by naughty effects redound vnto the body These are of a more spirituall and as we may tearme them more subtill and aeriall constitutioÌ„ Others which make breach first vpon the body and in consequence passe to the soule are in a certaine manner more grosse and materiall of which sort is drunkennesse one of the grossest and foulest of all For ouerch arging the body it defileth and deformeth the soule by many wayes 13. And as for the body we Christians know that our bodies were bathed by the sacrament of Baptisme in the bloud of Christ mingled with the August tract 11. in Ioan. cap. 3. water as S. Augustine saith who therefore calleth Baptisme the Red Sea through which we passe towards our country of heauen the land of promise That purple water drowned only the Aegiptians as our Baptisme now annoyeth only the Diuels deliuereth vs from their tyranny and clenseth our bodyes and soule from sinne and fertilizeth Psal 1. them to bring forth flowers of vertue and fruits of good life What a dishonour then is it not only in preiudice of our bodyes but also of our Baptisme to take the hallowed vessels from the altar and make them vessels of prophanation idolatry in sacrifice of Bacchus 14. O washed Christians O vnspoted Nazarites now made drunken swine a sport for Cerberus the Diuell We Christians Thren 4. are certayne that the bath of regeneratioÌ„ fumed not vp into the head to distemper the braine it serued not for an obiect of corporall delight but clearing Rom. 6. 1. Cor. 6. the coast aboue where the soule resideth prepared our bodyes and made them so many cleane Tabernacles to entertaine worthily the holy Ghost But o foule and vnworthy bath of drinke which blindeth the eyes of the soule maketh the head â—otter and ready to fall from the body like a worme-aten aple from the tree the body to be turned into one of Circes her hogges an instrument of turpitude a ship fraught with a loathsome burden a storehouse of sinne a retraite for Diuels which was made consecrated for a Temple of the holy Ghost Heere the yong man looseth his complexion the souldier his strength the Philosopher his wit the Oratâ—r his discourse the Merchant his reckoning the Husband-man his thrift the Craftes-man his honesty the Seruant his time and all become so many sponges to make the barrells empty whilest the liquour which greedily they draw in cannot disgest filleth them with incurable diseases that fal from the pot vpon their miserable carcasses which once surprised become slaues of sicknesse due to sinne and vnfit either to serue Almighty God or profit the Common-wealth in any exercise or office of vertue 15. The Fowle auoydeth the Falcon the sheep the wolfe the hare the greyhound the other fishes the whale euery creature flyeth fâ—oÌ„ his contrary What a miserable foolish thing then is man who runneth after sicknesse and death inuiteth them to lodge in his body yea hireth them with money to soiourne with him only to enioy the pleasure of drinking although it cost him his patrimony his health his honour and his life 26. Whilest I was writing this came to see me an Honorable Gentleman of our Nation of 72. yeares of age and no doubt by Gods prouidence though with different intention and occasion little knowing what I was doing fell into discourse of the corruption of our countrey since he could remember He told me that when he was young and liued in the Court and in London if by chaunce any base companion as a water man or the like should be seene ouertaken with drinke the Prentices would come out of their shops as to a wonder cry after him a Dutchman a Dutchman Where now alas the wondring hath ceased with opinion that only Dutchman are drunke for they meet often not only English-men but as he said Englishwomen also well tipled in Tauernes which commonly is not seene amongst the Dutch For though the husbands be vnthrifts and drinke their wits sometimes from home yet their wiues be wiser it is as I haue heard a very rare thing to see a woman drunke in the most drunken deboshed Countryes If it be now otherwise in England it is the more shame and the more to be pittyed though there be no wind so bad that bloweth not profit to some body For the same person told me that where in London there was wont to be but one tipling house or tauerne now there be 20. and the like may be deemed in other citties and townes From whence is deduced an euident argument not vnprofitable to be considered from this and the like effects to their original cause and so to know the roote by the tree the tree by the fruit 17. But to returne to our purpose many haue compared the soule of man Gregor Nicen. l. dâ— charâ—ct hom Basil lâ—d homin dignitâ—t in his body to almighty God in heauen For that mans body is of the finest corporall would and complexion amongst all the works of nature set out with the senses as with so many celestiall planets whose operations are no lesse to be admired then the motions of the heaueÌ„s in their kind Wherfore man for the excellent composition and disposition of his soule and body of the powers and faculties of both is worthily called a little world 18. Let our drunkard then consider the metamorphosis and change of his heauen his firmament resolued into moysture his planets rather swimming like fishes then abiding stedfastly in their places all finally turned into durt and drâ—gges and made a very pudlewharfe and he will be ashamed at the change and cannot choose but be sory for the losse Who would not rather preserue his heauen pure firme and coÌ„stant in all regular motion by temperance then by intemperauce and surfet defile and confound this noble worke of nature But for better vnderstanding Tertul. l. de Resur Ambâ— de Paradiso to take yet a lower coÌ„parison with Tertullian and S. Ambrose the body of man includeth in it selfe a representation of the whole glory of the Elements as hauing some higher and some lower like hils and dales his bloud streaming in the veines as in riuers his bones couered with the flesh as metals and minerals vnder ground vpon which contemplation we may see what a disorder and deformity it is for a man to make euery day a new Noës Floud within his body and to drowne in superfluous Genes 8. drinke this Epitome of the earth It is recorded in holy Scripture what abondance of suddes and slime the waues of Noës Floud leaft behind them vpon the face of the earth which could not be consumed but with a drying wind that Arist l. moral â—ect 3. q. 1. 6. came from aboue The effects remayning in the body after excesse of drinke are fumes in the head humors in the eyes dulnesse of wit captiuity of sense inward coldnesse heauinesse
by his owne misery after his fall from Gods grace amongst other pernicious errours he taught with shame inough that man could not liue chast Though his meaning was to couer his incontinent life with an excuse of impossibility the deceit lying in supposition of the like intemperance that a man giuen ouer to riot and drunkenesse can hardly liue chast which without preiudice to chastity may be graunted to the Doctors weaknesse that taught this learning and to the experience of his chiefest disciples which haue followed his doctrine and life And yet for all this the contrary is most certaine for if Chastity could not be kept Christ our Sauiour would neuer haue coūsailed it to his followers nor the Apostles commended so highly this kind of life 27. The difference is that the disciples of Christ which by continuall temperance keep the body subiect alwayes to the soule and all the senses employed in exercise of Christian life within the compasse of reason faith as in the rest of their actions dedicated wholy to the honour and seruice of Almighty God they imitate the Angels that serue him in heauen so they receaue from him as a necessary ornament of their estate as a Gods penny of greatter reward the precious iewell of perpetuall Chastity which in some degree aduanceth them aboue the dignity of Angels Whilest they conserue Angelicall purity in corruptible bodyes of flesh and bloud as we see performed by innumerable persons of both sexes holpen as I say by the grace and assistance of him that gaue this counsaile example helping themselues also as they should by auoyding occasions of temptation not to giue aduantage to the Diuell and by the ordinary meanes of temperate diet and abstinence yea and of rigorous fasting also and other exercises of pennance when there is need which remedies the old Heathens could tell were helpes to Chastity and so they taught that sine Cerere Baccho friget Venus But these new Doctors because they desire not to liue chast will not make vse of this doctrine Thus we see that the disciples and followers of Christ our Sauiour by temperance and Chastity are exalted aboue their owne nature to be like Angels in life as the others giuing themselues ouer to gluttony and drunkennesse become worse then beastes And so no meruaile if their maister and Foreleader taught so filthy and beastly doctrine taking the measure of mans possibility by himselfe and his owne weaknesse after he had degenerated to the habit and custome of a beastly life 28. The chast temperate soule in the water of baptisme beholdeth Almighty God his Angels the sacred mysteries of our holy faith and there contemplateth the temperate and fruitfull quality of a Christian The others in their riot and intemperance of drinke what shape can they find but of vgly Diuells and fiends of hell who are delighted to see them wallow in the myre of beastly pleasures and become worse then beasts inordinate desires like to themselues 29. Consequently when immoderate drinke hath thus set the concupiscible part of the soule on fier as hath bin said the dregges and droppinges are choler fury in the irascible A strange effect that from hony should be strayned gall But so it is the face of a Nimph but with the sting of a serpent Much Ecclesiast cap. 19 wine drunken sayth the Wise-man prouoketh wrath and many ruines What thing more hurtfull or more mad then for a man willingly to poyson himselfe and draw downe his throat the sweetest liquor that may bereaue him of his wits The mountaine Etna in Sicily whose bosome alwayes full of fier groaning and roaring as it were in rage to disgorge itselfe of wrathfull rancor casteth vp burning coales continually as it were to take reuēge of the heauens such a monster is a drunkard when the heate of drinke hath entred into his body down his throat scalded his veines scorched his liuer and enflamed his head for then like an Etna with a burning face glowring eyes after that drinke hath let loose in him all possible distemper of nature and vice he beginneth in rage to breath out contumelious words and many times breaketh out into effects of fury no lesse then if he were mad as he is indeed whilest the fit endureth and therfore Bacchus was painted in forme of a Mad-man as Athenius Iuuenal Satyr 6. reporteth and Iuuenal that the Aegyptian Bacchanalies or solemnities of wine were outragious in violence of contention and fight and seldome without bloud Which disposition who knoweth not how farre it repugneth to the mild spirit of a Christian So as he denyeth this holy and most honorable name and in very deed renounceth his baptisme whosoeuer giueth himselfe ouer to riot and drinke for these kind of people be those of whome the Apostle sayeth Quorum Deus venter est gloria eorum in confusione Their tast and belly is their God and their glory confusion and repoach 30. Thus farre we are come in the offence domage which a man receaueth in the concupiscible and irascible parts of his soule by excesse of drinke Now let vs come to the third and chiefest For as nothing in him is more precious and honorable then the light of reason so nothing can be to him of greater impeachmēt nor more disgracefull then to haue it by any meanes troubled or eclipsed The grosse vapour raysed from the earth though it ascend to the middle region of the ayre yet it neuer ariseth so high as to touch the sunne it selfe How foule and vnworthy a thing is it then that the filthy vampe of intemperate drink boyling in the stomake should presume to depriue the soule of vnderstanding freedome S. Thom. 1. 2. q. 48. art 1. ludic 16. by which principally it carryeth the image of Almighty God Which surprised and blinded by drinke like another Sampson is exposed to the scorne and laughter of foolish perturbations And if no countrey clowne be so rude and vnmannerly as to touch the robes of a Prince without reuerence or to enter into his priuy-chamber vncalled what an vnworthy presumption is it for the ignominious breath of vndisgested drinke not only to touch the light of the soule but ouerpresse it in captiuity and darknesse yea to strike it dead till the force of nature holpen by sleep reuiue it and restore it to liberty 31. How thinke you will God Almighty beholding our drunkard depriued both of reason and sense and all resemblance of a man take this villany cōmitted against the soueraignty of his Royall armes and image in his broad Seale surprised defaced and contemptously defiled by surfet of drinke which redoundeth also as an iniury to himselfe worthily to be punished The Angels also looking vpon the same spectacle of a reasonable soule thus annoyed by drinke will hold themselues highly preiudiced for that the same image similitude which they see defaced in man is their principall flower and the
and strength for a litle transitory â—ast of pleasure in the mouth as it passeth down the throat should be wholy referred to the contrary that is to multiply exâ—rements and bring detriment decay and ruine to the body Besides the inordinate appetite of delight in drinking not only maketh the great drinker an enemie to himselfe selling as it were away the inestimable worth of his life for the short pleasure he taketh to powre into his belly some base liquour as Esau sold his prehemineÌ„cy patrimony for a dish of pottage but he offendeth with all perniciously in a triple abuse Against Almighty God the Lord and giuer of life against the propriety of drink profitable for the maintenance of the body when it is temperatly vsed and against the loue which he oweth to his family his friends country common wealth to which his health life and honest labours might be more or lesse profitable according to his talent if all were not buried in the barrell and drowned in excesse of drinke 10. Is it not then a childish folly so to delight himselfe and play with his tast as he not only diuert the vse of drinke ordayned for the conseruation of health to a contrary end but make it the bane of his body The stomakâ— is a principall instrument of life and the common fosterer of all the other partes to maintayne them in a good and florishing estate and therfore nature hath placed it in the middest as Galen saith of the body as in the center Wherfore when this is surcharged disgestion weakened it commeth to be filled and infected with corrupt and vnnaturall humours wheÌ„ce of necessity the whole body must want good nourishment become distempered and corrupt the vitall spirits dull and the soule so heauy as it waxeth weary of the bad intertaynement it hath in a ruinous habitation pestered with diseases and therefore with desire to be gone shortneth life For if drinke euen according to the precise necessary vse appointed by nature taken neuer so temperatly causeth alwayes some repassion and giuing as it were euery time a fillip or a stroak to the stomake by little and little enfeebleth disgestion abundance of drinke floating continually in the same stomake either with meate or without it by it selfe must of necessity worke a straÌ„ge effect vpon that faculty and make it euery day lesse lesse able to disgest And when naturall heat which is the instrument of concoction in the stomake is once decayed then nourishment is neither so much in quaÌ„tity nor in quality so good but much of the food resteth behind as matter of hurtfull crudities nature not being able to draw from it any further commodity nor expell the excrements Whereupon follow ioyntly decay of colour a wrinckled skin gray haires before time drowsines in the head vnweldinesse in all the body and other like forerunners of the speedy funerals that are to folow and giue warning to make ready the graue 11. VVhat a foule and vnnaturall fault is it then in a man to shorten voluntarily his owne dayes by drinke to worke diseases by the instrument of health and to powre into the lampe so much oyle as to extinguish the light which it should nourish and preserue What an hostility vseth he against himselfe to defloure the complexion of his body to infect it with cholericke humor and staine it with yellow to dull the vitall spirits and betray his owne life bringing into the stomake as into the castell of health and storehouse of prouision so deadly an enemy as poysoneth the vitals and ouerfloweth the whole building of his lesser world 12. But this vice is yet greater and of more especiall deformity in a yong man who by the good disposition of his strength and wit should be profitable to himselfe amiable to others apt for matrimony to vphold his house and family and to continue the succession of those that are to honour and serue God in this world and to fill vp the empty seates in heauen of the Angells that fell But all this is hindered and reuersed by abundance of drinke wherby the body becommeth as it were a quagmyre or bogge as S. Augustine saith August sermâ— 23â— infirme â—asie ill coloured fluent dissolued and more fit to bring out with the fennish marshes frogges serpents venimous wormes of naughty actioÌ„ then either children of any worth or themselues to be profitable for any action of man-hood For when by excesse of drinke and of grosse vndisgested humors which be the dregges of that superfluity the stomake is weakened then all the parts of the body faile in their action and perfection as well naturall as animasticall The bloud is not so pure as it should nor so clearly refined in the first passage from the originall cause and matter of nourishment and consequently the vitall spirits loose their fiery quality of motion agility operation and become dull heauy materiall and slow The vitall actions of the senses which depend vpon the spirites are also consequently more dampish and dead for as temperate drinesse giueth force to action so superfluous moisture doth debilitate and destroy it Is it not then an vnreasonable and vnseasonable domage for a momentary pleasure in drinking to sustaine all these harmes and losses of our naturall life Is not the exchange for those that haue skill in merchandize more then vnthrifty for those that make accouÌ„t of pleasure sottish and foolish to loose the greater and more durable for lesser both in quality and durance and especially for those that haue more noble cogitations to make themselues contemptible and worse then beastes which though they want the vse of reason yet exceed not in this kind 13. But to retaine yet a while longer our discourse about consideration of the stomake we are to know that not only the faculty of disgestion is impayred by too much drinke but that the stomake it selfe becommeth also imbued and infected therby with a bad rellish and euill sauouring humour of so wrenesse which fâ—etteth it and bringeth in an vnnaturall and vicious quality For if wine and beere haue force to worke this effect in the wood of the barrell much more when they lye long in the stomake through the excesse of continuall drinking they procure this corrosiue and crabbish disposition in the tender bulke of the same And no doubt but this biting gall as it hindereth disgestion and is painefull to the drinkers making them ircksome to themselues so also they become harsh in conuersation and troublesome to others 14. To this bad constitution of the stomake by abundance of drinke may be added in consideration the dregges of putrifaction and choler which Wine Ale or Beere drunke out of measure leaue behinde them which from the stomake flow and are dispersed through all the partes of the body And hence it proceedeth according to obseruation that Northren nations abound comonly more with this kind of choler bred of indisgestion then others
for that nature hauing prouidently giuen them hoater liuers to resist the cold of the region which with the same also is augmented by Antiperistasis and repercussion they drinke more then others and are more subiect to excesse if with reason and temperance it be not moderated But for better vnderstanding of this matter it is to be knowne that there be two kindes of choller the one naturall which causeth animosity fearcenesse rising from the hoate agile and quick spirits which one hath by constitution of nature and may be increased by fumes of drinke that heat the braine in which sense Galen saith that wine causeth men to be headlong in wrath But there is another choler accidentall ingendred in the stomake by indisgestioÌ„ and putrifaction of superfluous meat and drinke which being continued by surfets breedeth a permanent quality of the same nature in the stomake and consequently a like habitual disposition and inclination in the whole body wherby a man is sayd to be cholerike that is affected in such manner as he is prone in all occasions of conuersation to shew his Ire as drie wood is quickly kindled And in this sense we take choler in this place speaking of accidentall and vnnaturall choler that proceedeth from putrifaction in the stomake and immoderate drinke And according to this sober reckoning the vice is seene to be detestable for this distemperance of the stomake and consequently in the bloud spirites causeth bitternesse and teastinesse in the very operation of the soule and banisheth that sweetnesse of life which nature hath otherwise ordayned as a reward of temperance in such as be maisters of themselues 15. Besides this accidentall and vnnatural choler is an opposite disposition to all good abearance towardes superiours equals and inferiours And therfore must needs be accounted an harmefull condition when a man cannot liue with his wife his children nor with his familie or friendes without continuall brauling and breach of a mitie wherby not only he looseth that delight which he might enioy by quiet and tractable conuersation and tormenteth himselfe inwardly by euery occasion with bitternesse of wrath and dislike but moreouer he purchaseth at a very deere rate and without any profit the disfauour and hatred of others as many as must liue in his company or haue any dealings with him 16. Neither is this choler of which we speake that which serueth as an instrument to valour and fortitude but another beastly humour that makes a man brutish and good for nothing For coÌ„monly where it aboundeth there are not to be found those ardent gallant spirites which other people in hoater climates or in the same that be moderate in their drinke haue by nature and good complexion their bodyes being more dry their bloud more pure and their spirits more Etheriall whose choler is temperate but constant as naturall and therfore as it is not moued but by reason so is it reasonable and lasteth as long as by reason it should where the other brutish perturbation as it is easily vp to contradict braule reuile so is it done with the drinke or at least when the fumes are disgested and fitter for the tauerne then for the field For great drinkers though they abound with accidentall choler and are tall fellowes when they are armed with drinke yet their bodys are full of moyst and cold humors which make them heauy and cowardly especially if any danger be presented vpon cold bloud 17. Besides who is cholerike in this manner cannot possibly be permanent in contemplation or prudent in practise for that reason and iudgement is either wholly oppressed in him or very much hindered by his turbulent beastly choler yea it suffereth not the tongue to deliuer the month to vtter nor the hand to execute orderly what the minde hath conceaned but with fury and confusion ordinarily breaketh out into dishonourable and reprochfull yea sometime into sacrilegious blasphemous wordes and causeth a man to do with precipitation and hast that which afterwardes he is to bewayle by leasure And this humour abounding turneth consequently all other humors into it and so working still and fretting vpon life hasteneth death by corrosion or which is as bad with a moisty fogge of putrified fleame neuer sufficieÌ„tly concocted which queâ—â—heth by litle and litle as it were drowneth naturall heat and so when moysture cold the proper quality of drinke haue gotten the victory they returne the body in which they abound as a prey to the earth from whence it was taken 18. Neither doth drinke powred immoderatly into the belly attaine the end for which it is taken to wit extinction of thirst For putrifaction causeth hear as may be seene by a dunghill and that vnnaturall heate affecteth the stomake with the like quality and inflameth also the liuer adioyning and so as out of a vessell full of corruption set vpon the fire ascend perpetually corrupted vapours to the tongue and mouth which cause continuall thirst And therfore Pline writeth that the Embassadours Plin. l. 14. hist â— 2â— of Scythia were wont to say of the Parthians that they became dry in drinking 19. Loe then how great an abuse is committed against nature by this excesse That whereas drinke is ordayned to quench and expell the distemper of heat and drinesse the same drinke becomâ—â—th an instrument of insatiable thirst as if men were made to hang by the spigot and all their cogitations and desires to be directed and employed about the remedy of this continuall sicknesse procured by themselues What a slauery of base ignominous employment is this what a circle of disorder from the preposterous and hurtfull vse of drinke when through a momentany delightonly of the mouth or throat which the organ of tast affecteth with excesse where reason beareth no rule the foolish man endeuouroth voluntarily to make his body still thirsty by coÌ„tinuance of drinking and effecteth vpon himselfe that penalty and torment of continuall thirst which damned gluttons suffer in hell 20. This hatefull effect of too much drinke is so manifest that experience to the eye and sense it selfe giueth vs no leaue to doubt of it for those which are drunke ouer might besides other euill consequences alwayes find themselues in the morning distempered with thirst proceeding from indisgestion and putrification of humors dregges in the stomake which thirst is not taken away as the tripler imagineth with adding more more drinke though for the present his mouth and throat â—e refreshed as it goeth downe but must be cured with abstinence and moderate exercise that may help the stomake to disgest the crudities which cause that thirst as hath beene said Besides some kind of drinke oft taken in prouoketh the tast and causeth appetite to haue frequent vse of the same so as inordinate request after drinke is caused not only by vnnaturall heate of the stomake but also by the particular disposition of the tast it selfe distempered both which proceed from
intemperate vse of drinke And how base vnmaÌ„ly an act it is for one to tye himselfe as it were with his owne handes to the barrell or the bottel and put his body into a continuall ague and fury of thirst and let the Reader iudge which is more by drinke it selfe appointed as a remedy against thirst to condemne his life to this perpetuall and painfull slauery for as the Martial lib. 4. ep 7. Poet sayth Liber non potes gulosus esse 21. Consider then what drinke powred into the stomake with superfluity worketh in the whole body and what disposition it causeth The stomake as it is the common store house for nouriture so what euill yâ—ice or matter aboundeth therin is conueyed from thence presently to all the partes of the body So as when there is too great abondance of moysture in the stomake it filleth the veines rather with crude and indisgested dregs and putrifactioÌ„ then with pure perfect bloud for that nature oppressed with the abondance of these dregges caÌ„not disgest and refine them to perfect nourishment so the attractiue faculty of euery part draweth in dispatch what it findeth Wherby a man commeth by litle and litle to loose the very excellencie of his complexion and kind and consequently decay in vnderstanding and valour and with the corruption of his bloud and spirites to chaunge also his manners and condition And that which I say of the superfluity of all moysture and excesse of all kinde of drinke is more pernicious and sooner infecteth and destroyeth the natural complexion the stronger it is as the dregges and corruption of strong Wine Ale or Beere indisgested are much more hurtful and cause more incurable diseases then the smaller and weaker drinke indisgested 22. No doubt but that liuing creatures the hoater they be by naturall complexioÌ„ so are they also therby more excellent in their kind and likewise all nutriment the stronger it is to feed the more potent it is to poyson if it be corrupted And so the dryer bodies because the spirits are more fiery and subtile haue naturally as Heraclitus witnesseth Eusâ—b l. 8. praepar c. 8 the better wittes And in this respect a man is said to excell a woman for that in naturall complexion he is hoater and dryer then she Wherefore seeing that abondance of moisture must needs debilitate naturall heat as contrariwise it is sharpened and increased by drinesse the exceeding moysture of drinke flowing in the stomake from thence dispersed must needes cause a continuall decay of naturall vigour wit and manhood so as he that receaued from God the dignity of a man becommeth by this excesse equall or inferiour in nature and complexion to a woman and sometimes worse then a beast as afterwards shal be seene for the heat which followeth vpon the surfet of drinke of which we haue spoken is no vitall nor naturall heat but a heat of distemperature and putrifaction as the heat of an ague that consumeth the vitall spirits and the ardent forces of nature no otherwise then the sunne as Celius Rhodiginius sayth and Cel. Rhod. l. 28. cap. 31. experience teacheth vs extinguisheth the fier when it shineth vpon it And this heat may cause an appetite of beastly lust or reuenge but it neuer performeth any action of manhood 23. But aboue all we must remember the effectes of superfluous drinke in the stomake when they ascend to the head and inuade the principall instrument of sense and reason From the stomake are extended directly vpward to the head certaine sinewes which haue their root in the braine and from thence are deriued to sundry Galen lib. 12. de vsu part ca. 4. parts of the body and be the especiall meanes and instrumentes of feeling Now when their common knot and roote the Braine is ill affected and distempered by the vampe and vapour of superfluous drinke consequently the sense of feeling is euery where hindred and tasting also which according to Aristotle is a kind of feeling is likewise benummed and so first the pleasure which nature affoardeth to eating and drinking is diminished and decayeth And next from those vapours of drinke engrossed aboue in the head streameth downe into euery part of the body an infinite number of diseases as Catarrs Aches Palsies the falling sicknesse and the like and among the rest the stomake receaueth back againe with anguish and hurt that which first it entertayned with excesse Much drinke saith Galen hurteth the sinewes and their organ Galen l. 3. demorb vulgar the braine which braine retourneth downe againe by the sinewes an infectious cold humour ingendred of the superfluous vapours sent vp from the stomake into the same wherby it looseth the force of digestion is weakened and distempered and therby disposed to new crudities and defluxions 24. This defluxion from the head to the stomake and other partes is not like to that which first drawne from the earth in vapours descendeth after from thence againe in dew and rayne to fertilize the ground nature repaying with gaine what erst she borrowed of curtesie but contrariwyse the indisgested vampe of superfluous drinke mounting from the stomake to the head and there engrossed by the cold quality of the braine falleth down after vpon the stomake as poyson and putrifaction to it and to all the rest of the body not nature but sinne repaying with penalty that which a litle before not nature but sinne exacted with inordinate pleasure of sensuality Surely it is an extreme folly and madnes for a man by the spoute of his throat to annoy thus his health to ouerflow himselfe with a flood of waterish humours to make passage for an vnnaturall corrupt pestilent liquour into euery part of his body and so to infect and corrupt them all How farre then is the vse of immoderate drinking from reason and all humane decencie and dignity To which if we adde also the perturbation of the minde the oppression and dulnesse of wit forgetfulnes of the memory and extinction of prudence folly frenzy fury câ—rriage worse then brutish and finally want of the soules best direction and help occasioned only by abondance of drinke no monster wil be thought more vnnaturall and vgly to be seene them one of those swilling Drunkards 25. Drunkards saith Plinie do not see the sunne rise neither liue they long They be Plin. l. 14. Hist ca. 22. pale coloured haue hanging cheeks bleard eyes trembling hands and powre out vessels full For the present they suffer hellish dreames and vnquiet sleep and the day after haue a stincking breath with obliuion almost of all thinges and as it were a death of memory And so alwayes they loose both the day wherin they liue that which followeth VVhich premises considered make me wonder at the folly of some of the popular sort who according to Ceâ— Rhod. lib. 28. c 28. Aristophanes barbarously deeme it valour and manhood to beare much drinke without being drunke
condemning others as vnmanly and weake which cannot pledge them and quaffe vp their measurelesse measures without loosing their witts For this receyuing and carriage of much drinke is no signe of manhood but may proceed from debility of nature as from strength For great quantity of drinke ouerpressing the bottome of the stomake doth debilitate the reâ—entiue faculty in such sort as nature is not able to hold that weight but giueth it passage venting it out againe almost as soone as it is supped vp No meruaile then if the drinke breath not vpwards so strong a vampe as it doth from the stomake of another that intertayneth it longer and in some sort concocteth it better though not as it should 26. And the like effect may be seene in a vessell of water vpon the fier where the greater heate causeth alwayes more vapour and smoake then if the fire be lesse In fine those drinkers which haue the moystest and coldest braynes with equal stomaks beare most drinke which is no great commendation of manhood for that women haue colder and moyster braynes then men and so are seldomer drunke As in some drunken countryes I haue seene the good wiues sober inough lead their husbands home as drunke as Rattes and yet the temper of a mans brayne is ordinarily more pefect by nature and of a better complexion through the heate of bloud and vitall spirits fitter for wit and iudgement wheÌ„ he is sober then the womans 27. But as Seneca sayeth when Senec. epist 82. thou hast ouercome all others in drinking what commendation is it for thee seing thou thy selfe art ouercome by the barrell And when thou wert as potent a drinker as was the Tyrant Bonosus thy prayse would be no other then his Of whome when he was liuing Aurelianus was wont to say Bonosus natuâ—est nonvt viueret sed vt biberet And when he had hanged himselfe a death sutable to the life of so valiant a drinker a Roman soldier said in iest that it was not a man that was hanging but a tankard 28. Hauing thus summed vp the effects which superfluous drinke by order of nature and disorder of humane intemperance worketh in mans body and soule it resteth only for this point to speake something of some mens morning draughts in these our drinking dayes weighing them according to principles of good health and the naturall vse of drinke which reason hath ordayned 29. It is the wit and manner of sensuall men when they find any thing gratefull to their senses to the end they may not seeme meerly led by pleasure as brute beastes being otherwise loath to alter their course to set their minds on worke to find out arguments of necessity or conuenience to colour with shew of a reasonable resolution that which indeed serueth only for seÌ„suality against reason and vertue In this respect you may if it please you heare almost euery silly Seruing man as early as his drunken head will giue him leaue to creep out of his nest read a lesson of Phisicke ouer the Buttery hatch as much for his owne health as for his maisters profit and to conclude solemnely that drinke copiously taken in fasting is good to clense the stomake from dregges of indisgestion to free the body from grauel and stone to preserue the eye-sight other petty commodities depending vpon the spigot And first for his eye-sight he might as probably affirme that a mornings smoake of an ill chimney were as good for his eyes as a mornings Carouse 30. Plinie telleth vs that certaine Plin. l. 14. Nat. hist cap. 22. moderne Phisitians of his time against all practise and precepts of antiquity would needes persuade Tiberius the Emperour that it was a wholsome custome to drinke betimes in the morning Which new counsaile Plinie affirmeth was contrary to the iudgments of elder Alex. l. 3. Genial c. 11. Sueton. in Tiber. cap. 42. Plin. l. 14. cap. 42. Suet. in Neronem Senec. epist 47. Cel. Rhodigin l. 28. c. 30. Sages and sayth it was giuen by those flattering Phisitians rather to the Emperours intemperancy to gratify his tast and sensuality then for his health Who for his excesse and ill custome of drinking was noted in Rome and the stile of Caius Tiberius Nero chaunged to Caius Biberius Mero And Seneca reproueth that Roman custome of drinking wine vacuis venis that is in the morning when they were fasting as an intemperate and corrupt excesse in that declining estate of the Empire I do thinke Galen sayth Galen wine drunke without meate to be hurtfull Then if authority may bring preiudice to the contrary opinion taken only from the cuppe the iudgment of these two Sages may serue But now let vs examine the reasons also 31. Drinke though it may be ordayned to mans nourishment yet it is properly and according to the intention of nature vehiculum cibi a conueyer of meate from the stomake to all the other places of concoction and therefore according to rigorous prescript of health and nature as S. Bernard sayth Bernard tract de diligendo Deo not to be taken but togeather with meate Moreouer such as are passing dry when they be fasting in the morning may therby be certaine that their stomaks are distempered with vnnaturall heat And so those which surfeted at supper laboured all the night to consumate disgestion or went drunke to bed are alwayes drye in the morning which distemper may be also nourished and increased by dayly custome of drinking betimes the day following to satisfy vnnatural thirst as Galen Plinie Galen de simp med l. 1. c. 30. Plin. l. 4. hist c. 22. obserue And hereupon these morning drinkers ere they be fifty yeares old become wrinckled and withered by the action of vnnaturall heat and looke as if their skinne were of parchement or their faces so many pecces of brawne soused in beare 32. Furthermore when drinke lyeth swimming in an empty stomake without meate it is sooner corrupted and the strongest wine or beere changed by distemper into the sharpest vinegre hath greater force to weaken naturall heate and hinder disgestion with crudity then it could mingled with meate And heereupon great drinkers if they liue past fourty years of age ordinarily do not much desire meate but still seeke to gratifie their tast and refresh their stomakes ill affected with vnnaturall heat by continuall swilling and drawing downe some kind of liquor which besides the impression it maketh of moysture it leaueth behind it dregges and choler and so first it â—aketh away a mans appetite and maketh his stomake vnfit for the disgestion of his dinner or supper Besides when beere or wine floateth in an empty stomake natural heat easily resolueth it into wind which after dispersed though all the body causeth diuers aches and diseases as well in the stomake it selfe as in other partes But specially those grosse Vampes ascending vp into the head distemper the brayne and cause defluxions to the eyes and the
pittifull But seeing it was created to the likenesse of Almighty God and redeemed with the precious Bloud of Christ how vnworthy a thing is it to see it cast downe and depressed only with superfluity of drinke 6. And if this Tyranny surprised the soule vpon a sodain or gayned victory ouer it at vnawares the fault were more pardonable and iâ—sse reproachfull to the soule to be so ouercome and debased But willing wittingly to be blinded the vnderstanding and will to be enthralled the memory oppressed the fancie deluded and all the senses giuen vp to the power of drinke and a man to put himselfe out of possession and vse of his witts with his owne handes what folly more exorbitant or what trespasse more worthy of punishment and reproach 7. Neither doth this debasement by drinke only disgrace and disorder the soule but the body also For as the Bernar sero sâ—de Aduent Tertul lib. â—â— Resur body liueth by the soule so from the same it receaueth splendour of complexion comlinesse of behauiour and a certaine diuine beauty which that noble substaÌ„ce when it is not defiled with the contagion of sinne imparteth to the body But this selfe same body this sheath of the soule this goulden cloud that receaueth light and splendour from the sunne when it is ouer-loaden with drinke becommeth no better then a barrell and by continuance looseth the naturall complexion the skinne like a withered bladder all comlinesse decayeth and he which liuing with sobriety kept the dignity of a man by intemperance of drinking maketh himselfe a beast wallowing in his owne foyle and filth A deare sale of worth and nobility for a momentary passage of Beere Ale or Wine downe the throate to drowne all the talentes of nature and grace and become a meere vessell to receaue aboundance of drinke and giue the spoiles and triumph ouer so noble a creature as man is to so vile and beastly a vice as is drunkennesse 8. So as in fine the superiority and dominion remayneth to drinke Bacchus and the Diuell rest absolute coÌ„manders And how will man be able to answere to Almighty God dishonouring thus his body and soule How will he excuse his fault in abusing the creatures committed to his charge dishonouring I say and abusing with himselfe both heauen and earth the elementes the birdes the fishes the beastes plantes hearbes all the rest of Gods creatures who if they could speake would disclaime from the subiection and seruice of such a man or rather a beast that suffereth himselfe to be ouercome by drunkennesse specially Heauen which is notoriously iniured when the body ordayned to dwell there after death is in this life made a Beer-barrell or a vessell of wine fitter for a celler then to be seene aboue ground and much lesse in heauen And the same in proportion may be said of the rest for as the seruantes quality is blemished and impaired by the vilenesse and disreputation of his maister so all creatures subordinate to man as to their Lord are dishonoured and abased when he by excesse of drinke is transformed into a swine into a block without sense and made a vessell for dregges and draffe 9. Let the soule then force it selfe to mount vp aboue sense to bridle the taste and moderate all vnreasonable vse of drinke hating drunkennesse as a monstrous vice which the very brute beastes doe abâ—orre and should be so far from the excellencie of man as a soueraigne Prince should be free from crueâ—l â—ondage Wherinto if by mishappe he should fall at any time surprised by some vile trayterous varlet no doubt but getting his liberty he would take a iust reuenge and stand vpon his guard all the dayes of his life after not to come any more into the like thraldome The same must the soule do once rescued and set free from the seruitude of drinke it must represse sensuality and restraine the power of drinke with diâ—daine so that it neuer be able to contriue any more with â—ast against reason nor to bring the body and soule into vnworthy slâ—uery againe To this purpose Clem. Alex lib. â— paed cap. 1. Clemens Alexandrinus compareth a drunkard to a sea-Asse whose harâ— saith he is not in his brest but in his belly that is when all the honour and dignity of man is subiected to the desire and delight of meat and drinke 10. S. Basil also vseth the comparison of S. Paul for the disgrace of drunkennesse Basil orat cont Aebrios What thing more contemptible saith he then an Idol or false God which hath eares and heareth not eyes and seeth not handes and feeleth not feet and cannot walke And yet drunkenesse by reason of the obiect effectes is no lesse ignominious then if a man by Idolatry should adore and serue an oxe an asse or any other beast For these obiectes at least haue senses and keep their due vses wheras the body of a drunkard ouerchardged with surfet though it haue eyes yet it seeth not hands it feeleth not eares it heareth noâ— and though it haue feet yet can neither goe forward nor stand vpright 11. But to proceed a litle further and to passe from this basenes of mans estate procured by drinke to the particular detrimentes of his body and soule and of the common wealth It is an axiome both in Philosophie and Diuinity that our affection towardes others proceedeth originally from the natural loue of our selues so that we first wish well to our selues and consequently to others with whome we communicate by nature or grace as members of our body For if we be brutish and cruell to S. Thom. 2. 2. q. 2 â— art 4. Arist l. Magnor Moral our selues to whome shall we be sweet and mercifull If euery man should destrâ—y himselfe what would become of the 〈◊〉 Therfore for a man to 〈◊〉 〈◊〉 is by seqâ—ele to annoy the community of which he is a part as where â—ch one in particular the Senatour the Scholer the Doctor the Souldiar were giuen to drinke what should become of the Ciâ—ty Wherfore drunkâ—rds for as much as lyeth in them by their president and example endeauour to make all their countrimen turne soppes and the common wealth to swim in drinke For if this particular person may be permitted to swill and tiple till he be drunke why may not the second the third and all rest challenge the same liberty 12. There be some bad dispositions in man which bring no domage to the soule as hungar thirst sicknes and the like yea sometimes they are occasions 2. Cor. 12. of vertue wherby the soule is strengthned and perfected There be also sundry bad affections of the soule which detract nothing from the body But drunkennesse with one and the selfe same inundation ouerfloweth corrupteth them both it depriueth the body of health deflowreth the soul of beauty Some sinnes there be which first make entry into the soule as Pride Enuie Heresie and consequently
outward ceremony made themselues as cleane as they could as by washing of their bodyes by chastity and the like before they durst attempt their sacred duety And least that mens petitions tendered to Almighty God should not be sufficiently reuerent Numa ordayned as Plutarch writeth that none should make prayer but vpon premeditation 20. But we Christians besides this natural imperfect knowledge of diuine maiesty which those ancient Heathens could get by obseruation and discourse haue another supernaturall which teacheth vs manifold relation and dependances of the same to our great profit comfort and direction in all we haue to do Whereupon when we Christians sweare vnderstanding that then we exercise a worke of religion which hath for obiect the very excellency of God himselfe we are to do it with great reuerence if we will not be moâ—e bâ—rbarous and irreligious then the very Heathens were who could tell vs that religion Ciâ—â—r lib. de 〈◊〉 hath two partes one the outward ceremony of the body the other the inward feare and reuerence of the soule But what is the compasse extention of this diuine maiesty so to be reuerâ—nced and adored forsooth it imbraceth conteineth vpholdeth and gouerneth all humane affaires in goodnesse mercy as the Prophet Zachary teacheth vs. Zach. â— Behold sayth he I will saue my people from the land of the East and from the land of the Sunne setting No separation of banishment no difference of estate high or low rich or poore no prison so close no dungeon so deep that can hinder the infinite maiesty of God from being present in euery place for the succour and comfort of his deuoted seruantes and friends And so the holy Scripture teacheth Gen. 19. vs speaking of the Patriarch Ioseph when he was in prison Descendit cum illo in foueam in vinculis non dereliquit eum He went downe with him into his caâ—e and bare him company in his setters 21 Moreouer when a man beholdeth this sacred diuinity no lesse rayning downe fier and brimstone from heauen in reuenge and punishment of sinne then spreading sweet dew vpon the earth to refresh and fertilize it for the benefit of mankind no doubt if he be not a seÌ„selesse beast he must conceaue horrour and dread to violate this Maiesty and be moued to adore it with religious submission and reuerence as often as he approacheth to it by oath O sacred and maiestical name of Almighty God as thou art the obiect of an oath so art thou of all reuerence deuotion 22. Finally whosoeuer with iudgement and attention shall consider his owne estate will doubtlesse tremble to auouch any thing rashly with testimony of Gods eternall maiesty and authority For the distance of estate dignity betweene God the greatest Prince of the world at the highest rate an infirme Bernar. l. 3 de CoÌ„sider Bellarmin lib de sâ—alâ— Ascensionis in Deâ— and miserable man is infinitely more remote then is the separation betwixt the least and vilest worme creeping on the ground and the most powerfull Monarch that euer gouerned Empire To which if we adde our manifold sinnes that contaminate this our misery in our selues and offend Almighty God we may vpon a good reckonning be afrayd to bring in for witnesse his holy name and authority by the wordes of our polluted mouth 23. If the praise of God be not seemely Eccles â—â— nor souÌ„deth well from the mouth of a sinner what is the protestation by oath when a sinfull wretch shall presume as it were to arest Gods eternall truth and to bring it into court to attest in his behalfe Assuredly if we had comprehension or due conceit of the diuine maiesty and greatnesse and true knowledge and acknowledgement of our owne basenesse We would neither thinke nor speake of God much lesse sweare by his holy name but with religious Iob. â—6 NahuÌ„ 1. Psal 96. Veneration towards him and humble confusion of our selues Holy scriptures to declare this verity mention that in presence of Almighty God mountaines haue quaked stony rocks beene melted as in a fornace noting the force of his power and the impression which iâ— maketh in the greatest and hardest harts where there is feeling of life Heereupon is grounded the counsaile of Ecclesiasticus Let not thy mouth Eccles 23. Chrysost hom 27. ad populum be accustomed to swearing for there be many faults in it Let not the naming of God be vsuall in thy mouth 24. The man which Daniel beheld standing vpon a riuer and swearing by Dan. 11. Almighty God did for a preparatiue of homage first lift vp his hand to heauen In like manner S. Iohn beholding an Angell Apoc. 12. that swore noted that he vsed the same cerimony reuereÌ„ce to diuine honour lifting vp his hands in like maÌ„ner to heauen If Angels so noble porent spirits practise such reuerence towards Almighty God wheÌ„ they sweare what respect ought a poore sinfull man to beare to the same excellency in a like case 25. Therfore in regard of the dignity of a solemne oath valuable in publike at a Bench of Iudgement the Church hath ordayned certaine circumstances to testifie and aduance the honour of Almighty God as that such oaths be S. Thom. 2. 2. q. 89. art 10. Cap. Testimon Cap Si quis presh 2. 9. Aug ser 30. de verb. Apost sworne fasting that infamous persons cannot be admitted to attest vpon their oaths that Priests are not to sweare but in occasions of necessity and matters of great importance as S. Augustine witnesseth of himselfe 26. Next after the soueraigne diuinity of God Almighty is placed the sacred humanity of our Sauiour Iesus Christ by whose inestimable and precious worth the Faithfull both consecrate their oaths and also most assuredly confirme them as true And for the greater reuerence in such oaths first let vs consider the dignity of his person then after the seuerall excellencies of his glorious body and soule and lastly the infinite value of his precious bloud and merites by which we were redeemed When we speake or thinke of the person of our Sauiour Christ we call not to mind only a holy man as a man deified by some participation of sanctity wherby he commeth nearest vnto the diuinity as wicked Nestorius the Heretike would haue taught the world but we thinke of a man which is naturally and substantially God Diuinity and Humanity or as S. Bernard speaketh August in Enchir. ca. 36. Cyril ep 1. August ep 3. Bernard lib. 5. de confid our Earth and Deity being knit vp togeather in one person We esteeme him therfore as the types and figures of him in the old law did import to wit the golden CeÌ„sar or Thurible full of glowing coals or the thorny bush set on fier for that his humanity as a precious golden vessell and as fresh and florishing wood conteyneth as it were the fier of his diuinity vnder the shape of his sacred
periury ioyned with execration hath yet another further degree of beastly folly and contempt as it were of daring Almighty God as though the periured wretch feared not to prouoke the diuine Maiesty to worke vpon him that maledictioÌ„ which his words expresse and his fact deserueth as if he deemed God either impoteÌ„t to inflict it or not hardy inough to do it O infinite goodnesse and longanimity which so powerfully brâ—â—leâ—st and restraynest this power and iustice that they breake not out to present reuenge of so horrible and abhominable a reproch 18. Other trespasses which separate man from God haue their seâ—suall contentmentes in which they rest and do not so directly by presumption call for reuenge nor haue they any such formall signification wheras this periury inuiteth God to punish the fact if he can biddeth him by contempt strike and do iustice if he dare resoluing rather to scorne-the authority of his sword then to want â—hat temporall commodity which the foole procureth by such a desperate madnesse 29. And although the humanity of our Sauiour his sacred Body and Soule and his precious woundes be not only veiles and as it were a christall to couer the Maiesty of his Godhead but also as the Apostle speaketh Phil. 2. humiliatioÌ„s and annihilations of that incomprehensible greatnesse yet notwithstanding for that they are sanctified by his diuinity and be the rare and singular effects of his inspeakeable charity towardes vs the effectuall meanes of our Redemption and the amiable obiectes of all our health and happinesse it must needs be an haynous trespasse to bring them in by periury in attestarion of that which is false For as diuinity is the originall truth so is the humanity of our Redeemer a secondary truth and such a one as ascended according to the Psalmist from the earth to encounter with iustice that descended from heauen in a souely meeting What a crime then is it to apply this truth auouched by God himselfe denounced by his Prophets performed by his death and passion and belieued by his Saintes to giue authority and credit to a lye The truth of the old Testament was glorious and magnificent as S. Paul teacheth but not comparable Heb. 10. herein to the truth of the new that is of the humane nature subsisting in the diuine person of our Redeemer and therfore if it were a haynous fault to violate and disâ—roue the old sinagogue and the ministers therof by periury what a detestable fact is it to worke dishonour against the Maiesty sanctity and flower of the Church and glory of man-kind the sacred Body Bloud and Souse of our Redeemer Are those precious members of our saluation and shining iewels of our treasury his sacred woundes of no better worth then to be I do not say forgotten by vs through ingratitude but remembred with impiety and contempt and cast out of our mouthes to patronize deceipts braueries and other such vile Merchandize of damnation to pleasure the Diuell O sacred seales of our Redemption how irreligiously are you applyed how vnthankefully are you vsed That the vngodlinesse of vaine and irreuerent Swearing is an enormous trespasse against the sacred Maiesty of Almighty God CHAP. IIII. BESIDES the great iniury which is offered by man vnto the diuine Maiesty through open periury there be other manners of swearing which are also offensiue against piety religion that charitable respect which we are to beare towardes Almighty God 2. Among others this is one when through euill custome or otherwise persons charge their wordes aduisedly with oathes not considering duely the truth or falsehood of the matter which they sweare but at hap-hazard whether the thing be so or not affirme by oath as determinately true that which they know not 3. Among other conditions of an oath as hath byn said one is iudgement that is at the least a probable knowledge of the truth of the thing aâ—â—ested by an oath Which condition if it be wanting periury is a deadly sinne and putteth the offendant for the present in estate of damnation whether the maâ—ter be great or litle for to sweare a knowne false-hood or a thing which through suspicion or S. Thom. a 20. q 98 art 3. ad 1. doubt of the swearer may be false is to apply diuine testimony to the asseueration of an vntruth either knowne or suspected And so whether the matter be great or small diuine testimonie is mortally abused contrary to religion and duety being accommodated to the proofe and aâ—â—estation of that which is thought or may be doubted to be false Therfore when we speake of vnaduised customary swearing we may vnderstand a double relation of the fact one to the will and intention of the swearer the other to the verity or falsity of the thing that is sworne And according to the first acception an oath is said to be taken vnaduisedly when a man sweareth before he be fully a ware that he sweareth and in this meaning the oath it selfe is indeliberate and so excusable if the indeliberation be noâ— voluntary Now according to the other meaning an oath is vnaduised when one sweareth aduisedly with reflection that he sweareth yet not discussing seriously with himselfe whether the matter be trâ—â— or false which he sweareth 4. Now therfore to proceed by degrees of defaulâ— which may be committed in this kind First we may suppose that one sweareth deliberately with knowledg that the thing sworn is â—rue yet in such case as the matter sworne is of litle moment and no necessity or commodity priuate or publike to inforce a man to sweare 5. Likewise when oathes great in their quality are often repeated without attestation of any thing true or false but only so many vaine oathes and dreadfull blasts of sinne and against this manner of swearing the holy Fathers do much inuâ—igh thinke such oathes to be forbidden by the law of Christ who hath commanded Thou Matth. 7. shalt not sweare especially S. Chrysostome handleth this matter in sundry places And assuredly although this manner of swearing be not formall periury yet it is very dishonourable to the Maiesty of Almighty God and therupon a grieuous offence against religion For although an oath be an act of religion yet is it occasionall that is theâ— only to be exercised when the importance of the maâ—ter necessary credit with others and the truth of that which is sworne do require an oath 6. A man that sweareth much sayth Ecclesiasticus shal be filled with iniquity Eccles 23. and the plague or punishment of God shall not depart from his house He doth not affirme these calamities to be annexed to periury but to oâ—ten swearing As if he should say that Almighty God to punish much swearing will let the swearer fall into many sinnes and miseryes and by euill accidents and successes afflict both him and his 7. Ought not a man sayth S. Chrysostome Chrys hâ— 12 in Matth. conceiue horrour when Almighty
foule monstrous absurdities apt to cause shame and detestation in a generous mind as of other shamefull defectes and diseases of mans body or soule 24. The Prophet Helias only hearing 3. Reg. 19. a noyse that resembled the diuine Maiesty of Almighty God for reuerence sake couered his face with his garment Surely his sacred name or the name of Christ our Sauiour is of no lesse force to represent this Maiesty then was that noyse of wind which the Prophet heard and therfore requireth no lesse respect and veneration in whosoeuer vpon any occasion shall heare them or take them in his mouth This due reputatioÌ„ of the soueraignty of Almighty God is the welspring of all vertue as vertue is the fountaine that causeth and mantaineth Ciuility And therfore when any Nation by impiety of swearing or other neglect and contempt of religion commeth to loose the respect due to Almighty God howsoeuer they may flatter theÌ„selues with other exteriour shaddows and apparences of ciuill life it is euident that they haue made a deep entrance into Barbarisme and that ciuill felicity cannot long endure amongst them if they take not vp and alter their course betimes 25. God Almighty graunt therfore that our Nation may happily be cured and deliuered from this enormous vice of Swearing which proceedeth as hath byn proued from sensuall seruile ignorance and contempt of Diuinity that Christian policy guided by conscience and knit vp in vertue may make it prosperous in this world blissefull in the life to come But because in morall doctrine it is both gratefull and profitable to the Reader to finde truth and reason confirmed with examples I will conclude this Treatise or Cure of swearing as I did the former of Drunkeâ—nesse with two or three that may be to the purpose Vincent Spec. historial l. 24. c. 24. 26. Two noble women of France sisters to a Duke of that Countrey coÌ„playned to K. Charlemaine that their brother had defeaâ—ed them of their inheritance The Duke denyed it and the King â—o make triall of the truth commanded him to lay his hand vpon the body of S. Salinus and declare by his â—ath whether he had wronged his sisters as they had complayned or no. The Duke excused himselfe with an oath that he had done them no wrong immediatly his body began to swell his bowels and excrements brake our and the bloud at his mouth his nostrels his eyes and his â—ares with great force and so two houres after ended his miserable life Ex Autographo excuso Attrebati anno 1601. cum approbatione D. Gulielâ—i Gazeti Pastorts S. Magdalenae Canonici Ariensis 27. Vpon a monday the 29. of Nouember 1599. Antony Crucke one of the Farmers for that time of the Toles of Sermond otherwise called S. Adrians in Flanders and the villages about it comming to the towne to make vp accountes with others his parteners lodged at the Golden ship where there fell out a difference amongst them about a summe of money which the others affirmed that Antony had receaued and he denyed with an oath wishing that he might be burned with the fire before them in the chimney and the Diuell carry him away if he had receaued any such money or euer deceaued them Late after supper the rest retyred themselues euery one to his lodging with purpose to go forwardes in their accountes the next day following and leauing the said Antony in the chamber where their meeting was he caused his bed to be made and called for a fagot to warme himselfe which being almost burnt out the Host left him alone to take his rest In the morning his brother-in-law coming out of the couÌ„try to speake with him and thinking him to sleep because he answered not caused the Host to open his chamber dore where they found him burnt and all his body consumed into ashes sauing only his legges from the garters downe which were next the fier for they remayned whole and vntouched and the skull of his head which notwithstanding when they handled fell presently into dust But because we write especially for English men it will not be amisse to giue them an example of their owne Country Polidorus Virgilius l. 8. Hist Angl. 28. After the death of Canutus the third Goodwin Earle of Kent was sayd to haue murdered by trechery the Prince Alfrid Sonne to King Etheldred then in banishment and procured the crowne for Edward brother to Alfrid which was called Edward the Confessour King Edward in respect that the Earle had holpen him to the Kingdome pardoned his former offence and tooke his daughter to wife But though he were freed from the iudgement of men yet could he not auoyd the iudgement of Almighty God It happened one day that the Earle being at dinner with the King his sonne Harald the Kings cup-bearer as he brought him drinke stumbled with one foot but recouered himselfe from falling with the other So quoth his Father the one brother hath holpen the other The Earle spake it in iest but the King tooke it in earnest and changing his countenance and turning the sense of the wordes to the memory of his Brother Alfrid that had byn slaine answered the Earle So might my brother also haue holpen me if thou hadst not byn to blame The malefactour fearing the Kinges anger began to excuse himselfe with oathes adding that if he were guilty of the Princes death or of any other crime against the King he prayed God that the morsell of bread which he held in his hand might choake him as it did For putting it into his mouth he could neither swallow it downe nor east it vp but there at the Table agonizing with deâ—th forthwith gaue vp his miserable soule These three examples be against Periury But I will conclude with a fourth of S. Gregory which for the dignity of the Authour the horrour of the fact not to entertaine the Reader with longer narratioÌ„s may suffice to make vs take heed of swearing D. Gregor Magnus l. 4. dialog c. 18. 29. It is a dreadfull example which this holy Father recordeth of a child of fiue yeares old sonne to a noble man of Rome who by the negligence of his parents or perhaps for punishment of other their sinnes had gotten a custome in those tender yeares to sweare and blaspheme God The child one day being in his Fathers armes began to cry out Help me father help me father And trembling for feare shrowded his face in his fathers bosome His father wondring to see him in sâ—ch an agony asked him what the matter was what he felt The child answered Those Blackemores father are come to carry me away And with that sweaâ—iâ—g and blaspheming gaue vp his ghost â—y which example sayth S. Gregory God Almighty would shew for what sinne he was deliuered vpto those executioners that his parentes might be corrected and others by his example and theirs take heed The Conclusion to the Reader CHAP. V.