2. For variety also, make not your table unnecessarily a snare: have no greater variety, than the weakness of stomachs, or variety of appet.i.tes doth require. Unnecessary variety and pleasantness of meats, are the devil's great instruments to draw men to gluttony: (and I would wish no good people to be his cooks or caterers:) when the very brutish appet.i.te itself begins to say of one dish, I have enough, then comes another to tempt it unto more excess, and another after that to more. All this that I have said, I have the concurrent judgment of physicians in, who condemn fulness and variety, as the great enemies of health, and nurseries of diseases. And is not the concurrent judgment of physicians more valuable about matters of health, than your private opinions, or appet.i.tes? yet when sickness requireth variety, it is necessary.

3. Sit not too long at meat: for beside the sin of wasting time, it is but the way to tice down a little and a little more: and he that would be temperate, if he sat but a quarter of an hour, (which is ordinarily enough,) will exceed when he hath the temptation of half an hour (which is enough for the entertainment of strangers); much more when you must sit out an hour (which is too much of all conscience): though greedy eating is not good, yet sober feeding may satisfy nature in a little time.

4. See that your provisions be not more costly than is necessary: though I know there must be a difference allowed for persons and times, yet see that no cost be bestowed unnecessarily; and let sober reason, and not pride and gluttony, judge of the necessity: we commonly call him the rich glutton, Luke xvi. that fared sumptuously every day; it is not said that he did eat any more than other men, but that he fared sumptuously.[427] You cannot answer it comfortably to G.o.d, to lay that out upon the belly, which might do more good another way: it is a horrid sin to spend such store of wealth unnecessarily upon the belly, as is ordinarily done. The cheapest diet (_caeteris paribus_) must be preferred.

_Object._ But the scandal of covetousness must be avoided as well as gluttony. Folks will say, that all this is done merely from a miserable, worldly mind.

_Answ._ 1. It is easier to bear that censure than the displeasure of G.o.d. 2. No scandal must be avoided by sin; it is a scandal taken and not given. 3. With temperate persons your excess is much more scandalous. 4. I will teach you a cure for this in the next direction.

_Object._ But what if I set variety and plenty on my table? May not men choose whether they will eat too much? Do you think men are swine, that know not when they have enough?

_Answ._ Yes, we see by certain experience, that most men know not when they have enough, and do exceed when they think they do not. There is not one of many, but is much more p.r.o.ne to exceed, than to come short, and abundance sin in excess, for one that sinneth by defect: and is sin so small a matter with you, that you will lay snares before men, and then say, They may take heed? So men may choose whether they will go into a wh.o.r.e-house, and yet the pope doth scarce deal honestly to license them at Rome; much less is it well to prepare them, and invite men to them. Will you excuse the devil for tempting Eve with the forbidden fruit, because she might choose whether she would meddle with it? What doth that on your table, which is purposely cooked to the tempting of the appet.i.te, and is fitted to draw men to gulosity and excess, and is no way needful? "Woe to him that layeth a stumblingblock before the blind!" "Let no man put a stumblingblock in his brother's way." It is the wicked's curse, "Let their table be made a snare, and a trap, and a stumblingblock." And it was Balaam's sin, that he taught Balak to tempt Israel, or lay a stumblingblock before them.[428]

_Direct._ IX. Resolve to bestow the cost of such superfluities upon the poor, or some other charitable use; that so it become not a sacrifice to the belly. Let the greatest and needfullest uses be first served; it is no time for you to be glutting your appet.i.tes, and wallowing in excess, when any (yea, so many) about you, do want even clothes and bread. If you do thus lay out all upon the poor, which you spare from feeding your own and other men's excess, then none can say that your sparing is through covetous n.i.g.g.ardice; and so that reproach is taken off. The price of one feast will buy bread for a great many poor people. It is small thanks to you to give to the poor some leavings, when your bellies are first glutted with as much as the appet.i.te desired: this costeth you nothing: a swine will leave that to another which he cannot eat. But if you will a little pinch your flesh, or deny yourselves, and live more sparingly and thriftily, that you may have the more to give to the poor, this is commendable indeed.

_Direct._ X. Do not over-persuade any to eat when there is no need, but rather help one another against running into excess; by seasonable discourses of the sinfulness of gluttony, and of the excellency of abstinence, and by friendly watchings over and warning one another.

Satan and the flesh, and its unavoidable baits, are temptation strong enough; we need not by unhappy kindness to add more.

_Direct._ XI. When you feel your appet.i.tes eager, against reason and conscience, check them, and resolve that they shall not be pleased.

Unresolvedness keepeth up the temptation; if you would but resolve once, you would be quiet: but when the devil findeth you yielding, or wavering, or unresolved, he will never give you rest: Prov. xxiii. 1-3, "When thou sittest to eat with a ruler, consider diligently what is before thee, and put a knife to thy throat if thou be a man given to appet.i.te: be not desirous of his dainties, for they are deceitful meat."

The words translated, "if thou be a man given to appet.i.te," (agreeable to the Septuagint and the Arabic,) are translated by Monta.n.u.s, and in the vulgar Latin, and the Chaldee Paraphrase, if thou have the power of thy own soul, or be master of thy soul, _Compos animae_, show that thou art master of thyself by abstinence. Instead of, "put a knife to thy throat," that is, threaten thyself into abstinence, the Syriac and divers expositors translate it, Thou dost, or, lest thou dost put a knife to thy throat, that is, Thou art as bad as cutting thy throat; or destroying thyself, when thou art gluttonously feeding thyself. Keep up resolution and the power of reason.

_Direct._ XII. Remember what thy body is, and what it will shortly be, and how loathsome and vile it will be in the dust. And then think how far such a body should be pampered and pleased; and at what rates.[429]

Pay not too dear for a feast for worms: look into the grave, and see what is the end of all your pleasant meats and drinks; of all your curious, costly fare. You may see there the skulls cast up, and the ugly hole of that mouth which devoured so many sweet, delicious morsels; but there is none of the pleasure of it now left. Oh wonderful folly! that men can so easily, so eagerly, so obstinately, waste their estates, and neglect their souls, and displease their G.o.d, and in effect even sell their hopes of heaven, for so small and sordid a delight, as the pleasing of such a piece of flesh, that must shortly have so vile an end! Was it worth so much care, and toil, and cost, and the casting away of your salvation, to pamper that body a little while that must shortly be such a loathsome carca.s.s?[430] Methinks one sight of a skull or a grave, should make you think gluttony and luxury madness. Eccles. vii.

2, "It is better to go to the house of mourning, than to the house of feasting: for that is the end of all men, and the living will lay it to heart." David saith of the wicked, "Let me not eat of their dainties;"

but, "let the righteous smite me and reprove me," Psal. cxli. 4, 5. So dangerous a thing is feasting even among friends, where of itself it is lawful, that Job thought it a season for his fears and sacrifice; Job i.

4, 5, "And his sons went and feasted in their houses every one his day, and sent and called for their three sisters to eat and to drink with them." But Job sacrificed for them, saying, "It may be my sons have sinned, and cursed" (that is, thought provokingly, unreverently, unholily, or contemptuously of) "G.o.d in their hearts. Thus did Job continually." A funeral is a safer place for you than a feast.

_Direct._ XIII. Go into the houses of the poor sometimes, and see what provision they live upon, and what time they spend at meat; and then bethink you, whether their diet or yours do tend more to the mortification of fleshly l.u.s.ts? and whether theirs will not be as sweet as yours at the last? and whether mere riches should make so great a difference in eating and drinking between them and you? I know that where they want what is necessary to their health, it is lawful for you to exceed them, and be thankful; but not so as to forget their wants, nor so as to turn your plenty to excess. The very sight now and then of a poor man's diet and manner of life would do you good: seeing affecteth more than hearsay.

_Direct._ XIV. Look upon the ancient christians, the patterns of abstinence, and think whether their lives were like to yours. They were much in fastings and abstinence, and strangers to gluttony and excess; they were so p.r.o.ne to excess of abstinence, rather than excess of meat, that abundance of them lived in wildernesses or cells, upon roots, or upon bread and water: (from the imitation of whom, in a formal, hypocritical manner, came the swarms of friars that are now in the world:) and will you commend their holiness and abstinence, and yet be so far from any serious imitation of them, that you will, in gluttony and excess, oppose yourselves directly against them?

I have now detected the odiousness of this sin, and told you if you are willing how you may best avoid it: if all this will not serve, but there be "any profane person among you like Esau, who for one morsel of meat sold his birthright," Heb. xii. 16,[431] who for the pleasing of his throat will sell his soul, let him know that G.o.d hath another kind of cure for such: he may cast thee into poverty, where thou shalt be a glutton only in desire, but not have to satisfy thy desire; he may shortly cast thee into those diseases, which shall make thee loathe thy pleasant fare, and wish thou hadst the poor man's fare and appet.i.te; and make thee say of all the baits of thy sensuality, "I have no pleasure in them," Eccles. xii. 1. The case will be altered with thee when all thy wealth, and friends, and greatness cannot keep thy pampered carca.s.s from corruption, nor procure thy soul a comfort equal to a drop of water to cool thy tongue, tormented in the flames of G.o.d's displeasure: then all the comfort thou canst procure from G.o.d and conscience will be but this sad memento, "Remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted and thou art tormented," Luke xvi. 25.

James v. 1, 5, "Go to now, ye rich men; weep and howl for your miseries that shall come upon you--Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts as in a day of slaughter: ye have condemned and killed the just," &c.

Yet after all this, I shall remember you that you run not into the contrary extreme: place not more religion in external abstinence and fastings than you ought: know your own condition, and how far either fasting or eating is really a help or a hinderance to you in those greater things which are their ends, and so far use them.[432] A decaying body must be carefully supported: an unruly body must be carefully subdued: the same medicines serve not for contrary tempers and diseases: to think, that abstaining from flesh, and glutting yourselves with fish and other meats, is acceptable to G.o.d; or that mere abstaining so many hours in a week, and serving your appet.i.te on the rest, is meritorious; or that abstinence from meat will prove you holy, without an abstinence from sin, all this is self-deluding error.

Nor must you raise a great many of perplexing scruples about all that you eat or drink, to no edification, but merely to your vexation; but in cheerful temperance preserve your health, and subdue concupiscence.

_t.i.t._ 2. _Directions against Drunkenness, and all Excess of Drink._

I. The most that I have said against gluttony will serve against excess of drink also, therefore I need not repeat it. Drunkenness, in the largest sense, extendeth both to the affection and to the effect: and so he is a drunkard (that is, reputatively, in the sight of G.o.d) who would drink too much if he had it, and is not restrained by his will, but by necessity.

Drunkenness in the effect or act, is sometimes taken more largely, sometimes more strictly. Largely taken, it signifieth all drinking to excess to please the appet.i.te. Two things here make up the crime: 1.

Love of the drink, or pleasing the appet.i.te, which we call gulosity.

2. Excess in drinking; which excess may be in quant.i.ty or quality.

Drunkenness strictly taken, signifieth drinking till reason have received some hurt: and of this there be many degrees. He that hath in the least degree disturbed his reason, and disabled or hindered it from its proper office, is drunken in that degree: and he that hath overturned it, or quite disabled it, is stark drunk, or drunk in a greater degree.

All excess of drink is sinful gulosity or sensuality, of the same nature with gluttony, and falls under all my last reproofs and directions. And in some persons that can sit it out, and bear much drink without intoxication, the sin may be greater than in some others, that by a smaller quant.i.ty are drunk by a surprise, before they are aware; but yet, _caeteris paribus_, the overthrow of the understanding maketh the sin to be much the greater; for it hath all the evil that the other degrees have, with more. It is a voluptuous excess in drink to the depravation of reason. Gulosity is the general nature of it: excess is the matter: depravation of reason is its special form.

It is excess of drinking, when you do drink more than, according to the judgment of sound reason, doth tend to fit your body mediately or immediately for its proper duty, without a greater hurt. Sometimes the immediate benefit is most to be regarded (as, if a man had some present duty of very great moment to perform). The present benefit consisteth, 1. In the abatement of such a troublesome thirst or pain, as hindereth you from doing your duty. 2. In adding that refocillation and alacrity to the spirits, as maketh them fitter instruments for the operations of the mind and body. That measure which doth one or both of these without greater hurt is not too great. I say, without greater hurt; because if any should in a dropsy or a fever prefer a little present ease and alacrity before his health and life, it were excess.

Or if any man ordinarily drink more than nature will well digest, and which causeth the inconcoction of his meat, and consequently crudities, and consequently a dunghill of phlegm and vicious humours fit to engender many diseases, this is excess of drinking, though he feel it ease him and make him cheerful for the present time. And this is the common case of most bibbers or tipplers that are not stark drunkards: they feel a present ease from thirst, and perhaps a little alacrity of spirits, and therefore they think that measure is no excess, which yet tendeth to crudities and diseases, and the destruction of their health and life.

Therefore (except in some great, extraordinary case of necessity) it is not so much the present, as the future foreseen effects, which must direct you to know your measure. Reason can foresee, though appet.i.te cannot. Future effects are usually great and long; when present effects may be small and short. He that will do that which tendeth to the hurt of his health for the present easing or pleasing of his thirsty appet.i.te, doth sin against reason, and play the beast. You should be so well acquainted with your bodies, and the means of your own health, as to know first whether the enduring of the thirst, or the drinking to quench it, is like to be the more hurtful to your health, and more a hinderance to your duty.

And for the present alacrity which strong drink bringeth to some, you must foresee that you purchase it not at too dear a rate, by a longer dulness or disablement afterwards: and take heed that you take not an alien, counterfeit hilarity, consisting in mere sensual delight, for that serenity and just alacrity of the spirits as doth fit you for your duty. For this also is a usual (and wilful) self-deceit of sensualists: they make themselves believe that a cup of sack or strong drink giveth them a true a.s.sistant alacrity, when it only causeth a sensual delight, which doth more hinder and corrupt the mind, than truly further it in its duty: and differeth from true alacrity as paint from beauty, or as a fever doth from our natural heat.

You see then that intemperance in drinking is of two sorts: 1.

Bibbing, or drinking too much. 2. Drunkenness (in various degrees).

And these intemperate bibbers are of several sorts. (1.) Those, that when they have over-heated themselves, or are feverish, or have any ordinary diseased thirst, will please their appet.i.tes, though it be to their hurt; and will venture their health rather than endure the thirst. Though in fevers, dropsies, coughs, it should be the greatest enemy to them, yet they are such beastly servants to their appet.i.tes, that drink they must, whatever come of it: though physicians forbid them, and friends dissuade them, they have so much of the brute and so little of the man, that appet.i.te is quite too hard for reason with them. These are of two sorts: one sort keep the soundness of their reason, though they have lost all the strength and power of it, for want of a resolved will; and these confess that they should abstain, but tell you, they cannot, they are not so much men. The other sort have given up their very reason (such as it is) to the service of their appet.i.tes: and these will not believe (till the cough, or gout, or dropsy, &c. make them believe it) that their measure of drinking is too much, or that it will do them hurt; but say, that it would hurt them more to forbear it; some through real ignorance, and some made willingly ignorant by their appet.i.tes.

(2.) Another sort of bibbers there are, much worse than those, who have no great, diseased thirst to excuse their gulosity, but call it a thirst whenever their appet.i.te would have drink; and use themselves ordinarily to satisfy such an appet.i.te, and drink almost as oft as the throat desireth it, and say, it is but to quench their thirst; and never charge themselves with intemperance for it. These may be known from the first sort of bibbers by the quality of their drink: it is cold small beer that the first sort desire, to quench a real thirst; when reason bids them endure it, if other means will not quench it.

But it is wine, or strong drink, or some drink that hath a delicious gust, which the second sort of bibbers use, to please the appet.i.te, which they call their thirst. And of these luxurious tipplers, next to stark drunkards, there are also divers degrees, some being less guilty, and some more.[433]

1. The lowest degree are they that will never ordinarily drink but at meals: but they will then drink more than nature requireth, or than is profitable to their health.

2. The second degree are they, that use to drink between meals, when their appet.i.te desireth it, to the hindering of concoction, and the increase of crudities and catarrhs, and to the secret, gradual vitiating of their humours, and generating of many diseases; and this without any true necessity, or the approbation of sound reason, or any wise physician: yet they tipple but at home, where you may find the pot by them at unseasonable times.

3. The third degree are many poor men that have not drink at home, and when they come to a gentleman's house, or a feast, or perhaps an alehouse, they will pour in for the present to excess, though not to drunkenness, and think it is no harm, because it is but seldom; and they drink so small drink all the rest of the year, that they think such a fit as this sometimes is medicinal to them, and tendeth to their health.

4. Another rank of bibbers are those, that though they haunt not alehouses or taverns, yet have a throat for every health or pledging cup that reacheth not to drunkenness; and use ordinarily to drink many unnecessary cups in a day to pledge (as they call it) those that drink to them; and custom and compliment are all their excuse.

5. Another degree of bibbers are common alehouse haunters, that love to be there, and to sit many hours perhaps in a day, with a pot by them, tippling, and drinking one to another. And if they have any bargain to make, or any friend to meet, the alehouse or tavern must be the place, where tippling may be one part of their work.

6. The highest degree are they, that are not apt to be stark drunk, and therefore think themselves less faulty, while they sit at it, and make others drunk, and are strong themselves to bear away more than others can bear. They have the drunkard's appet.i.te, and measure, and pleasure, though they have not his giddiness and loss of wit.

(3.) And of those that are truly drunken also, there are many degrees and kinds. As some will be drunk with less and some with more; so some are only possessed with a little diseased levity, and talkativeness, more than they had before: some also have distempered eyes, and stammering tongues: some also proceed to unsteady, reeling heads, and stumbling feet, and unfitness for their callings: some go further, to sick and vomiting stomachs, or else to sleepy heads: and some proceed to stark madness, quarrelling, railing, bawling, hooting, ranting, roaring, or talking nonsense, or doing mischief: the furious sort being like mad dogs that must be tied; and the sottish, prating, and spewing sort being commonly the derision of the boys in the streets.

II. Having told you what tippling and drunkenness is, I shall briefly tell you their causes; but briefly, because you may gather most of them from what is said of the causes of gluttony. 1. The first and grand causes are these three concurrent: a beastly, raging appet.i.te or gulosity; a weakness of reason and resolution to rule it; and a want of faith to strengthen reason, and of holiness to strengthen resolution. These are the very cause of all.

2. Another cause is, their not knowing that their excess and tippling is really a hurt or danger to their health. And they are ignorant of this from many causes. One is, because they have been bred up among ignorant people, and never taught to know what is good or bad for their own bodies, but only by the common talk of the mistaken vulgar. Another is, because their appet.i.te so mastereth their very reason, that they can choose to believe that which they would not have to be true. Another reason is, because they are of healthful bodies, and therefore feel no hurt at present, and presume that they shall feel none hereafter, and see some abstemious persons weaker than they (who began not to be abstemious till some chronical disease had first invaded them). And thus they do by their bodies just as wicked men do by their souls: they judge all by present feeling, and have not wisdom enough to take things foreseen into their deliberation and accounts: that which will be a great while hence they take for nothing, or an uncertain something next to nothing. As heaven and h.e.l.l move not unG.o.dly men, because they seem a great way off; so, while they feel themselves in health, they are not moved with the threatening of sickness: the cup is in their hands, and therefore they will not set it by, for fear of they know not what, that will befall them you know not when. As the thief that was told he should answer it at the day of judgment, said, he would take the other cow too, if he should stay unpunished till then; so these belly-G.o.ds think, they will take the other cup, if they shall but stay till so long hence. And thus because this temporal punishment of their gulosity is not speedily exercised, the hearts of men are fully set in them to please their appet.i.tes.

3. Another cause of tippling and drunkenness is, a wicked heart, that loveth the company of wicked men, and the foolish talk, and cards, and dice, by which they are entertained. One sin enticeth down another:[434] it is a delight to prate over a pot, or rant and game, and drive away all thoughts that savour of sound reason, or the fear of G.o.d, or the care of their salvation. Many of them will say, it is not for love of the drink, but of the company, that they use the alehouse; an excuse that maketh their sin much worse, and showeth them to be exceeding wicked. To love the company of wicked men, and love to hear their lewd and idle, foolish talk, and to game and sport out your time with them, besides your tippling, this showeth a wicked, fleshly heart, much worse than if you loved the drink alone. Such company as you love best, such are your own dispositions: if you were no tipplers or drunkards, it is a certain sign of an unG.o.dly person, to love unG.o.dly company better than the company of wise and G.o.dly men, that may edify you in the fear of G.o.d.

4. Another cause of tippling is idleness, when they have not the constant employments of their callings to take them up. Some of them make it their chief excuse that they do it to pa.s.s away the time.

Blind wretches! that are so near eternity, and can find no better uses for their time. To these I spoke before, chap. v. part i.

5. Another cause is the wicked neglect of their duties to their own families; making no conscience of loving their own relations, and teaching them the fear of G.o.d; nor following their business: and so they take no pleasure to be at home; the company of wife, and children, and servants is no delight to them, but they must go to an alehouse or tavern for more suitable company. Thus one sin bringeth on another.

6. Another cause is the ill management of matters at home with their own consciences; when they have brought themselves into so terrible and sad a case, that they dare not be much alone, nor soberly think of their own condition, nor seriously look towards another world; but fly from themselves, and seek a place to hide them from their consciences, forgetting that sin will find them out. They run to an alehouse, as Saul to his music, to drink away melancholy, and drown the noise of a guilty, self-accusing mind; and to drive away all thoughts of G.o.d, and heaven, and sin, and h.e.l.l, and death, and judgment, till it be too late. As if they were resolved to be d.a.m.ned, and therefore resolved not to think of their misery nor the remedy. But though they dare venture upon h.e.l.l itself, the sots dare not venture upon the serious thoughts of it! Either there is a h.e.l.l, or there is none: if there be none, why shouldst thou be afraid to think of it? If there be a h.e.l.l, (as thou wilt find it if thou hold on but a little longer,) will not the feeling be more intolerable than the thoughts of it? And is not the fore-thinking on it a necessary and cheap prevention of the feeling? Oh how much wiser a course were it to retire yourselves in secret, and there look before you to eternity, and hear what conscience hath first to say to you concerning your life past, your sin and misery, and then what G.o.d hath to say to you of the remedy.

You will one day find, that this is a more necessary work, than any that you had at the alehouse, and that you had greater business with G.o.d and conscience, than with your idle companions.

7. Another cause is the custom of pledging those that drink to you, and of drinking healths, by which the laws of the devil and the alehouse do impose upon them the measures of excess, and make it their duty to disregard their duty to G.o.d: so lamentable a thing it is, to be the tractable slaves of men, and intractable rebels against G.o.d! Plutarch mentions one that being invited to a feast, made a stop when he heard that they compelled men to drink after meat, and asked whether they compelled them to eat too? apprehending that he went in danger of his belly. And it seems to be but custom that maketh it appear less ridiculous or odious to constrain men to drinking than to eating.

8. Another great cause of excess is, the devil's way of drawing them on by degrees: he doth not tempt them directly to be drunk, but to drink one cup more, and then another and another, so that the worst that he seemeth to desire of them is, but to "drink a little more."

And thus, as Solomon saith of the fornicator, they yield to the flatterer, and go on as the "ox to the slaughter, and as the fool to the correction of the stocks, till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life,"

Prov. vii. 21-23.