Healths Sickness

HEALTHES; SICKNESSE.

OF all the Wiles, the Proiects, Plots and Policies, which that subrile Serpent Satan hath brought forth and practiced in these last and sin producing times, ( which swarm with old and newfound evils ) of purpose to entrap the Souls of men in the Labyrinthes and Snares of sin: there are few more Dangerous, Hurtfull, and generally Pernicious, then this one of Drinking, and of pledging Healthes: which now of latter times, hath purchased such 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 complement, at every Banquet, Feast, nay common meeting, though it be but in a Tap-house, 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 Heroicke Champions, to Vindicate its Rite and Title in the Feild; and Procters, nay Chaplains to abbet and plead its Cause; if not in open Court and Pulpet, yet at least in private Practice and Discourse, at their own, their Lord's, their Patrons, and their Masters Tables; and that with such Zeal and earnestness of Spirit, as if it were a Maine, a Chief and Principal Article of their Faith. That Healthes are Lawfull, 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 Healthes. What Patrons, what Champions, what Credit and applause this Heathenish ceremony), and Hellish invention, hath generally procured: what Sinful, Bitter, Dolefull, Sad, and dangerous fruits of Drunkenness, Riot, Duells, Quarrells, Combates, Murthers, Murmurings, Heart-burnings, Grudges, Debates, Oaths, Profane, Idle, Scurrilous and Cursed speeches, Distemperatures, Diseases, loss of Time, of Parts, and Credit, superfluous and vain Expence, 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 Vnnecessary, to encounter and withstand the Streme of this Pernicious and common Evil, with these ensuing arguments, which evidence and prove; That the Drinking and Pledging of Healthes, are Sinful and utterly Vnlawfull unto Christians.

My First Argument against these Healthes, is briefly this.

That which in its very best acception, is but a Vain, a Carnal, Worldly, Heathenish, Profane, Superfluous, Vnseem • lie, 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 Vnlawfull: 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. Prov. 23, 31. Isaiah 5. 22. Hab. 2. 15, 16. Ephes. 5. 18. which do expressly and fully warrant it.

But this Drinking and Pledging of Healthes is but a vain, a carnal, worldly, heathenish, profane, superfluous, unseemly, Foolish, and unnecessary cerimonie, 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 Vnlawfull.

Secondly.

That which is a usual, ordinary and common cause, occasion and enticement to draw men on to Drunkenness and excess, must of necessity be Sinful and Vnlawfull: witness Hab. 2. 15, 61. Prov. 23. 21. Job 31. 1. Matth. 6. 13. 1. Thes. 5. 22. Jude 23. and the common maxim Quicquid efficit tale, est magis tale.

But this Drinking of Healthes (as experience, and Authors testify) is a usual, ordinary and common cause, occasion, and intic • meant to draw men on to Drunkenness and excess: yea it is a kind of shoe-horn to draw on Drink in great abundance:

Therefore it must of necessity be Sinful and Vnlawfull.

Thirdly.

That which doeth pervert and cross, the true end, and right and proper use of Drinking, must needs be Sinful and Vnlawfull: because it is an abuse of God's good Creatures.

But this Drinking and Pledging of Healthes, doeth 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 praise and glory of God, and the refection, nou-rishment, and comfort of our own bodies, for our furtherance in God's service; to serve to no other ende 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 Devil-Saint or other, or such to whom we have no engagements:) or to draw men on to drunkenness & excess, in drinking more then 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 Vnlawfull.

Fourthly.

That which is against the rules of Charity and Justice, must needs be Sinful and utterly Vnlawfull: because it is a violation of the Law of God, of man, and Nature.

But this Drinking (especially the forcing) of Healthes, is against the rules of 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 rules of Justice in pressing or alluring others to an unlawful act; to drink either against their Natures, or their Consciences: to drink more then 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 Vnlawfull.

Fifthly.

That which is scandalous, infamous, and of ill report among the best and holiest Saints of God, and the better and ciuiler sort of moral, natural and carnal men, must needs be Sinful and Vnlawfull: 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 Healthes is scandalous, offensive, infamous and of ill report among the best and holiest Saints of God, and the better and ciuiler sort of moral, natural, and carnal men, who 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 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 Vnlawfull.

Sixthly.

That which doeth oft times cause men to judge, despise, condemn, abuse, reproach, or hate their brethren without a cause, must of necessity be Evil, Sinful and Vnlawfull: 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 Healthes, doeth 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 Kings, or Queens, or any great man's Health) he is presently branded, sentenced, and taxed for a Puritan: for a humerous, 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 Scriptures, and Fathers testify:

Therefore this drinking of Healthes must needs be Sinful and Vnlawfull.

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 Vnlawfull: 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 Iusticia & Iure. & Johannes Fredericus, de Ritu Bibendi ad San. lib. 1. cap. 10. 11. 12. Who all concure and jump in this.

But our ordinary drinking of Healthes, doeth take away Christian liberty and freedom, and puts a 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 Major testify:

Therefore this drinking of Healthes must needs be Sinful and Vnlawfull.

Eighthly.

That which neither wicked, nor godly men can safely use without offense, must needs be Evil, Sinful and Vnlawfull: because it cannot be used lawfully:

But neither wicked, nor godly men can safely use this drinking of Healthes without offense: 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 practice it: For it beseems nor becomes not their profession, who should be 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 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 reformed themselves: It would likewise give offense and scandal to other godly Christians who disapprooue of Healthes, and make them either openly to condemn them, or at least to think of them far worse then else they would: And besides all this, their very example would confirm, and encourage other wicked men in the abuse and use of Healthes, who are apt to plead that Healthes are lawful, good, and commendable, because, such good men use them: so that neither good nor bad men, can safely use them without offense.

Therefore this drinking of Healthes must needs be Evil, Sinful and Vnlawfull.

Ninthly.

That which is an ordinary usual and common cause of many Duells, Quarrells, Murthers, Debates, Heart-burnings, Hatreds, and Discontents, of many idle, vain, lascivious and scurril • us speeches, songs and tests: of many profane and biasphemous oaths and cursings: and of much misspense, and loss of time: must needs be evil, and unlawful.

But this drinking and carouzing of Healthes, as Guagninus and others testify, and as our own experience can witness: is the ordinary, usual, and common cause of many Duells, Quarrells, Murthers, Debates, Heart-burnings, Hatreds and Discontents: For how many Quarrells, Murthers, Brawles, Debates, Duells, Stabbes, Wounds, and Discontents do we hear of every year, nay sometimes every week, about the beginning, pledging, or refusing Healthes, ( 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 misspense and loss of time: as Basil, Ambrose, Augustine, Pliny, Johannes Fridericus and others witness, in the forequoted places.

Therefore this drinking and carrouzing of Healthes must needs be Evil, and Vnlawfull.

Tenthly.

That which was never practiced among godly Christians in former ages: that which serves to no good, nor commendable, nor necessary use at all: that which doth much hurt and mischief, but brings in no glory at all to God, nor good to men; must needs be Evil, Sinful, and Vnlawfull: especially when as it is not enjoined, nor commanded by any public authority.

But this drinking of Healthes, was never practiced among godly Christians in former ages: (yea, it was so far from being practiced, that it was condemned by them, as I shall prove anon:) Nay, it was never used nor practiced in our own Nation, for ought 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 practice it: It brings no glory at all to God, nor good to men in any kind: nay, it doth dishonor God, and praeiudice 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 Healthes, must needs be evil, sinful and unlawful.

Eleventhly.

That which doth ordinarily and usually tend to the honor, praise, applause, and commemoration of vain, of evil, wicked, and sinful men, whose very memories and names should rott and perish, and whose persons should be vilisied and despised as far as they are wicked, must needs be sinful and unlawful: because it doth justify and honor those whom God himself condemns and hates.

But the drinking of Healthes (if there be any honor at all in them, as in truth there is not ) doth ordinarily and usually tend to the honor, praise, applause, and commemoration, of vain, of evil, wicked, and sinful men, especially, among the baser and the looser sort: the objects and subjects of whose healths, are commonly some Whoore, or Mistress; some Pot-companion or Gull-gallant; some Pand • r, or Whooremaster; some Devil-saint or other, and sometimes the very Devil himself, for want of a better Friend to drink unto) whose very memories and names should rott and perish, and whose very persons should be vilified, and despised as far as they are wicked: Few there are whose Healthes are commonly drunken (except it be the Healthes of great ones, and men of place and dignity, and those not always the best, nor most religious) but such as are of the looser, profaner, and the more intemperate, dissolute, and d • boister sort: As for all good, and holy men, they desire not to have others drink or pledge their Healthes; (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 dependancy upon them) would rather drink their confusion then their Healthes.

Therefore this drinking of Healthes, must needs be sinful and unlawful.

Twelfely.

That which doth pervert, and abuse those serious, solemn, reverend, and religious gestures, wherewith we are to worship God, and honor 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 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 Healthes) no more then the other.

But the drinking of Healthes doth abuse those serious, solemn, reverend and religious gestures wherewith we are to worship God, and honor 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 Healthes, then ever they are at their prayers in their Clossets, 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 Healthes; then in the manner and substance of all those holy duties which they owe to God: Who make a greater scruple and conscience, and 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 offense, 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 scrupilous, solemn, grave, exact, and serious, in drinking Healthes with bended Knees, and uncovered H • ades, 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 Healthes are drunken, as the Gentiles and Heathen sometimes did adore their Devil-gods, in quaffing of Healthes unto them.

Therefore this drinking of Healthes must needs be Evil, and Vnlawfull.

Thirteenthly.

That which doeth cause men to drink more, and to Pray, and Praise God less then else they would do: that which doeth put out Prayer and Holy duties, and attribute that to healthing which should be ascribed unto prayer: must needs be Sinful and utterly Vnlawfull: because it doeth abuse God's good creatures, and not only derogate from, but likewise pervert his Holy ordinances.

But this beginning and pledging of Healthes, doth cause men to drink far more then 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 then else they would do: yea it puts out holy duties, and attributes that to Healthing, and Drinking, which should be ascribed unto prayer. Hence it is, that many like the Pagans in former ages, are drinking their Kings, their Queens, their Lord's, their Ladies, their Masters, their Mistresses, their Magistrates, their Captains, their Kinreds, their Parents, their Friends, their Children's, and companions Healthes, when as they should be praying for them: hence it is, that they make the drinking of their Healthes, 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, honor and service in quaffing off their Healthes, then if they had heartily prayed for them. Hence is it, that men do attribute a kind of Divine virtue and efficacy to their Healthes (which the very phrase of drinking such a man's Health doeth seem to import) as if the drinking of men's Healthes were as effectual, nay more energeticall, to preserve, to purchase and procure their health and happiness, then their prayers for them. Hence is it, that men drink the Healthes of others, whiles they are in health of purpose to continue, lengthen & increase their health: hence is it, that they carrouze their Healthes in sickness, of purpose to recover and restore them to their health, as if Healthes were the only Cordial, or Physic to preserve, procure, or restore men's healths: Hence is it, that many deem it agreter breach of Allegeance to refuse to drink or pledge the Kings Majesty's Health, then 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 Healthes: because they presume that there is some virtue in them for to do them good: Hence many drink over their Kings, their Queens, their Lord's their Ladies, their Masters, Captains, Friends, or Mistresses Healthes, 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 Healthes then Prayers: Hence is it, that on most of our Festival and solemn days: on the Coronation or birth-days of our Kings, or on the birth-days, or marriage-days 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 favors towards them, we are always quaffing and taking off their Healthes, as if Healthes 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 behalfes, when as in truth, they stink in the very nostrells of God, and all good men. Since therefore God hath commanded us, 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 Healthes 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 to offer up the Sacrifice of praise, of prayer and thanksgiving to him, and not of Healthes, for all his mercies and favors to our selves or others: it cannot but be Sinful and utterly Vnlawfull, to out, to lessen, or abate our Prayers and thanksgivings with our Healthes, and to attribute that efficacy and power to those Healthes, which is proper and peculiar to our Prayers; as all our Healthers do in their hearts and judgments, 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 Healthes must needs be Sinful and utterly Vnlawfull.

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 Festiualls of their Devil-gods, must needs be Sinful and utterly Vnlawfull unto Christians.

But this drinking of Healthes 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 Festiualls of their Devil-gods: yea it is an invention and practice of the Devil and his followers.

Therefore this drinking of Healthes must needs be Sinful and utterly Vnlawfull unto Christians.

The major is warranted, not only by Fathers and Councils, but likewise by many express 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 customs • not to be like to them, nor yet to conform nor fashion our selves unto them, especially in their profane, heathen • sh, idolatrous and superstious rites and ceremonies.

The Minor, I shall back and prove by diverse Authenticke Testimonies, evidences, and records both of profane and Christian Authors. It is recorded by 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 course one to another to the right hand, out of a great bowle, in the nature of our Healths: Plutarch relates, 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 God's, 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 Devil-god Jupiter was the first inuenter, founder, and i • stituter of our Hellish, and Heathenish Healthes. Alexander ab Alexandro, and Polydor Virgil record: that the Grecians (yea and the Romans too) did salute their God's, 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 God's first, and then the Health of their friends afterwards: and having called on their God's, they did liberally drink of the whole cup unto them. Yea, no Embassador could enter within their territories, nor yet discharge his Embassage, unless he had first washed his hands and drunk a Health to Jove their Idole god. Saint Basil the Great, informs us: 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 cupps 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 Healthes: Athenaeus relates, that among the Tyrrhenians it was lawful for any man to provoke whom ever he would to pledge an Health: 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 honor 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 Healthes were commonly used among the Gentiles, and Pagans in his times: It is recorded of 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 Ioues 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 favor and honor of the God's: 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 honor and sake of their God's, since the principal end of these their meetings was to drink their Healthes: So that Healthes (it seems) were a part of the Devils 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 Devils health, which is so rife with many. It is Storied of Alexander the great 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 Bowle. It is recorded by Dion Cassius, That the Roman Senate enacted for the honor of Augustus: That the Romans should make wishes for him, and drink his health in all their public and private Feasts. 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. 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 spet 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. It is registered of the ancient Germans: that they sit drinking: and of the moderne Germans, that they sit Healthing night and day, till they have laid one another dead drunk under the Table. Saint Ambrose, Saint Jerome, and Saint Augustine make mention, how the Gentiles, and Drunkard 〈…〉 their times, did use to drink the Healthes of their Emperors, Kings, Armies, Friends and Children. It is recorded of Fabius Maximus, that he was so much honored 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. Olaus Magnus records it of the Northerlings: That they account it a kind of Religious thing, to drink the Healthes of their God's and Kings: and 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 Masters Health best: I might here produce Lypsius, Plautus, Ioannis Fredericus, Athenaeus, Martial and others, to prove unto you: That it was common and usual among the Gentiles, to drink the Healthes of their Devil-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 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 God's, or persons whose Healthes they drank, and the like: and how they did drink 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. That this filthy, and unhappy custom of drinking Healthes by measure, and method, is but a ceremony, and relique of Pagans: and therefore we should banish it from our Feasts and meetings, as the poison of the Devil: and know, that if we practice 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 Martin Delrio, and John Frederick, who plainly certify us upon the testimony of John de Vaux a great Magician: That these Healthes 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 Healthes. And should we then ( saith Frederick) endeavor 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 God's, you Heavenly hosts who defend, and keep • 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 deuillisle persons have drawn • these Healthes into their roundes, and Feasts: what Christian should not quake and tremble in every joy • t and member of his body, when as he is forced, or allured to their Healthes, perhaps as far as drunkenness it self: 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 Healthes, had its original and birth from Pagans, Heathens and Infidels, yea from the very Devil himself: that it is but a worldly, carnal, profane, nay, Heathenish, and Deuilish custom, which savors of nothing else but Paganism, and Gentilism: That it was but the Devils drink-offering, or a part of that honor, 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 Devil-gods; to whose honor, name and memory, they were first invented and consecrated. And shall we then, who profess our selves to be 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 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 our selves to these rudiments and ceremonies of the World? to these works of Darkness, Sin, and Satan? to these Riotous, Idolatrous, Profane, and Gracelesse Healthes, & Ordinances of Infidels, & Paga • s, who were solely imbondaged unto Satan's discipline, and never heard of Christ? Shall we think to gratify and honor God, or Christian Princes, Parents, Nobles, Captains, Friends, or Magistrates, in the very self same kind and manner as the Gentiles did adore their Devil-gods, in quaffing off their Healthes? Shall we now think to celebrate, the Natiuitie, Circumcision, Resurrection, or Ascension of our blessed Lord and Savior Jesus Christ: or our Christian Feastiualls and Solemnities (as the custom of too to many Healthen-Christians is, who scandalize 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 Bacchanalia, or their Devil-feasts, in drinking and carrouzing Healthes? as if 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 Healthes; 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 in his best and richest mercies, which call them unto Temperance, and Sob • ietie, and not to Drunkenness, Riot, and Excess: but let them worship him with a Reverend, Pure, and holy Worship: with a Gracio • s, Temperate, and holy Heart; and with a Thank • ull, Mederate, Sober, and Awful use of all his Creatures, as himself Enioynes 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 In • idels, or Heathens; or Carnail, Worldly, profane, or graceless persons; be ashamed to allow, or practice that, which makes us either such, or worse then 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) as our lives our Healthes and actions, describe us for to be. Let us not honor court, nor entertain, our God, our Savior; our Kings, our Christian Princes, Nobles, Magistrates, Friends, or Consorts, with Healthes and roundes (as the manner is) as we would entertain, or court the very Devil himself: (for what other better complement or well • come could the Devil Belzebub himself desi • e, if he were a bidden guess unto our Tables; or what • itter fare or entertainment could we give him, then to plye him hard with Healthes 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: Who did begin their Feasts with Prayers, continue them with Temperance, and Sobriet • e, eating no more then would suffice their hunger; drinking no more then 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 Antient, Godly, and Religious practice in the entertainment of our friends: and in our Feasts and meetings, which are commonly made the Theaters of Healthes, of Drunkenness and Riot, (especially in the time of Christ's Natiuitie. Wherein men commonly sell themselves to Drunkenness, Healthing, Dauncing, Carding, Dicing, Idleness, Epicureanism, 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, then 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 guess; which are now so much endangered, and without Repentance damned, by these sinful Healthes which we begin unto them? O therefore let us now at last abandon these Heathenish, Idolatrous, and Hellish customs as unbeseeming Christians; as the Inuentions, Ceremonies, and Customs of Infidels and Pagans, whose ways and works we must not practice. O let it never be recorded of us Englishmen (who have taken up this Heathenish custom but of punie times) as it is storied of the Polonians: That they usually, as their manner is, do • arrouze and quaffe off great Bowles, 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) doeth 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 Masters Health best: Let not the Moscouites description ever suite with us: of whom it is registered, 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 Dukes Health: then the Prince his Brothers Health: and next the Healthes of other men of place and dignity: whose Healthes they think, that no man either will or dare deny: Let it not be storied of us, as it is of the Ancient and moderne Germans. 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 Saint Ambrose his days, Let it not be reported of us, as it is of the Ancient Persians, That they drunk so liberally at their Feasts, that though they were able to carry themselves into their Banqueting-rooms, 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 Brazilians, That whole Villages of them meet together to drink and quaffe (as they use to do at our Country Wakes, or Reuells) carrouzing, and drinking off whole Bowles one to another, sometimes three days together, till they are not able to stand, and till they have drunk up all the Caouin, or liquor in the place: Let us not be of the same mind and judgment, as the inhabitants of Cumana, and G • iana are, Who account him the greatest, and brauest 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 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 Savior 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, practicing, or approving these Heathenish, Hel •• sh, Profane, Idolatrous, and Vnchristian Healthes: but let us utterly abjure, and disclaim them, as a part of the Devils 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 no Christians are to imitate, unless they will fall from God, to gross Idolatry.

Fifteenthly, and lastly.

That which the Scriptures, Fathers, and many Moderne Christians, both Divines and others: together with two Councils, Christian Emperouurs, and States: and many Pagans, Infidels, and profane Authors, have utterly condemned and disapprooued, must needs be Sinful, and Vnlawfull.

But the Scriptures, Fathers, and many Moderne Christians, both Divines and other, together with two Councils, Christians Emperors, and States, and many Pagans, Infidels, and profane Authors, have utterly condemned and disapprooued this drinking and forcing of Healthes.

Therefore it must needs be Sinful and utterly Vnlawfull.

The Major I take for granted: the Minor I shall endeavor to back and prove in every branch and member.

First I say, that the Scriptures themselves do utterly condemn and disapprooue this drinking, or forcing of Healthes, 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, all appearance of evil, and all occasions of sin: Secondly, they do positively condemn, all Worldly, Carnal, Heathenish, Vain, and idle Customs, Ceremonies, Ordinances, Rudiments, and Traditions, and all such things, and Rites as savor of Gentilism, Paganism, or Heathenish Idolatry and Superstition: Thirdly, they do absolutely condemn all Rioting, and Drunkenness, all fleshly and carnal lusts, and all such things, as do either savor of the old Man, or make provision for the flesh to fulfill the lusts thereof: Fourthly, they do manifestly forbid, all Scandalous and offensive things, which beseem not the Gospel of Christ; which may give offense to the Saints, and Church of God and are not honest and laudable in the sight of all men: Fifthly, they utterly disallow, a d • sentence, all manner of carro • zing, and drinking Wine in bowles; all Reuellings, Banquetings, and excess of Wine, and Riot, according to the will and lusts of men, and the practice and custom of the Gentiles: Sixthly, they denounce an Woe, not only against all Drunkards, and such as are strong to power in strong drink: but likewise against him that giveth his neighbor 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 neighbor by any entreaty, 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 Healthes, 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 Heath • nish Ceremony, Ordinance, Rudiment, and Tradition, and a thing, and rite that savors 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 relique of the old Man, which makes provision only for the flesh, to fulfill the lusts thereof. It is a scandalous, and offensive thing, which beseems not the Gospel of Christ, which gives offense 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 Bowles: within the verge, of Reuelling, 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 practice it, are such who give their neighbors 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 then they would, or should do, for which there is an heavy and bitter Woe attending on them: Therefore this drinking of Healthes is in substance, punctually, fully, and particularly (though not expressly, and by name) condemned and disapproued by the Scriptures; So that it must needs be Sinful and utterly Vnlawfull, as well as Sacrilege, Astrology, Symonie, Nonresidency, Poysoning, Treason, Magique, and the like: which are only in substance, but not by name condemned in the Word: and this should move us forthwith for to reject them.

Secondly, as the Scriptures, even so the ancient Fathers of the Church, do utterly condemn and disapprooue of drinking Healthes. 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 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 Healthes. Clemens Alexandrinus, doeth blame and tax the Drunkards of his age, for drinking and rounding one to another, under the name of benevolence, or good-fellowship: under which name our Drunken roundes and Healthes (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

Wherefore the Prophet doeth 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 Healthes, which are the same with ours now, or at least but little different from them. Saint Ambrose in express terms condemns this drinking of Healthes: This Father proceeds, but I will stop and refer you to him: since I have recorded sufficient out of him, not only truly to discypher, but likewise positively to condemn, the Drunkenesse, Custom, Practice, and Healthing of our age. Saint Heirom, speaking of the effects of Drunkenness in his days, hath this passage. Thou mayest (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 it is an occasion of a just accusation, to refuse to pledge the Kings Health often: which course and practice he utterly disauowes, as sinful and abominable. Saint Augustine, is very large and copious in this Theam • Deare brethren (saith he) albeit I believe that you fear drunkenness as much as Hell it self, yet I exhort you neither to drink more yourselves, neither to compel others to drink more then 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, endeavor 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, then many. But O the unhappiness of man kind: how many are there, who will force Drunkards to drink more then 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 Clergy, who ought to hinder others from drinking thus, do themselves compel, and allure others to drink more then they ought. But now I entreat this one thing of you, above all the rest, and I adjure you by the dreadful day of Judgment, that as oft as you Feast one another, you would utterly banish from your Feasts, that filthy and unhappy custom of drinking Healthes, 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 relique, 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 then 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 Iakes 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. But now Drunkards do allege this excuse for themselves. That a great Man did compel them to drink more then 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 fulfill: 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 die: It is better that they Sober flesh should be slain, then that thy Soul should die for Drunkenness. Howeuer 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 ought 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 honor, 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 Healthes. Remember therefore, that he who drinks too much to his friend, is made an Enemy to his Soul: that he doeth debilitate his body, and murder his Soul. And thus he proceeds against Drunkenness, and drinking Healthes, as you may more largely read in the Works themselves. You see now by these several Testimonies, and Recordes: that the Ancient Fathers, not only in their Practice, but likewise in their Judgments, have utterly condemned this Heathenish Art and Ceremony of drinking Healthes. 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 S. Augustine's days, who are too much addicted to this sin, and crime) be ashamed to use, to Practice, or approve of Healthes, 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 Sacrilege, for a Father, a Bishop, or Pastor, of the Church (whose life should be a Light, a Pattern, & Example unto Others ) to be a Childish nay, a Swinish Drunkard, or Health-Drinker: especially since God himself hath so punctually and frequently 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, Rorers, and others, do practice, and approve of Healthes: yet let Bishops, Ministers, Scholars, Maiestrates, and all such persons, who are the Pastors of men's Souls, or Patterns of their Liues, be sure to renounce them, as a Profane, Luxurious, Heathenish, Idolatrous, and Hellish Custom Complement, and Ceremony; for fear they degenerate from these fore-quoted 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 Healthes, and utterly abandon, and disclaim them, both in their Judgments, and their Practice, as Sinful, and Abominable; that so they may stop, and put to silence, the slanderous mouths of brazen-faced, and false-tongued Papists; who have published it upon Record. That the Arch-heriticke Luther, was the Author and founder of those new kinds of Healthes, which are now so rife among his followers: of whom they Register this Vtopian and forged Story. 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 Luther and his followers, but likewise to upbraid the very Doctrine and Religion of the Protestants; as being Ratefied, Established and Confirmed by this Praphane, if not l • sphomous Health of Luther, and by the Healthes of Ecmondamus, and Aurasius. Wherefore, let all Protestants abjure, and renounce these Healthes forever; 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 inuenters, and establishers of Healthes: 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 stiles him: Who did drink an Health, to the very Devil himself; Whose Vicar questionless he was. Witness the 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 Healthes, which did then abound in diners parts, (and that before Luther's days) as these their Councils testify: (though they would falsely stitch them upon Luther's sleeve, by this their false, and sleeuelesse story:) Yea witness John Frederick himself, the Register of this forged Fable: Who testifies, 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 quaffe off Healthes unto the Honor, and Reputation of their God defied Saints, and Angels: which practice he doeth seem for to approve: contrary ( I am sure) to Saints Augustine's verdict. Who informs us; That it is the greatest indignity, and injury that can be offered to holy Angels, or Saints, to drink their Healthes: Yea contrary to the Practice, and Judgment of the Fathers: (in which they so much vaunt, and triumph) who have condemned, sentenced, and rejected Healthes, as their fore-quoted Works and Writings testify.

Thirdly, as the Scriptures and Fathers, even so many Moderne Divines, and Christian Authers of all sorts, have utterly condemned, and disapprooued this drinking, and pledging of Healthes. Not to make mention of Cromerus, Guagninus, Baro, Munster, Alexander ab Alexandro, and other Historians who tax the Sarmatians, Polonians, Germans, Graeciaus, and others for their Health-drinking: nor yet to remember Brenz, Merlin, Polidor Virgil, Bishoppe Hall, or 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 Confession of one Master Francis Cartwright, who being troubled in his Conscience, and lying on his sick-bed, cried out; It wounds me to the heart, to think on my Excess, my drinking of Healthes, &c. which will be the case, and cry of every Health-drinker, when as the pangs of Sin, and Death shall seise upon his Soul at last. I shall only refer you to Wesenbecius, a Ciuilian: Who censures Healthes, as being contrary to distributive • Justice: to 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 vigor 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, &c. To one 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 Art Bibendi. lib. 2. 3. to Master John Downame in his Disswasion from Drunkenness: to Master Robert Harris his Drunk • rds 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 Healthes, as an abominable, Odious, Sinful, Heathenish, and Vnlawfull practice, which dishonors God, and man, and produceth many mischiefs; as these works of theirs do at large declare: And shall we Christians and Protestants still practice and applaud them, when as so many Moderne Christian writers, both Protestants, & Papists, have passed a Verdict, Doome, and Sentence of Condemnation on them? O let us never dare to do it, for fear, the fore-quoted Scriptures, Fathers, and the now recited authors, should rise up in Judgment against us to condemn us for it.

Fourthly, but if these Authorities will not sway us, nor cause us to abandon and renounce these Healthes, then hear in the fourth place, what Councils, what Christian States, and Emperors have concluded and decreed against them. In the Popish 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 Surfetting and Drunkenness; for which let them moderate Wine from themselves, and themselves from Wine: neither let any one be urged to drink, since Drunkenness doeth 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 Healthes, 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. Loe here you have an express Council against Healthes, especially in Clergy men, together with a penalty on such as drink them. So again in the 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 Surfetting, Riot, Drunkenness, and Luxurious. Feasts, but likewise the Drinking of Healthes, which they are commanded to banish from their Houses by a general Council. Thus have you two several Councils against Healths. Let us now see what Christian States, and Emperors have decreed against them. It is Recorded of Charles the Great, Maximilian the Emperor, and 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 Healthes 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 Lord's, to banish them out of their Courts: and all Courtires, Citizens, and all other their Subjects whatsoever, not to use, not force any Healthes: 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 German Senate, and now lately reu • ued in so • e parts of Germany: which Orders and Laws 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 Patrons Health, let him not lose his own. If thou drink an Health, we do not so well approve of it: if thou doest 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 honor, here a disgrace to overcome. Let not one friend draw nor force another to drink: if he doeth 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 wouldest rather displease the Lord then man: and rather damn thy Soul, then save it, let it be capital to thee. Not to trouble you with our own Statutes against Tipling & Drunkenness, (in which the drinking and pledging of Healthes in Inns and Taverns, may be well included,) I shall conclude on these recited authorities; that Councils, and Christian States and Emperors have utterly condemned, and rejected Healthes 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 practiced, and fostred 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.

Fifthly, as the Scriptures, Fathers, and these Moderne Christian Writers, Emperors, States, and Councils: even so Pagans, and Infidels have utterly condemned, and disapprooued this forcing and drinking of Healthes. Ahasuerus, 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 honor of his excellent Majesty, was so far from approving either of forcing, or drinking Healthes, 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. The Lacedemonians, did utterly condemn this dinking of Healthes 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 stor • ed of Empedocles, that being invited by one of the Princes to a Feast, the Servant that invited him, conspiring with the Ouerseer 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 Healthes Horrace the Poet, doth utterly disapproue this drinking of Healthes as a mad kind of law: informing us: that every man ought to drink what he please. It is an evil thing ( saith Sophocles) to drink by force; ( as men for the most part do in pledging of Healthes) it is all one as to force a man to be thirsty: 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 Healthes. It is a ridiculous thing (saith Athenaeus) for a man to pray for his Wifes, or Children's Health, and Honor, and then to drink Healthes, 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 Healthes: Plutarch doeth 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 Healthes, advising men to refuse them. Philo a Learned and famous Jew, recording the excessive Drunkenness of his times: 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 Heathen • 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 Honor of his Parents: the Saftie of his Children, or nearest Friends: or for some such like Private, or Public occasion: ( which must needs be intended of drinking Healthes: ) But then he bringeth forth others, and his own opinion against the former: affirming that this drinking of Healthes, 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 then 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 Healthes. And shall we Christians then, be so shamelessely, and desperately wicked, as to approve, maintain, and practice that, which Infidels, and Pagans have condemned? shall we be worse then Infidels, and Heathens in these times, and days of light and Grace, 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: That they did worse then the Heathen, that were round about them: Let it be never published among Turks, and Infidels: that Idolatry, Moralitie, and common Nature, should do more in Pagans, then Grace it self, can do in Christians: who owe far more to Christ & God, then Pagans do. But since these Infidels, and fore-quoted Fathers have utterly condemned, this Drinking and forcing of Healthes: let us Christians be afraid, to practice or approve them: else these very Pagans, shall one day rise up in Judgment against us, and utterly c • ndemne us to our eternal shame: for fost • ri • g, using, justifying, and approving, those Heathenish, Hellish, Idolatrous, Profane, and Sinful Healthes, which they have sentenced and rejected.

Having thus (as I suppose) sufficiently euidenced and evinced the sinfulness, and unlawfulness of Drinking Healthes, by these fore-cited 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 defense and justification, or in excuse, or extenuation of Drinking, or pledging Healthes. Indeed, a mere Natural, or Heathen man, might justly wonder, (but a Christian, much more then they:) that there should be any men (but especially such as profess themselves Christians, Scholars, or Divines) of such commasculated, impudent, and brazen fore-heads, as to defend, and justify this Heathenish, Disolute, Profane, Luxurious, and Eb • ious practice of Drinking Healthes: since so many Fathers, Christians, and Profane Authors, together with the common course and Law of Nature, (which doeth secretly abhor it) have so often cried it down. But if we consider: that Drunkenness it self, together with 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 Healthes (which are the Vshers, Passages, Ways, and Inlets to Drunkenness, and most sins else) find Champions, Proctors, and Abbettor, to vindicate, and make good their right, at least to extenuate, and abridge their guilt, by these ensuing Arguments, Pleas, Pretences, and Excuses, which I am now to answer.

1. Object. Some there are which are grown to such an height of Impudency, 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 Healthes.

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 Moderne Commentator) that ever made such an Exposition of this Text. Basil, and Saint Chrysostom, 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 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. John 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 Ambrose, and Saint Bernard, do concur. Others take this Cup of Salvation, for the Cup in the Sacrament of the Lord's 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 then 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 Healthes: 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 Incongruous, and ridiculous, if not an Athesticall, and Blasphemous argument. Indeed if Infidels and Pagans, who did usually drink the Healthes of their Devil-gods, in token of praise and thanksgiving to them, should produce this Scripture to justify these their Healthes, it might yield them some color for them, if their God's 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 Vitious, 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 defense of Healthes. That they serve to honor Kings, Princes, Nobles • Friends, and such whose Healthes they Drink: therefore they are, and may be lawful.

2. Answer. To this I answer first: that we are to honor none but in that way, and course which God himself hath limmited and prescribed to us: but God himself did never teach us, (no nor any of his Saints, or Children) to honor men in Drinking of their Healthes: therefore we are no • for to honor them in this kind, or nature. If this reason which is objected could pass as currant; the Egyptians and Joseph, might justify their swearing by the life of Pharaoh: because they did it for his honor: Yea, the Parasites, and flatterers of Alexander the Great, might by this means justify and defend their adoration of him for a God: because it made for his greater honor, in their esteem. Wherefore if we will honor Kings, and others, we must not do it in Drinking and Quaffing off their Healthes, 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 Healthes we drink tend to no other end, but to honor Kings, and Princes, and those whose Healthes we drink, as this objection doeth pretend: they do but Peruert, 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, we must not do Evil in any kind, that so good may come of it: so we must not abuse our drinking, nor God's good creatures in our Healthes: that so some vain, and trivial honor, may redound to others by it.

Thirdly, I answer: that the drinking, or pledging of men's Healthes, is so far from being an honor, benefit, or advantage to them, as vain, and ebrious persons do surmise; that it is the greatest indignity, and dishonor, 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 inuolues 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 honor to him? Can it be any honor to a Christian King, or Prince or Potentate, or any other person whatsoever, to be honored with God's, dishonor? To be honored with excessive roundes, and drunken Healthes, 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, forever Damned, through excess? It is for the praise and honor of any Christians, (especially of such as represent the person, and place of God on earth) to be honored with the very Sacrifice and Drink-offering of the Devil himself, the Author, and Owner of these Hell • sh Healthes? to see whole troupes of men lie groveling in the ground, and reeling up and down in every corner, to vomit up their shame, or falling dead Drunke vndertheir Tables, like so many Swine, not able for to speak, nor any ways to help themselves: whiles they strive to gratify, please, and honor them, in carrouzing off their Healthes, by rule and measure, even beyond rule and measure, to God's, dishonor, and their own Eternal ruin? Can this be any credit, grace, or honor, to be honored with the Drunkenness, the Excess, the Sin, and shame, of others? to be honored, and delighted with God's great dishonor, and with the Damnation, and ruin both of the Souls, and Bodies, of our dearest Friends, and Kinred? of our Children, Servants, Associates, Inferi • urs, Subiectes, Equals, or Superiors, who honor and respect us most? which are oft times ruined, and always hazarded, by these Excessiue, Ebrious, Heathenish, and superfluous Healthes? Doubtless, if there be any dishonor in the World that can befall men, without all question this is it, to be thus honored with God's dishonor, and the loss and ruin of other men's Souls, which Healthes, oft times destroy. But admit, that this were no dishonor unto men (from the very thoughts of which, God keep all Christians.) Yet questionless, there cannot be a greater Staeine, Blemish, nor Ecclipse, unto the Honor, Dignity, Worth, and Credit, of any Christian Prince, or Potentate: of any Christian Maiestrate, Noble-man, Lord, General, Captain, Prelate, Master, Superior, or the like: then for every Infamous, Beastly, Drunken, Swinish Sot; every Deboist, Riotous, Profane, and dissolute Rorer, Ruffin, Gul-gallant, or Pot-companion; every base and rascal Tapster, Pedler, Tinker, Cobbler, Hostler, Seruing-man, Mechanicke, Clowne, or Foot-boy, to thrust their Names, their Healthes, 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 honor, but would think themselves much dishonored, and defamed, to be honored of such impudent, such base, such beastly, Swinish, and Drunken Sots as these? to have their Dignities, Healthes, and Names thus banded, and tossed up and down in every Cup, and Can, at every Ale-bench, at every Riotous meeting, or Conuenticle of good-fellowship? What man of place, or credit, would not scorn and disdain, to be made the Complement, the Ceremony, the By-word, the Song, the Cup-service, or Pot-discourse of every Infamous, and beastly Drunkard: or the Ornament, Crown, or Garland, of every cup, and large carrouse? What Christians would not disdain and scorn this, as the very foulest blemish, and dishonor, that might, or could be befall them, to have their Healthes, their Names, their place, and persons made, a common prologue, or preludium, an ordinary Baud, or Pander, a usual inlet, way, or passage unto Drunkenness and Excess? a common shoe-horn, 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 iniust 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 saffely drink till their Brains, their Wits, their Tongues, their Eyes, their Feet, their Sences, and all their members fail them, so long as they do but drink their Kings, their Queens, their Lord's, their Ladies, their Masters, their Mistress, their Friends, their Maiestrates, their Captains, or Commanders Healthes: 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 honor, or credit unto any, to be thus honored of every base, infamous, and beastly Drunkard, of every Pot-companion, Tun, or Hogs head? to be the daily phrase, complement, theme, or rhetoric of every ebrious, and luxurious sot? the usual ceremony, crown or motto of every bowle 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 honor and credit that men gain unto themselves, or receive from others in having their Healths, carro • zed & drunk off: and should not this honor be, nay, is it not, their greatest infamy, disgrace, and shame? undoubtedly it is. As the honor is exceeding small, nay, none at all; but the dishonor very great, that comes to such, whose Healthes are frequent in the mouths and cups of others; so likewise is the profit and advantage small, and the loss and danger great, that redoundes unto them by these Healthes. Not to mention the excessive thankelesse, and prodigal expense of men oft times, in providing Wine and Liquor for others, of purpose for to drink their Healthes: 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 Healthes 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 many • ) but is undoubtedly made a sharer and partaker of the Excess, the Sin, and Drunkenness, and of all the dishonor that redoundes 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 he who bids but an Heretic God speed, be made a partaker of his evil deeds: or if Saul, by permitting the people to save Agag, and the best things, was deeply engaged in that crime of theirs: or if he that puteth his Bottle to his neighbors mouth, or giveth him drink to make him Drunke, be made a partaker and sharer, both of the guilt, and punishment of this his sin: then certainly, 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 willfully 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 Healthes of Kings and great ones, Proclaiming, and sounding out this sin of theirs in a more peremtorie, and audacious manner, then ever Sodom did, even with Shoutings, Trumpets, Drumes, or 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 Natiuitie: who came of purpose to reclaim, and call us from these excessive Healthes, 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 Healthes, or give any conniuance, or toleration to them, he is inuolued 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 Healthes 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 honor: to have their Names, their Healthes, and Persons, made the very Devils Sacrifice, and Drink-offering, the phrase and language, the complement, 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 deboistnesse: and the ruin, and Damnation, of many a Christian Soul: And withal, let them meditate and ponder in their hearts, what great dishonor, these Healthes 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 conniuance 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 honor, and reputation with God and man, and the Salvation, and welfare of their own Souls, (which are endangered by these Healthes) to abandon all these Healthes forever from their own lips, and cups: and to exile, and banish them from their own Butteries, Sellars, Houses, Courtes, and Tables, (which are oft times made the very Nurseries, Sanctuaries, Shops, and Sinkes, of Healthes and Drunkenness, of vomit and excess, especially, in the Christmas season; wherein some men think it a disparagement, and dishonor to them, their guess should return temperate, and Sober from their Houses: accounting it their glory to send them away Wounded, and Dead-drunk from their Tables, like so many Swine, or Carcases of men, that were ready for the Grave: (a Barbarous, Gracelesse, and Vnchristian practice,) as if they took delight in mooning, and dishonoring God, and in damming 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 honor and do good to Kings, and others, by drinking, and taking of their Healthes, (imagening, that it is a breach of Alleagance, Homage, Fealty, Service, Duty, and Respect unto them, for any to refuse their Healthes:) to reform their judgments, and practice for the future, and to abandon, and renounce their Healthes: because they cannot more defame, dishonor, nor deface them in their Names and Credits, nor more prejudice, hurt, or worng them in their Souls, then by carrouzing, and quaffing off Healthes unto them; in as much as they make their names, their dignities, and persons, a very Bacchus, or Deuillgod; or an occasion, stallion, ground, or patronage of all licentiousness and Drunkenness, prostituting them as so many Baudes, and Pandars, 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 Healthes of great ones, against their wills, and Consciences, to the scandal of Religion, the encouragement of Drunkards, and God's great dishonor; 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 intend their honor, good, and welfare. Alas, how can any officious Healther, 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 honor those whose Healthes he drinks? yea how can he but conclude that God will certainly disgrace, and curse them for his sake, since he dishonors God, and wrongs his Soul, for their sakes? God hath promised to honor none, but those who honor 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 honor, bless, and prosper those for Drunkards sakes, the very echo, of whose drunken and excessive Healthes do daily 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 Healthes are; but may justly fear, that God will rain down showers of Sicknesses, Crosses, Judgments, and Diseases on him, to his Temporal, and Eternal ruin, for these very Healthes of his, which do so much dishonor and provoke the Lord, and hurt the Souls of many others: yea, there is never a one that drinks his Kings, his Queens, his Lord's, his Masters, his Friends, his Captains Health, or the Health of any other to his own distemper, and excess: but hath cause to fear, that God will curse and Plague them for this sin of his, which was occasioned, and committed for their sakes. Wherefore, let us no longer deceive our selves, with this false and vain surmise: that our Healthes do honor, or do good to others: you see by all these premises that it is nothing so: this then should cause all sorts of men (especially those of best and greatest note, whose examples draw on others to Healthes and Drunkenness) to abandon, and cast off Healthes forever, with speed and resolution.

3. Object. The third and best objection, and pretence for the lawfulness of Drinking Healthes, is this: That the drinking of an health, is no more then the ordinary remembrance, of, or the Drinking to an absent Friend: now it is 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 Major 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 Healthes, 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 Healthes 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 Healthes 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 Healthes; men make not their Healthes a consequent, or concomitant of their thirst, but their thirst, and Drinking a consequent, or adjunct of their Healthes: They neither begin nor pledge these Healthes, because they are thirsty, but they only force and fain themselves to be thirsty, because they would begin and pledge these Healthes: their thirst is not the ground or cause of their Healthes, but their Healthes of their thirst: The remembrance therefore of Friends is lawful, but this Healthing is not, because it doeth even force a voluntary, and willful 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 Kinred, 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 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 pallates, bellies, thirst, and dispositions by their own, and forcing them to drink oft times against their wills and stomachs, when as they are not thirsty: therefore, this drinking of Healthes must needs be evil, though the other be not so. Fifthly, 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 Healthes: wherein our most serious and sacred gestures are abused so; and in our Drinking, which is natural, is made but artificial: our Healthes therefore are unlawful, though our ordinary Drinking to our Friends, be not unlawful. Sixthly, and lastly, our 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 Duells, Quarrells, Murthers, Stabbes, Murmurings, Raylings, Debates, or Discontents, or any such dangerous, or bitter fruits, as the Drinking of Healthes doeth: because it never engageth men to pledge the parties so remembered: besides it gives no scandal, nor offense 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 Healthes, 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 Healthes, which differs so far from it in all these respects, cannot be so.

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

• 1. To such as begin Healthes.
• 2. To such as pledge them.

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

• 1. That they intend no harm, nor evil in beginning Healthes.
• 2. That their Healthes are but very small.
• 3. That they force none for to pledge them.

For the first of these: That they intend no harm, nor evil in beginning Healthes. I answer first, that they can intend no good at all: for what good can men intend to God, themselves, or others in beginning Healthes? Verily, none that I can dream of. If then they intend no good at all: they must needs intend either nothing at all, or something that is evil: because in Morrall actions there is no medium: If they intend 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 Judgment, as Well as for every idle word, which they shall speak: If they intend anything that is evil, (as men for the most part do, because they begin their Healthes to draw on others to Drunkenness and excess, or to carnal Mirth and Iollitie) then their intent must needs be evil: and so the excuse is false, and idle. Secondly, I answer: that what ever they pretend to color 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 who begins an Health, doeth intend to engage all others that are present, to drink and pledge it in the very self-same Liquor, quantity, and ceremony, and to the self-same 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 Healthes, must needs be evil. Lastly, I answer: that most men who are given to begin these Healthes, do purposely begin them to draw on others to Drunkenness and excess, and to ingurgitate, and quaffe down more then else they would, or should do: they use these Healthes, but as so many baits, occasions, and pretences, to allure, and provoke their Guesse, 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 then themselves.

To the second excuse: That the Healthes 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 vigor of the Wine, or Liquor: so that these small Healthes, will sooner intoxicate, and inebriate men, then greater Healthes, in cheaper, or smaller Liquor: the less the Healthes are, the more strong the Wine: and therefore the worser. Secondly, where the Healthes are small and little, in quantity, and measure, they are commonly, the more in number: the less the Healthes, the more dense and frequent are they: so that the littleness of the Healthes, 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 Healthes were put together, they would seem exceeding great. Thirdly, though the Healthes that are begun at first are small, yet they always draw on great ones at the last: little Healthes, as well as greater wedges, make way for great ones: this the Fathers, and experience testify: therefore, the littleness of them is no excuse. Fourthly, the Drinking and beginning of small Healthes, doeth either draw on others to begin 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 president of drinking small Healthes, is as pernicious, and hurtful, as the beginning, or Drinking of greater Healthes. Fif • lie, the Healthes that most men do begin (as experience can testify) are oft times very great: if their first Healthes are not so, yet their last Healthes are, which make amends, and recompense for all the rest. Sixthly, admit, that the Healthes 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 Healthes 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 Healthes: 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 Healthes, then to admit, approve, or use the smallest of them. Lastly, if Healthes be sinful and unlawful, it matters not whether the Healthes 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, without redemption, unless they shun them, and repent them of them. Wherefore the exiguitie, or smallness of these Healthes, is no excuse, it is no Apology, no Plea at all in the Court of Heaven, or at the Barre of God's Tribunal, (to which all Healthers shall be summoned ere be long:) the least Healthes, 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 pra • itie, and wickedness of men, hath made it a kind of Affront, Indignitie, Discourtesie, 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 fore-quoted Testimonies, and as our own experience cannot but witness. Secondly, though some are so Wise, Discreete, and Civil, as not to force men for to drink, or to pledge them against their wills, yet many, nay, most that use these Healthes Will do it. Hence, was that common speech among the Graeciau Drunkardes: Ant bibat, aut abeat: Let him drink, or else be packing: Hence, is that Complement, or Challeng rather, among the Healthers, in the Dukedom of Massouia: Aut mihi praebibe, aut mecum armis decertato: Either Drink to me, or Fight with me: Which is the cause of many Duells. Hence, grow those many Murthers, Stabbes, Woundes, Quarrells, Fightings, Contentions, and Debates, which we usually hear of, both at home and abroad; even from this forcing of Healthes: Hence it is, that many among us (especially, our Seruing-men, our Roring-boys, and those of the ruder, and baser sort) are more hot, more zealous, more stout, and resolute in the defense, the quarrel, and maintenance of an Health, then in the defense, 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 Healthes, then for hindering them in God's service, or thwarting them in their greatest good; as the pouring of Wine into the refusers mouth, or the throwing of it into his face, or their 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 Healthes, 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 worser 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 Kings, of Nobles, of Prelates, Maiestrates, or Superiors; of Friends, of Kinred, 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 intend 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 then you will force none for to drink against their wills, then banish and disclaim these Healthes, to which long custom, and the common usage, have added a kind of compulsorie 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, and excuses of those who begin these Healthes to others, being thus cleared and answered: I come now to answer those pretences, extenuations, and excuses, which men allege for pledging Healthes; which are far more tolerable, then those for Drinking, and beginning Healths: because there are some colorable pretences, and engagements for to pledge an Health, that is once begun, though there be no color, nor ground at all to begin an Health.

The first excuse, and pretence for pledging Healthes, is this: That it is an ordinary, and common 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 Healthes, 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 Word of God must be their Rule, and Square, not the Liues, and Actio • s of other men; who 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 Healthes; but rather to abhor them, as the Vanities, and Customs of the World; and as the Rites, and Ceremonies of Infidels, and Pagans, which beseem not Christians; thou 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 practice; 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 Healthes: 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 not follow a multitude, to do evil: we must not run with the most, and worst, 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, Whose multitude, can yield no patronage to any evil, ) approve, and pledge these Healthes; 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 pusillanimitie, 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 judgments, and the Testimonies of their Consciences are; because men's Actions, do oft times vary from their Judgments, and Consciences; Witness, the ordinary Practice, and Liues of many, who live in gross, and known sins, against their Judgments, and their Consciences. Now most of those who drink, or pledge these Healthes (especially, such who have any grace, or civility in them) do secretly condemn them in their Judgments: 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 Judgments, 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 Heartes, their Souls, and Consciences, that those who drink, and pledge these Healthes, do well, or no? If their own Heartes, 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 color 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 they condemn themselves in the things which they allow.

The second excuse and pretence for pledging Healthes, 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 vnmannerlinesse 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 doest refuse it. It is an injurious, and discon • teous part, to persuade, or force another, to any vnteasonable, sinful, hurtful, or unlawful thing: but it is 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 Healthes as I have proved, are unreasonable, hurtful, sinful, and unlawful things, which oft times go against men's Natures, Judgments, Hearts, and Consciences, which do secretly abhor, and utterly condemn them. Wherefore it is no uncivil, unmannerly, discourteous, nor injurious part, for to withstand them, in a discreet, and modest manner: as Calisthenes the Philosopher did: 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 Studient did: Who being entreated by a certain Prince to drink more liberally, then 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, cleanely, and discreet denial as this; or to answer so, as a grave, and worthy States-man of our Kingdom did: That be would pray for the Kings 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 Horses, Oxen, and Brutish creatures have so much reason and good manners in them, as to refuse to drink more then they need. Secondly, admit, that Ca • nall, Ignorant, and Gracelesse 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, discourteous, and injurious towards men, then unto God himself? Certainly, it is no unmannerly, humerous, precise, discourteous, nor unseemly part, to obey and please God, rather then men. If thou carrouze, or pledge these Healthes, thou mayest chance to honor, please, and gratify men, but thou shalt be sure to offend, dishonor, 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 Healthes, then to encourage animate, or confirm them in the abuse, and practice of these Healthes, through thine ill example: thy refusal of Healthes, 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 Healthes, as this carnal, vain, and false deceit, objection, and delusion doeth pretend. Lastly it is no breach of Allegeance, no point of discourtesy, or disrespect to any, for to refuse their Healthes: because there is no Law of God, of Man, or Nature, that enjoins them. God, and Christian amity, command us only to Pray for, it is the Devil only, and his Ministers, that prescribes us, for to drink the Healthes of men: which oft times Damn their Souls. It is therefore, the greatest courtesy, that we can do to any, to refuse their Healthes, because the pledging of them with their assent, or approbation, doeth surely hurt, if not condemn their Souls.

The third objection, and excuse for pledging Healthes, is this: I was commanded, forced, and entreated, by some friend, or great one, for to pledge these Healthes; and I had incurred much wrong, and violence, much hatred and 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 wouldest but with Modestie, 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 pour of Grace, which shines forth in thee, being backed, and seconded by God himself, would even terrify, and 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 Judgment. 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: 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, 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 forever. Thirdly, though thou hast men to menace thee for refusing Healthes, 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: 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 Healthes, yet thou shalt win the Grace, the Love, the Favor, and the Praise of God, which are far better. Fourthly, if this excuse would serve the turn, then a man might run into any sin, under pretence, and color, that he was forced to it, which would wholly euacuate, and make void the Law of God, and man: this therefore, we must know, that we must rather part with our lives, then commit the least offense, 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 Christians have but this one necessity put upon them; not to sin. Lastly, admit, that thou art persuaded to drink, and pledge these Healthes, by those to whom thou hast most engagements, yet this is no excuse, nor color for thee in the sight of God, because Christians must not be men pleasers: they must not live to the lusts, and wills of men, but to the will of God: 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. Solomon was drawn away after strange God's, by the allurements, and persuasions of his Idolatrous, and out • landish wives: yet this would not excuse him to the Lord. Perswasions, and entreaties of our dearest friends (who oft times, do but act the Devils part in carnal Councils, and advice, when as we vainly think, they act their own,) will never mitigate, nor salve our sins, nor yet the pledging of these Healths, when as we shall come to answer for them before the Judgment 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 Judgment.

The last pretence, or colorable excuse, or allegation, which men produce, or make for pledging Healthes, 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 savors of a Puritanical • & factious humor to refuse it: whence, those who make a Conscience, and scruple of it, are commonly derided, scorned, censured, and condemned, as humorous, precise, and factious persons: as men more scrupilous, then wise. Wherefore, to avoid all inconveniences of this nature: it is the best, the wisest, and the safest course, to make no bones of pledging Healthes.

To this, I answer; That I have already manifested this Drinking and pledging of Healthes, to be a Sinful, and Vnlawfull thing, by convincing Arguments, Reasons, and Authorities: If any man can solue 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 Healthes 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 Judgment, upon due deliberation, and advice, shall once persuade him, or inform him; that Healthes are Sinful, and Vnlawfull, either in their use, or in themselves: I answer then, that though the Drinking, or pledging of Healthes, doeth seem but 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, Lasciuious, and Time, nay, Purse • consuming Stage-plays; (condemned, and sentenced, by some two and thirty several Synods, and Councils; by some two and thirty Fathers; by some forty Christian Authors, and Moderne Divines; by some four Heathen States: three Christian, and six Heathen Emperors; and by some two and twenty of the Grauest. Best, and Wisest, Heathen Philosophers, Poets, and Christians; as the inventions, and works of Satan, as the 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 Vncleanesse:) as the very Poison, and Corruption of men's Souls, and manners; and as Pernicious, and Vnsufferable evils, in any Christian, or well ordered Common wealth:) why Effeminate, Mo • strous, Strange, and Met • tricious habits and attires: why mixed Lasciuious, and Effeminate Dauncing: (I say not Modest, Chast, 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, Scurr • litie, Lying, Swearing, Cursing, Usury, Covetousness, Oppression, Injustice, Gl • tto • e, Riot, Drunkenness, Healthes, and such like great and heinous sins, and evil sports, and vanities, which God himself, which Fathers, Councils, Moderne 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, 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 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. Idle words, Idle thoughts, Vain actions (which most men deem but trifells) shall draw men into Judgment, and without repentance, plunge them deep in Hell, forever at the last: and will not Idle. Vain, Luxurious, Heathenish, and sinful Healthes (and all the fore-recited sins) which have no good, nor profit in them, much more do it? If so, then deem not Healthes, nor any such like petty sins, with which men us • to dally, to be but toys, and trivial thin • s, of which men are to make no Conscience, for fear they draw you on to greater sins, and press your Souls to Hell at last. But admit, that this Drinking, and pledging of Healthes (which Councils, Fathers, Christian writers of Moderne times; nay, very Heathen Authors have condemned) were such deminature, slight, and petty toys, and nicities, as most repute them; yet since they are scandalous, hurtful, and offensive, and have no comm • ndable, lawful, nor authorized 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 vnlouely louelocke: a profane, & godless oath, the Rhetoric, and Phrase of most men speech: ) a surrillous and filthy song, or jest; an vnhealthie, 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? Certainly, he that is unfaithful in the less, will be unfaithful likewise in that which is the greater: 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 Healthes, (or any of the forenamed particulars) be but vain and nugatorie trifells in their best acception: if they are such vanities, and nicities, wherein we may deny our selves, without any loss and danger: let us not so much under-value the Love, and Favor of our Gracious God, or the Blood and Passion of our blessed Savior Jesus Christ (who died to Redeem us, as well from our vain and scandalous, as from our sinful, and wicked conversation, ) as not to part with Healthes and trifells for their sakes, who have parted with so much for us: for fear we prove far worse then Judas who would not betray, nor sell Christ Jesus, under thirty pieces of silver, which were more of value, then thirty thousand Healthes can be to us, or others. Fourthly, admit the most, nay, more then can be granted: that Healthes are things indifferent; yet questionless, 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, who walk in Reuellings, Banquetings, and excess of Wine? Is it expedient, for Godly, and Religious Christians: or is it for the honor, grace, and credit of Religion, that the professors of it should imitate, take up, or practice the Heathenish, Hellish, Profane, and Complementall Healthes, and Ceremonies of such men as these: to the blemish, stain, and scandal of the Gospel, and the encouragement, president, 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, whose Temperance, and Sobriety, consist in deeds, and practice, not in words, and shows alone: ) and a Deboist and Ebrious son of Belial? Certainly, if it be expedient, that there should be some apparent discrepancy, and manifest difference, between Christians, and Pagans; between Godly, and Sober men, and Swinish Drunkards: between Professors of Religion (who should shine as Glorious, and Resplendent lights, and Lamps of Holiness in the midst of this our Riotous, Deboist, Peruerse, and Crooked generation: not any ways conforming, nor fashioning themselves unto the Lusts, the Ways, the Rites, and Ceremonies of Pagans, Gracelesse, or Ungodly men: ) and open, or notorious wicked men, who make their b 〈…〉 ies, and their lusts their God? If it be expedient that the Liues, the Ways, and Works of Holy men; should vary from the Works, the Ways, and Liues of Gracelesse persons, and the sons of Satan: then doubtless, how ever some may d • eme these Healthes, indifferent in themselves: yet none can judge them so to Christians, because they are inexpedient, and utterly vnsuitable to their Temperate, Holy, Sober, Heavenly, Gracious, Exemplary, and inoffensiue Liues. Wherefore the very inexpediency, and inconueniency of these Healthes, (admitting them to be but things indifferent in themselves, which I can hardly grant) should cause all good and Gracious Christians: 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, ) forever to abominate, renounce, and quite abandon them in their practice; for fear of giving encouragement unto evil, and scandal unto godly and Gracious men. Fifthly, where as it is surmized, and objected: that this refusal, and dislike of Healthes, doeth savor of nothing else but of a Puritanical, Singular, Factious, Indiscreete, and over-scrupilous and precise Spirit; which is now the common, and received opinion, and judgment of the World. I answer, that it cannot be so, unless we will tax and censure those Fathers, Councils, 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 Healthes,) for Puritans, and Prescitians: and for over-precise, Zealous, Singular, Factious, and Contradictory, Spirits; which the most Pe • emptory, 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 Prophannesse: that it fears not to Reproach, Reuile, Condemne, and Censure, all Grace, and Holiness, all Temperance, and Sobriety, (nay Morrall Grauitie, Staiednesse, Ciuilitie, and Modestie:) under the Approbrious, and Ignominious, tearines of Puritanism, and Precisenesse, or of Stoicall, and Factious singulatitie. He that Will not run into the same excess of sin, and riot, that others do: he that will not be a Baud, 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 Prophannesse; he that shall but offer to oppose himself against the crying sins, and common vices of the Times: against the Drunkenness, Excess, and Riot; against the Pride, the Vanity, the Idleuesse, and Lasciuiousnesse; against the sinful Fashions, and Customs; against the Scurrilitie, Ribaldrie, Swearing, Blasphemy, Prophannesse, 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: 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 Nouellizing, Factious, Singular, Surly, Proud, Criticall, Censorious, Discontented, Furious, and over-Zealous Spirit, though he hath God himself, and all Antiquity: though he hath Apostles, Prophets, Councils, 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 Puritans, Prescitians, Humourists, or the like, for disapprouing, or rejecting Healthes: 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 Devils art and policy, and the inveterate spleen, and malice of the World, against all Holy men: who labor to suppress, and quite abolish all Temperance, and Sobriety, and the very practical power of Grace, and Holiness, by preiudicating, censuring, prosecuting, and reviling them, under the names of Puritanism, Singularitie, and Precisenesse, 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 scandalize, and censure them, and to bring an hard, and ill report upon them: is because 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 first examine, search, and know, and then pass sentence: if they would not judge upon reports, and hear-says, upon bare conjectures, iealosies, 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 would hear indifferently on both sides, and weigh the Apologies, the Pl • es, and Iustifications of Gracious, Temperate, and Holy men: as well as the censures, scandals, accusations, and reproaches, of Worldly, Carnal, Wicked, and Godlesse persons; as Charity, and 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 judgments, not only of the Saints themselves; (whom now they doom for Puritans, Hypocrites, or humorous, proud, censorious, contemptible, base, and odious persons:) but likewise of these Healthes, and all those other fore-mentioned vanities, fashions, sins, and ceremonies, or customs of the World: which the Saints of God, and God himself, together with Fathers, Councils, Moderne Divines, and Christian Writers, yea Heathen Authors, and the Church of God from age to age, condemn, and censure. Wherefore in this case of Healthes, (or other cases of this nature,) let not prejudice, willfulness, or the erroneous judgment, and groundless censure of the World, direct, or sway your Judgments, 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 whiles, 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 Healthes, 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-advised 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 judgments, 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 Healthes, which you are loath to do I answer; That he is not 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, respect or care for such a person, who would prefer his Healthes, before the Love, the Conscience, the Salvation of his friend, or the dishonor, and displeasure of his God? esteem not therefore of the loss of such men's favor 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 favor of such men as these: how knowest thou, that thou shalt procure their hatred and displeasure, by crossing and refusing of their Healthes? If thou doest it in a Discreete, a Sober, Modest, Grave, and Christian manner, backing thy refusal with sufficient, satisfactory, and pregnant reasons, as thou oughtest; thou mayst for ought thou knowest, so far prevail with such as woo and press thee for to pledge these Healthes, as to convince them in their Consciences, that Healthes are evil: and so reclaim them from them: so that thou shalt gain more love, and true respect from them, by such a discreet refusal, then if thou haddest 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, which Christians must contemn: and to lose their love, respect, and friendship: then to sell the Grace and favor of God himself, thy best, thy chief, and only friend; and to incur his heavy censure, and displeasure Which lasts for all Eternity. I 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 Healthes, thou shalt certainly sin against the Lord: thou shalt incur his wrath and anger, and strip thyself stark naked of his love and favor, which are better, and sweeter, to every Gracious, and Holy Souls, then Life it self: yea, if thou sin willfully, after the knowledge of this blessed Truth, and wilt not be reclaimed from these superfluous, Heathenish and Luxurious Healthes, 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 Judgment, and fiery indignation to devour thee: which will far exceed all carnal inconveniences, losses, crosses, or disgraces, which the abandoning, or refusal of these Healthes can bring upon thee. Let this then now at last persuade and move thee, forever to refuse, renounce, and utterly disclaim the very Drinking, or pledging of all Healthes, 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, colors, 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 dishonored God, or scandalized Religion, by these Ceremonies, Heathenish, and Infernal Healthes, and Roundes in former times: (especially those Ministers, and men of place 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 Healthes; and Courage, Grace, and Christian resolution, to abandon, and renounce all Healthes for future times, both in their judgments, and their Practice: exiling them forever, from their Houses, Tables, Butter •• s, Sellers, Cups, and Lips; as the very drink-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 Healthes, then 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 Pagans, in honor of their Devil-gods: or to draw on Drunkenness, and all Excess: they are the immediate vshers, harbengers, preparatives, or flood-gates; the very Baudes, the Curtizans, and Panders, to Drunkenness, Vomit, and all Intemperance whatsoever: they are the occasions of many Duells, Quarrells, Murthers, Stabbes, 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 lustice, in an apparent manner, and oft times cause men for to force, condemn, reproach, disdain, & censure others, who are far better then themselves, without a cause: they are such things, as neither good, nor bad men, can safely use without offense, 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 Clergy men; though many of that Holy rank and order, I name not any in particular, ) are too to much devoted and adicted 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 Grauer. Ciuiler, 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 honor, profit, pleasure, nor advantage unto men: they serve for the most part, to honor 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 honor 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: Baptizing them in Sacke, 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, doeth work and move: and so deuoting them unto the Devil himself, & to his Hellish, & Infernal Ceremonies, before they consecrate 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, Gracelesse, and Vnchristian 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 Councils, and Imperial constitutions; which Infidels, and Pagans have expressly; and the very Word of God, impliedly, and frequently condemned, as sinful, and abominable: yea, they are such dangerous, spredding, 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 of those persons whose names and Healthes they bear; and of those States, and Kingdoms in which they do abound; if they consent unto them, not laboring for to cleanse them out, by reformation, and Repentance. O then be willing now at last, on all these grounds and reasons, forever to renounce, and quite disclamie them, without anymore delays. And if all this will not persuade you to abandon them: consider then, what a solemn vow, and •• uenant 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:) 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 Primatiue Church: ) and are not Healthes the very inventions, and works of Satan? were they not invented and practiced, 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 honor? 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 Magicians, and Pagans have confessed it. And will you then so periure, 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 Savior, at every Sacrament that you have received,) in practicing, justifying, or applauding these Heathenish, Hellish, Profane, and Gracelesse Healthes, against which you have so seriously protested in your Baptism? will you be so desperately, prodigiously, and inhumanely wicked, as to 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 it self, and that for ever? Beloved, if thus you break your vows, and oaths with God: as men can never trust you here, because you are perfidious to your God: so God himself, will surely turn your enemy: and power out the very strength, and fury of his wrath, and vengeance on you, to your eternal ruin; because 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 ratefied, and confirmed by them. O then let this consideration move you, to cast of all these Healthes, 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 Judgments, which God himself hath inflicted upon Health-drinkers, from time to time. It is storied of Alexander the Great; that he drank his death and ruin, in quaffing of an whole Carrouse out of Hercules his Cup. 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 Healthes, and Roundes one to another. It is 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 Queens 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 husbands Health: they to testify their love and Allegeance to the King, drank off the Cup, as their manner was, unto his Health, but to their own instantanie confusion, and immediate death: and to the subuertion of all the stock, and race of the Polonian Princes: A sudden, and fearful, yet a just Judgment of God, upon these Princes; who were much addicted, to the drinking of Healthes in former times: But loe the infinite Justice of God on both hands. Out of the dead and poisoned carcases of these Princes, there issued such infinite troops, and swarms of Rattes, and Mice, as chased Popelus, his Wife, and all his Children from place to place, both by Sea, and Land, till at last they were forced to fly, to the strong Castle of Graccouia, where they were devoured, and eaten up of these Rattes, and Mice, in despite of Guard, and Garrisons, and all those Arts, and Pollicies 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. 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 ought that men can Judge, to Hell it self,) in quaffing of Healthes, to the ratification of that League: I myself have heard, and read of diverse, both of our own and other Kingdoms; who have been drinking of other men's Healthes, so long: that they never enjoyed their own Healthes, nor lives long after: yea, I have heard, and read of some: who in quaffing down other men's Healthes, have swallowed down their own 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, Remarkeable, and Terrible, is that Tragicall and strange example, of God's avenging Judgment, upon two Drunkards, and Health-quaffers in Nekershofewe, a Town in Almaine, 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 Drunke 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 Carrouse, or Health to God: and then demanas of his companion, of which Wine God should pledge him, whether of the old, or new? of whether thou wilt, saith 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 haddest sent better, thou shouldest have had better: but such as it is, take it pledge me quickly, and Carouse it off every sope, as I have done to thee, or else thou doest me wrong: (the usual speech and phrase of Drunkards now, when as they would engage, or force men for to pledge their Healthes and rounds.) No sooner had he uttered these blasphemous speeches, but the Lord forthwith proceeds in judgment against him: causing his arm which he had stretched out, to stand steadfast, and immovable, 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 froe 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 everyone 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 s • rceased 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 Villaine vnremooueable, to this very day: as a Tragicall, Dreadfull, 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 Hea • ts, and Souls, of all who are devoted unto Healthes, 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 Judgments upon others, (together with sundery other presidents of this kind, which the desire of brevity doeth cause me to omit:) should teach us to beware of Drunkenness, and all Heathenish, Profane, Superfluous, and ungodly Healthes, for fear God cut us short, and hew us down by sudden Judgments, in the self-same manner, as he hath cut of these. Suppose that God should thrust in the sickle of his Judgments, 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 fore-recited, and infinite examples else do testify: and may he not justly do the same to us, if we still go on in Healthes and Drunkenness, since his power and Justice are the same forever? O therefore let us now at last consider, and remember these Tragicall, and Dreadfull spectacles, and patterns of God's Judgments; together with those Assiduous, and Domestic presidents of God's vengeance upon Drunkardes, and Health-quaffers, which are every month, or two presented to our eyes, or ears: How many Health-sokers, & Drunkardes may we see, or hear of every year, wichin the Verge, and compass of our Island: Who do suddenly consume, perish, and come to a fearful end: being cut down by strang, 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 self-same sins? Let their examples then be our warnings, to drive and force us from Drunkenness, and Healthes, without delay: for fear we end, and set in woe, in horror, death, and Hell, as they have done. And if God's Judgments here, will not deter us from these sinful courses; let us then consider, and settle this fume conclusion in our Heartes, (the inconsideration, and unbelief of which, is the cause of all those gross, and crying sins, which over-spread the World:) That the time will surely come ere long, we cannot tell how soon: When we must all appear in person, before the Judgment 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, or stand in Judgment, in that great, that terrible, and amazing day of Christ; who have been Quaffing, and Carrouzing Healthes so long, that they have even reeled, staggered, and fallen to the ground, not able to appear in Judgment, of stand upright upon their own legs, whiles they continued, but 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 Deafe, and Blind, and Dumbe, nay, Dead and senseless now? 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 then the very beast that perish: and more like senseless Images, Sot • kes, and Stones, which Pagans worshipped; then unto Reasonable, or Living creatures. If the Righteous scarcely shall be saved in that great, and terrible day: where then shall all ungodly Drunkardes, & ceremonious Health-swillers: where shall all Iouiall, Crapulous, Health-quaffing, & good-fellow 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 Judgment 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 Healthes, and Drunkenness, and sink down into the very depths of Hell, in endless torments. If ever then you hope for grace, and favor at the hands of God: if ever you expect to lift up your Heades, or Hearts, with joy and comfort, in that great and dreadful day: 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 imp • nitent, riotous, ebrious, profane, and sinful persons whatsoever; and punishing them with Euerlasting perdition, from the presence of the Lord, and from the glory of his power: which day will surely come 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 forever, all Healthes, 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 Patterns of Temperance, and Sobriety, unto others, as you have been Laughing stocks of Drunkenness, and Presidents of Healthes, 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 Healthes, and Drunkenness, in despite of God, his Son, his Word, his Threates, and all his Judgments: I have no more to say unto you then, but only this? go on and perish: your blood, your doom, and final condemnation, shall seise, and rest upon your own heads, not on mine: who seek your Temporal, and Eternal Health, and welfare, not your ruin.

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

Errata.

	Page.	Line.		Errata.		Correction.
Readers Epistle.	4	24		Incrediaries		Incendiar • es
In the	Book	38 67 69 74	17 22 24 28	For	Statutes Christians them Factions.	Read	Statutes Historians him Factious.
Margent	11 17 72 77	y c m d	For	cap. 14. numera suba • unt Epist. 6.	Read	cap 37. munera ubruant 61.