Observations Divine and Moral, Chapter 30
CHAP. XXX. Of Sobriety.
THE grace of God (in Christ, & his gospell)Titus 2. which hath appeared, teacheth us as well to live soberly, as iustly, and godlily in the world. And he that is not sober in himself, useing, and desireing moderately, the good things of this naturall life, as meat, drink, apparrell, sleep, pastime, credit, and the rest; will neyther converse righteously with men, nor piously with God. He that takes more to himself, then is due to him; cannot give eyther God, or men theyr due.
Nature is content with few, and small things: for though Boethius.the belly will be craveing, yet it is no exacting creditour; but will be satisfied with a small proportion: which to presse with Seneca.superfluityes, makes things eyther unpleasant, or hurtfull. It is reasonable to deal with, if we give it but what we owe, Patricius.and not what we can. In reproof of glut…ony, and excesse, one sayth, that the throat hath killed more then the sword. And I think it may be truly sayd, that how hard soever it have gone with many in the world, at times; that more hauehave receaved hurt by eating too much, then too litle. And though many be of mynde, that by devouring a great deal, they shall make their bodyes the stronger, and lives the longer: yet is there reason to think, that were not men provoked by company, and sensuall objects; or misled by inordinate appetite; or miswonted by custom; even half the meat and drink which the most use, would affoard as long, and strong a state of body, and bodily health, as they do enjoy. Moderate dyet (sayth one) is good Ierom.both for the soul, and body: and so is it for the estate also▪ and the contrary pernitious; God both saying, and ordering, that he that loveth wyne, and oyl shall not be rich. He, especiallyProv. 21. if he be a poore man, and of small means, that will this worlds goods win, must at his belly begin.
It is a base, and beastly thing, for a man to give himselfSeneca. to eating, and drinking, or to eyther of them: neyther are such to be reckoned (sayth one) among men but beasts. But for a man to be so inordinate, as to hurt eyther his body, or minde by excesse (as a riotous youth delivers over to old Cicero.age a feeble body, and more feeble mynde, and destitute, for the most part, both of wisdom, and grace) is to follow the basest of beasts, and to become swynish: Few other beasts save Swyne will over-eat themselvs. Neyther is it any sufficient excuse for him that hath plenty to be excessive; more then for the cook that had made the meat oversalt, to say, that he had store of salt by him. Neyther yet excuseth it, that by custom some are able (as they say) to bear their drink, and not be overcome by it. For, albeit drunckennes in this be very odious; that whereas other sins deprive persons of Gods image, it deprives them of mans; leaving them the use neyther of reason, nor speech, in which two things man differs specially from beasts; no nor of sense, and motion accordingly, wherein beasts excell stocks and stones; but so blockifyes them, for the present, that neyther Terence.hand, nor foot, can do their office: yet the Lord by the prophet denounceth a wo not onelyonly against them that areEsay 5. overcome by drink, (which may befal some by a very litle, through naturall weaknes of brayn) but against them, who can overcome it, being mightie to drink wine, and men of strength to mingle strong drink.
Considering that meat, (and so for other bodily1 Cor. 8. good things) makes us not the more acceptable before God; and that God will destroy both the belly (in that use)Chap. 7. and meat: it should teach us, in the mean while, moderately to use all things for the belly, and naturall life. But if, besides these considerations, we weigh with our selvs, how unworthy our sins make us of the least comfort by any of Gods creatures; specially, if with these things concerning our selvs, we weigh how many in the world, and those of the Lords faythfull servants, stand in need of meat, drink, &c. for their naturall necessitie; If there be in us eyther fear of God, or love of men, it will work in us a great conscience not to mispend any thing vaynly, or riotously, wherewith we might comfort the hearts of them that need it. And they who in this case will not be warned by Moses, and the Prophets; nor by Christ and the Apostles neyther; shallLuke 16. with the glutton feel the torment of the flame of hel, for their excesse in themselvs, and unmercifulnes towards others.
The speciall use of wine, and strong drink is, that the heavy of heart, and readie to perish might drink, and Prov. 31.forget his povertie, and miserie. But the abuse is more common then the use; by which the strong, and stout take the greatest part therein; drinking many times, till they forget both God, and them selvs; whilst the other languish in want, and sorrow.
Christ, and his Apostles oftens joyn in their exhortationsMath. 24. Luke 12. 1 Thes. 5. sobrietie, and watchfulnes together. For drunckennes, and gluttonie make men fitter for sleeping, then watching. And so doth all excesse in bodily things draw with it carnall securitie; and securitie destruction. We are therefore to be sober in the desire, and use of all earthly things, that we may watch: and to watch, that we may escape the danger of spiritual enimies, which watch for our destruction.
When thou sittest to eat with a ruler (sayth the wiseProv. 23. man) consider diligently, what is before thee, and put thy knife to thy throat, if thou be a man given to thine appetite. They that eat with rulers, or where there is varietie of delicates, are apt enough to consider diligently what is before them; but it is for the most part, not to restreyn their appetite, as it should be; but rayther to provoke it. But a wise man will consider of his temptations, to escape the danger of them: a foole to provoke himself to swallow them the more greedily, as the fish doth the bayt with the hook under it.
He onelyonly is not overtaken with unlawfull things, who Gregorie.inureth himself, at times, to absteyn from many things lawfull. He that will go as near the ditch, as he can, will at some time, or other, fall in: So he who will Austin.take all the libertie, that possibly he may lawfully, cannot but fall into many unlawfull things. Thereupon, Austins mother would not allow the young mayds committed to her government, to drink as much water as they would: least afterwards, becomming wives, and having plentie, they should use excesse in wyne.