CHAP. I. What is the Naturall, and Ciuill vse of Apparell.

THERE is no doubt but that the originall vse of Apparell, tooke beginning from the quality of mans body; for it being much res­pected by the soule, to which it is naturally vnited, the reaso­nable faculty according to obligation from Nature, hath been carefull and in­dustrious to cloath it, as well to defend it from iniury of the ayre, as to main­tayne it in honor and reputation, against debasemēt or misprision, as Clemens Alex­andrinus, [Page 2] and S. Basil, do prudently ob­serue.Basil. in S. Iulit. in regul. fus. disp. inter. 23.

2. For as Princes and Great men, do not onely procure estimation and sup­port of Honour in their owne persons and estates; but also in the behalfe and quality of their dependants and seruants, and so consequently 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 parēts were couered with the spoils and seruices of beastes; for after theyGenes. 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 [Page 3] 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 frō innoyance, as their minds from confusi­on. And then Nature in Man was taughtAmbros. de para­diso. to protect honour, and adorne the body with Apparell; thereby to couer and cōceale nakednes, which otherwise car­ried resemblāce 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 menNissen. 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 [Page 4] skins of foxes and other vermin? which asHier. ep. Epitaph. ad Nepot. Ouid. l. 3. Trist. Clem. [...]. [...]x. l 3. pe­ [...]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, isCicero 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 [Page 5] because they went ordinarily in silk, re­prochedHerod. in Helogab. the Romās, as Herodiā reporteth, that they were rustical, becaus they were apparelled in cloath: frō 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. [...]. Vexatae dur [...] (que) manus.———

5. Whereupon, as excesse in appa­rell contrary to naturall institutiō, 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 frō 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, [Page 6] the old Poets feyned gold to be keptClemens Moral. lib. 2. pedagog. cap. 11. Hyerom. epist. ad Rusti. Tertull. 1. de cultu▪ [...]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 defēd 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 [Page 7] 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 ho [...]age and seruice due to Al­mighty God, in respect of his supreme Maiesty, rightly apprehended by man. And therfore, the outward ceremony and [...]ttire in religious actions, ought to be precious and honorable, as we see it was ordayned by God himself in the [Page 8] draught he made of the old Testament.Exod. 28. Thou shalt (saith he) make the vestement of Aaron, with glory and comelines. HereuponExod. 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. AndS. Basil. in cap. 1. Isa. vpon the [...]ame consideration (no doubt by inspiration of the holy Ghost) the faithfull of the Primitiue Church, so­lemnized Festiuall dayes consecrated to religion with precious Apparell, asTheod. 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▪ wea­rethPier. 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 theHieron. in vit [...] Pauli. Palme-tree. As Paul the Hermite (saith S. Hierome) had a meaner garment then is vsed [Page 9] by any mans slaue. And accordingly S, Atha­nasi [...] Athanas. in vit [...]. Antonij. August. l. 1. de mor. Eccles. c. 31. [...]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.

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 D [...]adems, after the manner of Asia; or with Crownes ofClem. Alex. l. 2. Pedag. Virgil. [...]. 7. Laz [...]us l. 8. de repub. Roman. Veget. l. 2. dere mi [...]it. Lau [...]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 Scurchiōs and vpon their Crests, the portraitures [Page 10] 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, andVirgil. Enead. 7. apparell.

10. The Nobleman also, in token of his Nobility in those times, was knowne by his attyre. And▪ for thisAl [...]iat. Em [...]. cause, the Athenian Gent [...]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 partClem. 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 theAlex. l. [...] gen. die [...]. cap. 18. Moone, as it was ordayned by Numa: where the vulg [...]r sort was not permit­ted [Page 11] to vse any such ornamēts. Also vpon p [...]o [...]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 inCicero pro Sextio. Seneca ep. 18. Plutar. in Caesar. Lucan. l. 2. Phar. Plutarc. q. Rom. 2. 6. Trig▪ u [...]t. lib. 1. hist. Chin. c. 7. Cicero, in Seneca, Plutarch, and Lucan:

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 garmēts, 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 answera­bleTertul. de pallio▪ Clē. 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 theyPier. 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 t [...] 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 [Page 13] 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, not­withstāding, 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 hēce procedeth [Page 14] that which S. Paul obserueth, as natural1. Cor. 12. in man concerning Apparell. Such as we thinke (sayth he) to be the baser parts of the body, we apparel them with more honor: and the lesse honest parts with more shew of honesty.

4. Another cause from which pro­ceedeth this affection in the soule to a­dorne the body, may be thought to con­sist in this; that she knoweth the body to be her instrumēt 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 notedMercur. in Pymond. by Mercurius Trismegistus. In which off [...]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 [Page 15] 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 allTertul. de resur [...]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 excellēcy 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 whē 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 ēbalmeth [Page 16] and entombeth▪ it, & erecteth for it thePlin. 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.

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 c [...]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.

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 [Page 17] 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 Natiōs, 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 s [...]me kingdome, according to variety of complexions, great varie­ty of fashions: some iudging this forme or colour, to be an ornament to the bo­dy [Page 18] 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 [...]aseius lib. 1. V [...]icornes horne: & sometimes balls of Iron [...]incked to his eares, and nether lip be arguments of his Nobility. TheOuandus. 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 [Page 19] 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 andArist. 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. [...]1. hist cap. 8. lib. 8 c 48.

11. Plinie affirmeth, that men first beholding with pleasure the flourishing [Page 20] colours of flowers, namely of the Rose, Polid. Vir­lio. [...]. de in­ [...]. [...]. [...]. [...]. l. 8. [...]yntag. [...] l. [...]. [...]. the Violet, the Marigold, and the like, did [...]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 P [...]igians first inuented cloath of needle worke. King Attalus taught the world to mixe golden threeds with o­thers of silke, or wo [...]ll. The Babylonian was famous for his variety in dying his cloathes. The old Gaule for branching them: and the Alexandrian for his motly twist. Now then, seing the world is thus deuided, euery nation seeking a pe­culiar decorum, and yet ayming all at one and the selfe same end, let vs examine, what generall grounds may be layd downe, to find out this natural decency, which pleaseth best those who haue best Iudgement, and most vse of reason, and what is culpable in such people, as vpon vanity exceed in the vse of Arte, and misse that purpose which nature at­tendeth in Apparell.

How in the vse of Apparell, Nature and Art, may make a conuenient tempe­rature: and what generall ob­seruations, are necessary in this kind. CHAP. III.

I do not thinke that any man, accor­ding to iudgment, can abridge the work of nature so Stoically, or seuerely, as if Nature only were to appoynt the Apparell of the body without all inter­course of Art. For the rudest manner of cloathing we can thinke off, namely by skins of beasts, requireth some admix­ture of Art to make them fit for mans vse: notwithstāding, some haue deemed that nature alone in the very naked fa­bricke of man, hath made sufficient pro­mision in this kind, as Lucretius and o­thers, who note, that euery part of theLucretius lib. 1. body is able to resist cold, as the face of man, that is of the same complexionSeneca [...]p. 90. with the rest, if vse were not to the con­trary: adding that in those northerne cli­mats where the cold is most, some men haue liued little better then naked; & of [Page 22] the ancient inhabitans of our Iland, thus writeth one.

2. Yet the first cloathing afforded by Almighty God to our parents in Para­dise after their sinne, [...]oueth that for vs now to go naked were not according to the prescript of nature. Many things (and amongst them Apparell) are be­come for the present natural and neces­sary, which before sinne, were not so. Wherefore this truth supposed, we are not, with vnciuill rigour, to debarre nature wholy of all Arte in the forme and vse of mans attire: Only we must beware that admitting Art and work­manship for the help and perfection of nature, it be not permitted to range so farre, as it destroy the originall intent of nature: As for example, if one should heape art vpon art in things needlesse and extreame costly, farre fetched and deare bought, only for vanity, without any other purpose. For the ornament of Apparell, being only an accidentall perfection of man, and of little momēt in respect of other endowments of his [Page 23] body and mind, if in this kind, any shew of extrauagant excesse do appeare, it will be an argument to the beholders, that in such a person is no internall qua­lity of any great worth, seing him wholy addicted to an externall toy; and that his wis and valour reach no fur­ther then the Taylers Cut, and colours of his cloathes: as if the glory of the Ape consisted only in his pyde or motly coate.

3. Therefore, artificiall inuention is not to depart too farre from the in­tent of nature or naturall parability: lest the wit of the person so curiously appa­relled, may seeme to haue beene wholy spent in the pursuite it had after the fa­shion of his cloathes: or he so seriously imployed thereabout, as he would haue the world thinke it the whole drift of his designes, and that his capaci­ty reacheth no further.

4. And assuredly, there is no one outward argument, which more playn­ly and effectually proueth that the souse harboured within that body, hath no talent of any great worth, as too much affectation of Art in Apparell: for it [Page 22] [...] [Page 23] [...] [Page 24] seemeth heereby, that Nature wanting her proper perfection at home, beggeth a counterfaite resemblance therof from abroad. And wheras art, as the inferior should imitate Nature, attending on her & leueling at excellency only by her ap­pointment: now contrary wise, Art goeth before, and preposterously dire­cteth nature, and maketh her to serue, & attend, and to be maintayned and estee­med by her. Whereupon it commeth to passe, that this vnnaturall and proude curiosity of Art, insteed of grace, from others purchaseth commonly dislike & hatred: for hereby, the beholders thinke that the party so attyred, vaunteth of himselfe, as if he were greater then the rest in mind, as he is gayer in Apparell; & the more he laboureth to make others of his opinion, the lesse he perswadeth: for by his lauishing in expences, they seo plainly he vnderstādeth not proportiō, and consequently deeme that his shal­low wits are run out into his cloathes. And so, as on the one side they take him for a puppet, and hold him in con­tempt: so on the other side, the affecta­tion of that which they see him vn­worthy [Page 25] of, is vnpleasant; for all dissi­mulation & falshood is naturally odi­ous. And this may serue for the mode­ration of Art in the vse of Apparell.

5. Moreouer, seing that apparell (as hath beene sayd) besides the necessary couerture of the body, bringeth with it a significatiō of the quality of the mind; it is to performe this office respectiuely to the estate that a man sustayneth. And as estates in a Common wealth are diffe­rent;S. Tho. 2. 2.. q. 16. Nauar. in sum c. 23. num. 4 [...]. 18. Lessius. lib. 4. de virt. Temp. cap. 4. so require they different proprie­tyes of the soule, to be represented exte­riourly by Apparell. By which appea­reth the preposterous and inordinate practise of those, who by their Apparell make shew aboue their quality, disclo­sing in the meane while, affections in their minds not agreeable to their con­dition: as if a womā should by her attire (according to the barbarous example of Queene Semiramis) expresse in herselfe the quality of a man, or a meane person make resemblance of some great Lord & commaunder. For hereby the behol­ders vnderstand, first that the party so disguised, is not content with his owne estate; next that he aspireth higher then [Page 24] [...] [Page 25] [...] [Page 26] his wit and ability doth reach: and la­stly he discouereth extreame folly, as though where true valour & substance is wāting, there the Taylers sheers, with his needle and threed, were able to make him that which he is not.

6. Seing therefore, that besides the honest and necessary commodity of ap­parell,Iso [...]rat. ad Dimonich. Homer. o [...]iss. 6. some certaine signification is thereby also to be yeelded; it seemeth that the aduertisement giuen by Isocrates to Dimonichos, is in this ma [...]ter much to be noted. I would not (saith he) that thy cloathes should giue any notice that thou dost affect curio­sity in Apparell, which is a token of a weake and [...]ffeminate spirit. But aboue all, let it make ma­nifest, that thou art Magnanimous. By which is not vnderstood a proude, arrogant or disdaindfull mind, but such a one, as by his apparel & all other signes (accordingTertul. l. de pallio. to Tertullian) appeareth great in vertu­ous designements, such as may benefit the commonwealth and posterity: and not to haue his cogitations and affecti­ons fettered in silke, veluet, or gold lace; and much lesse in new fashions of the Taylers 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 p [...]llio.

8. The phantasticall Grecian was knowne by his short cloake. The graue couragious constant Roman, was no­torious for his gowne. And as naked­nesse [Page 28] 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: [Page 29] 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 [Page 30] change easily & often vpon the like in­constancy, still remayning in chase af­ter the idle contentment of foolish phā-sies: as if a man should imploy himselfe continually, and all his cogitations and labours, to giue satisfactiō 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 [Page 31] 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 [Page 33] it before other mens eyes? To meete in company (saith Tertullian) to looke, and to be Tertul. l. 2. de cultu Fe [...]. 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, ac­cordingClem. A­lex. li [...]. [...]. p [...]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 discour­sethBasil. in [...] 3. Isa. S. Basil: and Aurelius Prudentius the Christian Poet, setteth Pride apparelled in this maner.

4. This passion of arrogancy and pride residing, as I haue said, in the hart, and managing an empty body, sendeth out hoate vitall spirits of the same na­ture and quality to the eyes, the cheeks, the legs, and to all the rest, from top to toe. And to the end that the same parts of the body may be the fitter messengers, [Page 34] that Vice which lyeth hidden and can­not get out by it selfe, trimmeth them vp [...]n diuers formes, that they may carry newes where she lodgeth.

5. It is likewise euident, that Effe­minacy is another speciall motiue, to the kind and fashion of Apparell, when it is with excesse. And so those which employ their cogitations, in sensuall pleasures, describe also their thoughts (as the proud man doth) in the vanity and variety or their cloathes; where­with weaklings being doted, are taken in Cobwebs, & become captiues in the same fetters and chaynes. And for that reason affordeth no sufficient argument to perswade a man to such grosse and foule delights as are common to brute beast; therefore, the sensuall poysoned spider lurking in her hole, vseth appa­rell as a lure to call the silly fly into her nets: for the senses haue there most pow­er, where reason is most weake.

6. Thus is the Abuse of Apparell, the displayed banner of dishonesty; the fowlers glasse, which allureth to poyso­ned baites; the smoake of that impure and smothered fire, which wasteth in­wardly [Page 35] all the substance and ornaments of nature, grace, and vertue. And wher­as, naturally, all other fire is bright, and the smoke filthy, and stincking, here the fire is foule and blacke, and the smoke (to wit the Apparell) adorned and per­fumed.

7. To this effect, when age decli­neth in the Autumne of decay, with one foote in the graue, we see sometime (not without laughing, though with compassion) the inordinate loue of fa­ding beauty past, borrow the Paynters colours, to fill vp the wrinckles of a wi­thered face, adorne the head with dead, yea and perhaps damned hayre: and whilest art seeketh to reforme na­ture in shew, deformeth and depraueth it in very deed, recommending the truncke of life to the memory of fancyes past, & (though loath to dye) yet strow­eth flowers vpon the hearse, whilest death gathereth vp the rotten windfals of foolish youth.

8. This kind of poyson in custome drunke out of Circes cup, maketh [...]t at men and women can hardly be w [...]an [...]d from their inueterate miseryes: and be­ing [Page 36] loath to bid them adue, discouer by their Apparell and artificiall ornaments inordinate desires, which time should haue taken away, and shame would haue at least concealed. VVhat if Seneca Epist. 90. Possidonius (sayth Seneca) should behold the thin linnen of our dayes, in garments which doe scarse couer, and so farre from affording help to the body, that they giue it not to modesty or shame­sastnes? Clem. A­lex. lib. 2. pedagog.

9. The third and last note, out of which springeth this disorderly cost and excesse of attire, is Impiety, and ne­glect of God and heauenly affaires. For such is the quality of mans nature, that when in his iudgement he admireth, and in his heart exalteth the diuinity and greatnes of Almighty God; then doth he most of all humble and debase himselfe: And to the contrary, when he forgetteth God, and liueth without feare of his iudgments, & prouidence of the life to come, thē doth he extoll him­selfe and declineth from the care of his soule, to the loue of his body, bestow­ing all his time, study, and endeuours to pamper and adorne it, and to serue it as an Idoll. And this hapneth not onely [Page 37] amongst them that haue knowledge of of the true God, and Christian religion: but it is so grafted in the very bowels of Nature, that these two like a ballance, when the one goeth vp, the other decli­neth. And so the old Romans, whilst they held reuerence (after their fashion) to Diuinity, as Nature it selfe teacheth all Nations to do, vpon a reasonable iudgement of their owne vnworthines, subiection, and dependence of a higher prouidence; they contented themselues with such things as serued meerely for succour against necessity, abstayning from super fluityes, which they thought might be displeasant to the power that gouerneth with order, or serued only for their owne magnificence and glory. The Romanes being in flower (saith Salust)Salust. de coniur. were sumptuous in their piety towards the Gods: but sparing at home towards themselues.

10. Whereupon, when any Nation commeth to be extraordinarily addi­cted to gorgeous apparell, & variety of [Page 38] new fashions, it is a most forcible argu­ment, that it beareth little regard to­wards heauenly greatnes. And for the same reason, the inhabitants (each one in his degree) endeauour to get as high as they can, and to greaten and extoll themselues: and as if they were petty Gods, they set themselues out with ostē ­tation of Apparell, as spectacles to be admired and adored by the beholders.

11. Vpon this consideration S. Au­gustine Angust. l. 1. de ciuit. comparing the Citty of the pious to Hierusalem, and this confused world to impious Babylon; saith, that where the selfe loue of Babylon wageth warre, and preuayleth against Hierusalem, that then it impareth it: and when Hierusalem by the loue of God is raysed and getteth the better hand, that then the Towers of Babel do fall. Wherefore it is conuin­ced, that Babylon is the Citty of those, who for arrogancy, impiety, or nice­nesse, and inordinate loue of their bo­dyes, set out themselues in Apparell a­boue their degree, to the misprision of others, and extenuation of the Deity it selfe, and with no small burden to the common wealth. For (as they say) fooles [Page 39] bring in fashions, and wise men are o­bliged to follow them, not to be noted as singular. But because this vice and vanity (yea in some sort, this sacriledge and idolatry) of Apparell, is crept into our countrey, & growne into custome; it will be necessary to speake something more in particuler of euery one of the sayd three heads, or fountaynes from whence it came, and by which it is maintayned.

How Modesty, and Prudence condemne excesse in Apparell, and the like; as signes discou [...]-ring Pride and Arrogancy in the mind. CHAP. V.

THE Counsaile of Ecclesiasticus isEcclesiast. 11. good, saying: Glory not at any tyme in Apparell, for assuredly what glory is aymed at by excesse in apparell, is no glory in substance, but a fond ficti­on of the mind, which causeth rather contrary effects of dishonour and dis­dayne▪ for who knoweth not, that arro­gancy & pride of heart, is odious when by any way it is discouered? And for [Page 40] that, naturally men aspire more or lesse to soueraignty, and to be freed from subiection to others whom they hold as their equalls; whē they see one that hath neither preheminēce nor dignity aboue them, seeke to set himselfe before them out of his ranck, only with title of bet­ter cloathes; they disdaine and hate him for his pride. Is it not then an egregi­ous folly, when with great industry, care, and expences, the proud man rea­peth nothing but disdayne and con­tempt, where he procured estimation, and honor?

2. Therfore, by excesse in cloathing he can expect no good from others: and so his only reward is to please his owne fancy, with dislike of the beholders, and much more of the wiser sort, that looke vpon our young Gallant, as vpon Esops Cocke, clad with the borrowed feathers of other birds. For all the gay attire which eyther man or woman can put on to make ostentation of them­selues, may as well be put vpon a statua of stone, or vpon a hedgstake. VVhat state then, or what greatnes, excellency or ability of mind or body is represēted [Page 41] by excesse of Apparell? If to be great, and excellent in any good quality, re­quire no more but fancies of new fa­shions and painted cloathes; who can­not excell, if he haue more money then wit, or the Taylour be his friend? But how base is such an excellency, that may be common to the foole, as well as to the wise man; to the Cobler, or Car­ter, if he haue money or trust in the Mar­chants bookes, as well as to the Prince; to beasts, yea to senselesse Creatures, as well as to men and women?

3. Truly they do publish too much their weaknes, and little worth when they condemne themselues as needy of Cuts, & Iagges, needleworks, & inuen­tion of Artificers, who commonly haue all their vnderstanding in their fingers endes, to vphold their reputation: for dead flesh needeth salt to keep it from stincking, and the most corrupted bo­dyes, sweet smells and perfumes. These Peacocks or Iayes, these feathered fooles disgrace and deiect the highest state of themselues: they set nature, and vertueBernard. l. 5. de consid. a begging, to craue (as S. Bernard pru­dently noteth) forraine dignity and [Page 42] reputation, from such thinges as are farre inferiour to themselues. It is the true doctrine of our Sauiour, that, The Mat. 7. body is more then the garment, as the souse is more then the meate. Why then is the body of a man animated with a reaso­n [...]ble sou [...]e to be adorned superfluously and impertinently, as though it could be honoured or made great, by that which in comparison of it selfe, is base and ignoble, and rather to be graced by the body, then the body by it.

4. It is not co [...]uenient as it seemeth to me (saith Cleme [...]s Alexandrinus) that, that Clē. Alex. l. 2. [...]. c. 12. which is couered, should shew it selfe worse then the couer. As we see in the Temple and Image; in the body and the soule. But now it falleth out quite contrary: for if the body were to be soull, who would giue a thousand atticke groates for it, wheras for a costly coate or iewel, diuers are ready to offer a thousand talents? See then mans na­ture inuerted, and his dignities borne dow [...]e by excremen [...] of the elements; by the off [...] of brute beasts, by the bow­ [...] of wormes; and the worke manship of the basest member of the Common wealth, who ordinarily are neither idle nor well occupied.

5. But in this kind, that which is particularly and most iniurious to the soueraignty of nature, is the shamefull practice of painting the face: wherein they vse liquors distilled from filthy weeds, from gums and poysoned iuyces, which once aduanced aboue their na­turall degree to the visage of a woman, and plastered vpon the cheife mansion of a reasonable soule created to the like­nes of Almighty God; there, they eate and fret the skin; there, they putrifie, fester, and dry vp into parchment the place where they were put to cause be­auty, which they might as wel do vpon an old buskin as vpon a wrinckled twi­sted face, yea a great deale better, and with a fresher gloze, and longer conti­nuance. What basenes then, is it for a man that he may seeme (forsooth) a man or a woman according to her sexe, (and not in may-games or monsters) to begge with much labour, payne, and hurt to themselues, such ornaments as I haue spoken off, with so much disparagmēr, if confideratiō be duly made, as though nature and reason had not remembred, to giue sufficient and conuenient orna­ments [Page 44] to both, and for vnprofitable fan­cies, to reuerse and disorder the whole course of Gods creatures, abusing the better, and magnifiyng those that are most vile and contemptible.

6. So is it appoynted by our creati­on, and by the vitall motion of nature, that our life consisting of the action of heate that feedeth vpon moysture, as the flame in the lamp feedeth vpon the oyle by little and little, the moysture should be consumed, and with it that fresh co­lour and flower of beauty which there­by is caused, fade and decay. After the same manner, and with the same end that nothing be permanent that is made only for vse and passage to better pur­pose, all the seasons of the yeare haue their peculiar properties, ornaments, & graces, with amiable intercourse of change; which teach vs the seuerall di­gnities and comlinesse of all the parts of our life. To our youth, because it wan­teth experience, prudence, and many o­ther preheminences that are not due but to industry and time (and specially to women, as to the most deficient by rea­son of their sexe) is giuen the veyle of [Page 45] exterior beauty, or good fauour to couer other wants.

7. Now, when this spring and sū ­mer are past, and Autume hath brought the blossoms to fruite, and green fruite to maturity; what a folly is it for men, or women, to vsurpe out of time, and counterfaite the couers and ornaments of their former defects? And what a shame for a man to play the boy, or (which is worse) the womans part? or that the matrone should be such a turne­backe to the follies of a litle girle? The true ornaments of this age, be not gew­gawes, nor trifling shadowes of youth: but all those thinges which declare and testifie the grauity and maturity of a discreet modest spirit, which is venera­ble of it selfe, and needeth no exteriour ornaments, nor helpes to be reuerenced and respected.

8. These ornamentes, when they be not out of their season, they are in season, when out of measure, they are ridiculous: but when they be false andClem. A­lex. lib. 2. paedagog. cap. 11. counterfaite they be ignominious. A­gainst them, and specially against pain­ting, Clemens Alexandrinus maketh this [Page 46] dilemma. If the visages of painted women be faire of themselues, nature is sufficient to recom­mend their beauty: and then they need not to striue by art against nature, nor with fraud to wage warre against truth. But if they be not faire by benefit of nature; then applying this coun­terfeit gloze to their faces, they make open con­fession to the beholders, that they want beauty. Is it I pray you, laudable in a woman, or any wayes to be esteemed, that her face can performe the office of a wall; as fitt, or fitter to receiue al variety of colours, then she? Is this an endowment, for which to be held either in loue, or ad­miration with men? Is it any commen­dation to depend on the lye-pott, on the cockle shell, for colour of the checks? or vpon the dead scull, perhaps of a damned person, for counterfait haire? What base, vgly, gastly, and abhomina­ble furniture is this, therby to set forth either the feature of the face, or com­mend the qualities of the mind?

9. It remayneth then, that the scope of costly apparell, of starching, of pain­ting, and falsifying nature, is only and wholy to please the lookers on: what then? Is all this adoe that fooles be con­tented, [Page 47] admiring the Painters and Tay­lers, puppets vpon the stages of vanity? for the wiser sort of people laugh them to scorne; discouering vnder the Scene­call studious curiosity of their apparell, the leuity, effeminacy, and ignobility of their mindes. For as the cooke when he perceaueth his meates tainted, be­stoweth more spices on the sauce; so when the conscience is inwardly guilty of the basenes and vnworthines of the soule: then, forsooth, to dissemble and couer the inward imperfections, the earthen vessel of the body without must be adorned; the rotten wood must be guilded; the drowsie Asse must put on a Lyons skinne; the base minded Clowne must maske it out in the robes of a Prin­ce. For only such as despaire to be res­pected for any good quality of their owne, seeke these external and borrow­ed helpes to be esteemed. Where, con­trarywise, in him that is worthy indeed to be honoured; the confidence of Gods gifts which he acknowledgeth in him­selfe; his merites and endeauours past by counsell, valour, or charitable acti­ons to publicke benefit; or at least, the [Page 48] hope to get honour by honourable meanes; doth make him neglect these other petty patchings. Yea, those that be magnanimous, and haue great spirits, decline rather to the contrary extreme. As we read in Scilla his foresight of Iulius Caesar, for the same reasō, seing him neg­ligent and carelesse in the vse of his ap­parell: Cauete (said he) à malo cincto Iuuene. Take heed of this young fellow, that cannot put on his cloathes; for he carry­eth bigger cogitations in his head.

10. The noblest, most valerous, re­solute, and couragious minds, are al­wayesArist. lib. [...]. Ethic. c. p. 7. Cicero. Tuscul. 4. the most mild and moderate in speech, and all outward cariage: as the deepest riuers slide along with the least noyse. The greatest boasters be not the best souldiars: nor the effeminate young man that putteth all his study in his cloathes, commonly fit for any employ­ment of worth. He may well proue an idle Courtyer, for (as our Sauiour sayd) qui mollibus vestiuntur, in domibus Regum sunt: but seldome he proueth good for anyBasil. l. de legendis Gentil. lib. thing else. It is no lesse reproachfull for agene­rous person (sayth S. Basil) to shew extraordi­nary care in adorning his body: then by sloath, or [Page 49] any other euill affection, to become ignominious. VVhat would these doe in way of arrogancy (saithChrys. hom. 50. in Mat. S. Chrysostome) if they had in themseules any substantiall worth of their owne, who are proude of the workmanship of others? And S. Gregory Gregor. Nazian. orat. para­net. ad Olympiad. Nazianzene: Purple, costly, golden, and glittering garments, are fittest for such as haue no splen­dour of life; which want all ornaments of vertue. Wherefore, it may be concluded out of the iudgement of these great Sages, and for all the reasons aboue sayd, that sum­ptuous cloathing is no fit meanes to pro­cure opinion of nobility and excellen­cy in the person that weareth it: But ra­ther if it be with curiosity and excesse in whatsoeuer degree, it discouereth base­nes of mind and condition; and layeth open the imperfections, imprudence, and leuityes of men, and women.

11. Appelles his prentises made a pic­ture of Helena as prentises, and trimmed her with all sorts of pearle and precious stones: which their maister seing, told them, though their skill had not serued thē to make her faire, yet they had madeTertul. l. de cultu Pem. Alex. Neap. l. 4. c. 15. her rich. But the Persians and diuers o­ther nations, as Tertullian noteth, vsed gold for the vilest, and basest employ­ments; [Page 50] as to chayne their prisoners and slaues. Moreouer, this disorderly ex­cesse of which we speake, is not only ignominious and hurtfull to the parti­cular persons that vse it: but also it impareth ciuility, as a barbarous vice, and is very pernicious to the Common­wealth, destroying the friendly society of the subiectes, and their abilities of wealth & meanes, as well to serue their Prince and defend their country, as to succour and benefit one another.

12. And heere we must note, that there be two kinds of Barbarity; to wit, one originall, the other occasionall. Ori­ginall Barbarity ariseth from nature, des­poyled of common habitation, mutuall commerce, religion, crudition, & mo­rallChrysost. [...]. quòd Christus sit Deus. [...] from which, by the Crosse of Christ, the world hath beene reclay­med. Occasionall Barbarity sometime pro­ceedeth from a certayne excesse in ciuili­ty, which sharpueth mens wits to in­uent sundry vnnecessary artes for more contentment & pleasure: from whence consequently follow Effemi [...]acy, Su­perfluity, Lust, Riot, and Pride. All which vices, as they be effectes of i [...]le [Page 51] ciuility: so are they instruments and inducements of Barbarity. For, as ex­pences grow, and conscience decayeth: so there arise dayly new deuises for co­senage, new plotes for deceit, and open tyranny and oppression of the more po­tent against the weaker: & in this sense we tearme vanity & excesse in Apparell vnciuill and barbarous. For Barbarity, is not only rude, and rusticall, but also cowardly, crafty, and politicall; viola­tingArist. l. 2. polit. c. 5. Iustice, and ciuill Society, vnder coulour of right.

13. As ciuility principally consi­steth vpon the vnited agreement of cit­tizensCicerol. 2. offic. Arist. l v. polit. c. 5. and Countrey men: so such vices as do most infest this vnion, and make them disagree in distemper of iudgmēts and affections, is vndoubtedly barba­rous. In regard wherof, arrogant vanity in apparell, whilest it maketh much for alienation of mindes among people, as hath beene said, is in comparison of o­ther offences, most vnciuill and barba­rous. He is cruell [...] saith S. Chrysostome) who Chrysost. hom 50. in Math. in regard of his sumptuous apparell, neglecteth the poore. So that there is this difference only, betwixt a wolfe in the Citty, and [Page 52] another of the forest: that wheras both agree in cruelty and rauine, the one is couered with a rough skin, and the o­ther with a shining coate: the one is cruell in fact, and also in outward ap­parence; the other ciuill in shew, but barbarous in deed: not that this out­ward countenance of the Ciuill VVolfe doth any whit diminish his barbarity, when rather it serueth him, better then the rough brissels of the other, to catch his prey: when the poore innocent lambe that escaped the wild wolfe in the wood, falleth into the power of the politicke hungry Courtier, that consu­ming idly his owne, and owing more then he is worth, lieth in wait to catch vp, and deuoure all that commeth in his way.

14. By another way also, this ex­cesse and arrogancy of apparell dissol­ueth ciuill friendship: and therefore is barbarous. For as S. Basil teacheth; Hee that in the vse of his garments aboue the common custome, sheweth himselfe more curious and sur­passing others; disgraceth them, as persons of meaner ability: which disgrace cannot be disgested by them that are disgraced, [Page 53] without offence. When [...]ollow Rancor and hatred, and consequently Mutinies, Factions, & Coūtercourses one against another, which dissolue the very si­newes of the commonwealth.

15. For another respect also the same abuse of apparell is to be esteemed Bar­barous, in that it doth vnprofitably di­minish (yea pernitiously wasteth and consumeth) mens goodes, lands, and liuely-hoodes, which otherwise were to serue, as well for their present, honest and necessary vses, as for their posterity. Who knoweth not, that euery one euen in regard of ciuility, hath vrgent causes of expences for himselfe, his wife, his children, his familie, his estate? without which, all would miscarry and go to wracke. But when a man▪ cloathed a­boue his degree and ablity (with the Snaile, Tortuze, Fidler, & Ape-master) shall carry all he hath, and much more then his owne vpon his backe, yea som­times whole woodes in extent of hun­dredes of ake [...]s, his childrens portions, wiues, his seruants wages, the imple­ments of his house, his friends for sure­ties, his merchants wares, his chap­mans [Page 54] indentures, his owne credit: how shall he defend himselfe assailed or cir­cumuented by his enemy? How shall he be able to supply other necessaries, and satisfie other wants that belong to his charge? And how shall he not be estee­med Barbarous, when he neglecteth them, and spendeth all vpon himselfe? Right good occasion hath this proud peacocke, to be confounded with humi­lity, when he turneth his eye to his blacke feet: considering the necessities in his family, the discordes in his house, the clamours of his creditors, the com­plaints of his seruants for want of their dew, the misery and melancoly of his forlorne children; for that he carrieth vpon his backe, that which should haue serued them al. And in this is to be seene and weighed the admirable prouidence & wisdome of Almighty God, and how (as S. Chrysostome sayth) he teacheth, and reprehendeth vs by the conditions of other creatures, made for our benefit and vse. Seeing it is obserued in the peacock that he is so cruell to his succes­sion, as the femall hydeth from him her nest, for if he can find it, he deuoureth [Page 55] the egges: as the other proud peacocks do their children and families, with the idle vnnecessary expences which they put vpon their backs, and in their traine.

16. Besides, to omit the charges vn­thriftily & foolishly bestowed vpon cu­rious and superfluous apparell, is it not a Barbarous folly for the husband & wife to spend so much time euery day in put­ting on their cloaths, as they haue it not for their necessary busines, but must either trust seruants in the oeconomy of their house, and other things which much import them, or suffer all to be ne­glected? The ancient Romans, besides other rites of matrimony, presented to the wife (as Plinie telleth vs) a distaffeP [...]in. lib. [...]. cap. 48. with a spindle: in signification of that carewhich she was to haue by her hous­wifery of her family. But where su­perfluity and curiosity of apparell raig­neth, ther the mistres allotteth so much time to trim vp her selfe, that all the profit of the house may run out at the windowes, before she can get out of chamber dore.

17. The world in all ages, and all [Page 56] times hath beene fraught with folly &Tertul. l. de cultu [...]e minar. misery more or lesse: and so Tertullian describeth that of women of his time, in this manner: Vpon one fine peece of linnen, (saith he) are bestowed twenty thousand crownes: one necke beareth whole Forests and I­landes: the skinne of one eare weareth in value a monethes expences: and euery finger of the left hand, playeth with the substance of a whole bagge of money: one small body of a woman, strengthe­ned with ambition and pride, is able to support the huge weight of many vsuries. Whereupon this pride of apparell, oftentimes resteth not in the priuate misery of one person or family that flow from the lauishmēt of foolish idle expences: but to vphold them, it broacheth and setteth a worke all villany, and treachery against the Commonwealth. And so the same Ter­tulliā auoucheth, that Gownes did more perniciously inuade, and more grieuou­slyTertul. l. de pallio. hurt the Roman Empire, then Hel­mets: whilest insatiable desire of proud apparell, forced the inhabitantes to op­presse their subiectes, & to vse violence and fraud one against the other.

18. And as concerning expences to be defrayed for help and seruice of the [Page 57] Common wealth, two very bad effects proceed from the same fountaine of su­perfluous apparell: the one is want of meanes & ability to disburse any thing valuable for that respect; the other, w^ch is worse, want of good will, of piety to their country, and of liberality to do it. For as the excesse and extremity of selfe loue is the mother of arrogant and am­bitious appa [...]ell; so the same is a step­mother & mortall enemy to al bounty and communication of commodity to others: and will haue employed vpon the persō it possesseth whatsoeuer it can scrape vp by any meanes; becomming the very bane of friendship and ciuility, whose effect and proper quality is, to benefit others, especially the vniuersall good of the Commonwealth, and of posterity.

19. How detestable then is this a­buse of superfluous and costly apparell, in regard of pride and ambition, to which it serueth: being (besides other bad qualities) an occasion and introdu­ction of Barbarity, and cruelty, and an ouerthrow of publike and priuate ciui­lity, as hath beene said? But this abuse [Page 58] will appeare yet more execrable, if we declare what an instrument it is of dis­honesty, and dissolution of manners.

Seeing that the curious, and disorderly vse of Apparell is aspectacle, and prouo­kement of wantonnesse; by all sound iudgements, it is to be reproued: and for this respect also holden as culpable, and dispraisable. CHAP. VI.

REASON and experience teach, that the pronenesse of men and women to sensuality, requireth rather bridles then prouocations to this mise­rable vice, the chiefe Empresse in this world for Sathan, which standeth al­wayes in armes against Chastity the Queene of vertue. In regard whereof, ancient Error made Venus a Goddesse vpon earth: for that vnchaste loue is powerfull, where the loue of God is wanting. And therfore, grace and rea­son must ioyne together to fight against this beast, and conquer her.

2. Thus the Poet describeth this vice and another telleth vs: how vio­lent it is, yea ouer Martiall mindes, when it is once admitted.

VVherefore both in respect of vertue grounded vpon faith, and the duety we beare to almighty God: and also for ci­uill pollicy, and honesty, this hurtfull disposition is to be restrained in all commonwealthes: and so tempered, that no contagious signification therof be permitted, wherby others (besides their inward naturall propension andCyp. de bone pudicit. weakenesse) may be drawen by exter­nall allurement, to the baites of so im­pure and brutish an action. For without this moderation, what plighted troth in wedlock wil be sure? What virginity expecting mariage, will be kept? What mindes neuer so well composed, will be freed from iealosie and suspition? What person will not be often prouoked to [Page 60] reuenge the greatest iniuries? All which inconueniences are contrary to peaceable ciuility, and to that agree­ment and concord of mindes which maketh a common wealth strong, either to defend it selfe, or offend their ene­mies.

3. Notwithstanding this inordi­na [...]e affection wherof we speake (being a sicknesse and distemper of man kind after his fall, & a punishment for sinne) seeme to carnall people as it were natu­rall: yet the very light of reason which remaineth in the soule deepest buryed in sensuality, if it be not wholy become brutish, admireth at least and commen­deth virgin [...]ll and matrimoniall chasti­ty, and condemneth all contrary immo­desty and liberty in others, so much more detested in Christian profession, as Chastity and Virginity is more estee­med, for the example of Christ our Sa­uiour, and the immaculate Virgin his mother, and of so many Saintes of both sexes, men and women, of all ages and estates from the highest to the lowest, which for their loue and imitation haue consecrated their bodyes & soules [Page 61] to Almighty God in perpetuall virgini­ty, & for the same reason matrimonial fidelity is so much respected, and so in­uiolably kept amongst Christians ech party maintayning their loue and trothHeb. [...]3. to the other, and (as the Apostle spea­keth) an immaculate bed; mindfull alwayes of that sacred promise they made as well to almighty God, as reci­procallyEphes. 5. betweene themselues, a liuely resemblance of the indissoluble vnion wherwith Christ espoused his Church, and of immutable charity wherwith he loueth it so decrely, as he spared not his owne pretious bloud, yet flowing, in the Sacraments, wherwith she is washed euery day and clensed from sin.

4. Now as it is commendable al­wayes to imitate a perfect president, so is it most praise-worthy in this case, when marryed persons (according to the paterne heere proposed of Christ & his Church) profit inuiolably in their fidelity and loue. The flower of virgini­ty is also most beautifull and amiable to the eyes both of faith and reason: for euen amongst the Paynims, it hath been held in veneration, and request.

5. Our Sauiour Christ comparethMatth. 19. Virginity to the estate of Angels, as in­deed it is an Angelicall vertue, and a peculiar price (as he teacheth vs) of the kingdome of Heauen. S. Paul telleth vs,2. Cor. 7. that it is a life fit only for those that employ all their care about heauenly thinges, and how to please Almighty God: and therefore if it be vowed (ac­cordingAugust. tract. 9. in Ioan. c. 2. to S. Augustine) it maketh mari­age with Christ our Sauiour. Contrari­wise, all men by the very instinct of naturall reason, hold the breach of ma­trimoniall troth, for a most foule and detestable disloyalty: in which (besidesArist. lib. 1. Rhetor. the brutish appetite of vncleane plea­sure) is committed an vnciuill trea­chery against the other party espoused: the one contemptible, the other odious. And the degrees of hatred and detesta­tion therof are more or lesse in mens opinions, according as the Common­wealth, in which they are found, is qualified more or lesse with wit, ciuili­ty, and religion. For some people through long inurement of vice and barbarisme, are so dulled and senselesse in the feeling of good or euill, honour [Page 63] or shame; as they apprehended not the dishonour and offence of Adultery so much as they should by instinct of na­ture,Arist. 7. cap. 6. which abhorreth such persons as out of wedlocke play the beastes, with­out shame or remorse, to defile the bo­dies of their compartners in sinne, wast their goods, blemish their reputation, & send their soules to hell.

6. There is no doubt then, but that certaine fashions of apparell, and orna­mentes of the body, vsed to that end, & which serue for inticements to inconti­nency, are damnable and detestable.

This abuse, as it is repugnant to chastity so it is also contary to natural modesty. For this kind of concupiscence is so con­ioyned with turpitude, as all persons by force of shame seeke to couer it from the eyes of others: which apprehension of nature was then originally begun, when our first Parents (after they had transgressed) ashamed of themselues, cloathed their nakednesse with figge­leaues, seeking refuge of their calamity [Page 64] from the quality of their externall appa­rell. In which respect, all barbarous nations, (yea and the most impudent stage-players, as Cicero noteth) haue beenCicero. l. 1. offic. careful not to haue their nakednes seene. And the holy Scripture teacheth vs, that the wicked Cham, and all his posterity incurred the malediction of his father, because he had not refrained his eyes from the sight of a body, which drun­kennesse had discouered.

7. How then is not the custome now a dayes cleane contrary to nature, where apparell in men and women, not only concealeth not their incontinen­cy, but rather draweth the eyes and co­gitations of others to consider their shame? What barbarous impudency is this, and how odious a reuersing of na­tures chast purpose? Are not wretched men and women sufficiently incensed by their owne inward distemperature, and the temptations of their inuisible enemy, but that moreouer they must stu­diously one tempt another? Who is not ashamed to discouer the botches & sores of his body, and other corporall mise­ries and imperfections that he can hide? [Page 65] And how is it possible, that men and women blush not to lay open by their Apparell, the miseryes and deformityes of their soules? Who would not be an­gry, if another should call him Theefe, Falsifier, Cosoner, or the like? and yet through curiosity of Apparell, men and women professe themselues Pick-locks of the Deuill, and his Theeues, that lye in waite to rob the soules of their neigh­bours, to make them slaues, and falsifiers, that put counterfaite varnish vpon their disguised persons, and cosoners that set to sale the filth of their corruptible bo­dyes, vnder the deceiptfull shew of pre­cious Apparel: and to this they add mo­reouer, that they be Fornicators, & A­dulterers, at least in mind and desire: or if they be not, they publish themselues for no better.

8. Hereupon, the holy Ghost pur­posing to represent to S. Iohn the city of Babylon, oppsite and aduersary to theApoc. 17. chast Hierusalem, the Church of Christ, describeth it in forme of an harlot, inue­sted in scarlet, shining in garments em­brodered with gold and precious stones: as if this kind of array were more proper [Page 66] for dissolute then for honest women. VVhat may we expect from such, or suspect in Basil hom. de legend. lib. Gentil. such (sayth S. Basil) but that their lasciuio [...] attire, is adressed to sollicite wantonnes, in such as lye in wayte to violate Matrimoniall fidelity?

9. When the husband considereth his wife disguised in Apparell, as one that would set out her selfe to sale: what conceipt can he make of her carriage? will not his heart abhorre, and his eyes loath the impudent representation fash­ioned to his dishonour? Likewise, whē the wife shall behold her husband not cloathed in the habite of a man, but with drift of Apparel disposed to falsifie his faith: will not matrimoniall liking be, if not killed, at least wounded in her? And assuredly, though otherwise her naturall modesty, or the feare of God might withdraw her from disloyalty in the same kind: yet as women be weake, desire of reuenge wil hazard her chastity. And so, when at home the house is disordered, and domesticall a­ffections fight one against the other in alienation and hostility, priuate life wilbe distastfull and vnsupportable: and families being thus at iarre in thē ­selues, [Page 67] will neuer serue the Common­wealth in any duty: for health & strēgth of the ciuill, as well as of the naturall body, must arise from the good disposi­tion, temperature, and concord of all the parts vnited.

10. We see brute beastes, in certayneSenec. in Hypol. seasons of the yeare when Venery raig­neth in them, to be furious and violent, though otherwise, and at other times, they be tame, sociable, and moderate. Euen so men and women, if they once loose loue and reuerence to chastity, and such as are maried cast of the sacred bād of truth and fidelity in wedlocke, and giue ouer themselues to the wandering current of their bad inclinations: with­out doubt, sociable and ciuill life a­mongst them will turne into contenti­on & confusion of hatred, conspiracies, treasons, armes and man-slaughter, and they become wild beastes or worse; not for a month or two, but for all the yeare long. To which euill issue, is directed artificiall trimming of the face, and wantōnesse in apparell opposite to cha­stity and matrimoniall agreement, and ordayned by the Diuell to the change of [Page 68] lust and sauage concupiscence.

11. There is no reasonable cause (saithTertul. l. [...]. de Pallio. Tertullian) why a woman should paint her face to please her husband: she doth it then to please others. A goodly purchace for a w [...]e, by the plaster of her face, to loose her husbandes hart, and gaine the eyes of her foolish paramour; who though by the vnreasonable feruour & folly of youth, may loue her, and affect her for the time: yet a little after falling into a more sober reckoning, contemneth her as a strumpet. As we see in the history of Ammon & Thamar. where the holy scrip­ture [...]. Reg. 13. (for document to both men and women, not to yeeld to the like passions) testifieth the sodaine change of vnlaw­full and inordinate loue, into the con­trary extreme. Et exosam eam habuit Am­mon [...]dio magno [...]i [...]is, ita vt maius esset odium quo oderat eam, amore quo antea dilexerat: Am­mon abhorred her with all extremity: in so much, as his hatred was farre greater then his loue had beene towardes her before: which a little after cost him his life. All (doubtles) temptations and instigations of the Diuell, to worke one wickednes by another.

12. But to discouer yet more eui­dently the deformity of this vice, both in men and women: first it is to be exa­minedMacrob. 7▪ Satur. cap▪ 7. 10▪ in men, & considered that man­kind differeth in perfection of nature from the femall sexe, especially in that men be of greater constancy, and force both in body and soule, then women. Wherupon, as mans strength, proper to him as man, is shewed in the dominion and moderation of his passions, especi­ally in the disordinate appetite of lust, wherin by power of very nature (set­ting vertue aside) he is, and ought to be more puissant then a woman, who in this and all other respectes ordinarily is called the weaker sexe: when a man, by his leuity and the vanity of his appa­rell, shall declare himselfe to haue fallen from his owne degree, to which nature had aduanced him, he mispriseth more his owne condition and quality, then all his enemies could do by any other reproach. Who then, being a man, and carrying the shape of a man, is so base, as that he would be thought to haue buried his man hood, and become with Heliogabalus at the wheele, a vile and vn­naturall [Page 70] woman?

13. Moreouer wheras these amarous Knightes, affecting effeminacy, thinkeArist. l. [...]. Mag. Mo­ral. c. 29. therby to gaine the loue and good li­king of women: they are much decea­ued. For as a womā acknowledgeth the infirmity of her sexe; so doth she make her recourse to man, as to one by nature more eminent: hoping that by his va­lour and force, she may be defended and aduanced. When therefore she findeth, that vicious affection hath corrupted in him this soueraignty of nature, incli­ning him to the imbecillity of an infe­riour sexe, by what reason can she thinke to be honoured, or succoured by such a one, or any way desire his friendship, if it be not with more affe­ction to his money then to his person, hoping to become his maister? For, how can she expect help or reputation from such a husband, as by his very apparell protesteth himselfe vnfit for any act of vertue; and as weake-harted, or more then her selfe, to attempt or ouercome any difficulty?

14. Assuredly I wonder, how men [...]uē in respect of their honour, dare pre­sent [Page 71] themselues effeminated in apparell to the eyes of women whom they res­pect, or of whome they would be respe­cted. For it is no lesse, but to tell them in plaine tearmes, that they are no better then they, but worse; in iudgment foo­lish, in courage childish, in appetite vn­chast, and in all other respects contemp­tible. And therefore, the Lacedemonians, aClem. A­l [...]x. lib. 2▪ p [...]d. c. [...]1. nation that made account of man-hood enacted a law, that none in their com­mon wealth but women might vse effe­minate garments: holding it a thing a­gainst pollicy and state, that men by their apparell should dishonour them­selues, and their sexe.

15. But without all doubt this cir­cumspection in the modest and decent vse of apparell, doth most of all touch the credit of women. For that nothing doth so much impaire their reputation, and hinder the loyall loue of their hus­bands▪ as the least signe of lightnesse: nor contrariwise, anything doth grace them more, then such d [...]monstration of stayed behauiour by their appar [...]ll, and the rest, as may testify their fidelity: which maketh them amiable to his [Page 72] iudgment and reasonable affection, and importeth them more then to satisfie his sight. For it is not the sole beauty of the body, which gaineth the hart of man with durable loue, being only an externall signe of the inward beauty of the soule, that is of vertue: which shin­ning in the body, draweth affection with a secret apprehension of the behol­der. But when by the apparell or other signes of lightnesse, the body seemeth merchandise set out to sale; the superflu­ous art and industry, defaceth and dis­honoureth the naturall beauty, making it (at least) vile and contemptible, as a false varnish that hath lost the substance within: yea which is worse, abomina­ble and loathsome, as a dangerous poy­son & Sathans baite to deceaue and di­stroy. Whereby it is euident, that the excesse of wanton apparell is hurtfull & dishonourable to women; by which those that haue litle prudence, thinke to get possession of mens harts, and (conse­quently) by them, that assistance in temporall life which they need, and o­therwise (keeping themselues within the limits of honest, decent modesty, [Page 73] by opinion of vertue) they might ob­taine, & conserue not for a day, or more whiles passion dureth, but perpetually for all their liues.

16. Mans hart is not so base, as to loue much, or to be tyed in affection long, for the bowels of wormes; for false and fading colours plaistred vpon a parchment skinne; for new fashions of the Taylours sheeres; for the hew of a naked breast, sometime not virginal but bestiall, that must be carrion & wormes meate to morrow next. Certes some other thing there is which must gaine affection: such (at least) as is to be constant and vnchangeable, for other­wise, what can be more odious to the husband, then when he beholdeth the apparell of his wife, as of one arrayed in venery, which professeth her employ­ment to purchase, heere and there, the affections of others which she should not desire? And what foole will like her in this manifestation, which (without blushing) she maketh of her selfe? or ioy to see her impudency discouered in her wanton attire? by which, she telleth him, that her hart houereth aloft to seaze [Page 74] vpon whatsoeuer baite, to her liking shall come next her; and therefore, set­teth her nets and lime-twigs to entan­gle the foolish birdes that come to gaze vpon the owle? What man that hath a [...]ote of man-hood, will not resolue ra­ther to chastise this folly in his wife; then to approue, or dissemble it? No m [...]ruaile then, if women when (by their owne want of iudgment, or at least of consideration) they loose the cordiall affection of their husbands for these bables and trifles, not worth a rush, afterwards they find them vnkind and hard-harded in greater matters which they need and desire for their fa­mily, their frindes, or themselues? What wonder, that iealosies turne into hatred, and (the hart once diuided) that there follow di [...]orcements of the bodies, and consequently dissolution of honorable families; neglect in the parents towards their children; emnity, sutes in law, and open barbarous hostility betweene the wiues, kinsfolkes, and the husband, that before were vnited in affinity & friend­ship? and finally great vnquencheable flames, from litle sparkes, which should [Page 57] haue beene smothered and quenched in the beginning? And this for married folkes to beware.

17. Now likewise from the same abuse it commeth in great part, that in these our dayes, amongst single people ordayned to matrimony, is found so ra­rely true loue, if comparison be made with the examples of former times: for whereas then the vse of apparell and the rest, was tempered with modesty, and was rather a testimony of vertue and discretion, that could keep a decent meane, then of vice and folly which passeth alwayes to extremes: men and women gathered pure, honest, harty, and constant affection one to another, that lasted in wedlocke not only whilest the flowers of youth continued, which euery day and houre decline and loose something of their worth, but all their liues: yea increased more and more till their dying-day, to be continued af­ter in heauen for euer. Where now, the disposition of young solkes to marriage may seeme rather a Smith-field market, then the communication of a Christian Sacrament. Which is one of the miseries [Page 76] and mischiefes (amongst many) that our Countrey hath incurred by new­fanglenesse. On the contrary side; when the quality and fashion of apparell in men did testifie their valour, constancy, and wisdome; and in women, was a protestation of their modesty, honesty and vertue, all thinges passed in the cō ­monwealth with fidelity, plaine dea­ling, loue, and friendship betweene hus­bandes and their wiues, children and their parents, maisters and seruantes; the partes of euery family being vnited one with another, and family with family, and linage with linage in Christian charity, and ciuility: which since hath beene barbarously distracted & deuided by the contrary.

18. It was cōmaunded in the old lawDeut. 22. by God Almighty, & that not without great reason and prouidence, that men should not cloath thēselues in womens apparell: for that such kind of habit is disgracefull to them, and the more the worse, as a remonstrance of effeminacy. But rather they were commaunded to testifie, by their cloathing, their reue­rence due to God, & their respect to his [Page 77] commaundements, their loyalties to­wards their wiues, and their kind and man-hood towards all. And when their apparell is such an argument of maturi­ty, and that they contemne beastly plea­sures, and liue by reason and Gods law, not by fancy and sensuality: then their wiues loue them, their children respect them, their seruants and subiects obey them, their friends honour them, their enemies dread them, yea the very Diuels themselues, that set enemies a worke, are afraid of a modest man that feareth God; who (as they know) protecteth him, and honoureth him, because he knoweth himselfe, and acknowledgeth his duety, and loueth Christianity, and according to his degree keepeth himself within his bounds.

19. Women likewise, who stand in need of comfort, and help from God & man, appeare amiable to both, when their attire, and all their deportmentes beare witnes of their modesty, & chasti­ty: which vertues are not solitary nor alone where they reside; as the contrary want not cōpany of other vices. Wher­fore, when the virgin, married woman, [Page 78] or matron, by her apparell and behaui­our persuadeth that she is chast: she per­suadeth also, that she deserueth all rea­sonable affection and respect. But as these generall reasons disproue the ex­cesse of apparell in all Commonwealths so are there others, particular to Chri­stians, grounded in their beliefe and ac­knowledgmēt of almighty God, which confirme the same most effectually, and are heere to be examined.

Christian Piety directed by Faith, doth very much disallow, and condemne the vaine, and curious excesse of Cloathing. CHAP. VII.

THE reason which may withdraw the desire of vs Christians genera­ly from all 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 [Page 79] 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; womē 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. [...]. 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 cō ­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 [Page 80] of Christianity; vpon which consideration the discourse following is to be grounded. It was a conuenient naturall prouidence & a iust persuasionGenes. 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 ther­foreIoseph. l. 1. cap. [...]. 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 pūish 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 commiseratiō 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 [Page 81] 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, [Page 82] 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 recommen­dedAugust. E [...]ar. 1. in Psal. 10 [...]. in holy writ, we may learne from them our Christiā duety in this behalfe: at least to moderate our selues within decency and ciuility, and not passe to the contrary extreme. Esau his best ap­parellGenes. 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 mode­styGenes. 24. in women, wherwith she couered [Page 73] 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 a [...]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 ofNum. 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, [Page 84] 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 [...]ipe of his virginity and modesty. And yet he was our king and our God; and is therfore an expr [...]sse iudgement and sentence against all manner of apparell in Christians, that may any wise en­danger Christianity, or entice to sinne, [Page 85] or vnlawfull liberty. And as the gar­ment of our Sauiour preacheth vnto vs most effectually all modesty and mode­ration in this behalfe, aboue all the rest that may be written or imagined: so his nakednesse vpon the c [...]osse doth teach vs to beware, seeing with it he ransomed our excesse and prodigality in apparell.

8. The Apostles and other faithfull people, that spred their clothes vpon the ground to honour and serue our Sa­uiour when he ridde in humble māner towardes Hierusale [...]; teach vs Christiās, to contemne and cast away all arrogan­cy of attire vpon the view of Christes humility: and by our apparell, to en­deauour rather to yield him honour and homage, then to purchase vaine praise or estimation for our selues. Wherupon, the ancient Christians of the primitiue Church, by direction of their faith and Religion, kept great moderation in their apparell; and for their outward cloathing, chose rather to vse a cloake as a garment of lesse ostentation, then a gowne: which, as Tertullian saith,Tertul. lib. Palli [...]. was in those dayes the Romans a [...]tir [...], who therfore, reproached the Chri­stians. [Page 86] They reproued also the Grecian robe, with a traine that trailed on the ground in signe of Maiesty and state; for that (as Clemens Alexandrinus teacheth)Clem. A­lex. lib. 1. de ped. cap. 11. they thought it vnseeming for Christiā humility. How then doe we now dege­nerate so farre in apparell from our re­nowned ancestors, as though either we were made of another mettle then they; or cast in another mould; or ay­med at another end then theirs? In their dayes, inward solide vertues, and orna­ments of the mind, were holden for precious: and outward apparell estee­med only as a signe and testimony of that worth which was really within; as the rich iewell is couered with the case. But now, the soule being naked of vertue, and without any ornament to be worthily esteemed: apparell is be­come (forsooth) an instrument of am­bition. Although, the wiser sort make no other account then of old, that the most corrupted & stinking carcasses commonly are buryed in the richest se­pulchers; as the vilest and most abomi­nable soules, are many times couered with the gayest clothes: which [...]ell the [Page 87] beholders, what kind of stuffe is vnder them.

9. In other times, sinners grieuing vpon the memory of their sinnes, shrou­ded their bodyes in dolefull attire: and fearing to fall againe, after pardon, a­uoyded all curiosity of apparell, and whatsoeuer else might giue them occa­sion of sinne. When they loued Almigh­ty God, they hated their bodies; whose inclinations were contrary to his lawes, and put their soules many times in dan­ger to be lost. But now, that error and darknesse haue preuailed so farre, that God is forgotten, and sinnes▪ holden by fooles for fatall or naturall defectes; nei­ther soule nor body are duely accused, but rather excused by the offenders: and in lieu of due chasticement, the one is fed with flattery, and the other pampe­red with dainty meates, and couered with rich apparell: vnder which are harboured snakes, serpents, toades, and all sortes of venimous creatures: yea sometimes, foule vgly Diuels. Vpon which consideration Clemens Alexandri­nus Clem. A­lex. lib. 3. ped. cap. 2▪ compareth persons in sumptuous attire to the Aegyptian Temples.

10. Nothing ought to be more fa­miliar with Christians, according to their profession, then mortification of their bodies. For, as they professe to loue God more then others, as they are bound: so ought they more carefully to remoue all obiectes, that may hinder or diuert them from the accomplishment of this duety, or entangle their wills in other imploymentes. In which res­pect, our bodies are to be restrained in discipline, least they become Idols of selfe loue: and treacherously depriue the true and sole God of his owne, that is, of our pure, inflamed, finall, and to­tall affection.

11. Hester, that vertuous Lady, al­though vpon occasion of Gods, and her contryes seruice, she was forced to put her selfe in costly apparell: yet sheHest. 19. did it with griefe, protesting before Al­mighty God, that from her hart she de­tested the diademe that she carried vpon her head. Much more Christian Ladies, generally, haue cause to mislike them­selues in any attire, which is either ar­rogant or licentious. And especially this mortification and modesty of appa­rell [Page 89] is by them to be vsed in the time of prayer, when they present themselues before Almighty God, according to the example of the same Hester & Iudith: Hest. c. 14. Iudith. c. 9. who going to pray, cloathed themselues in sackcloth and haire, and dolefully scattered ashes vpon their heads, in wit­nesse of their repentance and humility of hart. If then this mornfull attire be gratious in the sight of Almighty God, and a fit habit for suppliantes, wherin to tender their petitions and requestes: the contrary brauery of Peacocks tailes set vp to band him, as is the habit of his enemies friendes to Sathan, who, by such inuentions, impeacheth his ho­nour, filleth the world with sinnes, and worketh the bane of mankind. Wherupon the Apostle S. Paul willeth,Tim. 2. that women performe in the Church their deuotions in attire that may testi­fie their shamefastnes and sobriety: not with frizled haire, or with gold and pearles, or precious garments.

12. The head then must be couered and abased to natures simplicity; The body cloathed in that weēd, which ra­ther signifieth misery and trespasse, then [Page 90] of false pretended felicity; gold may be left in the bowels of the earth which is his place; the pearles to the cockle shell in the bottome of the sea; sumptuous apparell belongeth to the Pagan & Infidell that maketh an Idol of his body, because he knoweth not Christ, nor aspireth by harty affection to the friendship of God. Therfore (saith Tertullian) it is an outward irreligiousTertul. lib. de pallio. contempt, and as it were a displaying of a banner of defiance against his di­uine Maiesty, when men and women come to Church in their brauery; where, consequently, they are so farre from attayning pardon, comming in such manner; as in the sacred place they redouble their former faults; because the [...], sinfully they despise Almighty God, when they pretend he should be most mercifull vnto them.

13. S. Hierome talking of the peni­tent plight of B. Mary Magdalen, prostrateHieron. ep. 10. ad Fu­rian. at Christs feet, washing them with teares, and drying them with her haire, saith, that in that case, she was the fayrer, by how much the fouler. So the Niniuites pu­nishing their bodies, and doing pen­nance [Page 91] in sackloth, were doubtles amia­ble vnto God: who before shining in gould, and siluer, and precious apparell, were odious to him, and deserued that their citty should be destroyed. But they saued it (as S. Augustine noteth) and fromAugust. in 2 Psal. [...]0. a Babylon worthy to perish, they turned it into a Hierusalem by their pennance.

14. Whilest we performe our duety in the Church, the principall obiects of our thoughtes there, must be the maiesty of God, and the charity of our Redemer hanging vpon the crosse. The former (if we haue wit, and discourse) may cause in vs humiliation of soule, and of body also, in regard of so great a 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 landExod. 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 [Page 92] (saith S. Basil) prayer being an eleuationBasil. 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 [Page 93] 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 cō ­modities 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 [Page 94] 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 [Page 95] 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 yourIacob. 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. [Page 96] 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: Em­ployMatth. 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, [Page 97] 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 shalbe 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 [Page 98] 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 thēselues 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 delinquēt draw­eth others also to damnation. As if men and women in this life were work­folkes in the diuells haruest, by their wanton apparell, their painting, their trimming, their foule shamefull naked­nesse, to set out themselues to sale, & al­lure [Page 99] 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 cō ­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 [Page 100] 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 [Page 101] 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 we [...]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 [Page 102] 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 [Page 103] 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 cōposed 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 off [...]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 [Page 104] 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 profitable for euery one, if we had wit to acknow­ledge them, or could tell how to vse them.

28. Would not Apelles (thinke you) hold himselfe disgraced, and be angry, if a Coridō, a saucy presumptuous clowne passing by a picture drawne by himselfe would needes take a pencell in hand, & presume to correct his work? So cer­tainly, the diuine Maiesty must needes be offended, to see our naturall feature expressed by his owne supreme work­manship, to be altered and deformed with false inuentions. Some Emperours haue borne such respect to their owne images, as they haue forbidden, vnder great penalties, that they should be car­ryed into places of dishonour, vpon anySueton. in Tiber. c. 98. Senec. l. 3. de benefi. cap. 26. occasion. So Tiberius (as Suetonius recor­deth) made it treason by law, to weare in a brodell house a ring, in which his picture was grauen. Seneca maketh men­tion [Page 105] of the like. And Constantine the Great made a decree that no man should carry his picture into the Temples of Idols, or shew it there, as Eusebius wri­teth.Eus [...]b. l. 4 de vita Cō ­stant. cap. 15. & 16. What an offence then must it be, and subiect to what punishment, when man or woman dresseth or applyeth the liuely Image of Almighty God, to the performance of iniquity and seruice of the Diuell? Iulius Caesar disgraced andDio [...] lib. [...] dishonored notably the British shoare, when he made a corselet of the pearles which there were found, and dedica­ted it to the impure Venus: [...]o (infallibly) they both debase themselues, and disho­nour God and their Country, which with excesse of apparell and other [...] indecent ornaments, dedicate the [...] ­ties of their bodyes and soules to foolish pride and dishonesty. Wherfore no [...] ­uaile if Almighty God so offended, pre­pare his dartes of reuenge against such a sinne, as is not only reproachfull in the offendant, but iniurious also and hurtfull to others, as hath been said, and so directly intended against his diuine Maiesty and Law.

29. The elect people of God, pro­ued [Page 106] his wrath against them and their Cirty Hierusalem particulerly, for the re­uenge and punishment of their riot in corporall ostentation, and excesse of cu­rious apparell, and other impertinent & lasciuious ornaments of the body. And so the Prophet Isay fortelleth them theIsa. 3. ruine and destruction that was to fall vpon them, in these words: For that (saith he) the Daughters of Sion are proud, and go their neckes stretched out with twincling eyes, clapping their hands, and ietting in a set pace; our Lord will make bald the heades of the Daughters of Sion, and discouer their haire. That day, he will take from them their ornaments of their shooes, their little moones, their chaines, onches, and bracelets, their sweet balles, earlets, ringes, & pearles that hang on their fore-heades, their changes of apparell, their short cloakes, & fine linnen, their needles, looking-glasses, launes, head-bandes, and bongraces. And for their per­fumes and s [...]cet sauours, there shalbe putrifa­ction and stincke: a cord in steed of a girdle: for frizled haire, baldnes: and they hall weare hair­cloth, for stomachers. Thy fairest men also shall fall by the sword: and the strong ones perish in battaile. Her gates shall mourne and lament: and she shal sit desolate vpon the ground. Loe the [Page 107] processe, and iudgement, the sentence, and execution, in this cause of superflu­ous apparell. Loe the tragedy that shut vp this abuse, in that vnfortunate people: which by degrees, came to the perdition and desolation, which the Prophet foretold them. The like happe­ned to the Greeks, and to the Roman Empire; that by the same disorders and excesses came to ruine. And either their example and the reasons alleaged, in a matter so euident, will serue for amend­ment: or it is a signe that our eyes are blind, and our hartes hardened: for our sinnes as theirs were before their fall, & that our punishment is also to follow.

What charge Nature hath giuen to eue­ry man, in regard of his being, and actions of a man, to auoyd Drunkennesse. CHAP. I.

IT would (no doubt) appeare a great dis­paragement to the honor and worthi­nesse of a Noble Knight or other per­son of higher degree to enter into combat with a vile, base, and ignominious aduersary, who accor­ding [Page 110] to his bad disposition, want of wit, and good manners, had beene con­temptuous towards him and done him wrong; for in such a case, reuenge and satisfaction were to be taken of such a one, rather by some seruant of his with a [...]udgel▪ thē by himselfe with his sword: So in the vice of excessiue Drinke (be­cause among other vices and disorders incident to mans nature corrupted, it is as it were the very dregges of the cor­ruption, and an abuse of extreme indi­gnity and basenesse inforced vpon the soueraigne quality & nature of man) hu­mane wit and intelligence, may iudge it selfe ill matched and dishonoured, to encounter such a Bestiality (or worse, for no beastes are subiect to this vile ex­cesse) with reason, and eloquence of learning. For the correction of so foule a fault, the satisfaction and reuenge of so contemptuous a reproach, should ra­ther be taken with a whippe: for all the rest is improper punishment for so bru­tish, and base a disorder.

2. Notwithstanding, for that this vice (although in it selfe so base & con­temptible as more cannot be imagined) [Page 111] is not sufficiently considered by many, nor abhorred with that detestation and shame, which Nature it selfe should teach them by the very sight of so vgly and filthy a sinne: necessity of charity imposeth this taske vpon reason, to force learning & discourse to take the matter in hand, though an vnworthy subiect, and (if it may be) to chase this foule & infamous monster out of the world, at least out of those countryes that are not become wholy sauage, & the people worse then beastes.

3. The marke then at which we ayme, is a masse of that vastnesse and de­formity, that no Iaueline nor Pike of ar­gument that is cast against it, can erre, but must needs hit at full push. Besides, the bulke of this foule disorder is so stag­gering of it selfe, and so slenderly sup­ported by iudgment, that it cannot be hit, but it must needs be ouerthrowne. There is no doubt, but that man, al­though he be not absolute Lord of his life and being (which properly are sub­iect only to the supreme dominion of Almighty God) yet by his appointment and duety of nature, he is their keeper [Page 112] and guard to preserue them in good estate, to defend them from hurt, to per­fect and adorne them with the best em­ployments, and to remoue and resist all contrariety which may either destroy them, or weaken and hinder their ope­ration. In regard wherof, and that rea­son in vs may prescribe the due & pro­per vse of Drinke; first, is to be layd downe for the ground and foundation of all that followeth, vpon what cause ariseth the necessity therof in mans body, and at what end nature leuelleth, 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 [Page 113] appetite of drinke, to the end, that theGalen. 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 [Page 114] 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 pro­fi [...]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 [Page 115] 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 mansGalen 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 [Page 116] 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 th [...] stomake, but also in all other parts of the body, specially in the liuer, the longes, the belly, and the head. The liue [...] [Page 117] is the first which (by the Maceriacall veines) receaueth an impression, good or bad from drinke, well or ill decoctedGalen. l. 4. de vsu part. c. 13. l. [...]. de de­cret. c. 9. l. 3 de locis [...]ffect. c. 7 [...] 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 [...]eacheth) is a cause ofGalen. l. 8. de morbis vulgar. c. 30. de sim­pli. l. 1. c. [...]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. ThereGalen. l. 3. de lo [...]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 shalbe declared. [Page 118] Wherfore if according to this course, w^ch nature holdeth in the vse of drinke, we examine al excesse there in cōmi [...]ed, we shall see clearly the mighty hurt and deformity which it bringeth, and m [...]ny vrgent motiues to induce vs to the con­trary vertue of temperance, which mea­sureth the proportion of nourishment necessary to cōserue the body in health. For all that is more, turneth to excre­me [...]ts: which (howsoeuer) are hurt­full, for from them come sicknesse and death.

9. How absurd then and how pre­posterous, and vnreasonable a thing is it, that meate, and drink, being by in­stitution of reason and nature ordayned to conserue health and strength (for a litle transitory [...]ast of pleasure in the mouth, & as it passeth down the throat) should be wholy referred to the contra­ry: that is, to multiply ex [...]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 [Page 119] pleasure he taketh to powre into his belly some base liquour; as Esau sold his preheminēcy & 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 stomak [...] 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, [Page 120] when this is surcharged, & disgestion weakened, it commeth to be filled and infected with corrupt and vnnaturall humours, whēce 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 strāge 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 quā ­tity, nor in quality so good; but much [Page 121] 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. serm [...] 23 [...]. infirme, [...]asie, ill coloured, fluent, dis­solued, and more fit to bring out (with the fennish marshes) frogges, serpents, & venimous wormes of naughty actiō, 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 [Page 123] 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 accoūt 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 [Page 124] 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 f [...]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 [Page 125] proceedeth, according to obseruation, that Northren nations abound comon­ly more with this kind of choler bred of indisgestion, then others: for that nature hauing prouidently giuen them hoater liuers to resist the cold of the re­gion (which with the same also is aug­mented by Antiperistasis, and repercus­sion) they drinke more then others, and are more subiect to excesse, if with reason and temperance it be not mode­rated. But for better vnderstanding of this matter it is to be knowne that there be two kindes of choller, the one natu­rall which causeth animosity & fearce­nesse, rising from the hoate, agile, and quick spirits which one hath by consti­tution of nature, and may be increased by fumes of drinke that heat the braine; in which sense Galen saith, that wine causeth men to be headlong in wrath. But there is another choler accidentall ingendred in the stomake by indisgestiō and putrifaction of superfluous meat and drinke, which being continued by surfets, breedeth a permanent quality of the same nature in the stomake, and consequently a like habitual disposition [Page 126] and inclination in the whole body, wherby a man is sayd to be cholerike, that is affected, in such manner as he is prone in all occasions of conuersation to shew his Ire; as drie wood is quickly kindled. And in this sense we take cho­ler in this place, speaking of accidentall and vnnaturall choler, that proceedeth from putrifaction in the stomake, and immoderate drinke. And according to this sober reckoning, the vice is seene to be detestable: for this distemperance of the stomake, and consequently in the bloud & spirites causeth bitternesse and teastinesse in the very operation of the soule, and banisheth that sweetnesse of life, which nature hath otherwise or­dayned, as a reward of temperance in such as be maisters of themselues.

15. Besides, this accidentall and vn­natural choler is an opposite disposition to all good abearance towardes superi­ours, equals, and inferiours. And ther­fore must needs be accounted an harme­full condition, when a man cannot liue with his wife, his children, nor with his familie or friendes, without con­tinuall brauling, and breach of a mitie: [Page 127] wherby not only he looseth that delight which he might enioy by quiet and tra­ctable conuersation, and tormenteth himselfe inwardly by euery occasion with bitternesse of wrath and dislike: but moreouer he purchaseth at a very deere rate, and without any profit, the disfauour and hatred of others, as many as must liue in his company, or haue any dealings with him.

16. Neither is this choler, of which we speake, that which serueth as an in­strument to valour and fortitude, but an­other beastly humour that makes a man brutish and good for nothing. For (cō ­monly) where it aboundeth there are not to be found those ardent & gallant spirites, which other people in hoater climates, or in the same, that be mode­rate in their drinke haue by nature and good complexion, their bodyes being more dry, their bloud more pure, and their spirits more Etheriall; whose choler is temperate, but constant, as na­turall: and therfore as it is not moued but by reason, so is it reasonable, and lasteth as long as by reason it should: where the other brutish perturbation, [Page 128] as it is easily vp, to contradict, braule, & reuile, so is it done with the drinke, or at least when the fumes are disgested and fitter for the tauerne then for the field. For great drinkers, though they abound with accidentall choler, and are tall fellowes when they are armed with drinke, yet their bodys are full of moyst and cold humors, which make them heauy and cowardly, especially if any danger be presented vpon cold bloud.

17. Besides, who is cholerike in this manner cannot possibly be perma­nent in contemplation, or prudent in practise; for that reason and iudgement is either wholly oppressed in him, or very much hindered by his turbulent beastly choler: yea it suffereth not the tongue to deliuer, the month to vtter, nor the hand to execute orderly, what the minde hath conceaned, but with fury and confusion ordinarily breaketh out into dishonourable and reprochfull, yea sometime into sacrilegious & blas­phemous wordes: and causeth a man to do with precipitation and hast, that which afterwardes he is to bewayle by leasure. And this humour abounding, [Page 129] turneth consequently all other humors into it: and so working still and fret­ting vpon life, hasteneth death by cor­rosion, or (which is as bad) with a moisty fogge of putrified fleame neuer sufficiētly concocted, which que [...]heth by litle and litle, & as it were drowneth naturall heat; and so when moysture & cold, the proper quality of drinke, haue gotten the victory, they returne the bo­dy in which they abound, as a prey to the earth, from whence it was taken.

18. Neither doth drinke powred immoderatly into the belly, attaine the end for which it is taken; to wit, extin­ction of thirst. For putrifaction causeth hear, as may be seene by a dunghill: and that vnnaturall heate affecteth the sto­make with the like quality, and infla­meth also the liuer adioyning, and so, as out of a vessell full of corruption set vpon the fire, ascend perpetually corrup­ted vapours to the tongue and mouth, which cause continuall thirst. And ther­fore Pline writeth, that the Embassa­doursPlin. l. 14. hist. [...]. 2 [...]. of Scythia were wont to say of the Parthians, that they became dry in drin­king.

19. Loe then, how great an abuse is committed against nature by this ex­cesse. That whereas drinke is ordayned to quench and expell the distemper of heat and drinesse; the same drinke be­com [...]th an instrument of insatiable thirst: as if men were made to hang by the spigot, and all their cogitations and desires to be directed and employed a­bout the remedy of this continuall sick­nesse procured by themselues. What a slauery of base & ignominous employ­ment is this? what a circle of disorder from the preposterous and hurtfull vse of drinke, when, through a momenta­ny delightonly of the mouth or throat which the organ of tast affecteth with excesse, where reason beareth no rule, the foolish man endeuouroth volunta­rily to make his body still thirsty by cō ­tinuance of drinking: and effecteth v­pon himselfe that penalty and torment of continuall thirst, which damned glut­tons suffer in hell.

20. This hatefull effect of too much drinke is so manifest, that experience to the eye, and sense it selfe giueth vs no leaue to doubt of it: for those which [Page 131] are drunke ouer might (besides other euill consequences) alwayes find them­selues in the morning distempered with thirst, proceeding from indisgestion and putrification of humors, & dregges in the stomake; which thirst is not taken away as the tripler imagineth with ad­ding more & more drinke (though for the present his mouth and throat [...]e re­freshed as it goeth downe) but must be cured with abstinence, and moderate exercise, that may help the stomake to disgest the crudities which cause that thirst as hath beene said. Besides some kind of drinke oft taken in, prouoketh the tast, and causeth appetite to haue frequent vse of the same: so as inordinate request after drinke is caused not only by vnnaturall heate of the stomake, but also by the particular disposition of the tast it selfe distempered: both which proceed from intemperate vse of drinke. And how base & vnmāly an act it is, for one to tye himselfe (as it were with his owne handes) to the barrell or the bot­tel, and put his body into a continuall ague and fury of thirst: and let the Rea­der iudge which is more, by drinke it [Page 132] selfe, appointed as a remedy against thirst, to condemne his life to this per­petuall and painfull slauery: for (as theMartial. lib. 4. ep. 7. Poet sayth)

21. Consider then, what drinke powred into the stomake with super­fluity, worketh in the whole body; and what disposition it causeth. The sto­make, as it is the common store house for nouriture: so what euill y [...]ice or matter aboundeth therin, is conueyed from thence presently to all the partes of the body. So as when there is too great abondance of moysture in the sto­make, it filleth the veines rather with crude and indisgested dregs and putri­factiō, then with pure & perfect bloud: for that nature oppressed with the a­bondance of these dregges cānot disgest and refine them to perfect nourishment, & so the attractiue faculty of euery part draweth in dispatch what it findeth. Wherby a man commeth by litle and litle to loose the very excellencie of his complexion and kind, and consequent­ly decay in vnderstanding and valour, and with the corruption of his bloud [Page 133] and spirites to chaunge also his man­ners and condition. And that which I say of the superfluity of all moysture, and excesse of all kinde of drinke, is more pernicious, and sooner infecteth and destroyeth the natural complexion, the stronger it is: as the dregges and cor­ruption of strong Wine, Ale, or Beere indisgested, are much more hurtful and cause more incurable diseases, then the smaller and weaker drinke indisgested.

22. No doubt, but that liuing crea­tures, the hoater they be by naturall complexiō, so are they also therby more excellent in their kind: and likewise all nutriment the stronger it is to feed, the more potent it is to poyson, if it be cor­rupted. And so the dryer bodies, be­cause the spirits are more fiery and sub­tile, haue naturally, as Heraclitus wit­nesseth,Eus [...]b. l. 8. praepar. c. 8 the better wittes. And in this respect a man is said to excell a woman; for that, in naturall complexion, he is hoater and dryer then she. Wherefore, seeing that abondance of moisture must needs debilitate naturall heat (as con­trariwise it is sharpened and increased by drinesse) the exceeding moysture of [Page 134] drinke flowing in the stomake, & from thence dispersed, must needes cause a continuall decay of naturall vigour, wit, and manhood: so as he that recea­ued from God the dignity of a man, be­commeth by this excesse, equall, or in­feriour in nature and complexion to a woman: and sometimes worse then a beast, as afterwards shalbe seene: for the heat, which followeth vpon the surfet of drinke (of which we haue spoken) is no vitall nor naturall heat, but a heat of distemperature and pu­trifaction, as the heat of an ague, that consumeth the vitall spirits and the ar­dent forces of nature, no otherwise then the sunne (as Celius Rhodiginius sayth, andCel. Rhod. l. 28. cap. 31. experience teacheth vs) extinguisheth the fier when it shineth vpon it: And this heat may cause an appetite of bea­stly lust, or reuenge; but it neuer per­formeth any action of manhood.

23. But, aboue all, we must re­member the effectes of superfluous drinke in the stomake, when they as­cend to the head and inuade the prin­cipall instrument of sense and reason. From the stomake are extended, direct­ly [Page 135] vpward to the head, certaine sinewes which haue their root in the braine, and from thence are deriued to sundryGalen. lib. 12. de vsu part. ca. 4. parts of the body: and be the especiall meanes and instrumentes of feeling. Now, when their common knot and roote, the Braine, is ill affected and di­stempered by the vampe and vapour of superfluous drinke; consequently the sense of feeling is euery where hindred: and tasting also (which according to Aristotle is a kind of feeling) is likewise benummed; and so, first the pleasure which nature affoardeth to eating and drinking is diminished and decayeth: And next, from those vapours of drinke engrossed aboue in the head, streameth downe into euery part of the body an infinite number of diseases, as Catarrs, Aches, Palsies, the falling sicknesse, and the like: and among the rest, the sto­make receaueth back againe with an­guish and hurt, that which first it en­tertayned with excesse. Much drinke (saith Galen) hurteth the sinewes, and their organ Galen. l. 3. demorb. vulgar. the braine: which braine retourneth downe againe by the sinewes, an in­fectious cold humour ingendred of the [Page 136] superfluous vapours sent vp from the stomake, into the same: wherby it loo­seth the force of digestion, is weakened and distempered, and therby disposed to new crudities and defluxions.

24. This defluxion from the head to the stomake and other partes, is not like to that, which first drawne from the earth in vapours, descendeth after from thence againe in dew and rayne to fer­tilize the ground, nature repaying with gaine what erst she borrowed of cur­tesie: but contrariwyse, the indisgested vampe of superfluous drinke mounting from the stomake to the head, and there engrossed by the cold quality of the braine, falleth down after vpon the sto­make as poyson and putrifaction, to it, and to all the rest of the body; not na­ture, but sinne repaying with penalty that which a litle before not nature, but sinne exacted with inordinate plea­sure of sensuality. Surely it is an ex­treme folly and madnes, for a man, by the spoute of his throat, to annoy thus his health: to ouerflow himselfe with a flood of waterish humours: to make passage for an vnnaturall corrupt pesti­lent [Page 137] liquour into euery part of his body, and so to infect and corrupt them all. How farre then is the vse of immode­rate drinking from reason, and all hu­mane decencie and dignity? To which if we adde also the perturbation of the minde, the oppression and dulnesse of wit, forgetfulnes of the memory and extinction of prudence, folly, frenzy, fury, c [...]rriage worse then brutish, and finally want of the soules best direction and help, occasioned only by abondance of drinke; no monster wil be thought more vnnaturall and vgly to be seene them one of those swilling Drunkards.

25. Drunkards (saith Plinie) do not see the sunne rise, neither liue they long. They be Plin. l. 14. Hist. ca. 22. pale coloured, haue hanging cheeks, bleard eyes, trembling hands, and powre out vessels full. For the present they suffer hellish dreames, and vn­quiet sleep, and the day after haue a stincking breath, with obliuion almost of all thinges, and as it were a death of memory. And so alwayes they loose both the day wherin they liue, & that which followeth. VVhich premises considered, make me wonder at the folly of some of the popular sort, who (according toCe [...]. Rhod. lib. 28. c 28. Aristophanes) barbarously deeme it valour [Page 138] and manhood to beare much drinke, without being drunke: condemning others as vnmanly and weake, which cannot pledge them and quaffe vp their measurelesse measures without loosing their witts. For this receyuing, and carriage of much drinke, is no signe of manhood: but may proceed from debi­lity of nature, as from strength. For great quantity of drinke ouerpressing the bottome of the stomake, doth debi­litate the re [...]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 [Page 139] 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 whē he is sober, then the womans.

27. But (as Seneca sayeth) whenSenec. 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 natu [...]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 [Page 140] 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 sēsuality 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 [Page 141] 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 eye­sight, 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 certainePlin. 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 elderAlex. 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 [Page 142] 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 [Page 143] 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 [...]a­keth away a mans appetite and maketh his stomake vnfit for the disgestion of [Page 144] 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 [Page 145] 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 Dr [...]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 [Page 146] 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 cōmon wealth (of which euery one should be a profitable mēber according to his degree) seeketh tem­peratly and wholsomly to feed it.

2. There is no riches (saith Ecclesiasti­cus) aboue the riches of health. When ther­foreEccles. 30. the reason and iudgement of a tem­perat mind goeth before, and pres [...]ri­beth the measure: then sense following and obeying, worketh with perfection [Page 147] 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: [Page 148] 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 infectiō 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 drunken­nesHerodot. Rhodigm. lib. 2. c. 32. [...]nton. [...]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 [Page 149] 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 m [...]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 [Page 150] when as the liquor is past, what will be the possession? no good ground to be manured; but a marish of corrup­tion, where drinke and dregges ouer rule the senses, and they the soule, aba­sed by this foule disorder to the very bot­tome of obiection.

5. Why then is drinke permitted to raigne? because it is pleasant to the tast. And why doth the tast obey? for that loue of delight giueth a law. Why doth the soule yield to so ignominious a law, and subiect it selfe to the scepter of tast? This hath no other reason, but the freedome of mans will, that giueth way to the commandry of sensuality ouer reason, against reason: where if the matter which getteth soueraign­ty in this case were in any measure of nature comparable to the dignity of the soule, the disparagement of drun­kennesse might seeme more tollerable. But it is no better then the iuice of gra­pes; yea many times the strayned liquor of a barly wispe. Or if the thing deba­sed were of small value, the fall and de­basement therof by drinke should be lesse pittifull. But seeing it was created [Page 151] 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 i [...]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 theBernar sero s [...]de Ad­uent. Ter­tul. lib. [...] 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 substāce when it is not defiled with [Page 152] 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 cōmanders. And how will man be able to answere to Almighty God, dishonouring thus his body and soule? How will he excuse [Page 153] 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 [Page 154] taste, and moderate all vnreasonable vse of drinke: hating drunkennesse as a monstrous vice, which the very brute beastes doe ab [...]orre: and should be so far from the excellencie of man, as a soueraigne Prince should be free from crue [...]l [...]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 di [...]daine; so, that it neuer be able to con­triue any more with [...]ast against reason, nor to bring the body and soule into vnworthy sl [...]uery againe. To this pur­pose▪ Clem. A­lex. lib. [...]. paed. cap. 1. Clemens Alexandrinus compareth a drunkard to a sea-Asse, whose har [...] (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 [Page 155] 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 no [...]; 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 [Page 156] by nature or grace, as members of our body For if we be brutish and cruell toS. Thom. 2. 2. q. 2 [...]. art. 4. Arist. l. Magnor. Moral. our selues, to whome shall we be sweet, and mercifull? If euery man should de­str [...]y himselfe, what would become of the [...]? Therfore, for a man to [...], is by seq [...]ele to annoy the community of which he is a part: as, where [...]ch one in particular, the Sena­tour, the Scholer, the Doctor, the Soul­diar, were giuen to drinke; what should become of the Ci [...]ty? Wherfore, drun­k [...]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 occasions2. Cor. 12. of vertue, wherby the soule is strength­ned, and perfected. There be also sundry bad affections of the soule, which de­tract [Page 157] nothing from the body. But drun­kennesse, with one and the selfe same inundation ouerfloweth & corrupteth them both: it depriueth the body of health, & deflowreth the soul of beauty. Some sinnes there be, which first make entry into the soule, as Pride, Enuie, Heresie; and consequently, by naughty effects redound vnto the body: These are of a more spirituall, and (as we may tearme them) more subtill and aeriall constitutiō. 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 theAugust. 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 [Page 158] Aegiptians, as our Baptisme now annoy­eth only the Diuels; deliuereth vs from their tyranny; and clenseth our bodyes, and soule from sinne; and fertilizethPsal. 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 Chri­stiansThren. 4. are certayne, that the bath of re­generatiō ▪ fumed not vp into the head to distemper the braine; it serued not for an obiect of corporall delight: but clearingRom. 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 [...]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 [Page 159] 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 Orat [...]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 Common­wealth, 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 f [...]ō his contrary. What a miserable & foolish thing then is man, who runneth after sicknesse and death; inuiteth them to lodge in his body; yea [Page 160] 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 [Page 161] 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 manGregor. Nicen. l. d [...] char [...]ct. hom Basil. l [...]d▪ homin. dignit [...]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 heauēs in their kind. Wherfore man for the [Page 162] 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 dr [...]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 cō ­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. Amb [...]. de Paradiso. to take yet a lower cōparison 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, [Page 193] 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 superfluousGenes. 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 thatArist. l. moral. [...]ect▪ 3. q. 1. & 6. came from aboue. The effects remay­ning in the body after excesse of drinke, are fumes in the head; humors in the eyes; dulnesse of wit; captiuity of sense; inward coldnesse; heauinesse in all the body; and malignity of diseases: which as Aristotle teacheth, are to be dryed vp and taken away by vertue of a tempe­rate restraint. And as during the time in which that filth remayned vpon the earth, no hearb, flower, nor fruit could grow vpon it: so as long, as such euill dregges of drinke be in the body, it is incapable of all good from the soule, & barren for all operations of vertue.

19. But the similitude is yet exte­nuatedAugust. in Psal. 1. by S. Augustine: and yet notwith­standing, the same morall truth auerred. [Page 164] 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 saluatiō 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 aSeneca 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 [Page 165] brute beast: and in this respect S. Basil Basil. hom. [...]. 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 [Page 166] 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 māner 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 cōcu­piscible, 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: [Page 167] Behold [...]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 [Page 168] 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 [Page 169] 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 by his owne misery after his fall from Gods grace) amongst [Page 170] other pernicious errours, he taught with shame inough, that man could not liue chast. Though his meaning was, to couer his incontinent life with an excuse of impossibility; the deceit ly­ing in supposition of the like intempe­rance; that a man giuen ouer to riot and drunkenesse, can hardly liue chast, which, without preiudice to chastity, may be graunted to the Doctors weak­nesse that taught this learning; and to the experience of his chiefest disciples, which haue followed his doctrine and life. And yet, for all this, the contrary is most certaine, for if Chastity could not be kept, Christ our Sauiour would neuer haue coūsailed it to his followers: nor the Apostles commended so highly this kind of life.

27. The difference is, that the dis­ciples of Christ (which by continuall temperance keep the body subiect al­wayes to the soule, and all the senses em­ployed in exercise of Christian life within the compasse of reason & faith) as in the rest of their actions, dedicated wholy to the honour and seruice of Al­mighty God, they imitate the Angels [Page 171] that serue him in heauen: so they receaue from him, as a necessary ornament of their estate (& as a Gods penny of great­ter reward) the precious iewell of per­petuall Chastity; which in some degree aduanceth them aboue the dignity of Angels: Whilest they conserue Angeli­call purity in corruptible bodyes of flesh and bloud, as we see performed by innu­merable persons of both sexes, holpen (as I say) by the grace and assistance of him that gaue this counsaile & example; helping themselues also, as they should, by auoyding occasions of temptation, not to giue aduantage to the Diuell, and by the ordinary meanes of temperate diet and abstinence, yea and of rigorous fasting also, and other exercises of pen­nance when there is need: which reme­dies, the old Heathens could tell were helpes to Chastity; and so they taught, that sine Cerere & Baccho friget Venus. But these new Doctors, because they desire not to liue chast, will not make vse of this doctrine. Thus we see that the dis­ciples and followers of Christ our Sa­uiour by temperance and Chastity, are exalted aboue their owne nature, to be [Page 172] like Angels in life; as the others giuing themselues ouer to gluttony and drun­kennesse, become worse then beastes. And so no meruaile, if their maister and Foreleader taught so filthy and beastly doctrine, taking the measure of mans po­ssibility, by himselfe, and his owne weaknesse, after he had degenerated to the habit and custome of a beastly life.

28. The chast temperate soule in the water of baptisme beholdeth Almighty God, his Angels, & the sacred mysteries of our holy faith; and there contempla­teth the temperate and fruitfull quality of a Christian: The others in their riot and intemperance of drinke, what shape can they find, but of vgly Diuells, and fiends of hell, who are delighted to see them wallow in the myre of beastly pleasures; and become worse then beasts & inordinate desires like to themselues.

29. Consequently when immode­rate drinke hath thus set the concupis­cible part of the soule on fier: as hath bin said: the dregges and droppinges, are choler & fury in the irascible. A strange effect, that from hony should be stray­ned gall. But so it is: the face of a Nimph, [Page 173] but with the sting of a serpent. Much Ecclesiast. cap. 19▪ wine drunken (sayth the Wise-man) pro­uoketh wrath, and many ruines. What thing more hurtfull, or more mad, then for a man willingly to poyson himselfe: and draw downe his throat, the sweetest li­quor that may bereaue him of his wits? The mountaine Etna in Sicily whose bo­some alwayes full of fier, groaning, and roaring (as it were in rage) to disgorge itselfe of wrathfull rancor, casteth vp burning coales continually (as it were to take reuēge of the heauens:) such a mon­ster is a drunkard, when the heate of drinke hath entred into his body down his throat; scalded his veines; scorched his liuer; and enflamed his head: for then (like an Etna) with a burning face & glowring eyes, after that drinke hath let loose in him all possible distem­per of nature and vice, he beginneth in rage to breath out contumelious words, and many times breaketh out into ef­fects of fury, no lesse then if he were mad, as he is indeed whilest the fit en­dureth: and therfore Bacchus was pain­ted in forme of a Mad-man, as Athenius Iuuenal. Satyr. 6. reporteth, and Iuuenal, that the Aegyptian [Page 174] Bacchanalies, or solemnities of wine, were outragious in violence of conten­tion and fight, and seldome without bloud. Which disposition, who know­eth not how farre it repugneth to the mild spirit of a Christian? So as he de­nyeth this holy and most honorable name, and (in very deed) renounceth his baptisme, whosoeuer giueth him­selfe ouer to riot and drinke: for these kind of people be those of whome the Apostle sayeth, Quorum Deus venter est, & gloria eorum in confusione: Their tast and belly is their God; and their glory con­fusion and repoach.

30. Thus farre we are come in the offence & domage which a man recea­ueth in the concupiscible and irascible parts of his soule, by excesse of drinke. Now let vs come to the third and chie­fest. For as nothing in him is more pre­cious and honorable then the light of reason; so nothing can be to him of greater impeachmēt, nor more disgrace­full, then to haue it by any meanes trou­bled or eclipsed. The grosse vapour raysed from the earth, though it ascend to the middle region of the ayre, yet it [Page 175] neuer ariseth so high, as to touch the sunne it selfe. How foule and vnwor­thy a thing is it then, that the filthy vampe of intemperate drink boyling in the stomake, should presume to depriue the soule of vnderstanding & freedome,S. Thom. 1. 2. q. 48. art. 1. ludic. 16. by which principally it carryeth the image of Almighty God. Which surpri­sed, and blinded by drinke, like another Sampson, is exposed to the scorne and laughter of foolish perturbations. And if no countrey clowne be so rude and vnmannerly, as to touch the robes of a Prince, without reuerence; or to enter into his priuy-chamber vncalled: what an vnworthy presumption is it, for the ignominious breath of vndisgested drinke, not only to touch the light of the soule, but ouerpresse it in captiuity and darknesse; yea to strike it dead, till the force of nature holpen by sleep reuiue it, and restore it to liberty.

31. How, thinke you, will God Almighty, beholding our drunkard de­priued both of reason and sense, and all resemblance of a man, take this villany cōmitted against the soueraignty of his Royall armes, and image in his broad [Page 176] Seale, surprised, defaced, and contempt­ously defiled by surfet of drinke, which redoundeth also as an iniury to him­selfe, worthily to be punished. The Angels also, looking vpon the same spe­ctacle of a reasonable soule thus annoyed by drinke will hold themselues highly preiudiced: for that the same image & similitude, which they see defaced in man, is their principall flower, and the diademe of their Nature and Being. Wherfore, if that force which should turne a mighty Prince out of his robes and estate, into the habit and quality of a Pesant, be holden for malignant: how strang and malicious is the fume of in­temperate drinke, which ouermastering reason, casteth downe mans high digni­ty to the basest condition, lower then of the filthiest beast.

32. We loue our eyes (saith Aristotle) and carefully defend them, because weArist l. metaph. c. 1. loue knowledge, to which our eye-sight auaileth much. How much more then, are we to affect and preserue the vnder­standing it selfe, by which properly and immediatly we know; and not permit it to be stroken with blindnesse, only to [Page 177] enioy the pleasure of a litle more drinke then nature doth desire. Wherfore, if all kind of vice in generall be odious in quality, for as much as it is repugnant and iniurious to nature; and so much the worse, by how much it is more con­trary: seeing then that other sinnes do only neglect, and as it were contemne reason, passing by it with disgrace; this offence of drunkenesse which rebel­leth directly against it, seaseth vpon it with violence, and killeth it in a man­ner starke dead, must needs be holden in a most superlatiue degree of hatefull deformity and disgrace.

33. Which supposed, and that ac­cording to the nature and quality of the obiect, the measure of malice is to be esteemed more or lesse in any act of mans will: & that a man losing the vse of reason, is not only depriued of his greatest good by the intemperance of drinke, but that the same losse is volun­tarily procured by the drunkard him­selfe; and without any benefit of all to soule or body (for what meate or drinke is taken in, more then nature re­quireth, for sustenance, which is but [Page 178] a litle, setting euill custome aside, ser­ueth for nothing else, but to make more worke for the Scauenger) it must needs be concluded, that this vice of surfet and drunkenesse is a most foolish, and grieuous trespasse.

34. If a man should willingly cast away his money, which should serue him for the necessary maintenance of himselfe, his wife, his children, and fa­mily: no doubt but the folly were very dispraisable. Or if by his owne volun­tary fact he should procure ignominy, and the losse of his good name; it would also be cōdemned for a foolish & vnna­turall iniury. Or if he should willingly and wittingly feed himselfe with vn­wholesome and poysoned food to de­stroy his bodies health; would it not be thought he were desperate and out of his wits? But aboue all the rest for a man of set purpose to contriue and pro­cure his owne senselessenes, his owne want of wit and discretion, his owne folly, fury, and madnes; is aboue all com­parison monstrous and detestable. Are there not things now afflictiue & offensiue to reason in this life, as it were [Page 179] so many flying blacke clouds, that en­grosse the aire of our element, and ob­scure the light of our vnderstanding; but that the wretch with his owne hands must raise this mist of darkenesse, must cast this smoake before his eyes to confound and infatuate himselfe? And why forsooth? to giue a little passing pleasure to the throate, that dureth no longer but whilest the liquor is going downe; which besides the hurt it brin­geth to the drunkard in his soule, obli­geth his body also to endure long penal­ty afterwards: a pretty merchandize. Is reason and health of no greater a worth then to be cast a way for so small a price? is the drinke taken in of more value, thē the health drowned, and the wit vented out? If it be iust, that he which hath a ring with a precious stone, be carefull to preserue it from defacing: much more, a man hauing so precious a iewell as a reasonable soule in his body, is to keep it carefully from all iniury. But because humane diligence is not alwayes suffi­cient to maintaine the soule in purity, to keep this shining beame of reason vnclowded, and vndazeled this eye of [Page 180] the soule; we must make recourse to Almighty God, that he by his especiall grace will preserue this eye, and fortify it with internall light against externall darkenesse.

35. To this purpose holy King Dauid cryed out: Lighten, O Lord, mine eyes, that I Psal. 12. neuer sleep in death. What an vnnaturall fact is it for a man, not only by drinke to hinder this accessory light of grace; but also to put quite out the light of na­ture, not only vnabling himselfe to looke vp to heauen: but to looke down to the earth, or to see himself? That man in his vnderstanding might haue light of a supernaturall knowledge, the Sonne of God died vpon the Crosse, and there disbursed the inestimable treasure of his precious bloud: The holy Ghost descen­ded and bought for vs starres to shine in the firmament of our soules: And must then drunkenes extinguish all, as if they were nothing worth, and that only to content the tast, during the current of drinke?

36. All men (and that iustly) re­proue the auncient cruell Sacrifices of many Nations, which committed barba­rous [Page 181] slaughter of men to the honour of their Idols: But is not drunkennesse a worse slaughter of the souls intelligence in the idolatrous seruice of drinke? Will nothing content that Monster but to prey vpon reason? Is there no offering or sacrifice fit for his Altar, but humane witt, there to be destroyed? Reason once gone, fury ensueth: no sense is left be­hind in any order, but all become in­struments of drinke. And what will not sense commit in obscurity, when the light of reason is extinguished; and sense in the darknesse of ignorance (as the Wise-man saith) let loose, withoutEcclesiast [...] all restraint.

37. Neither is the malice of drinke ended with the end of a waking life: but pursueth the soule, euen when the body lyeth in darknesse, and the eyes are oppressed with sleep. For then rush out of the imagination (as it were) so many furies of hell, the horrible and gastly re­presentations of foule fiends, to fright a troubled and tormented soule; putting the poore wretch in plight, as if now he were in the paines of hell. O deere and sowre payment, for a little pleasure [Page 182] of drinke? These, these are the Harpies and Furies which arise from surfet, and begin to torment the drunkard, euen in this life, procupating his damnation to come.

38. Thus haue we compassed about by contemplation, the whole circuite of mans nature, contayned in the body and soule of a drunkard; and found ech part and faculty therof depraued with drinke. Let vs now (to conclude) con­sider the respect, which man should beare to Almighty God, and towards others of his owne kind with whome he must liue: and we shall perceaue by this reckonning also, that he is excee­dingly endomaged by drunkennesse, as the sequell will declare.

Whatsoeuer duety belongeth to a Chri­stians charge, either to God or Man, is only violated by this vice of Drunkennesse. CHAP. III.

SALOMON describing the souerai­gne wisdome of Almighty God, by participation wherof, men become [Page 183] 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 vnsp [...]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 incōuenience) from the obiects of our senses: especially [Page 184] 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 [Page 185] 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 whē it is not restrained, that it cōmaun­deth his mind, his will, and the loue of his hart; and keepe [...]h all his affections in seruitude. So that where disorder a­bout drinke (whose force with custome becommeth a Hercules) hath ingendredSeneca ep. 83. in one, & egar desi [...]e still to be swilling, he cannot haue feeling of God, nor of any spiritual matter; which to a creature so materiall and be [...]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 [Page 186] the soule, a spirituall substance, must be weaned and kept so far from her na­turall food: and, as a noble mans child driuen frō 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 [...]urpitude of the things about which it is employed, dead pu [...]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 lit [...]e after, and come to no­thing; so also the soules deuoted to them,Iacob. 5. shall perish with them, and iumpeat [Page 187] 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 pu [...]ri­fy: And so a mans h [...]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 har [...] and co­gitatiō 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. [...] Psal. 84. thinke vpon all the beautifull thinges in the world, [Page 158] 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 forbiddē 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 cor­porallA [...]rist. lib. Magnor. Moral, August l. 4. contra I [...]l. cap. 3. delights, and (as S Augustine saith) an endeauour with perfect cōtentment, 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; [Page 189] and to surke in the obscu­rity of a mouse-hole, in the corner of a Tauerne, fearfull to behold the light of the world, and much more to thinke vpon Gods Iudgements?

7. In this sort, when the people of Israël had charged their stomakes, and heads with drinke, They rose vp to play. hauing forgottē Almighty God. Drinke made Idolatry a sport to that foolish people. Drinke, is not a fit directour of any serious worke or imployment; but only for foolery: as though a man were made for nothing else, nor God to be imployed, but only about idle pa­stimes, to loose his time, and play the child, or worse.

8. No sooner doth drinke possesse the hart and head of man, but it brea­keth out into impiety. And no meruaise if all be darke, when reason by it is ob­scured, and heauen hidden in a cloud. Wherupon the spirit of God, by the Prophet I say reprehending the drunkē ­nesseIsa. 5. of the Iewes, told them the issue. Harpe (saith he) violl, tymbrell and shalme, and wine in your feastes: And you regard not the worke of our Lord, nor consider what his hands [Page 190] haue made. Vnhappy hinderance by drinke, betwixt mens eyes & Almigh­ty God; debarring them from contem­plation of so worthy obiects, as be his workes. Therfore, least drunkenesse might bring in the vngodlines of here­sy, infidelity, and contempt of heauenly things; Almighty God gaue this pro­uident aduise to his people. VVhen thou hast eaten and drunke, take heed that thou doest Deut. 6. not forget thy Lord God.

9. The Poets faine in hell a riuer called Letheus; whose water drunke, cau­seth in the drinkers forgetfulnes of the best things: that is, of Almighty God and his giftes, and so fitter for damned spirits in hell, then for Christian people vpon the earth. Wherfore, the fact of holy Iob was very considerate, when he offered sacrifice for the expiation of his childrens sinnes, fearing least in their banquetting and drinking togeather they might sinne against God Almigh­ty;Daniel 6. as King Baltassar did, when ouer­charged with wine, in contempt and mockery of Religion, he would needs prophane hallowed vessels; & not con­tent with the vse of his owne cuppes, [Page 191] would needs quaffe in those which his father had taken out of the Temple of Hierusalem.

10. Our Sauiour also, foreseing the effect of surfetting and drunkenesse, warned his chosen that they should take great heed of this vice: for that in par­ticuler, it would make them forget themselues, and be vnprouided for his comming and account, as well with euery man at the day of his death, as with altogeather at the generall Iudge­ment.Luc. 21. Looke well (sayd our Sauiour) to your selues, least perhaps your hartes be ouer­charged with surfetting, & drunkenesse, & cares of this life: and that day come vpon you at vna­wares. It is then the fruit and effect of intemperate drinke, to bring that fear­full and dangerous day vpon a man, sodenly: that is, to come when he hath no cogitation therof. And surely there is no ignorāce so bad in a Pilot, as to loose the sight of the Pole-star, by which he should gouerne his course: as the memo­ry of death and Iudgement must be our starres and guides in the sea of this life.

11. Aurelius Prudentius reporteth, that in the time of persecution which affli­cted [Page 192] the primitiue Church, they whome no violence nor torment could with­drawEpist. Cypr. ad Do [...]at. from God, and the profession of their faith, drinking and banquetting made th [...]m Apostat [...]es: for no doubt but as men through drinke and riot neglect A [...]mighty God: so he iustly neglecteth them, permitting them to fall. And, if they de [...]er [...] to rise againe by speedy pe­nance, will one day rouse them with thunder out of their drunken sleepe: when he also (as the Scriptue speakethPsal. 77. Deut. [...]. to moue vs the more) in way of iuste anger wilbe drunke in reuenge; and make his arrowes a [...]so and his dar [...]es of Iudgement, as thirsty as drunkards, to drinke vp the bloud of such beastly of­fenders.

12. Who then, knowing this, will not rather mortifie and ouercome his tast by temperance; then for a light con­tentment therof, forget God, Heauen, Hell, Iudgement, and all diuine pro­uidence and iustice with men? Besides, considering, that God Almighty is so offended with drunkenesse, that he pre­pareth with all rigour of s [...]u [...]rity to punish the drunkard from heauen, and [Page 193] force him to drinke vp the cuppe of his wrath to Psal. 10. 74. Esa. 5 [...]. the very d [...]egges; if reason may haue any effect in man, it will procure in him feare and detestation of this vice.

13. When drinke hath wrought a separation and diuercement betwixt God & man, no meruaile if he become contemptible to all creatures. It is aMatth. 18. Act. 10. H [...]e [...]on. i [...] c. [...]. Ma [...]. great humility in an Angell so excellent a substance, and adorned with so noble qualities, to attend vpon man, and to be his tutor. But when he considereth the party committed to his charge▪ to be endowed with a reasonable soule, like himselfe in many things, and ordayned no lesse then he, to the honour and ser­uice of God, and to be partaker of the same beati [...]ude with him; he taketh great comfort, and with exceed [...]ng ioy and ala [...]rity buck [...]eth himselfe to his taske and office. But when this glorious bright shining spirit beholdeth his pu­pill oppressed with drinke and tran [...]for­medHieron. l. [...]. in cap. 5. ad Galat. into the sh [...] of a beast, a [...]u [...]pe of fl [...]sh, a disfigured monster, neither dead no [...] aliue: how may he not truly thinke his function disgraced▪ and iustly with­draw his most kind, and fau [...]u [...]able [Page 194] protection.

14. If women, according to the pre­script [...]. Cor. 1 [...]. of S. Paul, were to veyle their heads in the Church for honours sake due to the earthly Angels, that is, to the Bishop and his Priestes: what care is to be had by all Christians, that by foule and disorderly life (especially by drun­kennesse) they offend not, nor giue dis­like to the heauenly Angels, their kee­pers and defenders? But let vs finally descend from Almighty God, and his Angels and Saints, to men; and conside­ring drunkennesse euen in way of ciui­lity, examine how great harme it brin­geth to any commonwealth. No doubt but as euery priuate man is to receaue profit from the community wherin he liueth; so doth he owe seruice and duety to the good of the same community. Consider then, how a drunkard depri­ueth others and his commonwealth of that assistance which he oweth them. Amongst other good offices which friends & neighbours owe ec [...] to other one is prudēt counsaile, the next secresy. But what counsaile or secresie may we expect from one that is giuen to drinke? [Page 195] It is the custome of a franticke man (asGal [...]. li [...]. [...]. de morb. vulgar. Galen sayth) to be babling alwayes: as of one that is melancholy to be alwayes silent. And what difference between frenzy and drunkennesse, for the time one is drunke, seeing the mad▪ man and the drunken-man be both out of their wits? And to this disposition of frensy (as the same Galen noteth) some are soo­ner brought then others. For light and turbulent braines vpon small causes be­come franticke; where▪ others of a more sober quality, fall not there into but vpon greater occasions. The drunkard (sayth Seneca) discloseth his secrets, as new Seneca ep. 83. working wine mouing from the bottome, brea­keth out of the barrell aboue. And therfore the ancients painted Bacchus with a Tre­uet by him; to signify, that men giuen to drinke vtter all they know, to al they meet: as in old time in Citties (at the head of three streets presented by the Treuet) nouellers broached their newes to the people. Wherfore, according to prudence, there is no friendship secret, nor confidence to be reposed in the brest of a drunkard.

15. Neither may we say, that a drun­kard [Page 196] in this consideration of Ciuility, is subiect to this or that miscarriage; but generally to all, which are either rooted in his nature, or may be habitua­ted by vse. So that drinke, is not only of it selfe a matter of intemperance, but once admitted into the breast with ex­cesse, what euill inclination or vice soeuer it findeth in nature, or bad cu­stome, after it hath once maistered rea­son that kept the perturbations in awe, it giueth t [...]em leaue, and passage to rush out into all kinde of wickednesse. So as nothing so much either increa­seth or discouereth sinfull affections in a man, as drunkenesse.

16. VVhen wine h [...]th possessed the soule (saith Seneca) what euill l [...]y hid before▪ now Senec. ep. 83. appeareth. Drunkenesse doth not make vices, but discouereth them. If one be proude, drinke maketh him more insolent: if he be enuious, more outragious and hurt­full: lustfull, more lasciuious: and the like in all other dispositions to wicked­nesse: as if one should open the Goaile dore, and giue all the malefactors leaue to run out of prison. And so I remem­ber a story worthy to be noted of a dis­creet [Page 197] Father, which had an vntoward Sonne in one of our Vniuersityes: and hearing that he was giuen to play, said he could remedy the matter by keeping him short of money. After he heard that he haunted euill company: which also he neglected, saying, that time would cure the follies of youth. But when he vnderstood that he was become also a drunkard, as one vice draweth on an­other: then (quoth he) it is time to take him from the Vniuersity, for he will ne­uer be good for any thing.

17. According to this, what help can any ciuill community receaue, or expect from drunkards, that are so dis­loyall in all matters of importance, and so lauish and vnbridled in the restraint of all corrupt qualities and affections; and prone to put in execution, in all times, places, and occasions, without controlement, whatsoeuer folly and frenzy may suggest? But in particuler, choler & cruelty, which attend alwayes on drunkennesse, make it barbarous & vnsupportable in any commonwealth. For anger and cruelty is occasioned by drunkennesse, not only during the time [Page 196] [...] [Page 197] [...] [Page 198] that the man is drunke: but being often stirred vp by frequent vse, it becometh so customary and habituall, that vpon euery light occasion it breaketh out like a flame out of brimstone or gūpowder. Which distemper, though it be dange­rous and to be condemned in all; yet es­pecially and aboue all in Princes andSeneca. ep. 83. Magistrats, by the examples of Alexander, who being drunke at a banquet, killed Clitus his decrest friend: and of Antony, that gaue sentence of death when he was hoa [...]e in wine, which after he had cause to repent. In which respect Solon Rhodig. in lib. 28. c. 32. enacted a law to the Athenians that their king should be punished by death, if he were conuicted to haue beene drunke: which was executed in Zeno the Empe­rour (as Zonaras recordeth) who beingTom. 3. Annal. drunke, was buryed aliue by his wife.

18. Next to Magistrates, the vice of drunkennesse (though foule in all) is most detestable & pernicious in women in respect of their progeny; for from intemperate parents descend naturally vicious and disorderly children. And perhaps from this proceeded the ruine of great Monarchies (next to the punish­ment [Page 199] of Gods iustice) that as they were raysed by valiant men, begotten and brought vp in temperance: so they were lost by effeminate cowards, bred in riot and excesse of meate and drinke. Plato in his common wealth forbiddeth wine to women with child; And the Romans enacted many seuere lawes to debarre women from wine: and the vse therof was infamous amongst them. And the custome for kinsfolkes to salute their kinswomen, is sayd to haue beene intro­duced for a tryall, to find if they smelled of wine. And at this day the Persians, and Turkes want not their necessary prouisi­ons in this case, to keep their women temperate and chaste. And if we consi­der, not only the seruice but the security of the common wealth: seeing that drunkennesse depriueth men both of iudgement and true fortitude, which are the keyes, and supporters of a ciuill estate; whatsoeuer externall Enemy shall endeauour to make a prey of a people where it raigneth, may be greatly aduantaged by this vice.

19. But heere one may aske me, what remedy for thirst: if drink be for­bidden? [Page 200] I answere, that drinke is not forbidden nor disswaded, but the ex­cesse and immoderate vse of drinke: nor thirst is alwayes to be remedied with drinke: as we see in a dropsie, which causeth vehement and continuall thirst, and yet is so farre off to be quenched, or the disease to be cured by drinking, as the only way to be rid of both the cause & the effect, is to abstaine from drinke. In like manner, he that was drunke ouernight, is commonly thirsty in the morning, as aboue hath byn said. And if he will quench this thirst proceeding from surfet, by powring drinke vpon drinke, he shal be thirsty all his life. Na­turall thirst caused by the operation of naturall heat, that dryeth vp naturall moysture, is to be refreshed by drinke. But accidentall thirst, that proceedeth from the corruption of meate or drinke in the stomack, is by abstinence to be remoued; and by little and little will diminish of it selfe, if you giue nature leaue & time to disgest the excrements, which like a dunghill breath out those hoate putrified vapours, that infect the throat, and the mouth.

20. And amongst many other pu­nishments of drunkards, it is no small one to be continnally tormented with thirst: as the contrary, to be rid of this misery, as temperate men be, me thinks should be sufficient to persuade any man to be temperate; though there were no other reward for vertue, nor punishmēt for vice, but in this life. But because this is the least, which passeth with time, and that the torments which shall neuer haue end, are much more to be feared and eschewed; I will conclude this matter with an example or two out of approued authors, to this pur­pose.P. Martin. del Rio. to. 2. disq. mag. pa. 1. 4. 7. In Flanders it happened of late yeares, that three companions much gi­uen to drinking, and consequently to other vices, hauing tripled till it was late in the night; one of 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 [Page 202] 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 com­maundemēt, 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, wasThomas Cantip. l. 2. Ap. c. [...]6. pag. 2. of two good fellows in a Tauerne, who being well tipled one of them sayd: we are grossely deceaued by these Clergie­men, 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 [Page 203] fell a drinking merily anew, till it was almost night. Then, said the stranger, it is now time for v [...] 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.

Wherin cōsisteth 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 a­uouchedAugust. in Psal. 109. or denyed. Vpon which defi­nition [Page 206] 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, asAugust. l. [...]. 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 [Page 207] 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 [Page 208] word of God, and included in the in­stitution of nature. Thou shalt sweare (saithHier. 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 [Page 209] 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 obligatiō. 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 affi [...]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 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 specu [...]arine Truth, yet notwithstanding it should be sacrilegious, and an impeachment [Page 210] 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 AlmightyS. 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 [Page 211] 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 [Page 212] 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) accordingGreg. Na­zian. in lib. Caesar. to the ordināce 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 instrumēt 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 (saithPsal. 61. Dauid) shalbe praysed that sweare in him. And S. Paul made a solemne oath to the2. Cor. 1. Corinthians: I call God to witnesse vpon my soule. Also, writing to the Galathians: Those Calat. 1. [Page 213] 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 [Page 214] 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 wi [...]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 the1. 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 [Page 215] 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 FathersBernard. 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 preserue our priuate interpretations from errour and heresie.

12. By that which hath b [...]n sayd, it is euident, that an oath is lawfull, for for as much as it is agreable to reason; and so (consequently) an act of some one vertue or other. Now, it remayneth that we declare to what vertue it belon­geth. And concerning this point, it is most certaine, that a lawfull oath is an act of Religion, which among the morall vertues is of high quality. For although he that sweareth doth not principally intend to honour God by his protestation, but only purposeth to approue some truth: neuerthelesse, by swearing, he intendeth to protest his faith about the infallible truth of Al­mighty God, and so bringeth it in as a sacred and potent witnesse of the truth by him auouched: therfore in this res­pect, specifying the excellencie of Al­mighty God in his oath, he honoureth him with an outward signe, and that with supreme subiection and seruice of Latria, which is a worship proper only to Almighty God.

13. Hereupon, the ancient peopleChryso. ho. 12. in 5. cap. Act. A­post. either did sweare immediatly by Al­mighty God, or by some notorious, [Page 217] great, and sacred Creature, in which Almighty Gods excellencie did especi­ally shew it selfe: as by Temples, by Altars, by Mountaines, by Springs and Riuers, by mens Heades, by the Empe­rours Image, his Scepter, his Genius, and such like, as Homer, Tertullian, andHomer. [...]li [...]d. 2. Tertul. in Apol. ca. 3. Alex. [...]i. 5. cap. 11. Gen. 25. August. in [...]sal. 4 [...]. Gen. 42. 2. Cor. 1. others report. And in this sense (accor­ding to S. Augustine) Isaacs seruant did sweare religiously, touching the thigh of his Maister, as a sacred and mysticall thing, by reason of the genealogy of the Messias thence deduced. Also according to this manner Ioseph did sweare by the health of Pharao. S. Paul tooke an oath by his owne soule. Neuertheles all these oathes by creatures, in as much as they are obiectes of an oath, and of the wor­ship of God, imply in them the truth of Almighty God, which only can in­fallibly attest, and which only finally is to be worshipped by the act of an oath.

14. Lastly, it is to be obserued, that an oath either of asseueration, or of pro­mise, may haue adioyned vnto it as ac­cessory, an additiō of execration, or Impre­cation; when a man not only sweareth a [Page 218] thing to be true, calling vpon God Al­mighty as witnesse, but desireth more­ouer that God in particuler reproue the falsity by some harme to fall vpon him that sweareth, or others: as if he should say, If this be not so, let Almighty God take my life from me. Which manner of protestation was familiar among the Roma [...]s, namely when the Heraldes (as [...]i [...]i. l. [...]1. Hist. Rho. 21. cap. 15. Liuie recordeth) after an oath taken con­cerning promise made to others in the name of the cōmon wealth, they threw away a stone; wishing that Almighty God would so cast them from the so­ciety of men by an accu [...]se, if the thing were false which they by oath had af­firmed, or promised to be done.

15. Also, for the same signification, in solemne oathes he which sware, holding a lambe in his left hand, with his right tooke hold of the Altar, and then stroke the lambe vpon the head with a flint; wishing by that cerimo­ny, his owne destruction if in case he were periured. And that this manner of swearing by way of Imprecatiō is law­full (if requisite conditions of truth, iustice, and iudgement be present) is al­so [Page 219] manifest. For, in the old Testament this was an ordinary clause of an oath:Ruth. 1. [...]. Reg. 18. Let God do these thinges vnto me▪ and adde them. So also the Apostle S. Paul vsed an exe­cration, swearing by his soule: I call God 1. Cor. 2. to witnesse vpon my soule. And thus hauing briefly declared the nature and issue of an oath, and the principall obiects ther­of, to be the supreme authority of Al­mighty God, accōpanied with supreme Religion: we are consequently to en­quire, what reuerence is to be vsed by those which inuocate, by an oath, his holy name, and dignity.

What submission, and reuerence is to be wished in all those who sweare a truth, inuocating the Excellency of God Almighty. CHAP. II.

SEEING that an Oath impor­teth an inuocation or bringing in of Gods authority, for witnesse of that which a man affirmeth, respectiuely vnto excellency of this holy name and maiesty, great respect and reuerence is to [Page 220] be vsed in swearing. For, as truth and maiesty are two principall attributes in Almighty God; so are they both called vpon, by him which sweareth: his truth, for auouchement of that which is sworne; & his maiesty with acknow­ledgement that he is infinitly potent to▪ giue testimony by assured effects. Wher­upon, an oath falsely taken, is not only an impeachement against the truth of God: but also an irreuerence to his sa­cred maiesty.

2. This maiesty in Almighty God, is nothing else but the height of all per­fection in him; as well implying such degrees therof as are absolute in him­selfe, to wit, his goodnesse, wisdome, iustice, sanctity, and the like: as also those which respect his creatures; as his power and dominion, and the like. All which summed vp in one indiuisible point of Deity, make the Maiesty of God the proper obiect of our feare, loue, homage, and religion.

3. The Sonne honoureth his Father, and the seruant his Lord: If then I be thy Father, where Malach. 1. is my honour? and if I be thy Lord, where is my feare? saith the Lord of Hostes. And to the [Page 221] end that God Almighty might the bet­ter appeare an obiect of maiesty, to pro­cure in vs a duetifull reuerence, he hath often times notified his personall per­fectionOs [...]. [...]. by a Title of maiesty, The Lord is his Name. Which maiesty God did mani­fest to the Iewes in particuler, and indeedDeut. 5. all the earth and the heauens are full of the same: which as it is in God himselfe as fountaine, so also doth it flow from thence to the sacred humanity, to the Soule and Body of our Sauiour Iesus Christ. For according to his words: The Matth. [...] ▪ sonne of man shall sit vpon his seat of maiesty, at the later day. Wherfore, whether an oath taken by the diuine authority of God, immediatly, or by the humanity of Christ our Sauiour: there is not only an allegation made of the diuine infallible verity; but also a reuerenciall estimation and protestation of the maiesty exhi­bited.

4. Whereupon our Sauiour purpo­sing to abbridge▪ or rather cut off the custome of swearing held by the Iewes▪ vpon respect of diuine maiesty, forbad Christiās many formes of oaths vsed byMatth. 19. the Iewes. I say to you, sweare not by heauen, [Page 222] because it is the throne of God. Heauen is not only a place wherin almighty God resideth in vertue of his immensity, but (in regard of the proper nobility of sub­stance, of the height, scituation, and im­mutability,Arist. l. 2. de mundo cap▪ 2. l. [...]. de caelo. Cyri [...]. l. 2. co [...]t. [...]uli. of which Aristotle was not ignorant) it is the throne of Almighty God: and so, in respect that it doth pe­culiarly represent his greatnesse, a rash, or a false oath taken therby, is offensiue to his maiesty, and iniurious thereunto.

5. It is said moreouer: Nor by the earth; because it is the foot-stoole of his feet. The earth, although in nature and place it be the last and lowest of the elements; yet, related to the maiesty of God, as his foot-stoole, by participation, it is ma­iesticall, and therfore not to be sworne by in vayne, for auoyding of irreuerēce and misprision of that maiesty in God, which is dreadfull and religiously to be respected by man, euen in the meanest creature.

6. Neither by Hierusalem; because it is Isa. 60. the citty of the great King. Periury, or [...]eme­rity in swearing by Hierusalem, implyeth a contempt of his maiesty, who hath peculiarly taken that citty for the place [Page 223] of his Court and Royall aboad. Neither shalt thou sweare by thy head; because thou canst not make one haire white or black. The head of man being a noble part of his body, & not absolutely subiect to the owners dominion; subsisteth in vertue of an es­peciall protection of God: and in man also it is a particuler representation of the same soueraigne maiesty. Wherevpō an oath falsely or vnaduisedly taken by it, reacheth iniuriously to detract reue­rence, and respect from the maiesty of God himselfe. By which precepts of our Sauiour, we learne that we are not only to sweare truly, in reckoning of diuine truth alleaged for witnesse; but also re­ligiously in regard of his maiesty con­tayning supreme iudicatory power ouer all estates. Let vs then, in some part, giue notice of that maiesty, which he that aduisedly sweareth, is bound to know, and respect.

7. Such is the excellency of domi­niō in a soueraigne Prince, who by this title of soueraignty is a liuely image of Almighty God; that none of his subiects name him aduisedly (especially in so­lemnity) without some signification [Page 224] of honour and reuerence: because the naming or stiling of him in that māner is a representation of his prerogatiue, and an intimation of the duety and res­pectiue affection, which his subiects are to beare him. And if this be reaso­bly giuen, as all men will confesse, to a mortall man (no better then the rest, but for as much as by office he represen­teth the Maiesty of God) and therfore generally vsed in al natiōs more or lesse: men that depend, not only of ciuill go­uernement, as the subiects of their Prince, but as creatures vpon their Creator wholy in life, operation, and being, vpon the maiesty of Almighty God; how timerous, heedfull, and reue­rent ought they to be, when they inuo­cate his most holy Name, as a witnesse, by oath, in recognisance and reuerence of that supreme excellēcy of dominion which it importeth. The Prophets ofSoph. 1. God Almighty, hauing specified to the world by his wordes his holy will and pleasure, concluded oftentimes their message with this clause: And let all the Abac. 2. earth be silent. For silence is an effect and signe of veneration, as blushing is of [Page 225] modesty: and therfore, the well nur [...]u­red child before his father, and an intel­ligent inferior in presence of his superi­our, regardfully hold their peace: as if their words were needlesse, and out of seasō, where such excellency gouerneth, nor conuenient for them to speake, where wisdome and grauity determi­neth. Wherfore the Prophet sayth: Be Sopho [...]. [...]. silent before the sace of our Lord.

8. This religious silence was in cu­stome with the Iewes, when reading the holy Scriptures they passed ouer the name of Almighty God with reuerēce, as not pronounceable. The Romans also, as Plutarch teacheth, worshiped a GodPlutarch. in constit. Rom. not nominable; and it was vnlawfull to pronounce his name. The name of Almighty God, for this respect, is oftē ­times called Great, and Holy: both which Epithets intimate vnto vs the homage and religious feare & reuerence which we are to haue when we thinke vpon it. Much more, so great a Name in the mouth of so poore a wretch, as the greatest of all men is compared to God, exacteth duety: and so holy a Name, spoken by so sinfull a creature, as the [Page 226] innocentest man is, requireth reuerence and submission: for what is man, that he dare in conceipt, or word aspire so high, as to name, or thinke vpon his Creatour? Or how may he presume to touch that sublime sanctity, by oath? For he which sweareth, doth not only name the greatnesse of God Almighty; but applyeth it, as a seale, to humane af­faires, debasing (as it were) his sublimi­ty, by that application to a thing inferi­our by infinit degrees; & therfore ought to be performed with great respect.

9. No man bringeth his Prince to be a witnesse for him at any Tribunall (especially, if the matter be of small im­portance) without great honour to his person, and humble excuse of the fact: and much lesse mortall men may apply the authority and maiesty of immortall God, in confirmation of any matter heere, without exceeding great submis­sion, reuerence, and respect.

10. If holy Dauid in wonder sayd: VVhat is man, O Lord, that thou vouchsafest to Psal. 48. he knowne vnto him? Iustly may we say: what temporall or transitory matter (o Lord) can be of that importance, that [Page 227] I dare bring thee in testimony therof? Doe not the Angels (Princes and pillars of the heauenly court) tremble and co­uer their faces before thee, in regard of thy Maiesty? And shall I, a miserable wretch, not only name thee, but apply thee as a witnesse, euen to ordinary thinges, without due horrour and re­ligious reuerence? The holy Patriarch Abraham was loth and fearfull to speakeGen. 1 [...] ▪ to God Almighty here vpon earth, de­ming himselfe dust and ashes: What re­uerence then ought dust and ashes vse when it presumeth to scale heauen, and there challenge God Almighty, as wit­nesse of their attestation, by oath?

11. Almighty God, to notifie this his Maiesty, when he made outward appearance to his elect people, did it with thunder, excesse of light, and o­ther shewes of greatnesse: dazeling their senses in such manner, that it was re­puted a great matter among them for one to haue come neere vnto that repre­sentation with safety of his life and wit [...]s: But he which sweareth by him,Gen. 3 [...]. doth not only approach to some such externall representation of God, as to a [Page 228] cloud, fier, flash of lightning, thunder, or the like: but layeth hold vpon his proper diuine authority it selfe, draw­ing it (as pliable to his desire) to wit­nesse what he hath auouched. Wherfore▪ when it must be done of necessity, for the tryall of truth, it is to be done with sanctity of wordes, with lowlinesse of har [...], and with all possible reuerence and protestation of body and soule: for we must not be more male part and sau­ [...]y, nor neglect more our duty and good mann [...]r [...], because the Maiesty of God handleth man with more honour since the Incarnation of our Redemer Iesus Christ.

12. But yet, that we may attaine to a more ex [...]ct apprehension of the sa­cred dignity and Maiesty of Almighty God: let vs contemplate him more par­ticulerly: first in himselfe; secondly as he is related to man; and lastly, let vs consider man, as he is r [...]ferred to Al­mighty God.

13. Many things are to be seene in this world, which in respect of their greatnesse and power haue a certayne resemblance of maiesty: as the heauens [Page 229] adorned with starrs in the night time; the stormes and thunders of the ayre in foule wether; the huge mountaynes of the earth; the vastnesse and dreadfull tempestes of the sea; the power of Princes; the sanctity of Churches, and holy places. All which kindes, and the rest that represent greatnesse & power, are all found and included in a farre more noble & eminent manner, in one infinity of Maiesty in God, as in the cen­ter of all, and from whence all thinges haue their beginning; and as the cir­cumference of all, that containeth all within it, & is supreme ouer all: whose Maiesty ruleth that of the heauens; com­mandeth that of the ayre; ouer-toppeth that of the mountaines; abridgeth that of the sea; ruleth that of the Prince; sur­passeth that of the Church; and what else soeuer we can remember, or ima­gine.

14. These created Maiestyes asto­nish our senses, and we (as vulgar loo­kers on) deeme them complet and abso­lute: but Almighty God exceedeth them infinitely, and ouer-eacheth them all without measure or comparison. He [Page 230] knoweth (as sayth S. Augustine) what isAugust. ep. 8. short in their height; what is limited in their breadth; and what is shallow inArist. lib. 1. demundo cap 3. & 6. Homer. Iliad. 4. their profundity. The continent land (as Aristotle noteth) seemeth great if it be compared with an [...]and: whereas the Cosmographer vnderstādeth the whole world to be but an Iland, compassed a­bout with the sea; and as the point and center in the middest of a circle, com­pared to the firmament. So, as by errour thinges of small extent are iudged ma­ny times great: as the King of China enti­tleth himselfe Lord of the World, and Sonne of heauen, either contemming o­therTrigault. in hist. Chin. cap. 2. & 6. bordering nations, or not know­ing the rest that be further off.

15. But Almighty God, without all errour, is a maine of Maiesty, not in­cluded within any borders or boundes of definition; nor compassable within any fadomes of extent. Therfore (saith Aristotle) if we respect force, we are to esteeme him as most strong; if beauty, as most faire; if life, as immortall; if vertue, as most excellent. And as Phidias couched so artificially his owne image in the engrauure he made of Pallas her sheild, that it could not be [Page 231] abolished without dissolution of the whole: euen so, although our capacity be not so great as to behold the diuine Maiesty of God Almighty in it selfe, yet neuerthelesse it is so resembled and re­presented in all the parts and properties of the world, that it▪ is irremouable from thence. For Almighty God resi­deth in it, as the Pilot in his Ship; as the Coachman in his Chariot; as the Chanter in his Quier; as a father in his family; as the law in the Citty; and as the Captaine generall in his army, as Plutrach saith.

16. And indeed the substance andPlutarch quas [...]. 2. Platon. August in Psal. 84. & [...]5. Cyril. lib. 6. Thesau [...]. cap. 1. &. 20 essence of God is so farre eleuated in Maiesty aboue ours, that (as S. Cyrill teacheth) there is nothing common to vs and him. What is more eminent in thinges created, then immortality? And yet (as S. Cyrill sayth) fyre is apt to burne, but not in respect of God; and so an Angell is immortall, but not as God. God only in propriety is immortall, because he is of that quality by nature: and other things are immortall by his grace and fauour, for as much as it hath pleased him to giue them such a priuilege, as to [Page 232] his creatures. Aristotle, though a heathen, yet by sharpnesse of wit, and light of reason, attayned to the knowledge of this diuine Maiesty, by necessary con­sequences. God (saith he) is not vertue, be­cause he is better then vertue; nor good by reason of vertue, for so vertue should be better then God. Therfore (as he saith) it was a vulgar prouerbe with the ancients: VVhat nee­deth he any friendes, whome God blesseth?

17. This Maiesty of Almighty God appeared to S. Iohn in the likenesseApoc. 4. of a Iaspar stone, and a Sardine; one re­sembling water, the other fire: two ter­rible elements, to which we ordinarily approach not without feare & dread. And in consideration of this Maiesty of God (as Seneca telleth vs) Epicurus, al­thoughSenec. lib. 4. de bene­fi [...]. cap. 18. he expected no good from him by deuotion, yet he said he would adore him with religion. Wherfore, in this regard of the honour and respect due to Almighty God for his owne Maiesty and greatnesse in it selfe, he may and ought to be excluded out of the number of reasonable men, and take his place among brute beastes, which, without religious feare & reuerence, dare sweare [Page 233] by his holy Name. Likewise, due con­sideration of the same diuine Maiesty as it is related vnto men and all other crea­tures, ought also to procure in such as sweare by it, religious veneration and reuerence.

18. Almighty God, in holy Scrip­ture is oftentimes entitled with the He­brewHomer. Iliad. 1. Ferrar. lib. 4. cont. Gent. c. 24. name of Adonai, signifying him to be Lord and Iudge ouer mankind; and of that authority, which is proper and due to the first cause, fountaine, and beginner of all other things which be his creatures and dependantes. Ther­fore, when a man is to take an oath v­pon record of such a Maiesty, which is his supreme Lord and Iudge, and sup­porteth, manteineth, and gouerneth his substance, and all he hath; reason tea­cheth, that he is to performe it with the profoundest humility and most religi­ous reuerence that he can. In proofe wherof, let vs only remember here, what nature hath ordayned in this res­pect, and taught as a necessary condi­tion of mans pious cariage towards his Creatour, in the act of Religion.

19. Both Romanes and Grecians, two [Page 234] nations which (as excelling in giftes of nature and iudgement) attayned more then others to the naturall knowledge of this Maiesty of Almighty God, dee­med it an iniurious deportment of man towards the same Maiesty, if in his ac­cesse to it by sacrifice, he suffered him­selfe to be distracted with other obiects: and hereupon he which sacrificed, vsed to couer his face with a linnen veyle, therby, to deba [...]re from his eyes and co­gitations all other thinges occurrent.

And for the same cause of reuerence also in way of preparation, these an­cient worshippers of the Deity by out­ward ceremony, made themselues as cleane as they could; as by washing of their bodyes, by chastity, and the like, before they durst attempt their sacred duety. And least that mens petitions tendered to Almighty God should not be sufficiently reuerent, Numa ordayned (as Plutarch writeth) that none should make prayer, but vpon premeditation.

20. But we Christians, besides this [Page 235] natural imperfect knowledge of diuine maiesty, which those ancient Heathens could get▪ by obseruation and discourse, haue another supernaturall; which tea­cheth vs manifold relation and depen­dances of the same, to our great profit, comfort, and direction in all we haue to do. Whereupon, when we Christians sweare, vnderstanding that then we ex­ercise a worke of religion which hath for obiect the very excellency of God himselfe; we are to do it with great re­uerence, if we will not be mo [...]e b [...]rba­rous and irreligious then the very Hea­thens were: who could tell vs▪ that re­ligionCi [...]r lib. de [...]. hath two partes, one the outward ceremony of the body; the other the in­ward feare and reuerence of the soule. But what is the compasse & extention of this diuine maiesty so to be reuer [...]n­ced and adored? forsooth, it imbraceth, conteineth, vpholdeth, and gouerneth all humane affaires in goodnesse & mer­cy; as the Prophet Zachary teacheth vs.Zach. [...]. Behold (sayth he) I will saue my people from the land of the East, and from the land of the Sunne setting. No separation of banish­ment; no difference of estate, high, or [Page 236] low, rich or poore; no prison so close, no dungeon so deep, that can hinder the infinite maiesty of God from being pre­sent in euery place, for the succour and comfort of his deuoted seruantes and friends▪ And so the holy Scripture tea­chethGen. 19. vs, speaking of the Patriarch Ioseph when he was in prison: Descendit cum illo in foueam, & in vinculis non dereliquit eum. He went downe with him into his ca [...]e, and bare him company in his setters.

21 Moreouer, when a man behol­deth this sacred diuinity no lesse ray­ning downe fier, and brimstone from heauen, in reuenge and punishment of sinne, then spreading sweet dew vpon the earth to refresh and fertilize it for the benefit of mankind: no doubt, if he be not a sēselesse beast, he must conceaue horrour, and dread to violate this Ma­iesty, and be moued to adore it with re­ligious submission and reuerence, as of­ten as he approacheth to it by oath. O sacred and maiestical name of Almighty God, as thou art the obiect of an oath; so art thou of all reuerence & deuotion.

22. Finally whosoeuer with iud­gement and attention shall consider his [Page 237] owne estate, will doubtlesse tremble to auouch any thing rashly with testimony of Gods eternall maiesty and authority. For the distance of estate & dignity bet­weene God & the greatest Prince of the world (at the highest rate, an infirmeBernar. l. 3▪ de Cōsider. Bellarmin. lib de s [...]al [...] Ascensio­nis in De [...]. and miserable man) is infinitely more remote, then is the separation betwixt the least and vilest worme creeping on the ground, and the most powerfull Monarch that euer gouerned Empire: To which if we adde our manifold sinnes, that contaminate this our misery in our selues, and offend Almighty God; we may (vpon a good reckonning) be afrayd to bring in for witnesse his holy name and authority, by the wordes of our polluted mouth.

23. If the praise of God be not see­mely,Eccles. [...]. nor soūdeth well from the mouth of a sinner; what is the protestation by oath, when a sinfull wretch shall pre­sume as it were to arest Gods eternall truth, and to bring it into court to at­test in his behalfe? Assuredly, if we had comprehension or due conceit of the di­uine maiesty and greatnesse, and true knowledge and acknowledgement of [Page 238] our owne basenesse: We would neither thinke▪ nor speake of God (much lesse sweare by his holy name) but with reli­giousIob. [...]6. Nahū 1. Psal. 96. Veneration towards him, and humble confusion of our selues. Holy scriptures, to declare this verity, menti­on, that in presence of Almighty God mountaines haue quaked, & stony rocks beene melted as in a fornace: noting the force of his power, and the impres­sion which i [...] maketh in the greatest and hardest harts, where there is feeling of life. Heereupon is grounded the coun­saile of Ecclesiasticus: Let not thy mouth Eccles. 23. Chrysost. hom. 27. ad populum. be accustomed to swearing: for there be many faults in it Let not the naming of God be vsuall in thy mouth.

24. The man which Daniel beheld standing vpon a riuer, and swearing byDan. 11. Almighty God, did for a preparatiue of homage first lift vp his hand to heauen. In like manner S. Iohn beholding an An­gellApoc. 12. that swore, noted that he vsed the same cerimony & reuerēce to diuine ho­nour, lifting vp his hands in like māner to heauen. If Angels, so noble & porent spirits, practise such reuerence towards Almighty God whē they sweare: what [Page 239] respect ought a poore sinfull man to beare to the same excellency, in a like case?

25. Therfore, in regard of the dignity of a solemne oath valuable in publike at a Bench of Iudgement, the Church hath ordayned certaine circumstances to testifie and aduance the honour of Almighty God: as that such oaths beS. Thom. 2. 2. q. 89. art▪ 10. Cap. Te­stimon. Cap Si quis presh. 2. 9. Aug ser. 30. de verb. Apost. sworne fasting; that infamous persons cannot be admitted to attest vpon their oaths: that Priests are not to sweare but in occasions of necessity and matters of great importance, as S. Augustine wit­nesseth of himselfe.

26. Next after the soueraigne diui­nity of God Almighty, is placed the sa­cred humanity of our Sauiour▪ Iesus Christ: by whose inestimable and pre­cious worth, the Faithfull both conse­crate their oaths, and also most assuredly confirme them as true. And for the greater reuerence in such oaths, first let vs consider the dignity of his person; then after the seuerall excellencies of his glorious body and soule, and lastly the infinite value of his precious bloud and merites, by which we were redeemed. [Page 240] When we speake, or thinke of the per­son of our Sauiour Christ, we call not to mind only a holy man; as a man dei­fied by some participation of sanctity, wherby he commeth nearest vnto the diuinity (as wicked Nestorius the Here­tike would haue taught the world) but we thinke of a man, which is naturally and substantially God, Diuinity and Humanity (or as S. Bernard speaketh,August. in Enchir. ca. 36. Cyril. ep. 1. August. ep. 3. Ber­nard. lib. 5. de confid. our Earth and Deity) being knit vp to­geather in one person. We esteeme him therfore, as the types and figures of him in the old law did import: to wit, the golden Cēsar or Thurible, full of glow­ing coals, or the thorny bush set on fier: for that his humanity, as a precious gol­den vessell, and as fresh and florishing wood, conteyneth as it were the fier of his diuinity, vnder the shape of his sa­cred body.Isa. 6.

27. It was a thing of terrour and respect, when the Angell applyed a bur­ning coale to the mouth of the Prophet, that his lippes might be clensed and sanctified, before they spake the sacred word: so no doubt, when men sweare by the humanity of Christ, they ought [Page 241] to it with feare and dread. For in person Christ is the same, whome the Prophet beheld so long agoe in shape of a man sitting vpon a throne of Maiesty, enui­roned with Seraphims, who with their wings couered his face and his feet: cry­ing aloud: Holy, holy, holy, the Lord God of Isa. 6. Hosts. Holy he was in diuinity, holy in soule, and holy in the body: three sub­stancesBernard. l. 3. deconsid▪ in one person, as S. Bernard tea­cheth, and we Christians beleeue.

28. Furthermore, when a man is vrged to sweare, and mentioneth the body, & soule of our Redeemer; he must remember that he vseth them as a sacred booke, whereupon he sweareth; & con­sequently, with how great reuerence he ought to do it. For this holy body is deified with the very substance of di­uinity: it is most pure, neuer touched with sin: it is of power to worke mira­cles, to ordain Apostles; to cast outdiuels to cure all diseases, to enamour & sub­iect the harts of the wisest and greatest persons in the world. And in this body are specially & deseruedly recōmended to our reuerence, his precious wounds engrauen therein: those wounds [Page 240] [...] [Page 241] [...] [Page 242] (I say) which redeemed vs vpon the crosse, and out of which the full price of the worlds recouery was powered (asAugust. in Psal. [...]0. Bernard. Serm. 1▪ de Ep [...]phan. Ioan. 20. S. Augustine, and S. Bernard teach vs) when the hart was pierced: those wounds, which bare witnesse to the Apostles of his tri [...]phant Resurrection; those wounds, which now in heauen are adored by the Angels, beloued of the eternall Father, shinning as so many precious stones, couched in the gold of that sacred body, where they serue as so many tongues to plead inces [...]antly for the remission of our sinnes, for perseue­rance of the Church, and for euery one in particuler; and therefore are not to be named, or thought vpon (especi­ally of vs miserable offenders) without humility, harty deuotion, religious re­uerence, and respect.

29. Likewise the glorious soule of our Redeemer, which shineth in his body as a perpetuall blasing starre in the highest heauen: which euer kept in mind the penall worke of our recouery, neuer sleeping in forgetfulnes of our di­stressed estate, but sleeping the Lyons sleep, with his eyes still open to behold [Page 243] our need, & with the Nightingall con­tinually pearched with a thorne in her breast: and therfore deserueth our affe­ction, loue, and reuerence alwayes, but especially when we sweare any thing by it.

30. To conclude, the merits of our Iesus, and annoynted Priest, exact regard of duety and lowlinesse whensoeuer we remember them: but specially when we make them our witnesses by protestatiō of oath. For these merits, seasoned with gall and mirrh, cost him deare: they are gold and pearle, bought with griefe, la­bour, s [...]eat, hunger, thirst, agony and bloud; they be hony in the combe, wrought by the bee which stingeth: they issue from the fountaine infinitely gracious to the eternall Father▪ How could the bloud of an ordinary man (saith S. Cyril) be auaileable for the worlds redemption? Vpon which consideration, an oath taken by these inestimable merits, ought to be done with exceeding great respect of religion, deuotion, innocency and pu­rity, in him that sweareth. Wherfore the premises duely considered, enforce this consequence: that it is an haynous [Page 244] crime, to sweare vainely; and much more to sweare falsly: as will appeare by that which followeth.

What a grieuous trespasse it is to sweare falsly. CHAP. III.

IT may be auouched generally, and without all doubt, that whatsoeuer Nation vseth ordinarily to commit the sinne of periury; the same hath made a great breach and entry into fidelity, and barbarisme. For assuredly if the people retayned any sparckle of true faith, it would preserue them from so great, and so impudent, and irreligious contempt of the diuine maiesty. For, where the excellency and authority of God is not acknowledge by stedfast faith: there en­sueth consequently, a carelesse respect towards him; which bringeth in the a­buse of swearing with cōtempt against his holy name. And as for Barbarisme, the assertion is also euident: first, for that, where either ignorance of Al­mighty God, or an audacious contempt of him raigneth, there cannot any ver­tue [Page 245] haue a firme roote; & where vertue is wanting, there ciuility which ariseth from vertue, must needs faile, and Bar­barisme predominate.Heb. [...] ▪

2. Secondly (as the Apostle S. Paul teacheth vs) the ciuill end and profit of an oath, is to determine controuersies betwixt men: Men (saith he) sweare by a greater then themselues and the end of all their controuersie, for the confirmation, is an oath. Which benefit is altogether abolished, where periury preuayleth: for there, either men will refuse to be tryed by oaths, nor [...]aring for their credit: and so faileth the gre [...]est and most certaine meanes for the ending of controuersies. Or if that tryall be admitted, it becom­meth an instrument of vniustice: both which consequences are wholy Barba­rous. Also whatsoeuer Commonwealth maketh no conscience of periury, the same discouering open misprision and neglect of all diuinity, is co [...]uinc [...]d (se­cretly in hart) to ha [...]e the tēporall Prince and all superiority; whence followeth, that they do well▪ no further then dread of punishment from the magistr [...]te en­forceth: so as where, & whensoeuer the [Page 246] sword of the magistrate is out of sight, there sensuality, pride, and a legion of other vices breaketh forth into dis­order and barbarity.

3. Therfore Princes, to conserue in their subiects dutifull regard and loue to their owne person, are chiefly and ori­ginally as from the roote, to bring it to passe, by conseruing in them, by all meanes possible, the feare, dread, and reuerence of Almighty God. For as the picture is not respected but for his sake whome it representeth: so no more will a Prince be cordially reuerenced, nor accounted of by his subiects, vnlesse they first religiously respect God Al­mighty, whome the Prince represen­teth.

4. And (heere by the way) may be ob­serued, how pernicious it is to the Prince and Commonwelth▪ to giue oc­casions to impertinent oathes, which haue no other certaine effects, but to charge mens consciences; or to oblige them to sweare affirmatiuely, that which they are not first perswaded to be true; or promise by oath, that which they cannot, or thinke they may not [Page 247] lawfully performe. For, by this cu­stome of swearing without true inten­tion, is broaken, and (by litle and litle) brought to contempt the sacred band which should be preserued in al possible reuerence and respect: being the safe­guard of Kings; the security of their Kingdomes; the sinew of iustice; the determination of doubtes; the pledge of fidelity; and the roote, foundation, and b [...]lwark of all ciuility, peace and concord amongst men, where it is reue­renced as it should: and without which no Common wealth can long endure. And therfore, all prudent Gouernours (Christians & Heathens) haue alwayes remoued with great care & prouidence whatsoeuer occasions might bring their people to set light of their oathes: for­bearing to impose them, where they might suspect that for any reason or oc­casion they were not likely to be kept▪ though it were with hazard of some losse.

5. For (as our common law of En­gland teacheth vs) it i [...] better to suffer a mischiefe then an inconuenience; spe­cially such an inconuenience as this▪ so [Page 248] much the more carefully to be preuen­ted, as (once brought in custome) it is harder to be cured, depending vpon the secret opinion and affection of euery particular person; and for that it pier­ceth the very root of the Common we­alth; for it exposeth the Prince; his trea­sure; his honour; his estate; and what­soeuer may be deare, either to him or to any subiect, be he little or great, to o­pen and continuall hazard: as if a man should beat of the lockes & boltes from all his dores, and leaue his house al­wayes open, day and night, and what he hath and may haue out of his sight, to the liberty and discretion of euery theefe or enemy: which were to giue occasion to innumerable roberies, mur­thers, and other wronges which no prouidence of the magistrate could pre­uent, and the next degree to old sauage life, when euery one liued by himselfe retyred with his family to the best strength which nature or good hap did affoard him, standing vpon his owne guard and defence. As now the barba­rous people liue in Brasile, Chile, & diuers other parts of the Indies, not brought to [Page 249] ciuility; and as men liued in England, Scotland, and other Countryes of old, before the people were gathered togea­ther in communities, vnder the prote­ction of Christian lawes, conditions of Iustice, reuerence of sacred promises and oathes, and other reasonable conuenient customes of good neighbour-hood, and ciuill honesty.

6. But to lay yet more open the hai­nous & abhominable offence of periury: we must vnderstand, that such is the malignant nature and quality of sinne, that, in free choice, it preferreth al­wayes some base cōtentment of honour or of pleasure, before Almighty God. Which man (being a reasonable crea­ture, and reason alwayes chosing the better and reiecting the worse) would neuer do, vnlesse the calamity of this life had procured (as S. Bernard well ob­serueth) that sensuality is powerfull, and at Bernard. lib. 5. de Consid. liberty to breake out, whilest reason, the spiritu­all eye of the soule, enfolded with errour or incon­sideration, is blinded. Which peruerse man­ner of carriage and freedome of concu­piscence is more culpable in Christians, for that (as the Apostle teacheth) our [Page 250] law-giuer Christ is of greater authori­ty, then the Angell was, by whose hand the Iewes receaued theirs. Where­uponCyril. lib. 8. Thesaur. cap. vltim. S. Cyril concludeth very well, that their damnation shalbe greater. For according to the difference of the person in­iured, the punishment is iustly to be measured.

7. But by sinne a Chris [...]ian is not only liable to punishment from the dreadfull hand of God Almighty; but also debaseth thereby his high voca­tion: yea more, the quality of his nature also, approching downe to the condi­tion of a beast. Wherefore Aristotle, outArist. l. 2. Magnor. Moral. of naturall iudgement, affirmeth that: VVhen we say a man is vicious, we say, that he is not a man, but a beast. All which defor­mities and debasementes of sinne be found in periury: as when a man to saue or get some commodity, forswea­ring himselfe, maketh thereby more account of that which he saueth, or gaineth then of God Almighty: yea forsaketh God, & in loue and affection adhereth to that temporall gaine for which he sweareth. And what greater basenesse or bestiality can be imagined then to make so beastly a choise, and [Page 251] change as this?

8. Moreouer, the periured person not only abandoneth God, and prefer­reth his transitory gaine: but doth it, with an especiall iniury against his di­uine truth, his sanctity, and maiesty. For, as nothing is more contrary to the loue and affection of God, then wic­kednesse: so nothing so opposite to hisS. Thom. 2. 2. q. 1. artic. 3. infinite truth, as falshood. Whereup­on Christian Deuines determine, that Almighty God cannot breake his pro­mise, nor affirme an vntruth, nor giue testimony by miracle, or otherwise to a lye. And there is greater impossiblity, and repugnance to beleeue it, then to say, that the sunne causeth darknes. For the bright beame of diuine truth dis­solueth all errour, and chaseth all lea­singes away; as the sunne beames dis­sipate a mist vpon earth, or clouds in the sky. And not only this eternall truth maketh God Almighty to speake alwayes truly: but it proceedeth also from his originall verity, that Angels and good men be faithfull and trusty.

9. Wherfore, as it should be amon­gest men a preposterous fact, to im­peached: [Page 252] as to defame the fairest Lady in the Court, as deformed and hard fa­uoured; to reproach the most curteous Gentleman, as contemptuous, and ill mannered; to traduce the most valiant Captaine for a coward; to condemne the most liberall and bountifull Prince for a niggard: so no doubt it is a tres­passe altogether repugnant to nature and iustice, to make God author and witnesse of falsehood, by periury: as if by mans false protestation, his light could diss [...]mble a [...]ye; his eye suffer and couer a l [...]e; his knowledg approue alye; for so, his light his eye, his knowledge should stand in hostility and defiance against his truth. O what an iniury isPsal 90. this to make Gods shield, and Deificall truth an oracle of falsehood, and an aduersa­ry to truth? yea to make the same in­diuisible truth, double, and deuided in two partes, banded against themselues, and the o [...]e contradicting and destroy­ing the other? Is it not inough, yea & too too much, that our inordinate ap­petites and sensualities distemper our selues, and disorder al the world besids: but that we must also stand in defiance [Page 253] against almighty God; and for as much as lyeth in vs, violate and dissolue his diuine substance; turne his light into darknesse; his rectitude into crooked­nesse; his knowledge into ignorance; his truth into falsehood; himselfe into an idoll of our owne making; and this same idoll of ours into nothing? For all thinges stand by truth: and there­fore, where truth is wanting, there can be nothing.

10. It were an horrible crime (sayth S. Augustine) to auouch that the good­nesseAugust. tract. 1. in 1. c. Ioan. of Almighty God can be author of sinne: assigning to that indefectible cause, an effect most disproportionable, impeaching very goodnesse it selfe, to be bad, deficient, and malicious, and so no goodnesse at all: which is a mani­fest contradiction and impossible. And yet a periured person doth no lesse, when with his bl [...]spemous mouth he dareth auow that the eternall truth of God beareth witnesse to false­hood; affirmeth a lye; mayntaineth it; procureth that it preuaile at the Barre of Iustice against iustice and truth.

11. We may deeme it a great des­cent [Page 254] of diuine omnipotency, when it concurreth with the elements to pro­duce certaine creatures, in common iudgement holden for base and vnpro­fitable; as toades, adders, leprosies, agues and other diseases: notwithstanding there is no beast so venimous, which hath not some thing beneficial to man: and as far as any reall Entity reacheth, so far is extended true and reall good­nesse in some kinde, which may with­outCyril. l. 4. Thesaur. cap. 2. inconuenience be produced by di­uine power. But, to ascribe falsehood that consisteth of meere priuation and hath no goodnesse at all in it selfe, nor any exemplar Idea in Gods intelligence, but is wholy defectiue, pernicious and detestable to the truth of Almighty God, is not only to abase the same eternall Truth more then should be done; but sacrilegiously to blaspheme it, and a­buse it in the highest degree.

11. Next after the truth of God Al­mighty, entreth into consideration his sanctity: which against periury hath an especiall opposition of con­tempt and defiance. For the matter and substance of falsehood, such as it hath, [Page 255] is of that malignant nature, that entier­ly and indiuisibly it is euill: that is (as the Diuines vse to speake) intrinsecal­ly vicious, repugnant to reason, and naught. Other offences there be, which although in regard of law, custome, or circumstance; or according to the externall action, they be bad and pro­hibited: yet notwithstanding the a­ction it selfe in substance may be good or indifferent, when the law, custome, or circumstance is remoued. As for ex­ample, if there were in some country a law forbidding the vse of such, or such apparell: the wearing of it in that place were culpable, which might be lawfull and honest in another country where there is no such law, or in the same, at another time, when the law should be reuoked.

12. The selfe same action of stealth, which is damnable, committed by a thiefe: may in another person, or with other circumstances, as in case of law­full warre, or the like, be iustifiable: as it is, for one to take away another mannes goods, yea his life also by com­mandement of publike lawfull autho­rity. [Page 256] Other trespasses there be, which of themselues are so bad, that their per­formances cannot be iustifyed by any chaunge of circumstance, purpose, or precept: as to blaspheme Almighty God; to hate any man; or, as S. Augu­stine August. l. 1. de men­dacio. teacheth, to tell a lye. Wherfore to apply the sanctity & purity of Gods Eternall Truth to giue credit to a lye, must needes be a haynous crime.

13. If mans soule, and naturall reason, and the intelligent substance of an Angel, be so cōtrary to falsehood, as it is in them a deformity, an euill, a blemish, to their perfections: how much more disproportion and repug­nance hath it with the purity and san­ctity of Almighty God, which excee­deth without all measure the sanctity and purity of creatures? And how de­testable a sinne is it, by periury to con­taminate, defile, staine and pollute this soueraig [...]e purity and sanctity, with the vilest excrement of wickednesse?

14. We feare to touch things im­mediatly ordayned to religion, as in ancient times the Iewes ordinarily handled not sacred things in the Tem­ple [Page 257] for reuerence sake. And in like manner when we approach to this di­uine Sanctity, we must present our selues, not only without contamina­tion of mortall sinne, but with Moyses Exod. 3▪ put of our shooes, and clense our soules from the least & lowest imperfections; for that the ground is holy wheron God Almighty standeth. What shall we then say of him which with per­iured lippes presumeth as it were to kisse with Iudas, I say not the humane face of our Sauiour Christ, but the E­ternall Sacred Truth of his Heauenly Father; and not only to kisse it treche­rously, as Iudas did, the person of our Redeemer, but to disgrace and deface it, bringing it as a testimony and war­rant for a lye? How enormous a tres­passe is this, and how peculiarly op­posite to the sanctity of Almighty God? There is none so holy as is our Lord. His 1. Reg. 2. Psal. 110. name (as the Prophet saith) is holy and dreadfull. But the periurer prophaneth this holinesse, when he vseth it as the Princes broad seale to a counterfait in­strument, therby to procure that con­trouersies be continued in debate a­gainst [Page 258] iustice and charity, which other wise might be easily determined with truth; that innocent persons be endo­maged; that malefactors escape, and the guiltlesse be punished; and finally, that Almighty God be excluded from all mens cogitations, care, and deuo­tion. Which effectes, as they are per­nicious and lamentable in any Com­mon wealth; so to bring them to passe by vsurpation and attestation of Gods infinite holinesse and truth, is a great deale worse, and more execrable.

15. Lastly, let vs measure the hai­nousnesse of this crime, by considera­tion of Gods diuine Maiesty. There appeareth great Maiesty in the admi­rable workeman-ship of this visible world: the outward apparition of An­gels to men carryeth with it a mighty Maiesty, as we may see by the feare of Daniel and S. Iohn to behold them: andGenes. 32. in this respect they are called the tentes or houses of Almighty God. But all this is nothing to the infinite Maiesty of God himselfe, which the periurer abaseth most contumeliously when he bringeth it irreligiously, prophanely, [Page 259] and impiously to testifie falsehood. He that lyeth (saith S. Chrysostome) negle­cteth Chryso. ho. 12. in cap. 5. Matth. truth: But he which is periured neglecteth Almighty God. What a neglect is this? what a contumely (as S. Chrysostome ex­clameth) when wormes meat & smoke dareth inuocate the diuine Maiesty to witnesse a lye?

16. Let vs lay a side a while this infinite Maiesty, discouered partly to vs by faith; & let vs only contemplate as much of it as nature discouereth in the heauens, elementes, and other crea­tures, and we shall see what a monstru­ous misprision is it to sweare false. Ho­mer, Homer, Iliad. 1. to this purpose feyned ingenious­ly, that when Iupiter closed his eye, heauen and earth did shake, noti­fying therby the Maiesty of God, not only in himselfe, but expressed in the greatest workes, brought to passe as it were with the [...]winckling of his eye. Then must it needes be an heynous of­fence, for a vile creature by periury to dishonour this dreadfull Maiesty, and in a certaine manner deiect and sub­mit it to the lowest and basest place, that may be imagined, vnder the tre­chery [Page 260] and malice of the Diuell. For it is the Diuell which perswadeth men to aduance lyes before truth: it is the Diuell which reioyceth to behold the diuine Maiesty by mans mouth made seruant and subiect to vntruth: it is the Diuell which by contempt of hea­uenly Maiesty purchaseth his owne au­thority and preuailance with men, and doth many things by them which he dareth not do by himselfe.

17. What greater misprision, then of the greatest Maiesty can be thought of? or what manner of offence can there be more detestable? And yet this is not all; for the same sinne of periury, ioyned with execration, hath yet ano­ther further degree of beastly folly and contempt, as it were of daring Al­mighty God, as though the periured wretch feared not to prouoke the di­uine Maiesty to worke vpon him that maledictiō, which his words expresse, and his fact deserueth: as if he deemed God either impotēt to inflict it, or not hardy inough to do it. O infinite good­nesse and longanimity, which so po­werfully br [...]le [...]st, and restraynest this [Page 261] power and iustice, that they breake not out, to present reuenge of so horrible and abhominable a reproch?

18. Other trespasses which sepa­rate man from God, haue their se [...]su­all contentmentes in which they rest, and do not so directly by presumption call for reuenge; nor haue they any such formall signification: wheras this periury inuiteth God to punish the fact if he can; biddeth him (by con­tempt) strike and do iustice if he dare: resoluing rather to scorne-the authori­ty of his sword, then to want [...]hat temporall commodity, which the foole procureth by such a desperate madnesse.

29. And although the humanity of our Sauiour, his sacred Body and Soule, and his precious woundes, be not only veiles, and as it were a chri­stall to couer the Maiesty of his God­head, but also (as the Apostle speaketh)Phil. 2. humiliatiōs and annihilations of that incomprehensible greatnesse: yet not­withstanding, for that they are sancti­fied by his diuinity, and be the rare and singular effects of his inspeakeable cha­rity [Page 262] towardes vs; the effectuall meanes of our Redemption, and the amiable obiectes of all our health and happi­nesse: it must needs be an haynous tres­passe, to bring them in by periury in attestarion of that which is false For, as diuinity is the originall truth; so is the humanity of our Redeemer a se­condary truth, and such a one, as ascen­ded (according to the Psalmist) from the earth to encounter with iustice that descen­ded from heauen, in a souely meeting. What a crime then is it to apply this truth auouched by God himselfe, de­nounced by his Prophets, performed by his death and passion, and belieued by his Saintes, to giue authority and credit to a lye? The truth of the old Testament was glorious and magnifi­cent (as S. Paul teacheth) but not com­parableHeb. 10. herein to the truth of the new, that is of the humane nature subsisting in the diuine person of our Redeemer: and therfore if it were a haynous fault to violate and dis [...]roue the old sinago­gue, and the ministers therof by per­iury: what a detestable fact is it to worke dishonour against the Maiesty, [Page 263] sanctity, and flower of the Church, and glory of man-kind, the sacred Bo­dy, Bloud, and Souse of our Redeemer? Are those precious members of our sal­uation, and shining iewels of our trea­sury, his sacred woundes, of no better worth, then to be (I do not say forgot­ten by vs through ingratitude) but re­membred with impiety and contempt, and cast out of our mouthes to patro­nize deceipts, braueries, and other such vile Merchandize of damnation, to pleasure the Diuell? O sacred seales of our Redemption, how irreligiously are you applyed! how vnthankefully are you vsed!

That the vngodlinesse of vaine and ir­reuerent Swearing, is an enormous trespasse against the sacred Maie­sty of Almighty God. CHAP. IIII.

BESIDES the great iniury which is offered by man vnto the diuine Maiesty, through open periury, there be other manners of swearing which are also offensiue against piety, reli­gion, [Page 264] & that charitable respect which we are to▪ beare towardes Almighty God.

2. Among others, this is one, when through euill custome or otherwise, persons charge their wordes aduisedly with oathes, not considering duely the truth or falsehood of the matter which they sweare: but at hap-hazard whether the thing be so or not, affirme by oath, as determinately true, that which they know not.

3. Among other conditions of an oath (as hath byn said) one is iudge­ment: that is, at the least a probable knowledge of the truth of the thing a [...]ested by an oath. Which condition if it be wanting, periury is a deadly sinne, and putteth the offendant for the present in estate of damnation, whether the ma [...]ter be great or litle: for to sweare a knowne false-hood, or a thing, which through suspicion orS. Thom. a 20. q 98 art. 3. ad 1. doubt of the swearer may be false, is to apply diuine testimony to the asseuera­tion of an vntruth, either knowne or suspected. And so, whether the matter be great or small, diuine testimonie is [Page 265] mortally abused, contrary to religion and duety, being accommodated to the proofe and a [...]estation of that which is thought or may be doubted to be false. Therfore, when we speake of vnad­uised customary swearing, we may vn­derstand a double relation of the fact: one to the will and intention of the swearer; the other, to the verity or falsity of the thing that is sworne. And according to the first acception, an oath is said to be taken vnaduisedly when a man sweareth before he be ful­ly a ware that he sweareth: and in this meaning the oath it selfe is indelibe­rate, and so excusable, if the indelibe­ration be no [...] voluntary. Now accor­ding to the other meaning, an oath is vnaduised, when one sweareth adui­sedly, & with reflection that he swea­reth: yet, not discussing seriously with himselfe, whether the matter be tr [...] or false which he sweareth.

4. Now therfore, to proceed by degrees of defaul [...] which may be com­mitted in this kind: First we may sup­pose that one sweareth deliberately, with knowledg that the thing sworn [Page 266] is [...]rue: yet, in such case as the matter sworne is of litle moment, and no ne­cessity or commodity, priuate or pub­like, to inforce a man to sweare.

5. Likewise, when oathes great in their quality, are often repeated, without attestation of any thing true or false; but only so many vaine oathes and dreadfull blasts of sinne: and a­gainst this manner of swearing the ho­ly Fathers do much inu [...]igh, & thinke such oathes to be forbidden by the law of Christ; who hath commanded; Thou Matth. 7. shalt not sweare: especially S. Chrysostome handleth this matter in sundry places. And assuredly although this manner of swearing be not formall periury, yet it is very dishonourable to the Ma­iesty of Almighty God: and therupon a grieuous offence against religion. For, although an oath be an act of re­ligion; yet is it occasionall: that is, the [...] only to be exercised, when the importance of the ma [...]ter, necessary credit with others, and the truth of that which is sworne, do require an oath.

6. A man that sweareth much, sayth [Page 267] Ecclesiasticus, shalbe filled with iniquity: Eccles. 23. and the plague, or punishment of God shall not depart from his house. He doth not af­firme these calamities to be annexed to periury: but to o [...]ten swearing. As if he should say, that Almighty God to punish much swearing, will let the swearer fall into many sinnes and mi­seryes. and by euill accidents and suc­cesses, afflict both him and his.

7. Ought not a man (sayth S. Chry­sostome)Chrys. h [...]. 12 in Matth. conceiue horrour, when Almighty God is named? If he should not be named, without deuotion and humiliation of the speaker and he [...]rers; to sweare fre­quently, and about tr [...]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 neces­saryChrys. ho. 1 [...]. ad pop. occ [...]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 v [...]gent cause, and profound humiliation and honour?

8. In the old law, the name of GodE [...]od. 28. [Page 268] 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, th [...] where frequent custome of swearing is in v [...]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 fly­ingZach. [...]. booke, in which was written the iudgement of damnation, not only a­gainst forsworne persons, but absolute­ly against swearers. For notwithstan­ding [Page 269] 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, [Page 570] 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. [...]. he which will conuer [...]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 [Page 271] 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 asSuar. 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, [Page 272] 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 obligatiō 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 [Page 273] 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 [...]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 well he which [Page 272] [...] [Page 273] [...] [Page 274] sweareth neglecting any of the cir­cumstances aboue mentioned; as he that exacteth such an oath, is blame­worthy. And besides the sinne occasio­ned and committed against Almighty God by the swearer or forswearer, and him that giueth the occasion: he that prouoketh the oath, derogateth not a litle to the fidelity and honesty of the swearer, whē he vrgeth him to sweare; for he supposeth him vnworthy of cre­dit, & his word not valuable to testifie without an oath, which is a contu­mely. And he which easily giueth such an oath to as [...]euere his word, when he is not beleeued, cōsenteth to the reproach, and by his consent admitteth and con­firmeth the con [...]umelious supposition made against him.

17. But much more he dishonoreth himselfe, who freely, and without compulsion vseth to sweare vpon euery light occasion for by this frequent foo­lish sinne, he discouereth the base con­ceyt he hath of his owne honesty and credit, fearing not to be trusted vnlesse he sweare. And why should his person or his credit be valued by others, more [Page 275] then by himselfe, which knoweth best how much they weigh: yea such an one, the more he sweareth, the lesse is he to be beleeued: for still he witnesseth against himselfe. And I call the custome of swearing a foolish sinne, as it is the most vnprofitable of all the rest. For the theefe, when he stealeth, bringeth something home: he that killeth ouer­commeth his enemie, and hath one the fewer to be afraid of: and these and the like sinnes, haue (at least) some colour of excuse, as necessity, infirmity of mans nature, or the like▪ But the swea­rer hath none: he looseth alwayes, getteth nothing by his oathes, and is without all manner of Iustification with God or with man: more then that it proceedeth from leuity, ill nourture, inconsideration, and want of wit.

18. The last degree of abuse in swea­ring is, when great oaths are made only signes of mens indignation; of their purposes of reuenge; of their braueries; of their manhood, that they dare do this or that; at least that they dare sweare: which custome some fellowes (where other foolish & filthy customes [Page 276] haue gotten place) would grace, by saying, that he sweares like a gentle­man: but in other places where men are in their wittes, it is more properly sayd, that he sweares like a Carter.

19. The deformity of this manner of swearing will be manifest, if we consider how base, ignoble, and vn­gentleman-like it is be ouer-ruled with Ire; to be enraged like a mad man; to bragge and boast of great mat­ters done or vndone. For all this trum­pery thus blustered, is nothing els but an vnbridled vnmanerly passion, brea­king out from a weake, impotent, & distempered mind: and commonly it is ioyned with lying. For the greatest briggers and swearers, vse to be the greatest Dastardes: as when Ruffians, and swaggering Cowardes protest v­pon oathes that they will doe this, or that; which either they cannot, or dare not performe, In which case, be­sides the peri [...]ty which they commit; there is also a peculiar irreuerence to Almighty God, subiecting his holy name & Maiesty to their foolish pride or impatience; procuring, by great [Page 277] oathes, to make the hearers belieue that they will blow downe all that commeth a neere them. What brutish folly is it, thus to make the Maiesty of God Almighty, the bloud, and precious Humanity of our Redeemer, signes and instruments to increase madnesse? For, as cowardly brutish wrath brea­kethChryso. ho. 15. & 16. ad pop. &. Hom. 12. in Matth. out commonly into oathes: so do the oathes increase this kind of wrath. And hereupon S. Chrysostome aduerti­seth, that if men would abandon the custome of swearing, their perturba­tion would sooner be calmed.

20. What can be imagined so mild and moderate as the infinite goodnes, longanimity, and mercy of Almighty God? what more gentle and patient then the Lambe of God, Christ Iesus our Sauiour, in whome was, and is magnanimity, and manhood in the highest degree? And therfore to make them arguments, and instruments of our impotent fury, and not so much manly, as womanly, or beastly rage, voyd of all reasonable respect, is an offence directly opposite to their na­tures and conditions. Which supposed, [Page 278] how can we expect that the Maiesty of God Almighty should be sweet, mer­cifull, and patient with vs; if we be so impatient, vnmannerly, iniurious, and violent with him?

21. And truely, this manner of bragging and swearing, is so far from arguyng a great or generous mind, fit (as they would make it) for a gentle­man; that contrariwise it manifesteth a degenerous and base disposition. For first, as hath byn sayd of apparell, so may it now be auouched of swearing: that where true inward and substan­tiall manhood, and magnanimity is wanting, there the yong Gallant, to make ostentation of that which in ve­ry deed is not in him, rappeth out oathes at randon, vpon euery occasion, and without occasion; as if all great­nesse, magnanimity, and courage con­sisted in the breath of an vnbridled, vn­ciuill, and sauage mouth: where, to sweare in this manner, and prophane the name of God without time or rea­son, is a token of Raskallity, want of discretion and iudgement, abiection of mind; and no more honour to be [Page 279] accounted a swearer, then to haue his breath to stinke.

22. Secondly, it is not greatnesse, but basenesse of mind, to be so ouer­come with passion of rage, as not to be able to rule, neither braynes, nor ton­gue: a thing fitter, as I haue said, for a woman which hath no other weapō, then for a man. Assuredly, there is no greater Dastard [...] the world, then the brawling Swearer: and reason doth conuince it to be so. For, when he dare not reuenge himselfe of his aduersary by strokes, for feare to be stroken; he breaketh his anger vpon the patient honour of Almighty God, with oaths. And so, vpon my word, where thou meetest with an ordinary Swearer; single him out for a coward, & put him into thy Calendar vnder that title.

23. Lastly, it is certaine, that there cannot be a great mind but accompa­n [...]ed with a great iudgement, which conceaueth worthily; that is, maketh great conceit and reckoning of great thinges: & to come short in this kind, is an euident testimony of defect. A great and noble mind therfore, wher­soeuer [Page 280] soeuer it is found; there will be also ioyntly found, a great and reuerent estimation of the greatnesse of Almigh­ty God, and of our Sauiour Christ, and of the great and inestimable bene­fittes which we haue receaued from their great bounty, in our creation and redemption, and continually euery houre & moment receaue from their handes, and withall a reuerentiall duety towardes them: and consequent­ly, great horrour and disdaine of swea­ring and forswearing, which be vn­manerly contemptuous trickes of ig­norant insolent clownes. For none els will not blush for the only incongrui­ty & indecencie of such a fact, though it were not liable to any punishment, as to vsurpe so great and holy names, for the supporting of trifles: and spe­cially, to abuse them for the mainte­nance of vntruth. For they be foule & monstrous absurdities; apt to cause shame, and detestation in a generous mind, as of other shamefull defectes and diseases of mans body or soule.

24. The Prophet Helias only hea­ring3. Reg. 19. a noyse that resembled the diuine [Page 281] Maiesty of Almighty God, for reue­rence sake couered his face with his garment. Surely, his sacred name, or the name of Christ our Sauiour, is of no lesse force to represent this Maiesty, then was that noyse of wind which the Prophet heard: and therfore requi­reth no lesse respect and veneration in whosoeuer (vpon any occasion) shall heare them, or take them in his mouth. This due reputatiō of the soueraignty of Almighty God, is the welspring of all vertue; as vertue is the fountaine that causeth and mantaineth Ciuility. And therfore, when any Nation by impiety of swearing, or other neglect and contempt of religion, commeth to loose the respect due to Almighty God: howsoeuer they may flatter thē ­selues with other exteriour shaddows and apparences of ciuill life; it is eui­dent, that they haue made a deep en­trance into Barbarisme; and that ciuill felicity cannot long endure amongst them, if they take not vp, and alter their course betimes.

25. God Almighty graunt ther­fore, that our Nation may happily be [Page 282] cured, and deliuered from this enor­mous vice of Swearing (which pro­ceedeth as hath byn proued, from sen­suall seruile ignorance, and contempt of Diuinity) that Christian policy, guided by conscience, and knit vp in vertue, may make it prosperous in this world, & blissefull in the life to come. But because in morall doctrine, it is both gratefull and profitable to the Reader, to finde truth and reason con­firmed with examples; I will conclude this Treatise, or Cure of swearing, as I did the former of Drunke [...]nesse, with two or three that may be to the pur­pose.

The Conclusion to the Reader. CHAP. V.

GENTLE Reader, by these three vices, Excesse in foolish apparell; Swearing; and Drunkennesse; thou may make account of the rest, which [Page 288] 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 [Page 289] 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 [Page 290] 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 shalbe 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 [Page 291] 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 [Page 292] 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 [Page 293] 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 [Page 294] 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 play­houses, deuotion into curiosity, prayer in them to Preachments, where the idle ignorant Minister intertayneth the people with a tale of a tubb, ab hoc, [Page 295] & ab hac, making them beleeue reuela­tions, that the Pope is Antichrist, that Papists are sē [...]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, [Page 196] 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 [Page 297] 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 childrē 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 [Page 298] 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.