Графични страници
PDF файл
ePub

255

the son of Sirach affirmeth, The insatiable feeder never Ecchus. xxxi. sleepeth quietly, such an unmeasurable heat is kindled, whereof ensueth continual ache and pain to the whole body. And no less truly the mind is also annoyed by surfeiting banquets: for sometimes men are stricken with frenzy of mind, and are brought in like manner to mere madness; some wax so brutish and blockish, that they become altogether void of understanding. It is an horrible thing that any man should maim himself in any member: but for a man of his own accord to bereave himself of his wits. is a mischief intolerable. The Prophet Hosea, in the fourth chapter, saith, that Wine and drunkenness take Hosea iv away the heart. Alas then, that any man should yield unto that, whereby he might bereave himself of the posWine and women lead wise men session of his own heart.

out of the way, and bring men of understanding to reproof and shame, saith Jesus the son of Sirach. Yea, he askethi, Ecclus. xix. what is the life of man that is overcome with drunkenness. Wine drunken with excess maketh bitterness of mind, Ecelus. xxxi. and causeth brawling and strife. In magistrates it causeth eruelty instead of justice, as that wise philosopher Plate perceived right well, when he afirmed, that a drunken man hath a tyrannous heart, and therefore will rule at his pleasure, contrary to right and reason. And certainly drunkenness maketh men forget both law and equity, which caused King Solomon so strictly to charge that no Prov. xxxi. wine should be given unto rulers, lest peradventure by drinking they forget what the law appointeth them, and so change the judgment of all the children of the poor. Therefore among all sorts of men, excessive drinking is most intolerable in a magistrate or man of authority, as Plato saith: for a drunkard knoweth not where he is himself. If then a man of authority should be a drunkard, alas! how might he be a guide unto other men, standing in need of a governor himself! Besides this, a drunken man can keep nothing secret: many fond, foolish, and filthy words are spoken, when men are at their banquets. Drunkenness, as Seneca affirmeth, discovereth all wickedness, and bringeth it to light; it removeth all shamefacedness, and increaseth all mischief. The proud man, being drunken, uttereth his pride, the cruel man his cruelty, and the envious man his envy, so that no vice can lie hid in a drunkard. Moreover, in that he knoweth not himself, he fumbleth and stammereth in his speech, staggereth to and fro in his going, beholding nothing steadfastly with his staring eyes, believeth that the

De Repub. lib. i.

.

Prov. XX.

Str. 24.

house runneth round about him. It is evident that the mind is brought clean out of frame by excessive drinking, so that whosoever is deceived by wine or strong drink, becometh, as Solomon saith, a mocker, or madman, so that he can never be wise If any man think that he may drink much wine, and yet be well in his wits, he may as well suppose, as Seneca saith, that when he hath drunken poison, he shall not die. For wheresoever excessive drinking is, there must needs follow perturbation of mind; and where the belly is stuffed with dainty fare, there the mind is oppressed with slothful sluggishness. A full belly Ad Sororen maketh a gross understanding, saith St. Bernard, and much meat maketh a weary mind. But alas, now-adays, men pass little either for body or mind; so they have worldly wealth and riches abundant to satisfy their unmeasurable lusts, they care not what they do. They are not ashamed to show their drunken faces, and to play the madman openly. They think themselves in good case, and that all is well with them, if they be not pinched by lack and poverty. Lest any of us therefore might take occasion to flatter himself in this beastly kind of excess, by the abundance of riches, let us call to mind what Solomon writeth in the twenty-first of his Proverbs, Me that loveth wine and fat fare, shall never be rich, saith he. And in the twenty-third chapter he maketh a veheLoent exhortation on this wise: Keep not company with drunkards and gluttons, for the glutton and drunkard shall come to poverty.

Prov. xxi.

Frov. xxiii.

He that draweth his patrimony through his throat, and eateth and drinketh more in one hour, or in one day, than he is able to earn in a whole week, must needs be an unthrift, and come to beggary. But some will say, what need any to find fault with this? He hurteth no man but himself, he is no man's foe but his own. Indeed I know this is commonly spoken in defence of these beastly belly-gods: bat it is easy to see how hurtful they are, not only to themselves, but also to the commonwealth, by their example. Every one that meeteth them is troubled with brawling and contentious language, and oft-times raging in beastly lusts, Like high-fed horses, they neigh on their neighbours' wives, as Jeremy saith, and defile their children and daughters. Their example is evil to them among whom they dwell; they are an occasion of offence to many; and whilst they waste their substance in banquetting, their own household is not provided of things necessary, their wives and their children are evilly treat

:

ed, they have not wherewith to relieve their poor neighbours in time of necessity, as they might have, if they lived soberly. They are unprofitable to the commonwealth 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 St. Paul doth excommunicate 1 Cor. v. them among whoremongers, idolaters, covetous persons, and extortioners, forbidding Christians to eat with any such. Let us therefore, good people, eschew, every one of us, all intemperancy, let us love sobriety and moderate diet, oft give ourselves to abstinency and fasting, whereby the mind of man is more lifted up to God, more ready to all godly exercises, as prayer, hearing and reading God's word, to his spiritual comfort. Finally, whosoever regardeth the health and safety of his own body, or wisheth always to be well in his wits, or desireth quietness of mind, and abhorreth fury and madness, he that would be rich, and escape poverty, he that is willing to live without the hurt of his neighbour, a profitable member of the commonwealth, a Christian without slander of Christ and his church, let him avoid all riotous and excessive banquetting, let him learn to keep such measure as behoveth him that professeth true godliness, let him follow St. Paul's rule, and so eat and drink to the glory and praise of God, who hath created all things to be soberly used with thanksgiving, to whom be all honour and glory for Amen.

ever.

AN

HOMILY

W

AGAINST

Excess of Apparel.

7HEREAS ye have heretofore been excited and stirred to use temperance of meats and drinks, and to avoid the excess thereof, many ways hurtful to the state of the commonwealth, and so odious before Almighty God, being the author and giver of such creatures, to comfort and stablish our frail nature with thanks unto him, and not by abusing of them to provoke his liberality to severe punishing of that disorder. In like manner it is convenient, that ye be admonished of another foul and chargeable excess: I mean of apparel, at these days so gorgeous, that neither Almighty God by his word can stay our proud curiosity in the same, neither yet godly and necessary laws, made by our princes, and oft repeated with the penalties, can bridle this detestable abuse, whereby both God is openly contemned, and the prince's laws manifestly disobeyed, to the great peril of the realm. Wherefore, that sobriety also in this excess may be espied among us, I shall declare unto you, both the moderate use of apparel, approved by God in his holy word, and also the abuses thereof, which he forbiddeth and disalloweth, as it may appear by the inconveniences which daily increase, by the just judgment of God, where that measure is not kept, which he himself hath appointed. If we consider the end and purpose whereunto Almighty God hath ordained his creatures, we shall easily perceive that he alloweth us apparel, not only for necessities sake, but also for an honest comeliness. Even as in herbs, trees, and sundry fruits, we have not only divers necessary uses, but also the pleasant sight and sweet smell, to delight us withal, wherein we may bebold the singular love of God towards mankind, in that

I.

he hath provided both to relieve our necessities, and also to refresh our senses with an honest and moderate recreation. Therefore David, in the hundred and fourth Psalm, Psal. civ. confessing God's careful providence, showeth that God not only provideth things necessary for men, as herbs and other meats, but also such things as may rejoice and comfort, as wine to make glad the heart, oils and ointments to make the face to shine. So that they are altogether past the limits of humanity, who, yielding only to necessity, forbid the lawful fruition of God's benefits. With those traditions we may not be led, if we give ear to St. Paul, writing to the Colossians, willing them not to hearken Colost, ii. unto such men as shall say, Touch not, taste not, handle not ; superstitiously bereaving them of the fruition of God's creatures. And no less truly ought we to beware, lest, under pretence of Christian liberty, we take licence to do what we list, advancing ourselves in sumptuous apparel, and despising others, preparing ourselves in fine bravery, to wanton, lewd, and unchaste behaviour. To the avoiding whereof, it behoveth us to be mindful of four lessons, 4 Lessons. taught in holy Scripture, whereby we shall learn to temper ourselves, and to restrain our immoderate affections, to that measure which God hath appointed. The first is, that we make not provision for the flesh, to accomplish Rom. xiii. the lusts thereof, with costly apparel, as that harlot did, of whom Solomon speaketh, Proverbs vii. which perfumed Prov. vii. her bed, and decked it with costly ornaments of Egypt, to the fulfilling of her lewd lust: but rather ought we by moderate temperance to cut off all occasions, whereby the flesh might get the victory. The second is written by St. Paul, in the seventh chapter of his first Epistle to the Co- 1 Cor. vi. rinthians, where he teacheth us to use this world as though we used it not: whereby he cutteth away not only all ambition, pride, and vain pomp in apparel; but also all inordinate care and affection, which withdraweth us from the contemplation of heavenly things, and consideration of our duty towards God. They that are much occupied in caring for things pertaining to the body, are most commonly negligent and careless in matters concerning the soul. Therefore our Saviour Christ willeth us not to Matt. vi. take thought what we shall eat, or what we shall drink, or wherewith we shall be clothed; but rather to seek the kingdom of God, and the righteousness thereof. Whereby we may learn to beware, lest we use those things to our hindrance, which God hath ordained for our comfort and furtherance towards his kingdom. The third is, that we

II.

[ocr errors]
« ПредишнаНапред »