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
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
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
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
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
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
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
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
receiue disgrace when any thing is contriued eyther immediatly against their persons or to the hurt or dishonour of such as haue their whole reliances on them So the soule of man seeketh not only how to gratifie and content it selfe or to maintayne it owne excellency but also laboureth to nourish the body and to defend the naturall Nobility thereof against all reproach Both which motiues seeme to haue beene regarded by diuine prouidence when the naked bodyes of our first pareÌ„ts were couered with the spoils and seruices of beastes for after they Genes 3. had sinned their bodies being disordered and become debtors to death Nature enforced as it were to reuenge armed the Elements against their disloyalty and shame breeding in their owne hearts a sharpe resentment to behold themselues in the distemperature of concupiscence and as irksome spectacles to their owne eyes were by the mercy of God cloathed as well to guard their bodyes froÌ„ innoyance as their minds from confusion And then Nature in Man was taught Ambros de paradiso to protect honour and adorne the body with Apparell thereby to couer and coÌ„ceale nakednes which otherwise carried resemblaÌ„ce of turpitude after it was spotted with sinne 3. The naturall vse then of apparell in as much as it concerneth health of body doth much depend on the quality of the ayre and clymate wherin men Nissen lib 1. Phil. cap. 2. liue as being Inhabitants about the North or South Poles or vnder the Equinoctiall line or in some proportion nearer or further of approaching or declining from them according to this difference of situation Apparell is to be course or fine of this or that quality and fashion And so those which liue vnder the Equinoctiall line go in a manner naked others about the North Pole as the Scithians weare strong and rude garments Seneca epist 90. Do not the most of the Scithians saith Seneca couer themselues at this day with the skins of foxes and other vermin which as Hier. ep Epitaph ad Nepot Ouid. l. 3. Trist Clem. â— â—x l 3. peâ—dag c. 3. they are soft so are they not pierced by the windes Now in this course we may distinguish what Nature affoardeth as easy to be had for Apparell and what she affecteth in the same kind with industry labour and art 4. Cicero is of opinion that Nature in man as concerning Apparell is Cicero Tusc 1. sufficiently furnished by the creatures which be subiect vnto him affirming that bruite beastes besides other causes were by diuiue prouidence committed to mans gouernement that they might Apparell him Cannot the skins of beastes saith Seneca sufficiently defend a mans body Seneca Ep. 90. from cold Do not many Nations couer their bodies with the barkes of trees Are not feathers sowed vp in the fashion of cloathes To this purpose Homer endeuoring to teach the Naturall vse of Apparell bringeth in his Grecians manteled in the skins of Lyons Panthers Wolues and such like This rude manner of artyre remayned long with the Northerne and Westerne people Clem. Alex. lib. 2. Pedag. But the Easterlings and namely the Persians fell sooner to curious and artificiall composition of their Apparell and because they went ordinarily in silk reproched Herod in Helogab the RomaÌ„s as HerodiaÌ„ reporteth that they were rustical becaus they were apparelled in cloath froÌ„ which custome they were in greatpart afterward drawn by Heliogabalus the Emperour too much effeminated with the Persian delicacy For before Et vellere Tusco Iuuenal Satyr â— Vexatae durâ—que manus 5. Whereupon as excesse in apparell contrary to naturall institutioÌ„ may first in generall be knowne by the departure from Nature to the curiosity of Art so consequently it may be measured in particular by degrees of Arte by which it hath degenerated surthest froÌ„ Nature in that some kind of Apparell is more artificiall then other further sequestred from the true originall vse Mans inconstancy and newfanglenesse ayming still at that which is most remote and extraordinary whereas Nature to abridge this vanity of man hath buried hidden from vs the creatures which Arte doth principally abuse in this kind as Pearles in the bottome of the Sea Gold and Siluer and the like in the bowels of the Earth In which respect the old Poets feyned gold to be kept Clemens Moral lib. 2. pedagog cap. 11. Hyerom epist ad Rusti Tertull. 1. de cultu â—emin by Griffins and Dragons therby to affright vs from these fantasies as Clemens Alex. and S. Hierome do record And Tertullian thinketh that women could neuer haue found out the secret iuyces of herbes minerals and other trumpery to colour their hayre paint their faces but instructed by euill spirits so foule be the Painters and their shops from whence counter fet beauty is fetched 6. Besides this purpose of Apparell to defeÌ„d the body from iniuries of heat cold and the like Nature had another drift namely by outward Apparell to represent as by a visible signe the quality and disposition of euery man what his secret affections are and of what iudgment discretion and capacity he is for all this his Apparell doth declare no lesse then his wordes And so the holy Ghost saith by Salomon Amictus corporis risus dentium ingressus hominis annunciant de eo that is to say A mans Apparell his laughing and the manner of his going do manifest his inclinations and telleth what is in him And in this respect I haue oftentimes thought with my selfe that all Nations ought to be passing heedful in the choice they make of Apparell and the fashions therof for as much as thereby they make remonstrance to others of their naturall dispositions and lay open to the view of the world what lyeth hidden in their harts And so if in the representation of their Apparell their Newfanglenes and inuentions of art be expressed any error vanity or lightnesse to such mens iudgments as haue piercing intellectuall eyes they make themselues obiects of scorne and mockery yea sometimes markes to be shot at and a prey to other mens policy 7. But to rehearse that which in this kind is naturally allowable although mixed with some Art we will begin with persons consecrated to religion for that Religion is a repayment of externall hoâ—age and seruice due to Almighty God in respect of his supreme Maiesty rightly apprehended by man And therfore the outward ceremony and â—ttire in religious actions ought to be precious and honorable as we see it was ordayned by God himself in the draught he made of the old Testament Exod. 28. Thou shalt saith he make the vestement of Aaron with glory and comelines Hereupon Exod. 19. the Iew by Gods appoyntment was commaunded for a signe of religious sanctification and ciuility to wash his garments when he receiued the law from mount Sinay as S. Basil noteth And S. Basil in cap. 1. Isa vpon the â—ame consideration no
twist Now then seing the world is thus deuided euery nation seeking a peculiar decorum and yet ayming all at one and the selfe same end let vs examine what generall grounds may be layd downe to find out this natural decency which pleaseth best those who haue best Iudgement and most vse of reason and what is culpable in such people as vpon vanity exceed in the vse of Arte and misse that purpose which nature attendeth in Apparell How in the vse of Apparell Nature and Art may make a conuenient temperature and what generall obseruations are necessary in this kind CHAP. III. I do not thinke that any man according to iudgment can abridge the work of nature so Stoically or seuerely as if Nature only were to appoynt the Apparell of the body without all intercourse of Art For the rudest manner of cloathing we can thinke off namely by skins of beasts requireth some admixture of Art to make them fit for mans vse notwithstaÌ„ding some haue deemed that nature alone in the very naked fabricke of man hath made sufficient promision in this kind as Lucretius and others who note that euery part of the Lucretius lib. 1. body is able to resist cold as the face of man that is of the same complexion Seneca â—p 90. with the rest if vse were not to the contrary adding that in those northerne climats where the cold is most some men haue liued little better then naked of the ancient inhabitans of our Iland thus writeth one Quibus vda ferarum Anthir Rhodigin 1. 18. c. 31. Terga â—abant vestes 2. Yet the first cloathing afforded by Almighty God to our parents in Paradise after their sinne â—â—oueth that for vs now to go naked were not according to the prescript of nature Many things and amongst them Apparell are become for the present natural and necessary which before sinne were not so Wherefore this truth supposed we are not with vnciuill rigour to debarre nature wholy of all Arte in the forme and vse of mans attire Only we must beware that admitting Art and workmanship for the help and perfection of nature it be not permitted to range so farre as it destroy the originall intent of nature As for example if one should heape art vpon art in things needlesse and extreame costly farre fetched and deare bought only for vanity without any other purpose For the ornament of Apparell being only an accidentall perfection of man and of little momeÌ„t in respect of other endowments of his body and mind if in this kind any shew of extrauagant excesse do appeare it will be an argument to the beholders that in such a person is no internall quality of any great worth seing him wholy addicted to an externall toy and that his wis and valour reach no further then the Taylers Cut and colours of his cloathes as if the glory of the Ape consisted only in his pyde or motly coate 3. Therefore artificiall inuention is not to depart too farre from the intent of nature or naturall parability lest the wit of the person so curiously apparelled may seeme to haue beene wholy spent in the pursuite it had after the fashion of his cloathes or he so seriously imployed thereabout as he would haue the world thinke it the whole drift of his designes and that his capacity reacheth no further 4. And assuredly there is no one outward argument which more playnly and effectually proueth that the souse harboured within that body hath no talent of any great worth as too much affectation of Art in Apparell for it seemeth heereby that Nature wanting her proper perfection at home beggeth a counterfaite resemblance therof from abroad And wheras art as the inferior should imitate Nature attending on her leueling at excellency only by her appointment now contrary wise Art goeth before and preposterously directeth nature and maketh her to serue attend and to be maintayned and esteemed by her Whereupon it commeth to passe that this vnnaturall and proude curiosity of Art insteed of grace from others purchaseth commonly dislike hatred for hereby the beholders thinke that the party so attyred vaunteth of himselfe as if he were greater then the rest in mind as he is gayer in Apparell the more he laboureth to make others of his opinion the lesse he perswadeth for by his lauishing in expences they seo plainly he vnderstaÌ„deth not proportioÌ„ and consequently deeme that his shallow wits are run out into his cloathes And so as on the one side they take him for a puppet and hold him in contempt so on the other side the affectation of that which they see him vnworthy of is vnpleasant for all dissimulation falshood is naturally odious And this may serue for the moderation of Art in the vse of Apparell 5. Moreouer seing that apparell as hath beene sayd besides the necessary couerture of the body bringeth with it a significatioÌ„ of the quality of the mind it is to performe this office respectiuely to the estate that a man sustayneth And as estates in a Common wealth are different S. Tho. 2. 2. q. 16. Nauar. in sum c. 23. num 4â— 18. Lessius lib. 4. de virt Temp. cap. 4. so require they different proprietyes of the soule to be represented exteriourly by Apparell By which appeareth the preposterous and inordinate practise of those who by their Apparell make shew aboue their quality disclosing in the meane while affections in their minds not agreeable to their condition as if a womaÌ„ should by her attire according to the barbarous example of Queene Semiramis expresse in herselfe the quality of a man or a meane person make resemblance of some great Lord commaunder For hereby the beholders vnderstand first that the party so disguised is not content with his owne estate next that he aspireth higher then his wit and ability doth reach and lastly he discouereth extreame folly as though where true valour substance is waÌ„ting there the Taylers sheers with his needle and threed were able to make him that which he is not 6. Seing therefore that besides the honest and necessary commodity of apparell Isoâ—rat ad Dimonich Homer oâ—iss 6. some certaine signification is thereby also to be yeelded it seemeth that the aduertisement giuen by Isocrates to Dimonichos is in this maâ—ter much to be noted I would not saith he that thy cloathes should giue any notice that thou dost affect curiosity in Apparell which is a token of a weake and â—ffeminate spirit But aboue all let it make manifest that thou art Magnanimous By which is not vnderstood a proude arrogant or disdaindfull mind but such a one as by his apparel all other signes according Tertul. l. de pallio to Tertullian appeareth great in vertuous designements such as may benefit the commonwealth and posterity and not to haue his cogitations and affections fettered in silke veluet or gold lace and much lesse in new fashions of the Taylers
pectore nodum A ceruice fluens tenuâ— velamine limbus Concipit ingestas textis turgentibus auras 4. This passion of arrogancy and pride residing as I haue said in the hart and managing an empty body sendeth out hoate vitall spirits of the same nature and quality to the eyes the cheeks the legs and to all the rest from top to toe And to the end that the same parts of the body may be the fitter messengers that Vice which lyeth hidden and cannot get out by it selfe trimmeth them vp â—n diuers formes that they may carry newes where she lodgeth 5. It is likewise euident that Effeminacy is another speciall motiue to the kind and fashion of Apparell when it is with excesse And so those which employ their cogitations in sensuall pleasures describe also their thoughts as the proud man doth in the vanity and variety or their cloathes wherewith weaklings being doted are taken in Cobwebs become captiues in the same fetters and chaynes And for that reason affordeth no sufficient argument to perswade a man to such grosse and foule delights as are common to brute beast therefore the sensuall poysoned spider lurking in her hole vseth apparell as a lure to call the silly fly into her nets for the senses haue there most power where reason is most weake 6. Thus is the Abuse of Apparell the displayed banner of dishonesty the fowlers glasse which allureth to poysoned baites the smoake of that impure and smothered fire which wasteth inwardly all the substance and ornaments of nature grace and vertue And wheras naturally all other fire is bright and the smoke filthy and stincking here the fire is foule and blacke and the smoke to wit the Apparell adorned and perfumed 7. To this effect when age declineth in the Autumne of decay with one foote in the graue we see sometime not without laughing though with compassion the inordinate loue of fading beauty past borrow the Paynters colours to fill vp the wrinckles of a withered face adorne the head with dead yea and perhaps damned hayre and whilest art seeketh to reforme nature in shew deformeth and depraueth it in very deed recommending the truncke of life to the memory of fancyes past though loath to dye yet stroweth flowers vpon the hearse whilest death gathereth vp the rotten windfals of foolish youth 8. This kind of poyson in custome drunke out of Circes cup maketh â—t at men and women can hardly be wâ—anâ—d from their inueterate miseryes and being loath to bid them adue discouer by their Apparell and artificiall ornaments inordinate desires which time should haue taken away and shame would haue at least concealed VVhat if Seneca Epist 90. Possidonius sayth Seneca should behold the thin linnen of our dayes in garments which doe scarse couer and so farre from affording help to the body that they giue it not to modesty or shamesastnes Clem. Alex lib. 2. pedagog 9. The third and last note out of which springeth this disorderly cost and excesse of attire is Impiety and neglect of God and heauenly affaires For such is the quality of mans nature that when in his iudgement he admireth and in his heart exalteth the diuinity and greatnes of Almighty God then doth he most of all humble and debase himselfe And to the contrary when he forgetteth God and liueth without feare of his iudgments prouidence of the life to come theÌ„ doth he extoll himselfe and declineth from the care of his soule to the loue of his body bestowing all his time study and endeuours to pamper and adorne it and to serue it as an Idoll And this hapneth not onely amongst them that haue knowledge of of the true God and Christian religion but it is so grafted in the very bowels of Nature that these two like a ballance when the one goeth vp the other declineth And so the old Romans whilst they held reuerence after their fashion to Diuinity as Nature it selfe teacheth all Nations to do vpon a reasonable iudgement of their owne vnworthines subiection and dependence of a higher prouidence they contented themselues with such things as serued meerely for succour against necessity abstayning from super fluityes which they thought might be displeasant to the power that gouerneth with order or serued only for their owne magnificence and glory The Romanes being in flower saith Salust Salust de coniur were sumptuous in their piety towards the Gods but sparing at home towards themselues Nec fortuitum spernere cespitem Horat. l. 2. carm od 15. Leges sinebant oppida publico Sumptu iubentes Deorum Templa nouo decorare saxo 10. Whereupon when any Nation commeth to be extraordinarily addicted to gorgeous apparell variety of new fashions it is a most forcible argument that it beareth little regard towards heauenly greatnes And for the same reason the inhabitants each one in his degree endeauour to get as high as they can and to greaten and extoll themselues and as if they were petty Gods they set themselues out with osteÌ„tation of Apparell as spectacles to be admired and adored by the beholders 11. Vpon this consideration S. Augustine Angust l. 1. de ciuit comparing the Citty of the pious to Hierusalem and this confused world to impious Babylon saith that where the selfe loue of Babylon wageth warre and preuayleth against Hierusalem that then it impareth it and when Hierusalem by the loue of God is raysed and getteth the better hand that then the Towers of Babel do fall Wherefore it is conuinced that Babylon is the Citty of those who for arrogancy impiety or nicenesse and inordinate loue of their bodyes set out themselues in Apparell aboue their degree to the misprision of others and extenuation of the Deity it selfe and with no small burden to the common wealth For as they say fooles bring in fashions and wise men are obliged to follow them not to be noted as singular But because this vice and vanity yea in some sort this sacriledge and idolatry of Apparell is crept into our countrey growne into custome it will be necessary to speake something more in particuler of euery one of the sayd three heads or fountaynes from whence it came and by which it is maintayned How Modesty and Prudence condemne excesse in Apparell and the like as signes discouâ—-ring Pride and Arrogancy in the mind CHAP. V. THE Counsaile of Ecclesiasticus is Ecclesiast 11. good saying Glory not at any tyme in Apparell for assuredly what glory is aymed at by excesse in apparell is no glory in substance but a fond fiction of the mind which causeth rather contrary effects of dishonour and disdayne for who knoweth not that arrogancy pride of heart is odious when by any way it is discouered And for that naturally men aspire more or lesse to soueraignty and to be freed from subiection to others whom they hold as their equalls wheÌ„ they see one that hath neither prehemineÌ„ce nor dignity aboue them
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
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
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
in giuing this appetite 4. The appetite then of drinke is occasioned through temper of mans body hoate and dry either naturall vpon good disgestion or vicious proceeding from corruption of surfer heat of an ague labour abundance of choler euill custome of much drinking as Plinie Plin. l. 14. Nat. hist cap. 12. Galen de vsu part l. 1. cap. 1. saith or some other malignant dispositions of the stomack where is to be made the first principal concoction Mans body therfore being so disposed by any of the said accidents that the veines of the stomack by dryed there followeth thirst which is a vehement appetite of drinke to the end that the Galen l. 6. de morb vulgarib com 4. Galen l. 8. Decret stomake and other partes dryed by the heat of the same stomake and especially the liuer may be moistened and refreshed 5. Now then it followeth to declare the effects of beare wine or any other drinke that is receaued into the stomake the knowledge wherof importeth greatly to make vs temperate and vtter enemies of all excesse in this kind First there is a generall cause for which a reasonable man ought to vse great moderation in his nourishment either of meat or drinke For as drinke in particular conueyeth the meate downe to the stomake and bringeth it to a good proportion and temper of disgestion so is it also nourishment of it selfe to be disgested or else if it haue no nourishment to be euacuated And in this the nutritiue faculty is distinguished in operation and differeth from the expulsiue that the nourishing faculty although it ouercome the qualities of the meate and drinke as doth also the expulsiue yet notwithstanding the nutritiue so ouercometh as it entertayneth the prey it hath gotten and conuerteth it substantially into the precedent parts of the body to be nourished wheras the expulsiue faculty when it hath power casteth out by excrement all such substance as is not conuenient for nourishment And though the stomacke through naturall heat gaine the superiority ouer drinke and so make it fit for nourishment and humectation of the whole yet the same stomake and naturall heat suffereth a repassion in the disgestiue facultie from drinke by which it is continually weakened and made lesse and lesse able to disgest and to make both the drinke meate profiâ—able for reparation of the body 6. In this manner we see that a strong VVrastler whilest he casteth downe his weaker aduersary is yet therby rebated in his strength and finally would loose it all by a great number of such victories so although the naturall heat of the stomake conquer the aduerse qualities of drinke yet is it debilitated extenuated and made of lesse force by the battayle and according to this repassion in the daily victory of the stomake ouer drinke though all other causes were remoued it alone would finally procure old age death and destruction later or sooner respectiuely as the drinke taken in is more or lesse of this or that quality and the complexion of the drinker stronger or weaker 7. Moreouer we are to distinguish with Galen in all the partes of mans Galen l. 4. de vsu part c. 13. body three sortes of faculties that serue to disgestion one is the faculty Attractiue the other Retentiue the third Expulsiue The power Attractiue is instituted by nature that euery part of mans body may drawe vnto it selfe as it were from the common store house what by similitude of nature is fittest and most proper for nourishment being first altered and disposed by the heat of the stomake according to necessity and nature of euery part Then for that the nutritiue faculty cannot performe dew operation about the food attracted vnlesse it be applyed and as it were held fast by handes to the organ or instrument of nutrition nature retayneth strongly what before she had drawne to each part to the end it may the more effectually conquer conuert the same into the substance of euery part of the body wherin Galen obserueth the wonderfull diligence and industry of nature That where she would haue any thing stay longer time in any part of mans body there she hath made the passage more difficult by tortuosity of the partes or by multiplicity of the veiles plats and couers wherein it is folded 8. Lastly seeing there is no meat or drinke so pure and voyde of all viciosity or dregges that it is to be conuerted entierly into the substance of the part to be nourished therupon as in a Citty that it may be kept cleane nature hath made prouision of the expulsiue faculty which serueth as it were the common Scauenger to cast out all the grosse vncleane surplussage of nourishment that might breed euill bloud and noysome substance Whence may be gathered that the quality and quantity of drinke and meate specially of drinke haue not only their proper effectes in thâ— stomake but also in all other parts of the body specially in the liuer the longes the belly and the head The liueâ— is the first which by the Maceriacall veines receaueth an impression good or bad from drinke well or ill decocted Galen l. 4. de vsu part c. 13. l. â— de decret c. 9. l. 3 de locis â—ffect c. 7â— in the stomake The longes also as Galen obserueth are diuersly affected by the same in so much saith he that if one should drinke any coloured liquor and be presently bowelled his longes would be found stayned with the same colour The bowels also contract sometims from drinke indisgested in the stomake a vicious quality or substance of excrements as a biting fretting choler which as Galen â—eacheth is a cause of Galen l. 8. de morbis vulgar c. 30. de simpli l. 1. c. â—7 greater thirst and that the more he drinketh that is so distempered the more he desireth to drinke as it happeneth in the dropsie Now concerning the head it is sufficiently knowne by experience what communication it holdeth with the stomake and what interchangable concourse is betwixt them There Galen l. 3. de loâ—is affect c. 7. are as the same Gallen telleth vs certaine sinowes and passages that go from the braine to the mouth of the stomake by which the vampe vapor of drinke is conueyed and carried vp into the head as in particuler shal be declared Wherfore if according to this course which nature holdeth in the vse of drinke we examine al excesse there in coÌ„miâ—ed we shall see clearly the mighty hurt and deformity which it bringeth and mâ—ny vrgent motiues to induce vs to the contrary vertue of temperance which measureth the proportion of nourishment necessary to coÌ„serue the body in health For all that is more turneth to excremeâ—ts which howsoeuer are hurtfull for from them come sicknesse and death 9. How absurd then and how preposterous and vnreasonable a thing is it that meate and drink being by institution of reason and nature ordayned to conserue health
and strength for a litle transitory â—ast of pleasure in the mouth as it passeth down the throat should be wholy referred to the contrary that is to multiply exâ—rements and bring detriment decay and ruine to the body Besides the inordinate appetite of delight in drinking not only maketh the great drinker an enemie to himselfe selling as it were away the inestimable worth of his life for the short pleasure he taketh to powre into his belly some base liquour as Esau sold his prehemineÌ„cy patrimony for a dish of pottage but he offendeth with all perniciously in a triple abuse Against Almighty God the Lord and giuer of life against the propriety of drink profitable for the maintenance of the body when it is temperatly vsed and against the loue which he oweth to his family his friends country common wealth to which his health life and honest labours might be more or lesse profitable according to his talent if all were not buried in the barrell and drowned in excesse of drinke 10. Is it not then a childish folly so to delight himselfe and play with his tast as he not only diuert the vse of drinke ordayned for the conseruation of health to a contrary end but make it the bane of his body The stomakâ— is a principall instrument of life and the common fosterer of all the other partes to maintayne them in a good and florishing estate and therfore nature hath placed it in the middest as Galen saith of the body as in the center Wherfore when this is surcharged disgestion weakened it commeth to be filled and infected with corrupt and vnnaturall humours wheÌ„ce of necessity the whole body must want good nourishment become distempered and corrupt the vitall spirits dull and the soule so heauy as it waxeth weary of the bad intertaynement it hath in a ruinous habitation pestered with diseases and therefore with desire to be gone shortneth life For if drinke euen according to the precise necessary vse appointed by nature taken neuer so temperatly causeth alwayes some repassion and giuing as it were euery time a fillip or a stroak to the stomake by little and little enfeebleth disgestion abundance of drinke floating continually in the same stomake either with meate or without it by it selfe must of necessity worke a straÌ„ge effect vpon that faculty and make it euery day lesse lesse able to disgest And when naturall heat which is the instrument of concoction in the stomake is once decayed then nourishment is neither so much in quaÌ„tity nor in quality so good but much of the food resteth behind as matter of hurtfull crudities nature not being able to draw from it any further commodity nor expell the excrements Whereupon follow ioyntly decay of colour a wrinckled skin gray haires before time drowsines in the head vnweldinesse in all the body and other like forerunners of the speedy funerals that are to folow and giue warning to make ready the graue 11. VVhat a foule and vnnaturall fault is it then in a man to shorten voluntarily his owne dayes by drinke to worke diseases by the instrument of health and to powre into the lampe so much oyle as to extinguish the light which it should nourish and preserue What an hostility vseth he against himselfe to defloure the complexion of his body to infect it with cholericke humor and staine it with yellow to dull the vitall spirits and betray his owne life bringing into the stomake as into the castell of health and storehouse of prouision so deadly an enemy as poysoneth the vitals and ouerfloweth the whole building of his lesser world 12. But this vice is yet greater and of more especiall deformity in a yong man who by the good disposition of his strength and wit should be profitable to himselfe amiable to others apt for matrimony to vphold his house and family and to continue the succession of those that are to honour and serue God in this world and to fill vp the empty seates in heauen of the Angells that fell But all this is hindered and reuersed by abundance of drinke wherby the body becommeth as it were a quagmyre or bogge as S. Augustine saith August sermâ— 23â— infirme â—asie ill coloured fluent dissolued and more fit to bring out with the fennish marshes frogges serpents venimous wormes of naughty actioÌ„ then either children of any worth or themselues to be profitable for any action of man-hood For when by excesse of drinke and of grosse vndisgested humors which be the dregges of that superfluity the stomake is weakened then all the parts of the body faile in their action and perfection as well naturall as animasticall The bloud is not so pure as it should nor so clearly refined in the first passage from the originall cause and matter of nourishment and consequently the vitall spirits loose their fiery quality of motion agility operation and become dull heauy materiall and slow The vitall actions of the senses which depend vpon the spirites are also consequently more dampish and dead for as temperate drinesse giueth force to action so superfluous moisture doth debilitate and destroy it Is it not then an vnreasonable and vnseasonable domage for a momentary pleasure in drinking to sustaine all these harmes and losses of our naturall life Is not the exchange for those that haue skill in merchandize more then vnthrifty for those that make accouÌ„t of pleasure sottish and foolish to loose the greater and more durable for lesser both in quality and durance and especially for those that haue more noble cogitations to make themselues contemptible and worse then beastes which though they want the vse of reason yet exceed not in this kind 13. But to retaine yet a while longer our discourse about consideration of the stomake we are to know that not only the faculty of disgestion is impayred by too much drinke but that the stomake it selfe becommeth also imbued and infected therby with a bad rellish and euill sauouring humour of so wrenesse which fâ—etteth it and bringeth in an vnnaturall and vicious quality For if wine and beere haue force to worke this effect in the wood of the barrell much more when they lye long in the stomake through the excesse of continuall drinking they procure this corrosiue and crabbish disposition in the tender bulke of the same And no doubt but this biting gall as it hindereth disgestion and is painefull to the drinkers making them ircksome to themselues so also they become harsh in conuersation and troublesome to others 14. To this bad constitution of the stomake by abundance of drinke may be added in consideration the dregges of putrifaction and choler which Wine Ale or Beere drunke out of measure leaue behinde them which from the stomake flow and are dispersed through all the partes of the body And hence it proceedeth according to obseruation that Northren nations abound comonly more with this kind of choler bred of indisgestion then others
for that nature hauing prouidently giuen them hoater liuers to resist the cold of the region which with the same also is augmented by Antiperistasis and repercussion they drinke more then others and are more subiect to excesse if with reason and temperance it be not moderated But for better vnderstanding of this matter it is to be knowne that there be two kindes of choller the one naturall which causeth animosity fearcenesse rising from the hoate agile and quick spirits which one hath by constitution of nature and may be increased by fumes of drinke that heat the braine in which sense Galen saith that wine causeth men to be headlong in wrath But there is another choler accidentall ingendred in the stomake by indisgestioÌ„ and putrifaction of superfluous meat and drinke which being continued by surfets breedeth a permanent quality of the same nature in the stomake and consequently a like habitual disposition and inclination in the whole body wherby a man is sayd to be cholerike that is affected in such manner as he is prone in all occasions of conuersation to shew his Ire as drie wood is quickly kindled And in this sense we take choler in this place speaking of accidentall and vnnaturall choler that proceedeth from putrifaction in the stomake and immoderate drinke And according to this sober reckoning the vice is seene to be detestable for this distemperance of the stomake and consequently in the bloud spirites causeth bitternesse and teastinesse in the very operation of the soule and banisheth that sweetnesse of life which nature hath otherwise ordayned as a reward of temperance in such as be maisters of themselues 15. Besides this accidentall and vnnatural choler is an opposite disposition to all good abearance towardes superiours equals and inferiours And therfore must needs be accounted an harmefull condition when a man cannot liue with his wife his children nor with his familie or friendes without continuall brauling and breach of a mitie wherby not only he looseth that delight which he might enioy by quiet and tractable conuersation and tormenteth himselfe inwardly by euery occasion with bitternesse of wrath and dislike but moreouer he purchaseth at a very deere rate and without any profit the disfauour and hatred of others as many as must liue in his company or haue any dealings with him 16. Neither is this choler of which we speake that which serueth as an instrument to valour and fortitude but another beastly humour that makes a man brutish and good for nothing For coÌ„monly where it aboundeth there are not to be found those ardent gallant spirites which other people in hoater climates or in the same that be moderate in their drinke haue by nature and good complexion their bodyes being more dry their bloud more pure and their spirits more Etheriall whose choler is temperate but constant as naturall and therfore as it is not moued but by reason so is it reasonable and lasteth as long as by reason it should where the other brutish perturbation as it is easily vp to contradict braule reuile so is it done with the drinke or at least when the fumes are disgested and fitter for the tauerne then for the field For great drinkers though they abound with accidentall choler and are tall fellowes when they are armed with drinke yet their bodys are full of moyst and cold humors which make them heauy and cowardly especially if any danger be presented vpon cold bloud 17. Besides who is cholerike in this manner cannot possibly be permanent in contemplation or prudent in practise for that reason and iudgement is either wholly oppressed in him or very much hindered by his turbulent beastly choler yea it suffereth not the tongue to deliuer the month to vtter nor the hand to execute orderly what the minde hath conceaned but with fury and confusion ordinarily breaketh out into dishonourable and reprochfull yea sometime into sacrilegious blasphemous wordes and causeth a man to do with precipitation and hast that which afterwardes he is to bewayle by leasure And this humour abounding turneth consequently all other humors into it and so working still and fretting vpon life hasteneth death by corrosion or which is as bad with a moisty fogge of putrified fleame neuer sufficieÌ„tly concocted which queâ—â—heth by litle and litle as it were drowneth naturall heat and so when moysture cold the proper quality of drinke haue gotten the victory they returne the body in which they abound as a prey to the earth from whence it was taken 18. Neither doth drinke powred immoderatly into the belly attaine the end for which it is taken to wit extinction of thirst For putrifaction causeth hear as may be seene by a dunghill and that vnnaturall heate affecteth the stomake with the like quality and inflameth also the liuer adioyning and so as out of a vessell full of corruption set vpon the fire ascend perpetually corrupted vapours to the tongue and mouth which cause continuall thirst And therfore Pline writeth that the Embassadours Plin. l. 14. hist â— 2â— of Scythia were wont to say of the Parthians that they became dry in drinking 19. Loe then how great an abuse is committed against nature by this excesse That whereas drinke is ordayned to quench and expell the distemper of heat and drinesse the same drinke becomâ—â—th an instrument of insatiable thirst as if men were made to hang by the spigot and all their cogitations and desires to be directed and employed about the remedy of this continuall sicknesse procured by themselues What a slauery of base ignominous employment is this what a circle of disorder from the preposterous and hurtfull vse of drinke when through a momentany delightonly of the mouth or throat which the organ of tast affecteth with excesse where reason beareth no rule the foolish man endeuouroth voluntarily to make his body still thirsty by coÌ„tinuance of drinking and effecteth vpon himselfe that penalty and torment of continuall thirst which damned gluttons suffer in hell 20. This hatefull effect of too much drinke is so manifest that experience to the eye and sense it selfe giueth vs no leaue to doubt of it for those which are drunke ouer might besides other euill consequences alwayes find themselues in the morning distempered with thirst proceeding from indisgestion and putrification of humors dregges in the stomake which thirst is not taken away as the tripler imagineth with adding more more drinke though for the present his mouth and throat â—e refreshed as it goeth downe but must be cured with abstinence and moderate exercise that may help the stomake to disgest the crudities which cause that thirst as hath beene said Besides some kind of drinke oft taken in prouoketh the tast and causeth appetite to haue frequent vse of the same so as inordinate request after drinke is caused not only by vnnaturall heate of the stomake but also by the particular disposition of the tast it selfe distempered both which proceed from
intemperate vse of drinke And how base vnmaÌ„ly an act it is for one to tye himselfe as it were with his owne handes to the barrell or the bottel and put his body into a continuall ague and fury of thirst and let the Reader iudge which is more by drinke it selfe appointed as a remedy against thirst to condemne his life to this perpetuall and painfull slauery for as the Martial lib. 4. ep 7. Poet sayth Liber non potes gulosus esse 21. Consider then what drinke powred into the stomake with superfluity worketh in the whole body and what disposition it causeth The stomake as it is the common store house for nouriture so what euill yâ—ice or matter aboundeth therin is conueyed from thence presently to all the partes of the body So as when there is too great abondance of moysture in the stomake it filleth the veines rather with crude and indisgested dregs and putrifactioÌ„ then with pure perfect bloud for that nature oppressed with the abondance of these dregges caÌ„not disgest and refine them to perfect nourishment so the attractiue faculty of euery part draweth in dispatch what it findeth Wherby a man commeth by litle and litle to loose the very excellencie of his complexion and kind and consequently decay in vnderstanding and valour and with the corruption of his bloud and spirites to chaunge also his manners and condition And that which I say of the superfluity of all moysture and excesse of all kinde of drinke is more pernicious and sooner infecteth and destroyeth the natural complexion the stronger it is as the dregges and corruption of strong Wine Ale or Beere indisgested are much more hurtful and cause more incurable diseases then the smaller and weaker drinke indisgested 22. No doubt but that liuing creatures the hoater they be by naturall complexioÌ„ so are they also therby more excellent in their kind and likewise all nutriment the stronger it is to feed the more potent it is to poyson if it be corrupted And so the dryer bodies because the spirits are more fiery and subtile haue naturally as Heraclitus witnesseth Eusâ—b l. 8. praepar c. 8 the better wittes And in this respect a man is said to excell a woman for that in naturall complexion he is hoater and dryer then she Wherefore seeing that abondance of moisture must needs debilitate naturall heat as contrariwise it is sharpened and increased by drinesse the exceeding moysture of drinke flowing in the stomake from thence dispersed must needes cause a continuall decay of naturall vigour wit and manhood so as he that receaued from God the dignity of a man becommeth by this excesse equall or inferiour in nature and complexion to a woman and sometimes worse then a beast as afterwards shal be seene for the heat which followeth vpon the surfet of drinke of which we haue spoken is no vitall nor naturall heat but a heat of distemperature and putrifaction as the heat of an ague that consumeth the vitall spirits and the ardent forces of nature no otherwise then the sunne as Celius Rhodiginius sayth and Cel. Rhod. l. 28. cap. 31. experience teacheth vs extinguisheth the fier when it shineth vpon it And this heat may cause an appetite of beastly lust or reuenge but it neuer performeth any action of manhood 23. But aboue all we must remember the effectes of superfluous drinke in the stomake when they ascend to the head and inuade the principall instrument of sense and reason From the stomake are extended directly vpward to the head certaine sinewes which haue their root in the braine and from thence are deriued to sundry Galen lib. 12. de vsu part ca. 4. parts of the body and be the especiall meanes and instrumentes of feeling Now when their common knot and roote the Braine is ill affected and distempered by the vampe and vapour of superfluous drinke consequently the sense of feeling is euery where hindred and tasting also which according to Aristotle is a kind of feeling is likewise benummed and so first the pleasure which nature affoardeth to eating and drinking is diminished and decayeth And next from those vapours of drinke engrossed aboue in the head streameth downe into euery part of the body an infinite number of diseases as Catarrs Aches Palsies the falling sicknesse and the like and among the rest the stomake receaueth back againe with anguish and hurt that which first it entertayned with excesse Much drinke saith Galen hurteth the sinewes and their organ Galen l. 3. demorb vulgar the braine which braine retourneth downe againe by the sinewes an infectious cold humour ingendred of the superfluous vapours sent vp from the stomake into the same wherby it looseth the force of digestion is weakened and distempered and therby disposed to new crudities and defluxions 24. This defluxion from the head to the stomake and other partes is not like to that which first drawne from the earth in vapours descendeth after from thence againe in dew and rayne to fertilize the ground nature repaying with gaine what erst she borrowed of curtesie but contrariwyse the indisgested vampe of superfluous drinke mounting from the stomake to the head and there engrossed by the cold quality of the braine falleth down after vpon the stomake as poyson and putrifaction to it and to all the rest of the body not nature but sinne repaying with penalty that which a litle before not nature but sinne exacted with inordinate pleasure of sensuality Surely it is an extreme folly and madnes for a man by the spoute of his throat to annoy thus his health to ouerflow himselfe with a flood of waterish humours to make passage for an vnnaturall corrupt pestilent liquour into euery part of his body and so to infect and corrupt them all How farre then is the vse of immoderate drinking from reason and all humane decencie and dignity To which if we adde also the perturbation of the minde the oppression and dulnesse of wit forgetfulnes of the memory and extinction of prudence folly frenzy fury câ—rriage worse then brutish and finally want of the soules best direction and help occasioned only by abondance of drinke no monster wil be thought more vnnaturall and vgly to be seene them one of those swilling Drunkards 25. Drunkards saith Plinie do not see the sunne rise neither liue they long They be Plin. l. 14. Hist ca. 22. pale coloured haue hanging cheeks bleard eyes trembling hands and powre out vessels full For the present they suffer hellish dreames and vnquiet sleep and the day after haue a stincking breath with obliuion almost of all thinges and as it were a death of memory And so alwayes they loose both the day wherin they liue that which followeth VVhich premises considered make me wonder at the folly of some of the popular sort who according to Ceâ— Rhod. lib. 28. c 28. Aristophanes barbarously deeme it valour and manhood to beare much drinke without being drunke
condemning others as vnmanly and weake which cannot pledge them and quaffe vp their measurelesse measures without loosing their witts For this receyuing and carriage of much drinke is no signe of manhood but may proceed from debility of nature as from strength For great quantity of drinke ouerpressing the bottome of the stomake doth debilitate the reâ—entiue faculty in such sort as nature is not able to hold that weight but giueth it passage venting it out againe almost as soone as it is supped vp No meruaile then if the drinke breath not vpwards so strong a vampe as it doth from the stomake of another that intertayneth it longer and in some sort concocteth it better though not as it should 26. And the like effect may be seene in a vessell of water vpon the fier where the greater heate causeth alwayes more vapour and smoake then if the fire be lesse In fine those drinkers which haue the moystest and coldest braynes with equal stomaks beare most drinke which is no great commendation of manhood for that women haue colder and moyster braynes then men and so are seldomer drunke As in some drunken countryes I haue seene the good wiues sober inough lead their husbands home as drunke as Rattes and yet the temper of a mans brayne is ordinarily more pefect by nature and of a better complexion through the heate of bloud and vitall spirits fitter for wit and iudgement wheÌ„ he is sober then the womans 27. But as Seneca sayeth when Senec. epist 82. thou hast ouercome all others in drinking what commendation is it for thee seing thou thy selfe art ouercome by the barrell And when thou wert as potent a drinker as was the Tyrant Bonosus thy prayse would be no other then his Of whome when he was liuing Aurelianus was wont to say Bonosus natuâ—est nonvt viueret sed vt biberet And when he had hanged himselfe a death sutable to the life of so valiant a drinker a Roman soldier said in iest that it was not a man that was hanging but a tankard 28. Hauing thus summed vp the effects which superfluous drinke by order of nature and disorder of humane intemperance worketh in mans body and soule it resteth only for this point to speake something of some mens morning draughts in these our drinking dayes weighing them according to principles of good health and the naturall vse of drinke which reason hath ordayned 29. It is the wit and manner of sensuall men when they find any thing gratefull to their senses to the end they may not seeme meerly led by pleasure as brute beastes being otherwise loath to alter their course to set their minds on worke to find out arguments of necessity or conuenience to colour with shew of a reasonable resolution that which indeed serueth only for seÌ„suality against reason and vertue In this respect you may if it please you heare almost euery silly Seruing man as early as his drunken head will giue him leaue to creep out of his nest read a lesson of Phisicke ouer the Buttery hatch as much for his owne health as for his maisters profit and to conclude solemnely that drinke copiously taken in fasting is good to clense the stomake from dregges of indisgestion to free the body from grauel and stone to preserue the eye-sight other petty commodities depending vpon the spigot And first for his eye-sight he might as probably affirme that a mornings smoake of an ill chimney were as good for his eyes as a mornings Carouse 30. Plinie telleth vs that certaine Plin. l. 14. Nat. hist cap. 22. moderne Phisitians of his time against all practise and precepts of antiquity would needes persuade Tiberius the Emperour that it was a wholsome custome to drinke betimes in the morning Which new counsaile Plinie affirmeth was contrary to the iudgments of elder Alex. l. 3. Genial c. 11. Sueton. in Tiber. cap. 42. Plin. l. 14. cap. 42. Suet. in Neronem Senec. epist 47. Cel. Rhodigin l. 28. c. 30. Sages and sayth it was giuen by those flattering Phisitians rather to the Emperours intemperancy to gratify his tast and sensuality then for his health Who for his excesse and ill custome of drinking was noted in Rome and the stile of Caius Tiberius Nero chaunged to Caius Biberius Mero And Seneca reproueth that Roman custome of drinking wine vacuis venis that is in the morning when they were fasting as an intemperate and corrupt excesse in that declining estate of the Empire I do thinke Galen sayth Galen wine drunke without meate to be hurtfull Then if authority may bring preiudice to the contrary opinion taken only from the cuppe the iudgment of these two Sages may serue But now let vs examine the reasons also 31. Drinke though it may be ordayned to mans nourishment yet it is properly and according to the intention of nature vehiculum cibi a conueyer of meate from the stomake to all the other places of concoction and therefore according to rigorous prescript of health and nature as S. Bernard sayth Bernard tract de diligendo Deo not to be taken but togeather with meate Moreouer such as are passing dry when they be fasting in the morning may therby be certaine that their stomaks are distempered with vnnaturall heat And so those which surfeted at supper laboured all the night to consumate disgestion or went drunke to bed are alwayes drye in the morning which distemper may be also nourished and increased by dayly custome of drinking betimes the day following to satisfy vnnatural thirst as Galen Plinie Galen de simp med l. 1. c. 30. Plin. l. 4. hist c. 22. obserue And hereupon these morning drinkers ere they be fifty yeares old become wrinckled and withered by the action of vnnaturall heat and looke as if their skinne were of parchement or their faces so many pecces of brawne soused in beare 32. Furthermore when drinke lyeth swimming in an empty stomake without meate it is sooner corrupted and the strongest wine or beere changed by distemper into the sharpest vinegre hath greater force to weaken naturall heate and hinder disgestion with crudity then it could mingled with meate And heereupon great drinkers if they liue past fourty years of age ordinarily do not much desire meate but still seeke to gratifie their tast and refresh their stomakes ill affected with vnnaturall heat by continuall swilling and drawing downe some kind of liquor which besides the impression it maketh of moysture it leaueth behind it dregges and choler and so first it â—aketh away a mans appetite and maketh his stomake vnfit for the disgestion of his dinner or supper Besides when beere or wine floateth in an empty stomake natural heat easily resolueth it into wind which after dispersed though all the body causeth diuers aches and diseases as well in the stomake it selfe as in other partes But specially those grosse Vampes ascending vp into the head distemper the brayne and cause defluxions to the eyes and the
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 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
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
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