Fasting and Abstinence and bring it in subjection to the Spirit and for his Counsel he gives it in many places more particularly 1 Thes 5. v. 6. Non dormiamus sicut caeteri sed vigilemus sobrisimus Let us not sleep as others do but watch and be sober as if he had said we that are Apostles and Disciples of Christ we that are Christians let not us sleep as others as the wicked of the World do in all Sensualities and Prodigalities but let us watch and be sober for they that sleep saith he sleep in the night and they that are drunk are drunken in the night But we Apostles Disciples Christians we are of the day and ought to be sober having on the Brest-plate of Faith and Charity and for an Helmet the Hope of Salvation For which reason also he speaks to Titus his own and beloved Son according to the Common Faith telling him Tit. 2. v. 11 12. that the Grace of God had appeared to all Men instructing us all that denying impiety which as I shall shew hereafter comprehends Drunkenness Intemperancies and all the Excesses of Meat and Drink and Worldly Pleasures We should live Soberly Justly Piously in this present World Saint Matthew as Clemens of Alexandra reports of him abstained from all sorts of Meat Bread and Herbs only excepted and Water to Drink Saint James commonly stiled our Lords Brother never drank Wine nor Syder nor any Strong Drink nor in all his Life time did ever eat Flesh-meat as being a Nazarite from his Youth Saint Mark the Evangelist according to the report of Eusebius and Saint Hierom contented himself for Diet only with Bread Salt and Hysop and for his Drink with Water Saint Luke was not only in the number of Persons most Abstemious and Temperate but hath from our Saviours Mouth given us a very great Caveat to beware and to abhor all manner of Excess in Meats and Drinks Chap. 21. v. 34. of his Gospel in these words Attendite vobis ne forte graventur corda vestra in crapula ebrietate c. Look to your selves least perhaps your hearts be overcharged with Surfeiting and Drunkenness and the Cares of this Life and that day come upon you on a sudden And without doubt all the rest of the Apostles did the like without exception taking great Pains and Labours in Teaching and Preaching the Gospel to all Nations and all parts of the World but scarcely accepting their Victuals from them to whom they Preach'd that they might not be burdensome to any Of which Charity and Self-denial Saint Paul upon all occasions shewed himself a great Example writing thus to the Christians of Thessalonica Neque gratis panem ab aliquo c. sed in labore c. 2 Thes 3. 8. We have not eaten of any Mans Bread for nothing but with Labour and Travail we have wrought night and day that we might not be a burthen to any of you And to the Corinthans he protesteth that no Man should hinder him of this boasting in all the Regions of Achaia to wit of having Preached the Gospel to them freely and without putting them to any charge upon that account 2 Cor. 11. 7 8 9 10. Shewing the reason why he did so Non enim quae vestrae sunt quaero sed vos For I seek not yours but you Your Souls I seek I would gain â—hem to God and not any Tempoâ—al Profit to my self â—ect 3. Sobriety of the Ancient Fathers and of Religious Orders A third Motive to with-draw all â—hristians from the Vice of Intemâ—rance and Drunkenness and to â—â—duce them to Sobeiety may be â—e Consideration of the Ancient Faâ—â—ers who in their time were the â—stors and Governors of the Church â—â—d Presidents to their respective â—ocks in all sorts of Piety and Verâ—e whose Lives if they be well â—â—â—sulted and read it will appear they were not in any other kind more Eminent and Exemplary than in the Vertues of Temperance and Chastity being absolute Masters of both Appetites to wit of Gluttony and Lust As likewise it may be to consider both the primitive and present Practice of Religious Men and Women in their several Monasteries and Orders Hermits Anchorets and all sorts of Ascetiques in the Wilderness and in other places we shall find that Sobriety and Abstinence was their chiefest Study and Endeavour all of them Labouring unanimously to follow their Captain or Chief Leader and to please him who had called them to that Holy Estate of Life by Mortification and Pennance by Fasting and Abstinence and by a perfect or total subduing of all Cluttonous and Carnal Appetites to the Motions and Rule of Gods Spirit propounding to themselves herein the pattern of the Apostles of whom we have already spoken somewhat and of other Apostolical Men of whom we are now to speak And in this rank Saint Hilarion we think may not undeservedly be set in the first place either for his Age or Merit who embraced such strict Abstinence and Sobriety even from his Youth that by the relation of Saint Hierom when he was but fifteen years of age he would eat nothing but Bread and some few dry Figs. This course he held till he was about twenty or one and twenty years old from which till twenty four he satisfied himself with Lentils steep'd or moistened with Cold Water From twenty four to thirty his Food was Herbs and Roots unboiled which grew in the Wilderness From thirty to thirty five he lived with Barley-bread and Herbs without Oyl at which time finding a kind of dimness and obscuriry in his sight with a continual itching all over his Body he used with his Herbs and Roots some little quantity of Salt and Oyl Thus he lived till he had attained to the Age of Three score and three years unto which period of time he had abstained wholly from Apples Pears and all other Orchard Fruits At this age he found himself in a manner spent and all his Body wearied and worn to nothing whereupon thinking with himself that his time was come and that he had not long to continue in this World to prepare himself for death with an invinciple courage he resolves to Fast more strictly than of late he had done and thus he continued till he came to be above fourscore about which time he finished the course of this mortal life which he fustained with such Diet as I have here mentioned and no other Not unlike unto him was the life of Saint Anthony who as Saint Athanasius who wrote his Life reports of him as an eye-witness liveâ— all his Life-time in the Desart spending whole nights in Prayer and taking but one single resection once aday after Sun-set sometimes remaining several days together without eating or drinking His ordinary Diet for the most part was Bread and Salt and for his drink Water De carnibus vero vino melius tacere quam qui cquam dicere saith the Author of his Life As for Flesh-meats
SECT 1. The Sobriety of the Patriarchs and Prophets 2. The Sobriety of the Apostles and other Religious Christians 3. The Sobriety of divers great Kings and Eminent Philosophers 4. The Sobriety of some Pagans Ethnicks and Infidels Sect. 1. The Sobriety of the Patriarchs and Prophets HAving in the precedent Discourses represented to you in some measure the Excesses which are daily committed by several sorts of people in Meat and Drink and the great Inconveniencies and Mischiefs which follow upon them both to Body and Soul it behoves us now to offer you such Motives and Considerations as we judge may be most effectual to with-draw you from the said Excesses and to work in you a love of Temperance and Sobriety not forgetting also to mention some remedies against the above said Vices all to the intent that good Christians may avoid the same and God be more honoured by their Vertuous Lives and Conversations The First Motive which I now think of and shall propound against Gluttony is that we attentively consider and reflect with our selves upon the strict Abstinence and Sobriety which the Prophets and all those ancient Fathers of the Old Law did use Good Examples are apt to work upon Good minds Now truly so many Prophets so many great Observers there were and Practisers of Sobriety being therein the Avantguards as it were and Forerunners to those Armies of Ascetiques which were to succeed them under the Law of Grace Amongst those of the Old Law was Moses the Law-giver a great President and Example of Sobriety of whom it is said in the Book of Exodus Chap. 24. v. 18. Ingressus medium nebulae Moses ascendit in Montem fuit ibi quadraginta diebus quadraginta noctibus c. That Moses entring into the midst of the Cloud went up to the Mount to wit Mount Horeb whither God calleâ— him and remained there Forty Dayes and Forty Nights without any manner of Food neitheâ— eating Bread nor drinking Water as himself testifies Deut. 9. v. 9. after which Abstinence and Sobriety he merited the Society Presence and Familiarity of God and to be made the great Law-giver of Israel â— God Almighty speaking unto him and informing him of what both he and all the Children of Israel were to do and perform pertaining to Divine Service and Worship Who was more Sober and Abstemious than Elias the Prophet who in obedience to Gods Will and Commandement went into the Desart and dwelt by the Brook Cherith over against Jordan during which time he had nothing to eat but what the Ravens by the special appointment of God brought him morning and evening his Drink being the water of the Brook 3 Reg. 17. 3 4 5 c. After some time of his abode here the Brook dried up for want of rain and then necessity compelled him to change his habitation So by the inspiration of God he cometh first to Sarephta and is there maintain'd by a poor Widow whose whole sustance was a handful of meal in a barrel and a little oyle in a cruise upon which through Divine Benediction both he she and her Son lived the space of some years v. 15. after this flying the persecution of Queen Jesabel and resting himself under a Juniper Tree in the Wilderness an Angel of God comes to him being asleep and bids him Rise and eat for he had a great journey to go Thus we read of him 3 Reg. 19. v. 6 7 8. c. so he arose and finding at his head a Cake baked on the coals with a pot of water he did both eat and drink and went his way with such courage and alacrity that in the strength of that meal only he continued his Journey for the space of forty dayes anâ— forty nights together without any nourishment till he came to Horeb the Mount of God Observe here â— pray you how expresly the Scripture mentions that the Angel of God brought Elias Bread and Water for his refection a Cake of bread and a cruise of water and nothing else If your curiosity moves you to know the reason seeing the Angel could as easily have brought him other meat to eat and some other liquor to drink more delicious and more pleasing to the palate yea and entertain'd him with varity too if he had pleas'd the only reason of this without question was Because Bread and Water were the usual Meat and Drink of the Prophets they liv'd not upon delicacies and dainties they drunk not much Wine but used such a repast as became Men that professed Temperance and Sobriety What shall I say of the wonderful Abstinence and Sobriety of the Prophet Daniel and his three Companions who though they liv'd in the Court of that great King the King of Babilon and were so favoured that they might have freely tasted and taken their fill of all the Dainâ—ies and Varieties of Meats and Drinks which that Court afforded â—et neither this holy Prophet nor any of his three Brethren would receive the least portion of them but contented themselves with Pulse and Water For so we read Dan. 1. v. 8 9 12 c. Proposuit Daniel in corde suo ne pollueretur de mensa regis de vino ejus c. Daniel had proposed with himself that he would not be polluted with the Portion of the Kings Meat nor with the Wine which he drank and to that end made it his earnest request to the Governour of the Eunuchs with whom he was in favour that he might have the priviledge to abstain from the Meat that came from the Kings Table fearing as the Annotations rightly observe in the first place least otherwise he should happen to eat that which had been offered to Idols Secondly for fear he should eat Meat forbidden by the Law of Moses Thirdly for fear that by such delicate Diet as came from the Kings Table he might be provok't to Gluttony or to any other Sins The Prophet Ezechiel may likewise rightly be put in the rank of these Temperate and Abstemious Prophets since he not only loved and practized the same but exhorted others thereto as may be seen in the Scripture For what concerns his own Practice and Observation thereof we may take notice what is said to him by God Ezek. 4. v. 9. Sume tibi frumentum hordeum fabam lentem c. Take thee Wheat and Barley Beans and Lentils Millet and Fitches and put them in one Vessel and make thee Loaves or Bread thereof according to the days of thy Captivity for three hundred and ninety days shalt thou eat of the same and by measure shalt thou eat from time to time What shall I say of the Sobriety of the Rechabites mentioned by the Prophet Hieremy Chap. 35. v. 6 7 8 c. who to observe the Command of Jonadab the Son of Rechab their Father drank no Wine nor planted Vineyard all their days they nor their Wives their Sons nor their Daughters Finally what shall I say of all the
and Wine it seems to me better to involve that in silence than to speak any thing of it The reason was because it was a known thing that not only Saint Anthony but all other Monks and Ascetiques beside never used any such Meat or Drink In fine this Holy Hermit remained for the most part of his Life not only in the Desart or Wilderness but in the more Rocky Desolate and Inaccessible Places thereof where company could not but with extream difficulty come to him and scarce admitting in his Old Age the small additament of a few Figs and Olives to his wonted Diet. What shall I say of Saint Paul the first Hermit and of his great Sobriety and Abstinence who lived in the Wilderness for the space of a hundred and thirteen Years in a Rocky Place nigh unto a Fountain of which he drank all that time having no other Garment than of the the Palm-Tree Leaves This Holy Man seemed to be another Elias receiving daily half a Loaf of Bread by a Raven and that for the space of Threescorce years together Saint Hierom speaking of some Monks that were in the Wilderness in the time of Saint Paul the Hermite and of their wonderful Abstinence fearing as he saith that the Reader should think it incredible what he was to report of them makes a protestation in these words Jesum testor Sanctos Angelos c. I call Jesus Christ to witness and his Holy Angels That in the same place of the Wilderness where Saint Paul heretofore lived which is adjacent to the Country of the Saracens I have seen Monks De quibus unus per triginta annos clausus hor deaceo pane lutulenta aqua vixit One of which being a Cloyster'd Man for the space of thirty years together lived with nothing but Barley Bread and Dirty Water Of another he testifies that he lived for a great many years together in a Cistern or Pit in the Wilderness receiving no other Food for his nourishment than Five Figs a day concluding his relation in these words Haec videbuntur incredibilia his qui non crediderint These things saith he will seem incredible to those that have not believed yet that which I have reported is a most certain and real Truth Now although by reading these Stories of the wonderful Abstinence and Sobriety of these Monastiques you be not moved to follow or take upon you such a strict and austere course of Life yet at least their Heroique Example should be a great Motive to you to withdraw you from all excess in Meat and Drink and make you to live temperately though you cannot live so austerely and to be content with what is sufficient though you know not how to suffer want For to encourage you the more you may be pleas'd to take a short view of what is at present to be observed of this kind in all Catholique Countries where if you were to Travel you would not fail to meet with or hear of objects worthy of your admiration in both Sexs Men and Women living in the Wilderness that is in desolate unfrequented Places or otherwise in or near unto Cities and great Towns exercising themselves with most severe Discipline and Penance and using an Abstinence not much inferiour or less strict than those above-mentioned There you will find Monasteries Convents Nunneries Hermitages and other Religious Houses or Places in which no doubt is to be made there live at this day many Persons of most exemplary Austerity and strictness in this kind witness the Houses of the Carthusians the discalceate Carmelites the reformed Benedictins the Minims and the poor Clares of Saint Francis with many other Religious Orders both of Men and Women that never eat Flesh-meat Consider the four great Orders approv'd by the Church among them you will find the Holy Order of the Seraphical Father Saint Francis who was such a Lover of the Vertue of Sobriety that he very exactly observed Five Lents in the Year In the first he fasted forty days next after the â—piphany or Twelve days of Christmass His second Lent he fasted from the Feast of the Apostles Saint Peter and Saint Paul to the Assumption of the Blessed Virgin Mary The Third Forty-days-Fast he kept from the Assumption until Michaelmass The Fourth was from the Feast of All Saints to the Nativity And the Fifth he observed Forty days before Easter according to the Institution of the Catholique Church Besides he Fasted all Frydays in the Year all Vigils Ember and Rogation days with diverse other particular days according to his own private Devotion Sect. 4. Sobriety of Great Monarchs and Ancient Philosophers We have declared in some measure the wonderful Sobriety and Abstinence which the Ancient Patriarchs and Prophets of old time the Apostles and their Successors the Ancient Fathers of the Church and other Devout People since Christs time have used who were all Christians in Name or Effect believing in the True God and unto whom the Living and True God had by Revelarion vouchsafed to make known his Holy Will Commandements and Law What shall we say of the Gentiles who knew not God had nothing but the Light and Law of Nature to instruct them Shall we find any such Vertue among them Doubtless we shall if we make search into the matter in point of Moral Vertue as this we are speaking of is we meet with many worthy Examples in the Gentiles History of Great Monarchs Kings Princes Ancient Philosophers who have excelled as in other so in this particular Vertue of Abstinence and Sobriety Most certain it is that the Kings of Egypt were by their Law forbidden Wine which they never drank but upon some eertain days and that by measure which they were not to exceed The Turks generally observe the same Prohibition being contain'd in their Alcaron though for the present I suppose their great ones may dispense with themselves herein Alexander the Great how intemperate and excessive soever his Ambition was and the desire to inlarge his Dominions yet in respect of Moderation in Meat and Drink his Practice is commendable He bore a great respect to the Ancient Philosophers and from their Instruction and Example had conceived such a Love to the Vertues of Temperance and Sobriety that it is reported of him that being in his Great Asian Expedition and Ada the Queen Caria to gain his Favour had sent him a great quantity of extraordinary Provision and many of her chief Cooks and Pastery-men to make it ready for him in the most curious and exquisite manner he return'd her answer That he had no need of Cocks for the small Dinner he used since one would serve his turn very well Cyrus that Great Monarch of the Persians from his Child-hood gave a notable Testimony how Sober and Temperate a Man he would be one day For being while he was yet very young demanded by Aslyages his Grand-Father Why he would drink no Wine He presently answered for fear
said that the Servants of King David being sent by the express Order of their Master and in His Name to salute Nabal and in a peaceable manner to request some Victuals of him the proud Churl answer'd the Kings Servants with this contemptuous Language v. 10. Quis est David quis est filius Isay c. Who is David and who is the Sonne of Isay There be many servants nowadayes that runne away from their Masters Shall I then take my Bread and my Water and the Flesh of my Cattle that I have killed for my Sheerers and give it unto men whom I know not whence they be and thus scornfully dismissed the servants with empty hands But his churlishness had cost him dear if his Wife Abigail had not been wiser than himself For David for his proud contempt had resolved to destroy him and all his houshold but that was prevented by the prudence and more kind respect of his Wife Abigail so that no harm came to him from thence Howbeit Divine Justice would not suffer his contemptuous Fact to pass unpunished For after the space often daies strucken partly with terrour of mind for having so highly and unworthily offended the King and partly by the hand of God he died For which cause David blessed God who had taken vengence for him and judged the cause of his reproch at the hand of Nabal keeping him from doing evill that is from taking revenge himself and returning the wickedness of Nabal upon his own head v. 37 38 39. Sect. 4. Malediction upon those that contemn their Neighbour The most just and equal rule of the Gospel is Dilivered by Saint Luke chap. 6 v. 31. As you would that men should do to you do ye also to them likewise we must do as we would be done by Now seeing that naturally and ordinarily speaking no man desires to be contemn'd or despised by his Neighbour if we do despise or contemn our Neighbours it cannot be but that we make our selves Transgressors and become guilty before God in further proof whereof the New Testament will not leave us unfurnished of many Signal Instances and Texts whereby it clearly appears how much offenders in this kind that is contemners and despisers of their Neighbours are rejected by God and remain lyable to severe punishment In Saint Matthew's Gospel we read chap. 5. v. 22. That whosoever shall say to his Brother Raca shall be in danger of the Council and whosoever shall say unto him Thou Fool speaking out of contempt and despite shall be guilty of Hell Fire Oh how many doth this Sentence of Christ send to Eternal Flames and yet few or none lay it to heart Why will you judge so meanly of your Brother Why will you despise and set at naught your Brother saith Saint Paul Rom. 14. v. 10. Is this to do as you would be done by We must all stand before the Tribunal of Christ and every one must give account of himself to God and particularly how he hath behaved himself towards his Neighbour Therefore take heed and be admonished in time How greatly was that proud Pharisee to be blamed upon this account of whom mention is made Luke 18. 11 12 c. who made no scruple to contemn all in comparison of himself and to prefer himself before all in point of Sanctity and Holiness of Life beginning his Prayer thus God I thank thee that I am not as other Men are Extortioners Vnjust Adulterers c. By which expressions instead of making humble Prayer and Supplication to God he vaunts in his own praise as being Just seeking his own more than Gods Glory In saying he was not as other Men Extortioners c. He says in effect All besides my self are Sinners great and grievous Sinners wherein the rashness of his Judgment contends with the height of his Pride which though it made him point at the poor Publican by name for a notorious Sinner and to brag of his own Merits I Fast twice in the Week I give Tythes of all that I possess Yet it could not hinder the humble and penitent Publican whom he so much despised from going home more justified before God than himself nor that himself should not be involved in that just sentence which our Saviour pronounceth upon this occasion v. 14. Omnis qui se exaltat humiliabitur Whosoever exalts himself shall be humbled or brought low Sect. 5. Remedies against the con The best Remedy that I can prescribe against this Malignant Disease is to have a good Opinion of every one be his quality and condition outwardly to the World what it will laying all rash Judgments and uncharitable Censurings aside and considering our Neighbours Actions always in the best sense and condemning none but our Selves the World and the Evil that belongs to it Put case that perhaps you see or discover some Person or some People to be in Errour or to do Amiss yea worse than your self and that you take your self to be altogether free of subh Transgressions yet examine things well and be sure that you are not addicted to any other kind of Faults Infirmities Sins which may render you worse than those you have in contempt For if it be thus with you your contemning others upon the account of Sin will be found no small Sin in your self And if nothing occur to you of that nature that is if your Conscience well examined shews you nothing that â—s much amiss in your self thank God for his Grace and in relation to your Neighbour call to mind and practice that which Saint Paul Gal. 6. v. 1. requires in these words Fratres si praeoccupatus fuerit homo in aliquo delicto c. Brethren if a Man be overtaken in a fault you that are Spiritual instruct such a one in the Spirit of Lenity considering thine own self least you also be tempted Bear ye one anothers burthens In Charity and Meekness we may admonish those that offend when we see it convenient and do prudently hope that good Counsel may take some place with them but we may never revile them with opprobious Language nor treat them contemtuously in this work especially we must leave off all bitterness anger indignation clamour and evil speaking with all malice or envy as the same Apostle speaks Ephes 4. 32. We must carry our selves gently in all chings that we may edifie our Neighbour and as tender-hearted towards him being so far as it lies in us always ready to pardon him as God in Christ hath pardoned us v. 32. If examining your Conscience you find your self guilty of the like Offences what have you more presently to do than to repent and amend your own fault first before you think of admonishing reproving or correcting your Neighbour and in doing otherwise you do but incur that great and just reproof which our Saiviour useth in the Gospel Luc. 6. v. 41. against those busie ill-sighted Hypocrites that could easily espy and take notice of small
Sons of Israel who although in the multitude of that Nation there wanted not some that gave themselves too much to Drunkenness and Excess yet as to the generallity of that People Abstinence and Sobriety was held in great esteem amongst them for both Men and Woman would oft-times by solemn Vow unto God bind themselves to observe it which Vow was so acceptable to God that he was pleased to prescribe unto them some particular Laws to be observed by them during the time of their Vow To which end our Lord thus speaketh unto Moyses saying Num. 6. v. 2 3 4 c. Loquere ad filios Israel c. Speak saith he unto the Children of Israel and say unto them When either Man or Woman shall make a Vow to be sanctified and will consecrate themselves to our Lord they shall deprive themselves of the priviledge or liberty of drinking Wine and Strong Drink neither shall they drink any Liquor of Grapes nor eat Grapes moist or dried all the days that he is by Vow Consecrated unto our Lord he shall eat nothing that cometh or is made of the Vine Kernels nor Husk And all such Persons as did voluntarily Consecrate themselves unto God by making and observing this Vow were called Nazarites that is separated and set a-part to the special service of God To mention any more may seem tedious and truly should I undertake to mention all or to give a full and perfect report of all the Sobrieties Fastings Temperancies and Abstinencies which both the Prophets and all Ancient Fathers of the Old Testament used the very nameing of them might swell my Book into a great Volume However for the Honour of so great a Saint of whom the Saviour of the World said Inter natos mulierum c. Matth. 11. 11. Among those that are born of Women there is not one greater than he I must not forget in the conclusion of this Paragraph to remember though but in few words the great Sobriety of Saint John the Baptist the last Prophet of the Old Testament and the first of the New being the Fore-runner of our Lord Jesus Christ I will only give you the Testimony of the Evangelist concerning him Ipse autem Joannes habebat vistimentum de pilis came lorum zonam pelliceam circa lumbos suos esca autem ejus erat Locustae mel sylvestre saith Saint Matth. 3. v. 4. Saint John had his Raiment of Camels Hair and a Leathern Girdle about his Loins and his Meat was Locosts and Wild Hony His Cloathing mean and his Diet neither rich nor costly but in respect of both a perfect Ascetique and the prime Pattern of such The same Evangelist Saint Matthew speaking of Saint Johns Temperance saith Matt. 11. v. 18. that he came neither Eating nor Drinking to wit after the ordinary manner of Men but living an austere Life abstracted from the common and vain Conversation of the World for which reason the wicked Jews thinking perhaps he had been an ill-natur'd Man and done it out of hatred to Mankind said he had a Devil Our Saviour Christ came both Eating and Drinking that is in a more familiar and sociable manner of Life conversing more with Men and Eating and Drinking with them and they call him a Glutton a Wine-bibber a Friend of Publicans and Sinners Thus neither of both how innocent soever they were could gain a good word from them or escape their malicious censures So little marvel it is and so much the less ought it to trouble us that wicked Men do also now a-days so easily misconstrue the Lives and Actions of Good Men who if they be great Fasters or lead a more strict and severe Life than others commonly do then they are traduc'd and accounted Hypocrites if their Manners be more condescending and that they converse with Men in an ordinary way then they are dissolute then they are cry'd down censur'd and condemn'd for Libertins and Loose Persons The Servants must not expect to be above their Masters if this were our Saviours Lot they that will be his Disciples must be content when they meet with the like Sect. 2. Sobriety of the Apostles and Disciples of Christ The second Motive to with-draw Christians from excess in Meats and Drinks may be the Consideration of that Temperance and Sobriety which was in the Apostles and Disciples of Christ who as good Souldiers under their Captain and Chief-Leader Christ Fought the good Fight of Faith and overcame their Ghostly Enemies by this Vertue of Abstinence chastizing their Bodies by Fasting and subduing all their sensual Appetites and Inclinations of Concupiscence to the obedience of the Spirit knowing full well there was no other way leading to the Celestial Court and Kingdom of God but the way of Temperance and Sobriety witness that of St. Paul 2 Cor. 6. 27. In jejuniis saepe They fasted often and Rom. 14. v. 17. Non enim est regnum dei c. The Kingdom of God meaning his Spiritual Kingdom whereby he reigns in the Heart of his true and faithful Servants doth not consist in Meat and Drink but on the contrary in Holiness in Purity in Piety in Abstinence and the like For which cause if you peruse the Saints Lives you will find that all the Apostles and Disciples generally speaking were great Followers of their Masters Examples in this Vertue of Abstinence Saint Peter Prince of the Apostles as Holy Fathers often stile him after his Conversation according to the report of Saint Gregory Nazianzen never eat Flesh understand it of his ordinary Diet or any other Meat but Pulse all his Life long though Willyam Gazet affirms that his Diet was Bread some few Olives Figs and Herbs and his Drink pure Water However it were this is certain that he hath left good Counsel and given express Warning both to his Successors and all those of his Flock to love Sobriety and Temperance saying thus unto them 1 Pet. 5. v. 8. Sobrii estote vigilate c. Be ye sober and watch because your adversary the Devil as a roaring Lion goeth about seeking whom he may devour The danger they were in should admonish them to be always upon their Guard and in a posture not to close with their Enemy but to resist him To Which end in another place 1 Pet. 1. 13. he exhorts us To gird up the loins of our mind and to be sober hoping to the utmost or with most perfect hope for the Grace that is offered or promised to us at the revelation of Jesus Christ Saint Paul follows the same Tract with Saint Peter and both by his good Example and good Counsel encourages the Faithful to be Abstemious and to restrain their Natural Appetites of Meat and Drink so that they run into no excess For his Example we may take notice of what he says of himself 1 Cor. 9. v. 27. Castigo corpus meum in servitutem redigo c. I chastize my Body saith he meaning by
of being poisoned by it For quoth he when you celebrated the Feast-day of your Nativity I conceived that some had mingled Poison in the Wine that was drunk because at the latter end of the Feast there was not one of all those that were present who were in their right mind and senses After which this Great Monarch lived most frugally and temperately for proof whereof the answer which he once made to Artabazus his Steward may very well serve This Steward marching with the King in his Wars asked him upon occasion what he should provide for his Supper Bread answered the King for I hope before Supper-time we shall meet with some Fountain of Running Water to furnish us with Drink Of Porus a Great King of the Indies it is reported that he lived only with Bread and Water Phraartes a King of the same Countrey did the like and the greatest Feast which he made or permitted any of his Courtiers to make was only with a kind of Venison Alphonsus the King of Arragon and Sicily a very Sober Monarch being once asked by some of his Courtiers why he did drink no Wine Because answered he I know that Wisdom is hindred by Wine and Prudence is darkned by it which two things are only able to make a King worthy of the name he beareth Pompey the Great having all his Life time and during his Health loved Sobriety and Frugality gave yet a more assured testimony thereof and how much he hated Luxury and Excess in a time of Sickness For being fallen into a lingring Disease which depriv'd him of all Appetite to Meat his Physicians could find nothing whereby to recover his Appetite but to feed on certain Birds which at that time were quite out of season and it was a very hard matter to get any except it were of Lucullus a Rich and Luxurious Roman who kept them all the year long for his Provision Pompey's Servants therefore wish'd their Master to send to him and to request some of those Birds for his use but Pompey would not hearken to the motion replying with some earnestness to him that made it What saith he shall it be said that unless Lucullus had been a Luxurious Glutton Pompey could not have liv'd Shall I owe my Life to Lucullus his Luxury No no it shall not be let me have something made ready that may be easily gotten Marcus Cato after he had conquered Spain and triumphed for his many notable Victories though he were now grown Old and was Rich yet would he not add any thing to his accustomed manner of Living nor remit any thing of his wonted Austerity drinking nothing but Water and eating but course Bread and Beef unless he hapned sometimes to catch a Hare which with Cabbage was his Venison In the time of Peace he lived for the most part at his Country Village or Farm where he laboured and took as much pains in Tilling his Ground and other Works of Husbandry as the meanest of his Servants Epaminondâ—s one of the Greatest Captains and Philosophers of his time lived so Temperately and Soberly that being invited by one of his Friends to a Supper seeing such great Superfluities prepared and so much sumptuousness in every thing he return'd very angry at the sight of them saying thus to his Friend I had thought you â—ad requested me to bear you company at a Sacrifice and that we should have spent some time together Soberly and Temperately you entertain me here as if I were some great Glutton which I take to be no small injury and affront to me Of Caius Fabritius another notable Roman General it is reported that when the Samnites Embassador came to him upon the affairs of his Embassy he was found at Supper â—eeding upon Radishes which had been rosted in the Ashes having no other Dishes of Meat for his Supper Massinissa King of the Numidiâ—ns was a Person of so great Soâ—riety that even at Ninety years of â—ge he would eat but once a-day â—nd that upon homely Meat withâ—ut Sauce or any thing to give it â—elish Of Mithridates King of Pontus they say that though he â—â—ved to be Old yet he never in all â—is Life would sit at the Table to â—at being in all other respects also â—ery Temperate Hannibal that â—ear Warriour seldom fed upon other Meat than the meanest of his Souldiers Sect. 5. Sobriety of Pagans Ethniques and Infidels Now if all these aforesaid Motives and Examples be not able or sufficient to with-draw Christian People from their Excesses in Meat anâ— Drink what shall I say to them I have scarce any thing further to adâ— save only for the conclusion of thâ— Section in few words to set beforâ— their eyes the Sobriety and Frugalâ—ty of some other People meer Pagans meer Ethniques and Insidels that by consideration of them theâ— may be made if not to mend theâ— Lives and to correct their inteâ—perate Vices yet at least to blush â— their own extream Guiltiness aâ— to see themselves so far out-gone â— the practice of Moral and most coâ—mendable Vertues by People utteâ—ly deprived of Spiritual Grace aâ— the Divine Light having no knowledge of the True God but Governing themselves and doing all that they do in this kind meerly by the Light of their Natural Reason and by Vertue of Humane Principles and Prudence It is a fam'd report of the Egyptians that in the midst of their Feasts and Banquets they had a Custom or Law to bring into the Banquetting Room when they were in the â—eight of their Jollity an Anatomy â—r the dried Corps of some Dead Man that by the horrour and the â—epresentation of such a sorrowful â—bject they might contain themâ—â—lves in Modesty and Sobriety in â—eholding of the same Upon which or â—e like reflection and consideration â— may not improbably be thought â—at the Pious Emperour Henry â—e Third proceeded when being â— be married he by publique Proâ—mation and Command banished â— sorts of Pomps and Worldly Vanities from his Wedding not suffering any Players or Jesters to be there but in their stead willing that great numbers of Poor People should be invited and brought in which was performed to the great Edification of all the Princes and Courtiers that were present The Lacedemonians had another Custom in use especially while they lived under Lycurgus his Laws and Authority which deserves to be remembred It was that when they departed from any Feast or Banquet there should not be any Torches oâ— Lights carried before them in the night time A most Prudent Institution and which made them borâ— careful and fearful not to exceed iâ— Drink as also to return from thâ— Feast to their own Homes in gooâ— time to avoid the shame of nâ— finding their way home and otheâ— inconveniencies which in the daâ— they might be subject to In thoâ— days of Temperance Vines weâ— cultivated and Wine made rather for the use of the Sick than of those which were in Health neither was it commonly
sold in Taverns but in the Apothecaries Shop Besides it is well known that the Ancient Sages Ethniques did for the most part measure their Drink and would upon no account exceed their stinted Custom saying with Anacharsis the Philosopher That the First Draught which Men drink ought to be for to quench their Thirst the second for nourishment but the third was for Pleasure and the fourth for Madness Pythagoras was somewhat more preâ—ise in this matter living only of Herbs Fruits and drinking Water He would usually say That Grapes afâ—orded three sorts of Wine one whereof quenched Thirst the seâ—ond Troubled the third overthrew â—nd inflamed the Spirits and his practice confirm'd his Opinion for himself was so abstemious that they â—ay of him That he never drank Wine in all his days no more did the Great Orator Demosthenes if reports be true nor many other famous Men of whom the Histories make mention I find that I have dilated my self somewhat largely in making report of the Sobriety and Abstinence of so many particular Patriarchs Prophets Apostles Ancient Fathers and other renowned Men both Christians and those others morally Wise and Vertuous Men among the Gentils Kings Captains Philosophers and others The reason and chief Motive hereof hath been to shew the beastly intemperance of the Men of this present age to whom it seems an unpossible vain and contemptible thing to live in such Sobriety and Austerity of Life saying That there were none but simple Philosophers and melancholike Hermits that lived after this manner To let them see the contrary I have taken this pains They may here behold how much they are mistaken and how in all States Qualities and Conditions of Men even from the greatest to the meanest Sobriety Temperance and Abstinence have been both honour'd observ'd and practised So that in conclusion I may truly say of all the Egyptian Priests of all the Sages of India and Persia yea generally of all Priests that served at the Alters of Jupiter and those other Pagans Deities that they did seldom eat Flesh-meat but never drank Wine which truly may serve for a Subject of very serious reflection to some that hold chief places in the Church of the True and Living God who ought to be as Lamps shining in the midst of the Temple and by their Example as well as Doctrine to guide their Spiritual Subjects in the ways of True Piety and Vertue Not that they have these Gentils only to look upon and follow as Presidents seeing the Holy Catholique Church doth her self by the Grace of God plentifully afford innumerable such in all Christian Provinces that is Men of Holy and Exemplary Lives who had the True Love and Fear of God in them in such eminent manner that their Conversation hath singularly edified the People under their charge and excited them to all Godliness and Honesty So that blessed be God it is not so much for want of good Presidents amongst Christians that we mention Heathens and Gentiles in this Affair but more effectually to convince some sort of People of their shameful Practices who will not be mov'd by nor regard the example of good Christians so well as they ought to do To conclude therefore I wish every one to take notice of a Saying of Socrates that Wise and Worthy Gentile who was wont to say That the Soul which had gotten the habit and custom of Sobriety and was contented with her Estate did pass away her days in this World with as much ease as he that takes a short journey in the Spring through a most pleasant and fruitful Country with great satisfaction to the mind and little labour SECTION III. Drunkenness or the Excess of Meat and Drink a most Pestilent Disease SECT 1. It causeth several Infirmities 2. It causeth the Corruption of the Soul 3. It causeth the Corruption of the Body 4. Sad Examples of Drunkards Sect. 1. Drunkenness or Excess in Meat and Drink causeth several Infirmities IT stands with great reason that if we believe the Vertue of Abstinence to be a preservative of Health as the Holy Scripture makes mention and assure us that it is witness that of Ecclus. 37. v. 34. Qui abstinens est adjiciet Vitam He that is abstinent shall prolong his life it must likewise be acknowledged that the Excess of Drink must be cause of many Infirmities and by them destroy the Body which is also averred in the fore-going part of the Text above cited Propter crapulam multi obierunt By means of Drunkenness many have come to untimely ends The Physician knowing that his Patient hath got a Surfeit whether by Eating or Drinking presently prescribes him Abstinence and 't is a Rule in Physick That Contraria contrariis curantur Contraries are for the most part cur'd by contraries If the root or cause of the Sickness be too much Heat it is cur'd by Cold or rebating the Heat if too much Moisture it is cur'd by Purging dissipating and evacuating the peccant Humour which Saint Hierome also confirms saying We read of many particular Diseases and Infirmities that proceed from the Excess of Drink as Gouts Dropsies Feavers and the like which are cur'd and the Patients recover health again meerly by being reduced to Abstinence and slender Diet avoiding the Superfluities and Excesses which at first caused the Distemper the Drunkards Wine and Strong Drink if I may so speak being in this respect like to the little Book mentioned in the Apocalypse Chap. 10. v. 11 which was commanded to be eaten it is in the Mouth and going down sweet as Honey but in their Stomach and Belly it is bitter and hard of digestion So then if you desire to preserve your selves in Health I speak here only of Bodily Health you must follow the Counsel of Socrates and be careful never to eat but when you are Hungry nor ever to drink but when you are Dry and Thirsty because to do otherwise and to observe no order time and temperance in your Eating and Drinking is the cause of many Infirmities Distempers and Languishing of the Body Pain in the Head Pain in the Stomach Distillations Dropsies and overflowing of gross Humors all over the Body such an irregular Diet tending rather to overcharge than to sustain nature For the natural Heat of the Body not being able to concoct or digest such abundance of superfluous Humors as follow Intemperance or the Excess of Eating and Drinking when it is habitual constant and customary the said Humours must unavoidably remain crude rawish and of a temperament contrary or not agreeable to the temperament of the Body and consequently must be a seminary for Fevers and other Distempers and in fine of an untimely Death where the Art of the Physician or some good Providence of God doth not hinder to the Body With truth therefore we say and in charity admonish all Offenders in this kind that all those who take such pleasure and delight in Eating and Drinking as to
observe no mean or moderation therein according to the Rules of Religion and right Reason neglect their own health and in a very great measure for ought they know concur to the shortning of their own dayes Oh but say the Gluttons and Drunkards too Meat and Drink expel Hunger which in a short time would kill us they satisfie and support Nature Nature requires them It Is true Experience teaches the same But what saiâ—h the Psalmist Psalm 93. v. 8. Intelligit insipientes in populo stulti aliquando sapite Vnderstand ye unwise among the People yea Fools at length be Wise and learn to distinguish betwixt the Thing and the abuse of the Thing The Thing you speak of is good necessary lawful but the abuse of it is wicked and destable We allow you the use of Meat and Drink in that due measure which Nature requires and with that Moderation which Religion and the due Fear of God prescribes but you abuse it you observe no measure but run into all Excess and Intemperance and that we forbid you That we tell you is hurtful both to Body and Soul we tell you that if you exceed due measure you weaken Nature instead of strengthening it and pull it down by that which you pretend should support it For most true and worthy of all belief is that Admonition of the Holy Father Saint Chrysostom Take heed of Excess saith he meaning in Eating and Drinking for the nature of Earth is not more soon and easily corrupted and dissolved with the abundance of continual Rain and Water than this humane frail Bo-Body of Man is by the Excess and Intemperate use of Meat and Drink Know then ye Wine-bibbers ye Drunkards of Ephraim know that Wine and Meat and Drink are by the mercy and special Favour of God given to us not that we should abuse them or be made Drunk by them but that we may live Soberly Sect. 2. Drunkenness or rather the Excess of Meat and Drink is the Corruption of the Soul Saint Augustin with diverse others of the Ancient Fathers treating of the Sin of Drunkenness do frequently acknowledge what we here affirm to wit that this Vice of Intemperate Drinking is the Corâ—uption of the Soul Ebrietas aniâ—ae corruptela being a Disposition â—s it were or Testimony given in â—avour of Truth not unfrequently â— either in terms or in sense met with in their Works But for more â—lear proceeding we are to know there is a two-fold Corruption to be taken notice of in this case to wit Proper and Improper Substantial or Corruption of Substance and Accidental or Corruption only of Qualities and Manners In the first sense viz. of Substantial Corruption the Soul cannot be Corrupted because it is by Nature a Spirit Incorruptible and Immortal But in the second sense viz. of Corruption Accidental Corruption in respect of Qualities and Manners it may be and is too often Corrupted Sin Corrupts it Vice Corrupts it when it loseth the Grace of God or the Innocency and Holiness which it had pleased God to indue her withal then it becomes Corrupted Now this wicked Sin of Drunkenness being in the rank of Deadly Sin when it seizeth upon the Soul must needs Stain Poison and Corrupt the same depriving her of Grace and the State of Innocency It is like a Plague which so soon as it infects the Soul Spirituaâ— Life ceaseth and the Soul appears in the sight of God odious and ugly For a Dead Carcass or a Body overspread with Ulcers and Putrified Sores for the most part stinketh or sendeth forth some unpleasant smell that is loathsome to behold so is the Soul of a Drunkard it is Spiritually Dead and so Corrupted and Tainted with the Ulcers of Actual Sin that it appears most Loathsome and Deformed in the Sight of God his Angels and Saints We commonly see by experience that the Plague into what House soever it comes makes all the Inhabitants flie and shuts them out of doors in the same manner doth â—his Plague of Drunkenness it no sooner enters the Soul but the Grace of God departs it no sooner enters out at the same instant it expels all good Motions and Inspirations baâ—ishes and drives away the Holy Ghost with all its Graces Vertues â—nd Pious Desires infecting or making ungrateful and unacceptable even all the good Works done by such a Person which otherwise might be meritorious of Eternal Life So that in conclusion the Soul being thus devested of all her Spiritual Ornaments and Graces how can she appear otherwise than wholly deformed and corrupted in the sight of the Celestial Court Saint Basil gives Drunkenness the Character of a bewitching Devil a pleasant Poyson for to take and a pleasant Sin to commit But says he whosoever holds the same cannot hold himself and whosoever is taken by it may be said not so much to Sin as to be Sin it self because his condition renders him subject to all Sin and he is readily to be reduced to all manner of Wickedness In conclusion saith this Father the Sin of Drunkenness is worse than that of Theft Theeves commonly leave something behind them they do not always strip or leave naked those whom they Rob. But Drunkenness deprives of all Grace takes away all whatsoever is of Spiritual Nature or Ornament strips us of all our Heavenly Cloathing and leaves the poor Soul as Naked and void of all True Grace and Merit as when it came first into the World Theeves when they have got their Prey usually run away or make all the haste they can to be gone But Drunkenness sticks close holds fast and without all mercy prosecutes the poor despoiled Soul to the last even till her Death I add moreover that if a Man be taken by Theeves he may cry out he may hope to be rescued from them or at least if he sees himself in danger of Life he may call upon God and beg pardon of his Sins he has time to dispose himself for Death by an Act of Contrition and True Repentance by which means though he cannot save his Life yet at least he may save his Soul which Drunkenness will not permit to do being in that regard worse than any Sin but the Sin against the Holy a host For whotsoever kind of Sin Man commits be it of frailty be it of presumption be it mortal be it venial and happens presently upon it to find himself in eminen danger of Death yet at least by Gods Mercy he may have the Grace of Internal Repentance in Heart and Mind and perhaps also the External Help of the Church he may be Confess'd he may may receive the most Holy Communion he may have the last Sacrament Administred unto him But if one falls into present danger of Death while he is Drunk he can do none of these Drunkards while they are in their Drink are Senseless neither able in the least to help themselves nor capable to receive help from others I mean Spiritual Help and