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
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
inuention or other like Ieuities of Apparell 7. He is magnanimous saith Aristotle Arist l. 1. magnor moral cap. 20. who neither is alienated from the receipt of honor nor looketh for it vpon a false ground nor procureth it by counterfeit meanes as insolent vaine persons do who thinke they can purchase reputation with apparrel Wheras a Magnanimous man indeed esteemeth honor to be only due to vertue and the excellent inward partes of the mind which God giueth to such as he will haue honoured Whereupon the most graue and industrious nations haue alwayes endeauoured with contempt of curiosity or variety in this kind by the fashion and quality of their cloathes to declare themselues to exceed all that which by gay Apparell may be gotten And in euery nation such men as are most eminent in true valour and most esteemed for their vertue are most carelesse of their attire as contrariwise those that be of least worth seek the best they can to fashion forth themselues Plaut in Gurgust Tertul. de pâ—llio 8. The phantasticall Grecian was knowne by his short cloake The graue couragious constant Roman was notorious for his gowne And as nakednesse is not a natural obiect to the eyes so such kind of Apparel as most discouereth the body is least decent In regard whereof it beseemes not Gentry and much lesse Nobility to be seene stripped in dublet and hose which habit rerepresenteth Inconstancy Petulancy Lightnesse and the like affections contrary to magnanimity Yea the Easterling at this day scorneth in this respect the attire of Christians as not competently modest but rather as a testimony of effeminacy in that our cloathes are not side inough whilest they discouer those parts of the body which should be hidden And we see the Robes of the Parlament and of the Iudgement seat proportionable to represent state majesty and greatnesse of mind to be long and consequently graue decent and honourable 9. Lastly it is most disagreable to the dignity of man to be dayly diuers and mutable in the fashions colours of his apparell for thereby we giue notice of two things appertayning to our natural constitution which impayre much our credit First it argueth want of iudgement and secondly much wandring inconstancy of mind both very disgracefull to persons of account Philosophy teacheth Iudgment or practicall resolution of mind to be then most firme when it issueth from longer or deeper consideration Whereupon it is obserued that melancholy people as they are commonly more valerous and wise so are they more constant and vnremoueable in their opinions iudgments for that they conclude not but after much deliberation and search of the causes effects and circumstances of that which they resolue and so neither do they alter their resolutions but vpon like serious consideration for the contrary part 10. Wherefore when a Nation is noted to be various and vnconstant in apparel it is a great proofe yea an open confession that their vnderstandings do not in this poynt diue so deep as they should nor perceiue sufficiently what is truly decent and conuenient And therfore because they made their determination vpon a light ground not being able or willing to reach any further they change easily often vpon the like inconstancy still remayning in chase after the idle contentment of foolish phaÌ„-sies as if a man should imploy himselfe continually and all his cogitations and labours to giue satisfactioÌ„ to the wishes and desires of a child Which being manifest childishnes and folly why should any prudent man make reckoning of the friendship of such persons or Nations which may seeme as mutable in affection towards vs as they are in their apparell towards themselues And what soeuer promise or protestation they make of constancy how can they be more assured of themselues or consequently we of them then they were of their former election in the fashion of their cloathes for the Weather-cocke is subiect to all manner of windes and ready to turne with euery blast 11. And if this mutability and newfanglenesse be so reprouable in the first Inuenters of new fashions it cannot be honest in such nations or persons as take them vp at the second-hand for they declare themselues as mutable as the first inuenters and as little setled as they in their iudgement and desire yea which is worse they adde of their owne another degree of debasement publishing to all that looke vpon them that they had not wit inough to play the fooles without a patterne and therfore though as newfangled as the best yet were forced to come behind not for want of good will but of inuention and wit to find out themselues the new fashions which they are glad to imitate 12. Wherefore seing that so many inconueniences arise as well against common Ciuility as against priuate reputation and vertue by the abuse of apparell which no doubt would be excused if men fell once into a mature consideration of the truth it will be good to open a little more the generall causes and heades of this vanity to the end that being knowne the Cure thereof may be more easie That Pride Effeminacy and Impiety be three Head-springs of Folly in the abuse of Apparell CHAP. IIII. THE inward arrogancy of mans mind where it is lodged can hardly be bridled that it breake not out into externall signes which arise from a vehement desire the party hath to make knowne vnto others that excellency which he supposeth he hath in himselfe And therfore wanting better meanes if he can get money he helpeth himselfe with the Dyar the Embroderer the Tayler and all Craftesmen he can get to set out himselfe and testify that he is some body and something by his apparell as if the quality or fashion of a mans cloathes could make him more then he is in himselfe 2. No man sayth S. Gregory seeketh after Gregor Homil. 40. in Euangel precious garments but for vayne glory and that he may appeare more honorable then others For if this were not the originall motiue why as he asketh is such apparell only vsed when ther is occasion to present it before other mens eyes To meete in company saith Tertullian to looke and to be Tertul. l. 2. de cultu Feâ—â— looked vpon all pompe of Apparelling is brought forth to the end that eyther lasciuiousnes may make merchandize or pride be puffed vp Such as seeke honor by excesse in apparell according Clem. Alex liâ— â— pâ—d c. 2. to Clemens Alexandrinus need Theaters publicke shewes superstitious assemblyes and stages in market places that they may be seene of others 3. To the same purpose also discourseth Basil in â—â— 3. Isa S. Basil and Aurelius Prudentius the Christian Poet setteth Pride apparelled in this maner Turritum tortis caput accumularet in altum Prudent l. Psich Congeries celsumque apicem frons arduâ— feret Carbasea ex humeris summo collecta coibat Palla sinu teretem nectens Ã
superfluities and in particular from that of apparell are deriued principally from two heades to wit from the perfection dignity of men and from that especiall loue and reuerence which our faith teacheth vs that we owe to Almighthy God Lucian in dial Cyn. 2. As concerning the former Lucian in the person of the Cynicall Philosopher noteth well that things of higher quality and excellency haue alwayes need of fewer supplements and external helpes to attaine their felicity Consider saith he that children need many thinges not necessary when they be elder sick folkes more then others in good health womeÌ„ more then men And to conclude euery inferiour and more imperfect creature needeth more helpes then the higher and more noble And hereupon commeth it saith he that the Gods as most perfect need nothing and therfore such men as need least come the Arist l. â— Magnor Moral neerest to them Whereupon it is an argument of naturall want when we haue recourse to multiplicity of externall helps as variety of apparel or the like to satisfie our selues of our selues or to coÌ„mend to others the perfection we haue or suppose to haue with desire to be honoured and respected 3. But we Christians instructed by faith discouer in our bodies other causes wherby our minds should be iustly alienated from pampering and trimming them vp with delicate and curious apparell For that all excesse in this kind is repugnant to the sublime end perfection of Christianity vpon which consideration the discourse following is to be grounded It was a conuenient naturall prouidence a iust persuasion Genes 3. of almighty God that our first parents after their woefull trespasse should by the vse of apparell rather afflict then adorne their sinfull bodies And therfore Ioseph l. 1. cap. â— Iren. lib. 3. cap. 37. they couered themselues with figge-leaues which as Iosephus noteth haue a fretting property fit as S. Irenaeus obserued to puÌ„ish their rebellious flesh By which they repeat three commodities first the memory of their passed sinne then wholsome feare holding back their willes and appetites from the like disloyalty by that chastisement and lastly the due execution of iustice reuenging by punishment in themselues what before they had transgressed And when it pleased almighty God vpon his commiseratioÌ„ to pardon their sinne he bestowed vpon them not curious or costly apparel but cloathed them as penitentes in skins of beastes and retayning the forme he only chaunged the acerbity of their habit into a softer and milder quality Why then should Christians which know from whence they come and haue not only contracted misery and sin from those our progenitours but also themselues waged warre against God Almighty contemned his authority violated his lawes and deserued punishment and death for many personall offences glorifie and beautify their bodies the instruments of their sinnes 4. O Repentance art thou drowned in wretchles security O Iustice doest thou lye buried in iniquity whilst flesh triumpheth in painted gay Apparell for whose misdemeanors teares were rather to be shed from a penitent heart and restraynt of all vnnecessary pleasures and mortification of all inordinate desires were to be vsed with firme purpose of amendment doe wee make so small account of that euer being Maeisty whom we haue offended or of our owne misdeeds so many and so greiuous as we dare contrary to the course held by our first parents to couer their confusion after they had sinned approued also by Almighty God set out these vile rebellious carcasses of ours spriugs of vices and armoryes of Sathans weapons for battaise against God and Nature with costly cloathes and ornaments of glory as though we had done such deeds as deserued triumph or were such as we might bragge of our selues If we be loath to entertaine the corrosiue fretting of the figge-leafe at least let vs as Sinners not depart farre from the first weeds of our mortality whereby other creatures despoyled of life serue to couer these bodies of ours worthily condemned to death 5. If we will make a review of what forme of apparell hath beene vsed in times past by godly persons recommended August Eâ—ar 1. in Psal 10â— in holy writ we may learne from them our ChristiaÌ„ duety in this behalfe at least to moderate our selues within decency and ciuility and not passe to the contrary extreme Esau his best apparell Genes 15. was made of the skinnes of goates breathing out the sweet smell of a plentifull field to signify the abondance of temporall goods by moderation and frugality in this kind The Man tell of Rachel may be a patterne of louely modesty Genes 24. in women wherwith she couered her face vpon the sight of her espouse teaching them not to make ostentation of counterfeit shadowes where they are rather to hide euen that which nature warranteth them to aâ—owe vnlesse with Dina desiring to see and be seene Genes 34. they meet with occasions as she did to loose the iewell of their integrity Moreouer it appeareth by holy scripture that Almighty God would haue the exteriour apparell of his chosen people such as they might therby seeme consecrated to his seruice and to vertue willing the Iewes to weare about the hemme of their garmentes the written wordes of Num. 15. Deut. 22. his holy law by which they might be knowne as Christians also ought to be by the modesty and decency of their attire different from that of Pagans professing in all their carriage a reuerence to almighty God firme purpose to keep his commandements and contempt of wordly vanity and disorderly pleasures as men that beleeue and hope for eternall felicity 6. The Prophets of Almighty God that in old time were most honoured 4. Reg. 1. Matth. 3. most in his fauour as Hieremy Helias Helizeus and S. Iohn Baptist wore passing rude and course apparell And for that this hard intreaty of the body was then thought to be pleasing to almighty God his people in their distresses and publike dangers and calamities desiring pardon of their sinnes and to diuert from them imminent punishment threatened by diuine iustice cloathed themselues euen delicate virgins in sackcloth and haire and thereby pleased the sight of God and his Angels who can better iudge of the quality and decency of apparell then foolish light headed young men and women 7. But now to enter into the kingdome of the Ghospell the coate of our Sauiour without welt or seame presenteth it selfe first to our sight a vesture that had no artificiall ornament or diuersity either of parts or of colours but as neere to nature as might be and a â—ipe of his virginity and modesty And yet he was our king and our God and is therfore an exprâ—sse iudgement and sentence against all manner of apparell in Christians that may any wise endanger Christianity or entice to sinne or vnlawfull liberty And as the garment of our Sauiour preacheth vnto vs most effectually all modesty and
soueraignty and the other ought to prouoke vs to sorrow of hart true repentance of our sinnes for which he suffered Behold sayth S. Iohn he commeth with clouds Apoc. 1. Zach. 12. and euery eye shall see him and they that wounded him And all the tribes of the earth shall bewaile themselues vpon him Moyses approched to God Iesus Naue entred into the land Exod. 7. Iosue 5. Luc. 10. of promise bare footed and the Apostles the neerest seruantes about our Sauiour vsed no shooes Whē one part of the ballance is depressed the other ariseth so saith S. Basil prayer being an eleuation Basil hom in illud Attende tibi of the soule vnto God then it mounteth vp the highest when the body as the opposit part of the ballance by penance and mortification is borne downe and most depressed 15. Neither only in time of prayer and supplication are we to represent the humiliation mortification of our bodys by our apparell and modest attire but in the whole course of our liues It is the maine cry of S. Paul Mortifie your Colloss 3. bodies which are vpon the earth for they be enemies to the soule From which practice the custome of our dayes declineth much accordingly we thriue The enemy of the soule is to be kept vnder not to be pampered and much lesse applauded maintayned in his hostility and as it were carryed about in triumph when he worketh our ruine Who attireth a coarse when it is to be buried in other colour then in blacke or who according to Christian discipline his dead Christened body then in a weed of humiliation and pennance We know according to the same Apostle that we Rom. 6. are dead in Christ and our liues hidden with him in God To what purpose then are our bodyes to be set out vpon the stage of vanity in splendor of apparel to make profession that they liue yet in sinne 1. Cor. 7. The same Apostle rehearsing such cōmodities as be lawfull in this life aduertiseth vs that we are so to enioy them as if they were not ours as indeed they be not but lent that is not to dwell in them or to expect our felicity by them but to vse them and loue them in such manner as we be not loth to leaue them when God shall please to take them from vs or vs from them and that in no wise they hinder our loue towardes him in which respect they are lent 16. But where great curiosity of apparell is seene there is giuen a quite contrary signification If all glory in this Tertul. lib. 2. de cult Eem life be vaine saith Tertullian that is the vainest of all which is found in our flesh The present miseries of our dayly corruptiō the tragical end of our liues the earthly funerall of our bodyes declare sufficiently if we be not senselesse that neither the tragedy is to be increased nor our funerals garnished with vnseemely apparell What a fall will it be fit for a tragedy when after much ado to trimme vp a rotten body in painted cloathes it must be shrowded in the winding sheet The funerals must needs be more dolefull where pompe of apparell affordeth more prey for death the spoiles for deuouring sepulchers be greater Owe we so much to the dole of the tragedy or to the gastly spectacle of the opened earth as to honour our fall by the one our corruption by the other with a costly maske of curiosity preceding I haue heard of diuers fortunate sea-faring men who returning home with a rich booty haue entred the harbour in triumph and brauery their sailes and topsailes of silke displayed with oftentation But I neuer heard of of any that solemnized his shipwrack in such a fashion if he were not mad much lesse did it on purpose to runne vpon the rockes In like sort it may seeme a preposterous errour to attire superfluously these bodys of ours which haue already receaued an irreuocable sentence of death and runne on by natures motion directly as to shipwrack to our death-bed and to the loathsome appurtenances of our graue 17. When the Spider out of her owne bowels hath spunne her curious habitation in the webbe then commeth the sweeper with his broome and in a trice defaceth all she hath done And when the best part of our life of our time of our money and of our cogitations and study haue beene spent in cloathing our body trimming it vp a little after entreth death called by another name Stoupe gallant and with one dash casteth all into dust Your richesse saith S. Iames are putrified and your Iacob 5. garments eaten vp by the mothes But aboue all the acknowledgement of Almighty Gods finall iudgment should worke in vs restraint of this vanity And though superfluity and curiosity of apparell were not otherwise offensiue to his diuine maiesty or hurtfull to vs then only in respect that it wasteth our time withdraweth our cogitations from our last account and the employments of our hartes from the memory loue and reuerence of God yet it is to be estemed as very hurtful and to be auoyded 18. Man was created to the likenesse of almighty God that his principall occupation should be to thinke vpon his Creator to loue him to serue him to conuerse with him and to liue continually in his presence Wherfore he must withdraw himselfe from all impertinēt or contrary distractions which turne his eye another way diminish interrupt or extinguish his care affection towardes his maister maker or hinder his endeauours or the execution of what he is to do if he will not be reiected and punished as a carelesse and vnprofitable seruant For what Maister would keep a lubber in his house which should spend all the day in putting on his cloathes Heereupon is the Counsaile of our Sauiour Be not solicitous of your body what to weare as if he should say Employ Matth. 6. not much time nor care of apparel but be content with that which is easy ready to be had in this kind through my prouidence The cause of which aduertismēt is for that a Christian which hopeth to get to heauen ought so to be wholy and perpetually in the memory and contemplation of heauenly thinges and in the execution of his necessary or charitable employmentes so entierly occupied with them that he should haue no leasure to thinke of trifles amongst which is the care curiosity of superfluous apparell when it had no other bad intention nor effect but only losse of time choosing rather to be a Lilly of the field then a Puppet of the Taylors shop 19. But when it shal be proued against vs in the last iudgement that we haue in this life beene more carefull to beautifie the body then the soule lesse carefull and circumspect to please the eyes of God then to present to the world a false couer to a filthy carcasse that where
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
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
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
them not so bad as the rest said we haue drunke inough let vs giue God thankes But I quoth another giue the Diuel thanks for him we haue serued and so in sport rising from the table went all to bed They were scarce laid downe when behold a tall blacke fellow in Hunters apparell broke into the chamber and with two little Cookes and looking about asked with a terrible voice where is he that gaue me thankes I am come to reward him And with all pulling him out of his bed deliuered him forthwith to the Cookes They by his commaundemeÌ„t made fier in the chimney put him vpon a spit which they had brought for the purpose and rosted him till he was dead And then the Hunter turning to the rest sayd you also haue deserued the like but I am forbidden to touch you And so vanished out of sight 21. Another no lesse dreadfull was Thomas Cantip. l. 2. Ap. c. â—6 pag. 2. of two good fellows in a Tauerne who being well tipled one of them sayd we are grossely deceaued by these Clergie-men when they tell vs that our soules are immortall Presently a third comming in asked them wherof they were talking Of the immortality of the soule said the other And if any body would buy mine I should giue it him good cheap and let the money be spent in drinke All three laughing at the bargaine I will buy it quoth the vnknowne guest and the price being agreed vpon and the money paid they fell a drinking merily anew till it was almost night Then said the stranger it is now time for vâ— to get home euery one to his lodging But before we depart I must aske a question He that buyeth a horse doth he not also buy the halter with which he was tyed Yes sayd the other And he had no sooner answered but the straunger imbracing him carryed him vp into the aire out of sight and thence as may be supposed body and soule to hell fier 22. But if there be no hell fier saith the Atheist how then If there be a hell saith the Christian as vndoubtedly there is how then what shal become of the drunkard the Atheist and other such good fellows And howsoeuer leauing these beasts in their doubts at least they cannot nor any of them which hath but a spoonefull of braynes will deny but that in so dangerous a deliberation as this of eternall felicity or damnation wherof we speake the best is to cleaue to the surest part And this may suffice for the present matter THE THIRD CVRE WHICH IS Of Impiety in Swearing Wherin coÌ„sisteth the nature of an Oath and how the vse therof is lawfull and Religious CHAP. I. AN Oath as it is ordinarily vnderstood is an external speech or other out ward signe wherby a man inuocateth the eternall and inuiolable Truth of Almighty God and bringeth it in as a witnesse of that which is auouched August in Psal 109. or denyed Vpon which definition may be gathered that an oath although a good and vertuous worke yet is occasionall that is no other wise to be vsed then vpon necessity or iust cause when he that affirmeth or denieth any thing needeth greater authority and assurance then his owne testimony alone to certifie others with whome he speaketh that the thing which he so affirmeth or denyeth is true which otherwise would not be belieued for that it is supposed by all that no honest man in his wittes would call God to witnesse and affirme any thing which were not true disgracing therby as August l. â— de mendacio c. 6. much as is in mans power and abusing the prime soueraigne Truth whilest he applyeth it vnreuerently to the testimony of falsehood Therfore as the Angelicall Doctour S. Thomas teacheth S. Thom. 2. 2. q. 89. art 1. the inuocation attestation of diuine authority maketh the thing for which it is brought iustly credible and to be belieued 2. Thus hauing described an oath by all the partes and causes therof we are to know that there be two kinds of oaths one is called assertiue to wit an oath which affirmeth the verity of thinges either past or now present in action or to come as if one should sweare that he himselfe or another was in such a place at such a time and vttered these or these words or that he is not culpable of any crime or that there is no harme to follow which may be feared without cause and the like The other is called promissiue when a man bringeth the authority of Almighty God as a witnesse and surety that he will performe such a matter as he promiseth which manner of swearing implyeth in some part an oath assertiue which is that now for the present he hath an actuall purpose to accomplish what is by him promised as the assertiue oath aforesaid of things to come inuolueth a promise And in both kinds is found one and the same diuine authority by which protestation is made to the end that men belieue the verity of things sworne either by way of assertion or of promise 3. These oaths that they may be lawfull and honestly giuen or taken require three conditions specified in the word of God and included in the institution of nature Thou shalt sweare saith Hier. 4. Almighty God Our Lord liueth in truth and in iudgement and iniustice so that whether we affirme or promise any thing vpon an oathe the matter sworne ought to be accompanied with these three qualities that is with truth iudgment and iustice As concerning the first the matter is euident for it must needs be a sacrilegious offence misprising Gods diuinity to bring it to witnesse falsehood for as Almighty God is in himselfe an infallible Truth and prime author therof so also is he infallible in reuealing and witnessing and it is impossible that he either can be deceaued or deceaue Wherupon to induce him as a witnesse of an vntruth is a maine trespasse and abuse against his eternall Verity Wherfore this condition is euidently necessary not only in an oath of assertion but of promise also So that if one vpon his oath should promise the performance of a thing and so promising not retayne inwardly a purpose or thinke himselfe vnable to accomplish his promise he should be periured offend immediatly against the high and soueraigne Truth of Almighty God 4. Moreouer the matter sworne is to be iust and lawfull not repugnant to any vertue or other requisite obligatioÌ„ For as it is a heinous fault against diuine Truth to make it a witnesse of falsity so is it also to auouch it in confirmation of wickednesse whether it be assertion or promise And indeed whatsoeuer wicked obiect is also practically morally false that is not to be don by man and therfore diuine authority being brought to affiâ—me or confirme that which is vnlawful and ought not to be is iniured and disgraced furthermore it may fall out namely in an oath
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