The Great Evil of Health Drinking, Discourse · Chapter 1
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 determined.
§. 1. I Do acknowledg, that I received my Information of the Judgment of the Fathers, from holy and learned Mr. Rob. Bolton, in his Book called, Dinections for comfortable walking with God. And ſince I have been Owner of the Books themſelves, I have examined the Quotations, and made ſome further uſe of them. And by the way, I do ſeriouſly offer this to the Conſideration of every conſciencious and teachable Reader:
1. Whether, ſeeing we ought to be holy in all manner of Converſation, 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 mortified 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 Commandment? 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 divine Rule in theſe Modes and Formalities? 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 living? 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 Commandments which forbid the Sin.
§. 2. The Fathers that declaim'd and preached ſharply againſt Drunkenneſs, and Engagements to Exceſs, are St. Baſil, Sermon againſt Drunkenneſs 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 Fathers, are againſt Exceſs of drinking, and ſeeking Victory by drinking, and urging to drink, ad aequales calices, a like quantity, in a like kind; and therefore come not home to this Queſtion of drinking Healths directly. 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.Auguſtin. Serm. de Temp 231 Ebrietatis malum ſit grave vitium, & 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. The great Sin of Drunkenneſs overſlows moſt Nations; and it is ſo noiſom a Sin in it ſelf, and pernicious 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 idolatrous 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 Ceremonious Miſt, ſome goodly Pretence. Several Nations have had their ſeveral ways;Vid Epiſt Lipſii, Centur. Miſcel. Ep. 10. La Horat Od. 27. & Lub ni Comment Soythiſſare eſt inebriari. Cael. Rhod 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 Apoſtle 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 Preparation for the drinking Combat thus:
Very early they meditate and provide for their drinking; they adorn 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 beget an Appetite, and ſtir up Admiration, and that by the commodiouſneſs and change of Cups, they may drink the longer. They appoint 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 Greatneſs 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 going 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 Drunkenneſs to his Gueſts through crooked Pipes. This is a new way of meaſuring to every Man an equal ſhare, that there be no Envy, nor Grudging, nor Fraud, nor Cheat in drinking. 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 manner 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 ſmaller Cups, as in a Skirmiſh. But this is no Shew or Appearance of Sobriety, but the Rule of Drinking. For as Actors of Tragedies do ſenſibly and by degrees raiſe their Voice, until 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 unmixed 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 excell (exceed) in drinking. Nota gravis; It is a diſgrace or a diſparagement 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 exceſſive, there is a meaſure made, and the ſtrife is before a Judg, and it is determined by a Law. The Agonothetes, or Maſter of theſe Games and Revels there, is Fury, the Stipend 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 Pardon; but here, if any Man gives up, or turns his Cup, he is urged to drink. If where you ſtrive for Maſteries, 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. Ambroſe 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 Quotations out of modern Divines, who have reproved this exorbitant Humor of the Times, as Reverend Mr. Bolton calls it. Read him if you pleaſe, Directions for walking with God, p. 200. What ſaith the moſt learned Mr. Thomas Gataker to it? Hear him. Alſo to let paſs the brutiſh and ſwiniſh Diſpoſition 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 Reaſon 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 Sermon, 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 thorow Reformation in their own Families, baniſh the Spirits of their Butteries, abandon that fooliſh and vicious Cuſtom, as St. Ambroſe and Baſil call it, of drinking Healths, and making 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 excellent 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 deſervedly commended) falls heavy upon 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 others 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 againſt Healthing.
§. 7. Theſe were the Thoughts of thoſe eminently learned and holy Miniſters 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 Writer, of their Piety and Learning, defend the Lawfulneſs or Innocency of Healthing, I will encreaſe my Wonder, 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 commend and approve of it, I leave to their conſideration. Surely thoſe Divines, 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 many, or they would not be ſo officious and forward. But to avoid the Cenſure 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 determined.