Common Places, Part 2 · Chapter 11 · Section 7
Of VVine and Droonkenneſſe.
42 Now, bicauſe there be verie manie intemperate men, which being blamed for their droonkenneſſe, are woont to excuſe their ſinne, otherwiſe moſt ſhamefull, ſaieng; that They abuſe not wine, forſomuch as they vſe it to that end, for the which it was appointed and ordeined by God; to wit, that mortall men might thereby make themſelues merrie. For this cauſe I thought it good to reprooue their impudencie. Wherefore, I will firſt declare the true vſe of wine. Afterward I will ſhew the abuſe thereof, A diuiſion of the trea…iſe.teaching it to be againſt the lawe of God. Then will I bring examples, manifeſtlie to open, that the abuſe of it is as well damnable, as fowle and deteſtable. After this I will rehearſe the horrible effects of this euill. And laſtlie I will anſwer to thoſe ciuillations and ſophiſticall arguments, whereby droonkenneſſe and abuſe of wine is defended by the Epicures.
Good and h…eſt vſes of wine.As touching the firſt, I denie not, but that wine hath excellent properties: for it quencheth the thirſt, which might alſo be doone with water; howbeit, not ſo commodiouſlie. Bicauſe wine, in quenching thirſt, maketh a man ſtrong, and quickeneth the ſpirits, whereby nature is verie much refreſhed. Further, it is medicinable for cold and weakeneſſe, both of the ſtomach, and alſo of the powers, which ſerue for the life of man. Wherevpon Paule writeth vntounto Timothie, 1. Tim. 5, 23.that he ſhould vſe wine for the ſtomach, and often diſeaſes thereof. It is occupied ſometimes alſo, & not vnprofitablie for wounds. For which cauſe in the tenth of Luke it is written, verſe. 34.that the Samaritane bound vp the wounds of him, whom he found halfe dead, and powred wine and oile into them. Moreouer, wine maketh merrie, and helpeth not a little to driue awaie ſadneſſe and heauineſſe of mind. And therefore Salomon, in his Prouerbes, the 31. chapter, writeth; verſe. 6,GiueGive ſtrong drinke to them that are heauie, and wine to the ſorrowfull of hart, let them drinke and forget their pouertie, and remember their ſorrowe no more. And we read in the 104. pſalme; verſe. 15.Wine reioiſeth the hart of man.
For ſo great hath béene the goodneſſe of God towards man, that he would giuegive vntounto them, The maruelous goodnes of God towards men.not onlie things neceſſarie for their ſuſtenance, but he alſo beſtowed large deinties vponupon them. For properlie and of himſelfe he delighteth not in the languiſhing, ſadneſſe, and heauineſſe of men; but deſireth to hauehave them liue in godlie and honeſt merineſſe of the hart. Wherefore he hath granted vntounto them, not onelie the vſe of wine, but alſo of oile, and moſt fragrant ſmels; fleſh likewiſe, and alſo diuerſe and manifold kinds of meats. Aſſuredlie, the vſe of wine now and then is profitable for them, which are recouered from diſeaſes, and muſt be reſtored to their former health; and (as a certeine Philoſopher ſhewed) the heauineſſe and certeine bitterneſſe of old men is thereby mitigated and aſſwaged: as hops, which otherwiſe are moſt bitter, become ſwéete being ſtéeped in water. Moderation in drinking of wine.But we muſt take héed, that we kéepe a meaſure; otherwiſe, the reioiſing that is atteined by wine, is ſoone turned into verie great heauineſſe. For the vntemperatneſſe of wine, dooth eaſilie looſe his vtilitie; yea, and if men come to droonkenneſſe, the vſe of wine is moſt lamentable and hurtfull. So then it is neceſſarie to put a difference betwéene the vſe and abuſe thereof.
Droonkenneſſe diſtinguiſhed.43 Héerewithall we ſaie, that to hauehave too much drinke, or to be droonke, may two waies be taken; either properlie, or metaphoricallie. This difference did Marſilius Ficinus plainelie teach, in the argument of his ſecond dialog De iuſto; and he maketh one kind of droonkenneſſe aboue the moone, or a celeſticall droonkenneſſe, ſtirred vp by drinking of heauenlie drinke; wherby the mind, being ſet without it ſelfe, and aboue it ſelfe, forgetteth all mortall diſeaſes, and onelie conſidereth things diuine: by the brightneſſe whereof, firſt it waxeth dimme, but after that it taſteth the ſauour of the ſame, it is by a new heat changed from his firſt habit or qualitie, whereby within a while it cléerelie beholdeth ſpirituall things; and while it ſauourlie taſteth them, it is fruitfullie nouriſhed. Wherefore it is written in the pſalme; Pſal. 36, 9.We ſhall be made droonken with the fruitfulneſſe of thy houſe. Yea and Muſaeus an ancient Poet ſaith, Muſaeus.that the reward of vertue is perpetuall droonkenneſſe. Orpheus.And Orpheus, before Muſaeus, ſaid, that the ſame was ſignified by the ceremonies and holie ſeruices of Dionyſius.
The other kind of droonkenneſſe he ſaith is vnderunder the moone, and is worldlie; which is ſtirred vp of drinke, taken out of the fountaine Lethes, that is, carnall drinke, whereby the mind being ſet without it ſelfe, and vnderunder it ſelfe, forgetteth diuine things, and doteth. Neither is it to be doubted, but that this kind of droonkenneſſe is vtterlie to be auoided. Of the firſt kind of droonkenneſſe, which is metaphoricall, there is plaine mention made in the Prouerbes of Salomon: Prou. 9, 5.where wiſdome ſtirreth vp men to drinke wine, which ſhe hath ſet foorth vponupon hir table plentifullie and abundantlie. Matt. 26, 29Yea and Chriſt our ſauiour, which is the true wiſdome, promiſeth vsus ſuch wine in the kingdome of heauen. By tranſlation alſo is deſcribed the wine of compunction and furie, which God will giuegive vntounto the wicked to drinke; whereby they ſhall become mad, and for their deſerts be turned into ſtarke furie. But ſetting aſide theſe metaphors, let vsus returne vntounto droonkenneſſe, properlie taken, whereof we now intreate.
And let vsus declare by teſtimonies of the holie ſcriptures, that ſuch abuſe of wine is forbidden, Droonkenneſſe forbidden by the holie ſcriptures. Ephe. 5, 18.and the contrarie inioined vsus. To the Epheſians Paule ſaith; Be yee not made droonken with wine, wherein is intemperance; but be ye filled with the ſpirit, ſpeaking to your ſelues by pſalms hymnes, and ſpirituall ſongs. VponUpon which place Ierom ſaith; We cannot at one time be filled with wine, and with the holie Ghoſt. For the apoſtle placeth theſe things as contraries; euen as we cannot ſerue two maiſters. He that is filled with the ſpirit, hath wiſdome, méekeneſſe, ſhamefaſtneſſe, and chaſtitie: and he which is filled with wine, hath fooliſhneſſe, furiouſneſſe, malapertneſſe, and ſhamefull luſt. They which be not filled with wine, can eaſilie ſing pſalmes, hymmes, and ſpirituall ſongs: which they cannot doo, that hauehave filled their gorge with wine. The like alſo Paule writeth; Rom. 13, 14Care ye not for the fleſh, to fulfill the luſts thereof. But Chriſt, by expreſſe words, ſaid vntounto his diſciples; Luke. 21, 34Take heed that your harts be not ouercome with ſurfetting and droonkenneſſe. And in the old teſtament, in the Prouerbs, the 31. chapter, it is written; Prou. 31, 4 verſe. 31.GiueGive not wine vntounto kings. And in the 23. chapter; Looke not vponupon the wine, when it is red, and when it ſheweth his colour in the cup, and goeth downe pleſantlie.
And in the ſecond chapter of Eccleſiaſtes, verſe. 3.Salomon ſaith, that he thought to giuegive his heart to wine and pleaſant things, and at the length he found this ſtudie and purpoſe to be méere vanitie; I tooke laughter (ſaith he) to be error, and I ſaid vntounto ioie; Why dooſt thou in vaine deceiue? This mirth of wine, and pleaſant things, ought not to be often vſed by godlie men: for ſo much as Chriſt hath taught, Matt. 5, 4.that They are bleſſed which moorne, they (ſaith he in Matthew) ſhall receiue conſolation. But in Luke, Luke. 6, 21.the ſixt chapter it is added; that they ſhall laugh. And it is beſt for vsus, that we doo want ſome ioie in this preſent life, that we may perpetuallie laugh. In the fift of Eſaie, it is written; Wo be vntounto you, Eſaie. 5, 11.which riſe vp earlie to followe droonkennes, and to drinke euen till night, to be inflamed with wine. The violl, timbrell, pipe, and wine, are in your feaſts, &c. And againe in the ſame chapter; Wo be to you that are mightie to drinke wine, verſe. 22.and are ſtrong men to mingle droonkenneſſe. Beſides, Ioel in the firſt chapter writeth; verſe. 5.Awake ye vp that are droonken with wine.
And this we muſt not paſſe ouer, that in Leuiticus, Leuis. 10, 9.Aaron and his ſonnes are commanded not to drinke wine, vntill they came to ſacrifice before the Lord. 2. Tim. 3, 3. and. Tit. 1. 7And twiſe Paule commanded, that the miniſters of the church ſhould not be giuen to ouer-much wine. And when he counſelled his Timothie to vſe wine for the ſtomach and diſeaſes, 1. Tim. 5, 23he addeth, that it ſhould be but a little; leaſt he ſhould giuegive licence vntounto droonkenneſſe. Num. 6, 3.In the old lawe alſo the vſe of wine was forbidden vntounto the Nazarites. And the Rechabites in Ieremie are commended, Ierem. 35, 5.bicauſe at their fathers commandement, they abſteined from wine: at which time neuertheleſſe they knew that thoſe things were written, which in the hiſtorie of Iudges wée hauehave concerning wine; namelie, that with it, both God and men are made merrie. And that alſo, which is written in the 104. pſalme; verſe. 15.that Wine maketh merrie the harts of men. And ſo we may gather, that theſe are not contrarie; and that we may vſe wine temperatelie and moderatelie; and that it is giuen to vsus by God, to make vsus merrie in due time by a right vſe thereof.
When the time is wherein mirth agreeth not.44 And we muſt not be ignorant, that ſome ſuch times doo chance, wherein it is not méet for chriſtians and godlie men to giuegive themſelues to mirth. We muſt moorne, in the meane time, for ſinnes committed. And ſometimes we are troubled with verie gréeuous miſeries; and when we be vnderunder the rod of Gods hand, we muſt praie the more earneſtlie: wherto faſtings & chaſtenings of the bodie doo much helpe. And this dooth Paule declare in his firſt epiſtle to the Corinthians, 1. Cor. 7, 5.when he ſaith; that It is lawfull ſometimes for the husband and wife to depart one from another for a ſeaſon. But yet with mutuall conſent to lie aſunder for a time, that they may giuegive themſelues to faſting and praier: although we muſt not for ſuch abſtinence appoint anie certeine memoriall and yéere daies; but leaue the time to the wiſedome of the ſpirit. Howbeit, this reaſon maketh much againſt thoſe, which affirme, that they muſt be alwaie bibbing, and that they muſt not be without mirth at anie time. Yea and the ſame apoſtle ſaid of himſelfe; 1. Cor. 9, 27.I chaſtiſe my bodie, and bring it into bondage. By which ſaieng he admoniſhed the Corinthians, through his example, to bridle their luſts.
There might be manie more examples rehearſed out of the holie ſcriptures, manifeſtlie to declare, that both droonkenneſſe, and alſo too much vſe of wine are forbidden: but theſe ſhall be ſufficient at this time. Teſtimonies of the Ethniks. Plato.And this onlie I will adde, that the Ethniks were alſo of the ſame mind. Plato, in his ſeuenth booke De legibus, toward the end, writeth, that Minos by his lawes, forbad the Cretenſes, that they ſhuld not drinke togither vntounto droonkenneſſe. Seneca.And Seneca ſaith in his 84. epiſtle, that Droonkenneſſe is nothing elſe but a voluntarie madneſſe: and ſtraitwaie after; The qualitie of droonkenneſſe continuing manie daies is furiouſneſſe. Moreouer, they, which contend in drinking, although they hauehave the victorie of others in taking of much wine, yet will they, or nill they, the cup ouercommeth them. And it is ſhamefull for a man to take in more, than he is able to receiue, & not to knowe how to meaſure his ſtomach.
45 Hitherto we hauehave ſufficientlie declared, that the abuſe of wine is both againſt the word of God, and alſo againſt humane reaſon. Now let vsus prooue the ſame by examples, that they, which will not beleeue the ſaiengs before alledged, may yet at the leaſt-wiſe be taught by examples. Noah, a mightie man, iuſt, Gen. 9, 21.and acceptable before GOD, The droonkenneſſe of Noah.who ſawe two ſtates of the world (for he liued both before and after the floud) is ſet before vsus, as an example for the vtter auoiding of droonkenneſſe; ſéeing that he, Looke In Gen. 9. at the end.hauing droonken more wine than was méet, laie in his tabernacle moſt ſhamefullie naked; and the ſecret parts of his bodie, which were woont to be hidden, he left bare and vncouered. And he, which was woont to be a ſchoolemaiſter of vertues, became a great offenſe vntounto his children. Cham mocked him, his other two ſonnes were of a better and more holie diſpoſition, and were ſorie and aſhamed to ſée the ſhame of their father. By this act it is ſufficientlie declared, that ſhame, deriſion, and offenſe followe droonkenneſſe.
But of this ſinne we hauehave a notable example in Lot, Gen. 19, 33.who vndoubtedlie droonke not out of meaſure, The droonkenneſſe of Lot.to the end he would abuſe his daughters, and commit inceſt; but to put awaie cares and gréefes, which he had taken, Looke In Gen. 19. at the end.for the ouerthrowe of the fiue cities, for the loſſe of his déere wife, and alſo of his ſubſtance. He would alſo comfort his daughters, that they ſhould not take too much thought; eſpeciallie for the loſſe of their mother: but he ſhould hauehave deuiſed another waie of comforting. Howbeit, I ſpeake this onelie, bicauſe none ſhould thinke that he, of a purpoſed will, did drinke too much; to the intent he might pollute himſelfe with moſt ſhamefull luſts. Yet for all that, too great abundance of drinke was the cauſe of his moſt vile inceſt, otherwiſe being a man in yéeres, at a verie vnfit time; when the iudgements of GOD were ſhewed againſt the lewd luſt of the …iue cities. Yea and this is to be woondered at, that wine ſo alienated Lot from himſelfe, that he vnderſtood not with what women he had kept vnlawfull companie. Wherefore rightlie (ſaith Seneca in his 84. epiſtle before alledged; Seneca.) They which are droonke, doo manie things, which afterward, when they be ſober, they be aſhamed of. Lot ſought to make himſelfe merrie by wine, and he incurred a perpetuall ſadneſſe.
Let them therefore, which ſéeke to be made merie with ouermuch wine, remember, that they put themſelues into a verie preſent danger; and by that meanes may eaſilie throwe themſelues headlong into moſt gréeuous ſinnes. Neither is there anie cauſe why anie man ſhould excuſe, that ſuch euents be vncerteine; ſo that a man cannot tell for a certeintie, whether he, which drinketh too much, ſhall fall into theſe ſhamefull matters; for ſo much as the thing is ſo certeinlie knowne, that euen the daughters of Lot, being yet virgins, vnderſtood it; namelie, that the old man by wine might be driuen to naughtie luſts, and be ſo deceiued, as he might hauehave ill companie euen with his owne daughters. Who will therefore ſaie, that he knoweth not that which they vnderſtood? Lot was deceiued and ſnared by his owne daughters. But they which louelove too much mirth; to wit, droonken men, doo allure themſelues, God puniſheth droonkenneſſe with moſt greeuous puniſhments.and doo fight openlie againſt themſelues: neither thinke they or call to remembrance, that God, with moſt gréeuous puniſhments, taketh vengeance of droonkenneſſe, and ſuffereth not the abuſe of his moſt pretious gift, to be long vnpuniſhed.
Theſe bibbers are woont ſometimes to bring foorth Lot, as a patrone of their intemperance. Neither doo they marke, Why the holie ſcriptures make mention of the hiſtorie of Lot.that the holie ſcripture ſetteth foorth the ſtorie of him, as an horrible, and almoſt a tragicall example. God did not lightlie puniſh the droonkenneſſe of that man: for he being coupled with his daughters, they conceiued by him, and the thing could not be diſſembled. Inceſtuous children were borne, Ammon and Moab; of whom came the nations of the Ammonits and Moabits, which were both hated of God, and enimies to the Iſraelits. Lot himſelfe (as it is to be thought) was alwaies in gréeuous ſorrowe for the crime which he had committed: he became a by-woord among men. And ſéeing the teſtimonie of the holie ſcriptures is extant, and ſhall remaine vntounto the end of the world; how often ſo euer they be read, ſo often is his infamie noted, & ſpred abroad. If ſo be God ſpared not a m…n, otherwiſe holie, the nephew of Abraham, & harborer of angels; what will he do to thoſe gluttons and ſwine, whom no vertue can perſuade, either from ſitting or lieng droonken both daie and night? That which we read happened once to Lot, theſe men hauehave euerie daie in exerciſe.
Droonkenneſſe obiected againſt Cato.46 But looke what our droonkards alledge of Lot, the Romans in old time alledged of Cato; bicauſe he, being ſo verie a graue man, ſometimes in the night recreated his mind: doubtleſſe not in bolling and bibbing immoderatlie, but in ſipping and drinking a little, adding therwith much honeſt talke. Neither conſidered they, that the ſame man was ſober all the whole daie, and laboured much in determining and iudging of cauſes, in conſulting with other Senators concerning the publike weale, in hauing affaires with the people, in executing the office of a magiſtrate, in reading and in writing. Such good and honeſt indeuours ought theſe men to hauehave imitated. But let vsus procéed in rehearſing of examples. Amnon, 2. Sa. 13, 28.Dauids ſonne was ſlaine by Abſalom: verelie not in his ſober mood, but when in a banket he was more merrie than was méet, by drinking of too much wine. And (as it is declared in the latter end of the firſt booke of the Machabeis) Simon the high prieſt was (with his two ſonnes Mattathias and Iudas ſlaine by his ſonne in lawe; 1. Macc. 16, 16.when in a feaſt they were in a maner droonken, by ſwilling in of much wine.
And the hiſtorie of Iudith (although it be not found in the Canon of the Iewes) ſheweth, Iud. 12, 20.that Holofernes, otherwiſe a verie féerce generall of an armie, was ſo ouerwhelmed with wine, that without much a doo he was beheaded by a …ilie woman. I might adde how Siſera, Iud. 4, 19.being droonken, was ſlaine by Iahel; although his drinke was milke, and not wine. And if beſide theſe, we will read ouer the ſtories of the Ethniks, we ſhall find manie and notable examples of them, which were moſt gréeuouſlie hurt by droonkenneſſe. Alexander of Macedonia, Alexander of Macedonia.the conqueror of the world, was moſt ſhamefullie ouercome with wine, and being droonke, ſlue Clytus his moſt valiant and faithfull fréend, whoſe diligence, induſtrie, labour, prudence, & ſtrength, he had long time vſed in the wars, to his great commoditie. So, when he had ſlept his fill, till he was ſober againe, and had remembred with himſelfe the act which he had committed, he was ſo ſorrie and aſhamed, that he wiſhed himſelfe dead. But yet he amended not his vice of droonkenneſſe; naie rather, he droonke ſo much wine in one night, as he fell into a feuer; and bicauſe he would not temper himſelfe from wine, he (within a while after) died. Wherefore Seneca, in his 84. epiſtle alreadie alledged, writeth, that Alexander, which had eſcaped ſo manie dangers, and ouercome the hardeſt enterpriſes, periſhed through intemperance of drinking, and by the fatall cup of Hercules.
Marcus Antonius, Marcus Antonius.otherwiſe a ſtout and valiant grand capteine, and a conqueror in manie battels, ſo laded himſelfe ſometimes with wine; that euen in a morning, in the tribunall ſeat, before the people of Rome, whileſt he ſat to giuegive iudgement, he was compelled to vomit. And in Aegypt he vſed much drinking, by reaſon whereof he could doo nothing honourablie, but was moſt ſhamefullie put to flight by Octauius. What the Poets write of the feaſt of the Lapiths and Centaurs, it is better knowne, than ſhould be néedfull for me to recite at this time. And I thinke I hauehave now brought examples ſufficient, which being diligentlie conſidered, ſerue much for the auoiding of droonkenneſſe.
47 But they, which are not terrified from the filthineſſe thereof by the word of God, which we hauehave firſt and foremoſt ſhewed, and doo not abhor the ſame, being perſuaded by thoſe examples now alledged; The effects of droonkenneſſe.ſhall perhaps be woone and led from it, by conſidering thoſe euils, which doo ſpring of the abuſe of wine. It is expedient, that the trée be knowne by his fruits. And aſſuredlie, droonkenneſſe is to be counted ſuch a thing, as the fruits, which ſpring thereof, be knowne to be. Howbeit, that we may ſpeake orderlie, we will diuide the euils by their ſubiects: for it hurteth the bodie, vexeth alſo the mind, waſteth the goods, The loſſe and hurts by droonkenneſſe.and is hatefull to our neighbours. As touching the bodie, by droonkenneſſe come oftentimes ſudden deaths, the diſſolution of the parts of mens bodie, the falling ſickneſſe; and ſundrie ſuch miſerable chances. For the ſmooth and plaine ground vntounto droonkards is a pit; ſith they fall, breake their legs, their arms, and ſomtime their necks, and are burnt when they fall into the fire. The liuer is inflamed with too much drinke, the head aketh, the members are made weake, and doo tremble, the ſenſes are corrupted, the naturall heate is ouercome by ouermuch wine; the ſtomach is annoied with crudities and intollerable gréefs, whiles it is ſtuffed and farſed aboue meaſure: the whole bodie is in a maner inflamed, and the thirſt is augmented. Droonkards lie groueling like blocks, and ſo are béereued of their ſtrength, that neither head nor foot can doo their office.
Wherefore it is written in the 23. chapter of the Prouerbs; verſe. 29.To whom is wo? To whom is ſorrowe? To whom is ſtrife? To whom is ſighing? And to whom are wounds without cauſe? Or to whom is the bleareneſſe of the eies? Euen to them that tarrie long at the wine, and to them which go and ſeeke mixed wine. Looke not vponupon the wine, when it is red, and when it ſheweth his colour in the cup, and goeth downe pleaſantlie, in the end it will bite like a ſerpent, and put out his ſting like a cockatrice. Thine eies ſhall looke vponupon ſtrange women, & thine hart ſhall ſpeake lewd things; and thou ſhalt be like one that ſleepeth in the middeſt of the ſea, and as he which ſleepeth in the top of the maſt of a ſhip. They hauehave ſtriken me, and it pained me not; they hauehave bruſed me, and I felt it not. When I awake, I will ſeeke it againe, &c. And behold how manie puniſhments God bringeth vponupon droonkards. Eſaie, ver. 11, & 12in his fift chapter, agréeth with Salomon. For he alſo ſaith; Wo vntounto thoſe, which are mightie and ſtrong to drinke wine. And in the ſame chapter he ſaith; that Droonkards regard not the works of the Lord, neither conſider the worke of his hands. Moreouer, to ſuch men belongeth wo; Ierom.bicauſe (as Ierom vponupon that place writeth) they are moſt vnhappie, who being occupied in droonkenneſſe, gluttonie, and ſundrie pleaſures, from morning to night, vnderſtand not the works of the Lord in themſelues; neither conſidering wherefore they themſelues are created, doo in a maner ſléepe out their whole life. Wherefore Ioel cried out vntounto them; Ioel. 2, 5.Awake vp ye droonkards, weepe and howle all ye that drinke wine. But droonkards are not wakened by theſe cries: for they doo not onelie ſléepe, but ſéeme to be in a maner buried. Virgil.Wherefore Virgil aptlie ſaid of the citie of Troie, that it was buried in wine and ſléepe.
48 But now muſt we ſée how much the ſoule it ſelfe or mind is hurt with droonkenneſſe. How much the mind it ſelfe is hurt by wine.Droonkards are ofttimes ſtriken with the ſpirit of aſtoniſhment, and after a ſort are turned into madneſſe: they become like brute beaſts, ſo that there ſéemeth to remaine in them no vnderſtanding. It is a gréeuous thing for a man to wound himſelfe, or to depriue himſelfe of anie member: but to take awaie his owne mind from himſelfe, without compulſion, it is an euill intollerable. In the fourth chapter of the prophet Oſe it is iuſtlie written; verſe. 11.that Wine and droonkenneſſe take awaie the hart. And we read in the 19. chapter of Eccleſiaſticus; verſe. 2.that Wine and women make wiſe men to flie from their profeſſion, ſo that they are no more their owne men: for they be withdrawne from their office and vertue, and doo alſo fall from the right trade of life. And in the ſame booke, in the 31. chapter, verſe. 38.it is written; that Wine droonken with exceſſe ingendereth bitterneſſe of mind, with chidings and deſpites. Droonkenneſſe increaſeth the courage of a foole, till he offend, but it diminiſheth his ſtrength. In theſe words there is an elegant Antitheſis, or contrarie compariſon; namelie, that wine increaſeth the courage and ſpirits, and cauſeth greater audacitie; but it diminiſheth and weakeneth the ſtrength. Wherefore Plato, in his ſixt dialog De iusto, Plato.at the beginning; A droonkard (ſaith he) hath a tyrannicall hart, for he would rule all men as he liſt, and not by anie reaſon and lawe.
Droonkenneſſe alſo cauſeth men to forget both lawe and right. Wherefore Salomon ſaith in the Prouerbs; Prou. 31, 4.that Wine muſt not be giuen vntounto kings, leaſt peraduenture they drinke, and forget the lawe that is made, and alter the iudgment of all the children of the poore. Plato.Plato alſo writeth in his third booke De Republica; that Droonkenneſſe may be ſuffered in anie man, rather than in a magiſtrate. For a droonken man knoweth not the ground whereon he ſtandeth. If the magiſtrate be droonken, then hath the kéeper néed of a kéeper. This moreouer is to be added, that nothing is kept ſecret, where droonkenneſſe reigneth; bicauſe it diſcouereth, not onelie the ſecret parts of the bodie, but alſo of the mind. And in drinking, there be powred out words vnſhamefaſt, fooliſh, vnapt, and wicked: ſo that Horace, Horace.deſcribing the effects of droonkenneſſe, ſaith; What is it that droonkenneſſe committeth not? It diſcloſeth things ſecret, it eſtabliſheth hope, it thruſteth forward the vnarmed man to battell, it taketh awaie the burden from carefull minds, it teacheth arts. Whom hauehave not full cups made eloquent? And whom hauehave they not in extreame pouertie made careleſſe?
Plato.And Plato, in his firſt booke De legibus, toward the end, ſaith thus; When a man drinketh wine, at the firſt it maketh him more chéerefull; afterward, the more he drinketh, the greater and better hope he is in, and féeleth himſelfe ſtrong: then, as though he were wiſe, the man is filled with that confidence, libertie, and audacitie, that without feare he both ſaith and doth whatſoeuer pleaſeth him. Plato.The ſame Plato, in his ſixt dialog De legibus, ſaith; He which is filled with wine, is ſtirred vp with a madneſſe, as well of the mind as of the bodie; and both draweth others, and is drawne euerie where himſelfe. And a droonkard is like a man out of his wit. Seneca, in his ſecond booke of naturall queſtions, Seneca.the 20. chapter, ſaith; that Droonkenneſſe, till it be dried vp, is madneſſe; and by too much heauineſſe is brought aſléepe. And in his 60. epiſtle to Lucillus, toward the end; The droonkenneſſe of one houre; dooth recompenſe his diſſolute madneſſe with the tediouſneſſe of a long time after. And in the 84. epiſtle; Droonkenneſſe draweth out all vice, and both kindleth it, and diſcouereth it; it putteth awaie all ſhamefaſtneſſe, whoſe propertie is to reſiſt euill indeuours. Where too much power of wine poſſeſſeth the mind, what euill ſo euer laie hidden, burſteth out. Droonkenneſſe maketh not vices, but bringeth them to light.
In droonkenneſſe, to the proud man, pride increaſeth; to the cruell man, crueltie; to the enuious man, malice; and all vices are diſcouered and ſhew themſelues. By it a man forgetteth himſelfe, ſpeaketh doubtfull and ſtammering woords. It cauſeth vnconſtant eies, a réeling pace, dizineſſe in the head, and to ſéeme that the houſe goeth round about, torments in the ſtomach when the wine boileth; and it maketh the bowels to ſwell. Crueltie, for the moſt part, followeth droonkenneſſe: for Marcus Antonius woonderfullie reioiſed at the heads & members of the condemned men, which were brought him at a feaſt. Alſo, in the 20. chapter of the Prouerbs, it is written; verſe. 1.Wine maketh a mocker, and ſtrong drinke a troubleſome fellow; whoſoeuer erreth therein, ſhall neuer be wiſe. But bicauſe there be ſome, which boaſt, that they can drinke a great deale of wine, and be ſtill ſober, and of a ſound iudgement; I deſire them to hearken vntounto Seneca, in the epiſtle now alledged, who ſaith; Let ſuch men alſo ſaie, that by drinking of poiſon they ſhall not die; and by taking of poppie they ſhall not ſléepe, and that by drinking of helleborus, they ſhall not caſt foorth and purge out, what ſo euer is in the inward parts.
49 The diſcommodities of wine, when it is exceſſiuelie droonken, the which we hauehave hitherto declared, perteine both vntounto the bodie, and vntounto the mind. But now we muſt adde, Droonkenneſſe conſumeth mens goods. verſe. 17.how it bringeth hurt to our ſubſtance and goods. In the Prouerbs, the 21. chapter it is written; He which loueth wine, and fat things, waxeth not rich. And in the ſame booke, the 23. chapter, it is thus written; Be not thou among the wine-bibbers, verſe. 20.and with them which deuour fleſh: for the bibber and the glutton ſhall be brought to pouertie; and he, which giueth himſelfe to much ſleeping, ſhall weare a torne cote. Droonkards are troubleſome to their neighbours.And how troubleſome droonkards are vntounto their neighbours, it may eaſilie be perceiued. They are iniurious, and raile vponupon thoſe whom they méet: and when in their furie they fall into ſhamefull luſts, they be readie to pollute other mens ſpouſes and wiues, and by horrible meanes they rage againſt the families of their neighbours. They be an euill example, yea and an offenſe vntounto other citizens. And whileſt they conſume their ſubſtance vponupon wine and droonkenneſſe, they hauehave no regard to prouide things neceſſarie for their owne houſe. Naie rather, while they be in their mad furie, they ill intreate their innocent wiues and children, and defraud the poore of their almes; which, by liuing more thriftilie, they might be able to beſtowe vponupon them. They make themſelues vnprofitable for the publike weale: ſéeing that droonkards can neither execute the office of a magiſtrate, nor yet well ſhew obedience to their elders. They trouble alſo and infame the church, wherefore they are ſeperated from the ſame. For Paule, in the firſt to the Corinths, the fift chapter, verſe. 11.numbreth droonkards among thoſe, with whom we ought not ſo much as to eate. And there is ſcarſe anie euill remaining, to be added vntounto the pernicious effects of droonkenneſſe.
50 But to conclude the matter, firſt we grant vntounto thoſe, which doo excuſe the vice of droonkenneſſe, by the excellencie and vſe of wine, that it is lawfull to vſe wine for neceſſitie ſake, for medicine, and alſo for mirth; yet ſo neuertheleſſe, as it muſt be tempered with ſobrietie, and that it excéed not a meane: yea and it muſt agrée with time, place, degrée, age, and kind. After this maner let holie men reioiſe before their God; namelie, with giuing of thanks, & celebrating with diuine praiſes. verſe. 30.And Salomon, in the 23. of the Prouerbs, ſaith not; Wo vntounto thoſe that drinke wine, but; Wo vntounto thoſe, which conſume their time therein, which giuegive themſelues vntounto nothing but to drinking, contending who can drinke moſt, prouoking one another, and compelling others to drinke. Theſe men be reprooued, and not other, which modeſtlie vſe the gifts of God. Let men ſo make themſelues merrie with wine, that afterward they may be more chéerfull to obeie God; and to ſuffer aduerſities, if néed ſhall require: and let men beware, that they forget not themſelues, that they ouerwhelme not their ſenſes, and choke vp their ſtrength. Neither muſt the holie ſcripture be vngodlie and violentlie drawne vntounto the licence of the fleſh: yea, we ought ſo to be prepared, that we obeie the apoſtle, 1. Cor. 8, 13.which ſaid; It is good, not to eate fleſh, nor to drinke wine, if it ſhould turne to the offending of the weake brethren. Let vsus alſo remember, that The kingdome of God is not meate and drinke. Neither are they commended of God, which can drinke more wine than the reſt. The words of God defend not droonkenneſſe, but deteſt the ſame.
We will therefore conclude againſt theſe men, with the doctrine of Eccleſiaſticus, the 31. chapter, where it is ſaid; Shew not thy ſelfe a man in wine, that is; Shew not thy ſtrength in drinking. For there be ſome, which trie themſelues how ſtrong and mightie they be in this intemperance; and alſo, which with ouer-much drinking of wine doo oppreſſe all the powers both of the bodie and of the mind. The Wiſe man goeth forward, and ſaith; For wine hath deſtroied manie a man. As the fornace trieth the hardneſſe of the ſword in tempering, ſo dooth wine the hearts of the proud when they are droonke. Wine moderatelie droonken is profitable for the life of man. What life hath he that is ouercome with wine? But it was created to make men merrie. Wine, meaſurablie droonken, bringeth gladneſſe and chéerfulneſſe of the mind, &c. Theſe things may eaſilie be taught and anſwered vntounto thoſe men, which vnderunder the pretence to make themſelues merrie, labour to defend and mainteine droonkenneſſe. Let them conſider with themſelues, that the gifts of God ought neuer to be ſeparated from the rule of moderation and temperance. Let them not forget, that the apoſtle, in his epiſtle to the Galathians, reckoned Droonkenneſſe among the works of the fleſh. Gal. 5, 21.He alſo admoniſhed the Romans Not to be conuerſant in chambering, Rom. 13, 13in gluttonie, and droonkenneſſe. And to the Theſſalonians he ſheweth the ſhamefulneſſe of this vice, 1. Theſ. 5, 7.when he ſaid; It perteineth vntounto the night: they which are droonke (ſaith he) are droonke in the night. As though he would affirme it, as a thing vnwoorthie to be ſéene by the light of the daie.