The great evil of health-drinking, or, A discourse wherein the original evil, and mischief of drinking of healths are discovered and detected, and the practice opposed with several remedies and antidotes against it, in order to prevent the sad consequences thereof.

CHAP. I. Shewing that Ceremonies and Rules of engaging to drink to excess, and particularly this of Healthing, hath been reproved by Ancient Fathers, and Modern Divines. How the Question of drinking Healths hath been stated and de∣termined.

§. 1. I Do acknowledg, that I re∣ceived my Information of the Judgment of the Fathers, from holy and learned Mr. Rob. Bolton, in his Book called, Dinections for comfor∣table walking with God. And since I have been Owner of the Books them∣selves, I have examined the Quota∣tions, and made some further use of them. And by the way, I do seriously offer this to the Considera∣tion of every consciencious and teach∣able Reader:

1. Whether, seeing we ought to be holy in all manner of Conversati∣on, for God is holy, the nearer we

come to a Strictness, and the further from Sensuality, and pleasing our selves, to the offence and ensnaring of others, or to the emboldning of such as abuse Matters of Liberty to a License, be not more becoming a Christian, and holy Walking, than an arbitrary Latitude, which may prove indulgent to the Flesh, which all must crucify that hope to be saved?

2. Whether we owe not a greater observance to the Rules of holy Walking, supposing them framed according to the severity of a morti∣fied Heart, and perhaps judged by some as too precise and strict, than to such Persons as please their own Palates, or look more to a Civil Complement, than a Divine Com∣mandment? Should I not rather follow the Directions of such a Noah, as Reverend Mr. Bolton was, than the Modes of promiscuous Company, that cannot pretend to follow any di∣vine Rule in these Modes and Forma∣lities? Yea, whether I owe not a greater respect to the Judgment and Directions of such a Father as Mr. Bolton was, than (suppose) to the freer Conversation of younger

Divines, who never felt the Agonies of Conscience he did, nor saw the Beauty of Holiness which he saw? What tho he be dead, and they li∣ving? he in his Grave, and in Heaven, and they at Table, and present? Why are such Directions read, but to be remembred and practised? And according to the old Rule, Finge Catonem, I have often thought, when I have seen some take a liberty, what would Mr. Bolton say to such things as these! Had I never had any stronger Reason for my Forbearance than this, Mr. Bolton reproved it, my Heart would have smitten me for a Compliance. Could I possibly reduce Healthing to any Commandment, or any Petition in the Lord's Prayer, I think I should not scruple it; but that's past my Skill and Reach. But I think a Man may, without much stretching, reduce the Occasions of Sin to that Sin, or those Command∣ments which forbid the Sin.

§. 2. The Fathers that declaim'd and preached sharply against Drun∣kenness, and Engagements to Excess, are St. Basil, Sermon against Drun∣kenness

and Luxury, into which the People ran at Easter, to his great Sorrow. St. Augustine, Serm. de Tem. 232. St. Ambrose, libro de Helia & Jejunio. I acknowledg, that most of the vehement Passages in these Fa∣thers, are against Excess of drinking, and seeking Victory by drinking, and urging to drink, ad aequales cali∣ces, a like quantity, in a like kind; and therefore come not home to this Question of drinking Healths direct∣ly. For 'tis acknowledged, that some that drink Healths, are Persons of that Civility, that they will not urge, neither to the same quantity and number, nor in the same kind, but indulge some kind of Liberty. But I conceive St. Ambrose speaks home to Healthing, to which I shall strictly confine my self.

§. 3. The great Sin of Drunken∣ness overslows most Nations; and it is so noisom a Sin in it self, and perni∣cious in its Effects, that Men could not ordinarily subject themselves to

its Power, but by some taking and enchanting Preface. St. Basil calls the Devil, (the great Master of ido∣latrous and prophane Ceremonies,) the Maker of the Laws of Drinking, in that pathetical Sermon. Men could not be commonly cheated out of their Senses and Reason, but by a Cere∣monious Mist, some goodly Pretence. Several Nations have had their seve∣ral ways; and barbarous People first began, and others followed. The Form of Invitation among us is a Health. Our blessed Saviour, who paid a great Price for the Bread we eat, and our smallest Beer, taught us to ask for our Comforts, as they that pray to do the Will of God on Earth as it is in Heaven; and his A∣postle taught us, that every Creature is sanctified by the Word of God, and Prayer. But instead of Prayer, we have, Here's a Health, the Form of prophaning of Cups, and they are accordingly bless'd. Such Forms were unknown to the Primitive Christians; but after that Christians waxed fat, and abused the Blessing of Plenty, they heard of it in a solemn manner from their Teachers.

§. 4. St. Basil describes the Prepa∣ration for the drinking Combat thus:

Very early they meditate and provide for their drinking; they a∣dorn their Rooms with Carpets and Hangings, they exercise or train up their Servants for it: They shew all care and diligence to provide Cups, and cooling Vessels, Bowls and Plate, setting them out as in a Pomp and solemn Feast-Day, that the Variety and Fairness of the Vessels may be∣get an Appetite, and stir up Admi∣ration, and that by the commodi∣ousness and change of Cups, they may drink the longer. They ap∣point Overseers and Officers, the Governor of the Feast, Yeoman of the Wine; and after all, there is but an Order in a disorderly and confused Thing. And as the Great∣ness of Earthly Princes is augmented by their Guards: so do they, by assigning Offices to Drunkenness, as to a certain Queen; they endeavour to hide the Turpitude of it, by the means of these Officers. And over and above, there are added Crowns, and Flowers, and Ointments, and a

Thousand sorts of Fumes and Smells, &c. Then the Drinking go∣ing on, they contend to encrease the Madness, and ambitiously strive for Drunkenness, as for a Victory; of which Law they have the Devil for the Author, and Sin the Reward of the Victory, &c. When they are thought to have drunk well, they fall to drinking after the manner of Beasts, that stoop down to drink out of a running Spring: For there stands forth a young Man, not drunk as yet, bearing upon his Shoulder a Vessel of cooled Wine; standing in the midst, he distributes Drunken∣ness to his Guests through crooked Pipes. This is a new way of mea∣suring to every Man an equal share, that there be no Envy, nor Grudg∣ing, nor Fraud, nor Cheat in drink∣ing. Every one takes the Pipe or Canal that is set before him, and drinks at one draught as much as the Vessel contains, out of the Silver Pipe.

§. 5. St. Ambrose relates the man∣ner of drinking in the likeness of a Battel.

You may see the Ranks of divers Cups, which you may imagine to be a Battel set in Array; Golden and Silver Vessels set out, you would think it a Show. In the middle there is a Horn full of Wine, non epularis, sed praeliaris instrumentum buccinae; not to serve as a Trumpet to call to a Feast, but to sound a Battel. First, they flourish and picqueer with smal∣ler Cups, as in a Skirmish. But this is no Shew or Appearance of Sobri∣ety, but the Rule of Drinking. For as Actors of Tragedies do sensibly and by degrees raise their Voice, un∣til they have opened the Passage for a lively Voice, that afterwards they may make the place ring with the greater Noise: So they do at first exercise themselves with prelusory Cups, to provoke to a Thirst, lest perchance they quench it, and being satiated, they may afterwards drink no more. When they are warm, they call for greater Cups: Then the Heat grows to a Flame. Dry Meat grows hot with Thirst; and as the Vessels begin to be low, they are fill'd up with purer or un∣mixed Drink. Cups contend with

Meat, and betwixt whiles they are often doubled. Then the Drinking being protracted, there are great strifes and contendings who shall ex∣cell (exceed) in drinking. Nota gravis; It is a disgrace or a dispa∣ragement to a Man, if he excuse himself, or if a Man think it would do well to temper the Wine. And thus they do till they come to the second Course or Service. But as soon as the Banquet is done, and you would think they must rise, then do they again renew their Drink. And when they have done all, then they say they do but begin. Then the Golden Pots are carried, and the greater Goblets, as so many Instruments of War. And lest this be thought immoderate and exces∣sive, there is a measure made, and the strife is before a Judg, and it is determined by a Law. The Ago∣nothetes, or Master of these Games and Revels there, is Fury, the Sti∣pend is Debility, the Reward of the Victory is Fault, the Event of the War is uncertain a great while. — These are the the only Strifes that are inexcusable. If a Man in

War finds himself too weak, he turns his Arms, and deserves a Par∣don; but here, if any Man gives up, or turns his Cup, he is urged to drink. If where you strive for Ma∣steries, any Man lift you up with his hand, you lose the Garland, but you are free from suffering Injury thereby: In your Banquets, if a Man take off his hand from the Wine, it is poured into his Mouth. All are drunk; the Conquerors and Conquered do all lie down drunk, and very many asleep. Neither is it lawful to carry any of them to their Grave, before he that feedeth them, hath seen Vengeance done to them all, that he may revenge his Expence upon them. — A most doleful Spectacle to the Eyes of Christians, a most miserable Show! &c. Am∣brose de Helia & Jejunio, cap. 13.

Quid obtestationes potantium loquar? quid memorem sacramenta, quae violare nefas arbitrantur? Bibamus inquiunt, pro salute Imperatorum.

To what purpose shall I speak of those most earnest Intreaties? wherefore should I remember those Sacraments (or Oaths) which it is unlawful to

violate? Let us drink for the Health of the Emperors. Idem, cap. 17, &c.

§. 6. I will forbear to produce the Sayings of Augustine in this place, referring him to some following Heads; nor will I be large in Quo∣tations out of modern Divines, who have reproved this exorbitant Humor of the Times, as Reverend Mr. Bolton calls it. Read him if you please, Di∣rections for walking with God, p. 200. What saith the most learned Mr. Tho∣mas Gataker to it? Hear him. Also to let pass the brutish and swinish Dispo∣sition of those that think there is no true Welcome, nor good Fellowship, as they term it, unless there be deep carousing of Healths to the Bride and Bridegroom, and every idle Fellows Mistress, till the whole Companies Wits be drown'd in Drink, that not Religion only, but Rea∣son it self be wholly exil'd, and the Meeting it self be rather call'd a drunken Match, than a Marriage-Feast. This Vehemence is not usual in that great Man, but it seems the Matter moved him. Epist before Mr. Bradshaw's Ser∣mon, called the Marriage-Feast.

Read, if you would see and read,

what's convincingly and persuasively written by that attractive and divine Preacher, Dr. Robert Harris, in his Drunkards Cup, Folio, pag. 307, &c. The Ingenious and Reverend Mr. Sam. Ward of Ipswich, gives Examples of six or seven, that soon died after their drinking Healths, by means thereof; and prescribes, as the best means against ruining Drunkenness, if great Persons would first begin tho∣row Reformation in their own Fami∣lies, banish the Spirits of their But∣teries, abandon that foolish and vici∣ous Custom, as St. Ambrose and Basil call it, of drinking Healths, and ma∣king that a Sacrifice to God for the Health of others, which is rather a Sacrifice to the Devil, and a Bane of their own. In his Sermon called, Wo to Drunkards, p. 537, & 553 of the Collection of his Sermons. That excel∣lent Expositor of the Canticles and Revelations, Mr. James Durham of Glascow in Scotland, in his Exposition of the Commandments, Com. 7. saith, That drinking of Healths, and pledging, is one of the highest Provocations in Drunkenness, and dreadful perverting the End for which God hath given Meat and I rink, p. 390.

That very judicious and zealous Divine, Mr. Rich. Garbut, (Author of that full and excellent Demonstration of the Resurrection, much and very de∣servedly commended) falls heavy up∣on the Sin of Drunkenness, and with a keen edg, in a homely, but methinks majestick Northern Dialect, strikes at Healthing, to strike the Cup out of his Hand, and the Sin out of his Heart. The Drunkard, Devil-like, (O read and fear, fear and abhor, abhor with Repentance) is a Sinner, who cannot be content to be wicked alone, but he must needs tempt o∣thers to the same Wickedness also. Do not Healths, and whole ones, and putting the Cup to the Nose, and down the Throat, or down the Neck, look for it? And will you not do me right? &c. One come from the Dead, to awaken Drunkards and Whoremongers. The substance of some. Sermons of his, p. 70, & alibi. I have heard, that worthy Mr. John Geree hath written a Tract on purpose a∣gainst Healthing.

§. 7. These were the Thoughts of those eminently learned and holy Mi∣nisters of this Mode. And certainly

they were Men as like to know Good and Evil, as most Men were in their days, or that now survive them. And when I see but one Preacher or Wri∣ter, of their Piety and Learning, de∣fend the Lawfulness or Innocency of Healthing, I will encrease my Won∣der, but hardly abate my Prejudice, or forsake my Reason. I know it is very common and fashionable among the Clergy; but whether ever they found comfort in it, or durst com∣mend and approve of it, I leave to their consideration. Surely those Di∣vines, that have studied the Word of God, that preached most zealously to the salvation of Souls; that were nearest Heaven in a holy Life, and most above the Preferments, and Complaisance, as the way to them, were most to be attended to. It seems not to be once scrupled by very ma∣ny, or they would not be so officious and forward. But to avoid the Cen∣sure of Singularity, and to shew that there is matter of Conscience in it, I will, in the next place, shew how the Case hath been stated and determi∣ned.

Notes

• Augustin. Serm. de Temp 231 Ebrietatis malum sit grave vi∣tium, & Deo odibile, ita per universum mundum d pluribus in consuétudinem missum est, ut ab illis qui Dei praecepta cognoscere nolunt, jam nec putetut esse peccatum.
• Vid Epist Lipsii, Centur. Miscel. Ep. 10. La Horat Od. 27. & Lu∣b ni Com∣ment Soy∣thissare est inebriari. Cael. Rhod