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
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
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
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
Almighty God should be the chiefest end and period of our endeauours we haue allotted the best part of them and the flower of our yeares to the seruice and idolatry of our bodyes what a dreadfull and horrible case will this then appeare though there were no other sinnes in consequence therof the Iudge being iustly offended and his sentence not appealable It is therfore no lesse wise then Christian resolution of the Apostle Hauing necessary foode and Tim. 6. wherewith to cloath our selues with these we should be content 20. But alas the curiosity of apparell is not only in it selfe euill nor to the party alone that vseth it but for the most part to others also in consequence as hath beene said Wherefore when they shall see that by their folly they haue not only brought theÌ„selues to hel but also many more created to the likenesse of Almighty God and bathed in the precious bloud of Christ what a confusion will it be to them and what horrour to haue such a spectacle for euer before their eyes 21. In some sort excusable is that trespasse which occasioned by folly and frailty causeth only the offendants personall hurt but excessiue odious malicious most punishable is that iniquity with which the delinqueÌ„t draweth others also to damnation As if men and women in this life were work-folkes in the diuells haruest by their wanton apparell their painting their trimming their foule shamefull nakednesse to set out themselues to sale allure others to sinfull desires therby to fill vp the infernall caues with the bodies and soules of Christian people 22. The Diuell knoweth that man is a noble creature and by instinct of his iudgement and naturall reason abhorreth sensuall pleasure as a thing common to brute beastes And therfore to garnish and grace it for seduction he vseth as an instrument of deceit the lasciuious attire wherin the light woman is clad as a serpent to kill her sight No Basiliske is more dangerous no venime so hurtfull no influence so infectious no contagion so mortall as an vnchast mind vnder the attire of a Curtizane O vnworthy employment of a Christian woman to make her selfe a guilded goblet to entertaine deadly poyson powred in by Sathan for bane of the world to adorne and beautifie with art his filthy baites of concupiscence to betray man to hell whose help and coÌ„fort she should be to kill her best friend and supporter with enchanted fruites to damne her owne originall root and pedigree Is it not harme inough by her folly and allurement to haue brought him and all his posterity to be slaues and pay tribute to sinne and death and to haue cast him out of Paradise into this vale of misery vnlesse from hence also she throw him downe head-long into hell fire O wreched woman if thou hast no care of thine owne soule giuen ouer to sensuality and willingly liuing or rather festering and dying in slauery and corruption yet beare respect to man who neuer gaue thee iust cause to hate him much lesse to hurt him willingly and destroy him Consider the dignity of his estate as Lord and Soueraigne ouer all earthly creatures value the worth of his body and soule redeemed from thy first folly and his fragility by the precious death of Christ Iesus behold the height of his calling to be cittizen of heauen and a partaker of the eternal ioyes of that happy place looke below and view that opened hideous infernall gulfe wherunto thou wouldest bring him contemplate with attention and leasure those horrible endlesse tormentes into which thou wouldest plunge him thy selfe and then doubtlesse if thy hart be not of flint very compassion engrauen in thee by nature if thou art a Woman and not a Tiger will recall thee from so detestable an action and stay thee from so horrible a treachery against thy freind 23. Wherin if thou be carelesse and cruell know that Almighty God will take the matter into his owne hand as most commonly he doth and euen in this life by disgrace penury want sicknesse or otherwise will chastice thine offence For how can his iust eye beare the presumption of thy pride and vaunting in sinne before his face as if thou weâ—t innocent bragging him with superfluous and curious pampering and setting forth of that flesh which hath most hainously offended him many times and arming his enemie that standeth in defiance of rebellion against his will and law 24. If once he disdayned to looke vpon Luciser and his companions who forgetting from whence they had the perfections of nature and grace that shined in them fell in loue with themselues and became obiectes of foolish pride in so much as in his iust indignation he cast them downe from heauen into eternall misery and paine If he could not abide the presumption of of Herod that being a King would forsooth needes be a God and shewing himselfe to the people in rich apparell with his speech to that purpose was no sooner saluted by his flatterers and applauded to his contentment but the Angell of God knowing his Maisters condition stroke him in his zeale because he would honour himselfe and not giue glory where it was due and so he dyed miserably eaten vp with vermine he which spareth not Angels when they are proud nor his Angels spare Kinges when they keepe not themselues within the measure and modesty of mortall men will he thinke you suffer a Iack or a Gill to bragge him out or spare to punish them for their sumptuous apparell wherby they diminish not but increase their sinne 25. If the starres in the firmament did not dutifully set forth God his honour renowne but rather sought by pride to magnify themselues they should not long be starres but by his Iustice be consumed to coles and dust how then or with what reason may we miserable caytiffs coÌ„posed of earth and creeping vpon the ground presume to breath out a spirit of contempt against God Almighty without feare to be broken into peeces and consumed 26. VVithout all doubt our beggary which we call brauery and we patch vp with the offâ—ls of diuers base creatures to adorne our selues is a manifest contempt of the diuine Maiesty of Almighty God and a misprision contrary to all feare and religious homage due vnto him And it must needs be to him an vngracious and odious spectacle to behold mans nature made by his owne handes to be corrupted violated abused and abiured by false ornaments of apparell or otherwise to the seruice of the Diuell 27. With what patience then can be behold a painted face a bush of haire died and coloured as if art were more commendable then nature or could correct and amend Gods workmanship admirable in our creation and much more in our iustification for which respect he giueth many times a hard fauoured face to couer and keep a beautifull soule and deuideth his talentes with iustice and proportion as they are most conuenient and
and strength for a litle transitory â—ast of pleasure in the mouth as it passeth down the throat should be wholy referred to the contrary that is to multiply exâ—rements and bring detriment decay and ruine to the body Besides the inordinate appetite of delight in drinking not only maketh the great drinker an enemie to himselfe selling as it were away the inestimable worth of his life for the short pleasure he taketh to powre into his belly some base liquour as Esau sold his prehemineÌ„cy patrimony for a dish of pottage but he offendeth with all perniciously in a triple abuse Against Almighty God the Lord and giuer of life against the propriety of drink profitable for the maintenance of the body when it is temperatly vsed and against the loue which he oweth to his family his friends country common wealth to which his health life and honest labours might be more or lesse profitable according to his talent if all were not buried in the barrell and drowned in excesse of drinke 10. Is it not then a childish folly so to delight himselfe and play with his tast as he not only diuert the vse of drinke ordayned for the conseruation of health to a contrary end but make it the bane of his body The stomakâ— is a principall instrument of life and the common fosterer of all the other partes to maintayne them in a good and florishing estate and therfore nature hath placed it in the middest as Galen saith of the body as in the center Wherfore when this is surcharged disgestion weakened it commeth to be filled and infected with corrupt and vnnaturall humours wheÌ„ce of necessity the whole body must want good nourishment become distempered and corrupt the vitall spirits dull and the soule so heauy as it waxeth weary of the bad intertaynement it hath in a ruinous habitation pestered with diseases and therefore with desire to be gone shortneth life For if drinke euen according to the precise necessary vse appointed by nature taken neuer so temperatly causeth alwayes some repassion and giuing as it were euery time a fillip or a stroak to the stomake by little and little enfeebleth disgestion abundance of drinke floating continually in the same stomake either with meate or without it by it selfe must of necessity worke a straÌ„ge effect vpon that faculty and make it euery day lesse lesse able to disgest And when naturall heat which is the instrument of concoction in the stomake is once decayed then nourishment is neither so much in quaÌ„tity nor in quality so good but much of the food resteth behind as matter of hurtfull crudities nature not being able to draw from it any further commodity nor expell the excrements Whereupon follow ioyntly decay of colour a wrinckled skin gray haires before time drowsines in the head vnweldinesse in all the body and other like forerunners of the speedy funerals that are to folow and giue warning to make ready the graue 11. VVhat a foule and vnnaturall fault is it then in a man to shorten voluntarily his owne dayes by drinke to worke diseases by the instrument of health and to powre into the lampe so much oyle as to extinguish the light which it should nourish and preserue What an hostility vseth he against himselfe to defloure the complexion of his body to infect it with cholericke humor and staine it with yellow to dull the vitall spirits and betray his owne life bringing into the stomake as into the castell of health and storehouse of prouision so deadly an enemy as poysoneth the vitals and ouerfloweth the whole building of his lesser world 12. But this vice is yet greater and of more especiall deformity in a yong man who by the good disposition of his strength and wit should be profitable to himselfe amiable to others apt for matrimony to vphold his house and family and to continue the succession of those that are to honour and serue God in this world and to fill vp the empty seates in heauen of the Angells that fell But all this is hindered and reuersed by abundance of drinke wherby the body becommeth as it were a quagmyre or bogge as S. Augustine saith August sermâ— 23â— infirme â—asie ill coloured fluent dissolued and more fit to bring out with the fennish marshes frogges serpents venimous wormes of naughty actioÌ„ then either children of any worth or themselues to be profitable for any action of man-hood For when by excesse of drinke and of grosse vndisgested humors which be the dregges of that superfluity the stomake is weakened then all the parts of the body faile in their action and perfection as well naturall as animasticall The bloud is not so pure as it should nor so clearly refined in the first passage from the originall cause and matter of nourishment and consequently the vitall spirits loose their fiery quality of motion agility operation and become dull heauy materiall and slow The vitall actions of the senses which depend vpon the spirites are also consequently more dampish and dead for as temperate drinesse giueth force to action so superfluous moisture doth debilitate and destroy it Is it not then an vnreasonable and vnseasonable domage for a momentary pleasure in drinking to sustaine all these harmes and losses of our naturall life Is not the exchange for those that haue skill in merchandize more then vnthrifty for those that make accouÌ„t of pleasure sottish and foolish to loose the greater and more durable for lesser both in quality and durance and especially for those that haue more noble cogitations to make themselues contemptible and worse then beastes which though they want the vse of reason yet exceed not in this kind 13. But to retaine yet a while longer our discourse about consideration of the stomake we are to know that not only the faculty of disgestion is impayred by too much drinke but that the stomake it selfe becommeth also imbued and infected therby with a bad rellish and euill sauouring humour of so wrenesse which fâ—etteth it and bringeth in an vnnaturall and vicious quality For if wine and beere haue force to worke this effect in the wood of the barrell much more when they lye long in the stomake through the excesse of continuall drinking they procure this corrosiue and crabbish disposition in the tender bulke of the same And no doubt but this biting gall as it hindereth disgestion and is painefull to the drinkers making them ircksome to themselues so also they become harsh in conuersation and troublesome to others 14. To this bad constitution of the stomake by abundance of drinke may be added in consideration the dregges of putrifaction and choler which Wine Ale or Beere drunke out of measure leaue behinde them which from the stomake flow and are dispersed through all the partes of the body And hence it proceedeth according to obseruation that Northren nations abound comonly more with this kind of choler bred of indisgestion then others
condemning others as vnmanly and weake which cannot pledge them and quaffe vp their measurelesse measures without loosing their witts For this receyuing and carriage of much drinke is no signe of manhood but may proceed from debility of nature as from strength For great quantity of drinke ouerpressing the bottome of the stomake doth debilitate the reâ—entiue faculty in such sort as nature is not able to hold that weight but giueth it passage venting it out againe almost as soone as it is supped vp No meruaile then if the drinke breath not vpwards so strong a vampe as it doth from the stomake of another that intertayneth it longer and in some sort concocteth it better though not as it should 26. And the like effect may be seene in a vessell of water vpon the fier where the greater heate causeth alwayes more vapour and smoake then if the fire be lesse In fine those drinkers which haue the moystest and coldest braynes with equal stomaks beare most drinke which is no great commendation of manhood for that women haue colder and moyster braynes then men and so are seldomer drunke As in some drunken countryes I haue seene the good wiues sober inough lead their husbands home as drunke as Rattes and yet the temper of a mans brayne is ordinarily more pefect by nature and of a better complexion through the heate of bloud and vitall spirits fitter for wit and iudgement wheÌ„ he is sober then the womans 27. But as Seneca sayeth when Senec. epist 82. thou hast ouercome all others in drinking what commendation is it for thee seing thou thy selfe art ouercome by the barrell And when thou wert as potent a drinker as was the Tyrant Bonosus thy prayse would be no other then his Of whome when he was liuing Aurelianus was wont to say Bonosus natuâ—est nonvt viueret sed vt biberet And when he had hanged himselfe a death sutable to the life of so valiant a drinker a Roman soldier said in iest that it was not a man that was hanging but a tankard 28. Hauing thus summed vp the effects which superfluous drinke by order of nature and disorder of humane intemperance worketh in mans body and soule it resteth only for this point to speake something of some mens morning draughts in these our drinking dayes weighing them according to principles of good health and the naturall vse of drinke which reason hath ordayned 29. It is the wit and manner of sensuall men when they find any thing gratefull to their senses to the end they may not seeme meerly led by pleasure as brute beastes being otherwise loath to alter their course to set their minds on worke to find out arguments of necessity or conuenience to colour with shew of a reasonable resolution that which indeed serueth only for seÌ„suality against reason and vertue In this respect you may if it please you heare almost euery silly Seruing man as early as his drunken head will giue him leaue to creep out of his nest read a lesson of Phisicke ouer the Buttery hatch as much for his owne health as for his maisters profit and to conclude solemnely that drinke copiously taken in fasting is good to clense the stomake from dregges of indisgestion to free the body from grauel and stone to preserue the eye-sight other petty commodities depending vpon the spigot And first for his eye-sight he might as probably affirme that a mornings smoake of an ill chimney were as good for his eyes as a mornings Carouse 30. Plinie telleth vs that certaine Plin. l. 14. Nat. hist cap. 22. moderne Phisitians of his time against all practise and precepts of antiquity would needes persuade Tiberius the Emperour that it was a wholsome custome to drinke betimes in the morning Which new counsaile Plinie affirmeth was contrary to the iudgments of elder Alex. l. 3. Genial c. 11. Sueton. in Tiber. cap. 42. Plin. l. 14. cap. 42. Suet. in Neronem Senec. epist 47. Cel. Rhodigin l. 28. c. 30. Sages and sayth it was giuen by those flattering Phisitians rather to the Emperours intemperancy to gratify his tast and sensuality then for his health Who for his excesse and ill custome of drinking was noted in Rome and the stile of Caius Tiberius Nero chaunged to Caius Biberius Mero And Seneca reproueth that Roman custome of drinking wine vacuis venis that is in the morning when they were fasting as an intemperate and corrupt excesse in that declining estate of the Empire I do thinke Galen sayth Galen wine drunke without meate to be hurtfull Then if authority may bring preiudice to the contrary opinion taken only from the cuppe the iudgment of these two Sages may serue But now let vs examine the reasons also 31. Drinke though it may be ordayned to mans nourishment yet it is properly and according to the intention of nature vehiculum cibi a conueyer of meate from the stomake to all the other places of concoction and therefore according to rigorous prescript of health and nature as S. Bernard sayth Bernard tract de diligendo Deo not to be taken but togeather with meate Moreouer such as are passing dry when they be fasting in the morning may therby be certaine that their stomaks are distempered with vnnaturall heat And so those which surfeted at supper laboured all the night to consumate disgestion or went drunke to bed are alwayes drye in the morning which distemper may be also nourished and increased by dayly custome of drinking betimes the day following to satisfy vnnatural thirst as Galen Plinie Galen de simp med l. 1. c. 30. Plin. l. 4. hist c. 22. obserue And hereupon these morning drinkers ere they be fifty yeares old become wrinckled and withered by the action of vnnaturall heat and looke as if their skinne were of parchement or their faces so many pecces of brawne soused in beare 32. Furthermore when drinke lyeth swimming in an empty stomake without meate it is sooner corrupted and the strongest wine or beere changed by distemper into the sharpest vinegre hath greater force to weaken naturall heate and hinder disgestion with crudity then it could mingled with meate And heereupon great drinkers if they liue past fourty years of age ordinarily do not much desire meate but still seeke to gratifie their tast and refresh their stomakes ill affected with vnnaturall heat by continuall swilling and drawing downe some kind of liquor which besides the impression it maketh of moysture it leaueth behind it dregges and choler and so first it â—aketh away a mans appetite and maketh his stomake vnfit for the disgestion of his dinner or supper Besides when beere or wine floateth in an empty stomake natural heat easily resolueth it into wind which after dispersed though all the body causeth diuers aches and diseases as well in the stomake it selfe as in other partes But specially those grosse Vampes ascending vp into the head distemper the brayne and cause defluxions to the eyes and the
breast 33. Lastly the power of attractation and concection stronger in yong men worketh more forcibly vpon those dregges in the stomake and finding not in them such matter of good bloud as bread and other food do yield nature of necessity forceth that trash of earthly moysture into the veines and filleth them either with cold waterish bloud like to that of fishes or els with enflamed moysture if it be corrupted in the stomake and there turned into choler neyther of which attayneth euer to the confection of fine pure strong vitall and animasticall spirits such as proceeding in temperate men from temperate nourishment cause health of bodie and be instruments of better discourse and of more cleare and perfect intelligence of the mind 24. But besides these argumentes deduced from the Phisicall consideration of mans body and the naturall vse of drinke there are also other reasons founded in morall and Christian obligation which carry great force to persuade the deformity and inconuenience of this excesse and of these reasons we are now consequently to entreat Whosoeuer shall consider mans estate according to the rules of Faith as composed of body soule shall find iust cause to hate and detest the vice of Drâ—nkenesse CHAP. II. NATVRE hath this purpose as well in man as beastes to season sweeten and grace with some temper of delight such operations as are to be performed with laborious motion or otherwise are vnseemly in themselues And wheras in man reason and corporall faculties are ioyntly to concurre to the same actions to the end that both may continue in one and worke with conformity they haue their proper enticementes and though seuerall yet directed to the same end Reason is allured to tast by vertue and Sense prouoked to the same by pleasure And so the organ of tast a parcell of the body is as it were bayted with the contentment which it receaueth in eating and drinking and therby is increased the appetite to eat and drinke Reason also knowing that the charge and custodie of the body is committed to the soule and that by due vse of food and moderated yet this office is to be performed accordingly in respect of this obligation for the seruice of God Almighty and of the coÌ„mon wealth of which euery one should be a profitable meÌ„ber according to his degree seeketh temperatly and wholsomly to feed it 2. There is no riches saith Ecclesiasticus aboue the riches of health When therfore Eccles 30. the reason and iudgement of a temperat mind goeth before and presâ—ribeth the measure then sense following and obeying worketh with perfection of nature and vertue But when Sense precedeth and commandeth and Reason followeth not only the soule in this passage contrary to all bound and terme of Iustice and duety is debased and held in vile slauery by the sensuall appetite but the very body is iniured by this preposterous disorder whilest meat and drinke which are appointed as naturall meanes for the maintenance of health and strength giuen ouer to the empire and obedience of sensuality become poyson and destruction of sense it selfe as happeneth to the old Ape who pampering and embracing her yong ones with too much force of affection strangleth and killeth them ere she be a ware 3. When therefore the vse of drinking is with excesse there follow of necessity to the drinker two very bad effects the one an opinion and note of basenesse the other a double penalty in the body and in the soule It is therfore a wonder to consider how this foolish sensuall delight could preuaile so much in the world and enlarge it selfe in diuers ages from one nation to another But that the iust iudgement of God permitteth one vice to succed for ignominy and punishment of another and that Nations contries degenerating from vertue by degrees Sinne it selfe depresseth the people to beastly excesses the messengers and to retellers of their fall at hand First the Indians were hereby infamous from India the infectioÌ„ brake out to the Parthians from these to the Scythians in so much as the Grecians in common speech of contempt vsed to say that it was to play the Scythian to be drunke Yet afterwards the Grecians themselues came to play the Scythians when the Romanes tearmed drunkennes Herodot Rhodigm lib. 2. c. 32. â—nton â—d Crimach Cicer. in ve a Grecian tricke From the Grecians it came downe to the Germans and from them to other bordering Kingdomes and to some who in my remembrance were free from this ignominy and now I am ashamed to heare them noted for it in the world 4. But to make the errour more manifest with an example let vs suppose there were a noble yong Gentleman Lord of a goodly manour faire estate of land lying vpon the sea side who by negligence or vpon his pleasure to go sometimes a fishing neere his house would wantonly affoard the sea an entrance to ouerflow his whole ground and therby be forced himselfe and his family to liue some houres euery day in a cock-boat tossed vp and downe with the waues during the tide Such an one I say looking about him whilest the sea were in when he should behold his lordship and land no land at all but water and after when the sea were our himselfe in the middest of a marish of dirt and mire what would he say and thinke of his owne madnesse if he were not worse then madde No doubt the condition of this yong Gallant would be soone changed from greatnesse to basenesse his meanes from abondance to penury his estate from nobility to beggary And euen so the soule of mâ—n a diuine substance and a Prince borne to gouerne the body if it once for sport or by negligence permit an Ocean of drunkennesse to breake in and subuert the senses what shall it finde whilest the floud doth last but the bulke of a beast ouerflowed with drinke And when as the liquor is past what will be the possession no good ground to be manured but a marish of corruption where drinke and dregges ouer rule the senses and they the soule abased by this foule disorder to the very bottome of obiection 5. Why then is drinke permitted to raigne because it is pleasant to the tast And why doth the tast obey for that loue of delight giueth a law Why doth the soule yield to so ignominious a law and subiect it selfe to the scepter of tast This hath no other reason but the freedome of mans will that giueth way to the commandry of sensuality ouer reason against reason where if the matter which getteth soueraignty in this case were in any measure of nature comparable to the dignity of the soule the disparagement of drunkennesse might seeme more tollerable But it is no better then the iuice of grapes yea many times the strayned liquor of a barly wispe Or if the thing debased were of small value the fall and debasement therof by drinke should be lesse
by 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
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
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