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.

THE Introduction.

IF Health-drinking can be pro∣ved to be of a bad Original, as it is found to be of a per∣nicious Tendency, it can ne∣ver become a wholesom Practice, though it could be reduced to its prime Original; if we could cut off the Custom from its old Root of Hea∣thenism and Barbarity, and graft it upon better Reasons. We plainly see in daily and dear experience, the Fruit to be deadly to very many, and good for none; many are the worse, and none the better for it. Were it a Physical Potion for Health, none would drink it, but such as value Health: but as very a Vanity as it is, being dissolved in a pleasing Li∣quor

it is commended, and it is taken by Quarts and Pottles, by them that love the Liquor, better than the Health of Body and Soul. Health is the Inscription and Title upon the Glass; but they that taste it, find themselves no better by it; and they that largely drink, are constantly the worse. What tho? Can I think that Men will leave it, or thank me for their Information? Can it be ex∣pected, that Men will do by this, as by other things, if they be good for nothing, and if they do more hurt than good, throw them away? Or rather, is it not to be feared, that they who are as dry and open as a Spunge, to swallow down the Modes of Sin and Vanity, will be tenacious, and as hard as a Flint to retain them? As long as I see the Sacred Oracles disbelived, the Holy Commandments disobeyed, known Sins committed, and known Duties negleced, and Things contrary to the Law of Grace and Nature commonly practised; no Man can expect, much less can I, that what is offered to the World with the best Affection and Intention, shall be kindly entertained of all, or

received by them that stand in most need of Instruction and Correction. Physicians write of Diseases and Re∣medies, not expecting that every Man that is diseased will apply the Remedies, and wax better by them. Here are some Antidotes for the In∣fected, and Preservatives for them that with much difficulty escape the Taint of an ill Conversation; if but some of either will but kindly take what is humbly proposed, it will be a great Reward.

If I thought Healthing to be inof∣fensive and harmless, I had rather a thousand times, that the common Conversation should be blameless, than that I should blame it. And as I know it is hard rightly to reprove, so I know that the best prepared Re∣proofs are hard of digestion. And Men that are fond, if not proud, of a Virtue, that fits them for a general Conversation, are most difficultly gain'd to assent to any Limitations, and Restraint of the common Liberty, that is taken by some, if not most of every degree and quality. Dear Lo∣vers of Pleasures swell too big to be brought under the strict Discipline of

a good Conversation; and the grow∣ing Naughtiness of the profusely Vi∣cious is such, that they take not them∣selves to be come to Age, until they get from under the Pedagogy of Di∣vines, and deride Seriousness, as much as Seriousness doth lament their haste and labour to undo themselves. Some may demand some express divine Pro∣hibition of drinking Healths, as if then they would not transgress it. But this Demand implies a refusal to yield to any thing that can be said, and to be ruled by any thing but what cannot be produced. But when such as they will conscienciously obey what is plainly written in the Scrip∣tures, they will not whet their Wits, to cut asunder rational Connections and Consequences from Divine Pre∣cepts, to open a broad Path for their Lusts, and disorderly Walking.

I am not so fond of my own Ap∣prehensions and Reasons, as to look for wonderful Effects from them; nor so dull, as not to foresee what work some Men may make of what I write: Altho I am sure, my Antidotes and Remedies are incomparably better than the moral Disease of Healthing,

altho it had never killed its Thou∣sands. I shall not marvel, if this Dis∣course be tost up and down in sport, or kick'd up and down in Anger and Disdain: but I will still marvel, why Men call'd Christians, will make void God's Laws, and cast them behind their Backs. I will still marvel, why Men, endued with so noble and di∣vine a Faculty as Reason is, and that Reason so finely set in many, with a sparkling Wit, that both shines and cuts, should practise that, for which no good Reason was ever produced or offered. And I will not only won∣der, but I will lament, that Men ca∣pable of immortal Glory and Honour, do so debase themselves, as to lay their Honour in Wet & Dirt, to turn their Throats into a Sink, and their Bellies into a Common-Shore Are not Men fallen out with their Maker, that deface his Image in themselves and others by Intemperance? and are not satisfied with that Defacement, but proceed to destroy it, by cutting off their own and others Lives?

The Bodies of Men are small Ves∣sels, richly laden with a great Trea∣sure, an immortal Soul, and many

rich Gifts and Talents; they are put out in a Sea of Mercies, and favoured with a prosperous Wind, and com∣manded to keep a straight Course to the Heavenly Canaan. But, to our great grief and amazement, we see some, and hear of others very often, split, and sunk into the bottomless Deep of Eternity, and several disa∣bled, and lie by to be carin'd. The Account of these unvaluable Losses is this in short: The Owners and Pos∣sessors of these Vessels would not learn the spiritual Art of this Navigation; and whereas others that safely arrive, do carefully observe the Card and Compass, obey Commands, take the Wind and Season, prepare for Storms and Encounters, watch and pray; these Extravagants observe no Card, keep no Compass, neglect the Wind, cast off their Commander, drink down their Pilot into a deep and dead Sleep, make frequent Visits and Invitations, treat and drink high and often. The Plague of Sin and Vice did spread a∣mong them, they grew diseased; some loved their Friends to death; and others quarrelled, fought, and killed their Companions. When we

see and hear such Miscarriages as these, such doleful Tidings and Re∣ports of Destruction upon Destructi∣on, shall we not advise, warn, and importune those who have yet escaped the Wreck, and those who have not yet put out to Sea, to take heed that they perish not by the same means? Who is so inhumane, as not to be mo∣ved with, and grieve for the Corrup∣tion of Society, and the Destruction of Men? But which is the truest kind∣ness, to study to prevent the Death of more, or to lament the doleful End of a vain Life of too many? The Loss to the Living, who lost their share of Comfort and Happiness, in the casting away of these mad Adven∣turers, is not comparable to their own; and none can compute the Loss, but they that suffer it, and feel it in Eternity. It is unspeakable Folly, not to know the worth of that Treasure they carry in them, until it is lost in the bottom of another World; and that Men will not believe whither they are going, till they are gone for ever.

The River is full of such miscarry∣ing Vessels, and Healthing is the Ri∣ver's Mouth; at this they first set out,

who never return to God, nor a sound Mind, nor the Path of Life. I have ever observed, the greatest Safety to be in keeping furthest off from it, ei∣ther by keeping Company, or taking leave upon firm Land. It hath proved dangerous to go with Company as far as the River's Mouth; for when they are once got in, and gone one Mile in the way of Compliance, they have been towed on by the Ropes of Civility and Complement, or urged, and indeed compell'd by Importunity to go with them twain, or a great way further than they should have done. And what if some know their own Strength? that they can swim with the Stream of this Custom, and keep their Head above the danger of a Plunge? Yet with what quietness and ease of Spirit can they look upon their dear Friends and Companions, reeling, sickning, falling, dying round about them! Who can deny Heal∣thing to be the beginning and entrance into innumerable Evils, the begin∣ning of many Woes and Sorrows, too big to be concealed, and too gross to be excused? The Humor spreads more and more, and breaks out as

the Disease, an evil Disease to the Morals of this Age; and the Humor is catching, because it pretends to some Breeding and Civility; and it is the more taking among the Vulgar, because it comes from the University, and Inns of Court, from the Cities, and great Mens Houses. And altho some, who are of a harder Tempera∣ment of Virtue, do not lie by it, nor keep Chamber, nor walk upon Crut∣ches for it; yet we know, the far greater Number of Healthers had preserved much Purity in their Con∣verse, Sobriety in their Minds, Inno∣cency in their Hands, Health in their Bodies, and their Breath in their No∣strils, had they not drunk down these Potions.

What St. Augustine wrote of Apu∣leius,* 1.1 that the Title of his Book was, De Deo Socratis, but in his Book and Disputation it self he calls him Dae∣mon; may be said by experience of this. As the God of Socrates, in the Title of the Book, proved to be a Daemon in the Book it self: so it is your Health in the Preface and Intro∣duction of drinking; but it proves Sickness, Debauchery, Blows, Wounds,

Death; O that I could stop here, and not say, Damnation too, in the course and progress of it!

Is not a Health now become a Sig∣nal of a Battel, in which many lose their precious Lives basely and inhu∣manely; others their Senses, their Clothes, their Modesty; and they who escape with their Lives, lose them∣selves for the time? Is not this the Belt, that makes the Union of many in Sin and Wickedness too great and straight? And is not this the Sword, that makes the Rupture and Disunion almost inourable? Is not this some∣times the Symbol, and the Colours, the Colours of a Party? and some∣times the Defiance, and the Chal∣lenge? Is it not upon this, as upon a prophane Sacrament, that Men in effect vow and swear a Confederacy, or an Enmity? Is it not unsafe run∣ning into this Dilemma? If you drink, you are gone; if you refuse, you are in danger of being sped. I am sure this Cup is not the Cup of Blessing, 'tis not the Cup of the Lord. It puts many a Soul out of all preparation for death; but now who dares come within the Lists, but he that is near

End, one way or other, be he never so unprepared for it? The old Form, which became a Proverb, Aut bibe, aut abi, Do as we do, or be gone, was safe and civil, in comparison with the Forms of our young Masters, who swear you shall drink, or swear they'll run you through, they'll see through you, they'll pin you to the Wall, or fasten you to the Ground. These can sacrifice to your Health, and send you to Hell; damn themselves, and you too. It is dangerous to drink, and it is deadly to refuse. O the Patience of God, and the Provocations of this kind of Murderers! Do they not be∣lieve, that if they are so bold with Death, Death will make much more bold with them? Is it a Glory to them, that they have the ability to do so great a Mischief? Was it to Alex∣ander's Honour to kill Clytus, that had saved his Life, in a drunken Frenzy? What! they would be Alexanders also! who by being drunk, lost the Glory which he had gotten when he was sober, and merited the Title of Mad-Man, as well as Great, for his being a successful Murderer or Executioner. The still and private

Sot, that bibs by himself, that lives and dies almost every day; that lives a Sot, and dies an Infidel; that pre∣sumes indeed there will be a Resur∣rection out of his Sleep, but so lives, as if there would be no Judgment, nor Resurrection from the Dead to it; even this quiet Bibber is a vertu∣ous and sober Man, compared with these growing Alexanders.

Surely it is high time to make some enquiry into this Disease which kills so fast, and to make what discovery we can. And tho we cannot reform, let us not by a stupid or timerous si∣lence seem to allow, but rather re∣prove the Enormity, discover the Sin and Danger which is not discern∣ed, and justify the refusal of drink∣ing Healths. It is a Ceremony deep∣ly stained and polluted with gross Debauchery, and at best but an empty Formality, and in some 'tis a com∣mon and crying Sin. And if Blood cry for Vengeance, and a sudden premature Destruction, by drinking Men into Diseases and the Grave, be a secret Murder, it concerns all that do, or do not believe a Judgment to come, to abstain from it, and all that

can, to reform and forbid it. And if but some one or few shall receive any satisfaction and benefit by it, he that endeavoureth it shall never re∣pent his Pains, tho he may be sure to be paid off by some with contempt and derision.

And notwithstanding all manner of discouragements, I do, in observance of the many awaking Calls of divine Providence, apply my self to this Subject; wishing, for the Argu∣ment, and the patient Reader's sake, that my Reason were but equal to my Antipathy against Healthing, which is daily encreased by my fervent Love to the World, and by a Sor∣row for the many Sins and bitter Sor∣rows which begin with this kind of Complement. And I have but one Request to the Reader, that he will answer my Affection to him with its like; and then we shall agree in Af∣fection, tho my Reason stand not right in his Eye.

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.* 1.2 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;* 1.3 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.

CHAP. II. Shewing how the Question of drink∣ing Healths hath been stated and resolved, with some Animad∣versions upon it.

§. 1. THe famous Philosopher and Divine, Mar. Trider. Wen∣delinus, Philosophiae moralis lib. 1. cap. 16. propounds the Question thus:

Quaeritur an per sobrietatem liceat, in alterius salutem bibere? Whether it consist not with Sobriety, to drink the Health (or to the Health) of another?

After he hath shewed it was the ancient Custom of the Greeks, Ro∣mans, Germans, and Muscovites, he resolves the Question in the Affirma∣tive, but with a Limitation: It is law∣ful to drink to the Health of another; quatenus fieri id nullo sobrietatis detri∣mento potest, as far as it may be done without the harm or detriment of So∣briety; for we may testify our Joy of anothers Health by this Sign, as

well as by any other Sign. The sence of this Question, propounded in this form, is no more but this, That one may drink to anothers Helth, and be sober. But as thus resolved, it gives no countenance to the common practice of Healthers. And tho it may consist with Sobriety, if it con∣sist not with another Grace, or Ver∣tue, or Duty, or with Prayer to God, which is implied in it, or it signifies nothing, it may be unlaw∣ful.

But saith he, Quod si vero propinan∣tis intentio sit: But if it be the Inten∣tion of him that drinks, to overwhelm others, with Cups to the Health of o∣thers, and to thrust them down, and de∣throne them from the state of a sound Mind; and the Intention of the Pledger be to fulfil the desire of him that drinks or begins to him, as it is in Germany and Muscovy, we embrace and hold the Negative, for this manifest reason, because we are all bound to study Sobriety. Luke 21.34. 1 Pet. 3.7. & 5.8. Co∣gitent hoc, saith he, Aulae & Aulici, &c. Let Princes Courts, and Courtiers think of this, who so drink the Healths of o∣thers, that they hazard and impair their own.

It may well be doubted, whether they who lead and follow in this Maze of Healthing, will thank this learned Man for determining in favour of them. Do they not venture, with∣out asking Questions for Conscience∣sake? and make a common Trespass and Path, where the Author of our Salvation hath raised a Wall, with a Caveat, Take beed lest any of you be overcharged with Surfeiting and Drun∣kenness, &c.? Here's small Thanks to be paid to Wendeline for his Reso∣lution, except he had taken away the Restriction.

§. 2. Our acute Schoolman, and concise Casuist, Dr. Ames, is round and quick in dehorting from all the Rites and Sacraments of Bacchus: Abstinendum est igitur, &c. Therefore we must abstain, (even from this ground, if there were no other) from all those Rites by which Drunkenness is wont arti∣ficially to be promoted: Of which kind are Adjurations of others, by great Names,* 1.4 or the Names of such as are dear, to empty Cups; the sending about of Cups to be taken off by all alike; the Abuse of Lots, (as they use in some

Places by Dice put into a Jug or cup, instead of a Rattle, or by a Mill affixed to a Jug or Pot) according to a fictitious Law (not written) and laying a necessi∣ty upon the Guests: And from all other the like Mysteries of Bacchus, and Ma∣nuductions to Excess of Drinking. Case Consc. lib. 3. cap. 16.

§. 3. The deep-sighted, searching, and skilful Guide of Souls, in all the paths of a holy and righteous Con∣versation, Mr. R. B. in his volumi∣nous Treasure of practical Doctrines, the Christian Directory, puts the Case, and resolves it thus:

Quest. Is it not lawful to drink a Health sometimes, when it would be ill taken to refuse it, or to be unco∣vered while others drink it?

Answ. Distinguish between drink∣ing measurably, as you need it, and unmeasurably, when you need it not. 2. Between the foreseen Effects, and doing it ordinarily, or when it would do hurt, or extraordinarily, when it will more prevent hurt. And so I conclude;

1. It is unlawful to drink more than is good for your Health, by

the provocation of other Men.

2. It is unlawful to do that which tempteth and encourageth others to drink too much. And so doth the Custom of pledging Healths, espe∣cially when it is taken for a Crime to deny it.

3.* 1.5 The ordinary drinking and pledging of such Healths is unlaw∣ful, because it is the scandalous hard∣ning of others in their Sin, unto their Ruine.

4. But if we fall among such fu∣rious Beasts, as would stab a Man, if he would not drink a Health, it is lawful to do it to save ones Life, as it is to give a Thief my Purse, be∣cause it is not a thing simply evil in it self, to drink that Cup, but by Ac∣cident, which a greater Accident may preponderate.

5. Therefore any other Accident, beside the losing of your Life, which will really preponderate the hurtful Accident, may make it lawful: As possibly in some Cases and Compa∣nies, the Offence given by denying it, may be such as will do more hurt far than yielding would do; (as if a malignant Company would lay

ones Loyalty to the King upon it.)

6. Christian Prudence therefore (without carnal compliance) must be always the present Decider of the Case, by comparing the good and evil Effects.

7. To be bare, when others lay the Honour of the King or Superi∣ors upon it, is a Ceremony, that on the aforesaid reason may be com∣plied with.

8. When to avoid a greater Evil, we may extraordinarily be put to any such Ceremony, it is meet that we join such Words, (where we have liberty) as may prevent the Scan∣dal, or hardning any Person in Sin.

9. And it is our Duty to avoid the Company that will put us upon such Inconveniencies, as far as our Calling will allow.

Christ. Direct. Tom. 1. cap. 8. fol. 388.

§. 4. Upon the Resolution of the Case so stated, by this eminent Ser∣vant of Christ, I will be bold to make some Observations.

I observe three Things in the Case.

1. Is it lawful sometimes to drink a Health? By this the common Pra∣ctice is shut out of the question, as an unlawful Custom, as he plainly speaks.

2. When it will be ill taken to re∣fuse, and then when a Man cannot without danger put it by; intima∣ting, that a Man should do what he can to avoid it. And if a Man must do what he can to avoid it, it is clearly a thing unlawful to urge it, and worse to take the refusal ill. The Supposition in the Case is this; That a sober Man may fall into such Com∣pany, that are so unreasonable and uncivil, as to take it ill that any should refuse to do as they would have him.

3. The Ceremony of being unco∣vered when Healths are drunk, is a∣nother part of the Case, and inti∣mates, That a sober Man may well scruple to conform so far.

4. If it be unlawful to drink more than will do a Man good, by the in∣vitation or urgency of another; then it is manifestly unlawful to call upon, or urge a Man to drink; and he that urgeth another, is not a fit Judg of the Harm, but he that knows his own Necessity and Strength.

5. Drinking and pledging Healths, in a customary way, is to tempt and encourage to Excess, and so it's a sin∣ful and scandalous thing, hardning of Men to their Ruine.

6. And here ariseth another Case: What if a Man fall among those fu∣rious Beasts, that will stab a Man if he will not drink a Health? what's to be done in such a case? It is not simply evil in it self to drink that Cup, saith Mr. B. but by Accident, which a greater Accident may preponde∣rate. Where note, that such Per∣sons that stand upon those Terms, have put off Civility and Manhood, and are to be avoided like furious Beasts. Yet here, I conceive, some Things are to be thought of in such a case.

(1.) A Man, in case of danger to his Life, may drink that Cup, which they that require it call a Health, tho not in the same Notion and Formali∣ty in which it was urged and impo∣sed.

(2.) But what if the Cup be un∣lawful in it self? What if a Prote∣stant fall into the Company of furious Papists? or if a sober Person fall in∣to the Company of raging Hectors? And he be required to drink to the coming in of Popery, or to the Con∣fusion and Damnation of all Whigs, or of such as are hated, by any other Name? what shall a Man do in such a Case? Or what if I be required to drink to the destruction of one, whom I am bound to love and honour? The Cup, with such an Inscription or Title, is flatly unlawful. Or what if I be required to drink to the Prospe∣rity, Success, long Life of an Ene∣my to God, Religion, and my Coun∣try? Such Cups, under those Titles, are to be abhorred, as sinful. And many such have been drunk in our days, full of the Poyson of deadly Hatred. For ought I see, by these Resolutions of enquiring Men into

the Rules of Practice, the most inno∣cent is dangerous and scandalous.

Here's enough to direct sober Men, that desire to walk by a Rule; yet the Question is capable of Enlarge∣ment, and I shall present what I have found out upon enquiry.

CHAP. III. Some Things premised. In what Notion Healthing is taken. That Healthing is ancient, is no Plea for it. Liberty of drinking more ancient. A Sacrifice and Prayer, or honorary, memorative Sign, by Ambrose, Augustine, Rosi∣nus, &c. Its Rise. Its Traditi∣on to us.

§. 1. ANd here I must premise:

1. That it is suspicious, that the Ceremony of Healthing did spring from the same Original that other Ceremonies of drinking did, and to the same End of Intemperance, and fatal Corruption of true Friend∣ship, and good Society. And if this were doom'd by common Consent to Oblivion, it would not be long be∣fore another should be brought into its place, as long as Men are prone to that Sin which is the disgrace of Mankind. But then, if there be any Reverence for our Maker, any Ho∣nour

to our excellent Nature, Men should stop every Door at which Sin enters, by the Devil's Instruction, in a disguise, to bind us, and then de∣stroy us.

2. Rational Men should not require clearer or stronger Arguments against Healthing, than the Subject will af∣ford. It is not to be doubted, but if Healthing were as expresly forbidden, as Murther or Fornication, but it would be a dark and controverted Text to some, which is as clear as the Sun to others, and it would be practised for all the Prohibition.

3. Tho all the Conversation of Christians should be Christian, accor∣ding to the Laws of Christ, and of entire Charity and Benevolence, and therefore above that which is meerly Civil; yet it is lawful to converse with Men in the generality of human Nature, upon good occasions, and for good ends. It is our duty to communicate the good Things which Divine Bounty hath bestowed upon us; and it is our duty, to express our mutual Esteem and Affections by Words or Deeds: and so it is law∣ful at our Tables, and other Meetings,

to drink one to another, as it is to help or carve, or to invite them to a liberty to partake of what we have. And it may become us to remember our absent Friends, and that when we meet as Confederates in the same Covenant of Grace, in the same Religion, Name, Nature, and Cog∣nation, &c.

4. The distaste is not only against this Ceremony, but any other, that doth tacitely or expresly lay any ob∣ligation upon any Man to drink for his carnal pleasure or harm.

5. Mutual, sober, communicative Drinking, is an expression of a Friend∣ship and Confederacy; and therefore it is not unlawful for one to express that Friendship and Love by Words or Signs. I may wish him any Grace or Mercy from God. But when that which is intended, is the gratification of the Flesh, and the Health is but a pretence for it, it cannot be excused nor defended.

6. There is a great difference be∣tween drinking a Health, and re∣membring of a Friend in drinking, both in the intention of the thing, and common practice; but if the

remembrance of the absent be any kind of engagement to drink unsea∣sonably, or excessively, it is as bad as Healthing. But there is a great dif∣ference between them: The one is profitable, and the other not; the one is a Duty, the other not; for the one we have divine Precedents, for the other none. When we call to mind our absent Friends, we make them as personally present as we can; we include them in the same Affecti∣on with the present: We remember their condition and circumstances of Life, and so according to their con∣dition we are affected, sometimes in∣to Joy and Thanksgivings, sometimes into Pity and Commiseration, some∣times into Sorrow and Sympathy. It was the Sin of them that drank Wine in Bowls, that they forgat the Af∣flictions of Joseph. Amos 1. And it was an effectual way to forget him. Remembrance of the Absent may move us to weep and sigh, and to forbear our drinking, may afford matter of Discourse, and to lay aside our Cups: But in Healthing, what is there more than drinking our selves, and making others drink, and

that to the present, as well or more than the absent.

§. 2. That which I am enquiring into, is drinking a Health or Healths, abstracted from the Formalities of being uncovered, or kneeling, or any other Accident or Effects, but in it self, as near as I can. It is the first Occasion and Spring of much Vani∣ty, Sin, and Evil; it sendeth out both the sweet of such Kindness as it is, and the bitter of Unkindness; it is an implicit Prayer, if not express, and a Curse. It is to the Happiness and Unhappiness, good Success and bad, to a good Voyage, to a good Journey, to a next merry Meeting; and it is to all that is bad and fearful. The swaggering Protestant drinks it to the destruction of the Pope, and he is the never the further off for that; and the fiery Papist, he drinks the Confusion of Hereticks. It is a Dedication, and an Execration, and sometimes a Memorial.

And I think it is a Sacrifice, or some kind of Sacrament, or a Prayer.

§. 3 The most considerable Pre∣tence or Apology for it, is taken from its Antiquity and Universality, and will prove it as lawful, as the Ro∣mish Church to be true. May not as much be said for the grossest of Vi∣ces? Sin was in the World a long time before it; this came not in, but till after the Devil grew genteel and complemental. It was an ancient Custom to drink in honour of great Names, or to the Health of Friends; but to engage and challenge by it, to the infringement of Liberty and So∣briety, was unknown to the most sim∣ple Ages, that retained the shape of Humanity, and face of Vertue. This Fashion was not come up in the days of Homer, as the Learned Dr. Du∣port observes upon that Verse of Homer:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At hand a Cup of Wine there stood, To drink when he himself thought good.

Nondum quippè inoleverat barbarus ille mos, provocando se mutuò majoribus poculis. That barbarous way of mu∣tual provocation to quaff, was then a Stranger; every Man drunk what he pleased, and not at the beck and gust of other Men. He recites several Greek Authors for his Opinion, and among other Testimonies, a Laco∣nick Apothegm out of Plutarch. The Lacedemonian heard, that some at their Feasting were compelled to drink, Why not, saith he, to eat? Et certè, saith the Doctor, videtur esse par ratio, hoc est planè nulla: As good reason surely for the one as the other, which is none at all. — Gnomol. Homeric. Od 8. p. 185. But after that Corruption grew rank in the Soil of Prosperity, it became pro∣verbial of quaffing and urging, Graeco more bibere, Graeco more potare, interpretantur quidam, grandibus mera∣cis{que} poculis se invitare. Cicero in Verrem, Action. 3. Fit sermo inter cos, & invitatio, ut Graeco more bibe∣retur, hospes hortatur, poscunt majori∣bus poculis, celebratur omnium sermone laetitiâ{que} convivium. Cael. Rhodigin. Antiq. Lectionum, l. 28. c. 6.

And one of their Laws of drinking, became a Proverb, Aut bibat, aut abeat; It was the safer way to be gone, than stay; for the reason which Cicero gives in the 5th of his Tuscu∣lan. Q. Ne sobrius in Violentiam Vino∣lentorum incidat: lest the Wine-drinkers fall upon him with Vio∣lence.

This was a more genteel and civil Law than that, If he will not drink, pour it upon his Head; which was done to Empedocles, and which he took at a Feast, in such Indignation, that the day following he call'd a Council, and the maker of the Feast, and the Symposiarch, or the Governour of it, were both condemned. Vid. Adag. Erasmi, Chiliad. 1. Cent. 2. Prov. 47. Diogen. Laertius in vit. Empedoc. l. 8.

But our Germans, saith Erasmus, are more barbarous than the Scythians: Drink, say they, or I will break your Head with this Jug, as big as it is.

The Scythians, both Men and Women, were wont to pour out Wine upon their Cloaths, account∣ing it a pleasant and happy Life. Quid ais? & agnoscis haec in nostris Moribus? saith Lipsius. Our Bibbers

in our Country, will pour Wine into the Bosom of them that refuse to drink, and when they greedily drink, drop it upon their own. Lips. Ep. Miscellan. Ep. 7. La.

§. 4. The Ancient Romans used freedom in their drinking, without Arts of alluring. Aulus Gellius re∣ports of Romulus, the first King of the Romans, being invited to a Sup∣per, drank but sparingly, because he had Business to do the next day; they said to him, Romulus, If all Men should do as you do, Wine would be cheap: He answered, Yea, but, it would be dearer, if every Man may drink as much as he please, for I have drunk as much as I had a mind to. A. Gell. Nect. Attic. l. 11. c. 14. The Persi∣nas also were very abstemious, spa∣ring, and laborious in the first Ages; but in process of time, being infect∣ed with the Median and Lybian Luxu∣ry, their Lusts grew corpulent and bulky, and became to be merobibos, & multobibos; and they were wont to compel to drinking at their Feasts, which made Ahasuerus to reform that evil Custom, and constrain no Man, but indulge every Man to drink as

little as he would. Bresson. de Regio Persarum Principatu, l. 2. p. 215.

§. 5. So it was of old, but you know how it is now. I have thought it to be some kind of Pagan Sacrifice, and to imply a Prayer, which are the Notions I shall stick to, and pro∣duce considerable Proof of it. It is also an Honorative and Memorative Rite and Ceremony.

§. 6. And so it was taken to be by ancient Fathers, who preached and wrote against it, as a Sin of their times, and an Obligation to Drun∣kenness: Wherefore should I speak of your earnest Entreaties, and Ob∣testations? Wherefore should I re∣member your Sacraments? Quid memorem Sacramenta? your Sacra∣ments, Oaths or Mysteries? Bibamus, inquiunt, pro Salute Imper atorum: Let us drink for the Health of the Empe∣rors, and he who refuseth, reus erit in Devotione, he is faulty in his Devotion, Loyalty, or Love to the Emperor — O pia Devotionis Obsequium! O the supple flattering observance of pious Devotion! — Let us drink, say

they, for the Health of our Armies, for the Strength and Valour of our Companions, for the Health of our Sons.— And they do think that these their Prayers and Vows do reach, or come up even to God; even as they who bring their Cups to the Sepulchres of the Martyrs, and there drink, in Vesperam, until the Evening, and believe, that otherwise they cannot be heard. O Stultitiam Hominum, qui Ebrietatem Sacrificium put ant! &c. O the Folly of Men who think Drunkenness to be a Sacrifice! Who think them to be appeased with Drunkenness, who taught us to bear Sufferings with Fasting. Quot de In∣temper antiâ convivii novimus ad Tor∣ment a venisse? How many intempe∣rate Men have we ever known to be Martyrs? —It is plain that St. Am∣brose took this Healthing to be Vows, Prayers, Sacrisice. Libr. de Helia & Jejunio, c. 17.

§. 7. St. Augustin, in his 64 Epist. to Bishop Aurelius, falls sharply upon Drunkenness, and especially at the Sepulchres of the Martyrs; which because the carnal and ignorant Vul∣gar

are wont to believe to be not only the Honours of the Martyrs, but the Comforts of the dead. It seems to me that that Turpitude be easier dissuaded from, if it be forbid∣den out of the Scripture, and if Ob∣lations and Sacrifices for the Dead, which we may truly believe to help little, upon these Commemorations be not so sumptuous, &c.

Rosinus confirms the Observation of drinking in honour of Persons, and sacrificing: Solemne hoc erat, ut Divo alicui libarent; and threw upon the Table or Floor some of their Wine, ut{que} in Dominae aut Amicae Honorem Cyathum ebiberent, eam{que} palàm nomi∣narent; and then drank in honour of their Lady, Mistress, or Miss, and named her openly. Antiquitat. Ro∣manorum, l. 5. c. 30.

§. 8. We may learn out of Hea∣then Authors, that to Health is as much as to sacrifice and pray.

Some, saith Alexander ab Alexandro, do say, that Graeco more bibere, to drink after the manner of the Greeks, is as often as they name or call their Gods or Friends among their Cups,

every one by his Name, so often to drink largely and take off their Wine; and when Magistrates were chosen, or Honours conferred, they carried about Wine in Goblers, and pointed them out by Name, to whom they should give the Cup; and then first they were wont to call their Gods, and afterwards their Friends, and so often to drink deep, & bona à Diis precari, and to beg good things of their Gods.

It was the Custom of the Thracians, inter Ep••las & Porula primum libare Diis D••pes, & benè precari convivis: they first offered Dainties to their Gods, and then pray'd for their Guests, and according to their Pray∣ers, to eat their Dainties with Mo∣desty, hund xliter, no otherwise than if it had been at a sacred Banquet. Let them among us take notice of this, who sit down, and rise from their Tables, and never pray for God's Blessing, nor return God Thanks: And let them also learn from the Thracians, that pray before Meat, to eat and drink according to their Prayer, as at a holy Feast.

The Greeks and Romans in their familliac eating together, pieces of the Meat and some Wine be∣ing thrown into the Fire, they gave Drink-Offerings to their Gods, and the first Fruits of their Suppers to their familiar Spirits, or Houshold-Gods, to whom the Salt and Bread, and Cheese fell for their Mess. The first Cup was mineled to Jupiter O∣lympius, the second to their Hero's, the third to Jupiter the Saviour.— And when pure, or Wine unmixed was given, it was observed that they should call to Jovem sospitem, Jupiter that giveth Health, No cemulentes fa∣ceret, lest the Wine should make them drunk; but when it was mixed with Water, Jovom appellare Servato∣rem, to call to Jupiter the Saviour. Alex. ab Alex. Genialium Dierum, l. 5. c. 19.

The third Cup was by the Anci∣ents accounted solemn and mystical, and it became a Custom to facrifice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the third to Ju∣piter Soter. Dr. Duport. Gnomot. Ho∣mer. p. 138. Vid. & Coelium Rhodi∣ginum. l. 28. c. 6. de tertio Poculo Jovi Soteri, p. 1068.

Paulus in Persa, & in Sticho de∣scribes the manner of feasting. Toxi∣lus calls thus;

—Hoe age, accumbe, hunc Diem suavem, Meum natalem agitemus, amaenum.

Mind your Business, sit down, let us keep this sweet and pleasant Day, this is my Birth-day. Age Puer, Come Boy, do thy Business, à summo septenis Cyathis committe hos Ludos: Begin these Sports, or Merriments, with seven Cups, be∣ginning with him that sits upper∣most: Be nimble, and make haste. Pegnium, Thou dost not give me my Cups fast enough: Prethee give 'em me.

Benè mihi, benè vobis, benè Amicae meae.

All Happiness to me this is, a Health to you is this; A happy Life to me, to you, and to my Friend and Miss.

Coelius Rhodiginus hath collected, That it was the Custom of the Greeks, after Supper to drink Poculum boni Daemonis, the Cup of the good De∣mon, which Eustachius upon Homer thought to be Fortune. And what was this Cup, but a Libation or Sa∣crifice to Fortune? And the Cups bore the Names of their Gods, be∣cause they were dedicated to them. The first Cup was to Jupiter Olympius, (as you heard before) the next was the Cup of the Hero's of the Earth, the third was of Jupiter the Savi∣our.

But why was it called the Cup of Jupiter the Saviour? because that manner of drinking was kept within the bounds of Sobriety; he that went beyond that, was noted to be intemperate. The same Cup was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Perfection of the number Three, which contains the Beginning, Middle, and End. It is found in Books, saith the same laborious Collector, that the chief Cup in Feasts offered Praefatione 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This is the Cup of the good Demon, which many thought to be Bacchus, Laetitiae Dator,

the Giver of Mirth. The last was Praefations Jovis, the Cup of Jupiter Liberator, the Deliverer. We have found in Thesautis Julii Pollucis, the last Cup was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Mer∣curie; for rising from Supper, they were wont to drink or sacrifice to Mercurius, the President of Sleep, as Athanaeus writes, the last was the Cup of Jupiter the perfect. Antiq. Leet. p. 1008.

How like to these Paganish Dedi∣cations, are the Forms and Inscrip∣tions, or Dedications of Health? Do they not call the Cups by the Names of the Persons whose Health they drink, viz. This is your Health, such a Health, have you had this Health? and when at a loss, they ask, Whose Health is this? How like is this form of Speech to the old one, Bibamus pro Salute Imperatoris, let us drink for the Health of the Empe∣ror.

§. 9. That Healthing implies Sa∣crifice and Prayer, may be proved by plainer Evidence yet, in the Sacri∣fice and Festival observed in Memo∣ry of Anna Perenna, or to vary a

little after the Popish Dialect, the Feast of St. Ann Perenna.

In the Month of March, some say on the Ides, or 15th day of that Month, was the Feast of Anna, Sister of Dido, as some say, prefer'd into the place of a Goddess. Eodem Men∣se & publicè & privatim, ad Annam Perennam Sacrificatum itur, ut annare & perennare commodè lieas, saith Ma∣crobius Saturnal. l. 1. c. 12. Quò com∣modius annare, & perennare liceret. saith Alexand. ab Alexandro, l. 3. c. 18. Annare dicimus, Annum agere, to live a Year, quemadmodùm poren∣nare Annos peragere, to live out, or compleat many Years. Annum persi∣cere, & quasi perpetuùm agere, to live perpetually; as Peret, in Cornucopia in Martial. Epist. fol. 143. Col. 2. Sunt qui Lunant putarint, quae Anna vocare∣tur, quod Annus ex Mensibus fiaet. Lil. Gyraldus Syntagm. Histor. Deorum Syntagm. 1. p. 57.

On the Ides of March there was a Feast to Anna Perens, in quo largiori∣bus Poculis indulgebant, & pro Cyatho∣rum numero Annos mutuò precabantur; in which they gave themselves to drink larger Cups than ordinary;

and according to the number of the Cups, they pray'd for so many Years to live for one another. Rosin. An∣tiquitat. Roman. l. 4. Calendario Ro∣mano; which Feast is described by Ovid. Fastor. Libr. 3.

Sole tamen, Vino{que} calent, Annos{que} precantur; Quot sumunt Cyathos, ad numerum{que} bibunt. Invenies illic qui Nestoris ebibat Annos.

Well warm'd with Sun and Wine, for Years they wish, For every Year they wish, they take a Dish, (They drink and pray) and to a number drink: Some to the Years of Nestor e're they shrink.

To conclude this Evidence, that Healthing doth intimate a Sacrifice or Prayer, may appear from that horrid, and worse than barbarous, that cruel and devilish Sin of impre∣cating Evil to Enemies in their Mad∣ness of drinking, when they wish, till

they curse even to Hell; therefore when they are pleased, then it is your Health, the best Prayer they can make. This is a Jewish Custom at their Weddings, when they drink and pledg, they say, Le chasim tobh, Sit tibi saluti; Be it to your Health, or your Health. But if they are dis∣pleased and disaffected towards any, as they are towards Christians, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Curse, which Letters caba∣listically resolved, do amount to 165, and in one Word they imprecate 165 Curses to him. Bnxtorf. Synag. Judaic. c. 28. de Nupt. What are they that curse and damn in their Cups, Jews or Christians? I wish they would, when they are sober, think of these Things.

§. 10. Here's Evidence full enough for the Notion in which I take this Healthing; but whence doth it a∣rise? who is the Inventor of it? Here's an Enquiry for a Polydore Vir∣gil, or some such Man as he, or Hie∣ronymus Mercurialis. I must go no further than my own dim and short Candle will help me. The Heathens might imitate the Jews, and use that

as a divine, which was a corrupted Sacrifice. So the Learned Gataker conceived, in his Annotations upon Jer. 7.18. The Peace-Offerings and Drink-Offerings of the Jews were by God's Appointment, and were Sacrificia salutaria, votiva, & eucha∣ristica, called by the Seventy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dr. Outram de Sacrificiis, c. 11. and others. What the Devil bor∣rows from God pure and uncorrupt, he leaveneth with his Malice, to cor∣rupt God's People, and all that are deceived by him. God's People paid dear for what they borrowed from Heathen Idolaters, or took up in imi∣tation of them.

That Text in Isa. 65.12, 13. is interpreted by sundry learned Men to countenance what I am upon: But ye are they which forsake the Lord, and forget my holy Mountain; that prepare a Table for that Troop, and that fur∣nish a Drink-Offering unto that Num∣ber. Here is their Sin; their Loss and Misery by it is set down by the Prophet. The Sin was forsaking the Lord, forgetting God's holy Moun∣tain, not regarding his Worship in Jerusalem, or Mount Sion; and pre∣paring

a Table for that Troop, and a Drink-Offering to that Number. In the Original, as you see in the Margin, the Troop is Gad, and the Number Meni. The Learned Dru∣sius, giving to Jacobus Montanus his Opinion of Gen. 30.11. tells him, that some Interpreters do render Gad a Troop, and others Fortune. Gad, as the Hebrews witness, is Good Fortune, quam Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocant, and the Hebrews Muzzal Tobh. Caeterum Fortunae, quam Gad appellabant, veteres mensam instruebant. But the Ancients did prepare a Ta∣ble for Fortune, which they called Gad, Isa. 56.11. Drusius de quaesitis per Epistolam, Ep. 100. Grotius also observes, that Gad signifies Fortune, among the Hebrews, Chaldeans, and Arabians.

The Seventy translate the Words, And have prepared a Table to Daemon, and fill'd a Mixture to Fortune.

Meni is by Avenarius translated Mercurius, an Idol worshipped by the Merchants. So Mr. Pool, English Annotat. The Merchants sacrificed to Maia and Mercurius, in the Month of May, praying for good Success;

and these Deities and Idols were the Sun and Moon, under several Names, as Macrobius informs, Saturnal. l. 1. c. 12. So also Alexander ab Alexan∣dro, lib. 3. Rosin. Antiq. Rom. lib. 2. cap. 9. & Lilii Gyraldi Syntagma 9.

The Host of Heaven were in num∣ber many, and sacrificing to them, they sacrificed to a Number; per∣haps, saith Sanctius, alluding to the Custom of the Heathen, qui tot cya∣thos libabant, who sacrificed so many Cups, as there were Letters in his Name for whom they prayed. Hence let our Merchants, Persons of great Ingenuity, Industry, and Acquain∣tance in the World, remember that they are Christians, and to send out their Ships with Faith and Prayer, and wait for their return by Prayer still, by Patience and Submission to the Will of God; and give over drinking Healths for a good Voyage, a good Return and Success, that they may not attribute their good or bad Success to Mercury, or to a good and bad Fortune, but to the Goodness of God, and his trying Providences. Did but their Ships run as many Ha∣zards at Sea, as their Souls and Bo∣dies

do by Land, by drinking, their Lives would be more careful than they be, and would, if ever, learn to pray by Land. I doubt not but there are as many good Men of them, as of any Profession, that spill not their Wine upon the Ground in Li∣bations, as the Heathen did; nor make a Body, sanctified to the Lord, as loathsom as a Swilling-Tub; but send forth their Stocks with the Sa∣crifice of Prayer, and receive them with another of Thanksgiving. So there are too many that trade in Sin, and I beg their candid acceptance of this Digression, upon occasion of this particular Notice that is given of the Pagan Merchants Super∣stition.

§. 11. The first coming in of this Healthing to the Britains, they have cause to remember with Sorrow; it was with wishing well, but doing ill, (at least I cannot trace it higher.) The Story is to be found in Fabian's Chronicle, and Hollingshead, but I shall take it out of Rich. Verstegan's Resti∣tution of decay'd Intelligence, c. 5. p. 127. As this Lady Rowena was ve∣ry beautiful, so was she of a very

comly Deportment, and Hengistas having invited King Vor••iger to a Supper at his new-built (Tong) Castle, caused that after Supper, she came forth of her Chamber into the King's Presence with a Cup of Gold filled with Wine in her Hand, making in a very seemly manner a low Reve∣rence unto the King, said with a pleasing Grace and Countenance, in our ancient Language. Waes Healt Hlaford Cynang, which being rightly expounded according to our present Speech: Be of Health Lord King. — Waes, now pronounced Wax, is as much as to say, Grow, Re, or Become; and Waes Heale, by corruption of Pronunciation, after wards became to be Wassaile. The King not under∣standing what she said, demanded it of his Chamber lain what it was; and when he knew, he asked him how he might answer her in her own Language, whereof being in∣form'd, He said unto her, Drink Heale; that is to say, Drink Health. The King was so be-witched with this Lady, that he put away his own Christian Queen, and married her, which was fatal to the Britains.

King Vortiger might be as unacquain∣ted with the Complement, as he was with the Saxon Language; for the Britains used all freedom in their drinking, without any Compulsion or Obligation, as is remembred in that old Distick.

Ecce Britannorum mo•• est laudabilis iste. Ʋt bibat Arbitrio, Pocula quis{que} suo.

Behold, the Britain's way praise∣worthy is, That every Man may drink what's Pleasure is.

What Devourers of Ale the Saxons were, may be seen in Johannes Boe∣mus's Book, called, Mores, Leges, & Ritus omnium Gentium, l. 3. c. 13. They would set a Pail before them full of Ale, and drink out of it in a Dish, it is incredible how much they would drink, no Sow, nor Bull could swallow down so much. He that drank down the rest, had a Garland of Flowers, or Roses, given him as a Reward, and carried away the Glo∣ry. And from them did proceed,

saith he, that damnable Custom of drinking the strongest Wines through all Germany, with unspeakable Mis∣chief.— He is taken for an Enemy that will not pledg the Cups that are held out to him. So he. And to con∣clude, Mr. Cambden records it,* 1.6

That the English, who of all the Nor∣thern Nations, were least given to drink, and commended for their Sobriety; learnt in the Low-Coun∣try Wars to drown themselves in excessive drinking, and by drink∣ing to the Health of others, to waste their own. Annot. Eliz. Anno 1561. p. 318.

§. 12. Because I would not be sin∣gular, but back what I have a good while ago laid up, as the Signification of Healthing, I will produce some ve∣ry worthy Divines speaking the same thing.

Reverend Mr. Durham, in his Ex∣position of the seventh Command∣ment, gives his Judgment thus.

If we look narrowly into the thing it self (altho Custom, when it grows inveterate, weakeneth us in the up∣taking of things, yet) it will pro∣bably

be found to have risen from Heathenish Idolaters, who used Li∣bamen Jovi, Baccho, &c. And if it be supposed to help the Health of others, that cannot be expected from God, who hath given no such Promise, it must therefore be from the Devil; it was called by the Heathen, Phiala Jovis, drinking of Health, being amongst them, a piece of Drink-offering, or Sacri∣fice to their Idols, in the behalf of those they mentioned in their drink∣ing, or whose Healths they drank; and it is certain there is no Vestigia of it in Christianity, nor any rea∣son for it; and Experience cleareth that many are grown superstitious in the use of it, as if the refusing such a thing were a Prejudice or Indignity to the Persons mentioned; and that the Devil hath made use of it, as a Rower, to convey in much Drunkenness into the World. We think absolutely safest to forbear it, and we are sure there is no haz∣zard. So he, p. 391.

See also the Saying of Reverend Mr. Sam. Ward, above quoted.

CHAP. IV. Arguments against Healthing, and Dissuasives from it, general and particular, as it implies Sacrifice and Prayer.

§ 1. I Do presume, this Ceremony of Healthing had no better Inventer, than the first Deceiver, and Inventer of Sin, and his teachable and forward Disciples joyning with him: He that order'd the Scene, made this Prologue to it, for them that are so apt to learn and act. And it is most likely to deceive, and take, because it hath the face of Friendship, and the good looks of Love and Kind∣ness; and he that dissents from it, looks like some odd peevish Humo∣rist, and unhewn piece of Moroseness, that will not fall in, and close in the square of Society, and therefore is fitter to live by himself, and to keep home, than to come abroad. And if the Dissent breed an Argument, the Consenters clearly carry it by

the Poll; and they that oppose it are judged to wrangle against Points of Honour, Civility, Breeding, good Man∣ners, good Nature, yea Innocency, and the received Gustom of all Sorts and Qualities of well-tempered Men, Men of great Vertue and Accom∣plishments. How ridiculous doth that odd Man look, that makes not one among them? as ridiculous as if he wore a high-crown'd Hat, lin'd and fac'd with Scruples, a deep Ruff, and a Fur-gown; as made up of Scruples, Formality and Seriousness. This Ceremony is so innocent, that, what can be said against it? I say, If no more but this, it would raise Presumption into a rational Confi∣dence, that it is not good, because so many, that I will not describe, are so forward, so constant, so open at it, so urgent, and so quarrelsom about it; and because others are so ready at a call, so apt to imitate, so con∣ceited and apish at it: Whereas, if it were but so innocent and vertuous, as some paint it out to be, Men would be more averse from it, not so publick in it, and soon grow weary of it.

There are many Divine Rules

given us by our heavenly Master, that are quite out of use in Society, and common Converse; and we know that Men are slow to learn, and very bashful openly to profess and shew what is truly good and pious. Healthing implies praying; if Men were called upon to pray without drinking, how mute would Healthers be? But now how forward to begin, how earnest to exhort and press others to it? The reason of this is so plain, it need not be produced. And whe∣ther it should be followed, because vertuous Persons sometimes, and in some cases use it, or laid aside because bad Men make an ill use of it, may deserve a Resolution, since it is none of the Vertues of vertuous Men, who do rather submit in Complement, than commend, or approve of it.

§. 2. My business is to speak of Healths: I have but little to say of the Imprecations and Execrations, so much in fashion among evil Men. Their Healths, failly so called, are a Test, or a Drink-order, significant of a. Faction, and rampant Inhuma∣nity. The very sound of them strikes Horror through the Ear into every

Heart that is not cased, or rough∣cast with a Coat of Flint: I will not record them, but heartily wish their Consciences (so much as is left) would recollect them, and spread them before their Faces, that they may be ashamed, and repent of them, before the Pangs and Horrors of Death do apprehend them. Could Balaam turn his Tongue to these, if it had not been tied up and restrained from cursing Israel? How gracious had such Men as these been with Barak? If these Champions had been baptized into Dagon and Ashtaroth, it would have better become them to curse in their Drink, as Goliah did David by his Gods. The Jews curse Christians, and the Pope doth curse Hereticks. But what are they that drink, and curse and damn their own Country-men, Fellow-Subjects, and Fellow-Souldiers, listed under the same Banner, in the same Protestant Church? The Jews hold it lawful for them to be so drunk at the Feast of Purim,* 1.7 till they cannot distinguish between blessed Mordecai and cursed Haman: The one they bless, the other they curse, as the Enemy of

their Nation. But do our Damners never mistake Haman's and Morde∣cai's? curse them who deserve to be blessed? If this come in their sight, I do earnestly entreat them to look to that Laver in which they were baptized, and remember that they be sure to renounce none but them, who were renounced in their Names; to read and believe their Creed, the coming of Christ to Judgment, the Resurrection of the Dead, and eter∣nal Life; to read and study, who are blessed in our Saviour's Sermon; to remember the first and great Com∣mandment, and the second which is like to it. All these written upon their Hearts, will be a greater Glory to them, than all the Epitaphs upon the Tombs of their Ancestors. And lastly, If they would believe their own Senses, that Men are mortal, and that they are Men, and then mea∣sure the Correspondency between their Lives and their Belief, their Morals and God's Commandments, their Practices and due Preparations for Death, that by doing thus, they may turn their Tongues to Prayer and Blessing. Of whom have they

learnt to drink and curse? If they think there is no better Life to come, why do they not make more, and better use of this? why do they not labour to lengthen this? If there be a Damnation in Hell to come, why do not they turn out of the common Road to it? If there be none, why are they so sinful as to hate their Enemies? and how come they to be so moderate towards those they hate, as to wish them no worse than no∣thing, or that Evil which they do not believe? If you hate them with that mortal hatred, that you would drink and curse them into Hell, as fast as you pour down Cups, why will you, by drinking and cursing, throw your selves in after them, into the bottomless Pit? Do you think they will not be as hateful to you there as here, if you and they should be so miserable as to meet there? But by your Drink and Cursing, you cannot confound nor renounce, nor damn them thither, but you damn your selves meritoriously, and as ef∣fectually as you can. O turn! why will you dye?

But to be short with you; there is no doubt, but all such Healthing as imports, or is attended with marks of Faction, Hatred, Wrath, Bitterness, with Execration or Dam∣nation, is as bad as Hatred was in Cain, or Murder, or any of those Sins which are evil in themselves, and damnable in their Merit. Yea more, you that have the Obligati∣ons upon you to be Christians, sin in these things worse than Heathens; yea, they are worse in you, than in that Devil, who sets up School to perfect Men in these Works of Dark∣ness. For you sin against solemn Vows, against endearing Obligati∣ons, against Means and Methods of Grace, and many other Circumstan∣ces of Aggravation. Such kind of Healthing as this, is down-right Sin, and so much the greater, as it is some∣times in your Sport and Frolicks, and not always in your Excess and Madness. And your Huzza's, Songs, Musick, Drums and Trumpets, are to still the Cries and Tremblings of Conscience, and your Flesh and Joynts, or to keep down your Hair from standing on end with Horror;

as the drumming about the Idol Mo∣loch, did drown the Cries of poor In∣fants that fried in the brazen Arms of that Idol. If you spice your Healths with any gratings of Impie∣ty, Blasphemy, Malice, Luxury, or any other Sin, they are materially and formally Sins, as any that are committed by the Sons of Men, and must be repented of, or else you would wish your selves out of Hell again, upon condition you might lick the Sores of a poor Lazarus, and fare as ill as he did at the rich Man's Doors. O therefore cease to do evil, and learn to do well; and put away this Evil far from you, or cer∣tainly God will put you far from him! Whether you will or no, die you must, and perhaps by Drunken Clubs, one at anothers Heels, one this Week, and another the next, and so on, till all are gone, as some have done. There are some Sins, which are Peccata tacenda, and so there are Pocula tacenda, Healths not to be named, and they that drank were carried away as with a Tem∣pest, where they drunk no more.

§. 3. Having rid my Hands of those grossely depraved Cups; I will take in hand those that have a fairer outside: and with Reflection upon what hath been observed of the Customs of the Heathens, I frame my first Argument and Dissuasive from thence.

Christians ought not to drink, and converse by drinking, after the man∣ner of the Heathen. Their inscri∣bing and entitling, or dedicating of their Cups was not a natural Action, for the Service of Nature; not a Dictate of natural Light and Reason, but idolatrous and superstitions, and a pleasure to the Flesh. Whatso∣ever they do, as purely natural and moral, may be done by us: but their Sacrificing, and Dedications of Cups were none of those things. And even those Actions which are as natural as eating and drinking, by Christians must be regulated by the Word of God. Grace must be the Principle, God's Law the Rule, God's Glory the Intention, or the end of it, according to that of the Apostle, Whether you eat or drink, or whatever else you do, do

all to the Glory of God. 1 Cor. 10.31. No Man liveth to himself, nor dieth to himself: Rom. 14.7. therefore no Man should do any of the Actions of Life, to please himslf, or to him∣self, as his End. Whether Health∣ing, considered in its proper Notion, can be to the Glory of God, is put off till afterwards.

That Christians are to live singu∣larly by their own peculiar Laws, is plain from the Apostles Doctrine, and not to do after the manner of the Heathen, under that very Consi∣deration of their being Heathens. Walk not as other Gentiles walk, in the Vanity of their Mind: Ephes. 4.17. Not in the Lust of Concupiscence, as the Gentiles that know not God: 1 Thess. 4.5. The Vanity of Mind, and Lust of Concupiscence are Sins in all Men, but the Exhortation is enforced from the Persons, as the Gentils do, and one reason serves for all: We have not so learned Christ: Ephes. 4.20. And because of our Calling: 1 Thess. 4.7. And these Reasons bind us, that live remote from, and unmixed with Gentiles; and therefore cannot be a Scandal to them. And the Oppositi∣on

is carried on in other places: Ye cannot be partakers of the Table of the Lord, and Table of Devils; ye cannot drink the Cup of the Lord, and the Cup of Devils: which may be extended beyond a local Communication with them, to an imitation of them at the farthest distance from them: 1 Cor. 10.21. The famous Mr. Mead saith,

That Stephanus in his Thesaurus found some, who thought the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Text did allude to that Cup 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used among the Gentiles; and further saith, This was the Tenet of the Gentiles, that the Soveraign and Celestial Gods were to be worship∣ped only purâ mente, and with Hymns and Praises, and that Sacrisices were only for Daemon; out of Porphyry, Trismegist. Apuleus de Daemonio Socra∣tis. He therefore that had given him∣self to the Lord, the only Potentate, to the one and only Mediator Jesus Christ, must have no Communion, no part in the Service of the many Medi∣ators, Lords, or Daemon-Gods of the Nations.

So far that excellent Man, in his Apostacy of the latter times, c. 6. See also, if you please Constant.

Lexicon. Verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Ancients, when the Tables were re∣moved and taken away, did drink the Cup of the good Genius, like our Grace Cup, by which some under∣stand Mercury, or Jupiter Soter, as was observed above. To us there is but one God, the giver of Health, and all other Mercies; and one Me∣diator Jesus Christ, through whom we ask and obtain. Now except we have some Intimation, that we may offer a Cup, a Health to God for any Person, through the Mediation of Christ, it is the safest way to for∣bear. This way of arguing is not new, nor only an Apostolical Pre∣ciseness, but used by others. There is in the Works of St. August. a Tract de Rectitudine, of the Recti∣tude of Catholick Conversation, where the Author runs over abun∣dance of Heathen Practices, which Christians must abstain from, and this is one, Nullus in Convivio cogat a∣lium plùs bibere quàm oportet: let no Man make another drink more than he ought (and Healthing is a kind of Constraint, as will appear by and by.) And St. Augustin did adjure

his Auditors by the dreadful Day of Judgment, that they abandon from their Feasts, that filthy Custom of drinking without measure, as the Poison of the Devil, and Observati∣ons of Pagans. Serm. de Temp. 232. & eadem Dominica, S. Serm. 2. De∣ny to our ignorant, unreformed, no∣minal Christians, any ••riviledg of Christians, how will they fly upon you? what, am I a Pagan? what, am I a Heathen? And is there no force in an Argument drawn from our Distinction from Pagans, both in the Reason of the Learned, and common Sense of the Vulgar, be∣side the Divinity of the Apostle? How frantick would a Feast of Anna Perenna, Healthing, and praying for many Years, be to a sober Christian? And what is healthing Health after Health in too common Meetings? Was it foolishly done of Heathens? and how wisely is it done of us?

§. 4. Christians should eat and drink, and converse as becometh Christians, but such are we, (it is our greatest Glory and Preroga∣tive): This Argument is an Appen∣dix

to the former. As we may with admiration and praise, say, as our Saviour said upon another occasion, We have Bread to eat, which the World knows not of: So we ought to use such a way of eating and drinking toge∣ther, at our ordinary Tables, and common Visits, as becomes those that have a Table by our selves, always in the sight of our Heavenly Father, and King of Kings. Our ordinary Meat and Drink do feed and refresh those Bodies that are joined to the Lord, and to rise again in Glory: And therefore as we live for a pecu∣liar Service proper to Saints and Christians, and die to rise to a su∣perlative proper Glory; so certainly we should eat and drink in such a manner, not as those Dogs do, that shall not eat of the Childrens Bread. And as we should be careful to wash the Heart from all defilement, that that which cometh out of us may not defile us, or others; so what we eat and drink should be in a sanctified manner, to a holy use. If this Divi∣nity be too strict, all I will say is, the Glory of that Distinction which Grace makes between us and Hea∣thens

and Infidels, is too great for us. Kings Children do not find fault with the restraint, that they may not live like Beggars or common People. St. Luke, in the holy Story of the Infancy of the Church, informs us, that the Believers did eat, (which con∣tains their drinking also) with glad∣ness and singleness of Heart. Acts 2.48. And when in the rich City of Corinth, their Love-Feasts were pol∣luted to Drunkenness, the Apostle reproves, and reforms that prophane Abuse of their Feasts, and God vi∣sited them with Sicknesses and Death for it, 1 Cor. 11. If any think they are tied too hard, seeing they enjoy Estates and Plenty, and are Gentle∣men, except they may drink accor∣ding to their quality and plenty; the Corinthians might plead the same, for some of them were wealthy. The more bountiful God is to us, the more careful should we be not to offend him. We should eat and drink as holily, as if we were to vindicate our selves from the Slanders of Hea∣thens, because we are to give an ac∣count to God, and do eat in his sight, when far enough from the censorious

Eyes of Infidels. Tertullian, in his Apology relates the Christian Custom. Non priùs discumbitur, quàm oratio ad Deum praegustetur; editur quantum esurientes capiunt, bibitur quantum pu∣dicis est utile; ita saturantur, ut qui meminerint, etiam per noctem adoran∣dum Deum sibi esse. They sat not down before Prayer to God was first tasted; so much is eaten, as satisfied the hungry; so much is drunk, as is good for chast Persons: They are so filled, as those that remember they must worship God in the Night. Ad∣versus Gentes, c. 39. Such was their Feasting. The Heathens defam'd their private Suppers, as infamous and profuse; and the same Tertullian replies, as Diogenes said of the Me∣garenses: Megarenses obsonant, quasi crastinâ die morituri; that they did eat, as if they were to die next day. And Minutius Felix vindicates the Christians from such Aspersions. Convivia non tantùm pudica colimus, sed & sobria; nec enim indulgemus epulis, ut convivium mero ducimus, sed gravi∣tate hilaritatem temperamus. We do not lengthen our Feasts with Wine, but temper our Mirth with gravity.

These Primitive Fathers and Chri∣stians took it for a Scandal and Dis∣honour to be intemperate.

And Clemens Alexandrinus gives us an account of their Way, and saith,

Let us exhort one another with a twofold Invitation out of the Law, Thou shalt love the Lord thy God, and then thy Neighbour. — Let the second be with an honest Con∣versation. — As before we eat, it is fit we praise the Lord, the Maker of all things; so when we drink, it becomes us to sing unto him. Padag. I. 1. c. 4.

§. 5. Arg. 3. The Occasions of Sin, and innumerable evil Effects and Consequences, are carefully and con∣scienciously to be avoided: but Healthing is the apparent and known Occasion of many Sins and Miseries. I must prove every Branch of this Ar∣gument, because I bring my Argu∣ment and Impeachments against this Usage before Parties and Judges, that are corrupted, and bribed, and pre-ingaged.

1. That Occasions of Sin have some kind of Causality, as the Object and Matter, is plain enough, but grant a difference between them: Yet as they are Occasions, they are careful∣ly to be shunn'd, or else we fall upon wilful Sins, by a wilful taking the occasions of them. They that wait for Occasions and Opportunities, do stay no longer out of the Snare, than the Snare is making for them, and lie in wait for their own destruction. But if Men have any fear of Death and Judgment, or any common a∣version from Sin, they must not go in at the door of Occasion, which the Devil and his Porters hold open to them. Solomon doth advise and charge us, that we should not look upon the Wine when it is red, and giveth its colour in the Cup, when it mo∣veth it self aright: For the Co∣lour will inflame the Appetite, when it is look'd upon in earnest; and then when the inflamed Appetite must be fed, Sin preys upon the ensnared Sinner; when it smiles in the Glass, it bites and stings like a Serpent in its Effects. Prov. 23.31, 32. It is not required that we must drink

blindfold, we may see what we drink; but if the sparkling of the Wine makes us dote upon it, and excessive∣ly covet it, then we are poysoned by it, and it goes down smoothly, but bites like a Serpent, and stings like an Adder. The Mischiefs of it are ve∣ry sensible and great, yea, deadly. The Wine that was red, was turn'd into an Adder or a Serpent; and a Man should forbear fondly to look on the briskness of his Wine, as it is a Temptation, as he would refuse to drink off that Cup that had a living Serpent in it. The wise Man doth dehort us from Occasions and Temp∣tations, because of the deadly Effects thereof. If any despise Solomon in this, they despise both him that was the greatest and wisest of Kings, and the only wise God, who is infinitely greater than he, and he gives them warning. And what demonstration can be so sensible, as what is taken from such Effects? And they that feel not the point of the Argument, are in danger of Insensibleness and Stupidity, described in the last Verse: They have stricken me, say they, and I was not sick; they have beaten me, and

I felt it not. A deadly Disease doth seize upon the Conscience; the Heart is untouched with the smartness of God's Judgments, until the Sting of Death take that fast hold, that it can never be taken out. A prudent Man foreseeth the Evil, and hideth himself; but the simple pass on, and are punished. Prov. 22.3. & 27.12.

I could be too tedious, to prove that Occasions of Sin are to be es∣chewed, as the Doors and Entries into Sin. I will pass from this to the Effects of Healthing, which are ex∣ceeding many; and because the ill Effects are so many and notorious, they should not be retain'd amongst Men and Christians. And if it be any Motive to us, as it ought to be, we have the Examples of Churches and Ages, who disused and laid aside an ancient, primitive, Christian Cu∣stom, because it was an occasion of much Dissoluteness and Immorality. The Agapae, or Feasts of Charity, which commenc'd with the first As∣semblies of Christians at the Lord's-Table, and were continued for seve∣ral Centuries in some Churches, were reproved, and put down, because of

the Exorbitance of ungoverned Peo∣ple, and prohibited to be used in Churches, by several Canons of Councils. And after that those Love-Feasts were changed into Fealtings at the Memorials of Martyrs, and De∣dications of Churches,* 1.8 they were met with there also, by the Zeal of holy Men, offended with the disor∣ders of those Meetings, after the manner of Heathens. Their use, a∣buse, and reasons why they were prohibited, may be seen in short, but fully, in learned and laborious Horn∣beck, Vetera & Nova, l. 1. c. 20. item Exam. Bullae de Festis.

If such a Custom, well begun, and continued for good uses, was repro∣ved and vacated, because it was a∣bused and corrupted into Sin; shall we retain that which had no better an Institution than you have seen, and is so pregnant of evil and terrible Ef∣fects, which grow greater and great∣er, and worse and worse, almost e∣very day? They that retain it still, in defiance of the many Proclamati∣ons from Heaven against it, seem to be resolved to continue in their Sins, whatever it shall cost them or others.

I will not undertake to reckon the common Products of this fair-faced, insinuating Cheat; it looks like Health, but it brings forth a Spawn of Deformities. 'Tis confessed, if this were not, as long as the Hearts of the Sons of Men are evil, these Streams of Iniquity will break out; but then this is a very plausible occa∣sion for them, and gives colour and reputation to them, which without it, would nakedly appear uncomely Vices: Quid enim delectant damna sine gratiâ?

First: Healthing is an Invitation, a Provocation, an Engagement to drink, not only as a Sign of Wel∣come, and hearty Friendship, but an Obligation to drink, for drinking sake. And according to the intenti∣on and affection of them that engage together, the Current of Evil that flows from it, is either higher or lower. If Men are prepared for a Debauch, for a Revenge, for a Victory, for Sport with the Infirmi∣ties of some, then Healthing can ne∣ver be wash'd clean from their Ini∣quities: if it be in Pride, Ostentati∣on of Generosity, if to make a Party,

to pick a quarrel, to give offence, or to make an occasion of quarrel, or discrimination of Affections and Parties, Healthing is as great a Sin as any of these are, and can be no more excused than any of the Works of Darkness. And as Healthings do multiply among us, as they do to a great excess; so the Pestilence of contagious Manners breaks out, and a Man cannot come among them that have the Receipts and Arts of Poysoning, but his Soul and Body are in danger of present Death. Whatso∣ever the Sin is that Healthing is an Introduction to, and so made use of, Healthing is forbidden in that same Commandment in which that Sin is forbidden, that Men by Healthing fall into: for it is a known Rule in the Exposition of the Command∣ments, that in what Commandment soever any Sin is forbidden, the Oc∣casions of that Sin are forbidden in that same Commandment. All the Sins that are drawn on by Healthing, run into it, and it is tainted with them, and therefore can never be ac∣quitted from Pollution and Guilti∣ness. It hath the same tendency to

Drunkenness, which is against many of God's Commandments, and other Sins, as the giving of a Lye, or a box of the Ear to a Quarrel, and that to drawing Blood and Murder: it hath the same tendency to the Sins that are drawn after it, that Wan∣tonness and Dalliance hath to For∣nication and Adultery.

Secondly; It is plain, by and in common Practice, a flattering Preface and Dedication before a whole Tome of Sins, and in particular, if not to down-right Drunkenness, yet to an Excess in Drinking. Thus indiffe∣rent Men take it, and so Parties find it. And this I prove by these Evi∣dences.

1. It is manifest, when Men in∣tend a Debauch, they begin with a Health, and proceed from some great one to give credit to the Work: and to deny a Health, is as much as to deny Duty or Honour to the Pa∣tron of that Cup, to whom the De∣dication is made; so it was of old, and so it is still. As St. Augustin re∣lates the manner of it. Then they drink to several Names or Persons, not of the Living only, but of the

Dead, of Saints, of Angels, think∣ing they pay them Honour: Serm. de Temp. de Ebriet. §. 2. So Ambrose above quoted. Apud Germanos Ebri∣etatis contilianda gratia, saith Wen∣delin. Lib. supra citate: When the Germans design a drunken Bout, e∣specially in Princes Courts, they have their Pocula Soteria, their Healthing Cups, which they drink to the Health of their Princes, and which they can by no means refuse. So that ingenious Mercurius Britanni∣cus, said to be the most Reverend Bishop Hall, in his Mundus alter & idem, describes the Service of Bacchus, l. 1. c. 3. One of the Guests having put off his Garland, with bended Knees, as if he were at Prayer, takes a Cup, holding a Pint and half, and saith, Here's a Health to Cagustrius, the most Potent Arch-Duke of Cra∣pulia, (that is Drunken-Land): e∣very one from the highest to the lowest, with the same Cup, Action, Gesture, approves himself a faithful Citizen, and well affected, or which he had rather, a stout Drinker. Ano∣ther rises up presently after, and saith, Benè vos, benè nos, all Happiness to

you, and to us, and to the most fa∣mous and imperial City Zouffenberga. — A third drinks in Honour to Yurania, and the Nobles, and every one adds something to allure the Company to new Draughts.

2. It is an Engagement to drink∣ing, if you consider the Person that begins it, who, as he expects to be pledged, so they that follow, hold it Civility to follow their Leader.

3. If it stayeth, the stop or neglect is looked upon as a Default, and he that neglects, is called upon as to do his Duty; it must not die upon his Hands, or at his Door.

4. It is often taken as an Affront, a Slight, a matter of wrangling, if not of Duelling and foulest Mur∣der.

5. It is looked upon as a Debt in the Bond of Civility and Court∣ship, and paid as duly as a How-do-you: if one begins your Health, you must thank him, and call for his.

Object. But what if it be an En∣gagement? what then? what harm is there in that?

Answ. No seeming harm at all to them that swallow Sins, and it never stays with them to make Conscience sick; but to them that walk and live nearer the Light of God's Law, it is apparently a Trespass upon Ho∣liness and Goodness.

1. He that begins, makes himself a Debtor to pledg all that pledg him, as oft as any of them can hold out. He opens his Bosom to the Tempter, and all his Angels and Agents; they lay by their Armour, and take off their Watch against the Assaults of the Devil, or drinking Men to a wet Encounter, when they lay by their Hats out of Reverence to this Paganish Devotion.

2. They who cannot bear much Drink, or are not forward to it, do by their Fear and Compliance give Countenance to the most shameless Soker, and harden him in his Sin, and are accessary to all his Excess, and justify his drinking many, by their drinking some.

3. By this means the worst of Men have an opportunity to take in o∣thers, into a Partnership in this

trade of breaking, and going behind∣hand in all manner of Goodness: no Man shall carry away one Mite of Sobriety, but the best is become as bad as the worst. A Man of a large Appetite, and profound Vessel, that is an Infundibilum,* 1.9 a Tunnel, as one great Knight of the Golden Tun was called in Aelian. This Man who dies his Face to a Scarlet above a modest Blush, may be ashamed to drink all, or most himself: Modesty may make him take a turn in the Air, divert himself with some Dis∣courses, or Exercise, and come to his Element by leisure, even as Ducks that come sometimes to Land. But when Healthing is up, he drinks but in a mode, hath a fair Pretence, even the Rule of the Company, for his pouring down, and all that can bear it are as bad as he. And where can you see a difference between one and another, while Healths are called and pledged, except that one can bear more than another.

4. It is a Temptation to many weak Men, quickly to lose them∣selves by yielding.

5. It is a very plausible Excuse for loss of Time, bad Hours, and an hundred Faults, for in Civility they could not break off, nor refuse, it would be ill taken, &c.

6. Let him look to it that begins; for tho all that pledg are guilty, yet they all lay the evil Consquences up∣on him; as he that begins a Fray, is blam'd of all; they make his be∣ginning the great Fault, and their following too little to be repented of.

7. Many particular Persons have been spoiled by it; and it hath been the beginning of many a Man's being given to Drink, and by that to his Ruine. Many Men were modest and sober, and seem'd religious in their private Capacities, but being call'd to Office must be modish, and drink Healths, and according to their place begin them too. They have in time been throughly wet with a shower of Sin, gone home with Shame, and what then? either they must repent of it, and do so no more; and then they are Wh— or else they must turn it. into a lest, and make little of it, and so become

hardned in that, and other Sins. Healthing now is become one of the genteel Qualities of an Office.

8. It corrupts or divides Society. If a Man drink according to the mea∣sure and pleasure of Companies, if he do not renounce and abjure Reve∣rence of God, Modesty, and Tem∣perance, he must put them off for a time. To refuse Healths, looks as ill as a Truly founds meanly. We are miserably disjoynted; and there is not any one thing that keeps us out of joynt more than factious and con∣tradictory Healths. And if a Man be not of the same Party, he must drink, and grosly dissemble his Dis∣affection, or hear of it. Holy, so∣ber, modest Persons must keep home, for they are not qualified for publick Company.

9. The Evil of Healthing hath been so great a Sin and Provocation, that some have lost their Lives by it, some have repented of it in particu∣lar, as a great Sin; so did Mr. Francis Cartwright: See Mr. Bohon's Di∣rections. And one of the greatest, and worthiest of Honour, that ever this Nation bred, vow'd against it, and

kept his Vow, and that was the great Sir Matthew Hale: See his Life, p. 14. And tho he was afterwards prest to drink Healths, (I wonder who had so little Respect or Reverence for him) particularly the King's, which was set up by too many, as a distinguishing mark of Loyalty, and drew many into great Excess after his Majesties happy Restauration, but he would ne're dispense with his Vow, tho he was sometimes rough∣ly treated for this, saith the Reve∣rend Dr. Burnet. And now let any Man of never so much Wit, shew as much for Healthing, as ever these two Instances against it, and he will say something to bring up the Objecti∣on again to receive further Answers, when these are enervated.

To conclude this Argument, I say confidently, that Healthing falls under the Imputation and Charge of all those Faults, and fatal Conse∣quences that are occasioned by it, and in probability had not been at those times, but through it.

§. 6. But suppose it never had been attended with those foul Effects

of Drunkenness, or any other, take it simply in its own Nature, as it is a kind of Sacrifice or a Prayer, and let it appear as it is.

1. Take it as a Sacrifice to Health for any Person, and it is so putid, a heathenish, irrational Vanity, that I will not stand to expose it. Salus and Aesculapius were helpless Dei∣ties of the blind and deluded Hea∣then: they had a God for every thing, for every State of Man; one to be a Midwife, another to rock the Cradle, and so on, as St. Augustin runs them over. Lib. 4. c. 11. But to us there is but one God, as the wisest of the Heathens also thought, that one Jupiter was in all those Powers which the more ignorant adored. The simple and ruder sort of Chri∣stians carried their Banquets to the Sepulchers of the Martyrs, to be bles∣sed by them; but did no Sacrifice to them. The Papists, like the Hea∣then, built Altars and Temples to Saints, and had a Saint for every Artificer, for every Disease, &c. Homily of the Peril of Idolatry, 2d Part. But while we have the Rea∣son of Men, and the Revelation from

God, let us not come near in Imita∣tion to Heathens and Papists: Or, if it be a Sacrifice for Health, who is it offered to? the God that gives it? Where hath he required it? Or rather, is it not offered to the Sto∣mack and Belly of him that drinks it? I loath to think of so vile a Sa∣crifice, it looks so like an Imitation of them that sacrificed among the Pagans.

But the Notion I fix upon, is that which I think none can deny, that when we drink an Health, we sig∣nify our good Wishes to the Party, and think this Interpretation of it, doth justify and excuse it, and rather com∣mend than condemn it. But if this Notion will bear a Trial, I will try it, and search into it.

Let it be granted, that drinking to any Person is a Signification of Federacy, Love, Friendship, Peace, of Favour from a Superior to an In∣ferior, of Respect and Honour, if due Circumstances be observed, from an Inferior to a Superior; and also we have seen Persons of great Civi∣lity to drink what they think best to another, with a desire that he drink

the same, because it is thought to be the best, and by that the Stranger is encouraged to a Freedom, and that the best is for his Service. But when Healths are called for, and delivered, these things are quite altered, and I think perverted.

To make out this Notion more distinctly:

• 1. It is clear to us, that no Pray∣er is accepted with God, but what is according to his Will; and that he is the only Object of our Prayers, because the Giver of all things.
• 2. Health, if it be taken largely, for all manner of outward good things, beneficial to Life and Health, or for spiritual Well-being, which comes within the Signification of Sa∣lus, or for that particular Blessing of bodily Health and Soundness; Health in all these Acceptations is an invaluable Mercy, and the loss of it a very great Affliction and Misery.

Hence I conclude two things.

• 1. That no Man is fit to drink a Health, but he that at that time is

• fit to pray to the Holy God, the God of Heaven, by Jesus Christ.
• 2. No Man is fit to pray, or to drink a Health, but he that is truly serious, and considers what he doth.

The reason of both is plain, be∣cause drinking a Health, in the most innocent Notion of it, doth intimate, or is attended with a Prayer, or a good Wish to them they drink to; and that Prayer is, or should be to the merciful God only, for one of the greatest outward Mercies that Mankind can desire or enjoy.

If any Man say, This carries the Notion too high, for no Man designs to interest or concern God at all in a Health. (Truly it may be so, that it is furthest from the Heart of many.) But how can you drink a Health and not interest God in it? for if you wish well to the Person whose Health is drunk, and wish him so great a Mercy as Health is, in its lowest Signification; you must wish it of God, for none can give or continue it but he; and if you do not seriously and heartily wish it of God, you do but delude, or mock, or hy∣pocritically complement your Friend,

whose Welfare you pretend solemn∣ly to wish: you wish him Health, but do not intend therein to pray to God to give it. Here's now a Trial of the great Love of Healthers! But if you do heartily desire that Mercy from God, how can you do it and not be serious? and make it a piece of your Devotion? It is seriously to be pray'd for, or not at all, for you ought not to dissemble in the matter. If it be a serious good Wish or Pray∣er then, Procùl hinc, procùl ite profani, sancta sanctis. Healths are only to be drunk by holy and serious Per∣sons: And I think they will hardly be brought to it upon the Premi∣ses, and what's yet to follow.

First; Either you must joyn Drink and Prayer, or separate them.

1. If you joyn Drink and Prayer, whether mental or oral in a Health, then by whose Institution do you drink and pray? by God's? or by Man's, by what Man, or what kind of Men? Doth Prayer sanctify that Cup? or doth the Cup pollute the Prayer? or do you seem to pray for the Drink's sake, and drink for your own pleasure, or a∣nother's

Health? I grant, and I wish it were more common, that we may pray and praise God as we drink: But then by what Authority of In∣stitution do I drink that Cup,* 1.10 to that end that it may be to the Health of another Person? or what kind of sign is it that I wish the Health of ano∣ther, when I drink? or what Effi∣cacy hath any drinking upon anothes Constitution? If it had any Virtue at all to give, restore, or continue Health, either naturally, or by In∣stitution. I would advise all Physi∣cians and Apothecaries to forbear it, because it hinders them; and to ad∣vise against it, or to use it as the last Remedy, when they have had as many Fees as they desire, before they try it: But they know it hath no virtue to that end, but rather the contrary, as sometimes they find it to their Profit. What help doth their drinking afford to their Pray∣er? What, is it like Water to a Mill? Drink turns about the Wheel of their Affections to make them more ardent in their Requests for Health? Or, is it because they cannot wish well to others, but when they are

pleasing their own Sense and Appe∣tite? or then their Devotions are as violent as Raptures, when they are transported, and in an Elevation? What a kind of carnal Fanaticism is this?

2. Or, though you do joyn Drink and Prayer, yet their Virtue is di∣stinct and separate; Prayer goes one way, and Drink another. Indeed I think they are better parted than joyn'd; and lest God be dishonoured by such kind of Prayers, as the Ge∣nerality dishonour him and them∣selves by such kind of drinking; it were plain dealing for them to speak the naked Truth, and say, when they drink, Here's to my self: or, Here's to my own Health, and drink no more than will consist with their Health, and promote it, and not hinder their holy and fervent Prayer for themselves and others. Moderate drinking doth promote their own, but can never promote anothers, much less doth immode∣rate save either, but endanger one at least. When you pray, pray so that God may mercifully hear you; and when you drink, drink so that

God may mercifully bless you. But away with these profane, uninstitu∣ted, carnal Sacraments, lest the Sin of Drinking cry louder than your Prayers. We have often seen how Drinking hath drowned Prayer, and carried away all sense of God and Duty before it.

What? whether God hear you, yea or no, you care not for that; drink you must, and drink you will! It is a Custom and a Complement in fashion, and if you keep Company, you must do as Company do, and you look no further. This is most like to be true. But if any be re∣solved to persist in their way, I am also resolved to proceed to argue against it, and dehort from it; and some Arguments are humbly pre∣sented to the most sober and inno∣cent, and some earnestly submitted to the wise and discerning, and all to them that are highly guilty, to reclaim them if possible.

1. All Prayer for Health, and all other temporal Blessings, is to be pre∣sented to God through our Mediator Christ, with Understanding, Intenti∣on of Mind, and Faith and Reverence,

in subordination to the hallowing of God's Name, and concurrence with doing his Will on Earth as it is in Heaven. But is drinking of Healths accompanied with such a Prayer? I propose my Assumption by way of serious Question, whence every con∣sidering Man may conclude,

2. We ought to wish very well to our Neighbour, and to wish Health to them that want it, with Submission to the Will of God, and a sanctified Health to them that have it? And when ever we wish it, to be in a Disposition of Mind to pray for it. But in drinking Healths, do we mind or regard these things? The Physician is serious in many Years hard study, in cautious Prescription: The sick and languishing are serious and patient in their Applications: And will not you be serious in wish∣ing it?

3. All Mercies that are wanting and desirable are to be sought for by proper means of divine Appoint∣ment and Blessing. But seriously, Is drinking a Health, or Healths, a proper, a natural, a moral, an insti∣tuted Means? a Means and Method

that God ever blessed to so great an end? The Physician applies proper natural Means; the Christian and the Divine uses, and should only use instituted Means to procure it; and is drinking Healths a proper, or a likely means to obtain it? Then Healthers, heal your selves of Gouts, Feavers, Surfeits.

4. When you drink a Health, do you mean that particular and singu∣lar Mercy, or a Collection of Spiri∣tual and Temporal Mercies? If the first; then why do you seek that above all? is it because you place Felicity in it? know we not that Sickness brings us as near Felicity? or do you make Health your top-Mercy and your Idol? How many have you ever known attain Health that drunk it, (if you have, advise the sick to drink Healths to themselves in Sack and Claret, or Brandy, or a∣ny other strong and pleasing Liquor.) If under Health, you comprehend spiritual Welfare and Salvation, (which you ought to wish continu∣ally for all you love and Honour) is drinking Healths a spiritual Means to procure it? If Healthing be a

Means, why do you send for the Mini∣ster to pray? and desire your Friends to pray by you when you are sick, and not for your Companions to drink by you? God is more disho∣noured by one days healthing, than he is honoured, or Salvation promo∣ted by a Lent of Prayers, except they for sake their Drinking. If a Concep∣tion of Devotion spring within them, it is made away like the Male Chil∣dren of the Israelites, by the cruel Hands of Healthers; it is drown'd and smothered under this Cover.

5. Do not we plainly see there is a Repugnancy between these two? do not we see, that thorow-drinking doth cast off all thorow-Prayer? or effectual thorow-Prayer doth pray away Healthing? Where there is a sensible Repugnance, can there be a true Consistence, and Co-opera∣tion?

6. That which God dislikes, should not be followed; and do not we see how God dislikes these Practices? How Men are given up to the strong Delusions of Wine and Strong-Drink? to the Mockage of Wine? see we not how Men are given up to

fill up their measure of Iniquity, and cut short their precious Lives? Do not we hear what Organs play at these Devotions? Do not we know and hear what Songs, instead of Psalms? what Blasphemy and Atheism, instead of God's Fear? what Cursing instead of Blessing? what Affronts are offered Heaven? and what Vio∣lence is offered to Hell? Are not Healthers commonly given up to De∣bauchery and Sensuality? like Men forsaken of God, and possest of Satan? And how can any Men that have a Reverence, or Tenderness, or Zeal for God, give Countenance to Healthing, any more than to any other Sin, whether Whoredom or Murder? See in constant Observation at all Feasts of Companies, Parish-Meetings, E∣lections for Parliaments, &c. who begin first, or hold out longest, and go through the whole Service, they that pray most, or swear most? that love their Neighbour, or hate him? Why will you joyn and imitate, or countenance such Men in such things? As you should hate the Garments spot∣ted with the Flesh, so you should hate the Tables, Floors, Cups that are more

than spotted with these Libations: Isa. 28.8. For all Tables are full of vomiting and filthiness, so that there is no place clean. If you thought so well of your earthly Tabernacles, as you do of your Halls, Houses, Shops, you would no more set your Bodies on fire, than your Houses: why will you partake in that Levity, Profaneness, Scorn, and Derision of true Seriousness and Goodness in that ribbald, py-bald Wit and Folly, in the Factiousness, and other Ingre∣dients that make these Cups bitter to any Soul that hath any Sense and Taste? These are some of the things that are mingled with your Prayers for Health, and Prosperity, and I know not what.

And in my Mind, these things are highly aggravated, that they should be the common uncontrolled Pra∣ctice in many publick Meetings, at a time, when very many are prosecu∣ted to the utmost, for not receiving the Sacrament of the Lord's Supper, and when many croud in, whether fit or unfit, and when so many Of∣ficers are by Law obliged to re∣ceive the Sacrament, as a Test a∣gainst

Popery. What can come nearer the holy Institution of our blessed Lord, than blessing of Cups, hallowing them with Prayers, hand∣ling and delivering them with Pray∣ers? (doth God take them so?) receiving them bare, and often ei∣ther kneeling or standing up? And who is this Service done to? and what more unlike to the holy Sacra∣ment than this? what more contra∣ry in Effects? and inconsistent with the Use and End of that divine Com∣munion! — But I must smother many other Considerations to make an end.

10. Which do you chiesly intend in Healthing, whether Praying, or Drinking? if Drinking, why will you prophane Prayer by a carnal Subordination of it to the Flesh? if Prayer, why do you drink so much? &c.

CHAP. V. Remedies and Antidotes against Healthing.

§. 1. ALL that hath been hitherto said, might be made up in Antidotes against this Cup of moral Poison; to which I will more briefly add these following, which are pre∣scribed to none but them that will take them.

1. As it was said of old in another case, Go to Jordan; so say I, Go to the Font, to the Laver of Regene∣ration, and remember that you put on Christ, and were admitted into that Society, whereof he that was crucisied, complained in his Extremi∣ty, I thirst, and is now exalted high above every Name, is Head, Master, Governour; and the Society are all Saints by Vow and Profession.

2. Value the Price and Purchase of Souls and Bodies; remember that both are not your own, being re∣deemed by, and dedicated to the

Lord, you are bound to glorify him with both; you are not Debtors to the Flesh, to live after the Flesh; but if you would live, must mortify the Flesh, and honour God in your Persons, which you cannot do if you dishonour even your Bodies, which are not for Drink any more than for Fornication, or Pride, or any other filthy Service.

3. Consider the Price of your com∣mon Mercies, of infinitely greater Worth than all the precious Jewels, the profuse and prodigious Cajus dissolved in Vinegar to drink them off. The Tenure by which you hold is the noblest by Gift, by the Covenant of Grace, for your use, but for his Glory; 1 Cor. 10.31. If you do not like them upon these Con∣ditions, why do not you throw them up, and hold them so no longer? and then see the Consequence!

4. By the Gospel we are indulged a great Liberty in the Enjoyment of Creatures, we are under no Pro∣hibition and Restraint that was upon the Jews: But we are no where so en∣joyned Temperance and Sobriety, as by the Gospel; none made such Laws

for the Appetite as Christ, who call'd them Blessed that are poor, and pro∣nounced a Wo to them that are full. He preferred Lazarus in his Sores, with Dogs, before the rich Man. Carnifices salutis, ventrem & gulam, coercebat exemplis. Novatianus Epist. de Cibis Judaicis.

5. Do not affect to be civil, mo∣dish, and genteel in those things by which Sobriety, Modesty, Seriousness, and Holiness are defaced. Grace, and pure Christianity, are the most no∣ble qualities, except we think the Di∣vine Nature the meanest. And what's Gentility, but the World's old Live∣ry newly trimm'd? an upstart Fo∣reigner, that claims equal Privileges with Grace, if it doth not take the upper hand of it at most of our Ta∣bles. If Men did affect to be rege∣nerate, and Christians indeed, in all Conversation, and to be accom∣plished with gracious Habits, super∣natural Qualities and Graces, above all Qualities, no Book would be more studied than the Bible, and what Christ teacheth would never be for∣gotten, &c. But Men soon learn, because they affect the Modes of

Speech, and Actions, and Conversa∣tions, (and this of Healthing is ta∣ken up as soon as any,) and carry it, as if it were a mean thing to be re∣ligious, and silliness to be serious, and an odd thing to be strict, and an in∣decent thing to be singular, where we should not be singular indeed, that is, because we should all follow the Rules and Examples of our Ma∣ster in Heaven, the Teacher that came from God, to teach us the way to him.

6. Be not so much taken with the Modishness of this Complemental Snare, as not to be out of love, and in the utmost detestation of its ordi∣nary Attendants. To this end frame and draw true Images of things, and take off the Vizors from the face of Healths; when it is enjoined as a Sign of Loyalty, (which I hope it will never be, that hath been forbid∣den by Royal Proclamation) then it will be soon enough. It was an Apo∣thegm of a most learned Statesman, I will pray for the King's Health, and drink for my own. Sir Francis Bacon. When it can be proved to you, that it is a real Sign of Honour and Re∣spect,

or an Act of Civility, or Ge∣nerosity, Nobleness or Hospitality; and when it ends as well as it began, then take it up. But do not you find, that then Persons drink together more like Friends, and less like Stran∣gers, when there are no Healths drunk, than when there be? And do not you find it true, what St. Am∣brose observed, Rogas ad jucunditatem, cogis ad mortem; invitas ad prandium, efferre vis ad sepulchrum, &c. You invite to a Dinner, but they are car∣ried to their Grave, &c. Vocatis ut amicos, emittitis ut inimicos: You in∣vite them as Friends, but send them out like Enemies.

You may, if you will, see in Heal∣thing, 1. Irreverence of God, taking his Name in vain. 2. No Kindness to your Friends, but their Health in pretence. 3. An ungrateful Abuse of excellent Mercies, Wine and Strong-Beer, that lose their comforting Vir∣tue by excess, and their Use by wan∣tonness. 4. Sin and Levity fac'd and painted with a deceiving Comple∣ment. Some drink in meer Bravery and Pride, or in Flattery, or out of Fear, or mistaken Love, but most

commonly from Self-love, and Sense∣pleasing.

Secondly, draw right and lively Idea's and Images of that great Sin of Drunkenness, for detestation sake. Laesa est pietas, ubi irridetur ebrietas. Ambr. You may find enough to turn your Heart from it, if you will but search for it. And is not this the daily Attendant upon Healthing? 'Tis the greatest Disgrace a Man can put upon himself or others. Why shall it not be reputed to be as great a dishonour to be laid by the heels by this Sin, as to be put in the Stocks, or a Prison? Suppose a Company of rude and impudent Servants should combine to abuse their Master, a Per∣son of noble Birth, and great Honour; to that end they should wheedle and gull him into a pleasant Humor, make him very merry; and when they have levell'd him down to a Familiarity, they take his place, and play the Ma∣ster; they then put out one Candle, and anon another, and then come the Grooms and Footmen, and paw upon him, and at last lay him under the Table, or in a meaner place. Thus the Divine Reason is abused

by the Senses, and the Inferiors be∣ing little better, or rather in that worse than Brutes, make sport with their Master. Again, imagine a no∣ble Person to have many graceful and useful Servants under him, and if they be not true and officious to him, it is his Fault, and not theirs; and this noble Person being out of humor, he turns one out of his place, and then another, until he have left him none to help him: Would it not be a very ignoble Action? Would he not, when come to himself, repent, and do so no more? Is it not like this, when the noble Reason and Af∣fections are depraved by Lust, do serve his Senses, and the Members of his Body, even those that were born with him, bred with him from the very Cradle, went to School with him, lay in the same Bed with him, and are as dear to him when he is himself, as his very Eyes, Hands, and Feet; but he doth cast them off by the insinuation of Wine; the Eyes fail, the Hands shake, the Legs wave like Reeds: Ne{que} pes, ne{que} mens satis officium faciunt. And tho they are next day taken home again, yet

for ought he knew, they were quite gone, never to be seen till the Resur∣rection. — It is a high Offence to our glorious Creator; it perverts the end of our Redemption; it unmans the Man, and is a contempt of Death, the Grave, and Hell it self. If Men had any reverence for their God, Creator, Saviour, Sanctifier; if any honour to their own Nature; if any sense of Mortality, and of the refe∣rence this mortal Life hath to eternal Life, they would never live it thus, throw away their Time thus. How curious are Men of their own Pictures, of their Childrens Faces and Shapes, of the Monuments of their Ancestors! how enraged at the violation of their Daughters! And will you with your own hands, by the ungrateful abuse of Plenty, deprave, desile, swill, and prostitute your selves! What if you were stript by your own Servants, of your own Clothes, and they should put on you their Liveries or Frocks? would you brook it? Yet a Gentle∣man is a Gentleman in the meanest Garb; but you are not Men, when you undress, or put off Sobriety. In a word, it is a great Sin, and what if

the Lord find you so doing?

7. If you would not drink to ex∣cess, nor health about, be sure you do not begin. And know, there is an honour due to Temperance, as much as Chastity. If you would not dis∣honour the Chastity of the dearest Friend, if you would take it for a dishonour to have your Chastity at∣tempted, never tempt, or suffer Tem∣perance to be tempted; for Tempe∣rance and Chastity are of the same great Family, tho but low in the World.

8. Prize and improve Retirement; study to bear it, and to be happy in it. And be no oftner, nor longer a∣broad, than good occasion will re∣quire. And in your own House, un∣der God, be Master; suffer no Ser∣vants to be drunk, nor any of them to play the Gentleman with Healths. And no Man of breeding or worth, will put you out of your own way.

9. Preserve the purity of your Souls, as well as your Hands; the purity of your Bodies from Excess, as from all Uncleanness. And as you would not be a Companion of Thieves, neither in their Thievery, nor in their

Prisons, nor in the place of Execu∣tion, be not a Companion of Drun∣kards; for Thieves and they shall be condemned together. 1 Cor. 6.9. And as sleight of hand, and cunning conveyances of small Things, are preparatory Exercises to the Art of Cheating; so is Healthing the initia∣ting Ceremony in the Profession and Society of Good-Fellows. Next to the purity of your own Persons, pre∣serve the purity of your own Fami∣lies, and then of Societies, which are corrupted commonly by nothing more, than by this wanton playing with plenty of the best of Creatures. Poor People, that labour hard, and drink Water or small Beer, do not use it; nor you neither, but when you have the best, and wantonly waste it.

10. If you have not experience of your own, you may soon be informed of the many Evils which befall others, and that this is the entrance into the Schools of Vanity and Iniquity, and the Chambers of Death. It is good for you to be established with Grace, and not with Meats, saith the Apostle, and not with Drink, say I; and be

resolved neither to offend nor entice any, nor to impose upon any, nor to be imposed upon, that you may not communicate your sins to others, nor be partakers of other Mens sins. Be sober, and watch; and if Men will not contain themselves, be as resolute to refuse, as others are to offer. Pu∣rity will do you more good, and bring you a greater Glory, than all these shews of Civility and Breeding, as this is thought to be, by them who first grow modish, then apish, and then bold, and then obdurate. And whether Healthing be a sin, or sinful, or how far it partakes or contracts, I humbly leave it to them that will pe∣ruse this Discourse; but this I think is too manifest, that it is an Inlet of a Flood of Sin in all parts of the Land, and doth more harm than Floods in Harvest.

I have but one thing more to do, to commend the Reader to the Grace of God, and Holiness and Sobriety to his study, and conclude with those grave Words of the great St. Augustin. Ergo Fratres charissimi, dum haec sug∣gero, me absolvo apud Deum. Quicun{que} me audire contempserit, & ad bibendum

pronus fuerit, vel in convivio suo alios adjurare vel cogere voluerit, & pro se, & pro illis in die Judicii reus erit. Et quia, quod pejus est, aliqui etiam Clerici, qui hoc deberent prohibere, ipsi cogunt bibere aliquos plus quàm expedit, amodo incipiant & seipsos corrigere, & alios ca∣stigare, ut cùm ante Tribunal Christi venerint, nec de suâ, nec de aliorum ebri∣etate incurrant supplicium. Serm. de Temp. 232. & in ead. Domin. Serm. 2.

If All that has been said by me, will not prevail on our common Healthers to leave off this ill Custom, I will de∣sire them to read and ponder his Ma∣jesty's Proclamation (here adjoined) against vicious, debauch'd, and pro∣phane Persons, and against drinking his Health, published a little after his Happy Restauration, in the Twelfth Year of his Reign.

CHARLES R.

SInce it hath pleased the Di∣vine Providence, in so wonderful a manner, and by ways and means no less mira∣culous, than those by which he did heretofore preserve and restore his

own chosen People, to restore Vs, and Our good Subjects to each other, and to shew Vs a very hopeful Prospect, if not to put Vs already into possession of that Peace, Happiness and Security, with which this our Kingdom hath been heretofore blessed: It will be∣come Vs all, in our several Sta∣tions, to acknowledg this tran∣scendent goodness of Almighty God in so seasonable a conjuncture, with such a Circumspection, Inte∣grity, and Reformation in Our Lives, that we may not drive a∣way that Mercy which so near ap∣proacheth Vs, by making Our selves (wholly) unworthy of it. And in Order hereunto, We think it high time to shew Our Dislike of those (against whom We have been ever enough offended, tho We could not in this manner de∣clare it) who under pretence of Affection to Vs and our Service, assume to themselves the liberty

of Reviling, Threatning and Re∣proaching others; and as much as in them lies, endeavour to stifle and divert their good Inclinati∣ons to Our Service, and so to prevent that Reconciliation and Vnion of Hearts and Affections, which can only, with God's Bles∣sing, make Vs rejoyce in each other, and keep Our Enemies from rejoycing.

There are likewise another sort of Men, of whom we have heard much, & are sufficiently ashamed, who spend their time in Taverns, Tipling-houses, and Debauches, giving no other Evidence of their Affection to us, but in Drinking Our Health, and inveighing a∣gainst all others, who are not of their own dissolute temper: and who, in truth, have more discredi∣ted Our Cause, by the Licence of their Manners and Lives, than they could ever advance it by their Affection or Courage. We hope,

that this extraordinary way of delivering Vs all from all We feared, and almost bringing Vs to all We can reasonably hope for, hath and will work upon the Hearts even of these Men, to that degree, that they will cordially renounce all that Licentiousness, Prophane∣ness, and Impiety, with which they have been corrupted, and en∣deavoured to corrupt others, and that they will hereafter become examples of Sobriety and Vertue, and make it appear, that what is past was rather the Vice of the Time, than of the Persons, and the fitter to be forgotten together.

And, because the fear of Punish∣ment, or apprehension of Our Dis∣pleasure, may have influence upon many, who will not be restrained by the Conscience of their Duty, We do declare, That We will not exercise just Severity against any Malefactors, sooner than a∣gainst Men of dissolute, debauch'd,

and profane Lives, with what parts soever they may be otherwise qua∣lified and endowed; and We hope that all Persons of Honour, or in Place and Authority, will so far assist Vs in discountenancing such Men, that their Discretion and Shame will persuade them to re∣form what their Conscience would not, and that the displeasure of good Men towards them, may supply what the Laws have not, and, it may be, cannot well provide against, there being by the License and Coruption of the Times, and the depraved Nature of Men, many Enormities, Scandals, and Impieties, in Practice and Man∣ners, which Laws cannot well de∣scribe, and consequently not e∣nough provide against, which may by the example and severity of vertuous Men, be easily discounte∣nanced, and by degrees suppressed.

However, for the more effectual reforming these Men, who are a

discredit to the Nation, and unto any Cause they pretend to favour, and to wish well to: We require all Mayors, Sheriffs, and Iusti∣ces of Peace, to be very vigilant and strict in the discovery and pro∣secution of all Dissolute and pro∣phane Persons, and such as blas∣pheme the Name of God by pro∣phane Swearing and Cursing, or revile or disturb Ministers, and despise the Publick Worship of God; that being first bound to the good Behaviour, they may be further proceeded against, and exposed to shame, in such a man∣ner, as the Laws of the Land, and the just and necessary Rules of Government shall direct or permit.

God save the King.

I intended to produce some sad Examples (of which there are too many) of the lamentable Effects of Healthing, but I shall only relate one, viz.

At a Tavern near Cheapside in Lon∣don, certain Gentlemen drinking Healths to their Lords, on whom they had dependance, one desperate Wretch steps to the Tables end, lays hold on a Pottle-pot full of Canary, swears a deep Oath, What will none here drink a Health to my noble Lord and Master? And so setting the Pottle-pot to his Mouth, drinks it off to the bottom, was not able to rise up or to speak when he had done, but fell into a deep snoring Sleep; and being removed, laid aside, and covered by one of the Servants of the House, attending the time of the drinking, was within the space of two hours irrecoverably dead.

FINIS.

Notes

• * 1.1

  De Civi∣tat Dei, l. 8. c. 14.
• * 1.2

  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.
• * 1.3

  Vid Epist Lipsii, Centur. Miscel. Ep. 10. La Horat Od. 27. & Lu∣b ni Com∣ment Soy∣thissare est inebriari. Cael. Rhod
• * 1.4

  i. e. Hëalths.
• * 1.5

  ☞
• * 1.6

  The Histo∣rical Proof.
• * 1.7

  Buxtorf, Synag. c. 24.
• * 1.8

  Ep. Ang. Aurel. su∣pra citat. Serm. de Temp. 232 S. 2, &c.
• * 1.9

  Equites aurei dolii Mer. Brit. Aelian ve∣re Hist.
• * 1.10

  ☞