Healthes: sicknesse. Or A compendious and briefe discourse; prouing, the drinking and pledging of healthes, to be sinfull, and vtterly vnlawfull vnto Christians by arguments, Scriptures, fathers, moderne diuines, Christian authors, historians, councels; imperiall lawes and constitutions; and by the voyce and verdict of prophane and heathen writers: wherein all those ordinary obiections, excuses, or pretences which are made to iustifie, extenuate, or excuse the drinking or pledging of healthes, are likewise cleared and answered. By William Prynne Gent. Hospitii Lincolniensis. Prynne, William, 1600-1669. 1628 Approx. 295 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). 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Or A compendious and briefe discourse; prouing, the drinking and pledging of healthes, to be sinfull, and vtterly vnlawfull vnto Christians by arguments, Scriptures, fathers, moderne diuines, Christian authors, historians, councels; imperiall lawes and constitutions; and by the voyce and verdict of prophane and heathen writers: wherein all those ordinary obiections, excuses, or pretences which are made to iustifie, extenuate, or excuse the drinking or pledging of healthes, are likewise cleared and answered. By William Prynne Gent. Hospitii Lincolniensis. Prynne, William, 1600-1669. [34], 86, [2] p. [By Augustine Mathewes], Printed at London : 1628. Printer's name from STC. The first leaf and the last leaf are blank. The preliminaries collate pi² [par.]⁴ ² [par.]² (-[par.]4, [par.]² , + chi² ) etc.; the text of this section is that of STC 20463. Variant: with cancellandum dedication collating pi² [par.]⁴ ² [par.]² etc.; the language is stronger. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Drinking customs -- England -- Controversial literature -- Early works to 1800. 2002-03 TCP Assigned for keying and markup 2002-04 Aptara Keyed and coded from ProQuest page images 2002-05 TCP Staff (Michigan) Sampled and proofread 2002-05 Kirk Davis Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion HEALTHES : SICKNESSE . OR A COMPENDIOVS AND briefe Discourse ; prouing , the drinking and pledging of Healthes , to be Sinfull , and vtterly Vnlawfull vnto Christians ; by Arguments , Scriptures , Fathers , Moderne Diuines , Christian Authors , Historians , Councels ; Imperiall Lawes and Constitutions ; and by the voyce and verdict of prophane and Heathen Writers : Wherein all those ordinary Obiections , Excuses , or Pretences which are made to iustifie , extenuate , or excuse the drinking or pledging of Healthes , are likewise cleared and answered . By WILLIAM PRYNNE Gent. Hospitii Lincolniensis . Isay 5. 11. 22 , Haback . 2. 15. 16. Woe vnto them that rise up early in the morning , that they may follow strong drinke : that continue vntill night till wine enflame them . Woe vnto them that are mighty to drink wine , and men of strength to mingle strong drink . Woe vnto him that giueth his neighbour drinke : that puttest thy bottle to him , and makest him drunken also , that thou maist looke on their nakednesse : the cup of the Lords right hand shall be turned towards thee , and shamefull spuing shall be on thy glory . Ambrose . Eplst. lib. 3. Epist. Vercellenst Ecclesiae . Non propter volupt atem bibendum est , sed propter infirmitatem : pro remedio igitur parcius , non pro deliciis redundantius . Owen . Epigram . Pars. 1. lib. 2. Epigr. 42. Quo tibi potarum plus est in ventre Salutum , Hoc minus epotis , hisce Salutis habes . Vna salus sanis , nullam potare Salutem Non est in potâ vera Salute Salus . Printed at London . 1628. TO THE MOST HIGH AND MIGHTIE PRINCE , CHARLES BY THE Grace of God , King of great Brittaine , France and Ireland , Defendor of the Faith , &c. MOst Gracious and dread Soueraigne ; in a whose spirituall & corporall health and welfare , the safety , health and happinesse both of our Church and State subsist : I the most vnworthiest & meanest of your true & faithfull Subiects , presuming on your Grace & Clemency , haue made bold to consecrate this meane & worthlesse Treatise , against Healthes , or Health-drinking , vnto your sacred Maiestie : & to commit my selfe and it , vnto your royall Patronage . The reasons which swayed and emboldened me , to dedicate so small a Pamphlet , vnto so great a Patron as your Maiestie , were chiefly these . First , because your Highnesse in regard of those infinite & many Healths , which are daily carouzed in your royall Name , throughout your Kingdome , & else where : are more interessed in the theame & subject of this compendious Discourse , then any other that I know . Secondly , because your Majestie of all other persons within your owne Dominions , are most dishonoured , praeiudiced and abused by these Healths ; & that in these respects . First , in that your sacred Health , your Name , your Crowne & Dignity , by meanes of Healths , are made the daily table . complement , grace , & first salute of euery iouiall b Courtier ; the grandserjeanty & chiefe allegeance of euery great or petty , of euery Corporation , Court or Country Officer : the principall welcome and enterteinment , of euery rusticke Gentleman : the piety , & meal deuotion , of many a Trencher-Chaplin : the logicke , theame & rhetoricke , of euery potlearned Scholler : the phrase & c valour , of euery deboist and roaring Souldiour : the liuerie , & table-buttrie-sellar-talke of euery good-fellow Serving-man : the ceremonie , by-word , & ale . discourse , of euery base Mechanicke , of euery rusticke Clowne and Peasant : the first ingredient , of euery Drunkards Cup : the first Pot-seruice at euery great or meane mans Table : the song , the antheme , foot or musicke of euery festiuall & merry meeting : the prologue or praeludium to euery drunken match and skirmage : the ornament , grace or garland , of euery ebrious Round : the onely Ramme or Pol-axe to assault , to force , & batter downe ; the most flexanimous Eloquence , to sollicite ; and the most energeticall and vncontrolable Argument , to ouercome , the sobrietie & temperance of all true-hearted , reall d practicall & blessed Christians , ( who make a conscience of excesse , because the Scripture doth condemne it : ) the chiefe Alectiue , bait or stratagem , to draw men on to drunkennesse ; and the onely Patronage and protection , to iustifie , countenance , and beare out , the intemperance & riot of all such , who deeme excesse & drunkennesse a e vertue , & no sinne at all ; ( at least but ventall ) if your Majesties Healths occasion it . And is not this a great affront , indignity & dishonor to your Majesty , that your sacred Health , your Name , and royall Crowne , should bee thus prophaned , & banded vp & downe in euery Drunkards mouth ? in euery Cup & Can ? in euery Tauerne , Tap-house , Hall , or Seller ? ( vnhallowed , base & sordid places , vnworthy of so holy & great a Name and Presence : ) that euery degenerous , infamous & stigmaticall Belialist : euery deboist & brutish Pot-companion , ( whose f very company and acquaintance all Christians should abhor : ) that the very of scouring , dreggs , & scum of men , should so farre debase & vnderualue them : as to prostitute them to their swinish sinnes & lusts ; as to command & vse them at their pleasures , to enforce & toll on others to drunkennes & excesse : & so to make the great Defendor of the Faith , the ground , the Patron , & grand Protector of all intemperance ; as if Drunkennesse were the sole and onely Faith that Kings defend ? It was no little griefe , nor trouble to great and good King Dauid , that g hee was the drunkards song : and shall it not then bee your Majesties greatest griefe , and chiefe dishonour ; that your royall Crowne and sacred Health , should not onely be made the song , the phrase , the complement , the ceremony , by-word , and pot-discourse ; but euen the Glosse , the Text , the Religion , the Engine , the Patronage , the Plea and Iustification , the stallion , and vizard of euery drunken Tos-pot , of euery sordid h hostile , and pernitious Parasite : as if you were no better then the Diuell Bacchus , the Idol-god of wine , of Healths , and drunkennesse ? Doubtlesse though it were the honour of heathen Kings , and Diuell-gods in former ages , to haue their Healths carouzed and quaffed off at euery solemne and festiuall meeting ; yet it is the greatest contumclie , indignity and dishonour to any good or Christian King , who should bee a very i God on earth , ( not onely in respect of Soueraignty and command : but likewise in the k transcendency of grace , of holinesse , and the l exemplarinesle of his practicall , pious , regulating and reforming life : ) to haue his Name , his Health , his Crowne and dignity thus vilified and abused : by sordid , beastly , wicked and vngodly men , to such sinester , sinfull , gracelesse , heathenish and infernall ends as these ; to patronize their grosse intemperance , and so to drowne their owne and others soules , in drunkennesse , riot , and excesse of wine . Secondly , as Healthes doe thus dishonour , so likewise they doe praeiudice and wrong your sacred Maiestie in two respects . First , in merging , quenching and drowning the multitude , heat and feruency of those publike and priuate Prayers , which euery loyall subiect owes vnto your Grace . It is ( m ) Gods owne iniunction , and it was the Christians practise euen vnder pagan n Emperours , in former ages , ) that Subiects should make prayers , and supplications , and intercessions for Kings , and all that are in authority : not drinke , carouze , or reuell for them : But by reason of the Divells malice , and mens prodigious wickednesse : these holy and feruent Prayers are turned into prophane , hellish , excessiue , and vnchristian Healthes : ( the o onely meanes to draw downe curses and diseases , yea woes and fatall indgements on a King and Kingdome : ) Hence it is now accounted a part of Puritanisme , to make a conscience of praying constantly and priuatly ; but a part of Protestanisme , piety , and true deuotion , to make no conscience of drinking openly and howerly , euen beyond excesse it selfe , for your Maiesties health and welfare : Hence is it , that most men prefer their Healths before their Prayers ; and therefore would rather drinke your Maiesties Health p a whole night or day , or week , or month : nay an whole yeare together , then pray in priuacy and feruency one hower for it : Hence is it that many men place their Religion Allegeance and Deuotion in these Healths ; thinking themselues most pious , loyall , and q religious to their Soueraigne , when they are most prophane , and impious , most riotous and luxurious ; in drinking downe his Health : whence they deeme it a greater breach of allegeance , piety , and deuotion , not to pledge your Maiesties Health , then not to pray for it . So far haue Healths incroached , and of late vsurped vpon your blessed and best inheritance of your Subiects prayers : that they haue euen quite extinguished the heat and feruency , & much abated the multitude and frequency of them throughout your Kingdome , to your incomparable & peerlesse losse . Secondly , they praeiudice your Maiesty exceedingly in interessing and engaging you , in the excesse and drunkennes of many others ; your Name being made a party to it , and your Health an occasion , apologie , praetence or iustification of it . Alas , how many thousand persons , both are , & haue been drawn on ( especially at festiuall and solemne times of ioy and thankfulnes ) to drunkennes & excesse : drinking their wit out of their heads , their health out of their bodies , & God out of their soules ; whiles they haue beene too busie & officious in carouzing Healthes vnto your sacred Maiesty ? Manifold are the mischiefs , sins and inconueniences , which your Maiesties Healths occasion in euery corner of this Iland , ( which flotes in Seas of sin and drunkennes , ) & more are they like to grow , if you preuent them not in time : Now this is certaine , ( if I may be so bold as to r speake the truth vnto your Grace , in this our flattering age ; ) if that your Maiestie s giue any tacite , allowance , consent or approbation to these luxurious and excessiue Healths , not laboring with care and conscience to suppresse them ; you are then vndoubtedly made a party both to the guilt and punishment of all the sinne , the drunkennesse , and intemperance , that is occasioned or produced by them , in any of your Subiects or Allies , ( especially within the Verge and compasse of your Court and Pallace : ) which the t King of Kings , and Lord of Lords will certainly require , at your hands , when as v all mankind shall be arraigned before the barre of his Tribunal , there to receiue an euerlasting doome and finall censure , according to their works , without respect of persons . Since therefore these Healths doe not onely dishonour , but likewise damnifie and praeiudice your sacred Name , your Health , your Crowne and Person , in all these respects : ( which should cause your Maiesty , as you tender the honor of your Name , and the eternall welfare of your Souls , with care and speede for euer to w suppresse them : ) I thought my selfe in some sort ingaged by Duty and Allegeance , to appropriate this Treatise to your Grace aboue all other Patrons euen in this respect , to preuent all further mischiefs that Healths might bring vpon your sacred Person , Crowne or State. Thirdly , I dedicated this Pamphlet to your Majesty aboue all other persons ; because as none are so much interessed in this Theam and Subject , so none are so able in respect of place and power ; none more obliged in regard of Duty , ( you being , the supremest Magistrate , and z State-physition vnder God himselfe , ) to purge these hydropicall , noxious , and superfluous humours , and vnhealthy Healthes , out of the body of our State and Kingdome , which are now so much distempered , molested and ouercharged by them , as your sacred Maiesty : Whose a Duty , Honor , & * solemn Oath it is : not onely to protect your Subiects , from all externall violence , wrongs , and dangers ; to preserue their liues , their states , their peace , and liberties ; and to seeke their temporall welfare , good , and happinesse , to the very vtmost of your power : but likewise b to rule them in the feare of God , by vnsheathing , and drawing out the sword of Soveraigne Iustice against all sinne and wickednesse : by executing wrath and vengeance vpon all them that doe evill without respect of persons , as the minister and avenger of God , designed for this purpose . and c by cutting off all the wicked of the Land : d ( especially all gracelesse , swinish , and vnthrifty Drunkards , the very Drones and Caterpillars of a Common-wealth ; and the most vnusefull , vnnecessarie , and e superfluous creatures of all others ) that so you may cut off all wicked doers from the Citty of the Lord , and from your Court and Kingdome . on which they will pull downe wrath & indgements , vnlesse the arme & sword of iustice lop them off . Fourthly , I did it to interest and ingage your Maiestie , ( if it may stand with your Princely will and pleasure , ) in the defence and Patronage of this distressed Treatise : which by reason of the prauitie , coldnesse , luxurie , and miserie of the times , can find no license for the Presse , though it hath sought it fa● & neare : and therefore doth here humbly craue your Maiesties most royall Protection , and Allowance : that so it may passe for currant Coyno : & divulge & spread it selfe in despite of Bacchus , and his ebrious Crew , to the affronting and suppressing of Healths and drunkennesse , ( the Epidemical Diseases of our Nation , and the f world it selfe : ) else it is like to proue abortiue , for want of Mid-wife Authority to bring it forth : as many other workes and writings haue done of late , if the complaint of Stationers or Printers may be credited . These are the reasons , ( Gracious Soveraigne ) that animated and induced mee , to commend this worthlesse and forlorne Babe of mine , vnto your royall Patronage : Not doubting but your Grace , vpon these praeuious considerations , seconded by the noualty and rarenesse of the subiect , which few haue largely handled : will most graciously owne it , and proue a safe and sure Sanctuary , both to me , and it , against the malice , spleene , and power , of all who shall oppose it . So shall this petty worke of mine , ( which here I once more humbly offer vnto your sacred Maiesty , ) proue vsefull & profitable vnto men , whose good : but fatall and pernicious vnto Healths and Drunkennesse ; whose finall ruine and subuersion I cordially affect : ( as being the g very bane of fortitude and prowesse , the things which now we need ; and the h ouerthrow of all martiall attempts , and ciuill enterprises : ) and I your humble , loyall , and obedient Subiect , shall still continue , ( though not to drinke , carouze , and swill , as others doe ; ) yet heartily to pray , for your Maiesties Health , and happy Raigne : which God continue & prolong among vs , to our temporall , and your owne both temporall , and eternall ioy , and blisse . Your Maiesties humble and loyall Subiect : WILLIAM PRYNNE . To the Christian Reader , CHristian Reader , among all the grosse and crying sinnes which haue of late defiled and ouerspread our Nation and the world it selfe , there are few more common , few more dangerous , hurtfull , and pernicious , then the vnnaturall , vnthrifty , odious , and swinish sinne of Drunkennesse . A sinne , which if we will beleeue the a Fathers , ( nay b Infidels and Pagans whom Christians should excell ) Is but a flattering deuill ; a sweet poyson ; a voluntarie madnesse ; an inuited enemie ; a deprauer of honestie ; a wronger of modestie ; the mother of all sinne and mischiefe ; the sister of all ryot ; the father of all pride ; the author of murthers , quarrels and debates : the nurse of furie : the mistresse of petulancie : the inflamation of the stomacke : the blindnesse of the eyes , the corruption of the breath , the debility of all the members ; the accelleration of death : and poyson of the soule . A sinne which crackes mens credites , exhausts their purses , consumes their estates , infatuates their sences , besots their vnderstandings , impaires their healthes , distempers their constitutions , subuerts their bodies , eates out their liues , ruines their families , grieues their friends , brings wrath and iudgements on their Countries , decayes their parts and morrall vertues , disables them for all imployments , indisposeth them to grace and godlinesse , and all the meanes and workes of grace , and without Gods infinite mercy , and their sound repentance , c damnes their soules . Strange it is , that this most vnnaturall , vnprofitable , vnpleasant , vnseemely , vnreasonable , brutish , base , and shamefull sinne of all others , which makes men odious and ridiculous vnto themselues , and all that see them : which transformes men into beastes and swine , or carkases of men : which fights against the d Lawes of God , of grace , of nature , sense and reason ; which e wars against the peace and safety of mens soules ; which f excludes and shuts out men from heauen , and from g the societie and company of Gods Saints , and h oft-times drawes downe many heauy , fatall , sad and dreadfull indgements on mens heads , ( sufficient to amaze , to split , and daunt the hardest and the strongest hearts , and to awake the drowsiest , and most stupified , and cauterized conscienses of all such , who are infatuated , and benummed with this hellish dropsie : ) should so farre insinuate it selfe into the affections , practise , and liues of men ( especially in these radiant , blessed , and resplendent dayes of grace , i which teach vs to denie vngodlinesse and worldly lusts , and to liue , soberly , righteously , and godly in this present world , looking for the glorious and blessed appearance and comming of the great God , and our blessed Sauiour Iesus Christ ) as to inthrall and captiuate whole Nations to its base and slauish bondage , who professe themselues not onely to be men and reasonable creatures ; but likewise temperate , sober , graue , deuout , religigious , and holy Christians . I confesse it seemes a mystery and wonder vnto me , that naturall and reasonable men ( much more that such as beare the name and face of Christians ) should so farre degenerate from the very principles of nature , and the rules of common reason , as to be intoxicated , inamored , bewitched , and insnared with such an k inhumane , absurde , and Swinish sinne as this , which hath no good , no honour , profit , pleasure , beauty , nor aduantage in it , to winne , allure , or ingage men to it : yea , so sarre to be affected and delighted with it ; as to reioyce and glory in it ; to magnifie , honour , and applaud , all those who are deuoted and inthralled to it ; and l to vilifie , contemne , reproach , and vnderualue such , who hate and loath it in their Iudgements , or abandon and renounce it in their practise . Certainely , if I did not knowe the truth and probate of it , by ocular and experimentall demonstrations from day to day ; I could hardly bring my vnderstanding to beleeue ; that men , that Christians should so farre affect , admire , or odore , so foule , so filthy , so base , so vnamiable , so vnfruitfull , vnprofitable and vnpleasant a sinne ; so vnnaturall and brutish a vice , as this Drunkennes in most mens iudgement and experience is . The reasons ( as I conceiue ) why men are now so much infatuated with this so odious , execrable , and vnpleasant sinne , are briefly these . The first , is that very inbred corruption , and prauitie of humane nature : which m being a lawlesse and vnruely euill , that nether is , nor can be subiect to the law of God , till it be mortified and subdued by the power of grace ; doth beare downe all the bounds and rules of nature , reason , religion , temperance , and fobriety , and n carry men headlong vnto Drunkennesse , riot , excesse of wine , and all vnreasonable , vnnaturall and beastly finnes and lusts , euen with a full carere . The second , is the o power of the Prince of the ayre , the spirit who now worketh in the children of disobedience , intending the lusts , & desires of their flesh & mind ; and carrying them captiue vnto finne . Who hath lately gotten such high praedominancie in the soules of vitious and carnall men , and added such impudencie and vnbridelednesse vnto their sinnes and lusts : that they doe not onely p glory in their drunkennesse and grosse intemperance , q proclayming it oft times vnto the world with Cornets , Drummes , and Trumpets ( the common ornaments , melodie , solace , or incrediaries of their licentious , * mad , deboist , bacchanalian , prophane and heathenish Healthes , and ebrious pot-battels ) but euen purposely bend and set themselues against the God of heauen : trampling his word , his lawes , and all his precepts vnder foote : violating the very lawes of nature , and rules of reason : breaking all the cords and ligaments of nature , modesty , temperance , and sobriety , as if they had no Lord , no God , nor Ruler ouer them : felling themselues wholly vnto all excesse , and wallowing like so many base and filthie swine , in the mire and puddle of drunkennesse , and vomite ; as if they were borne for no other purpose , but with that infamous , and drink-deuouring r Bonosus for to swill and drinke . The third reason of the encrease and growth of drunkennesse , are those many specious , beautifull , popular , amiable , and bewitching names and titles where with this vgly , odious and filthy sinne , together with the Practisers , Patrons and Abettors of it , are beautified , guilded , and adorned ; and those common termes and mottoes of ignominie , scorne , and reproach , which Satan and his ebrious crue , haue cast vpon the graces of temperance and sobrietie , and on the persons of all such temperate , holy , and abstemious Christians , who doe in truth pursue them in their liues & practise . As all s other sins and vices : so Drunkennes is now shrowded t ( nay countenanced , defended , iustified and applauded , ) vnder the popular and louely titles of hospitality , good-fellowship , courtesie , entertainement , iouiality , mirth , generosity , liberality , open house keeping , the liberall use of Gods good creatures , friendship , loue , kindnesse , good neighbour hood , company-keeping , and the like : and Drunkards are likewise magnified , and extolled , vnder the amiable , reuerenced , and applauded termes of good-fellowes , wits ; Poets ; courteous● sociable u merrie , ●ouiall , and boone-companions : generous , liberall , free-hearted , valiant , and heroick Sparkes and Spirits : sociable , pleasant , and good-natured Gentlemen : open , liberall and free house-keepers ; merry x Greekes , and such like stiles and titles : which set such a laudible , specious , beautifull , amiable , and comly glosse and varnish on Drunkennesse and Drunkards , which are full od●ous , loathsome , and deformed in themselues : that they doe euen y secretly & z dangerously insinuate , incorporate , and instill this beastly and pernicious vice , into the affections liues and practise , of carnall , gracelesse , and vngodly men , whiles they present it to them , as an honest , laudable , and necessarie vertue , without which there can be no loue , no fellowship , no true society , nor hospitality , mirth , nor entertainment in the world : whereas they could not but abhorre it , together with all those whose liues are tainted and defiled with it , did they but suruay or view it in its proper colours . Now as Drunkennes , excesse , and Drunkards , are thus magnified , countenanced , & applauded vnder these popular , goodly , flattering , and insinuating titles ; so Temperance and Sobriety are deformed , vilified , derided , sentenced , condemned , and scoffed at , vnder the approbrious and disdainfull names , of puritanisme , precisenesse , stoicisme , singularity , vnsociablenesse , clownishnesse , rudenesse , basenesse , melancholly , discourtesie , pride , surlinesse , disdaine , coynesse , and what not ; a and temperate , sober , gracious , abstemious , and religious Christians , who make a conscience of excesse vnder the ignominious and reproachfull stiles , of a Puritanes , Praecisians , Stoicks ; vnsociable , clownish , rustick , peruerse , peeuish , humorous , singular , discourteous niggardly , pragmaticall , proud , unmannerly , degenerous , base , scrupulous , melancholly , sad or discontented persons . He that is now b more holy , temperate , gracious , and sober in his life and carriage then the ordinarie sort of men . hee that is reclaimed from his ebrious and drunken company and courses , and will not drinke , rore , carowse , health , play the good-fellow , c or runne into the same excesse of Drunkennesse and intemperance that others doe , and as himselfe did heretofore , out of conscience , loue , obedience , and true deuotion towards God : is forthwith hated , taxed , and branded for a Puritan , an Hypocrite , a Praecisian , and I know not what besides : euen by such who deemed him an honest man , a sociable , boone , and good companion heretofore , when as he would swill and drinke , and health , as well as others : ( as if his temperance and sobriety did depraue , disparage , vilifie & disgrace him : ) an infallible argument , that Puritans and Praecisians ( as the world now takes them ) are the most religious , holy , temperate , sober , and obstemious men of all others ; because they are generally hated , stiled , and reputed Puritans and Praeisians for this very cause ; that they are quite reclaimed and estranged from Drunkennesse , healthing , good-fellowship , and excesse of wine : & become more temperate , sober , holy , and religious in their liues then other men , whose ebrious , riotous and luxurious courses they vtterly abandon and dislike , d yea censure and condemne , by their practicall and holy liues . This magnifying , then of Drunkennesse and Drunkards vnder these popular , glorious , louely , and applauded titles , which sound full sweete and pleasant in the eares of most : and this depressing and vilifying of Temperance , sobriety , and abstemious Christians , vnder such ignominious , scornefull , odious , base , and vndervaluing termes , ( which make an harsh , an vncouth , preiudicate , and vnpleasant noyse , among the carnall , vulgar , and looser sort of men ; ) is one of the maine and chiefest causes why Drunkennes doth now so much diffuse and spread it selfe . The fourth cause of the increase and growth of Drunkennesse , is the negligence and coldenesse of Iustices , Magistrates , and inferiour Officers , in the due and faithfull execution of those laudable and pious Lawes and e Statutes , enacted by our King , and State against this odious , swinish , vnthrifty , and State-desturbing sinne : which if they were as duly executed , as they are generally neglected , ( and so f abrogated , frustrated , and euacuated for want of execution ) this noxious dropsie and disease of Drunkennesse would soone be cured , and dryed vp . If Iustices and Magistrates , were as diligent to suppresse and pull downe Drunkennesse and Ale-houses , as they are industrious and forwards to Patronize and set them vp , g to the great disturbance , hurt and preiudice of our Christian Common-wealth ; the wings of Drunkennesse would soone bee clipt , whereas now they h spread and grow from day to day , because the sword of execution clipse them not . The fift cause , why this gangrene or leprosie of Drunkennesse doth so dilate , inlarge , and propalate it selfe , is either the ill example of some great men , Gentlemen , Clergie men , and others , who insteed of being patternes of temperance and sobriety vnto inferiour and meaner persons , are oft times made their presidents & plot-formes of Drunkennes and excesse ; i transcending them in ebrious , riotous , deboist , intemperate , and licentious courses , as farre as they exceede them in their place and dignity . When Gentlemen , k great men , Magistrates and Ministers , who should bee guides and curbes to others , shall take delight and pleasure in Drunkennesse and excesse : either approuing them by their owne personall practise ; or else by tollerating , and allowing them in their owne irregular and misgouerned Families , ( which are oft times made the very Theaters of Bacchus , and the very seminaries , sinkes , and puddles of Drunkennesse , vomit , ryot , and intemperance ; vnder pretence of hospitality and free house-keeping : ) l no meruaile if Inferiours ( who commonly adore Superiours chiefe and greatest m vices , as so many glorious and resplendant vertues : ) doe euen plunge themselues , into the very dregges and boggs of surfetting , Drunkennesse , and grosse intemperance , with greedinesse and delight , being animated , and fleshed by those great examples , As n all men , so Magistrates , Ministers , Gentlemen , and great men , especially , doe seldome erre alone ; If these would but reforme themselues , and rectifie their vnruly and disordered Families , ( which is o as difficult a taske to many , as to rule a Prouince . ) This sinne of Drunkennesse would soone growe drie and out of vse ; where as now their ill examples feede and nourish it . The last , though not the least occasion , why Drunkennesse doth so much encrease and superabound among vs ; are those common Ceremonies , wiles , and Stratagems , which the deuill and his drunken rowt haue plotted and inuented , of purpose to allure , force , and draw men on to Drunkennesse , ryot , and excesse of wine . Not to diue into the depthes and misteries of the black , the heat henish , execrable , and Infernall p Art of drinking , in which I q was nouer learned nor experienced : nor yet to mention r the drinking by the Die , by the dozen , by the yard , or such like hellish and vnchristian pollicies and aloctiues , which Drunkards vse , to force , to draw , or lead men on to Drunkennes and excesse ; in which euery Alewife and Mault sucker are farre more learned and skilfull then my selfe : I dare auouch it for an approued truth : that there is no such common bayte or stratagem , to winne , to force , intice , and lead men on to Drunkennes and intemperance , as this idle , foolish , heathenish , prophane , and hellish Ceremonie , of beginning , seconding , and pledging Healthes ; which is nothing else in truth and verity but a Bawde and Pander vnto Drunkennes , and a praeludium , in-let , way , and passage vnto all excesse . If Health drinking ( which is the very mother and nurse of Drunkennes ) were but once suppressed and banished the world , as an abominable , heathenish , vnchristian , and vnlawfull Rite , s which had its birth and pedigree from hell it selfe : the sinne of temulencie and Drunkennesse would quickly vanish and growe out of vse : And this hath caused me to propalate this short and rude discourse against these Healthes , vnto the publique view , that so I might at least asswage , if not expell the dangerous dropsie and disease of Drunkennesse , t which makes our Land , if not the world it selfe , to mourne and languish ; in drying vp these noxious humours and vnhealthy Healthes , which feed and nourish it . A Treatise ( I suppose ) which though it may seeme harsh and vncouth at the first , to many habituated , infatuated , incorrigible , or cauterized Drunkards , resolued for to liue and die in this their sinne , though they fri● in hell for euer after ; or to praeiudicate , u forest alled , and prepossessed affections , ( who would rather maliciously fore iudge , and rashly censure this Discourse and me before they reade it , then take the paines for to peruse it ; because they presume , that none but factious , nouellizing , precise , or ouer-zealous Puritans condemne these Healthes , and that not out of iudgement , but of pe●uish frowardnes . ) Yet questionlesse it will be acceptable and pleasing vnto many : not only for the x no●alty & strangenesse of it , which addes delight and acceptation to it : as treating of a Theame or Subiect , wherein few haue lately , purposely , or largely trauelled , especially in our English tongue : but likewise in regard of the benefit and vsefulnesse of it : as being very seasonable , sutable , and needfull for these intemperate , dissolute , and bacchanalian times of ours : where in Healthes and Drunkennesse doe so much abound ( especially in those festiuall and blessed times of ioy and thankfulnesse , wherein our temperance , sobriety and holinesse should most excell : ) that wee may iustly feare , they will drowne vs in some great and generall deluge of Gods iudgements ere it be long , and cause the Lord to curse and crosse vs in all our enterprises and designes ( as he hath done for sundry yeares , though y we consider and lay it not to heart , in that penitent and soule-affecting manner as wee ought ) vnlesse we speedily repent vs of them : For alas , how can we possibly expect or hope , that God should auocate or withdraw his iudgements from vs : that he should blesse and prosper vs in any kind ; that he should pleade our cause , or fight our battels for vs : that he should guide , direct , or blesse our King , our Queene , our Counsellours , our Nobles , or our Rulers , z ( whom God doth oft times curse and alter for the peoples sinnes : ) that he should speed our Generalls , our Captaines , our Nauies , or our Armies , a which the Troopes and Armies of our sinnes , and not the force and prowesse of our enemies , haue vanquished and put to flight : ) when as our Healthes are farre more dense and frequent , then our Prayers for them ? when as wee ouerwhelme and drowne our soules and spirits , and quite b ener●ate , weaken , and dissolue our bodies ( which are , or should be c Temples for the holy Ghost to dwell in ) with Drunkennesse , ryot , and excesse of Wine ; and cause the Lord of Hoasts himselfe to be our enemy , d ( whose force and power no creatures can resist ) by our intemperate , ebrious , and luxurious sinnes ? When as we put away farre from vs the euill day , and cause the seate of violence to come neere : stretching our selues vpon our couches and beds of Iuorie : eating the Lambes out of the stockes , and the Calues out of the stall : chaunting to the sound of the Viole , and inuenting to our selues instruments of musicke ( in these dangerous , e sad , and dolefull times , when as teares should bee our mirth and chiefest solace , ) which doe so farre infatuate and stupifie our hearts and iudgements ; that wee regard not the workes nor iudgements of the Lord , neither consider the operation of his hands ; ( which we may iustly feare are working of our ruine : ) drinking Wine in bowles ; rising vp early in the morning , that wee may follow strong drinke , and continuing at it vntill night , till wine enflame vs ; as if we were free frō feare of euill , or as if there were no God in heauen for to punish vs : and yet not grieuing for the afflictions of Ioseph , nor for our manifold and great rebellions against our good and gracious God : whose f patient goodnesse , and long-continued mercies , doe now call ; and dreadfull iudgements , force & summon vs to repentance ? Certainly , though I dare not antedate the sorrowes of our Syon , or raise a feare or iealousie without a ground ; yet when I doe but seriously and cordially suruay , that intollerable g pride ; that aboundance of idlenesse ; that fulnesse of bread ; that lusting after strange flesh ( the sinnes that drew downe fire and brimstone vpon Sodome long agoe ; ) those monstrous habites , fashions and attires : that excessiue vanity , Atheisme and prophanenesse : that execrable and h frequent banning , swearing , cursing and blaspheming : that greedie couetousnesse , extortion and oppression ; that fearefull murther and bloudshed ; that scurrility , effaeminacie , wantonnesse , fornication , whoredome , adulterie and vncleanenesse : that generall neglect , contempt and hatred of God , of grace , of goodnesse , and the Gospell : that i stupified and sencelesse security , and hardnesse of heart , in the middest of feares and dangers : that degenerating and growing worse and worse , not withstanding all Gods iudgements , k which still encrease vpon vs , because our sinnes encrease : that dissolutenesse , that drunkennesse , deboistnesse , and excesse of Healthes ; together with those other troopes of sundry sinnes , which walke so bold and thick among vs , in despite of all those meanes which GOD hath vsed to reclaime vs from them : I cannot but conclude as others doe : that these abominations and sinnes of ours ( especially in these times of feare and danger , l which cry and call for true repentance ) prognosticate no victory , no good , no blessing , nor successe : but vndoubted ruine and destruction to vs , vnlesse we speedily repent vs of them . Wherefore ( Christian Readers ) if you haue any compassion of your owne poore soules ( which Healthes and m Drunkennesse will damne to hell without recouerie , if you proceede on in them : ) If you haue any loue to God and Christ ; or any filiall feare of God , or of his wrath and iudgements left within you : If you haue any humanity or bowells of compassions in you , towards the publicke good and safety of this your deare & mother Church , and Country ; which haue so long supported you in peace and plenty , euen beyond your hopes : If you haue any commiseration of the poore distressed Saints & Church of God in forraigne parts , who are almost swallowed vp of bloudie persecutors , whiles wee are wallowing in carnall pleasures , and delights of sin ; in luxutie , ryot , Drunkennes , and all excesse , without any cordiall pitty or simpathizing compassion of , or any sound humiliation for , their low estates : If you expect or long for any prosperity , peace , or plenty : any abatement , diuertion or extinguishment of Gods iudgements at home ; or any successe or victory abroad : let mee now entreat , and thorowly perswade you all n by the very mercies of God and Christ ( the most flexanimous , perswasiue , and preuailing motiue of all others : ) by the loue you beare vnto the Church of God in generall ; to this your mother Church and Country ; and to your owne saluation : by that most sacred oath and solemne rouenant which you haue made to God in Baptisme , and oft renued in the bloud of Christ , in the sight of many witnesses ; and by that strict , that terrible , and ineuitable account , which you must shortly o make before the barre of Christs tribunall , in the open view of all the world : that you would p now , euen now I say , whiles the acceptable dayes and times of grace and mercy last ; whiles the bowels and armes of Christ lye open to receiue you , if you will come in : and q the arme and sword of God are brandished and stretched out against you , to your iust confusion , if you still stand out : abandon , abiure , renounce , and quite cast off for euer , those cursed and pernicious sinnes , in which you are all inuolued , without any more pretences or delayes . Aboue all , resist , oppose , shake off , and quite roote out , the vnnaturall , vnreasonable , vnpleasant , r vnthrifty , prodigall , wastfull , beastly , and shamefull sin of Drunkennes , s ( the metropolis of many mischiefes ) which doth t not onely slay , but quite interre the soules of liuing men , and indispose them vnto all imployments ; and so make them a burthen , a trouble , and incumbrance both to Church and State : together with all heathenish , hellish , idolatrous , prophane , luxurious , and excessiue Healthes , which are but Panders , Bawdes , Attendants , and Vshers to intemperance : for feare you bring your selues , your soules , your bodies , yea and your dearest deare , your Country vnto ruine ; Let Great men , Gentlemen , Iustices , Magistrates , and those of better and superiour ranke , as they tender Gods glory or their Countries good , exile them from their houses , and banish them for euer from their Tables ; Halls and Butteries : as at all times and seasons , so especially in the Festiuall time of Christs Natiuitie : wherein v Christians oft times act the parts of Pagans , and turne incarnate deuils for the present , laying aside all reason , temperance , grace , and goodnesse , as vnseasonable and vnseemely ornaments for so good a season ; giuing themselues wholly ouer to gluttony , ryot , luxurie , Drunkennes , Epicurisme , Health-drinking , idlenesse , chambering , wantonnesse , vnlawfull pleasures , games , and carnall mer , riments , and all excesse of sinne and wickednesse , which may praecipitate and post them on to hell ; as if they were celebrating the ancient Bacchanalia , or the deuils birth-day , and not the birth of Christ : who came to redeeme and free vs from these infernall , heathenish , prodigious , gracelesse , prophane , and godlesse practises , which Turkes and Pagans would abhorre : and not to set hell loose ; or to giue men liberty and exemption to sinne without controle or mealure , vnder pretence of giuing honour to his birth-day : Certainly Christ wil not be fed nor honoured with the Deuils broth ; with the Deuils sacrifices and Drinke-offerings : with such odious , shamefull , vile , and loathsome things , as Drunkennesse , vomite , Healthes , and ryot are : Let Christians therefore quite renounce them , and leaue them vnto Bacchus , and his heathenish , Pagan , and infernall Crue : Let Magistrates suppresse & curbe them , by executing all those lawes that are in force against them , euen with care and conscience : Let Ministers who are x enioyned by sundry Councels not so much as to enter into any ●nne or victualing house ( much less into a sauerne , Alehouse , or Tobacco-shop , where too too many of them place their chiefest residencie ) vnlesse it were in case of necessity when they trauell ; ) y Lift vp their voyce and cry aloud against them ; not only by their doctrine but by their practise too : z Let all who beare a louing heart to God , to Christ , to Church , to Country , or themselues , come forth to helpe the Lord , and this our Zion , against these mightie , generall , praeualent , and pernicious enemies , which threaten a Catastrophe and deluge of Gods iudgements to vs : for feare they in●ur that bitier curse of Meroz , which no heart can beare . I for my owne part can but blow the Trumpet , and giue the on-set ; it is others that must giue the foyle , and ouerthrow to these hostile powers : If these my weake and meane endeuours shall so farre preuaile with any , as to cause them to take vp Armes against these sinnes , that so they may suppresse or bridle them ; or to diuert , reclaime , and winne such from them , who haue beene formerly enamored with them , or held captiue by them ; I shall thinke my labour highly recompenced , and happily rewarded : But if they proue vnfruitfull or ineffectuall vnto all , or bring mee nothing but reproach and scorne , among the looser and deboister sort ; whose blacke and filthy mouthes , or burthened and distempered stomackes , may chance to vomite vp some crapulous , noysome , and superfluous crudities of a scandalls scornes , hatred , & reproach against me , because I offer violence to their best beloued Dalilaes and bosome lusts , b whose iust reproofe they cannot brooke : yet this shal be my ioy and comfort : that as Drunkards scornful , rash , & vndeserued censures ( which c I deeme but folly for to feare ) d are crownes and honors , not blemishes and debasements ; especially to such as seek mens spirituall good and welfare , e not their praise : So God himselfe , how euer men requite me , will yet reward and f recompence me for this my poore endeauour ( being all that I could do or promise ) though he denie successe vnto it : which is not mine , but his to giue . Thus leauing this poore Treatise to thy charitable and pious censure ( Christian Reader ; from whom I shall request this fauour onely ; to read and know before thou iudge : ) I commend both it and thee to Gods owne blessing . Farewell . The vnfained well-wisher of thy spirituall and corporall , though the oppugner of thy pocular and Pot-emptying Health . 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 , a ( which swarme with old and new-found 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 euery 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 onely Great and Potent Patrons to support and shield it ; but likewise Noble and Heroicke c 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 such d 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 this d 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 , e losse of Time , of Parts , and Credit , superfluous and vaine Expence , and things of such like Nature , it hath produced and brought foorth in euery Citie , Village , Towne , and place within our owne , and other Kingdomes , is not vnknowne vnto any , who haue 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 vnto 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 , f 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 euery 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 to g 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 maxime h Quicquid efficit tale , est magis tale . But this Drinking of Healthes ( as experience , and i 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 k praise and glory of God , and the l 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 haue 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 m 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 , n 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 , who o 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 p 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 vs 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 the q 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 the r Scriptures , and s 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 vpon 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 t kinde of Law and necessitie vpon 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 vpon 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 fore-quoted 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 bee u holy , exemplary , and temperate , in all their conuersation , to begin or pledge an Health : it would bring a scandall and an ill report vpon them , not onely among the godly , but among the wicked too ; who would bee alwayes casting this into their dish ( yea and into the teeth of x all Professors ) vpon euery 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 giue 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 would y 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 z Duells , Quarrells , Murthers , Debates , Heart-burnings , Hatreds , and Discontents , of many a idle , vaine , lasciuious and scurril●us speeches , songs and tests : of many b prophane and biasphemous oathes and cursings : and of much c mispence , and losse of time : must needes be euill , and vnlawfull . But this drinking and carouzing of Healthes , as d Guagninus and e 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 euery yeere , nay sometimes euery 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 to g no good , nor commendable , nor necessary vse at all : that which doth h much hurt and mischiefe , but i 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 , was k 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 l memories and names should rott and perish , and m whose persons should be vilisied and despised as farre as they are wicked , must needes be sinnefull and vnlawfull : because it doth n 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 in o truth there is not ) doth ordinarily and vsually tend to the honour , praise , applause , and commemoration , of p 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 vnto ) 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 the q looser , prophaner , and the more intemperate , dissolute , and d●boister sort : As for all good , and holy men , they r desire not to haue 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 haue their whole dependancy vpon them ) would rather drinke their s confusion then their Healthes . Therefore this drinking of Healthes , must needes bee sinnefull and vnlawfull . Twelfely . That which doth t 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 giue an account to God of all our gestures , as u 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 and x 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 vpon 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 , y as the Gentiles and Heathen sometimes did adore their Deuil-gods , in quaffing of Healthes vnto 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 vnto prayer : z must needes be Sinfull and vtterly Vnlawfull : because it doeth abuse Gods good creatures , and not onely 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 haue 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 * attributes that to Healthing , and Drinking , which should be ascribed vnto prayer . Hence it is , that many like the * 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 haue more really , and truely , manifested , and expressed their loue , 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 onely Cordiall , or Phisicke to preserue , procure , or restore mens healths : Hence is it , that many deem it agreter a 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 the b Coronation or birth-daies of our Kings , or on the birth-dayes , or marriage-dayes of our friendes : vpon 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 vs , d 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 vs e 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 f needes bee Sinfull and vtterly Vnlawfull vnto 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 vnto Christians . The maior is warranted , not onely by Fathers and Councells , but likewise by many expresse g Scriptures , which doe positiuely enioyne vs : 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 vnto 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 h 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 in i course one to another to the right hand , out of a great bowle , in the nature of our Healths : Plutarch relates , k 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 : l that the Grecians ( yea and the m Romans too ) did salute their Gods , and friendes among their cupes , and call vpon 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 vnto 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 vs : n that the Heathen Greekes in his times had ouerseers , and stewards of their drinking in their feastes , to see that euery 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 vnto him , did measure out to euery 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 vs ) that the very Deuill himselfe was the author : which order and course is now obserued in our Healthes : o Athenaeus relates , that among the Tyrrhenians it was lawfull for any man to prouoke whom euer he would to pledge an Health : p 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 q 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 r That after hee had composed the differences betweene the Persians and Macedonians , hee made a great Feast vnto 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 , s That the Roman Senate inacted for the honour of Augustus : That the Romans should make wishes for him , t and drinke his health in all their publique and priuate Feasts . u 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 loue vnto them . x 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 . y 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 haue laid one another dead drunke vnder the Table . z Saint Ambrose , a Saint Hierome , and b 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 c 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 . d 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 e 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 f Lypsius , g Plautus , h Ioannis Fredericus , i Athenaeus , k Martiall and others , to prooue vnto 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 vnto you , how they did drinke sometimes l 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 m sometimes vnto 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 vs. n 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 haue without all question sacrificed to the Deuill himselfe . And with that of o Martin Delrio , and p Iohn Fredericke , who plainely certifie vs vpon 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 haue drawn● these Healthes into their roundes , and Feastes : what Christian should not quake and tremble in euery 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 a 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 euery 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 b Christians in name , turne Infidels and Pagans in our liues : Shall wee who haue giuen vp our names to God and Christ : wee who haue vtterly renounced in our Baptisme , all worldly , heathenish , carnall , and hellish Rites and Ceremonies : and vowed solemnely vnto GOD himselfe c 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 vnto 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 , * who scandalize Religion , and make it odious vnto Turkes and Infidels by their deboist , their wicked and licentious liues ) in the selfe same manner as the Pagans did their d Bacchanalia , or their Deuill-feastes , in drinking and carrouzing Healthes ? as if e 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 haue 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 loue , their thankefulnesse , and their best obedience and respect to God , for all his kindnesse , mercy , loue , and goodnesse to them , or when as hee comes vnto them f in his best and richest mercies , which call them vnto 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 himselfe g 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 vs 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 vs either such , or worse then such : Let vs bee such in trueth and practise as wee would be in name : or else let vs bee contented to bee deemed and reputed such ( euen Infidels and Pagans ) h h as our liues our Healthes and actions , describe vs for to bee . Let vs 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 vnto our Tables ; or what ●itter fare or entertainement could we giue him , then to plye him hard with Healthes i As the Magicians , Witches , and inferiour Deuills vse to doe ) vntill wee had got the staggars ) but let vs imitate the feastes and meetings of holy Christians in former ages : k 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 * Theaters 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 vnto 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 vnto them ? O therefore let vs 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 vs Englishmen ( who haue taken vp this Heathenish custome but of punie times ) as it is storied of the Polonians : l 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 loue 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 vs : of whom it is registred , m That they know full well how to allure men to drinke ; and that when as they haue 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 vs , as it is of the Ancient and moderne Germans . n That they Carrouze , and Health , and Drinke so long , till they haue laid one another dead drunke vnder 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 in o Saint Ambrose his dayes , Let it not be reported of vs , as it is of the Ancient Persians , p 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 vs. ) Let it be neuer inrolled of vs , as it is of the Brasilians , q 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 haue drunke vp all the Caouin , or liquor in the place : Let vs not be of the same minde and iudgement , as the inhabitants of r 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 : & since s the Grace of God which bringeth Saluation hath appeared to vs : touching vs , 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 vs , that he might Redeeme vs from all iniquitie , and from our vaine conuersation receiued by tradition from our Fathers : that hee might Redeeme vs from the World , and all worldly , prophane , and heat henish customes , ceremonies , ordinances , rudiments , and traditions of Gentiles , Pagans , and Infidels : and purifie vs vnto himselfe a peculiar people , zealous of good workes : Let vs 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 vs 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 customes t 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 , haue 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 , haue 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 euery 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 Pen-men 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 , u all appearance of euill , and all occasions of sinne : Secondly , they doe positiuely condemne , x 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 condemne y 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 , z all Scandalous and offensiue things , which beseeme not the Gospel of Christ ; which may giue 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 a 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 all b Drunkards , and such as are strong to power in strong drinke : but likewise against c 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 , d art , or wile , to drinke more then either hee would , or should doe : ( a place for such to meditate , and ruminate vpon , 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 onely 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 giue 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 onely in substance , but not by name condemned in the Word : and this should mooue vs * 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 haue learnedly and zealously displayed themselues against Drunkennesse and Drunkards : whose d Workes and Writings in this kinde , I would the learned Drunkards of our ebrious age would well consider : I will onely 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 , e for drinking and rounding one to another , vnder the name of beneuolence , or good-fellowship : vnder 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 vs ; f 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 vnto 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 : Euery 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 vnto 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 : h 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 vs 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 loue 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 vs 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 haue 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 : Onely 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 , k 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 haue recorded sufficient out of him , not onely 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 . l 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 m 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● n 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 giue 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 o Clergie , who ought to hinder others from drinking thus , doe themselues p compell , 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 onely 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 vnto 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 . * 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 vnto it , that there it should bee said vnto 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 loue 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 haue 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 ) vnder diuers names , not onely 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 onely in their Practise , but likewise in their Iudgements , haue 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 in q 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 haue condemned them . It is a shame , nay a r Sacriledge , for a Father , a Bishop , or Pastor , of the Church ( whose life should be a Light , a Patterne , & s Example vnto Others ) to be a Childish nay , a Swinish Drunkard , or Health-Drinker : especially since God himselfe hath so punctually and frequently t 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 haue 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 haue published it vpon Record . u 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 vnto 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 vnto 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 onely 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 onely to slander and vilifie * 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 ) haue with one consent condemned them : but likewise that they may wipe off this false , and scandalous reproach , which the Papists haue raised vpon 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 : x Who did drinke an Health , to the very Deuill himselfe ; Whose Vicar questionlesse he was . Witnesse the y Councell of Lateran vnder Innocent the 3. Can. 15. and the Councell of Colen , Anno , 1536. Part. 2. Cap. 24. & Part. 5. Cap. 6. Which restraine not onely 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 vpon Luthers sleeue , by this their false , and sleeuelesse story : ) Yea witnesse Iohn Fredericke himselfe , the Register of this forged Fable : Who testifies , z That not onely 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 vnto 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 vs ; * 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 haue 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 , haue vtterly condemned , and disapprooued this drinking , and pledging of Healthes . Not to make mention of z Cromerus , a Guagninus , b Baro , c Munster , d Alexander ab Alexandro , and e other Historians who taxe the Sarmatians , Polonians , Germans , Graeciaus , and others for their Health-drinking : nor yet to remember f Brentius , g Merlin , h Polidor Virgil , i Bishoppe Hall , or k Owen , who haue 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 the l 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 euery Health-drinker , when as the panges of Sinne , and Death shall seise vpon his Soule at last . I shall onely referre you to m Wesenbecius , a Ciuilian : Who censures Healthes , as being contrary to distributiue● Iustice : to n 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 n 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 haue 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 , haue passed a Verdict , Doome , and Sentence of Condemnation on them ? O let vs neuer dare to doe it , for feare , the fore-quoted Scriptures , Fathers , and the now recited authors , should rise vp in Iudgement against vs to condemne vs for it . Fourthly , but if these Authorities will not sway vs , nor cause vs to abandon and renounce these Healthes , then heare in the fourth place , what Councels , what Christian States , and Emperours haue concluded and decreed against them . In the Popish o Councell of Lateran vnder 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 p 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 giue some other competent satisfaction . Loe here you haue an expresse Councell against Healthes , especially in Clergie men , together with a penaltie on such as drinke them . So againe in the q 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 r Drinking of Healthes , which they are commanded to banish from their Houses by a generall Councell . Thus haue you two seuerall Councels against Healths . Let vs now see what Christian States , and Emperours haue decreed against them . It is s Recorded of Charles the Great , Maximilian the Emperour , and t Charles 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 Lawes u 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 owne a 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 haue 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 haue beene practised , and fostred but of latter times ) as these haue done ? O let vs be sure to doe it , lest Papists , and Germans should excell vs 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 haue vtterly condemned , and disapprooued this forcing and drinking of Healthes . b 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 euery mans pleasure . A patterne worthy to be imitated of all Christian Princes in their greatest Feastes , & Solemnities . y 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 z 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 vpon 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 , a doth vtterly disapproue this drinking of Healthes as a mad kinde of law : informing vs : that euery man ought to drinke what hee please . b 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 : c 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 . d 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 onely 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 : i 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 : k 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 , haue 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 haue condemned ? shall we bee l worse then Infidels , and Heathens in these times , and dayes of light and Grace , c which summon and ingage vs to Temperance , and Sobrietie , and to a moderate , and holy vse of all Gods creatures ? O let it bee neuer recorded of vs , as it is of the Israilites : d 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 : * who owe farre more to Christ & God , then Pagans doe . But since these Infidels , and fore-quoted Fathers haue vtterly condemned , this Drinking and forcing of Healthes : let vs Christians bee afraid , to practise or approoue them : else these very Pagans , shall one day rise vp in Iudgement against vs , and vtterly c●ndemne vs to our eternall shame : for fost●ri●g , vsing , iustifying , and approouing , those Heathenish , Hellish , Idolatrous , Prophane , and Sinfull Healthes , which they haue 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 ) haue so often cryed it downe . But if we consider : that e Drunkennesse it selfe , together with f euery other sin , out of mens naturall pronenesse , and loue to Euill , haue found some Patrons to protect , and Proctors for to iustifie it , in euery 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 vpon 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. g Basil , and Saint Chrysostome , would haue 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 h 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 i Ambrose , and k Saint Bernard , doe concurre . Others take this Cup of Saluation , for the l 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 haue giuen ; let vs 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 vpon 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 vpon the Name of the Lord : therefore hee may Drinke an Health : a very m 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 vpon 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 vs : but God himselfe did neuer teach vs , ( 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 iustifie n 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 their o 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 vnto vs ; 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 * 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 , * 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 the a 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 onely 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 , b 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 * Sacrifice and Drinke-offering of the Deuill himselfe , the Author , and Owner of these Hell●sh Healthes ? to see whole troupes of men c lye groueling in the ground , and reeling vp and downe in euery 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 , by d 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 the e 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 vs 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 vnto men ( from the very thoughts of which , God keepe all Christians . ) Yet questionlesse , there f cannot be a greater Staeine , Blemish , nor Ecclipse , vnto 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 euery Infamous , Beastly , Drunken , Swinish Sot ; euery Deboist , Riotous , Prophane , and dissolute Rorer , Ruffin , Gul-gallant , or Pot-companion ; euery 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 euery cup ; as ordinary , prophane , and sordid things ? What Christians , or Wisemen are there in the World , that stand vpon his honour , but would thinke themselues much dishonoured , and defamed , to be honoured of g such impudent , such base , such beastly , Swinish , and Drunken Sots as these ? to haue their Dignities , Healthes , and Names thus banded , and tossed vp and downe in euery Cup , and Can , at euery Ale-bench , at euery 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 euery Infamous , and beastly Drunkard : or the Ornament , Crowne , or Garland , of euery cup , and h 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 haue 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 vnto 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 vnto any , to bee thus honoured of euery base , infamous , and beastly Drunkard , of euery Pot-companion , i Tun , or Hogs head ? to be the dayly phrase , complement , theame , or rhetoricke of euery ebrious , and luxurious sot ? the vsuall ceremonie , crowne or motto of euery bowle and cup , ? the subiect , foote , or prologue of euery drunken round ? or the occasion , cause , and patronage of Drunkennesse , and excesse ? This is the sole , and onely honour and credit that men gaine vnto 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 vnto them by these Healthes . Not to mention the excessiue k 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 onely touch vpon that great and fearefull danger , which lights vpon 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 is l 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 vpon his Soule , and score at last : For if m hee who bids but an Heretique God speed , be made a partaker of his euill deedes : or if n Saul , by permitting the people to saue Agag , and the best things , was deepely ingaged in that crime of theirs : or if o 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 , p 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 , q Proclaiming , and sounding out this sin of theirs in a more peremtorie , and audacious manner , then euer Sodom did , euen with Shoutings , Trumpets , Drumes , or r 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 euery place and corner , ( especially , in the solemne , and sacred time of Christs Natiuitie : who came of purpose to reclaime , and call vs from these excessiue Healthes , to temperance and sobrietie : ) What great one is there , who is able to stand vnder 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 vnto these Healthes , or giue 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 vs : consider , what a base and infamous thing it is , and what a disparagement , and blemish to their honour : to haue their Names , their Healthes , and Persons , made the very Deuills Sacrifice , and Drinke-offering , the phrase and language , the complement , and salute of euery Swinish Drunkard : the chiefe ingredient of euery Can and Cup : the subiect and discourse , the ornament , and theame of euery 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 giue 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 haue 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 a glory to send them away Wounded , and Dead-drunke from their Tables , like so many b 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 euery 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 vnto 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 c more preiudice , hurt , or worng them in their Soules , then by carrouzing , and quaffing off Healthes vnto them ; in as much as they make their names , their dignities , and persons , a very Bacchus , or Deuill-god ; 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 , d 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 promised e to honour none , but those who honour him ; and to blesse and prosper none , but such as loue , 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 dayly f 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 vs , with the intemperance and excesse of others , us most Healthes are ; but may g 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 will h curse and Plague them for this sinne of his , which was occasioned , and committed for their sakes . Wherefore , let vs 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 haue some ingagements , and that onely to put themselues in minde of them , and to expresse their loues vnto 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 vnto them : as if the Drinking of their Healthes i 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 onely 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 onely 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 : k They neither begin nor pledge these Healthes , because they are thirstie , but they onely 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 vpon 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 onely 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 l kinde of Law , necessitie and force of pledging ; not onely 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 , our m 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 vpon 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 , haue there excuses , or causions : 1. That they intend no harme , 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 : because n 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 euery idle action that men shall doe , they shall giue an account at the day of Iudgement , as o Well as for euery 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 euery one p 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 euery mans end that begins an Health , and therefore hee expects , and lookes precisely that euery 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 many q 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 vnto 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 , the r 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 they s alwayes draw on great ones at the last : little Healthes , as well as greater wedges , make way for great ones : this the t 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 begin u 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 haue 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 vnto 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 , yet x many , nay , most that vse these Healthes Will doe it . Hence , was that common speach among the Graeciau Drunkardes : y Ant bibat , aut abeat : Let him drinke , or else be packing : Hence , is that Complement , or Challeng rather , among the Healthers , in the z 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 many a Murthers , Stabbes , b 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 vs ( 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 the c powring of Wine into the refusers mouth , or the throwing of it into his face , or their d 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 , vpon 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 of e 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 vs good , or hurt in our estates , or of such whose loue 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 , haue 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 , 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 common a 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 : the b Word of God must be their Rule , and Square , not the Liues , and Actio●s of other men ; who c 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 ; thou d 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 ; e but what Christ himselfe by his owne example , hath taught vs for to doe : Now Christ himselfe , did neuer teach vs 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 f not follow a multitude , to doe euill : wee must not runne with the most , and worst , g 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 , h 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 haue 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 , vpon good deliberation , examination , and aduise , shall testifie , that they doe but honestly and Christianly in it , when as not onely the Fathers , and Saints in former ages , but euen the very Pagans , did condemne them : they may haue then some ground and colour for to imitate them : but if their owne Hearts , and Soules , shall secretly vpon 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 i 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 is k no discourteous , nor vnkinde part , to giue 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 haue 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 is l no vnciuill , vnmannerly , discourteous , nor iniurious part , for to withstand them , in a discreet , and modest manner : as Calisthenes the Philosopher did : m 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 : * 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 giue such a modest , cleanely , and discreete deniall as this ; or to answer so , as a graue , and worthy States-man of our Kingdome did : n 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 : Since o Horses , Oxen , and Brutish creatures haue 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 , p discourteous , and iniurious towards men , then vnto God himselfe ? Certainely , it is no vnmannerly , humerous , precise , discourteous , nor vnseemely part , q 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 * 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 , vpon 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 vnto 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 vs onely r to Pray for , it is the s Deuill onely , and his Ministers , that prescribes vs , 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 t 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 giue 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 , and u 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 : a 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 , b 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 Loue , Obedience , and Conscience vnto 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 : c 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 Loue of men . If thou incurre the displeasure , or wrath of men in refusing Healthes , yet thou shalt win the Grace , the Loue , 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 , vnder 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 rather d 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 , because e Christians haue but this one necessitie put vpon 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 , because f Christians must not bee men pleasers : they must not liue to the lusts , and wills of men , but to the will of God : g 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 . h 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 i Deuills part in carnall Councells , and aduice , when as we vainely thinke , they act their owne , ) will neuer mitigate , k 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 haue 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 , vpon 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 but l 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 m Pompes , and Vanities of this wicked World , which Christians haue 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 onely : 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 haue frequently , and resolutely condemned ; doe now so ruffle and swarme among vs , as if they were the chiefe an onely vertues , n 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 o 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 . p Idle words , q Idle thoughts , r 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 haue 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 vs● to dally , to be but toyes , and triuiall thin●s , of which men are to make no Conscience , for feare they s 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 haue condemned ) were such deminature , slight , and pettie toyes , and nicities , as most repute them ; yet since they are scandalous , hurtfull , and offensiue , and haue no comm●ndable , lawfull , nor authorized vse , it should make vs the more ready , and willing to renounce them . The lesser any sinne seemes to bee , the lesser pleasure , benefit , profit , or aduantage it brings vnto vs , 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 , t 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 haue some sensible , and seeming good or pleasure in them ? u Certainely , he that is vnfaithfull in the lesse , will be vnfaithfull likewise in that which is the greater : x he which will stand with God for very toyes , and trifells , as himselfe accounts them : will stand more stiffely with them vpon greater things , which haue 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 vs not so much vnder-value the Loue , and Fauour of our Gracious God , or the Blood and Passion of our blessed Sauiour Iesus Christ ( who died to Redeeme vs , as well from y our vaine and scandalous , as from our sinfull , and wicked conuersation , ) as not to part with Healthes and trifells for their sakes , who haue parted with so much for vs : for feare wee prooue farre worse then Iudas who z would not betray , nor sell Christ Iesus , vnder thirtie pieces of siluer , which were more of value , then thirtie thousand Healthes can bee to vs , or others . Fourthly , admit the most , nay , more then can bee granted : that Healthes are things indifferent ; yet questionlesse , a they are not vsefull , nor expedient , especially , vnto Christians ; who haue vowed Temperance , and Sobrietie vnto God. What haue 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 , b 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 , c 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 some d apparent discrepancy , and manifest difference , betweene Christians , and Pagans ; betweene Godly , and Sober men , and Swinish Drunkards : betweene Professours of Religion ( who should e shine as Glorious , and Resplendent lights , and Lampes of Holinesse in the midest of this our Riotous , Deboist , Peruerse , and Crooked generation : not f any wayes conforming , nor fashioning themselues vnto the Lusts , the Wayes , the Rites , and Ceremonies of Pagans , Gracelesse , or Vngodly men : ) and open , or notorious wicked men , who g 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 : h 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 , vpon all occasions , ) for euer to abominate , renounce , and quite abandon them in their practise ; for feare of giuing incouragement vnto euill , and scandall vnto 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 haue 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 to i Reproach , Reuile , Condemne , and Censure , all Grace , and Holinesse , all Temperance , and Sobrietie , ( nay Morrall Grauitie , Staiednesse , Ciuilitie , and Modestie : ) vnder the Approbrious , and Ignominious , tearines of Puritanisme , and Precisenesse , or of Stoicall , and Factious singulatitie . He that k 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 to l 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 : m nay , he that liues not in them , and feares for to commit them , out of Loue , 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 euery 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 haue God himselfe , and all antiquitie , to iustifie , second , and assoile them . But learne to see the Deuills art and pollicy , and the n 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 , vnder 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 vpon them : is because o 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 would p first examine , search , and know , and then passe sentence : if they would not iudge vpon q reportes , and heare-sayes , vpon bare coniectures , iealosies , or surmises , or vpon 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 vpon their owne experience , and iudiciall knowledge , as all impartiall , wise , and vpright Christians ought to iudge : If they r 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 s 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 onely of the Saints themselues ; ( whom now they t 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 not u 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 vnto your Consciences , in the sight of God : and pause vpon 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 vpon 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 vpon good and solid reasons , and vpon 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 x worthy 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 vnto God , and so become an enemie , both to himselfe and thee : Who would , y respect or care for such a person , who would preferre his Healthes , before the Loue , 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 loue , 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 thou z shalt gaine more loue , 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 , a which Christians must contemne : and to lose their loue , respect , and friendship : then to sell the Grace and fauour of God himselfe , thy best , thy chiefe , and onely friend ; and to incurre his heauy censure , and displeasure Which lasts for all Eternitie . I b 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 loue and fauour , c which are better , and sweeter , to euery Gracious , and Holy Soules , then Life it selfe : yea , d 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 vpon 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 haue 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 haue 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 place a 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 , b 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 very c 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 haue 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 deboistest d 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 the e 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 vpon 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 , all f Clergie men ; though many of that Holy ranke and order , g 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 onely 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 vnto 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 , vnto 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 vnto the Deuill himselfe , & to his Hellish , & Infernall Ceremonies , before they consecrate or initiate them vnto 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 haue expresly ; c 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 likewise d of those persons whose names and Healthes they beare ; and of those States , and Kingdomes in which they doe abound ; if they consent vnto 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 haue made to God in Baptisme : which bindes you to renounce them , For haue you not vowed , and protested vnto God himselfe , in the sight and hearing of many witnesses , ( who will beare testimonie of your periurie , if you still proceed : ) e 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 the f Primatiue Church : ) and are not Healthes the very g 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 haue 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 , since h Magicians , and Pagans haue 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 haue oft times sealed , and confirmed in the blood of Iesus Christ your blessed Sauiour , at euery Sacrament that you haue receiued , ) in practising , iustifying , or applauding these Heathenish , Hellish , Prophane , and Gracelesse Healthes , against which you haue so seriously protested in your Baptisme ? will you bee so desperately , prodigiously , and inhumanely wicked , as to i 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 : k as men can neuer trust you here , because you are perfidious to your God : so God himselfe , will l surely turne your enemie : and power out the very strength , and fury of his wrath , and vengeance on you , to your eternall ruine ; because m you trample vnder your feete , the very Blood , and holy Sacraments of his Sonne , as base , Prophane , and common things , and put him vnto 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 vnto God himselfe , to your iust , and endlesse condemnation . If this consideration will worke no good vpon you , then ruminate , and ponder in your thoughts , those many heauy , terrible , dreadfull , and amazing Iudgements , which God himselfe hath inflicted vpon Health-drinkers , from time to time . It is storied of n Alexander the Great ; that hee dranke his death and ruine , in quaffing of an whole Carrouse out of Hercules his Cup. o In that Drunken Feast , or Combate , which this Alexander made vnto 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 is p 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 vpon 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 vpon 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 vnto 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 loue and Allegeance to the King , dranke off the Cup , as their manner was , vnto 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 q iust Iudgement of God , vpon these Princes ; who were much addicted , to the drinking of Healthes in former times : But loe the infinite r 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 , s 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 . t 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 haue heard , u and read of diuers , both of our owne and other Kingdomes ; who haue beene drinking of other mens Healthes , so long : that they neuer enioyed their owne Healthes , nor liues long after : yea , I haue heard , and read of some : who in quaffing downe other mens Healthes , haue swallowed downe their owne x 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 , vpon y 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 vnto 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 . Vpon 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 haue 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 haue had better : but such as it is , take it pledge me quickely , and Carouse it off euery sope , as I haue 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 . ) z 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 euery 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 vnto 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 vnto others . Beloued , these terrible , and fatall examples , and patternes of Gods Iudgements vpon others , ( together with sundery other presidents of this kinde , which the desire of breuitie doeth cause me to omit : ) should teach vs to a beware of Drunkennesse , and all Heathenish , Prophane , Superfluous , and vngodly Healthes , for feare God cut vs short , and hew vs 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 vs 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 haue ? God hath dealt thus with many others , as the fore-recited , and infinite examples else doe testifie : and b may he not iustly doe the same to vs , if wee still goe on in Healthes and Drunkennesse , since his power and Iustice are the same for euer ? O therefore let vs 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 vpon Drunkardes , and Health-quaffers , which are euery moneth , or two presented to our eyes , or eares : How many Health-sokers , & Drunkardes may wee see , or heare of euery yeere , wichin the Verge , and compasse of our Iland : c 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 d their examples then bee our warnings , to driue and force vs from Drunkennesse , and Healthes , without delay : for feare we end , and set in woe , in horror , death , and Hell , as they haue done . And if Gods Iudgements here , will not deterre vs from these sinfull courses ; let vs 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 : e When we must all appeare in person , before the Iudgement Seate of Christ , to giue a iust , and strict account of euery vaine , and sinfull word , and thought ; of euery act of sinne , and Drunkennesse , that haue euer passed from vs : of euery Health that wee haue drunke , or pledged all our liues . How then shall those be able to appeare , f or stand in Iudgement , in that great , that terrible , and amazing day of Christ ; who haue beene Quaffing , and Carrouzing Healthes so long , that they haue euen g reeled , staggered , and fallen to the ground , not able to appeare in Iudgement , of stand vpright vpon their owne legges , whiles they h continued , but i 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 haue drunke themselues Deafe , and Blinde , and Dumbe , nay , Dead and sencelesse now ? k 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 l then the very beast that perish : and more like m sencelesse Images , Sot●kes , and Stones , which Pagans worshipped ; then vnto Reasonable , or Liuing creatures . n 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 , o 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 : p 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 vpon all that know not God : vpon 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 come q ere long : O then without any more delayes , whiles the Haley on dayes of Grace , and Mercy shine so bright vpon you : abiute , and vtterly renounce for euer , all Healthes , all Sinne , and Drunkennesse whatsoeuer ; which haue no good , no profit , pleasure , nor contentment in them : and presently deuote , and dedicate your selues , vnto 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 r Patternes of Temperance , and Sobrietie , vnto others , as you haue 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 haue no more to say vnto you then , but onely this ? s goe on and perish : your blood , your doome , and finall condemnation , shall seise , and rest vpon your t 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 . Errata .   Page . Line .   Errata .   Correction . Readers Epistle . 4 24   Incrediaries   Incendiar●es In the Booke 38 67 69 74 17 22 24 28 For Satutes Christians them Factions . Reade Statutes Historians him Factious . Margent 11 17 72 77 y c m d For cap. 14. numera suba●unt Epist. 6. Reade cap 37. munera ubruant 61. Notes, typically marginal, from the original text Notes for div A10184-e210 a Vt partes hominis in corde vivunt , it a partes Reipublicae in Rege . Case Poli● . li 3. ca 7. b ●erpetuat brietas auli●a vita mode est . Obsopaeus de A●tc Bib●ndi . lib : 2. c His omnis in b●bendo est fortitud● . De Elia et Ieiun : cap : 12. Ta● inter ●pulas fortis vir esse potest , quam in bel●o . Eurip : Panyasides Stobaeus de Incontineatia sermo 18. d Bedlus , qui diuinas Scriptur as legens , verb a ver●it in opera . Bernard . De ordine vitae : Col. 1116 h. e Ducitur ebrietas nunc virtus maxima . Nec vitium ebries as quaelibet esse potest . Obsopaeus de Arte Bibendi . lib. I. & 2. f I Cor. 5. 11. Ephes 5. 11. Turpe est virum ebrium apud sobrios esse : Turpe item est , si sobrius cum ebriis fuerit . Theogmede 〈…〉 stobaenm : de●ncontineusia , Sermo 18. g Psal : 69 : 12. h Pessimum inimiconim genus laudantes . Ta●ius : Agritola Sec. 13 Genus hominum adulatoribus pestilentius nullum est : Plu●arch : de lib. E●●candis . i Psal : 82 : 1 : 6. Rex si officio suo suerit cum laude perfunctus , quasi quidam Deus in terris est : singulari cu●tu● ac veneratione dignissim●is : Osorius de Regum Inslit lib : 4. k Reges 〈…〉 meliores privatis hominibus esse debent , quanto cis honoratiores ex istunt ●●●rates Panig●r Oser : lib : 4 : de Regum Inssit . l Facere recte cines suos Princeps optimus saciendo●●oc●t ctiam hic em● imperio maximns sit . 〈…〉 plo maior est : 〈…〉 Rom l 2 : p : 134. I Tim 2. 1 : 2 , 3 n Nos pro saluse imperatorum Deumi●coeamus aete●num , Deum viuum , et Deum vuitum , quem et if si Imperatores propicium sib● in● ter caeuros malune : pratantes ●umus omnibus Imperatoribus , vitam illis prolixam , imperium securum , domum tutam , exercitus fortes , senatum fidelem , populam probum , orhem quietum , quaecunque●ominis et Caesaris vota sunt . Tertul. Apol . adv . Gentes cap. 30. 39. o Isay 5 11 , 12 , 13 , 22 , 24 , 25. Prov. 23 29. 30. Ioel. 1. 5 , 6. Nahum : 1 : 10. Amos 6 : 6 : 7 : Isai : 27 : 1 , 2 , 3 : Hos : 4 : 3 : 11 : cap : 7 : 5 : Deutr : 28 : 59 , 60 , 61 : Matth : 24 : 49 , 50 : Luke 21 : 34 : compared together . p Dies admodum parna , breuis etiam nox vel kiberna potando videtur . Basil de Ebrietate et Luxu Sermo . q Non prophanus molius esses quāsic vel●gi●su ? Minuc . Felix : Octav : pag : 77. Sic tum so maxim● pios putans , tum maxime fiune impij . Lactant : de Iustit . lib : 5 : cap : 10. r Ma●uerim veris offendere quam placere● adulando . Senede Clementia . cap. 2. s Seruorum filiorumque peccata non coercere peccatum est : Lactantius de Ira Dei●cap . 18 : Ioannes : Frid : de Ritu , Rib : ad San : lib : 2 cap. 2. see Deut : 13 : 8. Psa : 50 : 18 , 21. Prover 1. 10. 1 Sam : 15 : 9. to 24. ludg : 5. 23. 2 Chro 19 2. Hal● : 2 : 15 , 16. Acts 8. 1. Rom : 1. 32. 1 Tim : 5 : 22 : Ioh : 10 : 11 : compared together . t 1 Tim : 6. 15 : Rev , : 17 : 14 : cap : 19 : 16. v 〈…〉 25 : 31. to 46. Rom : 14 : 10 , 12. 2 Cor : 5 : 10. Rev : 20 : 12 , 13. w Principis b●ni est , non tantum id agere vt ipse bonus sit , sed et hoc essicere , vt alii mali esse desistant . Salu. de Guber . Dci : lib 7. z Rex medicu● est ; et medico comparamr , vt saret . Plato de Regn ; Case . Polit. lib 3 cap : 4. a Iudg. 9. 15 Ps. 78 : 71 , 72. Deu : 17 : 16. 18 , 19 , 20 2 Sam : 24 : 17 Nehem 2 : 10 2 Chro : 1 : 10 , 11. cap : 7. 10 Neh : 5 : 1 : to 19. ● K●●● 21 : 18 , 19 2. King : 8 : 3 : to ● . Nullum ornamentum Principis fastigio dignius pu●chriusque est quam illa cor● na ob ciues seruatos sen : de Clement : cap : 26. Principi et imperatori hoc consulendum est , vt cives set vent , 〈…〉 heg . Populi satus , est gloria Principum : Cassi . 〈…〉 : lib : 2 : 〈…〉 : 41. * 〈…〉 b 1 Sam : 23 : 3. c Rom : 13 : 3 , 4. Prov 20 26 : ca. 25 : 5. Rex regendo dictus est ; non autem regit qui non corrigit . August : Enarun Isa : 44. d Psal : 101. 5 , 6 , 7 , 8. e Quid est homo ebrius nisi su perflua , creatura ? cuius vita somnium est : cuius somnus mors est : Ambr : de Elia cs Iei●v . cap. 16. f Nulla in parte mundi cessat ebrietas . Plin : Mat Hist li. 14. cap 22. Ebrietas toto breviter non cessat in orbe . Sunt passim bibulis om ●ia plena yiris . Obsopaus de Arte Bibendi : lib : 3. g Ebrietas fortitudinis pernicies : Basil de Ebrietate et luxu Sermo . h Gubernator ebriosus , et qui vis cuiuseunque rei praefectus , omnia subvertit , si●e nauigium , siue currum , siue exercitum , siue quamcunque rem fidei su●e commissam Pl● to . li 2. de Repub. St●b ●u● Ser. 1● . Notes for div A10184-e3010 a Aug. Serm. 32 a● Fratres in Fremo . De Temp se● . 231. 23● Basil de letun . & ae Eb●tate , et Luxu serme Clem Alex. Paedag. l. 2 , c. 2 , 3 , 4. Ambr. ae Elia. & leiun . c. 10 , to 19 Chrysoft . Hō . 54 , 57 , 71. & ad Pop. Antioch . Hom. 27 , in 1 Cor. Hier. Com l. 15. in Eze. 42. Chrysolog serm . 26. Bern. de Mode Viuēdi , Ser. 26 See Puteani Comus . Opsopaeus de Arte Bib. l. 2. Friseclinus in Ebriet . Mr. Harris his Diunkards Cup. Master Wards Wooe to Diunkards . The Homily against Drunkennesse . And Mr. Iohn Downhams Disswation from Drunkennesse . b Plat● Symposium . Legum Dial. 1. Plinie Nat. Hist. l. 14 , c. 22. Zenophon de Instit. Cyri. l. 8. Memorabilium lib. 7. Seneca Epist. 24● 83. Plutarch . de Sanitate tuenda . De Adulat : & Amicit●a . Horace Ipist . lib. 1. Epist. 5. Tacitus de Moribus German . cap. 7. S●obaeus sermo 18. Ouid. de Arte Amandi , lib. 1 c Prou. 23 , 32 Nahum . 1 , 10. 1 Cor. 6. 10. Gal. 5 , 21. Mat 24. 49 , 50 , 51. d Luke 21 , 34 Ephes. 5 , 18. 1 Pet. 4 , 3. e Pro. 23 , 29 , 30. Isay 5 , 11 , 22. Hab. 2. 15 , 16. 1 Pet. 2 , 11. Isay 28 , 1 , 3. f 1 Cor. 6 , 10. Gal. 5. 21. g 1 Cor. 5 , 11. Pro. 23 , 20 , 21 h See Master Stubs Anatomy of Abuses , p. 77 , 78. Mr. Wards Woe to Drunkards . Mr. Thomas Beard his Theater of Gods Iudgements . l. 2. c. 3. i Tit. 2 , 12 , 13. Rom. 13 , 12 , 13 k Ebriet atem qui habet , se non habet : hāc qui habet , home non est : hane qui habet , non p●ecatum facit , sed ipse est peccatum . Chry sologus Serm 26 l Est in contēptu frugalis vita : libid● potands eunctos prodigiosa tenet . Nemo bonus nunc est , nec strenu●s esse videtur Plurima ni poterit perdere vina bibax . Nullus eris si sint ignauae ad pocula vires , Plurima ni sieces pocula , nullus eris . Obsopaeus De Arte Bibendi , l. 2. m Rom. 8 , 7 , 8. n Isay. 15. 11 , 12 , 22 , 1 Pet. 4 , 3 , 4. Ad deteriora faciles sumus : nō pronum tantum iterest ad vitia , sed etiam praecep● : Seneca . Epist. 97. o Ephes. 2. 2 , 3 p Phil. 3. 19. q Esay 3. 9. * Hoe non est gaudere , sed insanire bibones , Obsepaeus , de Arte Bib. l. 2 r Bonosus non vt viuat natus est , sed vt bibat . Lypsius Centur. Miscell . Epist. 51. Theatrum vitae humanae . s Quicquid vitium erat , virtutis nomen induit . Puteani Comus . Probitatis inertia nomen , Iustitiae formido subit . Claud. in Eutrop . l. 2. Nequitiae classes candida velae ferunt . Petronius pag. 154. Vitia pro virtutibus hodie habentur . Diō . Cass. Roman . Hist. l. 58. Non solum vitiosa , sed & vitia laudantur . Seneca Epist . 114. t Ducitur ebrietas nunc virtus maxima : nemo . Carpentē bane sicco rebitur ore loqus : Quaeritur hac celebris nunc cunctis gloria : cunctis , Quaeritur hac nomen , gratia , fama , fauor , Obsopaeus de Arte bibendi . lib. 2. u Haec tamen illi omniae cum faciant hilares nitidique vocantur . Iuuenal . Satyr . 11. x Hence came the phrase pergracari ; or Graco modo bibere : Caelius Rhod. Antiq. Lect. l. 28. c. 6. Alex. ab . Alex. l. 5. c. 21 Francis Irenicus : Germaniae Exegeseos Tom. 1. l. 2. c. 1 ● . y ●allit enim vitium specis virtutis & vmbra . Iu●en . Satyr . 1. vitta non decipiunt , nisi sub spec●e vmbraque virtutum . Hier. Tom. 1. Epist. 7. c. 4. z Quoedam vitia species virtutum praeferunt , ideoque pernitiosius su●s sectatores decipiunt , quia se sub velamine virtutum tegunt . Isidor . Hispal . de Sum. Bono . l. 2 , c. 35. Nullum vitium est tetrius aut pestilentius , eo quod in virtutis specie latet . Osorius de Gloria . l. 1. Sect. 7. a Dat veniam cornis , vexat censora columbas . Iuuenal . Sat. 2. a Insani sapi ent , nomen fert equus iniqui , Vltrae quam satis est virtutem si petat ipsam Horrace Epist. l. 1. Epist. 6. b Annon hoc ita fit in omni populo ? nonne omnem exuperantiam virtutis oderunt ? quid ? Aristides nonne ob eam ipsam causam pulsus est paetria , quod praeter modum iustus effet ? Cicero Tusc. quaest . lib. 5. c 1 Pet. 4. 3. 4. d Sunt aliqui intempestiuè boni . qui corruptis moribus publicis conuicium benê viuendo faciunt . Erg● tanquam scelerum & malitiae suae testes extirpaere funditus nituntur , & ●ollere : grauesque sibi putant sanquam vita eorum coarguatur . Idcirco auferantur , quibus coram viuere pudet , qui peccaxtium frontem et si non verbis , quia tacent , tanien ips● vita genere dissimili feriunt & verberant : Castigare enim videtur . quicunque dissentit . Lactantius de Iustitia , lib. 5. c. 9. e 1 Iacob . c. 9. 4 Iacob . c. 5. 7 Iacob . c. 10. 21 Iacob . c. 7. f Lex noua vsu non recepta viribus caret , & desuitudine tollitur . Gaillius Pract. Obser. lib. 2. Obser. 110. g See 4 Iacob . c. 5. 1 Iacob . c. 9. h Leges optitima si negliguntur , diss●lutionem pariunt . Cafe . Pol. l. 5. c. 7. i Quantum pracellunt c●teris magnitud●ne , tantis praestant impuritate . Salu. de Gub. Dei. l. 7. p. 277. k Velocius & citius was corrumpunt vitiorum domestica exempla , 〈…〉 subeāt animos magnis a●teribus . Iuuen. Satyr . 14. l Non amplius mirabor c●̄● peceant qui genere ignobiles sunt , quand● bi qui summ● l●lo nati sunt , peccant . So phocles Aiax Flag . NG . 1165. m Cum surpia placent iis qui habentur boni , ceric valde honesta videntur esse malis . Euripid. Hyppolitus Cor. Sect. 410. n Nemo sibi tantum errat , sed aliis ●rroris causa & auctor est . Nem● ita cadit vt nē alium in so attrahat . Seneca de Vita Beata cap. 1. o Demum s● am coercer● plerisque ha●d minus 〈…〉 est , quam preuinciam ●●●●re . Tac●●us Agricolus vita . cap. 7. p See Obsepaeus , de Arte Bibend . q Melius est aliquid neseire secure , quam cum periculo discere . Hier. Tom. 1. Epist. 22. c. 13. r See Master Iohn Downam his Disswasiō from drunkennesse : and Mr. Harris his . Drunkenis Cup the Table of Drunkennesse , & ●us potandi . s See Argument 14. t Hosea 4. 3. u I shall say to these . L●gant prius . & postea despiciant : ne videantur , ne●●u iudicic , sed au odi● prasumptione ignorata dānare . Hier. aduer . Ruffin● l. 2. c. 9. Tom. 2. pag. 251. x Naturale ●st potius non● quam magna mirari . It ● enim comp●siti sumus , vt nes quotidiana si admiratione digna sunt , tr● seant ; contra minimarum queque rerum s● ins●lita prodi●runt , spectaculum dulce fiat . Sen. Nat. Quaest. l. 7. c. 1. Aertor est cupiditas ignota cognoscendi , quam nota repetendie ad neua omnes concurrant , ad neua tēuentunt . Sen. cōtrouers . l. 4. Proaem . Nouitas auditoribus lenocinatur . Plin. Epist. l. 2. Epist. 19. Noua , & non in promptu posita , admirationem suiexcitant auditeremque allicinnt . Plutarch de Homero . Est qu●que cunctarum nouitas gratissimarerum . Ouid●de Ponto , lib. 3. Elig 4. y Isay 42. 24. 25. Prou. 23. 34. 35. z Reges quand● boni sunt muneris est Dei quando vero mali , seeleris est populi : Secundum meritum plebeiū , disponitur vit● rect●rurn . Irascent● enim Deo , talem rectorem populi suseipiunt . qualem pro peecat● merētur . Nannunquam etiam pro malitia populi reges mutantur● & qui ante videbantur esse beni , accepto regno fiunt iniqui . Isiodor . Hispal . de Sum. Bono l. 3. c. 48. Concil . Parisiense sub Ludouico & Lothorio : 829. lib. 2. cap. 1. a Non ignauissiumorem hostium fortitudine obruimur , sed s●lum vitiorum nostrorum impuritate superamur . Nemo sibi aliud persuadeat , nem● aliud arbitretur : solum nos m●rum nostrorum vitiae vicerunt . Salu. de Gub. Dei. l. 7. p. 238. 278. b Habet h●● temulentia , vt & molliat & resoluat corda temulent●rum Ambr. de Elia & Ieiun c. 12. Basil. de Ebrictate & Luxu . Serm. Obsopoeus De Arte Bibendi , l. 2. c 1 Cor. 3. 16. & 6. 15. 19. d Isay 8. 7. to 15. e Amos 6. 1. to 7. Isay 5. 11. 12. f Rom. a. 4. g Ezech. 16. 49 h Plures inuenia● qui saepius peiurent , quam qui omnine non turent . Salu. de Gub. Dei. l. 3. p. 79. i Nihil amentius est , quam in malis esse , & malorum intelligentiam non habere . Salu. de Gub. Dei. l. 6. p. 216. 217. k Non mirum est si quotidie deteriora patimur , qui quoeidiè deteriores sumus . Salu. de Gub. Dei. l. 4. p. 111. l Isay 22. 12. Ier. 4. 8. & 6. 26. m Nahum . 1. 10 1 Cor. 6. 10. Gal. 5. 21. n Rom. 12. 1 o Dan. 7. 10. Math. 25. 32. 33 2 Cor. 5. 10. p Psal 95. 7. 8. 2 Cor. 6 2. q Deut 22. 41 42. Psal. 7. 11 12. 13. Qui volunt atem Dei spreuerunt inustantem , voluntatem Dei sentient vindicantem . Prosper . Aquit . Respons . ad Obiect . 16. Vincent . r Vno die bibunt multerum dierum labores . Ambr. de Elia & Ieiun . c. 12. s Ebrietas multorum malorum metropolis . Athen. Dipnos . l. 10. c. 1● . t Qui luxuriatur , viuens mortuns est : Ergo qui inebriatur , & mortuus & sepultus est . Hierom. Tom. 2. Epist. 63. c. 4 v Sub Christino nomine Gentilem vitam agunt , & aliud professione , aliud conuersatione testantur . Hier. Tom. 1. Epist. 14. c. 2. x Apost . Canones Can. 53. Deerete 〈…〉 P●p● . Can. 10. C●ne . ●●●dicenum . Can. 24. Carthaginense 3. Can. 27. Aphricanum . Can. 7. Constātinop 6. Can. 9 Turonense . 3. Can. 21. Cabilon : 2. Cā . 44 Rhemense . 823 Can. 26. Aquisgranense An. 816. Can. 60. 90. Reformatio Cleri German●ae R●tisponae . 1524 Can. 3. 8. Conc. Colon : 1636. part . 2. cap. 25. part 5. c. 6. Augustense , 1541. cap. 10. 19. Moguntin . 1549. Can. 74. See Gratian , Distinct. 44. Bochellius Decret . Eccl. Gallica . lib. 6. Tit. 19. y Isay 58. 1. z Iudg. 5. 23. a Nunquid aeger laudauit medicum secantem ? Senec . Epist. 53. b Nulls gratae repr●hensio est● imo quod niulto peius est , quamlibet malus , quamlibet perditus mauult mendaciter praedicari , quam iure reprehendi : & falsarum laudum irrisionibus decipi , quā saluberrima admonitione seruari , Salu. de Gub. Dei. l. 8. p. 279. c Magna dementia est , verert ne infameris ab infamibus . Seneca Epist. 91. d Regium est male audire cum bene feceris . Plutarch Apotheg . Graec. e Qui laudem non appetit , nec centumeliam sentit . Bern. de Inter. Demo. c. 42. f Mens boni studii ae pii voti , etiamsi effectum non inuenerit capts operis , habet tamen pramium voluntatis . Salu. Praesat . in l. 1. de Gub. Dei. Notes for div A10184-e6300 a Peccatis 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. c Habent in exercitu su● plures succenturiatos : habent scurras e● velite : in prasidiis , crassos , comptos , nitidos , inf●ios clamatores qui illas pugnis calcibusque defendant● Heirom . Adu . Iouin . lib. 2. cap. 19. d Maiori procacitate defendunt ebrietate● quam exercent . Heirom . ib. d illa 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. e Alii 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. f Stulium est . quicquid homines sine Deo sapiunt . Amb. de Elia & Ieiunio . lib. cap. 16. g Nullune i●tra se man●● vitium Senec● Epist. 95. h Aristot. li. 1. poster . cap. 2. sect . 14. lib. 3. topic . cap. 5. pa●tic . 4. Keck . Syst. Log. lib. 1. cap. 1● . i Basil. 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. k 1. Cor. 10. 31. Deut. 8. 10. 1. Tim 4. 3 , 4 , 5 Colos. 3. 17. 1. Pet. 4. 11. l Gen. 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. m Lessius 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 . n Synodus augustensis 1548 cap. 28. S●rius Tom. 4. Concil . pag. 813. stiles them Infames compotationes . o Comm●ssationes , eb utates , et reliqua omnis insania , et turpitu●o , a caetu nostro exacta explosaque est , Chryso●● . Tom. 5. contr . Gentiles lib. p. 877. p Idols 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. q Propterea igitur publici hostes Christiani , quia Imperatoribus neque vanos , neque mentientes , neque temerarios henores dicant : quia verae religionis homines etiam so●emnia eorum conscientia pot●us quam lasciuia celebrant . Teitul adu . Gentes : Apolog. c. 30. 31. r 1 Pet 4. 2 , 3. 4 Wisd. 2. 6 , to 21. s Ambr. de Elia & Ieiunio , c. 11 , 12 , 13 , 17 Hierom. Com. lib. 1. in tit . 1. Aug de temp . Serm. 23 1. 232 t Illum 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. u Tit. 2 , 14. 1 Pet. 3. 14 , 15. 2 Pet 3. 11 , 14 Luke 1. 75. Math. 5. 16. Rom. 13. 13 , 14. x Ita 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. y Peccator cū videt aliquem similia suorum operum faciētem , confirmatur vt eadem faciat : Clemens Constit. Apost lib. 2. c. 20. z Eph 〈…〉 , 32. Iam. 3. 14. &c. 1 Iohn 3 , 14 , 15. a Mat. 12. 36 , 17. Eph. 4 , 29 , 31. & 5. 3 , 4. b Exod. 20. 7. Mat. 5 , 33. to 38. Iam. 5. 12. c Ephes. 5 , 16. Col. 4 , 5. d Rer. Polon . Tom. 2 , p. 68. e See 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. g 1 Sam. 12. 21 Psal. 24. 3. Pro. 23 , 5. Esay 52 , 2. Ps. 4. 2. h Math. 6. 13. 1 Thes. 5 , 22. i 1 Cor. 10. 31 , 32 , 33. k In 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 explosaque 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. l Pro● . 10. 7. lob . 18. 7. & 20 , 7 , 8. Psal. 10● , 13. m Ester 3. 2 , to 7. Psal , 15. 4. Ps. 101 , 3 , 4 , 7 , 8. Ps 139 , 20 , 21. n P●ou . 17 , 15. Isay , 5. 10 , 21 , 23. o At non infami subsurgit gloria fama , Turpibus a relus gloria nulla vonit , Obsop. de Arte Bibendi , lib. 2. p Iohannes Fridericus , de Ritu Bib. ad S●● . ● 1 cap 7. 8. accordingly . q Malus est et quem malus laudat , vel quē bonus vitup●rat : Plutarch . de vitioso pudore lib. r Nullus 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. s See Wisd. 2 , 10. to 21. Ier. 18 , 18 , 20 , 23. t Quicquid est praeter rectam rationem , id est , peccatum . Clem. Alex. Paedag. lib. 1. c. 13. u Mat 12. 36. Eccles. 12 , 14. Rō 16 , c. 14 , 10. 2 Cor. 5 , 10. x Quanto res sacratior , tantò abusus eius damnabilior . Concil . Coloniens . Anno 1536. pars 9. cap. 16. y See Dau. 5. 3 , 4. Apud Septentri●nales religiosum est pro reuerentiae numinum bibere . Olaus . Mag● lib. 13. ● , 14. Graect in conuiuiis Deo● interpocula salutant , nominatimque 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. z Ostultitiam 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. * 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 . * Sic cū se max imè pios putāt tum maximè fiunt impii . Lact. de Iustic . lib. 5. cap. 16. a Videtur 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 frequētius non bibisse . Hier. Com. l. 1. in Tit. 1. b Siccine exprimitur publicum gaudiū per publicum dedecus ? Haeccine solennes dies principi●m decent ? quae alios dies non decent ? Tertul . Apolog. Aduer . Gentes . d 1 Tim. 2. 1 , 2. e Psal. 50. 14. Ps. 69 , 31 , 32. Ps. 107. 22. Psal. 147 1. f See 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 . g Leu. 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 , 15 h Symposium : about the end . i Ex magna Phyala ex orne ad dextram biberunt . k Conuiuium , 7. Sapientum , See de Sanitat , tuenda lib. l Gen. Dier . l. 5. c. 21. & 3. & ● . Polidor . Virg. de Inuentor . rerum . lib. 3 c. 5. m Sole tamen , vinoque calent : annosque praecantur . Qu●t sumunt cyathos , ad numerumque ; b●●ūt . Ouid. Fasto●ū . lib. 3. p. 51. Hinc ad Vina redit laetus , & alteris Te mēsis 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 . Quinque Lydas Lydo quatuor , Ida tribus . Omnis ab infuso numeratur amica Falerno . Ma●tial . Epig. lib. 1. n De ●brietate Serm. & Com. in cap. 5. Esaiae . See Plutarch , Symp. l. 1. Quast . 1. accordingly . o Dipnos● lib. 27. c. 5. p De Plantatione Noe , lib. q Athenaeus Dipnos . l. 2. c. 1. r Aria●us l. 6. de Gestis Alexand : See Lypsius Epist. Centur Miscel. Epist . 51. s Rom. Hist. l. 51. p. 6●2 . t Vt in conui●i●s non modo publicis , sed priuatis quoque , pro eo libaretur . u Dipnos . lib. 10 cap. 7. x Natur. Hist. lib. 14. c. 22. Doctor Hackwells Apology l. 4. c. 6 , sect . 2 , 3 , 4 , 5. y Cornel. Tac. de Mor. Ger. sect . 7. Boemus de Mor. Gent. l. 3. c. 12. Munster . Cosmogr . l. 3. Cap. 27. z De Elia & leiun . cap. 11. 12 , 17. a Com. lib. 1. in Titus 1. b De Tempore Ser. 231. 232. c Nec 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 . d Lib. 13. cap. 37. e Rerum P●●●● Tom. 2. p. 68. f Antiq. Le●●ionum lib. 3. g In Mostellaria & Persa , h De Ritu● Bib. ad san , lib. 1 , c. 6 , 7. i Dipnos . l. 2. c. 1. l. 10. c. 7. k Epigr. lib. 9. ●p . 74. l. 11. Ep. 21. l Ath. 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. m Plat● : 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. 5 n De Tempore Serm , 231. o Disquisitio Mag. Tom. 3. Ap●nd . 1. ad lib. ● . Tom. 1 q. 2. l. 2. Tom. 3. lib. 5. sect . 7. p De Ritu . lib. ad ●an . lib. 1. cap. ● a Hui●● Aut●rem l●gic diabolum habent Basil. de Ebriet . & Lu●u : Sermo . Augu●● de Temp. ●er . 23 1. b Qui 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. c Tertul. de Baptisme lib. Salu. l 6. de Gubern . Dei. Tertul. de C●rona Mil. And the forme of Baptisme in our Common Prayer Booke . * 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. d Of 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. e 1 Cor. 10. 20 , 21. 2 Cor. 6. 14 , 15 , 16. f Praeclare 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. g D●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. h Non imitātands 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. h Ioan. Frid. de Ritu . B●b . ad San l. 1 , c. 8. i Marti●●s Delrio . Disquisit . Magica Tom. 3 Appendix . 1. ad lib. 5 Tom. 1. Quaest. 2. l. 2. Tom. 3. l. 5. sect . 7. k Tertul. 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. * ●iusmodi conuiuium oft obrietatis theatrum . Clem. Alex. Paedag. l. 2. c. 4 l Guag●inus Rer. Polon , Tō . 2. p 67 , 68 , 69. Martin . Chromeru● de Polon . lib. 1. et . Salomon Neugebauerus hist. Polon . lib. 1. m Sigismund Baro. de rebus Moseouitis Matthias a Micou . de Sar●atia Eur●p●● l. 2. c. 3. n Munster 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. o Amb : de Elia & leiun : l c. 12 , 13 , 14 , 15 , 16 , 17 , 18. p Zenophon . de instit . Cyri. Hist. lib. ● . q Leri●● Hist. Nauig in . Brasil . cap. 9. r Purchas Pilgrimage , l. 9. cap. 2. 3. s Tit. 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● t Ipsa est saeuissima supplantatio , quando fideles & religiosi relicto proposite bono in imitatsonem transeunt aliorum . Prosper . Aquit . Exposit , in Psal. 139. u 1 Thes. 5. 23 Math. 6. 13. Iob 31 : 1. Iude 23 x Leuit. 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. y Rom. 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. z Rom. 14. 13 15. Ph●l . 1. 27 1 Cor. 10 , 32 , 33. 2 Cor. 8 , 21. a Amos 6. 6. Esay 5. 11. 22. 1 Kings 20. 16 Dan. 5. 3. 4. b 1 Pet. 4 , 2 , 3 4. Ga. 5. 21. ●om . 13. 13. c Isa. 5. 11. 22. & 28. 1. Prou. 23 , 29. Ioel. 1. 5. d d Hab. 2. 15. Hosca 7. 6. 8. * De quibus apertissimè diuina Scriptura sanxit , non differenda sententia est , sed potius exequēda . Aquisgsanense Con●il . sub Lud : Pio : Can. 61. d See 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 . e Paedagogi lib. 2. c. 2. & 4. f De Ebrieate et Luxu . Serm & com . in cap. 5 Esaiae . h De Elia & Ietun . cap. 17. 11 , 12 , 13 , 14. k Vocas ad c●nam vt amicum : postea eiicis vt cadauer , anima eius extincta . Basil , de Ebrictate Serm. l Lib. 1. Comment : in Tit. 1 Tom. 6. pag. 200. A. m Accusasionis occasio est , adiuratum per per Regem frequentius non bibisse . n De Tempore Serm. 231 232 De Sobrietate , & Virginis Sermo . & De Rectitud . Cathol . Conuer●●●●● lib. o Quod in Laicis reprehenditur , id multo magis in Clericis opertet praedamnari . Aquisgranense Concil . sub Ludi pio . Can. 61. p Nullam habet spem salutis aeger quem ad intemperātiam medicus hortatur . Seneca Epist. 129 * Marke this Obiection , & the reply vnto it . q Multi 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. r Ebrietas in alio crimē est , in Sacerdote sacrilegium : quia alter animam suam necat vino , Sacerdos spiritum sanctitatis extingust . Chrysologus Sermo 26. s Grex qui Pastoris vocem moresque sequitur , per exempla melius quam per verba graditur Greg. Magn. Pastoralium pars 2 cap. 3. t 1 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. u Ioan. Fri●●● ricus de Ritu . Bib. ad Sa● . lib. 1. c. 9. Where this insuing History of Luther is likewise recorded . * Ioan. Frid. de Ritu Bib. ad San. l. 1. c. 9. & 7. p. 52. x Luitprandius lib. 6. c. 6. 7. Baranius An. 963. Numb . 17 , 23. Mr. Iohn Whites Way to the true Church . Digres . 57. sect . 9. y Suriu● Concil . Tom. 3. pag. 742. & Tom. 4. 761 , 771. z De m●do Bib. ad San. l. 〈…〉 7. * De Temp. Ser. 231. z De Polonia lib. 1. p. 15. a Rerum Polon . Tom. 2. p. 67 , 68. b De Rebus Muscouitis . c Cosmogr . lib. 3. Cap 27. d Gen Dierum l. 5 , c 3 , & 21. e Boemus de Mor. Gent. l 3. c. 22. Lipsius Epist . Miscel. Cenr . Ep. 51. f Commēt . in Ester 1. 8. g Sermo : 2. in Ester . 1 , 8. h De Inuenter rerum . l. 3 , c , 5. i Epist. Decad 6. Epist. 6. k Epigr , l. 2 , Epigr. 46. l The life , confession , & heuty repentance of Francis Cartwright m In Pandect . luris Ciuilis lib. 1. Tit. 1. Numb . 12. at the ende . n De lustitia & ●re lib. n De Ritu , Bib. ad San. tib . duo . o Surius Con● . Tom. 3. p. 742. p Illum abusū decernimus penitus tollendum quo in quibusdā partibus ad potus aequales suo modo se obligant potatores . q Surius . Conc. Tom. 4. p. 761. 771. See Gratian : Distinct. 44. Bochellius Decretalium Eccl. Gallicanael . 6. Tit. 19 cap. 11. r Execratur competationes illas ad aequales haustus obligatoias . s Tolossanus : 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. t Melchior Hayminsfeild : statuta Caro●s 5 : Imperialia : An. Dō● 1548. Reformat . Pol●tae ●mperialis . c 8. p 143 u De Ritu : Bib. ad San. l. 1 , p. 116 , 117 , 118. a 1 lacobic . 9 , 4. lac . c. 5 , 7. lac . c. 10 , 21. lac . cap. 7. b losephus Antiquit . lud●eorum . l. 11. c. 6. Ester 1. 3. to 9. y Athen. Dipnos . I. 10. c. 11. z Diogen . Lactan . I. 8. Emp. a Prout euique libido est , Siccat inaequales calices conuiua solutus Legibus insanis , seu quis capit acria fortis Pocula : leu modicis virescit latius . Ser. 1. 2. Gatyr . 6. b Athen. Dipnos l. 10 , c. 9. Lypsius de Antiqu . Lect. l. 3. c Nat Hist. lib. 14. cap. 22. d Dipnos l. 10. cap. 4. i Sympos●● . l. 1 , Quaest. 1 , l. 7 Quaest. 10 , et de San. tuēda lib. k De 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. l Ex hoc ipso vtique 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 : Itaque 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. c Tit. 2. ●1 , 12 13 , 14. Rom. 13 , 13 , 14. 1 Pet. 4. 2 , 3 , 4. d 2 Chron. 33 9. Ideo plus sub religionis titul● Deum luaimus , quiae positti● religione peccamus . ●●lu . de Gub. Dei. l●b . ● pag. 93. * Plus debet Christs discipulus praestare , quam mundi Philosophus . Hierom. Tom. 1. Epist. 26. c. 4. e Nulla in parte mundi cessa● ebriet●● . Plin. Nat. Hist. l. 14 , c. 22. f Nullum vitium est sine patrocinto . Vitia nostra quia amamus , defendimus : & malumus excusare ea , quam excutere Sen. Epist. 116. g Scholia . in Psal. 115 , & Hom. in Psal. 115. h So doth Saluian . l. 2 , de Guber . Dei , p. 120. i Lib. 5 , in Euang . Lucae , c. 6 , v. 22 , 23. De Fide lib. 5 , c. 5. & Serm. 18. k De Gratia & Lib. Arbit . Tract . about the ende . l Chrysostome Hom. in . Psal. 115. m Hoe e●eni● ignorantibus veritatem , Vt quiduis potius excogitēt , quam id sentient quod ratio dep●scit . Lact. de Ira Dei. cap. 10. n Gen. 42. 15 , 16. o Plutarch . Alexan. & de Adulat . & Amicitia Lib. Quint. Curtius Lib. 8. Sect. 5. * Hoc quidē est Vinum perdere , non ●iber● . Obsopaeus de Arte Bibendi . lib. 2. * Rom. 3. 8. a See Master Harris his Drunkards Cup. p. 20 , 28 , 29. Mr. Boltens Directiōs For our comfortable walking with God , p. 201. accordingly . b See loannes Frid. de Ritu . Bib. ad San. l. 2. c. 2 , 3 , 4. * See Argument 14. c Vino 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 . d Hac non sobrietatis est species , sed bibendi disciplina Ambr. Ib. e ●ieri non potest , quin tu dum super sanitate aliorum temulenttor bibis , super vita saluteque tua pericliteris : & dum adulatoriam salutem venaris , mortem intercipias : Ioan. Fridiricus De Ritu Bibendi , ad San● l. 1. c. 8. f See 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 . g Quid 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. h Quasi 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. i Hos homines an vtros vertus existimauerim ? Ambr. de Elia & Ieiun . c. 17. k Quid ●e delectant damna sine gratia ? Ambr. de Elia & Ieiun . c. 14. l S● hoc commune omnibus non faciebant actus , commune omnibus faciebat assensus Sal● . de Gub. Dei. l. 7. p. 263 m 2 Ioh. 10. 11 n 1 Sam. 15. 9 , 11 , 19 , 21 , to 24. o Hab. 2 , 15 , 16. p Iubet 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. q Esay 3. 9. Gen. 18. 21. Ier. 6. 15. r Hac 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. a Mensasua gloriam putant si ex ea omnes vulnerati , acsancii tanquam de arena exeunt . Ambr. de Elia & Ieiun c. 13. b Vocatis vt amicos , & emittis vt inimicos : Rogas ad iucunditatem , cogis ad mortein ; inuitas ad prandium efferre vis ad sepulchrum Ambr. Ib. c. 14. c Nullus tam grauem iniuriam sanctis hominibus agnoscitur irrogare , quam qu● in eorum nominibus bibendo , per ebrietatem animas suas probantur occidere . August de Temp. Ser. 232 d Dr. Halles Quo vadis : Sect. 21. e 1 Sam. 2. 3c . f Gen. 18. 20. 21. & 19. 13. Hosea 4. 2 , 3 , 11 , &c. g See Hab. 2 , 15 , 16. lob 20. 23. Deut. 28. 20 , 21 , 22. & 19. 60 , 61. h See 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 vpon others . i Ebrietatem sacrisicium putant . Ambr. De Elia & Ieiun . cap. 17. Ioan. Frid. de Ritu . Bib. ad San. l. 1. c. 8. 12. p. 67. 68. 104. k Sapientes bibunt , vt ne bibant : nebulones bibunt , vt● bibant . Iul. Scalig. de Subtil . Exercit. 131 Sect. 4. l Basil de Ebriet . et Luxu : Sermo . Ambr. de Elia & leiun . c. 11 to 18. August . de Temp. ser , 231. 232. m Nos 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. Excuses for the beginning of Healthes answered . n Hookers Ecclesiasticall Policie l. 2. c. 8 See Mr. Bolton in his Walking with God. p. 1. 86. 187. o Math. 12. 36. 37. p See 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 q Sigismundus 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 . r Primum vno , gemino mox calice , inde tribus , Pocula siccantur . Obsopaeus de Arte Bib. l. 2. s Cito ad m●iora progreditur , qui paru● non formidat . Hier. Tō . 1. Epist . 14. cap. 1. t See Basil. de Ebrietate Ser. Ambr. de Elia & Ieiun . c. 11. Aug. de Temp. Sermo . 231. 232. accordingly . u Solent minima paulatim despecta in malum magnum tra●ere . Concil . Maticonense 2. Can. 12. x See Vincentius Obsopeus de Arte Biben . di . lib. 3. y Cic. Tuse . Quast . lib. 5. z Guagninus Rer. Polo● . Tō . 2. p. 68. Cromerus de Polonia lib. 1. Salomon Neugebauerus de Polonia l. 1. a Domitius libertum suum occidis quod potare quantum iubebatur recusarat . Suetonius Nero cap. 5. b De 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. c Hic si quis calicem conuertat , vrgetur ad potum : si manum reuocat a vine , ori eius infun● ditur . Ib. c. 13. d Data vina recusa● Incutiet capits pocula spreta tue . Obsopaeus de Arte Bib. l. 3. See Argument 9. e Regum praecessunt imperia Amer. Vesput . Nauigatio , 3. Proaemio . Excuses for pledging of Healthes answered . a Inter causes malorum nostrorum est , quod viutmus ad exempla : nec ratione cōponimur , sed consuetudin● abducimur . Quod si pauci facerent , nollemus imitari : cum plures faecere ceperint ; quasi honestius sit , quia freqētius , sequimur , & recti apud nos locum tenet error , vbi publicus factus est . Seneca Epist . 123. b Psal. 119. 9. Gal. 6. 16. Ioh. 5. 39. 2 Pet. 1. 19. c Phil. 3. 18. 19. 1 Iohn 5. 19. Psal. 14. 1 , 23. Rom. 3. 9 , 11. 12. d Neque enim si criminum socium inueneris a culpa liberaberis ; hoc vnum itaque specta vt te a eriminibus exuas . Chrysost. hom . 26 in 1 Cor. 12. e Non debemus attendere quid aliquis ante nos faciendum putauerit , sed quid qui ante omnes est Christus , prior fecerit . Neque hominis cōsuetudinem sequi oportet sed Dei veritatē . Cypr. Epist. l. 2. Epist. 3. f Exod. 23 , 2. g Math. 7 , 13. h Peccantium multitudo non par●s errors patrocinium . Hierom. Epist , 66. Ruffino . Tom. 2 p. 231. i Rom. 14. 22. k Nequaquam nos facere improbos improkitas alien . ● debet : quia quōlibet 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. l See Plutarc . de San. tuendae . accordingly . m Athenaeus Dipnos l. 10. c. 11. Plutarch . de Ira Cohibēda . Dialog . Plutarch . de Sanitate tuenda lib. * Ioan. Frid. de Ritu . Bib. ad San. l. 1. c. 10. l. 2 c. 6. n The Lord Bacons Apothegmes . o Chrys. Hom. Hom. 55. et 57. ad Pop. Antioch . August . de Temp. Ser. 231 p Pietatis genus est , impiū esse pro Domino . Hier. Tom. 1. Epist. 23. q Acts 4. 19. * 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 r 1 Tim. 2. 1. 2. 3. s See Argument 14. t Mala hine oriūtur omnia quod non Deum sed homines reueremur . Chrysost , Hō . 12. in 1 Cor. 4. u Mark. 6. 21. Iohn 18. 5. 6. Acts 6. 10. 15. a Melius er●●● vt caro tua sobria occideretur , quā vt anima tua per ebrietatē m●reretur . De Temp. Serm. 231. 232. b Omni necessitate maior necessitas est salutis , Ambr. Serm. 62. c Acts 4. 19. d Luke 14 , 26 Math. 16. 25. e Nulla est necessitas delinquendi , quibus vna est necessitas non delinquendi . Tertul. De Corona Mil●tis . cap. 11. f Gal. 1. 10. 1 Cor. 7. 23. 1 Pet. 4. 2. 3● 5. g Gen. 3. 12. 〈…〉 17. h 1 King. 11. i Math. 16. 22 23. Gen. 3. 6. 14. Act. 21. 12. 13. k In 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. l Hoc parum non est parum : imo vero est fere totum : citò enim neglectum sit magnum . Paru● itaque n●nquam despiciamus , 〈…〉 in magna incidamus . Chrysost . Hom. 8. in 1 Cor. 3. m Tertul. 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. n Ideo tanta infaelicitate se inebriant homines , quia putant ebrietatem aut paruum , aut nullum esse pecca●um . Aug. de Temp. Ser. 232 o Nullum culpagenus quod ad Deū pertinet leue est du●cendum : quia per dignitatem iniuriam praeferentis , crescit culpa facientis . Salu. de Gub. Dci . lib. ● . p. 203. p Mat 12● 36. 37. q Eccl. 12. 14. Acts 8● 22. Psal. 119. 113. r Psal. 24. 3. 4. 1 Sam. 12. 21. Eccles. 6. 12. s Qui modica spernit paulatim decidit : si enim curare parua negligimus , insensibiliter seducti , audenter etià maiora perpetramus : Esus quippe pot●sque 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. t Periurium ipsum sermonis● genus putant esse , non criminis . Christi nomen iam non vedetur Sacramentum esse , sed sermo , Salu. de Gub. Dei. l. 4. p. 132. u Luke 16. 10. 11. 12. x Cum graui dolore amittūtur , quae eum magno amore habentur . Minus autem carendo dolemus , qua minus possidendo deligimus . Isiod . Hispal . De Sum. Bono . l 3. c. 63. y 1 Pet. 1. 18. 1 Cor. 10. 35. z Mat. 26. 14. 15. & 27. 3. 4. a 1 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. b 1 Pet. 4. 3. 4. c Non 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. d Temperantia Christiana satis none est esse , verum & videri . Tertul. de Cultu . Faem . lib. c. 9. e Phil. 2. 15. Math. 5. 16. f Rom. 12. 2. Col. 2. 20. 1 Pet. 4. 2. 3. g Phil. 3. 19. h Facilius 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. i Malorum solatium est bonos carpere , dum peccantidm multituuine putant culpem minci peccatorum . Hier. Tom. 1. Epist. 1 c. c. 4. k 1 Pet. 4 4. l Iohn 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. m Falsi 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. n Inuidentia 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. o Nolunt 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. p Si iudicas , cognosce , Seneca Medea . Act. 2. Non potes dementiam dicere qui reuinceris ignorare Tertul. Apol. adu : Gent. c. 1. q Qui 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. r Qui statust aliquid par●e inaudita altera , licet recte statuerit hand aquus est index . Seneca Medea . Act. 2. s Deut. 19. 17. 18. Iohn 7 50 Acts 25 18. t Nos 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. u Qui 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. x Non sit tibi amicus qui re vult Deo facere inimicum : qui & tuus & suus est inimicus . Aug. de Temp. Ser. 231 y Melius est habere malorum odium , quam consortium . Bernard . de Ordine vitae . Ser. 60. z Prou. 28. 23. & 24. 25. & 25 12. a Prima 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. b 1 Sam. 2. 25. c Psal. 6. 3. d Heb. 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 a Dupliciter reum est qui apertedelinquit , quia & agit , & docet . Isiod . His. de Sum. Bono l. 2. c. 20. b Ver● 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. c Psal. 16. 4. 1 Cor. 10. 21. d Qui Christianum te esse , dicis , Gentilium arma depone , Hierom. Tom. 2. Epist. 6. c. 11. e See 4. Iacobi cap. 4. f Pleriqu● 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. g Quando sine nomine contra vitia serib●tur ; qui irascitur , accusator sui est . Hierom. adu . Ruffin . Apolog c. 3. c Nemo contra Prophetas , nemo contra Euangelia facit , sine periculo . Concil . Aquisgranense Can. 61. d In Christiano populo vnius faciuus , pestis est multorum Salu. de Gub. Dei. l. 7. p. 264. e Forme of Baptisme in our Common Prayer Booke . f See 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. g See Argument . 14. h See Pag. 18. 19. 39. 40. i Multarum Gentium 〈…〉 extat perfdia animerum , vt sidem Sacramento promissam obseruare contemmant , 〈…〉 ore simulent iuramenti professionem , dum retineāt mēte perfidiae imptetatem . Conc. Toletanum . 4. Can. 74. k Non potest erga homines esse fidelis , qui Deo extiterit infidus . Concil . Toletan 4. c. 63. l Facile ex amica inimicum factes cui promissa n●● red das . Hier. Epist. 14. c. 9. 9. m Heb. 10. 29. n Senec. Epist. 83. Diodorus Siculus . B●blioth . Hist. l. 17. Sect. 117. Quin. Curtius , l. 10. Sect. 4. Plut. Alexan. o Athenaus Dipnos . l. 10. c. 12. Mr. Beards Theater of Gods Iudgements l. 2. c. 33 p Guagninus 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. q Iudicia Dei occulta multa , iniusta nulla● August . Tom. 7. pars . 2. often . r Aspiciunt , oculis superi mortalia iustis . Ouid. Metamorph . lib. 13. s Hinc secula discant , indemitum nihil esse pio , tutumue nocenti . Claud De 4. Cons. Honorij . Pan. t Ioan. Frid de R●tu . Bib. ad San l. 1. cap 7. u See Byerlin . Chronogr . pag. 94. Mr. Stub● his Anatomie of Abuses . p. 77. 78. Mr. Beards Theater of Gods Iugdements . l. 2. c. 33. Mr. Wards Woe to the Drunkard . x Nec 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. y Mr. Stubs his Anatomie of Abuses . pag. 77. 78 z Note hence , that Drunkennesse is no Apologie , nor excuse for other sinnes that are occasioned in vs by it . a Maius periculum est , male viuends , quant cito mortendi . Seneca . Epist. 58. b Cuiuis 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. c Psal. 73. 18 , 19 , 20. Iob 21. 13. d Aliorum vulnus nostra sit cautio . Heirom . Tom. 1. Epist. 10. c. 4. e Eccles. 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. f Psal. 1. 5. g Quos 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. h Non vixit iste , sed in vita moratus est : nee sero mortuus est , sed diu . Sene. Epist. 93. i Vere tune vi●ere quisque creditur , si secundum ●eclum mortens , in solo Deo viuere delectetur . Isiodor . de Sum. Bono . l. 3. c. 65. k Et● sil . de Ebriet . & Lux. Sermo . l Psal. 49. 12. 20. m Psal. 115. 5 , 6 , 7. Psal. 135. 15 , 16 , 17. n 1. Pet. 4. 18. o 1. Cor. 6. 10. Gal. 5. 21. Reu. 22. 15. p Dan. 7. 9. 10. Matth. 21. 31. 1. Thes. 4. 16 , 17. 2. Thes. 1. 7. 89. Iude 14. 15 q Phil. 4. 5. Iam 5. 8. 9. 2. Pet. 3. 9. Reu. 3. 11. cap. 32. 2● r Vt esset sobrietatis exemplum , qui fuerat ante● ebrietatis lud● brium . Ambr. de Elia & Ieiun . cap. 12. s Qui voluntatem Dei spreuerunt inuitantem , voluntatem dei sent●ent vindicantem . Prosper . Resp. ad Obiect . 10. Vincent . t Pereant sibi soli qui periro voluerunt . Cypr. Epist. lib. 1. Epist. 8.