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
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
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
in giuing this appetite 4. The appetite then of drinke is occasioned through temper of mans body hoate and dry either naturall vpon good disgestion or vicious proceeding from corruption of surfer heat of an ague labour abundance of choler euill custome of much drinking as Plinie Plin. l. 14. Nat. hist cap. 12. Galen de vsu part l. 1. cap. 1. saith or some other malignant dispositions of the stomack where is to be made the first principal concoction Mans body therfore being so disposed by any of the said accidents that the veines of the stomack by dryed there followeth thirst which is a vehement appetite of drinke to the end that the Galen l. 6. de morb vulgarib com 4. Galen l. 8. Decret stomake and other partes dryed by the heat of the same stomake and especially the liuer may be moistened and refreshed 5. Now then it followeth to declare the effects of beare wine or any other drinke that is receaued into the stomake the knowledge wherof importeth greatly to make vs temperate and vtter enemies of all excesse in this kind First there is a generall cause for which a reasonable man ought to vse great moderation in his nourishment either of meat or drinke For as drinke in particular conueyeth the meate downe to the stomake and bringeth it to a good proportion and temper of disgestion so is it also nourishment of it selfe to be disgested or else if it haue no nourishment to be euacuated And in this the nutritiue faculty is distinguished in operation and differeth from the expulsiue that the nourishing faculty although it ouercome the qualities of the meate and drinke as doth also the expulsiue yet notwithstanding the nutritiue so ouercometh as it entertayneth the prey it hath gotten and conuerteth it substantially into the precedent parts of the body to be nourished wheras the expulsiue faculty when it hath power casteth out by excrement all such substance as is not conuenient for nourishment And though the stomacke through naturall heat gaine the superiority ouer drinke and so make it fit for nourishment and humectation of the whole yet the same stomake and naturall heat suffereth a repassion in the disgestiue facultie from drinke by which it is continually weakened and made lesse and lesse able to disgest and to make both the drinke meate profiâ—able for reparation of the body 6. In this manner we see that a strong VVrastler whilest he casteth downe his weaker aduersary is yet therby rebated in his strength and finally would loose it all by a great number of such victories so although the naturall heat of the stomake conquer the aduerse qualities of drinke yet is it debilitated extenuated and made of lesse force by the battayle and according to this repassion in the daily victory of the stomake ouer drinke though all other causes were remoued it alone would finally procure old age death and destruction later or sooner respectiuely as the drinke taken in is more or lesse of this or that quality and the complexion of the drinker stronger or weaker 7. Moreouer we are to distinguish with Galen in all the partes of mans Galen l. 4. de vsu part c. 13. body three sortes of faculties that serue to disgestion one is the faculty Attractiue the other Retentiue the third Expulsiue The power Attractiue is instituted by nature that euery part of mans body may drawe vnto it selfe as it were from the common store house what by similitude of nature is fittest and most proper for nourishment being first altered and disposed by the heat of the stomake according to necessity and nature of euery part Then for that the nutritiue faculty cannot performe dew operation about the food attracted vnlesse it be applyed and as it were held fast by handes to the organ or instrument of nutrition nature retayneth strongly what before she had drawne to each part to the end it may the more effectually conquer conuert the same into the substance of euery part of the body wherin Galen obserueth the wonderfull diligence and industry of nature That where she would haue any thing stay longer time in any part of mans body there she hath made the passage more difficult by tortuosity of the partes or by multiplicity of the veiles plats and couers wherein it is folded 8. Lastly seeing there is no meat or drinke so pure and voyde of all viciosity or dregges that it is to be conuerted entierly into the substance of the part to be nourished therupon as in a Citty that it may be kept cleane nature hath made prouision of the expulsiue faculty which serueth as it were the common Scauenger to cast out all the grosse vncleane surplussage of nourishment that might breed euill bloud and noysome substance Whence may be gathered that the quality and quantity of drinke and meate specially of drinke haue not only their proper effectes in thâ— stomake but also in all other parts of the body specially in the liuer the longes the belly and the head The liueâ— is the first which by the Maceriacall veines receaueth an impression good or bad from drinke well or ill decocted Galen l. 4. de vsu part c. 13. l. â— de decret c. 9. l. 3 de locis â—ffect c. 7â— in the stomake The longes also as Galen obserueth are diuersly affected by the same in so much saith he that if one should drinke any coloured liquor and be presently bowelled his longes would be found stayned with the same colour The bowels also contract sometims from drinke indisgested in the stomake a vicious quality or substance of excrements as a biting fretting choler which as Galen â—eacheth is a cause of Galen l. 8. de morbis vulgar c. 30. de simpli l. 1. c. â—7 greater thirst and that the more he drinketh that is so distempered the more he desireth to drinke as it happeneth in the dropsie Now concerning the head it is sufficiently knowne by experience what communication it holdeth with the stomake and what interchangable concourse is betwixt them There Galen l. 3. de loâ—is affect c. 7. are as the same Gallen telleth vs certaine sinowes and passages that go from the braine to the mouth of the stomake by which the vampe vapor of drinke is conueyed and carried vp into the head as in particuler shal be declared Wherfore if according to this course which nature holdeth in the vse of drinke we examine al excesse there in coÌ„miâ—ed we shall see clearly the mighty hurt and deformity which it bringeth and mâ—ny vrgent motiues to induce vs to the contrary vertue of temperance which measureth the proportion of nourishment necessary to coÌ„serue the body in health For all that is more turneth to excremeâ—ts which howsoeuer are hurtfull for from them come sicknesse and death 9. How absurd then and how preposterous and vnreasonable a thing is it that meate and drink being by institution of reason and nature ordayned to conserue health
receiue disgrace when any thing is contriued eyther immediatly against their persons or to the hurt or dishonour of such as haue their whole reliances on them So the soule of man seeketh not only how to gratifie and content it selfe or to maintayne it owne excellency but also laboureth to nourish the body and to defend the naturall Nobility thereof against all reproach Both which motiues seeme to haue beene regarded by diuine prouidence when the naked bodyes of our first pareÌ„ts were couered with the spoils and seruices of beastes for after they Genes 3. had sinned their bodies being disordered and become debtors to death Nature enforced as it were to reuenge armed the Elements against their disloyalty and shame breeding in their owne hearts a sharpe resentment to behold themselues in the distemperature of concupiscence and as irksome spectacles to their owne eyes were by the mercy of God cloathed as well to guard their bodyes froÌ„ innoyance as their minds from confusion And then Nature in Man was taught Ambros de paradiso to protect honour and adorne the body with Apparell thereby to couer and coÌ„ceale nakednes which otherwise carried resemblaÌ„ce of turpitude after it was spotted with sinne 3. The naturall vse then of apparell in as much as it concerneth health of body doth much depend on the quality of the ayre and clymate wherin men Nissen lib 1. Phil. cap. 2. liue as being Inhabitants about the North or South Poles or vnder the Equinoctiall line or in some proportion nearer or further of approaching or declining from them according to this difference of situation Apparell is to be course or fine of this or that quality and fashion And so those which liue vnder the Equinoctiall line go in a manner naked others about the North Pole as the Scithians weare strong and rude garments Seneca epist 90. Do not the most of the Scithians saith Seneca couer themselues at this day with the skins of foxes and other vermin which as Hier. ep Epitaph ad Nepot Ouid. l. 3. Trist Clem. â— â—x l 3. peâ—dag c. 3. they are soft so are they not pierced by the windes Now in this course we may distinguish what Nature affoardeth as easy to be had for Apparell and what she affecteth in the same kind with industry labour and art 4. Cicero is of opinion that Nature in man as concerning Apparell is Cicero Tusc 1. sufficiently furnished by the creatures which be subiect vnto him affirming that bruite beastes besides other causes were by diuiue prouidence committed to mans gouernement that they might Apparell him Cannot the skins of beastes saith Seneca sufficiently defend a mans body Seneca Ep. 90. from cold Do not many Nations couer their bodies with the barkes of trees Are not feathers sowed vp in the fashion of cloathes To this purpose Homer endeuoring to teach the Naturall vse of Apparell bringeth in his Grecians manteled in the skins of Lyons Panthers Wolues and such like This rude manner of artyre remayned long with the Northerne and Westerne people Clem. Alex. lib. 2. Pedag. But the Easterlings and namely the Persians fell sooner to curious and artificiall composition of their Apparell and because they went ordinarily in silk reproched Herod in Helogab the RomaÌ„s as HerodiaÌ„ reporteth that they were rustical becaus they were apparelled in cloath froÌ„ which custome they were in greatpart afterward drawn by Heliogabalus the Emperour too much effeminated with the Persian delicacy For before Et vellere Tusco Iuuenal Satyr â— Vexatae durâ—que manus 5. Whereupon as excesse in apparell contrary to naturall institutioÌ„ may first in generall be knowne by the departure from Nature to the curiosity of Art so consequently it may be measured in particular by degrees of Arte by which it hath degenerated surthest froÌ„ Nature in that some kind of Apparell is more artificiall then other further sequestred from the true originall vse Mans inconstancy and newfanglenesse ayming still at that which is most remote and extraordinary whereas Nature to abridge this vanity of man hath buried hidden from vs the creatures which Arte doth principally abuse in this kind as Pearles in the bottome of the Sea Gold and Siluer and the like in the bowels of the Earth In which respect the old Poets feyned gold to be kept Clemens Moral lib. 2. pedagog cap. 11. Hyerom epist ad Rusti Tertull. 1. de cultu â—emin by Griffins and Dragons therby to affright vs from these fantasies as Clemens Alex. and S. Hierome do record And Tertullian thinketh that women could neuer haue found out the secret iuyces of herbes minerals and other trumpery to colour their hayre paint their faces but instructed by euill spirits so foule be the Painters and their shops from whence counter fet beauty is fetched 6. Besides this purpose of Apparell to defeÌ„d the body from iniuries of heat cold and the like Nature had another drift namely by outward Apparell to represent as by a visible signe the quality and disposition of euery man what his secret affections are and of what iudgment discretion and capacity he is for all this his Apparell doth declare no lesse then his wordes And so the holy Ghost saith by Salomon Amictus corporis risus dentium ingressus hominis annunciant de eo that is to say A mans Apparell his laughing and the manner of his going do manifest his inclinations and telleth what is in him And in this respect I haue oftentimes thought with my selfe that all Nations ought to be passing heedful in the choice they make of Apparell and the fashions therof for as much as thereby they make remonstrance to others of their naturall dispositions and lay open to the view of the world what lyeth hidden in their harts And so if in the representation of their Apparell their Newfanglenes and inuentions of art be expressed any error vanity or lightnesse to such mens iudgments as haue piercing intellectuall eyes they make themselues obiects of scorne and mockery yea sometimes markes to be shot at and a prey to other mens policy 7. But to rehearse that which in this kind is naturally allowable although mixed with some Art we will begin with persons consecrated to religion for that Religion is a repayment of externall hoâ—age and seruice due to Almighty God in respect of his supreme Maiesty rightly apprehended by man And therfore the outward ceremony and â—ttire in religious actions ought to be precious and honorable as we see it was ordayned by God himself in the draught he made of the old Testament Exod. 28. Thou shalt saith he make the vestement of Aaron with glory and comelines Hereupon Exod. 19. the Iew by Gods appoyntment was commaunded for a signe of religious sanctification and ciuility to wash his garments when he receiued the law from mount Sinay as S. Basil noteth And S. Basil in cap. 1. Isa vpon the â—ame consideration no
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
pittifull But seeing it was created to the likenesse of Almighty God and redeemed with the precious Bloud of Christ how vnworthy a thing is it to see it cast downe and depressed only with superfluity of drinke 6. And if this Tyranny surprised the soule vpon a sodain or gayned victory ouer it at vnawares the fault were more pardonable and iâ—sse reproachfull to the soule to be so ouercome and debased But willing wittingly to be blinded the vnderstanding and will to be enthralled the memory oppressed the fancie deluded and all the senses giuen vp to the power of drinke and a man to put himselfe out of possession and vse of his witts with his owne handes what folly more exorbitant or what trespasse more worthy of punishment and reproach 7. Neither doth this debasement by drinke only disgrace and disorder the soule but the body also For as the Bernar sero sâ—de Aduent Tertul lib. â—â— Resur body liueth by the soule so from the same it receaueth splendour of complexion comlinesse of behauiour and a certaine diuine beauty which that noble substaÌ„ce when it is not defiled with the contagion of sinne imparteth to the body But this selfe same body this sheath of the soule this goulden cloud that receaueth light and splendour from the sunne when it is ouer-loaden with drinke becommeth no better then a barrell and by continuance looseth the naturall complexion the skinne like a withered bladder all comlinesse decayeth and he which liuing with sobriety kept the dignity of a man by intemperance of drinking maketh himselfe a beast wallowing in his owne foyle and filth A deare sale of worth and nobility for a momentary passage of Beere Ale or Wine downe the throate to drowne all the talentes of nature and grace and become a meere vessell to receaue aboundance of drinke and giue the spoiles and triumph ouer so noble a creature as man is to so vile and beastly a vice as is drunkennesse 8. So as in fine the superiority and dominion remayneth to drinke Bacchus and the Diuell rest absolute coÌ„manders And how will man be able to answere to Almighty God dishonouring thus his body and soule How will he excuse his fault in abusing the creatures committed to his charge dishonouring I say and abusing with himselfe both heauen and earth the elementes the birdes the fishes the beastes plantes hearbes all the rest of Gods creatures who if they could speake would disclaime from the subiection and seruice of such a man or rather a beast that suffereth himselfe to be ouercome by drunkennesse specially Heauen which is notoriously iniured when the body ordayned to dwell there after death is in this life made a Beer-barrell or a vessell of wine fitter for a celler then to be seene aboue ground and much lesse in heauen And the same in proportion may be said of the rest for as the seruantes quality is blemished and impaired by the vilenesse and disreputation of his maister so all creatures subordinate to man as to their Lord are dishonoured and abased when he by excesse of drinke is transformed into a swine into a block without sense and made a vessell for dregges and draffe 9. Let the soule then force it selfe to mount vp aboue sense to bridle the taste and moderate all vnreasonable vse of drinke hating drunkennesse as a monstrous vice which the very brute beastes doe abâ—orre and should be so far from the excellencie of man as a soueraigne Prince should be free from crueâ—l â—ondage Wherinto if by mishappe he should fall at any time surprised by some vile trayterous varlet no doubt but getting his liberty he would take a iust reuenge and stand vpon his guard all the dayes of his life after not to come any more into the like thraldome The same must the soule do once rescued and set free from the seruitude of drinke it must represse sensuality and restraine the power of drinke with diâ—daine so that it neuer be able to contriue any more with â—ast against reason nor to bring the body and soule into vnworthy slâ—uery againe To this purpose Clem. Alex lib. â— paed cap. 1. Clemens Alexandrinus compareth a drunkard to a sea-Asse whose harâ— saith he is not in his brest but in his belly that is when all the honour and dignity of man is subiected to the desire and delight of meat and drinke 10. S. Basil also vseth the comparison of S. Paul for the disgrace of drunkennesse Basil orat cont Aebrios What thing more contemptible saith he then an Idol or false God which hath eares and heareth not eyes and seeth not handes and feeleth not feet and cannot walke And yet drunkenesse by reason of the obiect effectes is no lesse ignominious then if a man by Idolatry should adore and serue an oxe an asse or any other beast For these obiectes at least haue senses and keep their due vses wheras the body of a drunkard ouerchardged with surfet though it haue eyes yet it seeth not hands it feeleth not eares it heareth noâ— and though it haue feet yet can neither goe forward nor stand vpright 11. But to proceed a litle further and to passe from this basenes of mans estate procured by drinke to the particular detrimentes of his body and soule and of the common wealth It is an axiome both in Philosophie and Diuinity that our affection towardes others proceedeth originally from the natural loue of our selues so that we first wish well to our selues and consequently to others with whome we communicate by nature or grace as members of our body For if we be brutish and cruell to S. Thom. 2. 2. q. 2 â— art 4. Arist l. Magnor Moral our selues to whome shall we be sweet and mercifull If euery man should destrâ—y himselfe what would become of the 〈◊〉 Therfore for a man to 〈◊〉 〈◊〉 is by seqâ—ele to annoy the community of which he is a part as where â—ch one in particular the Senatour the Scholer the Doctor the Souldiar were giuen to drinke what should become of the Ciâ—ty Wherfore drunkâ—rds for as much as lyeth in them by their president and example endeauour to make all their countrimen turne soppes and the common wealth to swim in drinke For if this particular person may be permitted to swill and tiple till he be drunke why may not the second the third and all rest challenge the same liberty 12. There be some bad dispositions in man which bring no domage to the soule as hungar thirst sicknes and the like yea sometimes they are occasions 2. Cor. 12. of vertue wherby the soule is strengthned and perfected There be also sundry bad affections of the soule which detract nothing from the body But drunkennesse with one and the selfe same inundation ouerfloweth corrupteth them both it depriueth the body of health deflowreth the soul of beauty Some sinnes there be which first make entry into the soule as Pride Enuie Heresie and consequently