A Divine Potion to Preserver Spiritual Health

Q. Whether Drinking of Healths be Lawfull?

A S we must distinguish before we define, so must we define before we dispute, or else we cannot conclude with exactness 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 natural, but a civil (or rather uncivil thing) we must fetch the definition of it from the most usual practices of men; and although this monster appear not always clothed with the same circumstances, yet from those circumstances which ordinarily are fixed 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 devil 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 only by drinking himself, but passing it to another, unless 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 unlawful, that is, sinful, 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 unlawful. To require all in company to drink such a measure is against nature. Therefore it is unlawful. The major is clear for the Law of Nature, is the Law of God, its of God's imprinting. And therefore to go against that is a sin, nay not only a sin, but a great degree of sin, showing not only want of 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 compel 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 miss-draw Nature, they cannot be compelled to drink what another drinks before them, but only the more or less as their thirst is.

[Arg. 2] To set another end, rule, or use of a creature then God hath appointed, is unlawful. But to compel 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 unlawful. The major is clear. Natural actions are in themselves neither morally good nor evil, but as they are circumstancit. 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 God's 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 man's health is made the end or use of drinking. And another man's humor, (and that usually very extravagant) the measure, without respect of our own health, or whether our thirst be before quenched or satisfied. Nay usually healthing at Feasts begins after men be satisfied.

[Arg. 3] All corrupt customs, or fashions of the world, are forbidden Christians, as contrary to the acceptable will of God, and so unlawful. But Health-drinking is a corrupt custom of the world. Therefore it is forbidden, so unlawful. The major is clear: Rom. 12.2. And be not conformed to this world, &c. What customs are the issue of humor, and fancy irrational and useless. Those must needs be corrupt customs. But such is this custom of drinking healths. What reason is there for? what use is there of drinking to another man's health? especially in such a measure? Is he the healthier for such a draught? or are we the better, and not usually burdened by it. And is it not irrational 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 kind can do him no good, but usually doth the drinkers hurt; If this be not a fruit of wanton fancy, and exorbitant humor, what is?

[Arg: 4] Infringing other men's just freedom, that have no dependence on us, is unjust usurpation, and so both uncivil, and unlawful. But such an infringing of liberty is in drinking Healths, when all must be compelled or engaged upon pain of censure, and scorn at least to drink to such a measure with such a ceremony. Therefore Health-drinking is unlawful. The major is clear. It's a just freedom that a man hath from Nature to drink more, or less, as there is need, or use; and besides it is a civil liberty that I sit, or stand, be covered, or uncovered with those on whom I have no dependence. 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 sauciness, and infringing just liberty, and so usurpation: and all usurpation is a breach of the fifth Commandment.

[Arg: 5] Every voluntary action which always endangers, and often causes great inconveniences in society, is unlawful. But Health-drinking always endangers, and often causeth great inconveniences to societies. Therefore it is unlawful. 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 always endangers 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 honor, 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 weakness, or bodies by unhealthinesse and obnoxiousness to distemper; or though it should be lawful, yet their consciences through weakness scruple it All of these are cast upon a temptation, of distempering their heads (whence what evil may not follow?) or endangering 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 accessory. The last of which 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 died.

[Arg. 6] That which is found in experience an apparent cause of great wast of good creatures, and the overflowing of the g •• evous sin of drunkenness, that undoubtedly is to be abandoned Christian society. But Health-drinking is a great waster, and drawer on of drunkenness. The major is clear. All useless waste should be prevented, that frugality we learn from our Savior, even when creatures were multiplied miraculously: Joh. 6.12. and all causes of drunkenness removed. He that would no evil do, must avoid what longs thereto, saith our Proverb. We are to prevent sins, not to occasion them: Ephes. 5.11. We must have no fellowship with unfruitful works of darkness, but reprove them. Now sure drunkenness is one of the unfruitful works of darkness; 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 custom that is so direct a cause of it? Now that drinking Healths doth cause needless waste of good creatures is apparent: for what a great quantity 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 drunkenness as this Health-drinking? The great masters of excess, when the sober minded would with-draw, what device have they to hold them on till they be inflamed, and subject to a woe: Isa. 5.11? but by beginning an Health, and that upon pain of a quarrel, or unkindness at least, they must not deny to pledge.

[Arg: 7] That custom which is condemned in Scripture, and the contrary commended: must needs be sinful,and unlawful. But compelling others to drink more then they have a mind to (which is practiced in Health-drinking) is condemned in Scripture, and the contrary commended. Therefore Health-drinking is unlawful. 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. Woe unto him that giveth his neighbor drink, that puttest thy bottles to him, and makest him drunk also. Which words whether they be taken properly, or figuratively, they prove the evil of compelling to drink; for if they be taken metaphorically, yet the metaphor is drawn from compelling to drink, which unless it be vicious, the metaphor wou • d be frigid and non-significant: and though all compulsion in Health-drinking be not to drunkenness 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 Proverb 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 compel: for the King had app • inted all the Officers of his house that they should do according to every man's 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 unsuitable to Christians are to be abandoned Christians society, but such a custom is health-drinking. Therefore its to be abandoned as sinful. The major may be cleared from that, Mat: 6.32. For after all these do the Gentiles seek, wherein is couched 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 custom of heathens to drink to their Emperors health, they knew no better: but Christians have the Spirit of prayer, and are taught to pray for their Governors, 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 ways 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 unlawful. 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 unlawful. The major few will question, the minor is apparent in the writings of the Fathers, but I need not trouble myself 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-sickness.

Thus Sit I have, I hope, made good the indictment against Health drinking, proving it many ways 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 only. And if at the best it be thus many ways, and in such a degree evil; How abominable is it in the ordinary practice of the roaring crew, where all the evil circumstances and consequents of it are raised to the height. Yet even this hath round some advocates, I will only take notice of such pleaes as to my reason seem most specious, and apply a brief Answer to them.

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

Ans. The reason of difference is apparent, 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 replied under the name health, we intend only respect, and custom hath made healthing a sign of respect.

An: A sign it may be made, but a corrupt one, for how can drinking such a measure be a good sign of respect. The respect is in the remembrance, and that is done by mentioning him, not by the measure. If the measure thou drinkest bear respect to thy friend, then it must be in doing something more then thou are willing, or then thou doest to gratify thyself, and so the respect shall be grounded in excess, which is sin, besides why wilt thou engage 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 glass or cup, that it's likely will hurt nobody.

An: But therein thou breakest the law and rule of the measure of drinking, which is strength, and satisfaction, not thy humor. 2. There be some bodies and brains too, that will be hurt with least exceeding. Modicum non nocet si non sumatur; A little hurts not if it be let alone, is indeed a truth. Besides dost not thou know, that little thieves let in greater, and little thefts make way for greater; so do little Healths besides the evil 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 evil 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 eminency either for place, or grace, is in a kind 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 compel 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 poison 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 itself evil (as I have proved) then must thou have no hand in it; remember that down-right charge, Have no fellowship with the unfruitful works of darkness, 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 practice; whose need, or strength of body, or brain, if it be not answerable to thine, thou occasionest their excess, 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 darkness, as I have shown, then surely we may look on it as on the Idolatrous worship which the Papists perform to deceased Saints, wherein they greatly dishonor 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 honor; so it is a great dishonor to King, Parliament, &c. that their names should be made use of to the occasioning, or countenancing of evil, and dishonoring God by drawing on excess. 2. None can question our loyalty justly to any power on earth, for anything which we refuse out of enlightened conscience to the supreme power in heaven. 3. We have other ways to express 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 general 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 scoffed, and giered at.

A. Whether is worse, that men scoff, 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 uncivil, ill bred, and be cast out of society.

A. Whethers worse, to be counted uncivil, 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 will teach us to avoid all sin. And if thou be counted unworthy society, comfort thyself with this; Those that men cast out unjustly, 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.

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 〈◊〉 die, it were better thy sober body were slain, then that thy soul should die by arm kennesse. Put withal this is for the most part (as Augustine further enlarges his answer) a false fear, for when men's heat is over, they will 〈◊〉 thy resolution and care to keep a good conscience. Cast thyself there • 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.