearing of many witnesses, (who will beare testimonie of your periurie, if you still proceed:)eForme of Baptisme in our Common Prayer Booke. To forsake the Deuill, and all his workes: the Pompes, and Vanities of this wicked World, and all the sinfull Lustes of the flesh? (which forme was alwayes vsed in thefSee Dionys. Areopag. Eccl. Hierar. c. 2. 3. 2. 3. Tertul de Baptismo. & de Corona Militis lib. Cyril Hierusol. Cateches. Mystagoc. 1. Hierem. Epist. 8. c. 5. Aug. de. Symb. ad Catechumenos. l. 4. c. 1. Chrisost Hom. 6. in Coloss. 2. Salu, de Gub. De…. 6. Con… Constantin…p. 6. in Trullo. Can. 96. Primatiue Church:) and are not Healthes the verygSee Argument. 14. inuentions, and workes of Satan? were they not inuented and practised, by the Deuill himselfe? were they not a part of his solemne worship, and seruice? and were they not at first inuented, and vsed to his honour? Are they not, a meere Pompe, and Vanitie of this wicked World, where in few else but exorbitant, wicked and gracelesse persons doe delight? and doe they not chiefely serue to satisfie the sinfull lusts, and excessiue, ebtious, and intemperate desires of the flesh, which wee hauehave vowed to renounce? Doubtlesse, there is not any wicked man, nor Saint on earth; no, nor any Deuill, or damned Soule in Hell, so Impudent, or shamelesse, that can or dare deny it, sincehSee Pag. 18. 19. 39. 40. Magicians, and Pagans hauehave confessed it. And will you then so periure, and forsweare your selues to God himselfe, as to violate this solemne oath, and sacred couenant, (which you hauehave oft times sealed, and confirmed in the blood of Iesus Christ your blessed Sauiour, at eueryevery Sacrament that you hauehave receiued,) in practising, iustifying, or applauding these Heathenish, Hellish, Prophane, and Gracelesse Healthes, against which you hauehave so seriously protested in your Baptisme? will you bee so desperately, prodigiously, and inhumanely wicked, as toiMultarum Gentium … extat perfdia animerum, vt sidem Sacramento promissam obseruare contemmant, … ore simulent iuramenti professionem, dum retineāt mēte perfidiae imptetatem. Conc. Toletanum. 4. Can. 74. proue periured, and for sworne persons, to your Great, your Good, your True, and Faithfull God: who is able to crush you downe to Hell it selfe, and that for euer? Beloued, if thus you breake your vowes, and oathes with God:kNon potest erga homines esse fidelis, qui Deo extiterit infidus. Concil. Toletan 4. c. 63. as men can neuer trust you here, because you are perfidious to your God: so God himselfe, willlFacile ex amica inimicum factes cui promissa n… red das. Hier. Epist. 14. c. 9. 9. surely turne your enemie: and power out the very strength, and fury of his wrath, and vengeance on you, to your eternall ruine; becausemHeb. 10. 29. you trample vnderunder your feete, the very Blood, and holy Sacraments of his Sonne, as base, Prophane, and common things, and put him vntounto open shame; in breaking these your solemne vowes, which were thus ratefied, and confirmed by them. O then let this consideration mooue you, to cast of all these Healthes, according to your vowes, and couenants: for feare you prooue perfidious vntounto God himselfe, to your iust, and endlesse condemnation. If this consideration will worke no good vponupon you, then ruminate, and ponder in your thoughts, those many heauy, terrible, dreadfull, and amazing Iudgements, which God himselfe hath inflicted vponupon Health-drinkers, from time to time. It is storied ofnSenec. Epist. 83. Diodorus Siculus. B…blioth. Hist. l. 17. Sect. 117. Quin. Curtius, l. 10. Sect. 4. Plut. Alexan. Alexander the Great; that hee dranke his death and ruine, in quaffing of an whole Carrouse out of Hercules his Cup. oAthenaus Dipnos. l. 10. c. 12. Mr. Beards Theater of Gods Iudgements l. 2. c. 33In that Drunken Feast, or Combate, which this Alexander made vntounto the Indians, there were fiue and thirtie who dranke themselues dead in the place, and neuer reuiued more, whiles they carrouzed Healthes, and Roundes one to another. It ispGuagninus Rerum Polon. Tom. 1. p. 62. 63. Cromerus & Neugebauerus. De Polon. Hist. l. 1. Phil. Camerarius cap. 12. Centur. 11. Munster: Cosmogr. l. 4. c. 4. recorded of Popelus the second, King of Poland; that hauing incurred the displeasure of his Nobilitie, through his ill gouernment, for which they intended to depose him: he fained himselfe to be very sicke, by his Queenes aduice; and there vponupon sent for twentie of the chiefe Princes of Pomerania, who had the principall voyce in the Election of the Polonian Kings; to come and visit him in this his sickenesse: which they did accordingly. The King vponupon their comming, requested them to Elect his Sonne to the Kingdome after his decease, which thing they answered they would willingly doe, if the rest of the Nobilitie would consent vntounto it. The Queene in the meane time provides a Cup of sudden poyson, of purpose to dispatch them, and presents it to them all to drinke the King her husbands Health: they to testifie their louelove and Allegeance to the King, dranke off the Cup, as their manner was, vntounto his Health, but to their owne instantanie confusion, and immediate death: and to the subuertion of all the stocke, and race of the Polonian Princes: A sodaine, and fearefull, yet a qIudicia Dei occulta multa, iniusta nulla… August. Tom. 7. pars. 2. often.iust Iudgement of God, vponupon these Princes; who were much addicted, to the drinking of Healthes in former times: But loe the infiniterAspiciunt, oculis superi mortalia iustis. Ouid. Metamorph. lib. 13. Iustice of God on both hands. Out of the dead and poysoned carcases of these Princes, there issued such infinite troopes, and swarmes of Rattes, and Mice, as chased Popelus, his Wife, and all his Children from place to place, both by Sea, and Land, till at last they were forced to flie, to the strong Castle of Graccouia, where they were deuoured, and eaten vp of these Rattes, and Mice, sHinc secula discant, indemitum nihil esse pio, tutumue nocenti. Claud De 4. Cons. Honorij. Pan.in despite of Guard, and Garrisons, and all those Artes, and Pollicies of Fire, and Water-workes, that were vsed to secure them: as the Histories doe at large declare: so farre are Kings, and all their power, vnable to resist the weakest creatures; when God shal raise them vp in armes against them.tIoan. Frid de R…tu. Bib. ad San l. 1. cap 7. At the conclusion of the League betweene Spaine, and the Low-countrie States, about the yeere 1608. there were many who dranke themselues to death, (and for ought that men can Iudge, to Hell it selfe,) in quaffing of Healthes, to the ratification of that League: I my selfe hauehave heard,uSee Byerlin. Chronogr. pag. 94. M^r. Stub… his Anatomie of Abuses. p. 77. 78. Mr. Beards Theater of Gods Iugdements. l. 2. c. 33. Mr. Wards Woe to the Drunkard. and read of diuers, both of our owne and other Kingdomes; who hauehave beene drinking of other mens Healthes, so long: that they neuer enioyed their owne Healthes, nor liues long after: yea, I hauehave heard, and read of some: who in quaffing downe other mens Healthes, hauehave swallowed downe their owne xNec sitis est extincta prius, quam vita bibendo. Quid. Metamorph. l. 7. Non prius peractum est facinus peceantium, quam vlcisceretur poena peccatum. Salu. de Guber. Dei. lib. 1. pag. 38.immediate, and vnexpected deaths, (and without Gods infinite mercy, their owne eternall Damnation, and confusion;) before euer they could rise vp from their knees, on which they dranke them. Memorable, Remarkeable, and Terrible, is that Tragicall and strange example, of Gods auenging Iudgement, vponuponyMr. Stubs his Anatomie of Abuses. pag. 77. 78 two Drunkards, and Health-quaffers in Nekershofewe, a Towne in Almaine, on the fourth day of Iuly in the yeere 1580. Who comming then, and there into an Iune, called for Bread and Wine: which being brought, they disliked the Wine for its newnesse, calling for some older, and better Wine: which being brought in great abundance, they fell to Swill, and Caerrouse one to another, till they were both as Drunke as Swine. Then one of them powring foorth Wine, dranke a Carouse to his fellow: who pledging him, demanded of him, to whom hee should drinke? quoth hee, drinke thou vntounto God: he hearing this, drinkes a Carrouse, or Health to God: and then demanas of his companion, of which Wine God should pledge him, whether of the old, or new? of whether thou wilt, saith hee. VponUpon which hee takes the new wine into his hand, and filling the Cup therewith, reacheth foorth his arme, as high as hee could, as though God should hauehave pledged him in good earnest, saying: God, I would faine know what Wine thou likest best: this Wine is good enough, and to good for thee: if thou hadest sent better, thou shouldest hauehave had better: but such as it is, take it pledge me quickely, and Carouse it off eueryevery sope, as I hauehave done to thee, or else thou doest mee wrong: (the vsuall speach and phrase of Drunkards now, when as they would ingage, or force men for to pledge their Healthes and rounds.)zNote hence, that Drunkennesse is no Apologie, nor excuse for other sinnes that are occasioned in vsus by it. No sooner had hee vttered these blasphemous speaches, but the Lord foorthwith proceedes in iudgement against him: causing his arme which hee had stretched out, to stand stedfast, and vnmooueable, so that be could not pull it in: and benumming his whole body, so that hee could not mooue it from the place. In this agonie hee remained a long time after, his countenance not changed, rolling his eyes too and froe in a fearefull manner: his breath, and speach b…eing taken from him, so that hee could not breathe, nor speake a word: and yet hee seemed to eueryevery one to bee aliue. Aster this, the people who flocked thicke, and threefold for to see this wretched spectacle of Gods wrath, and vengeance, assayed to remooue him from the place, but they could not stirre him by any strength: In the end they tyed Horse to him, to draw him thence, but they could not mooue him. Then they assayed to burne the house wherein hee was, but no fire would once take hold of it. Wherefore, perswading themselues, that God had made him a spectacle to all Drunkards, they s…rceased their enterprises, wishing the will of the Lord to be done. And in this miserable and dolefull maner, (saith my Author) standeth this Drunken, and Blasphemous Villaine vnremooueable, to this very day: as a Tragicall, Dreadfull, and Prodigious spectacle of Gods wrath, and vengeance against Drunkards, and Health-quaffers. The very sight, nay, the very relation, or thought of which, should strike the very Hea…ts, and Soules, of all who are deuoted vntounto Healthes, or Drunkennesse, with terrour, and amazement.) The other Drunken beast his companion, who had escaped the immediate hand of God, was by the iust, and auenging hand of the people, Hanged vp on a Gibbet, before the doore of the same House, for an example, and terror vntounto others. Beloued, these terrible, and fatall examples, and patternes of Gods Iudgements vponupon others, (together with sundery other presidents of this kinde, which the desire of breuitie doeth cause me to omit:) should teach vsus toaMaius periculum est, male viuends, quant cito mortendi. Seneca. Epist. 58. beware of Drunkennesse, and all Heathenish, Prophane, Superfluous, and vngodly Healthes, for feare God cut vsus short, and hew vsus downe by sudden Iudgements, in the selfe-same manner, as he hath cut of these. Suppose that God should thrust in the sickle of his Iudgements, and mow vsus downe by sodaine death, whiles the Health, and Cup, are at our mouthes, or whiles wee are wallowing in our Swinish Drunkennesse: what hopes of Mercy, or Saluation could we hauehave? God hath dealt thus with many others, as the fore-recited, and infinite examples else doe testifie: andbCuiuis accidere potest quod cuiquam potest Sene. de Consolat. ad Marciam. cap. 9. Oportet vt vna poena teneat obnoxios, quos similis error muenerit implicatos. Concil Tolitanum. 4. Can. 74. may he not iustly doe the same to vsus, if wee still goe on in Healthes and Drunkennesse, since his power and Iustice are the same for euer? O therefore let vsus now at last consider, and remember these Tragicall, and Dreadfull spectacles, and patternes of Gods Iudgements; together with those Assiduous, and Domestique presidents of Gods vengeance vponupon Drunkardes, and Health-quaffers, which are eueryevery monethmonth, or two presented to our eyes, or eares: How many Health-sokers, & Drunkardes may wee see, or heare of eueryevery yeere, wichin the Verge, and compasse of our Iland:cPsal. 73. 18, 19, 20. Iob 21. 13. Who doe sodainely consume, perish, and come to a fearefull end: being cut downe by strang, and sodaine deaths, in the very act and continuance of their sinnes, before they had any time, or space for to repent? and may not their fearefull ends bee ours too, if wee continue in the selfe-same sinnes? Let dAliorum vulnus nostra sit cautio. Heirom. Tom. 1. Epist. 10. c. 4.their examples then bee our warnings, to driue and force vsus from Drunkennesse, and Healthes, without delay: for feare we end, and set in woe, in horror, death, and Hell, as they hauehave done. And if Gods Iudgements here, will not deterre vsus from these sinfull courses; let vsus then consider, and settle this fume conclusion in our Heartes, (the inconsideration, and vnbeliefe of which, is the cause of all those grosse, and crying sinnes, which ouer-spread the World:) That the time will surely come ere long, we cannot tell how soone:eEccles. 12. 14. Dan. 7. 9. 10. Matth. 12. 36. 37. c. 25. 31. to 38. Act. 17. 31. Rom. 14. 10. 12. 2 Cor. 5. 10. Reu. 20. 11. to 15. When we must all appeare in person, before the Iudgement Seate of Christ, to giuegive a iust, and strict account of eueryevery vaine, and sinfull word, and thought; of eueryevery act of sinne, and Drunkennesse, that hauehave euer passed from vsus: of eueryevery Health that wee hauehave drunke, or pledged all our liues. How then shall those be able to appeare,fPsal. 1. 5. or stand in Iudgement, in that great, that terrible, and amazing day of Christ; who hauehave beene Quaffing, and Carrouzing Healthes so long, that they hauehave euengQuos mane insignes armis, spectaueras, vultis minaces, cosdem vesperi cerna…, sine ferre vulneratos, sine pugna in…erfectos, sine hoste turbatos, sine senectute tremulos, in ipso iuuentut is store marcentes. Ambr. de Elia, & Ieiun. cap. 13. reeled, staggered, and fallen to the ground, not able to appeare in Iudgement, of stand vpright vponupon their owne legges, whiles they hNon vixit iste, sed in vita moratus est: nee sero mortuus est, sed diu. Sene. Epist. 93.continued, but iVere tune vi…ere quis que creditur, si secundum …eclum mortens, in solo Deo viuere delectetur. Isiodor. de Sum. Bono. l. 3. c. 65.not liued here? How shall they euer heare the Voyce, or see the Face of God, and Christ, with ioy and comfort, or make the least apologie, excuse, or iustification for themselues at last: who hauehave drunke themselues Deafe, and Blinde, and Dumbe, nay, Dead and sencelesse now?kEt… sil. de Ebriet. & Lux. Sermo. Hauing Eares, and yet not hearing; Eyes, at a yet not seeing; Tongues, and yet not speaking; Noses, and yet not smelling; Feete, and yet not walking; Reason, and yet not vnderstanding: being farre worse lPsal. 49. 12. 20.then the very beast that perish: and more likemPsal. 115. 5, 6, 7. Psal. 135. 15, 16, 17. sencelesse Images, Sot…kes, and Stones, which Pagans worshipped; then vntounto Reasonable, or Liuing creatures.n1. Pet. 4. 18. If the Righteous scarcely shall be saued in that great, and terrible day: where then shall all vngodly Drunkardes, & ceremonious Health-swillers: where shall all Iouiall, Crapulous, Health-quaffing, & good-fellow Ministers, and Schollers appeare? Certainely, they shall not know which wayes to turne, nor what to doe, to plead, or answere for themselues, when Christ shall enter into Iudgement with them; but they shall euen bee amazed, and vtterly confounded in the very Anguish, Horror, and Bitternesse of their Soules, at the very thoughts, of all their Healthes, and Drunkennesse,o1. Cor. 6. 10. Gal. 5. 21. Reu. 22. 15. and sinke downe into the very depthes of Hell, in endlesse torments. If euer then you hope for grace, and fauour at the hands of God: if euer you expect to lift vp your Heades, or Hearts, with ioy and comfort, in that great and dreadfull day:pDan. 7. 9. 10. Matth. 21. 31. 1. Thes. 4. 16, 17. 2. Thes. 1. 7. 89. Iude 14. 15 where in the Lord Iesus Christ himselfe, shall bee reuealed from Heauen, with thousands, and ten thousands of his Saints, and all his mighty Angels; in the very fulnesse of his power, and the exceeding brightnesse of his Glory: in flaming fire, taking vengeance vponupon all that know not God: vponupon all disobedient imp… nitent, riotous, ebrious, prophane, and sinfull persons whatsoeuer; and punishing them with Euerlasting perdition, from the presence of the Lord, and from the glory of his power: which day will surely comeqPhil. 4. 5. Iam 5. 8. 9. 2. Pet. 3. 9. Reu. 3. 11. cap. 32. 2… ere long: O then without any more delayes, whiles the Haley on dayes of Grace, and Mercy shine so bright vponupon you: abiute, and vtterly renounce for euer, all Healthes, all Sinne, and Drunkennesse whatsoeuer; which hauehave no good, no profit, pleasure, nor contentment in them: and presently deuote, and dedicate your selues, vntounto a Temperate, Gracious, Sober, Strict, and holy Life, for future times, according to your vow in Baptisme, which God will surely require at your han is at last: that so you may prooue rVt esset sobrietatis exemplum, qui fuerat ante… ebrietatis lud… brium. Ambr. de Elia & Ieiun. cap. 12.Patternes of Temperance, and Sobrietie, vntounto others, as you hauehave beene Laughing stockes of Drunkennesse, and Presidents of Healthes, and Riot heretofore: and so may Liue, and Die, and Rise againe, with ioy and comfort. If you refuse, reiect, and scorne this aduice, as idle, and superfluous, or comming out of season; resoluing to proceed in Healthes, and Drunkennesse, in despite of God, his Sonne, his Word, his Threates, and all his Iudgements: I hauehave no more to say vntounto you then, but onelyonly this?sQui voluntatem Dei spreuerunt inuitantem, voluntatem dei sent…ent vindicantem. Prosper. Resp. ad Obiect. 10. Vincent. goe on and perish: your blood, your doome, and finall condemnation, shall seise, and rest vponupon yourtPereant sibi soli qui periro voluerunt. Cypr. Epist. lib. 1. Epist. 8. owne heads, not on mine: who seeke your Temporall, and Eternall Health, and welfare, not your ruine.

Heirom. Tom. 1. Epist. 2. ad Nepotianum. cap. 26.

Nullum laesi: nullius nomen mea scriptura designatum est. Neminem specialiter m…sermo pulsauit. Generalis de vitijs disputatio est. Qui mihi irasci voluerit: prius ipse de se, quod talis sit, confitebitur.

FINIS.

Healths Sickness, Body

p. 1HEALTHES; SICKNESSE.

HEALTHES; SICKNESSE.