A plaine exposition vpon the whole thirteenth, fourteenth, fifteenth, and sixteenth chapters of the Epistle of Saint Paul to the Romanes Wherein the text is diligently and methodically resolued, the sense giuen, and many doctrines thence gathered, are by liuely vses applied for the benefit of Gods children. Performed with much varietie, and conuenient breuitie, by Elnathan Parr Bachelor in Diuinity, and preacher of Gods word. To which is prefixed an alphabeticall table, containing the chiefe points and doctrines handled in the booke.

VERSE—Not in rioting and drunkennesse, not in chambe∣ring and wantonnesse, not in strife and enuying.

THese words, and the next verse following, containe an exposition of the exhortation, to walke honestly as in the Day.

That exhortation is two wayes expounded: First, nega∣tiuely in these words; then affirmatiuely in the verse follow∣ing.

In the negatiue are diuers particular vices enumerated, which are contrary to this honest walking.

There are set downe three paire of vices; not that there are no more; but these are reckoned vp, as the foulest, and most common, which most staine and dedecorate a Christian; and vnder these all other to be vnderstood.

The first paire are rioting and drunkennesse. There are two staffes of our bodily life, meat and drinke, hee forbiddeth here intemperance in both.

Rioting. The Latine reads, non in comessationibus; which comes not of the Latine comedere, which signifies to eate, but of the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the word in this place, and signifies, as Saint Ambrose expounds, luxurious feasting, and banquetting, wherein men take liberty vnto all lasciui∣ous and riotous behauiour; so called as some thinke, be∣cause such feasting, and riotous feeding brings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, heauy sleepe, when men are as the Poet speakes, Somno vino{que}, or som∣no{que} cibo{que} sepulti, Euen buried in sleep caused by good cheere.

And because in such feasting, oftentimes there is Musick, the Syriack translation (it may be) rendered it, non in musica not in musick; meaning vaine and filthy songs, and petulant behauiour, according to the rude doings in many places at mariages.

From hence the Heathen called their god of wantonnes and reuelling, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This was the abhominable Idoll of Moab, Chemosh, so called from some filthy behauiour vsed or seene in the worship of that Idol: This was Priapus; the Israelites grieuously sinned, in ioyning themselues to Baal∣peor,

or Beelphegor; of which the Prophet Osee speaketh, chap. 9.10. They went to Baal-peor, and separated themselues vnto that shame.

Nor feasting, nor eating that which is dainty is here forbid∣den; but rioting in our eating, bringing forth proteruous and dissolute behauiour.

Drunkennesse. When this odious sinne is named; wee conceiue a man vomiting, reeling and staggering, not being able to speake, nor able to goe: we thinke of the deformity of his visage, the inordinate and vncomely motion of his body, his dementation, or alienation of mind.

But drunkennesse properly is not in these; These are the ef∣fects of it, or as the Schoolemen say well, rather poena, then culpa ebrietatis, the punishment, then the fault of drunkennes.

Drunkennesse is manifold: there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as the Pro∣phet Esay speaketh to the Iewes: thou afflicted, and drunken, but not with wine, with sinne then, or with plagues, for they were opplete with both.

There is Panaria ebrietas, and drunkennesse with bread, prouerbiall vsed in the Dutch language, as the learned Dutch∣man of Roterdam saith in his Adagies, noting petulant and impudent manners.

There is also giddinesse by Tobacco; the immoderate and vnreasonable vse wherof is so much the more to be damned, because it is the nurse of this brutish drunkennesse, we haue to intreat of.

The drunkennesse here ment: is an immoderate drinking of any liquor, which may inebriate.

The very forme of this sinne is in the terme Immoderate; now that is immoderate in drinking, which is beyond the necessity of nature, the good health and strength of the body, and the reasonable refreshing of the spirits: whether alienation of mind follow or not.

For whatsoeuer in the excesse in drinking is contrary to Sobriety is ebriety: But all Immoderate drinking is contrary to sobriety: and therefore, Saint Peter doth not onely for∣bid walking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in drunkennesse, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in any excesse of wine, when we begin to be heat with

it, and in drinkings and vnnecessary bibbing, and quaffing.

Thy conscience tels thee that drunkennesse is a sinne: [Obs.] de∣ceiue not thy selfe, as to thinke thou art not guilty vnlesse thou make thy selfe abeast: to be depriued of the vse of rea∣son, is the highest degree of this sinne, but to drinke immode∣rately is drunkennesse in some degree.

If by thy constitution, and strength of thy braine, thou beest able to beare as much drink as two or three men, with∣out the alienation of thy mind; yet know that thou art not the lesse but the more culpable thereby. Remember what the Prophet saith, Woe to them that are mighty to drinke wine, and men of strength to mingle strong drink.

Gluttony and Drunkennesse, [Doctr.] disgrace the persons and profession of Christians. Pro. 23.20. We must not be amongst wine bib∣bers, and riotous eaters of flesh; much lesse may wee doe such things. Luke 21.34. Take heed lest your hearts be ouer char∣ged with surfetting and drunkennesse: 1 Peter 4.3. 1 Cor. 6.10. Gal. 5.21.

Wee may not, genio indulgere, be greedy of dainty cates, [Ʋse 1] like the rich glutton who fared delitiously euery day.

It is lawfull vpon occasion to exceed in prouision; but neuer lawfull to exceed the bounds of moderate eating, nor without feare to feed our selues.

The Romanes were greatly faulty herein; also the Iewes, in the dayes of Esay and Amos. These are belly-gods, of whom Paul, Phil. 3.19. Epicuri de grege porci, Swinish Epicures; which know nothing nor intend, but curare cutem, to pamper themselues with dainty fare.

And surely so exceedingly are wee of this Nation peccant this way, that, that scoffe may bee returned vpon vs which was cast vpon the Agrigenti••es, or men of Megara. They build as if they were to liue euer, they prouide for their bellies as if they were to dye to morrow.

But venter paruo contentus, si das quod debes, non quod potes;

The belly is content with a little, if you giue it so much as you owe, not so much as you can.

Rich Alcamenes, prouided, and fed sparingly: being asked the reason, he answered that it became multapossiden∣tem,

pro ratione, non pro libidine viuere.

Plato inuited to supper Timothy the Athenian Duke, and intertained him with a roote and a sallet, but with Philosophi∣call discourses also; for which Timothy gaue thankes to Plato the next day, on this manner; They which sup with Plato feele themselues the better for it the next day: for indeed ma∣ny through gurmundizing feele themselues the worse many dayes after: It hath beene obserued and affirmed that more perish by surfetting then by the sword.

These examples of the Heathens should admonish vs to beware of excesse, whereby we dull our apprehension, and vnfit our selues for our duties to God and man.

The frugality and moderation of the Patriarchs, and holy Kings is remarkeable; and also of the Christians of former times. One instance for many.

In the dayes of Tertullian, it was imputed to the Christi∣ans that the were prodigall and giuen to belly cheere, be∣cause of their loue feasts, which therefore Tertullian describes, thus; Non prius discumbitur, &c. We sit not downe, till an assay be taken by prayer to God. Wee eate so much as may stay hunger, and drink so much, as is profitable for the chast and snamefast. We are filled so, as that we remember that we must worship God in the night: we discourse so, as they who know that God heares them. Post aquam manualem, after water and lights, euery man is prouoked to sing vnto God something out of the Scriptures, or out of his owne inuenti∣on, by which a triall is made, how he hath eaten and drunk: Also Grace and prayer takes away, and ends the feast: and from thence wee depart, not to any wanton, riotous, or lasciuious practices, but to the same care of modesty and chastity, Ʋt qui non tam caenum caenauerint, quam discipli∣nam, so that you might thinke that they had beene rather at a Sermon, or at some Lecture of sobriety, then at a Supper. [Vse 2]

Abhorre Drunkennesse, and be sober: The fearfull effects of Drunkennesse are manifold.

1 It wasts our Substance, it hath brought many families to lesse then a morsell of bread, and hath clothed men of some

note with ragges. Diogenes seeing a bill fastened vpon a drunkards doore signifying that the house was to bee sould: I thought said he, that he would at last vomit his house also.

2 It oucrthrowes health, causing Palsies, Apoplexies, and diuers other diseases, as the Physitians witnesse.

3 It takes away a mans good name: Scurrarum est, saith a Father, It was wont to be the beggars sinne, according to the Prouerbe, As drunke as a beggar; but now many that are no beggars, are grieuously faulty in this bruitishnes.

4 It extinguisheth the light of reason, and robbes vs of that pretious Iewell. Anima sicca sapientissima, the dry soule is the wise soule: Many seeme to haue animam pro sale, a soule they haue but as salt onely, to keepe their bodies from rotting a∣boue ground. They drowne their wits, that as the earth op∣pressed with water is vnfruitfull; so they are altogether vn∣profitable. Nabuchodonosor was not more a beast then is a drunkard.

5 It is the sountaine of all luxurious and filthy doings, and the cause of much sinne. In it is excesse of riot, saith Saint Paul, Ephes. 5.18. Drunkards are many of them of the prin∣cipallest factors for the Diuell; for hauing beene ouertaken themselues, they neuer cease labouring to make others the children of hell like themselues; and therein, after a hellish manner reioyce. These are they which knowe no way to honour their friends but by arinking their healths; against which Ambrose declaimes: and this forsooth is to be done by threes, which Saint Austin calles a filthy custome, the poy∣son of the Diuell, and the vnhappy vse of the Pagans: he saith farther, Quicun{que} hee in suo conuiuio aut alieno fieri acquieue∣rit, diabelo se sacrificasse non dubitauerit: that is, whosoeuer shall consent to such healths-drinking by threes, at his owne or at any other mans table, let him not doubt, but that hee hath by so doing sacrificed to the Diuell: and therefore hee adiureth his hearers by the dreadfull day of iudgement, that they banish this heathenish custome.

It damnes the soule, 1. Cor. 6.10. Gal. 5.20.

Howle therefore you drunkards for the misery which shall come vpon you, when euery drop of wine or beare im∣moderately

taken, shall be recompensed with a sea of wrath.

If thou desirest to be able to serue God in prayer & faith, abhor drunkennes, for a drunkard is a very Atheist; these are they which in Esayes and Pauls time denyed the prouidence of God, and the resurrection. Let vs eate and drinke say they, for to morrow we shall die.

Salomon thought to giue himselfe to wine, and yet to haue ac∣quainted his heart with wisdome, but he found it impossible.

Not possible to be a drunkard and religious.

Abhorre drunkennes in thy selfe, reforme it also in others to thy vttermost ability; that for the safety of thine owne soule and other mens also, thou mayst haue a double reward.

Take heed thou hast no hand in setting vp vnnecessary Ale houses, the very Temples of Satan.

In as much as it is now become vitium Gentis, a sinne of our Nation, and committed in that, which Nature cannot want, be the more carefull.

If thou hast beene preserued in these dangerous times, giue humble thanks to God: if thou hast beene guilty, re∣pent of this thy wickednesse, and pray that if it bee possible it may be forgiuen thee. It is hard for a drunkard to repent.

Notes

• Virgil.
• 1 Kings 11.7.
• Numb. 25.1, 2, 3.
• Pudendum idolū Targ. Ionathae consule Hieron. in loc. Hoseae.
• Esay 51.21.
• Eras. chil. 1. Cent. 3. Adag. 3.
• 1 Pet. 4.3.
• Esay 5.22.
• Iude. 12.
• Seneca.
• Tertull. in Apolog.
• Pro. 23.20.21.
• Hieran ep 83. ad Oceanum.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• Consul. Amb. l. de Elia & Jeiunio ca. 11. Amb loc. cit. c. 17
• Aug. ser. 231. de tempere ad•• sinem.
• 1 Cor. 15.32. Esay 22. Eccles. 2.3.