From the Second Book of Homilies
set
forth in the time of Edward the Sixth
HOMILY IV
AGAINST GLUTTONY AND DRUNKENNESSE.
YE haue heard in the former Sermon, welbeloued, the description and the
vertue of fasting, with the true vse of the same. Now yee shall heare how
foule a thing gluttony and drunkennesse is before GOD, the rather to mooue
you to vse fasting the more diligently. Understand yee therefore, that
Almighty GOD (to the end that we might keep our selues vndefiled and serue
him in holinesse and righteousnesse, according to his word) hath charged in
his Scriptures so many as looke for the glorious appearing of our Sauiour
Christ, to lead their liues in all sobriety, modesty, and temperancie (Titus
2.12-14). Whereby we may learne how necessary it is for euery Christian that
will not be found vnready at the comming of our Sauiour Christ, to liue
sober minded in this present world, forasmuch as otherwise being vnready, he
cannot enter with Christ into glory: And being vnarmed in this behalfe, he
must needes bee in continuall danger of that cruell aduersary the roaring
Lion, against whom the Apostle Peter warneth vs to prepare our selues in
continuall sobriety, that we may resist, being stedfast in fayth (1 Peter
5.8). To the intent therefore that this sobernesse may bee vsed in all our
behauiour, it shall be expedient for vs to declare vnto you how much all
kinde of excesse offendeth the maiestie of almightie GOD, and howe
grieuously hee punisheth the immoderate abuse of those his creatures which
he ordeineth to the maintenance of this our needy life, as meates, drinkes,
and apparell. And againe, to shew the noysome diseases and great mischiefes
that commonly doe follow them that inordinatly giue vp themselues to be
caried headlong with such pleasures as are ioyned eyther with daintie and
ouerlarge fare, or else with costly and sumptuour apparell.
And first, that ye may perceiue how detestable and hatefull all excesse
in eating and drinking is before the face of almighty GOD, ye shall call to
minde what is written by Saint Paul to the Galathians, where hee numbreth
gluttonie and drunkennesse among those horrible crimes, with the which (as
he saith) no man shall inherite the kingdome of heauen (Galatians 5.21). Hee
reckoneth them among the deedes of the flesh, and coupleth them with
idolatrie, whoredome, and murder, which are the greatest offences that can
bee named among men. For the first spoyleth GOD of his honour, the second
defileth his holy Temple, that is to wit, our owne bodies, the third maketh
vs companions of Cayne in the slaughter of our brethren, and who so
committeth them, as Saint Paul saith, cannot inherite the kingdome of GOD.
Certainely, that sinne is very odious and lothsome before the face of GOD,
which causeth him to turne his fauourable countenance so farre from vs, that
hee should cleane barre vs out of the doores, and disherite vs of his
heauenly kingdome. But hee so much abhorreth all beastly banquetting, that
by his sonne our Sauiour Christ in the Gospel, hee declareth his terrible
indignation against all belly gods, in that hee pronounceth them accursed,
saying, Wo bee to you that are full, for yee shall hunger (Luke 6.25). And
by the Prophet Esaias hee cryeth out, Wo be to you that rise vp early to
giue your selues to drunkennes, & set all your mindes so on drinking, that
you sit swilling thereat vntill it bee night (Isaiah 5.11-12). The Harpe,
the Lute, the shalme, and plentie of wine are at your feastes, but the
workes of the Lord yee doe not beholde, neither consider the workes of his
hands. Woe bee vnto you that are strong to drinke wine, and are mighty to
aduance drunkennesse. Heere the Prophet plainely teacheth, that fasting and
banquetting maketh men forgetfull of their duty towards GOD, when they giue
themselues to all kindes of pleasures, not considering nor regarding the
workes of the Lord, who hath created meates and drinkes, as S. Paul sayth,
to bee receiued thankefully of them that beleeue and know the trueth. So
that the very beholding of these creatures (being the handy worke of
Almighty God) might teach vs to vse them thankefully as God hath ordeyned (1
Timothy 4.3).
Therefore they are without excuse before God, which either filthily feede
themselues, not respecting the sanctification which is by the word of God
and prayer, or else vnthankefully abuse the good creatures of God by
surfetting & drunkennes, forasmuch as Gods ordinances in his creatures
plainely forbidde it. They that giue themselues therefore to bibbing and
banqueting, being without all consideration of Gods iudgements, are suddenly
oppressed in the day of vengeance. Therefore Christ saith to his disciples,
Take heede to your selues, least at any time your hearts bee ouercome with
surfeting and drunkennesse, and cares of this world, and so that day come on
you vnwares (Luke 21.34). Whosoeuer then will take warning at Christ, let
him take heede to himselfe, least his heart being ouerwhelmed by surfeting
and drowned in drunkennes, he be taken vnwares with that vnthrifty seruant,
which, thinking not on his masters comming, began to smite his fellow
seruants, & to eate, & to drinke, & to bee drunken, & being sudenly taken,
hath his iust reward with vnbeleeuing hypocrites (Luke 12.45-46). They that
vse to drink deeply, & to feed at ful (wallowing themselues in all kind of
wickednes) are brought asleep in that slumbring forgetfulnesse of Gods holy
will & commandements. Therefore almighty God cryeth by the Prophet Ioel :
Awake ye drunkards, weepe and howle all ye drinkers of wine, because the new
wine shalbe pulled from your mouth (Joel 1.5). Here the Lord terribly
threatneth to withdraw his benefites from such as abuse them, and to pull
the cup from the mouth of drunkards. Here we may learne, not to sleepe in
drunkennesse and surfetting lest GOD depriue vs of the vse of his creatures,
when we vnkindly abuse them. For certainly the Lord our GOD will not only
take away his benefits when they are vnthankefully abused: but also in his
wrath and heauie displeasure take vengeance on such as immoderately abuse
them. If our first parents Adam and Eve had not obeyed their greedy appetite
in eating the forbidden fruit, neither had they lost the fruition of GODS
benefites which they then enioyed in paradise, neither had they brought so
many mischiefs both to themselues, and to all their posteritie (Genesis
3.6). But when they passed the bonds that GOD had appointed them, as
vnworthy of GODS benefits, they are expelled and driuen out of paradise,
they may no longer eate the fruites of that garden, which by excesse they
had so much abused. As transgressors of GODS commandement, they and their
posterity are brought to a perpetuall shame and confusion, and as accursed
of GOD, they must now sweate for their liuing, which before had abundance at
their pleasure. Euen so, if we in eating and drinking exceede, when God of
his large liberality sendeth plenty, he will soone change plenty into
scarcenesse. And whereas we gloried in fulnesse, he will make vs emptie, and
confound vs with penury, yea, we shalbe compelled to labour and trauaile
with paines, in seeking for that which we sometime enioyed at ease. Thus the
Lord will not leaue them vnpunished, who not regarding his works, follow the
lusts and appetites of their owne hearts.
Noah. The Patriarch Noah, whom the Apostle calleth the preacher of
righteousnes, a man exceedingly in GODS fauour, is in holy Scripture made an
example, whereby we may learne to auoid drunkennesse (2 Peter 2.5). For when
he had powred in wine more then was conuenient, in filthy maner hee lay
naked in his tent, his priuities discouered. And whereas sometime hee was so
much esteemed, he is now become a laughing stocke to his wicked sonne Cham,
no small griefe to Sem and Iapeth his other two sonnes, which were ashamed
of their fathers beastly behauiour. Heere wee may note that drunkennesse
bringeth with it shame and derision, so that it neuer escapeth vnpunished.
Lot. Lot in like maner, being ouercome with wine, committed
abominable incest with his owne daughters. So will almighty GOD giue ouer
drunkards, to the shamefull lusts of their owne hearts. Heere is Lot by
drinking fallen so farre beside himselfe, that hee knoweth not his owne
daughters. Who would haue thought that an olde man in that heauie case,
hauing lost his wife and all that he had, which had seene euen now GODS
vengeance in fearefull maner declared on the fiue Cities for their vicious
liuing, should be so farre past the remembrance of his duety? But men
ouercome with drinke, are altogether madde as Seneca saith (Seneca, `Epist.',
84). He was deceiued by his daughters: but now many deceiue themselues,
neuer thinking that GOD by his terrible punishments will bee auenged on them
that offend by excesse. It is no small plague that Lot purchased by his
drunkennesse. For he had copulation most filthily with his owne daughters,
which conceiued thereby, so that the matter is brought to light, it can no
longer bee hidde. Two incestuous children are borne, Ammon and Moab, of whom
came two nations, the Ammonites and Moabites, abhorred of GOD, and cruell
aduersares to his people the Israelites. Loe Lot hath gotten to himselfe by
drinking, sorrow, and care, with perpetuall infamie and reproch vnto the
worldes ende. If GOD spared not his seruant Lot, being otherwise a godly
man, nephew vnto Abraham, one that entertained the Angels of GOD: What will
he doe to these beastly belly slaues, which voide of all godlinesse or
vertuous behauiour, not once, but continually day and night, giue themselues
wholly to bibbing and banquetting?
Amnon. But let vs yet further behold the terrible examples of GODS
indignation against such as greedily follow their vnsatiable lusts. Amnon
the sonne of Dauid, feasting himselfe with his brother Absolom, is cruelly
murdered of his owne brother (2 Samuel 13.28-29).
Holophernes, a valiant and mighty captaine, being ouerwhelmed with wine,
had his head striken from his shoulders by that seely woman Iudith (Judith
13.2, 8). Simon the hie Priest, and his two sonnes Mattathias and Iudas,
being entertained of Ptolomie the sonne of Abobus , who had before married
Simons daughter, after much eating and drinking, were traiterously murdered
of their owne kinseman. If the Israelites had not giuen themselues to belly
cheare, they had neuer so often fallen to idolatrie (Exodus 32.6). Neither
would wee at this day bee so addict to superstition, were it not that wee so
much esteemed the filling of our bellies. The Israelites when they serued
Idolles, sate downe to eate and drinke, and rose againe to play, as the
Scripture reporteth (1 Corinthians 10.7). Therefore seeking to serue their
bellies, they forsooke the seruice of the Lord their GOD. So are wee drawen
to consent vnto wickednesse, when our hearts are ouerwhelmed by drunkennesse
and feasting. So Herode set ting his minde on banquetting, was content to
grant, that the holy man of GOD Iohn Baptist, should bee beheaded at the
request of his whores daughter (Matthew 14.6-10). Had not the rich glutton
bene so greedily giuen to the pampering of his belly, he would neuer haue
beene so vnmercifull to the poore Lazarus, neither had he felt the torments
of the vnquenchable fire (Luke 16.19-25).
What was the cause that GOD so horribly punished Sodom and Gomorrha? was
it not their proud banquetting and continuall idlenesse, which caused them
to bee so lewde of life, and so vnmercifull towards the poore (Ezekial
16.49)? What shall we now thinke of the horrible excesse, whereby so many
haue perished, and bene brought to destruction?
Alexander. The great Alexander after that hee had conquered the whole
world, was himselfe ouercome by drunkennesse, insomuch that being drunken,
hee slew his faithfull friend Clitus, whereof when he was sober, he was so
much ashamed, that for anguish of heart he wished death. Yet
notwithstanding, after this hee left not his banquetting, but in one night
swilled in so much wine, that hee fell into a feuer, and when as by no
meanes hee would abstaine from wine, within few dayes after in miserable
sort he ended his life. The conquerour of the whole world is made a slaue by
excesse, and becommeth so madde that he murdereth his deare friend, hee is
plagued with sorrow, shame, and griefe of heart for his intemperancie, yet
can he not leaue it, hee is kept in captiuitie, and hee which sometime had
subdued many, is become a subiect to the vile belly. So are drunkards and
gluttons altogether without power of themselues, and the more they drinke,
the dryer they waxe, one banquet prouoketh another, they studie to fill
their greedie stomackes. Therefore it is commonly sayd, A drunken man is
alwayes drie, and A gluttons gut is neuer filled. nsatiable truely are the
affections and lustes of mans heart, and therefore wee must learne to bridle
them with the feare of GOD, so that we yeeld not to our owne lustes, lest we
kindle GODS indignation against our selues, when we seeke to satisfie our
beastly appetite. Saint Paul teacheth vs, whether wee eate or drinke, or
whatsoeuer wee doe, to doe all to the glory of GOD (1 Corinthians 10.31).
Where hee appointeth, as it were by a measure, how much a man may eate and
drinke: that is to wit, so much that the minde be not made sluggish by
cramming in meate, and powring in drinke, so that it cannot lift vp it selfe
to the glory and prayse of GOD. Whatsoeuer he be then, that by eating and
drinking maketh himselfe vnfit to serue GOD, let him not thinke to escape
vnpunished.
Yee haue heard how much almighty GOD detesteth the abuse of his
creatures, as he himselfe declareth, aswell by his holy word, as also by the
fearefull examples of his iust iudgement. Now if neither the word of GOD can
restraine our raging lustes and greedy appetites, neither the manifest
examples of GODS vengeance feare vs from riotous and excessiue eating and
drinking, let vs yet consider the manifold mischiefes that proceede thereof,
so shall wee know the tree by the fruits. It hurteth the body, it infecteth
the minde, it wasteth the substance, and is noysome to the neighbours. But
who is able to expresse the manifolde dangers and inconueniences that follow
of intemperate diet? Oft commeth sodaine death by banquetting, sometime the
members are dissolued, and so the whole body is brought into a miserable
state. Hee that eateth and drinketh vnmeasurably, kindleth oft times such an
vnnaturall heate in his body, that his appetite is prouoked thereby to
desire more then it should, or else it ouercommeth his stomacke, and filleth
all the body full of sluggishnesse, makes it vnable and vnfit to serue
either GOD or man, not nourishing the body, but hurting it: and last of all,
bringeth many kindes of incurable diseases, whereof ensueth sometimes
desperate death. But what should I neede to say any more in this behalfe?
For except GOD blesse our meates, and giue them strength to feede vs: againe,
except GOD giue strength to nature to digest, so that we may take profit by
them, either shall we filthily vomite them vp againe, or els shal they lie
stinking in our bodies, as in a lothsome sinke or chanell, and so diuersely
infect the whole body. And surely the blessing of GOD is so farre from such
as vse riotous banquetting, that in their faces be sometimes seene the
expresse tokens of this intemperancy: as Solomon noteth in his prouerbes. To
whom is woe (sayth hee) to whom is sorrow? to whom is strife? to whom is
brawling, to whom are wounds without cause? and for whom is the rednesse of
eyes? euen to them that tarrie long at the wine (Proverbs 23.29-30). Marke
(I beseech you) the terrible tokens of GODS indignation: Woe, and sorrow,
strife, and brawling, wounds without cause, disfigured face, and rednesse of
eyes are to bee looked for, when men set themselues to excesse and
gurmandise, deuising all meanes to encrease their greedy appetites by
tempering the wine, and sawcing in it such sort, that it may bee more
delectable and pleasant vnto them. It were expedient, that such delicate
persons should bee ruled by Solomon, who in consideration of the aforesayde
inconueniences, forbiddeth the very sight of wine. Looke not vpon the wine (sayth
hee) when it is red, and when it sheweth his colour in the cup, or goeth
downe pleasantly: for in the ende thereof it will bite like a serpent, and
hurt like a cockatrice. Thine eyes shall looke vpon strange women, and thine
heart shall speake lewde things, and thou shalt bee as one that sleepeth in
the middes of the sea, and as he that sleepeth in the toppe of the maste.
They haue stricken mee (thou shalt say) but I was not sicke, they haue
beaten mee, but I felt it not, therefore will I seeke it yet still.
Certainely that must needes bee verie hurtfull which biteth and infecteth
like a poysoned Serpent, whereby men are brought to filthy fornication,
which causeth the heart to deuise mischiefe. Hee doubtlesse is in great
danger that sleepeth in the middest of the sea, for soone hee is ouerwhelmed
with waues. He is like to fall sodainely that sleepeth in the toppe of the
maste. And surely hee hath lost his senses, that cannot feele when he is
stricken, that knoweth not when he is beaten. So, surfetting and
drunkennesse bites by the belly, and causeth continuall gnawing in the
stomack, bringes men to whoredome and lewdenesse of hearte, with dangers
vnspeakable: so that men are bereaued and robbed of their senses, and are
altogether without power of themselues, Who seeth not nowe the miserable
estate whereinto men are brought, by these foule filthie monsters, gluttonie
and drunkennesse (Proverbs 23.31-35). The body is so much disquieted by
them, that as Iesus the sonne of Syrach affirmeth, the vnsatiable feeder
neuer sleepeth quietly, such an vnmeasurable heate is kindled, whereof
ensueth continuall ache and paine to the whole body (Apoc. Ecclesiastes
31.20). And no lesse truely the minde is also annoyed by surfetting
bankettes: for sometimes men are stricken with frensie of minde, and are
brought in like manner to meere madnesse, some waxe so brutish and blockish,
that they become altogether voyde of vnderstanding. It is an horrible thing
that any man should maime himselfe in any member: but for a man of his owne
accord to bereaue himselfe of his wittes, is a mischiefe intolerable. The
Prophet Osee in the fourth Chapter, saith, that wine and drunkennesse taketh
away the heart (Hosea 4.11). Alas then, that any man should yeelde vnto
that, whereby hee might bereaue himselfe of the possession of his owne
heart. Wine and women leade wise men out of the way, and bring men of
vnderstanding to reproofe and shame, sayth Iesus the sonne of Syrach (Apoc.
Ecclesiastes 19.2). Yea hee asketh what is the life of man that is ouercome
with drunkennesse. Wine drunken with excesse, maketh bitternesse of minde,
and causeth brawling and strife (Apoc. Ecclesiastes 31.29). In Magistrates
it causeth cruelty in steade of iustice, as that wise Philosopher Plato
perceiued right well, when hee affirmed that a drunken man hath a tyrannous
heart, and therefore will rule at his pleasure, contrary to right and reason
(Plato, `De Repub.', bk. 3). And certainely drunkennesse maketh men
forget both law and equitie, which caused King Solomon so straitly to charge
that no wine should bee giuen vnto rulers, lest peraduenture by drinking,
they forget what the law appointeth them, and so change the iudgement of all
the children of the poore (Proverbs 31.4). Therefore among all sortes of
men, excessiue drinking is most intolerable in a Magistrate or man of
authority, as Plato sayth: For a drunkard knoweth not where hee is himselfe.
If then a man of authoritie should bee a drunkard, alasse, how might hee bee
a guide vnto other men, standing in neede of a gouernour himselfe (Besides
this, a drunken man can keepe nothing secret: manie fonde, foolish and
filthie wordes are spoken when men are at their bankets. Drunkennesse (as
Seneca affirmeth) discouereth all wickednesse, and bringeth it to light, it
remooueth all shamefastnesse, and encreaseth all mischiefe. The proud man
being drunken, vttereth his pride, the cruell man his crueltie, and the
enuious man his enuie, so that no vice canne lie hid in a drunkard. Moreouer,
in that hee knoweth not himselfe, hee fumbleth and stammereth in his speach,
staggereth to and fro in his going, beholding nothing stedfastly with his
staring eyes, beleeueth that the house runneth round about him. It is
euident that the minde is brought cleane out of frame by excessiue drinking,
so that whosoeuer is deceiued by wine or strong drinke, becommeth as Solomon
saith, a mocker, or a madde man, so that hee can neuer be wise (Proverbs
20.1). If his wittes, hee may aswell suppose, as Seneca saith, that when hee
hath drunken poyson, hee shall not die. For wheresoeuer excessiue drinking
is, there must needes followe perturbation of minde, and where the belley is
stuffed with daintie fare, there the minde is oppressed with slothfull
sluggishnesse. A full belly, maketh a grosse vnderstanding, saith Saint
Bernard, and much meate maketh a weary minde (Saint Bernard, `Ad sororem
ser.', 24). But alasse, now a dayes men passe little either for body or
minde: so they haue worldly wealth and riches aboundant to satisfie their
vnmeasurable lustes, they care not what they doe. They are not ashamed to
shew their drunken faces, and to play the madde man openly. They thinke
themselues in good case, and that all is well with them, if they be not
pinched by lacke and pouerty. Lest any of vs therefore might take occasion
to flatter himselfe in this beastly kinde of excesse, by the aboundance of
riches, let vs call to minde what Solomon writeth in the xxi. of his
Prouerbs, Hee that loueth wine and fatte fare, shall neuer bee rich, saith
he (Proverbs 21.17). And in the xxiii. Chapter, he maketh a vehement
exhortation, on this wise, Keepe not company with drunkards and gluttons,
for the glutton and drunkard shall come to pouerty (Proverbs 23.20-21).
He that draweth his patrimony through his throat, and eateth and drinketh
more in one houre or in one day, then hee is able to earne in a whole weeke,
must needes be an vnthrift, and come to beggerie. But some will say, what
need any to finde fault with this? He hurteth no man but himselfe, hee is no
mans foe but his owne. Indeed I know this is commonly spoken in defence of
these beastly belly gods but it is easie to see how hurtfull they are, not
only to themselues, but also to the common wealth, by their example. Euery
one that meeteth them is troubled with brawling and contentious language,
and oft times raging in beastly lusts, like high fed horses, they ney on
their neighbours wiues, as Ieremy sayth, and defile their children and
daughters. Their example is euill to them among whom they dwell, they are an
occasion of offence to many, and whiles they waste their substance in
banquetting, their owne household is not prouided of things necessary, their
wiues and their children are euill intreated, they haue not wherewith to
releeue their poore neighbours in time of necessity, as they might haue, if
they liued soberly. They are vnprofitable to the common wealth. For a
drunkard is neither fit to rule, nor to be ruled. They are a slander to the
Church or congregation of Christ, and therefore Saint Paul doeth
excommunicate them among whoremongers, idolaters, couetous persons, and
extortioners, forbidding Christians to eat with any such (1 Corinthians
5.11). Let vs therefore, good people, eschew every one of vs, all
intemperancy, let vs loue sobriety and moderate diet, oft giue our selues to
abstinency and fasting, whereby the minde of man is more lift vp to GOD,
more ready to all godly exercises, as prayer, hearing and reading of GODS
word, to his spirituall comfort. Finally, whosoeuer regardeth the health and
safety of his owne body, or wisheth alwayes to be well in his wits, or
desireth quietnesse of minde, and abhorreth fury and madnesse, he that would
be rich, and escape pouerty, he that is willing to liue without the hurt of
his neighbour, a profitable member of the common wealth, a Christian without
slander of Christ and his Church: let him auoyd all riotous and excessiue
banquetting, let him learne to keepe such measure as behoueth him that
professeth true godlinesse, let him follow S. Pauls rule, and so eat and
drink, to the glory and prayse of GOD, who hath created all things to be
soberly vsed with thanksgiuing, to whom be all honour and glory for euer.
Amen.
