HEALTHS: SICKNESS. OR A COMPENDIOUS AND brief Discourse; proving, the drinking and pledging of Healths, to be Sinful, and utterly Unlawful unto Christians; by Arguments, Scriptures, Fathers, Modern Divines, Christian Authors, Historians, Counsels; Imperial Laws and Constitutions; and by the voice and verdict of profane and Heathen Writers: Wherein all those ordinary Objections, Excuses, or Pretences which are made to justify, extenuate, or excuse the drinking or pledging of Healths, are likewise cleared and answered.  
By WILLIAM PRYNNE Gent. Hospitii Lincolniensis.  
Isay 5. 11. 22, Haback. 2. 15. 16.  
Woe unto them that rise up early in the morning, that they may follow strong drink: that continue until night till wine inflame them. Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink. Woe unto him that giveth his neighbour drink: that puttest thy bottle to him, and makest him drunken also, that thou mayst look on their nakedness: the cup of the Lords right hand shall be turned towards thee, and shameful spewing 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.  
una salus sanis, nullam potare Salutem  
Non est in potâ vera Salute Salus.  
Printed at London. 1628.   

TO THE MOST HIGH AND MIGHTY PRINCE, CHARLES' BY THE Grace of God, King of great Britain, France and Ireland, defender of the Faith, etc.  
MOst Gracious and dread Sovereign; in 
a Vt partes hominis in cord vivunt, it a parts Reipublicae in Rege. Case Poli●. li 3. ca 7.  whose spiritual & corporal health and welfare, the safety, health and happiness both of our Church and State subsist: I the most unworthiest & meanest of your true & faithful Subjects, presuming on your Grace & Clemency, have made bold to consecrate this mean & worthless Treatise, against Healths, or Health-drinking, unto your sacred Majesty: & to commit myself and it, unto your royal Patronage. The reasons which swayed and emboldened me, to dedicate so small a Pamphlet, unto so great a Patron as your Majesty, were chiefly these.  
First, because your Highness in regard of those infinite & many Healths, which are daily carouzed in your royal Name, throughout your Kingdom, & else where: are more interessed in the theme & subject of this compendious Discourse, than any other that I know.  
Secondly, because your Majesty of all other persons within your own Dominions, are most dishonoured, praeiudiced and abused by these Healths; & that in these respects.  
First, in that your sacred Health, your Name, your Crown & Dignity, by means of Healths, are made the daily table. compliment, grace, & first salute of every jovial 
b perpetuate brietas auli●a vita mode est. Obsopaeus de A●tc Bib●ndi. lib: 2.  Courtier; the grandserjeanty & chief allegiance of every great or petty, of every Corporation, Court or Country Officer: the principal welcome and entertainment, of every rustic Gentleman: the piety, & meal devotion, of many a Trencher-Chaplin: the logic, theme & rhetoric, of every potlearned Scholar: the phrase & 
c His omnis in b●bendo est fortitude. De Elia et jeiun: cap: 12. Ta● inter ●pulas fortis vir esse potest, quam in bel●o. Eurip: Panyasides Stobaeus de Incontineatia sermo 18.  valour, of every deboist and roaring Soldier: the livery, & table-buttrie-sellar-talke of every goodfellow Servingman: the ceremony, byword, & ale. discourse, of every base Mechanic, of every rustic Clown and Peasant: the first ingredient, of every Drunkard's Cup: the first Pot-seruice at every great or mean man's Table: the song, the anthem, foot or music of every festival & merry meeting: the prologue or praeludium to every drunken match and skirmage: the ornament, grace or garland, of every ebrious Round: the only Ram or Polaxe to assault, to force, & batter down; the most flexanimous Eloquence, to solicit; and the most energetical and uncontrollable Argument, to overcome, the sobriety & temperance of all truehearted, real 
d Bedlus, qui divinas Scripture as legens, verb a ver●it in opera. Bernard. De ordine vitae: Col. 1116 h.  practical & blessed Christians, (who make a conscience of excess, because the Scripture doth condemn it:) the chief Alective, bait or stratagem, to draw men on to drunkenness; and the only Patronage and protection, to justify, countenance, and bear out, the intemperance & riot of all such, who deem excess & drunkenness a 
e Ducitur ebrietas nunc virtus maxima. Nec vitium ebries as quaelibet esse potest. Obsopaeus de Arte Bibendi. lib. I. & 2.  virtue, & no sin at all; (at least but ventall) if your Majesty's Healths occasion it. And is not this a great affront, indignity & dishonour to your Majesty, that your sacred Health, your Name, and royal Crown, should be thus profaned, & banded up & down in every Drunkard's mouth? in every Cup & Can? in every Tavern, Taphouse, Hall, or Seller? (unhallowed, base & sordid places, unworthy of so holy & great a Name and Presence:) that every degenerous, infamous & stigmatical Belialist: every deboist & brutish Pot-companion, (whose 
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.  very company and acquaintance all Christians should abhor:) that the very of scouring, dreggs, & scum of men, should so far debase & undervalue them: as to prostitute them to their swinish sins & lusts; as to command & use them at their pleasures, to enforce & toll on others to drunkenness & excess: & so to make the great defender of the Faith, the ground, the Patron, & grand Protector of all intemperance; as if Drunkenness were the sole and only Faith that Kings defend? It was no little grief, nor trouble to great and good King David, that 
g Psal: 69: 12.  he was the drunkard's song: and shall it not then be your Majesty's greatest grief, and chief dishonour; that your royal Crown and sacred Health, should not only be made the song, the phrase, the compliment, the ceremony, byword, and pot-discourse; but even the Gloss, the Text, the Religion, the Engine, the Patronage, the Plea and justification, the stallion, and vizard of every drunken Tosspot, of every sordid 
h Pessimum inimiconim genus laudantes. Ta●ius: Agritola Sec. 13 Genus hominum adulatoribus pestilentius nullum est: Plu●arch: de lib. E●●candis.  hostile, and pernicious Parasite: as if you were no better than the Devil Bacchus, the Idol-god of wine, of Healths, and drunkenness? Doubtless though it were the honour of heathen Kings, and Divell-gods in former ages, to have their Healths carouzed and quaffed off at every solemn and festival meeting; yet it is the greatest contumclie, indignity and dishonour to any good or Christian King, who should be a very 
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.  God on earth, (not only in respect of Sovereignty and command: but likewise in the 
k Reges 〈…〉 meliores privatis hominibus esse debent, quanto cis honoratiores ex istunt ●●●rates Panig●r Oser: lib: 4: de Regum Inssit.  transcendency of grace, of holiness, and the 
l Facere recte cines suos Princeps optimus saciendo●●oc●t ctiam hic em● imperio maximns sit. 〈…〉 plo maior est: 〈…〉 Rome l 2: p: 134. I Tim 2. 1: 2, 3  exemplarinesle of his practical, pious, regulating and reforming life:) to have his Name, his Health, his Crown and dignity thus vilified and abused: by sordid, beastly, wicked and ungodly men, to such sinester, sinful, graceless, heathenish and infernal ends as these; to patronise their gross intemperance, and so to drown their own and others souls, in drunkenness, riot, and excess of wine.  
Secondly, as Healths do thus dishonour, so likewise they do prejudice and wrong your sacred Majesty in two respects.  
First, in merging, quenching and drowning the multitude, heat and fervency of those public and private Prayers, which every loyal subject owes unto your Grace. It is (m) Gods own injunction, and it was the Christians practise even under pagan 
n Nos pro saluse imperatorum Deumi●coeamus aete●num, Deum viwm, 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  Emperors, in former ages,) that Subjects should make prayers, and supplications, and intercessions for Kings, and all that are in authority: not drink, carouse, or revel for them: But by reason of the Devil's malice, and men's prodigious wickedness: these holy and fervent Prayers are turned into profane, hellish, excessive, and unchristian Healths: (the 
o Isay 5 11, 12, 13, 22, 24, 25. Prov. 23 29. 30. joel. 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.  only means to draw down curses and diseases, yea woes and fatal judgements on a King and Kingdom:) Hence it is now accounted a part of Puritanisme, to make a conscience of praying constantly and privately; but a part of Protestanisme, piety, and true devotion, to make no conscience of drinking openly and hourly, even beyond excess itself, for your Majesty's health and welfare: Hence is it, that most men prefer their Healths before their Prayers; and therefore would rather drink your Majesty's Health 
p Dies admodum parna, brevis etiam nox vel kiberna potando videtur. Basil de Ebrietate et Luxu Sermo.  a whole night or day, or week, or month: nay an whole year together, then pray in privacy and fervency one hour for it: Hence is it that many men place their Religion Allegiance and Devotion in these Healths; thinking themselves most pious, loyal, and 
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 justit. lib: 5: cap: 10.  religious to their Sovereign, when they are most profane, and impious, most riotous and luxurious; in drinking down his Health: whence they deem it a greater breach of allegiance, piety, and devotion, not to pledge your Majesty's Health, than not to pray for it. So far have Healths encroached, and of late usurped upon your blessed and best inheritance of your subjects prayers: that they have even quite extinguished the heat and fervency, & much abated the multitude and frequency of them throughout your Kingdom, to your incomparable & peerless loss.  
Secondly, they prejudice your Majesty exceedingly in interessing and engaging you, in the excess and drunkenness of many others; your Name being made a party to it, and your Health an occasion, apology, praetence or justification of it. Alas, how many thousand persons, both are, & have been drawn on (especially at festival and solemn times of joy and thankfulness) to drunkenness & excess: drinking their wit out of their heads, their health out of their bodies, & God out of their souls; whiles they have been too busy & officious in carouzing Healths unto your sacred Majesty? Manifold are the mischiefs, sins and inconveniences, which your Majesty's Healths occasion in every corner of this Island, (which floats in Seas of sin and drunkenness,) & more are they like to grow, if you prevent them not in time: Now this is certain, (if I may be so bold as to 
r Ma●uerim veris offendere quam placere● adulando. Senede Clementia. cap. 2.  speak the truth unto your Grace, in this our flattering age;) if that your Majesty 
s Seruorum filiorumque peccata non coercere peccatum est: Lactantius de Ira Dei●cap. 18: joannes: 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.  give any tacit, allowance, consent or approbation to these luxurious and excessive Healths, not labouring with care and conscience to suppress them; you are then undoubtedly made a party both to the guilt and punishment of all the sin, the drunkenness, and intemperance, that is occasioned or produced by them, in any of your Subjects or Allies, (especially within the Verge and compass of your Court and Palace:) which the 
t 1 Tim: 6. 15: Rev,: 17: 14: cap: 19: 16.  King of Kings, and Lord of Lords will certainly require, at your hands, when as 
v 〈…〉 25: 31. to 46. rom. 14: 10, 12. 2 Cor: 5: 10. Rev: 20: 12, 13.  all mankind shall be arraigned before the bar of his Tribunal, there to receive an everlasting doom and final censure, according to their works, without respect of persons. Since therefore these Healths do not only dishonour, but likewise damnify and prejudice your sacred Name, your Health, your Crown and Person, in all these respects: (which should cause your Majesty, as you tender the honour of your Name, and the eternal welfare of your Souls, with care and speed for ever to 
w Principis b●ni est, non tantum id agere ut ipse bonus sit, sed et hoc essicere, ut alii mali esse desistant. Salu. de Guber. Dci: lib 7.  suppress them:) I thought myself in some sort engaged by Duty and Allegiance, to appropriate this Treatise to your Grace above all other Patrons even in this respect, to prevent all further mischiefs that Healths might bring upon your sacred Person, Crown or State.  
Thirdly, I dedicated this Pamphlet to your Majesty above all other persons; because as none are so much interessed in this Theme 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 Rex medicu● est; et medico comparamr, ut saret. Plato de Regn; Case. Polit. lib 3 cap: 4.  State-physition under God himself,) to purge these hydropical, noxious, and superfluous humours, and unhealthy Healths, out of the body of our State and Kingdom, which are now so much distempered, molested and overcharged by them, as your sacred Majesty: Whose 
a judg. 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 cives seruatos sen: de Clement: cap: 26. Principi et imperatori hoc consulendum est, ut cives set vent, 〈…〉 hag. Populi satus, est gloria Principum: Cassi. 〈…〉: lib: 2: 〈…〉: 41.  Duty, Honour, & 
* 〈…〉  solemn Oath it is: not only to protect your Subjects, from all external violence, wrongs, and dangers; to preserve their lives, their states, their peace, and liberties; and to seek their temporal welfare, good, and happiness, to the very utmost of your power: but likewise 
b 1 Sam: 23: 3.  to rule them in the fear of God, by vnsheathing, and drawing out the sword of Sovereign justice against all sin and wickedness: by executing wrath and vengeance upon all them that do evil without respect of persons, as the minister and avenger of God, designed for this purpose. and 
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.  by cutting off all the wicked of the Land: 
d Psal: 101. 5, 6, 7, 8.  (especially all graceless, swinish, and unthrifty Drunkards, the very Drones and Caterpillars of a Commonwealth; and the most unuseful, unnecessary, and 
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.  superfluous creatures of all others) that so you may cut off all wicked doers from the City of the Lord, and from your Court and Kingdom. on which they will pull down wrath & judgements, unless the arm & sword of justice lop them off.  
Fourthly, I did it to interest and engage your Majesty, (if it may stand with your Princely will and pleasure,) in the defence and Patronage of this distressed Treatise: which by reason of the pravity, coldness, luxury, and misery of the times, can find no licence for the Press, though it hath sought it fa● & near: and therefore doth here humbly crave your Majesty's most royal Protection, and Allowance: that so it may pass for currant Coyno: & divulge & spread itself in despite of Bacchus, and his ebrious Crew, to the affronting and suppressing of Healths and drunkenness, (the Epidemical Diseases of our Nation, and the 
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.  world itself:) else it is like to prove abortive, for want of Midwife Authority to bring it forth: as many other works and writings have done of late, if the complaint of Stationers or Printers may be credited. These are the reasons, (Gracious Sovereign) that animated and induced me, to commend this worthless and forlorn Babe of mine, unto your royal Patronage: Not doubting but your Grace, upon these praevious considerations, seconded by the novalty and rareness of the subject, which few have largely handled: will most graciously own it, and prove a safe and sure Sanctuary, both to me, and it, against the malice, spleen, and power, of all who shall oppose it. So shall this petty work of mine, (which here I once more humbly offer unto your sacred Majesty,) prove useful & profitable unto men, whose good: but fatal and pernicious unto Healths and Drunkenness; whose final ruin and subversion I cordially affect: (as being the 
g Ebrietas fortitudinis pernicies: Basil de Ebrietate et luxu Sermo.  very bane of fortitude and prowess, the things which now we need; and the 
h Gubernator ebriosus, et qui vis cuiuseunque rei praefectus, omnia subvertit, si●e navigium, sive currum, sive exercitum, sive quamcunque rem fidei su●e commissam Pl● to. li 2. de Repub. St●b ●u● Ser. 1●.  overthrow of all martial attempts, and civil enterprises:) and I your humble, loyal, and obedient Subject, shall still continue, (though not to drink, carouse, and swill, as others do;) yet heartily to pray, for your Majesty's Health, and happy Reign: which God continue & prolong among us, to our temporal, and your own both temporal, and eternal joy, and bliss.  Your Majesty's humble and loyal Subject: WILLIAM PRYNNE.  

To the Christian Reader,  
CHristian Reader, among all the gross and crying sins which have of late defiled and overspread our Nation and the world itself, there are few more common, few more dangerous, hurtful, and pernicious, than the unnatural, unthrifty, odious, and swinish sin of Drunkenness. A sin, which if we will believe the 
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. Hom. 54, 57, 71. & add Pop. Antioch. Hom. 27, in 1 Cor. Hier. Com l. 15. in Eze. 42. Chrysolog serm. 26. Bern. de Mode Vivendi, Ser. 26 See Puteani Comus. Opsopaeus de Arte Bib. l. 2. Friseclinus in Ebriet. Mr. Harris his Diunkards Cup. Master Wards Woo to Diunkards. The Homily against Drunkenness. And Mr. john Downhams' Dissuasion from Drunkenness.  Fathers, (nay 
b Plat● Symposium. Legum Dial. 1. Pliny 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  Infidels and Pagans whom Christians should excel) Is but a flattering devil; a sweet poison; a voluntary madness; an invited enemy; a depraver of honesty; a wronger of modesty; the mother of all sin and mischief; the sister of all riot; the father of all pride; the author of murders, quarrels and debates: the nurse of fury: the mistress of petulancy: the inflammation of the stomach: the blindness of the eyes, the corruption of the breath, the debility of all the members; the accelleration of death: and poison of the soul. A sin which cracks men's credits, exhausts their purses, consumes their estates, infatuates their senses, besots their understandings, impairs their healths, distempers their constitutions, subverts their bodies, eats out their lives, ruins their families, grieves their friends, brings wrath and judgements on their Countries, decays their parts and moral virtues, disables them for all employments, indisposeth them to grace and godliness, and all the means and works of grace, and without God's infinite mercy, and their sound repentance, 
c Prou. 23, 32 Nahum. 1, 10. 1 Cor. 6. 10. Gal. 5, 21. Mat 24. 49, 50, 51.  damns their souls. Strange it is, that this most unnatural, unprofitable, unpleasant, unseemly, unreasonable, brutish, base, and shameful sin of all others, which makes men odious and ridiculous unto themselves, and all that see them: which transforms men into beasts and swine, or carcases of men: which fights against the 
d Luke 21, 34 Ephes. 5, 18. 1 Pet. 4, 3.  Laws of God, of grace, of nature, sense and reason; which 
e Pro. 23, 29, 30. Isay 5, 11, 22. Hab. 2. 15, 16. 1 Pet. 2, 11. Isay 28, 1, 3.  wars against the peace and safety of men's souls; which 
f 1 Cor. 6, 10. Gal. 5. 21.  excludes and shuts out men from heaven, and from 
g 1 Cor. 5, 11. Pro. 23, 20, 21  the society and company of God's Saints, and 
h See Master Stubs Anatomy of Abuses, p. 77, 78. Mr. Wards Woe to Drunkards. Mr. Thomas Beard his Theatre of God's judgements. l. 2. c. 3.  ofttimes draws down many heavy, fatal, sad and dreadful judgements on men's heads, (sufficient to amaze, to split, and daunt the hardest and the strongest hearts, and to awake the drowsiest, and most stupefied, and cauterised conscienses of all such, who are infatuated, and benumbed with this hellish dropsy:) should so far insinuate itself into the affections, practice, and lives of men (especially in these radiant, blessed, and resplendent days of grace, 
i Tit. 2, 12, 13. Rom. 13, 12, 13  which teach us to deny ungodliness and worldly lusts, and to live, soberly, righteously, and godly in this present world, looking for the glorious and blessed appearance and coming of the great God, and our blessed Saviour jesus Christ) as to enthral and captivate whole Nations to its base and slavish bondage, who profess themselves not only to be men and reasonable creatures; but likewise temperate, sober, grave, devout, religigious, and holy Christians. I confess it seems a mystery and wonder unto me, that natural and reasonable men (much more that such as bear the name and face of Christians) should so far degenerate from the very principles of nature, and the rules of common reason, as to be intoxicated, enamoured, bewitched, and ensnared with such an 
k Ebriet atem qui habet, se non habet: hanc qui habet, home non est: have qui habet, non p●ecatum facit, sed ipse est peccatum. Chry sologus Serm 26  inhuman, absurd, and Swinish sin as this, which hath no good, no honour, profit, pleasure, beauty, nor advantage in it, to win, allure, or engage men to it: yea, so far to be affected and delighted with it; as to rejoice and glory in it; to magnify, honour, and applaud, all those who are devoted and enthralled to it; and 
l Est in contemptu 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 ignavae ad pocula vires, Plurima ni sieces pocula, nullus eris. Obsopaeus De Arte Bibendi, l. 2.  to vilify, contemn, reproach, and undervalue such, who hate and loathe it in their judgements, or abandon and renounce it in their practice. Certainly, if I did not know the truth and probate of it, by ocular and experimental demonstrations from day to day; I could hardly bring my understanding to believe; that men, that Christians should so far affect, admire, or odour, so foul, so filthy, so base, so unamiable, so unfruitful, unprofitable and unpleasant a sin; so unnatural and brutish a vice, as this Drunkenness in most men's judgement and experience is. The reasons (as I conceive) why men are now so much infatuated with this so odious, execrable, and unpleasant sin, are briefly these.  
The first, is that very inbred corruption, and pravity of humane nature: which 
m Rom. 8, 7, 8.  being a lawless and unruly evil, that nether is, nor can be subject to the law of God, till it be mortified and subdued by the power of grace; doth bear down all the bounds and rules of nature, reason, religion, temperance, and fobriety, and 
n Isay. 15. 11, 12, 22, 1 Pet. 4, 3, 4. Ad deteriora faciles sumus: non pronum tantum iterest ad vitia, sed etiam precept: Seneca. Epist. 97.  carry men headlong unto Drunkenness, riot, excess of wine, and all unreasonable, unnatural and beastly fins and lusts, even with a full career.  
The second, is the 
o Ephes. 2. 2, 3  power of the Prince of the air, the spirit who now worketh in the children of disobedience, intending the lusts, & desires of their flesh & mind; and carrying them captive unto fin. Who hath lately gotten such high praedominancie in the souls of vicious and carnal men, and added such impudency and unbridelednesse unto their sins and lusts: that they do not only 
p Phil. 3. 19  glory in their drunkenness and gross intemperance, 
q Esay 3. 9  proclaiming it oft times unto the world with Cornets, Drums, and Trumpets (the common ornaments, melody, solace, or incrediaries of their licentious, 
* Ho non est gaudere, sed insanire bibones, Obsepaeus, de Arte Bib. l. 2  mad, deboist, bacchanalian, profane and heathenish Healths, and ebrious pot-battels) but even purposely bend and set themselves against the God of heaven: trampling his word, his laws, and all his precepts under foot: violating the very laws 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 over them: felling themselves wholly unto all excess, and wallowing like so many base and filthy swine, in the mire and puddle of drunkenness, and vomit; as if they were borne for no other purpose, but with that infamous, and drink-devouring 
r Bonosus non ut vivat natus est, sed ut bibat. Lypsius Centur. Miscell. Epist. 51. Theatrum vitae humanae.  Bonosus for to swill and drink.  
The third reason of the increase and growth of drunkenness, are those many specious, beautiful, popular, amiable, and bewitching names and titles where with this ugly, odious and filthy sin, together with the Practisers, Patrons and Abettors of it, are beautified, guilded, and adorned; and those common terms and mottoes of ignominy, scorn, and reproach, which Satan and his ebrious crew, have cast upon the graces of temperance and sobriety, and on the persons of all such temperate, holy, and abstemious Christians, who do in truth pursue them in their lives & practice. As all 
s Quicquid vitium erat, virtutis nomen induit. Puteani Comus. Probitatis inertia nomen, justitiae formido subit. Claud. in Eutrop. l. 2. Nequitiae classes candida velae ferunt. Petronius pag. 154. Vitia pro virtutibus hodie habentur. Dion. Cass. Roman. Hist. l. 58. Non solum vitiosa, sed & vitia laudantur. Seneca Epist. 114.  other sins and vices: so Drunkenness is now shrouded 
t Ducitur ebrietas nunc virtus maxima: nemo. Carpentem bane sicco rebitur ore loqus: Quaeritur hac celebris nunc cunctis gloria: cunctis, Quaeritur hac nomen, gratia, fama, favour, Obsopaeus de Arte bibendi. lib. 2.  (nay countenanced, defended, justified and applauded,) under the popular and lovely titles of hospitality, good-fellowship, courtesy, entertainment, ioviality, mirth, generosity, liberality, open house keeping, the liberal use of God's good creatures, friendship, love, kindness, good neighbour hood, company-keeping, and the like: and Drunkards are likewise magnified, and extolled, under the amiable, reverenced, and applauded terms of good-fellows, wits; Poets; courteous● sociable 
u Haec tamen illi omniae cum faciant hilares nitidique vocantur. Iwenal. Satyr. 11.  merry, ●ouiall, and boone-companions: generous, liberal, freehearted, valiant, and heroic Sparks and Spirits: sociable, pleasant, and good-natured Gentlemen: open, liberal and free housekeepers; merry 
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 ●.  greeks, and such like styles and titles: which set such a laudable, specious, beautiful, amiable, and comely gloss and varnish on Drunkenness and Drunkards, which are full od●ous, loathsome, and deformed in themselves: that they do even 
y ●allit enim vitium specis virtutis & umbra. julens. satire 1. vitta non decipiunt, nisi sub spec●e umbraque virtutum. Hier. Tom. 1. Epist. 7. c. 4.  secretly & 
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.  dangerously insinuate, incorporate, and instill this beastly and pernicious vice, into the affections lives and practice, of carnal, graceless, and ungodly men, whiles they present it to them, as an honest, laudable, and necessary virtue, without which there can be no love, no fellowship, no true society, nor hospitality, mirth, nor entertainment in the world: whereas they could not but abhor it, together with all those whose lives are tainted and defiled with it, did they but survey or view it in its proper colours. Now as Drunkenness, excess, and Drunkards, are thus magnified, countenanced, & applauded under these popular, goodly, flattering, and insinuating titles; so Temperance and Sobriety are deformed, vilified, derided, sentenced, condemned, and scoffed at, under the approbrious and disdainful names, of puritanism, preciseness, stoicism, singularity, unsociablenesse, clownishness, rudeness, baseness, melancholy, discourtesy, pride, surliness, disdain, coyness, and what not; 
a Dat veniam cornis, vexat censora columbas. Iwenal. Sat. 2.  and temperate, sober, gracious, abstemious, and religious Christians, who make a conscience of excess under the ignominious and reproachful styles, of 
a Insani sapi ent, nomen fert equus iniqui, Vltrae quam satis est virtutem si petat ipsam Horace Epist. l. 1. Epist. 6.  Puritans, Praecisians, Stoics; unsociable, clownish, rustic, perverse, peevish, humorous, singular, discourteous niggardly, pragmatical, proud, unmannerly, degenerous, base, scrupulous, melancholy, sad or discontented persons. He that is now 
b Anon hoc ita fit in omni populo? nun omnem exuperantiam virtutis oderunt? quid? Aristides nun ob eam ipsam causam pulsus est paetria, quod praeter modum iustus effet? Cicero Tusc. quaest. lib. 5.  more holy, temperate, gracious, and sober in his life and carriage than the ordinary sort of men. he that is reclaimed from his ebrious and drunken company and courses, and will not drink, roar, carouse, health, play the goodfellow, 
c 1 Pet. 4. 3. 4.  or run into the same excess of Drunkenness and intemperance that others do, and as himself did heretofore, out of conscience, love, obedience, and true devotion towards God: is forthwith hated, taxed, and branded for a Puritan, an Hypocrite, a Praecisian, and I know not what besides: even by such who deemed him an honest man, a sociable, boon, and good companion heretofore, when as he would swill and drink, and health, as well as others: (as if his temperance and sobriety did deprave, disparage, vilify & 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, styled, and reputed Puritans and Praeisians for this very cause; that they are quite reclaimed and estranged from Drunkenness, healthing, good-fellowship, and excess of wine: & become more temperate, sober, holy, and religious in their lives then other men, whose ebrious, riotous and luxurious courses they utterly abandon and dislike, 
d Sunt aliqui intempestiuè boni. qui corruptis moribus publicis convicium benê vivendo faciunt. Erg● tanquam scelerum & malitiae suae testes extirpaere funditus nituntur, & ●ollere: gravesque sibi putant sanquam vita eorum coarguatur. Idcirco auferantur, quibus coram vivere pudet, qui peccaxtium frontem et si non verbis, quia tacent, tanien ips● vita genere dissimili feriunt & verberant: Castigare enim videtur. quicunque dissentit. Lactantius de justitia, lib. 5. c. 9  yea censure and condemn, by their practical and holy lives. This magnifying, then of Drunkenness and Drunkards under these popular, glorious, lovely, and applauded titles, which sound full sweet and pleasant in the ears of most: and this depressing and vilifying of Temperance, sobriety, and abstemious Christians, under such ignominious, scornful, odious, base, and undervaluing terms, (which make an harsh, an uncouth, prejudicate, and unpleasant noise, among the carnal, vulgar, and loser sort of men;) is one of the main and chiefest causes why Drunkenness doth now so much diffuse and spread itself.  
The fourth cause of the increase and growth of Drunkenness, is the negligence and coldness of justices, Magistrates, and inferior Officers, in the due and faithful execution of those laudable and pious Laws and 
e 1 jacob. c. 9 4 jacob. c. 5. 7 jacob. c. 10. 21 jacob. c. 7.  Statutes, enacted by our King, and State against this odious, swinish, unthrifty, and State-desturbing sin: which if they were as duly executed, as they are generally neglected, (and so 
f Lex nova usu non recepta viribus caret, & desuitudine tollitur. Gaillius Pract. Obser. lib. 2. Obser. 110.  abrogated, frustrated, and evacuated for want of execution) this noxious dropsy and disease of Drunkenness would soon be cured, and dried up. If justices and Magistrates, were as diligent to suppress and pull down Drunkenness and Alehouses, as they are industrious and forwards to Patronise and set them up, 
g See 4 jacob. c. 5. 1 jacob. c. 9  to the great disturbance, hurt and prejudice of our Christian Commonwealth; the wings of Drunkenness would soon be clipped, whereas now they 
h Leges optitima si negliguntur, diss●lutionem pariunt. Case. Pol. l. 5. c. 7.  spread and grow from day to day, because the sword of execution eclipse them not.  
The fifth cause, why this gangrene or leprosy of Drunkenness doth so dilate, enlarge, and propalate itself, is either the ill example of some great men, Gentlemen, Clergy men, and others, who instead of being patterns of temperance and sobriety unto inferior and meaner persons, are oft times made their precedents & plotformes of Drunkenness and excess; 
i Quantum pracellunt c●teris magnitud●ne, tantis praestant impuritate. Salu. de Gub. Dei. l. 7. p. 277.  transcending them in ebrious, riotous, deboist, intemperate, and licentious courses, as far as they exceed them in their place and dignity. When Gentlemen, 
k Velocius & citius was corrumpunt vitiorum domestica exempla, 〈…〉 subeant animos magnis a●teribus. Iwen. Satyr. 14.  great men, Magistrates and Ministers, who should be guides and curbs to others, shall take delight and pleasure in Drunkenness and excess: either approving them by their own personal practice; or else by tollerating, and allowing them in their own irregular and misgoverned Families, (which are oft times made the very theatres of Bacchus, and the very seminaries, sinks, and puddles of Drunkenness, vomit, riot, and intemperance; under pretence of hospitality and free house-keeping:) 
l Non amplius mirabor c●̄● peceant qui genere ignobiles sunt, quand● by qui summ● l●lo nati sunt, peccant. So phocles Aiax Flag. NG. 1165.  no marvel if Inferiors (who commonly adore Superiors chief and greatest 
m Cum surpia placent iis qui habentur boni, ceric valde honesta videntur esse malis. Euripid. Hippolytus Cor. Sect. 410.  vices, as so many glorious and resplendent virtues:) do even plunge themselves, into the very dregges and bogs of surfeiting, Drunkenness, and gross intemperance, with greediness and delight, being animated, and fleshed by those great examples, As 
n Nemo sibi tantum errat, sed aliis ●rroris causa & auctor est. Nem● ita cadit ut nen alium in so attrahat. Seneca de Vita Beata cap. 1.  all men, so Magistrates, Ministers, Gentlemen, and great men, especially, do seldom err alone; If these would but reform themselves, and rectify their unruly and disordered Families, (which is 
o Demum s● am coercer● plerisque ha●d minus 〈…〉 est, quam previnciam ●●●●re. Tac●●us Agricolus vita. cap. 7.  as difficult a task to many, as to rule a Province.) This sin of Drunkenness would soon grow dry and out of use; where as now their ill examples feed and nourish it.  
The last, though not the least occasion, why Drunkenness doth so much increase and superabound among us; are those common Ceremonies, wiles, and Stratagems, which the devil and his drunken rout have plotted and invented, of purpose to allure, force, and draw men on to Drunkenness, riot, and excess of wine. Not to dive into the depths and mysteries of the black, the heat henish, execrable, and Infernal 
p See Obsepaeus, de Arte Bibend.  Art of drinking, in which I 
q Melius est aliquid neseire secure, quam cum periculo discere. Hier. Tom. 1. Epist. 22. c. 13.  was nover learned nor experienced: nor yet to mention 
r See Master john Downam his Dissuasion from drunkenness: and Mr. Harris his. Drunkenis Cup the Table of Drunkenness, & ●us potandi.  the drinking by the Die, by the dozen, by the yard, or such like hellish and unchristian policies and aloctives, which Drunkards use, to force, to draw, or lead men on to Drunkenness and excess; in which every Alewife and Malt sucker are far more learned and skilful than myself: I dare avouch it for an approved truth: that there is no such common bait or stratagem, to win, to force, entice, and lead men on to Drunkenness and intemperance, as this idle, foolish, heathenish, profane, and hellish Ceremony, of beginning, seconding, and pledging Healths; which is nothing else in truth and verity but a Bawd and Pander unto Drunkenness, and a praeludium, inlet, way, and passage unto all excess. If Health drinking (which is the very mother and nurse of Drunkenness) were but once suppressed and banished the world, as an abominable, heathenish, unchristian, and unlawful Rite, 
s See Argument 14.  which had its birth and pedigree from hell itself: the sin of temulencie and Drunkenness would quickly vanish and grow out of use: And this hath caused me to propalate this short and rude discourse against these Healths, unto the public view, that so I might at least assuage, if not expel the dangerous dropsy and disease of Drunkenness, 
t Hosea 4. 3.  which makes our Land, if not the world itself, to mourn and languish; in drying up these noxious humours and unhealthy Healths, which feed and nourish it. A Treatise (I suppose) which though it may seem harsh and uncouth at the first, to many habituated, infatuated, incorrigible, or cauterised Drunkards, resolved for to live and die in this their sin, though they fri● in hell for ever after; or to prejudicate, 
u I shall say to these. L●gant prius. & postea despiciant: ne videantur, ne●●u iudicic, sed au odi● prasumptione ignorata damnare. Hier. aduer. Ruffin● l. 2. c. 9 Tom. 2. pag. 251.  forestalled, and prepossessed affections, (who would rather maliciously fore judge, and rashly censure this Discourse and me before they read it, then take the pains for to peruse it; because they presume, that none but factious, novellizing, precise, or overzealous Puritans condemn these Healths, and that not out of judgement, but of pe●uish forwardness.) Yet questionless it will be acceptable and pleasing unto many: not only for the 
x Naturale ●st potius non● quam magna mirari. It ● enim comp●siti sumus, ut 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 neva omnes concurrant, ad neva tenuentunt. Sen. controuers. l. 4. Proaem. Novitas auditoribus lenocinatur. Plin. Epist. l. 2. Epist. 19 Nova, & none in promptu posita, admirationem suiexcitant auditeremque allicinnt. Plutarch de Homero. Est qu●que cunctarum novitas gratissimarerum. Ouid●de Ponto, lib. 3. Elig 4.  novalty & strangeness of it, which adds delight and acceptation to it: as treating of a Theme or Subject, wherein few have lately, purposely, or largely traveled, especially in our English tongue: but likewise in regard of the benefit and usefulness of it: as being very seasonable, suitable, and needful for these intemperate, dissolute, and bacchanalian times of ours: where in Healths and Drunkenness do so much abound (especially in those festival and blessed times of joy and thankfulness, wherein our temperance, sobriety and holiness should most excel:) that we may justly fear, they will drown us in some great and general deluge of God's judgements ere it be long, and cause the Lord to curse and cross us in all our enterprises and designs (as he hath done for sundry years, though 
y Isay 42. 24. 25. Prou. 23. 34. 35.  we consider and lay it not to heart, in that penitent and soul-affecting manner as we ought) unless we speedily repent us of them: For alas, how can we possibly expect or hope, that God should avocate or withdraw his judgements from us: that he should bless and prosper us in any kind; that he should plead our cause, or fight our battles for us: that he should guide, direct, or bless our King, our Queen, our Counselors, our Nobles, or our Rulers, 
z Reges quand● boni sunt muneris est Dei quando vero mali, seeleris est populi: Secundum meritum plebeium, disponitur vit● rect●rurn. Irascent● enim Deo, talem rectorem populi suseipiunt. qualem pro peecat● merentur. 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 Ludovico & Lothorio: 829. lib. 2. cap. 1.  (whom God doth oft times curse and alter for the people's sins:) that he should speed our Generals, our Captains, our Navies, or our Armies, 
a Non ignavissiumorem 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.  which the Troops and Armies of our sins, and not the force and prowess of our enemies, have vanquished and put to flight:) when as our Healths are far more dense and frequent, than our Prayers for them? when as we overwhelm and drown our souls and spirits, and quite 
b Habet h●● temulentia, ut & molliat & resoluat corda temulent●rum Ambr. de Elia & jeiun c. 12. Basil. de Ebrictate & Luxu. Serm. Obsopoeus De Arte Bibendi, l. 2.  enervate, weaken, and dissolve our bodies (which are, or should be 
c 1 Cor. 3. 16. & 6. 15. 19  Temples for the holy Ghost to dwell in) with Drunkenness, riot, and excess of Wine; and cause the Lord of Hosts himself to be our enemy, 
d Isay 8. 7. to 15.  (whose force and power no creatures can resist) by our intemperate, ebrious, and luxurious sins? When as we put away far from us the evil day, and cause the seat of violence to come near: stretching ourselves upon our couches and beds of ivory: eating the Lambs out of the stocks, and the Calves out of the stall: chanting to the sound of the Viol, and inventing to ourselves instruments of music (in these dangerous, 
e Amos 6. 1. to 7. Isay 5. 11. 12.  sad, and doleful times, when as tears should be our mirth and chiefest solace,) which do so far infatuate and stupefy our hearts and judgements; that we regard not the works nor judgements of the Lord, neither consider the operation of his hands; (which we may justly fear are working of our ruin:) drinking Wine in bowls; rising up early in the morning, that we may follow strong drink, and continuing at it until night, till wine inflame us; as if we were free from fear of evil, or as if there were no God in heaven for to punish us: and yet not grieving for the afflictions of joseph, nor for our manifold and great rebellions against our good and gracious God: whose 
f Rom. a. 4.  patient goodness, and long-continued mercies, do now call; and dreadful judgements, force & summon us to repentance? Certainly, though I dare not antedate the sorrows of our Zion, or raise a fear or jealousy without a ground; yet when I do but seriously and cordially survey, that intolerable 
g Ezech. 16. 49  pride; that abundance of idleness; that fullness of bread; that lusting after strange flesh (the sins that drew down fire and brimstone upon Sodom long ago;) those monstrous habits, fashions and attires: that excessive vanity, Atheism and profaneness: that execrable and 
h Plures inuenia● qui saepius peiurent, quam qui omnine non turent. Salu. de Gub. Dei. l. 3. p. 79.  frequent banning, swearing, cursing and blaspheming: that greedy covetousness, extortion and oppression; that fearful murder and bloodshed; that scurrility, effaeminacie, wantonness, fornication, whoredom, adultery and uncleanness: that general neglect, contempt and hatred of God, of grace, of goodness, and the Gospel: that 
i Nihil amentius est, quam in malis esse, & malorum intelligentiam non habere. Salu. de Gub. Dei. l. 6. p. 216. 217.  stupefied and senseless security, and hardness of heart, in the midst of fears and dangers: that degenerating and growing worse and worse, not withstanding all God's judgements, 
k Non mirum est si quotidie deteriora patimur, qui quoeidiè deteriores sumus. Salu. de Gub. Dei. l. 4. p. 111.  which still increase upon us, because our sins increase: that dissoluteness, that drunkenness, deboistness, and excess of Healths; together with those other troops of sundry sins, which walk so bold and thick among us, in despite of all those means which GOD hath used to reclaim us from them: I cannot but conclude as others do: that these abominations and sins of ours (especially in these times of fear and danger, 
l Isay 22. 12. jer. 4. 8. & 6. 26.  which cry and call for true repentance) prognosticate no victory, no good, no blessing, nor success: but undoubted ruin and destruction to us, unless we speedily repent us of them. Wherefore (Christian Readers) if you have any compassion of your own poor souls (which Healths and 
m Nahum. 1. 10 1 Cor. 6. 10. Gal. 5. 21.  Drunkenness will damn to hell without recovery, if you proceed on in them:) If you have any love to God and Christ; or any filial fear of God, or of his wrath and judgements left within you: If you have any humanity or bowels of compassions in you, towards the public good and safety of this your dear & mother Church, and Country; which have so long supported you in peace and plenty, even beyond your hopes: If you have any commiseration of the poor distressed Saints & Church of God in foreign parts, who are almost swallowed up of bloody persecutors, whiles we are wallowing in carnal pleasures, and delights of sin; in luxutie, riot, Drunkenness, and all excess, without any cordial pity 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, divertion or extinguishment of God's judgements at home; or any success or victory abroad: let me now entreat, and thoroughly persuade you all 
n Rom. 12. 1  by the very mercies of God and Christ (the most flexanimous, persuasive, and prevailing motive of all others:) by the love you bear unto the Church of God in general; to this your mother Church and Country; and to your own salvation: by that most sacred oath and solemn rovenant which you have made to God in Baptism, and oft renewed in the blood of Christ, in the sight of many witnesses; and by that strict, that terrible, and inevitable account, which you must shortly 
o Dan. 7. 10. Math. 25. 32. 33 2 Cor. 5. 10.  make before the bar of Christ's tribunal, in the open view of all the world: that you would 
p Psal 95. 7. 8. 2 Cor. 6 2.  now, even now I say, whiles the acceptable days and times of grace and mercy last; whiles the bowels and arms of Christ lie open to receive you, if you will come in: and 
q Deut 22. 41 42. Psal. 7. 11 12. 13. Qui volunt atem Dei spreverunt inustantem, voluntatem Dei sentient vindicantem. Prosper. Acquit. Respons. ad Object. 16. Vincent.  the arm and sword of God are brandished and stretched out against you, to your just confusion, if you still stand out: abandon, abjure, renounce, and quite cast off for ever, those cursed and pernicious sins, in which you are all involved, without any more pretences or delays. Above all, resist, oppose, shake off, and quite root out, the unnatural, unreasonable, unpleasant, 
r Vno die bibunt multerum dierum labores. Ambr. de Elia & jeiun. c. 12.  unthrifty, prodigal, wasteful, beastly, and shameful sin of Drunkenness, 
s Ebrietas multorum malorum metropolis. Athen. Dipnos. l. 10. c. 1●.  (the metropolis of many mischiefs) which doth 
t Qui luxuriatur, vivens mortuns est: Ergo qui inebriatur, & mortuus & sepultus est. Hierom. Tom. 2. Epist. 63. c. 4  not only slay, but quite inter the souls of living men, and indispose them unto all employments; and so make them a burden, a trouble, and encumbrance both to Church and State: together with all heathenish, hellish, idolatrous, profane, luxurious, and excessive Healths, which are but Panders, Bawds, Attendants, and Ushers to intemperance: for fear you bring yourselves, your souls, your bodies, yea and your dearest dear, your Country unto ruin; Let Great men, Gentlemen, justices, Magistrates, and those of better and superior rank, as they tender God's glory or their Country's good, exile them from their houses, and banish them for ever from their Tables; Halls and Butteries: as at all times and seasons, so especially in the Festival time of Christ's Nativity: wherein 
v Sub Christino nomine Gentilem vitam agunt, & aliud professione, aliud conversatione testantur. Hier. Tom. 1. Epist. 14. c. 2.  Christians oft times act the parts of Pagans, and turn incarnate devils for the present, laying aside all reason, temperance, grace, and goodness, as unseasonable and unseemly ornaments for so good a season; giving themselves wholly over to gluttony, riot, luxury, Drunkenness, Epicurism, Health-drinking, idleness, chambering, wantonness, unlawful pleasures, games, and carnal mer, riments, and all excess of sin and wickedness, which may praecipitate and post them on to hell; as if they were celebrating the ancient Bacchanalia, or the devil's birthday, and not the birth of Christ: who came to redeem and free us from these infernal, heathenish, prodigious, graceless, profane, and godless practices, which Turks and Pagans would abhor: and not to set hell lose; or to give men liberty and exemption to sin without control or mealure, under pretence of giving honour to his birthday: Certainly Christ will not be fed nor honoured with the Devil's broth; with the Devil's sacrifices and Drinke-offerings: with such odious, shameful, vile, and loathsome things, as Drunkenness, vomit, Healths, and riot are: Let Christians therefore quite renounce them, and leave them unto Bacchus, and his heathenish, Pagan, and infernal Crew: Let Magistrates suppress & curb them, by executing all those laws that are in force against them, even with care and conscience: Let Ministers who are 
x Apost. Canon's Can. 53. Deerete 〈…〉 P●p●. Can. 10. C●ne. ●●●dicenum. Can. 24. Carthaginense 3. Can. 27. Aphricanum. Can. 7. Constantinop 6. Can. 9 Turonense. 3. Can. 21. Cabilon: 2. Cancrone. 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  enjoined by sundry Counsels not so much as to enter into any ●nne or victualling house (much less into a saverne, Alehouse, or Tobacco-shop, where too too many of them place their chiefest residency) unless it were in case of necessity when they travel;) 
y Isay 58. 1.  Lift up their voice and cry aloud against them; not only by their doctrine but by their practice too: 
z judg. 5. 23.  Let all who bear a loving heart to God, to Christ, to Church, to Country, or themselves, come forth to help the Lord, and this our Zion, against these mighty, general, praevalent, and pernicious enemies, which threaten a Catastrophe and deluge of God's judgements to us: for fear they incur that bitier curse of Meroz, which no heart can bear. I for my own part can but blow the Trumpet, and give the onset; it is others that must give the foil, and overthrow to these hostile powers: If these my weak and mean endeavours shall so far prevail with any, as to cause them to take up Arms against these sins, that so they may suppress or bridle them; or to divert, reclaim, and win such from them, who have been formerly enamoured with them, or held captive by them; I shall think my labour highly recompensed, and happily rewarded: But if they prove unfruitful or ineffectual unto all, or bring me nothing but reproach and scorn, among the loser and deboister sort; whose black and filthy mouths, or burdened and distempered stomaches, may chance to vomit up some crapulous, noisome, and superfluous crudities of 
a Nunquid aeger laudavit medicum secantem? Senec. Epist. 53.  scandals scorns, hatred, & reproach against me, because I offer violence to their best beloved Dalilaes' and bosom lusts, 
b Nulls gratae repr●hensio est● imo quod niulto peius est, quamlibet malus, quamlibet perditus mawlt mendaciter praedicari, quam iure reprehendi: & falsarum laudum irrisionibus decipi, quam saluberrima admonitione seruari, Salu. de Gub. Dei. l. 8. p. 279.  whose just reproof they cannot brook: yet this shall be my joy and comfort: that as Drunkards scornful, rash, & undeserved censures (which 
c Magna dementia est, verert ne infameris ab infamibus. Seneca Epist. 91.  I deem but folly for to fear) 
d Regium est male audire cum bene feceris. Plutarch Apotheg. Graec.  are crowns and honours, not blemishes and debasements; especially to such as seek men's spiritual good and welfare, 
e Qui laudem non appetit, nec centumeliam sentit. Bern. de Inter. Demo. c. 42.  not their praise: So God himself, how ever men requite me, will yet reward and 
f Mens boni studii ae pii voti, etiamsi effectum non invenerit capts operis, habet tamen pramium voluntatis. Salu. Praesat. in l. 1. de Gub. Dei.  recompense me for this my poor endeavour (being all that I could do or promise) though he deny success unto it: which is not mine, but his to give. Thus leaving this poor Treatise to thy charitable and pious censure (Christian Reader; from whom I shall request this favour only; to read and know before thou judge:) I commend both it and thee to Gods own blessing. Farewell.  The unfeigned wellwisher of thy spiritual and corporal, though the oppugner of thy pocular and Pot-emptying Health. WILLIAM PRYNNE.  

HEALTHS; SICKNESS.  
OF all the Wiles, the Projects, Plots and Policies, which that subrile Serpent Satan hath brought forth and practised in these last and sin producing times, 
a Peccatis prateritis nova addimus: nec solum nova, sed e●●am quaedam paganica ae prod●giosa, & in Ecclesiis Ded non vi●a. Surgun● recentia crimina, ne● repudiantur antiqu●● nova qu●tidi● mala facima●●, & vetera no● relinquimus. Salu. de Gub. Dei. l. 4. p. 111. 122.  (which swarm with old and newfound evils) of purpose to entrap the Souls of men in the Labyrinths and Snares of sin: there are few more Dangerous, Hurtful, and generally Pernicious, than this one of Drinking, and of pledging Healths: which now of latter times, hath purchased such general and common approbation, in City, Court, and Country, that it is become a usual, ordinary, and daily guess at most men's (but especially at great men's) Tables: and a familiar, custommary and Assiduous compliment, at every Banquet, Feast, nay common meeting, though it be but in a Taphouse, or Tavern: Yea, it hath now through use and custom, procured such Credit and Reputation in the World, that it hath found and gained, not only Great and Potent Patrons to support and shield it; but likewise Noble and Heroic 
c Habent in exercitu su● plures succenturiatos: habent scurras e● velite: in prasidiis, crassos, comptos, nitidos, inf●ios clamatores qui illas pugnis calcibusque defendants Heirom. Adu. jovin. lib. 2. cap. 19  Champions, to Vindicate its Rite and Title in the Field; and Proctors, nay Chaplains to abbet and plead its Cause; if not in open Court and Pulpit, yet at least in private Practice and Discourse, at their own, their Lords, their Patrons, and their Master's Tables; and that with such 
d Maiori procacitate defendunt ebrietate● quam exercent. Heirom. ib.  Zeal and earnestness of Spirit, as if it were a Main, a Chief and Principal Article of their Faith. That Healths are Lawful, Good, and Commendable: whence they Accuse and Brand all such for Puritans, and Precisians (as being unworthy of the name of Christians or Protestants,) who out of Conscience refuse to bear them company in Carrouzing Healths. What Patrons, what Champions, what Credit and applause this 
d illa faeda et inf●li● co●suetudo per quam grandi mensura sine mensura tres ●●mines aut volentes aut invitisolent biber●, de Paganorum obseruatione remam. sit: ideo tanquam venenum Diaboli de vestris Conuiviis respuatis. August. de Tempore. Sermo. 231.  Heathenish ceremony), and Hellish invention, hath generally procured: what Sinful, Bitter, Dolefull, Sad, and dangerous fruits of Drunkenness, Riot, Duels, Quarrels, Combats, Murders, Murmurings, Heart-burnings, Grudges, Debates, Oaths, Profane, Idle, Scurrilous and Cursed speeches, Distemperatures, Diseases, 
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.  loss of Time, of Parts, and Credit, superfluous and vain Expense, and things of such like Nature, it hath produced and brought forth in every City, Village, Town, and place within our own, and other Kingdoms, is not unknown unto any, who have had the least experience in the World. Wherefore, it will be neither Untimely, nor Unnecessary, to encounter and withstand the stream of this Pernicious and common Evil, with these ensuing arguments, which evidence and prove; That the Drinking and Pledging of Healths, are Sinful and utterly Unlawful unto Christians.  
My First Argument against these Healths, is briefly this.  
That which in its very best acception, is but a Vain, a Carnal, Worldly, Heathenish, Profane, Superfluous, Unseemly, Foolish, and unnecessary Ceremony, Ordinance, Custom, Tradition, Right, or Rudiment: invented and prosecuted by Riotous, Intemperate, Licentious, and Drunken persons, of purpose to draw men on to Drunkenness and Excess: must needs be Sinful and utterly Unlawful: as is evident 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 do expressly and fully warrant it.  
But this Drinking and Pledging of Healths is but a vain, a carnal, worldly, heathenish, profane, superfluous, unseemly, 
f Stulium est. quicquid homines sine Deo sapiunt. Amb. de Elia & jeiunio. lib. cap. 16.  Foolish, and unnecessary ceremony, ordinance, custom, tradition, rite, or rudiment, invented and prosecuted, by riotous, intemperate, licentious, and drunken persons, of purpose to draw men on to drunkenness and excess; this every man's Conscience and experience, this Histories and Authers testify, as I shall prove anon:  
Therefore they must needs be Sinful and utterly Unlawful.  
Secondly.  
That which is a usual, ordinary and common cause, occasion and enticement to 
g Nullune i●tra se man●● vitium Senec● Epist. 95.  draw men on to Drunkenness and excess, must of necessity be Sinful and Unlawful: witness Hab. 2. 15, 61. Prou. 23. 21. job 31. 1. Matth. 6. 13. 1. Thes. 5. 22. jude 23. and the common maxim 
h Aristot. li. 1. poster. cap. 2. sect. 14. lib. 3. topic. cap. 5. pa●tic. 4. Keck. Syst. Log. lib. 1. cap. 1●.  Quicquid efficit tale, est magis tale.  
But this Drinking of Healths (as experience, and 
i Basil. de Ebrietate Ser. Ambr. de Eli● & jeiun. li. ca 11. to 18. Aug. de temp. Ser. 231, 232. Guagninus Rerum. polon. Tom. 2. pag. 67, 68 joan. Fridricus de Ritu Bib. ad San. lib. 1. cap. 12. lib. 2. cap. 4. 2, ●, 4. Sigis. Baro. de Reb. Moscovitis. Mr. Harris his Drunkard's cup pag. 20. 28, 29.  Authors testify) is a usual, ordinary and common cause, occasion, and enticement to draw men on to Drunkenness and excess: yea it is a kind of shooe-horne to draw on Drink in great abundance:  
Therefore it must of necessity be Sinful and Unlawful.  
Thirdly.  
That which doth pervert and cross, the true end, and right and proper use of Drinking, must needs be Sinful and Unlawful: because it is an abuse of God's good Creatures.  
But this Drinking and Pledging of Healths, doth pervert and cross the true end, and right and proper use of Drinking: for it makes our Drinking, whose proper, right, and utmost end and use, should be the 
k 1. Cor. 10. 31. Deut. 8. 10. 1. Tim 4. 3, 4, 5 Colos. 3. 17. 1. Pet. 4. 11.  praise and glory of God, and the 
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 Drunkard's Cup, p. 15, 16.  refection, nou-rishment, and comfort of our own bodies, for our furtherance in God's service; to serve to no other end nor purpose, but to commemorate and drink the health of such and such particular persons (perchance of some Whore or Mistress, some Pot-companion, some Devill-saint or other, or such to whom we have no engagements:) or to draw men on to drunkenness & excess, in drinking more than else they would or should do: It aims not at all at GOD'S glory, nor at the health, the nourishment, comfort, or refection of those persons who do either begin or pledge it:  
Therefore it must needs be Sinful and Unlawful.  
Fourthly.  
That which is against the rules of Charity and justice, must needs be Sinful and utterly Unlawful: because it is a violation of the Law of God, of man, and Nature.  
But this Drinking (especially the forcing) of Healths, is against the rules of Charity: because it tends for the most part both to the Temporal and Eternal, the Corporal and Spiritual hurt and prejudice of those who pledge it, their bodies being sometimes, but their Souls for the most part, distempered, diseased and endangered by it: and it likewise violates the 
m Lessius de justitia. et jurc. Wesenbecius in pandect. juris Civilis. Lib. 1. tit. 1. numb. 12. at the end. Mr. Bolton in his General directions for our Comfortable walking with God. pag. 204, 205, accordingly.  rules of justice in pressing or alluring others to an unlawful act; to drink either against their Natures, or their Consciences: to drink more than else they would or should do; and in measuring other men's bellies by their own, which should be measured by themselves alone:  
Therefore it must needs be Sinful and utterly Unlawful.  
Fiftly.  
That which is scandalous, infamous, and of ill report among the best and holiest Saints of God, and the better and civiler sort of moral, natural and carnal men, must needs be Sinful and Unlawful: witness 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 express and punctual in it.  
But this Drinking of Healths is scandalous, offensive, 
n Synodus augustensis 1548 cap. 28. S●rius Tom. 4. Concil. pag. 813. styles them Infames compotationes.  infamous and of ill report among the best and holiest Saints of God, and the better and civiler sort of moral, natural, and carnal men, who 
o Comm●ssationes, ebb utates, et reliqua omnis insania, et turpitu●o, a caetu nostro exacta explosaque est, Chryso●●. Tom. 5. contr. Gentiles lib. p. 877.  all condemn and utterly dislike it in their Hearts and Consciences: and openly protest against it, as an invention, practice, badge and character of intemperate, luxurious, and licentious persons; as an allurement, way and inlet to Drunkenuesse and excess; and as an 
p Idols portio est mebriare vino mentem, ventrem cibo distendere, & it a pravis actionibus occup●ri, ut cogaris ignorare, quod Deus est: Ergo si nos sumus Templum Dei, car in temp. ● Des co●itur festivitas Idolorum? Cur ubi Christ●s h●bitat qui est temperantia. castitas, inducitur cōmessati● ebriet as atque lascivia? Ambr. Ser. 11.  Heathenish, dissolute, ridiculous, profane and sinful custom: witness our own experience, and those Fathers, Christian and Heathen Authors which I shall cite hereafter.  
Therefore they must needs be Sinful and Unlawful.  
Sixtly.  
That which doth oft times cause men to judge, despise, condemn, abuse, reproach, or hate their brethren without a cause, must of necessity be Evil, Sinful and Unlawful: as Godhimselfe hath expressly informed us in this case of Eating and Drinking: Rom. 14. 3, 4. 13. to 22. Col. 2. 16. 20. 21, 22.  
But this drinking of Healths, doth oft times cause men, to judge, despise, condemn, 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 Propterea igitur publici hosts Christiani, quia Imperatoribus neque vanos, neque mentientes, neque temerarios henores dicant: quia verae religionis homines etiam so●emnia eorum conscientia pot●us quam lascivia celebrant. Teitul adu. Gentes: Apolog. c. 30. 31.  Kings, or Queens, or any great man's Health) he is presently branded, sentenced, and taxed for a Puritan: for a humorous, obstinate, factious, unmannerly, singular, unsociable, and censorious person: he that begins, and others who pledge and second the Health, do murmur and repine against him, they hate him, scorn, and contemn him in their hearts: they except against him, and quarrel with him for it: and oft times they break out into open violence against him, and reproach, revile, deride and slander him to his face: This daily experience, together with the 
r 1 Pet 4. 2, 3. 4 Wisd. 2. 6, to 21.  Scriptures, and 
s Ambr. de Elia & jeiunio, c. 11, 12, 13, 17 Hierom. Com. lib. 1. in tit. 1. Aug de temp. Serm. 23 1. 232  Fathers testify:  
Therefore this drinking of Healths must needs be Sinful and Unlawful.  
Seventhly.  
That which takes away Christian liberty and freedom, and puts a kind of Law and necessity upon men in the use of God's good creatures, must needs be Sinful and Unlawful: witness 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 justicia & jure. & joannes Fredericus, de Ritu Bibendi ad San. lib. 1. cap. 10. 11. 12. Who all concure and jump in this.  
But our ordinary drinking of Healths, doth take away Christian liberty and freedom, and puts a 
t Illum abus●● decernimus pevitus tollendum, 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.  kind of Law and necessity upon men, in the use of God's good creatures: For it confines and restrains both the matter, the measure, the time, the end, and manner of men's drinking, to the will and pleasure of such as begin the Health: and puts a kind of Law and necessity upon all the company that are present, both in the matter, manner, measure, time and end of drinking. For they must drink for matter, the same Wine, Bear or liquor: for manner, in the same posture, gesture, for me and ceremony: for measure, the same quantity and proportion: for time, as soon as ever it comes to their course, be they thirsty or not thirsty, willing or unwilling, able or unable: and for end, to whom, or for whom, or to what end soever the parties will that begin the Health, & not for those ends which God hath ordained, and for which nature doth require drink. So that it takes away Christian liberty and freedom, both in the matter, manner, measure, time, and end of drinking; as experience, and the forequoted Authers in the Mayor testify:  
Therefore this drinking of Healths must needs be Sinful and Unlawful.  
Eightly.  
That which neither wicked, nor godly men can safely use without offence, must needs be Evil, Sinful and Unlawful: because it cannot be used lawfully:  
But neither wicked, nor godly men can safely use this drinking of Healths without offence: For wicked men cannot use it, but they will either abuse it to drunkenness and excess, or to some other unlawful end: and godly men cannot practise it: For it beseems nor becomes not their profession, who should be 
u Tit. 2, 14. 1 Pet. 3. 14, 15. 2 Pet 3. 11, 14 Luke 1. 75. Math. 5. 16. Rom. 13. 13, 14.  holy, exemplary, and temperate, in all their conversation, to begin or pledge an Health: it would bring a scandal and an ill report upon them, not only among the godly, but among the wicked too; who would be always casting this into their dish (yea and into the teeth of 
x Ita est Dei Ecclesia quasi oculus: Nam ut in oculum etiam si parua sordes incidat, totum lumen obcaecat: sic in ecclesias●ico corpore etiam sipauci sordid●● faciant, prope totum ecclesiastici splendoris lumen obscurant. Salu. de guber. Dei, l 7. p. 264.  all Professors) upon every occasion; that for all their counterfeit shows of Piety and Holiness, they can Health and drink as well as others, when occasion serves: and therefore they should forbear to tax, reprove or censure others for their Drunkenness and excess, till they had first reform themselves: It would likewise give offence and scandal to other godly Christians who disapproove of Healths, and make them either openly to condemn them, or at least to think of them far worse than else they would: And besides all this, their very example would 
y Peccator cum videt aliquem similia suorum operum facientem, confirmatur ut eadem faciat: Clemens Constit. Apost lib. 2. c. 20.  confirm, and encourage other wicked men in the abuse and use of Healths, who are apt to plead that Healths are lawful, good, and commendable, because, such good men use them: so that neither good nor bad men, can safely use them without offence.  
Therefore this drinking of Healths must needs be Evil, Sinful and Unlawful.  
Ninthly.  
That which is an ordinary usual and common cause of many 
z Eph 〈…〉, 32. jam. 3. 14. etc. 1 john 3, 14, 15.  Duels, Quarrels, Murders, Debates, Heart-burnings, Hatreds, and Discontents, of many 
a Mat. 12. 36, 17. Eph. 4, 29, 31. & 5. 3, 4.  idle, vain, lascivious and scurrilous speeches, songs and tests: of many 
b Exod. 20. 7. Mat. 5, 33. to 38. jam. 5. 12.  profane and biasphemous oaths and cursings: and of much 
c Ephes. 5, 16. Col. 4, 5.  mispence, and loss of time: must needs be evil, and unlawful.  
But this drinking and carouzing of Healths, as 
d Rer. Polon. Tom. 2, p. 68  Guagninus and 
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 convitits, saepius coede & vulneribus transiguntur. Tac. de Mor. Germ. Sect. 7. Vini cadus fit ensis, et euspis calix, crateres hosts, etc. Athen. Dipnos. l. 10. c. 4.  others testify, and as our own experience can witness: is the ordinary, usual, and common cause of many Duels, Quarrels, Murders, Debates, Heart-burnings, Hatreds and Discontents: For how many Quarrels, Murders, Brawls, Debates, Duels, Stabs, Wounds, and Discontents do we hear of every year, nay sometimes every week, about the beginning, pledging, or refusing Healths, (f) of which we cannot but take notice? and besides they are an occasion of many idle, vain lasciutous speeches, songs and jests: of many profane and blasphemous oaths, and of much mispence and loss of time: as Basil, Ambrose, Augustine, Pliny, joannes Fridericus and others witness, in the forequoted places.  
Therefore this drinking and carrouzing of Healths must needs be Evil, and Unlawful.  
Tenthly.  
That which was never practised among godly Christians in former ages: that which serves to 
g 1 Sam. 12. 21 Psal. 24. 3. Pro. 23, 5. Esay 52, 2. Ps. 4. 2.  no good, nor commendable, nor necessary use at all: that which doth 
h Math. 6. 13. 1 Thes. 5, 22.  much hurt and mischief, but 
i 1 Cor. 10. 31, 32, 33.  brings in no glory at all to God, nor good to men; must needs be Evil, Sinful, and Unlawful: especially when as it is not enjoined, nor commanded by any public authority.  
But this drinking of Healths, was 
k In conviviis nostris editur quantum esurietes capiunt, bibitur quantum pudicis est utile. Tertul. Apol. adu. Gentes. c. 39 Theod. de Euang. verit. cognit. lib. 8. Commessationes, ebrietates, & reliqua omnis insania et turpitudo a cat●● nostre exacta explosaque est ● Chrysoft. come. Gent. Tom. 5. p. 877. Conuivia non tantum pudica colimus sed & sobria: nec enim indulgemus epulis, aut convivium mero discimus, sed gravitate hilaritatem temperamus, casto sermone, corpore castior●. Minut. Faelix. Octa p. 102.  never practised among godly Christians in former ages: (yea, it was so far from being practised, that it was condemned by them, as I shall prove anon:) Nay, it was never used nor practised in our own Nation, for aught that we can hear or read of, till of latter times: it serves to no good, no commendable, nor necessary use at all, that I can think of: it is an apparent occasion of much hurt, of much excess and drunkenness, but it doth no good at all to any who do practise it: It brings no glory at all to God, nor good to men in any kind: nay, it doth dishonour God, and prejudice both the bodies and souls of many men, as experience testifieth; and it is not enjoined, nor countenanced by any public Authority.  
Therefore this drinking of Healths, must needs be evil, sinful and unlawful.  
Eleventh.  
That which doth ordinarily and usually tend to the honour, praise, applause, and commemoration of vain, of evil, wicked, and sinful men, whose very 
l Pro●. 10. 7. lob. 18. 7. & 20, 7, 8. Psal. 100L, 13.  memories and names should rot and perish, and 
m Ester 3. 2, to 7. Psal, 15. 4. Ps. 101, 3, 4, 7, 8. Ps 139, 20, 21.  whose persons should be vilified and despised as far as they are wicked, must needs be sinful and unlawful: because it doth 
n P●ou. 17, 15. Isay, 5. 10, 21, 23.  justify and honour those whom God himself condemns and hates.  
But the drinking of Healths (if there be any honour at all in them, as in 
o At non infami subsurgit gloria fama, Turpibus a relus gloria nulla vonit, Obsop. de Arte Bibendi, lib. 2.  truth there is not) doth ordinarily and usually tend to the honour, praise, applause, and commemoration, of 
p johannes Fridericus, de Ritu Bib. ad S●●. ● 1 cap 7. 8. accordingly.  vain, of evil, wicked, and sinful men, especially, among the base and the loser sort: the objects and subjects of whose healths, are commonly some Whore, or Mistress; some Pot-companion or Gull-gallant; some Pand●r, or Whoremaster; some Devill-sainct or other, and sometimes the very Devil himself, for want of a better Friend to drink unto) whose very memories and names should rot and perish, and whose very persons should be vilified, and despised as far as they are wicked: Few there are whose Healths are commonly drunken (except it be the Healths of great ones, and men of place and dignity, and those not always the best, nor most religious) but such as are of the 
q Malus est et quem malus laudat, vel quem bonus vitup●rat: Plutarch. de vitioso pudore lib.  loser, prophaner, and the more intemperate, dissolute, and d●boister sort: As for all good, and holy men, they 
r Nullus tam gravem iniuriam, sanctis Angelis, vel sanctis hominibus ag●oscitur irrogare, quam qui in eorum nominibus bibend●, per ebrietatem animas suas, prebantur occidere. August. de Temp. ser. 23. 2.  desire not to have others drink or pledge their Healths; (which is no more in substance, then to make them the occasions, the causes, and Patrons of their drunkenness and excess,) and they are commonly so ill beloved in the world, that most of our drunken Healthers (unless it be those who have their whole dependency upon them) would rather drink their 
s See Wisd. 2, 10. to 21. jer. 18, 18, 20, 23.  confusion then their Healths.  
Therefore this drinking of Healths, must needs be sinful and unlawful.  
twelvely.  
That which doth 
t Quicquid est praeter rectam rationem, id est, peccatum. Clem. Alex. Paedag. lib. 1. c. 13.  pervert, and abuse those serious, solemn, reverend, and religious gestures, wherewith we are to worship God, and honour men, must needs be evil and unlawful: because we are not to use any serious, solemn, or religious gestures, but in serious, solemn, weighty, and religious things: and because we must give an account to God of all our gestures, as 
u Mat 12. 36. Eccles. 12, 14. Ronvere 16, c. 14, 10. 2 Cor. 5, 10.  well as of all our words and thoughts: so that we may not abuse not take the one in vain (especially of set purpose, as we do in Healths) no more than the other.  
But the drinking of Healths doth abuse those serious, solemn, reverend and 
x Quanto res sacratior, tantò abusus eius damnabilior. Concil. colonians. Anno 1536. pars 9 cap. 16.  religious gestures wherewith we are to worship God, and honour men. Witness the common practice of many, who are more frequent, serious, solemn, and de●o●t upon their knees in the bottom of a Seller at their Healths, than ever they are at their prayers in their Closets, or Families: who stand up uncovered, with greater reverence, gravity, exactness, attention, and praecisenesse, whiles an Health is drinking at the Table, then whiles the Creed is repeating in the Church: Who are more scrupulous, praecise, exact, and punctual in the Circumstances, and Ceremonies of their Healths; then in the manner and substance of all those holy duties which they owe to God: Who make a greater scruple and conscience, and deem it a matter of greater consequence to sit covered at an Health, then at a Psalm, 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 duty, or to swear an Oath, or to Drink till one vomit up his shame again, like a filthy Dog: or lie wallowing in his Drunkenness like a brutish Swine. Now to be thus scrupulous, solemn, grave, exact, and serious, in drinking Healths with bended Knees, and uncovered Hyades, what is it, but magno conatu nugas agere, to act toys and vanities in good earnest; to pervert and abuse those solemn, reverend, and religious gestures: which we should appropriate, and principally reserve to God: and to worship, reverence and adore those persons with them whose Healths are drunken, 
y See Dau. 5. 3, 4. Apud Septentri●nales religiosum est pro reverentiae numinum bibere. Olaus. Mag● lib. 13. ●, 14. Graect in conviviis Deo● interpocula salutant, nominatimque app●llant evacuaeto poculo, & sic praecatis Diis pocula affatim ha●uriebant. Al. ab Alex. Gen. Dier. l. 5. c. 23. See Athen, Dipnos. l. 2. c. 1.  as the Gentiles and Heathen sometimes did adore their Devil-gods, in quaffing of Healths unto them.  
Therefore this drinking of Healths must needs be Evil, and Unlawful.  
Thirteenthly.  
That which doth cause men to drink more, and to Pray, and Praise God less than else they would do: that which doth put out Prayer and Holy duties, and attribute that to healthing which should be ascribed unto prayer: 
z Ostultitiam hominum qui ebrietatem sacrificium putant. Ambr. de Elia. et ●eiun. c. 17. See loban. Frid. de Ritu. bib. ad San. l. 1. c. 8 p. 52, 67, 68, 104.  must needs be Sinful and utterly Unlawful: because it doth abuse God's good creatures, and not only derogate from, but likewise pervert his Holy ordinances.  
But this beginning and pledging of Healths, doth cause men to drink far more than else they would: to drink against their wills, their natures, and their appetites, when as they are not thirsty, or when as they have drunk enough, or to much before: yea it serves to no other purpose, but to draw men on to drink more liberal, then else they would: and besides, it causeth them to pray and praise God less than else they would do: yea it puts out holy duties, and 
* Alex. ab Al. Gen. Dier. l. 5. c. 21. Olaus Mag. l. 13. c. 14 Ambr. de Elia. & jeiun. c. 17. Hier. Com. l. 1. in Tit. 1. Arrianus. l. 6. de Gestis Alexandri● Dion. Cass. l. 51. Rom. hist. p. 602. Record that it was the custom of the Heathen Grecians, Macedonians, Romans, and Northerlings to drink the health of their Kings & Friends, at their Feasts, & meetings.  attributes that to Healthing, and Drinking, which should be ascribed unto prayer. Hence it is, that many like the 
* Sic cum se max imè pios putant tum maximè fiunt impii. Lact. de justice. lib. 5. cap. 16.  Pagans in former ages, are drinking their Kings, their Queens, their Lords, their Ladies, their Masters, their Mistresses, their Magistrates, their Captains, their Kindred's, their Parents, their Friends, their children's, and companions Healths, when as they should be praying for them: hence it is, that they make the drinking of their Healths, a principal part of their Piety and devotion towards them, and to go in lieu of their prayers for them; thinking that they have more really, and truly, manifested, and expressed their love, their Piety, their service, and their duty to them, and done them more true and real good, honour and service in quaffing off their Healths, then if they had heartily prayed for them. Hence is it, that men do attribute a kind of Divine virtue and efficacy to their Healths (which the very phrase of drinking such a man's Health doth seem to import) as if the drinking of men's Healths were as effectual, nay more energetical, to preserve, to purchase and procure their health and happiness, than their prayers for them. Hence is it, that men drink the Healths of others, whiles they are in health of purpose to continue, lengthen & increase their health: hence is it, that they carrouze their Healths in sickness, of purpose to recover and restore them to their health, as if Healths were the only Cordial, or Physic to preserve, procure, or restore men's healths: Hence is it, that many deem it agreter 
a Videtur non amare Imperatorem qui pro sua salute non biberit: qui pro salute eius non biberit fit reus indevotionis. Ambr. de Elia. & jeiun. c. 17. Accusasionis occasio est adiuratum per regem frequentius non bibisse. Hier. Com. l. 1. in Tit. 1.  breach of Allegiance to refuse to drink or pledge the King's Majesty's Health, than not to pray for it: reputing those for no good Subjects, who out of Conscience dare refuse it: Hence most men estimate it the greatest injury, indignity, discourtesy and wrong that can be offered to men, to refuse their Healths: because they presume that there is some virtue in them for to do them good: Hence many drink over their Kings, their Queens, their Lords their Ladies, their Masters, Captains, Friends, or Mistresses Healths, some twice or thrice a day: where as they scarce pray privately (at least purposely, or heartily) for their health & spiritual happiness, once a year; as if they had more need of Healths than Prayers: Hence is it, that on most of our Festival and solemn days: on the 
b Siccine exprimitur publicum gaudium per publicum dedecus? Haeccine solennes dies principi●m decent? quae alios dies non decent? Tertul. Apolog. Aduer. Gentes.  Coronation or birth-days of our Kings, or on the birthdays, or marriage-dayes of our friends: upon our solemnities, for great, deliverances 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 favours towards them, we are always quaffing and taking off their Healths, as if Healths were the best prayers that we could put up for them, or the best Sacrifices, and praises that we could offer up to God in their behalves, when as in truth, they stink in the very nostrils of God, and all good men. Since therefore God hath commanded us, 
d 1 Tim. 2. 1, 2.  to make Supplications, Prayers, and Intercessions for Kings, for Magistrates, and all that are in authority, and for all men else, and not to drink Healths for them, (which Swine and Oxen may do as well as men, and that to as good, or better purpose:) since he hath enjoined us 
e Psal. 50. 14. Ps. 69, 31, 32. Ps. 107. 22. Psal. 147 1.  to offer up the Sacrifice of praise, of prayer and thanksgiving to him, and not of Healths, for all his mercies and favours to ourselves or others: it cannot but be Sinful and utterly Unlawful, to out, to lessen, or abate our Prayers and thanksgivings with our Healths, and to attribute that efficacy and power to those Healths, which is proper and peculiar to our Prayers; as all our Healthers do in their hearts and judgements, though not in open speeches: though some of them are not ashamed to profess in words; that the drinking of men's Healths, is as beneficial to them as men's prayers for them; a most Atheistical and blasphemous speech.  
Therefore this drinking of Healths must needs be Sinful and utterly Unlawful.  
Foureteenthly.  
That which was a common practice, custom, and ceremony of Gentiles, and Heathens who knew not God, in their ordinary Feasts and meetings, and in the Solemnities, and Festivals of their Devill-gods, must 
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 Graecarum. Synod●rū. Can. 71, 72, 73. Clemens: constit. Apost. l. 2. c. 66. For proof of this Proposition.  needs be Sinful and utterly Unlawful unto Christians.  
But this drinking of Healths one to another in a certain method, order, course, measure and number, was a common practice, custom, and ceremony of Gentiles, and Pagans who knew not God, in their ordinary Feasts and meetings, and in the Solemnities and Festivals of their Devill-gods: yea it is an invention and practice of the Devil and his followers.  
Therefore this drinking of Healths must needs be Sinful and utterly Unlawful unto Christians.  
The mayor is warranted, not only by Fathers and Counsels, but likewise by many express 
g Leu. 18. 30. Deut. 12, 29, 30. Ps. 106. 35. jer. 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  Scriptures, which do positively enjoin us: Not to imitate the customs, fashions, ordinances, rudiments, traditions, or ceremonies of the World, or of the Heathen, Gentiles, or Worldly men: not to learn their ways nor customes● not to be like to them, nor yet to conform nor fashion ourselves unto them, especially in their profane, heathenish, idolatrous and superstitious rites and ceremonies.  
The Minor, I shall back and prove by diverse Authentic Testimonies, evidences, and records both of profane and Christian Authors. It is recorded by 
h Symposium: about the end.  Plato, that certain drunkards came in to Agatho, Aristophanes and Socrates where they were discoursing, compelling them to drink: and when these three Philosophers had drunk them all asleep, they fell to drink in 
i Ex magna Phyala ex orne ad dextram biberunt.  course one to another to the right hand, out of a great bowl, in the nature of our Healths: Plutarch relates, 
k Conuivium, 7. Sapientum, See de Sanitat, tuenda lib.  that it was the custom and manner of the ancient Grecians to drink one to another in course by a certain measure: and that jupiter in the feast that he made to the Gods, did power out wine into a cup, and enjoin them to drink it off one after another in course: so that it seems, the great Devill-god jupiter was the first inventor, founder, and instituter of our Hellish, and Heathenish Healths. Alexander ab Alexandro, and Polydore Virgil record: 
l Gen. Dier. l. 5. c. 21. & 3. & ●. Polidor. Virg. de Inventor. rerum. lib. 3 c. 5.  that the Grecians (yea and the 
m Sole tamen, vinoque calent: annosque praecantur. Qu●t sumunt cyathos, ad numerumque; b●●ūt. Ouid. Fasto●um. lib. 3. p. 51. Hinc ad Vina redit laetus, & alteris Te mensis adhibet deum: te multa praece, te prosequitur mero de ●uso pateris, & laribus tuum. Miscet munen, Hor. Carm. l. 4. O ●. 5. Naevia sex cyat his septem lustin●a bib●tur. Quinque Lydas Lydo quatuor, Ida tribus. Omnis ab infuso numeratur amica Falerno. Martial. Epig. lib. 1.  Romans too) did salute their Gods, and friends among their cupes, and call upon them by name, carousing off the whole cup to them: and that when as they drunk to any one, they did always nominate him to whom the cup should be filled and given for to pledge them: and so they did drink the Health of their Gods first, and then the Health of their friends afterwards: and having called on their Gods, they did liberally drink of the whole cup unto them. Yea, no Ambassador could enter within their territories, nor yet discharge his Embassage, unless he had first washed his hands and drunk a Health to jove their Idol god. Saint Basil the Great, informs us: 
n De ●brietate Serm. & Com. in cap. 5. Esaiae. See Plutarch, Symp. l. 1. Quast. 1. accordingly.  that the Heathen greeks in his times had overseers, and stewards of their drinking in their feasts, to see that every man should take off his liquor, and drink in course and order: and that the Master of the feast having a ferkin of coolewine brought unto him, did measure out to every guess an equal quantity and proportion of wine, which they must drink off in order: that so the cups being equal, there might be no exceptions taken, and one might not circumvent nor defraud another in drinking: of which law (he informs us) that the very Devil himself was the author: which order and course is now observed in our Healths: 
o Dipnos● lib. 27. c. 5.  Athenaeus relates, that among the Tyrrhenians it was lawful for any man to provoke whom ever he would to pledge an Health: 
p De Plantatione No, lib.  Philo judaeus, produceth the Heathen Philosophers disputing this question: whether a wise man might enter into a combat of drinking for some great advantage, yea or no? as to drink for the health of his Country, the honour of his Parents, the safety of his Children or nearest friends, or for some other such like private or public occasion: by which it is evident that Healths were commonly used among the Gentiles, and Pagans in his times: It is recorded of 
q Athenaeus Dipnos. l. 2. c. 1.  Amphyction King of Athens, who was the first that mixed wine; that he enacted: that men should drink but a little pure wine after meals, but as much mixed wine as they would: and that they should always invocate the name of jove, or drink Jove's Health, in their drinking matches, that so they might obtain Health by it: Whence Seleucus witnesseth, that the Ancients did not use to drink much wine, but in favour and honour of the Gods: whence they styled their feasts and meetings, Thaenas, Thalias, and Methas: because they imagined, that they might be safely drunk in these feasts of theirs, for the honour and sake of their Gods, since the principal end of these their meetings was to drink their Healths: So that Healths (it seems) were a part of the Devil's homage, service and sacrifice at the first: and hence I suppose it is, that many are turned such incarnate Devils in these our days, that they fear not to begin or pledge the Devil's health, which is so rife with many. It is Storied of Alexander the great 
r Aria●us l. 6. de Gestis Alexand: See Lypsius Epist. Centur Miscel. Epist. 51.  That after he had composed the differences between the Persians and Macedonians, he made a great Feast unto them, and to others of other Nations whom he had conquered, to the number of 9000. men: who did all drink to his health, and the health of his Army, and to the perpetual concord of the Persians and Macedonians out of the same Bowl. It is recorded by Dion Cassius, 
s Rom. Hist. l. 51. p. 6●2.  That the Roman Senate enacted for the honour of Augustus: That the Romans should make wishes for him, 
t Vt in conui●i●s non modo publicis, sed privatis quoque, pro eo libaretur.  and drink his health in all their public and private Feasts. 
u Dipnos. lib. 10 cap. 7.  Clea●chus is cited by Athaeneus, bringing in V●pian drinking of an whole carouse for the Health of his Kindred, as a pledge of his love unto them. 
x Natur. Hist. lib. 14. c. 22. Doctor Hackwells' Apology l. 4. c. 6, sect. 2, 3, 4, 5.  Pliny records, Some Laws & Ceremonies of the Romans observed in their drinking: Which do much resemble our Healthing: to wit, That they must drink up all at a draught, and not take breath to do it: that they must spit out none, nor cast away none, nor leave no snuff behind them in the cup: Which rules our artificial Healthers and Drunkards, do now exactly keep and observe. 
y Cornel. Tac. de Mor. Ger. sect. 7. Boemus de Mor. Gent. l. 3. c. 12. Munster. Cosmogr. l. 3. Cap. 27.  It is registered of the ancient Germans: that they sit drinking: and of the modern Germans, that they sit Healthing night and day, till they have laid one another dead drunk under the Table. 
z De Elia & leiun. cap. 11. 12, 17.  Saint Ambrose, 
a Com. lib. 1. in Titus 1.  Saint Hierome, and 
b De Tempore Ser. 231. 232.  Saint Augustine make mention, how the Gentiles, and Drunkard 〈…〉 their times, did use to drink the Healths of their Emperors, Kings, Armies, Friends and Children. It is recorded of 
c Nec prius ante epulas. aut numera grata Lyaei●●as cusquam ●e●●gisse fuit, quam multa prae●atus, In mensam Fabio sacrum libavit hon●rem: Sil. Ita●. l. b. 7. at the end.  Fabius Maximus, that he was so much honoured among the Romans, for his service against Hamball, that no man might eat nor drink, before he had prayed for him, and drunk his Health. 
d Lib. 13. cap. 37.  Olaus Magnus records it of the Northerlings: That they account it a kind of Religious thing, to drink the Healths of their Gods and Kings: and 
e Rerum P●●●● Tom. 2. p. 68  Alexander Guagninus witnesseth: that among the Sar●●atians (who are for the most part Pagans and Infidels) he is reputed the best servant who can drink his Master's Health best: I might here produce 
f Antiq. Le●●ionum lib. 3.  Lypsius, 
g In Mostellaria & Persa,  Plautus, 
h De Ritu● Bib. ad san, lib. 1, c. 6, 7.  joannis Fredericus, 
i Dipnos. l. 2. c. 1. l. 10. c. 7.  Athenaeus, 
k Epigr. lib. 9 ●p. 74. l. 11. Ep. 21.  Marshal and others, to prove unto you: That it was common and usual among the Gentiles, to drink the Healths of their Devill-gods their Friends, their Kings, their Mistresses, their Whores, their Armies, and the like: I might likewise expatiate and lash out in proving unto you, how they did drink sometimes 
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. Faster. Martial. Epig. l. 9, Ep. 9 4. l. 11 Ep. 21. Putean. Dia●r, 1 p● 40 joan. Frid. de ●it. ●ib. ad Sam. l. 1. c. 7.  one cup, sometimes two cups: sometimes three, sometimes five cups, sometimes seven cups, sometimes more, sometimes as many cups as there were letters in the names of the Gods, or persons whose Healths they drank, and the like: and how they did drink 
m Plat●: Sympos. At●. Dipnos. l. 10. 10. l. 11. c. 2. 17. 28. Pla●t. in M●stellaria, lu●●enal. satire. 6. joan. Frid. de Ri●●. Bib. ad ●an. l. 1, c. 12. Dr. Hackwells' Apology l. 4. c. 6. sect. 2. 5  sometimes unto the right hand, sometimes to the left hand, sometimes in a circle: but then I should exceed the bounds of my intended brevity. Wherefore I will conclude, and shut up this with the authority of Saint Augustine, who expressly informeth us. 
n De Tempore Serm, 231.  That this filthy, and unhappy custom of drinking Healths by measure, and method, is but a ceremony, and relic of Pagans: and therefore we should banish it from our Feasts and meetings, as the poison of the Devil: and know, that if we practise it either at our own, or other men's Tables, that in doing so, we have without all question sacrificed to the Devil himself. And with that of 
o Disquisitio Mag. Tom. 3. Ap●nd. 1. ad lib. ●. Tom. 1 q. 2. l. 2. Tom. 3. lib. 5. sect. 7.  Martin Delrio, and 
p De Ritu. lib. ad ●an. lib. 1. cap. ●  john Frederick, who plainly certify us upon the testimony of john de Vaux a great Magician: That these Healths were invented by the Devil himself: and that Magicians, Witches, and inferior Devils do oft times use them, carrouzing the Health of Belzebub the Prince and King of Devils in their Feasts and secret meetings, as others usually do their Kings and Princes Healths. And should we then (saith Frederick) endeavour to make these customs ours, with which the infernal Spirits, Witches, and Magicians use to flatter and gratify their Belzebub, and by which they seek the unhappy friendship of their familiar Spirit? O wickedness: you Gods, you Heavenly hosts who defend, and keeps men back from evil, come near and put to your helping hands: lest any Christian heart should be infatuated with so execrable a madness. If therefore it be come to pass, that Devils, and devillisle persons have drawn these Healths into their rounds, and Feasts: what Christian should not quake and tremble in every joint and member of his body, when as he is forced, or alured to their Healths, perhaps as far as drunkenness itself: thus far john Frederick.  
By all these Testimonies and Records, which cannot be controlled, it is now most clear and evident: That this drinking and quaffing off of Healths, had its original and birth from Pagans, Heathens and Infidels, yea from 
a Hui●● Aut●rem logic diabolum habent Basil. de Ebriet. & Lu●u: Sermo. Augu●● de Temp. ●er. 23 1.  the very Devil himself: that it is but a worldly, carnal, profane, nay, Heathenish, and Devilish custom, which savours of nothing else but Paganism, and Gentilism: That it was but the Devil's drinke-offering, or a part of that honour, reverence, worship, service, sacrifice, homage, and odoration, which the Gentiles, Witches, Sorcerers and Infernal Spiri●s gave to Belzebub, the prince of Devils, and every other Devill-gods; to whose honour, name and memory, they were first invented and consecrated. And shall we then, who profess ourselves to be 
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.  Christians in name, turn Infidels and Pagans in our lives: Shall we who have given up our names to God and Christ: we who have utterly renounced in our Baptism, all worldly, heathenish, carnal, and hellish Rites and Ceremonies: and vowed solemnly unto GOD himself 
c Tertul. de Baptism lib. Salu. l 6. de Gubern. Dei. Tertul. de C●rona Mil. And the form of Baptism in our Common Prayer Book.  to forsake the Devil and all his Works, the P●mpes, and Vanities of this wicked World, and all the sinful lusts of the Flesh: betake ourselves to these rudiments and ceremonies of the World? to these works of Darkness, Sin, and Satan? to these Riotous, Idolatrous, Profane, and Graceless Healths, & Ordinances of Infidels, & Pagans', who were solely embondaged unto Satan's discipline, and never heard of Christ? Shall we think to gratify and honour God, or Christian Princes, Parents, Nobles, Captains, Friends, or Magistrates, in the very self same kind and manner as the Gentiles did adore their Devill-gods, in quaffing off their Healths? Shall we now think to celebrate, the Nativity, Circumcision, Resurrection, or Ascension of our blessed Lord and Saviour jesus Christ: or our Christian Feastivalls and Solemnities (as the custom of too to many Healthen-Christians is, 
* In nobis Christus patitur opprotrium, in nobis patitur Lex Christiana maledictum. De nobis enim dicunt Pagani: Ecce quales sunt Christiani qui Christum colunt: ●bi est lex Catholica quam credunt? Vbi sunt pietatis ac castitatis praecepta, quae discunt? Euangelia legunt & impudi●● sunt: Apostolos audiunt, & inebriantur: Christum sequ●●tur & rapiunt, vitam improbam agunt, & probam legem habere se decunt, salsum plan● illud est quod aiunt se bona discere: quod iactant se sanctae legis praecepta retinere: si enim bona discerent, boni essent, Salu de Gub. Dei lib. 4. pag 137. 138.  who scandalise Religion, and make it odious unto Turks and Infidels by their deboist, their wicked and licentious lives) in the self same manner as the Pagans did their 
d Of which see Livy Rom. Hist. l. ●9. Aug, de C●u. Dei. l. 18. c. 13. Coelius Rhod. Antiq. lect. l. 4. c. 6. Poled Virgil. de Invent. Rerum. l. 3. c. 17.  Bacchanalia, or their Devill-feastes, in drinking and carrouzing Healths? as if 
e 1 Cor. 10. 20, 21. 2 Cor. 6. 14, 15, 16.  Light and Darkness: Righteousness and Unrighteousness: Christ and Belial: the Cup and Table of the Lord, and the Cup and Table of Devils; the Temple of God, and the Temple of Idols (which can have no Communion, no Concord, nor Agreement) were fully reconciled and recorded! O let it be never said of any who dare to bear the face, or to assume the name of Christians to themselves; that they should ever glory, or take a pride (as many do) or get an habit, or bear a share in drinking Healths; especially on those blessed times, and happy days, which summon and engage them in a more near and special manner, to express their love, their thankfulness, and their best obedience and respect to God, for all his kindness, mercy, love, and goodness to them, or when as he comes unto them 
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.  in his best and richest mercies, which call them unto Temperance, and Sobriety, and not to Drunkenness, Riot, and Excess: but let them worship him with a Reverend, Pure, and holy Worship: with a Gracious, Temperate, and holy Heart; and with a Thankful, Mederate, Sober, and Awful use of all his Creatures, as himself 
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.  enjoins them; or else let them utterly renounce and disclaim the name of Christians, and turn professed Pagans, both in name and nature, as they are in practice. O let us Christians who think sco●ne to be styled Infidel's, or Heathens; or Carnail, Worldly, profane, or graceless persons; be ashamed to allow, or practise that, which makes us either such, or worse than such: Let us be such in truth and practice as we would be in name: or else let us be contented to be deemed and reputed such (even Infidels and Pagans) 
h Non imitātands nobis illi sunt, qui sub Christiano nomine, Gentilem vitam agunt, & aliud pro●essione, aliud conversatione testant●r. Inter Christianun & Gentien● non sides tantum debet, sed & vit. a disl●nguere, & diversam religionem, per diversa opera monstrari. Hieron. Epist. Tom. 1. Epist. 14 c. 2.  
h joan. Frid. de Ritu. B●b. ad San l. 1, c. 8.  as our lives our Healths and actions, describe us for to be. Let us not honour court, nor entertain, our God, our Saviour; our Kings, our Christian Princes, Nobles, Magistrates, Friends, or Consorts, with Healths and rounds (as the manner is) as we would entertain, or court the very Devil himself: (for what other better compliment or welcome could the Devil Belzebub himself desi●e, if he were a bidden guests unto our Tables; or what ●itter fare or entertainment could we give him, then to ply him hard with Healths 
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.  As the Magicians, Witches, and inferior Devils use to do) until we had got the staggars) but let us imitate the feasts and meetings of holy Christians in former ages: 
k Tertul. Apol. adu. Gent. c. 39 Theod. de Euang. veritat. Cognit. l. 8. Gregor. Nys●de vita Beati. Greg. Oratio. See levit. 23. 1 Chron. 20. 21, 22. 2 Chron. 7. 6, 8, 9, 10. & 30. 21, to the end. Acts. 2. 46, 47, Clemens Alex. Paedag. lib. 2, c. 4.  Who did begin their Feasts with Prayers, continue them with Temperance, and Sobriet●e, eating no more than would suffice their hunger; drinking no more than would quench and satisfy their thirst: eating and drinking as in God's sight; discoursing and talking as in his hearing: concluding their meetings with a Psalm and Prayer, and then departing, not to a Tavern, or a Whore-house, but to their own houses with Temperance and Sobriety, having their Souls as well replenished with Grace and Discipline, as their bodies with gross and corporal food: If we would now at last, observe this Ancient, Godly, and Religious practice in the entertainment of our friends: and in our Feasts and meetings, which are commonly made the 
* ●iusmodi convivium oft obrietatis theatrum. Clem. Alex. Paedag. l. 2. c. 4  theatres of Healths, of Drunkenness and Riot, (especially in the time of Christ's Nativity. Wherein men commonly sell themselves to Drunkenness, Healthing, Dancing, Carding, Dicing, Idleness, Epicurism, Wantonness, and excess of Sin, as if it were a time of looseness and profaneness, not of Grace and Holiness; doing more true service to the Devil, during this Holy time, than all the year besides) what joy, what Peace, and Comfort: what increase and strength of Grace would it bring unto our Souls, and to the Souls of all our friends and guests; which are now so much endangered, and without Repentance damned, by these sinful Healths which we begin unto them? O therefore let us now at last abandon these Heathenish, Idolatrous, and Hellish customs as unbeseeming Christians; as the Inventions, Ceremonies, and Customs of Infidels and Pagans, whose ways and works we must not practise. O let it never be recorded of us Englishmen (who have taken up this Heathenish custom but of puny times) as it is storied of the Polonians: 
l Guag●inus Rer. Polon, Tun. 2. p 67, 68, 69. Martin. Chromeru● de Polon. lib. 1. et. Solomon Neugebaverus hist. Polon. lib. 1.  That they usually, as their manner is, do ●arrouze and quaff off great Bowls, to the Health of one another, oft times against their natures, so that their mutual love one to another, (which they do principally express in their Feasts and meetings) doth oft times deprive them of their health, and make them subject to many diseases, through to much Healthing: That they will oft times force one another to drink, saying: either pledge me, or fight with me: (which is the cause of many Duels:) and that they account him the best servant, who can drink his Master's Health best: Let not the Moscovites description ever suit with us: of whom it is registered, 
m Sigismond Baro. de rebus Moseovitis Mathias a Micou. de Sar●atia Eur●p●● l. 2. c. 3.  That they know full well how to allure men to drink; and that when as they have no other occasion of drinking, they begin to drink their Duke's Health: then the Prince his Brother's Health: and next the Healths of other men of place and dignity: whose Healths they think, that no man either will or dare deny: Let it not be storied of us, as it is of the Ancient and modern Germans. 
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.  That they Carrouze, and Health, and Drink so long, till they have laid one another dead drunk under the Table, or caused one another to vomit up their shame, and surfeit: (a sin to common in our swinish age) and a custom among Drunkards in 
o Amb: de Elia & leiun: l c. 12, 13, 14, 15, 16, 17, 18.  Saint Ambrose his days, Let it not be reported of us, as it is of the Ancient Persians, 
p Zenophon. de instit. Cyri. Hist. lib. ●.  That they drunk so liberally at their Feasts, that though they were able to carry themselves into their Banqueting-roomes, yet they were always carried out of them, because their own legs could not bear them: (the case of too to many now among us.) Let it be never enrolled of us, as it is of the Brasilians, 
q Lering Hist. Navig in. Brasil. cap. 9  That whole Villages of them meet together to drink and quaff (as they use to do at our Country Wakes, or Revels) carrouzing, and drinking off whole Bowls one to another, some times three days together, till they are not able to stand, and till they have drunk up all the Caovin, or liquor in the place: Let us not be of the same mind and judgement, as the inhabitants of 
r Purchas Pilgrimage, l. 9 cap. 2. 3.  Cumana, and G●iana are, Who account him the greatest, and bravest man, and the most complete and accomplished Gallant, who is able to carrouze and swill down 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 Tit. 2. 11. 12, 13, 14. 1 Pet 1, 13. 14, 18. john 15. 19 ler. 10. 2. Rom: 12 to 2. 1 Cor. 7 23. Eph. 4. 17. Col. 2 20. 21. 22. 1 Pet. 4. 2. 3. Reu. 14, 3●  the Grace of God which bringeth Salvation hath appeared to us: touching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world: looking for that Blessed hope and Glorious appearing of the great God, and our Saviour jesus Christ: who gave himself for us, that he might Redeem us from all iniquity, and from our vain conversation received by tradition from our Fathers: that he might Redeem us from the World, and all worldly, profane, and heat henish customs, ceremonies, ordinances, rudiments, and traditions of Gentiles, Pagans, and Infidels: and purify us unto himself a peculiar people, zealous of good works: Let us be no longer Pagans, Heathens, and Infidels in our practice, in taking up, in using, practising, or approving these Heathenish, Hellish, Profane, Idolatrous, and unchristian Healths: but let us utterly abjure, and disclaim them, as a part of the Devil's worship, service, homage, and sacrifice heretofore: and an invention, custom, ordinance, tradition, rite and ceremony of Devils, Infidels, and the deboistest Heathens, whose waves and customs 
t Ipsa est saevissima supplantatio, quando fideles & religiosi relicto proposite bono in imitatsonem transeunt aliorum. Prosper. Acquit. Exposit, in Psal. 139.  no Christians are to imitate, unless they will fall from God, to gross Idolatry.  
Fifteenthly, and lastly.  
That which the Scriptures, Fathers, and many Modern Christians, both Divines and others: together with two Counsels, Christian Emperowrs, and States: and many Pagans, Infidels, and profane Authors, have utterly condemned and disapprooved, must needs be Sinful, and Unlawful.  
But the Scriptures, Fathers, and many Modern Christians, both Divines and other, together with two Counsels, Christians Emperors, and States, and many Pagans, Infidels, and profane Authors, have utterly condemned and disapprooved this drinking and forcing of Healths.  
Therefore it must needs be Sinful and utterly Unlawful.  
The Mayor I take for granted: the Minor I shall endeavour to back and prove in every branch and member.  
First I say, that the Scriptures themselves do utterly condemn and disapproove this drinking, or forcing of Healths, though not expressly and by name (because it was not precisely nor particularly known to the Penmen of the Scriptures) yet in gross and general terms: and that so plainly, fully, and punctually, that no man can deny it. For first of all, they do expressly prohibit, 
u 1 Thes. 5. 23 Math. 6. 13. job 31: 1. jude 23  all appearance of evil, and all occasions of sin: Secondly, they do positively condemn, 
x Levit. 18. 30 jer. 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. jam. 1, 11, 27.  all Worldly, Carnal, Heathenish, Vain, and idle Customs, Ceremonies, Ordinances, Rudiments, and Traditions, and all such things, and Rites as savour of Gentilism, Paganism, or Heathenish Idolatry and Superstition: Thirdly, they do absolutely condemn 
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.  all Rioting, and Drunkenness, all fleshly and carnal lusts, and all such things, as do either savour of the old Man, or make provision for the flesh to fulfil the lusts thereof: Fourthly, they do manifestly forbid, 
z Rom. 14. 13 15. Ph●l. 1. 27 1 Cor. 10, 32, 33. 2 Cor. 8, 21.  all Scandalous and offensive things, which beseem not the Gospel of Christ; which may give offence to the Saints, and Church of God and are not honest and laudable in the sight of all men: Fiftly, they utterly disallow, a d●sentence, all manner of carro●zing, and 
a Amos 6. 6. Esay 5. 11. 22. 1 Kings 20. 16 Dan. 5. 3. 4.  drinking Wine in bowls; all Revelling, Banquet, and excess of Wine, and Riot, according to the will and lusts of men, and the practice and custom of the Gentiles: Sixtly, they denounce an Woe, not only against all 
b 1 Pet. 4, 2, 3 4. Ga. 5. 21. ●om. 13. 13.  Drunkards, and such as are strong to power in strong drink: but likewise against 
c Isa. 5. 11. 22. & 28. 1. Prou. 23, 29. joel. 1. 5.  him that giveth his neighbour drink, that putteth his bottle to him, and maketh him drunk also, that he may see his nakedness: that is who doth any way force, or allure his friend or neighbour by any entreaty, 
d d Hab. 2. 15. Hosca 7. 6. 8.  art, or wile, to drink more then either he would, or should do: (a place for such to meditate, and ruminate upon, who delight to make others drunk, though they are not drunk themselves.) Now this drinking of Healths, is expressly, and punctually, within the verge and compass of all these inhibitions, precepts, and injunctions. For it is an appearance and spice of evil, and an occasion of much evil, drunkenness, and excess. It is a Worldly, Carnal, Idle, Vain, Profane, and Heathenish Ceremony, Ordinance, Rudiment, and Tradition, and a thing, and rite that savours much (nay wholly) of Gentilism, Paganism, and Heathenish Idolatry, and Superstition: it is a concomitant, cause, and adjunct of Riot, and Drunkenness; a fleshly and carnal lust, and a part and relic of the old Man, which makes provision only for the flesh, to fulfil the lusts thereof. It is a scandalous, and offensive thing, which beseems not the Gospel of Christ, which gives offence to the Saints, and Church of God, and is not honest and laudable in the sight of all men: It is within the compass of carrouzing, and drinking Wine in Bowls: within the verge, of Revelling, Banqueting, and excess of Wine, and Riot, according to the will and lusts of men, and the custom and practice of the Gentiles: and those who use and practise it, are such who give their neighbours drink, and put their bottle to their mouths, that they may make them drunk, and see their nakedness: they are such as draw on others to drink more largely than they would, or should do, for which there is an heavy and bitter Woe attending on them: Therefore this drinking of Healths is in substance, punctually, fully, and particularly (though not expressly, and by name) condemned and disapproved by the Scriptures; So that it must needs be Sinful and utterly Unlawful, as well as Sacrilege, Astrology, Simony, Nonresidency, Poisoning, Treason, Magic, and the like: which are only in substance, but not by name condemned in the Word: and this should move us 
* De quibus apertissimè divina Scriptura sanxit, non differenda sententia est, sed potius exequenda. Aquisgsanense Con●il. sub Lud: Pio: Can. 61.  forthwith for to reject them.  
Secondly, as the Scriptures, even so the ancient Fathers of the Church, do utterly condemn and disapproove of drinking Healths. Not to trouble myself nor others in recording all those Works and Treatises, wherein the Fathers have learnedly and zealously displayed themselves against Drunkenness and Drunkards: whose 
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. & Hom. 7. in levit. 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 vivendi, Ser. 25. Chrysolog. Ser. 26: Hier. Com. l. 2. in Gal. 5. & Com. lib. 1, in Tit. 1: Against this sin of Drunkenness.  Works and Writings in this kind, I would the learned Drunkards of our ebrious age would well consider: I will only mention and produce such Fathers, as come home and punctual to our present purpose; such as do either in realty and substance: or else in express and punctual terms, condemn all forcing, beginning, pledging, and drinking of Healths. Clemens Alexandrinus, doth blame and tax the Drunkards of his age, 
e Paedagogi lib. 2. c. 2. & 4.  for drinking and rounding one to another, under the name of benevolence, or good-fellowship: under which name our Drunken rounds and Healths (which are the same with those which he condemns) are this day palliated. Saint Basil, writing against Drunkenness, which was very ri●e among the Grecians in his age: Informs us; 
f De Ebrieate et Luxu. Serm & come. in cap. 5 Esaiae.  That they had Masters, Stewards, and Overseers of drinking in their Feasts and meetings, to see that men should take up their liquor: & that there was a certain order & method observed in their disorderly course of drinking. (And is not this the course, & practise of our Drunkards now?) When as a man (saith he) would think that they had well drunken, than they begin to drink: and they drink like beasts, giving equal cups unto the guess as out of an inexhaust fountain: The drinking thus proceeding, a young man comes forth with a Flagon of cool Wine on his shoulders: he coming in the Butler's place, and standing in the midst, doth distribute an equal portion of drunkenness to all the guess through crooked pipes: This is a new kind of measure, where there is no manner of measure, that so by the equality of the cups there may be no murmuring, nor exceptions taken, and that one may not circumvent, nor defraud another in drinking: Every one now takes the cup that is set before him, that so like an Ox out of a Cistern, he may strive to drink at one draught without any respitation, as much as that great Flagon will supply through the Silver pipe: Consider the greatness, the belly and measure of the Flagon how much it holds: this Flagon of Wine thou dost not put into a Wine-caske, but into thy belly which was filled long before: Wherefore the Prophet doth well cry out, Woe unto them that rise up early in the morning, th● they may follow strong drink, that continue until night, till, Wine inflame them: but they regard not the Work of the Lord, neither consider the operation of his hands: and so he● proceeds in condemning of these Healths, which are the same with ours now, or at least but little different from them. Saint Ambrose in express terms condemns this drinking of Healths: 
h De Elia & jetun. cap. 17. 11, 12, 13, 14.  What (saith he) shall I speak of the obtestations of Drunkards? and what shall I commemorate their sacraments, or ceremonies, which they esteem a kind of impiety for to violate? Let us drink, say they, the Emperor's Health: and he that will not pledge it, is made guilty of indevotion and disrespect: for he seemeth not to love the Emperor, who will not drink his Health: and is not this the speech and custom of our times? O the obedience (saith he) of this Pious devotion. Let us drink say they, for the safety of our Armies, for the Prowess of our consorts, for the Health of our Children: They think that these their well-wishing Healths do ascend up even to God himself. O the folly of men, who deem drunkenness to be a kind of sacrifice: who think that those Martyrs will be appeased by drinking of their Healths, who have learned to endure affliction through fasting, etc. In their Feasts (saith he in another Chapter) thou shalt see their Gold and Silver cups to be marshaled, and ranked like an Army, to provoke men for to drink, (Lo here the very method and pattern of our drunken age:) First, they begin to drink and Skirmish with the lesser cups, then with the greater: Next the cups begin to strive with the Firkins, they being oft times doubled between delays. Afterwards proceeding on to drink, they begin to strive who shall drink most. If any man desire to be excused from drinking, he is hardly taxed for it. When the Feast is ended, they begin to drink a fresh: and when as a man would think they had ended, than they begin their drinking; and then the greatest Bowls, like so many warlike instruments, begin to walk; here they begin the combat: the Butlers and Servants begin to grow weary of filling, and yet they are not weary of drinking: Only these combats are without excuse. In War, if any man find himself to weak, he may lay down his Arms, and receive a pardon: here if any man sets down the cup, he is urged to drink. In wrestling, if any man foil thee, thou losest the victory, but yet thou art free from wrong: in Feasts, if any man refuse to take the cup into his hand, it is forthwith poured into his mouth by force. Thus they continue till all of them are drunken, as well the Conquerors, as the Conquered. What a sorrowful and miserable spectacle is this to Christians? Neither are they excused, who thus invite men as Friends, and send them away as Enemies, 
k Vocas ad c●nam ut amicum: postea eiicis ut cadaver, anima eius extincta. Basil, de Ebrictate Serm.  or cast them out as carcases: why do expenses and costs delight thee without thanks? thou invitest 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 Grave: Thou promisest Meat; but thou inflictest Torments, thou offerest Wine, but thou pourest in Poison, etc. This Father proceeds, but I will stop and refer you to him: since I have recorded sufficient out of him, not only truly to decipher, but likewise positively to condemn, the Drunkenness, Custom, Practice, and Healthing of our age. Saint Heirom, speaking of the effects of Drunkenness in his days, hath this passage. 
l Lib. 1. Comment: in Tit. 1 Tom. 6. pag. 200. A.  Thou mayst (saith he) behold some turning cups into darts, and dashing them in the faces of their companions: others with torn Garments, Assaulting, and Wounding those they meet: others Crying, others Sleeping: He who drinks off most, is deemed the valiantest man: and 
m Accusasionis occasio est, adiuratum per per Regem frequentius non bibisse.  it is an occasion of a just accusation, to refuse to pledge the King's Health often: which course and practise he utterly disavows, as sinful and abominable. Saint Augustine, is very large and copious in this Theam● 
n De Tempore Serm. 231 232 De Sobrietate, & Virgins Sermo. & De Rectitud. Cathol. Conuer●●●●● lib.  Dear brethren (saith he) albeit I believe that you fear drunkenness as much as Hell itself, yet I exhort you neither to drink more yourselves, neither to compel others to drink more than they ought. For many oft times do drink by measure, without measure: they provide great cups, and drink by a certain Law and Rule: he that overcomes deserves the praise by this sin of his. Now those who are such, endeavour to excuse themselves, saying, (as our common Drunkards usually do:) We should use our Friends discourteously, if we should not give them as much as they will drink, when as we invite them to our Feasts. But how are they your friends, who would make God your Enemy, who is a friend to both? Wherefore it is better to part with such friends, then to part with God: and if they will needs drink, let them drink, and perish alone: better it is that one should perish, than many. But O the unhappiness of man kind: how many are there, who will force Drunkards to drink more than they ought, when as they will hardly part with a cup of drink, to a poor needy Christian who begs it at their doors; notwithstanding, that in this case it be given to Christ himself! And that which is far worse: diverse of the 
o Quod in Laicis reprehenditur, id multo magis in Clericis opertet praedamnari. Aquisgranense Concil. sub Ludi pio. Can. 61.  Clergy, who ought to hinder others from drinking thus, do themselves 
p Nullam habet spem salutis aeger quem ad intemperantiam medicus hortatur. Seneca Epist. 129  compel, and allure others to drink more than they ought. But now I entreat this one thing of you, above all the rest, and I adjure you by the dreadful day of judgement, that as oft as you Feast one another, you would utterly banish from your Feasts, that filthy and unhappy custom of drinking Healths, three by three in a large measure, without measure, either willingly, or against your wills: as being the poison of the Devil, and an unhappy relic, and custom of the Pagans. And whosoever shall consent, that this form of Healthing shall be used, either in his own, or other men's Feasts: let him not doubt, but that he hath Sacrificed to the very Devil, himself: by which form of drinking, his Soul is not only slain, but his body likewise is enfeebled. But now what a thing is this, that these unhappy Drunkards when as they drink till they glut themselves with over much Wine, should deride and scoff at those, who will drink no more than will suffice them? saying unto them, be ashamed, and blush: why cannot you drink so much as we? (Which is the ordinary speech, and phrase of Drunkards now): They tell them that they are no men, because they will not drink: They style themselves the men, when as they lie prostrate in the jakes of drunkenness: and they say that others who can stand up Honestly, and Soberly, are no men: They lie prostrate, and yet are men: others stand upright, and yet they are no men: The Conqueror of Drunkenness is dispraised, and he that is Conquered of Drunkenness is applauded: The Sober man, who can govern himself and others, is derided: and the Drunkard, who can neither know himself, nor others: is not derided, yea not bewailed. 
* Mark this Objection, & the reply unto it.  But now Drunkards do allege this excuse for themselves. That a great Man did compel them to drink more than they would, and in the Feast of the King I could not do otherwise. This is nothing else but a mere pretence to excuse our sins: and that which we will not, we say we cannot fulfil: our will is the fault, though our inabililie be pretended: But admit that thou were so put unto it, that there it should be said unto thee; either drink or dye: It is better that they Sober flesh should be slain, then that thy Soul should dye for Drunkenness. However the objection is false: for Godly, Sober, and Religious Kings and Potentates, though they may chance to be angry with thee for an hour, or two, because thou refr●sest to drink out of a love 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, persuade, and press thee for to pledge them. And now, what a things is this, that after the Feast concluded, when as men have quenched their thirst: when as they cannot, neither aught they to drink more, that then they should begin to drink afresh (as if they were but newly come) under diverse names, not only of living Men, but likewise of Angels, and other ancient Saint: thinking that they do them the greatest honour, if they do even bury themselves with too much Drunkenness, in the commemoration of their names, and healths: not knowing, that none are so injurious to holy Angels, or holy Men, as those who slay their Souls through too much Drunkenness, in drinking off their Healths. Remember therefore, that he who drinks too much to his friend, is made an Enemy to his Soul: that he doth debilitate his body, and murder his Soul. And thus he proceeds against Drunkenness, and drinking Healths, as you may more largely read in the Works themselves. You see now by these several Testimonies, and Records: that the Ancient Fathers, not only in their Practice, but likewise in their judgements, have utterly condemned this Heathenish Art and Ceremony of drinking Healths. Let those then who are, (or at leastwise should be) Fathers in the Church, (as I fear there are some in ours, as well as in 
q Multi sunt etiam maioris ●rdinis Cleric●, qui cum aliis sobrietatis bonum deberent iugiter praedicare, non solum 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. Treverensis de Clericorum Temulentia, cap.  S. Austin's days, who are too much addicted to this sin, and crime) be ashamed to use, to Practise, or approve of Healths, especially at their proper Tables, or at any public meetings (as the custom of too many is;) since so many Ancient Fathers have condemned them. It is a shame, nay a 
r Ebrietas in alio crimen est, in Sacerdote sacrilegium: quia alter animam suam necat vino, Sacerdos spiritum sanctitatis extingust. Chrysologus Sermo 26.  Sacrilege, for a Father, a Bishop, or Pastor, of the Church (whose life should be a Light, a Pattern, & 
s Grex qui Pastoris vocem moresque sequitur, per exempla melius quam per verba graditur Greg. Magn. Pastoralium pars 2 cap. 3.  Example unto Others) to be a Childish nay, a Swinish Drunkard, or Health-Drinker: especially since God himself hath so punctually and frequently 
t 1 Tim. 3. 2, 3, 7, 8, & 5, 23. Tit. 1, 7. Levit. 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. Council Turonicum 1. c 1 2. Synod Treverensis. Anno 1541. Sur. Tom. 4. p. 828. Gra●ian. Distinctio. 35, & 44. See loan. Frid. de Ritu. Bib. ad San. lib. 2. cap. 1.  enjoined, all Bishops, Pastors, Deacons, Fathers, and Elders of the Church: to be Grave, and Sober; not given to much Wine: that so they may have a good report of those that are without; lest they fall into Reproach, and the Snare of the Devil: And therefore, though Courtiers, Soldiers, Russians, Roarers, and others, do practice, and approve of Healths: yet let Bishops, Ministers, Scholars, Magistrates, and all such persons, who are the Pastors of men's Souls, or Patterns of their Lives, be sure to renounce them, as a Profane, Luxurious, Heathenish, Idolatrous, and Hellish Custom Compliment, and Ceremony; for fear they degenerate from these forequoted Fathers, whose Sons, and followers they profess themselves to be; and plunge themselves into such Eternal flames, as all the Ocean cannot quench, though they should Health it down. But especially, let all Protestant Bishops, Pastors, Fathers, and Divines, abjure and renounce these Heathenish, Idolatrous, and Pernicious Healths, and utterly abandon, and disclaim them, both in their judgements, and their Practice, as Sinful, and Abominable; that so they may stop, and put to silence, the slanderous mouths of brazenfaced, and false-tongued Papists; who have published it upon Record. 
u joan. Fri●●● ricus de Ritu. Bib. ad Sa●. lib. 1. c. 9 Where this ensuing History of Luther is likewise recorded.  That the Arch-heriticke Luther, was the Author and founder of those new kinds of Healths, which are now so rife among his followers: of whom they Register this Utopian and forged Story. That Luther, on a certain time made a great Feast at his House, to which he invited the chiefest Professors of the University, and among the rest one Islebius, for whose sake this Feast was principally provided. Dinner being ended, and all of them being somewhat merry: Luther after the Germane custom, commanded a great Glass, divided with three kind of circles to be brought unto him: and out of it he drunk an Health in order to all his guests: When all of them had drunk, the Health came at last to Islebius: Luther then in the presence and view of all the rest, takes this Glass being filled up into his hand, and showing it to Islebius: saith, Islebius I drink this Glass full of Wine unto thee, which contains the run Commandments 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 drinks of the whole Glass at a draught: which being replenished with wine, he delivers it to Islebius, that he might pledge him all at a breath: who takes the Glass, and drunk it off only to the first circle, which did contain the Decalogue, it being impossible, for him to drink any deeper, and then sets down the Glass on the Table, which he could not behold again without horror: then said Luther, I knew full well before, that Islebius could drink the Decalogue, but not the Creed, the Lords Prayer, and the Cattechisme: which speech of his was received, and approved of all as an Oracle, From this forged Story, the Papists take occasion, not only to slander and vilify 
* joan. Frid. de Ritu Bib. ad San. l. 1. c. 9 & 7. p. 52.  Luther and his followers, but likewise to upbraid the very Doctrine and Religion of the Protestants; as being ratified, Established and Confirmed by this Praphane, if not l●sphomous Health of Luther, and by the Healths of Ecmondamus, and Aurasius. Wherefore, let all Protestants abjure, and renounce these Healths for ever; not only because these several Fathers, (whose steps we ought to follow, as well in Life and Manners, as in Faith and Doctrine) have with one consent condemned them: but likewise that they may wipe off this false, and scandalous reproach, which the Papists have raised upon Luther, and his followers, as the inventors, and establishers of Healths: When as in truth themselves are most of all addicted, and devoted to them, and may be truly styled the Authers and the Fathers of them, what ever they pretend. Witness Pope john the thirteenth, that monster of Men, as Platina styles him: 
x Luitprandius lib. 6. c. 6. 7. Baranius An. 963. Numb. 17, 23. Mr. john Whites Way to the true Church. Digres. 57 sect. 9  Who did drink an Health, to the very Devil himself; Whose Vicar questionless he was. Witness the 
y Suriu● Concil. Tom. 3. pag. 742. & Tom. 4. 761, 771.  Council of Lateran under Innocent the 3. Can. 15. and the Council of Colen, Anno, 1536. Part. 2. Cap. 24. & Part. 5. Cap. 6. Which restrain not only the Popish laity, but likewise their Parish Priests, and Clergy, from drinking of Healths, which did then abound in diverse parts, (and that before Luther's days) as these their Counsels testify: (though they would falsely stitch them upon Luther's sleeve, by this their false, and sleeveless story:) Yea witness john Frederick himself, the Register of this forged Fable: Who testifies, 
z De m●do Bib. ad San. l. 〈…〉 7.  That not only the Lay Papists, but even their unholy holy Fries, Monks, and Clergy men, (such temperate and abstemious Creatures are they) do oft times drink and quaff off Healths unto the Honour, and Reputation of their God defied Saints, and Angels: which practise he doth seem for to approve: contrary (I am sure) to Saints Augustine's verdict. Who informs us; 
* De Temp. Ser. 231.  That it is the greatest indignity, and injury that can be offered to holy Angels, or Saints, to drink their Healths: Yea contrary to the Practice, and judgement of the Fathers: (in which they so much vaunt, and triumph) who have condemned, sentenced, and rejected Healths, as their forequoted Works and Writings testify.  
Thirdly, as the Scriptures and Fathers, even so many Modern Divines, and Christian Authers of all sorts, have utterly condemned, and disapprooved this drinking, and pledging of Healths. Not to make mention of 
z De Polonia lib. 1. p. 15.  Cromerus, 
a Rerum Polon. Tom. 2. p. 67, 68  Guagninus, 
b De Rebus Muscovitis.  Baro, 
c Cosmogr. lib. 3. Cap 27.  Munster, 
d Gen Dierum l. 5, c 3, & 21.  Alexander ab Alexandro, and 
e Boemus de Mor. Gent. l 3. c. 22. Lipsius' Epist. Miscel. Cenr. Ep. 51.  other Historians who tax the Sarmatians, Polonians, Germans, Graeciaus, and others for their Health-drinking: nor yet to remember 
f Comment. in Ester 1. 8.  Brentius, 
g Sermo: 2. in Ester. 1, 8.  Merlin, 
h De Inventer rerum. l. 3, c, 5.  Polidor Virgil, 
i Epist. Decad 6. Epist. 6.  Bishop Hall, or 
k Epigr, l. 2, Epigr. 46.  Owen, who have glanced at them, and condemned them in the by: as evil, hurtful, and unlawful things, and Ceremonies, that draw on Drunkenness and Excess; and oft times prove the sickness both of Soul and Body too: Nor yet to trouble you with the 
l The life, confession, & heuty repentance of Francis Cartwright  Confession of one Master Francis Cartwright, who being troubled in his Conscience, and lying on his sicke-bed, cried out; It wounds me to the heart, to think on my Excess, my drinking of Healths, etc. which will be the case, and cry of every Health-drinker, when as the pangs of Sin, and Death shall seize upon his Soul at last. I shall only refer you to 
m In Pandect. luris Civilis lib. 1. Tit. 1. Numb. 12. at the end.  Wesenbecius, a Civilian: Who censures Healths, as being contrary to distributiue● justice: to 
n De lustitia & ●re lib.  Lissius, a Pesuite; who handles this very question: Whether it be law full to begin an Health? and whether it be law full to pledge it? and concludes that it is not: For neither reason, nor necessity of nature, nor good health, nor the vigour of the mind, nor the alacrity of the senses, but another man's belly, nay, the whole capacity of his belly, bowels and reins, are made the rule of drinking, etc. To one 
n De Ritu, Bib. ad San. tyb. duo.  john Frederick a Papist, Professor of History in Colin: Who hath written two learned Books against Health drinking: to Olaus Magnus Hist. l. 13. c 37. 39 40. to Vincentius Obsopaeus de Arte Bibendi. lib. 2. 3. to Master john Downame in his Dissuasion from Drunkenness: to Master Robert Harris his Drunkard's Cup. pag. 20. 28, 29. to Master Samuel Ward his Woe to the Drunkard: and to the Reverend, and Learned Divine, Master Robert Bolton, in his General Directions for our comfortable Walking with God: pag. 200. to 206. Who have fully and largely, rejected, condemned, and censured the drinking of Healths, as an abominable, Odious, Sinful, Heathenish, and Unlawful practice, which dishonours God, and man, and produceth many mischiefs; as these works of theirs do at large declare: And shall we Christians and Protestants still practise and applaud them, when as so many Modern Christian writers, both Protestants, & Papists, have passed a Verdict, Doom, and Sentence of Condemnation on them? O let us never dare to do it, for fear, the forequoted Scriptures, Fathers, and the now recited authors, should rise up in judgement against us to condemn us for it.  
Fourthly, but if these Authorities will not sway us, nor cause us to abandon and renounce these Healths, then hear in the fourth place, what Counsels, what Christian States, and Emperors have concluded and decreed against them. In the Popish 
o Surius Con●. Tom. 3. p. 742.  Council of Lateran under Innocent the third, in the year 1215. Can. 15. there was this Constitution made. Let all Clergy men diligently abstain from Surfeiting and Drunkenness; for which let them moderate Wine from themselves, and themselves from Wine: neither let any one be urged to drink, since Drunkenness doth banish wit, and provoke lust. For which purpose we decree, that, that abuse shall be utterly abolished, whereby in diverse quarters, drinkers do use after their manner, to bind one another to drink 
p Illum abusum decernimus penitus tollendum quo in quibusdam partibus ad potus aequales suo modo se obligant potatores.  Healths, or equal Cups, and he is most applauded by them, who makes most drunk, and qu●ffes off most carrouses. If any shall off end henceforth in this, let him be suspended from his Benefice, and Office, unless he give some other competent satisfaction. Lo here you have an express Council against Healths, especially in Clergy men, together with a penalty on such as drink them. So again in the 
q Surius. Conc. Tom. 4. p. 761. 771. See Gratian: Distinct. 44. Bochellius Decretalium Eccl. Gallicanael. 6. Tit. 19 cap. 11.  Provincial Council of Colin, in the year 1536. part. 2. c. 24. & part 5. c. 6. All Parish Priests, or Ministers are chiefly prohibited, not only Surfeiting, Riot, Drunkenness, and Luxurious. Feasts, but likewise the 
r Execratur competationes illas ad aequales haustus obligatoias.  Drinking of Healths, which they are commanded to banish from their Houses by a general Council. Thus have you two several Counsels against Healths. Let us now see what Christian States, and Emperors have decreed against them. It is 
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.  Recorded of Charles the Great, Maximilian the Emperor, and 
t Melchior Hayminsfeild: statuta Carols 5: Imperialia: An. Dō● 1548. Reformat. Pol●tae ●mperialis. c 8. p 143  Charles the fifth, that they enacted Laws against Health-drinking: to wit, That no Soldier, nor any other person should allure, or compel any one to drink, or pledge an Health: and that all Healths should be abolished and antiquated, because they were the causes of great and filthy vices: And withal they commanded all the Electors, Princes, Dukes, and Ecclesiastical, and Temporal Lords, to banish them out of their Courts: and all Courtires, Citizens, and all other their Subjects whatsoever, not to use, not force any Healths: enjoining all Ministers to Preach against them: Right Christian Laws, and Injunctions, worthy to be imitated, and seconded by all Christian Princes, especially in this ebrious and drunken age. To these I may add those notable ru●●s against Health-drinking, composed long since by a Germane Senate, and now lately reu●ued in so●e parts of Germany: which Orders and Laws 
u De Ritu: Bib. ad San. l. 1, p. 116, 117, 118.  john Frederick hath transcribed out of a Marble piece, in which they were engraven, in form as followeth: Let no Prince, nor Lord whatsoever, suffer his Health to be drunken in great cups: he that provokes another to drink an Health, let him fear the wrath of the Prince of great Name. If one provoke thee impiously to drink an Health, do thou piously avoid it: he that drinks his Princes, or Patron's Health, let him not lose his own. If thou drink an Health, we do not so well approve of it: if thou dost it, be thou still a man. Let Reason be thy Gnomon, and Virtue thy Queen to govern thee. Remember that Christians must fight against the Turk with the Sword, not with the Cup: there it is an honour, here a disgrace to overcome. Let not one friend draw nor force another to drink: if he doth so, withstand him: and if he will not be contented, then throw the Wine upon the ground: and if he will not leave thee so, then take him for an Enemy: If thou wouldst rather displease the Lord than man: and rather damn thy Soul, then save it, let it be capital to thee. Not to trouble you with our own 
a 1 lacobic. 9, 4. lac. c. 5, 7. lac. c. 10, 21. lac. cap. 7.  Satutes against Tippling & Drunkenness, (in which the drinking and pledging of Healths in Inns and Taverns, may be well included,) I shall conclude on these recited authorities; that Counsels, and Christian States and Emperors have utterly condemned, and rejected Healths as abominable, hurtful, and pernicious evils. And shall we not then disclaim, and quite renounce them? shall we not pass a sentence of condemnation on them, and exile them from our Houses, Tables, and our Kingdoms too (where they have been practised, and fostered but of latter times) as these have done? O let us be sure to do it, lest Papists, and Germans should excel us in temperance, and sobriety, to our just reproach: and to the scandal of that Holy, Pure, Orthodox, Ancient, and sincere Religion which we now profess.  
Fiftly, as the Scriptures, Fathers, and these Modern Christian Writers, Emperors, States, and Counsels: even so Pagans, and Infidels have utterly condemned, and disapprooved this forcing and drinking of Healths. 
b losephus Antiquit. lud●eorum. l. 11. c. 6. Ester 1. 3. to 9  Ahashuerus, that great P●sian King, when as he made his great and royal Feast to all his Nobles, Princes, and People, of purpose for to manifest and show the riches of his glorious Kingdom, and the honour of his excellent Majesty, was so far from approving either of forcing, or drinking Healths, after the Persian manner: as he enacted a Law. That none should be compelled to drink: appointing all the Officers of his Palace, that they should do according to every man's pleasure. A pattern worthy to be imitated of all Christian Princes in their greatest Feasts, & Solemnities. 
y Athen. Dipnos. I. 10. c. 11.  The Lacedæmonians, did utterly condemn this dinking of Healths one to another, because it would weaken their bodies, and provoke them to scurrility: wherefore they did drink but moderately in their Feasts, not inviting any one to drink, but when he would himself. It is 
z Diogen. Lactan. I. 8. Emp.  stor●ed of Empedocles, that being invited by one of the Princes to a Feast, the Servant that invited him, conspiring with the Overseer of the Feast, commanded him to drink, or else he would pour the drink upon his head. Empedocles held his peace for the present: but the next day calling them in question for it, he put them both to death for example sake: so much did he abhor this forcing of Healths Horace the Poet, 
a Prout evique libido est, Siccat inaequales calices conviva solutus Legibus insanis, seu quis capit acria fortis Pocula: leu modicis virescit latius. Ser. 1. 2. Gatyr. 6.  doth utterly disapprove this drinking of Healths as a mad kind of law: informing us: that every man ought to drink what he please. 
b Athen. Dipnos l. 10, c. 9 Lypsius de Antiqu. Lect. l. 3.  It is an evil thing (saith Sophocles) to drink by force; (as men for the most part do in pledging of Healths) it is all one as to force a man to be thirsty: 
c not Hist. lib. 14. cap. 22.  Plini● condemns them much, who draw on others to drink: and utterly dislikes those Laws of drinking which the Romans observed, to drink up all at a draught, to spit out none, and to leave no snuff behind them: Which rules are observed in our Healths. 
d Dipnos l. 10. cap. 4.  It is a ridiculous thing (saith Athenaeus) for a man to pray for his Wives, or children's Health, and Honour, and then to drink Healths, till he fall to Beating, and Cuffing of the Servants that attend him: for this is enough to cause God to forsake, not only his own House, but the whole City too: A strange speech of an Heathen man, which I would we Christians would consider, for fear we drive away God from our Houses, and our Country too, by carrouzing Healths: 
i Sympos●●. l. 1, Quaest 1, l. 7 Quaest 10, et de San. tuenda lib.  Plutarch doth utterly dislike, the making of Masters of drinking in Feasts, because they were too importunate, and immoderate, in pressing men to drink, and utterly condemns the pressing and drinking of Healths, advising men to refuse them. Philo a Learned and famous jew, recording the excessive Drunkenness of his times: 
k De Planta. No lib: & de Temulentia lib. See Gellius Noct. Attic. l. 15, c. 2 Plato de Legibus, l. 1, 2. Macrob. Saturn. l. 2, c. 8.  How they had certain matches, and combats of Drinking in their Feasts, beginning to drink one to another in lesser cups, then in greater; and at last carrousing whole bowels at a draught: brings in the Heathens Philosophers disputing this question. Whether it were lawful for a wise man to enter into a combat, or match of drinking? Where he produceth some of them, affirming that he might, so as he did it not voluntarily of his own accord, but for some great advantage: as for the Health of his Country; the Honour of his Parents: the Safety of his Children, or nearest Friends: or for some such like Private, or Public occasion: (which must needs be intended of drinking Healths:) But than he bringeth forth others, and his own opinion against the former: affirming that this drinking of Healths, is such a Poison, as if it begets not death, it certainly produceth madness for the present, (which is the death of the Mind, and Soul,) a far worse and greater death than the death of the Body: Which reason is backed in his whole Book de Temulentia: where he and they conclude: That a wise man will not drink an Health, nor yet enter into a combat of drinking: So that by these authorities, it is sufficiently manifested: That even Pagans, and Infidels themselves, have utterly condemned, and disapprooued● this drinking, and forcing of Healths. And shall we Christians then, be so shamelessly, and desperately wicked, as to approve, maintain, and practise that, which Infidels, and Pagans have condemned? shall we be 
l Ex hoc ipso utique deteriores barbaris sumus, si meliores non sumus, qui meliores esse debemus: Criminosier enim culpa est, ubi honestior status: si honorosior est persona peccantis, peceaeti quoque maior invidia: Itaque nos qui Christians Catholici esse dicimur, si simile aliquid barbarorum impuritatibus facimus, gravius arramus. Atrocius enim sub sancti neminis profesione peccamus, Vbi sublimior est praerogatiu●. maior est culpa. Faedius inebriatur, sobrietatem, fr●n●e pratendens. Non tam reprehensibilis ebrietas Alamanni, quam ebrietas christiani. Salu. de Guber, Dei, l. 4, p. 115, 17. 6, 130.  worse than Infidels, and Heathens in these times, and days of light and Grace, 
c Tit. 2. ●1, 12 13, 14. Rom. 13, 13, 14. 1 Pet. 4. 2, 3, 4.  which summon and engage us to Temperance, and Sobriety, and to a moderate, and holy use of all God's creatures? O let it be never recorded of us, as it is of the Israilites: 
d 2 Chron. 33 9 Ideo plus sub religionis titul● Deum luaimus, quiae positti● religione peccamus. ●●lu. de Gub. Dei. l●b. ● pag. 93.  That they did worse than the Heathen, that were round about them: Let it be never published among Turks, and Infidels: that Idolatry, Morality, and common Nature, should do more in Pagans, than Grace itself, can do in Christians: 
* Plus debet Christs discipulus praestare, quam mundi Philosophus. Hierom. Tom. 1. Epist. 26. c. 4.  who owe far more to Christ & God, than Pagans do. But since these Infidels, and forequoted Fathers have utterly condemned, this Drinking and forcing of Healths: let us Christians be afraid, to practise or approve them: else these very Pagans, shall one day rise up in judgement against us, and utterly condemn us to our eternal shame: for fostering, using, justifying, and approving, those Heathenish, Hellish, Idolatrous, Profane, and Sinful Healths, which they have sentenced and rejected.  
Having thus (as I suppose) sufficiently evidenced and evinced the sinfulness, and unlawfulness of Drinking Healths, by these forecited arguments, and Authors: I will here in the next place, answer all those ordinary and common objections, excuses, and pretences, which men make, either in the defence and justification, or in excuse, or extenuation of Drinking, or pledging Healths. Indeed, a mere Natural, or Heathen man, might justly wonder, (but a Christian, much more than they:) that there should be any men (but especially such as profess themselves Christians, Scholars, or Divines) of such commasculated, impudent, and brazen foreheads, as to defend, and justify this Heathenish, Dissolute, Profane, Luxurious, and Ebrious practice of Drinking Healths: since so many Fathers, Christians, and Profane Authors, together with the common course and Law of Nature, (which doth secretly abhor it) have so often cried it down. But if we consider: that 
e Nulla in parte mundi cessa● ebriety. Plin. Nat. Hist. l. 14, c. 22.  Drunkenness itself, together with 
f Nullum vitium est sine patrocinto. Vitia nostra quia amamus, defendimus: & malumus excusare ea, quam excutere Sen. Epist. 116.  every other sin, out of men's natural proneness, and love to Evil, have found some Patrons to protect, and Proctors for to justify it, in every part and corner of the World: We need not wonder, if Healths (which are the Ushers, Passages, Ways, and Inlets to Drunkenness, and most sins else) find Champions, Proctors, and Abettor, 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 answer.  
1. Object. Some there are which are grown to such an height of Impudence, and Blasphemous audacity, that they fear not to produce, or rather to traduce, that place of Psal. 116. 13. (I will take the Cup of Salvation, or the Cup of Health, and call upon the Name of the Lord.) As an express and punctual Text, to justify, and warrant Healths.  
1. Answ. But I wonder much, from whence these Learned men did borrow this shallow and strange Divinity. Sure I am, there is never a Father, (and I think, no other Modern Commentator) that ever made such an Exposition of this Text. 
g Scholia. in Psal. 115, & Hom. in Psal. 115.  Basil, and Saint Chrysostome, would have this Cup of Salvation, to be nothing else, but the Sacrifice of Praise and Thanksgiving: Heirome, Augustine, Theodoret, and Prosper Aquitanicus, in their Commentaries, and Enarrations on this Psalm, do take this Cup of Salvation, for Death, or 
h So doth Saluian. l. 2, de Guber. Dei, p. 120.  Martyrdom: or for the Blood of jesus 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. joh 18. 12. Are ye● able to Drink of the Cup that I shall Drink of? ye shall indeed Drink of my Cup: The Cup which the Father hath given me shall not Drink? Father if it be possible, let this Cup pass from me: with which Exposition, Saint 
i Lib. 5, in Euang. Lucae, c. 6, v. 22, 23. De Fide lib. 5, c. 5. & Serm. 18.  Ambrose, and 
k De Gratia & Lib. Arbit. Tract. about the end.  Saint Bernard, do concur. Others take this Cup of Salvation, for the 
l Chrysostome Hom. in. Psal. 115.  Cup in the Sacrament of the Lords Supper, which is all one with the former: but I never heard of any Divine, or Commentator hitherto, that did ever take this Cup of Salvation, for a Profane, and Heathenish Health. If this than be the Genuine, and true Exposition of this Scripture, which these Fathers have given; let us see what argument or conclusion, may be drawn from it, to prove the lawfulness of this Drinking Healths: Surely all the argument will be but this. A man may offer up the Sacrifice of praise and thanksgiving to the Lord: a man may take the Death and Passion of jesus Christ, and so call upon the Name of the Lord: a man may suffer Martydome for Christ, as Christ hath done for him: he may take the Cup of Salvation, even the Blood of Christ, and call upon the Name of the Lord: therefore he may Drink an Health: a very 
m Ho edenic ignorantibus veritatem, Vt quiduis potius excogitent, quam id sentient quod ratio dep●scit. Lact. de Ira Dei. cap. 10.  Incongruous, and ridiculous, if not an Athesticall, and Blasphemous argument. Indeed if Infidels and Pagans, who did usually drink the Healths of their Devill-gods, in token of praise and thanksgiving to them, should produce this Scripture to justify these their Healths, it might yield them some colour for them, if their Gods were true: But for Christians to pervert and abuse this sacred Text, of taking the Cup of Salvation, and calling upon the Name of the Lord, to the invocation, or commemoration of any man's (but especially of a Vicious, or Wicked persons) name in quaffing of his Health: I see not how they can be well excused from Blasphemy, and gross Idolatry.  
2. Object. Others there are of a more moderate temper, who object in defence of Healths. That they serve to honour Kings, Princes, Nobles● Friends, and such whose Healths they Drink: therefore they are, and may be lawful.  
2. Answer. To this I answer first: that we are to honour none but in that way, and course which God himself hath limited and prescribed to us: but God himself did never teach us, (no nor any of his Saints, or Children) to honour men in Drinking of their Healths: therefore we are no● for to honour them in this kind, or nature. If this reason which is objected could pass as currant; the Egyptians and joseph, might justify 
n Gen. 42. 15, 16.  their swearing by the life of Pharaoh: because they did it for his honour: Yea, the Parasites, and flatterers of Alexander the Great, might by this means justify and defend their 
o Plutarch. Alexan. & de Adulat. & Amicitia Lib. Quint. Curtius Lib. 8. Sect. 5.  adoration of him for a God: because it made for his greater honour, in their esteem. Wherefore if we will honour Kings, and others, we must not do it in Drinking and Quaffing off their Healths, but in that course and way which God himself prescribeth unto us; even in giving them that outward reverence, obedience, service, and respect, and that due, and just applause, which their places, their worth, their virtues, and their graces do deserve.  
Secondly, I answer: that God never appointed Drinking, for any other end, but to ●ourish, and cherish men's bodies, and to refresh their spirits, by a moderate, and sober use of the Creatures, and Liquors that we drink: to the end, that we might be more cheerful, quick, and forwards in his service. If therefore the Healths we drink tend to no other end, but to honour Kings, and Princes, and those whose Healths we drink, as this objection doth pretend: they do but 
* Hoc quidem est Vinum perdere, non ●iber●. Obsopaeus de Arte Bibendi. lib. 2.  Pervert, and abuse the use and end of drinking: and so by consequence, abuse God's creatures, which is a great and capital sin. As therefore, 
* Rom. 3. 8.  we must not do Evil in any kind, that so good may come of it: so we must not abuse our drinking, nor Gods good creatures in our Healths: that so some vain, and trivial honour, may redound to others by it.  
Thirdly, I answer: that the drinking, or pledging of men's Healths, is so far from being an honour, benefit, or advantage to them, as vain, and ebrious persons do surmise; that it is the 
a See Master Harris his Drunkards Cup. p. 20, 28, 29. Mr. Bolten's Directions For our comfortable walking with God, p. 201. accordingly.  greatest indignity, and dishonour, the greatest hurt, and prejudice, that can befall them; because it makes them the Patrons, occasions, and pretences, of other men's Drunkenness and excess: and so oft times involves them not only in the guilt, but likewise in the Temporal, and Eternal punishment of their Sins. To expostulate, and argue this a little farther. Can it so much as ever enter into any Christians thought, that the Drinking, or pledging of any man's Health, should be a grace, or honour to him? Can it be any honour to a Christian King, or Prince or Potentate, or any other person whatsoever, to be honoured with Gods, dishonour? To be honoured with excessive rounds, and drunken Healths, wherein God's creatures are abused, his Commandments violated, his Name disgraced, his Image defaced, and the Souls of men (his best and chiefest Creatures) even oft times drowned and infatuated, and without his infinite Grace, and Mercy, 
b See loannes Frid. de Ritu. Bib. ad San. l. 2. c. 2, 3, 4.  for ever Damned, through excess? It is for the praise and honour of any Christians, (especially of such as represent the person, and place of God on earth) to be honoured with the very 
* See Argument 14.  Sacrifice and Drinke-offering of the Devil himself, the Author, and Owner of these Hellish Healths? to see whole troops of men 
c Vino madidi acs●mno●enti nescu●nt ment quid lingua proserat. Vnusquisque slertit & potat: dormit & demicas. Et si quand● resurrecturum fuerit, viri praeliatores slare vix possunt, gressu vacillant, Rident seruuli dominorum ●pprobrium, manibus suis pertant m●●●em bellatorem, imponunt equo. lt●aque ●u● atque illu● tanquam navigia sine gubernato refluctuant, & tanquam vulnere icti interram desluunt, etc. Ambr. de Elia. & jeiun. c. 13. See. Basil. de Ebriat. & Luxu. Ser. & Puteani Comus.  lie grovelling in the ground, and reeling up and down in every corner, to vomit up their shame, or falling dead Drunk undertheir Tables, like so many Swine, not able for to speak, nor any ways to help themselves: whiles they strive to gratify, please, and honour them, in carrouzing off their Healths, by 
d Hac non sobrietatis est species, sed bibendi disciplina Ambr. Ib.  rule and measure, even beyond rule and measure, to Gods, dishonour, and their own Eternal ruin? Can this be any credit, grace, or honour, to be honoured with the Drunkenness, the Excess, the Sin, and shame, of others? to be honoured, and delighted with God's great dishonour, and with the 
e ●ieri non potest, quin tu dum super sanitate aliorum temulenttor bibis, super vita saluteque tua pericliteris: & dum adulatoriam salutem venaris, mortem intercipias: joan. Fridiricus De Ritu Bibendi, ad San● l. 1. c. 8.  Damnation, and ruin both of the Souls, and Bodies, of our dearest Friends, and Kindred? of our Children, Servants, Associates, Inferiors, Subjects, Equals, or Superiors, who honour and respect us most? which are oft times ruined, and always hazarded, by these Excessive, Ebrious, Heathenish, and superfluous Healths? Doubtless, if there be any dishonour in the World that can befall men, without all question this is it, to be thus honoured with God's dishonour, and the loss and ruin of other men's Souls, which Healths, oft times destroy. But admit, that this were no dishonour unto men (from the very thoughts of which, God keep all Christians.) Yet questionless, there 
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.  cannot be a greater Staeine, Blemish, nor Eclipse, unto the Honour, Dignity, Worth, and Credit, of any Christian Prince, or Potentate: of any Christian Magistrate, Nobleman, Lord, General, Captain, Prelate, Master, Superior, or the like: then for every Infamous, Beastly, Drunken, Swinish Sot; every Deboist, Riotous, Profane, and dissolute Roarer, Ruffin, Gul-gallant, or Pot-companion; every base and rascal Tapster, Pedlar, Tinker, Cobbler, Hostler, Servingman, Mechanic, Clown, or Footboy, to thrust their Names, their Healths, and Dignities, into their Pots, and Cans, and to toss them off in every cup; as ordinary, profane, and sordid things? What Christians, or Wisemen are there in the World, that stand upon his honour, but would think themselves much dishonoured, and defamed, to be honoured of 
g Quid nobis prodest si illi nos laudent, quibus placere peccatum est? quinon alios quam sibi similes laudant? Quidue obest si vituperent high, quorum non plus vituperatio prodest, quam obest laudatio? Hierom. ad Oceanum. Epist. Tom. 9 p. 253.  such impudent, such base, such beastly, Swinish, and Drunken Sots as these? to have their Dignities, Healths, and Names thus banded, and tossed up and down in every Cup, and Can, at every Alebench, at every Riotous meeting, or Conventicle of good-fellowship? What man of place, or credit, would not scorn and disdain, to be made the Compliment, the Ceremony, the Byword, the Song, the Cup-seruice, or Pot-discourse of every Infamous, and beastly Drunkard: or the Ornament, Crown, or Garland, of every cup, and 
h Quasi aperto gu●gite utnum tam non ●ibitur, sed infunditur: poculum non libatur, sed exinanitur, Ambr. de Elia & jeiun. lib. c. 8. Mihi non p●culised profluii esse genus videtur, quod in ora heminum tanquam per ●istulas ac canales ●tni funduntur Ib. c. 17.  large carouse? What Christians would not disdain and scorn this, as the very foulest blemish, and dishonour, that might, or could be befall them, to have their Healths, their Names, their place, and persons made, a common prologue, or praeludium, an ordinary Bawd, or Pander, a usual inlet, way, or passage unto Drunkenness and Excess? a common shooe-horne, bait, or engine to force, or draw men on to drink beyond all measure? and a daily patronage, plea, or Sanctuary, to justify, and bear out: or else, a frequent and injust Apology, or Excuse, to extenuate, salve, or mitigate, the Intemperance, Drunkenness, Excess, and sin, of Infamous, base, and Swinish men: who think they may lawfully and safely drink till their Brains, their Wits, their Tongues, their Eyes, their Feet, their Senses, and all their members fail them, so long as they do but drink their Kings, their Queens, their Lords, their Ladies, their Masters, their Mistress, their Friends, their Magistrates, their Captains, or Commanders Healths: as if their very persons, names, and place, were a sufficient dispensation, protection, plea, or patronage, to justify and bear out (at least to mitigate and excuse) their Drunkenness, and Excess, both against God and man? Can there be any honour, or credit unto any, to be thus honoured of every base, infamous, and beastly Drunkard, of every Pot-companion, 
i Hos homines an utros vertus existimaverim? Ambr. de Elia & jeiun. c. 17.  Tun, or Hog's head? to be the daily phrase, compliment, theme, or rhetoric of every ebrious, and luxurious sot? the usual ceremony, crown or motto of every bowl and cup,? the subject, foot, or prologue of every drunken round? or the occasion, cause, and patronage of Drunkenness, and excess? This is the sole, and only honour and credit that men gain unto themselves, or receive from others in having their Healths, carro●zed & drunk off: and should not this honour be, nay, is it not, their greatest infamy, disgrace, and shame? undoubtedly it is. As the honour is exceeding small, nay, none at all; but the dishonour very great, that comes to such, whose Healths are frequent in the mouths and cups of others; so likewise is the profit and advantage small, and the loss and danger great, that redounds unto them by these Healths. Not to mention the excessive 
k Quid ●e delectant damna sine gratia? Ambr. de Elia & jeiun. c. 14.  thankless, and prodigal expense of men oft times, in providing Wine and Liquor for others, of purpose for to drink their Healths: which though it be but a Temporal disadvantage, in respect of charge: yet it will light heavy on men's Souls at last, in regard of that prodigality, and excess which did attend it, how ever men slight and disrespect it now. I will only touch upon that great and fearful danger, which lights upon the Souls of all such men, whose Healths are rife and frequent, either in their own, or other men's cups, and houses● There is no man whose Health is drunk by others with his consent, his privity, his approbation, or command (which is the case of manies) but is 
l S● hoc commune omnibus non faciebant actus, commune omnibus faciebat assensus Sal●. de Gub. Dei. l. 7. p. 263  undoubtedly made a sharer and partaker of the Excess, the Sin, and Drunkenness, and of all the dishonour that redounds to God, by means of this drinking, or pledging of his Health: all the evil that is occasioned, and wrought in others by it, will be laid upon his Soul, and score at last: For if 
m 2 joh. 10. 11  he who bids but an Heretic God speed, be made a partaker of his evil deeds: or if 
n 1 Sam. 15. 9, 11, 19, 21, to 24.  Saul, by permitting the people to save Agag, and the best things, was deeply engaged in that crime of theirs: or if 
o Hab. 2, 15, 16.  he that putteth his Bottle to his neighbour's mouth, or giveth him drink to make him Drunk, be made a partaker and sharer, both of the guilt, and punishment of this his sin: then certainly, 
p jubet agi qui non prohibet admitti. Salu. de Gub. Dei. lib 7. pag. 266 Facientis culpam proculdubio habet, qui quod potest corrigere, negligit emendare Quialatum pandit delinquentibus additum qui iungit cum pravitate consensum. Gratian Distinctio 86. Qui cum possit malum non impedit, mali est actor potius quam qui id facit. Thucid. Hist lib. 1. pag. 5. Qui semen praeb●it, is enatae segitis malorum est auctor. Demosthenes Oratio de Corona. Qui non vetat peccare cum possit, iubet. Seneca Troas Act. 2.  must he become a sharer and partaker both of the guilt, and punishment of all the Drunkenness and excess, 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 Drunkenness and excess in others, who drink, or pledge his Health. Alas, how many are there, who daily, weekly, monthly, or yearly, drink themselves drunk, in drinking and carrouzing down the Healths of Kings and great ones, 
q Esay 3. 9 Gen. 18. 21. jer. 6. 15.  Proclaiming, and sounding out this sin of theirs in a more peremptory, and audacious manner, than ever Sodom did, even with Shouting, Trumpets, Drums, or 
r Hac instrumenta a sobri● convivio sunt amandanda, quae magis bestiis quam h●minibus conveniunt, & iis hominibus qui a ratton● sunt alieniores. Clem. Alex. Paedag. lib. 2. c. 4.  Cornets, that so all the World might take notice of it, and that it might cry more loud, and strongly in the ears of God, for wrath and vengeance? O the audacious, impudent, horrible, and fearful Drunkenness, that is continually caused by these Healths, in every place and corner, (especially, in the solemn, and sacred time of Christ's Nativity: who came of purpose to reclaim, and call us from these excessive Healths, to temperance and sobriety:) What great one is there, who is able to stand under the weight and burden of that excess, that sin and Drunkenness, which is procured, and caused by this carrouzing● and drinking of his Health, from time to time? Doubtless, if he consent unto these Healths, or give any connivance, or toleration to them, he is involved in all the sin, that is occasioned, or wrought in any by them: and so his case is miserable, and his danger great: Wherefore let Kings, and Queens, and great ones, and all such persons, whose Healths are now so dense and rife among us: consider, what a base and infamous thing it is, and what a disparagement, and blemish to their honour: to have their Names, their Healths, and Persons, made the very Devil's Sacrifice, and Drinke-offering, the phrase and language, the compliment, and salute of every Swinish Drunkard: the chief ingredient of every Can and Cup: the subject and discourse, the ornament, and theme of every Drunken meeting: the occasion and means of Drunkenness and excess: the patronage and protection of all intemperance, and deboistness: and the ruin, and Damnation, of many a Christian Soul: And withal, let them meditate and ponder in their hearts, what great dishonour, these Healths of theirs do bring in to God: how they abuse his creatures, deface his Image, and violate his Laws: and what infinite and apparent danger they bring, and pull down one their own poor Souls, if they give any voluntary approbation, countenance, or connivance to them, in intressing, and ingageing them, both in the ghilt, and punishment of all the sins that are occasioned, or produced by them, in all such persons who have a hand, a part, or share in drinking them. And let this cause them in the Name, and fear of God, even as they tender their own honour, and reputation with God and man, and the Salvation, and welfare of their own Souls, (which are endangered by these Healths) to abandon all these Healths for ever from their own lips, and cups: and to exile, and banish them from their own Butteries, Sellars, Houses, Courts, and Tables, (which are oft times made the very Nurseries, Sanctuaries, Shops, and Sinkes, of Healths and Drunkenness, of vomit and excess, especially, in the Christmas season; wherein some men think it a disparagement, and dishonour to them, their guess should return temperate, and Sober from their Houses: accounting it their 
a Mensasua gloriam putant si ex ea omnes vulnerati, acsancii tanquam de arena exeunt. Ambr. de Elia & jeiun c. 13.  glory to send them away Wounded, and Dead-drunk from their Tables, like so many 
b Vocatis ut amicos, & emittis ut inimicos: Rogas ad iucunditatem, cogis ad mortein; invitas ad prandium efferre vis ad sepulchrum Ambr. Ib. c. 14.  Swine, or Carcases of men, that were ready for the Grave: (a Barbarous, Graceless, and unchristian practice,) as if they took delight in mooning, and dishonouring God, and in damning their own, and others Souls,) and carefully to abolish, and suppress them in every part, and corner of the World, to the utmost of their power, for fear they involve them in the sins of others, and so prove the ruin of their Souls at last. And let this likewise inform, and teach all such, who think they honour and do good to Kings, and others, by drinking, and taking of their Healths, (husbandmaning, that it is a breach of Allegiance, Homage, Fealty, Service, Duty, and Respect unto them, for any to refuse their Healths:) to reform their judgements, and practise for the future, and to abandon, and renounce their Healths: because they cannot more defame, dishonour, nor deface them in their Names and Credits, nor 
c Nullus tam gravem iniuriam sanctis hominibus agnoscitur irrogare, quam qu● in eorum nominibus bibendo, per ebrietatem animas suas probantur occidere. August de Temp. Ser. 232  more prejudice, hurt, or worng them in their Souls, then by carrouzing, and quaffing off Healths unto them; in as much as they make their names, their dignities, and persons, a very Bacchus, or Devill-god; or an occasion, stallion, ground, or patronage of all licentiousness and Drunkenness, prostituting them as so many Bawds, and Panders, to their own Swinish, and excessive lusts: and using them as so many Rams, and warlike Engines, to force, assail, and batter down the consciences, and temperance, of Grave, of Sober, and Religious men, (who are oft times drawn and forced to excess, by the Imperious and Commanding Healths of great ones, against their wills, and Consciences, to the scandal of Religion, the encouragement of Drunkards, and Gods great dishonour; whereas no other policy, or wile, could move or force them to excess:) and by wrapping them in the guilt, and punishment, both of their own, and others sins, whiles they intent their honour, good, and welfare. Alas, how can any officious Healther, 
d Dr. Halles Quo vadis: Sect. 21.  Who hath learned by his ceremonious quaffing, to make of himself a beast, whiles he makes a god of others:) So much as ever think, that God should bless, and honour those whose Healths he drinks? yea how can he but conclude that God will certainly disgrace, and curse them for his sake, since he dishonours God, and wrongs his Soul, for their sakes? God hath promised 
e 1 Sam. 2. 3c.  to honour none, but those who honour him; and to bless and prosper none, but such as love, obey, and fear him, and turn from all their sins: and can God then honour, bless, and prosper those for Drunkard's sakes, the very echo, of whose drunken and excessive Healths do daily 
f Gen. 18. 20. 21. & 19 13. Hosea 4. 2, 3, 11, etc.  cry for Wrath and Vengeance on them in the ears of God? Alas, what ever deboist and graceless men may think, yet certainly, if we will weigh things with the balance of the Sanctuary: there is not a man whose Health is frequently drunk among us, with the intemperance and excess of others, us most Healths are; but may 
g See Hab. 2, 15, 16. lob 20. 23. Deut. 28. 20, 21, 22. & 19 60, 61.  justly fear, that God will rain down showers of Sicknesses, Crosses, judgements, and Diseases on him, to his Temporal, and Eternal ruin, for these very Healths of his, which do so much dishonour and provoke the Lord, and hurt the Souls of many others: yea, there is never a one that drinks his Kings, his Queens, his Lords, his Masters, his Friends, his Captain's Health, or the Health of any other to his own distemper, and excess: but hath cause to fear, that God will 
h See losh. 7, 5, to 26. jonah 1, 3, to 15. 2 Sam. 24. 10, to 18. And many other examples of this nature, where the sins of one man hath drawn God's judgements upon others.  curse and Plague them for this sin of his, which was occasioned, and committed for their sakes. Wherefore, let us no longer deceive ourselves, with this false and vain surmise: that our Healths do honour, or do good to others: you see by all these premises that it is nothing so: this than should cause all sorts of men (especially those of best and greatest note, whose examples draw on others to Healths and Drunkenness) to abandon, and cast off Healths for ever, with speed and resolution.  
3. Object. The third and best objection, and pretence for the lawfulness of Drinking Healths, is this: That the drinking of an health, is no more than the ordinary remembrance, of, or the Drinking to an absent Friend: now it is usual and lawful, to drink to an absent friend: and therefore by the self same reason, to drink an Health.  
3. Answ. To this I answer, that the Mayor is false: for there is a vast and large difference, between 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 Friends and equals, to whom they have some engagements, and that only to put themselves in mind of them, and to express their loves unto them: but in Drinking Healths, men commonly remember their Superiors, or at least their Friends and equals, with an intent to grace them, or to do some good unto them: as if the Drinking of their Healths 
i Ebrietatem sacrisicium putant. Ambr. De Elia & jeiun. cap. 17. joan. Frid. de Ritu. Bib. ad San. l. 1. c. 8. 12. p. 67. 68 104.  did them some real good: as if it did procure, or preserve his Health: the former of which is commendable, but the latter not. Secondly, they differ in this: that when as men remember their absent Friends in Drinking to them, they do it only out of courtesy: but they drink and pledge men's Healths in nature of a duty, as if they were engaged for to do it, and and could not well omit it. Thirdly, they vary in this: those who drink to their absent Friends, do seldom, or never make the remembrance of these Friends, a ground or cause, but only a consequent, or concomitant of their Drinking: they drink not because they would remember their Friends, but because they are thirsty, making their thirst, not their Friends, the occasion of their Drinking: But in Drinking, or pledging of Healths; men make not their Healths a consequent, or concomitant of their thirst, but their thirst, and Drinking a consequent, or adjunct of their Healths: 
k Sapientes bibunt, ut ne bibant: nebulones bibunt, vt● bibant. jul. Scalig. de Subtle. Exercit. 131 Sect. 4.  They neither begin nor pledge these Healths, because they are thirsty, but they only force and feign themselves to be thirsty, because they would begin and pledge these Healths: their thirst is not the ground or cause of their Healths, but their Healths of their thirst: The remembrance therefore of Friends is lawful, but this Healthing is not, because it doth even force a voluntary, and wilful thirst upon men, and so an excess, and abuse of God's good creatures, which cannot but be evil. Fourthly, those who drink to absent Friends, or Kindred, as they always drink only to one, and not to all the company, so they put no law nor necessity of pledging on those to whom they drink, but they always leave them at their liberty to pledge them, when, and what, and how they will themselves. But those who begin and Health, do put a 
l Basil de Ebriet. et Luxu: Sermo. Ambr. de Elia & leiun. c. 11 to 18. August. de Temp. ser, 231. 232.  kind of Law, necessity and force of pledging; not only on those to whom they drink, but likewise on all the company there present, and they do in a manner engage, confine, and limit them to pledge them, in the same matter, manner, form and time as they begin it; measuring other men's palates, bellies, thirst, and dispositions by their own, and forcing them to drink oft times against their wills and stomaches, when as they are not thirsty: therefore, this drinking of Healths must needs be evil, though the other be not so. Fiftly, in our ordinary Drinking to absent Friends, there are no such idle vain, scrupulous, and superstitious ceremonies, rites, or rules observed as there are in Healths: wherein our most serious and sacred gestures are abused so; and in our Drinking, which is natural, is made but artificial: our Healths therefore are unlawful, though our ordinary Drinking to our Friends, be not unlawful. Sixtly, and lastly, our 
m Nos qui sumus genus pacificum, ad usum, non ad petulantiam & contumeliam convivantes, sobriis haustibus amicitiae ergo bibimus, ut verè & convenienti nomine appellentur, pocula amicitia. Clen. Alex. Paedag. I. 2. c. 2.  ordinary Drinking to absent, or present Friends, is seldom, or never an occasion of Drunkenness, or Excess, where it is lawfully used: it never breeds any Duels, Quarrels, Murders, Stabs, Murmurings, Rail, Debates, or Discontents, or any such dangerous, or bitter fruits, as the Drinking of Healths doth: because it never engageth men to pledge the parties so remembered: besides it gives no scandal, nor offence to any: it confirms none in their Drunkenness, or in the excess of Healthing: it brings no Slanders, no Censures, nor reproaches upon any, as Healths, for the most part do: yea it had not its rise and pedigree from Devils, Pagans, and Idolatry, as Health-drinking had: Wherefore though our ordinary and common (not our excessive, or irregular) Drinking to absent Friends be lawful and commendable, yet the Drinking or pledging of Healths, which differs so far from it in all these respects, cannot be so.  
From these justifications, and Apologies which men make in defence of Healths, 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 Healths.  
2. To such as pledge them.    
Those who begin these Healths, have there excuses, or causions: 

1. That they intent no harm, 
Excuses for the beginning of Healths answered.  nor evil in beginning Healths.  
2. That their Healths are but very small.  
3. That they force none for to pledge them.    
For the first of these: That they intent no harm, nor evil in beginning Healths. I answer first, that they can intend no good at all: for what good can men intend to God, themselves, or others in beginning Healths? Verily, none that I can dream of. If then they intent no good at all: they must needs intend either nothing at all, or some thing that is evil: because 
n hooker's Ecclesiastical Policy l. 2. c. 8 See Mr. Bolton in his Walking with God. p. 1. 86. 187.  in Moral actions there is no medium: If they intent nothing at all; then as their Healthing is unreasonable and unnatural, so it must needs be evil, because it is vain and idle, and hath no end at all; and because for every idle action that men shall do, they shall give an account at the day of judgement, as 
o Math. 12. 36. 37.  Well as for every idle word, which they shall speak: If they intent any thing that is evil, (as men for the most part do, because they begin their Healths to draw on others to Drunkenness and excess, or to carnal Mirth and jollity) than their intent must needs be evil: and so the excuse is false, and idle. Secondly, I answer: that what ever they pretend to colour this their Healthing, yet their intent is evil: for as there is no necessary, no lawful, nor commendable occasion, end, or motive, to provoke, or stir them up to begin an Health, so their intent and end in beginning it, must needs be evil: For it is certain, that every one 
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  who begins an Health, doth intend to engage all others that are present, to drink and pledge it in the very selfsame Liquor, quantity, and ceremony, and to the selfsame persons as he himself began it: be they thirsty, or not thirsty, willing, or unwilling, able, or unable, for to plodge it: this is every man's end that begins an Health, and therefore he expects, and looks precisely that every man should pledge it. Now this intent to draw on others to drink in method, order, course, and ceremony, in art and measure, be they willing, or unwilling, able, or unable, thirsty, or not thirsty, must needs be evil: because it is an allurement, and provocation to excess: therefore the intent of those who begin these Healths, must needs be evil. Lastly, I answer: that most men who are given to begin these Healths, do purposely begin them to draw on others to Drunkenness and excess, and to ingurgitate, and quaff down more than else they would, or should do: they use these Healths, but as so many 
q Sigismundus Baro de rebus Moscovitis. joan. Frid. de Ritu. Bib. ad San. lib. 1. c. 5. 6, 7. Polyd. Virg. de Invent. rerum: lib. 3. c. 5. accordingly.  baits, occasions, and pretences, to allure, and provoke their Guests, their Friends, and Consorts, to the very Act and Sin of Drunkenness, and to no other purpose: this their own Hearts, and Consciences, can testify unto them in the sight of God: therefore their intents must needs be sinful, what ever they pretend: and so this evasion will not help them, especially, when as they are to plead with God himself, who knows their hearts and thoughts, far better than themselves.  
To the second excuse: That the Healths which they begin, are very small: I answer first: That the smallness of the Cup, or Glass, is commonly made up with the strength and vigour of the Wine, or Liquor: so that these small Healths, will sooner intoxicate, and inebriate men, than greater Healths, in cheaper, or smaller Liquor: the less the Healths are, the more strong the Wine: and therefore the worse. Secondly, where the Healths are small and little, in quantity, and measure, they are commonly, the 
r Primum uno, gemino mox chalice, inde tribus, Pocula siccantur. Obsopaeus de Arte Bib. l. 2.  more in number: the less the Healths, the more dense and frequent are they: so that the littleness of the Healths, is made up and recompensed with the multitude, and number of them, (one small and little Health beginning, and always drawing on another:) so that if all these little Healths were put together, they would seem exceeding great. Thirdly, though the Healths that are begun at first are small, yet they 
s Cito ad m●iora progreditur, qui paru● non formidat. Hier. Tun. 1. Epist. 14. cap. 1.  always draw on great ones at the last: little Healths, as well as greater wedges, make way for great ones: this the 
t See Basil. de Ebrietate Ser. Ambr. de Elia & jeiun. c. 11. Aug. de Temp. Sermo. 231. 232. accordingly.  Fathers, and experience testify: therefore, the littleness of them is no excuse. Fourthly, the Drinking and beginning of small Healths, doth either draw on others to begin 
u Solent minima paulatim despecta in malum magnum tra●ere. Concil. Maticonense 2. Can. 12.  greater or else confirm them in the use of greater: he that beholds a good, or great man Drinking a small, or little Health, will presently conclude, that he may drink a great one: so that the example and precedent of drinking small Healths, is as pernicious, and hurtful, as the beginning, or Drinking of greater Healths. Fif●ly, the Healths that most men do begin (as experience can testify) are oft times very great: if their first Healths are not so, yet their last Healths are, which make amends, and recompense for all the rest. Sixtly, admit, that the Healths which you begin were small and few, yet since you have no occasion, no necessary, or lawful cause at all, to move you to them: since they are scandalous, offensive, and misbeseeming Christians, and confirm others in their excessive Healths; were it not far better, and less offensive, to begin no Healths at all, then to begin or pledge these small ones? there is, there can be, no hurt nor inconvenience at all, in abstaining from the smallest Healths: there may be, nay, there is much hurt in using them, both in respect of others, and such as do begin them: better therefore is it to abandon all these Healths, then to admit, approve, or use the smallest of them. Lastly, if Healths be sinful and unlawful, it matters not whether the Healths we do begin, be great, or small: both of them are sinful, odious, and damnable, in the sight of God, and will plunge the Souls of those who use them, deep in Hell, with out redemption, unless they shun them, and repent them of them. Wherefore the exiguity, or smallness of these Healths, is no excuse, it is no Apology, no Plea at all in the Court of Heaven, or at the Bar of God's Tribunal, (to which all Healthers shall be summoned ere be long:) the least Healths, if they are sinful, damn men's Souls, as well as the greatest: therefore, we must avoid them both alike.  
To the third excuse: That they force none for to pledge them: I answer first, that the very beginning of an Health, is a kind of enforcement, and engagement unto others for to pledge it: and most men take it to be so; because long custom, and the pravity, and wickedness of men, hath made it a kind of Affront, Indignity, Discourtesy, and Wrong, both to him that begins the Health, to those that second it, and to the person that is remembered in it, to refuse, or pass it by, and not to pledge it: as Saint Ambrose, Heirome, Augustine, Baro, john Frederick, and Guagninus, testify in their forequoted Testimonies, and as our own experience cannot but witness. Secondly, though some are so Wise, Discreet, and Civil, as not to force men for to drink, or to pledge them against their wills, yet 
x See Vincentius Obsopeus de Arte Biben. di. lib. 3.  many, nay, most that use these Healths Will do it. Hence, was that common speech among the Graeciau Drunkards: 
y Cic. Tuse. Quast. lib. 5.  Antony's bibat, aut abeat: Let him drink, or else be packing: Hence, is that Compliment, or Challenge rather, among the Healthers, in the 
z Guagninus Rer. Polo●. Tun. 2. p. 68 Cromerus de Polonia lib. 1. Solomon Neugebaverus de Polonia l. 1.  Dukedom of Massovia: Aut mihi praebibe, aut mecum armis decertato: Either Drink to me, or Fight with me: Which is the cause of many Duels. Hence, grow those many 
a Domitius libertum suum occidis quod potare quantum iubebatur recusarat. Suetonius Nero cap. 5.  Murders, Stabs, 
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 jacobi cap. 5.  Wounds, Quarrels, Fightings, Contentions, and Debates, which we usually hear of, both at home and abroad; even from this forcing of Healths: Hence it is, that many among us (especially, our Servingmen, our Roring-boyes, and those of the ruder, and base sort) are more hot, more zealous, more stout, and resolute in the defence, the quarrel, and maintenance of an Health, then in the defence, the cause and quarrel of their Country, or of the chiefest Article of their Creed: hence it is, that they are more moved, and affected, that they are more impatient, and angry with men for refusing, or crossing them in their Healths, then for hindering them in God's service, or thwarting them in their greatest good; as the 
c Hic si quis calicem convertat, urgetur ad potum: si manum revocat a vine, ori eius infun● ditur. Ib. c. 13.  pouring of Wine into the refusers mouth, or the throwing of it into his face, or their 
d Data vina recusa● Incutiet capits pocula spreta tue. Obsopaeus de Arte Bib. l. 3. See Argument 9  dashing of the cup against his head, do sufficiently testify: Yea, I may boldly say, that most of our common Health-drinkers, would hate men more for refusing, and renouncing of their Healths, then for abjuring of their Faith, their God, or their Religion: Yea, they would rather adventure their blood in the Field, upon the refusal of an health, then for the mainest Article, or ground of Faith: Most healthers therefore, cannot truly say, they force no healths, because their very practice proves 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 healths; yet they will entreat, and persuade them by all the Art, and Rhetoric that they can use, to pledge and second them in their healths; and if they still refuse them, they are always apt to think the worse of them, to censure them secretly in their thoughts, and to bear them a secret spleen, and grudge within their hearts, if not, to slander, and revile them with their tongues. Now these entreaties, and persuasions (especially of 
e Regum praecessunt imperia Amer. Vesput. Navigatio, 3. Proaemio.  Kings, of Nobles, of Prelates, Magistrates, or Superiors; of Friends, of Kindred, of those who are the Masters of the Feast, of such who can do us good, or hurt in our estates, or of such whose love and good esteem we are loath to lose) are as so many injunctions, enforcements, and commands: Wherefore this objection is but false. Lastly, if you intent to force none for to drink, or pledge you, why then do you begin these healths? why do you not wholly exterminate, and banish them from their Tables, since they carry a kind of force, command and threatening with them? if than you will force none for to drink against their wills, then banish and disclaim these Healths, to which long custom, and the common usage, have added a kind of compulsory necessity, and binding law to pledge them, else you cannot but be guilty in the sight of God, of forcing, and inviting men to drink against their wills.  
These former pretences, 
Excuses for pledging of Healths answered.  and excuses of those who begin these Healths to others, being thus cleared and answered: I come now to answer those pretences, extenuations, and excuses, which men allege for pledging Healths; which are far more tolerable, than those for Drinking, and beginning Healths: because there are some colourable pretences, and engagements 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 Healths, is this: That it is an ordinary, and common 
a Inter causes malorum nostrorum est, quod viutmus ad exempla: nec ratione componimur, sed consuetudin● abducimur. Quod si pauci facerent, nollemus imitari: cum plures faecere ceperint; quasi honestius sit, quia freqentius, sequimur, & recti apud nos locum tenet error, ubi publicus factus est. Seneca Epist. 123.  custom, for to pledge an Health: and there are few who do refuse it: therefore, since most men, (nay, great men, and learned men) drink, and pledge these Healths, we may lawfully, and safely do it, as well as they.  
To this I answer; first, that Christians must live by Precepts, not by Examples: they must not so much regard what others do, as what themselves are commanded, and enjoined for to do: the 
b Psal. 119. 9 Gal. 6. 16. joh. 5. 39 2 Pet. 1. 19  Word of God must be their Rule, and Square, not the lives, and Actio●s of other men; who 
c Phil. 3. 18. 19 1 john 5. 19 Psal. 14. 1, 23. Rom. 3. 9, 11. 12.  Walk for the most part, contrary to God's Words in all things: If then, thou hast no ground, nor warrant in the Scriptures for to pledge these Healths; but rather to abhor them, as the Vanities, and Customs of the World; and as the Rites, and Ceremonies of Insidels, and Pagans, which beseem not Christians; thou 
d Neque enim si criminum socium inveneris a culpa liberaberis; hoc unum itaque specta ut te a eriminibus exuas. Chrysost. hom. 26 in 1 Cor. 12.  art not for to pledge them, though all the World besides should do it. Secondly, I answer; that We must not always look what the worst, and most of men do usually practise; 
e Non debemus attendere quid aliquis ante nos faciendum putaverit, sed quid qui ante omnes est Christus, prior fecerit. Neque hominis consuetudinem sequi oportet sed Dei veritatem. Cypr. Epist. l. 2. Epist. 3.  but what Christ himself by his own example, hath taught us for to do: Now Christ himself, did never teach us either by his Precept, or his Practice, (nor yet by any of his Prophets, or Apostles, nor any of his Saints in former times) to drink, or pledge these Healths: therefore, we must not pledge, nor drink them, unless, we will digress, and stray from Christ, who is our Pattern, and our Guide. Thirdly, we must 
f Exod. 23, 2.  not follow a multitude, to do evil: we must not run with the most, and worst, 
g Math. 7, 13.  who always trace the broad, and ready way to Hell: but we, must always observe what the best, and holiest, of God's Saints, and Children do: imitating, and following them, as far as they do imitate, and follow Christ: Now, though the most, the worst, and greatest part of men, 
h Peccantium multitudo non par●s errors patrocinium. Hierom. Epist, 66. Ruffino. Tom. 2 p. 231.  Whose multitude, can yield no patronage to any evil,) approve, and pledge these Healths; yet the best, and holiest of God's Saints, do utterly refuse, and reject them, unless it be, when as they are overcome, of too much pusillanimity, and slavish fear: 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 men's ways, and actions, as what their judgements, and the Testimonies of their Consciences are; because men's Actions, do oft times vary from their judgements, and Consciences; Witness, the ordinary Practice, and lives of many, who live in gross, and known sins, against their judgements, and their Consciences. Now most of those who drink, or pledge these Healths (especially, such who have any grace, or civility in them) do secretly condemn them in their judgements: their Hearts, and Consciences, do secretly distaste them, and they do even condemn, and judge themselves, when as they drink, or pledge them: Wherefore, we should here abondon, and disclaim the very drinking, and pledging of these healths, because the judgements, and Consciences of those that pledge them, do oft times check them, and condemn them for it. Lastly, I would demand, but this question of those who make this Plea: Whether they are persuaded in their Hearts, their Souls, and Consciences, that those who drink, and pledge these Healths, do well, or no? If their own Hearts, upon good deliberation, examination, and advise, shall testify, that they do but honestly and Christianly in it, when as not only the Fathers, and Saints in former ages, but even the very Pagans, did condemn them: they may have then some ground and colour for to imitate them: but if their own Hearts, and Souls, shall secretly upon full deliberation condemn, and tax them for it, as I make no question but they will do: then let them never imitate that, which their own Hearts, and Consciences do condemn in others: for fear lest 
i Rom. 14. 22.  they condemn themselves in the things which they allow.  
The second excuse and pretence for pledging Healths, is this. That it is an uncivil, unmannerly, discourteous, and injurious 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 answer first; that if there be any discourtesy, or unmannerliness in refusing of an Health, it lies on his part, that would allure, or force thee to it, against thy stomach, or thy conscience, and not on thine who dost refuse it. It is an injurious, and discon●teous part, to persuade, or force another, to any unteasonable, sinful, hurtful, or unlawful thing: but it is 
k Nequaquam nos facere improbos improkitas alien. ● debet: quia quonlibet hominum magis sibi praestare convenit ut sit honus, quam alteri ut sit malus: & plus id laborandum est ut placeamus Deo per honestatem quam hominibus per impuritatem Salu. de Gub. Dei. lib. 7. pag. 236.  no discourteous, nor unkind part, to give the denial, or refusal in this case: for else a man might be forced, and drawn to the very foulest sins, and greatest inconveniences, to avoid discourtesies. Now Healths as I have proved, are unreasonable, hurtful, sinful, and unlawful things, which oft times go against men's Natures, judgements, Hearts, and Consciences, which do secretly abhor, and utterly condemn them. Wherefore it is 
l See Plutarc. de San. tuendae. accordingly.  no uncivil, unmannerly, discourteous, nor injurious part, for to withstand them, in a discreet, and modest manner: as Calisthenes the Philosopher did: 
m Athenaeus Dipnos l. 10. c. 11. Plutarch. de Ira Cohibenda. Dialog. Plutarch. de Sanitate tuenda lib.  Who being demanded of Alexander the great, why he would not pledge him: returned him this answer: I do not desire O Alexander, to stand in need of Aesculapius by my Drinking: or as a young Christian Student did: 
* joan. Frid. de Ritu. Bib. ad San. l. 1. c. 10. l. 2 c. 6.  Who being entreated by a certain Prince to drink more liberally, than he ought to do; gave him this answer: I crave pardon in this most gracious Prince: I differ but little from a beast already and will your Grace enforce me to become a beast indeed? To give such a modest, cleanly, and discreet denial as this; or to answer so, as a grave, and worthy Statesman of our Kingdom did: 
n The Lord Bacon's Apothegms.  That be would pray for the King's Health, but drink for his own: is no uncivil, barbarous unmannerly, nor discourtious part: yea, it is a beastly, and unnatural part, not to do it: Since 
o Chrys. Hom. Hom. 55. et 57 ad Pop. Antioch. August. de Temp. Ser. 231  Horses, Oxen, and Brutish creatures have so much reason and good manners in them, as to refuse to drink more than they need. Secondly, admit, that Carnal, Ignorant, and Graceless men should deem it an uncivil, rude, discourteous, and injurious part, to withstand and Health, as commonly they do: yet is it not better for thee, to be unmannerly, 
p Pietatis genus est, impium esse pro Domino. Hier. Tom. 1. Epist. 23.  discourteous, and injurious towards men, then unto God himself? Certainly, it is no unmannerly, humorous, precise, discourteous, nor unseemly part, 
q Acts 4. 19  to obey and please God, rather than men. If thou carrouze, or pledge these Healths, thou mayst chance to honour, please, and gratify men, but thou shalt be 
* Nulli dubium est, eos Christo seruire non posse; qui hominibus potius optant, quam Christo placere: Contenti ergo interim sumus hominibus duplicere, tantum ut Christs placeamus. Hier. ad Oceanum. ● Ep. Tun. 9 p. 253  sure to offend, dishonour, and displease the Lord: better therefore is it, to be unmannerly, and injurious towards men, then towards God himself. Thirdly, it is far better for thee to incur the ignorant, rash, scandalous, false and iniudicious censure of others, in refusing Healths, then to encourage animate, or confirm them in the abuse, and practise of these Healths, through thine ill example: thy refusal of Healths, upon good grounds and reasons, may be a means to work some good on others, and to reclaim them from this Idolatrous, Heathenish, and Sinful practice; which will be the greatest courtesy, and kindness, that thou canst do unto their Souls: Whereas thy ill example in pledging them, will prove a great discourtesy, wrong, and damage to them, in hardening, and heartening them in this Abominable, and Sinful Ceremony: Wherefore it is no discourteous, uncivil, nor injurious part, to refuse these Healths, as this carnal, vain, and false deceit, objection, and delusion doth pretend. Lastly it is no breach of Allegiance, no point of discourtesy, or disrespect to any, for to refuse their Healths: because there is no Law of God, of Man, or Nature, that enjoins them. God, and Christian amity, command us only 
r 1 Tim. 2. 1. 2. 3.  to Pray for, it is the 
s See Argument 14.  Devil only, and his Ministers, that prescribes us, for to drink the Healths of men: which oft times Damn their Souls. It is therefore, the greatest courtesy, that we can do to any, to refuse their Healths, because the pledging of them with their assent, or approbation, doth surely hurt, if not condemn their Souls.  
The third objection, and excuse for pledging Healths, is this: I was commanded, forced, and entreated, by some friend, or great one, for to pledge these Healths; and I had incurred much wrong, and violence, much hatred and 
t Mala hine oriuntur omnia quod non Deum sed homines reveremur. Chrysost, Hom. 12. in 1 Cor. 4.  displeasure, had I but once withstood them.  
To this, I answer 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 ungodly men: if thou wouldst but with Modesty, Wisdom, Courage, and Discretion, stand it out, they would not be so hardy, as to force thee for to pledge them, what words so ever they give out; because the Image of God, and practical power of Grace, which shines forth in thee, being backed, and seconded by God himself, would even terrify, and 
u Mark. 6. 21. john 18. 5. 6. Acts 6. 10. 15.  daunt their Hearts. Wherefore, to say that these would force thee for to pledge them, before thou hast put it to the trial, is but a vain excuse, and mere pretence, to shroud thy cowardice, or excess in Drinking; which will not avail thee in the day of judgement. Secondly, admit, thou were put to this extremity, that thou must drink excessively against thy stomach, or thy conscience, or else, thou must die for it. I answer with Saint Augustine, in the self same case: 
a Melius er●●● ut caro tua sobria occideretur, quam ut anima tua per ebrietatem m●reretur. De Temp. Serm. 231. 232.  that it were far better for thee, that thy Temperate flesh should be slain, then that thy Soul should die of Drunkenness: better were it for thee, 
b Omni necessitate maior necessitas est salutis, Ambr. Serm. 62.  since the necessity of Salvation, is the greatest necessity of all others: to die of the menacing, and injurious Sword, which can but kill the body: then of this mortal, and Soul-slaying sin, which kills both Soul, and Body too, without repentance, and that for ever. Thirdly, though thou hast men to menace thee for refusing Healths, yet thou hast God himself to stand by thee, and encourage thee; If thou do it out of Love, Obedience, and Conscience unto God; he will protect, and shelter thee from all the evil, and danger, that can befall thee, for his sake, or turn it to thy greater good, and glory: 
c Acts 4. 19  Better therefore is it for thee, to depend on God, in Fearing, Pleasing, and Obeying him: then to Distrust, Offend, or Disobey him, for Fear, or Love of men. If thou incur the displeasure, or wrath of men in refusing Healths, yet thou shalt win the Grace, the Love, the Favour, and the Praise of God, which are far better. Fourthly, if this excuse would serve the turn, than a man might run into any sin, under pretence, and colour, that he was forced to it, which would wholly evacuate, and make void the Law of God, and man: this therefore, we must know, that we must rather 
d Luke 14, 26 Math. 16. 25.  part with our lives, then commit the least offence, or sin against the Lord, for to preserve them: else we are none of Christ's Disciples: Wherefore, we cannot plead necessity, or compulsion, in excuse of any sin, because 
e Nulla est necessitas delinquendi, quibus una est necessitas non delinquendi. Tertul. De Corona Mil●tis. cap. 11.  Christians have but this one necessity put upon them; not to sin. Lastly, admit, that thou art persuaded to drink, and pledge these Healths, by those to whom thou hast most engagements, yet this is no excuse, nor colour for thee in the sight of God, because 
f Gal. 1. 10. 1 Cor. 7. 23. 1 Pet. 4. 2. 3● 5.  Christians must not be men pleasers: they must not live to the lusts, and wills of men, but to the will of God: 
g Gen. 3. 12. 〈…〉 17.  Eve was persuaded by the Serpent, to eat of the forbidden fruit, and Adam by Eve; yet that would not justify them in the Court of Heaven. 
h 1 King. 11.  Solomon was drawn away after strange Gods, by the allurements, and persuasions of his Idolatrous, and outlandish wives: yet this would not excuse him to the Lord. Persuasions, and entreaties of our dearest friends (who oft times, do but act the 
i Math. 16. 22 23. Gen. 3. 6. 14. Act. 21. 12. 13.  Devil's part in carnal Counsels, and advice, when as we vainly think, they act their own,) will never mitigate, 
k In this case of pledging Healths to pleasure friends, I may truly say: Grandis in suos pietas, impietas in Deum est. Hier. Tom. 1. Epist. 25. c. 6.  nor salve our sins, nor yet the pledging of these Healths, when as we shall come to answer for them before the judgement Seat of jesus Christ, (as we shall be sure to do, ere long:) Wherefore, let neither threatenings, nor entreaties, henceforth move thee, to pledge, or second Healths, because they cannot justify, excuse, nor bear thee out in the day of judgement.  
The last pretence, or colourable excuse, or allegation, which men produce, or make for pledging Healths, is this. That it is but a slight, and trivial matter, for to pledge an Health: it is but a kind of preciseness, and it savours 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 scrupulous, then wise. Wherefore, to avoid all inconveniences of this nature: it is the best, the wisest, and the safest course, to make no bones of pledging Healths.  
To this, I answer; That I have already manifested this Drinking and pledging of Healths, to be a Sinful, and Unlawful thing, by convincing Arguments, Reasons, and Authorities: If any man can solve these Reasons, and Answer these Authorities● so far as to persuade, and fully satisfy his own Heart, and Conscience in the sight of God: that Healths are lawful in themselves, and that he may safely use them: then let him drink, and pledge them at his pleasure, I will not once restrain him. But if his Conscience, Heart, and judgement, upon due deliberation, and advice, shall once persuade him, or inform him; that Healths are Sinful, and Unlawful, either in their use, or in themselves: I answer then, that though the Drinking, or pledging of Healths, doth seem but 
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.  a small, a slight, or trivial thing, to Luxurious, Riotous, and Licentious persons; yet it is of infinite, and weighty consequence, because it is a sin; and so draws Eternal death, and condemnation after it. Indeed, this is the reason, why Heathenish, Profane, Lascivious, and Time, nay, Purse● consuming Stageplays; (condemned, and sentenced, by some two and thirty several Synods, and Counsels; by some two and thirty Fathers; by some forty Christian Authors, and Modern Divines; by some four Heathen States: three Christian, and six Heathen Emperors; and by some two and twenty of the Gravest. Best, and Wisest, Heathen Philosophers, Poets, and Christians; as the inventions, and works of Satan, as the 
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. advers-gentes. lib. 3. 4. 5. & 7.  Pompes, and Vanities of this wicked World, which Christians have renounced in their Baptism: as the Semminaries, Ministers, Fewell, and Fomenters, of all sin, and wickedness, (especially, of Fornication, Whoredom, and Uncleanness:) as the very Poison, and Corruption of men's Souls, and manners; and as Pernicious, and Unsufferable evils, in any Christian, or well ordered Common wealth:) why Effeminate, Monstrous, Strange, and Met●tricious habits and attires: why mixed Lascivious, and Effeminate Dancing: (I say not Modest, chaste, and Sober measures:) why Curled, Broidered, false, & Supposititious hair: why immoderate Dicing, and Carding, of purpose for to win and gain, and not for necessary recreation only: why the Odious, and Infernal art of Face-painting: why Idleness, Wantonness, Pride, Effeminacy, Scurrility, Lying, Swearing, Cursing, Usury, Covetousness, Oppression, Injustice, Gl●tto●e, Riot, Drunkenness, Healths, and such like great and heinous sins, and evil sports, and vanities, which God himself, which Fathers, Counsels, Modern Divines, together with Christian, and Heathen Authors have frequently, and resolutely condemned; do now so ruffle and swarm among us, as if they were the chief an only virtues, 
n Ideo tanta infaelicitate se inebriant homines, quia putant ebrietatem aut paruum, aut nullum esse pecca●um. Aug. de Temp. Ser. 232  because they do repute, and deem them but small, or little sins, and vanities, of which God takes no notice: or else no sins at all. For if men did unfeignedly believe them to be sins indeed (as they shall surely find them, to be such at last, how ever they admire, and adore them now:) they could not play, nor dally with them, they could not hug, nor yet embrace them as they do. But yet (beloved Readers) this we must learn, and know; that as these, and all sins else are very great, so we are to repute them great, and 
o Nullum culpagenus quod ad Deum pertinet leue est du●cendum: quia per dignitatem iniuriam praeferentis, crescit culpa facientis. Salu. de Gub. Dci. lib. ●. p. 203.  no sin small, because they are committed against a Great, an Infinite, and Eternal God; and so draw a Great, an Infinite, and Eternal punishment after them. 
p Mat 12● 36. 37.  Idle words, 
q Eccl. 12. 14. Acts 8● 22. Psal. 119. 113.  Idle thoughts, 
r Psal. 24. 3. 4. 1 Sam. 12. 21. Eccles. 6. 12.  Vain actions (which most men deem but trifells) shall draw men into judgement, and without repentance, plunge them deep in Hell, for ever at the last: and will not Idle. Vain, Luxurious, Heathenish, and sinful Healths (and all the forerecited sins) which have no good, nor profit in them, much more do it? If so, then deem not Healths, nor any such like petty sins, with which men vs● to dally, to be but toys, and trivial thin●s, of which men are to make no Conscience, for fear they 
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 devoratur. Gregor. Mag. Moral. l. 10. c. 13.  draw you on to greater sins, and press your Souls to Hell at last. But admit, that this Drinking, and pledging of Healths (which Counsels, Fathers, Christian writers of Modern times; nay, very Heathen Authors have condemned) were such deminature, slight, and petty toys, and niceties, as most repute them; yet since they are scandalous, hurtful, and offensive, and have no comm●ndable, lawful, nor authorised use, it should make us the more ready, and willing to renounce them. The lesser any sin seems to be, the lesser pleasure, benefit, profit, or advantage it brings unto us, the more indifferency there is in it, the more forwards should we be to relinquish, and forego it. He that will not be at so much cost nor loss, as to deny himself in small and trivial things for Christ: Suppose, a strange and ugly fashion; a meritricious, and lascivious attire; a varnished, and painted face; an effeminate, unnatural, ruffianly, and unlovely lovelocke: a profane, & godless oath, 
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.  the Rhetoric, and Phrase of most men speech:) a surrillous and filthy song, or jest; an unhealthy, vain, superfluous and excessive Health, or any such petty sins, and trivial evils, which bring no good, no profit, gain, nor pleasure with them: how will he deny himself, or cross his lusts and flesh in greater things, which have some sensible, and seeming good or pleasure in them? 
u Luke 16. 10. 11. 12.  Certainly, he that is unfaithful in the less, will be unfaithful likewise in that which is the greater: 
x Cum gravi dolore amittuntur, quae eum magno amore habentur. Minus autem carendo dolemus, qua minus possidendo deligimus. Isiod. Hispal. De Sum. Bono. l 3. c. 63.  he which will stand with God for very toys, and trifells, as himself accounts them: will stand more stiffly with them upon greater things, which have some seeming price, some good, and value in them; his Heart will cleave so close to th●se, that he will sooner part with God, then them. Wherefore, if Healths, (or any of the forenamed particulars) be but vain and nugatory trifells in their best acception: if they are such vanities, and niceties, wherein we may deny ourselves, without any loss and danger: let us not so much undervalue the Love, and Favour of our Gracious God, or the Blood and Passion of our blessed Saviour jesus Christ (who died to Redeem us, as well from 
y 1 Pet. 1. 18. 1 Cor. 10. 35.  our vain and scandalous, as from our sinful, and wicked conversation,) as not to part with Healths and trifells for their sakes, who have parted with so much for us: for fear we prove far worse than judas who 
z Mat. 26. 14. 15. & 27. 3. 4.  would not betray, nor sell Christ jesus, under thirty pieces of silver, which were more of value, than thirty thousand Healths can be to us, or others. Fourthly, admit the most, nay, more than can be granted: that Healths are things indifferent; yet questionless, 
a 1 Cor. 6. 12. See Ambrose, Hierome, Chrysostome, Theodoret, Theophylact, and Primasius, on this place. joan. Frid. de Ritu. Bib. ad San. l. r. c. 14.  they are not useful, nor expedient, especially, unto Christians; who have vowed Temperance, and Sobriety unto God. What have Temperate, Sober, Grave, and Holy men to do, with the Ceremonies of Deboist, Licentious, Riotous, and Drunken persons? with the inventions, and practices, of Ebrious, and Luxurious Infidels, 
b 1 Pet. 4. 3. 4.  who walk in Revelling, Banquet, and excess of Wine? Is it expedient, for Godly, and Religious Christians: or is it for the honour, grace, and credit of Religion, that the professors of it should imitate, take up, or practise the Heathenish, Hellish, Profane, and Complemental Healths, and Ceremonies of such men as these: to the blemish, stain, and scandal of the Gospel, and the encouragement, precedent, and confirmation of Licentious Drunkards? If so, what difference, and distinction is there then, between Christianity, and Paganism? between Grace, and Wickedness? between a Christian, and an Infidel? between a Holy, Temperate, and abstemious Child of God, 
c Non in lingua, sed in cord Christianitas est: nec interest quali utare sermons: res enim, non verba quaeruntur. Lactan. de Falsa. Sap. l. 3. c. 13. Esse Christianum grande est, non videri. Hierom. Tom. 1. Epist. 13. c. 3.  whose Temperance, and Sobriety, consist in deeds, and practise, not in words, and shows alone:) and a Deboist and Ebrious son of Belial? Certainly, if it be expedient, that there should be some 
d Temperantia Christiana satis none est esse, verum & videri. Tertul. de Cultu. Faem. lib. c. 9  apparent discrepancy, and manifest difference, between Christians, and Pagans; between Godly, and Sober men, and Swinish Drunkards: between Professors of Religion (who should 
e Phil. 2. 15. Math. 5. 16.  shine as Glorious, and Resplendent lights, and Lamps of Holiness in the midst of this our Riotous, Deboist, Perverse, and Crooked generation: not 
f Rom. 12. 2. Col. 2. 20. 1 Pet. 4. 2. 3.  any ways conforming, nor fashioning themselves unto the Lusts, the Ways, the Rites, and Ceremonies of Pagans, Graceless, or ungodly men:) and open, or notorious wicked men, who 
g Phil. 3. 19  make their b 〈…〉 ies, and their lusts their God? If it be expedient that the Lives, the Ways, and Works of Holy men; should vary from the Works, the Ways, and lives of Graceless persons, and the sons of Satan: then doubtless, how ever some may deem these Healths, indifferent in themselves: yet none can judge them so to Christians, because they are inexpedient, and utterly unsuitable to their Temperate, Holy, Sober, Heavenly, Gracious, Exemplary, and inoffensive Lives. Wherefore the very inexpediency, and inconueniency of these Healths, (admitting them to be but things indifferent in themselves, which I can hardly grant) should cause all good and Gracious Christians: 
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.  Who are to moderate, and curb themselves in the use of lawful things, and things of smallest weight, that so they may more easily avoid unlawful things, and greater evils, upon all occasions,) for ever to abominate, renounce, and quite abandon them in their practice; for fear of giving encouragement unto evil, and scandal unto godly and Gracious men. Fiftly, where as it is surmised, and objected: that this refusal, and dislike of Healths, doth savour of nothing else but of a Puritanical, Singular, Factious, Indiscreet, and over-scrupilous and precise Spirit; which is now the common, and received opinion, and judgement of the World. I answer, that it cannot be so, unless we will tax and censure those Fathers, Counsels, Divines, Historians, Emperors, States, and Heathen Authors, together with the very Spirit and Word of God, (whose Testimonies, and Verdicts, I have here produced against Healths,) for Puritan, and Prescitians: and for over-precise, Zealous, Singular, Factious, and Contradictory, Spirits; which the most Peremptory, and Audacious Drunkard, or the Deboistest, and rudest Roter, dares not to avouch. Indeed the World is now grown to such a Prodigious, Impudent, and excessive strain of Wickedness, and profaneness: that it fears not to 
i Malorum solatium est bonos carpere, dum peccantidm multitwine putant culpem minci peccatorum. Hier. Tom. 1. Epist. 1 c. c. 4.  Reproach, Revile, Condemn, and Censure, all Grace, and Holiness, all Temperance, and Sobriety, (nay Moral Gravity, Staidness, Civility, and Modesty:) under the Approbrious, and Ignominious, tearines of Puritanisme, and Preciseness, or of Stoical, and Factious singulatitie. He that 
k 1 Pet. 4 4.  Will not run into the same excess of sin, and riot, that others do: he that will not be a Bawd, or Pander, to his own, or other men's sins, and lusts: he that will not turn and incarnate Devil, or a very Hydra, or Monster of Impiety, and profaneness; he that shall but offer to 
l john 7. 7. I say 29. 2. Amos 5. 10. Wisd. 2. 10. to 17. Omnia tollerare ac perpeti necesse est eos qui veritatem sequnntur, queniam veritas acerba est ac invisa omnibus qui virtut is expertes vitam svam morteferis voluptatibus dedunt. Lactantio de Vera Sapientia c. 26.  oppose himself against the crying sins, and common vices of the Times: against the Drunkenness, Excess, and Riot; against the Pride, the Vanity, the Idlevesse, and Lasciviousness; against the sinful Fashions, and Customs; against the Scurrility, Ribaldry, Swearing, Blasphemy, profaneness, Wickedness, or Licentiousness, of the World, which affront, and brave God to his face, and bid defiance to his Majesty: He that shall but Write, or Speak against these sins, or any other: 
m Falsi iusti veris iustis semper invident, quia moleste ferunt illorum synceritate suam detegi simulattonem: agunt ●gitur omnia ut 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. Prospero Acquit. Exposit. in Psal. 128. & 139.  nay, he that lives not in them, and fears for to commit them, out of Love, and Conscience towards God,) is forthwith branded for a Puritan, or for a Novellizing, Factious, Singular, Surly, Proud, Critical, Censorious, Discontented, Furious, and overzealous Spirit, though he hath God himself, and all Antiquity: though he hath Apostles, Prophets, Counsels, Fathers, nay, Infidels, and Pagans, and the whole Church of God, from age to age, to back, and second him, and to justify, and acquit him, against this false, and scandalous imputation. This every man's experience, and Conscience, cannot but testify, as an irrefragable, and undoubted truth. Wherefore, be not over rash, nor too precipitate, to prejudicate, tax, or censure others for Puritan, Prescitians, Humourists, or the like, for disapproving, or rejecting Healths: or for opposing the vanities, Fashions, Sins, and Customs of the Times, as the manner of most men is, since they have God himself, and all antiquity, to justify, second, and assoil them. But learn to see the Devil's art and policy, and the 
n Inuidentia illius D●abolica qua invident bonis mali nulla alia causae est, nisi quia ill● boni sunt, tilli mali. August. de Civit. Dei lib. 15. c. 5. Gen. 3. 15. Galat. 4. 29. Mat. 5. 11. 12. 1 joh. 3. 12. 13.  inveterate spleen, and malice of the World, against all Holy men: who labour to suppress, and quite abolish all Temperance, and Sobriety, and the very practical power of Grace, and Holiness, by prejudicating, censuring, prosecuting, and reviling them, under the names of Puritanisme, Singularity, and Preciseness, in a censorious, peremptory, rash, and unadvised manner, without any due examination of the things themselves. The reason why most men judge so hard of the Graces, Ways, and persons of God's Saints, as to scandalise, and censure them, and to bring an hard, and ill report upon them: is because 
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.  they do prejudicate, and forestall them, and doom them to be evil, before they do examine, try, or prove them to be such. If men would 
p Si iudicas, cognosce, Seneca Medea. Act. 2. Non potes dementiam dicere qui revinceris ignorare Tertul. Apol. adu: Gent. c. 1.  first examine, search, and know, and then pass sentence: if they would not judge upon 
q Qui auritos tantum testes accipit, vane non sane accipit. Philo judaeus de judice lib. Plus valet ocularis testis unus quam auriti decem. Qui andiunt, audita dicunt: qui vident, plane sciunt. Plaut. Truculentus pag. 703. A puleius Floridorum, lib. 1. justius est occulta de manifest is praeiudicare, quam manifesta de occult is praedamnare. Tertul. Apolog. cap. 2.  reports, and hearesayes, upon bare conjectures, jealousies, or surmises, or upon the common, and received voice, and fame of ignorant, envious, graceless, censorious, malignant, rash, and prepossessed Carnallists; (who revile, reproach, and hate all such, whose Graces blemish, censure, and condemn their licentious, graceless, sensual, voluptuous, and unchristian lives and courses:) but upon their own experience, and judicial knowledge, as all impartial, wise, and upright Christians ought to judge: If they 
r Qui statust aliquid par●e inaudita altera, licet recte statuerit haud aquus est index. Seneca Medea. Act. 2.  would hear indifferently on both sides, and weigh the Apologies, the Pl●es, and justifications of Gracious, Temperate, and Holy men: as well as the censures, scandals, accusations, and reproaches, of Worldly, Carnal, Wicked, and Godless persons; as Charity, and 
s Deut. 19 17. 18. john 7 50 Acts 25 18.  justice bind them for to do. I doubt not, but they would then recant, and quite repeal their censures, and alter, change, and quite transform their judgements, not only of the Saints themselves; (whom now they 
t Nos quiaserica veste non utimur, monachs vocamur: quiaebrii non sumus, net nec chach●nno ora dissoluimus, continentes vo●amur & trifles: si tunica non canduerit, statim illud e trivio, impostor, & Gracus est. Hier. Tom. 1. Epist. 23.  doom for Puritans, Hypocrites, or humorous, proud, censorious, contemptible, base, and odious persons:) but likewise of these Healths, and all those other forementioned vanities, fashions, sins, and ceremonies, or customs of the World: which the Saints of God, and God himself, together with Fathers, Counsels, Modern Divines, and Christian Writers, yea Heathen Authors, and the Church of God from age to age, condemn, and censure. Wherefore in this case of Healths, (or other cases of this nature,) let not 
u Qui student damnare tanquam nocentes, quos utique sciunt inno centes conftare de ipsa innocentia nolunt: quasi vero mator iniquitas sit probatam innocentiam damnasse, quam inauditam. Lactan. de justitia lib. 5. c. 1 Sic occupant animos & obstruunt pectora ut ant● nos incipiant homines odisse, quam nosse, ne cognitos aut imit●ri possint, aut dam●are non possint, Minut. Faelix. Octavius. Pag. 96.  prejudice, wilfulness, or the erroneous judgement, and groundless censure of the World, direct, or sway your judgements, as usually they do: but consider first, what Grounds, what Reasons, Arguments, and Authorities, are here produced against them, to convince them to be evil, at least, to be inexpedient, and unbeseeming Christians: Consider how little may, or can be said, to justify, or approve them, at least unto your Consciences, in the sight of God: and pause upon it but a while, with sincere, and upright hearts, desirous to be informed, and instructed in the truth: and then I doubt not, but you will readily confess: that this censure, and condemnation, which is, and hath been passed upon Healths, proceeds not from any Puritanical, factions, singular, contradictory, melancholy, rash, or over-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 upon good and solid reasons, and upon unanswerable Authorities, both of God and man: so that you will henceforth disrelish them in your judgements, and quite abandon them in your practice. Lastly, to this, that you should incur the displeasures of your friends and others, by your refusing, and withstanding Healths, which you are loath to do I answer; That he is not 
x Non sit tibi amicus qui re vult Deo facere inimicum: qui & tuus & suus est inimicus. Aug. de Temp. Ser. 231  worthy so much as of the name of a friend, much less of a Christian, who will sell his friendship, for the refusal, or crossing of an Health, which would make both thee, and him, an enemy unto God, and so become an enemy, both to himself and thee: Who would, 
y Melius est habere malorum odium, quam consortium. Bernard. de Ordine vitae. Ser. 60.  respect or care for such a person, who would prefer his Healths, before the Love, the Conscience, the Salvation of his friend, or the dishonour, and displeasure of his God? esteem not therefore of the loss of such men's favour and respect, who value thee at so low a rate, as to prefer their cups, and healths before thee. But say thou art loath to lose the love, and favour of such men as these: how knowest thou, that thou shalt procure their hatred and displeasure, by crossing and refusing of their Healths? If thou dost it in a Discreet, a Sober, Modest, Grave, and Christian manner, backing thy refusal with sufficient, satisfactory, and pregnant reasons, as thou oughtest; thou mayst for aught thou knowest, so far prevail with such as woo and press thee for to pledge these Healths, as to convince them in their Consciences, that Healths are evil: and so reclaim them from them: so that thou 
z Prou. 28. 23. & 24. 25. & 25 12.  shalt gain more love, and true respect from them, by such a discreet refusal, then if thou hadst yielded, and consented to them. But admit the worst that may be: that thou shouldest incur the censures, reproaches, anger, or displeasure of thy best and dearest carnal friends: yet know this for thy comfort and encouragement: that it is far better for thee to incur their wrath and causeless censures, 
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.  which Christians must contemn: and to lose their love, respect, and friendship: then to sell the Grace and favour of God himself, thy best, thy chief, and only friend; and to incur his heavy censure, and displeasure Which lasts for all Eternity. I 
b 1 Sam. 2. 25.  If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? If thou proceedest on to drink and pledge these Healths, thou shalt certainly sin against the Lord: thou shalt incur his wrath and anger, and strip thyself stark naked of his love and favour, 
c Psal. 6. 3.  which are better, and sweeter, to every Gracious, and Holy Souls, than Life itself: yea, 
d Heb. 10. 26. 27. Nulla est delicti venia, quando sie procedit misericordia, ut eam sequantur peccata. Isiodor. Hisp. de Sum. Bono. I. 3. c. 3. 64  if thou sin wilfully, after the knowledge of this blessed Truth, and wilt not be reclaimed from these superfluous, Heathenish and Luxurious Healths, though thy Conscience deem, or doom them to be evil: there remains then no more Sacrifice, nor Oblation for sin, for thee: but a certain fearful expectation of judgement, and fiery indignation to devour thee: which will far exceed all carnal inconveniences, losses, crosses, or disgraces, which the abandoning, or refusal of these Healths can bring upon thee. Let this then now at last persuade and move thee, for ever to refuse, renounce, and utterly disclaim the very Drinking, or pledging of all Healths, what ever carnal motives solicit, or enforce thee to them.  
You have now (good Christian Readers) as I hope, received a full, a satisfactory, and sufficient proof, of the unlawfulness of Drinking, Pledging, or beginning Healthes● together with a large, and punctual answer, to all objections, evasions, pretences, colours, or excuses which men make, to justify, moderate, or any way else excuse them. There is nothing now remaining; but that those who have offended, and dishonoured God, or scandalized Religion, by these Ceremonies, Heathenish, and Infernal Healths, and Rounds in former times: (especially those Ministers, and men of place 
a Dupliciter reum est qui apertedelinquit, quia & agit, & docet. Isiod. His. de Sum. Bono l. 2. c. 20.  whose ill example hath leavened animated, and infected others: should presently fly to God by fervent Prayers, and sound Contrition, and Repentance; to obtain the Pardon, and Remission of their fore past Healths; and Courage, Grace, and Christian resolution, 
b Ver● panitens dolet de praeterit is, laborat de futuris caevendis: vera siquidem penitentia est, sic plangere commissa, 〈…〉 non committantur plaugenda: quoni●m in anis est panitentia, quam sequens coinquinat culpa. Bernard, Meditat. c. 4.  to abandon, and renounce all Healths for future times, both in their judgements, and their Practice: exiling them for ever, from their Houses, Tables, Butter●●s, Sellers, Cups, and Lips; as the very 
c Psal. 16. 4. 1 Cor. 10. 21.  drinke-offering, and Cup of Devils, which Christians cannot drink: and as the bane, the ruin, sickness, death, and poison of their souls. Now what shall I say more to dissuade, deter, and move you from these Healths, than what I have already recorded of them? They are but Idle, Carnal, Worldly, Heathenish, Idolatrous, and Hellish Ceremonies, invented, and prosecuted by the very Devil himself: at least by Infidels, and the deboistest 
d Qui Christianum te esse, dicis, Gentilium arma depone, Hierom. Tom. 2. Epist. 6. c. 11.  Pagans', in honour of their Devill-gods: or to draw on Drunkenness, and all Excess: they are the immediate ushers, harbingers, preparatives, or floodgates; the very Bawds, the Courtesans, and Panders, to Drunkenness, Vomit, and all Intemperance whatsoever: they are the 
e See 4. jacobi cap. 4.  occasions of many Duels, Quarrels, Murders, Stabs, Hatreds, Heart-burnings, Reproaches, Grudges, Contentions, and Discontents: they pervert the true and proper end, and use of Drinking, and so abuse God's creatures: they take away all Christian liberty from men, in the use of Liquors, Drinks, and Wines, and put a kind of force, necessity, and measure upon men against all reason, and Religion: they violate the rules of Charity, and justice, in an apparent manner, and oft times cause men for to force, condemn, reproach, disdain, & censure others, who are far better than themselves, without a cause: they are such things, as neither good, nor bad men, can safely use without offence, or hurt, and scandal to themselves, or others: they are such vain, profane, and Heathenish Ceremonies, as misbeseeme all Christians, and Religious persons: but especially, all 
f Pleriqu● Sacerdotes ac Clerici male viventes, formacaeteris in malum existunt, qui in b●nis esse exemplum debuerunt. Isiodor. Hisp. de Sum Bono. l. 3. c. 38.  Clergy men; though many of that Holy rank and order, 
g Quando sine nomine contra vitia serib●tur; qui irascitur, accusator sui est. Hierom. adu. Ruffin. Apolog c. 3.  I name not any in particular,) are too to much devoted and addicted to them: to the ill example of the laity, and the disgrace, and scandal of Religion: they are infamous, scandalous, and of ill report, not only among the Church, and Holy Saints of God; but even among the Graver. Civiler, and more Ten, perate sort of carnal men; yea among the very Pagans, and Infidels themselves: they bring no glory at all to God, nor honour, profit, pleasure, nor advantage unto men: they serve for the most part, to honour and applaud the Devil himself, or graceless, vile and wicked persons, who are oft times Deified, and odored by them: they abuse, pervert, and much profane, those Sacred and religious gestures, wherewith we are to worship God, and honour men: they derogate, and detract from Prayer, and attribute that Divine, and Heavenly efficacy, and blessing, unto Drinking, that is due to it: Whence some men, (to their shame and condemnation be it spoken,) are Healthing, and Carrouzing for their children's birth and happiness, when as they should be Praying for them: Baptising them in Sack, and Claret, in which the Devil-spirit Bacchus breathes: before they bring them to that Sacred font, and holy Water, in which the holy Ghost himself, doth work and move: and so devoting them unto the Devil himself, & to his Hellish, & Infernal Ceremonies, before they consecreate or initiate them unto Christ, or to his holy and Sacred Mysteries: as if the Devil were the better Lord and Master of the two: (a most Profane, Infernal, Atheistical, Graceless, and unchristian practice, 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 Divines, and Christian Authors both Papists, and Protestants: which Counsels, and Imperial constitutions; which Infidels, and Pagans have expressly; 
c Nemo contra Prophetas, nemo contra Euangelia facit, sine periculo. Concil. Aquisgranense Can. 61.  and the very Word of God, impliedly, and frequently condemned, as sinful, and abominable: yea, they are such dangerous, spreading, and pernicious evils, as will prove the fatal, and mortal sickness, & disease, not only of the Souls of such as drink and pledge them; but likewise 
d In Christiano populo unius faciws, pestis est multorum Salu. de Gub. Dei. l. 7. p. 264.  of those persons whose names and Healths they bear; and of those States, and Kingdoms in which they do abound; if they consent unto 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 ever to renounce, and quite disclamie them, without any more delays. And if all this will not persuade you to abandon them: consider then, what a solemn vow, and covenant you have made to God in Baptism: which binds you to renounce them, For have you not vowed, and protested unto God himself, in the sight and hearing of many witnesses, (who will bear testimony of your perjury, if you still proceed:) 
e Form of Baptism in our Common Prayer Book.  To forsake the Devil, and all his works: the Pompes, and Vanities of this wicked World, and all the sinful Lusts of the flesh? (which form was always used in the 
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.  Primative Church:) and are not Healths the very 
g See Argument. 14.  inventions, and works of Satan? were they not invented and practised, by the Devil himself? were they not a part of his solemn worship, and service? and were they not at first invented, and used to his honour? Are they not, a mere Pomp, and Vanity of this wicked World, where in few else but exorbitant, wicked and graceless persons do delight? and do they not chiefly serve to satisfy the sinful lusts, and excessive, ebtious, and intemperate desires of the flesh, which we have vowed to renounce? Doubtless, there is not any wicked man, nor Saint on earth; no, nor any Devil, or damned Soul in Hell, so Impudent, or shameless, that can or dare deny it, since 
h See Pag. 18. 19 39 40.  Magicians, and Pagans have confessed it. And will you then so perjure, and forswear yourselves to God himself, as to violate this solemn oath, and sacred covenant, (which you have oft times sealed, and confirmed in the blood of jesus Christ your blessed Saviour, at every Sacrament that you have received,) in practising, justifying, or applauding these Heathenish, Hellish, Profane, and Graceless Healths, against which you have so seriously protested in your Baptism? will you be so desperately, prodigiously, and inhumanely wicked, as to 
i Multarum Gentium 〈…〉 extat perfdia animerum, ut sidem Sacramento promissam obseruare contemmant, 〈…〉 over simulent iuramenti professionem, dum retineant ment perfidiae imptetatem. Conc. Toletanum. 4. Can. 74.  prove perjured, and for sworn persons, to your Great, your Good, your True, and Faithful God: who is able to crush you down to Hell itself, and that for ever? Beloved, if thus you break your vows, and oaths with God: 
k Non potest erga homines esse fidelis, qui Deo extiterit infidus. Concil. Toletan 4. c. 63.  as men can never trust you here, because you are perfidious to your God: so God himself, will 
l Facile ex amica inimicum factes cui promissa n●● reddas. Hier. Epist. 14. c. 9 9  surely turn your enemy: and power out the very strength, and fury of his wrath, and vengeance on you, to your eternal ruin; because 
m Heb. 10. 29.  you trample under your feet, the very Blood, and holy Sacraments of his Son, as base, Profane, and common things, and put him unto open shame; in breaking these your solemn vows, which were thus ratified, and confirmed by them. O then let this consideration move you, to cast of all these Healths, according to your vows, and covenants: for fear you prove perfidious unto God himself, to your just, and endless condemnation. If this consideration will work no good upon you, then ruminate, and ponder in your thoughts, those many heavy, terrible, dreadful, and amazing judgements, which God himself hath inflicted upon Health-drinkers, from time to time. It is storied of 
n Senec. Epist. 83. Diodorus Siculus. B●blioth. Hist. l. 17. Sect. 117. Quin. Curtius, l. 10. Sect. 4. Plut. Alexan.  Alexander the Great; that he drank his death and ruin, in quaffing of an whole Carouse out of Hercules his Cup. 
o Athenaus Dipnos. l. 10. c. 12. Mr. Beards Theatre of God's judgements l. 2. c. 33  In that Drunken Feast, or Combat, which this Alexander made unto the Indians, there were five and thirty who drank themselves dead in the place, and never revived more, whiles they carrouzed Healths, and Rounds one to another. It is 
p Guagninus Rerum Polon. Tom. 1. p. 62. 63. Cromerus & Neugebaverus. De Polon. Hist. l. 1. Phil. Camerarius cap. 12. Centur. 11. Munster: Cosmogr. l. 4. c. 4.  recorded of Popelus the second, King of Poland; that having incurred the displeasure of his Nobility, through his ill government, for which they intended to depose him: he feigned himself to be very sick, by his Queen's advice; and there upon sent for twenty of the chief Princes of Pomerania, who had the principal voice in the Election of the Polonian Kings; to come and visit him in this his sickness: which they did accordingly. The King upon their coming, requested them to Elect his Son to the Kingdom after his decease, which thing they answered they would willingly do, if the rest of the Nobility would consent unto it. The Queen in the mean time provides a Cup of sudden poison, of purpose to dispatch them, and presents it to them all to drink the King her husband's Health: they to testify their love and Allegiance to the King, drank off the Cup, as their manner was, unto his Health, but to their own instantany confusion, and immediate death: and to the subversion of all the stock, and race of the Polonian Princes: A sudden, and fearful, yet a 
q judicia Dei occulta multa, iniusta nullah August. Tom. 7. pars. 2. often.  just judgement of God, upon these Princes; who were much addicted, to the drinking of Healths in former times: But lo the infinite 
r Aspiciunt, oculis superi mortalia iustis. Ouid. Metamorph. lib. 13.  justice of God on both hands. Out of the dead and poisoned carcases of these Princes, there issued such infinite troops, and swarms of Rats, 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 fly, to the strong Castle of Graccovia, where they were devoured, and eaten up of these Rats, and Mice, 
s Hinc secula discant, indemitum nihil esse pio, tutumue nocenti. Claud De 4. Cons. Honorij. Pan.  in despite of Guard, and Garrisons, and all those Arts, and Policies of Fire, and Water-works, that were used to secure them: as the Histories do at large declare: so far are Kings, and all their power, unable to resist the weakest creatures; when God shall raise them up in arms against them. 
t joan. Frid de R●tu. Bib. ad San l. 1. cap 7.  At the conclusion of the League between Spain, and the low-country States, about the year 1608. there were many who drank themselves to death, (and for aught that men can judge, to Hell itself,) in quaffing of Healths, to the ratification of that League: I myself have heard, 
u See Byerlin. Chronogr. pag. 94. Mr. Stub● his Anatomy of Abuses. p. 77. 78. Mr. Beards Theatre of God's jugdements. l. 2. c. 33. Mr. Wards Woe to the Drunkard.  and read of diverse, both of our own and other Kingdoms; who have been drinking of other men's Healths, so long: that they never enjoyed their own Healths, nor lives long after: yea, I have heard, and read of some: who in quaffing down other men's Healths, have swallowed down their own 
x Nec sitis est extincta prius, quam vita bibendo. Quid. Metamorph. l. 7. Non prius peractum est facinus peceantium, quam ulcisceretur poena peccatum. Salu. de Guber. Dei. lib. 1. pag. 38.  immediate, and unexpected deaths, (and without God's infinite mercy, their own eternal Damnation, and confusion;) before ever they could rise up from their knees, on which they drank them. Memorable, Remarkable, and Terrible, is that Tragical and strange example, of God's avenging judgement, upon 
y Mr. Stubs his Anatomy of Abuses. pag. 77. 78  two Drunkards, and Health-quaffers in Nekershofewe, a Town in Almain, on the fourth day of july in the year 1580. Who coming then, and there into an june, called for Bread and Wine: which being brought, they disliked the Wine for its newness, 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 Drunk as Swine. Then one of them pouring forth Wine, drank a Carouse to his fellow: who pledging him, demanded of him, to whom he should drink? quoth he, drink thou unto God: he hearing this, drinks a Carouse, 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 he. Upon which he takes the new wine into his hand, and filling the Cup therewith, reacheth forth his arm, as high as he could, as though God should have pledged him in good earnest, saying: God, I would fain know what Wine thou likest best: this Wine is good enough, and to good for thee: if thou hadst sent better, thou shouldest have had better: but such as it is, take it pledge me quickly, and Carouse it off every soap, as I have done to thee, or else thou dost me wrong: (the usual speech and phrase of Drunkards now, when as they would engage, or force men for to pledge their Healths and rounds.) 
z Note hence, that Drunkenness is no Apology, nor excuse for other sins that are occasioned in us by it.  No sooner had he uttered these blasphemous speeches, but the Lord forthwith proceeds in judgement against him: causing his arm which he had stretched out, to stand steadfast, and unmovable, so that be could not pull it in: and benumbing his whole body, so that he could not move it from the place. In this agony he remained a long time after, his countenance not changed, rolling his eyes too and fro in a fearful manner: his breath, and speech b●eing taken from him, so that he could not breathe, nor speak a word: and yet he seemed to every one to be alive. Aster this, the people who flocked thick, and threefold for to see this wretched spectacle of God's wrath, and vengeance, assayed to remove him from the place, but they could not stir him by any strength: In the end they tied Horse to him, to draw him thence, but they could not move him. Then they assayed to burn the house wherein he was, but no fire would once take hold of it. Wherefore, persuading themselves, that God had made him a spectacle to all Drunkards, they surceased their enterprises, wishing the will of the Lord to be done. And in this miserable and doleful manner, (saith my Author) standeth this Drunken, and Blasphemous Villain unremooveable, to this very day: as a Tragical, Dreadful, and Prodigious spectacle of God's wrath, and vengeance against Drunkards, and Health-quaffers. The very sight, nay, the very relation, or thought of which, should strike the very Heart's, and Souls, of all who are devoted unto Healths, or Drunkenness, with terror, and amazement.) The other Drunken beast his companion, who had escaped the immediate hand of God, was by the just, and avenging hand of the people, Hanged up on a Gibbet, before the door of the same House, for an example, and terror unto others. Beloved, these terrible, and fatal examples, and patterns of God's judgements upon others, (together with sundry other precedents of this kind, which the desire of brevity doth cause me to omit:) should teach us to 
a Maius periculum est, male vivends, quant cito mortendi. Seneca. Epist. 58.  beware of Drunkenness, and all Heathenish, Profane, Superfluous, and ungodly Healths, for fear God cut us short, and hew us down by sudden judgements, in the selfsame manner, as he hath cut of these. Suppose that God should thrust in the sickle of his judgements, and mow us down by sudden death, whiles the Health, and Cup, are at our mouths, or whiles we are wallowing in our Swinish Drunkenness: what hopes of Mercy, or Salvation could we have? God hath dealt thus with many others, as the forerecited, and infinite examples else do testify: and 
b Cuivis accidere potest quod cuiquam potest Sene. de Consolat. ad Marciam. cap. 9 Oportet ut una poena teneat obnoxios, quos similis error muenerit implicatos. Council Tolitanum. 4. Can. 74.  may he not justly do the same to us, if we still go on in Healths and Drunkenness, since his power and justice are the same for ever? O therefore let us now at last consider, and remember these Tragical, and Dreadful spectacles, and patterns of God's judgements; together with those Assiduous, and Domestic precedents of God's vengeance upon Drunkards, and Health-quaffers, which are every month, or two presented to our eyes, or ears: How many Health-sokers, & Drunkards may we see, or hear of every year, wichin the Verge, and compass of our Island: 
c Psal. 73. 18, 19, 20. job 21. 13.  Who do suddenly consume, perish, and come to a fearful end: being cut down by strange, and sudden deaths, in the very act and continuance of their sins, before they had any time, or space for to repent? and may not their fearful ends be ours too, if we continue in the selfsame sins? Let 
d Aliorum vulnus nostra sit cautio. Heirom. Tom. 1. Epist. 10. c. 4.  their examples then be our warnings, to drive and force us from Drunkenness, and Healths, without delay: for fear we end, and set in woe, in horror, death, and Hell, as they have done. And if God's judgements here, will not deter us from these sinful courses; let us then consider, and settle this fume conclusion in our Hearts, (the inconsideration, and unbelief of which, is the cause of all those gross, and crying sins, which overspread the World:) That the time will surely come ere long, we cannot tell how soon: 
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.  When we must all appear in person, before the judgement Seat of Christ, to give a just, and strict account of every vain, and sinful word, and thought; of every act of sin, and Drunkenness, that have ever passed from us: of every Health that we have drunk, or pledged all our lives. How then shall those be able to appear, 
f Psal. 1. 5.  or stand in judgement, in that great, that terrible, and amazing day of Christ; who have been Quaffing, and Carrouzing Healths so long, that they have even 
g Quos mane insignes armis, spectaveras, vultis minaces, cosdem vesperi cerna●, sine far vulneratos, sine pugna in●erfectos, sine hoste turbatos, sine senectute tremulos, in ipso iwentut is store marcentes. Ambr. de Elia, & jeiun. cap. 13.  reeled, staggered, and fallen to the ground, not able to appear in judgement, of stand upright upon their own legs, whiles they 
h Non vixit iste, sed in vita moratus est: nee sero mortuus est, sed diu. Sene. Epist. 93.  continued, but 
i Vere tune vi●ere quisque creditur, si secundum ●eclum mortens, in solo Deo vivere delectetur. Isiodor. de Sum. Bono. l. 3. c. 65.  not lived here? How shall they ever hear the Voice, or see the Face of God, and Christ, with joy and comfort, or make the least apology, excuse, or justification for themselves at last: who have drunk themselves Deaf, and Blind, and Dumb, nay, Dead and senseless now? 
k Et● sil. de Ebriet. & Lux. Sermo.  Having Ears, and yet not hearing; Eyes, at a yet not seeing; Tongues, and yet not speaking; Noses, and yet not smelling; Feet, and yet not walking; Reason, and yet not understanding: being far worse 
l Psal. 49. 12. 20.  than the very beast that perish: and more like 
m Psal. 115. 5, 6, 7. Psal. 135. 15, 16, 17.  senseless Images, Sot●kes, and Stones, which Pagans worshipped; then unto Reasonable, or Living creatures. 
n 1. Pet. 4. 18.  If the Righteous scarcely shall be saved in that great, and terrible day: where then shall all ungodly Drunkards, & ceremonious Health-swillers: where shall all jovial, Crapulous, Health-quaffing, & goodfellow Ministers, and Scholars appear? Certainly, they shall not know which ways to turn, nor what to do, to plead, or answer for themselves, when Christ shall enter into judgement with them; but they shall even be amazed, and utterly confounded in the very Anguish, Horror, and Bitterness of their Souls, at the very thoughts, of all their Healths, and Drunkenness, 
o 1. Cor. 6. 10. Gal. 5. 21. Reu. 22. 15.  and sink down into the very depths of Hell, in endless torments. If ever then you hope for grace, and favour at the hands of God: if ever you expect to lift up your Heads, or Hearts, with joy and comfort, in that great and dreadful day: 
p Dan. 7. 9 10. Matth. 21. 31. 1. Thes. 4. 16, 17. 2. Thes. 1. 7. 89. jude 14. 15  where in the Lord jesus Christ himself, shall be revealed from Heaven, with thousands, and ten thousands of his Saints, and all his mighty Angels; in the very fullness of his power, and the exceeding brightness of his Glory: in flaming fire, taking vengeance upon all that know not God: upon all disobedient impenitent, riotous, ebrious, profane, and sinful persons whatsoever; and punishing them with Everlasting perdition, from the presence of the Lord, and from the glory of his power: which day will surely come 
q Phil. 4. 5. jam 5. 8. 9 2. Pet. 3. 9 Reu. 3. 11. cap. 32. 2●  ere long: O then without any more delays, whiles the Haley on days of Grace, and Mercy shine so bright upon you: abiute, and utterly renounce for ever, all Healths, all Sin, and Drunkenness whatsoever; which have no good, no profit, pleasure, nor contentment in them: and presently devote, and dedicate yourselves, unto a Temperate, Gracious, Sober, Strict, and holy Life, for future times, according to your vow in Baptism, which God will surely require at your han is at last: that so you may prove 
r Vt esset sobrietatis exemplum, qui fuerat ante● ebrietatis lud● brium. Ambr. de Elia & jeiun. cap. 12.  Patterns of Temperance, and Sobriety, unto others, as you have been Laughing stocks of Drunkenness, and Precedents of Healths, and Riot heretofore: and so may Live, and Die, and Rise again, with joy and comfort. If you refuse, reject, and scorn this advice, as idle, and superfluous, or coming out of season; resolving to proceed in Healths, and Drunkenness, in despite of God, his Son, his Word, his Threats, and all his judgements: I have no more to say unto you then, but only this? 
s Qui voluntatem Dei spreverunt invitantem, voluntatem dei sent●ent vindicantem. Prosper. Resp. ad Object. 10. Vincent.  go on and perish: your blood, your doom, and final condemnation, shall seize, and rest upon your 
t Pereant sibi soli qui periro voluerunt. Cypr. Epist. lib. 1. Epist. 8.  own heads, not on mine: who seek your Temporal, and Eternal Health, and welfare, not your ruin.  Heirom. Tom. 1. Epist. 2. ad Nepotianum. cap. 26. 
Nullum laesi: nullius nomen mea scriptura designatum est. Neminem specialiter m●●●sermo pulsavit. 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  Incendiaries In the Book 38 67 69 74 17 22 24 28 For Satutes Christians them Factions. Read Statutes Historians him Factious. Margin 11 17 72 77 y c m d For cap. 14. numera suba●unt Epist. 6. Read cap 37. munera ubruant 61.