The sermons of M. John Calvin, upon the Epistle of S. Paul too the…The sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the…

But on the other side we must come also too the recompense of it, that forasmuch as the time is after a sort lost while we take our repast, because we cannot apply our selves too the serving of our neighbours (during that time:) our forslowing in that behalf may as it were spur us too resort unto God, by considering what his goodness is towards us, according to the proof that he setteth before our eyes. Thus ye see (as I said) that although our eating and drinking do hinder us too the worldward: yet ought they on the other side too give us occasion too be more cheerful in seeking God.

But on the other syde wee must come also too the recompence of it, that forasmuch as the tyme is after a sort lost whyle wee take our repaste, bycause wee cannot apply our selues too the seruing of our neyghbours (during that tyme:) our forslowing in that behalfe may as it were spurre vs too resort vntoo God, by considering what his goodnesse is towardes vs, according to the proof that he setteth before our eyes. Thus yee see (as I sayd) that although our eating and drinking doo hinder vs too the worldward: yit ought they on the other syde too gyue vs occasion too bee more cheerefull in seeking God.

But now let us see what excess worketh. If a man cram himself so full, that he becometh unwieldy, there is a change in his nature, and it is all one as if he were at defiance with God and with nature, and with all order. For (as I have said already) meat and drink are ordained too strengthen us, that we may apply our selves to the things which God commandeth, and our vocation requireth. Now therefore, when a man is so pampered as he can no more, first he hath ⟨p. 268⟩defiled the sustenance that God gave him▪ and secondly he changeth himself into a beast, and (as much as he can) defaceth the image of God. Moreover God is forgotten. Is not this unkindness monstrous, as though a man would mingle heaven and earth together? But this is not yet all: Saint Paul addeth here the upshot of all enormity when he sayeth, that in drunkenness and in all riot there is looseness, that is too say, men overshoot themselves, putting away all shame, forgetting all honesty, and becoming wild beasts. We see that one of the properties of drunkenness is too drive men either into whoredom, or into some other lewdness, and too cast them into so sound a sleep, that they perceive nothing at all: let a man mock at them, let him spit in their faces, they feel nothing of it. Again, whatsoever comes at their tongues end, out it goes, be it right or wrong, and they will as soon blaspheme God, as speak unjustly of men: for there is no discretion at all in them. Now when men are thus carried away, and whereas God had printed his image in them, too make them reasonable creatures, and given them an excellent state above all other living wights: they fall too playing of the beasts after that fashion, & become like Asses and dogs: must it not needs be understood, that drunkenness is one of the detestablest things that can be? So then, Saint Paul meant too show us here in one word, that although there were no true fear of God in us too restrain us, nor we so well advised and discrete as too consider the true and lawful use of the venefytes that God hath granted us: yet we should refrain for shame of the world, forasmuch as we see that a drunken man is as a confusion too […] all order, and there is nothing too be seen in him but a lump of all lewdness, insomuch that Gods image is defaced, all reason quenched, and all things put out of order in him.