Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	sin_n	soul_n	wound_v	2,163	5	9.3309	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10184	Healthes: sicknesse. Or A compendious and briefe discourse; prouing, the drinking and pledging of healthes, to be sinfull, and vtterly vnlawfull vnto Christians by arguments, Scriptures, fathers, moderne diuines, Christian authors, historians, councels; imperiall lawes and constitutions; and by the voyce and verdict of prophane and heathen writers: wherein all those ordinary obiections, excuses, or pretences which are made to iustifie, extenuate, or excuse the drinking or pledging of healthes, are likewise cleared and answered. By William Prynne Gent. Hospitii Lincolniensis.	Prynne, William, 1600-1669.	1628 (1628)	STC 20462; ESTC S115452	103,812	122

stiled the Authers and the Fathers of them what euer they pretend Witnesse Pope Iohn the thirteenth that monster of Men as Platina stiles him Who did drinke an Health to the very Deuill himselfe Whose Vicar questionlesse he was Witnesse the Councell of Lateran vnder Innocent the 3. Can. 15. and the Councell of Colen Anno 1536. Part. 2. Cap. 24. Part. 5. Cap. 6. Which restraine not onely the Popish Laitie but likewise their Parish Priests and Clergie from drinking of Healthes which did then abound in diners parts and that before Luthers dayes as these their Councells testifie though they would falsely stitch them vpon Luthers sleeue by this their false and sleeuelesse story Yea witnesse Iohn Fredericke himselfe the Register of this forged Fable Who testifies That not onely the Lay Papists but euen their vnholy holy Fries Monkes and Clergie men such temperate and abstemious Creatures are they doe oft times drinke and quaffe off Healthes vnto the Honour and Reputation of their God defied Saints and Angels which practise he doeth seeme for to approoue contrary I am sure to Saints Augustines verdict Who informes vs That it is the greatest indignitie and iniury that can bee offered to holy Angels or Saints to drinke their Healthes Yea contrary to the Practise and Iudgement of the Fathers in which they so much vaunt and triumph who haue condemned sentenced and reiected Healthes as their fore-quoted Workes and Writings testifie Thirdly as the Scriptures and Fathers euen so many Moderne Diuines and Christian Authers of all sorts haue vtterly condemned and disapprooued this drinking and pledging of Healthes Not to make mention of Cromerus Guagninus Baro Munster Alexander ab Alexandro and other Historians who taxe the Sarmatians Polonians Germans Graeciaus and others for their Health-drinking nor yet to remember Brentius Merlin Polidor Virgil Bishoppe Hall or Owen who haue glanced at them and condemned them in the by as euill hurtfull and unlawfull things and Ceremonies that draw on Drunkennesse and Excesse and oft times prooue the sickenesse both of Soule and Body too Nor yet to trouble you with the Confession of one Maister Francis Cartwright who being troubled in his Conscience and lying on his sicke-bed cryed out It wounds me to the heart to thinke on my Excesse my drinking of Healthes c. which will bee the case and crie of euery Health-drinker when as the panges of Sinne and Death shall seise vpon his Soule at last I shall onely referre you to Wesenbecius a Ciuilian Who censures Healthes as being contrary to distributiue● Iustice 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 necessitie of nature nor good health nor the vigor of the minde nor the alacritie of the sences but another mans belly nay the whole capacitie of his belly bowels and reines are made the rule of drinking c. To one Iohn Fredericke a Papist Professour of Historie in Colin Who hath written two learned Bookes against Health drinking to Olaus Magnus Hist. l. 13. c 37. 39. 40. to Vincentius Obsopaeus de Arte Bibendi lib. 2. 3. to Maister Iohn Downame in his Disswasion from Drunkennesse to Maister Robert Harris his Drunk●rds Cup. pag. 20. 28 29. to Maister Samuel Ward his Woe to the Drunkard and to the Reuerend and Learned Diuine Maister Robert Bolton in his Generall Directions for our comfortable Walking with God pag. 200. to 206. Who haue fully and largely reiected condemned and censured the drinking of Healthes as an abominable Odious Sinfull Heathenish and Vnlawfull practise which dishonours God and man and produceth many mischiefes as these workes of theirs doe at large declare And shall wee Christians and Protestants still practise and applaud them when as so many Moderne Christian writers both Protestants Papists haue passed a Verdict Doome and Sentence of Condemnation on them O let vs neuer dare to doe it for feare the fore-quoted Scriptures Fathers and the now recited authors should rise vp in Iudgement against vs to condemne vs for it Fourthly but if these Authorities will not sway vs nor cause vs to abandon and renounce these Healthes then heare in the fourth place what Councels what Christian States and Emperours haue concluded and decreed against them In the Popish Councell of Lateran vnder Innocent the third in the yeere 1215. Can. 15. there was this Constitution made Let all Clergie men diligently abstaine from Surfetting and Drunkennesse for which let them moderate Wine from themselues and themselues from Wine neither let any one bee vrged to drinke since Drunkennesse doeth banish wit and prouoke lust For which purpose we decree that that abuse shall bee vtterly abolished whereby in diuers quarters drinkers doe vse after their manner to binde one another to drinke Healthes or equall Cups and he is most applauded by them who makes most drunke and qu●ffes off most carrouses If any shall off end hencefoorth in this let him be suspended from his Benefice and Office vnlesse hee giue some other competent satisfaction Loe here you haue an expresse Councell against Healthes especially in Clergie men together with a penaltie on such as drinke them So againe in the Prouinciall Councell of Colin in the yeere 1536. part 2. c. 24. part 5. c. 6. All Parish Priests or Ministers are chiefely prohibited not only Surfetting Riot Drunkennesse and Luxurious Feastes but likewise the Drinking of Healthes which they are commanded to banish from their Houses by a generall Councell Thus haue you two seuerall Councels against Healths Let vs now see what Christian States and Emperours haue decreed against them It is Recorded of Charles the Great Maximilian the Emperour and Charles the fift that they inacted Laws against Health-drinking to wit That no Souldier nor any other person should allure or compell any one to drinke or pledge an Health and that all Healthes should bee abolished and antiquated because they were the causes of great and filthy vices And withall they commanded all the Electors Princes Dukes and Ecclesiasticall and Temporall Lords to banish them out of their Courts and all Courtires Citizens and all other their Subiects whatsoeuer not to vse not force any Healthes enioyning all Ministers to Preach against them Right Christian Lawes and Iniunctions worthy to bee imitated and seconded by all Christian Princes especially in this ebrious and drunken age To these I may adde those notable ru●●s against Health-drinking composed long since by a German Senate and now lately reu●ued in so●e parts of Germanie which Orders and Lawes Iohn Fredericke hath transcribed out of a Marble piece in which they were ingrauen in forme as followeth Let no Prince nor Lord whatsoeuer suffer his Health to be drunken in great cups hee that

lies on his part that would allure or force thee to it against thy stomake or thy conscience and not on thine who doest refuse it It is an iniurious and discon●teous part to perswade or force another to any vnteasonable sinfull hurtfull or vnlawfull thing but it is no discourteous nor vnkinde part to giue the deniall or refusall in this case for else a man might be forced and drawne to the very foulest sinnes and greatest inconueniences to auoide discourtesies Now Healthes as I haue prooued are vnreasonable hurtfull sinfull and vnlawfull things which oft times goe against mens Natures Iudgements Hearts and Consciences which doe secretly abhorre and vtterly condemne them Wherefore it is no vnciuill vnmannerly discourteous nor iniurious part for to withstand them in a discreet and modest manner as Calisthenes the Philosopher did Who being demanded of Alexander the great why hee would not pledge him returned him this answere I doe not desire O Alexander to stand in need of Aesculapius by my Drinking or as a young Christian Studient did Who being intreated by a certaine Prince to drinke more liberally then hee ought to doe gaue him this answere I craue pardon in this most gracious Prince I differ but little from a beast already● and will your Grace inforce me to become a beast indeed To giue such a modest cleanely and discreete deniall as this or to answer so as a graue and worthy States-man of our Kingdome did That be would pray for the Kings Health but drinke for his owne is no vnciuill barbarous vnmannerly nor discourtious part yea it is a beastly and vnnaturall part not to doe it Since Horses Oxen and Brutish creatures haue so much reason and good manners in them as to refuse to drinke more then they need Secondly admit that Ca●nall Ignorant and Gracelesse men should deeme it an vnciuill rude discourteous and iniurious part to withstand and Health as commonly they doe yet is it not better for thee to be vnmannerly discourteous and iniurious towards men then vnto God himselfe Certainely it is no vnmannerly humerous precise discourteous nor vnseemely part to obey and please God rather then men If thou carrouze or pledge these Healthes thou maist chance to honour please and gratifie men but thou shalt be sure to offend dishonour and displease the Lord better therefore is it to be vnmannerly and iniurious towards men then towards God himselfe Thirdly it is farre better for thee to incurre the ignorant rash scandalous false and iniudicious censure of others in refusing Healthes then to encourage animate or confirme them in the abuse and practise of these Healthes through thine ill example thy refusall of Healthes vpon good grounds and reasons may be a meanes to worke some good on others and to reclaime them from this Idolatrous Heathenish and Sinfull practise which will bee the greatest courtesie and kindnesse that thou canst doe vnto their Soules Whereas thy ill example in pledging them will prooue a great discourtesie wrong and dammage to them in hardning and heartning them in this Abominable and Sinfull Ceremonie Wherefore it is no discourteous vnciuill nor iniurious part to refuse these Healthes as this carnall vaine and false deceit obiection and delusion doeth pretend Lastly it is no breach of Allegeance no point of discourtesie or disrespect to any for to refuse their Healthes because there is no Law of God of Man or Nature that inioynes them God and Christian amitie command vs onely to Pray for it is the Deuill onely and his Ministers that prescribes vs for to drinke the Healthes of men which oft times Damne their Soules It is therefore the greatest courtesie that we can doe to any to refuse their Healthes because the pledging of them with their assent or approbation doeth surely hurt if not condemne their Soules The third obiection and excuse for pledging Healthes is this I was commanded forced and intreated by some friend or great one for to pledge these Healthes and I had incurred much wrong and violence much hatred and displeasure had I but once withstood them To this I answere first That there is no Good no Gracious nor Holy man in all the World that dares to force thee for to pledge him and as for wicked and vngodly men if thou wouldest but with Modestie Wisedome Courage and Discretion stand it out they would not be so hardy as to force thee for to pledge them what words so euer they giue out because the Image of God and practicall powre of Grace which shines foorth in thee being backed and seconded by God himselfe would euen terrifie and daunt their Hearts Wherefore to say that these would force thee for to pledge them before thou hast put it to the triall is but a vaine excuse and meere pretence to shroud thy cowardize or excesse in Drinking which will not auaile thee in the day of Iudgement Secondly admit thou were put to this extremitie that thou must drinke excessiuely against thy stomake or thy conscience or else thou must die for it I answere with Saint Augustine in the selfe same case that it were farre better for thee that thy Temperate flesh should be slaine then that thy Soule should die of Drunkennesse better were it for thee since the necessitie of Saluation is the greatest necessitie of all others to die of the menacing and iniurious Sword which can but kill the body then of this mortall and Soule-slaying sinne which kills both Soule and Body too without repentance and that for euer Thirdly though thou hast men to menace thee for refusing Healthes yet thou hast God himselfe to stand by thee and incourage thee If thou doe it out of Loue Obedience and Conscience vnto God hee will protect and shelter thee from all the euill and danger that can befall thee for his sake or turne it to thy greater good and glory Better therefore is it for thee to depend on God in Fearing Pleasing and Obeying him then to Distrust Offend or Disobey him for Feare or Loue of men If thou incurre the displeasure or wrath of men in refusing Healthes yet thou shalt win the Grace the Loue the Fauour and the Praise of God which are farre better Fourthly if this excuse would serue the turne then a man might runne into any sinne vnder pretence and colour that hee was forced to it which would wholly euacuate and make void the Law of God and man this therefore we must know that we must rather part with our liues then commit the least offence or sinne against the Lord for to preserue them else wee are none of Christs Disciples Wherefore we cannot plead necessitie or compulsion in excuse of any sinne because Christians haue but this one necessitie put vpon them not to sinne Lastly admit that thou art perswaded to drinke and pledge these Healthes by those to whom thou hast most ingagements yet this is no excuse

intent must needes be euill and so the excuse is false and idle Secondly I answere that what euer they pretend to colour this their Healthing yet their intent is euill for as there is no necessary no lawfull nor commendable occasion end or motiue to prouoke or stirre them vp to begin an Health so their intent and end in beginning it must needes be euill For it is certaine that euery one who begins an Health doeth intend to ingage all others that are present to drinke and pledge it in the very selfe-same Liquor quantitie and ceremonie and to the selfe-same persons as hee himselfe began it bee they thirstie or not thirstie willing or vnwilling able or vnable for to plodge it this is euery mans end that begins an Health and therefore hee expects and lookes precisely that euery man should pledge it Now this intent to draw on others to drinke in method order course and ceremonie in art and measure be they willing or vnwilling able or vnable thirstie or not thirstie must needes bee euill because it is an allurement and prouocation to excesse therefore the intent of those who begin these Healthes must needes bee euill Lastly I answere that most men who are giuen to begin these Healthes doe purposely begin them to draw on others to Drunkennesse and excesse and to ingurgitate and quaffe downe more then else they would or should doe they vse these Healthes but as so many baites occasions and pretences to allure and prouoke their Guesse their Friendes and Consorts to the very Act and Sinne of Drunkennesse and to no other purpose this their owne Hearts and Consciences can testifie vnto them in the sight of God therefore their intents must needes bee sinfull what euer they pretend and so this euasion will not helpe them especially when as they are to pleade with God himselfe who knowes their hearts and thoughts farre better then themselues To the second excuse That the Healthes which they begin are very small I answere first That the smalnesse of the Cup or Glasse is commonly made vp with the strength and vigor of the Wine or Liquor so that these small Healthes will sooner intoxicate and inebriate men then greater Healthes in cheaper or smaller Liquor the lesse the Healthes are the more strong the Wine and therefore the worser Secondly where the Healthes are small and little in quantitie and measure they are commonly the more in number the lesse the Healthes the more dense and frequent are they so that the littlenesse of the Healthes is made vp and recompenced with the multitude and number of them one small and little Health beginning and alwayes drawing on another so that if all these little Healthes were put together they would seeme exceeding great Thirdly though the Healthes that are begun at first are small yet they alwayes draw on great ones at the last little Healthes as well as greater wedges make way for great ones this the Fathers and experience testifie therefore the littlenesse of them is no excuse Fourthly the Drinking and beginning of small Healthes doeth either draw on others to begin greater or else confirme them in the vse of greater he that beholds a good or great man Drinking a small or little Health will presently conclude that he may drinke a great one so that the example and president of drinking small Healthes is as pernicious and hurtfull as the beginning or Drinking of greater Healthes Fif●ly the Healthes that most men doe begin as experience can testifie are oft times very great if their first Healthes are not so yet their last Healthes are which make amends and recompence for all the rest Sixtly admit that the Healthes which you begin were small and few yet since you haue no occasion no necessary or lawfull cause at all to mooue you to them since they are scandalous offensiue and misbeseeming Christians and confirme others in their excessiue Healths were it not farre better and lesse offensiue to begin no Healthes at all then to begin or pledge these small ones there is there can be no hurt nor inconuenience at all in abstaining from the smallest Healthes there may bee nay there is much hurt in vsing them both in respect of others and such as doe begin them better therefore is it to abandon all these Healthes then to admit approoue or vse the smallest of them Lastly if Healthes be sinfull and vnlawfull it matters not whether the Healthes wee doe begin bee great or small both of them are sinfull odious and damnable in the sight of God and will plunge the Soules of those who vse them deepe in Hell with out redemption vnlesse they shun them and repent them of them Wherefore the exiguitie or smalnesse of these Healthes is no excuse it is no Apologie no Plea at all in the Court of Heauen or at the Barre of Gods Tribunall to which all Healthers shall bee summoned ere be long the least Healthes if they are sinfull damne mens Soules as well as the greatest therefore wee must auoid them both alike To the third excuse That they force none for to pledge them I answere first that the very beginning of an Health is a kinde of inforcement and ingagement vnto others for to pledge it and most men take it to be so because long custome and the pra●itie and wickednesse of men hath made it a kinde of Affront Indignitie Discourtesie and Wrong both to him that beginnes the Health to those that second it and to the person that is remembred in it to refuse or passe it by and not to pledge it as Saint Ambrose Heirome Augustine Baro Iohn Fredericke and Guagninus testifie in their fore-quoted Testimonies and as our owne experience cannot but witnesse Secondly though some are so Wise Discreete and Ciuill as not to force men for to drinke or to pledge them against their wills yet many nay most that vse these Healthes Will doe it Hence was that common speach among the Graeciau Drunkardes Ant bibat aut abeat Let him drinke or else be packing Hence is that Complement or Challeng rather among the Healthers in the Dukedome of Massouia Aut mihi praebibe aut mecum armis decertato Either Drinke to me or Fight with mee Which is the cause of many Duells Hence grow those many Murthers Stabbes Woundes Quarrells Fightings Contentions and Debates which we vsually heare of both at home and abroad euen from this forcing of Healthes Hence it is that many among vs especially our Seruing-men our Roring-boyes and those of the ruder and baser sort are more hote more zealous more stout and resolute in the defence the quarrell and maintenance of an Health then in the defence the cause and quarrell of their Countrey or of the chiefest Article of their Creede hence it is that they are more mooued and affected that they are more impatient and angry with men for refusing or crossing them in their Healthes then for hindring

them in Gods seruice or thwarting them in their greatest good as the powring of Wine into the refusers mouth or the throwing of it into his face or their dashing of the cup against his head doe sufficiently testifie Yea I may boldly say that most of our cōmon Health-drinkers would hate men more for refusing and renouncing of their Healthes then for abiuring of their Faith their God or their Religion Yea they would rather aduenture their blood in the Field vpon the refusall of an health then for the mainest Article or ground of Faith Most healthers therefore cannot truely say they force no healthes because their very practise prooues the contrary Thirdly though some are so ingenuous as not to offer any open force or violence to any to force them for to pledge their healthes yet they will intreate and perswade them by all the Art and Rhetoricke that they can vse to pledge and second them in their healthes and if they still refuse them they are alwayes apt to thinke the worser of them to censure them secretly in their thoughts and to beare them a secret spleene and grudge within their hearts if not to slander and reuile them with their tongues Now these intreaties and perswasions especially of Kings of Nobles of Prelates Maiestrates or Superiors of Friends of Kinred of those who are the Maisters of the Feast of such who can doe vs good or hurt in our estates or of such whose loue and good esteeme we are loath to lose are as so many iniunctions enforcements and commands Wherefore this obiection is but false Lastly if you intend to force none for to drinke or pledge you why then doe you begin these healthes why doe you not wholy exterminate and banish them from their Tables since they carry a kinde of force command and threatning with them if then you will force none for to drinke against their wills then banish and disclaime these Healthes to which long custome and the common vsage haue added a kind of compulsorie necessitie and binding law to pledge them else you cannot but bee guiltie in the sight of God of forcing and inuiting men to drinke against their wills These former pretences and excuses of those who begin these Healthes to others being thus cleared and answered I come now to answere those pretences extenuations and excuses which men alleage for pledging Healthes which are farre more tollerable then those for Drinking and beginning Healths because there are some colourable pretences and ingagements for to pledge an Health that is once begun though there be no colour nor ground at all to begin an Health The first excuse and pretence for pledging Healthes is this That it is an ordinary and common custome for to pledge an Health and there are few who doe refuse it therefore since most men nay great men and learned men drinke and pledge these Healthes we may lawfully and safely doe it as well as they To this I answere first that Christians must liue by Precepts not by Examples they must not so much regard what others doe as what themselues are commanded and inioyned for to doe the Word of God must be their Rule and Square not the Liues and Actio●s of other men who Walke for the most part contrary to Gods Words in all things If then thou hast no ground nor warrant in the Scriptures for to pledge these Healthes but rather to abhorre them as the Vanities and Customes of the World and as the Rites and Ceremonies of Insidels and Pagans which beseeme not Christians thou art not for to pledge them though all the World besides should doe it Secondly I answere that Wee must not alwayes looke what the worst and most of men doe vsually practise but what Christ himselfe by his owne example hath taught vs for to doe Now Christ himselfe did neuer teach vs either by his Precept or his Practise nor yet by any of his Prophets or Apostles nor any of his Saints in former times to drinke or pledge these Healthes therefore we must not pledge nor drinke them vnlesse wee will digresse and stray from Christ who is our Patterne and our Guide Thirdly wee must not follow a multitude to doe euill wee must not runne with the most and worst who alwayes trace the broad and ready way to Hell but we must alwayes obserue what the best and holiest of Gods Saints and Children doe imitating and following them as farre as they doe imitate and follow Christ Now though the most the worst and greatest part of men Whose multitude can yeeld no patronage to any euill approoue and pledge these Healthes yet the best and holiest of Gods Saints doe vtterly refuse and reiect them vnlesse it bee when as they are ouercome of too much pusillanimitie and slauish feare therefore we must imitate and follow them though they are the smaller number and not the most and worst Fourthly we must not so much consider nor examine what mens wayes and actions as what their iudgements and the Testimonies of their Consciences are because mens Actions doe oft times vary from their Iudgements and Consciences Witnesse the ordinary Practise and Liues of many who liue in grosse and knowne sinnes against their Iudgements and their Consciences Now most of those who drinke or pledge these Healthes especially such who haue any grace or ciuility in them doe secretly condemne them in their Iudgements their Hearts and Consciences doe secretly distaste them and they doe euen condemne and iudge themselues when as they drinke or pledge them Wherefore wee should here abondon and disclaime the very drinking and pledging of these healths because the Iudgements and Consciences of those that pledge them doe oft times checke them and condemne them for it Lastly I would demand but this question of those who make this Plea Whether they are perswaded in their Heartes their Soules and Consciences that those who drinke and pledge these Healthes doe well or no If their owne Heartes vpon good deliberation examination and aduise shall testifie that they doe but honestly and Christianly in it when as not onely the Fathers and Saints in former ages but euen the very Pagans did condemne them they may haue then some ground and colour for to imitate them but if their owne Hearts and Soules shall secretly vpon full deliberation condemne and taxe them for it as I make no question but they will doe then let them neuer imitate that which their owne Hearts and Consciences doe condemne in others for feare lest they condemne themselues in the things which they allow The second excuse and pretence for pledging Healthes is this That it is an vnciuill vnmannerly discourteous and iniurious part both to the author and owner of the Health not to pledge it therefore I know not how I may well refuse it To this I answere first that if there be any discourtesie or vnmannerlinesse in refusing of an Health it

nor colour for thee in the sight of God because Christians must not bee men pleasers they must not liue to the lusts and wills of men but to the will of God Eue was perswaded by the Serpent to eate of the forbidden fruit and Adam by Eue yet that would not iustifie them in the Court of Heauen Solomon was drawne away after strange Gods by the allurements and perswasions of his Idolatrous and out●landish wiues yet this would not excuse him to the Lord. Perswasions and intreaties of our dearest friends who oft times doe but act the Deuills part in carnall Councells and aduice when as we vainely thinke they act their owne will neuer mitigate nor salue our sinnes nor yet the pledging of these Healths when as we shall come to answer for them before the Iudgement Seate of Iesus Christ as we shall bee sure to doe ere long Wherefore let neither threatnings nor intreaties hencefoorth mooue thee to pledge or second Healths because they cannot iustifie excuse nor beare thee out in the day of Iudgement The last pretence or colourable excuse or allegation which men produce or make for pledging Healthes is this That it is but a slight and triuiall matter for to pledge an Health it is but a kinde of precisenesse and it sauours of a Puritanical● factious humour to refuse it whence those who make a Conscience and scruple of it are commonly derided scorned censured and condemned as humorous precise and factious persons as men more scrupilous then wise Wherefore to auoid all inconueniences of this nature it is the best the wisest and the safest course to make no bones of pledging Healthes To this I answere That I haue already manifested this Drinking and pledging of Healthes to bee a Sinfull and Vnlawfull thing by conuincing Arguments Reasons and Authorities If any man can solue these Reasons and Answere these Authorities● so far as to perswade and fully satisfie his owne Heart and Conscience in the sight of God that Healthes are lawfull in themselues and that hee may safely vse them then let him drinke and pledge them at his pleasure I will not once restraine him But if his Conscience Heart and Iudgement vpon due deliberation and aduice shall once perswade him or informe him that Healthes are Sinfull and Vnlawfull either in their vse or in themselues I answere then that though the Drinking or pledging of Healthes doeth seeme but a small a slight or triuiall thing to Luxurious Riotous and Licentious persons yet it is of infinite and weighty consequence because it is a sinne and so drawes Eternall death and condemnation after it Indeed this is the reason why Heathenish Prophane Lasciuious and Time nay Purse● consuming Stage-playes condemned and sentenced by some two and thirtie seuerall Synodes and Councells by some two and thirtie Fathers by some fourtie Christian Authors and Moderne Diuines by some foure Heathen States three Christian and sixe Heathen Emperours and by some two and twentie of the Grauest Best and Wisest Heathen Philosophers Poets and Christians as the inuentions and workes of Satan as the Pompes and Vanities of this wicked World which Christians haue renounced in their Baptisme as the Semminaries Ministers Fewell and Fomenters of all sinne and wickednesse especially of Fornication Whoredome and Vncleanesse as the very Poyson and Corruption of mens Soules and manners and as Pernicious and Vnsufferable euills in any Christian or wel ordered Common wealth why Effeminate Mo●strous Strange and Met●tricious habits and attires why mixt Lasciuious and Effeminate Dauncing I say not Modest Chast and Sober measures why Curled Broidered false Supposititious haire why immoderate Dicing and Carding of purpose for to winne and gaine and not for necessary recreation onely why the Odious and Infernall art of Face-painting why Idlenesse Wantonnesse Pride Effeminacy Scurr●litie Lying Swearing Cursing Vsury Couetousnesse Oppression Iniustice Gl●tto●e Riot Drunkennesse Healthes and such like great and hainous sinnes and euill sports and vanities which God himselfe which Fathers Councells Moderne Diuines together with Christian and Heathen Authors haue frequently and resolutely condemned doe now so ruffle and swarme among vs as if they were the chiefe an onely vertues because they doe repute and deeme them but small or little sinnes and vanities of which God takes no notice or else no sinnes at all For if men did vnfainedly beleeue them to bee sinnes indeed as they shall surely finde them to be such at last how euer they admire and adore them now they could not play nor dally with them they could not hugge nor yet imbrace them as they doe But yet beloued Readers this wee must learne and know that as these and all sinnes else are very great so we are to repute them great and no sinne small because they are committed against a Great an Infinite and Eternall God and so draw a Great an Infinite and Eternall punishment after them Idle words Idle thoughts Vaine actions which most men deeme but trifells shall draw men into Iudgement and without repentance plunge them deepe in Hell for euer at the last and will not Idle Vaine Luxurious Heathenish and sinfull Healthes and all the fore-recited sinnes which haue no good nor profit in them much more doe it If so then deeme not Healthes nor any such like pettie sinnes with which men vs● to dally to be but toyes and triuiall thin●s of which men are to make no Conscience for feare they draw you on to greater sins and presse your Soules to Hell at last But admit that this Drinking and pledging of Healthes which Councels Fathers Christian writers of Moderne times nay very Heathen Authors haue condemned were such deminature slight and pettie toyes and nicities as most repute them yet since they are scandalous hurtfull and offensiue and haue no comm●ndable lawfull nor authorized vse it should make vs the more ready and willing to renounce them The lesser any sinne seemes to bee the lesser pleasure benefit profit or aduantage it brings vnto vs the more indifferencie there is in it the more forwards should we bee to relinquish and foregoe it Hee that will not bee at so much cost nor losse as to denie himselfe in small and triuiall things for Christ Suppose a strange and vglie fashion a meritricious and lasciuious attire a varnished and painted face an effeminate vnnaturall ruffianly and vnlouely louelocke a prophane godlesse oath the Rhetoricke and Phrase of most men speach a surrillous and filthie song or iest an vnhealthie vaine superfluous and excessiue Health or any such petty sinnes and triuiall euills which bring no good no profit gaine nor pleasure with them how will hee denie himselfe or crosse his lusts and flesh in greater things which haue some sensible and seeming good or pleasure in them Certainely he that is vnfaithfull in the lesse will be vnfaithfull likewise in that which is the greater he which will stand with God

for very toyes and trifells as himselfe accounts them will stand more stiffely with them vpon greater things which haue some seeming price some good and value in them his Heart will cleaue so close to th●se that he will sooner part with God then them Wherefore if Healthes or any of the forenamed particulars bee but vaine and nugatorie trifells in their best acception if they are such vanities and nicities wherein wee may denie our selues without any losse and danger let vs not so much vnder-value the Loue and Fauour of our Gracious God or the Blood and Passion of our blessed Sauiour Iesus Christ who died to Redeeme vs as well from our vaine and scandalous as from our sinfull and wicked conuersation as not to part with Healthes and trifells for their sakes who haue parted with so much for vs for feare wee prooue farre worse then Iudas who would not betray nor sell Christ Iesus vnder thirtie pieces of siluer which were more of value then thirtie thousand Healthes can bee to vs or others Fourthly admit the most nay more then can bee granted that Healthes are things indifferent yet questionlesse they are not vsefull nor expedient especially vnto Christians who haue vowed Temperance and Sobrietie vnto God What haue Temperate Sober Graue and Holy men to doe with the Ceremonies of Deboist Licentious Riotous and Drunken persons with the inuentions and practises of Ebrious and Luxurious Infidels who walke in Reuellings Banquetings and excesse of Wine Is it expedient for Godly and Religious Christians or is it for the honour grace and credit of Religion that the professours of it should imitate take vp or practise the Heathenish Hellish Prophane and Complementall Healthes and Ceremonies of such men as these to the blemish staine and scandall of the Gospel and the encouragement president and confirmation of Licentious Drunkards If so what difference and distinction is there then betweene Christianitie and Paganisme betweene Grace and Wickednesse betweene a Christian and an Infidell betweene a Holy Temperate and abstemious Childe of God whose Temperance and Sobrietie consist in deedes and practise not in words and shewes alone and a Deboist and Ebrious sonne of Belial Certainely if it be expedient that there should be some apparent discrepancy and manifest difference betweene Christians and Pagans betweene Godly and Sober men and Swinish Drunkards betweene Professours of Religion who should shine as Glorious and Resplendent lights and Lampes of Holinesse in the midest of this our Riotous Deboist Peruerse and Crooked generation not any wayes conforming nor fashioning themselues vnto the Lusts the Wayes the Rites and Ceremonies of Pagans Gracelesse or Vngodly men and open or notorious wicked men who make their b 〈…〉 ies and their lusts their God If it bee expedient that the Liues the Wayes and Workes of Holy men should vary from the Workes the Wayes and Liues of Gracelesse persons and the sonnes of Satan then doubtlesse how euer some may d●eme these Healthes indifferent in themselues yet none can iudge them so to Christians because they are inexpedient and vtterly vnsuitable to their Temperate Holy Sober Heauenly Gracious Exemplary and inoffensiue Liues Wherefore the very inexpediency and inconueniency of these Healthes admitting them to be but things indifferent in themselues which I can hardly grant should cause all good and Gracious Christians Who are to moderate and curbe themselues in the vse of lawfull things and things of smallest weight that so they may more easily auoide vnlawfull things and greater euils vpon all occasions for euer to abominate renounce and quite abandon them in their practise for feare of giuing incouragement vnto euill and scandall vnto godly and Gracious men Fiftly where as it is surmized and obiected that this refusall and dislike of Healthes doeth sauour of nothing else but of a Puritanicall Singular Factious Indiscreete and ouer-scrupilous and precise Spirit which is now the common and receiued opinion and iudgement of the World I answere that it cannot be so vnlesse we will taxe and censure those Fathers Councells Diuines Historians Emperours States and Heathen Authors together with the very Spirit and Word of God whose Testimonies and Verdicts I haue here produced against Healthes for Puritans and Prescitians and for ouer-precise Zealous Singular Factious and Contradictory Spirits which the most Pe●emptory and Audacious Drunkard or the Deboistest and rudest Roter dares not to auouch Indeed the World is now growne to such a Prodigious Impudent and excessiue straine of Wickednesse and Prophannesse that it feares not to Reproach Reuile Condemne and Censure all Grace and Holinesse all Temperance and Sobrietie nay Morrall Grauitie Staiednesse Ciuilitie and Modestie vnder the Approbrious and Ignominious tearines of Puritanisme and Precisenesse or of Stoicall and Factious singulatitie He that Will not runne into the same excesse of sinne and riot that others doe he that will not be a Baud or Pander to his owne or other mens sinnes and lusts he that will not turne and incarnate Deuill or a very Hydra or Monster of Impietie and Prophannesse hee that shall but offer to oppose himselfe against the crying sinnes and common vices of the Times against the Drunkennesse Excesse and Riot against the Pride the Vanitie the Idleuesse and Lasciuiousnesse against the sinnefull Fashions and Customes against the Scurrilitie Ribaldrie Swearing Blasphemie Prophannesse Wickednesse or Licentiousnesse of the World which affront and braue God to his face and bid defiance to his Maiestie Hee that shall but Write or Speake against these sinnes or any other nay he that liues not in them and feares for to commit them out of Loue and Conscience towards God is forthwith branded for a Puritan or for a Nouellizing Factious Singular Surly Proud Criticall Censorious Discontented Furious and ouer-Zealous Spirit though hee hath God himselfe and all Antiquitie though hee hath Apostles Prophets Councells Fathers nay Infidels and Pagans and the whole Church of God from age to age to backe and second him and to iustifie and acquit him against this false and scandalous imputation This euery mans experience and Conscience cannot but testifie as an irrefragable and vndoubted trueth Wherefore bee not ouer rash nor too precipitate to preiudicate taxe or censure others for Puritans Prescitians Humourists or the like for disapprouing or reiecting Healthes or for opposing the vanities Fashions Sinnes and Customes of the Times as the maner of most men is since they haue God himselfe and all antiquitie to iustifie second and assoile them But learne to see the Deuills art and pollicy and the inueterate spleene and mallice of the World against all Holy men who labour to suppresse and quite abolish all Temperance and Sobrietie and the very practicall power of Grace and Holinesse by preiudicating censuring prosecuting and reuiling them vnder the names of Puritanisme Singularitie and Precisenesse in a censorious peremptory rash and vnaduised manner without any due examination of the things