AS we must distinguish before we define, so must we define before we dispute, or else we cannot conclude with exactnesse and evidence, but shall be in danger to fall into the fallacy Exignoratione elenchi. First then we are to inquire what an Health is. And being it is no naturall, but a civill (or rather uncivill thing) we must fetch the defini­tion of it from the most usuall practises of men; and although this monster appear not alwayes clothed with the same circum­stances, yet from those circumstances which ordinarily are fixt when others are various, we may define it thus.

An Health is a whole cup drunk in relation to the health of some per­son usually absent, which is to be pledged by all in company with the head uncovered. The Cup is sometimes bigger, sometimes lesser. The party is sometimes of better condition, sometimes of worse, even sometimes so doth lust beset men to the devill himself, and brute creatures, &c. It is to be pledged round, so that he that begins it not first, yet must give life to it not onely by drinking himself, but passing it to another, unlesse he fall out to be the last man. The ceremony is sometimes of an higher degree, even to kneeling on the knee, the gesture used in divine adoration. Now the worse the circumstances, the worse the health. But take it at the best, as I have defined it, I judge it unlawfull, that is, sinfull, leaving guilt upon the person acting, as in divers con­siderations transgressing the Law of God, the rule of our life.

Arg: 1 What is against nature is unlawfull. To require all in company to drink such a measure is against nature. Therefore it is unlawfull. The major is clear for the Law of Nature, is the Law of God, its of Gods im­printing. And therefore to go against that is a sin, nay not one­ly1 Cor. 11.14. a sin, but a great degree of sin, shewing not onely want of [Page 2]grace, but good nature. The minor I prove. Drinking is an act of Nature to quench thirst, when then all the company have not the same thirst, to compell all to the same measure of drinking is not sequi naturam ducem, To f [...]llow the conduct of Nature, and so to sin against Nature. Which may further appear in Brutes, who having not a corrupt will to misse-draw Nature, they cannot be compelled to drink what another drinks before them, but onely the more or lesse as their thirst is.

Arg. 2 To set another end, rule, or use of a creature then God hath appointed, is unlawfull. But to compell to drink such a measure for the health of an­other, is to set another end, rule, or use of drinking then God hath set. Er­go, such compulsion in Healths is unlawfull. The major is clear. Na­turall actions are in themselves neither morally good nor evill, but as they are circumstanc't. Now the main circumstances that determine them in morality, must be the end and rule of them. When they are consonant to the Word, we do well in them. When they are dissonant, we must needs offend in them. Now what is Gods end, or use of drinking, & eating, but health and strength? Eccles. 10.17. And what is his measure but satis­faction? Joh. 6.12. But now in health-drinking, another mans health is made the end or use of drinking. And another mans humour, (and that usually very extravagant) the measure, without respect of our own health, or whether our thirst be be­fore quencht or satisfied. Nay usually healthing at Feasts begins after men be satisfied.

Arg. 3 All corrupt customes, or fashions of the world, are forbidden Christi­ans, as contrary to the acceptable will of God, and so unlawfull. But Health-drinking is a corrupt custome of the world. Therefore it is forbid­den, so unlawfull. The major is clear: Rom. 12.2. And be not conform­ed to this world, &c. What customes are the issue of humour, and fancy irrationall and uselesse. Those must needs be corrupt cu­stomes. But such is this custome of drinking healths. What rea­son is there for? what use is there of drinking to another mans health? especially in such a measure? Is he the healthier for such a draught? or are we the better, and not usually burthened by it. And is it not irrationall to do a thing for an end, that we know it can have no influence to produce; to do a thing for the health of another, that in that kinde can do him no good, but [Page 3]usually doth the drinkers hurt; If this be not a fruit of wanton fancy, and exorbitant humour, what is?

Arg: 4 Infringing other mens just freedome, that have no dependance on us, is unjust usurpation, and so both uncivill, and unlawfull. But such an in­fringing of liberty is in drinking Healths, when all must be compelled or ingaged upon pain of censure, and scorn at least to drink to such a mea­sure with such a ceremony. Therefore Health-drinking is unlawfull. The major is clear. It's a just freedom that a man hath from Nature to drink more, or lesse, as there is need, or use; and besides it is a civill liberty that I sit, or stand, be covered, or uncovered with those on whom I have no dependance. Then for any mean man to start up in a company (as such tricks as Healthing usually arise from those of least worth) and lay an injunction upon all to drink his measure, and in his gesture, is malapert sawcinesse, and infringing just liberty, and so usurpation: and all usurpa­tion is a breach of the fifth Commandment.

Arg: 5 Every voluntary action which alwayes indangers, and often causes great inconveniences in society, is unlawfull. But Health-drinking alwayes in­dangers, and often causeth great inconveniences to societies. Therefore it is unlawfull. The major is clear. For it's a rule in Divinity, That Commandment that prohibits a sin, prohibits all the occasions leading to that sin. And its an over-ruled case by the Apostle, that liberty in things indifferent may be prejudg'd by inconveniences. 1 Cor. 8.13. The minor may be proved thus. Healths alwayes indangers among strangers, and often causeth quarrels. For if the Health be to a man that deserves no good wishes, neither out of our relations, nor his own qualification, or be such an one, that any of the company hates, or scorns to honour, as many times he is, and most commonly may be among strangers; then usually quarrel­ling, or brawling follows. Again, if there be any, whose heads by weaknesse, or bodies by unhealthinesse and obnoxiousnesse to distemper; or though it should be lawfull, yet their conscien­ces through weaknesse scruple it All of these are cast upon a tem­ptation, of distempering their heads (whence what evill may not follow?) or indangering their health against the eight Com­mandment: or disquieting and wounding conscience, which is both sin and misery, Rom. 14. ult. Prov. 14.14. And in all these evils the Health-drinker will be an accessary. The last of which [Page 4]the Apostle expresseth terribly, Rom. 14.15. But if thy brother be grieved with thy meat (is there not the same reason of drink) now walkest thou not charitably. Destroy not him with thy meat (nor with thy drink) for whom Christ dyed.

Arg. 6 That which is found in experience an apparant cause of great wast of good creatures, and the overflowing of the g [...]evous sin of drunkennesse, that undoubtedly is to be abandoned Christian society. But Health-drinking is a great waster, and drawer on of drunken­nesse. The major is cleer. All uselesse waste should be prevented, that frugality we learn from our Saviour, even when creatures were multiplied miraculously: Joh. 6.12. and all causes of drun­kennesse removed. He that would no evill do, must avoid what longs thereto, saith our Proverbe. We are to prevent sins, not to occasion them: Ephes. 5.11. We must have no fellowship with unfruitfull works of darknesse, but reprove them. Now sure drunkennesse is one of the unfruitfull works of darknesse; and how can a man reprove it, and set on foot, or keep on foot healthing, which draws it on as with cart-ropes? (to use the Prophets phrase) or how can such quit themselves from all communion with it, that promote a custome that is so direct a cause of it? Now that drinking Healths doth cause needlesse waste of good creatures is appa­rent: for what a great quantitie of wine, and strong drink do such full measures consume, especially in great companies? and this generally wasted. It being usually burthensome, not refresh­ing to the company. And what is such a shooing-horn to drun­kennesse as this Health-drinking? The great masters of excesse, when the sober minded would with-draw, what device have they to hold them on till they be inflamed, and subject to a wo: Isa. 5.11? but by beginning an Health, and that upon pain of a quarrell, or unkindnesse at least, they must not deny to pledge.

Arg: 7 That custome which is condemned in Scripture, and the contrary com­mended: must needs be sinfull,and unlawfull. But compelling others to drink more then they have a mind to (which is practised in Health-drink­ing) is condemned in Scripture, and the contrary commended. Therefore Health-drinking is unlawfull. The major is clear, because the Scri­ptures hold forth to us what is that good, and acceptable will of the Lord. The minor is proved by Hab. 2.15. Wo unto him that giveth his neighbour drink, that puttest thy bottles to him, and makest [Page 5]him drunk also. Which words whether they be taken properly, or figuratively, they prove the evill of compelling to drink; for if they be taken metaphorically, yet the metaphor is drawn from compelling to drink, which unlesse it be vitious, the metaphor wou [...]d be frigid and non-significant: and though all compul­sion in Health-drinking be not to drunkennesse or intoxication, yet it is to [...]xcesse, which is a step to it, and so a step to sin which is over-shoes, though not over-boots, as our English Proverbe speaks. And as compulsion to drink is condemned, so is the con­trary practice commended in Scripture. Esther 1.8. And the drink­ing was according to the law, none might compell: for the King had ap­p [...]inted all the Officers of his house that they should do according to every mans pleasure. Which whether it were out of love of sobriety, or to prevent broils in so great a meeting, the holy Ghost registers it with approbation.

Arg: 8 Such customs as are Heathenish, and unsutable to Christians are to be abandoned Christians society, but such a custom is health-drinking. There­fore its to be abandoned as sinfull. The major may be cleared from that, Mat: 6.32. For after all these do the Gentiles seeke, wherein is coucht an argument of dissalowance, so 1 Thes. 4.5. and Eph. 5.3, 4. Christians should do nothing which are not convenient for them, or misbecoming Saints. The minor may thus be made good. It was the custome of heathens to drink to their Empe­rours health, they knew no better: but Christians have the Spi­rit of Zech 12.10. prayer, and are 1 Tim 2.1, 2 taught to pray for their Governours, and friends, and their prayers ye know will promote health of others, not their drinking, and therefore drinking to the health of great ones is heathenish, not becoming Christians, which are Saints. Besides Christianity teaches sobriety and mortification; 1 Thes. 5.8. Let us who are of the day be sober. So Titus, 2.12. And therefore carowsing whole cups is a thing unseemly for them.

Arg. 9 That custom that is no wayes necessary, & hath been declaimed against by the ancient Fathers reverened on all sides for piety and learning, is to be abandoned the society of Christians as scandalous, and so unlawfull. But the custom of Health drinking, drinking ad Equales calices, that is, all that same mea [...]ure, hath been declaimed against by the ancient fathers. Therefore to be abandoned as unlawfull. The major few will [Page 6]question, the minor is apparant in the writings of the Fathers, but I need not trouble my self nor you with quotations, since ye may see it abundantly done already by Master Bolton in his Di­rection for walking with God, pa. 201, 202, 203, 204, 205. and in Master Prinns Health-sicknesse.

Thus Sit I have, I hope, made good the indictment against Health drinking, proving it many wayes culpable enough to be ejected Chri [...]ian society. And yet I have taken healthing at the best; whereby the evils cleaving to it are evident to be in in the nature of it, not in the abuse of it onely. And if at the best it be thus many wayes, and in such a degree evill; How abomi­nable is it in the ordinary practise of the roaring crew, where all the evill circumstances and consequents of it are raised to the height. Yet even this hath round some advocates, I will onely take notice of such pleaes as to my reason seem most specious, and apply a brief Answer to them.

First. some say why not aswell drink to the health of a friend, as remem­ber a friend in drinking to him?

Ans. The reason of difference is apparant, for by drinking to him, I do renew the remembrance of him, and manifest thereby some respect to him. But my drinking to the health of another is no way, in no degree conducible to his health.

But it may be replyed under the name health, we intend onely respect, and custom hath made healthing a signe of respect.

An: A signe it may be made, but a corrupt one, for how can drinking such a measure be a good signe of respect. The respect is in the remembrance, and that is done by mentioning him, not by the measure. If the measure thou drinkest beare respect to thy friend, then it must be in doing somthing more then thou are willing, or then thou doest to gratifie thy self, and so the re­spect shall be grounded in excesse, which is sin, besides why wilt thou ingage others to thy respect or thy measure, when thou knowest not whether they can bear the one or the other.

But suppose it be but a little glasse or cup, that it's likely will hurt no body.

An: But therein thou breakest the law and rule of the mea­sure of drinking, which is strength, and satisfaction, not thy humour. 2. There be some bodies and braines too, that will be hurt with least exceeding. Modicum non nocet si non sumatur; A [Page 7]little hurts not if it be let alone, is indeed a truth. Besides dost not thou know, that little theeves let in greater, and little thefts make way for greater; so do little Healths besides the evill that is in them, countenance greater, and make way for greater: and therefore keep the soles of thy feet out of the water of sin, for it's bitter water.

But suppose I force none, is there any evill in it then?

A. There be divers degrees of forcing. The commands, ex­pectation, frowns, yea even the example of some men, that is, such as are of eminencie either for place, or grace, is in a kinde a compulsion. What else is the purport of that charge of St. Paul against St. Peter, Gal. 2.14. Why compellest thou the Gentiles to live as the Jews? Cogi dicit istos apud quos erat tantum authoritatis Petri pon­dus, ut quicquid ageret praescribere caeteris videretur, saith Beza on the place. Paul saith, those were compelled with whom the authority of Peter was of such weight, that his actions were as prescriptions to the rest. And usually if men do not compell to pledge when they begin healths, yet they frown, or take it not so well, at those that pledge not, and that casts them upon a temptation to wrong ei­ther health, or conscience. But if men should leave it absolutely free, then it looseth the nature of an Health, and yet cannot escape censure, because it hath the appearance of evil, and gives countenance to the evil of healthing. It is indeed to healthing like a minced oath to a bloody oath, as Slud, &c. and so is not without poyson in it.

But some may say, I will not begin Healths, but may I not pledge them, especially if I know the measure is not above my strength or need?

A. If healthing be in it self evil (as I have proved) then must thou have no hand in it; remember that down-right charge, Have no fellowship with the unfruitfull works of darknesse, but rather re­prove them. Ephes. 5.12. Besides though thou dost not begin the Health, yet by pledging thou dost keep it up, and thereby inga­gest those that come after thee to the like practise; whose need, or strength of body, or brain, if it be not answerable to thine, thou occasionest their excesse, or hurt in health, or wits: and therefore this plea will not hold.

But what if the Health be to a Superior, it may be to the King, and it may be my loyalty may be questioned if I refuse?

A. If Healthing be in genere malorum, a work of darknes, as I have shewed, then surely we may look on it as on the Idolatrous wor­ship [Page 8]which the Papists perform to deceased Saints, wherein they greatly dishonour them. And were they sensible of it they would take it most ill; and were they capable of grief, nothing would geieve them more then to think that they were made stales to rob God of his due honour;See St August. de [...]emp seim. 231.232. so it is a great dishonour to King, Parliament, &c. that their names should be made use of to the occasioning, or countenancing of evil, and dishonouring God by drawing on excesse. 2. None can question our loyalty justly to any power on earth, for any thing which we refuse out of inligh­tened conscience to the supreme power in heaven. 3. We have other wayes to expresse our loyalty, to wit, hearty prayers for; and conscientious subjection to those that are in authority.

But I shall be singular, none else refuseth.

A. Whether is it better to be involved in the generall cor­ruption of the world, or with N [...]ah to find grace in the eyes of God, and walk with him? Gen. 6.8, 9.11.

But I shall be scoft, and giered at.

A. Whether is worse, that men scoffe, or God curse, if thou sin, God cursest? whether is better, the praise of men, or the praise of God? Sure didst thou consider, Heb 11.26. Matt. 5.11, 12. or 1 Pet. 4.14. and many other such places, scoffs would not move thee.

But I shall be counted uncivill, ill bred, and be cast out of society.

A. Whethers worse, to be counted uncivill, or to be ungodly? or whether is any breeding better then that Ephes. 6.4. which is in the nurture and admonition of the Lord? which wil teach us to avoid all sin. And if thou be counted unworthy society, comfort thy self with this; Those that men cast out unjustly,Ioh. 9 35. Christ will find. And those that men do so reject, God doth most prize: and while men count them, not worthy of the world, God counts the world not worthy of them: Hebr. 11.38. Of whom the world was not worthy.

Et [...]amsi ad hoc ver [...]etur, ut tibi du [...]etur, aut b [...]bas [...] Aug [...] Temp. 2 32. But what if I be in danger, if I refuse?

A. In that case thou must not destroy thy soul to save thy bo­dy: and sin destroys the soul. Excellently Augustine on this very point. Although it were come to this, that it be said to thee, either drink [...] dye, it were better thy sober body were slain, then that thy soul should dye by arm kennesse. Put withall this is for the most part (as Augustine fur­ther inlarges his answer) a false fear, for when mens heat is over, they will [...] thy resolution and care to keep a good conscience. Cast thy self ther [...]fore on God, trust in him, and ke [...]p in his way, and he will keep thee as the apple of his eye. To him be glory forever.