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.

To the Christian Reader,

CHristian Reader, among all the grosse and cry∣ing sinnes which haue of late defiled and ouer∣spread our Nation and the world it selfe, there are few more common, few more dangerous, hurtfull, and pernicious, then the vnnaturall, vnthrifty, odi∣ous, and swinish sinne of Drunkennesse. A sinne, which if we will beleeue thea Fathers, (nayb In∣fidels and Pagans whom Christians should excell) Is but a flattering deuill; a sweet poyson; a voluntarie madnesse; an inuited enemie; a deprauer of honestie; a wronger of modestie; the mother of all sinne and mis¦chiefe; the sister of all ryot; the father of all pride; the author of murthers, quarrels and debates: the nurse of furie: the mistresse of petulancie: the inflamation of the stomacke: the blindnesse of the eyes, the corruption of the breath, the debility of all the members; the accelle∣ration of death: and poyson of the soule. A sinne which crackes mens credites, exhausts their purses, con∣sumes their estates, infatuates their sences, besots their vnderstandings, impaires their healthes, di∣stempers

their constitutions, subuerts their bodies, eates out their liues, ruines their families, grieues their friends, brings wrath and iudgements on their Countries, decayes their parts and morrall vertues, disables them for all imployments, indisposeth them to grace and godlinesse, and all the meanes and workes of grace, and without Gods infinite mercy, and their sound repentance,c damnes their soules. Strange it is, that this most vnnaturall, vnprofitable, vnpleasant, vnseemely, vnreasonable, brutish, base, and shamefull sinne of all others, which makes men odious and ridiculous vnto themselues, and all that see them: which transformes men into beastes and swine, or carkases of men: which fights against thed Lawes of God, of grace, of nature, sense and reason; whiche wars against the peace and safety of mens soules; whichf excludes and shuts out men from heauen, and fromg the societie and company of Gods Saints, andh oft-times drawes downe many heauy, fatall, sad and dreadfull indgements on mens heads, (sufficient to amaze, to split, and daunt the hardest and the strongest hearts, and to a∣wake the drowsiest, and most stupified, and cauteri∣zed conscienses of all such, who are infatuated, and benummed with this hellish dropsie:) should so farre insinuate it selfe into the affections, practise, and liues of men (especially in these radiant, bles∣sed, and resplendent dayes of grace,i which teach vs to denie vngodlinesse and worldly lusts, and to liue, soberly, righteously, and godly in this present world, looking for the glorious and blessed appearance and

comming of the great God, and our blessed Sauiour Iesus Christ) as to inthrall and captiuate whole Nations to its base and slauish bondage, who professe them∣selues not onely to be men and reasonable creatures; but likewise temperate, sober, graue, deuout, religi∣gious, and holy Christians. I confesse it seemes a mystery and wonder vnto me, that naturall and rea∣sonable men (much more that such as beare the name and face of Christians) should so farre dege∣nerate from the very principles of nature, and the rules of common reason, as to be intoxicated, ina∣mored, bewitched, and insnared with such an kinhumane, absurde, and Swinish sinne as this, which hath no good, no honour, profit, pleasure, beauty, nor aduantage in it, to winne, allure, or in∣gage men to it: yea, so sarre to be affected and de∣lighted with it; as to reioyce and glory in it; to magnifie, honour, and applaud, all those who are deuoted and inthralled to it; andl to vilifie, con∣temne, reproach, and vnderualue such, who hate and loath it in their Iudgements, or abandon and renounce it in their practise. Certainely, if I did not knowe the truth and probate of it, by ocular and experi∣mentall demonstrations from day to day; I could hardly bring my vnderstanding to beleeue; that men, that Christians should so farre affect, admire, or odore, so foule, so filthy, so base, so vnamiable, so vnfruitfull, vnprofitable and vnpleasant a sinne; so vnnaturall and brutish a vice, as this Drunkennes in most mens iudgement and experience is. The reasons (as I conceiue) why men are now so much

infatuated with this so odious, execrable, and vn∣pleasant sinne, are briefly these.

The first, is that very inbred corruption, and pra∣uitie of humane nature: whichm being a law∣lesse and vnruely euill, that nether is, nor can be subiect to the law of God, till it be mortified and subdued by the power of grace; doth beare downe all the bounds and rules of nature, reason, religion, tempe∣rance, and fobriety, andn carry men headlong vn∣to Drunkennesse, riot, excesse of wine, and all vnreaso∣nable, vnnaturall and beastly finnes and lusts, euen with a full carere.

The second, is theo power of the Prince of the ayre, the spirit who now worketh in the children of disobedi∣ence, intending the lusts, & desires of their flesh & mind; and carrying them captiue vnto finne. Who hath lately gotten such high praedominancie in the soules of vitious and carnall men, and added such impu∣dencie and vnbridelednesse vnto their sinnes and lusts: that they doe not onelyp glory in their drunkennesse and grosse intemperance,q proclay∣ming it oft times vnto the world with Cornets, Drummes, and Trumpets (the common ornaments, melodie, solace, or incrediaries of their licentious, mad, deboist, bacchanalian, prophane and heathe∣nish Healthes, and ebrious pot-battels) but euen purposely bend and set themselues against the God of heauen: trampling his word, his lawes, and all his precepts vnder foote: violating the very lawes of nature, and rules of reason: breaking all the cords and ligaments of nature, modesty, temperance, and

sobriety, as if they had no Lord, no God, nor Ruler ouer them: felling themselues wholly vnto all ex∣cesse, and wallowing like so many base and filthie swine, in the mire and puddle of drunkennesse, and vomite; as if they were borne for no other pur∣pose, but with that infamous, and drink-deuouring r Bonosus for to swill and drinke.

The third reason of the encrease and growth of drunkennesse, are those many specious, beautifull, popular, amiable, and bewitching names and titles where with this vgly, odious and filthy sinne, toge∣ther with the Practisers, Patrons and Abettors of it, are beautified, guilded, and adorned; and those com∣mon termes and mottoes of ignominie, scorne, and reproach, which Satan and his ebrious crue, haue cast vpon the graces of temperance and sobrietie, and on the persons of all such temperate, holy, and abstemious Christians, who doe in truth pursue them in their liues & practise. As alls other sins and vices: so Drunkennes is now shrowdedt (nay coun¦tenanced, defended, iustified and applauded,) vnder the popular and louely titles of hospitality, good-fellow∣ship, courtesie, entertainement, iouiality, mirth, gene∣rosity, liberality, open house keeping, the liberall use of Gods good creatures, friendship, loue, kindnesse, good neighbour hood, company-keeping, and the like: and Drunkards are likewise magnified, and extolled, vn∣der the amiable, reuerenced, and applauded termes of good-fellowes, wits; Poets; courteous•• sociableu mer∣rie,

••ouiall, and boone-companions: generous, liberall, free-hearted, valiant, and heroick Sparkes and Spirits: sociable, pleasant, and good-natured Gentlemen: open, liberall and free house-keepers; merryx Greekes, and such like stiles and titles: which set such a laudible, specious, beautifull, amiable, and comly glosse and varnish on Drunkennesse and Drunkards, which are full od••ous, loathsome, and deformed in themselues: that they doe eueny secretly &z dangerously insi∣nuate, incorporate, and instill this beastly and pernici∣ous vice, into the affections liues and practise, of carnall, gracelesse, and vngodly men, whiles they present it to them, as an honest, laudable, and necessarie vertue, with∣out which there can be no loue, no fellowship, no true society, nor hospitality, mirth, nor entertain∣ment in the world: whereas they could not but ab∣horre it, together with all those whose liues are tainted and defiled with it, did they but suruay or view it in its proper colours. Now as Drunkennes, excesse, and Drunkards, are thus magnified, coun∣tenanced, & applauded vnder these popular, good∣ly, flattering, and insinuating titles; so Temperance and Sobriety are deformed, vilified, derided, sen∣tenced, condemned, and scoffed at, vnder the appro∣brious and disdainfull names, of puritanisme, precise∣nesse, stoicisme, singularity, vnsociablenesse, clownish∣nesse, rudenesse, basenesse, melancholly, discourtesie, pride, surlinesse, disdaine, coynesse, and what not;a and temperate, sober, gracious, abstemious, and religious Christians, who make a conscience of excesse vnder

the ignominious and reproachfull stiles, ofa Puri∣tanes, Praecisians, Stoicks; vnsociable, clownish, rustick, peruerse, peeuish, humorous, singular, discourteous nig∣gardly, pragmaticall, proud, unmannerly, degenerous, base, scrupulous, melancholly, sad or discontented per∣sons. He that is nowb more holy, temperate, graci∣ous, and sober in his life and carriage then the ordinarie sort of men. hee that is reclaimed from his ebrious and drunken company and courses, and will not drinke, rore, carowse, health, play the good-fellow, cor runne into the same excesse of Drunkennesse and intemperance that others doe, and as himselfe did heretofore, out of conscience, loue, obedience, and true deuotion towards God: is forthwith hated, tax∣ed, and branded for a Puritan, an Hypocrite, a Praeci∣sian, and I know not what besides: euen by such who deemed him an honest man, a sociable, boone, and good companion heretofore, when as he would swill and drinke, and health, as well as others: (as if his temperance and sobriety did depraue, disparage, vilifie & disgrace him:) an infallible argument, that Puritans and Praecisians (as the world now takes them) are the most religious, holy, temperate, so∣ber, and obstemious men of all others; because they are generally hated, stiled, and reputed Puritans and Praeisians for this very cause; that they are quite re∣claimed and estranged from Drunkennesse, health∣ing, good-fellowship, and excesse of wine: & become more temperate, sober, holy, and religious in their liues then other men, whose ebrious, riotous and luxurious

courses they vtterly abandon and dislike,d yea censure and condemne, by their practicall and holy liues. This magnifying, then of Drunkennesse and Drunkards vnder these popular, glorious, louely, and applauded titles, which sound full sweete and pleasant in the eares of most: and this depressing and vilifying of Temperance, sobriety, and abste∣mious Christians, vnder such ignominious, scorne∣full, odious, base, and vndervaluing termes, (which make an harsh, an vncouth, preiudicate, and vn∣pleasant noyse, among the carnall, vulgar, and loo∣ser sort of men;) is one of the maine and chiefest causes why Drunkennes doth now so much diffuse and spread it selfe.

The fourth cause of the increase and growth of Drunkennesse, is the negligence and coldenesse of Iustices, Magistrates, and inferiour Officers, in the due and faithfull execution of those laudable and pious Lawes ande Statutes, enacted by our King, and State against this odious, swinish, vnthrifty, and State-desturbing sinne: which if they were as duly executed, as they are generally neglected, (and sof abrogated, frustrated, and euacuated for want of execution) this noxious dropsie and disease of Drunkennesse would soone be cured, and dryed vp. If Iustices and Magistrates, were as diligent to suppresse and pull downe Drunkennesse and Ale∣houses, as they are industrious and forwards to Pa∣tronize and set them vp,g to the great disturbance,

hurt and preiudice of our Christian Common-wealth; the wings of Drunkennesse would soone bee clipt, whereas now theyh spread and grow from day to day, because the sword of execution clipse them not.

The fift cause, why this gangrene or leprosie of Drunkennesse doth so dilate, inlarge, and propalate it selfe, is either the ill example of some great men, Gentlemen, Clergie men, and others, who insteed of being patternes of temperance and sobriety vnto inferiour and meaner persons, are oft times made their presidents & plot-formes of Drunkennes and excesse;i transcending them in ebrious, riotous, de∣boist, intemperate, and licentious courses, as farre as they exceede them in their place and dignity. When Gentlemen,k great men, Magistrates and Mini∣sters, who should bee guides and curbes to others, shall take delight and pleasure in Drunkennesse and excesse: either approuing them by their owne per∣sonall practise; or else by tollerating, and allowing them in their owne irregular and misgouerned Fa∣milies, (which are oft times made the very Theaters of Bacchus, and the very seminaries, sinkes, and pud∣dles of Drunkennesse, vomit, ryot, and intempe∣rance; vnder pretence of hospitality and free house-keeping:) lno meruaile if Inferiours (who com∣monly adore Superiours chiefe and greatestm vices, as so many glorious and resplendant vertues:) doe euen plunge themselues, into the very dregges and boggs of surfetting, Drunkennesse, and grosse intempe∣rance, with greedinesse and delight, being animated,

and fleshed by those great examples, Asn all men, so Magistrates, Ministers, Gentlemen, and great men, especially, doe seldome erre alone; If these would but reforme themselues, and rectifie their vnruly and disordered Families, (which iso as difficult a taske to many, as to rule a Prouince.) This sinne of Drun∣kennesse would soone growe drie and out of vse; where as now their ill examples feede and nou∣rish it.

The last, though not the least occasion, why Drunkennesse doth so much encrease and super∣abound among vs; are those common Ceremonies, wiles, and Stratagems, which the deuill and his drunken rowt haue plotted and inuented, of purpose to allure, force, and draw men on to Drunkennesse, ryot, and excesse of wine. Not to diue into the depthes and misteries of the black, the heat henish, execrable, and Infernallp Art of drinking, in which Iq was nouer learned nor experienced: nor yet to mentionr the drinking by the Die, by the dozen, by the yard, or such like hellish and vnchristian pollicies and aloctiues, which Drunkards vse, to force, to draw, or lead men on to Drunkennes and excesse; in which euery Alewife and Mault sucker are farre more learned and skilfull then my selfe: I dare a∣uouch it for an approued truth: that there is no such common bayte or stratagem, to winne, to force, in∣tice, and lead men on to Drunkennes and intempe∣rance, as this idle, foolish, heathenish, prophane, and hellish Ceremonie, of beginning, seconding, and pledging Healthes; which is nothing else in truth

and verity but a Bawde and Pander vnto Drunken∣nes, and a praeludium, in-let, way, and passage vn∣to all excesse. If Health drinking (which is the very mother and nurse of Drunkennes) were but once suppressed and banished the world, as an abo∣minable, heathenish, vnchristian, and vnlawfull Rite,s which had its birth and pedigree from hell it selfe: the sinne of temulencie and Drunkennesse would quickly vanish and growe out of vse: And this hath caused me to propalate this short and rude discourse against these Healthes, vnto the publique view, that so I might at least asswage, if not expell the dangerous dropsie and disease of Drunkennesse, twhich makes our Land, if not the world it selfe, to mourne and languish; in drying vp these noxious hu∣mours and vnhealthy Healthes, which feed and nou∣rish it. A Treatise (I suppose) which though it may seeme harsh and vncouth at the first, to many habi∣tuated, infatuated, incorrigible, or cauterized Drun∣kards, resolued for to liue and die in this their sinne, though they fri•• in hell for euer after; or to praeiu∣dicate, uforest alled, and prepossessed affections, (who would rather maliciously fore iudge, and rashly censure this Discourse and me before they reade it, then take the paines for to peruse it; because they presume, that none but factious, nouellizing, precise, or ouer∣zealous Puritans condemne these Healthes, and that not out of iudgement, but of pe••uish frowardnes.) Yet questionlesse it will be acceptable and pleasing vnto many: not only for thex no••alty & strange∣nesse

of it, which addes delight and acceptation to it: as treating of a Theame or Subiect, wherein few haue lately, purposely, or largely trauelled, especi∣ally in our English tongue: but likewise in regard of the benefit and vsefulnesse of it: as being very sea∣sonable, sutable, and needfull for these intemperate, dissolute, and bacchanalian times of ours: where in Healthes and Drunkennesse doe so much abound (especially in those festiuall and blessed times of ioy and thankfulnesse, wherein our temperance, sobrie∣ty and holinesse should most excell:) that wee may iustly feare, they will drowne vs in some great and generall deluge of Gods iudgements ere it be long, and cause the Lord to curse and crosse vs in all our enterprises and designes (as he hath done for sundry yeares, thoughy we consider and lay it not to heart, in that penitent and soule-affecting manner as wee ought) vnlesse we speedily repent vs of them: For alas, how can we possibly expect or hope, that God should auocate or withdraw his iudgements from vs: that he should blesse and prosper vs in any kind; that he should pleade our cause, or fight our battels for vs: that he should guide, direct, or blesse our King, our Queene, our Counsellours, our Nobles, or our Rulers,z (whom God doth oft times curse and alter for the peoples sinnes:) that he should speed our Generalls, our Captaines, our Nauies, or our Armies, a which the Troopes and Armies of our sinnes, and not the force and prowesse of our enemies, haue van∣quished

and put to flight:) when as our Healthes are farre more dense and frequent, then our Prayers for them? when as wee ouerwhelme and drowne our soules and spirits, and quiteb ener••ate, weaken, and dissolue our bodies (which are, or should bec Tem∣ples for the holy Ghost to dwell in) with Drunkennesse, ryot, and excesse of Wine; and cause the Lord of Hoasts himselfe to be our enemy,d (whose force and power no creatures can resist) by our intemperate, ebrious, and luxurious sinnes? When as we put away farre from vs the euill day, and cause the seate of vio∣lence to come neere: stretching our selues vpon our cou∣ches and beds of Iuorie: eating the Lambes out of the stockes, and the Calues out of the stall: chaunting to the sound of the Viole, and inuenting to our selues instru∣ments of musicke (in these dangerous,e sad, and dole∣full times, when as teares should bee our mirth and chiefest solace,) which doe so farre infatuate and stupifie our hearts and iudgements; that wee regard not the workes nor iudgements of the Lord, neither con∣sider the operation of his hands; (which we may iustly feare are working of our ruine:) drinking Wine in bowles; rising vp early in the morning, that wee may fol∣low strong drinke, and continuing at it vntill night, till wine enflame vs; as if we were free frō feare of euill, or as if there were no God in heauen for to punish vs: and yet not grieuing for the afflictions of Ioseph, nor for our manifold and great rebellions against our good and gracious God: whosef patient goodnesse, and long-continued mercies, doe now call; and dread∣full iudgements, force & summon vs to repentance?

Certainly, though I dare not antedate the sorrowes of our Syon, or raise a feare or iealousie without a ground; yet when I doe but seriously and cordially suruay, that intollerableg pride; that aboundance of idlenesse; that fulnesse of bread; that lusting after strange flesh (the sinnes that drew downe fire and brim∣stone vpon Sodome long agoe;) those monstrous ha∣bites, fashions and attires: that excessiue vanity, A∣theisme and prophanenesse: that execrable and hfrequent banning, swearing, cursing and blasphe∣ming: that greedie couetousnesse, extortion and oppression; that fearefull murther and bloudshed; that scurrility, effaeminacie, wantonnesse, fornicati∣on, whoredome, adulterie and vncleanenesse: that generall neglect, contempt and hatred of God, of grace, of goodnesse, and the Gospell: thati stupi∣fied and sencelesse security, and hardnesse of heart, in the middest of feares and dangers: that degenerating and growing worse and worse, not withstanding all Gods iudgements,k which still encrease vpon vs, be∣cause our sinnes encrease: that dissolutenesse, that drunkennesse, deboistnesse, and excesse of Healthes; together with those other troopes of sundry sinnes, which walke so bold and thick among vs, in despite of all those meanes which GOD hath vsed to re∣claime vs from them: I cannot but conclude as others doe: that these abominations and sinnes of ours (especially in these times of feare and danger, lwhich cry and call for true repentance) prognosti∣cate no victory, no good, no blessing, nor successe: but vndoubted ruine and destruction to vs, vnlesse

we speedily repent vs of them. Wherefore (Chri∣stian Readers) if you haue any compassion of your owne poore soules (which Healthes andm Drun∣kennesse will damne to hell without recouerie, if you pro∣ceede on in them:) If you haue any loue to God and Christ; or any filiall feare of God, or of his wrath and iudgements left within you: If you haue any humanity or bowells of compassions in you, towards the publicke good and safety of this your deare & mother Church, and Country; which haue so long supported you in peace and plenty, euen beyond your hopes: If you haue any com∣miseration of the poore distressed Saints & Church of God in forraigne parts, who are almost swal∣lowed vp of bloudie persecutors, whiles wee are wallowing in carnall pleasures, and delights of sin; in luxutie, ryot, Drunkennes, and all excesse, with∣out any cordiall pitty or simpathizing compassion of, or any sound humiliation for, their low estates: If you expect or long for any prosperity, peace, or plenty: any abatement, diuertion or extinguish∣ment of Gods iudgements at home; or any successe or victory abroad: let mee now entreat, and tho∣rowly perswade you alln by the very mercies of God and Christ (the most flexanimous, perswasiue, and preuailing motiue of all others:) by the loue you beare vnto the Church of God in generall; to this your mother Church and Country; and to your owne saluation: by that most sacred oath and solemne rouenant which you haue made to God in Baptisme, and oft renued in the bloud of

Christ, in the sight of many witnesses; and by that strict, that terrible, and ineuitable account, which you must shortlyo make before the barre of Christs tribunall, in the open view of all the world: that you wouldp now, euen now I say, whiles the acceptable dayes and times of grace and mercy last; whiles the bowels and armes of Christ lye open to receiue you, if you will come in: andq the arme and sword of God are brandished and stretched out against you, to your iust confusion, if you still stand out: abandon, ab∣iure, renounce, and quite cast off for euer, those cur∣sed and pernicious sinnes, in which you are all in∣uolued, without any more pretences or delayes. Aboue all, resist, oppose, shake off, and quite roote out, the vnnaturall, vnreasonable, vnpleasant,r vn∣thrifty, prodigall, wastfull, beastly, and shamefull sin of Drunkennes,s (the metropolis of many mischiefes) which dotht not onely slay, but quite interre the soules of liuing men, and indispose them vnto all imploy∣ments; and so make them a burthen, a trouble, and incumbrance both to Church and State: together with all heathenish, hellish, idolatrous, prophane, luxurious, and excessiue Healthes, which are but Panders, Bawdes, Attendants, and Vshers to in∣temperance: for feare you bring your selues, your soules, your bodies, yea and your dearest deare, your Country vnto ruine; Let Great men, Gentle∣men, Iustices, Magistrates, and those of better and superiour ranke, as they tender Gods glory or their Countries good, exile them from their houses, and banish them for euer from their Tables; Halls and

Butteries: as at all times and seasons, so especially in the Festiuall time of Christs Natiuitie: where∣in vChristians oft times act the parts of Pagans, and turne incarnate deuils for the present, laying aside all reason, temperance, grace, and good∣nesse, as vnseasonable and vnseemely ornaments for so good a season; giuing themselues wholly ouer to gluttony, ryot, luxurie, Drunkennes, Epicurisme, Health-drinking, idlenesse, chambering, wanton∣nesse, vnlawfull pleasures, games, and carnall mer, riments, and all excesse of sinne and wickednesse, which may praecipitate and post them on to hell; as if they were celebrating the ancient Bacchanalia, or the deuils birth-day, and not the birth of Christ: who came to redeeme and free vs from these infer∣nall, heathenish, prodigious, gracelesse, prophane, and godlesse practises, which Turkes and Pagans would abhorre: and not to set hell loose; or to giue men liberty and exemption to sinne without con∣trole or mealure, vnder pretence of giuing honour to his birth-day: Certainly Christ wil not be fed nor honoured with the Deuils broth; with the Deuils sacrifices and Drinke-offerings: with such odious, shamefull, vile, and loathsome things, as Drunken∣nesse, vomite, Healthes, and ryot are: Let Christi∣ans therefore quite renounce them, and leaue them vnto Bacchus, and his heathenish, Pagan, and infer∣nall Crue: Let Magistrates suppresse & curbe them, by executing all those lawes that are in force against them, euen with care and conscience: Let Ministers

who arex enioyned by sundry Councels not so much as to enter into any ••nne or victualing house (much less in∣to a sauerne, Alehouse, or Tobacco-shop, where too too many of them place their chiefest residen∣cie) vnlesse it were in case of necessity when they trauell;) y Lift vp their voyce and cry aloud against them; not only by their doctrine but by their practise too:z Let all who beare a louing heart to God, to Christ, to Church, to Country, or themselues, come forth to helpe the Lord, and this our Zion, against these migh∣tie, generall, praeualent, and pernicious enemies, which threaten a Catastrophe and deluge of Gods iudgements to vs: for feare they in••ur that bitier curse of Meroz, which no heart can beare. I for my owne part can but blow the Trumpet, and giue the on-set; it is others that must giue the foyle, and ouerthrow to these hostile powers: If these my weake and meane endeuours shall so farre preuaile with any, as to cause them to take vp Armes against these sinnes, that so they may suppresse or bridle them; or to diuert, reclaime, and winne such from them, who haue beene formerly enamored with them, or held captiue by them; I shall thinke my labour highly recompenced, and happily rewarded: But if they proue vnfruitfull or ineffectuall vnto all, or bring mee nothing but reproach and scorne, among the looser and deboister sort; whose blacke and filthy mouthes, or burthened and distempered stomackes, may chance to vomite vp some cra∣pulous, noysome, and superfluous crudities of

ascandalls scornes, hatred, & reproach against me, be∣cause I offer violence to their best beloued Dalilaes and bosome lusts,b whose iust reproofe they cannot brooke: yet this shal be my ioy and comfort: that as Drunkards scornful, rash, & vndeserued censures (which cI deeme but folly for to feare)d are crownes and ho∣nors, not blemishes and debasements; especially to such as seek mens spirituall good and welfare,e not their praise: So God himselfe, how euer men requite me, will yet reward andf recompence me for this my poore endeauour (being all that I could do or promise) though he denie successe vnto it: which is not mine, but his to giue. Thus leauing this poore Treatise to thy charitable and pious censure (Christian Reader; from whom I shall request this fauour onely; to read and know before thou iudge:) I commend both it and thee to Gods owne blessing. Farewell.

The vnfained well-wisher of thy spirituall and corporall, though the oppugner of thy pocular and Pot-emptying Health. WILLIAM PRYNNE.

Notes

• a

  Aug. Serm. 32 a•• Fratres in Fremo. De Temp se••. 231. 23•• Basil de letun. & ae E∣b••tate, et Lu∣xu serme Clem Alex. Paedag. l. 2, c. 2, 3, 4. Ambr. ae Elia. & leiun. c. 10, to 19 Chrysoft. Hō. 54, 57, 71. & ad Pop. An∣tioch. Hom. 27, in 1 Cor. Hier. Com l. 15. in Eze. 42. Chry∣solog serm. 26. Bern. de Mode Viuēdi, Ser. 26 See Puteani Comus. Opsopae∣us de Arte Bib. l. 2. Friseclinus in Ebriet. Mr. Harris his Diunkards Cup. Master Wards Wooe to Diunkards. The Homily against Drunkennesse. And Mr. Iohn Down∣hams Disswation from Drunkennesse.
• b

  Plat•• Symposium. Legum Dial. 1. Plinie Nat. Hist. l. 14, c. 22. Zenophon de Instit. Cyri. l. 8. Memorabilium lib. 7. Seneca Epist. 24•• 83. Plutarch. de Sanitate tuenda. De Adulat: & Amicit••a. Horace Ipist. lib. 1. Epist. 5. Tacitus de Moribus German. cap. 7. S••obaeus sermo 18. Ouid. de Arte Aman∣di, lib. 1
• c

  Prou. 23, 32 Nahum. 1, 10. 1 Cor. 6. 10. Gal. 5, 21. Mat 24. 49, 50, 51.
• d

  Luke 21, 34 Ephes. 5, 18. 1 Pet. 4, 3.
• e

  Pro. 23, 29, 30. Isay 5, 11, 22. Hab. 2. 15, 16. 1 Pet. 2, 11. Isay 28, 1, 3.
• f

  1 Cor. 6, 10. Gal. 5. 21.
• g

  1 Cor. 5, 11. Pro. 23, 20, 21
• h

  See Master Stubs Anato∣my of Abuses, p. 77, 78. Mr. Wards Woe to Drun∣kards. Mr. Thomas Beard his Theater of Gods Iudge∣ments. l. 2. c. 3.
• i

  Tit. 2, 12, 13. Rom. 13, 12, 13
• k

  Ebriet atem qui habet, se non habet: hāc qui habet, home non est: hane qui ha∣bet, non p••eca∣tum facit, sed ipse est pecca∣tum. Chry so∣logus Serm 26
• l

  Est in con∣tēptu frugalis vita: libid•• po∣tands eunctos prodigiosa te∣net. Nemo bo∣nus nunc est, nec strenu••s esse videtur Plurima ni poterit perdere vina bibax. Nullus eris si sint ignauae ad pocula vires, Plurima ni sieces pocula, nullus eris. Obsopaeus De Arte Bi∣bendi, l. 2.
• m

  Rom. 8, 7, 8.
• n

  Isay. 15. 11, 12, 22, 1 Pet. 4, 3, 4. Ad de∣teriora faciles sumus: nō pro∣num tantum iterest ad vi∣tia, sed etiam praecep••: Sene∣ca. Epist. 97.
• o

  Ephes. 2. 2, 3
• p

  Phil. 3. 19.
• q

  Esay 3. 9.
• Hoe non est gaudere, sed in∣sanire bibones, Obsepaeus, de Arte Bib. l. 2
• r

  Bonosus non vt viuat na∣tus est, sed vt bibat. Lypsius Centur. Mis∣cell. Epist. 51. Theatrum vi∣tae humanae.
• s

  Quicquid vi∣tium erat, vir∣tutis nomen induit. Putea∣ni Comus. Probitatis in∣ertia nomen, Iustitiae for∣mido subit. Claud. in Eu∣trop. l. 2. Ne∣quitiae classes candida velae ferunt. Petro∣nius pag. 154. Vitia pro vir∣tutibus hodie habentur. Diō. Cass. Roman. Hist. l. 58. Non solum vi∣tiosa, sed & vitia laudan∣tur. Seneca E∣pist. 114.
• t

  Ducitur e∣brietas nunc virtus maxi∣ma: nemo. Carpentē bane sicco rebitur o∣re loqus: Quae∣ritur hac celebris nunc cunctis gloria: cunctis, Quaeritur hac nomen, gratia, fama, fauor, Obsopaeus de Arte bibendi. lib. 2.
• u

  Haec tamen illi omniae cum faciant hilares niti∣dique vocantur. Iuuenal. Satyr. 11.
• x

  Hence came the phrase pergracari; or Graco modo bibere: Caelius Rhod. Antiq. Lect. l. 28. c. 6. Alex. ab. Alex. l. 5. c. 21 Fran∣cis Irenicus: Germaniae Ex∣egeseos Tom. 1. l. 2. c. 1 ••.
• y

  ••allit enim vitium specis virtutis & vmbra. Iu••en. Satyr. 1. vitta non decipiunt, nisi sub spec••e vmbraque vir∣tutum. Hier. Tom. 1. Epist. 7. c. 4.
• z

  Quoedam vi∣tia species vir∣tutum praefe∣runt, ideoque pernitiosius su∣••s sectatores decipiunt, quia se sub velami∣ne virtutum tegunt. Isi∣dor. Hispal. de Sum. Bono. l. 2, c. 35. Nullum vitium est te∣trius aut pesti∣lentius, eo quod in virtutis specie latet. Osorius de Gloria. l. 1. Sect. 7.
• a

  Dat veniam cornis, vexat cen∣sora columbas. Iuuenal. Sat. 2.
• a

  Insani sapi ent, nomen fert equus in∣iqui, Vltrae quam satis est virtutem si petat ipsam Horrace Epist. l. 1. Epist. 6.
• b

  Annon hoc ita fit in om∣ni populo? nonne omnem exuperantiam virtutis ode∣runt? quid? Aristides non∣ne ob eam ip∣sam causam pulsus est pae∣tria, quod prae∣ter modum iu∣stus effet? Cice∣ro Tusc. quaest. lib. 5.
• c

  1 Pet. 4. 3. 4.
• d

  Sunt aliqui intempestiuè boni. qui cor∣ruptis moribus publicis conui∣cium benê vi∣uendo faciunt. Erg•• tanquam scelerum & malitiae suae testes extirpae∣re funditus nituntur, & ••ollere: gra∣uesque sibi pu∣tant sanquam vita eorum coarguatur. Idcirco aufe∣rantur, qui∣bus coram vi∣uere pudet, qui peccax∣tium frontem et si non verbis, quia tacent, tanien ips•• vi∣ta genere dis∣simili feriunt & verberant: Castigare e∣nim videtur. quicunque dis∣sentit. La∣ctantius de Iustitia, lib. 5. c. 9.
• e

  1 Iacob. c. 9. 4 Iacob. c. 5. 7 Iacob. c. 10. 21 Iacob. c. 7.
• f

  Lex noua vsu non recepta viribus caret, & desuitudine tollitur. Gaillius Pract. Obser. lib. 2. Obser. 110.
• g

  See 4 Iacob. c. 5. 1 Iacob. c. 9.
• h

  Leges opti∣tima si negli∣guntur, diss••∣lutionem pari∣unt. Cafe. Pol. l. 5. c. 7.
• i

  Quantum pracellunt c••∣teris magni∣tud••ne, tantis praestant im∣puritate. Salu. de Gub. Dei. l. 7. p. 277.
• k

  Velocius & citius was cor∣rumpunt viti∣orum domesti∣ca exempla, 〈…〉〈…〉 subeāt animos magnis a••te∣ribus. Iuuen. Satyr. 14.
• l

  Non ampli∣us mirabor c••̄•• peceant qui ge∣nere ignobiles sunt, quand•• bi qui summ•• l••∣lo nati sunt, peccant. So phocles Aiax Flag. NG. 1165.
• m

  Cum surpia placent iis qui habentur boni, ceric valde ho∣nesta videntur esse malis. Euripid. Hyp∣politus Cor. Sect. 410.
• n

  Nemo sibi tantum errat, sed aliis ••rroris causa & au∣ctor est. Nem•• ita cadit vt nē alium in so at∣trahat. Seneca de Vita Beata cap. 1.
• o

  Demum s•• am coercer•• plerisque ha••d minus 〈…〉〈…〉 est, quam pre∣uinciam ••••••••∣re. Tac••••us Agricolus vi∣ta. cap. 7.
• p

  See Obsepae∣us, de Arte Bi∣bend.
• q

  Melius est aliquid neseire secure, quam cum periculo discere. Hier. Tom. 1. Epist. 22. c. 13.
• r

  See Master Iohn Downam his Disswasiō from drunken∣nesse: and Mr. Harris his. Drunkenis Cup the Ta∣ble of Drun∣kennesse, & ••us potandi.
• s

  See Argu∣ment 14.
• t

  Hosea 4. 3.
• u

  I shall say to these. L••∣gant prius. & postea despici∣ant: ne vide∣antur, ne•• ••u iudicic, sed au odi•• prasump∣tione ignorata dānare. Hier. aduer. Ruffin•• l. 2. c. 9. Tom. 2. pag. 251.
• x

  Naturale ••st potius non•• quam magna mirari. It •• e∣nim comp••siti sumus, vt nes quotidiana si admiratione digna sunt, tr•• seant; contra minimarum que{que} rerum s•• ins••lita prodi∣••runt, specta∣culum dulce fi∣at. Sen. Nat. Quaest. l. 7. c. 1. Aertor est cu∣piditas ignota cognoscendi, quam nota re∣petendie ad ne∣ua omnes con∣currant, ad ne∣ua tēuentunt. Sen. cōtrouers. l. 4. Proaem. Nouitas auditoribus lenocinatur. Plin. Epist. l. 2. Epist. 19. Noua, & non in promptu posita, admirationem suiexcitant auditerem{que} allicinnt. Plutarch de Homero. Est qu••{que} cunctarum nouitas gratissimarerum. Ouid••de Ponto, lib. 3. Elig 4.
• y

  Isay 42. 24. 25. Prou. 23. 34. 35.
• z

  Reges quan∣d•• boni sunt muneris est Dei quando vero mali, see∣leris est populi: Secundum me∣ritum plebeiū, disponitur vit•• rect••rurn. Ira∣scent•• enim Deo, talem rectorem popu∣li suseipiunt. qualem pro peecat•• merē∣tur. Nannun∣quam etiam pro malitia populi reges mutantur•• & qui ante vide∣bantur esse be∣ni, accepto regno fiunt in∣iqui. Isiodor. Hispal. de Sum. Bono l. 3. c. 48. Concil. Parisiense sub Ludouico & Lothorio: 829. lib. 2. cap. 1.
• a

  Non igna∣uissiumorem hostium forti∣tudine obrui∣mur, sed s••lum vitiorum nostrorum impuritate superamur. Nemo sibi aliud persuade∣at, nem•• aliud arbitretur: solum nos m••rum nostrorum vitiae vicerunt. Salu. de Gub. Dei. l. 7. p. 238. 278.
• b

  Habet h•••• temulentia, vt & molliat & resoluat corda temulent••rum Ambr. de Elia & Ieiun c. 12. Basil. de Ebri∣ctate & Luxu. Serm. Obso∣poeus De Arte Bibendi, l. 2.
• c

  1 Cor. 3. 16. & 6. 15. 19.
• d

  Isay 8. 7. to 15.
• e

  Amos 6. 1. to 7. Isay 5. 11. 12.
• f

  Rom. a. 4.
• g

  Ezech. 16. 49
• h

  Plures in∣uenia•• qui sae∣pius peiurent, quam qui om∣nine non tu∣rent. Salu. de Gub. Dei. l. 3. p. 79.
• i

  Nihil amen∣tius est, quam in malis esse, & malorum intelligentiam non habere. Salu. de Gub. Dei. l. 6. p. 216. 217.
• k

  Non mirum est si quotidie deteriora pa∣timur, qui quo∣eidiè deteriores sumus. Salu. de Gub. Dei. l. 4. p. 111.
• l

  Isay 22. 12. Ier. 4. 8. & 6. 26.
• m

  Nahum. 1. 10 1 Cor. 6. 10. Gal. 5. 21.
• n

  Rom. 12. 1
• o

  Dan. 7. 10. Math. 25. 32. 33 2 Cor. 5. 10.
• p

  Psal 95. 7. 8. 2 Cor. 6 2.
• q

  Deut 22. 41 42. Psal. 7. 11 12. 13. Qui volunt a∣tem Dei spre∣uerunt inus∣tantem, volun∣tatem Dei sen∣tient vindi∣cantem. Pros∣per. Aquit. Re∣spons. ad Ob∣iect. 16. Vin∣cent.
• r

  Vno die bi∣bunt multe∣rum dierum labores. Ambr. de Elia & Ie∣iun. c. 12.
• s

  Ebrietas multorum ma∣lorum metro∣polis. Athen. Dipnos. l. 10. c. 1••.
• t

  Qui luxuri∣atur, viuens mortuns est: Ergo qui ine∣briatur, & mortuus & sepultus est. Hierom. Tom. 2. Epist. 63. c. 4
• v

  Sub Christi∣no nomine Gentilem vi∣tam agunt, & aliud professio∣ne, aliud con∣uersatione te∣stantur. Hier. Tom. 1. Epist. 14. c. 2.
• x

  Apost. Cano∣nes Can. 53. Deerete 〈…〉〈…〉 P••p••. Can. 10. C••ne. ••••••dicenum. Can. 24. Car∣thaginense 3. Can. 27. A∣phricanum. Can. 7. Constā∣tinop 6. Can. 9 Turonense. 3. Can. 21. Cabi∣lon: 2. Cā. 44 Rhemense. 823 Can. 26. A∣quisgranense An. 816. Can. 60. 90. Refor∣matio Cleri German••ae R••∣tisponae. 1524 Can. 3. 8. Conc. Colon: 1636. part. 2. cap. 25. part 5. c. 6. Au∣gustense, 1541. cap. 10. 19. Mo∣guntin. 1549. Can. 74. See Gratian, Distinct. 44. Bochellius De∣cret. Eccl. Gal∣lica. lib. 6. Tit. 19.
• y

  Isay 58. 1.
• z

  Iudg. 5. 23.
• a

  Nunquid aeger laudauit medicum se∣cantem? Se∣nec. Epist. 53.
• b

  Nulls gratae repr••hensio est•• imo quod niul∣to peius est, quamlibet ma∣lus, quamlibet perditus ma∣uult mendaci∣ter praedicari, quam iure re∣prehendi: & falsarum lau∣dum irrisioni∣bus decipi, quā saluberrima admonitione seruari, Salu. de Gub. Dei. l. 8. p. 279.
• c

  Magna dementia est, verert ne infameris ab infamibus. Seneca Epist. 91.
• d

  Regi∣um est male audire cum bene feceris. Plutarch Apotheg. Graec.
• e

  Qui laudem non appetit, nec centumeliam sentit. Bern. de Inter. Demo. c. 42.
• f

  Mens boni studii ae pii voti, etiamsi effectum non inuenerit capts operis, habet tamen pramium voluntatis. Salu. Praesat. in l. 1. de Gub. Dei.