A
DISCOURSE
OF
Drinking Healths,
WHEREIN
*The great Evil of this Prevailing Custom
is fhewn; And the Obligation which
lieth upon all good Chriftians to Sup-
prefs and Difcountenance it to the ut-
moft of their Power*
By Peter Lord Bifhop of Cork and Rojfe.
LONDON:
Printed for Henry Clements, at the
Half-Moon in St. Paul's Church-Yard.
mdccxvi.
T O T H E
READER-
"DEfore the Reader Enters into the following
■*-* Tract, it will not be amifs to remove
fomefew Prejudices that may lye in his Way.
It may be thought no great Prudence to
write againfi a Cuftorn fo generally received,
that it muft make Each of the Two mofl con-
fiderable Parties among us my Enemiesj for
that all agree in Drinking Healths: But it is
better to difoblige Both; than not to be an
Impartial Friend to Each Side, and to the
Truth. It is a ftire Indication of an Abje£t
Spirit to make the Serving of a Party the
main Principle of a Man's Actions^ hecaufe it
Cancels all Title to the Reward of his befl Per-
formances in another World: I Write not a-
gainft any Party, but againfi the Sins of Men)
and if 'Thefe prevail more in One Party than
Another, it is not amifs that they take the Re-
proof to themfelves. They have done fo ac-
. cordingljy and it hath fallen to my hot to fuf-
fer their Indignation, not having confultedfo
much the Politick, as the Religious Part;
becaafe I have obferved that too much Caution
A 2 in
iv To the READER.
in Matters of Duty, and Religious Politicks
are among the Reigning Bins of ths Time.
It is a ready and Vulgar Turn to Brand
this Trafr with the Name of Quakerifm.
'But that-the Quakers decline All Healths ii
Praife-worthy in them; nor is it likely they
will ever be Tempted by the Wicked one to
the contrary, while they continue to Renounce
the Two Sacraments; the Refurre&ion of
the fame Body; and All Scripture, without
immediate Infpiration in themfelves, From
being a Rule of* Faith ot Practice. It hath
been always a fuccefsful Piece of Policy in
Him not only to Difpence with, but to Encou-
rage fomefew Inflames of Real Goodnefs, but
of Lefs Conference, with Defign to give a
Colour to great Impieties ; or to Varnifh o-
ver ths Rankefl Herefies, and Schifms.
Perhaps you may fay the Habit is fo Inve-
terate, that I jhall but Provoke Men to
Drink Healths the More, and Confirm them
in the Cuftom* But this can be trite only of
the Wicked, and the Pefverfe; not of thofe
who are Well difpofed, or Religioufly Incli-
ned, for whofe Saks alone this Treatife is writ-
ten: This Argument, if it be one, will hold
againft all Attempts made to difcourage Any
prevailing Cufiom whaifoever which is either
Evil
To the READER. v
Evil in it [elf; or the Inftrument and Occa-
sion of Sin. And no other Return is to be
rnade here, but dsfiring People to Corf ler,
whether it is My Vault or Theirs, that they
grow more Obftinate by fair Endeavours that
are ufed to make them more Religious ?
You will fay again who ever Dreamed of
any Similitude, or of doing Difhonour to the
Eucharift by this Practice ? I Anfwer, few
befide Deifts apd Freethinkers, the Scoffers
at all Revealed Religion, and at this Sacra-
ment in Particular', and who have from thence
taken Occafon to give that Holy Ordinance the
Name of an Health. And were there no o*
ther Reafbn/br the truly good and Religious,
who have hitherto continued this Practice^ Un-
wittingly and Undesignedly, to forbear it
hereafter, I Appeal to themfelves whether this
is not Reafon enough? And whether there
mufl not ever be a Ground of Scruple till bet-
ter Arguments are offered For Drinking of
Healths, than are here produced Againft them?
And till then I deferve the Thanks of every
truly tender Confcience, for laying open to them
a latent Jnftance of Guilt, which they did not
dijcern in themfelves.
If any one be inclined to think meanly of th
Subject, as if it were of no great Importance J
J
vi To the READER.
/ Anfwer, That the Failing of Succefs may
make it appear Little in the Eyes of Men ;
but the Sinking the Practice of Healths, at
■Uaft among all good People, will render it truly
Great in the Eyes of God; as preferring his
rnojt Holy Ordinance from any Degree of Pro-
fanation; and cutting off one of the great eft
Jnftruments of Sin in the World.
I am very fenfible of the Invidious Nature
of the Subject; how many Sorts of People will
think themfelves Difobliged and Injured; and
will look upon this Tract to be no lejs than an
Invafion of their Property, the Ruin of them
and their Families being concerned in the
Downfall of Healths. It may be expected
that all Dealers in Liquor by Whole-Sale or
Retail, whofe Craft is in Danger to be fet
at nought, will be Full pf Wrath ; and All
with one Voice cry out for their great Diana
whom the World worihipeth ; which brings
them in No fmall Gain; and by which They
have their Wealth. Nay, all thofe who live
difinguifhed under the Character of Honeft
Fellows, and Good Companions; all Furi-
ous Party-Men ; and all >vho Drink Much or
Little, but love to (lay by it, are like to joyn
with them in charging ms with leffening the
PubJick Revenue; and with infringing the
Likrty of every Subject to mingle himjdf with
State
To the READER. vii
State Affairs ; to jherv his good Liking, or
Piilike of all Matters at the Helm ; and to
be medling even with Crowned Heads, and
their Mmiftry. But to be plain with this Sort
of Antagonifts, Healths are but a Retique of
Heathenism; and that great Diana of theirs,
if they will take the Word of -\ Two Learned
Men, Is not from God, but from the De-
vil. And therefore it is better they (hould be
content with a Moderate fortune, than that all
the Liquor in the Nation fbould be Polluted
with Healths, and Drunkenefs: It is for the
Inter ef of their Own Souls, that all that
Gain (hould he pared off which arifes from
the Sins of the People; And it is more for
the Publick Good that fome Perfons fuffer in
their Way of Dealing, than that we (hould all
be rendered Liable to the Judgments of Gody
for thofe manifold Sins which are every where
daily occasioned by that Pernicious Practice I
write againff.
If lam thought to be in a Miftake in what
1 have written, it mufi be allowed a very Hap-
py and Seafonable One, if iv pleafe God it
work the Defgned Effect of making People
Defift from Healths- in which they are fur e
there can be No Miftake. And therefore, tho1
I were Not in the Right in this Treatife, yet
'' —-- ■ i .-man.___________
t Stuckius*»<iAmefius.
A 4 all
viii To the R E A D E R.
all good Chriftians fhould Wife me fo ; and
their Prejudices, if they have any, ought to
be on my Side before they Read. It is plainly
fuch an Error as deferves Pitv, not Indignati-
on, and Fury; Wherefore 1 may reasonably
hope that this Conft'deration will An/wage the
Sprit of my Antagonifts, and Change their
Style from Gall and Bitternefs, into as much
Sharpnefs as they /halljudge convenient: And
J fray God it may never be Again heard of a-
mong Chriftians, that any of the Sacred
Hierarchy fhould take upon them the publtck
Defence of Health-Drinking in the Face of all
Mankind. But if any of Them, or any Lay
F>erf on (hall undertake an At fiver to what I have
here delivered, I would only obferve to them;
1 that he who will not dijlinguijh between Ho-
nour s to be paid in the Prefence of an Angel,
or King, or other Great Perfon; and fuch as
are paid in their Abfence: And between the
Three Kjnds of Idolatry, mentioned Part I.
Cap. 6. will never Think or Write dijlinclly
ttfon this Subject. For in maintaining that
an Health hath Nothing at all in it of the Na-
ture of an Idolatrous Act, he will Very un-
juftly wreft every Thing that is faid to a
Charge of Grots and Willful Idolatry; and
thus by running ha (lily from One Extreme into
the Other, he will leave the Truth Behind
him in the Middle*
OF
(9)
Drinking Healths.
THERE are two Things, which,
feem neceflary to be Confider'd^
in relation to that Cuftom of
Drinking Healths, which has pre-
vail'd fo much in the World.
The Fir (I is, Whether there is any De-
gree of Evil or Sinfulnefs, in the Nature
of an Health it felf ?
And Secondly, Upon a Suppofition that
it were a Thing in it's Own Nature per-
fectly Indifferent, whether it is not how--
ever the Duty of all good Chrifiians, and
more efpecially of the Clergy, not only to
forbear drinking Healths Themfdves; but
to diffuade others from it; and by their
Example and utmoft Endeavours, to ba-
nifh the Cuftom of it out of the-Chriftian
World? . Thefe
-J2
-—
( io)
Thefe Two Material Qiieftions do
naturally divide this Difcourie into Two
Parts.
PART I.
Hether there is any Degree of Evil
or Siffulnefs in the Nature of an
apealtO it feif?
In Order to fpeak more clearly and
diftinctly to this Firft Point, let us confider
an Health in every Acceptation wherein it
piay polTibly be taken. And accordingly,
Chap. I.
TH E Firjl Acceptation of an Health
is when a Quf or Glafs of Uquor
is hank by way of Ctttfe or StttipgCCattOtt
upon the Per/on himfelf who drinks, if he
doth not mean ^merely what he fpeaks when
he nameth Health or Profperiiy to any Per-
fan, or Affair.
As when a Man names the Health and
Profperir.y of his Prime or his friend,
he fhould fay, May this be my Poifon if I
do not wifb him Health and Profperiiy.
'Tis true, it is now generally contracted,
and.
and drank in the Shorter Form ; and the
direful ampjecatton is only imply d: For
the full naming of the Cutfe upon our
felves when we drink, was too grois and
barefac'd an Impiety to be kept up in ex-
prefs Words, and therefore this is dropt
among People of Fafhion; and the De-
fign and Import of it, is not commonly
underftood. Yet whether this is not the
firft and primary Signification of an Health,
and that which in a great Degree hath re-
viv'd the Cuftom of it in thefe Nations,
and carried it on to fo great a Height a-
mong us ; I appeal to the conftant and uni-
verfal Practice of the Lower Rank of Peo-
ple ; who, not being capable of fuch Re-
finements, keep up drinking Healths in
their primitive Form to this Day : And
when they name a Health to any one cry,
May this be my ^OtfOtt; or May it never
go%\)lO' me ; or Let it he my JLafi ; or May
it Mttot do me goody if I do not Think as
I Speak; or fomething to that Effect.
And this is fo generally receiv'd, that it
is the current and ready C6H of all Truth
among the Vulgar ; as every Body muft
have obferv'd, who is not fo far above that
Rank of People, that they cannot fall
within their Notice.
I
( 12 )
I hope I need not go about to fhew
the Wickednefs of drinking an |)eaitfj in
this Senfe of it; For in this Acceptation it
is in fhort no other than a .plain Libation
or Sacrifice to the Devil. Whatever it
may prove to Men's Bodies, yet 'tis plain
they fwallow greedily what is real Poifon
to their Souls, and Seal their own Con-
demnation with a Cup of Liquor. Tho*
they wifh Health and Profperity to thofe
they drink from their Hearts; and fpeak
with ever fo much Sincerity, yet the Im-
precation remains either Exprejfed or Im-
flfd; and whether one or the other, 'tis
Officious and Forbidden, and therefore im-
pious and wicked, Tho' what they fpeak
may be no Lp£; yet it is however a
Needlefs CUtfe, and will take place as
fiich, without Repentance. The beft Turn
it will bear is, that 'tis only an Oath to
this En°e£t, viz. By this Drink I mean
jehat I fay. But even fo, 'tis a Form of
Swearing not from God, and therefore
piuft come only from Hell.
Now for thofe who drink, and do not
mean what they fay (which is too com-
mon in the Work!) to that Curfe and Im-
precation upon themfelves they add the
Guilt of Lying and DHfimulation ; and of
fame*
Something very near of Kin to Perjtttp*
Accordingly, how many are there who'
drink a Health out of pure Compliance;
thro' Fear, or Shame, or Importunity, for
Company Sake, or for the Drinks Sake,
quite contrary to the Senfe of their Minds,
and Inclination of their Hearts; and there-
by in Effect, do Vow. they with a Perfon or
Affair Health and Prosperity, when per-
haps they wou'd rejoyce to fee then!
Ruined and Confounded.
As for fuch as may fay this Notion of an.
Health, is New to them, and that* they
do not drink it in this Acceptation ; I be-
feech them to confider, that this is the
Only Notion of an Health that has any
Senfe or Meaning in it. If they come
to confider the Action of Drinking fof ano-
ther Man's Health in its own Nature more
nearly and diftin&ly, they will find that,
all other Acceptations of it are entirely
Senfelefs, and without any Meaning at
all: But Tims it hath a Plain and Obvious
Meaning, tho* a very Wicked one. Tho*
Men Mean it not, yet if drinking an
Health carries fuch a horrid Implication
with it, infomuch that the Whole Form is
by many exprefs'd at large at this Day ;
then nothing can render the Practice ex-
cufable
( M )
Cufable but the want of knowing this,.
And this is what they have to plead in
Excufe for themfelves, who have hitherto
practiced it ignorantly; but wou'd never
have comply'd for any Importunity if the
Wickednefs of it had not layn conceaPd
in the Curtnefs of the Form.
That a Health naturally bears this Con-
ftruttion every Body muft own; but it
was the Intereft of Hell that this fhou'd
be gilded over with a fair Colour of Health
and Frofperity; and not appear open and
barefac'd fo as to be always repeated at
full Length. It is the common Policy of
the Devil to continue Cuftoms Seemingly
innocent among Men; and he makes great
Advantages of them, 'till the evil Nature
and Tendency of them are laid open, and
the World begins to be rightly appriz'd
of his Craft and Subtilty in promoting
them. And 'tis a great Pleafure to him
to fee this Cuftom in particular prevail
fo univerfally; and to obferve fuch Muki^
tudes doing that frequently every Day
of their Lives, which Implies nothing lefs
than the Cticfc of God upon their own
Heads: i. e. Health to fome other Per-
fon, and a Qirfe to themfelves.
There
( *5 )
Thefe is another Way of CtttW, or
ratner of Being CttW'B in the Ad of Drink-
ffi and that is when other People bad
SI Perfon who drinks with Imprecations.
This * B«W tells us was an Invention
of the W who had the fame Ex-
p effion, nOID m£ for B/^ orGfcr-
L People in the Ad of Drinking. When
{hey meant well to the Perton who
drank, the Words went in their pro-
per Signification; in our Phrafe, Much
oood may it do you: But when they fe-
cretly defign'd him the contrary (which
they always did when they faw a Chn-
ftian drink) then the Words paffed for as
many Curies as the Letters ftood tor in
Numbers, no lefs than 165. This is, as
he obferves, Curling Cabaliftically j and
I do not doubt but the Zealots among
the Jews do it heartily to this Day when
they fee a Chriftian drink; and Wijb, i. e.
Fray, That every Drop may go down
fraught with a diffintt and feperate Curfe-
I do not find that any Christians are arrived
to this Pitch of Iniquity yet, and there-
fore fhall only obferve here, that it is a
way of Curfing by Implication only ; nay
* Synag. Jud. Cap. 39.
quite
(16)
quite contrary to the Words Men fpeak i
That this may be an Anfwer to thofe
among us who think themfelves fafe in.
the Practice of drinking Healths, beeaufe
'tis a Curfing themfelves by fecret Im-
plication only.
Chap. II.
A Second Acceptation of an Health
is, When Men drink themfelves, by
way of Imprecating a Qurfe upon others.
This is in Truth no Health at all, nor
defign'd {o; but drank to a quite contra-
ry Purpofe to what that Word Imports;
and it has a Refemblance of that Jewijh
Practice before mentioned, in the Mon-
ftrous Contradiction between the Word
Healthy by which the Cuffom is named;
and the QCUltzs that are imprecated by it.
Only with this Difference, that the Con-
tradiction is now a-days Openly exprefs'd,
and nothing more common than for Men
to drink a Health To another Man's De-
traction of Soul and Body 7 and that in-
ftead of 165 Curfes, they fumm up all in
one, that of Confufion and Damnation to
him. This of drinking Healths is be-
come
M"7 i)
cornethe Modifli way of venting Gurfes
and Imprecations of all Rates and &*« -
and upon Perfons of all Ranks and De-
grees ; and 'tis well if the Health is couch d
in fafe Language, and fo as to evade the
-Penalty of Humane Laws i Thus Perfons
have been daily drank to theTiw«y to the
Black, to Newgate, to the Gallows; and to
the DeviL
This is a Cuftom fo peculiar to CHrifti-
ans, that with fome Search I cannot trace
any Footfteps of it either among Jews or
Heathens; Unlefs that of the Egyptians
be like it, who, as * Plutarch tells us,
Did not drink or offer Wine by way of Sup-
plication to their Gods, fas other Nations
us'd to do,) but as it bore a Refemblancs
of their Emmies Blood. Which is exactly
parallel with the Modern Practice in this,
that fuch Healths are drank to Quench the
Thirft Men have after the Blood of thofe
they take a Diflike to: For thus Guzling
down GlafTes full of AxssH and Halters,
and Gibbets, and Hell-Fire-, and all o-
ther Forms of drinking People out of
lA mi a,if^a. rwv noUii.wa.yTuy -ttstI to7( hols.
>e Hide.
B the
( 18 )
the World, are no other in the Sight of
God than aclual Murder, tho' their Crimi-
nals do not die one Minute the lboner for
being loaded with Curfes.
That which is no fmall Enhancement of
the Guilt of luch Healths is, that they are
commonly levelled at Great, and Worthy
Perfons ; and that for the moft part by the
Unworthy and Profligate ; there being none
who have any ferious Senfe of Religion
left, but refute them with Indignation.
For they who are not pair, feeling, and in-
tirely Void of Grace, rauft know, that the
Liquor of fuch a Health is Rank Poifon to
the Souls of thofe who drink it, and will,
without the powerful Antidote of Repen*
tame and Reformation, kill them. They are
Curfing themfelves as effectually, as if they
turn'd thePhrafe, and taking a Glafs with
great Formality and Oftentation in their
Hands, cry'd, here is Poifon, or Death to
Me; Confufion, or Damnation to my Own
Sou! ; or whatever other Mifchief they are
us'd to mingle with their Wine. For all
• thefe Imprecations will at Jong run recoil
back upon their own Heads: and tho' they
may lit light upon them for the prefent,
they will find them an infupportable Bur-
then when they come to an account with
God. Befide*
(19)
Befides the Danger and impious Nature ■
of this fort of Health-Drinkingy 'tis ftrange
Men do not lee the unaccountable Folly
of it, how they are pleas'd only in Con-
ceit ; and with Hanging, and Drawing, and
'Tormenting other People, as Witches do
in Effigy. They hurt no Body' but them-
felves, lor a wet .Curfe will never prevail
upon any but thofe who drink it: And
what ftrange Inchantment can there be in
Saying or Meaning, As J drink this Glafs
of Win?, jo let another Man pjrifb ; certain-
ly this can be no Real Eifecl: upon him,
tho' it carry in it a near Affinity with
Witchcraft and Diabolical Combination*
Chap. III.
ANother Notion of an Health is, When
Men drink off a. Cm p or Glass
of Liquor in their Turn, and hand it round
in an honourable or loving Remembrance of
their Jbfent Lwwg friends. It was one
great Obieftion, and indeed the molt in-
filled on, againft the Argument m my
former Difcourfes concerning Drinking in
Remembrance of theDead,thatifit prov'd
any thing it prov'd too much. Why too
much ? Becaufe it proves that we ought
B 2 not
r 20;
not to drink in an honourable Remem-
brance even of our Abfent Living Friends;
for this hathlikewife a Semblance of Drink-
ing in Remembrance of Christ Abfent
from us in Heaven^and therefore muft car-
ry in it fome Degree of Profanation, with
Refpeft to that Holy Sacrament, which is
perform'd by That Action, and to the Same
Purfofe of a grateful and honourable Re-
membrance. I heartily thank my Anta-
gonifts for this Confequence of theirs^
which I confefs I was not fufficiently ap-
prized of before, and for that Reafon made
them too great a Conceflion in a former
Difcourfe, by granting that This may be in-
nocently done. I allow this to be fo )uft an
Inference,that neither they nor I fhall ever
be able to evade the Force of it, and to
fhew that a loving and honourable Re-
membrance of our. Abfent Friends by
drinking, is an Action Intirely innocent.
Only I muft obferve to them, that my
Reafoning did not conclude fo plainly and
ftrongly againft drinking in Remembrance
of the Living, as of the Dead. Becaufe
tho' there is fome Refemblance between
drinking in Remembrance of Christ
who is abfent in Heaven, and of an abfent
Friend among the Living; yet nothing fa
great
(2i ;
great as there is between the Remem-
brance of Christ Departed this World,
and of a Departed Monarch. What we
do to Perfons yet Living may be a purely
Civil Refpeft, but there can be no fuch
Thing as purely Civil Refpeft paid to a
Departed Perfon by any Outward Action
or Gefture of our Bodies whatsoever. In-
fomuch, that tho' it is a Duty to Uncover
the Head, to Bow the Body, and Bend the
Knee in the Prefence of the King; yet
thefe and all other Aciions and Gefiures
quite alter their Nature, when he ceafes
to be converfant among us, and becomes
an Inhabitant of the Invifible World ; it
then ceafes to be a civil Refpect, and be-
comes Idolatry. Which is well obferv'd
by the ingenious and judicious Author of
Some Remarks upon Dr. Clark'* Scripture
Doctrine of the Trinity, Where he fays, that
* All Worfbip, Addrefs, and Application either
to Men, or to any other intelligent Beings,
when abfsnty which wou'd be proper and per-
haps due to them when prefent, is Idolatry.
And accordingly he obferves, that if
t Angels appeared to us we might bow down-
to them, and honour them as we do our ?rin~
* Pag« 41- + Pag. 64.
B 3 ces
( 22 )
tat when we are in their Prefence. But if pro.
(hou'd do the fame to them as rejiding w Hsa~
veti) without their appearing to us upon
Earthy this woiid auite alter the Nature of
that Action.
The Reafon afiign'd why bowing to an
Abfent Angel is Idolatry, holds with Re-
fpecf to bowing to an Abfent friend. Tis
true the one is an Inhabitant of this, and
the other of the Invifible Wodd ; and yet
this does not wholly argue away the Guilt
of bowing to an abfent Perfon, tho' it
makes it left. But certainly Drinking to
the Remembrance of a Man abfent, muft
have fo much more of the Nature of Ido-
latry in it, as that Adion is now more ho-
ly, and confecrated to the immediate Ser-
vice of G o d.
Now tho' my Argument doth not con-
clude with equal Force againft drinking
in Remembrance of our Abfent Friends,
as it doth againft drinking in an honoura-
ble Remembrance of the Dead ;/yet that
it doth conclude even againft the former,
will appear.
Firji, If they confider that I freely grant
them this Similitude or Rsfemblance they
have fo much infilled on; And that very
Inference they have made is fb far from be-
' ■< *J J
ins any Difadvantage to the. Tr^ I main-
tafned, that it is the greateft Strengthning
and Corroboration of it.
This Argument of my Antagoniits, a-
tfainft doing Honour to our abfent Friends
by drinkingin Remembrance of them, will
not appear Light or Frivolous, but of great,
Weight and Moment to all who will be at
the Trouble of confidering well that Pre-
cept of the Law in Exod xxx. 32, 33. con-
cerning the Anointing Oyl. Upon
Man's Flejh fljall it not be poured, i. e.
Not on Common Men, but on Friers only
or Sanctified Perfons, Neither fljall ye make
any other Like it, after the Competition of
it: It is holy, and it fljall be holy unto you,
Whofoever co?npourtdeth any Luce it, or who-
foever putteth am of it upon a Stranger, i. e.
upon any but Confecrated Perfons, Shall
even be cut off from his people, i. e. fhall
die for his TranfgreflTion; and not
only he, fay fome Interpreters, but his
whole Race j See Patrick on Exod, xxx. 38,
By which fevere Threatning, fays he, The peo-
ple were deterred from profaning thefe holy
Things, The plain Matter of Inftruftion,
which naturally arifes from hence is, That
if the Two Sacraments of the Goipel are;
tP be held in greater Veneration than all
B 4 the
( H)
the Rites and Ceremonies of the old Law^
then the applying what hath any Refem-
blance or Similitude with Hither of thefe
to civil or common Ufe, is of fo much
the more heinous and facrilegious a Nature,
as thefe Ordinances are in themfelves more
3acred and Holy.
Now tho' this is enough for the Argu-
ment, yet if we take that other Inftance in
the fame Chapter, Verf. 37. of the PR-
mme commanded to be made for the Ufe
of the Sancluary, this Reaibning will be
yet more concluiive, and no way to be
evaded. And a: for the Perfume which thou
{bait make, Ton {ball not make to your felves
according to the Compofition thereof: h {ball
be unto you holy for the Lord. 3 8. Wuofo-
ever {ball make Like unto that, te SMtLL
Thereto, {ball even be cut off from his Peo-
ple. From hence we may make thefe few
obvious Remarks.
1. That the Crime to which fo great a
Penalty is annexed did not cOnfift in ap-
plying fome of the Very Compofition,
Actually made and prepared for the \Jfc, of
the Sanftuary to civil or common Ufe,
but of quite Another Compofition, which
■had only a bare Likenefs or Refemblame
of it,
2. That
r 25)
2. That Mens having no Religion* De-
fign' or Purpofe of Devotion in making a
like Compofition, nor having the leaft
Thought of G o d or the San&uary when
they made ufe of it, was fo far from be-
ing any Excufe for them, that in this con-
fifted their Sin and their Tranfgrefllon:
And accordingly this is the very Reafon
afiigned why they were to be cut off from
his People; becaufe they made it to Thsm-
felves, only to Smell To. And farely
this fame Excufe will lefs hold for the
applying that Aftion to common or civil
Ufe, which bears any Refembiance of
what is much more holy than this Per-
fume. This mult in it felf be more Pro-
fane and Sacrilegious, and more detefta-
ble in the Sight of God; and tho1 the
Sin of fo doing hath not Temporal Pu-?
nifhment annexed to it, 'tis for the fame
Reafon that all the Laws and Precepts of
the Gofpel have their Sanation from ano-
ther World. But you will fay there is
no fuch Law or Precept in the Gofpel;
and Where there is no Law there is no
Tranfgreffion. But let me ask any Perfon
who makes this Objeftion, is there no
fuch Precept in the Law ? And doth not
pie B,eafon of that Precept of the Law
hold
( 0.6 )
hold yet more ftrongiy under the Gofpel ?
Which if he is prejudiced enough to deny,
this will be wreded from him, when we
confider
jdlyT That the Perfume Co guarded from
a Sacrilegious Profanation by any thing
which had but a bare Refemllance or &-
wilitbde of1 it, was a Type of our Holy
Sacrament of the Lord's Supper. For this
is the Sweet Imenfe mentioned Verfe 7.
which was to be Burned, on the Altar before
the Mercy Seat, And Verfe 8. was to be
AfetfatmL Imenfe before the Lord, as being
the tigure and Typical Reprefentation of
that Pun: Ime#fe which Malachi cap. 1. ver,
II, lays mould be Offered from the iiifwg of
the Sun even ttaio the going down of the fame\
And for this very Reafon it is call'd Verfe
36. ri'B?np &?ip the Holy of Holies or
Mof Holy j as being a lively Emblem of our
inoft Holy Euchanjiual Oblation. And now
may I not ask, Shall not the Reafon hold
Wronger for the Antitype than the Type ?
For the Subilance than the Shadow ? Or
rather, Is not this Temporary Precept given
under the Law* that the Import and De*
fign of it might be of Eternal Obligation
under the Gofpel?
There
(27)
There is no Evading the Force and O-
bligation of this Precept, but by denying
that there is any Relemblance or Simili-
tude between Drinking in an honourable
and grateful Remembrance of an Abfent
^Living Friend or Benefactor, and in Re-
^Bqnbrance of fuch an one now in another
\VoMd. There is indeed th&£>iiparity,
That one is living here, anfctJ^pther in
Heaven; and therefore here Tw^U Peo-
ple to judge for themfelves, wl^thec they
conceive any Likenefs or no. I^jtney. ap-
prehend any Likenefs, then th*ey/Tnuft
own the binding Force of that Leg|l In-
cept now under the Gofpel. If the^f ,ap-.,
prehend no Likenefs at all, when %eC^
touft own it is ftill Drinking; 'Tis a mfc*
membrance by Drinking; An Honourable
or Grateful Remembrance by that Action -
• And of a Friend or Benefactor Abfent; If
I fay after this Men can fee no Likenefs at
all,and this do not proceed from any ftrong
Prejudice or PrepoffeiTion they are under
from Cuftom or Party, 8rc. then this may be
their Excufe. But let them not condemn
fuch as do fee a plain Similitude or Like-
nefs ; and therefore forbear Drinking by
way of an Honourable or Grateful Re-
membrance of their Abfent Friends, be-
(28)
eaufe they are of Opinion, therejs at
Leaft as much Veneration and Reve'rence
to be paid to that Holy Sacrament, as
was commanded to be paid to that Per-
fume, which was only a Type of it. But
ftill you will fay, 'tis not in Honour of
a Friend or Benefactor Abfent in Another
World. No, Then it would not be a
Bare Likenefs or Refemblance only, but
the very compleat Action it felf. And there-
fore in the
4th Place we are to confider, That if
it was fo highly Criminal to apply to
any Civil Purpofe what had but a bare
Likenefs, or Refemblance only of that
Incenfe appointed for the Ufe of the San-r
ftuary ; How much more heinous would
it have been to have apply'd that very In-
dividual Composition, or any Part of it
to common Ufe, which purfuant to God's
Command and Inltitution, was actually
prepared for the Temple ? If to ufe ano-
ther Like it render'd Men liable to utter
Excifion, then what Penalty muft have
been due to the making Ufe of the Very-
fame any otherwile than in the Worfhip of
God ? This I take to be a Parallel Cafe
with that of Driving to the Glorious and
Immortal Memory of a departed. Monarch:-
For
p0r in fo doing, Men transfer that whole
compleat A&ion, which by Exprefs Com-
mand and Pofkive Inftitution of Christ,
is made the moft folemn Part of Chriftian
Worfhip, to the honourable Remembrance
of a Mortal Man. For furely drinking in
an honourable and thankful Remembrance
of a Perfon in another World, is not the
Cafe of making another Perfume Like on-
ly to that prepar'd for the Sanftuary; But
of applying fome of that very Individual
moft Holy Compofition, to Profane and
Common Ufe>
If any one imagines here, that the Wine
Confecrated for the Eucharift, is anfwera-
ble to the Perfume of the Sanftuary; and
from thence fhould infer, that to apply
Part of that only after Confecration to
common Ufe, would be a Breach of the
Moral Obligation included in that Precept
of the Law ; this will be reftifyed by a
fecond Thought, namely, by confidering
that the Incenfe or Perfume of the Sanctu-
ary was a Type, not of the Bread or of the
Wine, nor of eating the one or drinking
the other; but of the Whole Mire Ordi-
nance, and of the Performance of thofe
Actions in Remembrance of C h r i s T gone
a\vay from us into Heaven.
Befides,
Oo )
Befides, as the aforefaid learned Perfort
obferves on Exod. xxx. $i* There was no
Kite or Ceremony Ordained whereby the Oyl
became holy, but it was confecrated only by the
Divine Inflitution, which appropriated it unto
God alone in thefe Words Un ro Me, which
feparated it unto Gods Ufes and Service^ and
made it unlawful for any one to imploy it to
other Purpofes: So, tho' there is no Exprcfs
Rite or Ceremony of Confecration where-
by the Drinking in Remembrance of Chriji
departed from m into Heaven is made Ho-
ly ; that Aftion or Performance is howe-
ver Confecrated by the Words of the Di-
vine Institution, which doth appropriate it
unto God alone-in thefe Words, In Re-
membrance Of Me, which feparate it
to God's Ufes and Service ; and make it
unlawful for any Body to imploy it to o-
ther Purpofes.
And now I think it cannot be well
doubted whether that Action, or Perfor-
mance of taking a Piece of Bread, and eat-
ing it, or taking a Glafs or Cup of Wine^
and drinking it in Remembrance of an
Abfent Friend, hath a Similitude of that
holy Action confecrated for the Service and.
Worfbip of G o d : For furely no one can
fay
( 3* J
jw That there is no Likenefs or Refea*
blance between Drinking in Remembrance
of One Perfon Abfent, and of Drinking m
Remembrance of Another Perfon abfent,
It niuft be confefs'd the Likenefs is not &
«reat as if both of them were Abfent ifia-
nother World j For then they would beas
like as any two Actions could be which
are not Numerically the fame. They arc
fo like that we can diftinguifh them no o-
therwife than as being performed to Dif-
ferent Perfons, and with different Circut®-
ilances; and tho' thefe may alter the Marid
Nature of the Action, yet furely it is in a.
Natural Senfe the Same Action, or. of the
Sams Kjnd: As it is in the Cafe before us^
ftill the very fame Action in a natural
Senfe, now Confecrated by Christ's la-
ititution into an Holy Ordinance*
Now all chat I infer from that Precept
of the Ceremonial Law (which tho' it be
abrogated as to the Letter,, is however m
Eternal_ Obligation as to the Reafon upon
which it is founded, and the Moral Import
of it) being thus plain and obvious: The
better to fhew the Force of all Mens Rea-
fcnings againft this Doarine, kt us put
their Objeffms into the Mouth of a Jm
under
(32*
under the Legal Difpenfation. "Who fhould
accordingly ask, What Harm can there be
in Smelling to any thing in our Own Hou~
fes Like that Perfume or Incenfe ordained
for the life of the Sanctuary ? Why may
not Men fmell to fuch Another Perfume
at home to the Glorious and, Immortal
Memory of Mofes, the Saviour and Deli-
verer of the Jemfb Nation from Egyptian
Bondage? Befides, tho' the Perfume or
InfenJ'e be of a like, or the fame Composi-
tion In the Sanctuary and Out of it, yet
the Action of fmelling to it is not perform-
ed to the Same Perfon ; in the Sanctuary
it is performed to G o d, and out of it to
Mofes. 'Tis not perform'd after the fame
Manner, nor with the fame Circumstances \
And when it is performed to Mofes 'tis
only a Civil Honour, and not done with
the leaft Thought of Religious Worfhip.
'Tis no way apply'd to the Living God,
but to a Dead Commander ; and only at
our common Meals. The Sum of all is
this, when Apply1 d to G o d, and in the
SanEtuary 'tis Religious and Divine Wor-
fhip ; But when applyed to Mofes in our
own Houfes, 'tis no more than a Civil Ho-
nour and Refpect
If
( 11 )
If thefe fort of Anfwers would not have
preferved a ffiv from a Total Excifion,
and Dying for his Sacrilegious Profanation
of Gjd's Ordinance, by doing fomething
in his own Houfe which had a Likenefs on-
ly of what was appointed for the Worfhip
of the San&uary; is it not then worth
while for good Chriftians to confider, whe-
ther the very fame Set of Arguments will
be of greater Force in their Mouths to ex-
cufe their daily drinking in an Honourable,
Livings or Grateful Remembrance of their
Abfent Friends or Benefactors, if this have
any Likenefs or Refemblance of that Holy
Ordinance now made the moft Solemn
Part of Chriftian Worfhip. If it is faid
here, there was an Exprefs Law forbidding
that fort of Profanation to the Jews, but
there is none forbidding the Like to Chri-
ft tansy then fay I, He who will not be
Convinced by Confidering, that the Mo-
ral Import and Reafon of that Latv holds
ftronger under the Go/pel, than under the
Jewifh Difpenfation, mult go on to practice
every Day of his Life, without any Re-
morfe, that very thing under the Gofpelt
which m the Judgment of God was of a
Profane and Sacrilegious Nature under the
Old Law.
C If
(54)
It" the Cafe of Drinking to an honou-
rable Remembrance of Abfent Living
Friends in General, lies thus level to every
Capacity without any Force or Straining;
how can we fufficiently admire the yet
more glaring and utterly indefenfible Er-
ror of thofe, who practice a daily Drinking
to the Glorious and Immortal Memory of a de-
farted Monarch; and ftrongly impregnate
the Minds of their Children with it, long
before they are made acquainted with
Drinking in Remembrance of their true
Saviour ? How is it to be accounted for
that this Cuftom fhou'd prevail fo univer-
sally thro Two Nations, that it fhou'd be
efpoufed with more Zeal than Men fhew
for any Article of Faith or Practice; and
abetted with Rage and Fury; even to bran-
ding of all who decline it, tho upon a ;
Principle of Confcience, with Ingratitude '
towards God, and Dijloyalty to their Li- j
ving King? And that it fhould find no
fmall Number to enter the Lifts for its ,
Defence in Print both of Clergy and Laity ?
I leave this unparalelled Inftance of the
Power of Prejudice and Prepoffeffion to byafs '
the Judgments of Men againft the natural
Tendency of free and difinterefted Rea-
fon, to be the Wonder and Aftonifhrnent of
Pofterity. II. Another
C ?5 )
II. Another Thing which fhews the E-
vil of Prinking in a Loving, or Grateful^
or Honour able Remembrance of our ^£/W
Friends whether Dead or Jiw, is that
this Cufrom is derived from the Heathen,
and ferved them to all the vileft Purpofes
of Sin and Wickednefs. Of this we have
a clear and full Account from many. * A*
puleius tells us exprefly, that They ufed to
Drink in Remembrance of the Dead, and par-
ticularly of 'heir Fdh\x-Soldiers, in golden
Cups. And Stuckms inveighs againft the
Wickednefs of Christians who in Imitation
of them f Glory in Drinking Healths in Ho-
nour of the Dead, as well as of the Living.
Nay to that Height of Extravagance were
fome of them Tranfported by this Cuftom,
that § They fpared neither God nor his Saints,
hut impioufly ahufei even their Names in their
Monftrous Healths.
* Poculis aureis Memorise Defuti&orum Commilitonura
"Vinum Libantcs-----Metam«lib. 4.. p. 132.
+ Pro Dignitate atq; Sanitate dim prareritium turn Ab-'
fentium, Mortuorum pariter atq; Vivorum fe bibere ja£H->
tant. Stuckius Antiqu. Convival. Lib. 3.
j_ § Nc Deo quidem atq; Sanftis parcunt; — illorum quoq;
Nominibus acl Cyclopicas illas Propination.es impie abu-
tootur. Stuc, Antiqu. Conviv. p. 362.
C 2 That
1 1
■ I ■
"I
(^)
That it was the conftant Cuftom of the
Heathen to Drink in an honourable Re-
membrance of their Gods and departed
Heroes, and likewife of their Abfent Li-
ving Friends, we every where meet with.
The Ancients, {a.ys'\Urfwus, in their Healths
fifed to Drink a certain Number of Cups to the
Honour of their Gods. And the Ancient Gre-
cians in their Meals were ufed by Appoint-
ment to Drink three Cups to the Honour of
their Gods; The firft to Mercury; the next
to the Graces; the third to Jupiter the Savi-
our. * Stuckim tells us that It was the Cu-
ftom of the Ancients in their Healths to drink
off a certain Number of Cups in Honour of
their Deities, or their Yriends, or Mijireffes
§ Bulingerw fays it was their Cuftom to
T Bibere folebant veteres in Deorun honorem certum
numerum Cyathorum in fuis Propinationibus. Et Graeci
quidem veteres in Ccenis tres Crateras in Deorum Grati-
am funt foliti ftatuere; Primum OAercwio, alterum Gw
tiu, tertium tfovi Servatori. Vrfin. deTriclin. p^. 32$.
* Antiqn. Conviv. lib. 1. ptg- 357- Solebant Veteres cum
in Deorum, turn in Amicorum & Amicarum honorem atq;
Gratiam certum Cyathorum numerum in fuis Propinatio-
nibus exhaurire.
§ De Conviv. ap; 40. Bibebant Amicorum memores.
Grzco more bibere eft, cum Cyathis mero plenis-----pri-
mo Deo=, deinde Amicos fuos nominantes toties merum
bibere queries Deum 8c charos nominatim vocant. Their
Cuftom wot Ut fingulos Vini Cyathos fub fingulorum De-
orum, aut charifiimorum hominum nomine apponi jube-
rent.
Drink
r 37)
Brink in Remembrance of their Friends.
And that accordingly to Drink after the
Manner of the Grecians is for Men to name
forne one of their Deities or Friends over their
Liquor, and then drink it off. In Order to
the Performance of which, They had dijlintt
Giajfes of Wine for every Deity or dear Friend
they rvere tleafed to remember by Name.
They named, fays \ Baccim, the Names of
thofe Friends for whofe fake they drank, nay
tho1 they rvere Absent. And * Pitifcmm
his Alphabetical Collection of Antiquities,
hath a Number of Quotations to fhew
how it was the conftant Cuftom of the
Heathen to Drink in Honour of their Friends
as well Absent as Present, by that Means
to renerv and refiejh the Memory of them.
To this Cuftom there are many Allu-
fions in the Heathen Poets, as that of
T De Conv. Antiq. lib. 4. cap. 2. Nominabant & Ami-
corutn Nomina etiam Abfentiiim in quorum Gratiam bi-
berent.
_ * Bibere in Atnicorum, cum Praevium turn Abfen-
tiiim Gratiam veteres Tolebant, ad illorum memoriam
inter bibendum recolendum & renovandum. Fitifc.
f-exic. Antiq. Vol. i-ftg. 174. Where the Reader may
meet with many Quotations out of Heathen Authors to
this Purpofc.
c ?
* Martial)
■ ( ^)
* Martial, which fhews they drank to eve-
ry Letter in their Miftrefs's Name.
Nxviafex Cyathis, feftem Juftma bibatur ;
Quinq; Lycos; Lyde quatuor; Ida tribus, S^c.
So -\- Horace. Dicat qua pereat fagita.
Let him Toafi his Mijirefs. And fo again
§ Theocritus.
So much of his Love was always mingled
with his Liquor.
But in another Place he is more exprefs:
,£Itiihi; Mz\* iKasoi, !/«/ (J.WQV orivot ziTiiv,
The Banquet was pleafant, And as fhey
grew warm each Man filled his Cup, and na-
med whom he J.'leafed, but was obliged to Toajl
fome Body,
And the Greek Scholiaft upon this Place,
hath this Remark;
te{, Ktti \%iy{iv 7m yn, km $$'iyyt<j§At libv $/AT«-
7ay 7a. oviiAOjct.
* Lib. i, Ep. 77«
•f- Lib. i. Ode 27. And that they drank to the Numbet
pf the atufes, Graces, &c. See Homes lib. 3. ode 19.
§ Idyll. 2d. 1. 151.
II Idul. 14. lib. 17.
h
(39)
It was the Cuftom in their Feafis u take
a Cup or Glafs of Wine, then to name fome
of their Friends or Intimates', and when
they had drank, to Pour the Remainder on
the Ground, naming them over again.
I could multiply Quotations to {hew,
that the Cuftom of drinking in an honou-
rable Remembrance of Departed Heroes,
and of Abfent Friends and Benefactors, is of
Heathenilh Extraction, conveyed down to
u? by a conftant Succemon, of Health-
Drinkers of all Religions; but condemned,
as we mail fee, by all Learned and Sober
Chriftians in every Age. Now if the
Heathen ufed this Drinking Healths to
fuch various Ends of Irreligion and Pro-
fanenefs ; [Superjlition and Idolatry'% hufi
and hafcivioufnefs; Surfeiting and Drun-
kenefs, &:c | this ought to raife an infupe-
rable Prejudice againft the Cuftom of it
in the Minds of all truly Pious and Confi-
dermg Chriftians; efpecially fince their
own Obfervation muft convince them that
it ferves among Us now, as it did among
Them, to many Evil Purpofes, but not to
one that is Good, And I mall only ob-
serve here, that the Cuftom of Drinking
in an Honourable Remembrance of Abfent
Friends or Benefactors is much more abo-
C 4 mina*
(Ao )
tninable among Chrifiians, than among the
Heathen ; becaufe among them it had no
Refemblance or Affinity but with their Ido-
latrous Libations, of which fome was
Drank, and the reft Poured out: But among
Us the Refemblance it bears is with what
we perform in our moft Myfteriom and
exalted Aft of Worfhip. I mean if it have
any Refemblance with it, of which I leave
all Men to judge for themfelves, after con-
sidering what hath been faid upon this Sub-
ject. Only I muft remark to them, that
if the Reading gives them any Degree of
Unedfwefs, or raifes in them the leaft In<-
dignation againfi: the Writer, 'tis a fure
Sign there is fome Latent Caufe for it in
their Own Mind; fomething befides the
Weaknefs of my Reafoning, and the bare
Mention of fuch a Comparifon. If they
confider thrdly, they will find it in Reali-
ty meer Concern for themfelves at the bot-
tom, left after all their Anger, this fhou'd
prove Good and Unanfwerable Realbn, fo as
to Bear in it felf beyond Evafion; and Fail
only on the fide of their own Prejudiced
Underfiandmgs. ' '
When their Warmth is a little Abated,
and that they come to reflect Cooly upon
jhefe, and the many other Accounts we
have,
( 41 }
fmw Vniverfally this Cuftom of
Skin- in Honour of their Deities, Dc-
fjrtdSeZs, and Abfent FriendsJtfevail
5 over the Heathen World, they will
find no Thought more^obvious than this;
namely, That the Inftitution of that Holy
Sacrament wherein we are Commanded
to Drink in Remembrance of Jefus Chnfly
hath utterly abolifhed all thofe Heathemfh
Abufes of that A&ion to Profanenefs^ and
Idolatry, &c. and hath Retrained it to
the Adoration and Worjbip of the True God..
Nor can any Thing offer of it felf more
naturally from hence than this, That here-
by that Aclion being nowfan&ify'd, taken
into the Gofpel, become moft Holy, or
Our Holy of Holies, and made the Peculiar
Way of doing the greateft Honour we
are capable of to our True Saviour and
Greater!: Benefactor ; It mull include in it
fome Degree of Profanenefs and Difregard
to that Holy Inftitution, for us Chriftians
Again to apply this Action to any of thofe
Purpofes to which it was fo univerfally
abuled before.
This is plain Reafon without any Sophi-
firy or Strainings, and yet will not be eafily
digefted by fuch as have no great Anxiety
}n Matters of Religion, or are void of
Scruple
( 42 )
Scruple even in the habitual Breaches of
the plaineft Precepts. And indeed the
Prevailing Cuftom of Drinking to the
Remembrance of our Abjent Friends, has
lb wore all Senfe of the Guilt latent in it,
out of the Minds of People truly Reii.
gious in all other Refpe&s, that it will
require fome Thought and Recollection to
bring themfelves to a full Conviction of the
Evil of it. And to leave it intirely off will
require fuch a Sincerity and Zed of Heart,
as difpofes a Man to forbear all Things
which even Border upon Sin, and do in
any Degree tend to leffen and abate our
Veneration for God's moft Holy Ordi-
nances.
Chap. IV.
A Fourth Acceptation of an Health is
When we firjl name a Perfon either
Prefent or Abfent, and then Drink by way
cf Wishing him Health and Prosperity:
And fo likewijeivhen we name any Affair, and
upon Jo doing..Drink Success and Profperity
to it. This is the firfb and primary Senfe
of an Heahh7 and what the Word it felf
ftricf ly imports \ And the applying this
Word Healths to all other Forms of
Drinking, is what darkens this Subject
(43;
and miHeads Minds prepoftefs'd with this
Miftake; fo that they cannot think Di-
Sstth nor judge rightly of the great
Difference there is between the ieveral
Forms of Drinking : They take them all
in the Grois, include them in one Word,
and fo their Reafonings upon them are all
confus'd and unconclufive- If they wou'd
confider that Drinking in all other Methods,
and to other Purposes, and in any Manner
different trom this, are called Healths by a
great Soi&cifm, and that this is a fhame-
ful Jbufe and Impropriety of Speech, they
wou'd immediately fee the real Nature of
them; how far each of them includes any
Guilt, and in what Degree. Drinking in
Remembrance of a Departed Perfon, or
meerly in Honour of an Jbfent Friend, or
by way of Curfe and Imprecation upon our
felves or others, tL5V. is not Drinking of
an Health, in which the wilhing Succefs
and Profperity to that Perfon or Affair we
name, is always either Exprefs'd or Imply d.
Now that drinking an Health to any
Perfon did Prefer, or Succefs to any
Affair, has much in it of the Nature of a
Prayer, is of it felf fo plain and obvious,
that it hardly admits of any Proof that is
garner. If Men Wijb Health and Profperity
to
( 44)
to that Perfori to whom they name the
Glafs, then what is a Wish? Surely they
wifli to G o o for that Health or Succejs,
and not to the Devil: God only can give
Health, or Proffcri:yy or 'Stucejs; and
therefore the Wi(b or the Defire is to Him,
or to None; He muff be concerned in all
thefe Wifhes and Defires, or they are in
themfelves wicked. A iViflj is a Defire
of the Heart or Mind; by naming the
Glafs, you fhew for whom you Defire
Health and Proffer uy^hut of whom do you
defire it ? Surely of Him who alone is able
to effect it. If you defire it of no one, then
you do not defire it at all; becaufe the
Willi or Defire does neceifarily imply fome
Power able to anfwer thofe, Wifhes or
Defires; otherwife all Defire and Wifning,
and Praying is bur in vain.
If you think to evade this by only Na-
ming the Glafs to fuch an one, and laying
nothing more ; then confider that all the
Secret Dtfires of our Hearts for the Health
and Profperity of others, or Succefs to
Affairs are Mental Prayers: And the
forming them into Words, every one
knows, is no Prayer without the' fecret
Defire or Wiib ; and 'tis that fecret De-
fire alone which makes them a Prayer to
God ;
(^ )
God ; fo that "if a Man fhou'd Imvardlf
wifh or defire the Health and Profperity
of another Perfon, and take a Glafs and
drink upon that Secret Wifh, it is however
a Prayer, and a Prayer by Drinking.
If it is faid that a Wijh or-Defire is only
the Matter or Subject of a Prayer, and not
the Prayer it felf. I anfwer that is true;
for before that Health or Profperity is
a&ually wifh'd or defir'd, then it is only
the bare Subfiance or Matter of a Prayer:
But the very naming of the Glafs, and
Drinking of it, is in Token of my Actual
Willi or Defire of that Health or Profperity
I drink for. And fo that which was the
Matter or Subftance only of a Prayer be-
for e, is now reduced into Act, by being
Expre/lly or Implicitly directed to God.
All this feems to me plain and eafy
Reafoning, and fatisfactory to any indiffe-
rent Perfon who looks for nothing elfe but
right Inftruction for the good of his Soul.
However if nothing elfe will do for fome
People, but Demonfiration that a IVijb or
Secret Defire is a Prayer, Let them fup-
pofe a Perfon Inwardly wifhes or defires
Confufion or Dam-nation to another, and
fwalloweth then his Glafs down greedilv
upon it, to make it more folemn, and as
a
— -—^p
(46 J I
a Conviction to himfelf and others, that <
he wifhes it; is not this a Curfe, in the
Sight of God, to all Intents and Purpofes,
as much as if he had exprefs'd it in a Mul-
titude of Words ? If this is deny'd, I may
produce exprefs Scripture for it, which
fhppofes there may be a Sort of People
who Curfe their Kjng or their Queen in
their Thoughts, Ecclef. x. 20. And if fo j
then pray tell me, if I in my Heart wilh
Health and Profperity to my Kjng, or my
friend, and drink upon it to Seal it as the
actual Willi or Defire of my Soul, whether
this be not a Prayer ?
And now if any Body is here fo Singu-
larly Critical, as to aflign a Difference be-
tween Wijlnng and Defiring, I fhall leave
him to Diflinguijh, and Argue, and Drink
Healths to the Day of his Death, without
any Difturbance or Moleftation from me.
I muft confefs there was no Occafion for
all this Reafoning, becaufe as the Thing
is plain in it felf, and wanted it not; fo
the conftant Senfe and Opinion of the Hea-
then, from whom this Cufiom of drinking
Healths is taken, and the current Practice
of it at this Day among Chriflians, puts it
beyond all Doubt that an Health implies
a Prayer. It was the Cuftom of the
Heathen
(47)
Heathen to * Vrt/ik largely, Et bona a Dits
tlecari; And in that Manner to fray to their
hods for all good things, f Rojinus m his
Antiquities tells us, that in their Feafts
They drank Bumpers, and prafd over them
for Length of Tears to one another, in Propor-
tion to the Number of their Cups. To which
Cuftoffl § Ovid alludes,
-------Annofq; precantur
€aot fumunt Cyathos, ad numerumf, bibunt.
Jnvenies illic qui Neftoris ebibat annos.
i. e. Who by the Number of their Healths
might live as long as Neftor. And fo
** Horace.
-------1 Quid or at, de Patera, novum
fundens Liquorsm.
The |! k#w «y<A* /«>w< among the
Greeks, and Poculum bom Genii among
the Latins, was never omitted at Meals.
And at -f-f- Going to Rejl they drank a Health
to Mercury the God of Sleeping and Dreams.
This prevailed fo among them, that it
became the molt Solemn way of praying
* Alexander ab Alex. Gen. Dier. lib. 5. cap. 19.
\ Largioribus, poculis indulgebant, & pro Cyathorum
numero annos mutuo precabantur; Minus Antiq. lib. 4.
§Faft. lib. 3. v'
** Lib. 1. Ode 31.
t) Ccel. Rhod. lib. 28. cap. 6,
ft Ariftoph. in yefpa,
to
(48;
to all their Gods. The * Firft Cup was
to Jupiter Olympus; they Closed with a
Cup to Jupiter Sater; and the Intefnte*
diate Cups were to their Heroes, in Order
as they admir'd and lov'd the Memory of
them.
That all the Cuftomary Forms of drink-
ing in Remembrance, or for Health, or Pro-
sperity, or Succefs, &c. do imply a Prayer;
and that there is in Men a natural Ten-
dency to make each of them a Religious
Aft, even in their Common Meals, and
Ordinary Drinking Converfation, is plain
not only from the univerfal Practice of
this among the Heathen, but from many
Chriftians running into the like religious
Ule of it. f Stuckius fays, It feems to
have been the Cujlom of fome Chriftians in
their ordinary Compotations, jujl before they
drank, to invoke Chrijt, Signing themfelves
with the Sign of the Crofs. To' which
Cuftom he thinks Nazianzen refers m
that PafTage of his firft Oration againft
Julian, wherein Mention is made of
* Aler. ab Alex. Gen, Dier. 1 <,. c. ip.
•f- Anciq. Con. pag. 358. Videtur etiam olira apud
Chriftianos moris fuiffe ut in Compotatipnibus fuis bi-
aituri, Chriftum invocarenr, feqj Cruris. Signaculo fig-
narent,
Sme
(.49)
$or»e Chrifkian Soldiers who had been drawn
over to Idolatry by that Apofiate, jet after
their Return borne* named Chrijl over theiy
Cups, and looked up, and Signed themfelves
with the Sign of the Crofs. But 'tis more
probable that they took up this from their
New Religion, and retained it at their Re-
turn, by way of doing Honour to Chrijl,
as Nazianzen there obferves, to the Won-
der of thofe Chriftians who had heard of
their Defection to Heathenifm. And in
* Smyth's Account of the Greek Church, he
informs us that It is their Cufiom to drink
as it were a Grace-Cup in Honour of the
Virgin Mary, which hath been blejjed in her
Name. And that this Ceremony is alfo per-
formed at the Requeft, and in the Behalf of
fuch as are taking a Journey, whether by
Land or Sea, for their good Succefs. I can-
not well omit here a Relation to this Pur-
pofe, becaufe I received it from an Officer
of great Worth and Credit, who during
the late Service in Spain, happened with
other English Officers, to be Drinking with
a Prior of a Convent, who fell into their
Company. They drinking Healths accor-
ding to the Cuftom in England, when the
* Pag. 234. of the land. Edit, 1680,
D Glafs
(50
Glafs came about to the Prior, they called
upon him for his Toaft; But finding him
wholly unacquainted with their Manner
of naming Healths, and an intire Stran-
ger to Toafting, they explained it to him,
by faying that he was to Name that Perfon
over his Glafs, for whom he had the grea-
ter!: Affe&ion, and then drink it off. Up-
on this die Prior fills his Glafs to the Brim,
and looketh up with a Devout and Solemn
Air •, then eroding himfelf on eachSide, as
well as upward and downward, he lifts
up the Glafs with this Form of Words in
his own Language; To our Lord, Jejus
Cbrijf, and drinks it off. This was fo
great a Surprize to the Company, that
they refolved to let it come about to his
Turn again, without any further Notice;
at which he repeated the fame Geftures;
with this Alteration of the Form, To the
Blejfed Virgin Mary. And not being yet
undeceived, at the Third Round he named
the Holy and Undivided Trinity.
As the Heathens Requefts and Supplica-
tions to their feveral Deities for thofe Blef-
fings over which they prefided, were thus
made by Drinking, fo all their good Wifhes
and De'fires for themfelves or others, and
the Succcfs of Affairs both Publick and Pri-
vate
( ?i )
Vate were expreffed after the fame Man-
ner. '|: There was a Qiflom among the An-
tients, fays Siuckius, that in Drinking to
me another they named fome Deity or Man-
over their■■ Ltyttor for Luck's Sake. The
Forms they ufed in Drinking he tells us
were, Bene vos, Bene nos, Bene me, Ben},
&c. Here is that it may be Well with you,
Well with us, Well with me, Well with any
other Perfon or Affair, £jff. And he Cen-
fures thofe Chriftians with great Severity,
who in Imitation of them * Drink to one
another out of hove, and Honour, and for the
Sake of Good Luck, and who moreover in
fo doing, often ufe many not only Profane but
Religious ObfecrationSi
I need not fay how much Ground there
is for the fame Cenfure among us, the
Cuftom of Healths being now carry'd on
to a greater Height than perhaps it ever
was fince Heathenifm was the prevailing
Religion of the World* Tis become
the only Modern way of expreffing all
t Erat mos apud veteres, ut propinantes Deum quera-
piam aut Hominera Ominis caufi prifarentur. Mu
Con.p.jtf.
■* Sibi irwicem Amoris, Honoris, Boni Ominis ergo
propnnant— multis utuntur Obfecrationibus non modo
fiofams, fed facris & Religiofis. Mi, Con. Jib. 3.
D 2 Mens
Mens good Wifaes and Defires. Here is
Health and Profperity to fuch, and fuch an
one. Here is Succejs to every Undertaking
in Publick or Private; to our Fleets and
Armies, nay, to the Church, &c. A good
Journey, a good Voyage, good Reft, good
Fortune, good Luck, good Every Things
muft be wifh'd by Drinking: Thus in a
Manner forfaking of God, as the Prophet .
Jfaiah fays of the Jews xlv. n. KaJ *a«. f
$scts? tm TJjtji Ki&jrutt, as the Seventy Tran-
slate it; JW Jz/Z/'/zg «/> « Mixture to tor- I
?«»<?; alluding to this abominable Cuftom I
of the Heathen, who always drank for
good Fortune or Succefs in their Merchan- •
dize, for a good Harveft, for Fertility and I
P/«#j in the following Year, &JV. as Com-
mentators obferve upon that Text, who I
molt of them render the Word li in that
Verfe by Fortune; and Grotius particular- ,
ly fays it bore this Signification among the i
Hebrews, Chaldeans and Arabians. And I
any one who confiders the Word ni-mt j
Drinkmgs, in i Pet. iv. $. will make very I
little Doubt of its being levell'd at the I
Cuftom of Healths among the Gentiles; I
which the Apoftle, among other Things, ?
minds them of their having walk'd in be- i
fore their Converfion. For tho' the Word I
:n the Singular Number is by the Septaa-
«int ufed for a B*»£«tf, which was no
fcoubt the Reafon of that rendring of it
by our Engti(h Tranflators in this Text;
yet Stephanas obferves that it generally
bears that rendring only in the Singular,
and that in the Plural it is to be render'd
Potationes, Compotationes, Drinkings, Drink-
ing Bouts; and (hews this to be the \Jfc
of it in the Plural, by feveral Inftances out
of Greek Authors. Now that it is to be
applyed to thefe Healths, and Forms of
Drinking only, and not to Drunkennefs or
Intemperance in Drinking is plain, becaufe
all this laft is fully exprefs'd in the Word
'om<p\vyicu{ going before in the fame Sen-
tence. Befides which the Word ns™* im-
mediately follows Kupoic Commeffationibus,
Banquettings, in which it appears that all
thofe Forms of Drinking Healths were
Cuftomary.
Moft of the Heathen Libations were no-
thing elfe but Healths drank to their Gods
and Heroes; only that they often poured
out a little of the Cup upon the Table,
or Bottom of the Altar in their more
Solemn Sacrifices, either before or after
D 3 they
(54;
they Drank. Libation fays ** Saubertu$%
was uftiallj performed by the An'.ients after
their Meals; for then holding up the Cup
of Liquor; they poured out a little by way
of Supplication.) and doing Honour to their
Deities, and the rejl they drank. So again
fays * Stuckiusy The Order and Manner of
their Libations was thus, They fir ft poured a
large Vtjfel of Wme called k^stw? in Homer,
full to the Brim ; then they poured into lef
fer Cups called JWa7«, and then diflributed
them to the Company Ad Libandum atque
bibendum. At other Times he obferves,
that they ufed firft to Drink to the Honour
of their Friends or Heroes, and then § Re-
ceive the Remainder of the Liquor upon
their Nail, afterwards either lick it off, or flirt
it into the Lace of the Perfon they drank to,
or upon the Ground: Of which Cuftom
what is now called a Supernaculum, is a
barbarous Remain. From whence it ap-
pears that an Health is no other than a Li-
** Libatio erac, qui Antiqui poft Epulas uti folebant;
nam pa'teram crcentes ex ti aliquid in honorem Dei
f encrantes pretantefq; fundebant j deinde bibebanr.
Saubert, de Sacrif.p. 658. See likitoife Turnebus, V. 0. T. I.
fag, 362.
* Sacro Sacrific. Defcrip. p 135
§ Solent eciam nonnulli refiduum Poculi Tquorem un-
gue excipere, illumque vtl bibere, vel in ejus cui pro-
pinant Faciem, vel etiam in terrain effundcre. Mtiq.
fenv, f. 364.
auid
<55 J
?uid Sacrifice, in the conftant Senfe and
'ractice of the Heathen.
Nay, it came to that at length, that
every Thing Sacred or of Confequence a-
mong them was perform'd by Drinking.
All their Leagues or Bargains were con-
firmed over their Liquor, lays *# Grotius,
And to this Cuftom allude thofe Expref-
fions of ffTovJ'iu *k?ht<« in Homer, Vinofa fee-
dera, <rsw£<k\x.<tr\wax in Jriftophanes, Fade-
ra ebibo. For thefe Reafons the Cuftom
pf Drinking Healths was fo feverely con-
demn'd by the Fathers. St. Ambrofe is full
and very expreflive in Condemning them,
and calls them Sacraments, alluding to
thefe Practices of the Heathen; -f- What
Occasion is there for freaking of thofe Vows
and Protefiations of Men over their Liquor ?
Thofe Sacraments of theirs which they hold
Sacred and Inviolable. And defcribes Men
in. his Days, faying § Let us Drink for
the Safety or Succefs of our Armies, for the
Courage of our Fellow Soldiers, for Health
*# On Mnth. 26. 27. Fcedera quoque admoto Calice
firmari folita.
\ Quid autem obteftationes potantium loquar ? Quid me-
inorem Sacramenta quae riolare nefasarbitrantur?
§ Bibamus pro faiute Exercituum pro Comitum vir-
fute, pro filjorum Sanitate, &c.
D 4 to
to our Children, Sec, * And they think thefe
wet Prayers and liquid Vows of theirs will come
up before God; as they who think their Prayers
never more effectual than when they are made
over their Caps Drank at the Sepulchres
of the Martys.----- 0 the Folly of Mankind
who can imagine Drunkennefs jhould ever be
an acceptable Sacrifice. St. f Bafil fays,
that Drinking Healths has a Semblance of a
Sacrifice to God for the Health of other's; but
is rather a Sacrifice to the Devil, and the
Bane of our own Health. Stuckius inveighs
againft this Cuftom of Healths, as an In-
ftance of the greateft Folly and Madnefs,
that even Chriftians fhould ** Compliment
one another in their Liquor, by Engaging,
and Wifbing, and Praying for all Profperity
and Succefs. And in another Place, after
he had been defcribing the Manner of
Drinking Healths among the Greeks, Ro-
m Et hsc vota ad Deum pervenire judicant, ficut illi
qu» cahces ad Sepukhra Martyrura differunt, atq? illic i
in vefperam bibunt, & aliter fe exaudiri poffe non cre-
dunt-------O ftultitiam Hominum qui ebrietatem Sa-
cnficium putant! De HeUit$\c\im. cup. 17.
. *Mn his Sermon, m« to Dr'mUris, This Quotation
is as I met with it in Durhm of Hertthing, but have not
J« found it in St. Bafil.
** Sibi invicem gratulantur, bona atq; faufta quaevis
poUicentup, augurantur, atqj precantur.;. e. By Driving
A«iq, Conv. lib. 3, * * f ' ' * I
mans, f
( 57)
wans, Scythians and Mafcovites, and had
been expofing the Barbarity and Wicked-
nefs of that Cuftom, he laments that § Ma-
m Christians have at length come to that Pafs;
that in Imitation of thofe Heathens they
drank Healths to themfelves and to other Peo-
ple, •--------And are by that Means like to he
deprived of that Eternal Health or Salvation
obtained for m by the Blood of Chrifi.
From thefe Inftances it appears, that
Drinking an Health does not only imply
a Prayer in the very Aftion it felf, but
that this is the current and received Noti-
on of it, in the Practice both of Heathens
and Chriflians: And withal that this Cu-
ftom among us is a Relique of Heathenifm;
and as fuch condemn'd by great and good
Men. Now if this was their Way of di-
shonouring God; of Praying for the Health
of their Friends, and for their own; and
of Sacrificing to Devils; and if the Cuftom
of Healths among Chtiftians is condemn'd
for that Reafon as well as others by the
Fathers, and the beft Men in every Age
§ Hodie Chriftiani tnultis in Iocis ad illorum Imitatio-
nem tandem pro fu3 & aliornm falute bibere confueve-
runt-------Atq; adeo Sterna quoq; ilia (alute nobis
pirifti morte atq; fanguine parta fpolientur. Ant. Con.
n- 558. ,
( 5« )
who have wrote upon the Subjeft, is it
fieceffary for me to enter into any farther
Difpute'to fhew the Sinfulnefs of that Pra-
ctice among us ? Yes, I fhall be ask'd fome
fuch cramp Questions as thefe. Muft I
leave off every Thing the Heathen did ?
No, for then y.ou mult leave off Drinking;
'tis-the Manner only of their abufing that
Aftion of Drmki.ig you are to forbear.Muft
I never Kjiock down an Ox, or Cut the
Throat of a Sheep becaufe the Heaths did
it in Sacrifice ? Yes, you may; but re-
member if you knock down that Ox, or
cut.that Sbeejfa Throat for the Health and
■Jihfverity of your Prmc; or your Friend, 'tis
downright Idolatry : And your faying that
you 'Mean neither Prayer nor Sacrifice by it,
and nothing more than a bare Expreffion
of your Good Will towards them, and
hearty Wifbes for their Profperity and Suc-
cefs, cannot bring you off. Suppofe an
Health a Prayer, may I not pray to the
true God as the Heathen did to their falfe
ones ? Yes, but let me ask a Queltion in.
my Turn? If you fhou'd pray for the
Health and Profperity of Another by Pour-
wg our a Glafs of Wine upon the Table
or the Ground, wou'd not this be literally
the Libation of the Heathen, and wou'd
not
I < 59 )
-not that be an Idolatrous Aft ? Then pray
fhew me any other Difparity between
pouring a Glafs of Wine down your Ihroat
for the Health and Prosperity of another;
and pouring it on the Table or Ground for
Be fame Purpofe; unlefs it be that the
^former is for many Reafo^js much the
more wicked and deteftab^J^he Two.
But may I not innocen^pcM* a Glafs
of "Wine down my Throat, ify'ti^he Ta-
ble, or the Ground, for the Heafertof ano-
ther, without either Willi or Tr^|r to
|God ? No, nor do any Thing elf<$tcOhe
Health and Profperity of another, v£k[
Him who is the Sole Author of H^J
and Profperity. If he is intirely left ™
and fo totally excluded, that what you
iay or do for the Health and Profperity of
('another, fhall not io much as Imply any
Prayer or Ejaculation to him; then mult
it have a Reference to Another, whom it
wou'd be very diibbliging to all Health-
Drinkers ffiou'd he be named to them for
Deity.
But tho wifhing Health and Profperity
Jieceffarily implies Prayer in it felf, and"
|muft ultimately refer to G o d, and then
it is a Prayer : or to the Devil, and then it
|js a Curfe; yet may I not innocently Drink
( 6o J
a Glafs of Wine for the Health, Zfc. of
another, without Thinking of either God
or Prayers, £3 e? lanfwer, No. And now
that the Matter is brought to a Point, the
Fallacy opens which fo univerfally decei-
veth,and the True Evil of Drinking Healths
appears diftinguifh'd from that Lolour or
Varnijb in which it pafs'd difguis'd. This,
which is only an JLxcufe for that Cuftom,
is pleaded as an Argument for the Lawful-
nefs of it; and has no other Confequence
but this, viz. Becaufe I Defign no more
by it, therefore it can neither have any
more in It [elf, or Imply any Thing more.
%And therefore for a fhort Anfwer to this,
and all other Objections of this Kind, let
us fuppofe that inftead of the Cuftom of
Drinking to a Man's Health, that other
fort of Heathen Libation, I mean where
the whole or moil of the Cup of Liquid
was pour'd out upon the Table or the
Ground, were retained among us; and
that you were to perform it as Duly to the
Health of your friend, or your Prince;
and call'd it a Token of Refpeft, a Mark
only of good Will, Ifc. and fay over and
over that you mean no Prayer, or Sacri-
fice ; and think neither of God, nor cf an
Idol,
_ (61;
' J^fc/, you wou'd however pronounce this
an Idolatrous A& in its own Nature; and
tho your Defign, and Prepoffcflhn from Cu-
. ftom wou'd be an Excufe for you, yet this
wou'd not alter the Nature of the Thing,
which wou'd remain however Evil in it
"Self. If you fay thefe are not Parallel, be-
caufe the Wine drank Nourishes, but that
poured out is Loft; I anfwer, this makes
no Difference in Refpeft of Him whofe
Health is drank; 'tis all one where the
Cup of Wine nam'd or dedicated to his
Health or Profperity is pour'd; whether
into your Stomach, or on the Ground or Ta-
ble. And thus it appears that whatever
your Meaning or Defign is, the naming of
the Health is in it felf, as a certain f Per-
Fon obferves on this Sub) eft, No other than
offering up the Cup to God in his Behalf; and
he purfues this by faying, That Unlefs we
have fome Grounds or Intimation that ive may
offer a Cup to God in Behalf of others, thro1 the
Mediation ofChnft, it is the fafeft way to for-
Ihear.
And now I hope it is plain, that if a
I Health be a Prayer at all; or has any thing
I in it of the Nature of a Prayer; or implies
■fr Durbw of Healthing,
a
(62)
a Prayer ; or if a Wijh or Defire for the
Health of another either be a Prayer, or
Ought to be a Prayer, then the Cuftom of
Drinking Healths is a Profanation of that
holy A&ion; And never the lefs a Profa-
nation becaufe it is no Set Prayer in Form,
but a Short and Tranfient Defire of the
Heart for the Health and Profperity of a-
nother either not Expreffed at all, or Named
in a Word or Two. 'Tis a fad Evafion
here, that becaufe Men mean nothing by a
Wijh \ or Wijh, without Wifhing to G o d ;
and tho they aftually Exprefs their Defire
for the Health,£ifc. of their Friend or their
Prince, yet becaufe they drink in Token
only of their Sincerity, without any Regard
or Refpefl: to Him who is the Sole Author
and Giver of Health, £$c. and in fhort do
not think of G o d or Prayer at all, that
therefore they cannot Profane that Office.
The Queftion is not whether they Think of
Prayer when they wifh or defire the Health
of another ? But whether they Ought to do
fo ? And whether the doing otherwife ha-
bitually, is not an habitual Abufe of what
never fhou'd be in Ufe otherwife than as
a Prayer ? viz. The Actual wifhing and
defiring the Health and Profperity of my
Prince or my Friend. And whether the
fubfti-
f «s)
* lubftituting that Aftion of Swallowing a
Glafs of Liquor Immediately upon that Wifh
or Defire, inftead of that Concurrence of
- the Heart, and that habitual Devotion of
the Mind which fhou'd make it a Prayer,
and ought ever to go along with it, be not
a Profanation of that Office ? What is this
- but laying afide the Direction of our Willies
and Defires to God, and wifhing and de-
firing by Cups and Glares ? What is this
but doing that always Lightly and Irreve-
rently, which never fhou'd be done but Se-
^irioufly, and with a Thought towards Hea-
ven ; and never is done otherwife by good
and devout Chriftians,who can never wifh
or defire with any Solemnity at leaft, with-
out fending it up to God.
But why may not I fend up an Ejacula-
fiiion to Heaven for any particular Grace or
Mercy for my Prince or my Friend when
I drink, as well as at any other Time ? I
. anfwer, Ejaculations Mental or Expreffed
'flare always good when they proceed from
la good Heart; and we are commanded to
Pray without ceafwg ; but not to Drink and
■bPray; and Pray and Drink inceffantly.
EAs you have feen, this Addition of Drink
to a Prayer was among the Heathen a
Drink-Offering or Sacrifice in Behalf of
their
■
their Friends; and is even now no other*
in it felf than offering up a Cup toGon
in Behalf of another; whatever Men De~
fign by it, it has as much of the Nature of
a Sacrifice as the pouring out Wine upon
the Table or Ground for the Health of any
Perfon wou'd have; which if you did you
wou'd be immediately branded for a
Heathen.
Prayer is good without the Drink, and
the Drinking may be innocent without the
Prayer ', But by rvhofe Injlitution do you join
Drink and Prayer, fays Durham, unless it
be in the Holy Sacrament of the hordes-Suf-
fer ? There indeed we are commanded to
join Drinking and Thank/giving, but where
are we commanded to drink by way of
Interceffion for others? Certainly a Perfon
who does this ought to have very good
Authority for fuch an Aftion, no lefs than
a Command or Inftitution; but 'tis certain
there is no Colour or foundation for this in
Chrijlianity.
There is a great Difference between
Prayer or Thank/giving when rve eat or
drink, which is always lawful; and Pray-
ing or Thankfgiving By eating or drinking,
which is the Cafe of an Health, and always
unlawful; excepting only in that great In-
ftance"
/ 6<i )
Ranee wherein it is commanded, as will
appear to every one who confiders this Di,
ftinftion. Moft Objections proceed upon
! confounding thefe ; and becaufe Men may
pray When they drink, they infer that
therefore they may Joyn Drinking to their
Prayer as a Seal and Confirmation of it in
their common and cuftomary Healths j
which is plainly a Profanation of Prayer
in the moft Exalted Senfe of it. And it is
upon the Account of the great Impiety of
Healths in this very Inftance, that Mr.
Durham in his Difcourfe upon this Subjeci
Calls them Profane, Uninftituted, Carnal So*
( craments; and he asks this Queftion, What
can come nearer the holy InjHtution of our
blejfed Lord, than thus hallowing of Cups, i. e.
for the Health of others, And handing and
delivering them all round in Order to one ano-
ther .? But that which is of greater Weight
to that very Purpofe is, That it was this
very Thought which led both the * Fathers
, and Modern Divines into the naming of
them Ritus, and Sacr amenta, and Myftena
Bacchi, and lllicia Diaholi.
* Bafil, Ambr. Araama, Amefius, Stuckius, &c
E Chap.
<*6i
Chap. V.
ANother Acceptation of an Health is,
When I firft name a Perjon and then
drink upon it as a bare Mirk aM Token of my
fmcere good Will towards him, and hearty De- \
fire of his Welfare. Or When I frft mention
any Affair, and then drink by tfay of expreffing
my Approbation of it, and Inclination to have .
it fucceed, and the Defire of my Mind that it {
fhou'd thrive and profper; And all this is a I
Mark of Regard only, without including j
Health or Profperity, Wifli or Prayer, f
This is indeed wording an Health in the I
Softefi Terms it will bear, and it is this I
feemingly fair and plaufible Notion of it |
which has lead us all into this pernicious
Cuftom unawares; and has been the Oc-
cafion of its fpreading it felf fo univerfally.
Men not confidering that this is but a
Different way of expreffing the SameThing;
and therefore no more than a meer Colour
and Difgmfe to make it pals current, and
a Blind only to deceive our felves. Tho
we thus Defcribe it, and call it by what
Name we pleafe, and defign ever fo well
by it, yet this is an Health ftill; and will e- i,
ver carry with it all tlmlnherent Evil which 1
the 1
( 67 )
the-Word imports. I Order to fee thr6
this Fallacy which has deceiv'd us hither-
to, we are to obferve thefe Four Things.
i. That the Qiieftion is not what we
Mean or Dejign by an Health; nor Horn
we Word it; but what the Thing is in it:
felf.. If the Aftion It felf of Drinking
Health and Profperity, i3c. either Exprejly
or Implicitly imports Prayer, or the Profa-
• nation of it; or Dedication of Cups ; or
Offering up of Liquor; or Interceding by
GlafTes in theBehalf of others; or if it be the
l&Same Idolatrous Act with a downright Li-
bation, or worfe; or whatfoever other Evil,
lor Colour of Evil it carries in it; the Impli-
cation adheres to that Aftion, and is infe-
.parable from it confider'd in it felf. And
tho Mens doing it Ignorantly, and without
Defign of any of thefe may be pleaded in
Excuf for them, to Alleviate the Guilt and
Sin of it; yet this will infer nothing fo-
rwards the Mending or Altering the Nature
pof the Thing it felf. I mean no more,
■fays he that drinks a Health, than a Civil
Compliment, a bare Regard, a Mark of Re~
[peel, 8rc The meaning a Regard, and
Refpecf, and Feneration where they are
due is a Good Thing, and there is nothing
| blameable it it; but the Evil of an Health
E i is?
r 68;
is, that you Outwardly fhew that Good.
Meaning after an 111 Manner ; that you
exprefs that Meaning habitually by an A-
ftion, which, if it is thus plainly obvious
to lb many evil Implications, muft be an
habitual dishonouring of God.
Tis evident that they who fay they
mean nothing more than a Meer Token
of Regard and Compliment by drinking an
Healthy give it a forc'd Turn contrary to
the Senfe of the Word it felf, and to the
common Manner of expreffing themfelves
upon that Occafion. They Drink to a
Man's Health, and at fo doing they Wijb
him Health and Profperity, and if they
do not fpeak it they mean it; and yet in
the fame Breath argue their Innocence in
ib doing, becaufe they mean Neither by
an Health. So that they fpeak and aft in
Contradiction to themfelves ; and this foft
Turn they give it appears to be a fhameful
Evajion of that Impiety which they them-
felves fee in this Practice. If the A&ion
is Intirely Innocent, and carries no Implica-
tions which have any Shadow or Colour
of Evil, what Occafion is there for any
Excufe or Evafion ? And for Mens faying
they mean only this or that by it ? Is not
this a Tacit Acknowledgment that it wou'd
be
C 69 )
be evil to drink an Health in any Other
Senfe or Meaning; and that it is in it felf
liable to other Senfes and Meanings that
are evil ? Such Inconfiftencies as thefe do
Men involve themfelves in, when they
wou'd excufe the doing of what is ill in it
Self, by faying They mean no 111 by it. The
Devil himfelf cou'd not Tempt a Man,
who has the leaft Senfe of Religion left, to
drink an Health in all its Forms ; and with
all thofe Implications it carries in it fully
exprefs'd, without any Referve or fbme
foftening Turn to render it fair and plau-
fible: I mean, As it implies Prayer by Drink-
ing ; as it is in Truth a Dedication of Cup
and Glajfes ; as it is interceding for the
Health and Profperity of others by a Draught',
it is really an Offering up a Cup to God for
the good of another Man, or for Profperity to
any Affair, &c. And all this with the So-
lemnity that an Health is often drank.
What then has that cunning Serpent to
.do ? Evet what he does; to mingle fome
Ingredient with the Liquor of an Health
Jo render it Palatable, and conceal the Poi-
w which is in the Bottom of the Glals;
piat it may go down glib, without any
fear or Scruple. And tho the Quantity
f the Poifon is fo fmall that it lhall not
E ? Kjll
( lo )
0B Men all at Once, or give them any
Immediate Difturbance; yet it operates gra-
dually, and the conftant Habit of Healths,
with the many Inftances of accidental
Guilt which it rarely fails of drawing after
it, works all his Ends at laft: Nor hath
he faiPd of making all his Advantages out
of it; infomuch that it is too vifible how
no Power of Religion or Grace has been
fufficient to check the gradual Progrefs of
this Cuftom, and make it flop fhort of
Mens chiming their GlalTes to the Confafion
and Damnation of their Fellow Chriftians.
2. That this very Thing which Men
plead in Excufe, viz,. That the naming of
the Glafs, and mentioning Heaiib and Pro-
sperity are no more than Words of Courje, and
The drinking upon it a bare civil Compliment,
is the very Thing which renders this Pra-
ctice inexcufable. For why are fuch dai-
ly conftant Wifhes and Defires for the
Health and Profperity of our Kjng for
Inftance; and of worthy Minifters of State;
and for Succefs to all the Important Affairs
of the Nation, fo heartily exprefs'd; Why, I
fay, are they meer Words of Courfe, and
civil Compliment ? No Reafon can be af-
fign'd for it, but becaufe there is no habi-
tual. Devotion in. the Heart of the Drinkers
towards
ill)
I towards G o d, or Sincerity towards Man-
Jf our Willies and Defues for Things of
that Nature are Not Prayers, they Ought
to be fo, and 'tis our Sin if they are not;
for otherwise it is a Shew of Prayer, when
you do not Pray; 'tis an habitual ufing a
Form of Ejaculation lightly, and wantonly
and irreverently, i. e. abufing of it; and
a conftant Outward Shew and Profemon of
Prayer in your Mind, when it is the leaft
oi your Thoughts.
Is not this lightly repeating the Words
4 of an Ejaculation, and then putting a
; Draught of Liquor in the Place of that
Concurrence of the Heart which fhou'd.
ever accompany it. If we wifh for Things
I of fo great Importance as Health and Succcjs
lare, we fhou'd leave the Drinking out,
fend make it a Prayer ; inftead of which
|we leave that out which makes it truly a
"Prayer, and only fwallow the Drink,
And now that Men are come to a Cufiom
|pf repeating a Form of Ejaculation over a
IGlafs of Wine Lightly and Irreverently,
land then drinking it off Profanely ; they
■excufe themfelves by faying, they mean
ipo Prayer at all.
Nothing is more Obvious to any con-
fidering Chriftian, than the Impiety of this
E 4 Excufe?
( 70
Excufe, which leaves God out of all our fo-
lemn "Wiftes and Defires for fuch Things
as none but he can give. The very Men-
tion of thofe Things which Men drink for,
efpecially when they do it with any So-
lemnity, naturally lifts up the Mind to
Heaven, if their is any Devotion left in it.
Nor is it a thing fo indifferent as may be
thought, but Matter of Duty and Obligation
fb to do; for St. James in his Fourth Chap,
reprehends fuch who fpeak even of the
Common Affairs of Life without immedi-
ate Reference to God, and it follows at
Verf. 15. For that ye ought to fay, if the
Lord rvilly we jhall live and do this and
that. Shall we not defign the fmalleft
Thing; nor even mention our going from
one City to another ; or fpeak of what we
are to put in Execution to Day, or to Mor-
row in our private Affairs ; and fhall we
folemnly wifh Health to our Friends, Pro-
fperity to our King, and worthy Minifters
of State, and Succefs to all important
Affairs of the Nation, without a Thought
of God or Prayer ? And now will any
one doubt whether the doing this fo uni-
verfally and conftantly as it is pra&ic'd, be
not as conftant and univerfal Mockery of
G-od, and in it felf a crying National Sin„
What
(y?)
What a ftrange and needlefs Difficulty
doth this Excufe or Evafion bring a Man
under ? For in Order to fecure his Inno-
cence in the cuftomary Practice of Healths,
he muft be fure to drink without a Wi(h ;
or Wi(h without wifhing to God; de-
fire without a Prayer ; and be daily ex-
prefftng the habitual Longing of his Mind
and Soul for the Greatefi Publick and Pri-
vate Bleflings, without the leaft Regard or
Tendency of the Heart towards him from
vvhom alone he is to hope for them. And
now is not this the very Wickednefs of
Healths, that they have thruft out all De-
. 'votion from Men's Minds; exploded all
habitual Prayer, and every thing that is
like it; that they have banifli'd the very
II Air and Face of Religion from among
fpChrirKans, and perfectly drowned all Re-
mains of pious Ejaculation.
5. The Third Thing I defire may be
I iconfider'd is,that unlets our Wilhes and De-
li'fires for the Health of another be a Prayer
or Ejaculation, it is fo far from being a To-
ken of Regard, that it is an Hypocritical
|Compliment, and foul Dillimulation. You
~ rink in Evidence of the Sincerity of your
ward Willies and Defires of a Man's
ealth andProfperity^V, What is the Sin-
cerity
Jgg
(74)
cerity of them? Is it not when youwiih
and Defire his Health of God, and have
a Difpofition of Mind to pray for him, and
that you actually do fo; and that yourWiih
b as much a Prayer as theShortnefs of your
Expreflion, and Prefem Thought will ad-
mit of.
Here I muftobferve that it is the Vailing
**' a^Spirit of Devotion, and the conftant
ytyfn of a11 For-ms of Salutation among
Chnftians that has fo entirely worn out
the Knowledge of their Original; and yet
they all retain in themfelves fomething of
% DcVotion and Piety of the Age in which
they firft came into ufe. Iwifli you Health,
Or Profperity, or Succefs, i. e. God give
you Health, Profperity, and Succefs. A good
Journey or Voyage to you, i. e. God give
you a good journey or Voyage. I wifh you
Safety, i.e. God find you fafe, he. Which
ate all contracted Forms of Praying, or
jgort Ejaculations; as thofe of the Apo-
itles ,n the Clofe of their Epillles, Peace
be with you; Peace be with you all; Grace
be with you; and Grace he with you all-
Peace he to the Brethren. And again
p >7n the Beginning of his 2d Epiftle,
<w* be with you, Mercy and Peace, &c,
Winch are all Ejaculations, and mean God
fend
(75)
fend you Grace and Peace, &c. All thefe
are faid by the Apoftles in Token of their
Regard for thofe Chriftians they wrote to,.
and good Will towards them; and are Forms
of Salutation; and that which makes them
fo is that they are fhort Prayers to G o d ;
and if they were not fo they had been no
outward Indications of the fincere Value
they had for them. By the fame Rule Men
make all their Wifhes of Health and Pro-
fperity, £$c. meer Words of Courfe, they
may make thofe other Forms of Salutation
bfo too. God keep you, God fave you, God
fro/per you, nay, even God blefs you. All
which, and fuch like, will come in Ufe a-
gain with that habitual Concurrence of the
Heart which becomes them, when that
I Cuftom of drinking Healths is left ofF,
I which has quite driven them out from
among Chriftians. 'Tis the Irreligion of
the Age we live in, and its lamentable
Degeneracy from the Primitive Piety which
| has leftnoRemainsof a Truly Chrijhan Salu-,
I tat ion among us, and hzth Refolvedit all in-
I'to Drinking; infomuchthat inftead oi AIL
I the Saints Jalute you, in the Modern Stile it
I is, All here drink your Health, and inftead of
Ifhat Divine Form, Eph.v'i. 24. Grace he
%with all them that love our Lord Jefus
Chrijt,
f 7*1
C/W/?. 'Tis now with Glafs in Hand,
.fifer? is to all that love and honour the blef-
fed and immortal Memory of a certain Dead
Monarch.
4. Laitly, I fliall obferve, That after
all the Shifting, and Turning, and Wrefl-
ing of an Health, fo as intirely to exclude
all Thoughts of God, or any Application
to him, it will have fomething in it of the
Nature of Prayer, whether you defign it
fo or no. The very Naming a Perfon over
a Glafs of Liquor imports our good Wifh-
es and Defires for him, and thefe Are
Prayers, or Ought to be fo. The Words
Wzftring, and Defiring, and Praying, are
Synonymous Words in Scripture, and ufed
promifcuoufly, 2 Cor. xiii. 19. This alfo
we rvifb even your Perfection, Rom. x. 1.
My Hearts Defire and Prayer to God for
Ijraelis, 8rc. And in 3 John 11. we have
the Very Form fo much abus'd by Drinking,
Irnjb above all Things that thou maye(l pro-
/per, and be in Health; which is a hearty
Prayer that God wou'd give him Health
and Profperity. But we have profanely
added the Naming the Perfon Brft, and
Then watering our Wifh with our Liquor;
And not only fo, but this Wifh mull be
tofs'd, together with the Glafs or Bottle,
from
( 77 )
from one Hand to another ; and every
Man is to Wifh and Drink in his Turn; not
without the ringing of Glaffes to elevate
their Devotion. W hereas if a Man fhou'd
repeat a fhort Form of a Wifh or a Prayer,
nay even with the Concurrence of the
. Heart, and fhou'd fend it round the Com-
pany without drinking, for them to repeat
each Man in his Turn after the fame Man-
ner they do in an Health, this wou'd be
plainly a Sportful unbecoming Way of Pray-
ler, and confequently a Profanation of that
I Holy Office; which is to be performed with
J: united Hearts and Voices.
You will Object, May I not fay to my
it Friend, I Wifh you would go a Journey
| with me; No Body Wifhes you better than
|I ; I Wifb you would lend me a Sum of
i Money ; I Wifh you would Help me in
; fuch an Affair, i$c. without praying to
|..God? Yes, you may wifh on at that rate
till you weary your felf and your Friend
too, and it will have nothing of the Na-
ture of Prayer, unlefs it be of Praying to
Man. And I mull: obferve once for all,
that thofe general Expreflions, and all the
Wifhes we make to Man are intirely left
I out of the Queftion, which is concerning
fiWifhes or Defires made for particular Blef.
Tings,
(7« )
fings, fuch as none but God can give ;
and fuch as are never to be hoped for or
expected but by Prayer and Supplication
to him.
Tho it is now plain that an Health even
in the Softeji Turn it can bear, carries in it
no fmall Degree of Evil and Sin, and is a
fhameful Defection from the true Spirit of
primitive Chriftianity : Yet let us fuppofe
that fome fuch Senfe or Meaning of an
Health could be found out that may be
innocent in it felf; -which upon a moft fe-
rious Recollection I do not think poiTible.
Becaufe it is poffible to frame One Innocent
Notion in which an Health may be drank,
fhall this attone for the many Evil Turns
to which it is naturally liable, and for the
evil Tendency the Cuftom of it hath to lead
Men into great Variety of Sin and Wicked-
nefs? Becaufe it may be with much Thought
and Diftingmfhmg Nicely, reduced at length
to One Senfe or Meaning which is not a-
gainft the exprefs Laws of God, and at
belt but barely Indifferent \is it not a ftrange
Confequence that therefore the general
Cuftom of it fhall be lawful, tho' there are
many other wicked and deteftable Notions
to which it is liable, and in which I cannot
but know that Multitudes practice it daily ?
Chap,»
'(79)
Chap. VI.
TH E laft Acceptation of an Health h
When I name any Kjng or Governour
over my Cup or Glafs, and then Drink as
an outward Indication of my inward Loy-
alty, and unfeigned Fidelity to him. Loy-
alty is a Chriftian Duty which confifts in
an Inward Difpofition of the Mind to pay
all that Veneration, and Obedience, and
Fidelity to our King or Governour, which
is requir'd by God and Man: And that,
not only as he gratifies my Pm^te Intereft,
or that of my Party ; but as we are taught
in Scripture, out of pure Senfe of Duty ta
|G o d, For the Lord's Sake; and for Con-
science Sake ; as He is The Lord's Anointed j
and Ordained of Him. Now if Drinking a
Glafs of Wine were an Evidence or outward
Sign of Loyalty, in this truly Chriftian
Senfe of it, at a Man's Heart; this wou'd
be a ftrong Prefumption in favour of ma-
king a Draught of Liquor the current Tefi
of it. But on the contrary, fince it is fo far
from being any Real Tryal and Infallible
Teft of a Man's Loyalty,. that it may be,
;and I fear is, too often ufed as a Cloak of
i Maliaoufnefs and Dijloyalty, to conceal the
Fa&ion
( So ;
Faction that is within, and cover ovef a
Seditious, Murmuring,Difcontented Spirit*
Since the Scripture fhews us there may be
a Sort of Men, who Give Good Words, I
may add and drink With their Mouths,
and at the fame Time Curfe with their
Hearts. Since Experience fhews us that
commonly fuch who drink Moft, pray
Leajl; that this is .the only way that fome
have of praying either in Publick or Pri-
vate for their King; and that this is moft
to be feared of them who make the great-
eft Noife and Stir about drinking Healths.
Since this Health by many is made a meer
Thing of Courfe, and too often drank for
the Sake of the Liquor, or Company; out
of Fear, or Defign ; or for any Other Rea-
son, rather than for an Aftual Darting up
Of their Mind to G o d for that Long Life
and Health for which they Pray, and Drink ■
and Drink, and Pray. Since I fay the Cafe
is thus, we may begin to doubt whether
the Befi and moft Loyal Subjects have not
been led into this Cuftom by pureMiftake,
and Inadvertency; for want of weighing
thr61y the Nature of the Thing, or be-
caule they would prevent any Cenfure
orMifreprefentations of Drinking and De-
'">--• Men.
We
(81 ;
We read in. Scripture of Praying for the
'Life of the Kjng, and are exhorted to Make
Prayers and Supplications for Kjngs, and
for all that are in Authority; and in lb doing
we honour Him who is Kjng of KJngs, and
Lord of Lords. But it ought to be well
confider'd, whether we do fo in Drinking
Health and long Life to our King, and to
fuch as are in Authority >Tbcre is no Co-
lour or Foundation for this^ralftice in Chri-
fiianiiy, and if there be any«&h(*&, it is in.
Heathemfm. For befides the'^lej^Initan-
ces of Evil I have already frewa-topSttend
that of Health-drinking in Gener^'th^re
is this Weight over and above to be^uf^i-
to the Scale here; namely, that it wlgthb'.,
Cuftom of the Heathen to pay Divinen^cn*
nour to Kings and Emperors by drinking
their Health; and that it is from them de-
Iriv'd down to us. This was the Tejl by
which * Pliny tells the Emperor Trajan he
found out whether Men were Clinicians,
Viz. By trying whether they wou'd do
I him Honour before his Statue Thure is?
Vinoy either of which None could be corn-
piled to do who were truly Chrijlians; And
* Quorum nihil cogi poffe dicuntur qui fine reverb Chii-
ftiani. Lib, 10. Ep. 17,
F the
the Manner of doing Honour by Wine I
have already fhewn to be drinking Some,
and pouring the Reft on the Table, or the
Ground. '* Sigifmundus in his Account of
Mufcovy, recites it as a Barbarous Cuftom
among the Old Mufcovites and Ruffians-,
That they drank Pro Sanitate Gsfaris, And
for the Safety and Frofferity of others whom
they knew to be placed in Pofts of Honour and
Dignity: And they were fo zealous in this,
that among them No Man ought or dare
refufe a Cup which was named to the Health
of any of thofe great Men.
The Antient Heathen, fays -f Fitifcus, ufed
to drink for the Health of the Emperor, and
this we have from Dion Caflius, who tells
us that among other Honours Decreed to Au-
gtiflus by the Senate, This was one, That
Men fhould Drink for his Health in their En-
tertainments.
* Incipiunt tandem bibere' Pro Sanitate Ccefaris—-—*
Aliorum deniq; Incolumitate quos videlicet in aliquc
Dignitatis & Honoris Gtadu conftitutos effe exiftimant:
Illorum Nomine Quemquam recufare Poculum non de-
bere, nee etiam poffe exiftimant. See Stuck. Antiq.
Conv. fig. 358.
\ Bibere pro Salute Tmperatoris folebant Veteres; In-
dicat hoc Dio Cuffius, qui Jugujio inter alios hunc quo|?
ftonorem Decretum ait, ut pro Salute ipfius in Conviviis
biberent. Lex. Ant. Vol. 1, pag. 2-i%.Wkre Quotation1
ire multiply'& to tiU Fiimfc,
To
rs5;
To this confrant and celebrated Heathen
Currom, we meet with frequent Allufions
in the Poets. As in * Martial:
Mane mibi die quiseritcui teCalatiJfe Deorum
• Sex jubeo Cyathos fundere ? Caefar erit.
The Number of the Cups anfwering to
the Six Letters in the Name Ctfar.
And again f Ovid,
Et bens vosy bene tu Patriae Optime Caefar
Dicite fuffafo per facra Verba mero.
And it appears from § Horace that this
Was their ordinary Practice at their Meals,
and particularly at Second Courfe.
Hinc ad Vina redit Utus, & alter is
Te menfis adhibet Deum*
Te multk prece, te prosequitur mero
Defufo paterii) €i? laribus tuum
'• Mijcet Numen*
This drinking of the Emperor's Health,
as we find by the Quotations, was for the
moftPart their way of making him a Deity,
and paying him Divine Honours, i. e, in the
general Practice of the Heathen, it was an
idolatrous Action; And if fo what mould
Binder it from being fo ftill? What mould
Make it of an Idolatrous Nature in an Hea-
then, and not in a Chrifiian ? If any one
■
* lib. 9, Epig. 95. f Faft. lib .2. § lib. 4 Ode 5,
P 2 Anfwers
Anfwers, That the Heathen drank an
Health to the Emperor by way of doing
Divine Honour and in fo doing fuppofed
him a Deity \ But I drink to the Health of
my King by way of a Civil Honour, and
at the fame time know him to be only a
Man. I Anfwer, That there are Three forts
of Idolatry ; If One pays an Honour of
a Purely civil Nature in it felf to a Meer
Man; and yet perfocms it by way of Di-
vine Honour, or as to a Deityp, 'tis Idola-
try in Refpeft of the Perfon who doth that
Honour. If he pays what is in it felf a
Religious Worfhip to a King or an Empe-
ror, tho not as to a Deity, it is fo likewife
in Refpeft of the Action. Laftly, if he
pays what is in it's own Nature a Religious
Woriliip,and not to the true Goo,then it is
ftrictly what the Schools call formal Idok-
try.Whatwe are now difcourfing of isto be
referr'd to the Middle Kind; and therefore
the Objection proceeds upon an intire Mi-
flake of the Queftion, which is not with
what Defgu or Purpofe of their Mind Men
perform that Aftion of Drinking for the
Health of a KJng or Emperor \ but whe-
ther the Action it felf carry any thing in
it more than a purely Civil Refpeft ? Whe-
ther it imply a Religious Woriliip in any
Degree ?
( ^ )
Degree ? Or whether it hath the Ambiance
of a Divine Honour, paid either to the
Perfon for whofe Health they Drink; or to
any Deity in their Behalf.
Now that this doth in its Own Nature
carry in it more than a Purely civil Refpe£t,
and hath at leaft a Semblance of Divine Ho-
nour is undeniable ; becaufe, as we have
feen, the conftant Practice of the Heathen
World hath affixed this Notion to it; and
iramped upon it fuch a Mark of a Divine
Honour as no Time can erafe. So that
.jthd a Man may, in his own Mind, Sepa-
rate this Notion from Drinking to the
Health of a King or an Emperor, yet will it
outwardly ever carry that Implication with
it in the Judgment of all who know it to
have been the daily Cuftom. of Heathen
Worfhippers. This you wi!l immediately
fee only by the naming fome Other Instan-
ces of Heathen Idolatry, which have Not
been retained among Christians as this
Hath; fuch as Mens Burning Incenfe either
in their own Houfes, or before the Statue
■ of the Emperor for his Health Or Proffer
'kfity, or in Honour of him, as we find from
Pliny the Heathen did ; Or that of their
Pouring out fome of their Liquor upon the
Ground or Table in their own Houfes, or
F ? at
( 86 ;
at the Foot of the Altar for the fame Pur-
pofes, £5<?. Should a Man now perform
any thing of this Nature in Honour of a
King or Emperor, he who made theGrand
Objection would call him an Heai.,)em{h
Idolater; and all that I defire is that the
Objetfor would fet his Head to work for
any Reafon fpr that Cenfure which will not
equally hold againft that of Drinking for
their Health and Profperity, this being but
another way among the Heathen of paying
the Emperor More than a Civil Honour; or
elfe of Offering uy a Sacrifice to their Deities
f n his Behalf.
That very Burning of Incenfe or Per-
fume which was part of the Heathen Wor-
ibjp, God appointed an Inftance of Divine
Woriliip under the Law; Now tho that
Difpenfation is abolifhed, would it not be
an Idolatrous Aft in any Peribn now to do
Honour to his Governour by Fumigation ?
And for this Reafcn, becaufe it having been
once the cuitomary way of Divine Worfhip,
it will ever fo far retain that Charader,that
it will be ever efteemed Idolatry to per-
form it to a meer Man. Whether this be
allowed or no, yet lurely it would have
been Idolatry in any of the Jews to have
performed it in Honour of King Solomon
while
(h )
while living, tho' the Founder of their
Temple. If fo, then let me ask whether
now that Drinking in an honourable Remem-
brance of Christ our King is made an
Inftance of Divine Worfhip by the Go/pel,
it hath not fomething of a very Parallel
Cafe to apply this to any worldly King or
Emperor ? Tis plain there is no other Di-
fparity in thofe Actions but that one is
performed to a Perfon abfent jn Heaven,
the other to a Perfon upon Earth. There
is at leaft a great Likenefs in the Anions,
and if fo, then confider the Moral Import
of that Text before quoted relating to the
Perfume made for the Ufe of the San&ua-
ry,and a Type of our Eucharipcal Oblation,
Exod. xxx. 38. Whofoever (hall make like
unto that to fmell thereto,, (hall even be cut
off from his People J And here to Obviate
at once all Objections which may be made
againft the Application of thisText, I mail
only ask this Queftion. Why might not the
Faithful and, Loyal Subjects of Kjng Solo-
I nion, who was fo great a Benefactor to them,
% have done Honour to him, at leaft while he
mtvas living, by fmellmg to a Perfume in their
i own Houfes only of a L 1 k e Compofition with
that appointed for the Wor(hij> of God in tfa
Sanctuary?
\f • »-f-i
V 4 To
( 88 )
To fave my Reader the Trouble of a
long Set of other Objections againft this
whole Difcourfe, I muft remind him here,
that I leave out of theQueftion all Honour
and Obeyfame paid in the Prefence of a
King or Emperor ; and confine my felf in-
tirely to fuch Honours as are paid to them,
or their Statues in their Abfence only, by
any outward Geftures or bodily Aftions,
Such as Drinking Liquor ; or Pouring any
Part of the Cup out upon the Ground, or
Table; Burning Incenfe, or Punting; Bow-
ing the Body, or Kneeling, 8fc. The great
Difpartty between all Honours of this Kind
paid to Kings in their Prefence, and when
they areJbfent, is already fhewn in Chap.
3. Infomuch that it alters the whole Na-
ture of thofe Aclions,and that which would
be but a purely Civil Refpe£t to an Ap-
pearing Angel, or to a KJng or Emperor in
their Prefence, would be Idolatry when
performed to them in their Abfence; becaufe
this laft by plain Implication allows them
a fort of Ubiquity or Otnniprefence; or at
leaft fuch a Degree of Omnifcimce as to
know all that is performed in Honour of
them.
If it be objected here likewife, as it was
in the former Cafe of Drinking in Remem-
brance
(s9;
brance of the Dead, that if this is a good
Argument it proves more than it fhould
do, Viz. That Drinking an Health to any
Man Abfent carries in it fome Implication
or Semblance of an Idolatrous Aftion.. Then
I give the fame Anfwer I did before, that
I allow it to be a fair Conference; only
with this Diftinction, namely, that it doth
not conclude with equal Force againft
Drinking Healths to Abfent Friends, as it
doth againft Drinking for the Health of
Kings and Emperors, for thefe two plain
Reafons; Becaufe the Heathen never per-
formed it by way of Divine Honour but to
their Kings and Emperors, and to their
other Deities; And becaufe, tho Drink-
ing for the Health of a private Perfon be
Profane enough, and in it felf plainly im-
plys a Sacrifice in their Behalf; yet this
cannot have lb great a Colour or Appear-
ance of an Honour More than Civil, as
when perform'd with that Solemnity and
Awful Veneration which is cuftomary to
Crowned Heads, who are called Gods in
Scripture, and Children of the moft High, u
e. invefted with his Power by a more Im-
mediate Creation and Apfoimmem.
Now fuppofe that Drinking for the
Health of Kings or Ei jurors .were not
made
r
( 9° )
made out to be in it felf an Idolatrous Acl:
in the (trift Senfe of the Word, would not
J' ! who are a Cbrijlian avoid the conftant
daily Performance of that very Thing,
which the Heathen did as conftantly per-
form by way of Idolatry ? And for this
Reafon becaufe it carryeth with it at leaft
an Appearance or Semblance of it, i. e. Be-
caufe it is like Idolatry; fo very Like it,
that k requires fome Thought to diftin-
guifh that Notion of it away. Efpecially
fince you mult ever own the outward A&i-
on to be the very fame, and to the fame
Purpofe of Health and Honour, and Pro-
iperity to that Crowned Head for whom
you Drink; and that you have no other E-
vafion but a Diftinclion in your own Mind.
You fuppofe him a Man, and yet pay him
that conftant Tribute of what others did
by way of Divine Worfhip, and who fup-
pofed their Emperors-to be More than Men.
If this of Drinking for the Health and
Profperity of Emperors and Kings had
been efteemed no more than the paying
them a purely Civil RefpecT:, it had never
been fo condemned by the Fathers and
Doctors of the Church ; And particularly
by Saint Ambrofe, who fpeaketh not only
againft the Practice in his Time of Drink-
ing
( 9i )
jng for the Health of their Armies, Com-
panions, Children, £ffc. But defcribes
Men calling to one another, * Let u* Drink
for the Health of our Emperors. He who re-
fufeth to drink for the Emperor, refufeth to
pray for him ; for that Man can have no fin-
cere Affection for him who declines his Health.
0 jirange Inflame of a Devout and Religious
Qomplyance I
If this Father had lived in our Days,cou'd
Jie hayedefcrib'd the ModernPractice more
Exactly, or condemn'd it more Fully-, or
expos'd it more effectually ? Is it not grown
into Matter of Obligation and Necejjity, and
reckon'd even in the Number of Religious
Duties ? Is it not practic'd even in folemn
Proceflions on Horfeback, with Heads un-
covered, and Acclamations of God blefs the
Kjng as Men drink, and frequently upon
the Knees ? Is there any Safety to a Man's
Character who condemns it even in this
Extremity ? Is it not made a common Teft
and fo much the Only Teft of Loyalty, that
if a Penbn is truly Faithful and Loyal in
* Bibamus, inquiunt, pro Salute Imperatorum, & qui
non biberit fit reus in Devotione. /v.i it follows. Videtur
enim non amarelmperacorem qui pro ejus Salute non bibe-
lot. O pis Devotionis obfequium! Di Hslil ® frjuv.
wp. 17.
all
(92;
all other Refpe&s; hath the moft Sincere
Love and Vemration for his Prince, and a
truly conicientious Senfe of that Duty and
Obedience he owes him from the Expre/s
Laws of God ; yet if he omit this Grand
Important Inftance, does not all the reft
go for nothing ? And is there any declining
of it without being reviTd and exclaim'd
againft, and prefented as a Perfon Difloy-
al and Difaffe&ed to the King and Govern-
ment ? It was by way of obviating fucft
groundlefs Accusations as thefe that * Ter*
taflian obferves how Chrifiians were repre-
fented as profejfed Enemies of the State, be-
eaufe they would, not comply in paying Em-
ferors fuch exPrefs Honours as were Vain or
Empty, Dijfembled or Flattering, Ra/Jj or
Unbecoming. On the other Hand, if a Per-
fon hath a Heart full of clandeftine Malice
and Difloyalty, ready to burft with Indig-
nation and Faction againft his Kjng or his
Queen; ever impatient to give it Vent in
Groundlefs Calumny, artful Insinuations
againft their Perfons and Government, and
plaufible Mifreprefentations of their Con-
* Eublici Holies Chriftiani, quia Imperatoribus, neq;
Vanos, neq; Meatiectes, neq; Kmer^rios Hcnores dicant.
tin. jpol.
duff
r (9?;
dutf and Prudence, to alienate the Hearts
of their Subjects and fully the Glories of
their Reign ; He fhall however effe&ually
: conceal it all under the habitual Difguife
of Here is Her or His Majefty's Health.
Wrapt up in this inchanted Cloak of their
Malicidujhefs, in St. PauPs Language upon
this very Subject, they walk about fecure
and undifcern'd.; milling no Opportunity
of fpitting the Poifon that is under their
Lips upon thofe they find difpos'd to catch
the Infection. 0 pis Devotioms Obfequittm!
| 0 prepofterotts Acl of Devotion, and imagina-
ry ry Piety I O Abfurd Expreflion of Loyalty,
monftrous in Christianity, and without a-
ny Senfe or Meaning in Religion or Rea- .
fon! which is in Truth no other than fpor-
b ting with that which is Matter of Serious
I indifpenfible Duty ; and making light of
a Thing fo Sacred as praying for a Blefftug,
and Long Life, and Pr offer ity to our Glon-
I cm Kjng.
'Tis but of late that this Cuftom is come
to fuch a Height in thefe Nations; and that
all Senfe of the Ungodlinefs of this Pra-
ctice is fo worn out of the World. For no
longer ago than the Twelfth Year of Charles
the lid. a Proclamation was iifued out pe-
remptorily forbidding this Practice, in
which
(94)
which are thefe exprefs "Words. There are
iikewife another Sort of Men of whom we have
heard much, and are fufficiently ajhamed, who
fpend their Time in Taverns, 8tc. giving no
other Evidence of their Affection to us hut in
Drinking Our Health, and Inveighing
againfl all others who are not of the fame dif-
Jolute Temfer. And this very Cuftom of
drinking Healths, and the King's in parti-
cular, is, in the fame Paragraph Stii'd Li->
centiousness, Profanes, and Impiety.
This fhews what the Senfe of the King and
his Council, of theBilhops, and of all fo-
ber and religious People was at that Time
concerning drinking of Healths. And it
. farther appears from that Proclamation
that this Practice of Healths, and of the
King's in particular, prevail'd only among
fiich as /pent their Time in Tavems,Tipling-
Houfes, and Debauches, which are the very
Words of the Proclamation: But now alas!
who can tell where it has not prevail'd,
without a Reproach to too many Mem-
bers of the beft confrituted Church in the
World? And now from the immediate
Mention of this Unnatural Restraint, and
Irreligious Compulfion among Chriftians
to the Drinking of Healths, how fhall I
avoid that famous Inftance of an Heathen
King
r
f 95)1
King Ahafuerus or Artaxerxes? Eftb* i. 8.
Who, tho he reign'd from India to ALthio*
pia, was fo far from requiring any Honour
fo be done to him by Drinking, that he
Eftablifhed it by a Law That none fhou'd
compel: For fo the Kjng had appointed to
| all the Officers of his Houfe that they footed.
do according to every Manfs Pleafure. Up-
on which hear the learned * Amama, A
very excellent Law indeed\ which in my 0-
pinion adds more to the Character of this
Kjng, than all the other Accounts we have
% of his Power and Grandure. I fear this
Heathen will, in the lajl Day, rife up m
judgment againfi many Chriftians; who,
for a fpecious Pretence of compelling others
I to Drinking, have introduced that mofi per*
I nicious Cufiom of offering up Prayers with
Sacrifice for the Health of 'Kjngs and
Princes, And a little after he pronounces
thefe Healths to be f Mera Diaboli UicU+
Meer Snares of the Devil. If there were
* Egregia profefto Lei! Qua magis mihi commendat
hunc Regem quam cxtera qua; de ejus potenti3 narran-
tur omnh. Vereor ne hie Ethnicus in Dei illo decreto-
rio Cbrittianos quam plurimos condemnet: Qui, ut (pe-
ciofiori pratextu alios ad bibendum eogerent, peraicic-
Cflimam faluti Regum 8t Frinctpum Litandi eonfuetndi-
nem invex£re.
+ in loc, Occafion
( 9* )
Oecafion I could add the Example of d-
gefilaus, who is to this Day upon Record
for the fame Noble Law. As alio that of
Empedocles who was Condemn'd in a So-
lemn Heathen Judicature, and tranfmitted
to Pofterity with a Mark of Infamy for the
contrary Practice.
Now can we without blufhing think up-
on the Univerfal daily Practice among
Chriftians of the pureft Communion upon
Earth, nay of all Ranks and Degrees, not
only of the Licentious, the Profane, and
the Impious, as they are defcrib'd in. the
above Proclamation; but of the Grave,
the Sober, and the Religious. Here is
God blefs the-------Here is Health and
Profperity to------- Here is long Life to
- Where is it ? Not in the Liquor ;
there is no Promife of this from God, that
my fwallowing a Glafs of Wine fhou'd be
for a Bleffing, or Health, or Profperity, or
Long Life to my King. Not in the Heart;
for it is not once in Five hundred Times
that ever this Prayer comes from thence;
the common Excufe being that Men mean
no Prayer, nothing but to fhew their Loy-
alty. But what Impiety is that, to fubfti-
tute a Cup of Liquor inflead of a Prayer
for a Bkffing upon Him from whom many
rsl m
( 97 )
Blcffings defcendupon all the, Subje&s, as
the Ointment pour'd upon Jaron's Head
went down to the Skirts of his Garments?
ts this of fo little Confequence as to be thus
trifled with ? And fuppofe the Heart and
Xip went together ; By whole Command
1 or Inftitution,as one fpeaks upon this Sub-
ject, do you Jojn your Liquor to them ?
"Which is in it felf either a Dedication of it
toGjo for a Bleffing on your Governour,
and that is the Height of' Profanenefs; or a
%Libation in Honour of him, and then it is
a Remain of Heatkn Idolatry. And if
there were nothing of this in it, what fhall
we fay of that ftrange Over fight and want
of Consideration which has led all People
thro the Nation into fuch an habitual Pra-
ctice of taking the holy Name of God In
Vain over Cups and GlafTes; Exprefy for
the molt part, but other wife ever Impli*
citly?
Can we now fufficiently admire the Re-
turn given by the great Lord Bacon to
fuch as prefsM him to Drink this Health ;
namely, That he wou'd Drink for his own
Health, and Pray for the King's. He
Was fure they might both be good fepa-
rately, and had but too muchReafonto
think that both were bad when fo joyn'd
G together ^
( 98 ) .
together; and therefore inftead of being
the Motive or Occafion of a Bleffing upon
either himfelf or his Prince, they might
be rather prejudicial to both. We know
that the Fervent Prayer of a Righfeom
Man for BleMing and Health to the King
Availcth much ; But Drinking for him has
no more real Effect than Leaping over a
Stick, or (landing Crcfs-leg'd.
If any one fliall make an ill Ufe of what
hath been faid under this Head, and de-
cline Drinking his Majefifs Health upon
any other Principle than that of the un-
lawful, or mifchievous Nature of it; Or
fliall turn even the Unlawfulnefs and evil
Confequences of it to Ends of Dijloyalty
and Faction, let his Guilt he all upon
his own Head \ Since I now declare my
utmoft Deteftation and Abhorrence of all
fuch Principles and Practices, which, un-
der a fpecious Pretence of Confcience, are
no other than what Solomon comprehends
under tha»: Expreflion of Curftng the Kjng
in Mens Thoughts. I addrefs my felf only
to thofe who have a fincere and unfeigned
Loyalty to their King, I mean King George,
whom God hath firft placed upon the
Throne, and afterwards preferved him in
it by a Series of remarkable Providences,
fuch
r
• f;99;
fuch as have marked him out to us by fan*
wgw and i a(w of his being God's Anoin-
and rallt for our Submiiliori and Obe-
dience as indiLpenfably as if he had. been
pifhimd^hy .iYijible Unction,. I Addrefs
piy felf ohIyrtp fuch who have learned that
•p^ Pomrst that- BE, are of God, and know
that this' is the fixed and ftanding Rule for
pivate Conscience; arid not any fuch Intri-
cacies in Point of Title, of which the Gene-
rality of Mankind are no Judges. To fuch
whofe LvyaUy is not founded either upon
Kpir Own Intereft, |Or that of a Party,
.Which mull: naturally' rjjn Men into Vain,
yjffieiom, Noify Ways of fhewing it; But
pn, thole Plain,. Eocprefs, Repeated Pre-
pts of Scripture, requiring Obedience and
bmiffion to Governours: and therefore
not Afhamd, nor Afraid of any gla-
ring Inconfiftency with themfelves in ur-
:"g that Mubmiffion arid Obedience from
ile Precepts, efpecially in Times of Ea-
rn and actual Rebellion; but do firmly
ere to them, in an Age when it fhall be-
e fafiiionable to make Loud and Clamo-
Profeflions of Loyalty, but at the fame
| upon all, Occasions to Preach up and
'agate the Doctrine of Refifiance. And
hort, to fuch who by no Profpeft of
G 2 either
( ioo )]
either Intereft, or Safety can be drawn into
the Schemes andMeafures of Men who are
never for Dividing Rightly between God
and Cxfar ; but always Aft the Very Re-
•verfe of our Saviour's Rule, by running
perpetually into an Extreme on One Side,
or the Other. As it is like to ferve the
Ends of their own private Inter eft or Ambi-
tion, their Zeal glows and burns for Reli-
gion, Liberty and Property, and they are
then entirely bent upon Giving unto God
the things that are Oefar's: Or elfe thro a
feigned Excefs of Loyalty they are for
Giving to Caefar the Things that are G o d's ;
at One Time they are for yielding No-
thing to Cxfar, and at Another for giving
him All.
When Men are preffed to do Honour to
their King by Drinking, or to Drink for his
Health, or thus to fhew their Loyalty; Is
it not a reafonable Anfwer ? That this is
no Teft or Tryal of what is in the Heart;
for that Men who are inwardly tainted
with Faftion and Sedition, may do the
fame, and that too many fuch have of-
ten done it. That they chufe to forbear
it becaufe their moft exalted Aft of Wor-
ship is by drinking in Honour of him who
is their Kjng, Prieft, and Prophet. Becauft
( ioi ;
it was Death by an Exprefs Law of God
for the Jews even to fmell to a Perfume in
their own Houfes, Uke only to that ap-
pointed for the Ufe of the San&uary^ thd
m Honour of the greater! of their Kings;
but that our Eucharift is more Holy than
that Perfume which was only a Type of it.
Becaufe drinking the Emperor's Health
was the Heathen way of doing him Divine
Honour; And becaufe all thofe Ways of
doing their Godsend Heroes,a.nd Governours
Honour, by either Drinking Liquor or Pour*
!mng lome of it out, feem plainly to be ut-
Jlterly abolifhed by the Inititution of our
moll Holy Sacrament. For which Reafons,
and many more drawn from the evil Con-
fequences of that Practice, they efteem it
belt to Pray for their King without Drink-
ing, while others Mingle their Prayers with
their Drink ; and to leave it to unprejudi-
ced Perfons to judge which of the two are
likelieft to prevail with God for Bleflings
jiMi his Royal Head.
Thofe who have a true Love and Ho-
nour for their King, and have a real Con-
cern at the Heart for the Wifdom of his
Conduct, and the Succefs of all publick Af-
fairs which depend upon him, will confider
That as the fureft Indication of their Loyal-
G l ty
( ***)}
tf which they are fure can refleft no DiA
honour upon him By whom.. K rugs .Reign*
The Offering up Supplicatim>\ and Prayers
for the King, and all in Authority, we are
told is Good and acceptaUs. in the Sight cf
God our Saviour. If Men havie this at the
Heart, and practice it duly in their pubiick
and private Devotions, every Mention of
a Bkffing upon the King whTbecome a real
Ejaculation, and they will:by ■ no importu-
nity run a Hazard of mailing their Prayer
an Abomination by turning it into a Draught
of Liquor; Whereas that %eal which vents
it felf with the fareft Shew over Cups and
Glafles is the apteft to grow cool and lan-
guid when it lliou'd glow with greatefl
Fervour and Warmth. This of offering up
Prayers and Supplications for the King and
all in Authority, is a way of mixing our
felves with the higheft Affairs of State
much more effectual than that of drinking
Healths, well Pleafwg to God, and no way
Offenfive to Man: Inlbmuch that a Private
fincere Chriftian may, by conftant and
devout Prayer for the King, contribute
more toward$ influencing the pubiick Af-
fairs of the Nation, than is poflible for the
greateit Politician by Arguing, and Voting,
and Drinking without it. Nor is this a No-
tional
( loj ; ____
tlonal or Abjlrabled Thought, but a great
and Divine Truth, founded upon Scripture
which tells us, The Kings Heart is in the
Band of the Lord; as the Rivers of Water
he turneth it rvhitherfoever he trill. He Sways
the Counfels of Princes, and gives the
Courfe of publick Affairs a Turn into what
Channel he pleafes; fo that by Prayer we go
dire&ly to the Fountain Head; whilfto-
thers, who in the Eye of the World feem by
their high Stations to have the fole Conduct
and Difpofal of Events,are working and toi-
ling in vain to divert the Stream and carry
it their own Way,at a great Diftance below.
Chap. VIL
:r A Fter what hath appeared concerning
jr\. the Unlawfulnefs of an Health in all
the Acceptations wherein it may be drank,
I am aware of an Objection which may be
ftarted here from what we commonly call
the Grace-Cup; and that it may be faid
here, that if Healths are unlawful, the
Grace-Cup is unlawful; but this latter
has been always Approved, of, and in fre-
?uent Ufe among Perfons of Religion and
._ .earning. I Anfwery. that drinking of
Healths have on the contrary been Con-
G 4 demned
( 104 )
demned and declined by many Perfons of
Religion and Learning) and that this is a
ftrong Preemption at leaft that this
Grace-Cup is Lawful, and that Healths are
not fo. The common Lank Name Pocu-
lum Charitatis, hath drawn thofe into a
miftaken Notion of the Nature and De-
fign of it; who underftand it to be the
naming of a Glafs by way of Wifhing, or
Defying, or Praying for Love and Charity
among Chriftians; This is a grois Con-
ception of it, ^nd may be liable to the
fame Obje&ipn with an Health: 'Tis
praying by Drinking, and differs little
from the naming the Health and Profperi-
ty of a Perfon over a Glafs and then drink-
ing it off. The true Nature and Original
Intent of it is better exprefs'd by the Word
Uorrifiov x*$'TC* m tne Greek, or the Engltffj
Grace-Cup, or Cup of Thanks, i. e. a Cup
ufually drank immediately either before
or after the Thankjgiving at Meals, or
faying of Grace in our Engli(h Phrafe;
which was generally the concluding Cup
among many Chriftians, the Modern Cu-
ftom of falling to a Set Courfe of drink-
ing Healths after Meals being abhorred
by them. fThis took its Name and Rife
from the hhr\ 0*0 or Cup of Thank/giving
among
■P
(105)
junong the Jew, in Ufe as well at their
Ordinary Meals, as^ Solemn Feafts ; and
commonly drank with this Form, Blejfed
he thou our Lord God, Kjng of the World,
Creator of the Fruit of the Vine-, Which Cu-
ftom, as appears from a Paffage quoted
by Dr. * Lightfoot from the Gemara, the
Jews fuppofe to be as Old as Abraham.
It is to this Cup that Commentators think
the Allufion is made in Pfalm cxvi. 13.
J will take the Cup of Salvation, and call
upon the Name of the Lord. Kjmbi Com-
ments upon the Text thus according to the
current Senfe of the Jews, When I Ban-
quet with Plenty and Chearfulnefs I will
hold out a full Cup of Wine in the Prefence
of all the Company, and return Thanks to
God for this Bleffing which he hath vouch'
fafed me. And \ Vetablw thus, I will lift
up the Cup before all, and drink it with
Chearfulnefs, and by way of acknowledging
before all the Guefts, that my Deliverance
comes from God. Grotious obferves it was
the Cuftom for the Mafter of the Family
to take this Cup TViynUP of Deliverances
* Lightfoot'* Works, Vol. I. p. 966.
\ Coram omnibus Marker bibam, attollendo Calicem,
«uo fignificem Convivis me Die ope fervatum. In Loc.
' "'" and,
r 106;
and to begin the Ceremony ; And that it
was the fame with the ^n DID or Cup of
thanksgiving of antient Date among the
jews. And Caftalio fays that the Drink-
ing this Cup was performed religioufly by
Way of Euchariflcal Sacrifice.
That this Cup of Praife or Thanks after
Meals was derived from the Jews to the
Greeks and Romans, feems probable from
the Names they gave it, Viz. The Cup
Ay&Mponf, and Bont Genii, the Cup of
A S-a°Doa^ ^ WaY of Excellence,
and Diftinaion from all their other Dei-
ties; by which it was in a Manner re-
trained to the True, but to them the Un.
if own God. Of this Cup among the Hca-
then * Stuckws gives us a partiular Ac-
count from Theophrafius, They drinking a
Wle of fome generous Wine, which was di/iri-
buted at their Meal, and commonly calPd m
Health to the good Deity, do thereby call to
Mind how great the Power of that God is,
and how great a Gift is the Fruit of the
Vm%
( io7 )
fine. And fo again from f Philocboras, It
&as a received Cufiom, that after Metis
fame fure and generous Wine fljould be filled
about to all, by way of Indication or Acknow-
ledgment of the Power of the Good Deity.
/The fame learned Man afterwards obferves
that this Cup was retained, and in Ufe a-
mong Chriftians ; but under feveral Deno-
minations, fuch as Sancti Johannis Benedic-
tio, Dei Benediciin, &x. as that oftheGrace-
Cup hath prevailed among us from the
Word Gratias in Latin.
If it is obje&ed here, that as Chriftians
ufed the Grace-Cup cuftomary among the
Heathen, laying afide the Abufes of it;
. why may not we retain drinking of
Hea Iths leaving out their Abufes of them ?
The Anfwer is obvious, That there was;
,. but One way of Udng the Aftion of Drink-
ing to a Good and a Laudable Purpofe in
I Common Meals, and if they had never ap-
ply'd that Thankfgiving to any but the
true God, the Atlion had been as com-
mendable among them as it was among
the Jews: But that there are Many ways
of A'mfing and Mifapplying that A&ion of
Drinking, and thofe were what go among
" ■■■... in—— - i ■ Ml, ■ — ■ " « II— II— I ■ < . . — ■ ■ - '■■ ' ■■— —
+ ConCuetudine fuir recepfum ut poit Cibo- vinmn
roeracum onnibus oflVrerur. '——■ ceu <Myw* T"f
fvydp'-vs to «>-«9f fls«. Ibid, ex Atlien. lib. 15.
US
r
(xo8)
us by the Name of Healths; fuch as
drinking for Health, Profyerity, Succefs,
Good Luck, Good Fortun? in every Thing,
t$c. By way of worfhipping a great Va-
riety or Falfe Gods; Doing Honour to their
Abfem Friends, and celebrating the Me-
mory of their departed Heroes; and to
many other, Idolatrous, Profane, and La-
frivious Purpofes; in mod of which they
are now da^y'imkated by Chriftians ; and
is it not now a pleafant Queftion to ask
why we may not retain the Cuftom of
Healths without the Abufes of them?
When thofe Healths themfelves are the
very Abufes of Drinking to be laid afide.
Again if it is objected, That the lame
Argument holds againft the Grace-Cup
which isfafed againft all drinking of Healths,
namely, That it hath fome Semblance of
the Euchariflical Drinking, and therefore
mult be in lome Degree a Profanation of
it. The Anfwer is fhort and plain, namely,
That the very Thanks imply'd in it, which
gives it a Semblance of the Sacramental
Drinkiag, being folely and intirely apply'd
to God, makes it feem not only a Lawful
but ^.Commendable Action; fince that which
makes all Manner of Healths Unlawful
3nd Profane is, that it is otherwife ap-
plyU
C i°9 )
j>ly'd. The Evil of Healths and the iVo-,
fanation confift in this, that by them we*-
apply that to Man which fhould be ap-
ply'd only to God ; or at leaft fomething
Like what is Part of our Divine Worfhip-
Whereas in the Grace-Cap the utmoft can
befaid is, that we apply to God that which
hath a Semblance of wha^v^apply to
him in the Sacrament.
If you urge farther that drhjkrnsby way
of Thankfgiving was Inftitused 'Only for
the EucharijL ' 'Tis granted fhatsTThankf-
giving for the Death and Paffioh ftfChrift,
by Drinking in a grateful an^pbifouralale
Remembrance of Him who fujfel&d .fa us9
and is now abfent in Heaven, an^ttl^: by
way of Oblation and Euchari(ln£jftJifacn~
fice is. Inftituted only for the Sacrament of
the Lord's-Supper; and it would be a Pro-
fanation of that Holy Office to perform this
at our common Meals. But that a Cup
or Glafs after Meals by way of Acknow-
ledgment of the Divine Bounty from
whence we are fed, hath fo much only of
the Euchariftical Thankfgiving as may
render it a good Action, but nothing which
tends to the leffening or dishonouring of it,
as you have feen 'tis the Opinion of good
and learned Men, that Healths do.
If
(• no )
If it is laid, That this was the very Cup
tConfecratedinto the Sacrament of the Lord's
Supper in the Clofe of the PafTover, and
therefore feems to be thereby entirely abo-
lifhed. I anfwer,That its being exalted into
a Sacrament by Christ, doth not aboiiili
any inferiour Purpofes or Ufes of that Acti-
on, which were Good and Religious in theni-
felves; tho it plainly doth exclude all pure-
ly common .and civil Ufes of it, as it ren-
ders all Abufes of it to Evil Purpofes yet
more wicked and profane. So that tho
this be a good Reafon why it fhould not
be ufed in that exalted Manner but Sacra-
mentally,and by way of Offering and Obla-
tion ; yet it feems not to preclude the Ap-
plication of that Aftion to Inferiour Pui po-
les fo they be Good and Religious. Then
you will fay, why may we not drink by
way of Thanks to G p d at Meals for any-
other Mercies as well as by way of Ac-
knowledging his Bounty in Supplies for
our Hunger and Tbirft ? Becaufe the Time
more immediately calls for it, the very
Nature of the Action of Drinking feems
to require an Acknowledgment of that
kind; and then it is moft Apt and Seafona-
ble, when we are plentifully fed and
ought to have a Quicker Senfe of the Di-
(Ill)
•vine Bounty, to clofe our Meals with fuch
a Cup as may be in the Words of Plrilo-
(horw, Aeiyutt, TW5 fuviipws ts iy&$Z 8eJ, An OUt-
ward Stgri or Indication of the Power of
\he Good God. J Not but that if Men drank
fcrely byway of acknowledging theGoocl-
Itiefs and Mercies of God to them in other
inftances, can there be To much ill in it as
when there is a Direct or Indirect Applicati-
on of that Action to Man,which would glyi
M a Taint of Profanation or Idolatry; And
St is plain the Antieht Jews performed this
HI' any Mercies or Deliverances. But
Jlbw Chriffians perverfly leave out all Im-
plication of'Thanks or Praife to God in
•their great Variety of Healths, and defign
khe'rri wholly as an Honour to be paid to
IJMan :; And fure there is' as great a Diffe-
rence between thefe two as between drink-
ing to the Glory of God, and drinking to
the Dishonouring of him.
As this was never calfd by the Name
[of an Hedkh, fo neither .has it any Thing
.at all bcfide the Act of Drinking, of the
^Nature of one. In Tins we drink for our
\pwn Health only, and not for the Health
.and Profperity of yfrzctf kr. Perfon or Affair.
\t implies nothing more than Thankfgi-
|ving dire&ly to <j o d, and for that very
Liquor
Liquor we drink, and by way of Ac-
knowledgment of that Plenty we then re-
ceive: An Health is by way of Inter.
cejjion, which is often exprefs'd, or other-
wife implied; and ever includes fome third
Perfon or Affair, i$c, to whom the Cup
is nam'd for that Purpofe. In this confifts
much of the evil Nature of it, and makes
it widely differ not only from the Grace-*
Cup ; but from all other cuftomary Ways
of expreffing Love and Charity, Rcfpeft
and Civility by drinking to one another ;
all which have not in them the leaf! Sem-
blance of Likatwn; Offering up Liquor.in
Behalf either of our felves, or others; of
Intercefjion, or the Profanation of an holy
• Office,either by joyning Drink to our Pray-
er; or a light and habitual taking the holy
Name of G jd in vain. All which, befides
the other Evils I have already mentioned,
are contained in Healths.
You will fay it is (till joyning Drink and
Thankfgiving*. Yes, but no otherwife than
as all good Chrjffians do every Day of
their Lives, who fay Grace over all their
Meat and Drink ; and perhaps over every
fmgle Glafs they drink between Meals.
But if they fhou'd Separate any Part of
their Meat or Drink, and fay Grace over
c»3)
// for any one's Health but thofe who eat
fed drink it, you wou'd fay this were a
Very Gracelefs Thing, without flaying to
confider that this is fo parallel to the Cafe
M a Health, that it is the fame Thing in
Other Words.
' Still you fcruple fome Semblance of the
%ucharifi in the Grace-Cup ; But what Si-
militude or Refemblance of it is there in that
Particular which makes it Sacramental,
namely, the Drinking in an Honourable and
grateful Remembrance of a Divine Per fori
Mefiarted this World, and now abfent from
us in Heaven ? But you will fay it feems
'to be a Prayer by Drinking, or Joining
Prink and Prayer. I Anfwer, It only Seems
to be fb, and to them Only who intirely
■■0ijlake the Nature and Intent of it among
Chriftians; for it is not a Cup offered up
By way of Prayer, or Interceffion, or TbankJ-
giving which mould make it in any Degree
partake of the Nature of an Oblation, or
Sacrifice. No, 'tis only a Cup more Parti-
Marly than any of the reft which are drank,
ipply'd to the Acknowledgment of the Di-
jne Bounty ; and includes in it no more of
Vaying By Drinking, than the Saying
'Grace over our Meat and Drink; and 'tis
probable it got the Name of the Graee-
H Cuf
r n4)
Cup only from being drank after faying
Grace, or Giving Thanks.
If you ask why is not every Cup we
drink a Grace-Cup ? I Anfwer, for no o-
ther Reafon but becaufe they are not all
drank immediately after faying Grace, or
the Prayer of Thankfgiving. Becaufe Eve-
ry Cup is not the Laji and Concluding
Cup, and therefore is not drank with
that Mark of Diftin£tion which the laft
ufed to be: For 'tis natural for Thankful
Hearts to exprefs their Acknowledgments
to him who is Creator of the Vine, and all
the Produce of the Earth when they clofe
their Meal. I allow this fuppofes a De-
vout Temper, and Holy Difpofition of
Mind; and is utterly inconfiftent with that
conftant Cuftom of moft plentiful Tables
in our Time, where Men generally Begin
their drinking where they fhou'd Conclude,
and Drink all Manner of Cups but that
One only which hath been efteemed both
innocent and commendable.
What is here faid in fhort, if well con-
fider'd, will take off all Scruples in Re-
fpeft of what we call the Grace-Cup, and
raife Them much higher in Refpeft of all
Manner of Healths. However thofe who
think that any of the Reafons offer'd
againft
r n?;
againft drinking of Healths do conclude
with Equal Force againft this which is No
Health, I think they wou'd do well to de-
cline it. Only I wou'd mind all fuch who
forbear this Cup (which muft be allow'd
to be more innocent at leaft, and lefs cul-
pable than any of the other common Forms
of Drinking) and yet perfift in the Practice
of drinking other Healths, againft which
the Reafons I have offered do hold more
ftrongly, that they are guilty of fuch an In-
tonfifienc) as they can never excufe to God,
or their own Consciences. 'Tis certain
there lies no Obligation upon them to the
Practice of it,any other than what may be
infered from the General Duty of Thankf-
pving; and from the obvious Keafon of the
Thing it felf; there being no Thought
more apt to arife in the Mind of a good
Man than the Seaibnablenefs of concluding
Meals by fome Aft of Acknowledgment
from whom he receives them. This you
fay is done by the Prayer of Thankf-
giving ; True, 'tis then you Pray, and you
only Drink as an Aft of Acknowledging
that the Plenty you give Thanks for, and
all you eat and drink comes as finely from
God, as if it were after the Manner of
St. Peter's Vijion, let down to you in a Sheet
H z or
( ii6 )
or Table-cloath immediately from Hea-
ven.
This, as I faid, requires in People a true
Chrifian Spirit, a holy Difpofition of Mind,
and Hearts habitually devout, and deeply
affefted with a conftant Senfe of their De-
pendance upon God for their Food and Su~
pnence i It is no way confiftent with any
Excefs or Intemperance, Gluttony or Dritn.
kennefs, Lervdnefs or Debauchery ; And this
is the very Reafon which fhould moft
effectually recommend it. Sure I am, if
all that Variety of Cufiomary Healths were
utterly Difus^d, and the Grace-Cup fubjli-
tuted inftead of them, we fhouM then fee
a Face of Religion and Sobriety in the
World. I the rather take Notice of this
here, becaufe the learned * Munfier repre-
fbnts the Original Defign of this Cup to be
the preventing all thofe indecent, unbe-
coming, and finfulForms of Drwking,vshich
Men are apt to run into over their Liquor.
Upon a long Quotation to this Purpofe, he
makes this Obiervation ; Tou fee, Reader,
* Vides Lector, quomodo Veteres per CaTicem bene-
di&ionis vitarint multiloquia, & fcurrilitatem qus nafri
folent inter potandum, inftituentes ritum quendam bi-
bendi religioiura qui eos arceret ab jntemperantia vini &■
verborum. In Mmk. xxvi, if,
I - J
(117;
how the Ancients by this Cup of Thanhs, or
Grace-Cup, avoided all that fcurrilous and
unjeemly Difcourfe which generally arijes from
fitting to the Drink ; Thus appointing fuch
fya religious Ceremony in Drinking, as fbould
'^effectually prevent all Intemperance in Wine.,
and undecent Excefs of Converfation among
them.
And fo again -\ Stuckim fpeaking of this
Cup which went by the Name of Sanfti
Johannis Bjnedictio, and Dei Benedictio,
[declares his Opinion, That it is not to be
^Condemned, tho* it be now a-Days, fays he,
uLbufed to the vilefi Purpofes, i. e. Turned
Jinto a great Variety of Healths as he ex-
plains himfelf; in fpeaking of which, and
[particularly of theCuftom of drinkingthem
lifter Meals, he hath this remarkable Say-
Bng, * Thefe Monjlrous Healths are not from
fSt. John, or from the great and good God;
%ut are drank at the Impulfe and Infttga-
\ion of the Devil and his Imps: Nor do they
I \ Hujufraodi Propinatio—-non videtnr efle improban-
uia, verum turpiffimus hodie illius eft Abufus.
I * Immanes illae Propinationes non San&i $ob&nnist
"on DEI Optirai Maximi, fed Satanx potiiis atq; Ca-
adsmonis duftu Impulfuq; fiunt: Nee ad Amicitiam,
jfed Inimicitiam potius Dei, Hominumq; conciliandam
'Ipe&ant, Antiq. Con. Lib. 3.
H 3 tend
( n8 )
tend to the Promoting of Love and Charity^
but of Hatred and 'Enmity between God and
Man.
I have thus confider'd the Nature of an
Health as it is in It fif, and put it into the
beft Light I could for the Shortnefs of the
Time, and the little I could meet with on
this Subieft. I fpeak for my felf, that I
am thouug tly perfualed that Healths in
every Notion and i^cceptation of them
have iomething in their own Nature that
is Evil •■ I leave all others to be convinced
in Proportion to the Weight of thofe Ar-
guments, and great Authorities I have pro-
duced , and by what their own Minds fhall
farther fuggeft to them on this Subject.
I know not whether it is pofTible to fpeak
to any Matter of Confcience with fuch
Strength and Per/picuity as fhall leave no
Room for any Thing to be faid againfr.
it; and therefore nothing can be more
weak and frivolous than the Inference up-
on which the Generality build, namely,
that whenever they can raife an Objection
againft any Truth that is maintain'd, that
Minute all the Arguments for it muft
immediately fall to the Ground. Thus
much I may fpeak with AiTurance, that
flje Reafoiis I have ofter'd for the Unlaw-
fulnefs
r 119 )
fulnefs of Healths are ftronger than ever
vvill be produced in Jujlification of them ;
And this ought to be as convincing as
(the Evidence of Senfe, or Mathematical
Ulemonftration in fuch Things as will ad-
pnit of them. That Side on which there
(is the faireft Probability is to determine our
Judgment and our Choice, and is to be
cthe Rule of our Confcience in all Matters
:of Faith and Practice; and he who will
never Fix his Opinion, and form a Staid
and Settled Judgment in any Point of Be-
lief or Practice againft which Objections
may be rais'd, that Man I fay will never
fix or determine upon any Thing in Reli-
gion ; no nor by the fame Rule, in Common
Life. Thofe who are inclin'd to think all
>this is a Nicety, below their ferious No-
tice ; and call it Straining a Matter be-
. yond what it will bear in Reafon or Reli-
gion^ let them take that pious Saying of
a certain Perfon upon this very Occafion.
If this Doctrine is too fir iff ^ all I [hall fay ist
That the Glory of that Diftnflion, which
Grace makes between us and Heathens and
hifdels ^ is too great for us.
H 4 Chap,
( 120 )
Chap. VIII.
HAving in Chap. III. faid that The?
there is no exprefs Rite or Ceremony
of Cbnfecration whereby the Drinking in Re-
membrance of Chrifl departed from us into
Heaven is made Holy; that Action or Per-
formance is however' Confecrated by the Words
of the Divine In flit ut ion. And that Tho1
in Drinking in Remembrance of any other
Perfon Abfent from us in another World
there is a Change of the Perfon and Circum-
fiances which may alter the Moral Nature of
the Action; yet that it is the fame Action
in a natural Senfe, or an Action of the fame
Kind. And becaufe Men's Miftakes con-
cerning thefe Two Things have been the
Ground of fome Prejudices and Objecti-
ons againrt what I have pubiifhed upon
that Subject, I rauft defire my Reader to
bear with this fhort Digrejjwn from the
Subject of Healths in General, and to ob-
ferve with me that there are two Confisca-
tions to be confider'd with Refpeft to that
Aftion of Drinking in Remembrance of
Chrifi, i. e. of a Grateful and Thankful
Remembrance of him7 Who, as St. Peter
ipeaks, i Pet. iii, 22. h gone into Heaven,
and is on the Right Hand, of God, %,
%
(121)
i. The Firft is that which was the very
A& of Christ Hiwfelf'm his own Perfon,
land could be done by none but him who
alone had the Power of Making or Crea-
ming Sacraments; namely the Confiituting
■or Appointing that Action of Taking Wine
Wand Drinking it in Remembrance of him : I
f mean his erecting it into an Holy Ordinance,
" and that for moft Divine and Glorious Fnr-
fofes, for the Shewing forth of his Death
till he come ; for the laying before God the
■infinite Merits of him Sacrificed ; and for a
mSeal and Confirmation of all the Bleffings
■we partake of by his Death and Paffion.
In Order to the Performance of that Aftion
by the Apoftles, or their Drinking that Cup
mm Remembrance, our Saviour firft Blejfed
Kt or Gave Thanks, and then Gave it to
Mtbem, that they all might Drink of it. This
■ is that Confecration or Separation of that
■Action for an Holy Ufe which I fay Page
Ro. is performed by our Saviour in the
|\Vords of the Inftitution, Do this as oft as
myou (hall Drink it in Remembrance of me.
2. The other Confecration is. that of the
mElements, and particularly of the Wine,
ifbr the Difcharge of that Holy Aftion and
BReligious Performance; this the Apoftles
pand their Succeflbrs received Power and
Com-
( i22;
Command from Christ to perform after
his bxample : And accordingly there mull-
be a B. $ng pr Confecration of the Wine
for that Performance both in their Own
Perfons, and by the Laity who have no
Power of Confecrating, but do accompa-
ny the Bifhop or Priejl in the Prayers, and
in Drinking in a Thankful Remembrance of
Chrifi. There is no Doubt but this Con-
fecration mull neceffarily be performed by
Prayers of the Bffltofi or thofe to whom
he delegates that Power, and particularly
by a Repetition of the Words of the Initl-
tution ; and that with the Circumftances
of Pouring out; and Ordinarily in the Houfe
of God ; and on the Lord's-Day; and
with Diltribution to the Receivers for the
Performance of that Holy Action.
There can be noConteft concerning the
Neceffity of a Confecration of the Wine by
Prayer and Blefling of the Bifhop after
our Saviour's own Example, who when
he had taken the Cup Gave Thanks, and
fb Confecrated the Wine for the immediate
Ufe of the Apoftles. But all the Queftion
is concerning that Aciion or Performance
for which the Wine is fo Confecrated or
BlelTed; namely of Drinking in Remem-
brance of Qhrifi-) whether this be not Ins-
tated
r
( 123 )
tuted, Ordained, or Consecrated by him in-
to an Holy Sacrament for the Remem-
brance of himfelf, and particularly of his
Peath and Paffion ? This I call a Sacra-
mental Action, becaufe it is performed
Bin the Sacrament, and is that for which
■the Wine was bleifed, Firfi by Chrift Him-
felf, then by his Apoflles, and ever after
I js to be blefled by their Succeffors: And
becaufe it is Conftituted an Holy Ordi-
• nance by the exprefs "Words of the Injlitu-
mtion, which are a plain and full Declarati-
on of that Holy Performance for which the
\ Wine was and is ever Confecrated, Do
this as oft as ye ffjall Drink it in Remembrance
1 j?f me.
When Men Drink in Remembrance of a
mPead Monarch, I fay this is a Mtfappticai i m
Band Grievous Abuje of that Sacramental
EA&ion, becaufe it is applying the Same
A&ijn, which is thus Consecrated into an
Holy Ordinance for the Worfhip of Goo,
I to a meer Man: For furely Drinking in
Be Remembrance of one Vetfon Accent from us
%in another World, is the Same Aftion, or
I an Aftion of the fame Kjnd conirler'd in.
lit felf, with Drinking in Remembrance of
w„0noibsr Rerfon Abfsnt from m in the other
WJ/Yorld. The Perfon to whom thac Acii »
H .>
( 124 )
is apply'd is alter'd, and the Intent and
Circumftances are alter'd ; and now the
Queftion between my Oppofers and Me is,
"Whether it be lawful to alter them ? To
apply this Performance of Drinking in a
Glorious Remembrance to a meer Man; and
to take their own Liberty of ufing it at
their Pleafure, when their is no Confecra-
tion of the Wine, nor any other Religious
"Circumftances attending it ? They affirm
it to be Lawful and Commendable, and ac-
cordingly ufe it fo daily •, and charge me
with ftarting that odious Comparifon which
they daily practice: I hold it to be un-
lawful and deteftable; And that to make
Ufe of that Action to any other than
to Chrifly and without Confecration of
Wine for that Performance; or to any o-
ther than thofe Glorious Purpofes for which
it was Ordained, is a moft grievous Profa-
nation of that Action, now moft holy by
Christ's Confecration and Appointment.
It is the confounding of Chrjst's Infla-
tion or Confecration of this Action into a
Sacrament with the B'cffmz of the Wine
for the Performance of it, which hath per-
plexed Mens Underftandings that they
could not think clearly and diftm&ly of this
Matter: Infomuch that, tho they have a
Horrid
(is*;
Jiotr'd Notion of applying any Part of the
'Bread, or Wins to common Ufe after Con-
fecration; yet they have no Senfe of ap-
plying that Holy Aftion to common Ufe
'for which that Bread and Wine was Blef-
fed and Sanftifyed ; notwithstanding the
very "Words of the Inftitution are a Decla-
§ ration of that very Ufe or Performance for
[r' which the Elements are fet apart with
p» Bleffing and Prayer.
The Comparison I made in my Second
Treatife upon this Subject, for the Illufira-
i tion of this whole Matter, was with St.
I Paul's Church; and to make it fhort it
[ was thus.
That Church was Confecrated and fct a-
I part for the Worjbip of God, therefore it
| were Profanation and Sacrilege to apply it
[ for a Monument to the Glorious and hnmor-
i tal Memory of Kjng William. Solikewife
the Action of Drinking in a Grateful axd Glo-
rious Remembrance is Ordained or Confe-
i crated by Christ for a Remembrance of
himfelf, and Commemoration of his Death
and PanTon, therefore it is Sacrilege and
Profanation to apply that A ft ion to the Glo-
rious and Immortal Memory of King William,
who we now truft is Abfent from us in
Heaven. Only that the Sacrilege and Pro-
fana-
< Irt)
fanation is much more Heinous in this lat-
ter Inftance, becaufe St. Paul's Church was
Confecrated only by Prayer of the Bifhop;
whereas this Action was fet apart and Con-
fecrated by Christ Himfelf into an Holy
Sacrament.
If my Antagonists do not like the Parallel
thus, then let them pleafe themfelves and
take it their own way.
The Stones and other Materials of St.
Paul's Church were Confecrated by Prayer
and BlefTing of the Bifhop, therefore to
apply them to Boild a Monument for
King William were Sacrilege : So the Wine
is Confecrated for Drinking in Remem-
brance of Christ, therefore to apply any
of that Wine to the Remembrance of King
William, would be Profanation and Sacri-
lege. Then fure if the Church was Confe-
crated for the Worfhip of God, and the Wine
is Confecrated for Drinking in Remembrance
of Chrift; the Sacrilege muft be much more
heinous in both thefe latter Inftances;
namely if Men apply any Part of that
Worfoipjbv the Performance of which thofe
Materials wereConfecrated, to the Honour
of King William: Or if they apply to King
William that Drinking in an Honourable
and Glorious Remembrance, the very Per-
formance
( 127 )
formance for which that Wine was Confe-
derated ; efpecially flnce this is the moft ex-
alted Aft: of that very Worjhip for which
the Church was Dedicated. In both thefe
latter Inftances 'tis plain there is more than
Sacrilege, and that they both become Atti-
Hpns of an'lDOLATROus Nature.
There is no Form of Confecration in
Scripture for the Sacrament of Baptifm,
befides the Command, Go Teach all Na-
W&ions, Baptizing them in the Name of the
mFatker, and of the Son, and, of the Holy
WGhoft. However, that Action of admitting
Perfons Members of the Vifible Church by
Baptifm (for which Reafon the Ark was
■a Type of it) being made Sacramental and
Holy, by the Confecration or Appointment
■of Him who alone hath the Power of Ma-
Wking Sacraments ; and render'd Signifi-
cant and Expreffhe of the Wafhing of Re-
generation ; of our Dying to Sin, and Ri-
fing again with Chrijl; and of Putting of
■fhe Body of the Sins of the Fleflj ; the Wa-
^er fet apart for fo Holy an Aftion or
Performance is Confecrated by Prayer of
the Biihnp or Minifier ; and this Confe-
deration is chiefly a Reherfal of that very
Wfferformance for which that Water is San-
^ify'd, and of the Command given the
Apoftles
( i28 y
Apoftles to perform it. Now, fuppofe
that this Baptizing, were, among a cer-
tain Set of People, made the Form or
Manner of admitting Apprentices in the
Service of their Mafiers; and that, Omit-
ting the Names of the Three Perfons in •
the Trinity, they were Baptized only in
the Name' of the Matter into whofe Fami-
ly they were admitted, Without any Pray-
er or Confccration of the Water, and pure-
ly as by a civil Rite or Cuftom: Would
any one fay that this is no Profanation of
that Holy Sacrament, becaufe it was per-
formed only in the Name of a meer
Man? By. way of common Ceremony?
Without Consecration? And without any
Thought of God, ovlVorjbip? kc. Would
not you fay that, tho the Water was not
BleiTed for that Aftion by a Bifhop, yet
the Aftion or Performance It [elf was
Bleffed and Confecrated by C H r i s t for
a Religious Ufe, That of Admitting Peo-
ple into the Vifible Body or Family of Chrijl ;
that is was Erected into a molt Holy Or-
dinance for great and excellent Purpofes;
and that fince now it is adopted into Reli-
gion, and made Sacramental, it is a horrid -
Abufe of that Sacramental A&ion to apply
it to any like Purpofes in civil Life; or to
make
( 129 )
,jriake it the Form or Manner of Initiati-
on, or Admittance of Perfons into any other
State of Life, excepting only into the Church
of Chrift; and that it ought never to be ufed
for that Purpofe but In the Name of the la-
ther, and of the Son, and of the Holy Ghoft.
Now the Reafon of my Saying, in Page
f|fi2. of my Second Difcourfe upon this
Subject, That People amufe themfelves
ftrangeiy when they lay fuch a Strep upon
the 'Word Confecration in this Difpute is
plain; namelv, becaufe their Minds run
all upon the'B/#^ofthe Wine by the
Bijbop, but intirely leave out of the Que-
ftion the Confecration of that Action or
Performance of Drinking in a Grateful and
Glorious Remembrance, fet apart and Ordain-
Wkd by Chrift himfelf, for the Difcharge of
which the Wine is Blejfed • and therefore,
by Drinking in Remembrance of King
I William, they apply a Confecrated Aftion
■o an Unconfecrated Ufe. Take Wine
and Confecrate it, is our Saviour's Com-
mand to his Apoftles and their Succef-
fors; whv is it Confecraied, and for what ?
Becaufe 'it is for the Performance of a
mioft Holy Aftion, the moft Exalted Part
ofourChriftian Worfhip; namely, That
fboth they Themfelves, and the Laity who
™^ I do
r ijo )
do not Confecrate may all Drink in Re^
membrance of Christ: So that my Ad-
verfaries can never repeat the "Words of
the In flit ut ion without being Condemned
out of their own Mouths; they being a
Declaration of the very Purpfe for1 which
the Wine is Bleffed, viz. Drinking in Re-
membrance of Chrifl.
Take the other Inftance, Viz. Eating
in Remembrance of Chrift; this I call a
'Sacramental Action, for the beft Reafon
in. the World, becaufe it is a Sacramen-
tal Performance. If a Man fhould take a
Piece of Bread, and eat it To the Glorious
'and Immortal Memory of Kjng William,
This I fay is the Same Action, Becaufe
Eating a Piece of Bread in Reme?nbrance of
One Perfon Abfent in another World; is the
fame Action, or of the fame Kind with
Eating in Remembrance of Another Perfon
Abfent in the other World. This Action of
Elating in a Grateful and Glorious Remem-
brance, is Ordained or Confecrated into an
Holy Sacrament by Christ, who alone
had the Power of making Sacraments;
and he himfelf firft Bleffed or Confecrated
Bread, for this Holy Performance by the
A potties; and gave them and their Suc-
ceffors Power to fet apart or Confecrate
Bread
i
( qi )
Bread for that Performance both in their
Own Perfons, and by the Laity who have
no Power of Confecration. Therefore if
you apply Part of that Bread to any Civil
Purpofe, you Profane that Sacrament; be-
cause it was fet apart and BlefTed by the
Bifhop for that.Ufe: But if you apply that
Action or Performance, for the Difcharge
Of which the Bread was Confecrated, to
Common Ufe, the Profanation is much
greater ; becaufe this was Confecrated by
Christ himfelf, and appointed for a reli-
gious and moft holy Purpofe. So that if
a Company of People fhould take a Loaf
of Bread, and divide it among them ; and
ffeach Man eat his Proportion in a Glorious
mend Irmiortal Remembrance of Kjng William 5
Rtis true, this would be no Defecration of
Confecrated Bread, but it would be an
horrid Profanation of an Holy Action, and
Religious Performance Ordained and Con-
secrated by Christ Himfelf'into a Sacra-
ment. Nor could fuch Men ever repeat
■the Words of the Institution without being
Upbraided and Condemned by their own
Conferences ; fince the very Words of that
Form are only a plain Recital, and exprefs
Declaration of that very Performance fo
lOrdained by Christ, and for the Difcharge
I 2 of
r 13a)'
of which the Bread is Bleffed by the Bt-
fhop.
To put this Matter beyond all Doubt,
Let us fuppofe our Bleffed Saviour. in-
Read of'Drinking in Remembrance of Him,
had Inftituted the Aft of a meer Libation
or Pouring out of Wine on the Ground in
Remembrance of him ; and had comman-
ded that the Apoftles and Bifhops fhould
Blefs or Confecrate Wine for the Perfor-
mance of that Action by Themfelves, and
by all the Laity. Then this Pouring out
W Wine in a Grateful and Thankful Re-
membrance wou'd have been the . Sacra-
mental Action; would any one then,
who call'd himfelf a Chriftian, ever have
Poured- out Wine on the Ground in an Ho-
nourable or Thankful Remembrance of a
dead Monarch? Would he not have ab-
horred and detefted the Thoughts of it ?
Would he not fay it never ought to be per-
formed but in Remembrance of Christ,
and when the Wine was Bleffed for that
Performance ? Efpecially when the very
Words of the Institution and Confecration
were a full Declaration of the Purpofe of
pouring out for whichv the Wine was
bleffed ? Would he not call it Sacrilege,
Profanation, and Idolatry} Would he not
have.
( ^ )
have ufed all the Arguments that I have-
now done againft Drinking for the fame
Purpofe; and have made the fame Anfwers
to all Objections ? I the rather make ufe of
■this Inflame here, becaufe that if Pouring
lout Wine on the Ground in Remembrance
Rof Christ, had been Ordained the Sacra-
^mental Action or Performance, inftead of
Drinking for the'fame Purpofe ; and that
Wine were to be Confecrated for that
Pouring of it out; All good Chriftians
I would be fo far from Pouring out Wine
I to the Glorious and Immortal Memory of a
% Departed Monarch ; that they would never
by any Inadvertency or Want of Confidera-*
tion, have fuffer'd a Cufiom to prevail Urn-
%'verfally of doing Honour by pouring out
I Wine in Remembrance of their Kjng or
WGovernour; or of their Friends either Pre-
. fent or Abflent, Nor would they ever look
farther for any^Reafon or Argument againft
I it, but this in Short; That pouring out
g Wine on the Ground in Remembrance of
I Christ, was by him made Sacramental,
I and now become the moft exalted Act. of
i Chriftian Worfhip.
Tho all this is fo plain and eafy that it
k mull Strike the Mind of every considering
Reader with Conviction j tho I build all
I 3 my
r i34)
my Reafomng againft that fo prevailing
Health,"and my Anfwers to thole Argu-
ments which have been publifhed in De-
fence of it, upon the Abfolute Necsffity
and Divine Authority of Christ's own
Inftitution of that Action of Drinking in
Remembrance of him; Tho I from thence
infer the Neceffity of Confecration of the
Element of Wine by a Bifhop or Minifter
for that Holy Performance; Yet am I char-
ged in Print with flatly denying them
Both; with Vacating that Institution of
Christ, and denying any Confecration of
the Bifhop or Minifter. Now, if ever I
had dropt an Expreffion which gave a Co-
lour for fuch an heavy Accusation; Or had
it been fhew'd how this might have been
inferred by any Remote Confluence from a-
ny Thing I iaid. Nay* if the whole Force of
all my Keafbning did not Center in the Vali-
dity and Efficacy of Christ's own Instituti-
on of this Holy Aclion ; And of his CW,
and the Biihop's or Minifter's Confecration
of the Wine for that Parpofe; Infomuch
that no Part of k can Hold whout fuppo-
ling thefe; and that with them it can never
be Confuted: Then would there have been
Room left for fome Bvajm» or Excfe in
the Eyes of Man- for fo foul a Mifrepre-
feiitation;
fentation; and for eafier Hope of Forgive-
nefs from God for the Author of fo Ground-
lefs a Calumny, as having proceeded from
fome incurable Defe£t in the Head, and
Bjiot any deliberate Corrupt on of the Heart.
I have added this Chapter in Order to
ffiput that Controverfy concerning Drinking
H*/z Remembrance of the Dead into a fhort and
clear Light, fo as to obviate all the Obje-
■ftions made againft me, by thofe many
tLAnfivers which have been publifhed both
i in England and Ireland; and particularly
I by One publifhed by a Clergyman while this
Treatifc was in the Prefs, divided into Two
" Books. In the Firft he affirms it to be my
| Meaning no Doubt, that the Consecrated Ele-
mments are of no more Virtue and Efficacy
ft than common or unconfecrated Bread and
mWine. And in the Second, That I deny
JmConjecration of the Elements in the Lord's
I Supper to be necejfary; And then, thro the
I whole, Raves of nothing but Horror and
Amazement! Of Eternal Eire, and Dam-
nation of Soul and Body I Of .Spotters at t he-
Door of my Confcience ! Wounding my Soul
to Eternal Death! That I had better have
%.been Born Deaf and Dumb ! Mene Tekels
%jUpon the Walls of my Chamber! The Flames
■of Hell kindling all about me, &c, And all
J 4 ' this
this, with Abundance more of the fame
Sort, for Two moft Detefiable and Curfed
Pofitiom which he lays down of his Own
Accord; and then of a fudden throws
himfelf into all the Convulfions and Fran-
tick Airs of a Man under terror!, and quite
Scared out of his Wits. When the Con-
firmation he is in is a little over, I fhall
only Requeft him to take back again thofe
Two Vile and Heretical Volitions of his own;
together with all thofe Dreadful Threat-
nings in the Form of Direful Curfes and
Execrations which he hath fo freely and
plentifully beftowed upon me; and that
with the additional Guilt of Fathering his
Spurious IfTue on another Man ; and then
fo peremptorily configning him over to
the Damnation of Hell, even without
Room for Repentance. I befeech him to
take off that Load of Guilt with which
he labours to crufh an Innocent Perfon,
and fink him to Eternal Death; tho it
can be laid no where elfe but upon his
own Shoulders; nay tho it fhould Make
his Heart rvoful, as he fpeaks; and that he
fhould be forced to Mourn and Groan un-
der it himfelf, till it grows lighter by Re-
pentance, and till he finds fome Eafe in his
Mind from a comfortable Senfe of Pardon
for
(*37)
for his Sin: In Order to which I mod hear-
tily Recommend him to the Mercy of God,
and do Pray that none of thofe many Evils
to which he hath fo feverely Adjudged and
Condemned me, may ever Overtake him
fin this World, or the Next.
It is not upon the Account of that un-
happy Gentleman that I have taken this
Notice of his Two Frightful and Difmal
Books, but upon the Account of thofe who
with no fmall Expence and Trouble encou-
rage and difperfe them,and many fuch like
Pamphlets publifh'd in Defence of Drinking
to the Glorious Memory of King William.
Wild and Extravagant as thofe Two Books
are, which the moil violent Party-Man even
of that Side on which they are written muft
blufh for in the Reading, the Author how-
ever made up what was wanting in Senfc
and Chrijlian Charity, by a Burning Zeal,
and ever and anon calling for fire from
Heaven or horn Hell upon his Oppofer.
But moft of the other Anfwers faid to be
written by Men of the fame Order, have
nothing in View but Bitter Railing and
Scurrilous Inve&ive; in which I hope they
• are now fenfible they gave themfelves full
Scope, without the leaft Restraint from a
Conicience Towards God, or common De-
cency
( 'J8 )
cency in the Eyes of Man. Had I Expre/Iy
publifhed, or plainly Infmuated any Do-
ctrines to the World dangerous to Religi-
on, and of pernicious Confequence; and
thole Jdverfaries of mine had handled my
Principles with utmoft Sharpnefs, I could
not have blamed them ; 'tis more expedi-
ent / fhould Suffer than the Truth; Iought
to Smart, that I may be brought to a hee-
ling of my Error, and own the Truth at
la if, to the Glory of God and my own
Shams. But it is fo far from this, that tho
I am willing to be confuted and convinced
if I am in the Wrong, I meet with no-
thing but Gall and Bittemefs; moft of the
Anfwers are full of the Venom, without
any little Mixture of the \Vifdo?n of the Str-
fent. Tho11 would have a juft Regard to
any Appearance of Rcafon or Argument I
could meet with in the'Midft of fo great
an Heap of Rancour and Virulence; and
tho' I own I have Raked into all thofe Dung-
hils for that Purpofe, I have not met with
one bright Paffage or fmgle Inftance of true
Wit or Argument; but all fheer Railing,
without any Turn of Thought that had
Life in it, or fober Reafbning which did
not proceed upon grofs or wilful miftaking
of the Queftion, Infomuch that I could
not
( M9 )
not forbear imagining that we muft look
upward for the Caufe of fuch unaccounta-
ble Infatuation, and think it fallen upon
M^n for the fierce and Violent Oppofition
ijthey have given to fo Clear zadSelf-Evident
m Truth, Viz. That Drinking in a Grateful
tend Glorious Remembrance is an Action now
Made Sacramental by our Saviour, for
"the Remembrance 'of himfelf; and there-
fore that it is a finful Profanation of our
Holy Eucharilt to Drink habitually and
\daily to the Glorious and Immortal Memory
wpf a Dead Monarch.
This is that *" Strange and Groundlefs
\ Notion which is exprefly laid To Strike jo-
\herMen even with Honour; the AtTertion
K)f a Right Reverend Prelate now Mojl Re-
jberend, who by Two Treatifes publifhed
Home Time ago, in which this Health is
Izealoufly defended, fet himfelf at the Head
K)f this Controversy. It is for this that I
fern charged as a Reviler of the Memory of
WJmgWilliam, who to my Knowledge have
Siever dropt one fingle Word or Expre$G%
gn Derogation from the Character of that
■Great Monarch. It is for this that I have
Ibeen by One reprefented publickly to the
i * See His Grace's firft Difcourfe ia Defence of Drink-
ing to the Memory of King Willim.
World
( i.4° )
"World as a Blafphemer, a Debajer of the
Ordinances of God, and Maker of a New
Sin. That I have been by Another decla-
red hnorant of a fundamental Point of Sal-
vation ; to be Abandoned to all Modejfy -y
and to be In horrid and amazing Danger.
That I have been accufed of being In a
mifarable Delufion ; Of spreading a Foul, and
Grofs, and Damnable Error, and in fhort
Branded for an Heretick, and threatned
with Rum of Body and Soul. And yet my
good Reader the Treatifes from whence
thefe Heavy Accufations are extracted, are
written with an Air of Religion and Piety.
and obferve a good Decorum in Compan-
ion of thofe before fpoke of, on this and a-
nother Subjefr, by namelefs Authors, tho'
too well alafs 1 known to be likewife in
Holy Orders: But who have for that Turn
Entirely laid afide the Chnjltan, and expref-
fed themfelves in the Language neither of
a Scholar nor a Gentle-man. There is in
thofe Pamphlets from Beginning to Ending
fuch a continued Strein of Inveterate Rail-
ing, without any diftind Reafoningor Ar-
gument ; without Touching upon the Sub-
ject, or coming home to any one Potnt by
a rational or direcl: Application, that it can-
not be fufficiently admired where any tem-
pt
i
( Hi )
per could be found fo fear'd and hardenM
to Calumny, as to hold it out fo long
without the leaft Regret or Qualm of Con-
fcience. I fpeak it cooly, and without Con-
cern for my own Character, that I verily
believe, that confider'd in all Refpefts, and
%. Defence of fo glaring and palpable an
•Error as well as of fo abominable and im-
pious a Practice, they are fuch Writings as
no Age of Chriftianity can Parallel.
And yet thefe are the Books which are
'Applauded and Extol? d, which are Bought
up and Difperfed, and Gloried in by one
Sort of People, as if they were extraor-
dinary Performances • and the Authors of
(them are Encouraged and Carejfed and Re-
garded. It is by thefe Difcourfes that many
bf the Laity efpecially, have been Incited to
the conftant daily Univerfal Drinking of
jthat Health ; and ftirred up to the abetting
Sand promoting of it with Noife and Clamour,
ith Rage and Fury, with Rudenejs and
Infidts, and with frequent Drinking Con-
'ufton and Damnation to all who decline it,
pr oppofe them. And they are now fo
onfirmed by their Teachers in an Opinion
■not only of the Lawfulness of that Health,
" ut of its being Commendable and Praife-
orthy ; that they make open Declarations
they
( H2 )
they will never read any Thing written
againil it; and give this Reafon for it, be-
caufe they never will be Convinced. Which
I muff confefs is the lefs to be wonder'd at,
becaufe, what was never heard of till now,
Anfwers have been publifh'd to my Dif-
courfes by fuch as do, at the fame Time,
declare they never read them,
If complaining only of fuch Treatment,
without making any other Return give
Offence; I fhall leave off here, tho' there is
much behind. Only I cannot help obferving
how all this abundantly fhews what Spirit
thofe Men are of who eagerly promote and
encourage fuch Practices as thefe; or at befl:
wink at them \ and fuffer fuch Things to
pals off m Silence, and without jufl Ex-
pre (lions of their Diflike and Indignation,
as they could not fufficiently exprefs their
Abhorrence of, did they not come recom-
mended with the Injcription and Stamp of
a Party. The uncommon Labour and
Struggle for the Support of that Practice of
Drinking in Remembrance of Kjng William,
hy a Set of People who profefs it all to be
out of Zeal for the Honour of that Sacra-
ment wherein they Drink in Remembrance
of Chrift; And their engroffing to them-
felves the oniy Character of true Loyalty
and unfeigned Obedience to their Sovereign,
nay even from thofe who affirm Pogtfa
Obedience, and adhere to it; at the fame
Time that they induftrioufly Preach up and
propagate the Doftrine of Refifiance; Thefe
I fay will tranfmit them down to Pofterity
IwithTwo fuch unerring Marks of Diftincf i-
; on, that they can never be miftaken fcf
any other Race of Men wherever the Gof-
pel hath prevailed.
PART II.
Chap. I.
TH E other Quefion in Relation to
Healths in General is, whether up-
on Suppofition that the Drinking of them
i were a Thing in its own Nature perfect ly
" Indifferent, it is not however the Duty of
all Good Chriftians, and more efpecially of
the Clergy, by their -Example and utmoft
I Endeavour to Check and Difcountenance
this prevailing Cuftom, and Banifli it out
| of the Chriftian World ?
In order to the clearing up the Affirma-
1 five of this Queftion,I muft premife that no
I Aft ion but that which is Purely Natural is,
or can be perfectly Indifferent; and when
sve Difcourfe of Aaions in themfeivesP#re-
ly Indifferent it is inTheory onlyvand for Di-
ilhulion
r 144)
(tmBion Sake ; nor can they ever come un-
der that Notion when coniider'd in Refpeci
to Men's Confciences.VJ henever they are re-
duced into A£t fo as to have the Concurrence
of the Will, to be performed with Delibera-
tion, and to be cloth'd with Circumflances
they pafs (mm Nature into Morality; as they
do from thence into Grace when they pro-
ceed upon an Evangelical Principle, and
neceflarily have fome Degree of Good or
Evil adhering to them. 'Tis a trite Axiom,
No Action of the Will is Indifferent; infomuch
that when the moft Natural Actions, and
perfectly Indifferent in themfelves, come
under Deliberation and Choice; to be tran-
faded to fome End or Purpofe; and to be
inverted with Circumflances, they become
Morally Good or Bad in Proportion to the
Confent of the Will, and the Condition of
thofe CircLimftances which attend them.
I wifh they who have this Word Indiffe-
rent very much in their Mouths on many
Occafions, wou'd confider this well; I can-
not ftay to apply the Obfervation to other
Inftances of Things in their own Nature
indifferent, but are intirely alter'd and
ceafe to be fo, when once reduced to
Practice, and that they fall under Men's
Choice and Deliberation ; But fhall make a
fhort Application of it to the Cafe of Healths,
( hs ;
and it is thus. The Mind in the bare Act
of Drinking is in an equal Ballance, and
in a perfect State of Indifference ; but when
this At! is directed to fome End or Pur-
fofe, viz. the Health, or Profperity, or Hj-
W/r of another Man, or the Succefs of any
affair, ifc. thenaQueftionneceffarilyari-
fes, Whether rve may, or may not perfifl in
that Cuftom of Drinking Healths? The
Mind can remain no longer neuter, it
•iriuft incline to one Side or the other: And
3lvhen both Sides of the Queftion are thus
|)ut into the Scales, one or the other mull
^preponderate; and the Determination will
•be in Favour of the Rick, or the Wrom. If
tipon this Occafion the Judgment doth its
'Office Faithfully and Impartially in plying
•all thofe Reafons and Arguments which
ought to be weighed and confidered, to-
gether with thofe aggravating Circumftan-
ces which attend Drinking for Health, &c.
then the lighter and bafer Metal flies up-
ward, and the Decifion will furely be on
the ^ide of Holinefs and, Safety. But if
Riftead of adding all thofe fair and Law-
ful Weights for the Advantage of the Truth,
Men throw their fancy, or Humour, or In-
terejf, or Party-Zeal into the Oppofite
Scale ; and lean upon it with all the force
K of
( M«)
of ungoverned Taffion and Prejudice, then
they bear down all before them to the
Ground ; the Truth fhews as light as a
feather, mounted up only to be expofed
to Cenftire and Ridicule; and remains in
that Pofture till, by the Removal of thofe
> Prejudices, it recovers the Credit it had
loft, the Cheat is difcover'd, and at laft it
partes for its own Intrinfick Worth and
Value.
I hope I may be pardoned this Allegory,
becaufe it faves many Words, and a long
Difquifition to fhew how, tho Drinking
may-be" an Indifferent Action, yet with
that Circumftance of being defign'd and
dire&ed to the Health or Profperity of ano-
ther, it can never be fo. Nay more, tho
Drinking an Health were in it felf Indiffe-
rent, and an Action meerly Natural, yet
t it cannot be fo in Refpeft: of the Confcience
of him that drinks it; becaufe 'tis now in
all People not only an Action of their Will,
but of deliberate Choice; Habitually per-
fifted in ; and repeated almoft every Day
of their Lives. So that all the Notion of
Indifference quite difappears, and it be-
comes the Concernment of Men's Souls to
be well determined, not only whether it
is in it felf a Good, or a Bad- Action? But
whether
( i47 )
| whether the cuffomary Practice of Drink-
ng to Health, and Profferitj^ and Succefs,
&c be more for the Glory of God, and
\[ Edification of our Neighbour, and promo-
ting of Religion and Piety in the World ;
■than the leaving of it off. Whether we
■EW or Drink, or whatever we do, it is to
be done to the Glory of God; even the
rnoft Minute Action of our Lives muft be
&ktd.t& that Way, when it becomes a
eonftant Practice, and with Choice and
Defign. And this brings the wholeJVTatter
■to fo clear an Iffue, that had I ^tlcLwith
none but Intelligent and Unprejttaffep'&Gr-
Hbns, I fhou'd think my Work donVl7fo^s"
to acquiefce here and not move one^fr&QU
farther. But becaufe thefe are not tlieCjL
■jreater Number, I muft fpeak with tl^. ^/s
Vulgar, and reafon upon a Suppofition that V, ^»
not only Drinking, but drinking Of an V^w
JBHealth is a Thing Indifferent. "Sr
Well then, let it be an Aftion Indifferent
in it felf, and fuppofe it to have no Evil
in the Nature of it, furqly Men will allow
Bt may become Sinful by its Circumftan-
Bp, and the evil Confluences it hath in
■he World ; and if this is allow'd to be
Bfue of any one prevailing Cuilom upon
lEarth, it is the Cafe of Drinking Healths.
K 2 Which,
I
~—«—-—*=»
(148;
Which theconftant Obfervation of all, who
are willing to obferve, fhews to be the In-
flrument and Occafton of great Variety of
Vice and Wickednefs in the World, info>
much that frefh Inftances of the vile and
impious Confequences of this prevailing
Practice comes daily to our Ears.
Chap. II.
THIS Cuftom is the Inftrument and
Occafion of fuch great Variety of
Sin in the World, and there are fo many
Evils that are the direct and immediate
Confequences of it, that I know not where
to Begin to Enumerate them, or where to
make an End. It is a needlefs Trouble,
becaufe they are fo well known; and they
are fo much talk'd of every Day, nay and
fo muchbewail'd and lamented by all good
People, that I fee not how the Confcience
of a Perfon who confiders them ferioufly,
and yet goes on in Drinking Healths, can
forbear upbraiding him with fome Degree
of Guilt, as being acceffary to the Sup-
port and Countenance of a Practice among
Men fo wicked and pernicious in its Con-
fequences.
£:
1. For
( H9 )
i. For Firft, hath it not been made the
Form and Manner of Mens venting all their
Rage,and Envy,and Malice againft fucli as
are any way crofs to their Opinion, or Hu-
taour, or Intereft; efpecially fuch as are in
High Stations, and enjoy the Favour of
God and of their Prince ? Is any thing
more common than to Drink all Manner
of Difeafes to Men's Bodies by an Health ?
Is it not by this that as Job fpeaks xxxi. 30,
Men Wifh a Curfe to their Neighbour's Soul,
and call for Vengeance upon the Heads of
all whooppofe their Schemes or Meafures?
And is not this often attended with Oaths
and Execrations, and direful Imprecations
of Confufion and Damnation as well to
whole Parties and Communities, as to par-
ticular Perfons by Name, and without Re-
serve. And which is in Truth little better,
[is it not become the cuftomary Way of
Mens difpenfing all their Blejjings without
Regard toGon,and chiefly by fuch as have
left off all other Ways of Praying ? and
who, if they werev calPd upon to Pray
without a Glafs in their Hand, wou'd pafs
for Mutes in the Ears of God and Man.
2. Is it not frequently fubfervient to Ob-
scenity and Wantonnefs, and attended with
Expreflions of Lewdnefs and Debauchery ?
K 1 Are
( M° )
Are not Healths daily drank in Honour of
the vileft Proftitutes; and in fuch detefta-
ble Language as cou'd not come into the
Heads of any but habitually polluted
Wretches, and which cannot be named
without fpreading Infection ?
3. What fhall we fay to that almoft
Univerfal Confequence of this Cuftom,
the raifing of'Quarrels and Contentions, pro-
moting Feuds and Animofties among all
Manner of People, and almoft at all pub-
lick Entertainments; even to the Ruin of
Converfation, and Deftruffion of Chriftian
Charity ? How many Duels, and Murders
have followed upon it ? And how many
more wou'd there have been if not fea-
fonably difcover'd and prevented ? Which
made Amefius joyn thefe Two together j
* The Laws, fays he, Of Duelling as well as
the Laws of Drinking were not written by the
Finger of God, but are laid down by the Devil
for the Bane of Mankind.
Upon which PafTage I wou'd obferve
how that Duelling and Healths have arri-
ved to that Criminal Height among us,
* Leges Duelli, ficut etiam pofandi Leges non fuot a
Deo Scripts, fed a Diabolo tradits in pernkiera generis
Nmani, DeConfc. lib. 3. Cap. 16,
that
I ( *5i )
I that they pafs not only for Innocent and
ffarmlejs Things, but Commendable. They
■tare become Modify and Genteel; they are
fet off with Rules and Methods for their
Practice and Management; and run thro'
■fllmofl: all Ranks and Degrees; fo that
Khey may in a very proper Senfe be called
WReigning National Sins. And fince thefe
I'without a general 'Repentance, will fure-
jpy have National, i. e. Temporal Punish-
ments; nothing feems more worthy the
great Piety and Wifdom of our excellent
■Legiflature, than the Reftraining of them,
Both by a Law. For befides that effectual
Provifion which wou'd be hereby made for
iphe Peace and Tranquility of the Subjects,
■and Eafe of his Majefty's Government; it
■muff be an infinite Satisfaction to confi-
■der what a Foundation wou'd be hereby
Raid for ftaving off Impending, tho' Unfeen
mJudgments; and for freeing themfelves in-
| tirely from partaking, in any Degree, of
I thofe Sins God hath fo happily put it in
I, their Power to preyent^.As the juft Severity
I of fuch a Law will take off the Guilt of fo
I much innocent Blood from the Nation, and
I place it upon the Murderers own Heads;
lib will it effectually cut off at once that
I long Train of "Wickednefs and Complica-
K. 4 tion
j_
( 152 )
tion of Impiety, which the Cuftom of
Healths draws after it, to the Reproach of
our Christianity, and the involving of us
all promifcuouily in Go d's Punilhment
and Vifitation for it.
4. Hath not this Cuftom been made the
Inftrument of great Frofanenefs and defpe-
rate Imjiieiy in many Inftances of a very
different Kind ? Was it not carry'd on to
fuch a Pitch that it became Matter of fix'd
and ftated Duty to Drink daily to the Glo-
rious and Immortal Memory of a Dead
Monarch? Nay to that Degree, that it was
reckoned.a Sin to decline it ; and he who
refufed was branded with no lefs than In-
gratitude towards God, and uijloydty to
his living Sovereign. Nor can it eafily be
forgotten by what Sort of People, and
with what Fervour the Litany Health, as
they called it, was drank, vis. Plague,
Vejlilence and famine, Battle, Murther,
and fudden Death to all Arch-Bijhofs, Bi-
fbops, Priejls and Deacons, and all Congre-
gations committed to their Charge, which
fhall refufe to Drink to the Glorious Me-
mory of Kjng William. Which Health pre-
vailed to that Degree, That the Arch-Bi-
fhops and Bifhops found it convenient to
fead an Intimation of this Practice to the
Lower
( lK )
tower Houfe of Convocation, with a
IflCharge to ufe their Endeavours to Difcou-
feage and prevent it in their feverai Cures.
\ In their Return to which Meffage there is
■this Paragraph : We have heard, and many
mef us both before and fince your Lordjhips In-
Wttmation, have received full Affurance that
Withe fatd Health haih bun publickly and
mfrequently drank, and we have always heard
f)f it with Horror and Defecation. Into
[now many various Shapes hath an Health
[been turned to expofe all Things Sacred ?
,And how many ways hath it been contri-
ved to fix a Scandal and Reproach upon the
whole Body of the Clergy in general, and up-
on thole in Particular who are known to
be Zealous for Monarchy and Epifcopacy,
land for our Eftablifhed Doctrine and Li-
[turgy; and who will not bend under all
that Calumny with which they are loaded
for their firm Adherence to our Excellent
Conftkution in Church and State ? And is
not this frequently practiced by fuch as
hope to be Saved by living in Communion
with them, and by receiving the bleffed
Sacraments at their Hands? Nay is not this
the Form into which the Infidels and Deifts
among us, Apo(lates from that Faith into
which they were Baptized, throw all their
' 3*
(M4).
Jeffs and Sarcafms, all their Reflections and
Hard Speeches againft God and Revealed
Religion ? And is it not now become the
way of venting and propagating the Rank-
eft Blafphemy ? Witnefs that Health drank
not many Years ago by certain Wretches,
To their Great Majier the Devil. And that
other Health of theirs fo much more de-
teftable, that tho it waslnferted in the pub-
lick Intelligence from London, upon Occa-
fion of their Tryal there, it cannot be na-
med without Horrour; and therefore I re-
fer to thofe Papers in which we had the
Account.
But of all Drinking, furely that of'Drink-
ing for the Church would aftonilli a ferious
and confidering Chriftian moft; That e-
ver that true Spirit of Holinefs which be-
comes the Gofpel of Christ fhould fink-
fo low, that fuch a Mockery of God and
Mens own Souls could pafs fo current, and
unreproved 1 Surely if there is any Evil in
the Nature of that A£lion of Drinking for
Profperity and Succefs; or if Healths are
Sinful on Account of thofe Effects and Con-
fequences which univerfally attend them,
the applying an Health to the Profperity
of the Church is no fmall Aggravation of
it; for then we apply an Action Evil in it
' felf
•
( *55 J
• felf to an Holy Purpofe, and of great Con-
sequence to Religion. It is at beft but E-
gregious Habitual Trifling with what is Sa-
cred. Nothing is more Evident than that
ft is either Drinking only, for what we ought
lb Pray with greateft Zeal and Fervency;
KDr it is Praying for the Church by Drinking;
ftnd whether it is one or the other, 'tis ut-
terly inexcufable. ' But Men fay, they do
m to fhew their Zeal for the Church; 0 Im-
p£ Devotionis ■ Obfequium ! Drink for the
fchurch! Why not Whiftle for the Church?
■Tis much the more Innocent of the Two.
Here a Pailage out of a Book lately publi-
fhed at a proper Juncture, to try how far
the World is already difpofed to forward
■hat Treatment the Church and Churchmen
■are like to meet with when they come in-
ftirely into the Power of Men of the lame
Spirit with the Author. * 1 here is one more
dv ant age I will not omit: Becaufe we
eem to depend very much upon it, and have
iready received much Good from it, —-----■
\And that is, That we never fail to remember
fur Church in all our Cups; to Drink her
lealth ; and to allow her Profperity a liberal
%are in all our Merriments. Thus we fancli-
* Sir HichtrA Jtse/'s Dedication to the Pope.
fy
r^6)
fy our Wine with our Zj-al for the Church •
and the Wine returns the Civility by keeping
dive, and Increafing the Warmth of our
%jal. Tho this is Introduced by way
of Ridicule to fuch as mean well to the
Church, yet it is a juft and fair Reproach
of that prevailing Folly. This is the worft
Proof a. Man can give of his not being Falfe
to that Communion of which he profefleth
himfelf a Member; Since nothing is more
common than to obferve Men drink daily
For the Church, and do every Thing die
Jgainfi it: And how can this be any Mark
of Sincerity at the Heart, when it fliall be-
come fafhionable to Talk loudly for the
Church, but ever and anon to Whifper a-
fide Soft and Gentle Things in Favour of
Scbifm, and Separation, and Enthufiafm ?
Alas 1 What could have been hoped for
from fuch habitual Profanenefs, and Prefo-
jlerom Expreffion of our Zeal ? Hath the
Church fared one Jot the better for all that
Wine which hath been Dedicated to her
Profperity; and thofe Numberlefs Glaffes
which have been drank to her Health, in-
differently by fuch as make thofe AddreiTes
for lawful Wedlock, and thofe who have no
other Intent but to Defile and Ravijh ? If
you would feel her Pulfe and fee how much
this,
(M7)
Ms hath contributed to the removing all
^dangerous Symtoms, and how far fhe hath
Keen thereby kept from Deaths-Door, read
jhe afore quoted Dedication to the Pope; and
then tell me whether this Practice hath
Brought the Church into a Safe, and Thri-
ving, and Profperom Condition ? How far
^it hath promoted a mighty Veneration in all
planks of People for its Doctrines and Litur-
fep? How much it hath added to the
ptrengthning of its Difcipline ; and to an.
fcigh Efteew and Honour towards all Bijhops,
Wriefts, and Deacons. If I am not mifta-
fcen before you read many Pages, you will
[be of Opinion that it is High Time for all
ferue Sons and Fathers of the Church to
leave off Drinking for her ; and inftead
[thereof to Pour out their Souls to God
fin Prayer, that he would Now and Ever
jSave and Defend Her.
5. Is it not by this more than by any
other Thing whatfoever,that Party Names
and Diftinctions are kept up among us ? Is
it not made the Teji and Tryal of all Mens
[Secret Inclinations andWifhes in all Points;
and is it of any Regard how a Man Thinks,
if he refufeth to Drink to any P erf on or
Affair ? Which would be the more tolera-
ble, but that you rauft always drink the
Health,
(i5§;
Health, as Oaths are to be taken,7 In the
Senfe and Meaning of the Impofer. For
want of Drinking a Man fhall pal's for any
thing the Drinker pleafes to feprefent him *
or he may lofe all his Dependance, He and
his Wife and Children be reduced to a
ftarving Condition, only for declining fucb.
Healths as ought not fo much as to be once
named among Chriftians.- And this is be-
come fuch a Fire Ordeal, that a Man may
be brought over the Coals for a Glafs of Li-
quor he drank many Years ago ? Is it not
by this pernicious Cuftom that all Ranks
and Degrees of Men, nay I may fay Wo-
men and Children, are drawn in and even
compelled to meddle with Affairs of State;
and to make themfelves Judges of the
Character and Conduct of all thofe who are
at the Head of them ? Are not the Perfons
and Councils of the higheft Minifters, and
even of the Legislature, Arraigned or Ac-
quitted over every Glafs of Liquor handed
out by any Defining, or Unthinking Mor-
tal? And doth ti'3 Sacred Inviolable Dig-
nity of a Crow;, and the Holy Anointing
Oil place any king or Queen out of the
Reach of an Health? This a Neighbouring
Monarch well knew, and therefore Re-
trained it as he did Duelling, and found his
Reward^
, ( M9 )
Reward in a Quiet Poffeflion of his Throne
[till he Died in Peace.
The Conftant Univerfal Effefts of
IKealths are Strife, and Debate, and Con-
tention ; they are the Occafion of great and
JIafting Animofities among the Neareft Re-
flations, and Deareft Friends ; and of their
Hailing out Irreconcilably about Great Per-
ybns they do not Kjioxv; and about High
Wlatters they do not underftand. It is by
>this that A Man is fet at Variance against
his Father, and the Daughter againfl her
[Mother, and the D aught er-in-haxv againjl
%ber Mother-in-Law ; and that a Man's Foes
, (ire thofe of his own Houjhold. A Man who
[cares not for medling, who is difpofed to
'be Eajj, and Quiet, and Peaceable ; and to
[wafh his Hands Clean from all that great
i Variety of Guilt and Sin which this Cu-
[ftom occafions in the World, muft walk
i with great Circumfpeftion: He mull: tread
Fwarily who would avoid the Snare;
if he ftays ever lb little within the Reach
| of it, it 'is well if with utmoft Caution he
efcapes without fome Marks of Galling,
without paffing for Precife, or Singular, or
Dijlojal, or whatever elfe the Company
pleaies.'
If
v
( *<>b )
If we would have a Feeling Senfe of
the Malignant Influence of this Cuftom ;
the numerous Evil Ufes which can be
made of it; and how it can be fubfervient
to the vileft Turns of Iniquitous and De-
figning Men, we muft look backward in-
to a Late Reign, when Healths were at
their Crifis; and are not like to come to
the Same Height, again, till the Same Sort
of People who Drank them come again to
be a Cup too Low, and muft Drink the like
Healths over again by way of Reviving
their Sinking Spirits. I mean that of our
Late Glorious Queen Anne of Happy
Memory to thefe Nations; The manifold
Bleflings of whofe Reign we can Recog-
nize with Grateful Hearts, and Thankf-
giving to Almighty God, Without Pro-
fanely Drinking 'to Her Glorious and, Immor-
tal Memory. How fafe and ready an In.
firument hath this been found of fpreading
Faction and Sedition, and preparing the
Way for Refifiance and Rebellion ? It hath
been looked upon as a neceiTary Party En-
gine ; infomuch that it hath been no fmall
Inftance of Cunning to wrap up Treafona-
ble and Rebellious Principles in the Shape
of an Health. Healths have been the Re-
fult of Study and Invention • and efteemed
of
( t6i )
of Confequence enough to become the Bu-
■iinefs and Contrivance of Clandestine C7a&r,
and Committees of them: And when,
|'after much Confultation and Debate, they
hit upon a Turn that will take, and have
■Stamped it in their Mint, they difperfe it
■with Joy to their Correfpondents Far and
mflear; who accordingly let it a going, it
■then paries current thro the Nation ; and
pyou fhall meet with it over every Bottle
in private, and hear it Roared out at all
■pubiick Entertainments. Thus the Glorious
mand Immortal Memory Health, and the Li-
many Health were fent about much about
the fame Time; And thefe were after-
■Wards fucceeded with a Number of Inferi-
■pur but no lefs wicked Healths, fuch as To
mhe Pious Memory of Oliver Cromwell.
mCo a Dutch Conftitulion. 'To our Sovereign
MLord the People. Monarchy without Tyranny.
md Church without Prelacy. Religion with-
mut Prieftcraft. To afpeedy SucceJJion. And
WRequiem to Her Majefly, while alive. And
fince Her Departure, To all thofe who
mfhank God for the Death of the Queen.
WTo the Glorious and Immortal Memory of
Queen Anne, only for the fir ft Eight Tears
mf Her Reign, &c. Thefe again were ac-
L compared
( 162 )
companied with Healths Calculated for
Deftru&ion of Soul and Body to the High-
eft Minifters of State; who, as far as it
was in the Power of a Wijh or Prayer
Seal'd with a Qltfs of Liquor, have been
daily SI aught $?<% Beheaded, Hanged and
Quartered, and their Limbs difpers'd to Ci-
ty Gates and Gibbets: Confufion and Dam-
nation were too frequently the Burden of
the Health; And nothing was more com-
mon than to Drink Down the Sacred Cha-
racter and Reputation of G o d's Anointed,
and Drink Up that of a Subject in Oppo-
sition to it. In fhort, there was no Trea-
fon which could not by the Art of Man be
coutched in an Health; nor could any Law
be found which was able to reach to the
Bottom of a Glafs. All thefe, and the
many more of this Kind of which we have
heard the Nations Ring, mull no doubt be
looked upon with great Abhorrence, even
by thofe who have been acceflary, tho but
indirectly, to the Support and Countenance
of them. Were there a Collection made of
them all, it would appear a black and ama-
zing Catalogue to all ferious Chriftians:
As this would contribute to the raifing in
us a juft Deteflation of this wicked prevai-
ling Cuftom y fo it might prove a happy-
Means
( i63 )
■Means of Repentance in thofe who drank
■them, by giving them a timely View of
■thofe Lifts of Abominable Healths which,
En the Language of David, in Pfalm l. 21.
■Sod will otherwife Set in Order before their
Wfcyes, in the great Day of Accounts.
What mail we fay to that Treafonable
■Health which fome.Men Drink to a Perfon
■Whom they have Abjured; is not this
..' plainly Swearing in one Breath, and Per-
juring^ themfelves m another ? What is this
■but letting their Healths and their Oaths at
RTariance, reiblving to clofe with which of
them (hall get the better at laft ? Thefe
Men are a Monftrous Compofition of Loj-
\alty and Rebellion, and a manifeff. Contra-
diction to themfelves in the Sight of God
:and Man. If a King in Pofleflion of the
Throne by Acts of Parliament at Home, as
■veil as by Treaties and Guarantees Abroad,
■ath not a good Title to that Faith and Al-
■egiance the Subjects have actually Sworn
■to him, I know not how we can under-
stand the Laws of God or Man in that
Point of moil U niverfal Concern in Chri-
stian Life, namely, of Obedience and Sub-
' wijfion to Kjngly Authority.
But the Church may be in. Danger! This
fWe truit, under God and his Sacred Maje-
1 L 2 fly
( i64 ) '
fty King George, is not our'prefentCafe:
But foppofe the worft Mens Fears can fug-
geft, admit it to be fo, nay fuppofe in the
very Article of Falling. The Danger or the
Safety of our Church, under God, is in the
Hands of the Legtjlature, as moft other Pub-
lick Blejjings or Calamities are: If the fe-
veral Members of the Two great Branches
of it are Men of a truly Publick Spirit, and
Al\ with a due Regard to Religion, the
Church cannot be in Danger. But what if
They, or the Majority of them fhould hap-
pen to Aft quite otherwife? Then the
Church muft fuffer, till they come to a
better Senfe of their Duty to God ; or are
fucceeded by fuch as are truly Contentions
Men. But may not fuch an Extremity be
prevented by Tumult, and Rebellion} NO,
neither by Rebellion againft the Kjng, nor
Tumultuous Proceedings againft any Part
of the Legijlature ; Becaufe it is taking
Meafures of our Own for faving the Church,
contrary to the Plain and Exfrefs Word
• of God, and not depending on him for the
faving it his Own Way. But what if it is
paft all other Relief but by fuch Methods?
I return our Saviour's Anfwer on another
Occafion, With Men a Juncture may come
when this feems Impqffible, but With God
f
(165)
all Things are foffible. When Safety or
Deliverance is fartheft out of Sight, it may
be nearer than when we expected it, even
at our Door: Then is the Time of Tryal
when we have no Prolped but from Hea-
ven ; then it is that God interpofes for
Deliverance of the Church by fome unfore-
feen( Contingency ; and then it will be a
Deliverance indeed. \ But if inftead of thus
waiting the Methods of Providence, and
ftaying his Time, we are for Precipi-
tating, and haftily take a Shorter Courfe of
our own, it may for fome Time carry a fair
Appearance of Safety; but we do not fee
that fecret Train of evil Confequences we
'.may thereby lay, which open gradually
'to our View, and may end at kit in the
blowing up our whole Conftitution.
The Church had a fafe and fpeedy Deli-
verance from utter Deftruftion by Heathe-
nifm in the Days of Julian the Apoftate ;
and it was the Glory of the Chriftians that,
tho they had Strength and Number fuffi-
cient fqr it, they did not offer atfaving the
Church by the lealt Difturbance ofhisReign;
nor could they be provoked by all his Op-
preflions and bitter Sarcafms to any Return
of Dijloyalty or Rsfifiance. The Church was
faved from utter Ruin by Popery in the
\ L 5 Days
( i66)
Days of Queen Mary; and yet Church-
men then were fuch" Strangers to the Refi-
lling Doftrine, that the Martyrs preached
up'Paffive-Obedience to her at the Stake.
TheGhurch had an unexpeftedDeliverance
after being intirely Swallowed up by En-
thuftafm and Herej)> in the Days of Anar-
chy and Confufion. But thefe were all in
God's Own Way, and therefore proved
Glorious and Lafting Deliverances; with-
out laying a Foundation for a Series of fuch
Events and Incidents as might bring a-
bout again the Same, or Greater Dangers
at the winding of them up.
Heave out the Deliverance of the Church
by the late Revolution, becaufe it was not
from a Total Deftruftion, but from a Ma-
nifeft and Apparent Danger of it. "What-
ever Men think of the Means by which that
Deliverance was wrought, it alters not the
Cafe of that indifpenfable Loyalty owing
by the Laws of God to our prefent So-
v e r e i g n. As to thofe who are perfwa-
ded the Means were intirely Lawful, there
can be no Doubt of this: And as for fuch
who efteem it a Violation of thofe Laws,
and are full of the Evil Conlequences of
it; to them I apply that Saying of our
Saviour's, Let them Si n No Moke,
L e s T
I( 167 )
Lest A Worse Thing Come Unto
Them, and to the Church. Remember the
Sin, and Exemplary Death of Uzzah, who
wretched out his Officious Hand to fupport
J the Tottering Ark, which fhouldhave fal-
I len to the Ground rather than have been
lib much as touched with unhallowed
I Hands. It was his Bufinefs only to Drive
I the Cart, and look to the Oxen that Stum-
I bled; and to leave that Emblem of the
Jcmfb Church to the Care of the Priefis
Land Levites, into whofe Hands God had
I committed it. He then delights chiefly to
I Interpofe his Almighty Power in the Pre-
I fervation of his Church, when there is no
'Way left to Man of doing it but by un-
it lawful Means: And accordingly it is not
i'Outofthe Memory of many now living,
f how our Church, after being for a confidera-
ble Time in the Power 01 Fanatical Tyran-
pny and Ufurpation, was delivered and re-
I cover'd again by as fudden and unexpected
■ a Turn of Providence, as the Ark was re-
[ Itored after being in the Hands of the Phi-
I liftines, when it came home to the %ewj
upon a Cart drawn by Two Milch-Kjne,
which had never been Yoked, juft taken
from their Calves, and without a Driver.
The moft Threatning and Impending
L 4 Danger
( i68 j
Danger of the Church can never abfolve
Subjects from the Allegiance they have
Sworn, or juftify the Violation of. any one
of G o d's Commands for its Prefervation.
Rebellion is as the Sin of Witchcraft, i. e.
Quitting the Command and the Protection
of God, and flying to Unlawful Means for
Safety in Cafes of great Extremity. To
Obey is better than to Sacrifce, better than
Sacrificing Life and Fortune for the Safety
of the Church by the Breach of any Divine
Precept. And to hearken is better than the
Vat of Rams; Hearken then to the Word
of God, Rom. xiii. i, 2, £$c. Let Every
Soul of all Mankind Re fubjecJ unto the
higher Powers; tor there is NO Power
whatsoever But of God: The Powers that
B E actually Are Ordained of Gad. Whome-
ver therefore without Exception, Refifieth.
the Power., Refifteth the Ordinance of God
and not of Man, and they that Reftft fhall re-
ceive to themfelves Da m n at.on. Mark the
comprehenfive and peremptory Manner of
wording this Precept,and then tell me whe-
ther,if Submiffion and Obedience be at any
Time an Error, it is not Erring on the Sure
Side with Refpect to the other World.
Matt. xxii. 21. Render unto Csfar the
Things that are Gefar's; The Faith and
Loyalty
( 169 )
Loyalty you have Sworn to him are His, or
I he can call nothing his Own. Prov. xxiv.
21. Fear thou the Lord and the Kjvg, and
meddle not with them that are given to
Change; for they who do fo fear Neither.
i Sam. xxvi. 9. Who can firetch forth his
Hand again (I the Lordrs Anointed and be
guiltlefs? Whether he be a Saul, or a Da-
vid. This was faid by David after Saul had
been Rejected from the Kingdom by God ;
after he himfelf had been Anointed King;
• while he was under Perfection from him,
occafion'd by Groundlefs Jealoujks and
Mi/reprefentations; immediately after he
had Saul in his Power, which he rightly
I judged not to be a Juncture for his Delive-
rance ; but for a Tryal whether he would
wait God's Time, or fave himfelf by
^fetching out His Hand againfl the Lord?s
Anointed. No, lays he, The Lord (hall
[mite him, or his Day foall come to Die; or he
{hall Defcend into Battle and perifh, 1 Sam.
xxvi. 10. Or we may add farther what his
Son Solomon obferves, God may Turn his
Heart as the Rivers of Waters.
Chap.
( 17° )
C H A P. III.
TH E laft Inflame I (ball give of the
Evil Efecls and Consequences of
Healths, is that they are the immediate
Caufe and Occafion of moft of that Drun-
kennsfs which is fa common in the World :
And that it is by them that the Generality
of Men, who can afford it, are almoft eve-
ry Day drawn on infenfibly to fome De-
grees of Intemperance in. Drinking; which
tho' they may not come up to the Sin of
Drunkennefs,yet are no way juftifyable be-
fore GoD,nor confiftent with the Character
of a truly good Man. For this very Rea-
ibn they are condemned and forbidden by
the moft Pious and Learned Writers againft
that Sin of Drunkennefs. Inftead of many.
I fhall chufe to Quote only Two, becaule
what they fay to this Purpole is by way of
Stating the Cafe of Confcience, and a De-
termination upon it. Wendelmus in Anfwer
to this Querb'on,>'* Whether it ts Lawful to
Drink to the Health of another Man ? Re*.
folves thus at laft, Tho' it might not be
Simply and in its Own Nature Unlawful;
* Quaritur aa~— liceat in alterius Salutem bibere?
(t7I)
et It being generally abufed, and fa
many ways the Occafion and Inftrument
I Sin, and of Drunkennefs in particular,
is Conclufion is pofitive, that It is Un-
X&wful; and then adds, -\ Let Courts and
WLpurtiers confider this. Amefws among bis
\.afes of Confcience determines thus, * We
\re bound to refrain all thoje Cufloms and
Worms of Drinking which are artfully contrived
mfo promote and forward the Sin of Drunken-
fiefs. Such as. adjuring Men to drink their
tGlafs for the Sake of any dear Friend, or
vreat Man. Sending about the Liquor that
\svery Man may empty his Glafs in his-
fFum.'------— And all other Kites and Myfie-
bfics of Bacchus which are invented to lead
\Men on to any Degrees of Excefs in Drink-
Thus have they determined, and I
am perfuaded that, notwithstanding this
evil Cuftom hath ftolen in upon us, and
fche Prejudice in Favour of it from thence;
yet there is no Pious and Learned Divine
\ Cogitent hoc Aulse & Aulici.
* Abftinendum igitur ab illis Ritibus quibus folet
lEbrietas artificiofe promoveri. Cujus generis funt ad-
Ijurationes aliorum per Nomina magna, vel chara ad
Ipocula evacuanda; circummiffio Poculorum, ut ab omni-
pus & fingulis pariter exhauriantur — Et Q^use-
|cunq; ll-ilia myftcria Bacchi, & manuduftiones ad cx-
Iceffum potandi.
of
( *72 )
of our own Church who confiders this Cafe
of Conference thorowly, but will make the
feme Decifwn that they have done.
And if fo, what can we think of that
Cuftom which hath obtain'd fo univerfal-
Iy at all plentiful Tables of fitting to the
Drinking of Healths after every Meal ?
This was the very Cuftom of the Heathen
exactly defcribed by \ Virgil in his JEjueids.
Pofiajuam frima OuiesEfu!isymenfeq; remote;
Crater as Magna s ftatuunt.
The very Thing in Practice in St. Amhrcfe\
Time, and feverely Condemned and Re-
proved by him, * When Dinner or Suffer
is over, and you -mould think all were to
rife from Table, then they begin a-new, and
Solemn Preparation is made for Drinking.
And again, To fee the Diffofition of the
Glares, you would imagine them f laced Rank .
and File. He calls this, || A fort of Difci-
fline in Drinking; and adds that it is, § A
Mark of Infamy in any one to decline it. Doth
not this Father fpeak the Senfe of all good
+ J&nt'iA i- 1. 727.
* Ubi confummatae fuerint Epulse & putes jam efle fur-
gfndura, {utic de integro potum inftaurant fuum. Cernas
poculorum ordines, aciera ordiriatam putes.
II Bibendi Difciplina.
§ Nota gravis fi quia fsexcufct. DeHeLS? Jej,
Clrdnians
(ml
Chriftians in condemning this Cuftom?
,f And if it was fo highly wicked Then, as
he defcribes it afterwards when he fpeaks
lof Healths in that Paflage I have before
iquoted, is it not fo Now ? If he had feen
the Modern Pra&ice, couM he have fet it
jout in more lively Colours ? Are not the
^Healths of All round the Table to be drank
■ .firft ? And is not he thought to be flighted
. whofe Health is patted over and neglecled?
\ Then comes on all State Healths in their
Order; and as Sdn&itts fays, * When the
Health of your Friend, cr your Prince is fro-
pofed, it is in no Marts Power to refufe:
Tho all thefe Divines have aflerted it to
be a Sin to comply ; this wou'd be to deny
Duty, or Honour, or Refpecf, to the Patron
of the Cup; and this bears down all Vene-
ration and Regard to God, and a Man's
own Conference. Nay is it not come to
: that Pafs among us, that long Lip of
Healths are prepared before hand, and
Wrote down for all publickEntertainments;
which are drank with Noile and Clamour,
and afterwards Printed and Publifhed thro'
the Nations with great Applauie and Com-
* Cum Principum aut Amicotum Salas interpotlitur,
nemo poteft non obtemperare, ]n Efth, 1.7,
mendations
( i74 )
jnendations of the Performance, to the
publick Scandal of our Chriftianity.
I fhall add here the full and pofitive
Decifion oi the Learned Stuckius upon this
Point. After he had been defcribing the
Manner of Drinking Healths among the
Heathen, and lamenting how they had pre-
vailed among Chriftians. f Chriftians, fays
he, Now a-Days Drink the fame Healths,
flay and have invented new ones of their
own.------ Here is a Cup of Love, or Friend-^
(hip, or Honour. Here is S'uccejs to this, or
the other Per/on, or Affair; a Cup of Health
to you, or to this, or the other Man. No-
thing is more fure than that thefe monjlrous
Healths are contrary to all Right Reafon, and
Modefty, and the Duty of a good Man.
And again in Oppofition to all Manner of
impious Healths, as he often calls them,
drank to the Living or the Dead either
among Heathens or Chriftians, he hath this
•f- Similibus hodie Chriftiani utuntur, imo novae quoti-
die excogitantur.----- Hoc tibi five tux gratia: Poculums
Amoris, Amiciciae, Notitise, Hujus alteriufve perfonac five
Rei caufil; Pro tu3, hujus, illiufve Salute.----- Certo
certius conftat immanes hujufmodi Propinationes Omni
Rationi, Modeftix, probiq; Viri Officio plane contrarias
effe & inimicas, Antiq. Con; p. 362.
excellent
( i75 )
excellent Saying. * We in our mofi Holy
Eucharift Drink that Cup of our Saviour
which he at firjl propofed to us in his own Per-
Jon, and doth pill propofe, which we can truly
name the Cup of God our Saviour,
He who makes a jeft of Drinking Healths
in oppofition to the declared Senfe and
Judgment of fuch Wife and Learned Men,
who have weighed and confidered the Sub-
ject, doth but Sport with his own Soul;
for tho' he is not by this Means drawn on
to Downright Drunkennefs, yet he may not
i eicape fuch Degrees of that Sin as £hall
render him Guilty in the Sight of G o d .-
For in the Judgment of all Divines, that is
not the Sin of Drunkennefs only, when
there is a vifible Diforder of Body and
Mind; but when the Man is in any Degree
indifpofed either for Bufmefs or Devotion
']• Every Diforder of the Imagination, lays
Amefius, From Drinking, which renders a
Man lefs apt for thofe pious Duties of Rea-
ding and Praying, u fome Degree of the Sin
* Mius Servatoris noflri Poculura, quod ipremet aobii
propinavit, & adhuc propinat, in Sacrofanfta illius CoeMK
bibimus; Quod quidem veriffirr.e fle? ffuTn&s KtrHeisr
appellare poffumus. Ant. Conv. p. 409.
+ Omnis perturbatio Phantafia: ex potu, qua quis 00-
tabiliter minus aptus redditur ad ordir.aria Officia Pie-
tatis Orationem puca & Lcftioneia, gradus quidam eft
Ebrietatis.
of
( W )
ef Drnnkennefs. The very Sitting long to
the Drink he determines to be Sinful.
* Nay if they afe pleafed with Sitting to the
Cup or Glaffes, to flay long oiier their Li-
quor, and lengthen out the Time of Drinking
in Company ; Tho1 the Head is no way af-
fected, They are not free from the Guilt of
that Sin. And he obferves this is no other
than what the Scripture hath exprefly de-
termined already by pronouncing a \ Woe
unto them that are mighty to Drink Wine,
And Men of Strength to Mingle firong Drink.
i. e. To them who can fit to it long and
not be drunk. God grant they may
confider all this well who make a Pra-
ctice of Drinking Healths after every Meal;
and they who Dedicate feveral Hours al-
moft every Evening in the Year to that Ser-
vice.
This is become lb general and fettled a
Practice, that no Company think them-
felves welcome, if, after one would ima-
gine Men had done Eating and Drinking,
there is not full Preparation made for a
long Train of Healths; Infomuch that Gen-
tlemen who are well difpofed, and would
* Si tamen ament aflidere poculis, immorari vino, &
prorogare fuas Compotationes, non funt iramunes ab ifto
peccafo. De Confc.
f Ifflt v. 22.
other-
( 177 )
otherwife decline it, are obliged in good
Manners and Civility to promote it in their
own Houfes ; and fit to it perhaps beyond
the Strength of their Heads or their Pur-
fes, to the great Confumption of Time
pnd Liquor; of the Health of their Bodies;
rand which is worft of all, to the manifeft
Injury of their Souls. At firft when Men
have drank beyond the Supplies of Nature,
I they prefently Naufeate any more, till by
I Degrees Cuftom makes a greater Quantity
■of Liquor Agreeable and Necejfary; and Were
lit not for Healths Men would ordinarily
I flop within the Proportion allow'di by
IG o d and Nature: Thefe are really no
5 Other than a Pretence for Drinking more
Khan Men fliould do; and it is come to
■that Pafs, that now the Glafs is always
■brought for the Health, and not for Sake
Bf the Liquor; and where a Man drinks
MDnce purely on his own Account, he drinks
\Ten Times for another. The Sipping of:
■Liquor, as the Manner is, by Spoonfuls
|for fome Hours together, would feem very
mPull and Uncouth, as it really is, were it
Rot for the naming of Healths; became
v otherwife Men would drink they know
$ not why ? There is no Account to be given
iof it (vomReafon or Religion; and it is really
M as
( 178)
as ridiculous in it felf as if Men handed an
Empty Glafs to one another round the Ta-
ble ; only that this laft would prove the
more innocent Cuftom of the Two. Let
Men try whether the Liquor would not
be very Heavy on their Hands,if they were
not under an Obligation to Say fomething
to every Glafs, and Speak in their Drink ?
whether they would not find it a very
Odd and Jnfipid Thing, for a long Time
together, to keep up a Round of Filling
and Drinking ; and fending die Glafs or
Bottle about on no other Account but
purely for the Liquor ? And if they find
it fo upon Tryal, then every one muft own
that the leaving off Healths muft have one.
of the beft Confequences in the World;
The difcouraging and preventing a Cuftom
of drinking too commonly More than is
Expedient, or Innocent. 'Tis plain that
the keeping up founiverfally to this Cuftom
fpoils much good Conversation, by giving
it a frequent Interruption, and leading the
Mind towards what is only afpecidus Tri~
fling and Levity. The difcontinuing of this
Cuftom will appear fomething ftrange and
awkard, and it muft do fo in the beginning
from the Prevalency of the contrary Habit;
but when once it is intirely broke, the Re-
viving
( x79 J
viving of it again would appear much more
fo, than the Leaving of it off at firft.
And now after all thefe and many more
finful Confquences of this Cuftom which
iiave daily rung in our Ears,and that great
;Variety of Wukednefs which, fo generally
attends it, and of which it is the immedi-
ate Caufe ; muft I go about to prove the
Unlawfulnefs of this Practice toChriftians?
O the Dreggs of Chriftianity that we are
[fallen into! wherein nothing will ferve to
Evince Matters of Duty but Demonflration;
and wherein Men are on all Occafions de-
ceiv'd with this delufive Confequence,
'that if an A&ion is in felf Indifferent, it
uftlikewife be fo in RefpecT: of Mens
'onfciences m the Practice of it. Is not this
|he very Rock on which Millions of Souls
" ave been caft away; and which gave Oc-
:afion for that Excellent Saying, Licitis pe-
•imus omnes ? If drinking of Healths be a
liiflgj m. it felf Indifferent, what hath a
'an to do more than to put all thefe evil
'onfeqUenees, and great Variety of Guilt
Kvhich fo generally attends it into the Bal-
Bance ; and fee what Cogent Reafons and
^Forcible Inducements there are to continue
the Practice of it, which fhall out-weigh
|them all? He will find it at beft but an in-
M 2 fignificant
( i8o;
fignificant empty Formality ; without any
Seafe or Meaning in Nature or Religion;
perfect Nonfence and Contradiction in the
Words ; Abfurd and Ridiculous in the Pra-
ctice ; a dreadful Perverting of the Ends
for which G o d hath given us Drink;
fraught with many Evil Implications in it
felf; and attended with a Mafs of Iniquity
in the World which can never be fepara-
ted from it in the general Practice, what-
ever may be performed in fingle Inftances,
When all this is confider'd, then let a Man
tell me whether the keeping up this Cu-
ftom in the World be more for the Honour
of God, or for the difhonouring of Him ?
More for the Good and Edification of
Souls, or for the Deftruction and Damna-
tion of them ? And then I fhall leave him
to be acquitted or condemn'd by his own
Anfwer.
Wherefoevera&>2 is forbidden in Scripture,
all Things which Lead into it are forbid-
den ; all the Means and Occasions of it; and
whatever is u.fed by way of Inticing and
Allurement. Nor is it any Juftification for
Men to fay we will leave out all thofe
Abufes, and drink Healths without any of
thofe finful Purpofes to which others ufe
them : Eor befides that this is more than
any
( 181 )
any Man can promife to himfelf, and is
therefore a Tempting of God ; he ought to
confider that, when a Cuftom once obtains
fo as to be the Means andOccafion of much
Wickednefs in the World, every fingle Acti-
on is then chargeable in no fmall Degree
with all the evil Confequences of it; and
he that ufes that Cuftom thd innocently,
et makes himfelf however Partner in o-
^her Mens Sins. So all the Sins that are
irawn on by the Cuftom of Drinking
of Healths, Run into it; they all have one
nd the fame Caufe ; and tend to the fame
common Center; every fingle Action is
Tainted with the fame fpreading Infecti-
on, and partakes of the fame Guilt and
ollution, And there is a plain and obvi-
ous Reafon for this, namely, becaufe you
;re bound in Confcience to prevent the
^reading of Wickednefs in the World, and
s much as in you lies to cut off all the
vleans and Occafions of it ; and 'tis as obvi-
ous that by the finking of this Cuftom of
j.ealths, a Multitude of Sins would be
revented: But whofoever continues drink-
ng of them keeps Up the Cuftom ; he
ives it Authority and Countenance ; and
"onfequently fupports and encourages all
hat Variety of Wickednefs it is the Inftru-
M 3 ment
r 182)
rnent of in the World; and fpreads that In-
fection which will furely catch Others, thd
he efcape Bimfelf. This is the putting a
* Stumbling Block or an Occasion of iailing in
his Brother's Way. The giving of Scandal
is by an A&ion in it felf not finful, but by
becoming the Occafion of Sin to another it
lofes its Indifference; it changes its Nature
into thofe very Sins it occafions; and brings
the Guilt of him to whom it becomes a
Snare, upon the Head of that Perfon who
helped to lay it in his way; which whofoe-
ver confiders rightly, will refolve with the
good Sir Matthew Hales, Never to Drink an
Health while the World (lands.
And here I mutt obferve that Men argue
fallaciously when from a Single, unpremedi-
tated Act, Ignorantly done, and without De-
sign they infer the Lawfulnefs of a Pre-
vailingCuftom: The Drinking of an Health
in one Single Inftance, without Thought or
Deftgn feems to be a very flight Thing,
and to have but little of Guilt or Sin in it;
and fo it really is, and hardly worth a
Check or ferious Notice. But the true way
of inferring is quite the contrary, viz. That
tho' the Tiling is very Little in it felf, and
* Rom. 14. ijf
(iij)
he Guilt of it fo fmall that it is hardly di-
|fcernable in the fingle A&ion; without a
arrow View ; yet when it comes to be a
retailing Cuftom, and fpread univerfally j
be carried on by many to great Heights
T Impiety -% and to be made the Inftru-
ent and Means of a great Variety of
~eneral Wickednefs; then that Evil which
"as but Small before, receives a great
cceffion of additional Guilt, it changes
s Nature, fwells into a monftrous Stz,ey
nd becomes an Inftance of a Crying Na-
ional Sin.
Chap. IV.
Aving produced plain Reafovs, and
great Authorities for the Unlaw-
ulnefs of drinking Healths, fuch as feem
o cogent and weighty that no private Chri-
ian can with Safety to his Soul fet up
is own particular Judgment in Opposi-
tion to them all, and without Danger of
living in habitual Sin ; which tho' it were
feally fmall in it felf, mull: ceafe to be fo
when perfifted in habitually and obftinate-
ly: I need not fpin out this Difcourfe to
that Length as to confider every frivolous
PbjedionwhichlgnoranceorPrejudicemay
v M 4 fugseft,
( i?4 )
fiiggeft. Thofe that may be made with the
belt Colour and faireft Shew, and to which
the reft may be referred, are thefe.
I. The Firft Objection is from Rom. iv.
15. which fays that Where there is no Law
there is no Tranfgreffion. There is no Law
againft Drinking Healths, therefore it is no
Sin. But this Text hath a Reference only to
the Ceremonial Law of Mofes, and means no
more in St. Paul's Reasoning than this;
that JuftificMion muft be by the Righteouf-
nefs of faith, and Holinefs of the Goffel;
and Condemnation by that Ceremonial Law.
"Why ? Becaufe the Holynefs of Faith was
of Eternal Obligation before that Law was
in Being, which when it came, was fo
far from giving any additional Strength to
thatjuftification by Faith which was fo fa-
mous in thePerfon oft. Abraham, that it was
an OiyJirucUon and Hinder ance to it, by re-
quiring a literal Unerring Obedience; and
fo leavi-jg all that were under it liable to
the Wrach of God. But there being no
fuch Law in a State of Faith and Gofpel
Holynefs, there is Room left to be reftored
to Mercy and Favour; For where there is
no fuch haw as requires unerring Obedi-
ence, there is no fuch Condemnation as that
Lam adjudgeth and fronoumeth. And if
(*80
it were otherwife, that we were fubjeft ta
that Law (till, then that Faith of Abraham
fo much celebrated, and the Promife of
Juftification made on Account of fuch Faith,
muft be intirely void to all his believing
Pofterity both Jews and Gentiles. From
whence you fee how very wrongfully this
Text,which k produced by St. Paul only to
fhew our Freedom from the Ceremonial
Law, is quoted to excufe us from great De-
grees of that Evangelical Holynefs it is ap-
ply'd to Promote and Advance.
But let us fuppofe St. Paul laid this
down as a General Rule, to prevent Peo-
ples fcrupling anyThing againft which there
is not a very plain pofitive Law; which
was far from his Hearty and from the Scope:
of his Difcourfe. Tho this might be a
good Rule Rightly underftood, and with
very clear and proper Limitations ; yet
there is not any Thing in the World more
fatally dangerous "to be miftaken; and
which may otherwife prove the greateft
Snare that poffibly any Man can lay for
the Deitru&ion of Souls. For what other
Effed could it have, but that of encoura-
ging all People to walk upon the vtvyBrink
of the bottomlefs Pit: when they nhould
keep themfelves as Far off from it as pof-
fible?
( i8<5)
£ble ? The bringing Men in all Inftances of
Duty to Border upon Vice, and to come
as near tranfgrefling as is confiftent with
avoiding of it ? What a ftrange fort of
Chrijiian would that Perfon make, who
refolved to do any Thing not Exprefly for-
bidden by a Pofttive Law ; and to perform
Nothing for which there is not an Exprefs
Command? Can there be any Fallacy
more deftruftive to Souls than this ? And
is there any one Thing more incumbent
on the Clergy than to open Mens Eyes in
this very Particular ? However for thofe
who muft and will take that Text in a Senfe
which the Apoftle never defigned, let them
allow thefe Two Limitations, and we fhall
have no Contention.
Firjt, That the General Precepts of
Scripture are to be a Rule of Confcience \
that whatfoever is againft Them is Sinful^
as well as what is againft Particular Pre-
cepts ; and that all Things are forbidden
which by natural and eafy Deduction can
be fhewn to be inconfiftent with them. As
for Inftance, i Cor.x. 31. Whatfoever ye
do, do all to the Glory of God, is a Gene-
ral Rule ; and exaftly to our prefent Pur-
pofe, becaufe Drinking is one Thing fpeci-
fy'd in that Text. Now if upon Confide-
ration
(i87;
ration you find that the Manner of Drink-
ing to the Health, Profperity, Succefs, £f?V.
jof Perfons and Affairs is either in it Self,
fir in its Conferences plainly to the Difbo-
pour of God, then you fin againft that Pro
Icept ; and fhall be as accountable for that
Praftice, as if the Drinking an Health
were exprefly forbidden. So again Ephef.
|v. 29. where 'tis faid that our Communica-
tion or Converfation muft be That which
p good to the Ufe of Edifying ; This likewife
is the general Precept. Now if our Com-
munication or Fellowfhip with one another
By Drinking of Healths be not to The Ufe of
Edifying, as all other cuftomary Expreffions
of Civility and Refpeft are: But fo far
jfrom Edifying others, that it is the Occafion
*of much Sin in the World, and tends ra-
"ther to their Damnation; then we fin a-
gainft that General Rule, and are never
the lefs Guilty of a Sin, becaufe Healths
are not exprefly forbidden.
A Second Limitation of that general
Rule is from the Principles of Right Rea-
fon inftru&ed and improved by Learning
and Education, and reftify'd by a fincere
Piety, which qualify Men, not only for
better judging upon all the Duties of
Natural Religion, but for the right Inter-
pretation
r 188 >
fretation of Scripture; and for fhewing what
Things by plain Implication and direft Con-
sequence are agreeable to, or inconfiftent
with the Tenour of the Gofpel, and a true
Sprit of Chriftianity. And thefe Dedu-
ctions and Reafonings are not to be accor-
ding to every Bodies Fancy, and Humour;
but fuch as are Judged and Determined
by Pious and Learned Men, who have
takenMatters into particularConfideration,
fuch as I have produced upon this Subject
of Healths. Infteadof many, I fhall pro-
duce but one Inftance out of Philip, iv. 8.
Whatsoever Things are True, whatsoever
Things are honejl, whatfoever Things are
Juf, whatfoever Things are Pure, what-
joever Things are Lovely, whatfoever Ihings
are of good Report; if there beany Virtue,
and if there he any Praife, -think on thefe
Things. If there were no other Rule of
Confcience but Exprefs, Particular, Po~
fitive Laws, all this very General Precept
wou'd be of no Ufe; and there wou'd be
no Occafion for leaving fo great a Latitude
of interpofing the beft and moft improved
Reafon of Man in the Interpretation of
Scripture, and Duties of Religion. 'Tis
by this we muft judge what is True and
Honejl, or venerable as the Original is,
what
(i89)
What is Pure, and Lovely, and of Good
Report; what is Virtuous, and what is Praife-
worthy. And now I appeal to the Judg-
ment of every Man's Confcience, whe-
ther the Cuftom of Drinking Healths be
True, and Juft, and Honeft which you have
feen, in the judgment of Pious and Lear-
ned Men, is a Profanation of what Goo
hath appropriated to his own Woribip,
and therefore in Effeft a Wrong done to
him, and the robbing him of his Honour ?
Whether that can be Pure which carries fo
many wicked Implications in the very Na-
ture of it, as I have fhewn ? Whether that
can be Lovely, which hath neither Senfe nor
Meaning in Nature, or Grace ; and is a plain
perverting of Drink to the Health of others,
which God hath given us for our own ?
Whether that can be of Good, Report, which
hath fill'd the World with Noife and Ru-
mours of new Inftances of horrible Impie-
ties daily related even in our publick Pa-
pers ? Whether that can be Virtuous which
hath let in upon us a Flood of Iniquity, e-
ven to its becoming a Reigning National
Sin ? And whether that can be Praife-rvor-
thy, which ftands condemned in die Judg-
ment of the beft and wifeft Men of every
Age, who have been at the Trouble of con.
ridering the Subject ? I
. ( *9° )
I cannot pafs this without deploring the
dangerous Condition of thofe Multitudes
of Chriftians, who grofly miftaking the
Senfe and Application of that Saying of St.
Paul's Rom. iv. 15. and overlooking thefe
Limitations of it, have no fuffieient Regard
to the Judgment of their Teachers} Upon
this Prefumption they wholly lay afide all
Dependance upon their Opinion or Directi-
on ; or upon the Determinations and Decisi-
ons of the Church in Matters of Faith and
Practice: They abound in their own Senfe,
and judge for themfelves, which neceffarily
runs them into many Errors in Opinion and
Practice; they Live and Die full of their
own Enthufiafiick Notions, and fo perifh for
want of that common Prudence they never
fail to ufe in all Things relating to their
Bodies and Efiates; namely the paying a
jufr Deference to the Judgment and Directi-
on of fuch whofe Profeffion and Study they
allow it is to understand the Scriptures,
and all Matters of Religion and Duty. This
is what will render their Ignorance and Er-
ror inexcufable in the great Day, and it
cannot m the mean Time be fuificiently
lamented,
Chap,
( i9i )
Chap. V.
A Mother Grand Obje&ion is front
i Cor. 10. 29. Why is my Liberty
judged of another Man's Confcieme? The
Turn given this Text by the Obje&ors
is this, Why fhould any one elfe con-
demn me for doing what I think to be
Lawful ? Whereas the Context mews it to
mean quite the contrary, viz. Why Jbould
I do that which [hall Subject me to the Condem-
nation of another Man's Confcience, tho1 not
of my own ? But take it in the firft Senfe*
is not the very Inftance of Drinking except-
ed at, the 22d Verf. which we are to do in
fuch a Manner as mall be for the Glory of
God, and that it give no Occafion to the
Sins of others. But you will fay, muft I
leave off every Thing that others abufe to
Sin ? No, for then you muft leave off
Drinking, which is Neceffary; but 'tis that
Manner of Drinking which others fo gener
rally abufe to Sin, that you are to leave off;
which is certainly no Matter of Duty or
Neceffity: and at beft but a Thing in it
felf Indifferent.
The Scripture Notion of Chriflian Liber-
ty is our Freedom from Legal Ceremonies;
and
( 102 )
and there cannot be a greater Abufe of
thofe Texts which mention it, than to ap-
ply them to the Juftiflcatipn of fuch Pra-
ctices, as are direftly deftruclive of Evan-
gelical Holinefs. The Ufe too often made of
them, and the Confequence drawn from
them on this and the like Occafions is, That
becaufe we are freed from Legal Obfervan-
ces, therefore now we need fcruple No-
thing that is not Peremptorily, and Exprefy
forbidden. Whereas the true Confequence
is quite the contrary, becaufe we are Freed
from fuch Obfervances as have no real inhe-
rent Holynefs in them,we are to afpire af-
ter thofe Things wherein the true Power of
Godlinefs confifts; by avoiding every
Thing which may in any Degree leflen
or impair it, and by abftaining even from
whatever hath any Semblance or Appea-
rance of Evil. And accordingly the Rules
laid down by Cafuifts for our Direction irt
the Exercife of what Men under this
Miftake call their Chrifiian Liberty, are
thefe.
I. That in all Matters of Duty rvefhouU
rather do too much than too little; becaufe 'tis
certain that Chriftian Liberty doth not
free a Man from the Pra&ice of any Grace
or Virtue, or from the Attainment of any
(i9?";
I the greateft Degrees of them. The Rule1
I here is to do as much as we can, and be
I ever Preffing on forward towards the grea-
Iteft Perfection in all Inftances of Virtue
ftand Goodnefs, that is attainable by us. This
■is the true Tefl of a Man's Sincerity in Re-
I ligion in this World ; and this is the great-
I Foundation of that Diftin&ion which will
jbe made between good and bad in the Day
■of Judgment; at which time there will no
KDoubt be given great Allowances to the;
■manifold Infirmities of Human Nature
■where there is Sincerity ; but none where,
lit is not found : And he who is folicitous
I to know how Much a Man may leave £/#-
wdoxe and be Saved, will perform no more
whan he is abfolutely obliged to. When a
BMan divides fo Rtgorotijly between God
pnd Himfelf, that he will give him nothing
■pore than his own; 'tis a certain Sign of
Btypocrify at the Heart, whatever a Man's
■outward Performances are ; and he who
■will not make it his Aim to be as good as
■he Can, is likely to come fhort of being
ps good as he Ought to be. So that the
■fnquiry in this Particular is as it fhould be
■n. all Cafes of this Nature, Which is be ft
Whrinking of Healths, or letting them alone ?
(SVhich is moft expedient ? Which is moft
N for
( 194 )
for the Glory of God, and the Edification
of Souls ? And this will determine every
P erf on who is truly Sincere, and who rea-
ched after Chriftian Perfection.
Now the very Reafon why the Gofpel
hath not deferibed all the Degrees of E-
van'gelical Holinefs in exprefs pofitive Pre-
cepts ; and fet out the Bounds of Virtue
and Vice in all Inftances as open to Mens
View as thofe of Land, fo that every Man
that walks may know when he Steps over
them is, that it might leave a Latitude and
open Field of Exercife for Men ever to pur-
fue what is moft excellent; the Defign of
it being not to make Men good in fuch a
Degree, but as good and holy as they are
capable of. And this holds out a good
Light to us in the Interpretation of many
Texts of Scripture which have great ap-
pearing Difficulty,as feeming impracticable
and unreafonable Reftriftions upon the
Frailty of Human Nature. I (hall Inftance
but in one, Mattk. xii. 36. Every idle Word
that Men {ball fpeak, they Jha/l give an Ac-
count thereof in the Day of Judgment. By
the Context, Idle Words feem to be imme-
diately apply'd to the Blafphemy of the
Pharifees, who attributed our Saviour's
calling out of Devils to Btlaebub j and yet
by
Cm J
hy the Propriety of the "Word dtyh, and
by the Expreflion being fo general, 'tis
more than probable that the Text is de-
figned to comprehend even all Vfelefs,
Vara, Trifling Expreflions in Converfation.
How then will you point out certainly
what Words and Expreflions come under
this Prohibition, and what not ? Perhaps
this will be Matter of no finall Difficulty j
but what our Saviour defign'd is Plain,
and Obviom, and Certain^ namely that die
'more careful we are not only to avoid all
Words and Expreflions Directly Sinful, but
even fuch as are Trifling and Ufclefi 'tis fo
much the better: And the more our whole
onverfation is adapted to the Glory of
od, and the promoting Religion and Ho-
'nefs, 'tis fo much the more acceptable,
nd this is not Mine, but St. Paul's Com-
ent upon thofe Words of our Saviour.
Ej>k iv. 26. Let no corrupt Communica-
tor proceed out of your Mouth) This is
ot fufficient for it follows, But that which
** good to the life of Edifying, that it may
'inifler Grace unto the Hearers. And now
leave it to the Breaft of any fincere Chil-
ian whether Healths in all their Forms
're not Idle Words ? And that too with
his additional Aggravation, that they are
N 2 joyn'd
( i9« )
joynM to that which is an Ule Action at
belt ; both which are the Refult of Delibe-
rate Choice, and become the daily Practice
of moft People thro the Courfe of their
Lives.
2. Another Rule laid down for the Ufe
of our Chriftian Liberty is, That in Mat-
ters of Indiferency, we fljould rather take
too little of our Liberty, than too much;
the Reafon of which is becaufe the Tranfi-
tion from Virtue or Innocence to Vice is in
many Cafes Imperceptible, and a Man hath
no way of Safety but by keeping at as
great a Difiance from Vice as he can; by
cutting off all Approaches and Occafions of
Sin; checking-it in its Beginnings; and fup-
prefling it in its Temptations, Incentives, and
Allurements. The being felicitous and ea-
ger about the exa£t Bounds of Lawful and
Unlawful is a very bad Sign • it fhews a
Man is willing to take all the Liberty he
can, and fuch an one will feldom flop
where he onght to do. A Perfon truly
Religious never troubles his Mind with
fuch Nice Difquifitions concerning the ex-
aft Meafures of indifpenfible Duty; but
refolves at once againlt all Things which
have the Colour or Appearance of Evil. And
indeed there is no acting with any Peace
or
( 197 )
or Security to a Man's Mind upon the Re-
fult of fuch Pifquifitions, Viz. where Vir-
tue Ends, and Vice Begins; this depend-
ing upon fuch infinite Variety of Circum-
ftances. But to decline all Approaches of
Guilt, and refolve at once to keep at a Di-
fiance from Sin, and never border upon a
Vice is fhort and eafy. Thus all Quejiions
of Duty, otherwife Involved and Perplex-
ed, admit Of one plain and obvious Deci-
fion namely, Which is lafeft ? And which
ferves the Ends of Religion beft?
y A Third Rule for our Direction in
Chriftian Liberty is, That in Things doubt-
ful, we ever chuie the fafeft Side, i. e. the
Side on which we are fore there is no Sin.
Contra dubitationem praciicam, fays Jlmefim
with all the Cafuifts, Non licet quica-uam
agere. In all Matters wherein a Man is
at perfect Liberty to affy or not to act; when
once he hath a jujl Ground of Sufpkion or
Doubt whether a Thing be Lawful or nc,
that Doubt is of it felf Reafon enough to
make him forbear that Thing; Says the late
Excellent * Archbifhop of fork \ for Whau
* In his Sermon upon this Subjecl of Chriftian Liberty
which whofbever Reads for the Informing his Confidence
in that Point, I am perfwadecj will never Drink Healths
while he lives.
N 1 foevey
, ( I98.;
foever is not of faith is Sin, fays a yet grea-
ter Cafuift. I muft not here leave another
Thing unobferved which is generally over-
looked, and that is, that where Men Doubt
they are oblig'd not to do fo long ; there
muft be fays Amcfms in all fuch Cafes Dili-
gens Inquifiiio an Earnejl Search after the
Right: a folicitous diligent Enquiry, and
the beft Means muft be ufed for the Infor-
mation of our Judgments, and then we are
bound to decide one way or other ; either
to ceafe our Scruple, or Determine poiitive-
lv againft the Action. But if we caft off
our Scruples without this, either thro Want
of thus weighing the Matter throly ; from
a fupine Ntglecl, and Unconcernednefs in
Matters of Conscience ; or from that Per-
verfenefs and OMmacy which is ever the
Effect of ftrong Prejudice andPrepoffeflion;
then, 'tis true, the Mind will feel no Pain
or Uneafinefs, but 'tis from the fame Caufe
that a callous and benumm'd Part of our
Flefli is void of Senfe.
4. The laft Rule I fhall now mention
for the Exercife of our Chriftian Liberty,
is that of St. Paul 1 Cor. viii. 9. Take heed
left by any Means this Lihrty of jours be-
come a jlumbling Block to them that are weak.
And again x? 32. That we ufejt fo as To
v
( i99 )
give no Offence. The Meaning of whfcfh?
is not that we muft never do any indifferent
Thing at which others are 'Difobliged, and'
Dijgujled; are Uneafy, arrd Dijiurbed ; ac-
cording tothegrofs Appf^cation of thele
Texts by our Sqamtifts. But the Rulers,
that we muft forbear fuch Things is are
innocent iaThernfdves, when they becbme
anOccafion of drawing Ot hers into the* actu-
al committing of fome Sin by their 'Imr&-
tion of us; or drive theririnto Infidelity, ox:
Schifmby what they have cauie tobelieve
a Violation pf fome exprefsHaw of (3$b,
There are, in Scripture Tito Inftances 6F
giving Oferice or Scandal 'to Weak Wf
thren, which are to be a Ride and JDireflti-
on to us m all other Cafes of Offence wfiaxr
foever.
The Ftt/?is that of a Man's Eating Meat
offered to Idols, 1 Cor. vjii. Which he might
Lawfully do, fo he dicfijot Bat it As Offered
to an Idol; or was natfold tt)atit wasto be
eaten As fuch: This dre\^Hfthers intoSi^
by an Imitation of him, and a Compliance
in his Practice; fiyr" !thd he eat it As
coming from God, and not As offer'd to an
Idol; yet others Lefs knowing might there-
by be enticed to'eat it without that Diftin-
cfion} and fo be lead into Idolatry, This is
N ^ the
(:' ZQO )
the very Cafe of Drinking Healths even on
a Suppbfition of their Indifferency j Men
of Piety and Knowledge may think to pra-
ctice them without thofe manifold Abufes
tljuuf are fp notorious and common in the
"V^orldj and'yet fry the Practice of them,
^s they imagine" ^ innocently ; Others who
ca^inpt diftinguiil"},|b nicely, or-are lefs upon
tj^ifCJuard^aad have not that exact Con-
cern \-Jfor Duty and Confciemer are thereby
Jed on to many gr, eat and grievous, Sins.
Th^ Other iriRafice is .'that'-pf a Gentile
"eating Meat unpl^an by the, Law. of Mofes,
■Ilom.xiv. i. e.Ky'theXaw of God, which
lie knew he was not obliged to obferve,
that, t-aw' being Abolifhed ; This Breach
of mm^s Law was fooffenfive and fcandjf*
lous to the weak and ignorant jfeiv, that &
wpuld rejeft the Gofpel, rather than com-
jnuriicate with the Gcnttles. c
And now in the-Name 'oftfnity and
Church-CommumoniHow are either of thefe
Cafes Applicaple to our Sectaries, fo as to
bring them "under'.the Denomination of
Weak Brethren ? >Vhat particular Sin can
they name whicji theywould be drawn in-
to the committal pfby Imitation of us, or
complying in any .parlt.pf bur.Publick Wor-
jQiip? If isjwclwgu die Eucjiarift would
( 201 )
draw them on to worfhip the Bread or tip.
Wine, tho' the Church tells them they
muft not do fo; this would be giving Of-
fence and Scandal to weak Bretliren. If
the wearing of a Surplice would occafion
their worihipping of Saints, or their being
guilty of any other Sin that can be named,
then this ought to belaid afide, as a Stum-
bling Biock in the way of weak Brethren,
&c. And fo again for the Second Inftance,
which Separate (Is lean moft upon,what Law
i of God do we tranfgrefs by any Part of our
"Worfhip, which fhould fcandalize them
to that Degree that it fhould drive them
into Schifm? If they can aflign no Inftance
t)f Actual Sin, which they fhould be led in-
to by a Compliance with us; nor any Breach
of the Law of God we are guilty of, which
is fufficient Ground for Offence and Scan-
dal, why will they ever take to themfeives
the Name of Weak Brethren in a Gofpel
Senfe, tho' others in Excefs of Charity
give it them ?
But the Separatists at laft place the Of-
fence or Scandal in this, namely that by
complying with us they are led into afting
againft their Judgment and Opinion; He
that douhtetb is Damned if he Eat, becaufe
he eateth not of Faith, i. e. With the Conn
vjftion and Perfuafion of his Mind. But it
is
f 202 )
is plain from thefe Instances, that if every
Doubting Chriftian were a Weak Brother
then every Thing would be giving Offence
or Scandal, which another pleafes to call f0-
this is a Arrange Wrefting of Scripture. No,'
they only are Weak, who doubt with fome
Colour of Probable Reafon; both the Scrip-
ture Iniiances fuppofe a reafonable Ground
of Scruple: The weak and offended Per-
fon could tell his Brother, the Meat he eat
was offered to an Idol, therefore it was an
Idoiatrw Aft in. him to eat it; and the Weak
Jew could tell the Gentile that the Meat
he eat was Unclean by an exprefs Law of
God ; Thefe were fubftahtial Grounds of
Scruple, and they could never comply
without Sin, till thefe were removed. But
had the w^ak Brother taken Offence, and
not been able to tell why • nor affign any
fair Caufe or rational Ground of his Offence,
he had not been a Weak, but a Perverfe
and Obftinate Brother.
■Our Separates are fo far from having any
juft Ground or Reafon for their Doubts or
Scruples, or being able to affign our Breach
of any Law; that on the contrary all the
Laws of God and Man are exprefly againft
them.- And when they cannot affign a Vio-
lation of any Law of God either by Us,
( 20? *)
;. or by Themfehes in complying With us,
their laft Refuge is that they Doubt and
Scrapie our Worfhip ; as if this alone were
I enough to give them the Title of Weak
^Brethren, and render us guilty of laying
1 Stumbling Blocks in their Way, and driving
I them into Schifm. Whereas if Men's bare,
I Doubting were an Excufe for Schifm, why
I fhould it not be an Excufe for Infidelity ? It
I might be pleaded by a Jew, Turk, Infidel
I or Deijij as well as by a. Quaker, Anabap-
r tifiy Independent or Presbyterian : For they
I likewife doubt and fcruple all our Doctrine
I and Worjbip; but their Doubts are not foun-
I ded upon any Reafon, but upon inveterate
I Prejudice. If it is faid the Latter believe
* in Christ, but the Former do not, this
alters not the Nature of the Thing j for
if Bare doubting without any Fair Ground
of Doubt be an Excufe for One Sin, why
may it not be an Excufe for another ? And
they both agree in this, that they have Re-
nounced Communion with the Church. But
let this pafs; if bare doubting without
Ground entitles People to the Character
of Weak Brethren, why are not Arians,
Socinians, Muggletonians, 8tc. Weak Bre-
thren? For thefe doubt many Things in our
po£trine and Worlhip, as the Presbyterians
.do,
( 204 )
do, not only without any Colour or Foun^
dation in exprefs Scripture ; but directly
again ft it. So that you fee as He that
doubteth is damned if' he eat, till he removes
that Doubt: So Men may be damned for
Doubting without Caufe; and for continu-
ing in fuch Doubts and Scruples, as have
no plain Foundation in the Word of God.
ButtheSeparatifisovOthers for them, may
Anfwer, That Infidels and Hereticks doubt
the Fundamentals of Chriftianity, whereas
they only doubt in Things Indifferent. Yes,
this is the great Fallacy that deceives Them
into Schifm, and Others into the Counte-
nance and Support of it. But if they doubt
only about Things Indifferent they are con-
demned out of their own Mouths, and in-
tirely give up the Character they glory in,
Viz. That of Weak Brethren ; for there is
no fuch Cafe in. all the Scripture, as Mens
doubting but concerning Things they
efteemed abfolutely l/z^n^a/ by the Exprefs
Laws of G o d, as Eating Meat offered to
Idols : or Meats legally Unclean. Had they
efteemed thofe Things Indifferent, and then
pretended Doubts and Scruples; and upon
that Pretence broke off Communion, or
gone over to Heathemfm, this would not
have been Weakmfs, but wicked Obfiinacy
( 205 )
and Pevverfenefs. Alafs 1 If this were true
that they only doubted Things meerly in-
different and nothing more,and agreed with
.us in EJfentials, the Schifm would foon fail*
But even the '\~ Presbyterians, who,may
fay this with the beft Colour, do differ
from us in Ejfentials \ they live in open
Oppofition to the Exprefs Word of God in
Many Inftances ■, they hold Opinions direct-
ly oppofite to the received Dodrine of the
Church in all Ages, and to what is Efta-
bliihed in our own; and have Enthufiafikk
Notions intirely deftru£tive of Practical Ho-
linefs.
This Cafe lay dire&ly in my Way, and
I thought it better to flop a little to (hew
it in this clear Light, than ftep over it j
becaufe, tho it is thus Plain and Evident,
yet it hath been generally Mifunderftood
and Mifapplyed ; fo that nothing hath con-
tributed more to the Countenance and Sup-
fort of Schifm and Schifmaticks, than that
Opinion of their being Weak Brethren^
which you fee hath not the leaft Colour or
Foundation in Scripture. Nay fo far from
it,that the giving Offence andScandal isall on
•t See Hammond's View of the New Directory. The Arcb-
bithop of Dublin's Inventions of&Lev in tke IVorJbif oj God.
their
( 206 )
their Side, who in St. Paul's Language De-
fpife, and Judge, and Lay a (tumbling Block
or an Occafwn of Falling from the Church
in the Way of their Brethren, under Pre-
tence of Scruple, without any plain Foun-
dation in the Laws of God or Man*
After this fhort ftay I defire my good
Reader to pafs on again, and bring the
Cuftom of Drinking Healths to a Teft and
Tryal, by each of thefe Four Rules, and
then let him tell me whether the leaving
them off be any Injurjrto his Chriftian Li-
berty ? And whether upon Suppofition the
Thing were in its own Nature perfectly
indifferent, he is not bound in Confcience
to forbear it ?
Chap* VI.
THERE are fbme other Objections of
a leffer Size, which ought not to be
quite paHTed over ; as That the publifhing a
Difcourfe againft Healths at this Juncture,
is not Seajonable. If this Word Unfeafona-
hle is to be underftood in a Political Senfe,
and that the Force of the Obje&ion confifts
in this, That the Cuftom is in our Age
come to fo great an Height, that This and
Lying have been looked on as the Two main
Hinges upon which the greateft Changes
^*p"
(207 y
and Revolutions move; infomuch that you
may every where obferve a mighty Party
ftruggle in Drinking Down one Miniftry,
and Drinking Up another ; and that this is
performed with as muchlndujlry and Appli-
cation as if they were to ftand or Fall, and
all the Grand Affairs of State were to take
their Turn according to the Majority of
Healths. Nay that it is come to fuch a
Pafs that Religion, Liberty, Property, Confii-
tution, Monarchy and Episcopacy, are thought
not a little concerned in the Language and
Style of Healths; and in the General A-
fpeft and Tendency they have to favour
or deftroy them all. And what if a Jun-
cture fhould happen when moft of the
Liquor drank in Healths fhould run into
a wrong Chanel; and this dreadful Artillery
fhould be turned againft all thefe Things
of neareft Concern and greateft Impor-
tance to us, and be in a fair way of Pre-
vailing againft them : Then what other
Confequence would the crying down
Healths have, but the difarming of fuch as
are Friends to Religion, Liberty, &c? Put-
ting it out of their Power to do them a
fignal Service ? And in fhort a removing
the moft effe&ual Means of their Safety
and Prefervation; by Drinking fuch as are
well
( so8 ;
well difpofed into Heart again, and Dif-
fouragmg their Enemies by the Heartinels
and Number of Oppofue Healths ?
I muft confefs there is Truth enough in
this Obje&ion to render it very Formidable;
and I have no Anfwer to make to it but
what will fuit thofe only who are on the
Side of Truth and Sincerity, namely, That
when any Party Conteft or Engagement is
to be managed with Unlawful Weapons,
the Advantage is always like to be on the
wrong Side, they underftanding them ben%
and being more dexterous and expert in
, the Management of them. And therefore
where People have a true and fincere Con-
cern for Religion, Church, and Conjlitution,
&c. it is their Intereft to have fuch War-
like Engines totally Difufed, in the UJe of
which they are not fo well verfed as their
Adverfaries, and muft ever be in Danger
of being worfted. It is therefore moft ad*
vifable intirely to give up Drinking as well
as Lying, and henceforward to truft to
Prayer and unfeigned Loyalty.
But if the Word Unfeafonable is to be
taken in a Religious Senfe, then I Anfwer,
That there are Two very different Times
in the Opinion of St. Paul, i Tim. iv. 2*
when we are to be inftant in reproving
and
(209;
and rebuking of Vice; One is when it is In
Seafon, the Other when it is Out of Seafon.
I I take it to be then Out of Seafon, when
their is leaft Occafion for it; And then to
■ be In Seafon when it is moft neceffary. No-
1 thing hath been all along more fatal to the
I Church, and the Truths of Religion; and
! lerved more to ufher in all the Misfortunes
which have befallen them, than that Piece
of Cunning, which you fee is not from God.
' O! it is not Seafonable to Defend and Main-
tain them openly; no, nor is it ever fo
with Men of fuch Profound Politicks tiH
the Seafon is paft, and that it becomes too
late. I take that to be the Proper Seafon
for Owning the Truth, when it is Flatly
'eny'd: for Defending it, when it is moft
igoroufly oppofed; and for Declaring againft
itious and finful Practices, when general
uftom hath wore all Senfe of the Guilt of
hem out of the Minds of Men. Then is the
ime to Clear up the Truths of Revealed
eligion, when they are Obfcured and Dark-
ed either by Mifiake, or Defign; then to
Lew a %eal for the Ordinances of God,
hen they are habitually Profaned; then to
xplain the Nature of Loyalty, in an Age
lien that Gofpel Duty is at Stake, and
like to be loft; then to Expofe Schifm and
O Herefy
( 210 ;
Here]}, when they are in greatefl Requefi,
and meet with molt Favour and Counte-
nance ; then to fupport the Credit of our
Rites and Ceremonies, when they are De-
crfd and Vilifyed ; and then to make up our
Fences, when we obferve a Party labour-
ing inceflantly Within and Without to make
a Breach in our Conftitution. Then I fay
is the happy Opportunity for any Sincere
Perfon to fhew himfelf on all thefe Occasi-
ons, when Mens Prejudices are ftrongeft;
fo that without either Hearing or Reading
they (hall Cenfure and Condemn, and lay
on him an immenfe Load of Party Odium;
and in {hort when he is like to get Leafi by
it, and fuffer Mojl.
If it is faid here that the Cuftom of
Healths is become fo univerfal, and hath
taken fuch firm Root in the Minds of Men,
that it will never be argued out of them ;
and that it is impofllble to meet with Suc-
cefs in the Attempt. I allow the Difficul-
ties to be ftruggled with are very great,
and none of the fmalleft is that they who
will not Read this Tract at all, will be lou-
deft in their Clamours againft It, and its
Author ; and they who want Ability or Sin-
cerity for weighing the Reafons which have
been ofFer'd, will make it up with Cenfure
(211)
arid Reflection. Befides the Habit is grown
Inveterate, and we have been fet in for it
Ialmoft from our Cradles; Healths are the
firft Things we are taught to fpeak, and
the Tongues of Children are formed to
them long before they know what it is to
fay a Prayer; infomuch that you fball hear
them every where Lifting Party Healths
to Perpetuate our Feuds and Animofities,
and to Sowe thofe Seeds of Difcord which
are to fpring up into a plentiful Harveft in
the next Generation. This grows up with
them, and Men have been lb uled to it all
their Lives long, that they hardly know
how to lift the Glafs to their Heads with-
out an Health. Nor hath this univerfally
prevailed among the Vulgar and Igncrant,
the Wicked, and Profane, but hath gained
the Practice and Countenance of Great and
Good Men, of the Kjtomng and Learned,
and the truly Religious.
For thefe, and many other Reafons, I
muft allow there is not fufficient Grounds
for chearful and promifing Hopes of Succefs;
but I have learned that no Want of fuch a
Profpeft fhould be any Difcouragement to
our Endeavours ; for that it is our Birfinefs
only to Plant and Water, and to leave it to
God to Give the Encreafe: And in this we
O 2 follow
( 212 )
ftbllow the Example of our Saviour, who
preached his Gofpei at a Jun&ure when
there was the lead viable Profped of Suc-
cefs; when the Corruption of Human Nature
was at its greateft Height; and when all the
Sentiments even of Natural Religion were
utterly defaced, and refolved into Super(li-
tion and Bypocrijy. It cannot be expected
that the Weight of any Arguments what-
tbever fhould fink the Cuftom of Healths
all at once; there muft be Time for the
moft fmcerely religious to weigh and con-
ilder them; to wear off their Prejudices,
and reconcile themfelves to a contrary Ha-
bit ; which will at firft feem very Uncouth,
and perhaps render them uneafy to Tbetn-
felvesy and liable to many Imputations of
Singularity and Precifenejs, .Dijloyalty and
Ingratitude, Affectation and Hypocrify. As
for fuch as live in the Practice of known Im-
moralities, and in the habitual Breach of
the plain pofitive Commands of God, it
cannot be hoped that this Reafoning will
have any EfFecl upon them; for how fhould
uch as live in Oppreffion and fajuftice, in
Adultery, or For meat ion, or Drunkennejs;
and who rarely or never come to the Sa-
crament, of the Lord's Supper, ever be
brought to make a Confcience of Drinking
an,
■ I >
(215)
an Health ? No, I do not apply my felf to
Them ; but to fuch as have a fincere Zeal
for the Glory of G o d, the Edification of
others, and the Salvation of their own
Souls; and therefore are difpofed to forbear
every Thing which carries any evil Impli-
cations in it, or is fubjeCt to any Profane
or Impious Meaning.To fuch as are ready to
Crufh and Supprefs all Plain and Evident
Occajions, Incitements, and Temptations to
Sin in the World; and who are fo jealous of
all Practices which may in the lea ft injure
or impair their Main Intereft, that they
will not comply in any Thing which hath
but the Appearance of Evil; or may be
any Way unbecoming the Dignity and
Honour of their Chriftian Profeflion. I am
not without Hopes of Succefs among Thefe,
that they will leave Men of a different
Spirit to Drink Healths among Themfelves,
without any Umbrage or Countenance from
them.
I cannot make an End without Addref-
fing my Reverend Brethren of the Clergy,
who have it much in their Power either to
Kjep up this pernicious Cuftom, or intire-
ly to Sink it; for bleifed be God the
World is not come to that Pafs yet, but
fhat many are flail influenced by their Do-
O 3 cVine
( 214 )
clrine and Example. If there is any Evil
in. the Nature of Healths, which can ne-
ver be difproved ; or is: it is true that i he
Cuftom of them is the Occafion of much
Sin in the World, which can never be de-
ny ed ; then it muft be well worth weigh-
ing how far the conftant daily Practice of
Healths is confident with their Sacred Cha-
racter on whom their lies a double Obli-
gation to diicourage them, as well for
their Own Sakes, as on Account of their
Hocks, over whom the Holy Ghofi hath ma&e
them Overfcers? How this Anfwers that
Precept of being Holy unto their God, Lev.
xxi. 6. In avoiding, as it is there defcribed,
every Thing that was abufed by the Hea-
then to Idolatry? And how far we live up to
the Rule of being Holy in all manner vf Con-
vey fation, i Pet. i. 15. When no fmall Part
of our Conversation is made up of wifhing
Health and Pro/perity to others by Drinking ?
Howfar habitually drinking in an Honoura-
ble Remembrance of Gra*f Men, a.ndJb(ent
Friends is agreeable to the Duty of thofe
who are Stewards of the Myfleries of God ;
in whom it is Required that they be found
faithful, 1 Cor. iv. 1. In preferring thofe
Myjleries from the lean: Violation, or even
a. 'Semblance of Profanation ? How the per-
iling
( 215 )
filling in thisPradice which daily Experi-
ence lhews us is to Multitudes a Stumbling
Block and Occafion of Falling into Sin, can
be called a giving No Offence iff any Thmg
that the Mmijtry be not blamed ? 2 Cor. vi. 3.
How this is ftriaiy difcharging the Office
of a Watchman who is to be Vigilant and
Watch in all Things; to notify every Ap-
proach of the Enemy; to cut off all Com-
munication with Sin, and to diflVade from
all Appearances of Evil? How ftiewing
tliemfelves an Example to their Flocks in
the Practice of Healths after every Meal,
comes up to the Apoftle's Direftions to Ti-
mothy, of not being Given to Wine, to which
a Man may be given without being Guil-
ty of downright Drunkennefs ? And laftiy,
How the Continuance of this Cuftom is
confiftent with that Grief of Heart which
every good Pallor muff be arTefted with
at the Sins of Men; and particularly at that
great Variety of abominable Wickednefs
which is dailv exercifed and propagated by
it; infomuch that the very Profped of
Sinking it will ftir up the Rage and Malice
of the Kingdom of Darknefs, and Alarm
all the Powers of Hell ?
It were a Piece of true Wifdom for us
of the Clergy now to reduce all our Rea-
■ O 4 fonings
( 2l6 )
fonings upon this, as well as other Subjects
of a like Nature, to thatO^Excufe which
we ihall offer to the great Shepherd of
Souls in the laft Day. Shall we then fay,
Drinking Healths was a 1 inng Indifferent in
itjelf, and if other Men abujed it egregioufly
and abominably, you could not help thaty you
did not run thoje Length*-!'which is the
whole Subftance of the moff plaufible Ar-
gument infifted on for the Defence of this
Cuflom, but will furely fail us, there be-
ing no Truth either in the Supposition or
the Confluence; whereas we are fure not
to want any Excufe for leaving off Healths
our felves, and for diffwading others from
them. The Evil of them is fo apparent,that
many confidering and Religious People even
of the Laity do wifh heartily they were no
fuch Curlom; who are yet under a Sort of
Necefiity. to comply, not having Refolution
and Chriftian Courage enough to be Singu-
lar: Whereas if they had but the Concur-
rence of their Clergy in it, every good Man
might without great Difficuly have his Wifh
as to himfelf; and then the keeping up the
Cuftom would grow into fuch an Odious
Diftin&ion, that even they who have no
great Senfe of Religion would be aihamed
pf if. God requires no more of any of us
( 2i7 )
than what is in the Power of One, but thus
much he doth require; and I blefs God for
this Opportunity of declaring my felf pub-
lickly againft this prevailing Cuftqm, as
being not lntirely Lawful in it felf; and
being the dired and immediate Qccafion
of much Sin in the World. If all my Bre-
thren, induced by Either of thefe Reafons;
wou'd join with me in this, the plain Con-
fequence wou'd be the Stemming a Flood
of Iniquity, and introducing a greater Ap-
pearance of Religion and Piety among us;
and therefore my moft Humbie and Hear-
ty Requeft to them is, That they would
not leave me to ftand Alone in this dange-
rous Poft which I have taken, and fuller
me to be overwhelmed, or born down by
the Impetuoufnefs of the Torrent.
FINIS.
CONTENTS of the Chapters.
PART I.
CHAP. I. Fir ft Acceptation of an Healthy
when a Glafs of Liquor is drank by Way
ofCurfe or Imprecation upon the Perfon himfelf
who drinks. Pag. i o.
.Chap.II. Second Acceptation, when Men
drink themfelves byway of Imprecating a Curje
upon others, p. 16.
Chap. III. A Third, when Men drink in
en honourable Remembrance of their Abfent
living Friends, p. 19.
Chap. IV. A Fourth, when we drink by
way of wishing others Health and Profperity,
er Succ'efs to any Affair, p. 42.
Chap. V. A Fifth, when we drink as a
bare Mark and Token of our Refpecf and good
Will towards another ; or by way of Approba-
tion of any Affair, p. 66.
Chap. VI. A Sixth, when we drink by way
of outward Indication of our Loyalty, p. 79.
Chap. VII. Of the Grace-Cup, p. 103.
Chap. VIII. The Controverfy concerning
Drinking to the Glorious and Immortal Memo-
ry of a Dead Monarch, Stated, p. 120.
PART
CONTENTS of the Chapters.
PART II.
CHAP. I. No Action Indifferent but
what is purely Natural, p. 143.
Chap. II. Healths the Occasion of much
Sin and Wickednefs in the World, p. 148.
Chap. III. The lafi Inflame of the Evil
Effefls and Confequences of Healths, Viz.
Drunkennefs, and leffer Degrees of Intempe-
rance in Drinking no way juftifyable before
God. p. 170.
Chap. IV. The Firft Grand Objection,
from Rom. iv. 15. Where there is no Law
there is no Tranfgrejjion, Anfvered. p. 18^.
Chap. V. The other Grand Objection,
from 1 Corin. x. 29. Why is my Liberty
judged of another Maris Conference ? >An-
fwered. p. 191.
Chap. VI. Some other lefs material Ob-
jections Anfrvered. p. 206.
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Lord Biihop of Oxon.
No Agreement between Scripture and Po-
pery ; written for the life of a young Noble-
man. By W. Howell, M, A.