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
doubt by inspiration of the holy Ghost the faithfull of the Primitiue Church solemnized Festiuall dayes consecrated to religion with precious Apparell as Theod. l. de Martyr S. Gregor Ep. ad August Theodoretus and S. Gregory report Vnto which signification by Apparell is conformable the habit of sacred and religious persons who as they haue by vow and institution of life forsaken all worldly endowments so do they declare as much by their exteriour cloathing As when the clergy-man weareth Pier. lib. 4. long garments of blacke or sad colour when the Monke seemeth rather shrowded and buryed then inuested in his Coole when the Hermite is apparelled in hayr-cloath or plat of the Hieron in vitâ— Pauli Palme-tree As Paul the Hermite saith S. Hierome had a meaner garment then is vsed by any mans slaue And accordingly S Athanasiâ— Athanas in vitâ— Antonij August l. 1. de mor. Eccles c. 31. â—p 109. Tertul. de velandis virgin writing the life of S. Antony maketh mention of the austerity of his attire Christs Precursor that came to preach pennance was clad in Camells hayre And for the same representation the veyle of vowed virgins which couereth their heads faces testifieth that their soules as well as their bodyes liue in separation from earthly contentmens in solitude and recollection with God Prudent l. 2. contra Sym. Sunâ— virginibus pulcherima praemia nostris Et pudor sancto â—ectus velamine vultus Et priuatus honos nec not a publica forma Et rarae tenuesque epulae meÌ„s sobria semper 8. Now to proceed from sacred to Ciuill persons it is comendable also iustifiable in Kings and Princes to haue their heads as the seates of reasons Empire adorned with Dâ—adems after the manner of Asia or with Crownes of Clem. Alex. l. 2. Pedag. Virgil. â— 7. Lazâ—us l. 8. de repub Roman Veget. l. 2. dere miâ—it Lauâ—el or Gold according to the fashion of the Romans and to be vested in Purple hold in their hands Scepters in resemblance of Authority 9. For this cause likewise Martiall men beare for armes in their ScurchioÌ„s and vpon their Crests the portraitures of Lyons Eagles and the like weare vpon their bodyes the skins of wild beasts to support the steele and yron of their armour notifying thereby their contempt of voluptuous effeminancy there warlike spirits deuoted to manhood and as it were promising victory ouer their enemies by their armour and Virgil. Enead 7. apparell â—pse pedes tegmen torquens immane Leonis Terribili impexum seâ—a cum dentibus albis Indâ—â—â—s capâ—â— sic Regia tecta subibâ—t Horridus Herculeâ—que humeros innexus amictu 10. The Nobleman also in token of his Nobility in those times was knowne by his attyre And for this Alâ—iat Emâ— cause the Athenian Gentâ—eman to signify that by ancestry he was not an alien or stranger but homebred of his City did weare vpon his vpper garment and the hayre of his head certayne grashoppers of gold for that grashoppers neuer part Clem. Alex. l. 2. pedag farre from their natiue nests as Clemens Alex recordeth And for the same end also the Noble Roman vpon his black shooe did heare the resemblance of the Alex. l. â—â— gen dieâ— cap. 18. Moone as it was ordayned by Numa where the vulgâ—r sort was not permitted to vse any such ornameÌ„ts Also vpon pâ—oâ—perous euents the same Romans and after other Nations as they were ioyfull or sorrowful for disasters so did they respectiuely change the colour and quality of their Apparell as we read in Cicero pro Sextio Seneca ep 18. Plutar. in Caesar Lucan l. 2. Phar. Plutarc q. Rom. 2. 6. Trig uâ—t lib. 1. hist Chin. c. 7. Cicero in Seneca Plutarch and Lucan Pleibâ—o tectus amictu Omnis honos nullos comitata est purpur a â—asces The women also of Rome as Plutarch reporteth performed their doale attired in white because this colour amongst the rest hath least resemblance of deceit which manner the Chinenses obserue at this day 11. Thus hath it beene declared how Nature in man maketh her vse of garmeÌ„ts as wel for some signification of estate quality affection disposition iudgment as for the necessary defence of life against diseases and other inconueniences repugnant to the honor and health of the body But it may be that the same nature hath yet a further intention insinuated by the generall practise of all nations in the sundry attire and ornaments of their bodyes of which we are now to enquire What may be the generall purpose of Nature in that all nations endeauour to adorne their bodyes CHAP. II. IT would be an argument answerable Tertul. de pallio CleÌ„ Alex. l. 2. pedagog to a bigge Volume to recount seuerally the diuersity of habits vsed by different nations which either Historiographers or Cosmographers haue described vnto vs who although they Pier. l. 4. much differ in manner and fashion yet do they make manifest what in euery one nature intendeth that is to honor grace and benefit their bodyes 2. The common obiect of these diuers fashions euery where is a certayne decorum or Corporall comlines fit to represent to others aspects that which men thinke most priceable in themselues and thereupon they procure tâ— make it knowne by Apparell as by a purchase of their best reputation notwithstanding this decorum or bodily ornament be not the selfe same euery where yea rather what in this country is esteemed gracefull and decent in another is contemned and scorned as euill fashioned and ridiculous what in this people or Countrey is ordayned to signifie a Martiall or a ciuill mind in another appeareth of a cleare opposite representation In so much that if some persons of euery nation should meet together euery one wearing his proper Nationall attyre nothing would so moue them all to laugh one at another as when they should behold ech others apparell formed in such diuersity notwithstaÌ„ding they al agree in general in that wherin they disagree in particular ech one procuring to set out himselfe but in that manner which to himselfe seemeth best 3. There may be thought vpon three causes why the soule by reason will secketh to beautifie the body through the vse of Apparell The first concerneth the close and neere coniunction which is betwixt the body and the soule as hath beene sayd for which respect the soule procureth to hide and dissemble with honest apparell what through sin or natures defect is deformed in the body From heÌ„ce procedeth that which S. Paul obserueth as natural 1. Cor. 12. in man concerning Apparell Such as we thinke sayth he to be the baser parts of the body we apparel them with more honor and the lesse honest parts with more shew of honesty 4. Another cause from which proceedeth this affection in the soule to adorne the body may be thought to consist in this that she
knoweth the body to be her instrumeÌ„t to accomplish many excellent endeuors as to exercise temperance in meate and drinke continency in other pleasures prudence in the gouernement of the creatures committed to reasons charge fortitude to conquer her enemies and the like as it is noted Mercur. in Pymond by Mercurius Trismegistus In which offâ—ces of vertue the body doth not only performe a taske of toylesome labour but also for the soules sake endureth oftentimes to be depriued of many delights which otherwise were due to the senses and to suffer many contrary effects of payne and griefe Whereupon the soule respecteth the body with a gratefull affection and seeketh by all outward remonstrance to cherish and honor it as an agent with her in the vse of vertue a fellow partener in all distresles a dutifull seruant in all occurrences a most assured friend and companion in all Tertul. de resurâ—ect Trogus 6. necessityes and as Tertullian speaketh the Case wherin she is kept and couered in this life If Epaminondas his sheild was so deare vnto him as that lying vpon his death-bed he desired to see it and departing this life kissed it louingly as his faithfull companion in all his aduentures what account is the soule to make of the body 5. The last cause which prouoketh this loue of the soule towards the body is the excelleÌ„cy of the body it selfe well knowne to the soule truly enformed For the body though it be mortall by sinne yet is ordained to immortality hath title to euerlasting glory and a triumphant roome in heauen How can the body saith Tertullian be separated from Tertul. lib. de resur reward with the soule whome in this life common labour and vertue haue ioyned together And wheÌ„ nature is abridged by death to cherish the body more in life she couereth the corse with blacke she burneth it with sweet spices she eÌ„balmeth and entombeth it erecteth for it the Plin. ep 5. ad Marcell num Tertul. lib. de cuitu Fem. best memory of eternall honor that she can neither hath mankind suruiuing taken any thing with greater impatience then to behold buryall denyed to their friends or kinffolkes bodyes by the impiety of their enemies Non alijs vltum Cadmeia pubes Insurgunt stimulis quà m si turbata sepulcris Stul. l. q. v. 1. Soph in Anâ—igon Piutar in Num. Pauâ—on in Atâ—ic Ossa patrum monstriâ—que datae crudelibus vrnae 6. And when the earth hath made a finall concealement of all the bodyes substance quality and glory yet reason liuing in posterity not vnmindfull of that endlesse immortality which belongeth to it by right and custome repaireth to the tombe and there by câ—remony of flowers and incense protesteth what good it wisheth to the body deceased and to what it is once maugre death to arriue in heauen Nos fest a souebimus ossa Violis frigida saxa Prudent cathemer Hieron in obit Paulin Liquido spergemus odore 7. Thus haue we specified the generall motiues for the soule to adorne the body in this life with Apparell hereby may be vnderstood the reason why this care is so common to euery ones cogitation that few according to their ability omit to do it more or lesse And therefore as the occasion is subiect to excesse so the moderation requireth prudence and vertue 8. Now to come to the particular differences of Apparel in diuers NatioÌ„s we may consider them in two sortes First according to substance then their quality and fashion And we shall see that both kinds proceed originaly from heate and cold of the Countrey wherin such people dwell Now concerning the substance of Apparell the matter is more cleare Heate of the sunne and cold in different climates giue occasion to the inhabitans to make their cloathes thicker or finer as necessity requireth 9. Also from the same constitution and temper of heate cold arise varietyes of fashions to couer mens bodyes more or lesse for we see vpon euery little difference in this kind euen in one and the selfe sâ—me kingdome according to variety of complexions great variety of fashions some iudging this forme or colour to be an ornament to the body because it representeth some proportionate quality of their minds which the inhabitants of other places vtterly mistike and make choyse of quite contrary colours and fashions for the same effect The Indian glorieth in gay coloured feathers his bracelets of gold his â—aseius lib. 1. Vâ—icornes horne sometimes balls of Iron â—incked to his eares and nether lip be arguments of his Nobility The Ouandus Easterling taketh pride in the caruing of his flesh with Imagery workes of flowers Trigault hist Chin. and other figures The Chinesian weareth long nayles as ornaments of nobility and witnesses that he getteth not his liuing by labour of his hands And in this kind one thing is iudged by some to be a decorum and fit remonstrance of inward excellency which others iudge to be disproportionate vndecent and ridiculous 10. No doubt there is in things themselues a decorum or decency for the office of Apparell notwithstanding euery nation seeking after it apprehendeth and practiseth it with great variety which hath no other origen then the difference of iudgements which proceedeth immediatly from the different temperatures and complexions of their bodyes that worke vpon their soules which temperatures haue beginning from the heauens vnder which they liue and take vitall breath and from the quality of the earth which giueth them food Neuerthelesse it is most certayne that besides these different comlinesses made so diuers and opposite through mens different conceits there is in Nature one true substantiall certayne and Arist in magn moral c. 29. perfect comlinesse as Aristotle affirmeth that besides iustice or equity of law and custome which is a particuler vertue there is in the things themselues a certayne fundamentall equity and iustice common to all Whereupon such people as in election of Apparell depart from that decency which is prime and originally implyed in the very bowels of Nature do discouer thereby their erroneous apprehension and the weakenes of their iudgements commonly accompanyed with disordered affections of their wills Plin. l. â—1 hist cap. 8. lib. 8 c 48. 11. Plinie affirmeth that men first beholding with pleasure the flourishing colours of flowers namely of the Rose Polid. Virlio â— de in 〈…〉 ◠◠〈◊〉 l. 8. â—yntag 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 the Violet the Marigold and the like did â—â—â—â—ke that such colours also in their garments would much adorne their booyes and serue to represent the nobility of their mindes Homer in his history maketh mention of paynted Apparell The Pâ—â—igians first inuented cloath of needle worke King Attalus taught the world to mixe golden threeds with others of silke or woâ—ll The Babylonian was famous for his variety in dying his cloathes The old Gaule for branching them and the Alexandrian for his motly
moderation in this behalfe aboue all the rest that may be written or imagined so his nakednesse vpon the câ—osse doth teach vs to beware seeing with it he ransomed our excesse and prodigality in apparell 8. The Apostles and other faithfull people that spred their clothes vpon the ground to honour and serue our Sauiour when he ridde in humble maÌ„ner towardes Hierusaleâ— teach vs ChristiaÌ„s to contemne and cast away all arrogancy of attire vpon the view of Christes humility and by our apparell to endeauour rather to yield him honour and homage then to purchase vaine praise or estimation for our selues Wherupon the ancient Christians of the primitiue Church by direction of their faith and Religion kept great moderation in their apparell and for their outward cloathing chose rather to vse a cloake as a garment of lesse ostentation then a gowne which as Tertullian saith Tertul. lib. Palliâ— was in those dayes the Romans aâ—tirâ— who therfore reproached the Christians They reproued also the Grecian robe with a traine that trailed on the ground in signe of Maiesty and state for that as Clemens Alexandrinus teacheth Clem. Alex lib. 1. de ped cap. 11. they thought it vnseeming for ChristiaÌ„ humility How then doe we now degenerate so farre in apparell from our renowned ancestors as though either we were made of another mettle then they or cast in another mould or aymed at another end then theirs In their dayes inward solide vertues and ornaments of the mind were holden for precious and outward apparell esteemed only as a signe and testimony of that worth which was really within as the rich iewell is couered with the case But now the soule being naked of vertue and without any ornament to be worthily esteemed apparell is become forsooth an instrument of ambition Although the wiser sort make no other account then of old that the most corrupted stinking carcasses commonly are buryed in the richest sepulchers as the vilest and most abominable soules are many times couered with the gayest clothes which â—ell the beholders what kind of stuffe is vnder them 9. In other times sinners grieuing vpon the memory of their sinnes shrouded their bodyes in dolefull attire and fearing to fall againe after pardon auoyded all curiosity of apparell and whatsoeuer else might giue them occasion of sinne When they loued Almighty God they hated their bodies whose inclinations were contrary to his lawes and put their soules many times in danger to be lost But now that error and darknesse haue preuailed so farre that God is forgotten and sinnes holden by fooles for fatall or naturall defectes neither soule nor body are duely accused but rather excused by the offenders and in lieu of due chasticement the one is fed with flattery and the other pampered with dainty meates and couered with rich apparell vnder which are harboured snakes serpents toades and all sortes of venimous creatures yea sometimes foule vgly Diuels Vpon which consideration Clemens Alexandrinus Clem. Alex lib. 3. ped cap. 2 compareth persons in sumptuous attire to the Aegyptian Temples 10. Nothing ought to be more familiar with Christians according to their profession then mortification of their bodies For as they professe to loue God more then others as they are bound so ought they more carefully to remoue all obiectes that may hinder or diuert them from the accomplishment of this duety or entangle their wills in other imploymentes In which respect our bodies are to be restrained in discipline least they become Idols of selfe loue and treacherously depriue the true and sole God of his owne that is of our pure inflamed finall and totall affection 11. Hester that vertuous Lady although vpon occasion of Gods and her contryes seruice she was forced to put her selfe in costly apparell yet she Hest 19. did it with griefe protesting before Almighty God that from her hart she detested the diademe that she carried vpon her head Much more Christian Ladies generally haue cause to mislike themselues in any attire which is either arrogant or licentious And especially this mortification and modesty of apparell is by them to be vsed in the time of prayer when they present themselues before Almighty God according to the example of the same Hester Iudith Hest c. 14. Iudith c. 9. who going to pray cloathed themselues in sackcloth and haire and dolefully scattered ashes vpon their heads in witnesse of their repentance and humility of hart If then this mornfull attire be gratious in the sight of Almighty God and a fit habit for suppliantes wherin to tender their petitions and requestes the contrary brauery of Peacocks tailes set vp to band him as is the habit of his enemies friendes to Sathan who by such inuentions impeacheth his honour filleth the world with sinnes and worketh the bane of mankind Wherupon the Apostle S. Paul willeth Tim. 2. that women performe in the Church their deuotions in attire that may testifie their shamefastnes and sobriety not with frizled haire or with gold and pearles or precious garments 12. The head then must be couered and abased to natures simplicity The body cloathed in that weeÌ„d which rather signifieth misery and trespasse then of false pretended felicity gold may be left in the bowels of the earth which is his place the pearles to the cockle shell in the bottome of the sea sumptuous apparell belongeth to the Pagan Infidell that maketh an Idol of his body because he knoweth not Christ nor aspireth by harty affection to the friendship of God Therfore saith Tertullian it is an outward irreligious Tertul. lib. de pallio contempt and as it were a displaying of a banner of defiance against his diuine Maiesty when men and women come to Church in their brauery where consequently they are so farre from attayning pardon comming in such manner as in the sacred place they redouble their former faults because theâ— sinfully they despise Almighty God when they pretend he should be most mercifull vnto them 13. S. Hierome talking of the penitent plight of B. Mary Magdalen prostrate Hieron ep 10. ad Furian at Christs feet washing them with teares and drying them with her haire saith that in that case she was the fayrer by how much the fouler So the Niniuites punishing their bodies and doing pennance in sackloth were doubtles amiable vnto God who before shining in gould and siluer and precious apparell were odious to him and deserued that their citty should be destroyed But they saued it as S. Augustine noteth and from August in 2 Psal â—0 a Babylon worthy to perish they turned it into a Hierusalem by their pennance 14. Whilest we performe our duety in the Church the principall obiects of our thoughtes there must be the maiesty of God and the charity of our Redemer hanging vpon the crosse The former if we haue wit and discourse may cause in vs humiliation of soule and of body also in regard of so great a
soueraignty and the other ought to prouoke vs to sorrow of hart true repentance of our sinnes for which he suffered Behold sayth S. Iohn he commeth with clouds Apoc. 1. Zach. 12. and euery eye shall see him and they that wounded him And all the tribes of the earth shall bewaile themselues vpon him Moyses approched to God Iesus Naue entred into the land Exod. 7. Iosue 5. Luc. 10. of promise bare footed and the Apostles the neerest seruantes about our Sauiour vsed no shooes Whē one part of the ballance is depressed the other ariseth so saith S. Basil prayer being an eleuation Basil hom in illud Attende tibi of the soule vnto God then it mounteth vp the highest when the body as the opposit part of the ballance by penance and mortification is borne downe and most depressed 15. Neither only in time of prayer and supplication are we to represent the humiliation mortification of our bodys by our apparell and modest attire but in the whole course of our liues It is the maine cry of S. Paul Mortifie your Colloss 3. bodies which are vpon the earth for they be enemies to the soule From which practice the custome of our dayes declineth much accordingly we thriue The enemy of the soule is to be kept vnder not to be pampered and much lesse applauded maintayned in his hostility and as it were carryed about in triumph when he worketh our ruine Who attireth a coarse when it is to be buried in other colour then in blacke or who according to Christian discipline his dead Christened body then in a weed of humiliation and pennance We know according to the same Apostle that we Rom. 6. are dead in Christ and our liues hidden with him in God To what purpose then are our bodyes to be set out vpon the stage of vanity in splendor of apparel to make profession that they liue yet in sinne 1. Cor. 7. The same Apostle rehearsing such cōmodities as be lawfull in this life aduertiseth vs that we are so to enioy them as if they were not ours as indeed they be not but lent that is not to dwell in them or to expect our felicity by them but to vse them and loue them in such manner as we be not loth to leaue them when God shall please to take them from vs or vs from them and that in no wise they hinder our loue towardes him in which respect they are lent 16. But where great curiosity of apparell is seene there is giuen a quite contrary signification If all glory in this Tertul. lib. 2. de cult Eem life be vaine saith Tertullian that is the vainest of all which is found in our flesh The present miseries of our dayly corruptiō the tragical end of our liues the earthly funerall of our bodyes declare sufficiently if we be not senselesse that neither the tragedy is to be increased nor our funerals garnished with vnseemely apparell What a fall will it be fit for a tragedy when after much ado to trimme vp a rotten body in painted cloathes it must be shrowded in the winding sheet The funerals must needs be more dolefull where pompe of apparell affordeth more prey for death the spoiles for deuouring sepulchers be greater Owe we so much to the dole of the tragedy or to the gastly spectacle of the opened earth as to honour our fall by the one our corruption by the other with a costly maske of curiosity preceding I haue heard of diuers fortunate sea-faring men who returning home with a rich booty haue entred the harbour in triumph and brauery their sailes and topsailes of silke displayed with oftentation But I neuer heard of of any that solemnized his shipwrack in such a fashion if he were not mad much lesse did it on purpose to runne vpon the rockes In like sort it may seeme a preposterous errour to attire superfluously these bodys of ours which haue already receaued an irreuocable sentence of death and runne on by natures motion directly as to shipwrack to our death-bed and to the loathsome appurtenances of our graue 17. When the Spider out of her owne bowels hath spunne her curious habitation in the webbe then commeth the sweeper with his broome and in a trice defaceth all she hath done And when the best part of our life of our time of our money and of our cogitations and study haue beene spent in cloathing our body trimming it vp a little after entreth death called by another name Stoupe gallant and with one dash casteth all into dust Your richesse saith S. Iames are putrified and your Iacob 5. garments eaten vp by the mothes But aboue all the acknowledgement of Almighty Gods finall iudgment should worke in vs restraint of this vanity And though superfluity and curiosity of apparell were not otherwise offensiue to his diuine maiesty or hurtfull to vs then only in respect that it wasteth our time withdraweth our cogitations from our last account and the employments of our hartes from the memory loue and reuerence of God yet it is to be estemed as very hurtful and to be auoyded 18. Man was created to the likenesse of almighty God that his principall occupation should be to thinke vpon his Creator to loue him to serue him to conuerse with him and to liue continually in his presence Wherfore he must withdraw himselfe from all impertinēt or contrary distractions which turne his eye another way diminish interrupt or extinguish his care affection towardes his maister maker or hinder his endeauours or the execution of what he is to do if he will not be reiected and punished as a carelesse and vnprofitable seruant For what Maister would keep a lubber in his house which should spend all the day in putting on his cloathes Heereupon is the Counsaile of our Sauiour Be not solicitous of your body what to weare as if he should say Employ Matth. 6. not much time nor care of apparel but be content with that which is easy ready to be had in this kind through my prouidence The cause of which aduertismēt is for that a Christian which hopeth to get to heauen ought so to be wholy and perpetually in the memory and contemplation of heauenly thinges and in the execution of his necessary or charitable employmentes so entierly occupied with them that he should haue no leasure to thinke of trifles amongst which is the care curiosity of superfluous apparell when it had no other bad intention nor effect but only losse of time choosing rather to be a Lilly of the field then a Puppet of the Taylors shop 19. But when it shal be proued against vs in the last iudgement that we haue in this life beene more carefull to beautifie the body then the soule lesse carefull and circumspect to please the eyes of God then to present to the world a false couer to a filthy carcasse that where
profitable for euery one if we had wit to acknowledge them or could tell how to vse them 28. Would not Apelles thinke you hold himselfe disgraced and be angry if a CoridoÌ„ a saucy presumptuous clowne passing by a picture drawne by himselfe would needes take a pencell in hand presume to correct his work So certainly the diuine Maiesty must needes be offended to see our naturall feature expressed by his owne supreme workmanship to be altered and deformed with false inuentions Some Emperours haue borne such respect to their owne images as they haue forbidden vnder great penalties that they should be carryed into places of dishonour vpon any Sueton. in Tiber. c. 98. Senec. l. 3. de benefi cap. 26. occasion So Tiberius as Suetonius recordeth made it treason by law to weare in a brodell house a ring in which his picture was grauen Seneca maketh mention of the like And Constantine the Great made a decree that no man should carry his picture into the Temples of Idols or shew it there as Eusebius writeth Eusâ—b l. 4 de vita CoÌ„stant cap. 15. 16. What an offence then must it be and subiect to what punishment when man or woman dresseth or applyeth the liuely Image of Almighty God to the performance of iniquity and seruice of the Diuell Iulius Caesar disgraced and Dio â— lib. â— dishonored notably the British shoare when he made a corselet of the pearles which there were found and dedicated it to the impure Venus â—o infallibly they both debase themselues and dishonour God and their Country which with excesse of apparell and other 〈◊〉 indecent ornaments dedicate the 〈◊〉 ties of their bodyes and soules to foolish pride and dishonesty Wherfore no â—â—â—uaile if Almighty God so offended prepare his dartes of reuenge against such a sinne as is not only reproachfull in the offendant but iniurious also and hurtfull to others as hath been said and so directly intended against his diuine Maiesty and Law 29. The elect people of God proued his wrath against them and their Cirty Hierusalem particulerly for the reuenge and punishment of their riot in corporall ostentation and excesse of curious apparell and other impertinent lasciuious ornaments of the body And so the Prophet Isay fortelleth them the Isa 3. ruine and destruction that was to fall vpon them in these words For that saith he the Daughters of Sion are proud and go their neckes stretched out with twincling eyes clapping their hands and ietting in a set pace our Lord will make bald the heades of the Daughters of Sion and discouer their haire That day he will take from them their ornaments of their shooes their little moones their chaines onches and bracelets their sweet balles earlets ringes pearles that hang on their fore-heades their changes of apparell their short cloakes fine linnen their needles looking-glasses launes head-bandes and bongraces And for their perfumes and sâ—â—cet sauours there shal be putrifaction and stincke a cord in steed of a girdle for frizled haire baldnes and they hall weare hair-cloth for stomachers Thy fairest men also shall fall by the sword and the strong ones perish in battaile Her gates shall mourne and lament and she shal sit desolate vpon the ground Loe the processe and iudgement the sentence and execution in this cause of superfluous apparell Loe the tragedy that shut vp this abuse in that vnfortunate people which by degrees came to the perdition and desolation which the Prophet foretold them The like happened to the Greeks and to the Roman Empire that by the same disorders and excesses came to ruine And either their example and the reasons alleaged in a matter so euident will serue for amendment or it is a signe that our eyes are blind and our hartes hardened for our sinnes as theirs were before their fall that our punishment is also to follow The end of the first Cure THE SECOND CVRE WHICH IS Of Excesse in Drinking What charge Nature hath giuen to euery man in regard of his being and actions of a man to auoyd Drunkennesse CHAP. I. IT would no doubt appeare a great disparagement to the honor and worthinesse of a Noble Knight or other person of higher degree to enter into combat with a vile base and ignominious aduersary who according to his bad disposition want of wit and good manners had beene contemptuous towards him and done him wrong for in such a case reuenge and satisfaction were to be taken of such a one rather by some seruant of his with a â—udgel theÌ„ by himselfe with his sword So in the vice of excessiue Drinke because among other vices and disorders incident to mans nature corrupted it is as it were the very dregges of the corruption and an abuse of extreme indignity and basenesse inforced vpon the soueraigne quality nature of man humane wit and intelligence may iudge it selfe ill matched and dishonoured to encounter such a Bestiality or worse for no beastes are subiect to this vile excesse with reason and eloquence of learning For the correction of so foule a fault the satisfaction and reuenge of so contemptuous a reproach should rather be taken with a whippe for all the rest is improper punishment for so brutish and base a disorder 2. Notwithstanding for that this vice although in it selfe so base contemptible as more cannot be imagined is not sufficiently considered by many nor abhorred with that detestation and shame which Nature it selfe should teach them by the very sight of so vgly and filthy a sinne necessity of charity imposeth this taske vpon reason to force learning discourse to take the matter in hand though an vnworthy subiect and if it may be to chase this foule infamous monster out of the world at least out of those countryes that are not become wholy sauage the people worse then beastes 3. The marke then at which we ayme is a masse of that vastnesse and deformity that no Iaueline nor Pike of argument that is cast against it can erre but must needs hit at full push Besides the bulke of this foule disorder is so staggering of it selfe and so slenderly supported by iudgment that it cannot be hit but it must needs be ouerthrowne There is no doubt but that man although he be not absolute Lord of his life and being which properly are subiect only to the supreme dominion of Almighty God yet by his appointment and duety of nature he is their keeper and guard to preserue them in good estate to defend them from hurt to perfect and adorne them with the best employments and to remoue and resist all contrariety which may either destroy them or weaken and hinder their operation In regard wherof and that reason in vs may prescribe the due proper vse of Drinke first is to be layd downe for the ground and foundation of all that followeth vpon what cause ariseth the necessity therof in mans body and at what end nature leuelleth
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
in all the body and malignity of diseases which as Aristotle teacheth are to be dryed vp and taken away by vertue of a temperate restraint And as during the time in which that filth remayned vpon the earth no hearb flower nor fruit could grow vpon it so as long as such euill dregges of drinke be in the body it is incapable of all good from the soule barren for all operations of vertue 19. But the similitude is yet extenuated August in Psal 1. by S. Augustine and yet notwithstanding the same morall truth auerred He compareth then the body of man to the arke of Noë by which also we may learne our lesson in this affaire The Arke made for the saluatioÌ„ of mankind was to swim aboue the water for otherwise if the water had broken into the Arke both mankind and beastes had perished In like manner our body which containeth a reasonable soule and withall some wild passions and affections of the sensitiue appetite is to be kept from all excesse of drinke least man and beast reason and sense be drowned 20. Pleasures saith Seneca when they exceed measure become penalties Is it not a Seneca ep 82. punishment for him which according to his naturall constitution should be a man with vigour and strength to be brought to such weakenesse as he is not able to defend himselfe from the most impotent enemy nor to hide his misery from the mockery and scorne of the beholders no not to stand vpon his feet Finally the body of man commeth to that deformity by excesse of drinke that when the soule is infatuated therwith it is worse then the body of any brute beast and in this respect S. Basil Basil hom â—â— Chryso hom 1. 37. Senec. ep 85. and S. Chrysostome call drunkennesse a voluntary Diuell as Seneca calleth it a voluntary madnesse 21. Instinct of nature preserueth in beastes their naturall shape and all ornaments agreable to their kind where the body of a drunkard depriued of the vse and defence both of reason and nature through voluntary sinne resteth with no prototype or likenesse either of man or beast but resembleth rather a filthy Fiend in hell Let the Christian therfore whose body adorned with many giftes of nature hath byn washed in Baptisme and receiued therin new dignity loath this turpitude Let the body made to be a heauen for the soule an instrument of Iustice an inheritour of eternall blisse abhorre this hellish deformity not occasioned by necessity not brought vpon it by hazard of euill successe but voluntarily procured and consummated only by folly and freedome of the drunkards owne will 22. Thus much for the body But now if we consider what deriment the soule receaueth by this vice and how the corrupt vapours of immoderate drinke spylling the complexion destroying the beauty of the body below mounteth vp to blind also the eye of the soule to blemish darken and defile the chrystall glasse of intelligence with the loathsome ordure of mortall sinne to surrender the castle of free will impregnable by force of any creature to the subiection of Sathan and the faculties of body and soule for armes and instruments to performe all maÌ„ner of wickednes and finally set the image of God vpon Dagons Altar and in open hostility against God himselfe deseruing therby Eternall punishment iust cause shall we haue to conceaue extreme hatred against so monstrous and pernicious a vice 23. But yet a litle further deuiding the whole hability of mans soule into three parcels or portions the coÌ„cupiscible irascible and reasonable faculties we shall find that immoderate vse of drinke disordereth them all VVine Prou. 20. sayth Salomon stirreth vp lust See then how concupiscence is set on fire by the feruour of drinke And drunkenesse is tumultuous Behold â—re enraged by the same intemperance He which delighteth in them shall not be wise So as this beastly excesse depriueth also the reasonably portion of wisdome and knowledge 24. And concerning the first domage very natural Philosophy deemeth it a great bondage and calamity to be perturbed with lust In so much as Cicero Cicero lib 1. offic among other good qualities and commodities of old age iudgeth one and a great one to be that it is freed from that bestiality Seeing therfore that a Christian knoweth how through originall sinne his body is distempered and disposed of it selfe to vnquiet the mind and incline reason to the imitation of brutish appetite his office is and his care should be rather to diminish the force of this poyson to quench the heat of this fire and rid himselfe from the importunity and trouble of so base and contemptible a commaunder keeping his body in a temperate constitution with moderation of diet yea and with abstinence from meat and drinke sometimes as there is need and as Christian people vse and haue vsed to do in all times and places when and where God is or hath byn duely serued and by this temperance to defend the soule and keep it pure and free not only from the combustion of this infernal fier but from the soote and shame of the smoke rather then to seeke fewell to cast into the fornace and increase the deflagration of this miserable Troy To what purpose must youthfull bloud boyling of it selfe be enflamed by the hoat spirits of wine which not only consume the naturall vigour of the bloud it selfe drying it vp and making it vnfit for generation as Aristotle teacheth but also blast all the vertues which as greene plantes flourish in the soule and disfigure the soule it selfe What brute beast is so beastly as to adde fier to fier for increase of his lust 25. Therfore when a Christian putteth in practise by drinke that which a beast abhorreth by nature in what degree of abasement should we hold him Assuredly there is no affection more disgracefull and opposite to a laudable life or against which a Christian man ought more to striue as vnworthy of his name and person then this perturbation for where it is not bridled by temperance and subdued with the grace of God it carryeth away mens actions to the vilest and basest obiectes against both reason and faith tying them both to the stake with an iron chaine of slauery and by litle and litle consuming into ashes of intemperance all which either grace or nature had giuen for ornament so as there remayneth no more of Christianity but the bare name nor of man-hood but the shape 26. The truth of this miserable chaunge may be seene in a notorious example of one that liued not long agoe famous for the mischiefe and publike scandall that hath followed in these parts of the world by his fal into sinne Martin Luther who had not only vowed Religion and chastity but liued many yeares chast in Angellical profession and company and yet in his declining yeares by intemperance of gluttony and drunkenesse degenerated so far from himselfe as measuring all
body Isa 6. 27. It was a thing of terrour and respect when the Angell applyed a burning coale to the mouth of the Prophet that his lippes might be clensed and sanctified before they spake the sacred word so no doubt when men sweare by the humanity of Christ they ought to it with feare and dread For in person Christ is the same whome the Prophet beheld so long agoe in shape of a man sitting vpon a throne of Maiesty enuironed with Seraphims who with their wings couered his face and his feet crying aloud Holy holy holy the Lord God of Isa 6. Hosts Holy he was in diuinity holy in soule and holy in the body three substances Bernard l. 3. deconsid in one person as S. Bernard teacheth and we Christians beleeue 28. Furthermore when a man is vrged to sweare and mentioneth the body soule of our Redeemer he must remember that he vseth them as a sacred booke whereupon he sweareth consequently with how great reuerence he ought to do it For this holy body is deified with the very substance of diuinity it is most pure neuer touched with sin it is of power to worke miracles to ordain Apostles to cast outdiuels to cure all diseases to enamour subiect the harts of the wisest and greatest persons in the world And in this body are specially deseruedly recoÌ„mended to our reuerence his precious wounds engrauen therein those wounds I say which redeemed vs vpon the crosse and out of which the full price of the worlds recouery was powered as August in Psal â—0 Bernard Serm. 1 de Epâ—phan Ioan. 20. S. Augustine and S. Bernard teach vs when the hart was pierced those wounds which bare witnesse to the Apostles of his triâ—phant Resurrection those wounds which now in heauen are adored by the Angels beloued of the eternall Father shinning as so many precious stones couched in the gold of that sacred body where they serue as so many tongues to plead incesâ—antly for the remission of our sinnes for perseuerance of the Church and for euery one in particuler and therefore are not to be named or thought vpon especially of vs miserable offenders without humility harty deuotion religious reuerence and respect 29. Likewise the glorious soule of our Redeemer which shineth in his body as a perpetuall blasing starre in the highest heauen which euer kept in mind the penall worke of our recouery neuer sleeping in forgetfulnes of our distressed estate but sleeping the Lyons sleep with his eyes still open to behold our need with the Nightingall continually pearched with a thorne in her breast and therfore deserueth our affection loue and reuerence alwayes but especially when we sweare any thing by it 30. To conclude the merits of our Iesus and annoynted Priest exact regard of duety and lowlinesse whensoeuer we remember them but specially when we make them our witnesses by protestatioÌ„ of oath For these merits seasoned with gall and mirrh cost him deare they are gold and pearle bought with griefe labour sâ—eat hunger thirst agony and bloud they be hony in the combe wrought by the bee which stingeth they issue from the fountaine infinitely gracious to the eternall Father How could the bloud of an ordinary man saith S. Cyril be auaileable for the worlds redemption Vpon which consideration an oath taken by these inestimable merits ought to be done with exceeding great respect of religion deuotion innocency and purity in him that sweareth Wherfore the premises duely considered enforce this consequence that it is an haynous crime to sweare vainely and much more to sweare falsly as will appeare by that which followeth What a grieuous trespasse it is to sweare falsly CHAP. III. IT may be auouched generally and without all doubt that whatsoeuer Nation vseth ordinarily to commit the sinne of periury the same hath made a great breach and entry into fidelity and barbarisme For assuredly if the people retayned any sparckle of true faith it would preserue them from so great and so impudent and irreligious contempt of the diuine maiesty For where the excellency and authority of God is not acknowledge by stedfast faith there ensueth consequently a carelesse respect towards him which bringeth in the abuse of swearing with coÌ„tempt against his holy name And as for Barbarisme the assertion is also euident first for that where either ignorance of Almighty God or an audacious contempt of him raigneth there cannot any vertue haue a firme roote where vertue is wanting there ciuility which ariseth from vertue must needs faile and Barbarisme predominate Heb. â— 2. Secondly as the Apostle S. Paul teacheth vs the ciuill end and profit of an oath is to determine controuersies betwixt men Men saith he sweare by a greater then themselues and the end of all their controuersie for the confirmation is an oath Which benefit is altogether abolished where periury preuayleth for there either men will refuse to be tryed by oaths nor â—aring for their credit and so faileth the greâ—â—est and most certaine meanes for the ending of controuersies Or if that tryall be admitted it becommeth an instrument of vniustice both which consequences are wholy Barbarous Also whatsoeuer Commonwealth maketh no conscience of periury the same discouering open misprision and neglect of all diuinity is coâ—uincâ—d secretly in hart to haâ—e the teÌ„porall Prince and all superiority whence followeth that they do well no further then dread of punishment from the magistrâ—te enforceth so as where whensoeuer the sword of the magistrate is out of sight there sensuality pride and a legion of other vices breaketh forth into disorder and barbarity 3. Therfore Princes to conserue in their subiects dutifull regard and loue to their owne person are chiefly and originally as from the roote to bring it to passe by conseruing in them by all meanes possible the feare dread and reuerence of Almighty God For as the picture is not respected but for his sake whome it representeth so no more will a Prince be cordially reuerenced nor accounted of by his subiects vnlesse they first religiously respect God Almighty whome the Prince representeth 4. And heere by the way may be obserued how pernicious it is to the Prince and Commonwelth to giue occasions to impertinent oathes which haue no other certaine effects but to charge mens consciences or to oblige them to sweare affirmatiuely that which they are not first perswaded to be true or promise by oath that which they cannot or thinke they may not lawfully performe For by this custome of swearing without true intention is broaken and by litle and litle brought to contempt the sacred band which should be preserued in al possible reuerence and respect being the safeguard of Kings the security of their Kingdomes the sinew of iustice the determination of doubtes the pledge of fidelity and the roote foundation and bâ—lwark of all ciuility peace and concord amongst men where it is reuerenced as it should and without which no Common wealth
A TRIPLE CVRE OF A TRIPLE MALADY That is OF Vanity in Apparell Excesse in Drinking Impiety in Swearing By E. W. Doctor and Professor of Diuinity PERMISSV SVPERIORVM M. DC XVI TO THE PRINCE HIS HIGHNES HOPEFVLL PRINCE NONE so fit to Patronize workes ordayned to extirpate Vice establish Vertue as CoÌ„manders amongst them none more then Princes For if we consider what giueth most dignity to the person of a Prince or affoardeth him best meanes for his authority to rule Vertue will appeare the most eminent as well to grace the one as to maintayne the other Aristotle the Prince of Philosophers Arist l. 1. magnor Moral cap. 4. 6. speaking of the excellency of Vertue and comparing it with Principality giueth to Vertue the higher place as a special inward good of the soule putteth Learning Principality and the like among the outward gifts of Fortune My purpose therfore being in these Treatises to establish deceÌ„t Modesty against vanity of Apparell Temperance against excesse of Drinking Religion against Impiety in swearing that Vertue establisheth Ciuill gouernmeÌ„t I haue presumed to adresse theÌ„ to your Highnesse who one day as we hope is to succeed in Regall Authority because in some part they may serue you as necessary furniture of Christian policy And if Fauour might grant me opportunity to speake of these subiects in your Presence I should in plainer termes declare what is the originall cause of these Abuses which I reproue and how the perfect redresse of them dependeth on the exact reformation of the roote out of which they growe My Wish then Noble Prince is that this may be gratefully accepted stand your Highnes in some steed when time shall come for the gouernment of your people remayning euer your HIGHNES Most humbly deuoted Oratour E. W. TO THE CHRISTIAN Iudicious Reader THERE is not the best ground in the world which will not abound with brambles bryars ill weeds if it be not well tilled nor any natioÌ„ of so good a disposition which will not become vicious and ouergrowne with euill manners and customes if it want good education examples of true vertue documents of wisdome and perfect Discipline Yea it is obserued that the best quickest wits if they be not well instructed commonly breake out into actions of most violeÌ„t outragious vices as the strongest and best furnished ship sayling most swiftly irreuocably towards shallows and rockes is in most danger to miscarry by shipwracke Such also as are accounted to be of a good nature that is to be pliable and faciâ—e to giue contentment to others from their owne bounty and affection do soonest fall into debasements by the ill example of their fellowes whome they haue neither prouidence to eschew nor courage to reprehend but suffer themselues to be entangled with good fellowship as byrds with lime-twigs and so perish wittingly by their owne facility I need not here to aggrauate the calamity which ariseth by these occasions nor the necessity of good Counsell to hinder their Progresse and beate men backe from ill Company nor how great wrong those do to their Countrey and Friendes who hinder such as haue most need of helpe from conuersation with such persons as imploy their endeauours most laudably in the setting forward of vertue and repressing of vice for the ensuing discourse will sufficiently declare it Only this I would haue thee Prudent Reader to vnderstand that my drift is not to write of these subiects by way of amplification or laboured colours of stile but only to lay downe briefly some principall arguments that confirme the truthes which I seeke to perswade obseruing the methode which nature and practice of doctrine require in like cases And for entrance to the extirpation of these three pernicious vices better vnderstanding of all that followeth it may please thee to consider first the force of custome to change opinion euen in the most palpable and sensible thinges As is proued by a prisoner which hath liued some tyme in a stinking prison and is no more troubled with the bad sent that annoyed him in the beginninge and were inough to make another which should come a new out of the fresh ayre to cast his gorge The same is exemplified by that which hapned to Plutarke his guest who bidaeÌ„ to dinner by his frend could eat nothing the first day because forsooth the goodwife of the house whome he supposed had dressed the meate was blear-eyed The next day he had the like difficulty to ouercome his apprehension yet he eate something But the third day custome had abated his auersion so farre that he eate his meate as well as the rest This is taught vs in the old saying ab assuetis non fit passio and we might bring a thousand other examples to confirme it The secoÌ„d obseruation may be that as it is sayd in apparell and the like fooles bringe vp fashions and oblige wise men to follow them many times against their willes not to be holden for singular The third is deduced from these two that discreâ—te men and women which are become Apes in apparell not by desire but vpon opinion of necessity and not to be noted of singularity if they did as they would and should do if they did well will be glad to see the vanity which theÌ„selues already mislike layd open in such sort as those that had not discretion to fall into the account of their folly by themselues may at least reflect vpon it and acknowledge it when they reade it plainly set downe And this was to be remembred before hand in the abuse of Apparell for the other of Drinking and Swearing are so foule foolish of theÌ„selues as they need no more but to be considered to be detested by any reasonable man For the rest such I meane as by custome of sinne are transformed into beasts be not capable of discipline but must be left to the prouidence and iustice of Almighty God who keep thee euer Gentle Reader in the feare of his Iudgements and loue of his mercy From my lodginge the 20. of August 1616. THE FIRST CVRE WHICH IS Of Vanity in Apparell CHAP. I. What is the Naturall and Ciuill vse of Apparell THERE is no doubt but that the originall vse of Apparell tooke beginning from the quality of mans body for it being much respected by the soule to which it is naturally vnited the reasonable faculty according to obligation from Nature hath been carefull and industrious to cloath it as well to defend it from iniury of the ayre as to maintayne it in honor and reputation against debasemeÌ„t or misprision as Clemens Alexandrinus and S. Basil do prudently obserue Basil in S. Iulit in regul fus disp inter 23. 2. For as Princes and Great men do not onely procure estimation and support of Honour in their owne persons and estates but also in the behalfe and quality of their dependants and seruants and so consequently
seeke to set himselfe before them out of his ranck only with title of better cloathes they disdaine and hate him for his pride Is it not then an egregious folly when with great industry care and expences the proud man reapeth nothing but disdayne and contempt where he procured estimation and honor 2. Therfore by excesse in cloathing he can expect no good from others and so his only reward is to please his owne fancy with dislike of the beholders and much more of the wiser sort that looke vpon our young Gallant as vpon Esops Cocke clad with the borrowed feathers of other birds For all the gay attire which eyther man or woman can put on to make ostentation of themselues may as well be put vpon a statua of stone or vpon a hedgstake VVhat state then or what greatnes excellency or ability of mind or body is represeÌ„ted by excesse of Apparell If to be great and excellent in any good quality require no more but fancies of new fashions and painted cloathes who cannot excell if he haue more money then wit or the Taylour be his friend But how base is such an excellency that may be common to the foole as well as to the wise man to the Cobler or Carter if he haue money or trust in the Marchants bookes as well as to the Prince to beasts yea to senselesse Creatures as well as to men and women 3. Truly they do publish too much their weaknes and little worth when they condemne themselues as needy of Cuts Iagges needleworks inuention of Artificers who commonly haue all their vnderstanding in their fingers endes to vphold their reputation for dead flesh needeth salt to keep it from stincking and the most corrupted bodyes sweet smells and perfumes These Peacocks or Iayes these feathered fooles disgrace and deiect the highest state of themselues they set nature and vertue Bernard l. 5. de consid a begging to craue as S. Bernard prudently noteth forraine dignity and reputation from such thinges as are farre inferiour to themselues It is the true doctrine of our Sauiour that The Mat. 7. body is more then the garment as the souse is more then the meate Why then is the body of a man animated with a reasonâ—ble souâ—e to be adorned superfluously and impertinently as though it could be honoured or made great by that which in comparison of it selfe is base and ignoble and rather to be graced by the body then the body by it 4. It is not coâ—uenient as it seemeth to me saith Clemeâ—s Alexandrinus that that CleÌ„ Alex. l. 2. â—â—â— c. 12. which is couered should shew it selfe worse then the couer As we see in the Temple and Image in the body and the soule But now it falleth out quite contrary for if the body were to be soull who would giue a thousand atticke groates for it wheras for a costly coate or iewel diuers are ready to offer a thousand talents See then mans nature inuerted and his dignities borne dowâ—e by excremenâ—â— of the elements by the off â—â—â— of brute beasts by the bowâ—â—â— of wormes and the worke manship of the basest member of the Common wealth who ordinarily are neither idle nor well occupied 5. But in this kind that which is particularly and most iniurious to the soueraignty of nature is the shamefull practice of painting the face wherein they vse liquors distilled from filthy weeds from gums and poysoned iuyces which once aduanced aboue their naturall degree to the visage of a woman and plastered vpon the cheife mansion of a reasonable soule created to the likenes of Almighty God there they eate and fret the skin there they putrifie fester and dry vp into parchment the place where they were put to cause beauty which they might as wel do vpon an old buskin as vpon a wrinckled twisted face yea a great deale better and with a fresher gloze and longer continuance What basenes then is it for a man that he may seeme forsooth a man or a woman according to her sexe and not in may-games or monsters to begge with much labour payne and hurt to themselues such ornaments as I haue spoken off with so much disparagmeÌ„r if confideratioÌ„ be duly made as though nature and reason had not remembred to giue sufficient and conuenient ornaments to both and for vnprofitable fancies to reuerse and disorder the whole course of Gods creatures abusing the better and magnifiyng those that are most vile and contemptible 6. So is it appoynted by our creation and by the vitall motion of nature that our life consisting of the action of heate that feedeth vpon moysture as the flame in the lamp feedeth vpon the oyle by little and little the moysture should be consumed and with it that fresh colour and flower of beauty which thereby is caused fade and decay After the same manner and with the same end that nothing be permanent that is made only for vse and passage to better purpose all the seasons of the yeare haue their peculiar properties ornaments graces with amiable intercourse of change which teach vs the seuerall dignities and comlinesse of all the parts of our life To our youth because it wanteth experience prudence and many other preheminences that are not due but to industry and time and specially to women as to the most deficient by reason of their sexe is giuen the veyle of exterior beauty or good fauour to couer other wants 7. Now when this spring and suÌ„mer are past and Autume hath brought the blossoms to fruite and green fruite to maturity what a folly is it for men or women to vsurpe out of time and counterfaite the couers and ornaments of their former defects And what a shame for a man to play the boy or which is worse the womans part or that the matrone should be such a turne-backe to the follies of a litle girle The true ornaments of this age be not gewgawes nor trifling shadowes of youth but all those thinges which declare and testifie the grauity and maturity of a discreet modest spirit which is venerable of it selfe and needeth no exteriour ornaments nor helpes to be reuerenced and respected 8. These ornamentes when they be not out of their season they are in season when out of measure they are ridiculous but when they be false and Clem. Alex lib. 2. paedagog cap. 11. counterfaite they be ignominious Against them and specially against painting Clemens Alexandrinus maketh this dilemma If the visages of painted women be faire of themselues nature is sufficient to recommend their beauty and then they need not to striue by art against nature nor with fraud to wage warre against truth But if they be not faire by benefit of nature then applying this counterfeit gloze to their faces they make open confession to the beholders that they want beauty Is it I pray you laudable in a woman or any wayes to be esteemed that her face can performe the office of a
violent it is yea ouer Martiall mindes when it is once admitted Sic Venus horrificum belli compescere regem Claudian in Magnet Et vultum mollire solet cùm sanguine preceps Aestuat strictis mucronibus exasper at iras VVherefore both in respect of vertue grounded vpon faith and the duety we beare to almighty God and also for ciuill pollicy and honesty this hurtfull disposition is to be restrained in all commonwealthes and so tempered that no contagious signification therof be permitted wherby others besides their inward naturall propension and Cyp. de bone pudicit weakenesse may be drawen by externall allurement to the baites of so impure and brutish an action For without this moderation what plighted troth in wedlock wil be sure What virginity expecting mariage will be kept What mindes neuer so well composed will be freed from iealosie and suspition What person will not be often prouoked to reuenge the greatest iniuries All which inconueniences are contrary to peaceable ciuility and to that agreement and concord of mindes which maketh a common wealth strong either to defend it selfe or offend their enemies 3. Notwithstanding this inordinaâ—e affection wherof we speake being a sicknesse and distemper of man kind after his fall a punishment for sinne seeme to carnall people as it were naturall yet the very light of reason which remaineth in the soule deepest buryed in sensuality if it be not wholy become brutish admireth at least and commendeth virgin â—ll and matrimoniall chastity and condemneth all contrary immodesty and liberty in others so much more detested in Christian profession as Chastity and Virginity is more esteemed for the example of Christ our Sauiour and the immaculate Virgin his mother and of so many Saintes of both sexes men and women of all ages and estates from the highest to the lowest which for their loue and imitation haue consecrated their bodyes soules to Almighty God in perpetuall virginity for the same reason matrimonial fidelity is so much respected and so inuiolably kept amongst Christians ech party maintayning their loue and troth Heb. â—3 to the other and as the Apostle speaketh an immaculate bed mindfull alwayes of that sacred promise they made as well to almighty God as reciprocally Ephes 5. betweene themselues a liuely resemblance of the indissoluble vnion wherwith Christ espoused his Church and of immutable charity wherwith he loueth it so decrely as he spared not his owne pretious bloud yet flowing in the Sacraments wherwith she is washed euery day and clensed from sin 4. Now as it is commendable alwayes to imitate a perfect president so is it most praise-worthy in this case when marryed persons according to the paterne heere proposed of Christ his Church profit inuiolably in their fidelity and loue The flower of virginity is also most beautifull and amiable to the eyes both of faith and reason for euen amongst the Paynims it hath been held in veneration and request 5. Our Sauiour Christ compareth Matth. 19. Virginity to the estate of Angels as indeed it is an Angelicall vertue and a peculiar price as he teacheth vs of the kingdome of Heauen S. Paul telleth vs 2. Cor. 7. that it is a life fit only for those that employ all their care about heauenly thinges and how to please Almighty God and therefore if it be vowed according August tract 9. in Ioan. c. 2. to S. Augustine it maketh mariage with Christ our Sauiour Contrariwise all men by the very instinct of naturall reason hold the breach of matrimoniall troth for a most foule and detestable disloyalty in which besides Arist lib. 1. Rhetor. the brutish appetite of vncleane pleasure is committed an vnciuill treachery against the other party espoused the one contemptible the other odious And the degrees of hatred and detestation therof are more or lesse in mens opinions according as the Common-wealth in which they are found is qualified more or lesse with wit ciuility and religion For some people through long inurement of vice and barbarisme are so dulled and senselesse in the feeling of good or euill honour or shame as they apprehended not the dishonour and offence of Adultery so much as they should by instinct of nature Arist 7. cap. 6. which abhorreth such persons as out of wedlocke play the beastes without shame or remorse to defile the bodies of their compartners in sinne wast their goods blemish their reputation send their soules to hell 6. There is no doubt then but that certaine fashions of apparell and ornamentes of the body vsed to that end which serue for inticements to incontinency are damnable and detestable Nil non permittit mulier sibi turpe putat nil Iâ—â—enal Satyr 6. Cùm virides gemmas colla circumdedit cùm Auribus extensis magnos commisit elenchos This abuse as it is repugnant to chastity so it is also contary to natural modesty For this kind of concupiscence is so conioyned with turpitude as all persons by force of shame seeke to couer it from the eyes of others which apprehension of nature was then originally begun when our first Parents after they had transgressed ashamed of themselues cloathed their nakednesse with figge-leaues seeking refuge of their calamity from the quality of their externall apparell In which respect all barbarous nations yea and the most impudent stage-players as Cicero noteth haue been Cicero l. 1. offic careful not to haue their nakednes seene And the holy Scripture teacheth vs that the wicked Cham and all his posterity incurred the malediction of his father because he had not refrained his eyes from the sight of a body which drunkennesse had discouered 7. How then is not the custome now a dayes cleane contrary to nature where apparell in men and women not only concealeth not their incontinency but rather draweth the eyes and cogitations of others to consider their shame What barbarous impudency is this and how odious a reuersing of natures chast purpose Are not wretched men and women sufficiently incensed by their owne inward distemperature and the temptations of their inuisible enemy but that moreouer they must studiously one tempt another Who is not ashamed to discouer the botches sores of his body and other corporall miseries and imperfections that he can hide And how is it possible that men and women blush not to lay open by their Apparell the miseryes and deformityes of their soules Who would not be angry if another should call him Theefe Falsifier Cosoner or the like and yet through curiosity of Apparell men and women professe themselues Pick-locks of the Deuill and his Theeues that lye in waite to rob the soules of their neighbours to make them slaues and falsifiers that put counterfaite varnish vpon their disguised persons and cosoners that set to sale the filth of their corruptible bodyes vnder the deceiptfull shew of precious Apparel and to this they add moreouer that they be Fornicators
Adulterers at least in mind and desire or if they be not they publish themselues for no better 8. Hereupon the holy Ghost purposing to represent to S. Iohn the city of Babylon oppsite and aduersary to the Apoc. 17. chast Hierusalem the Church of Christ describeth it in forme of an harlot inuested in scarlet shining in garments embrodered with gold and precious stones as if this kind of array were more proper for dissolute then for honest women VVhat may we expect from such or suspect in Basil hom de legend lib. Gentil such sayth S. Basil but that their lasciuioâ—â— attire is adressed to sollicite wantonnes in such as lye in wayte to violate Matrimoniall fidelity 9. When the husband considereth his wife disguised in Apparell as one that would set out her selfe to sale what conceipt can he make of her carriage will not his heart abhorre and his eyes loath the impudent representation fashioned to his dishonour Likewise wheÌ„ the wife shall behold her husband not cloathed in the habite of a man but with drift of Apparel disposed to falsifie his faith will not matrimoniall liking be if not killed at least wounded in her And assuredly though otherwise her naturall modesty or the feare of God might withdraw her from disloyalty in the same kind yet as women be weake desire of reuenge wil hazard her chastity And so when at home the house is disordered and domesticall affections fight one against the other in alienation and hostility priuate life wil be distastfull and vnsupportable and families being thus at iarre in theÌ„selues will neuer serue the Common-wealth in any duty for health streÌ„gth of the ciuill as well as of the naturall body must arise from the good disposition temperature and concord of all the parts vnited 10. We see brute beastes in certayne Senec. in Hypol. seasons of the yeare when Venery raigneth in them to be furious and violent though otherwise and at other times they be tame sociable and moderate Euen so men and women if they once loose loue and reuerence to chastity and such as are maried cast of the sacred baÌ„d of truth and fidelity in wedlocke and giue ouer themselues to the wandering current of their bad inclinations without doubt sociable and ciuill life amongst them will turne into contention confusion of hatred conspiracies treasons armes and man-slaughter and they become wild beastes or worse not for a month or two but for all the yeare long To which euill issue is directed artificiall trimming of the face and wantoÌ„nesse in apparell opposite to chastity and matrimoniall agreement and ordayned by the Diuell to the change of lust and sauage concupiscence 11. There is no reasonable cause saith Tertul. l. â— de Pallio Tertullian why a woman should paint her face to please her husband she doth it then to please others A goodly purchace for a wâ—â—e by the plaster of her face to loose her husbandes hart and gaine the eyes of her foolish paramour who though by the vnreasonable feruour folly of youth may loue her and affect her for the time yet a little after falling into a more sober reckoning contemneth her as a strumpet As we see in the history of Ammon Thamar where the holy scripture â— Reg. 13. for document to both men and women not to yeeld to the like passions testifieth the sodaine change of vnlawfull and inordinate loue into the contrary extreme Et exosam eam habuit Ammon â—dio magno â—iâ—is ita vt maius esset odium quo oderat eam amore quo antea dilexerat Ammon abhorred her with all extremity in so much as his hatred was farre greater then his loue had beene towardes her before which a little after cost him his life All doubtles temptations and instigations of the Diuell to worke one wickednes by another 12. But to discouer yet more euidently the deformity of this vice both in men and women first it is to be examined Macrob. 7 Satur. cap 7. 10 in men considered that mankind differeth in perfection of nature from the femall sexe especially in that men be of greater constancy and force both in body and soule then women Wherupon as mans strength proper to him as man is shewed in the dominion and moderation of his passions especially in the disordinate appetite of lust wherin by power of very nature setting vertue aside he is and ought to be more puissant then a woman who in this and all other respectes ordinarily is called the weaker sexe when a man by his leuity and the vanity of his apparell shall declare himselfe to haue fallen from his owne degree to which nature had aduanced him he mispriseth more his owne condition and quality then all his enemies could do by any other reproach Who then being a man and carrying the shape of a man is so base as that he would be thought to haue buried his man hood and become with Heliogabalus at the wheele a vile and vnnaturall woman 13. Moreouer wheras these amarous Knightes affecting effeminacy thinke Arist l. â— Mag. Moral c. 29. therby to gaine the loue and good liking of women they are much deceaued For as a womaÌ„ acknowledgeth the infirmity of her sexe so doth she make her recourse to man as to one by nature more eminent hoping that by his valour and force she may be defended and aduanced When therefore she findeth that vicious affection hath corrupted in him this soueraignty of nature inclining him to the imbecillity of an inferiour sexe by what reason can she thinke to be honoured or succoured by such a one or any way desire his friendship if it be not with more affection to his money then to his person hoping to become his maister For how can she expect help or reputation from such a husband as by his very apparell protesteth himselfe vnfit for any act of vertue and as weake-harted or more then her selfe to attempt or ouercome any difficulty 14. Assuredly I wonder how men â—ueÌ„ in respect of their honour dare present themselues effeminated in apparell to the eyes of women whom they respect or of whome they would be respected For it is no lesse but to tell them in plaine tearmes that they are no better then they but worse in iudgment foolish in courage childish in appetite vnchast and in all other respects contemptible And therefore the Lacedemonians a Clem. Alâ—x lib. 2 pâ—d c. â—1 nation that made account of man-hood enacted a law that none in their common wealth but women might vse effeminate garments holding it a thing against pollicy and state that men by their apparell should dishonour themselues and their sexe 15. But without all doubt this circumspection in the modest and decent vse of apparell doth most of all touch the credit of women For that nothing doth so much impaire their reputation and hinder the loyall loue of their husbands as the least signe of lightnesse nor
contrariwise anything doth grace them more then such dâ—monstration of stayed behauiour by their apparâ—ll and the rest as may testify their fidelity which maketh them amiable to his iudgment and reasonable affection and importeth them more then to satisfie his sight For it is not the sole beauty of the body which gaineth the hart of man with durable loue being only an externall signe of the inward beauty of the soule that is of vertue which shinning in the body draweth affection with a secret apprehension of the beholder But when by the apparell or other signes of lightnesse the body seemeth merchandise set out to sale the superfluous art and industry defaceth and dishonoureth the naturall beauty making it at least vile and contemptible as a false varnish that hath lost the substance within yea which is worse abominable and loathsome as a dangerous poyson Sathans baite to deceaue and distroy Whereby it is euident that the excesse of wanton apparell is hurtfull dishonourable to women by which those that haue litle prudence thinke to get possession of mens harts and consequently by them that assistance in temporall life which they need and otherwise keeping themselues within the limits of honest decent modesty by opinion of vertue they might obtaine conserue not for a day or more whiles passion dureth but perpetually for all their liues 16. Mans hart is not so base as to loue much or to be tyed in affection long for the bowels of wormes for false and fading colours plaistred vpon a parchment skinne for new fashions of the Taylours sheeres for the hew of a naked breast sometime not virginal but bestiall that must be carrion wormes meate to morrow next Certes some other thing there is which must gaine affection such at least as is to be constant and vnchangeable for otherwise what can be more odious to the husband then when he beholdeth the apparell of his wife as of one arrayed in venery which professeth her employment to purchase heere and there the affections of others which she should not desire And what foole will like her in this manifestation which without blushing she maketh of her selfe or ioy to see her impudency discouered in her wanton attire by which she telleth him that her hart houereth aloft to seaze vpon whatsoeuer baite to her liking shall come next her and therefore setteth her nets and lime-twigs to entangle the foolish birdes that come to gaze vpon the owle What man that hath a â—ote of man-hood will not resolue rather to chastise this folly in his wife then to approue or dissemble it No mâ—ruaile then if women when by their owne want of iudgment or at least of consideration they loose the cordiall affection of their husbands for these bables and trifles not worth a rush afterwards they find them vnkind and hard-harded in greater matters which they need and desire for their family their frindes or themselues What wonder that iealosies turne into hatred and the hart once diuided that there follow diâ—orcements of the bodies and consequently dissolution of honorable families neglect in the parents towards their children emnity sutes in law and open barbarous hostility betweene the wiues kinsfolkes and the husband that before were vnited in affinity friendship and finally great vnquencheable flames from litle sparkes which should haue beene smothered and quenched in the beginning And this for married folkes to beware 17. Now likewise from the same abuse it commeth in great part that in these our dayes amongst single people ordayned to matrimony is found so rarely true loue if comparison be made with the examples of former times for whereas then the vse of apparell and the rest was tempered with modesty and was rather a testimony of vertue and discretion that could keep a decent meane then of vice and folly which passeth alwayes to extremes men and women gathered pure honest harty and constant affection one to another that lasted in wedlocke not only whilest the flowers of youth continued which euery day and houre decline and loose something of their worth but all their liues yea increased more and more till their dying-day to be continued after in heauen for euer Where now the disposition of young solkes to marriage may seeme rather a Smith-field market then the communication of a Christian Sacrament Which is one of the miseries and mischiefes amongst many that our Countrey hath incurred by newfanglenesse On the contrary side when the quality and fashion of apparell in men did testifie their valour constancy and wisdome and in women was a protestation of their modesty honesty and vertue all thinges passed in the coÌ„monwealth with fidelity plaine dealing loue and friendship betweene husbandes and their wiues children and their parents maisters and seruantes the partes of euery family being vnited one with another and family with family and linage with linage in Christian charity and ciuility which since hath beene barbarously distracted deuided by the contrary 18. It was coÌ„maunded in the old law Deut. 22. by God Almighty that not without great reason and prouidence that men should not cloath theÌ„selues in womens apparell for that such kind of habit is disgracefull to them and the more the worse as a remonstrance of effeminacy But rather they were commaunded to testifie by their cloathing their reuerence due to God their respect to his commaundements their loyalties towards their wiues and their kind and man-hood towards all And when their apparell is such an argument of maturity and that they contemne beastly pleasures and liue by reason and Gods law not by fancy and sensuality then their wiues loue them their children respect them their seruants and subiects obey them their friends honour them their enemies dread them yea the very Diuels themselues that set enemies a worke are afraid of a modest man that feareth God who as they know protecteth him and honoureth him because he knoweth himselfe and acknowledgeth his duety and loueth Christianity and according to his degree keepeth himself within his bounds 19. Women likewise who stand in need of comfort and help from God man appeare amiable to both when their attire and all their deportmentes beare witnes of their modesty chastity which vertues are not solitary nor alone where they reside as the contrary want not coÌ„pany of other vices Wherfore when the virgin married woman or matron by her apparell and behauiour persuadeth that she is chast she persuadeth also that she deserueth all reasonable affection and respect But as these generall reasons disproue the excesse of apparell in all Commonwealths so are there others particular to Christians grounded in their beliefe and acknowledgmeÌ„t of almighty God which confirme the same most effectually and are heere to be examined Christian Piety directed by Faith doth very much disallow and condemne the vaine and curious excesse of Cloathing CHAP. VII THE reason which may withdraw the desire of vs Christians generaly from all
Almighty God should be the chiefest end and period of our endeauours we haue allotted the best part of them and the flower of our yeares to the seruice and idolatry of our bodyes what a dreadfull and horrible case will this then appeare though there were no other sinnes in consequence therof the Iudge being iustly offended and his sentence not appealable It is therfore no lesse wise then Christian resolution of the Apostle Hauing necessary foode and Tim. 6. wherewith to cloath our selues with these we should be content 20. But alas the curiosity of apparell is not only in it selfe euill nor to the party alone that vseth it but for the most part to others also in consequence as hath beene said Wherefore when they shall see that by their folly they haue not only brought theÌ„selues to hel but also many more created to the likenesse of Almighty God and bathed in the precious bloud of Christ what a confusion will it be to them and what horrour to haue such a spectacle for euer before their eyes 21. In some sort excusable is that trespasse which occasioned by folly and frailty causeth only the offendants personall hurt but excessiue odious malicious most punishable is that iniquity with which the delinqueÌ„t draweth others also to damnation As if men and women in this life were work-folkes in the diuells haruest by their wanton apparell their painting their trimming their foule shamefull nakednesse to set out themselues to sale allure others to sinfull desires therby to fill vp the infernall caues with the bodies and soules of Christian people 22. The Diuell knoweth that man is a noble creature and by instinct of his iudgement and naturall reason abhorreth sensuall pleasure as a thing common to brute beastes And therfore to garnish and grace it for seduction he vseth as an instrument of deceit the lasciuious attire wherin the light woman is clad as a serpent to kill her sight No Basiliske is more dangerous no venime so hurtfull no influence so infectious no contagion so mortall as an vnchast mind vnder the attire of a Curtizane O vnworthy employment of a Christian woman to make her selfe a guilded goblet to entertaine deadly poyson powred in by Sathan for bane of the world to adorne and beautifie with art his filthy baites of concupiscence to betray man to hell whose help and coÌ„fort she should be to kill her best friend and supporter with enchanted fruites to damne her owne originall root and pedigree Is it not harme inough by her folly and allurement to haue brought him and all his posterity to be slaues and pay tribute to sinne and death and to haue cast him out of Paradise into this vale of misery vnlesse from hence also she throw him downe head-long into hell fire O wreched woman if thou hast no care of thine owne soule giuen ouer to sensuality and willingly liuing or rather festering and dying in slauery and corruption yet beare respect to man who neuer gaue thee iust cause to hate him much lesse to hurt him willingly and destroy him Consider the dignity of his estate as Lord and Soueraigne ouer all earthly creatures value the worth of his body and soule redeemed from thy first folly and his fragility by the precious death of Christ Iesus behold the height of his calling to be cittizen of heauen and a partaker of the eternal ioyes of that happy place looke below and view that opened hideous infernall gulfe wherunto thou wouldest bring him contemplate with attention and leasure those horrible endlesse tormentes into which thou wouldest plunge him thy selfe and then doubtlesse if thy hart be not of flint very compassion engrauen in thee by nature if thou art a Woman and not a Tiger will recall thee from so detestable an action and stay thee from so horrible a treachery against thy freind 23. Wherin if thou be carelesse and cruell know that Almighty God will take the matter into his owne hand as most commonly he doth and euen in this life by disgrace penury want sicknesse or otherwise will chastice thine offence For how can his iust eye beare the presumption of thy pride and vaunting in sinne before his face as if thou weâ—t innocent bragging him with superfluous and curious pampering and setting forth of that flesh which hath most hainously offended him many times and arming his enemie that standeth in defiance of rebellion against his will and law 24. If once he disdayned to looke vpon Luciser and his companions who forgetting from whence they had the perfections of nature and grace that shined in them fell in loue with themselues and became obiectes of foolish pride in so much as in his iust indignation he cast them downe from heauen into eternall misery and paine If he could not abide the presumption of of Herod that being a King would forsooth needes be a God and shewing himselfe to the people in rich apparell with his speech to that purpose was no sooner saluted by his flatterers and applauded to his contentment but the Angell of God knowing his Maisters condition stroke him in his zeale because he would honour himselfe and not giue glory where it was due and so he dyed miserably eaten vp with vermine he which spareth not Angels when they are proud nor his Angels spare Kinges when they keepe not themselues within the measure and modesty of mortall men will he thinke you suffer a Iack or a Gill to bragge him out or spare to punish them for their sumptuous apparell wherby they diminish not but increase their sinne 25. If the starres in the firmament did not dutifully set forth God his honour renowne but rather sought by pride to magnify themselues they should not long be starres but by his Iustice be consumed to coles and dust how then or with what reason may we miserable caytiffs coÌ„posed of earth and creeping vpon the ground presume to breath out a spirit of contempt against God Almighty without feare to be broken into peeces and consumed 26. VVithout all doubt our beggary which we call brauery and we patch vp with the offâ—ls of diuers base creatures to adorne our selues is a manifest contempt of the diuine Maiesty of Almighty God and a misprision contrary to all feare and religious homage due vnto him And it must needs be to him an vngracious and odious spectacle to behold mans nature made by his owne handes to be corrupted violated abused and abiured by false ornaments of apparell or otherwise to the seruice of the Diuell 27. With what patience then can be behold a painted face a bush of haire died and coloured as if art were more commendable then nature or could correct and amend Gods workmanship admirable in our creation and much more in our iustification for which respect he giueth many times a hard fauoured face to couer and keep a beautifull soule and deuideth his talentes with iustice and proportion as they are most conuenient and
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
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
breast 33. Lastly the power of attractation and concection stronger in yong men worketh more forcibly vpon those dregges in the stomake and finding not in them such matter of good bloud as bread and other food do yield nature of necessity forceth that trash of earthly moysture into the veines and filleth them either with cold waterish bloud like to that of fishes or els with enflamed moysture if it be corrupted in the stomake and there turned into choler neyther of which attayneth euer to the confection of fine pure strong vitall and animasticall spirits such as proceeding in temperate men from temperate nourishment cause health of bodie and be instruments of better discourse and of more cleare and perfect intelligence of the mind 24. But besides these argumentes deduced from the Phisicall consideration of mans body and the naturall vse of drinke there are also other reasons founded in morall and Christian obligation which carry great force to persuade the deformity and inconuenience of this excesse and of these reasons we are now consequently to entreat Whosoeuer shall consider mans estate according to the rules of Faith as composed of body soule shall find iust cause to hate and detest the vice of Drâ—nkenesse CHAP. II. NATVRE hath this purpose as well in man as beastes to season sweeten and grace with some temper of delight such operations as are to be performed with laborious motion or otherwise are vnseemly in themselues And wheras in man reason and corporall faculties are ioyntly to concurre to the same actions to the end that both may continue in one and worke with conformity they haue their proper enticementes and though seuerall yet directed to the same end Reason is allured to tast by vertue and Sense prouoked to the same by pleasure And so the organ of tast a parcell of the body is as it were bayted with the contentment which it receaueth in eating and drinking and therby is increased the appetite to eat and drinke Reason also knowing that the charge and custodie of the body is committed to the soule and that by due vse of food and moderated yet this office is to be performed accordingly in respect of this obligation for the seruice of God Almighty and of the coÌ„mon wealth of which euery one should be a profitable meÌ„ber according to his degree seeketh temperatly and wholsomly to feed it 2. There is no riches saith Ecclesiasticus aboue the riches of health When therfore Eccles 30. the reason and iudgement of a temperat mind goeth before and presâ—ribeth the measure then sense following and obeying worketh with perfection of nature and vertue But when Sense precedeth and commandeth and Reason followeth not only the soule in this passage contrary to all bound and terme of Iustice and duety is debased and held in vile slauery by the sensuall appetite but the very body is iniured by this preposterous disorder whilest meat and drinke which are appointed as naturall meanes for the maintenance of health and strength giuen ouer to the empire and obedience of sensuality become poyson and destruction of sense it selfe as happeneth to the old Ape who pampering and embracing her yong ones with too much force of affection strangleth and killeth them ere she be a ware 3. When therefore the vse of drinking is with excesse there follow of necessity to the drinker two very bad effects the one an opinion and note of basenesse the other a double penalty in the body and in the soule It is therfore a wonder to consider how this foolish sensuall delight could preuaile so much in the world and enlarge it selfe in diuers ages from one nation to another But that the iust iudgement of God permitteth one vice to succed for ignominy and punishment of another and that Nations contries degenerating from vertue by degrees Sinne it selfe depresseth the people to beastly excesses the messengers and to retellers of their fall at hand First the Indians were hereby infamous from India the infectioÌ„ brake out to the Parthians from these to the Scythians in so much as the Grecians in common speech of contempt vsed to say that it was to play the Scythian to be drunke Yet afterwards the Grecians themselues came to play the Scythians when the Romanes tearmed drunkennes Herodot Rhodigm lib. 2. c. 32. â—nton â—d Crimach Cicer. in ve a Grecian tricke From the Grecians it came downe to the Germans and from them to other bordering Kingdomes and to some who in my remembrance were free from this ignominy and now I am ashamed to heare them noted for it in the world 4. But to make the errour more manifest with an example let vs suppose there were a noble yong Gentleman Lord of a goodly manour faire estate of land lying vpon the sea side who by negligence or vpon his pleasure to go sometimes a fishing neere his house would wantonly affoard the sea an entrance to ouerflow his whole ground and therby be forced himselfe and his family to liue some houres euery day in a cock-boat tossed vp and downe with the waues during the tide Such an one I say looking about him whilest the sea were in when he should behold his lordship and land no land at all but water and after when the sea were our himselfe in the middest of a marish of dirt and mire what would he say and thinke of his owne madnesse if he were not worse then madde No doubt the condition of this yong Gallant would be soone changed from greatnesse to basenesse his meanes from abondance to penury his estate from nobility to beggary And euen so the soule of mâ—n a diuine substance and a Prince borne to gouerne the body if it once for sport or by negligence permit an Ocean of drunkennesse to breake in and subuert the senses what shall it finde whilest the floud doth last but the bulke of a beast ouerflowed with drinke And when as the liquor is past what will be the possession no good ground to be manured but a marish of corruption where drinke and dregges ouer rule the senses and they the soule abased by this foule disorder to the very bottome of obiection 5. Why then is drinke permitted to raigne because it is pleasant to the tast And why doth the tast obey for that loue of delight giueth a law Why doth the soule yield to so ignominious a law and subiect it selfe to the scepter of tast This hath no other reason but the freedome of mans will that giueth way to the commandry of sensuality ouer reason against reason where if the matter which getteth soueraignty in this case were in any measure of nature comparable to the dignity of the soule the disparagement of drunkennesse might seeme more tollerable But it is no better then the iuice of grapes yea many times the strayned liquor of a barly wispe Or if the thing debased were of small value the fall and debasement therof by drinke should be lesse
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
diademe of their Nature and Being Wherfore if that force which should turne a mighty Prince out of his robes and estate into the habit and quality of a Pesant be holden for malignant how strang and malicious is the fume of intemperate drinke which ouermastering reason casteth downe mans high dignity to the basest condition lower then of the filthiest beast 32. We loue our eyes saith Aristotle and carefully defend them because we Arist l. metaph c. 1. loue knowledge to which our eye-sight auaileth much How much more then are we to affect and preserue the vnderstanding it selfe by which properly and immediatly we know and not permit it to be stroken with blindnesse only to enioy the pleasure of a litle more drinke then nature doth desire Wherfore if all kind of vice in generall be odious in quality for as much as it is repugnant and iniurious to nature and so much the worse by how much it is more contrary seeing then that other sinnes do only neglect and as it were contemne reason passing by it with disgrace this offence of drunkenesse which rebelleth directly against it seaseth vpon it with violence and killeth it in a manner starke dead must needs be holden in a most superlatiue degree of hatefull deformity and disgrace 33. Which supposed and that according to the nature and quality of the obiect the measure of malice is to be esteemed more or lesse in any act of mans will that a man losing the vse of reason is not only depriued of his greatest good by the intemperance of drinke but that the same losse is voluntarily procured by the drunkard himselfe and without any benefit of all to soule or body for what meate or drinke is taken in more then nature requireth for sustenance which is but a litle setting euill custome aside serueth for nothing else but to make more worke for the Scauenger it must needs be concluded that this vice of surfet and drunkenesse is a most foolish and grieuous trespasse 34. If a man should willingly cast away his money which should serue him for the necessary maintenance of himselfe his wife his children and family no doubt but the folly were very dispraisable Or if by his owne voluntary fact he should procure ignominy and the losse of his good name it would also be cōdemned for a foolish vnnaturall iniury Or if he should willingly and wittingly feed himselfe with vnwholesome and poysoned food to destroy his bodies health would it not be thought he were desperate and out of his wits But aboue all the rest for a man of set purpose to contriue and procure his owne senselessenes his owne want of wit and discretion his owne folly fury and madnes is aboue all comparison monstrous and detestable Are there not things now afflictiue offensiue to reason in this life as it were so many flying blacke clouds that engrosse the aire of our element and obscure the light of our vnderstanding but that the wretch with his owne hands must raise this mist of darkenesse must cast this smoake before his eyes to confound and infatuate himselfe And why forsooth to giue a little passing pleasure to the throate that dureth no longer but whilest the liquor is going downe which besides the hurt it bringeth to the drunkard in his soule obligeth his body also to endure long penalty afterwards a pretty merchandize Is reason and health of no greater a worth then to be cast a way for so small a price is the drinke taken in of more value thē the health drowned and the wit vented out If it be iust that he which hath a ring with a precious stone be carefull to preserue it from defacing much more a man hauing so precious a iewell as a reasonable soule in his body is to keep it carefully from all iniury But because humane diligence is not alwayes sufficient to maintaine the soule in purity to keep this shining beame of reason vnclowded and vndazeled this eye of the soule we must make recourse to Almighty God that he by his especiall grace will preserue this eye and fortify it with internall light against externall darkenesse 35. To this purpose holy King Dauid cryed out Lighten O Lord mine eyes that I Psal 12. neuer sleep in death What an vnnaturall fact is it for a man not only by drinke to hinder this accessory light of grace but also to put quite out the light of nature not only vnabling himselfe to looke vp to heauen but to looke down to the earth or to see himself That man in his vnderstanding might haue light of a supernaturall knowledge the Sonne of God died vpon the Crosse and there disbursed the inestimable treasure of his precious bloud The holy Ghost descended and bought for vs starres to shine in the firmament of our soules And must then drunkenes extinguish all as if they were nothing worth and that only to content the tast during the current of drinke 36. All men and that iustly reproue the auncient cruell Sacrifices of many Nations which committed barbarous slaughter of men to the honour of their Idols But is not drunkennesse a worse slaughter of the souls intelligence in the idolatrous seruice of drinke Will nothing content that Monster but to prey vpon reason Is there no offering or sacrifice fit for his Altar but humane witt there to be destroyed Reason once gone fury ensueth no sense is left behind in any order but all become instruments of drinke And what will not sense commit in obscurity when the light of reason is extinguished and sense in the darknesse of ignorance as the Wise-man saith let loose without Ecclesiast ◠all restraint 37. Neither is the malice of drinke ended with the end of a waking life but pursueth the soule euen when the body lyeth in darknesse and the eyes are oppressed with sleep For then rush out of the imagination as it were so many furies of hell the horrible and gastly representations of foule fiends to fright a troubled and tormented soule putting the poore wretch in plight as if now he were in the paines of hell O deere and sowre payment for a little pleasure of drinke These these are the Harpies and Furies which arise from surfet and begin to torment the drunkard euen in this life procupating his damnation to come 38. Thus haue we compassed about by contemplation the whole circuite of mans nature contayned in the body and soule of a drunkard and found ech part and faculty therof depraued with drinke Let vs now to conclude consider the respect which man should beare to Almighty God and towards others of his owne kind with whome he must liue and we shall perceaue by this reckonning also that he is exceedingly endomaged by drunkennesse as the sequell will declare Whatsoeuer duety belongeth to a Christians charge either to God or Man is only violated by this vice of Drunkennesse CHAP. III. SALOMON describing the soueraigne wisdome of Almighty
God by participation wherof men become wise setteth it forth in such words as we may vnderstand it to be far from all materiall constitution and quality and consequently teacheth vs that if we wil enioy any parcell therof in our selues we must free our soules from all troublesome passions and as much as we can lighten them of all vnnecessary charge which the body otherwise being ouerloaden must needs be burdenous to the soule hinder her functions necessary for wisdome For in wisdome saith he Sap. 7 is the spirit of vnderstanding holy one and manifold subtill eloquent moueable vndefiled sure sweet louing goodnesse c. For it is a vapour of the power of God and a certaine sincere emanation of the glory of God omnipotent and therfore no defiled thing can come neere it for it is the brightnesse of euerlasting light the vnspâ—tted glasse of Gods Maiesty and the image of his goodnes By which metaphoricall words translated from things of the noblest substance is described the spirituall nature and condition of diuine wisdome Therfore a soule which is to be endowed therwith must be weaned as much as may be without incoÌ„uenience from the obiects of our senses especially from such as are more grosse materiall earthly and which cause any violent alteration of the body For as long as our soules be harboured in our bodyes they must needs be troubled with their affections which as they haue immediatly a kind of dominion ouer the imagination so once admitted consequently haue ability and occasion to trouble the vnderstanding and so to subdue the will if it be not otherwise preuented 2. We may therfore in two respects giue a reason why drinke taken out of measure is an obstacle in vs to diuine wisedome and to the loue which we owe to Almighty God one consisteth in the peculiar temper of the braine which being once replenished with vapours of drinke as the imagination is therby carryed away and distracted to wander gazing after many impertinent matters so the vnderstanding which hath a natural combination and friendship with it is consequently so occupied with trifles as it hath no leasure to contemplate seriously and stedfastly vpon Almighty God and the other obligations of man wherby the vnderstanding is not only distracted for the time togeather with the imagination but with custome of trifling becometh also a trifler and is dulled and made vnable to penetrate any thing which is sequestred from the senses loosing as it were the edge and sharpnesse of all spirituall eye sight by continuall looking vpon sensible and materiall things Moreouer by reason of the bodyes constitution great desire of sensuality in the sensuall appetite it beareth such sway in man wheÌ„ it is not restrained that it coÌ„maundeth his mind his will and the loue of his hart and keepeâ—h all his affections in seruitude So that where disorder about drinke whose force with custome becommeth a Hercules hath ingendred Seneca ep 83. in one egar desiâ—e still to be swilling he cannot haue feeling of God nor of any spiritual matter which to a creature so materiall and beâ—otted will seeme rather fantasticall then credible and so fare off to giue tast or comfort to an vnderstanding soped in drinke as the very remembrance of heauenly matters wil be ircksome to it 3. Alas what a misery is this when the soule a spirituall substance must be weaned and kept so far from her naturall food and as a noble mans child driuen froÌ„ conuersation with his peeres be forced to conuerse with wild sauage people or liue with brute brastes and so become like to them in behauiour sauage rude and beastly 4. If a soule thus barbarized and abased in the body by intemperate drinking could for a time behold her owne estate and the cloud of ignorance dispersed see perfectly what she enioyeth now and what she hath lost what sorrow would she conceiue for as Ecclesiasticus Eccles 2. saith He which addeth to knowledge addeth to griefe as it would fall out in this case whilest the soule should consider the â—urpitude of the things about which it is employed dead puâ—ryfied carcasses loathsome to generous minds to thinke of and rather for dogges to feed vpon then for men to ioy in so many false baytes of the Diuell to draw men to damnation and as themselues are to be corrupted a litâ—e after and come to nothing so also the soules deuoted to them Iacob 5. shall perish with them and iumpeat vnawares into an estate of eternall miserie worse then nothing August in Psal 15. 5. The husband-man sayth S. Augustine carryeth vp his corne from a lower roome vnto a higher lest it puâ—rify And so a mans hâ—rt if it be not lodged aboue in God will fester below Wherfore a soule delighted in such corruption euen by the iudgement of Aristotle Aristl l. 2. Magnor Moral a heathen Philosopher hateth it selfe Yet this is the Patrimony and portion wherof the drunkard maketh choice and to which he sticketh for the inordinate loue of drinke to loose friendship and acquaintance with Almighty God and vertue With God and vertue I say which two make the center wherupon is founded the whole circumference of mans felicity and being so as not to be acquainted with vertue nor conuersant in harâ— and cogitatioÌ„ with Almighty God in whome is eminently comprised all perfection al sweetnesse all true contentment and happines what is it but a liuing death and an epitome of all miserie 6. Deerly beloued sayth S. Augustine August â—â— Psal 84. thinke vpon all the beautifull thinges in the world which you see and loue and remember that God Almighty made them If they be faire what is God himselfe if they be great what is he if they be pleasant he must needs be more VVherfore by meanes of these things which we loue let vs desire him and loue him aboue all contenning all other things besides Vpon this consideration Daniel 6. the Prophet Daniel and his companions thought it a thing worse then death not to haue accesse to Almighty God by prayer in thirty dayes or not to adore him seauen times euery day though it were forbiddeÌ„ by the Prince And not to be vertuous what a detriment is it considering that vertue is a continuall worke of the soule inseparably accompained with pleasure euen as Aristotle teacheth surpassing all corporall Aâ—rist lib. Magnor Moral August l. 4. contra I â—l cap. 3. delights and as S Augustine saith an endeauour with perfect coÌ„tentment affording the proper ornament of a reasonable soule wherby it is distinguished in superiority of nature from the soule of a brute beast What exchange then is this for so short and brutish a pleasure of drinke to forsake God and vertue what losse by drinke to liue without God and vertue in the darkenesse of vnderstanding and to surke in the obscurity of a mouse-hole in the corner of a Tauerne fearfull to behold the light
them not so bad as the rest said we haue drunke inough let vs giue God thankes But I quoth another giue the Diuel thanks for him we haue serued and so in sport rising from the table went all to bed They were scarce laid downe when behold a tall blacke fellow in Hunters apparell broke into the chamber and with two little Cookes and looking about asked with a terrible voice where is he that gaue me thankes I am come to reward him And with all pulling him out of his bed deliuered him forthwith to the Cookes They by his commaundemeÌ„t made fier in the chimney put him vpon a spit which they had brought for the purpose and rosted him till he was dead And then the Hunter turning to the rest sayd you also haue deserued the like but I am forbidden to touch you And so vanished out of sight 21. Another no lesse dreadfull was Thomas Cantip. l. 2. Ap. c. â—6 pag. 2. of two good fellows in a Tauerne who being well tipled one of them sayd we are grossely deceaued by these Clergie-men when they tell vs that our soules are immortall Presently a third comming in asked them wherof they were talking Of the immortality of the soule said the other And if any body would buy mine I should giue it him good cheap and let the money be spent in drinke All three laughing at the bargaine I will buy it quoth the vnknowne guest and the price being agreed vpon and the money paid they fell a drinking merily anew till it was almost night Then said the stranger it is now time for vâ— to get home euery one to his lodging But before we depart I must aske a question He that buyeth a horse doth he not also buy the halter with which he was tyed Yes sayd the other And he had no sooner answered but the straunger imbracing him carryed him vp into the aire out of sight and thence as may be supposed body and soule to hell fier 22. But if there be no hell fier saith the Atheist how then If there be a hell saith the Christian as vndoubtedly there is how then what shal become of the drunkard the Atheist and other such good fellows And howsoeuer leauing these beasts in their doubts at least they cannot nor any of them which hath but a spoonefull of braynes will deny but that in so dangerous a deliberation as this of eternall felicity or damnation wherof we speake the best is to cleaue to the surest part And this may suffice for the present matter THE THIRD CVRE WHICH IS Of Impiety in Swearing Wherin coÌ„sisteth the nature of an Oath and how the vse therof is lawfull and Religious CHAP. I. AN Oath as it is ordinarily vnderstood is an external speech or other out ward signe wherby a man inuocateth the eternall and inuiolable Truth of Almighty God and bringeth it in as a witnesse of that which is auouched August in Psal 109. or denyed Vpon which definition may be gathered that an oath although a good and vertuous worke yet is occasionall that is no other wise to be vsed then vpon necessity or iust cause when he that affirmeth or denieth any thing needeth greater authority and assurance then his owne testimony alone to certifie others with whome he speaketh that the thing which he so affirmeth or denyeth is true which otherwise would not be belieued for that it is supposed by all that no honest man in his wittes would call God to witnesse and affirme any thing which were not true disgracing therby as August l. â— de mendacio c. 6. much as is in mans power and abusing the prime soueraigne Truth whilest he applyeth it vnreuerently to the testimony of falsehood Therfore as the Angelicall Doctour S. Thomas teacheth S. Thom. 2. 2. q. 89. art 1. the inuocation attestation of diuine authority maketh the thing for which it is brought iustly credible and to be belieued 2. Thus hauing described an oath by all the partes and causes therof we are to know that there be two kinds of oaths one is called assertiue to wit an oath which affirmeth the verity of thinges either past or now present in action or to come as if one should sweare that he himselfe or another was in such a place at such a time and vttered these or these words or that he is not culpable of any crime or that there is no harme to follow which may be feared without cause and the like The other is called promissiue when a man bringeth the authority of Almighty God as a witnesse and surety that he will performe such a matter as he promiseth which manner of swearing implyeth in some part an oath assertiue which is that now for the present he hath an actuall purpose to accomplish what is by him promised as the assertiue oath aforesaid of things to come inuolueth a promise And in both kinds is found one and the same diuine authority by which protestation is made to the end that men belieue the verity of things sworne either by way of assertion or of promise 3. These oaths that they may be lawfull and honestly giuen or taken require three conditions specified in the word of God and included in the institution of nature Thou shalt sweare saith Hier. 4. Almighty God Our Lord liueth in truth and in iudgement and iniustice so that whether we affirme or promise any thing vpon an oathe the matter sworne ought to be accompanied with these three qualities that is with truth iudgment and iustice As concerning the first the matter is euident for it must needs be a sacrilegious offence misprising Gods diuinity to bring it to witnesse falsehood for as Almighty God is in himselfe an infallible Truth and prime author therof so also is he infallible in reuealing and witnessing and it is impossible that he either can be deceaued or deceaue Wherupon to induce him as a witnesse of an vntruth is a maine trespasse and abuse against his eternall Verity Wherfore this condition is euidently necessary not only in an oath of assertion but of promise also So that if one vpon his oath should promise the performance of a thing and so promising not retayne inwardly a purpose or thinke himselfe vnable to accomplish his promise he should be periured offend immediatly against the high and soueraigne Truth of Almighty God 4. Moreouer the matter sworne is to be iust and lawfull not repugnant to any vertue or other requisite obligatioÌ„ For as it is a heinous fault against diuine Truth to make it a witnesse of falsity so is it also to auouch it in confirmation of wickednesse whether it be assertion or promise And indeed whatsoeuer wicked obiect is also practically morally false that is not to be don by man and therfore diuine authority being brought to affiâ—me or confirme that which is vnlawful and ought not to be is iniured and disgraced furthermore it may fall out namely in an oath
2. coâ—t â—uli of which Aristotle was not ignorant it is the throne of Almighty God and so in respect that it doth peculiarly represent his greatnesse a rash or a false oath taken therby is offensiue to his maiesty and iniurious thereunto 5. It is said moreouer Nor by the earth because it is the foot-stoole of his feet The earth although in nature and place it be the last and lowest of the elements yet related to the maiesty of God as his foot-stoole by participation it is maiesticall and therfore not to be sworne by in vayne for auoyding of irreuereÌ„ce and misprision of that maiesty in God which is dreadfull and religiously to be respected by man euen in the meanest creature 6. Neither by Hierusalem because it is Isa 60. the citty of the great King Periury or â—emerity in swearing by Hierusalem implyeth a contempt of his maiesty who hath peculiarly taken that citty for the place of his Court and Royall aboad Neither shalt thou sweare by thy head because thou canst not make one haire white or black The head of man being a noble part of his body not absolutely subiect to the owners dominion subsisteth in vertue of an especiall protection of God and in man also it is a particuler representation of the same soueraigne maiesty WherevpoÌ„ an oath falsely or vnaduisedly taken by it reacheth iniuriously to detract reuerence and respect from the maiesty of God himselfe By which precepts of our Sauiour we learne that we are not only to sweare truly in reckoning of diuine truth alleaged for witnesse but also religiously in regard of his maiesty contayning supreme iudicatory power ouer all estates Let vs then in some part giue notice of that maiesty which he that aduisedly sweareth is bound to know and respect 7. Such is the excellency of dominioÌ„ in a soueraigne Prince who by this title of soueraignty is a liuely image of Almighty God that none of his subiects name him aduisedly especially in solemnity without some signification of honour and reuerence because the naming or stiling of him in that maÌ„ner is a representation of his prerogatiue and an intimation of the duety and respectiue affection which his subiects are to beare him And if this be reasobly giuen as all men will confesse to a mortall man no better then the rest but for as much as by office he representeth the Maiesty of God and therfore generally vsed in al natioÌ„s more or lesse men that depend not only of ciuill gouernement as the subiects of their Prince but as creatures vpon their Creator wholy in life operation and being vpon the maiesty of Almighty God how timerous heedfull and reuerent ought they to be when they inuocate his most holy Name as a witnesse by oath in recognisance and reuerence of that supreme excelleÌ„cy of dominion which it importeth The Prophets of Soph. 1. God Almighty hauing specified to the world by his wordes his holy will and pleasure concluded oftentimes their message with this clause And let all the Abac. 2. earth be silent For silence is an effect and signe of veneration as blushing is of modesty and therfore the well nurâ—ured child before his father and an intelligent inferior in presence of his superiour regardfully hold their peace as if their words were needlesse and out of seasoÌ„ where such excellency gouerneth nor conuenient for them to speake where wisdome and grauity determineth Wherfore the Prophet sayth Be Sophoâ— â— silent before the sace of our Lord. 8. This religious silence was in custome with the Iewes when reading the holy Scriptures they passed ouer the name of Almighty God with reuereÌ„ce as not pronounceable The Romans also as Plutarch teacheth worshiped a God Plutarch in constit Rom. not nominable and it was vnlawfull to pronounce his name The name of Almighty God for this respect is ofteÌ„times called Great and Holy both which Epithets intimate vnto vs the homage and religious feare reuerence which we are to haue when we thinke vpon it Much more so great a Name in the mouth of so poore a wretch as the greatest of all men is compared to God exacteth duety and so holy a Name spoken by so sinfull a creature as the innocentest man is requireth reuerence and submission for what is man that he dare in conceipt or word aspire so high as to name or thinke vpon his Creatour Or how may he presume to touch that sublime sanctity by oath For he which sweareth doth not only name the greatnesse of God Almighty but applyeth it as a seale to humane affaires debasing as it were his sublimity by that application to a thing inferiour by infinit degrees therfore ought to be performed with great respect 9. No man bringeth his Prince to be a witnesse for him at any Tribunall especially if the matter be of small importance without great honour to his person and humble excuse of the fact and much lesse mortall men may apply the authority and maiesty of immortall God in confirmation of any matter heere without exceeding great submission reuerence and respect 10. If holy Dauid in wonder sayd VVhat is man O Lord that thou vouchsafest to Psal 48. he knowne vnto him Iustly may we say what temporall or transitory matter o Lord can be of that importance that I dare bring thee in testimony therof Doe not the Angels Princes and pillars of the heauenly court tremble and couer their faces before thee in regard of thy Maiesty And shall I a miserable wretch not only name thee but apply thee as a witnesse euen to ordinary thinges without due horrour and religious reuerence The holy Patriarch Abraham was loth and fearfull to speake Gen. 1â— to God Almighty here vpon earth deming himselfe dust and ashes What reuerence then ought dust and ashes vse when it presumeth to scale heauen and there challenge God Almighty as witnesse of their attestation by oath 11. Almighty God to notifie this his Maiesty when he made outward appearance to his elect people did it with thunder excesse of light and other shewes of greatnesse dazeling their senses in such manner that it was reputed a great matter among them for one to haue come neere vnto that representation with safety of his life and witâ—s But he which sweareth by him Gen. 3â— doth not only approach to some such externall representation of God as to a cloud fier flash of lightning thunder or the like but layeth hold vpon his proper diuine authority it selfe drawing it as pliable to his desire to witnesse what he hath auouched Wherfore when it must be done of necessity for the tryall of truth it is to be done with sanctity of wordes with lowlinesse of harâ— and with all possible reuerence and protestation of body and soule for we must not be more male part and sauâ—y nor neglect more our duty and good mannâ—râ— because the Maiesty of God handleth man with more honour since the Incarnation
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
God is named If he should not be named without deuotion and humiliation of the speaker and heâ—rers to sweare frequently and about trâ—fles by his holy name how great an irreuerence is it Christian men for reuerence sake do not ordinarily touch the Altar nor the booke of the Ghospell but vpon necessary Chrys ho. 1â— ad pop occâ—sion and that with some outward signe of worship and respect and how dare men sweare by the Maiesty of Almighty God or by the sanctity of our Sauiours precious Bloud and Woundes without vâ—gent cause and profound humiliation and honour 8. In the old law the name of God Eâ—od 28. was engrauen in a golden plate borne only vpon the forehead of the high Priest to notifie as S. Chrysostome teacheth that men must not bring in this diuine name by oath but with respect to religion charity and necessity Chrys ho. 12. in Matth. VVhereupon the same S. Chrysostome wondereth how man which is earth ashes and smoake dareth so ordinarily sweare by Almighty God and bring him as witnesse to euery humane affaire 9. Moreouer he noteth that the custome of swearing was first induced when men fell into idolatry when they had left and lost diuine faith and consequently their words wanted credit without oathes And therefore he inferreth thâ—â— where frequent custome of swearing is in vâ—e there is a manifest signe of infidelity and that there is no more reputation nor humane credit left amongst men According to which meaning the Prophet Zachary saw a flying Zach. â— booke in which was written the iudgement of damnation not only against forsworne persons but absolutely against swearers For notwithstanding this vice alone is inough to procure punishment yet it is neuer alone but accompayned with others 10. But yet there is an other further degree of idle and vaine swearing worse in quality and more opposite to religion then the former that is when a man aduisedly sweareth by God or by the humanity of Christ our Sauiour not caring whether the thing be true or false only by chaunce applying Gods eternall and immutable certaine truth to the vncertaine verity of the thing which he sweareth Which manner of swearing must needs be an hainous trespasse For if we consider on the one side the soueraigne dignity of diuine nature and the sacred quality of our Sauiours humanity of his body his soule his honourable and amiable wounds and on the other side heare a man hudle them out by oaths as it were casting dice to fal at their chaunce not caring what side fall vpward although the oath light on that side which is true yet notwithstanding the abuse impiety is passing great A man in his witts according to very manhood would not so hazard his owne credit as to cast it out without all respect in euery occasion to testifie as well falsehood as truth and much lesse should he vtter out of his mouth these sacred oathes to casuall auouchment of truth or falsehood 11. The holy Ghost affirmeth generally of all human actions He that loueth danger shall perish in the same That is Eccles â— he which will conuerâ—e neere the borders and occasions of sinnes shall at one time or other stumble into them or he which aduisedly doth frequent that which he thinketh or ought to thinke is naught probably shall perish in the end And this perill if it be generally probable in all other sinnes it is much more certaine where there is custome to sweare without pondering whether the thing sworne be true or otherwise 12. O monstruous boldnes and blindnes of impiety not only to name this maiesty and sanctity without due reuerence but to protest it in ordinary talke without premeditation or iudgement If the oath meet with truth no thankes to the swearer for he swore at all aduentures and committed the waight of diuine testimony to chaunce as one that cared not with what he met 13. Hereupon we may vnderstand what an euill thing is a custome of swearing by which some do aduisedly sweare by the Maiesty and Sanctity of God not being certaine whether there by verity or no in that which they sweare wherein custome is so far from lessening the fault that it rather much increaseth it For how can it be otherwise then to aggrauate sin when a man by his custome as it were by his owne hands tyeth himselfe in weighty chaines that incline him mightely vpon all occasions to sweare without iudgement of the truth For as long as Suar. lib. 3. de suramento c. 6. custome doth not take away free and aduised consent to sinne it doth not diminish but rather maketh greater the fault in respect of the precedent actes by which that habituall disposition to sinne was contracted Wherfore when a swearer looketh back vpon himselfe beholding the euill custome by which he is incited to sweare indifferently whether the matter be true or false he is obliged in conscience to restraine himselfe from swearing therby to diminish such a custome and as the meanes to auoyd periuries in the time to come For the same obligatioÌ„ which bindeth a man not to sinne doth also oblige him in what he may to auoyd and remoue the neerest causes and occasions of his sinne 14. Moreouer there is yet a third degree of irreligious swearing when a man applyeth the name of God or the sacred humanity of Christ to matter although true and so esteemed by the swearer yet in it selfe vnlawfull as for example if one against the obligation of secresie should vpon his oath reueile that which he is bound not to disclose In which manner of swearing although the diuine Maiesty or the sacred humanity of Christ be not debased with attestation of vntruth yet are they iniured with an vnlawfull testimony and made an instrument of sinne 15. If the Princes image as hath beene said was forbidden by law vnder paine of death to be carried into any filthy or dishonest place much more care is to be taken that the holy name of God and of our Redeemer Christ Iesus be not brought I say not to witnesse things vncleane or loathsome to our senses but sinfull For this condition to be contaminated with sinne exceedeth all other materiall turpitude whatsoeuer as far as heauen is aboue earth and more as will manifestly appeare if we consider that nothing in this world how base or â—oule soeuer it may seeme is so opposite as the least sinne to the sanctity and purity of God and Christ our Sauiour In so much as it cannot be clensed or taken away by any other meanes force or industry in heauen or in earth but only by the participation of their purity and sanctity Therfore to make the same purity and sanctity solemne witnesses or instruments of sinne vpon any occasion is quite contrary to that religious reuerence and honour which we owe them a most abhominable trespasse 16. And in all manner of oathes it is to be noted that as
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.
and reflect from the fruites to the branches and from them to the roote I suppose any man of iudgment and discourse will easely finde it 9. Our Churches as I am told are chaunged in many places some into barnes and stables others into play-houses deuotion into curiosity prayer in them to Preachments where the idle ignorant Minister intertayneth the people with a tale of a tubb ab hoc ab hac making them beleeue reuelations that the Pope is Antichrist that Papists are seÌ„â—elesse Idolaters that they adore storkes and stones and in fine that the moon is made of green chesee 10. Neyghbourhood is changed into encroachment friendship into cosenage patronage into oppression duty into flattery Religion into policy of state Ciuility into the excesses of riot drunkennesse and swearing reproued in this Treatise and finally to omit many other transmutations which I leaue to the Reader men and women in apparell speach and manners for the most part into apes And whither will they go in newfanglenesse licenciousnesse if they be let alone God only knoweth who permitteth many times disorders to bring in remedies as we may hope of his mercy in this case that he hath not wholy abandoned our Countrey Which if it be so the worse the better for those that are to come if they which now liue would open their eyes and vnderstanding to consider the errors which haue brought the people into these absurdities and must needs bring all to ruyne in few yeares if they that stand at the Sterne foresee not the shipwrack turne their course betymes 11. If it would please them only to confer ages manners and dispositions past in our old fore-fathers dayes with these of ours and with indifferency of affection and iudgment giue to ech one his dew they would infallibly find that the old English fashion in all things was far better then the present and that all these new excesses and disorders come from one I thinke may be concluded with the poore mans answere who being examined by one of our married Bishops of whom he had asked an almes if he could say the Lords prayer he answered he could which of the two would his Maistership haue the old or the new The Bishop bad him say both as he did and after asked his opinion which of the two he thought was better the poore man was afraid to speak his mind till the Bishop promised him that he should not be hurt Then quoth he in good faith maister I can say no more but that three score yeares agoe when I was a child I knew a good tyme in England great truth amongst neighbours euery one kept his ranke was knowne by his cloathes great plenty in the land many goodly Churches and Monasteries where Gentlemen and others had place for their childreÌ„ that desired to serue God younger brothers were retained and poore people were relieued with dayly almes and loane of money in their wants and corne in deare yeares to sow their grounds and feed their familyes till God sent foyson All this Pater Noster builded and founded and kept vp many good thinges moe which I see the more the pitty that Our Father hath pulled downe The rest good Maister I leaue to you for your maistership is wiser then I to make the conclusion 12. And so do I Gentle Reader to thy selfe vpon view of this Treatise what hath been sayd to find out the true roote and cause from whence the disorders haue proceeded which if thou hast eyes and sense of humanity thou canst not chuse but lament and if thou be a person in authority procure the remedy without preiudice passion or particular interest of thy owne that may be hurtfull to thy Countrey and Commonwealth for to morow next thou must leaue all and giue a strict account to God vpon perill of thy soule to be rewarded or punished for euer And if thou beest a priuate person at least absteyne from these vices heere noted and from the rest that may any way offend God and procure to be one of fiue at least in the towne or citty for whose sake the mercy of Almighty God may spare the rest and giue them leasure to amend their faultes and pray hartely for the Prince and those which gouerne vnder him that they may open their eyes and see the perill of our ruine and preuent in time and so I betake thee with my best wishes to Christ Iesus our Sauiour A TABLE Of the Contents of this Booke THE FIRST CVRE VVHAT is the Naturall and Ciuill vse of Apparell Chap. 1. pag. 1. VVhat may be the generall purpose of Nature in that all Nations endeauour to adorne their bodyes Chap. 2. pag. 12. How in the vse of Apparell Nature and Art may make a conuenient temperature and what generall obseruations are necessary in this kind Chap. 3. pag. 21. That Pride Effeminacy and Impiety be three head-springs of Folly in the abuse os Apparell Chap. 4. pag. 32. How Modesty and Prudence condemne excesse in Apparell and the like as signes discouering Pride and Arrogancy in the mind Chap. 5. pag. 39. Seeing that the curious and disorderly vse of Apparell is a spectacle and prouokement of wantonnesse by all sound iudgements it is to be reproued and for this respect also holden as culpable and dispraisable Chap. 6. pag. 58. Christian Piety directed by Faith doth very much disallow and condemne the vaine and curious excesse of Cloathing Chap. 7. pa. 78. THE SECOND CVRE VVhat Charge Nature hath giuen to euery man in regard oâ— his being and actions of a man â—o auoyd Drunkennesse Cap. 1. pag. 109. VVhosoeuer shall consider mans estate according to the rules of Faith as composed of body soule shall find iust cause to hate and detest the vice of Drunkenesse Chap 2. pag. 145. VVhatsoeuer duety belongeth to a Christians charge either to God or Man is only violated by this vice of Drunkennesse Chap. 3. pag. 182. THE THIRD CVRE VVherin consisteth the nature of an Oath and â—ow the vse therof is lawfull and Religious Chap. 1. pag. 205. VVhat submission reuerence is to be wished in all those who sweare a truth inuocating the Exâ—ellency of God Almighty Cap. 2. pag. 216. VVhat a grieuous trespasse it is to sweare falsely Chap. 3. pag. 244. That the vngodlinesse of vâ—ine irreuerent swearing is an enormous trespasse against the sacred Maiesty of Almighty God Cap. 4. pag. 263 The Conclusion to the Reader Chap. 5. pag. 287. FINIS