hey (the
Manichaeans) drank the juice of apples, which was more delicious than all
the wines and liquors in the world. And so does Tertullian, which liquor
pressed from apples, he says, was most strong and vinous." His words
are, _Succum ex pomis vinosissimum_[5].

Here one may observe also, that the use of cider was very primitive and
antient, but as strong and delicious as it was, the Catholicks stuck
close to the juice of the grape, as what was entirely orthodox and no
wise conversant with the heretics of those days.

But to return to these feasts just now mentioned, it is certain, that it
was not only customary for the Christians of Africa to get drunk. They
had this custom in common with the Christians of Italy, where these
kinds of repasts were forbidden by the Council of Laodicea, which was
held in the fourth century. Paulinus, however, (and I do not wonder at
it, being a poet,) has endeavoured to excuse the Christians, on pretence
that they only got drunk out of a good intention, which, say the
casuists, judges all human actions[6]. His words are,

---- "Ignoscenda tamen puto talia parvis
Gaudia quae ducunt epulis, quia mentibus error.
Irrepit rudibus, nec tantae conscia culpae
Simplicitas pietate cadit, male credula sanctos
Perfusis halante mero gaudere sepulchris.[6a]

But yet that mirth in little feasts enjoy'd,
I think should ready absolution find;
Slight peccadillo of an erring mind,
Artless and rude, of all disguises void,
Their simple hearts too easy to believe
(Conscious of nothing ill) that saints in tombs
Enshrin'd should any happiness perceive
From quaffing cups, and wines ascending fumes,
Must be excus'd, since what they did they meant,
With piety ill plac'd, yet good intent.

[Footnote 1: Ep. 22.]

[Footnote 2: Pamel. p. 416.]

[Footnote 3: Ep. 29.]

[Footnote 4: Perron, p. 64.]

[Footnote 5: Ibid.]

[Footnote 6: Quicquid agunt homines intentio judicat omne.]

[[Footnote 6a: St. Paulinus of Nola (Paulinus Nolensis),
_possibly_ Carmen IX. in St. Felicem.]]

CHAP. X.

OF CHURCHMEN.

If one formed a judgment of the manner of Churchmen's lives by their
discourses, certainly one would take them for models of sobriety. But
there is a great deal of difference between preaching and practising.
This distinction is very solid, and daily experience confirms it. And if
those gentlemen would