efpecially fince we are Taught, that both are Ordain'dby Chrift himself as a Means whereby we receive that inward Grace, and a Pledge to affure us thereof; no lefs than the Pardon of all our Sins, and our partaking of all the Benefits obtain'd for us by that bleffed Saviour we remember. Shall we lightly and wantonly Trifle with this Pledge? or Proftitute that to any Sinful and clandeftine Defigns, which we ought to preferve moft Sacred; as being no lefs than our Earneft and Title to all the Promifes of the Gofpel?

I urged how the Thing spoke it felf; and lay fo Level to the Comprehenfion of every Capacity, that if the Queftion were put to any plain good Chriftian, Whether what Chrift hath Ordain'd and Conftituted,, to be perform'd Religiously in Remembrance of him, may without Sin be perform'd to any other departed Perfon whatsoever? He wou'd make the right Answer in the Negative; not without Indignation at the Impiety of the Queftion.

I proceeded to obferve, That if there were no more in that Health than a bare Semblance, or Similitude of an Action which all allow to be Sacramental; and that this Custom were by many abused to ill purposes, and may be ftill farther abused; tho' Men were inclinable to Sacrifice all their Worldly Intereft, and even Life it felf to the Service of a Caufe or Party; yet where their Eternal Intereft is concern'd, it is their greatest Wisdom to forbear, and chufe the fafeft Side; to clofe with fuch who advife them to keep out of Danger, and not expose themselves needlefly and wilfully.

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In the End I fhew'd how that Health, if drank and promoted with Defign to leffen the Veneration and Esteem we ought to have for our then truly Pious and Glorious QUEEN, wou'd be no other than fpreading Sedition and Faction, and Trumpeting Rebellion; that this wou'd be another horrid and grievous Aggravation of an Action in its own Nature deteftable before; and that whether Men defign'd it so or no, it plainly had that Tendency; and therefore that all good Chriftians, in which Character is included that of being Loyal Subjects, wou'd moft induftrioufly avoid it.

I have hitherto waited in Expectation of fome folid Anfwer to thefe plain Remarks upon that prophane and difloyal Custom, and for fome Argument to prove it Lawful, of Strength enough to outweigh all that hath been faid against it; and to make all good Chriftians acquiefce in that Solemn and Devout Way of Celebrating the Glorious aud Immortal Memory of a departed Monarch: I mean, fo cogent as to make all Scruple vanish before it; and fo convincing, that the greatest Zealots and Devotees to that Health might venture their Souls upon it. And yet upon a serious View and Confideration of all that I have ever heard, or read in Print or Manuscript upon this Subject, I have not met with one Objection against the Doctrine I maintain, or Argument for the contrary, which deferves a ferious Confideration.

The Subject is Sacred, and calls for our higheft Veneration and Regard; and yet the Way of Treatment it hath met with, is by trifling BalB

lads.

lads, Englifhmen, Flying-Fofts, Addrefes, &c. and by fcurrilous Papers and Pamphlets; the Authors of all which, confcious of their own Guilt, and of the Falfenefs and Impiety of their Caufe, have conceal'd their Names; and if they cou'd hide their Wickedness from God too, as theyhave done their Shame from Men, they might hope to escape that Punishment, which is due to the zealous fupporting of Prophaneneß and Difloyalty; which I pray God they may prevent, by a true and timely Repentance. In great Charity to their Souls, I must here put them in mind of what concerns them nearly to weigh well before they die, namely, that one neceffary Ingredient of their Repentance is the like publick Acknowledgment of their Sin; and as they fhall have Power or Opportunity, an exprefs Recantation of their Error, and of their falfe Afperfions of those who oppose it. It must be own'd, that this is very difficult to be put in Pra&tice; because nothing is more cross to the Pride and Vanity of Human Nature. But it is a Difficulty that all thofe have brought upon themfelves, who openly oppofe the Truth, or fend out perfonal Reflections, and groundless Calumnies, and Mifreprefentations of Mens Words and Actions, which are never to be entirely recall'd but by the last Trump: I leave them to adjust this Matter between God and their own Confciences.

'Tis your narrow fuperficial Heads, who, not being able to fee thro' a Subject, are gravell'd with every feeming Inconfiftence; and at every thing they can't reconcile, make a great Outcry of Nonfence and Contradiction. 'Tho they la

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bour only to pervert a Man's Words, and wreft. his Sentences to a Meaning never in any one's Head but their own; and tho they neither fee. nor touch the Strefs of the Argument, yet never fail to boast loudly that they have knock'd a Man down, when they have been only paring his Hair or his Nails, All Controverfy neceffarily fuppofes fomething of Candor and Sincerity in an Adverfary: In many Cafes, a Man muft express himfelf fhort to avoid tedious Repetitions; and nothing can be more difingenuous than to ftrain all that to Inconfiftence and Contradictton, which a fair Reader will plainly fee was only to fave him a Trouble, by putting the Argument in the fhorteft and cleareft Light.

I faid that Affertion, That it is a Thing in it felf Lawful to Celebrate or Perpetuate the Memory of K. Wm, by drinking in Remembrance of him, fo there be no Confecration of the Wine, is as abfurd as to fay, That St. Paul's Church may be apply'd entirely for a Monument to perpetuate his Memory, fo there be no Confecration of it to him.

And now fince I have fallen upon this Similitude, which will enable us to diftinguish rightly what is generally miftaken and confounded; take the Objection as it is generally made by fuch as amuse themselves with the Outfide of an Argument, and reft in the firft Appearance of a Difparity. The Bread, fay they, and the Wine us'd in the Sacrament, are parallel with the Stones and the Wood of the Church; wherefore, as we might have apply'd the Wood and the Stones tolas Monument for K. Wm before the

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Confecration, fo we may use the Bread and Wine in Honour of K. Wm; whereas to ufe either after Confecration, is equally Prophane and Sacrilegious. But whoever brought this into Difpute, herein we entirely agree; and thus far there is no Conteft that I know of.

If this were a Cafe that touch'd Mens worldly Concerns, they wou'd immediately fee this is not the Parallel. For the Queftion is not about the Bread or the Wine; but about Wine join'd with the Remembrance of a departed Perfon, viz. Chrift: So that by making the true Parallel, the Prophaneness and Impiety they defend will ftare them in the Face. The Parallel then is between St. Paul's Church join'd with the Worship of God, on the one hand; and Wine join'd with Remembrance of Chrift, on the other. 'Tis the Worfhip of God, which fanctifies the Church; and the Remembrance of Chrift, which fanctifies the Bread and Wine. And now to fhew them the Subtilty of their whole arguing, let us put K. W - - -m instead of God, in the first Part of the Parallel; and K. W-m instead of Chrift, in the Second Part; why then both will be no more than a Civil Worship and Refpect. So that by this Way of Arguing you may apply not only the Church, but the Worship perform'd in it likewife to K. Wm. And by changing the Person to whom that Worship is directed, it fhall quite alter its Nature; and from Divine Worship, become a Refpect and Honour purely Civil. And when Men are pleas'd to think seriously, they will find it hard to give a Reafon, why they may apply the moft folemn Part of the Worship of God to a merely Human Creature, and

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