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
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
of assertion that the matter which is affirmed be true in it selfe and yet practically to be esteemed false because it is vnlawfull as if one vpon his oath should discouer a secret sinne of another against ciuility naturall secresie and charity such an oath should not include falshood opposite to any specuâ—arine Truth yet notwithstanding it should be sacrilegious and an impeachment of Gods authority for as much as it is taken against iustice of charity and ciuility 5. Lastly for that the exhibition of an oath is a matter of great importance it ought to be don with iudgement that is with prudent consideration of the truth and decencie of the thing sworne whether in way of assertion or promise The necessity of which condition is originally deriued from the dignity and authority of Almighty S. Thom. 2. 2. q. 8. art 3. ad 3. God as S. Thomas teacheth For the inuocations of Almighty Gods authority supposeth a reuerent faith in him that sweareth that it is able to confirme all truth and to discouer and destroy all falsity and therfore swearing according to nature and right is vsed only vpon necessity of procuring that which is good either for the common wealth or for priuate persons when there wanteth other meanes to discouer the truth And this protestation by diuine authority must issue from iudgment as wel about the certaine truth and conueniency of the thing sworne as also about the necessity of swearing for to sweare for euery small matter or where there is no vrgent cause is to sweare in vaine and therby to misprise the Maiesty of God against his commaundement 6. Hereby may be vnderstood that the taking of an oath rightly inuested and accompained with all circumstances is good and lawfull yea an act of Religion supreme worship towards Almighty God That it is a laudable act in it selfe will appeare if we consider it only in respect of ciuility or naturall piety For an oath in it selfe implyeth no dishonour vnto Almighty God or harme to man when we auouch diuine authority in witnesse of any thing affirmed or promised yea rather we honour Almighty God making him vmpier and chiefe determiner of all humane affaires and by his name and authority ending controuersies establishing humane fidelity in contractes in seruices and good offices betweene man and man as betweene superiours and inferiours and equalls among themselues which must needs be holden a practise conformable to reason and consequently vertuous and iustifiable 7. In this respect the Roman souldier obliged and sacred himselfe to God and his countrey by corporall oath renewing the same euery yeare vpon the Calends of Ianuary Phisitians also as S. Gregory Nazianzen recordeth according Greg. Nazian in lib. Caesar to the ordinaÌ„ce of Hippocrates beginning their profession did sweare solemnly that they would truly and piously performe their duties And for that the taking of oaths was a matter highly esteemed Alex. Neap. lib. 1. ca. 20. lib. 3. cap. 11. as appertayning to religion the Censors amongst the Romans only were Iudges in cases of oathes 8. Now if we regard the diuine law of Almighty God we shall see that it approueth an oath duely made as an act of vertue and an especiall instrumeÌ„t and meanes for the keeping of ciuill society Thou shalt feare thy Lord God and serue Deut. 6. him only and thou shalt sweare by his name This was the decree of Almighty God enacted for his chosen people They saith Psal 61. Dauid shal be praysed that sweare in him And S. Paul made a solemne oath to the 2. Cor. 1. Corinthians I call God to witnesse vpon my soule Also writing to the Galathians Those Calat 1. things that I write vnto you be holy before God August in Psal 31. I lye not So that we may conclude with S. Augustine that nothing can be more graciously offered to Almighty God then an oath rightly performed Notwithstanding Anabaptists and other Heretikes haue foolishly denyed this manifest truth abolishing the vse of oaths in all matters whatsoeuer sacred or temporall as vnlawfull 9. Two arguments which the heretikes vse to alleadge may seeme to ignorant people to haue some difficulty and therfore are to be discussed First say they to indeauour to honour Almighty God by calling him to witnesse when we sweare may seeme superstitious seeing his authority and name is alleadged to no other end then to attest and manifest a truth but if he which sweareth by diuine authority should conceiue with himselfe that the same authority will therfore approue and reueale the thing sworne by him it were an errour of superstition and for this respect they say it is not lawfull to auouch Gods authority in witnesse of any thing protested by an oath 10. But this opposition is not of force against that which we haue sayd for he that sweareth doth not intend princically that Almighty God should miraculously reueale the truth but leaueth the matter entierly to his wiâ—l and pleasure yet resoluing withall to stand to his iudgement and tryall if it shall please his diuine Maiesty to make any manifestation therof And it is sufficient to make lawfull the inuocation of a testimony from the authority of Almighty God that one day according to the Apostle he will lay open to the 1. Cor. 4. view of all the secrets of euery mans hart And that which he that sweareth principally intendeth is as it were to make an adioynder and connexion of Gods eternall truth vnto his words by which coniunction such words may appeare to others true and worthy to be belieued 11. Secondly the Heretike obiecteth that although the Iew might sweare yet it is forbidden to Christians by Christ himselfe who distinguishing them from Iewes sayd You haue heard that it was sayd to them of old Thou shalt not commit periury but thou shalt perform thy oathes to thy Lord. But I say to you sweare not at all Let your talke be yea yea no no and that which is ouer and aboue this is of euill Notwithstanding these words of our Sauiour do not absolutely forbid swearing in necessary cases as holy Fathers Bernard hom 65. in Cantic Bed in cap 5. Iacob do teach but only counsaile perfection in this kind proper to Christians and surpassing the quality of the synagogue And the contrary commeth of euill in as much as it repugneth to Christian perfection that there should be need of oathes although they be not absolutly forbidden when they are needfull Therfore by way of Counsaile our Sauiour persuadeth vs not to sweare especially vpon light occasions as the Iew did thinking therby to honour God but only vpon necessary or important causes that is not to sweare in vaine although the matter which is sworne be true And by this passage and the like we may vnderstand how necessary it is that there be some certaine authority of pastors and teachers for the certain deliuery of truth in the holy Scripture to
God is named If he should not be named without deuotion and humiliation of the speaker and heâ—rers to sweare frequently and about trâ—fles by his holy name how great an irreuerence is it Christian men for reuerence sake do not ordinarily touch the Altar nor the booke of the Ghospell but vpon necessary Chrys ho. 1â— ad pop occâ—sion and that with some outward signe of worship and respect and how dare men sweare by the Maiesty of Almighty God or by the sanctity of our Sauiours precious Bloud and Woundes without vâ—gent cause and profound humiliation and honour 8. In the old law the name of God Eâ—od 28. was engrauen in a golden plate borne only vpon the forehead of the high Priest to notifie as S. Chrysostome teacheth that men must not bring in this diuine name by oath but with respect to religion charity and necessity Chrys ho. 12. in Matth. VVhereupon the same S. Chrysostome wondereth how man which is earth ashes and smoake dareth so ordinarily sweare by Almighty God and bring him as witnesse to euery humane affaire 9. Moreouer he noteth that the custome of swearing was first induced when men fell into idolatry when they had left and lost diuine faith and consequently their words wanted credit without oathes And therefore he inferreth thâ—â— where frequent custome of swearing is in vâ—e there is a manifest signe of infidelity and that there is no more reputation nor humane credit left amongst men According to which meaning the Prophet Zachary saw a flying Zach. â— booke in which was written the iudgement of damnation not only against forsworne persons but absolutely against swearers For notwithstanding this vice alone is inough to procure punishment yet it is neuer alone but accompayned with others 10. But yet there is an other further degree of idle and vaine swearing worse in quality and more opposite to religion then the former that is when a man aduisedly sweareth by God or by the humanity of Christ our Sauiour not caring whether the thing be true or false only by chaunce applying Gods eternall and immutable certaine truth to the vncertaine verity of the thing which he sweareth Which manner of swearing must needs be an hainous trespasse For if we consider on the one side the soueraigne dignity of diuine nature and the sacred quality of our Sauiours humanity of his body his soule his honourable and amiable wounds and on the other side heare a man hudle them out by oaths as it were casting dice to fal at their chaunce not caring what side fall vpward although the oath light on that side which is true yet notwithstanding the abuse impiety is passing great A man in his witts according to very manhood would not so hazard his owne credit as to cast it out without all respect in euery occasion to testifie as well falsehood as truth and much lesse should he vtter out of his mouth these sacred oathes to casuall auouchment of truth or falsehood 11. The holy Ghost affirmeth generally of all human actions He that loueth danger shall perish in the same That is Eccles â— he which will conuerâ—e neere the borders and occasions of sinnes shall at one time or other stumble into them or he which aduisedly doth frequent that which he thinketh or ought to thinke is naught probably shall perish in the end And this perill if it be generally probable in all other sinnes it is much more certaine where there is custome to sweare without pondering whether the thing sworne be true or otherwise 12. O monstruous boldnes and blindnes of impiety not only to name this maiesty and sanctity without due reuerence but to protest it in ordinary talke without premeditation or iudgement If the oath meet with truth no thankes to the swearer for he swore at all aduentures and committed the waight of diuine testimony to chaunce as one that cared not with what he met 13. Hereupon we may vnderstand what an euill thing is a custome of swearing by which some do aduisedly sweare by the Maiesty and Sanctity of God not being certaine whether there by verity or no in that which they sweare wherein custome is so far from lessening the fault that it rather much increaseth it For how can it be otherwise then to aggrauate sin when a man by his custome as it were by his owne hands tyeth himselfe in weighty chaines that incline him mightely vpon all occasions to sweare without iudgement of the truth For as long as Suar. lib. 3. de suramento c. 6. custome doth not take away free and aduised consent to sinne it doth not diminish but rather maketh greater the fault in respect of the precedent actes by which that habituall disposition to sinne was contracted Wherfore when a swearer looketh back vpon himselfe beholding the euill custome by which he is incited to sweare indifferently whether the matter be true or false he is obliged in conscience to restraine himselfe from swearing therby to diminish such a custome and as the meanes to auoyd periuries in the time to come For the same obligatioÌ„ which bindeth a man not to sinne doth also oblige him in what he may to auoyd and remoue the neerest causes and occasions of his sinne 14. Moreouer there is yet a third degree of irreligious swearing when a man applyeth the name of God or the sacred humanity of Christ to matter although true and so esteemed by the swearer yet in it selfe vnlawfull as for example if one against the obligation of secresie should vpon his oath reueile that which he is bound not to disclose In which manner of swearing although the diuine Maiesty or the sacred humanity of Christ be not debased with attestation of vntruth yet are they iniured with an vnlawfull testimony and made an instrument of sinne 15. If the Princes image as hath beene said was forbidden by law vnder paine of death to be carried into any filthy or dishonest place much more care is to be taken that the holy name of God and of our Redeemer Christ Iesus be not brought I say not to witnesse things vncleane or loathsome to our senses but sinfull For this condition to be contaminated with sinne exceedeth all other materiall turpitude whatsoeuer as far as heauen is aboue earth and more as will manifestly appeare if we consider that nothing in this world how base or â—oule soeuer it may seeme is so opposite as the least sinne to the sanctity and purity of God and Christ our Sauiour In so much as it cannot be clensed or taken away by any other meanes force or industry in heauen or in earth but only by the participation of their purity and sanctity Therfore to make the same purity and sanctity solemne witnesses or instruments of sinne vpon any occasion is quite contrary to that religious reuerence and honour which we owe them a most abhominable trespasse 16. And in all manner of oathes it is to be noted that as
GENTLE Reader by these three vices Excesse in foolish apparell Swearing and Drunkennesse thou may make account of the rest which haue growne vp like bad wedes in our Country since the manner of tillage in these later yeares was altered from the ancient custome of good husbandry in that land All of them haue pernicious effects as experience teacheth both to priuate persons and to the Common welth For from one bad consequence men fall for the most part to another worse as from prodigall spending of their owne goods in riot and apparell they passe to play the Cūny-catchers in Cheape-side or to take purses vpon Salisbury plaine And when that fayleth them they become Pirates at sea and finally which is worst of all turne Mores or Turkes and declared enemyes to Iesus Christ of which kind of people Argell Tunis Constantinople and the Mediterraneum and Ocean seas are sayd to be full 2. Women in like manner that be wantonly brought vp to fare well and go gay these will engage at least their honesty if they find copesmen and play other tricks of legier-de-main that may stand with their quality and come within their reach for all that is not punishable by externall lawes or subiect to open contumely and shame holdeth within their consciences now a dayes 3. But the misery is that yonge folkes may be witty but of themselues they cannot be wyse nor vse to be wary till they haue bought wit and experience with more errours inconueniences then sometimes their liuinges will beare And therfore we feele dayly more and more the want of the good bringing vp accustomed in our forefathers dayes by which yong men and women of all degrees and specially those that were most subiect to exceed were kept in awe of God and with care of their consciences when they had graue and religious censors of their secretest thoughts For so of good vertuous children became honest and honorable men and women Good men make alwayes good subiects and of good subiect are easely made good Magistrates rulers for he that can best obey if he doe it with iudgement is fittest to commaund all these being good the Cōmon welth which consisteth of them must needs be good also and florish and this was Socrates his induction 4. Whence also the contrary followeth euidently and of necessity that where good bringing vp wanteth liberty groweth with yeares there must needs follow in the end great excesses and disorders in euery estate and condition from the highest to the lowest such confusion in the Common welth as vnbrideled liberty prodigality and vice must needs bring forth And notwithstanding the foulest disorders may be couered with more ciuill and honester names according to the dignity of the persons where they are found as for example one shal be holden for a Politike Counsellour or Magistrate for the same manner of proceding for which another of meaner quality should be called a crafty knaue and the like in other vices yet in effect all is one though in the poore man it be termed as it is in old playne English and in the other by a figuratiue speach But this hindreth nothing that the fact if it be euill remaine not as damnable in the one as in the other and generally is more hurtfull to the Cōmonwelth where it is called by the honester name in respect of the person who in higher degree may do greater wronges more in number with lesse impeachement or feare of punishment for the dignity of his place 5. Now these differences and consequences many tymes are not so particulerly cōsidered nor so clearly vnderstood fore seene as they should be to be preuented in their causes Yea the most men reflect not to the rootes of euills at least to the originall but rest in the immediate causes as contrarywise they that want prouidence looke only forward to the immediate effects and care for no further The Yonker that comes new to his Lands to get ready money maketh of tentymes large bargaines or taketh vp at Vsury to spend idlely that which quickly will eat him out of house home looking only vpon the vrgent contentment to follow his phansies and serue his present turne For his thort eyesight reacheth not so far to see that extrema gaudij luctus occupat nor remembreth he the many hungry meales and restlesse nights it cost his poore parents to gather the goods or purchase the lands which he layeth at once or twise vpon his back or playeth away in few houres at six seauens or spendeth it worse which many times is a iust iudgment of Almighty God who punisheth not only the parents in their owne persons in Hell but vpon earth also in their children for example of others the sins which they committed by iniustice extorsion or otherwise gathering of their wealth or at least their negligēce to bring vp their children as they ought in vertue or for both together 6. Beasts notwithstanding they do many pretty thinges by their seuerall instincts of nature which God according to the order of his prouidence hath giuen to euery one of them in kind in which he is wonderfull yet none of them hath discourse to inferre one truth vpon another neyther forward nor backward from the causes to the effects nor from the effects of their causes for this is only the worke of reason and discourse of man 7. And amongst men those that haue most wisdome foresee the furthest in consequences to follow whatsoeuer action or resolution and by reflection ascend highest to the precedent causes from one to another till they come to the very first origē roote and fountaine of all Which in phisike and gouerment is necessary for till the Phisitian or magistrate find the true and first cause of the malady in the naturall or ciuill body vnder his charge they prooceed in the cure as the blind man castes his staff and hits him commonly that is next vnto him and killeth many tymes insteed to cure 8. If we consider the present state of our Countrey as well in the excesse of the three vices mentioned in this Treatise as in almost all the rest or to speake without limitation of almost comparing it with the auncient vertue modesty ciuility truth in word and deed Religious Christian loue and charity amongst themselues and with their neighbours and the reputation which they had in the whole world for honourable honest proceeding in all sortes of people from the greatest to the least we shall doubtlesse find as great a difference and change as we find in the monuments of piety which our auncestors built endowed the like scarce to be found in any other countrey and now are almost out of memory with vs but as much as the Cronicles restify that such things haue beene and that all the ruines could not be remoued notwithstanding the most and greatest of them be defaced Now if we will examine the causes of these present effects
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