HOMILY ON GLUTTONY AND DRUNKENNESS
Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto
Edited to 2003 American English* by Curtis I. Caldwell
on 11 May 2003.
Revised 21 November 2004.
A HOMILY AGAINST
GLUTTONY AND DRUNKENNESS
Against Gluttony and Drunkenness.
[Title from the 1979 Book of Common Prayer, Episcopal Church USA,
Articles of Religion Article XXXV, Of the Homilies]
You have heard in the former sermon, well-beloved, the description and the virtue of fasting, with the true use of the same. Now you shall hear how foul a thing gluttony and drunkenness is before God, to motivate you to use fasting more diligently. Therefore understand that Almighty God (to the end that we might keep ourselves undefiled and serve him in holiness and righteousness, according to his word) in his scriptures has exhorted those who look for the glorious appearing of our Savior Christ to lead their lives in all sobriety, modesty, and temperance (Titus 2:12-14). By this, we may learn how necessary it is for every Christian to be found ready at the coming of our Savior Christ to live sober minded in this present world. Otherwise, he cannot enter with Christ into glory. And being unarmed in this behalf, he will be in continual danger of that cruel adversary, the roaring lion, against whom the apostle Peter warns us to prepare ourselves in continual sobriety that we may resist, being steadfast in faith (1 Peter 5:8). To the intent, therefore, that this soberness may be used in all our behavior, it shall be expedient for us to declare to you how much all kind of excess offends the majesty of Almighty God, and how grievously he punishes the immoderate abuse of those his creatures which he ordains to the maintenance of this our needy life, as meats, drinks, and apparel. And again, to show the annoying diseases and great troubles that commonly follow those who inordinately give up themselves to be carried headlong with such pleasures as are joined either with dainty and overlarge fare, or else with costly and sumptuous apparel.
First, that you may perceive how detestable and hateful all excess in eating and drinking is before the face of Almighty God, you shall call to mind what is written by Saint Paul to the Galatians where he counts gluttony and drunkenness among those horrible crimes, with which (as he said) no man shall inherit the kingdom of heaven (Galatians 5:21). He reckons them among the deeds of the flesh, and couples them with idolatry, whoredom, and murder, which are the greatest offences that can be named among men. The first spoils God of his honor; the second defiles his holy temple, that is our own bodies; the third makes us companions of Cain in the slaughter of our brethren. Those who commit these acts, Saint Paul says, cannot inherit the kingdom of God. Certainly, that sin is very odious and loathsome before the face of God which causes him to turn his favorable countenance so far from us that he should completely bar us out of the doors and disinherit us of his heavenly kingdom. But he so much abhors all beastly banqueting that, by his son our Savior Christ in the Gospel, he declares his terrible indignation against all belly gods in that he pronounces them accursed, saying, "Woe be to you that are full, for you shall hunger" (Luke 6:25). And by the prophet Isaiah he cries out, "Woe be to you that rise up early to give your selves to drunkenness, and set all your minds so on drinking that you sit drinking liquor in large quantities until it is night" (Isaiah 5:11-12). "The harp, the lute, the oboe1, and plenty of wine are at your feasts, but the works of the Lord you do not behold, neither do you consider the works of his hands." Woe be unto you that are strong to drink wine, and are mighty to advance drunkenness. Here the prophet plainly teaches that fasting and banqueting makes men forgetful of their duty towards God when they give themselves to all kinds of pleasures, not considering nor regarding the works of the Lord who has created meats and drinks, as St. Paul says, to be received thankfully by those that believe and know the truth, so that the very sight of these creatures (being the handy work of Almighty God) might teach us to use food and drinks thankfully as God has ordained (1 Timothy 4:3).
Therefore, they are without excuse before God who either filthily feed themselves, not respecting the sanctification which is by the word of God and prayer, or else unthankfully abuse the good creatures of God by gluttony and drunkenness, for God's ordinances in his creatures plainly forbid it. Those who give themselves therefore to drinking and banqueting, being without all consideration of God's judgments, are suddenly oppressed in the day of vengeance. Therefore, Christ says to his disciples, "Take heed to yourselves, least at any time your hearts be overcome with gluttony and drunkenness, and cares of this world, and so that day comes on you by surprise" (Luke 21:34). Whoever then will take warning from Christ, let him take heed to himself least, his heart being overwhelmed by gluttony and drowned in drunkenness, he is taken by surprise with that unthrifty servant which, thinking not about his master's coming, began to smite his fellow servants, and to eat, and to drink, and to be drunken, and being suddenly taken, has his just reward with unbelieving hypocrites (Luke 12:45-46). Those who drink deeply and eat excessively (wallowing themselves in all kind of wickedness) are brought asleep in that slumbering forgetfulness of God's holy will and commandments. Therefore, Almighty God cries, by the prophet Joel : "Awake you drunkards; weep and howl all you drinkers of wine, because the new wine shall be pulled from your mouth" (Joel 1:5). Here the Lord terribly threatens to withdraw his benefits from those who abuse them, and to pull the cup from the mouth of drunkards. Here we may learn not to sleep in drunkenness and gluttony, lest God deprive us of the use of his creatures when we unkindly abuse them. For certainly, the Lord our God will not only take away his benefits when they are unthankfully abused, but also in his wrath and heavy displeasure will take vengeance on those who 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 enjoyment of God's benefits which they then enjoyed in paradise, neither had they brought so many troubles both to themselves, and to all their posterity (Genesis 3:6). But when they exceeded the limits that God had appointed them, as unworthy of God's benefits, they were expelled and driven out of paradise, that they may no longer eat the fruits of that garden which by excess they had so much abused. As transgressors of God's commandment, they and their posterity are brought to a perpetual shame and confusion, and as accursed of God they must now sweat for their living which before had abundance at their pleasure. Even so, if we in eating and drinking exceed, when God of his large liberality sends plenty, he will soon change plenty into scarceness. And whereas we gloried in fullness, he will make us empty, and confound us with poverrty. We shall be compelled to labor and travail with pains in seeking for that which we sometimes enjoyed at ease. Thus, the Lord will not leave those unpunished who, not respecting his works, follow the lusts and appetites of their own hearts.
Noah. The Patriarch Noah, whom the apostle calls the preacher of righteousness, a man exceedingly in God's favor, is made an example in Holy Scripture whereby we may learn to avoid drunkenness (2 Peter 2:5). For when he had poured in wine more than was convenient, in filthy manner he lay naked in his tent, his private parts discovered. And whereas sometimes he was so much esteemed, he become a laughing stock to his wicked son Ham, and no small grief to Shem and Japheth his other two sons, who were ashamed of their father's beastly behavior. Here we may note that drunkenness brings with it shame and derision, so that it never escapes unpunished.
Lot. Lot, in like manner being overcome with wine, committed abominable incest with his own daughters. So will Almighty God give over drunkards to the shameful lusts of their own hearts. Here is Lot, by drinking, fallen so inebriated that he knows not his own daughters. Who would have thought that an old man in that heavy case, having lost his wife and all that he had, who had seen even now God's vengeance in fearful manner declared on the five cities for their vicious living, should be so far past the remembrance of his duty? But men overcome with drink are altogether mad, as Seneca says (Seneca, "On Drunkenness", Epistle 83)4. He was deceived by his daughters, but now many deceive themselves, never thinking that God by his terrible punishments will be avenged on those who offend by excess. It is no small plague that Lot purchased by his drunkenness. For he had copulation most filthily with his own daughters, who conceived thereby, so that the matter is brought to light, it can no longer be hid. Two incestuous children are born, Ammon and Moab, of whom came two nations, the Ammonites and Moabites, abhorred of God, and cruel adversaries to his people, the Israelites. By drinking, sorrow, and care, Lot has earned himself perpetual infamy and reproach unto the world's end. If God spared not his servant Lot, being otherwise a godly man, nephew unto Abraham, one that entertained the angels of God, what will he do to these beastly belly slaves who, void of all godliness or virtuous behavior, not once, but continually day and night, give themselves wholly to drinking and banqueting?
Amnon. But let us yet further behold the terrible examples of God's indignation against those who greedily follow their insatiable lusts. Amnon the son of David, feasting himself with his brother Absalom, is cruelly murdered by his own brother (2 Samuel 13:28-29).
Holofernes, a valiant and mighty captain, being overwhelmed with wine, had his head stricken from his shoulders by that "harmless" woman Judith (Judith 13:2, 8). Simon the High Priest, and his two sons Mattathias and Judas, being entertained by Ptolemy the son of Abubus, who had before married Simon's daughter, after much eating and drinking were traitorously murdered of their own kinsman [1 Maccabees 16:11-16]. If the Israelites had not given themselves to belly cheer, they had never so often fallen to idolatry (Exodus 3:26). Neither would we at this day be so addicted to superstition were it not that we so much esteemed the filling of our bellies. When they served idols, the Israelites sat down to eat and drink, and rose again to play, as the scripture reports (1 Corinthians 10:7). Therefore seeking to serve their bellies, they forsook the service of the Lord their God. So are we drawn to consent unto wickedness when our hearts are overwhelmed by drunkenness and feasting. So Herod, setting his mind on banqueting, was content to grant that the holy man of God, John the Baptist, should be beheaded at the request of his whore's daughter (Matthew 14:6-10). Had not the rich glutton been so greedily given to the pampering of his belly, he would never have been so unmerciful to poor Lazarus; neither would he have felt the torments of the unquenchable fire (Luke 16:19-25).
What was the cause that God so horribly punished Sodom and Gomorrah? Was it not their proud banqueting and continual idleness which caused them to be so lewd of life, and so unmerciful towards the poor (Ezekiel 16:49)? What shall we now think of the horrible excess whereby so many perished and have been brought to destruction?
Alexander. Alexander the Great, after that he had conquered the whole world, was himself overcome by drunkenness, insomuch that being drunken, he slew his faithful friend [General] Clitus. When he was sober, he was so much ashamed that, for anguish of heart, he wished death. Yet notwithstanding, after this he left not his banqueting, but in one night guzzled so much wine that he fell into a fever. When he would not abstain from wine, within a few days of drunkenness, he ended his life. The conqueror of the whole world was made a slave by excess, and became so mad that he murdered his dear friend. He was plagued with sorrow, shame, and grief of heart for his intemperance, yet he could not leave it. He is kept in captivity, and he who sometimes had subdued many became a subject to the vile belly. So are drunkards and gluttons altogether without power over themselves, and the more they drink, the drier they become. One banquet provokes another. They study to fill their greedy stomachs. Therefore it is commonly said, "A drunken man is always dry, and a glutton's gut is never filled." Truly insatiable are the affections and lusts of man's heart, and therefore we must learn to bridle them with the fear of God so that we yield not to our own lusts, lest we kindle God's indignation against our selves when we seek to satisfy our beastly appetite. Saint Paul teaches us, whether we eat or drink, or whatever we do, to do all to the glory of God (1 Corinthians 10:31), where he appoints, as it were by a measure, how much a man may eat and drink. That is: so much that the mind not be made sluggish by cramming in meat and pouring in drink, so that it cannot lift up itself to the glory and praise of God. Whatever he is then, that by eating and drinking makes himself unfit to serve God, let him not think to escape unpunished.
You have heard how much Almighty God detests the abuse of his creatures, as he himself declares by his holy word, as well as also by the fearful examples of his just judgment. Now if neither the word of God can restrain our raging lusts and greedy appetites, nor the manifest examples of God's vengeance frighten us from riotous and excessive eating and drinking, let us yet consider the manifold troubles that proceed from these so shall we know the tree by the fruits. It hurts the body, it infects the mind, it wastes the substance, and is annoying to the neighbors. But who is able to express the manifold dangers and inconveniences that follow by intemperate diet? Often comes sudden death by banqueting, sometimes the members are dissolved, and so the whole body is brought into a miserable state. He that eats and drinks immeasurably kindles often times such an unnatural heat in his body that his appetite is provoked thereby to desire more than it should, or else it overcomes his stomach and fills all the body full of sluggishness, makes it unable and unfit to serve either God or man, not nourishing the body, but hurting it. Last of all, it brings many kinds of incurable diseases, from which ensues sometimes desperate death.
But what should I need to say any more in this behalf? For except God bless our solid foods and give them strength to feed us, again, except God give strength to nature to digest so that we may take profit by them, either we shall filthily vomit them up again, or else they shall lie stinking in our bodies, as in a loathsome sink or channel, and so diversely infect the whole body. And surely the blessing of God is so far from those who use riotous banqueting, that in their faces sometimes are seen the express tokens of this intemperance. As Solomon notes in his proverbs, "To whom is woe (says he), to whom is sorrow? To whom is strife? To whom is brawling? To whom are wounds without cause? And for whom is the redness of eyes? Even to them that tarry long at the wine" (Proverbs 23:29-30). Mark (I implore you) the terrible tokens of God's indignation: woe and sorrow, strife and brawling, wounds without cause, disfigured face, and redness of eyes are to be looked for, when men set themselves to excess and gluttony2, devising all means to increase their greedy appetites by tempering the wine, and saucing in it such sort, that it may be more delectable and pleasant to them.
It were expedient that such delicate persons should be ruled by Solomon, who in consideration of these misfortunes forbids the very sight of wine. Look not upon the wine (says he) when it is red, and when it shows his color in the cup, or goes down pleasantly, for in the end it will bite like a serpent and hurt like a cockatrice (a serpent once thought to kill merely with its glance). Your eyes shall look upon strange women, and your heart shall speak lewd things, and you shall be like one that sleeps in the middle of the sea, and like he that sleeps in the top of the ship's mast (the second section of mast above the deck on an old sailing ship, a dangerous place to sleep, like falling asleep while driving a car). They have stricken me (you shall say) but I was not sick, they have beaten me, but I felt it not, therefore will I seek it yet still. Certainly that must be very hurtful which bites and infects like a poisoned serpent, whereby men are brought to filthy fornication, which causes the heart to devise mischief. He doubtless is in great danger that sleeps in the middle of the sea, for soon he is overwhelmed with waves. He that sleeps in the top of the mast is likely to fall suddenly. And surely he has lost his senses that cannot feel when he is stricken, that knows not when he is beaten. So, excessive banqueting and drunkenness bites by the belly, and causes continual gnawing in the stomach, brings men to whoredom and lewdness of heart, with dangers unspeakable, so that men are bereaved and robbed of their senses, and are altogether without power of themselves.
Who sees not now the miserable estate into which men are brought by these foul filthy monsters, gluttony and drunkenness (Proverbs 23:31-35). The body is so much disturbed by them that, as Jesus the son of Sirach affirms, the insatiable eater never sleeps quietly. Such an immeasurable heat is kindled, from which ensues continual ache and pain to the whole body (Apocrypha, Ecclesiasticus 31:20). And no less truly, the mind is also annoyed by banqueting tumults3, for sometimes men are stricken with frenzy of mind and are brought in like manner to mere madness, some become so brutish and blockish that they become altogether void of understanding. It is a 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, says that wine and drunkenness takes away the heart (Hosea 4:11). Alas then, that any man should yield unto that, by which he might deprive himself of the possession of his own heart. Wine and women lead wise men out of the way, and bring men of understanding to reproof and shame, says Jesus the son of Sirach (Apocrypha, Ecclesiasticus 19:2). He asks, what is the life of man that is overcome with drunkenness? Wine drunken with excess makes bitterness of mind, and causes brawling and strife (Apocrypha, Ecclesiasticus 31:29).
In magistrates, it causes cruelty instead of justice, as that wise philosopher Plato perceived right well when he affirmed that a drunken man has a tyrannous heart and therefore will rule at his pleasure, contrary to right and reason (Plato, The Republic, book 3 of 10, about 375 - 370 B.C.). And certainly drunkenness makes men forget both law and equity, which caused King Solomon so strictly to charge that no wine should be given to rulers, lest perhaps by drinking they forget what the law decrees, and so change the judgment of all the children of the poor (Proverbs 31:4). Therefore among all sorts of men, excessive drinking is most intolerable in a magistrate or man of authority. As Plato says: "For a drunkard knows not where he is himself." If then a man of authority should be a drunkard, alas, how might he be a guide to 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 tumults. Drunkenness (as Seneca affirms) discovers all wickedness, and brings it to light; it removes all shamefulness and increases all mischief. The proud man being drunken, utters 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 knows not himself, he fumbles and stammers in his speech, staggers to and fro in his going, beholding nothing steadfastly with his staring eyes, believes that the house runs round about him. It is evident that the mind is brought clean out of frame by excessive drinking, so that whoever is deceived by wine or strong drink became, as Solomon says, a mocker or a mad man, so that he can never be wise (Proverbs 20:1). If his wits, he may as well suppose, as Seneca says, that when he has drunk poison, he shall not die. For wherever excessive drinking is, there must follow perturbation of mind, and where the belly is stuffed with dainty fare, there the mind is oppressed with slothful sluggishness. A full belly makes a gross understanding, says Saint Bernard, and much solid food makes a weary mind (Saint Bernard, `Ad sororem ser.', 24).
But alas, in the present times (1623 A.D.), men pass little either for body or mind, so they have worldly wealth and riches abundant to satisfy their immeasurable lusts, they care not what they do. They are not ashamed to show their drunken faces and to play the mad man openly. They think themselves well off, and that all is well with them if they are 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 writes in the 21st of his Proverbs, "He that loves wine and fat fare, shall never be rich" (Proverbs 21:17). And in the 23rd chapter, he makes a vehement exhortation, in this manner, "Keep not company with drunkards and gluttons, for the glutton and drunkard shall come to poverty" (Proverbs 23:20-21).
He that draws his patrimony through his throat, and eats and drinks more in one hour or in one day than he is able to earn in a whole week, must be unthrifty, and will become a beggar. But some will say, "What need any to find fault with this? He hurts no man but himself. He is no man's foe but his own." Indeed I know this is commonly spoken in defense of these beastly belly gods, but it is easy to see how hurtful they are, not only to themselves, but also to the commonwealth, by their example. Every one that meets them is troubled with brawling and contentious language, and often times raging in beastly lusts. Like high fed horses, they pursue their neighbors' wives, as Jeremiah says (Jeremiah 5:8), and defile their children and daughters. Their example is evil to those among whom they dwell. They are an occasion of offence to many, and while they waste their substance in banqueting, their own household is not provided things necessary, their wives and their children are objects of evil acts, they have not the means with which to relieve their poor neighbors 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 Saint Paul excommunicates them among whoremongers, idolaters, covetous persons, and extortionists, forbidding Christians to eat with any such person (1 Corinthians 5:11).
Let us therefore, good people, every one of us shun all intemperance, let us love sobriety and moderate diet, often give our selves to abstinence and fasting, whereby the mind of man is more lifted up to God, more ready to all godly exercises, as prayer, hearing and reading of God's word, to his spiritual comfort. Finally, whoever regards the health and safety of his own body, or wishes always to be well in his wits, or desires quietness of mind, and abhors fury and madness, he that would be rich, and escape poverty, he that is willing to live without the hurt of his neighbor, a profitable member of the commonwealth, a Christian without slander of Christ and his church, let him avoid all riotous and excessive banqueting. Let him learn to keep such measure as behooves him that professes true godliness. Let him follow St. Paul's rule, and so eat and drink to the glory and praise of God, who has created all things to be soberly used with thanksgiving, to whom be all honor and glory for ever. Amen.
*Editing goals: Clear the text from obsolete words and phrases and from references local to England, its constitution, and laws.
*1. shawm: A medieval instrument of the oboe class. Oxford English Dictionary, Second Edition on CD-ROM, Version 3.0, Oxford University Press (2002)
*2. gormandize: gluttony. Oxford English Dictionary, Second Edition on CD-ROM, Version 3.0, Oxford University Press (2002)
*3. "bankettes": "Bank" is defined as "bank" or "tumulus" in Mayhew and Skeat, Concise Dictionary of Middle English, Oxford University Press. (1888).
*4. Lucium Annaeus Seneca, Moral Epistles, "On Drunkenness", Epistle 83, in Seneca's Epistles, Volume II, translated by Richard M. Gummere. http://www.stoics.com/seneca_epistles_book_2.html#'LXXXIV1, <Ep2-275> visited 15 October 2004. The homily original citation is to Epistle 84.
