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4thly. Intemperance is a dishonour and disre
putation to the person and the nature of the
3. The rules and measures of temperance.
PLENTY AND THE PLEASURES OF THE WORLD ARE
NO PROPER INSTRUMENTS OF FELICITY.
He that cannot be satisfied with common provision, hath a bigger need than he that can; it is harder and more contingent, and more difficult, and more troublesome, for him to be satisfied. Epicurus said, 'I feed sweetly upon bread and water, those sweet and easy provisions of the body, and I defy the pleasures of costly provisions.' And the man was so confident that he had the advantage over wealthy tables, that he thought himself happy as the immortal gods ; for these provisions are easy, they are to be gotten without amazing cares.
No man needs to flatter, if he can live as nature did intend; magna pars libertatis est bene moratus venter.” He need not swell his accounts, and intricate his spirit with arts of subtilty and contrivance; he can be free from fears, and the chances of the world cannot concern him.
All our trouble is from within us; and if a dish of lettuce, and a clear fountain can cool all my heats, so that I shall have neither thirst nor pride, lust nor revenge, envy nor ambition, I am lodged in the bosom of felicity.
INTEMPERANCE IS AN ENEMY TO HEALTH.
HEALTH is the opportunity of wisdom, the fairest scene of religion, the advantages of the glorifications of God, the charitable ministries to men. It is a state of joy and thanksgiving, and in every of its periods feels a pleasure from the blessed emanations of a merciful providence. The world does not minister-does not feel a greater pleasure, than to be newly delivered from the racks of the gratings of the stone, and the torments and convulsions of a sharp cholic; and no organs, no harp, no lute, can sound out the praises of the Almighty Father so sprightfully as the man that rises from his bed of sorrows, and considers what an excelJent difference he feels from the groans and intolerable accents of yesterday.t
When Cyrus had espied Astyages and his fellows coming drunk from a banquet, loaden with variety of follies and filthiness, their legs failing
+ See the wretch that long has. tost
At length regain his vigour lost,
Enfin, il y a des Plaisirs fondés sur des Peines. Lorsqu'on a souffert, la cessation ou la diminution de la douleur est un plaisir, et souvent très-vif. On peut les appeler Plaisirs du Soulagement ou de la Délivrance. Ils sont susceptibles de la même variété que les peines.-BENTHAM.
them, their eyes red and staring, cozened with a moist cloud, and abused by a doubled object, their tongues full of sponges, and their heads no wiser, he thought they were poisoned: and he had reason; for what malignant quality can be more venomous and hurtful to a man than the effect of an intemperate goblet and a full stomach? It poisons both the soul and body. He that tempts me to drink beyond my pleasure civilly invites me to a fever, and to lay aside my reason, as the Persian women did their garments and their modesty at the end of feasts; and all the question then will be, which is the worst evil, to refuse your uncivil kindness, or to suffer a violent head-ache, or to lay up heaps big enough for an English surfeit. Creon, in the tragedy, said well :
It is better for me to grieve thee, O stranger, or to be affronted by thee, than to be tormented by thy kindness the next day and the morrow after.'
A drunkard and a glutton feels the torments of a restless night, although he hath not killed a man : that is, just like murderers and persons of an affrighting conscience. So wakes the glutton, so broken and sick and disorderly are the slumbers of the drunkard: but for the honour of his banquet he hath some ministers attending that he did not dream of, and in the midst of his loud laughter, "Pallor et genæ pendulæ, oculorum ulcera, tremulæ manus, furiales somni, inquies nocturna," as Pliny reckons them; 'Paleness and hanging cheeks, ulcers of the eyes, and trembling hands, dead or distracted sleeps: these speak aloud that to-day you eat and
drink, that to-morrow you may die, and die for
It is reported concerning Socrates, that when Athens was destroyed by the plague, he, in the midst of all the danger, escaped untouched by sickness, because, by a spare and severe diet, he had within him no tumult of disorderly humours, no factions in his blood, no loads of moisture prepared for charnel-houses, or the sickly hospitals; but a vigorous heat, and a well-proportioned radical moisture; he had enough for health and study, philosophy and religion, for the temples and the academy; but no superfluities to be spent in groans and sickly nights.
Certain it is that no man ever repented that he rose from the table sober, healthful, and with his wits about him but very many have repented that they sat so long till their bellies swelled, and their health, and their virtue, and their God is departed from them.
INTEMPERANCE IS THE NURSE OF VICE.
By faring deliciously every day, men become senseless of the evils of mankind, inapprehensive of the troubles of their brethren, unconcerned in the changes of the world, and the cries of the poor, the hunger of the fatherless, and the thrist of widows.
INTEMPERANCE IS A PERFECT DESTRUCTION
A FULL gorged belly never produced a sprightly mind. When the sun gives the sign to spread the tables, and intemperance brings in the messes, and drunkenness fills the bowls, then the man falls
away, and leaves a beast in his room. A full meal is like Sisera's banquet, at the end of which there is a nail struck into the head.
THE RULES AND MEASURES OF TEMPERANCE.
Every drunkard clothes his head with a mighty scorn; and makes himself lower at that time than the meanest of his servants; the boys can laugh at him when he is led like a cripple, directed like a blind man, and speaks, like an infant, imperfect noises, lisping with a full and spongy tongue, and an empty head, and a vain and foolish heart; so cheaply does he part with his honour for drink or loads of meat; for which honour he is ready to die rather than hear it to bedisparaged by another; when himself destroys it as bubbles perish with the breath of children. Do not the laws of all wise nations mark the drunkard for a fool, with the meanest and most scornful punishment ? and is there any thing in the world so foolish as a man that is drunk? but, good God! what an intolerable sorrow hath seized upon great portions of mankind, that this folly and madness should possess the greatest spirits and wittiest men, the best company, the inost