A TRIPLE CURE OF A TRIPLE MALADY.  
That is, OF 

Vanity in Apparel.  
Excess in Drinking.  
Impiety in Swearing.    
By E. W. Doctor, and Professor of Divinity.  
PERMISSV SUPERIORUM. M. DC. XVI.   

TO THE PRINCE HIS HIGHNESS.  
HOPEFUL PRINCE,  
NONE so fit to Patronize works ordained to extirpate Vice & establish Virtue as Commanders: & amongst them, none more than Princes. For if we consider what giveth most dignity to the person of a Prince, or affoardeth him best means for his authority to rule, Virtue will appear the most eminent; as well to grace the one, as to maintain the other.  
Aristotle the Prince of Philosophers, 
Arist. l. 1. magnor. Moral. cap. 4. & 6.  speaking of the excellency of Virtue, and comparing it with Principality, giveth to Virtue the higher place, as a special inward good of the soul; & putteth Learning, Principality, and the like, among the outward gifts of Fortune.  
My purpose therefore, being in these Treatises to establish decent Modesty against vanity of Apparel; Temperance against excess of Drinking; & Religion against Impiety in swearing; & that Virtue establisheth Civil government: I have presumed to address them to your Highness, who one day (as we hope) is to succeed in Regal Authority; because (in some part) they may serve you, as necessary furniture of Christian policy. And if Favour might grant me opportunity to speak of these subjects in your Presence: I should in plainer terms declare, what is the original cause of these Abuses which I reprove, and how the perfect redress of them, dependeth on the exact reformation of the root, out of which they grow.  
My Wish then (Noble Prince) is, that this may be gratefully accepted: & stand your Highness in some steed, (when time shall come) for the government of your people; remaining ever your highness  
Most humbly devoted Orator. E. W.   

TO THE CHRISTIAN judicious Reader.  
THERE is not the best ground in the world, which will not abound with brambles, briars, & ill weeds if it be not well tilled; nor any nation of so good a disposition, which will not become vicious, and overgrown with evil manners and customs, if it want good education, examples of true virtue, documents of wisdom, and perfect Discipline. Yea it is observed, that the best & quickest wits, if they be not well instructed, commonly break out into actions of most violent, & outrageous vices: as the strongest and best furnished ship, sailing most swiftly & irrevocably towards shallows and rocks, is in most danger to miscarry by shipwreck.  
Such also as are accounted to be of a good nature, that is, to be pliable, and facile to give contentment to others from their own bounty and affection, do soon fall into debasements by the ill example of their fellows, whom they have neither providence to eschew, nor courage to reprehend; but suffer themselves to be entangled with good fellowship, as birds with lime-twigs, and so perish wittingly by their own facility.  
I need not here to aggravate the calamity which ariseth by these occasions, nor the necessity of good Counsel to hinder their Progress, and beat men back from ill Company: nor how great wrong those do to their Country and Friends who hinder such as have most need of help, from conversation with such persons as employ their endeavours most laudably in the setting forward of virtue, and repressing of vice; for the ensuing discourse will sufficiently declare it.  
Only this I would have thee (Prudent Reader) to understand, that my drift is not to write of these subjects, by way of amplification, or laboured colours of style, but only to lay down briefly some principal arguments that confirm the truths which I seek to persuade; observing the method, which nature, and practice of doctrine require in like cases.  
And for entrance to the extirpation of these three pernicious vices, & better understanding of all that followeth; it may please thee to consider first the force of custom, to change opinion even in the most palpable and sensible things. As is proved by a prisoner which hath lived some time in a stinking prison, and is no more troubled with the bad sent that annoyed him in the beginning, and were enough to make another which should come a new out of the fresh air, to cast his gorge.  
The same is exemplified by that which happened to Plutarch his guest, who bidaen to dinner by his friend, could eat nothing the first day, because, forsooth, the goodwife of the house, whom he supposed had dressed the meat, was bleareyed. The next day he had the like difficulty to overcome his apprehension, yet he eat something. But the third day, custom had abated his aversion so far, that he eat his meat as well as the rest. This is taught us in the old saying, ab assuetis non fit passio: and we might bring a thousand other examples to confirm it.  
The second observation may be, that (as it is said) in apparel and the like, fools bring up fashions, and oblige wise men to follow them, many times against their wills, not to be holden for singular.  
The third is deduced from these two, that discreate men and women, which are become Apes in apparel, not by desire but upon opinion of necessity, and not to be noted of singularity, if they did as they would, and should do if they did well, will be glad to see the vanity which themselves already mislike, laid open in such sort, as those that had not discretion to fall into the account of their folly by themselves, may at least reflect upon it, and acknowledge it when they read it plainly set down.  
And this was to be remembered before hand in the abuse of Apparel: for the other of Drinking and Swearing are so foul & foolish of themselves, as they need no more (but to be considered) to be detested by any reasonable man. For the rest, such I mean as by custom of sin are transformed into beasts, be not capable of discipline, but must be left to the providence and justice of Almighty God: who keep thee ever (Gentle Reader) in the fear of his judgements, and love of his mercy. From my lodging the 20. of August. 1616.   

THE FIRST CURE: WHICH IS, Of Vanity in Apparel.  

CHAP. I. What is the Natural, and Civil use of Apparel.  
THERE is no doubt but that the original use of Apparel, took beginning from the quality of man's body; for it being much respected by the soul, to which it is naturally united, the reasonable faculty according to obligation from Nature, hath been careful and industrious to  it, as well to defend it from injury of the air, as to maintain it in honour and reputation, against debasement or misprision, as Clemens Alexandrinus, and S. Basil, do prudently observe. 
Basil. in S. julit. in regul. fus. disp. inter. 23.   
2. For as Princes and Great men, do not only procure estimation and support of Honour in their own persons and estates; but also in the behalf and quality of their dependents and servants, and so consequently receive disgrace, when any thing is contrived either immediately against their persons, or to the hurt or dishonour of such as have their whole reliances on them: So the soul of man seeketh not only how to gratify and content itself, or to maintain it own excellency, but also laboureth to nourish the body, and to defend the natural Nobility thereof against all reproach. Both which motives, seem to have been regarded by divine providence, when the naked bodies of our first parents were covered with the spoils and services of beasts; for after they 
Genes. 3.  had sinned, their bodies being disordered and become debtors to death. Nature enforced as it were to revenge, armed the Elements against their disloyalty: and shame breeding in their own hearts a sharp resentment to behold themselves in the distemperature of concupiscence, and as irksome spectacles to their own eyes, were by the mercy of God clothed, as well to guard their bodies from innoyance, as their minds from confusion. And then Nature in Man was taught 
Ambros. de paradiso.  to protect honour, and adorn the body with Apparel; thereby to cover and conceal nakedness, which otherwise carried resemblance of turpitude, after it was spotted with sin.  
3. The natural use then of apparel, in as much as it concerneth health of body, doth much depend on the quality of the air, and climate wherein men 
Nissen. lib 1. Phil. cap. 2.  live: as being Inhabitants about the North or South Poles, or under the Equinoctial line, or in some proportion nearer or further of, approaching, or declining from them; according to this difference of situation, Apparel is to be course or fine, of this, or that quality, and fashion. And so those which live under the Equinoctial line go in a manner naked; others about the North Pole, as the Scythians, wear strong and rude garments. 
Seneca epist. 90.  Do not the most of the Scythians (saith Seneca) cover themselves at this day with the skins of foxes and other vermin? which as 
Hier. ep. Epitaph. ad Nepot. ovid. l. 3. Trist. Clem. ●. ●x. l 3. pe●dag. c. 3.  they are soft, so are they not pierced by the winds. Now in this course we may distinguish, what Nature affoardeth, as easy to be had for Apparel, and what she affecteth in the same kind, with industry, labour, and art.  
4. Cicero is of opinion, that Nature in man, as concerning Apparel, is 
Cicero Tusc. 1.  sufficiently furnished by the creatures, which be subject unto him; affirming that bruit beasts (besides other causes) were by diviue providence committed to man's government, that they might Apparel him. Cannot the skins of beasts (saith Seneca) sufficiently defend a man's body 
Seneca Ep. 90.  from cold? Do not many Nations cover their bodies with the barks of trees? Are not feathers sowed up in the fashion of clothes? To this purpose Homer endeavouring to teach the Natural use of Apparel, bringeth in his Grecians mantled in the skins of Lions, Panthers, Wolves, and such like. This rude manner of artyre, remained long with the Northern, and Western people. 
Clem. Alex. lib. 2. Pedag.  But the Easterlings, and namely the Persians, fell sooner to curious and artificial composition of their Apparel: and because they went ordinarily in silk, reproached 
Herod. in Helogab.  the Romans, as Herodian reporteth, that they were rustical, because they were appareled in cloth: from which custom they were in greatpart afterward drawn by Heliogabalus the Emperor, too much effeminated with the Persian delicacy. For before,—— Et vellere Tusco 
Juvenal. satire. ●.  Vexatae dur●que manus.———  
5. Whereupon, as excess in apparel contrary to natural institution, may first in general be known by the departure from Nature, to the curiosity of Art: so consequently it may be measured in particular by degrees of Art, by which it hath degenerated furthest from Nature; in that, some kind of Apparel is more artificial than other, & further sequestered from the true original use; Man's inconstancy and newfangleness aiming still at that which is most remote, and extraordinary: whereas Nature to abridge this vanity of man, hath buried & hidden from us the creatures which Art doth principally abuse in this kind; as Pearls in the bottom of the Sea, Gold and Silver, and the like, in the bowels of the Earth. In which respect, the old Poets feigned gold to be kept 
Clemens Moral. lib. 2. pedagog. cap. 11. Hyerom. epist. ad Rusti. Tertull. 1. de cultu▪ ●emin.  by Griffins and Dragons, thereby to affright us from these fantasies, as Clemens Alex. and S. Hierome do record. And Tertullian thinketh, that women could never have found out the secret juices of herbs, minerals and other trumpery to colour their hair & paint their faces, but instructed by evil spirits: so foul be the Painters and their shops, from whence counterfeit beauty is fetched.  
6. Besides this purpose of Apparel to defend the body from injuries of heat, cold, and the like; Nature had another drift, namely by outward Apparel to represent, as by a visible sign, the quality, and disposition of every man; what his secret affections are, and of what judgement, discretion, and capacity he is, for all this his Apparel doth declare no less than his words. And so the holy Ghost saith by Solomon: Amictus corporis, & risus dentium, & ingressus hominis annunciant de eo: that is to say: A man's Apparel, his laughing, and the manner of his going, do manifest his inclinations, and telleth what is in him. And in this respect, I have oftentimes thought with myself, that all Nations ought to be passing heedful in the choice they make of Apparel and the fashions thereof: for as much as thereby they make remonstrance to others of their natural dispositions, and lay open to the view of the world what lieth hidden in their hearts. And so, if in the representation of their Apparel, their newfangledness, and inventions of art be expressed any error, vanity, or lightness, to such men's judgements as have piercing intellectual eyes; they make themselves objects of scorn and mockery, yea sometimes marks to be shot at, and a prey to other men's 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 external homage and service due to Almighty God, in respect of his supreme Majesty, rightly apprehended by man. And therefore, the outward ceremony and attire in religious actions, aught to be precious and honourable, as we see it was ordained by God himself in the draft he made of the old Testament. 
Exod. 28.  Thou shalt (saith he) make the vestment of Aaron, with glory and comeliness. Hereupon 
Exod. 19  the jew, by God's appointment, was commanded for a sign of religious sanctification and civility, to wash his garments, when he received the law from mount Sinai, as S. Basil noteth. And 
S. Basil. in cap. 1. Isa.  upon the ●ame consideration (no doubt by inspiration of the holy Ghost) the faithful of the Primitive Church, solemnized Festival days consecrated to religion with precious Apparel, as 
Theod. l. de Martyr. S. Gregor. Ep. ad August.  Theodoretus, and S. Gregory report. Unto which signification by Apparel, is conformable the habit of sacred and religious persons: who, as they have by vow, and institution of life, forsaken all worldly endowments; so do they declare as much by their exterior clothing: As when the clergyman▪ weareth 
Pier. lib. 4.  long garments of black or sad colour; when the Monk seemeth rather shrouded and buried then invested in his Cool; when the Hermit is appareled in hayr-cloath, or plat of the 
Hieron. in vit● Pauli.  palm-tree. As Paul the Hermit (saith S. Hierome) had a meaner garment than is used by any man's slave. And accordingly S, Athanasi● 
Athanas. in vit●. Antoniuses. 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: & Christ's Precursor that came to preach penance, was clad in Camels hair. And for the same representation, the veil of vowed virgins which covereth their heads & faces, testifieth that their souls as well as their bodies live in separation from earthly contentments, & in solitude, and recollection with God. 
Prudent. l. 2. contra Sym.   

Sun● & virginibus pulcherima praemia nostris,  
Et pudor, & sancto ●ectus velamine vultus:  
Et privatus honos▪ nec not a & publica forma:  
Et rarae, tenuesque epulae & mens sobria semper.   
8. Now, to proceed from sacred to Civil persons, it is commendable also & justifiable in Kings and Princes, to have their heads (as the seats of reasons Empire) adorned with Diadems, after the manner of Asia; or with Crowns of 
Clem. Alex. l. 2. Pedag. Virgil. ●. 7. Laz●us l. 8. de repub. Roman. Veget. l. 2. dear mi●it.  Laurel, or Gold, according to the fashion of the Romans; and to be vested in Purple, & hold in their hands Sceptres, in resemblance of Authority.  
9 For this cause likewise, Martial men bear for arms in their Scurchions and upon their Crests, the portraitures of Lions, Eagles, and the like: & wear upon their bodies, the skins of wild beasts to support the steel and iron of their armour: notifying thereby, their contempt of voluptuous effeminancy, & there warlike spirits devoted to manhood, and as it were promising victory over their enemies by their armour, and 
Virgil. Enead. 7.  apparel.  

●pse pedes tegmen torquens immane Leonis  
Terribili impexum se●a▪ cum dentibus albis  
Ind●●●s cap●●, sic Regia tecta subib●t  
Horridus, Hercule●que humeros innexus amictu.   
10. The Nobleman also, in token of his Nobility in those times, was known by his attire. And▪ for this 
Al●iat. Em●.  cause, the Athenian Gentleman, to signify that by ancestry he was not an alien, or stranger, but homebred of his City, did wear upon his upper garment, and the hair of his head, certain grasshoppers of gold; for that grasshoppers never part 
Clem. Alex. l. 2. pedag.  far from their native nests, as Clemens Alex▪ recordeth. And for the same end also, the Noble Roman upon his black shoe did hear the resemblance of the 
Alex. l. ●● gen. die●. cap. 18.  Moon, as it was ordained by Numa: where the vulgar sort was not permitted to use any such ornaments. Also upon prosperous events, the same Romans, and after other Nations, as they were joyful, or sorrowful for disasters; so did they respectively change the colour, and quality of their Apparel; as we read in 
Cicero 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:  
—— Pleib●o tectus amictu  
Omnis honos, nullos comitata est purpur a ●asces.  
The women also of Rome, as Plutarch reporteth, performed their dole, attired in white, because this colour, amongst the rest, hath least resemblance of deceit: which manner, the Chinenses observe at this day.  
11. Thus hath it been declared how Nature in man, maketh her use of garments, as well for some signification of estate, quality, affection, disposition, & judgement; as for the necessary defence of life against diseases and other inconveniences, repugnant to the honour, and health of the body. But it may be, that the same nature hath yet a further intention, insinuated by the general practice of all nations, in the sundry attire and ornaments of their bodies: of which we are now to inquire.   

What may be the general purpose of Nature; in that all nations endeavour to adorn their bodies. CHAP. II.  
IT would be an argument answerable 
Tertul. de pallio▪ Clen. Alex. l. 2. pedagog.  to a big Volume, to recount severally the diversity of habits used by different nations, which either Historiographers, or Cosmographers have described unto us, who although they 
Pier. l. 4.  much differ in manner and fashion, yet do they make manifest what in every one nature intendeth: that is, to honour, grace, and benefit their bodies.  
2. The common object of these divers fashions every where, is a certain decorum, or Corporal comeliness, fit to represent to others aspects, that which men think most priceable in themselves: and thereupon they procure t● make it known by Apparel, as by a purchase of their best reputation; notwithstanding this decorum, or bodily ornament be not the self same every where: yea rather what in this country is esteemed graceful and decent, in another is contemned and scorned as evil fashioned and ridiculous: what in this people or Country is ordained to signify a martial, or a civil mind, in another appeareth of a clear opposite representation. In so much, that if some persons of every nation should meet together, every one wearing his proper Nationall attire; nothing would so move them all to laugh one at another, as when they should behold each others apparel, form in such diversity, notwithstanding, they all agree in general in that wherein they disagree in particular: each one procuring to set out himself, but in that manner which to himself seemeth best.  
3. There may be thought upon three causes, why the soul by reason, & will seeketh to beautify the body through the use of Apparel. The first, concerneth the close, and near conjunction, which is betwixt the body, and the soul, as hath been said: for which respect, the soul procureth to hide and dissemble with honest apparel, what through sin or nature's defect, is deformed in the body. From hence proceedeth that which S. Paul observeth, as natural 
1. Cor. 12.  in man concerning Apparel. Such as we think (saith he) to be the base parts of the body, we apparel them with more honour: and the less honest parts with more show of honesty.  
4. Another cause from which proceedeth this affection in the soul to adorn the body, may be thought to consist in this; that she knoweth the body to be her instrument to accomplish many excellent endeavours; as to exercise temperance in meat and drink; continency in other pleasures; prudence in the government of the creatures committed to reasons charge; fortitude to conquer her enemies, and the like, as it is noted 
Mercur. in Pymond.  by Mercurius Trismegistus. In which offices of virtue, the body doth not only perform a task of toilsome labour, but also for the soul's sake, endureth oftentimes to be deprived of many delights which otherwise were due to the senses, and to suffer many▪ contrary effects of pain, and grief. Whereupon the soul respecteth the body with a grateful affection, and seeketh by all outward remonstrance, to cherish and honour it, as an agent with her in the use of virtue, a fellow partner in all distresles, a dutiful servant in all occurrences, a most assured friend, and companion in all 
Tertul. de resurrect. Trogus. 6.  necessities, and as Tertullian speaketh, the Case wherein she is kept, and covered in this life. If Epaminondas his shield was so dear unto him, as that lying upon his deathbed, he desired to see it, and departing this life kissed it lovingly as his faithful companion in all his adventures; what account is the soul to make of the body?  
5. The last cause which provoketh this love of the soul towards the body, is the excellency of the body itself, well known to the soul truly informed. For the body, though it be mortal by sin, yet is ordained to immortality, & hath title to everlasting glory, and a triumphant room in heaven. How can the body (saith Tertullian) be separated from 
Tertul. lib. de resur.  reward with the soul, whom in this life, common labour, and virtue have joined together? And when nature is abridged by death to cherish the body more in life, she covereth the corpse with black, she burneth it with sweet spices, she embalmeth and entombeth▪ it, & erecteth for it the 
Plin. ep. 5. ad Marcell. num. Tertul. lib. de cuitu Fem.  best memory of eternal honour that she can: neither hath mankind surviving, taken any thing with greater impatience, then to behold burial denied to their friends, or kinffolkes' bodies, by the impiety of their enemies.  

— Non alijs ultum Cadmeia pubes  
Insurgunt stimulis, quàm si turbata sepulcris 
Stul. l. q. v. 1. Soph▪ in An●igon. Piutar. in Num. Pau●on. in Attic.   
Ossa patrum, monstri●que datae crudelibus urnae.   
6. And when the earth hath made a final concealment of all the bodies substance, quality, and glory; yet reason living in posterity not unmindful of that endless immortality, which belongeth to it by right and custom, repaireth to the tomb, and there by ceremony of flowers and incense, protesteth what good it wisheth to the body deceased; and to what it is once (maugre death) to arrive in heaven.  

Nos fest a sovebimus ossa  
Violis, & frigida saxa 
Prudent. cathemer. Hieron. in obit. Paulin.   
Liquido spergemus odour.   
7. Thus have we specified the general motives, for the soul to adorn the body in this life with Apparel: & hereby may be understood the reason why this care is so common to every one's cogitation, that few (according to their ability) omit to do it more or less. And therefore, as the occasion is subject to excess, so the moderation requireth prudence, and virtue.  
8. Now to come to the particular differences of Apparel in divers Nations, we may consider them in two sorts. First according to substance: then their quality and fashion. And we shall see, that both kinds proceed originaly from heat and cold of the Country wherein such people dwell. Now, concerning the substance of Apparel; the matter is more clear. Heat of the sun, and cold, in different climates, give occasion to the inhabitans, to make their clothes thicker, or finer as necessity requireth.  
9 Also from the same constitution and temper of heat & cold, arise varieties of fashions, to cover men's bodies more or less; for we see, upon every little difference in this kind, even in one and the self s●me kingdom, according to variety of complexions, great variety of fashions: some judging this form or colour, to be an ornament to the body because it representeth some proportionate quality of their minds; which the inhabitants of other places utterly mystic, and make choice 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.  Unicorns horn: & sometimes balls of Iron zincked to his ears, and neither lip be arguments of his Nobility. The 
Ouandus.  Easterling taketh pride in the carving of his flesh with Imagery works of flowers, 
Trigault. hist. Chin.  and other figures. The Chinesian weareth long nails, as ornaments of nobility, and witnesses that he getteth not his living by labour of his hands. And in this kind, one thing is judged by some to be a decorum, and fit remonstrance of inward excellency, which others judge to be disproportionate, undecent, and ridiculous.  
10. No doubt there is in things themselves, a decorum, or decency for the office of Apparel; notwithstanding every nation seeking after it, apprehendeth and practiseth it with great variety, which hath no other origen, than the difference of judgements, which proceedeth immediately from the different temperatures and complexions of their bodies that work upon their souls: which temperatures have beginning from the heavens, under which they live and take vital breath, and from the quality of the earth which giveth them food. Nevertheless it is most certain, that besides these different comlinesses made so divers and opposite, through men's different conceits; there is in Nature one true, substantial, certain and 
Arist. in magn. moral. c. 29.  perfect comeliness, as Aristotle affirmeth, that (besides justice or equity of law and custom which is a particular virtue) there is in the things themselves a certain fundamental equity and justice common to all. Whereupon such people as in election of Apparel, depart from that decency which is prime, and originally implied in the very bowels of Nature, do discover thereby their erroneous apprehension, and the weakness of their judgements, commonly accompanied with disordered affections of their wills. 
Plin. l. ●1. hist cap. 8. lib. 8 c 48.   
11. Pliny affirmeth, that men first beholding with pleasure the flourishing 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 adorn their booyes, and serve to represent the nobility of their minds. Homer in his history, maketh mention of painted Apparel. The Phrygians first invented cloth of needle work. King Attalus taught the world to mix golden threads with others of silk, or wool. The Babylonian was famous for his variety in dying his clothes. The old Gaul for branching them: and the Alexandrian for his motley twist. Now then, seeing the world is thus divided, every nation seeking a peculiar decorum, and yet aiming all at one and the self same end, let us examine, what general grounds may be laid down, to find out this natural decency, which pleaseth best those who have best judgement, and most use of reason, and what is culpable in such people, as upon vanity exceed in the use of Art, and miss that purpose which nature attendeth in Apparel.   

How in the use of Apparel, Nature and Art, may make a convenient temperature: and what general observations, are necessary in this kind. CHAP. III.  
I do not think that any man, according to judgement, can abridge the work of nature so Stoically, or severely, as if Nature only were to appoint the Apparel of the body without all intercourse of Art. For the rudest manner of clothing we can think off, namely by skins of beasts, requireth some admixture of Art to make them fit for man's use: notwithstanding, some have deemed that nature alone in the very naked fabric of man, hath made sufficient promision in this kind, as Lucretius and others, who note, that every part of the 
Lucretius lib. 1.  body is able to resist cold, as the face of man, that is of the same complexion 
Seneca ●p. 90.  with the rest, if use were not to the contrary: adding that in those northern climates where the cold is most, some men have lived little better than naked; & of the ancient inhabitans of our Island, thus writeth one.  
— Quibus uda ferarum 
Anthir. Rhodigin. 1. 18. c. 31.   
Terga ●abant vestes.—  
2. Yet the first clothing afforded by Almighty God to our parents in Paradise after their sin, ●●oueth that for us now to go naked were not according to the prescript of nature. Many things (and amongst them Apparel) are become for the present natural and necessary, which before sin, were not so. Wherefore this truth supposed, we are not, with uncivil rigour, to debar nature wholly of all Art in the form and use of man's attire: Only we must beware that admitting Art and workmanship for the help and perfection of nature, it be not permitted to range so far, as it destroy the original intent of nature: As for example, if one should heap art upon art in things needless and extreme costly, far fetched and dear bought, only for vanity, without any other purpose. For the ornament of Apparel, being only an accidental perfection of man, and of little moment in respect of other endowments of his body and mind, if in this kind, any show of extravagant excess do appear, it will be an argument to the beholders, that in such a person is no internal quality of any great worth, seeing him wholly addicted to an external toy; and that his wis and valour reach no further than the Tailors Cut, and colours of his clothes: as if the glory of the Ape consisted only in his pied or motley coat.  
3. Therefore, artificial invention is not to departed too far from the intent of nature or natural parability: lest the wit of the person so curiously appareled, may seem to have been wholly spent in the pursuit it had after the fashion of his clothes: or he so seriously employed thereabout, as he would have the world think it the whole drift of his designs, and that his capacity reacheth no further.  
4. And assuredly, there is no one outward argument, which more plainly and effectually proveth that the sauce harboured within that body, hath no talon of any great worth, as too much affectation of Art in Apparel: for it seemeth hereby, that Nature wanting her proper perfection at home, beggeth a counterfeit resemblance thereof from abroad. And whereas art, as the inferior should imitate Nature, attending on her & levelling at excellency only by her appointment: now contrary wise, Art goeth before, and preposterously directeth nature, and maketh her to serve, & attend, and to be maintained and esteemed by her. Whereupon it cometh to pass, that this unnatural and proud curiosity of Art, instead of grace, from others purchaseth commonly dislike & hatred: for hereby, the beholders think that the party so attired, vaunteth of himself, as if he were greater than the rest in mind, as he is gayer in Apparel; & the more he laboureth to make others of his opinion, the less he persuadeth: for by his lavishing in expenses, they seo plainly he understandeth not proportion, and consequently deem that his shallow wits are run out into his clothes. 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 unworthy of, is unpleasant; for all dissimulation & falsehood is naturally odious. And this may serve for the moderation of Art in the use of Apparel.  
5. Moreover, seeing that apparel (as hath been said) besides the necessary coverture of the body, bringeth with it a signification of the quality of the mind; it is to perform this office respectively to the estate that a man sustaineth. And as estates in a Common wealth are different; 
S. Tho. 2. 2. q. 16. Navar. in sum c. 23. num. 4●. 18. Lessius. lib. 4. de virt. Temp. cap. 4.  so require they different proprietyes of the soul, to be represented exteriorly by Apparel. By which appeareth the preposterous and inordinate practice of those, who by their Apparel make show above their quality, disclosing in the mean while, affections in their minds not agreeable to their condition: as if a woman should by her attire (according to the barbarous example of Queen Semiramis) express in herself the quality of a man, or a mean person make resemblance of some great Lord & commander. For hereby the beholders understand, first that the party so disguised, is not content with his own estate; next that he aspireth higher than his wit and ability doth reach: and lastly he discovereth extreme folly, as though where true valour & substance is wanting, there the tailors shears, with his needle and thread, were able to make him that which he is not.  
6. Seeing therefore, that besides the honest and necessary commodity of apparel, 
Iso●rat. ad Dimonich. Homer. o●iss. 6.  some certain signification is thereby also to be yielded; it seemeth that the advertisement given by Isocrates to Dimonichos, is in this ma●ter much to be noted. I would not (saith he) that thy clothes should give any notice that thou dost affect curiosity in Apparel, which is a token of a weak and effeminate spirit. But above all, let it make manifest, that thou art Magnanimous. By which is not understood a proud, arrogant or disdaindfull mind, but such a one, as by his apparel & all other signs (according 
Tertul. l. de pallio.  to Tertullian) appeareth great in virtuous designments, such as may benefit the commonwealth and posterity: and not to have his cogitations and affections fettered in silk, velvet, or gold lace; and much less in new fashions of the tailors invention, or other like jevities' of Apparel.  
7. He is magnanimous (saith Aristotle) 
Arist. l. 1. magnor. moral. cap. 20.  who neither is alienated from the receipt of honour, nor looketh for it upon a false ground, nor procureth it by counterfeit means, as insolent vain persons do, who think they can purchase reputation with apparel. Whereas a Magnanimous man indeed, esteemeth honour to be only due to virtue, and the excellent inward parts of the mind, which God giveth to such as he will have honoured. Whereupon the most grave and industrious nations, have always endeavoured (with contempt of curiosity, or variety in this kind) by the fashion and quality of their clothes to declare themselves, to exceed all that which by gay Apparel may be gotten. And in every nation, such men as are most eminent in true valour, and most esteemed for their virtue, are most careless of their attire: as contrariwise, those that be of least worth, seek the best they can, to fashion forth themselves. 
Plaut. in Gurgust. Tertul. de p●llio.   
8. The fantastical Grecian was known by his short cloak. The grave courageous constant Roman, was notorious for his gown. And as nakedness is not a natural object to the eyes; so such kind of Apparel as most discovereth the body, is least decent. In regard whereof, it beseems not Gentry, and much less Nobility, to be seen stripped in doublet and hose: which habit rerepresenteth Inconstancy, Petulancy, Lightness, 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 clothes are not side enough, whilst they discover those parts of the body which should be hidden. And we see the Robes of the Parliament, and of the judgement seat, proportionable to represent state, majesty, and greatness of mind, to be long; and consequently, grave, decent, and honourable.  
9 Lastly it is most disagreeable to the dignity of man, to be daily divers, and mutable in the fashions & colours of his apparel: for thereby we give notice of two things appertaining to our natural constitution which impair much our credit. First it argueth want of judgement: and secondly much wandering &▪ inconstancy of mind; both very disgraceful to persons of account. Philosophy teacheth, judgement or practical resolution of mind to be then most firm, when it issueth from longer, or deeper consideration. Whereupon it is observed, that melancholy people, as they are commonly more valorous and wise, so are they more constant and unremovable in their opinions & judgements, for that they conclude not, but after much deliberation, and search of the causes, effects, and circumstances of that which they resolve: and so neither do they alter their resolutions but upon like serious consideration for the contrary part.  
10. Wherefore, when a Nation is noted to be various and unconstant in apparel; it is a great proof, yea an open confession, that their understandings do not in this point, dive so deep as they should, nor perceive sufficiently what is truly decent, and convenient. And therefore, because they made their determination upon a light ground, not being able or willing to reach any further; they change easily & often upon the like inconstancy, still remaining in chase after the idle contentment of foolish fancies: as if a man should employ himself continually, and all his cogitations and labours, to give satisfaction to the wishes and desires of a child. Which being manifest childishness and folly, why should any prudent man make reckoning of the friendship of such persons or Nations, which may seem as mutable in affection towards us, as they are in their apparel towards themselves. And what soever promise, or protestation they make of constancy; how can they be more assured of themselves, or consequently we of them, than they were of their former election, in the fashion of their clothes? for the Weathercock is subject to all manner of winds, and ready to turn with every blast.  
11. And if this mutability and newfangleness be so reprovable in the first Inventors of new fashions; it cannot be honest in such nations or persons as take them up at the second-hand; for they declare themselves as mutable as the first inventors, and as little settled as they in their judgement and desire; yea which is worse, they add of their own another degree of debasement, publishing to all that look upon them, that they had not wit enough to play the fools without a pattern; and therefore (though as new-fangled as the best) yet were forced to come behind, not for want of good will, but of invention and wit to find out themselves the new fashions, which they are glad to imitate.  
12. Wherefore seeing that so many inconveniences arise, as well against common Civility, as against private reputation and virtue by the abuse of apparel, 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 general causes and heads of this vanity, to the end, that being known, the Cure thereof may be more easy.   

That Pride, Effeminacy, and Impiety, be three Head-springs of Folly, in the abuse of Apparel. CHAP. FOUR  
THE inward arrogancy of man's mind, where it is lodged, can hardly be bridled that it break not out into external signs, which arise from a vehement desire the party hath to make known unto others, that excellency which he supposeth he hath in himself. And therefore, wanting better means (if he can get money) he helpeth himself with the Dyar, the Embroderer, the Tailor, and all craftsmen he can get, to set out himself, and testify that he is some body, and something, by his apparel: as if the quality or fashion of a man's clothes, could make him more than he is in himself,  
2. No man (saith S. Gregory) seeketh after 
Gregor: Homil. 40. in Euangel.  precious garments, but for vain glory, and that he may appear more honourable than others. For if this were not the original motive, why (as he asketh) is such apparel only used, when there is occasion to present it before other men's eyes? To meet in company (saith Tertullian) to look, and to be 
Tertul. l. 2. de cultu Fe●●.  looked upon, all pomp of appareling is brought forth, to the end, that either lasciviousness may make merchandise, or pride be puffed up. Such as seek honour by excess in apparel, according 
Clem. Alex. li●. ●. p●d. c. 2.  to Clemens Alexandrinus, need theatres, public shows, superstitious assemblies, and stages in market places, that they may be seen of others.  
3. To the same purpose also discourseth 
Basil. in ●● 3. Isa.  S. Basil: and Aurelius Prudentius the Christian Poet, setteth Pride appareled in this manner.  

Turritum tortis caput accumularet in altum 
Prudent. l. Psich.   
Congeries, celsumque apicem frons ardu● feret:  
Carbasea ex humeris summo collecta coibat  
Palla sinu, teretem nectens à pectore nodum:  
A ceruice fluens tenu● velamine limbus,  
Concipit ingestas textis turgentibus auras.   
4. This passion of arrogancy and pride residing, as I have said, in the heart, and managing an empty body, sendeth out hot vital 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 fit messengers, that Vice which lieth hidden and cannot get out by itself, trimmeth them up ●n divers forms, that they may carry news where she lodgeth.  
5. It is likewise evident, that Effeminacy is another special motive, to the kind and fashion of Apparel, when it is with excess. And so those which employ their cogitations, in sensual pleasures, describe also their thoughts (as the proud man doth) in the vanity and variety or their clothes; wherewith weaklings being doted, are taken in Cobwebs, & become captives in the same fetters and chains. And for that reason affordeth no sufficient argument to persuade a man to such gross and foul delights as are common to brute beast; therefore, the sensual poisoned spider lurking in her hole, useth apparel as a lure to call the silly fly into her nets: for the senses have there most power, where reason is most weak.  
6. Thus is the Abuse of Apparel, the displayed banner of dishonesty; the fowler's glass, which allureth to poisoned baits; the smoke of that impure and smothered fire, which wasteth inwardly all the substance and ornaments of nature, grace, and virtue. And whereas, naturally, all other fire is bright, and the smoke filthy, and stinking, here the fire is foul and black, and the smoke (to wit the Apparel) adorned and perfumed.  
7. To this effect, when age declineth in the Autumn of decay, with one foot in the grave, we see sometime (not without laughing, though with compassion) the inordinate love of fading beauty past, borrow the Painters colours, to fill up the wrinkles of a withered face, adorn the head with dead, yea and perhaps damned hair: and whilst art seeketh to reform nature in show, deformeth and depraveth it in very deed, recommending the trunk of life to the memory of fancies past, & (though loath to die) yet stroweth flowers upon the hearse, whilst death gathereth up the rotten windfalls of foolish youth.  
8. This kind of poison in custom drunk out of Circe's cup, maketh ●t at men and women can hardly be weaned from their inveterate miseries: and being loath to bid them adieu, discover by their Apparel and artificial ornaments inordinate desires, which time should have taken away, and shame would have at least concealed. What if 
Seneca Epist. 90.  Possidonius (saith Seneca) should behold the thin linen of our days, in garments which do scarce cover, and so far from affording help to the body, that they give 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 excess of attire, is Impiety, and neglect of God and heavenly affairs. For such is the quality of man's nature, that when in his judgement he admireth, and in his heart exalteth the divinity and greatness of Almighty God; then doth he most of all humble and debase himself: And to the contrary, when he forgetteth God, and liveth without fear of his judgements, & providence of the life to come, them doth he extol himself and declineth from the care of his soul, to the love of his body, bestowing all his time, study, and endeavours to pamper and adorn it, and to serve it as an Idol. And this happeneth not only amongst them that have 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 balance, when the one goeth up, the other declineth. And so the old Romans, whilst they held reverence (after their fashion) to Divinity, as Nature itself teacheth all Nations to do, upon a reasonable judgement of their own unworthiness, subjection, and dependence of a higher providence; they contented themselves with such things as served merely for succour against necessity, abstaining from supper fluityes, which they thought might be displeasant to the power that governeth with order, or served only for their own magnificence and glory. The Romans being in flower (saith Sallust) 
Sallust. de coniur.  were sumptuous in their piety towards the Gods: but sparing at home towards themselves.  

Nec fortuitum spernere cespitem 
Horat. l. 2. carm. odd. 15.   
Leges sinebant: oppida publico  
Sumptu iubentes, & Deorum  
Templa novo decorare saxon.   
10. Whereupon, when any Nation cometh to be extraordinarily addicted to gorgeous apparel, & variety of new fashions, it is a most forcible argument, that it beareth little regard towards heavenly greatness. And for the same reason, the inhabitants (each one in his degree) endeavour to get as high as they can, and to greaten and extol themselves: and as if they were petty Gods, they set themselves out with ostentation of Apparel, as spectacles to be admired and adored by the beholders.  
11. Upon this consideration S. Augustine 
Angust. l. 1. de civit.  comparing the City of the pious to Jerusalem, and this confused world to impious Babylon; saith, that where the self love of Babylon wageth war, and prevaileth against Jerusalem, that then it impareth it: and when Jerusalem by the love of God is raised and getteth the better hand, that then the Towers of Babel do fall. Wherefore it is convinced, that Babylon is the City of those, who for arrogancy, impiety, or niceness, and inordinate love of their bodies, set out themselves in Apparel above their degree, to the misprision of others, and extenuation of the Deity itself, and with no small burden to the common wealth. For (as they say) fools 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 sacrilege and idolatry) of Apparel, is crept into our country, & grown into custom; it will be necessary to speak something more in particular of every one of the said three heads, or fountains from whence it came, and by which it is maintained.   

How Modesty, and Prudence condemn excess in Apparel, and the like; as signs discou●-ring Pride and Arrogancy in the mind. CHAP. V.  
THE Counsel of Ecclesiasticus is 
Ecclesiast. 11.  good, saying: Glory not at any time in Apparel, for assuredly what glory is aimed at by excess in apparel, is no glory in substance, but a fond fiction of the mind, which causeth rather contrary effects of dishonour and disdain▪ for who knoweth not, that arrogancy & pride of heart, is odious when by any way it is discovered? And for that, naturally men aspire more or less to sovereignty, and to be freed from subjection to others whom they hold as their equals; when they see one that hath neither pre-eminence nor dignity above them, seek to set himself before them out of his rank, only with title of better clothes; they disdain and hate him for his pride. Is it not then an egregious folly, when with great industry, care, and expenses, the proud man reapeth nothing but disdain and contempt, where he procured estimation, and honour?  
2. Therefore, by excess in clothing he can expect no good from others: and so his only reward is to please his own fancy, with dislike of the beholders, and much more of the wiser sort, that look upon our young Gallant, as upon Esop's Cock, clad with the borrowed feathers of other birds. For all the gay attire which either man or woman can put on to make ostentation of themselves, may as well be put upon a statue of stone, or upon a hedgstake. What state then, or what greatness, excellency or ability of mind or body is represented by excess of Apparel? If to be great, and excellent in any good quality, require no more but fancies of new fashions and painted clothes; who cannot excel, if he have more money than wit, or the Tailor be his friend? But how base is such an excellency, that may be common to the fool, as well as to the wise man; to the Cobbler, or Carter, if he have money or trust in the merchants books, as well as to the Prince; to beasts, yea to senseless Creatures, as well as to men and women?  
3. Truly they do publish too much their weakness, and little worth when they condemn themselves as needy of Cuts, & jags, needleworks, & invention of Artificers, who commonly have all their understanding in their finger's ends, to uphold their reputation: for dead flesh needeth salt to keep it from stinking, and the most corrupted bodies, sweet smells and perfumes. These Peacocks or jays, these feathered fools disgrace and deject the highest state of themselves: they set nature, and virtue 
Bernard. l. 5. de consid.  a begging, to crave (as S. Bernard prudently noteth) foreign dignity and reputation, from such things as are far inferior to themselves. It is the true doctrine of our Saviour, that, The 
Mat. 7.  body is more than the garment, as the sauce is more than the meat. Why then is the body of a man animated with a reasonable sou●e to be adorned superfluously and impertinently, as though it could be honoured or made great, by that which in comparison of itself, is base and ignoble, and rather to be graced by the body, than the body by it.  
4. It is not co●uenient as it seemeth to me (saith Cleme●s Alexandrinus) that, that 
Clen. Alex. l. 2. ●●●. c. 12.  which is covered, should show itself worse than the cover. As we see in the Temple and Image; in the body and the soul. But now it falleth out quite contrary: for if the body were to be soul, who would give a thousand attic groats for it, whereas for a costly coat or jewel, divers are ready to offer a thousand talents? See than man's nature inverted, and his dignities borne dow●e by excrements of the elements; by the off ●●● of brute beasts, by the bow●●● of worms; and the work 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 injurious to the sovereignty of nature, is the shameful practice of painting the face: wherein they use liquors distilled from filthy weeds, from gums and poisoned juices, which once advanced above their natural degree to the visage of a woman, and plastered upon the chief mansion of a reasonable soul created to the likeness of Almighty God; there, they eat and fret the skin; there, they putrefy, fester, and dry up into parchment the place where they were put to cause beauty, which they might as well do upon an old buskin as upon a wrinkled twisted face, yea a great deal better, and with a fresher gloze, and longer continuance. What baseness then, is it for a man that he may seem (forsooth) a man or a woman according to her sex, (and not in may-games or monsters) to beg with much labour, pain, and hurt to themselves, such ornaments as I have spoken off, with so much disparagmenr, if consideration be duly made, as though nature and reason had not remembered, to give sufficient and convenient ornaments to both, and for unprofitable fancies, to reverse and disorder the whole course of God's creatures, abusing the better, and magnifying those that are most vile and contemptible.  
6. So is it appointed by our creation, and by the vital motion of nature, that our life consisting of the action of heat that feedeth upon moisture, as the flame in the lamp feedeth upon the oil by little and little, the moisture 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 use and passage to better purpose, all the seasons of the year have their peculiar properties, ornaments, & graces, with amiable intercourse of change; which teach us the several dignities and comeliness of all the parts of our life. To our youth, because it wanteth experience, prudence, and many other pre-eminences that are not due but to industry and time (and specially to women, as to the most deficient by reason of their sex) is given the veil of exterior beauty, or good favour to cover other wants.  
7. Now, when this spring and summer are past, and Autumn hath brought the blossoms to fruit, and green fruit to maturity; what a folly is it for men, or women, to usurp out of time, and counterfeit the covers and ornaments of their former defects? And what a shame for a man to play the boy, or (which is worse) the woman's part? or that the matron should be such a turnebacke to the follies of a little girl? The true ornaments of this age, be not gewgaws, nor trifling shadows of youth: but all those things which declare and testify the gravity and maturity of a discreet modest spirit, which is venerable of itself, and needeth no exterior ornaments, nor helps to be reverenced and respected.  
8. These ornaments, when they be not out of their season, they are in season, when out of measure, they are ridiculous: but when they be false and 
Clem. Alex. lib. 2. pedagogue. cap. 11.  counterfeit they be ignominious. Against them, and specially against painting, Clemens Alexandrinus maketh this dilemma. If the visages of painted women be fair of themselves, nature is sufficient to recommend their beauty: and then they need not to strive by art against nature, nor with fraud to wage war against truth. But if they be not fair 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 ways to be esteemed, that her face can perform the office of a wall; as fit, or fit to receive all variety of colours, than she? Is this an endowment, for which to be held either in love, or admiration with men? Is it any commendation to depend on the lye-pott, on the cockle shell, for colour of the checks? or upon the dead skull, perhaps of a damned person, for counterfeit hair? What base, ugly, ghastly, and abominable furniture is this, thereby to set forth either the feature of the face, or commend the qualities of the mind?  
9 It remaineth then, that the scope of costly apparel, of starching, of painting, and falsifying nature, is only and wholly to please the lookers on: what then? Is all this ado that fools be contented, admiring the Painters and Tailors, puppets upon the stages of vanity? for the wiser sort of people laugh them to scorn; discovering under the Scenecall studious curiosity of their apparel, the levity, effeminacy, and ignobility of their minds. For as the cook when he perceiveth his meats tainted, bestoweth more spices on the sauce; so when the conscience is inwardly guilty of the baseness and unworthiness of the soul: then, forsooth, to dissemble and cover the inward imperfections, the earthen vessel of the body without must be adorned; the rotten wood must be guilded; the drowsy Ass must put on a lions skin; the base minded Clown must mask it out in the robes of a Prince. For only such as despair to be respected for any good quality of their own, seek these external and borrowed helps to be esteemed. Where, contrariwise, in him that is worthy indeed to be honoured; the confidence of God's gifts which he acknowledgeth in himself; his merits and endeavours passed by counsel, valour, or charitable actions to public benefit; or at least, the hope to get honour by honourable means; doth make him neglect these other petty patchings. Yea, those that be magnanimous, and have great spirits, decline rather to the contrary extreme. As we read in Scylla his foresight of julius Caesar, for the same reason, seeing him negligent and careless in the use of his apparel: Cavete (said he) à malo cincto Iwene. Take heed of this young fellow, that cannot put on his clothes; for he carrieth bigger cogitations in his head.  
10. The noblest, most valorous, resolute, and courageous minds, are always 
Arist. lib. ●. Ethic. c. p. 7. Cicero. Tuscul. 4.  the most mild and moderate in speech, and all outward carriage: as the deepest rivers slide along with the least noise. The greatest boasters be not the best soldiers: nor the effeminate young man that putteth all his study in his clothes, commonly fit for any employment of worth. He may well prove an idle Courtier, for (as our Saviour said) qui mollibus vestiuntur, in domibus Regum sunt: but seldom he proveth good for any 
Basil. l. de legendis Gentil. lib.  thing else. It is no less reproachful for agenerous person (saith S. Basil) to show extraordinary care in adorning his body: then by sloth, or any other evil affection, to become ignominious. What would these do in way of arrogancy (saith 
Chrys. hom. 50. in Mat.  S. Chrysostome) if they had in themseules any substantial worth of their own, who are proud 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 have no splendour of life; which want all ornaments of virtue. Wherefore, it may be concluded out of the judgement of these great Sages, and for all the reasons above said, that sumptuous clothing is no fit means to procure opinion of nobility and excellency in the person that weareth it: But rather if it be with curiosity and excess in whatsoever degree, it discovereth baseness of mind and condition; and layeth open the imperfections, imprudence, and levityes of men, and women.  
11. Appelles' his prentices made a picture of Helena as prentices, and trimmed her with all sorts of pearl and precious stones: which their master seeing, told them, though their skill had not served them to make her fair, yet they had made 
Tertul. l. de cultu Pem. Alex. Neap. l. 4. c. 15.  her rich. But the Persians and divers other nations, as Tertullian noteth, used gold for the vilest, and basest employments; as to chain their prisoners and slaves. Moreover, this disorderly excess of which we speak, is not only ignominious and hurtful to the particular persons that use it: but also it impareth civility, as a barbarous vice, and is very pernicious to the Commonwealth, destroying the friendly society of the subjects, and their abilities of wealth & means, as well to serve their Prince and defend their country, as to secure and benefit one another.  
12. And here we must note, that there be two kinds of Barbarity; to wit, one original, the other occasional. Original Barbarity ariseth from nature, despoiled of common habitation, mutual commerce, religion, crudition, & moral 
Chrysost. ●●●. quòd Christus sit Deus.  〈◊〉 from which, by the Cross of Christ, the world hath been reclaimed. Occasional Barbarity sometime proceedeth from a certain excess in civility, which sharpueth men's wits to invent sundry unnecessary arts for more contentment & pleasure: from whence consequently follow Effeminacy, Superfluity, Lust, Riot, and Pride. All which vices, as they be effects of i●le civility: so are they instruments and inducements of Barbarity. For, as expenses grow, and conscience decayeth: so there arise daily new devices for cozenage, new plotes for deceit, and open tyranny and oppression of the more potent against the weaker: & in this sense we term vanity & excess in Apparel uncivil and barbarous. For Barbarity, is not only rude, and rustical, but also cowardly, crafty, and political; violating 
Arist. l. 2. polit. c. 5.  justice, and civil Society, under colour of right.  
13. As civility principally consisteth upon the united agreement of citizens 
Cicerol. 2. office Arist. l v. polit. c. 5.  and Country men: so such vices as do most infested this union, and make them disagree in distemper of judgements and affections, is undoubtedly barbarous. In regard whereof, arrogant vanity in apparel, whilst it maketh much for alienation of minds among people, as hath been said, is in comparison of other offences, most uncivil and barbarous. He is cruelly saith S. Chrysostome) who 
Chrysost. hom 50. in Math.  in regard of his sumptuous apparel, neglecteth the poor. So that there is this difference only, betwixt a wolf in the City, and another of the forest: that whereas both agree in cruelty and ravin, the one is covered with a rough skin, and the other with a shining coat: the one is cruel in fact, and also in outward appearance; the other civil in show, but barbarous in deed: not that this outward countenance of the Civil Wolf doth any whit diminish his barbarity, when rather it serveth him, better than the rough brissels of the other, to catch his prey: when the poor innocent lamb that escaped the wild wolf in the wood, falleth into the power of the politic hungry Courtier, that consuming idly his own, and owing more than he is worth, lieth in wait to catch up, and devour all that cometh in his way.  
14. By another way also, this excess and arrogancy of apparel dissolveth civil friendship: and therefore is barbarous. For as S. Basil teacheth; He that in the use of his garments above the common custom, showeth himself more curious and surpassing others; disgraceth them, as persons of meaner ability: which disgrace cannot be digested by them that are disgraced, without offence. When ●ollow Rancour and hatred, and consequently Mutinies, Factions, & Countercourses one against another, which dissolve the very sinews of the commonwealth.  
15. For another respect also the same abuse of apparel is to be esteemed Barbarous, in that it doth unprofitably diminish (yea perniciously wasteth and consumeth) men's goods, lands, and lively-hoodes, which otherwise were to serve, as well for their present, honest and necessary uses, as for their posterity. Who knoweth not, that every one even in regard of civility, hath urgent causes of expenses for himself, his wife, his children, his family, his estate? without which, all would miscarry and go to wrack. But when a man▪ clothed above his degree and ablity (with the Snail, Tortuze, fiddler, & Ape-master) shall carry all he hath, and much more than his own upon his back, yea sometimes whole woods in extent of hundreds of acres, his children's portions, wives, his servants wages, the implements of his house, his friends for sureties, his merchant's wares, his chapmans' indentures, his own credit: how shall he defend himself assailed or circumvented by his enemy? How shall he be able to supply other necessaries, and satisfy other wants that belong to his charge? And how shall he not be esteemed Barbarous, when he neglecteth them, and spendeth all upon himself? Right good occasion hath this proud peacock, to be confounded with humility, when he turneth his eye to his black feet: considering the necessities in his family, the discords in his house, the clamours of his creditors, the complaints of his servants for want of their dew, the misery and melancholy of his forlorn children; for that he carrieth upon his back, that which should have served them al. And in this is to be seen and weighed the admirable providence & wisdom of Almighty God, and how (as S. Chrysostome saith) he teacheth, and reprehendeth us by the conditions of other creatures, made for our benefit and use. Seeing it is observed in the peacock that he is so cruel to his succession, as the female hideth from him her nest, for if he can find it, he devoureth the eggs: as the other proud peacocks do their children and families, with the idle unnecessary expenses which they put upon their backs, and in their train.  
16. Besides, to omit the charges unthriftily & foolishly bestowed upon curious and superfluous apparel, is it not a Barbarous folly for the husband & wife to spend so much time every day in putting on their clothes, as they have it not for their necessary business, but must either trust servants in the economy 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 Pliny telleth us) a distaff 
P●in. lib. ●. cap. 48.  with a spindle: in signification of that carewhich she was to have by her housewifery of her family. But where superfluity and curiosity of apparel reigneth, there the mistress alotteth so much time to trim up herself, that all the profit of the house may run out at the windows, before she can get out of chamber door.  
17. The world in all ages, and all times hath been fraught with folly & 
Tertul. l. de cultu ●e minar.  misery more or less: and so Tertullian describeth that of women of his time, in this manner: Upon one fine piece of linen, (saith he) are bestowed twenty thousand crowns: one neck beareth whole Forests and Islands: the skin of one ear weareth in value a months expenses: and every finger of the left hand, playeth with the substance of a whole bag of money: one small body of a woman, strengthened with ambition and pride, is able to support the huge weight of many usuries. Whereupon this pride of apparel, oftentimes resteth not in the private misery of one person or family that flow from the lavishment of foolish idle expenses: but to uphold them, it broacheth and setteth a work all villainy, and treachery against the Commonwealth. And so the same Tertullian avoucheth, that Gowns did more perniciously invade, and more grievously 
Tertul. l. de pallio.  hurt the Roman Empire, than Helmets: whilst insatiable desire of proud apparel, forced the inhabitants to oppress their subjects, & to use violence and fraud one against the other.  
18. And as concerning expenses to be defrayed for help and service of the Common wealth, two very bad effects proceed from the same fountain of superfluous apparel: the one is want of means & ability to disburse any thing valuable for that respect; the other, which is worse, want of good will, of piety to their country, and of liberality to do it. For as the excess and extremity of self love is the mother of arrogant and ambitious apparel; so the same is a stepmother & mortal enemy to all bounty and communication of commodity to others: and will have employed upon the person it possesseth whatsoever it can scrape up by any means; becoming the very bane of friendship and civility, whose effect and proper quality is, to benefit others, especially the universal good of the Commonwealth, and of posterity.  
19 How detestable then is this abuse of superfluous and costly apparel, in regard of pride and ambition, to which it serveth: being (besides other bad qualities) an occasion and introduction of Barbarity, and cruelty, and an overthrow of public and private civility, as hath been said? But this abuse will appear yet more execrable, if we declare what an instrument it is of dishonesty, and dissolution of manners.   

Seeing that the curious, and disorderly use of Apparel is aspectacle, and provokement of wantonness; by all sound judgements, it is to be reproved: and for this respect also holden as culpable, and dispraisable. CHAP. VI  
REASON and experience teach, that the proneness of men and women to sensuality, requireth rather bridles than provocations to this miserable vice, the chief Empress in this world for Satan, which standeth always in arms against Chastity the Queen of virtue. In regard whereof, ancient Error made Venus a Goddess upon earth: for that unchaste love is powerful, where the love of God is wanting. And therefore, grace and reason must join together to fight against this beast, and conquer her.  

Diva non miti generata ponto, 
Seneca in Hypol.   
Quam vocat matrem gemina cupido,  
Impotens slammis, simul & sagittis.   
2. Thus the Poet describeth this vice and another telleth us: how violent it is, yea over Martial minds, when it is once admitted.  

Sic Venus horrificum belli compescere regem, 
Claudian. in Magnet.   
Et vultum mollire solet, cùm sanguine precepts  
Aestuat, & strictis mucronibus exasper at iras.   
Wherhfore both in respect of virtue grounded upon faith, and the duty we bear to almighty God: and also for civil policy, and honesty, this hurtful disposition is to be restrained in all commonwealths: and so tempered, that no contagious signification thereof be permitted, whereby others (besides their inward natural propension and 
Cyp. de bone pudicit.  weakness) may be drawn by external allurement, to the baits of so impure and brutish an action. For without this moderation, what plighted troth in wedlock will be sure? What virginity expecting marriage, will be kept? What minds never so well composed, will be freed from jealousy and suspicion? What person will not be often provoked to revenge the greatest injuries? All which inconveniences are contrary to peaceable civility, and to that agreement and concord of minds which maketh a common wealth strong, either to defend itself, or offend their enemies.  
3. Notwithstanding this inordinate affection whereof we speak (being a sickness and distemper of man kind after his fall, & a punishment for sin) seem to carnal people as it were natural: yet the very light of reason which remaineth in the soul deepest buried in sensuality, if it be not wholly become brutish, admireth at least and commendeth virgin ●ll and matrimonial 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 Saviour, and the immaculate Virgin his mother, and of so many Saints of both sexes, men and women, of all ages and estates from the highest to the lowest, which for their love and imitation have consecrated their bodies & souls to Almighty God in perpetual virginity, & for the same reason matrimonial fidelity is so much respected, and so inviolably kept amongst Christians each party maintaining their love and troth 
Heb. ●3.  to the other, and (as the Apostle speaketh) an immaculate bed; mindful always of that sacred promise they made as well to almighty God, as reciprocally 
Ephes. 5.  between themselves, a lively resemblance of the indissoluble union wherewith Christ espoused his Church, and of immutable charity wherewith he loveth it so decrely, as he spared not his own precious blood, yet flowing, in the Sacraments, wherewith she is washed every day and cleansed from sin.  
4. Now as it is commendable always to imitate a perfect precedent, so is it most praiseworthy in this case, when married persons (according to the pattern here proposed of Christ & his Church) profit inviolably in their fidelity and love. The flower of virginity is also most beautiful and amiable to the eyes both of faith and reason: for even amongst the Paynims, it hath been held in veneration, and request.  
5. Our Saviour Christ compareth 
Matth. 19  Virginity to the estate of Angels, as indeed it is an Angelical virtue, and a peculiar price (as he teacheth us) of the kingdom of Heaven. S. Paul telleth us, 
2. Cor. 7.  that it is a life fit only for those that employ all their care about heavenly things, and how to please Almighty God: and therefore if it be vowed (according 
August. tract. 9 in joan. c. 2.  to S. Augustine) it maketh marriage with Christ our Saviour. Contrariwise, all men by the very instinct of natural reason, hold the breach of matrimonial troth, for a most foul and detestable disloyalty: in which (besides 
Arist. lib. 1. Rhetor.  the brutish appetite of unclean pleasure) is committed an uncivil treachery against the other party espoused: the one contemptible, the other odious. And the degrees of hatred and detestation thereof are more or less in men's opinions, according as the Commonwealth, in which they are found, is qualified more or less with wit, civility, and religion. For some people through long enurement of vice and barbarism, are so dulled and senseless in the feeling of good or evil, honour 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 wedlock play the beasts, without shame or remorse, to defile the bodies of their compartners in sin, wast their goods, blemish their reputation, & send their souls to hell.  
6. There is no doubt then, but that certain fashions of apparel, and ornaments of the body, used to that end, & which serve for enticements to incontinency, are damnable and detestable.  

Nil non permittit mulier sibi turpe putat nil 
I●●enal. satire. 6.   
Cùm virides gemmas colla circumdedit, & cùm  
Auribus extensis magnos commisit elenchos.   
This abuse, as it is repugnant to chastity so it is also contrary to natural modesty. For this kind of concupiscence is so conjoined with turpitude, as all persons by force of shame seek to cover it from the eyes of others: which apprehension of nature was then originally begun, when our first Parents (after they had transgressed) ashamed of themselves, clothed their nakedness with figge-leaves, seeking refuge of their calamity from the quality of their external apparel. In which respect, all barbarous nations, (yea and the most impudent stage-players, as Cicero noteth) have been 
Cicero. l. 1. office  careful not to have their nakedness seen. And the holy Scripture teacheth us, 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 drunkenness had discovered.  
7. How then is not the custom now a days clean contrary to nature, where apparel 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 impudence is this, and how odious a reversing of natures chaste purpose? Are not wretched men and women sufficiently incensed by their own inward distemperature, and the temptations of their invisible enemy, but that moreover they must studiously one tempt another? Who is not ashamed to discover the botches & sores of his body, and other corporal miseries and imperfections that he can hide? And how is it possible, that men and women blush not to lay open by their Apparel, the miseries and deformities of their souls? Who would not be angry, if another should call him Thief, Falsifier, Cozener, or the like? and yet through curiosity of Apparel, men and women profess themselves Picklocks of the Devil, and his thieves, that lie in wait to rob the souls of their neighbours, to make them slaves, and falsifiers, that put counterfeit varnish upon their disguised persons, and cozeners that set to sale the filth of their corruptible bodies, under the deceitful show of precious Apparel: and to this they add moreover, that they be Fornicators, & Adulterers, at least in mind and desire: or if they be not, they publish themselves for no better.  
8. Hereupon, the holy Ghost purposing to represent to S. john the city of Babylon, oppsite and adversary to the 
Apoc. 17.  chaste Jerusalem, the Church of Christ, describeth it in form of an harlot, invested in scarlet, shining in garments embroidered with gold and precious stones: as if this kind of array were more proper for dissolute then for honest women. What may we expect from such, or suspect in 
Basil hom. de legend. lib. Gentil.  such (saith S. Basil) but that their lascivious attire, is addressed to solicit wantonness, in such as lie in wait to violate Matrimonial fidelity?  
9 When the husband considereth his wife disguised in Apparel, as one that would set out herself to sale: what conceit can he make of her carriage? will not his heart abhor, and his eyes loathe the impudent representation fashioned to his dishonour? Likewise, when the wife shall behold her husband not clothed in the habit of a man, but with drift of Apparel disposed to falsify his faith: will not matrimonial liking be, if not killed, at least wounded in her? And assuredly, though otherwise her natural modesty, or the fear of God might withdraw her from disloyalty in the same kind: yet as women be weak, desire of revenge will hazard her chastity. And so, when at home the house is disordered, and domestical affections fight one against the other in alienation and hostility, private life willbe distasteful and unsupportable: and families being thus at jar in themselves, will never serve the Commonwealth in any duty: for health & strength of the civil, as well as of the natural body, must arise from the good disposition, temperature, and concord of all the parts united.  
10. We see brute beasts, in certain 
Senec. in Hypol.  seasons of the year when Venery reigneth in them, to be furious and violent, though otherwise, and at other times, they be tame, sociable, and moderate. Even so men and women, if they once lose love and reverence to chastity, and such as are married cast of the sacred band of truth and fidelity in wedlock, and give over themselves to the wandering current of their bad inclinations: without doubt, sociable and civil life amongst them will turn into contention & confusion of hatred, conspiracies, treasons, arms and manslaughter, and they become wild beasts or worse; not for a month or two, but for all the year long. To which evil issue, is directed artificial trimming of the face, and wantonness in apparel opposite to chastity and matrimonial agreement, and ordained by the Devil to the change of lust and savage concupiscence.  
11. There is no reasonable cause (saith 
Tertul. l. ●. de Pallio.  Tertullian) why a woman should paint her face to please her husband: she doth it then to please others. A goodly purchase for a w●●e, by the plaster of her face, to lose her husbands heart, and gain the eyes of her foolish paramour; who though by the unreasonable fervour & folly of youth, may love 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 yield to the like passions) testifieth the sudden change of unlawful and inordinate love, into the contrary extreme. Et exosam eam habuit Ammon ●dio magno ●i●is, ita ut maius esset odium quo oderat eam, amore quo antea dilexerat: Ammon abhorred her with all extremity: in so much, as his hatred was far greater than his love had been towards her before: which a little after cost him his life. All (doubtless) temptations and instigations of the Devil, to work one wickedness by another.  
12. But to discover yet more evidently the deformity of this vice, both in men and women: first it is to be examined 
Macrob. 7▪ Satur. cap.▪ 7. 10.  in men, & considered that mankind differeth in perfection of nature from the female sex, especially in that men be of greater constancy, and force both in body and soul, than women. Whereupon, as man's strength, proper to him as man, is showed in the dominion and moderation of his passions, especially in the disordinate appetite of lust, wherein by power of very nature (setting virtue aside) he is, and aught to be more puissant than a woman, who in this and all other respects ordinarily is called the weaker sex: when a man, by his levity and the vanity of his apparel, shall declare himself to have fallen from his own degree, to which nature had advanced him, he mispriseth more his own condition and quality, than 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 have buried his man hood, and become with Heliogabalus at the wheel, a vile and unnatural woman?  
13. Moreover whereas these amorous Knights, affecting effeminacy, think 
Arist. l. ●. Mag. Moral. c. 29.  thereby to gain the love and good liking of women: they are much deceived. For as a woman acknowledgeth the infirmity of her sex; 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 advanced. When therefore she findeth, that vicious affection hath corrupted in him this sovereignty of nature, inclining him to the imbecility of an inferior sex, by what reason can she think 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 master? For, how can she expect help or reputation from such a husband, as by his very apparel protesteth himself unfit for any act of virtue; and as weake-harted, or more than herself, to attempt or overcome any difficulty?  
14. Assuredly I wonder, how men ●uē in respect of their honour, dare present themselves effeminated in apparel to the eyes of women whom they respect, or of whom they would be respected. For it is no less, but to tell them in plain terms, that they are no better than they, but worse; in judgement foolish, in courage childish, in appetite unchaste, and in all other respects contemptible. And therefore, the Lacedæmonians, a 
Clem. Al●x. lib. 2▪ p●d. c. ●1.  nation that made account of manhood enacted a law, that none in their common wealth but women might use effeminate garments: holding it a thing against policy and state, that men by their apparel should dishonour themselves, and their sex.  
15. But without all doubt this circumspection in the modest and decent use of apparel, doth most of all touch the credit of women. For that nothing doth so much impair their reputation, and hinder the loyal love of their husbands▪ as the least sign of lightness: nor contrariwise, anything doth grace them more, than such demonstration of stayed behaviour by their apparel, and the rest, as may testify their fidelity: which maketh them amiable to his judgement and reasonable affection, and importeth them more than to satisfy his sight. For it is not the sole beauty of the body, which gaineth the heart of man with durable love, being only an external sign of the inward beauty of the soul, that is of virtue: which shining in the body, draweth affection with a secret apprehension of the beholder. But when by the apparel or other signs of lightness, the body seemeth merchandise set out to sale; the superfluous art and industry, defaceth and dishonoureth the natural 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 poison & Satan's bait to deceive and destroy. Whereby it is evident, that the excess of wanton apparel is hurtful & dishonourable to women; by which those that have little prudence, think to get possession of men's hearts, and (consequently) by them, that assistance in temporal life which they need, and otherwise (keeping themselves within the limits of honest, decent modesty, by opinion of virtue) they might obtain, & conserve not for a day, or more whiles passion dureth, but perpetually for all their lives.  
16. Man's heart is not so base, as to love much, or to be tied in affection long, for the bowels of worms; for false and fading colours plastered upon a parchment skin; for new fashions of the tailors shears; for the hue of a naked breast, sometime not virginal but bestial, that must be carrion & worms meat to morrow next. Certes some other thing there is which must gain affection: such (at least) as is to be constant and unchangeable, for otherwise, what can be more odious to the husband, then when he beholdeth the apparel of his wife, as of one arrayed in venery, which professeth her employment to purchase, here and there, the affections of others which she should not desire? And what fool will like her in this manifestation, which (without blushing) she maketh of herself? or joy to see her impudence discovered in her wanton attire? by which, she telleth him, that her heart hovereth aloft to seize upon whatsoever bait, to her liking shall come next her; and therefore, setteth her nets and lime-twigs to entangle the foolish birds that come to gaze upon the owl? What man that hath a ●ote of manhood, will not resolve rather to chastise this folly in his wife; then to approve, or dissemble it? No m●ruaile then, if women when (by their own want of judgement, or at least of consideration) they lose the cordial affection of their husbands for these babbles and trifles, not worth a rush, afterwards they find them unkind and hard-harded in greater matters which they need and desire for their family, their friends, or themselves? What wonder, that jealousies turn into hatred, and (the heart once divided) that there follow divorcements of the bodies, and consequently dissolution of honourable families; neglect in the parents towards their children; enmity, suits in law, and open barbarous hostility between the wives, kinsfolks, and the husband, that before were united in affinity & friendship? and finally great unquenchable flames, from little sparks, which should have been smothered and quenched in the beginning? And this for married folks to beware.  
17. Now likewise from the same abuse it cometh in great part, that in these our days, amongst single people ordained to matrimony, is found so rarely true love, if comparison be made with the examples of former times: for whereas then the use of apparel and the rest, was tempered with modesty, and was rather a testimony of virtue and discretion, that could keep a decent mean, then of vice and folly which passeth always to extremes: men and women gathered pure, honest, hearty, and constant affection one to another, that lasted in wedlock not only whilst the flowers of youth continued, which every day and hour decline and lose something of their worth, but all their lives: yea increased more and more till their dying-day, to be continued after in heaven for ever. Where now, the disposition of young solkes to marriage may seem rather a Smithfield market, than the communication of a Christian Sacrament. Which is one of the miseries and mischiefs (amongst many) that our Country hath incurred by newfangleness. On the contrary side; when the quality and fashion of apparel in men did testify their valour, constancy, and wisdom; and in women, was a protestation of their modesty, honesty and virtue, all things passed in the commonwealth with fidelity, plain dealing, love, and friendship between husbands and their wives, children and their parents, masters and servants; the parts of every family being united one with another, and family with family, and lineage with lineage in Christian charity, and civility: which since hath been barbarously distracted & divided by the contrary.  
18. It was commanded in the old law 
Deut. 22.  by God Almighty, & that not without great reason and providence, that men should not  themselves in women's apparel: for that such kind of habit is disgraceful to them, and the more the worse, as a remonstrance of effeminacy. But rather they were commanded to testify, by their clothing, their reverence due to God, & their respect to his commandments, their loyalties towards their wives, and their kind and manhood towards all. And when their apparel is such an argument of maturity, and that they contemn beastly pleasures, and live by reason and God's law, not by fancy and sensuality: then their wives love them, their children respect them, their servants and subjects obey them, their friends honour them, their enemies dread them, yea the very Devils themselves, that set enemies a work, are afraid of a modest man that feareth God; who (as they know) protecteth him, and honoureth him, because he knoweth himself, and acknowledgeth his duty, and loveth 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, appear amiable to both, when their attire, and all their deportmentes bear witness of their modesty, & chastity: which virtues are not solitary nor alone where they reside; as the contrary want not company of other vices. Wherefore, when the virgin, married woman, or matron, by her apparel and behaviour persuadeth that she is chaste: she persuadeth also, that she deserveth all reasonable affection and respect. But as these general reasons disprove the excess of apparel in all Commonwealths so are there others, particular to Christians, grounded in their belief and acknowledgement of almighty God, which confirm the same most effectually, and are here to be examined.   

Christian Piety directed by Faith, doth very much disallow, and condemn the vain, and curious excess of Clothing. CHAP. VII.  
THE reason which may withdraw the desire of us Christians generally from all superfluities, and in particular from that of apparel, are derived principally from two heads: to wit, from the perfection & dignity of men, and from that especial love and reverence, which our faith teacheth us, that we own to Almighthy God. 
Lucian▪ in dial. Cyn.   
2. As concerning the former, Lucian in the person of the Cynical Philosopher, noteth well, that things of higher quality and excellency, have always need of fewer supplements and external helps to attain their felicity. Consider (saith he) that children need many things, not necessary when they be elder; sick folks more than others in good health; women more than men. And to conclude every inferior and more imperfect creature needeth more helps then the higher and more noble. And hereupon cometh it (saith he) that the Gods as most perfect need nothing: and therefore, such men as need least, come the 
Arist. l. ●. Magnor. Moral.  nearest to them. Whereupon it is an argument of natural want, when we have recourse to multiplicity of external helps, as variety of apparel, or the like, to satisfy ourselves of ourselves, or to commend to others the perfection we have, or suppose to have, with desire to be honoured and respected.  
3. But we christian's instructed by faith, discover in our bodies other causes whereby our minds should be justly alienated from pampering, and trimming them up, with delicate and curious apparel. For that, all excess in this kind, is repugnant to the sublime end, & perfection of Christianity; upon which consideration the discourse following is to be grounded. It was a convenient natural providence & a just persuasion 
Genes. 3.  of almighty God, that our first parents, after their woeful trespass, should (by the use of apparel) rather afflict then adorn their sinful bodies. And therefore 
joseph. l. 1. cap. ●. Iren. lib. 3. cap. 37.  they covered themselves with figge-leaves, which (as josephus noteth) have a fretting property, fit (as S. Irenaeus observed) to punish their rebellious flesh. By which, they repeat three commodities: first, the memory of their passed sin; then, wholesome fear, holding back their wills, and appetites from the like disloyalty by that chastisement; and lastly the due execution of justice, revenging by punishment in themselves, what before they had transgressed. And when it pleased almighty God upon his commiseration to pardon their sin, he bestowed upon them, not curious, or costly apparel: but clothed them as penitentes in skins of beasts; and retaining the form, he only changed the acerbity of their habit into a softer and milder quality. Why then should Christians, which know from whence they come, and have not only contracted misery and sin from those our progenitors, but also themselves waged war against God Almighty, contemned his authority, violated his laws, and deserved punishment and death for many personal offences; glorify and beautify their bodies, the instruments of their sins?  
4. O Repentance, art thou drowned in wretchles security! O justice, dost thou lie buried in iniquity, whilst flesh triumpheth in painted gay Apparel! for whose misdemeanours, tears were rather to be shed from a penitent heart; and restraint of all unnecessary pleasures, and mortification of all inordinate desires, were to be used with firm purpose of amendment; do we make so small account of that ever being Maeisty, whom we have offended? or of our own misdeeds, so many and so grievous, as we dare (contrary to the course held by our first parents to cover their confusion after they had sinned, approved also by Almighty God) set out these vile rebellious carcases of ours, spriugs of vices, and armoryes of Satan's weapons for battaise against God and Nature, with costly clothes and ornaments of glory, as though we had done such deeds as deserved triumph, or were such as we might brag of ourselves? If we be loath to entertain the corrosive fretting of the figge-leafe, at least, let us (as Sinners) not departed far from the first weeds of our mortality: whereby other creatures despoiled of life, serve to cover these bodies of ours worthily condemned to death.  
5. If we will make a review of what form of apparel hath been used in times passed by godly persons recommended 
August. E●ar. 1. in Psal. 100LS.  in holy writ, we may learn from them our Christian duty in this behalf: at least to moderate ourselves within decency and civility, and not pass to the contrary extreme. Esau his best apparel 
Genes. 15.  was made of the skins of goats breathing out the sweet smell of a plentiful field; to signify the abundance of temporal goods, by moderation and frugality in this kind. The Man tell of Rachel may be a pattern of lovely modesty 
Genes. 24.  in women, wherewith she covered her face, upon the sight of her espouse; teaching them, not to make ostentation of counterfeit shadows, where they are rather to hide even that which nature warranteth them to a●owe: unless with Dina, desiring to see, and be seen, 
Genes. 34.  they meet with occasions, as she did, to lose the jewel of their integrity. Moreover, it appeareth by holy scripture, that Almighty God would have the exterior apparel of his chosen people, such as they might thereby seem consecrated to his service, and to virtue: willing the jews to wear about the hem of their garments the written words of 
Num. 15. Deut. 22.  his holy law▪ by which they might be known: 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 reverence to almighty God, firm purpose to keep his commandments, and contempt of worldly vanity and disorderly pleasures, as men that believe and hope for eternal felicity.  
6. The Prophets of Almighty God, that in old time were most honoured & 
4. Reg. 1. Matth. 3.  most in his favour, as Hieremy, Helias, Helizeus, and S. john Baptist, wore passing rude, and course apparel. And for that this hard entreaty of the body was then thought to be pleasing to almighty God his people in their distresses and public dangers and calamities, desiring pardon of their sins, and to divert from them imminent punishment, threatened by divine justice, clothed themselves (even delicate virgins) in sackcloth and hair; and thereby pleased the sight of God, and his Angels, who can better judge of the quality and decency of apparel, then foolish light headed young men, and women.  
7. But now to enter into the kingdom of the Gospel; the coat of our Saviour without welt or seam presenteth itself first to our sight: a vesture that had no artificial ornament, or diversity either of parts or of colours; but as near to nature as might be, and a ●ipe of his virginity and modesty. And yet he was our king and our God; and is therefore an express judgement and sentence against all manner of apparel in Christians, that may any wise endanger Christianity, or entice to sin, or unlawful liberty. And as the garment of our Saviour preacheth unto us most effectually all modesty and moderation in this behalf, above all the rest that may be written or imagined: so his nakedness upon the cross doth teach us to beware, seeing with it he ransomed our excess and prodigality in apparel.  
8. The Apostles and other faithful people, that spread their clothes upon the ground to honour and serve our Saviour when he rid in humble manner towards Hierusale●; teach us Christians, to contemn and cast away all arrogancy of attire upon the view of Christ's humility: and by our apparel, to endeavour rather to yield him honour and homage, then to purchase vain praise or estimation for ourselves. Whereupon, the ancient Christians of the primitive Church, by direction of their faith and Religion, kept great moderation in their apparel; and for their outward clothing, chose rather to use a cloak as a garment of less ostentation, than a gown: which, as Tertullian saith, 
Tertul. lib. Palli●.  was in those days the Romans attire, who therefore, reproached the Christians. They reproved also the Grecian rob, with a train that trailed on the ground in sign of Majesty and state; for that (as Clemens Alexandrinus teacheth) 
Clem. Alex. lib. 1. de ped. cap. 11.  they thought it unseeming for Christian humility. How then do we now degenerate so far in apparel from our renowned ancestors, as though either we were made of another mettle than they; or cast in another mould; or aimed at another end then theirs? In their days, inward  virtues, and ornaments of the mind, were holden for precious: and outward apparel esteemed only as a sign and testimony of that worth which was really within; as the rich jewel is covered with the case. But now, the soul being naked of virtue, and without any ornament to be worthily esteemed: apparel is become (forsooth) an instrument of ambition. Although, the wiser sort make no other account then of old, that the most corrupted & stinking carcases commonly are buried in the richest sepulchres; as the vilest and most abominable souls, are many times covered with the gayest clothes: which ●ell the beholders, what kind of stuff is under them.  
9 In other times, sinners grieving upon the memory of their sins, shrouded their bodies in doleful attire: and fearing to fall again, after pardon, avoided all curiosity of apparel, and whatsoever else might give them occasion of sin. When they loved Almighty God, they hated their bodies; whose inclinations were contrary to his laws, and put their souls many times in danger to be lost. But now, that error and darkness have prevailed so far, that God is forgotten, and sins▪ holden by fools for fatal or natural defects; neither soul nor body are duly accused, but rather excused by the offenders: and in am of due chastisement, the one is fed with flattery, and the other pampered with dainty meats, and covered with rich apparel: under which are harboured snakes, serpents, toads, and all sorts of venomous creatures: yea sometimes, foul ugly Devils. Upon which consideration Clemens Alexandrinus 
Clem. Alex. lib. 3. ped. cap. 2.  compareth persons in sumptuous attire to the Egyptian Temples.  
10. Nothing ought to be more familiar with Christians, according to their profession, than mortification of their bodies. For, as they profess to love God more than others, as they are bound: so ought they more carefully to remove all objects, that may hinder or divert them from the accomplishment of this duty, or entangle their wills in other imploymentes. In which respect, our bodies are to be restrained in discipline, lest they become Idols of self love: and treacherously deprive the true and sole God of his own, that is, of our pure, inflamed, final, and total affection.  
11. Hester, that virtuous Lady, although upon occasion of Gods, and her country's service, she was forced to put herself in costly apparel: yet she 
Hest. 19  did it with grief, protesting before Almighty God, that from her heart she detested the diadem that she carried upon her head. Much more Christian Ladies, generally, have cause to mislike themselves in any attire, which is either arrogant or licentious. And especially this mortification and modesty of apparel is by them to be used in the time of prayer, when they present themselves before Almighty God, according to the example of the same Hester & judith: 
Hest. c. 14. judith. c. 9  who going to pray, clothed themselves in sackcloth and hair, and dolefully scattered ashes upon their heads, in witness of their repentance and humility of heart. If then this mornfull attire be gracious in the sight of Almighty God, and a fit habit for suppliants, wherein to tender their petitions and requests: the contrary bravery of Peacock's tails set up to band him, as is the habit of his enemy's friends to Satan, who, by such inventions, impeacheth his honour, filleth the world with sins, and worketh the bane of mankind. Whereupon the Apostle S. Paul willeth, 
Tim. 2.  that women perform in the Church their devotions in attire that may testify their shamefastness and sobriety: not with frizzled hair, or with gold and pearls, or precious garments.  
12. The head then must be covered and abased to nature's simplicity; The body clothed in that weaned, which rather signifieth misery and trespass, then of false pretended felicity; gold may be left in the bowels of the earth which is his place; the pearls to the cockle shell in the bottom of the sea; sumptuous apparel belongeth to the Pagan & Infidel that maketh an Idol of his body, because he knoweth not Christ, nor aspireth by hearty affection to the friendship of God. Therefore (saith Tertullian) it is an outward irreligious 
Tertul. lib. de pallio.  contempt, and as it were a displaying of a banner of defiance against his divine Majesty, when men and women come to Church in their bravery; where, consequently, they are so far from attaining pardon, coming 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 merciful unto them.  
13. S. Hierome talking of the penitent plight of B. Marry Magdalen, prostrate 
Hieron. ep. 10. ad Furian.  at Christ's feet, washing them with tears, and drying them with her hair, saith, that in that case, she was the fairer, by how much the fouler. So the Ninivites punishing their bodies, and doing penance in sackcloth, were doubtless amiable unto God: who before shining in gold, and silver, and precious apparel, were odious to him, and deserved that their city should be destroyed. But they saved it (as S. Augustine noteth) and from 
August. in 2 Psal. ●0.  a Babylon worthy to perish, they turned it into a Jerusalem by their penance.  
14. Whilst we perform our duty in the Church, the principal objects of our thoughts there, must be the majesty of God, and the charity of our Redeemer hanging upon the cross. The former (if we have wit, and discourse) may cause in us humiliation of soul, and of body also, in regard of so great a sovereignty: and the other aught to provoke us to sorrow of heart, & true repentance of our sins for which he suffered. Behold (saith S. john) he cometh with clouds, 
Apoc. 1. Zach. 12.  and every eye shall see him, and they that wounded him. And all the tribes of the earth shall bewail themselves upon him. Moses' approached to God; jesus Nave entered into the land 
Exod. 7. joshua 5. Luc. 10.  of promise bore footed; and the Apostles the nearest servants about our Saviour, used no shoes. When one part of the balance is depressed, the other ariseth: so (saith S. Basil) prayer being an elevation 
Basil. hom. in illud, Attend tibi.  of the soul unto God, than it mounteth up the highest, when the body (as the opposite part of the balance) by penance and mortification, is borne down, and most depressed.  
15. Neither only in time of prayer, and supplication, are we to represent the humiliation & mortification of our bodies by our apparel and modest attire: but in the whole course of our lives. It is the main cry of S. Paul: Mortify your 
Colloss. 3.  bodies, which are upon the earth: for they be enemies to the soul. From which practice the custom of our days declineth much: & accordingly we thrive. The enemy of the soul is to be kept under, not to be pampered, and much less applauded & maintained in his hostility, and as it were carried about in triumph, when he worketh our ruin. Who attireth a coarse when it is to be buried in other colour then in black? or who (according to Christian discipline) his dead Christened body, then in a weed of humiliation and penance? We know (according to the same Apostle) that we 
Rom. 6.  are dead in Christ, and our lives hidden with him in God. To what purpose then are our bodies to be set out upon the stage of vanity, in splendour of apparel, to make profession that they live yet in sin? 
1. Cor. 7.  The same Apostle, rehearsing such commodities as be lawful in this life, advertiseth us that we are so to enjoy 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 use them and love them in such manner, as we be not loath to leave them when God shall please to take them from us, or us from them: and that in no wise they hinder our love towards him, in which respect they are lent.  
16. But where great curiosity of apparel is seen; there is given a quite contrary signification. If all glory in this 
Tertul. lib. 2. de cult. Eem.  life be vain: (saith Tertullian) that is the vainest of all, which is found in our flesh. The present miseries of our daily corruption; the tragical end of our lives; the earthly funeral of our bodies; declare sufficiently, if we be not senseless, that neither the tragedy is to be increased, nor our funerals garnished with unseemly apparel. What a fall will it be, fit for a tragedy when after much ado, to trim up a rotten body in painted clothes it must be shrouded in the winding sheet? The funerals must needs be more doleful where pomp of apparel affordeth more prey for death, & the spoils for devouring sepulchres be greater. Own we so much to the dole of the tragedy, or to the ghastly spectacle of the opened earth; as to honour our fall by the one, & our corruption by the other with a costly mask of curiosity preceding? I have heard of divers fortunate seafaring men, who returning home with a rich booty, have entered the harbour in triumph and bravery, their sails and topsailes of silk, displayed with ostentation. But I never heard of of any that solemnized his shipwreck in such a fashion, if he were not mad; & much less did it on purpose to run upon the rocks. In like sort, it may seem a preposterous error to attire superfluously these bodies of ours which have already received an irrevocable sentence of death, and run on by nature's motion, directly (as to shipwreck) to our deathbed, and to the loathsome appurtenances of our grave.  
17. When the Spider out of her own bowels hath spun her curious habitation in the web; then cometh the sweeper with his broom, 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, have been spent in clothing our body & trimming it up, a little after entereth death, called by another name, Stoop gallant and with one dash casteth all into dust: Your richesses (saith S. james) are putrefied, and your 
jacob. 5.  garments eaten up by the moths. But above all, the acknowledgement of Almighty Gods final judgement, should work in us restraint of this vanity. And though superfluity and curiosity of apparel were not otherwise offensive to his divine majesty or hurtful to us, then only in respect that it wasteth our time, & withdraweth our cogitations from our last account, and the employments of our hearts, from the memory, love, and reverence of God: yet it is to be esteemed as very hurtful, and to be avoided. 18. Man was created to the likeness of almighty God, that his principal occupation should be to think upon his Creator, to love him, to serve him, to converse with him, and to live continually in his presence. Wherefore he must withdraw himself from all impertinent or contrary distractions, which turn his eye another way, diminish, interrupt, or extinguish his care & affection towards his master, & maker, or hinder his endeavours, or the execution of what he is to do, if he will not be rejected and punished as a careless and unprofitable servant. For what Master would keep a lubber in his house which should spend all the day in putting on his clothes? Hereupon is the Counsel of our Saviour: Be not solicitous of your body what to wear: as if he should say: Employ 
Matth. 6.  not much time nor care of apparel: but be content with that which is easy & ready to be had in this kind, through my providence. The cause of which advertisement, is for that a Christian which hopeth to get to heaven, ought so to be wholly and perpetually in the memory and contemplation of heavenly things, and in the execution of his necessary or charitable employmentes, & so entirely occupied with them, that he should have no leisure to think of trifles; amongst which is the care & curiosity of superfluous apparel, when it had no other bad intention nor effect, but only loss of time: choosing rather to be a Lily of the field; then a Puppet of the tailors shop.  
19 But when it shallbe proved against us in the last judgement, that we have in this life been more careful to beautify the body, than the soul; less careful and circumspect to please the eyes of God, then to present to the world a false cover to a filthy carcase; that where Almighty God should be the chiefest end and period of our endeavours, we have allotted the best part of them and the flower of our years, to the service and idolatry of our bodies: what a dreadful and horrible case will this than appear, though there were no other sins in consequence thereof, the judge being justly offended, and his sentence not appealable? It is therefore no less wise than Christian resolution of the Apostle: Having necessary food, and 
Tim. 6.  wherewith to  ourselves, with these we should be content.  
20. But alas, the curiosity of apparel is not only in itself evil, nor to the party alone that useth it; but for the most part to others also, in consequence, as hath been said. Wherefore when they shall see, that by their folly they have not only brought themselves to hell, but also many more created to the likeness of Almighty God, and bathed in the precious blood of Christ; what a confusion will it be to them, and what horror, to have such a spectacle, for ever, before their eyes?  
21. In some sort excusable is that trespass which occasioned by folly and frailty, causeth only the offendants personal hurt: but excessive, odious, malicious, & most punishable is that iniquity, with which the delinquent draweth others also to damnation. As if men and women in this life were work-folkes in the devils harvest, by their wanton apparel, their painting, their trimming, their foul shameful nakedness, to set out themselves to sale, & allure others to sinful desires, thereby to fill up the infernal caves with the bodies and souls of Christian people.  
22. The Devil knoweth, that man is a noble creature, and by instinct of his judgement and natural reason abhorreth sensual pleasure, as a thing common to brute beasts: And therefore to garnish and grace it for seduction, he useth, as an instrument of deceit the lascivious attire wherein the light woman is clad, as a serpent to kill her sight. No Basilisk is more dangerous, no venom so hurtful, no influence so infectious, no contagion so mortal, as an unchaste mind under the attire of a Curtizane. O unworthy employment of a Christian woman, to make herself a guilded goblet to entertain deadly poison, powered in by Satan, for bane of the world; to adorn and beautify with art his filthy baits of concupiscence; to betray man to hell, whose help and comfort she should be; to kill her best friend and supporter with enchanted fruits; to damn her own original root and pedigree! Is it not harm enough by her folly and allurement, to have brought him and all his posterity to be slaves, and pay tribute to sin and death? and to have cast him out of Paradise into this vale of misery, unless from hence also, she throw him down headlong into hell fire! O wretched woman, if thou hast no care of thine own soul, given over to sensuality, and willingly living, or rather festering and dying in slavery and corruption: yet bear respect to man, who never gave thee just cause to hate him; & much less to hurt him willingly, and destroy him. Consider the dignity of his estate, as Lord and Sovereign over all earthly creatures: value the worth of his body and soul, redeemed from thy first folly, and his fragility, by the precious death of Christ jesus: behold the height of his calling, to be citizen of heaven, and a partaker of the eternal joys of that happy place: look below, and view that opened hideous infernal gulf whereunto thou wouldst bring him: contemplate with attention and leisure, those horrible endless torments, into which thou wouldst plunge him & thyself: and then doubtless (if thy heart be not of flint) very compassion engraven 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 friend.  
23. Wherein if thou be careless and cruel: know, that Almighty God will take the matter into his own hand, as most commonly he doth; and even in this life, by disgrace, penury, want, sickness, or otherwise, will chastise thine offence. For, how can his just eye bear the presumption of thy pride and vaunting in sin 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 heinously offended him many times; and arming his enemy that standeth in defiance of rebellion against his will and law?  
24. If once he disdained to look upon Luciser and his companions, who, forgetting from whence they had the perfections of nature and grace that shined in them, fell in love with themselves, and became objects of foolish pride, in so much as in his just indignation he cast them down from heaven into eternal misery and pain. If he could not abide the presumption of of Herod, that being a King would forsooth needs be a God, and showing himself to the people in rich apparel with his speech to that purpose, was no sooner saluted by his flatterers and applauded to his contentment, but the Angel of God, knowing his masters condition, struck him in his zeal, because he would honour himself, and not give glory where it was due, and so he died miserably eaten up with vermin: he which spareth not Angels when they are proud; nor his Angels spare Kings, when they keep not themselves within the measure and modesty of mortal men: will he, think you, suffer a jack, or a Gill to brag him out? or spare to punish them, for their sumptuous apparel, whereby they diminish not, but increase their sin?  
25. If the stars in the firmament did not dutifully set forth God his honour & renown, but rather sought by pride to magnify themselves, they should not long be stars: but by his justice be consumed to coals and dust: how then, or with what reason, may we miserable caitiffs composed of earth, and creeping upon the ground, presume to breath out a spirit of contempt against God Almighty without, fear to be broken into pieces and consumed?  
26. Without all doubt, our beggary, which we call bravery, and we patch up with the off●ls of divers base creatures to adorn ourselves, is a manifest contempt of the divine Majesty of Almighty God, and a misprision contrary to all fear and religious homage due unto him. And it must needs be to him an ungracious and odious spectacle, to behold man's nature made by his own hands, to be corrupted, violated, abused, and abjured (by false ornaments of apparel, or otherwise) to the service of the Devil.  
27. With what patience then can be behold a painted face? a bush of hair died and coloured? as if art were more commendable than nature; or could correct and amend God's workmanship, admirable in our creation, and much more in our justification: for which respect, he giveth many times a hard favoured face to cover and keep a beautiful soul: and divideth his talentes with justice, and proportion, as they are most convenient and profitable for every one, if we had wit to acknowledge them, or could tell how to use them.  
28. Would not Apelles (think you) hold himself disgraced, and be angry, if a Coridon, a saucy presumptuous clown passing by a picture drawn by himself would needs take a pencil in hand, & presume to correct his work? So certainly, the divine Majesty must needs be offended, to see our natural feature expressed by his own supreme workmanship, to be altered and deformed with false inventions. Some Emperors have borne such respect to their own images, as they have forbidden, under great penalties, that they should be carried into places of dishonour, upon any 
Sueton. in Tiber. c. 98. Senec. l. 3. de benefis. cap. 26.  occasion. So Tiberius (as Suetonius recordeth) made it treason by law, to wear in a brothel house a ring, in which his picture was graven. Seneca maketh mention of the like. And Constantine the Great made a decree that no man should carry his picture into the Temples of Idols, or show it there, as Eusebius writeth. 
Eus●b. l. 4 de vita Constant. cap. 15. & 16.  What an offence than must it be, and subject to what punishment, when man or woman dresseth or applieth the lively Image of Almighty God, to the performance of iniquity and service of the Devil? julius Caesar disgraced and 
Dio ● lib. ●  dishonoured notably the British shore, when he made a corselet of the pearls which there were found, and dedicated it to the impure Venus: ●o (infallibly) they both debase themselves, and dishonour God and their Country, which with excess of apparel and other 〈◊〉 indecent ornaments, dedicate the 〈◊〉 ties of their bodies and souls to foolish pride and dishonesty. Wherefore no ●●●uaile if Almighty God so offended, prepare his darts of revenge against such a sin, as is not only reproachful in the offendant, but injurious also and hurtful to others, as hath been said, and so directly intended against his divine Majesty and Law.  
29. The elect people of God, proved his wrath against them and their City Jerusalem particularly, for the revenge and punishment of their riot in corporal ostentation, and excess of curious apparel, and other impertinent & lascivious ornaments of the body. And so the Prophet Isay fortelleth them the 
Isa. 3.  ruin and destruction that was to fall upon them, in these words: For that (saith he) the Daughters of Zion are proud, and go their necks stretched out with twincling eyes, clapping their hands, and jetting in a set pace; our Lord will make bald the heads of the Daughters of Zion, and discover their hair. That day, he will take from them their ornaments of their shoes, their little moons, their chains, onches, and bracelets, their sweet balls, earlets, rings, & pearls that hang on their foreheads, their changes of apparel, their short cloaks, & fine linen, their needles, looking-glasses, lawns, headbandes, and bongraces. And for their perfumes and s●●cet savours, there shallbe putrefaction and stink: a cord in steed of a girdle: for frizzled hair, baldness: and they hall wear haircloth, for stomachers. Thy fairest men also shall fall by the sword: and the strong ones perish in battle. Her gates shall mourn and lament: and she shall sit desolate upon the ground. Lo the process, and judgement, the sentence, and execution, in this cause of superfluous apparel. Lo the tragedy that shut up this abuse, in that unfortunate 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 ruin. And either their example and the reasons alleged, in a matter so evident, will serve for amendment: or it is a sign that our eyes are blind, and our hearts hardened: for our sins as theirs were before their fall, & that our punishment is also to follow.   
The end of the first Cure.   

THE SECOND CURE: WHICH IS, Of Excess in Drinking.  

What charge Nature hath given to every man, in regard of his being, and actions of a man, to avoid Drunkenness. CHAP. I.  
IT would (no doubt) appear a great disparagement to the honour and worthiness of a Noble Knight or other person of higher degree to enter into combat with a vile, base, and ignominious adversary, who according to his bad disposition, want of wit, and good manners, had been contemptuous towards him and done him wrong; for in such a case, revenge and satisfaction were to be taken of such a one, rather by some servant of his with a ●udgel▪ them by himself with his sword: So in the vice of excessive Drink (because among other vices and disorders incident to man's nature corrupted, it is as it were the very dregs of the corruption, and an abuse of extreme indignity and baseness enforced upon the sovereign quality & nature of man) human wit and intelligence, may judge itself ill matched and dishonoured, to encounter such a Bestiality (or worse, for no beasts are subject to this vile excess) with reason, and eloquence of learning. For the correction of so foul a fault, the satisfaction and revenge of so contemptuous a reproach, should rather be taken with a whip: for all the rest is improper punishment for so brutish, and base a disorder.  
2. Notwithstanding, for that this vice (although in itself so base & contemptible as more cannot be imagined) is not sufficiently considered by many, nor abhorred with that detestation and shame, which Nature itself should teach them by the very sight of so ugly and filthy a sin: necessity of charity imposeth this task upon reason, to force learning & discourse to take the matter in hand, though an unworthy subject, and (if it may be) to chase this foul & infamous monster out of the world, at least out of those countries that are not become wholly savage, & the people worse than beasts.  
3. The mark then at which we aim, is a mass of that vastness and deformity, that no javeline nor Pike of argument that is cast against it, can err, but must needs hit at full push. Besides, the bulk of this foul disorder is so staggering of itself, and so slenderly supported by judgement, that it cannot be hit, but it must needs be overthrown. There is no doubt, but that man, although he be not absolute Lord of his life and being (which properly are subject only to the supreme dominion of Almighty God) yet by his appointment and duty of nature, he is their keeper and guard to preserve them in good estate, to defend them from hurt, to perfect and adorn them with the best employments, and to remove and resist all contrariety which may either destroy them, or weaken and hinder their operation. In regard whereof, and that reason in us may prescribe the due & proper use of Drink; first, is to be laid down for the ground and foundation of all that followeth, upon what cause ariseth the necessity thereof in man's body, and at what end nature leveleth, in giving this appetite.  
4. The appetite then of drink, is occasioned through temper of man's body, hot, and dry, either natural upon good digestion, or vicious proceeding from corruption of surfer, heat of an ague, labour, abundance of choler, evil custom of much drinking, (as Pliny 
Plin. l. 14. Nat. hist. cap. 12. Galen. de usu part. l. 1. cap. 1.  saith; or some other malignant dispositions of the stomach, where is to be made the first & principal concoction. Man's body therefore, being so disposed by any of the said accidents, that the veins of the stomach by dried; there followeth thirst, which is a vehement appetite of drink, to the end, that the 
Galen. l. 6. de morb. vulgarib. come. 4. Galen l. 8. Decret.  stomach and other parts, dried by the heat of the same stomach, and especially the liver, may be moistened and refreshed.  
5. Now then, it followeth to declare the effects of bear, wine, or any other drink, that is received into the stomach: the knowledge whereof importeth greatly to make us temperate, and utter enemies of all excess in this kind. First there is a general cause, for which a reasonable man ought to use great moderation in his nourishment, either of meat, or drink. For, as drink in particular conveyeth the meat down to the stomach, and bringeth it to a good proportion and temper of digestion; so is it also nourishment of itself, to be digested, or else if it have no nourishment, to be evacuated. And in this, the nutritive faculty is distinguished in operation, and differeth from the expulsive: that the nourishing faculty, although it overcome the qualities of the meat and drink, as doth also the expulsive; yet notwithstanding, the nutritive so overcometh, as it entertaineth the prey it hath gotten, and converteth it substantially into the precedent parts of the body to be nourished: whereas the expulsive faculty, when it hath power, casteth out by excrement all such substance as is not convenient for nourishment. And though the stomach, through natural heat gain the superiority over drink, and so make it fit for nourishment and humectation of the whole: yet the same stomach and natural heat suffereth a repassion in the disgestive faculty, from drink; by which it is continually weakened, and made less and less able to digest, and to make both the drink & meat profitable for reparation of the body.  
6. In this manner, we see that a strong Wrestler, whilst he casteth down his weaker adversary, is yet thereby rebated in his strength; and finally, would lose it all, by a great number of such victories: so although the natural heat of the stomach conquer the adverse qualities of drink, yet is it debilitated, extenuated, and made of less force by the battle: and according to this repassion in the daily victory of the stomach over drink (though all other causes were removed) it alone would finally procure old age, death, and destruction, later or sooner, respectively as the drink taken in, is more or less, of this or that quality, and the complexion of the drinker stronger, or weaker.  
7. Moreover, we are to distinguish (with Galen) in all the parts of man's 
Galen l. 4. de usu part. c. 13.  body, three sorts of faculties that serve to digestion: one is the faculty Attractive, the other Retentive, the third Expulsive. The power Attractive is instituted by nature, that every part of man's body may draw unto itself, 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 stomach, according to necessity and nature of every part. Then for that the nutritive faculty cannot perform due operation about the food attracted, unless it be applied, and as it were held fast by hands, to the organ, or instrument of nutrition: nature retaineth strongly what before she had drawn to each part; to the end it may the more effectually conquer & convert the same into the substance of every part of the body; wherein Galen observeth the wonderful diligence and industry of nature: That, where she would have any thing stay longer time in any part of man's body, there she hath made the passage more difficult, by tortuosity of the parts; or by multiplicity of the veils, plaits, and covers, wherein it is folded.  
8. Lastly, seeing there is no meat or drink so pure and void of all viciosity or dregs, that it is to be converted entirely into the substance of the part to be nourished, thereupon (as in a City, that it may be kept clean) nature hath made provision of the expulsive faculty, which serveth (as it were the common Scavenger) to cast out all the gross & unclean surplusage of nourishment, that might breed evil blood and noisome substance. Whence may be gathered, that the quality and quantity of drink and meat, specially of drink, have not only their proper effects in th● stomach, but also in all other parts of the body, specially in the liver, the longs, the belly, and the head. The liue● is the first which (by the maceriacal veins) receiveth an impression, good or bad from drink, well or ill decocted 
Galen. l. 4. de usu part. c. 13. l. ●. de decret. c. 9 l. 3 de locis ●ffect. c. 7●  in the stomach. The longs also (as Galen observeth) are diversly affected by the same: in so much (saith he) that if one should drink any coloured liquor▪ and be presently bowelled, his longs would be found stained with the same colour. The bowels also contract sometimes from drink indisgested in the stomach, a vicious quality, or substance of excrements: as a biting fretting choler, which (as Galen ●eacheth) is a cause of 
Galen. 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 drink; as it happeneth in the dropsy. Now concerning the head, it is sufficiently known by experience, what communication it holdeth with the stomach, and what interchangable concourse is betwixt them. There 
Galen. l. 3. de lo●is affect. c. 7.  are (as the same Galen telleth us) certain sinews and passages that go from the brain to the mouth of the stomach by which the vamp & vapour of drink is conveyed, and carried up into the head, as in particular shallbe declared. Wherefore if according to this course, which nature holdeth in the use of drink, we examine all excess there in commixed, we shall see clearly the mighty hurt and deformity which it bringeth, and m●ny urgent motives to induce us to the contrary virtue of temperance, which measureth the proportion of nourishment necessary to conserve the body in health. For all that is more, turneth to excrements: which (howsoever) are hurtful, for from them come sickness and death.  
9 How absurd then and how preposterous, and unreasonable a thing is it, that meat, and drink, being by institution of reason and nature ordained to conserve health and strength (for a little transitory ●ast of pleasure in the mouth, & as it passeth down the throat) should be wholly referred to the contrary: that is, to multiply excrements, and bring detriment, decay, and ruin to the body? Besides, the inordinate appetite of delight in drinking not only maketh the great drinker an enemy to himself, selling (as it were away the inestimable worth of his life, for the short pleasure he taketh to power into his belly some base liquor; as Esau sold his pre-eminency & patrimony for a dish of pottage): but he offendeth with all perniciously, in a triple abuse: Against Almighty God, the Lord and giver of life: against the propriety of drink, profitable for the maintenance of the body when it is temperately used: and against the love which he oweth to his family his friends, country & common wealth; to which his health, life and honest labours might be more or less profitable, according to his talon, if all were not buried in the barrel, and drowned in excess of drink.  
10. Is it not then a childish folly, so to delight himself and play with his taste, as he not only divert the use of drink ordained for the conservation of health, to a contrary end, but make it the bane of his body? The stomak● is a principal instrument of life, and the common fosterer of all the other parts to maintain them in a good and flourishing estate, and therefore nature hath placed it in the midst (as Galen saith) of the body, as in the centre. Wherefore, when this is surcharged, & digestion weakened, it cometh to be filled and infected with corrupt and unnatural humours, whence of necessity the whole body must want good nourishment, & become distempered and corrupt; the vital spirits dull; and the soul so heavy as it waxeth weary of the bad entertainment it hath in a ruinous habitation, pestered with diseases: and therefore with desire to be gone, shorteneth life. For if drink (even according to the precise & necessary use appointed by nature) taken never so temperately, causeth always some repassion, and (giving, as it were, every time a fillip, or a stroke to the stomach) by little, and little enfeebleth digestion: abundance of drink floating continually in the same stomach, either with meat, or without it, by itself, must of necessity work a strange effect upon that faculty, and make it every day less & less able to digest. And when natural heat, which is the instrument of concoction in the stomach, is once decayed; then nourishment is neither so much in quantity, nor in quality so good; but much of the food resteth behind, as matter of hurtful crudities; nature not being able to draw from it any further commodity, nor expel the excrements. Whereupon follow jointly decay of colour, a wrinkled skin, grey hairs before time, drowsiness in the head, unwieldiness in all the body; and other like forerunners of the speedy funerals that are to follow, and give warning to make ready the grave.  
11. What a foul and unnatural fault is it then, in a man to shorten voluntarily his own days, by drink; to work diseases by the instrument of health; and to power into the lamp so much oil, as to extinguish the light which it should nourish and preserve? What an hostility useth he against himself, to deflower the complexion of his body; to infect it with choleric humour, and stain it with yellow; to dull the vital spirits, and betray his own life, bringing into the stomach (as into the castle of health, and storehouse of provision) so deadly an enemy, as poisoneth the vitals, and overfloweth the whole building of his lesser world.  
12. But this vice is yet greater, and of more especial deformity in a young man: who by the good disposition of his strength and wit, should be profitable to himself, amiable to others, apt for matrimony to uphold his house and family, and to continue the succession of those that are to honour and serve God in this world, and to fill up the empty seats in heaven, of the Angels that fell. But all this is hindered and reversed by abundance of drink: whereby the body becometh, as it were a quagmire or bog (as S. Augustine saith) 
August. serm● 23●.  infirm, ●asie, ill coloured, fluent, dissolved, and more fit to bring out (with the fennish marshes) frogs, serpents, & venomous worms of naughty action, than either children of any worth, or themselves to be profitable for any action of manhood. For when by excess of drink and of gross undigested humours (which be the dregs of that superfluity) the stomach is weakened; then all the parts of the body fail in their action and perfection, as well natural as animastical. The blood is not so pure, as it should, nor so clearly refined in the first passage from the original cause and matter of nourishment; and consequently, the vital spirits lose their fiery quality of motion, agility, & operation, and become dull, heavy, material and slow. The vital actions of the senses which depend upon the spirits, are also consequently more dampish and dead, for, as temperate dryness giveth force to action: so superfluous moisture doth debilitate and destroy it. Is it not then an unreasonable, and unseasonable damage (for a momentary pleasure in drinking) to sustain all these harms and losses of our natural life? Is not the exchange, for those that have skill in merchandise, more than unthrifty? for those that make account of pleasure, sottish and foolish, to lose the greater and more durable, for lesser both in quality and durance? and especially, for those that have more noble cogitations, to make themselves contemptible, and worse than beasts, which though they want the use of reason, yet exceed not in this kind?  
13. But to retain yet a while longer our discourse about consideration of the stomach; we are to know, that not only the faculty of digestion is impaired by too much drink, but that the stomach itself becometh also imbued and infected thereby with a bad relish, and evil savouring humour of so wrenesse, which f●etteth it, and bringeth in an unnatural and vicious quality. For if wine and beer have force to work this effect in the wood of the barrel, much more when they lie long in the stomach, through the excess of continual drinking, they procure this corrosive and crabbish disposition in the tender bulk of the same. And no doubt but this biting gall, as it hindereth digestion, and is painful to the drinkers making them irksome to themselves: so also they become harsh in conversation, and troublesome to others.  
14. To this bad constitution of the stomach by abundance of drink, may be added in consideration the dregs of putrefaction and choler, which Wine, Ale, or Beer drunk out of measure, leave behind them; which from the stomach flow and are dispersed through all the parts of the body. And hence it proceedeth, according to observation, that Northern nations abound commonly more with this kind of choler bred of indisgestion, then others: for that nature having providently given them hotter livers to resist the cold of the region (which with the same also is augmented by Antiperistasis, and repercussion) they drink more than others, and are more subject to excess, if with reason and temperance it be not moderated. But for better understanding of this matter it is to be known that there be two kinds of choler, the one natural which causeth animosity & fierceness, rising from the hot, agile, and quick spirits which one hath by constitution of nature, and may be increased by fumes of drink that heat the brain; in which sense Galen saith, that wine causeth men to be headlong in wrath. But there is another choler accidental engendered in the stomach by indisgestion and putrefaction of superfluous meat and drink, which being continued by surfeits, breedeth a permanent quality of the same nature in the stomach, and consequently a like habitual disposition and inclination in the whole body, whereby a man is said to be choleric, that is affected, in such manner as he is prone in all occasions of conversation to show his Ire; as dry wood is quickly kindled. And in this sense we take choler in this place, speaking of accidental and unnatural choler, that proceedeth from putrefaction in the stomach, and immoderate drink. And according to this sober reckoning, the vice is seen to be detestable: for this distemperance of the stomach, and consequently in the blood & spirits causeth bitterness and teastinesse in the very operation of the soul, and banisheth that sweetness of life, which nature hath otherwise ordained, as a reward of temperance in such as be masters of themselves.  
15. Besides, this accidental and unnatural choler is an opposite disposition to all good abearance towards superiors, equals, and inferiors. And therefore must needs be accounted an harmful condition, when a man cannot live with his wife, his children, nor with his family or friends, without continual brawling, and breach of a mitie: whereby not only he looseth that delight which he might enjoy by quiet and tractable conversation, and tormenteth himself inwardly by every occasion with bitterness of wrath and dislike: but moreover he purchaseth at a very dear rate, and without any profit, the disfavour and hatred of others, as many as must live in his company, or have any dealings with him.  
16. Neither is this choler, of which we speak, that which serveth as an instrument to valour and fortitude, but another beastly humour that makes a man brutish and good for nothing. For (commonly) where it aboundeth there are not to be found those ardent & gallant spirits, which other people in hotter climates, or in the same, that be moderate in their drink have by nature and good complexion, their bodies being more dry, their blood more pure, and their spirits more aetherial; whose choler is temperate, but constant, as natural: and therefore as it is not moved but by reason, so is it reasonable, and lasteth as long as by reason it should: where the other brutish perturbation, as it is easily up, to contradict, brawl, & revile, so is it done with the drink, or at least when the fumes are digested and fit for the tavern then for the field. For great drinkers, though they abound with accidental choler, and are tall fellows when they are armed with drink, yet their bodies are full of moist and cold humours, which make them heavy and cowardly, especially if any danger be presented upon cold blood.  
17. Besides, who is choleric in this manner cannot possibly be permanent in contemplation, or prudent in practice; for that reason and judgement is either wholly oppressed in him, or very much hindered by his turbulent beastly choler: yea it suffereth not the tongue to deliver, the month to utter, nor the hand to execute orderly, what the mind hath conceaned, but with fury and confusion ordinarily breaketh out into dishonourable and reproachful, yea sometime into sacrilegious & blasphemous words: and causeth a man to do with precipitation and haste, that which afterwards he is to bewail by leisure. And this humour abounding, turneth consequently all other humours into it: and so working still and fretting upon life, hasteneth death by corrosion, or (which is as bad) with a moisty fog of putrefied phlegm never sufficiently concocted, which que●●heth by little and little, & as it were drowneth natural heat; and so when moisture & cold, the proper quality of drink, have gotten the victory, they return the body in which they abound, as a prey to the earth, from whence it was taken.  
18. Neither doth drink powered immoderately into the belly, attain the end for which it is taken; to wit, extinction of thirst. For putrefaction causeth hear, as may be seen by a dunghill: and that unnatural heat affecteth the stomach with the like quality, and inflameth also the liver adjoining, and so, as out of a vessel full of corruption set upon the fire, ascend perpetually corrupted vapours to the tongue and mouth, which cause continual thirst. And therefore Pline writeth, that the Ambassadors 
Plin. l. 14. hist. ●. 2●.  of Scythia were wont to say of the Parthians, that they became dry in drinking.  
19 Lo then, how great an abuse is committed against nature by this excess. That whereas drink is ordained to quench and expel the distemper of heat and dryness; the same drink becometh 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 continual sickness procured by themselves. What a slavery of base & ignominous employment is this? what a circle of disorder from the preposterous and hurtful use of drink, when, through a momentany delightonly of the mouth or throat which the organ of taste affecteth with excess, where reason beareth no rule, the foolish man endevouroth voluntarily to make his body still thirsty by continuance of drinking: and effecteth upon himself that penalty and torment of continual thirst, which damned gluttons suffer in hell.  
20. This hateful effect of too much drink is so manifest, that experience to the eye, and sense itself giveth us no leave to doubt of it: for those which are drunk over might (besides other evil consequences) always find themselves in the morning distempered with thirst, proceeding from indisgestion and putrification of humours, & dregs in the stomach; which thirst is not taken away as the tripler imagineth with adding more & more drink (though for the present his mouth and throat ●e refreshed as it goeth down) but must be cured with abstinence, and moderate exercise, that may help the stomach to digest the crudities which cause that thirst as hath been said. Besides some kind of drink oft taken in, provoketh the taste, and causeth appetite to have frequent use of the same: so as inordinate request after drink is caused not only by unnatural heat of the stomach, but also by the particular disposition of the taste itself distempered: both which proceed from intemperate use of drink. And how base & unmanly an act it is, for one to tie himself (as it were with his own hands) to the barrel or the bottle, and put his body into a continual ague and fury of thirst: and let the Reader judge which is more, by drink it self, appointed as a remedy against thirst, to condemn his life to this perpetual and painful slavery: for (as the 
Martial. lib. 4. ep. 7.  Poet saith)  Liber non potes, & gulosus esse. 
21. Consider then, what drink powered into the stomach with superfluity, worketh in the whole body; and what disposition it causeth. The stomach, as it is the common store house for nurture: so what evil y●ice or matter aboundeth therein, is conveyed from thence presently to all the parts of the body. So as when there is too great abundance of moisture in the stomach, it filleth the veins rather with crude and indisgested dregs and putrefaction, then with pure & perfect blood: for that nature oppressed with the abundance of these dregs cannot digest and refine them to perfect nourishment, & so the attractive faculty of every part draweth in dispatch what it findeth. Whereby a man cometh by little and little to lose the very excellency of his complexion and kind, and consequently decay in understanding and valour, and with the corruption of his blood and spirits to change also his manners and condition. And that which I say of the superfluity of all moisture, and excess of all kind of drink, is more pernicious, and sooner infecteth and destroyeth the natural complexion, the stronger it is: as the dregs and corruption of strong Wine, Ale, or Beer indisgested, are much more hurtful and cause more incurable diseases, than the smaller and weaker drink indisgested.  
22. No doubt, but that living creatures, the hotter they be by natural complexion, so are they also thereby more excellent in their kind: and likewise all nutriment the stronger it is to feed, the more potent it is to poison, if it be corrupted. And so the drier bodies, because the spirits are more fiery and subtle, have naturally, as Heraclitus witnesseth, 
Eus●b. l. 8. praepar. c. 8  the better wits. And in this respect a man is said to excel a woman; for that, in natural complexion, he is hotter and drier than she. Wherefore, seeing that abundance of moisture must needs debilitate natural heat (as contrariwise it is sharpened and increased by dryness) the exceeding moisture of drink flowing in the stomach, & from thence dispersed, must needs cause a continual decay of natural vigour, wit, and manhood: so as he that received from God the dignity of a man, becometh by this excess, equal, or inferior in nature and complexion to a woman: and sometimes worse than a beast, as afterwards shallbe seen: for the heat, which followeth upon the surfeit of drink (of which we have spoken) is no vital nor natural heat, but a heat of distemperature and putrefaction, as the heat of an ague, that consumeth the vital spirits and the ardent forces of nature, no otherwise then the sun (as Celius Rhodiginius saith, and 
Cel. Rhod. l. 28. cap. 31.  experience teacheth us) extinguisheth the fire when it shineth upon it: And this heat may cause an appetite of beastly lust, or revenge; but it never performeth any action of manhood.  
23. But, above all, we must remember the effects of superfluous drink in the stomach, when they ascend to the head and invade the principal instrument of sense and reason. From the stomach are extended, directly upward to the head, certain sinews which have their root in the brain, and from thence are derived to sundry 
Galen. lib. 12. de usu part. ca 4.  parts of the body: and be the especial means and instruments of feeling. Now, when their common knot and root, the Brain, is ill affected and distempered by the vamp and vapour of superfluous drink; consequently the sense of feeling is every where hindered: and tasting also (which according to Aristotle is a kind of feeling) is likewise benumbed; and so, first the pleasure which nature affoardeth to eating and drinking is diminished and decayeth: And next, from those vapours of drink engrossed above in the head, streameth down into every part of the body an infinite number of diseases, as Catarrhs, Aches, Palsies, the falling sickness, and the like: and among the rest, the stomach receiveth back again with anguish and hurt, that which first it entertained with excess. Much drink (saith Galen) hurteth the sinews, and their organ 
Galen. l. 3. demorb. vulgar.  the brain: which brain returneth down again by the sinews, an infectious cold humour engendered of the superfluous vapours sent up from the stomach, into the same: whereby it looseth the force of digestion, is weakened and distempered, and thereby disposed to new crudities and defluxions.  
24. This defluxion from the head to the stomach and other parts, is not like to that, which first drawn from the earth in vapours, descendeth after from thence again in dew and rain to fertilize the ground, nature repaying with gain what erst she borrowed of courtesy: but contrariwise, the indisgested vamp of superfluous drink mounting from the stomach to the head, and there engrossed by the cold quality of the brain, falleth down after upon the stomach as poison and putrefaction, to it, and to all the rest of the body; not nature, but sin repaying with penalty that which a little before not nature, but sin exacted with inordinate pleasure of sensuality. Surely it is an extreme folly and madness, for a man, by the spout of his throat, to annoy thus his health: to overflow himself with a flood of waterish humours: to make passage for an unnatural corrupt pestilent liquor into every part of his body, and so to infect and corrupt them all. How far then is the use of immoderate drinking from reason, and all human decency and dignity? To which if we add also the perturbation of the mind, the oppression and dullness of wit, forgetfulness of the memory and extinction of prudence, folly, frenzy, fury, carriage worse than brutish, and finally want of the soul's best direction and help, occasioned only by abundance of drink; no monster will be thought more unnatural and ugly to be seen them one of those swilling Drunkards.  
25. Drunkards (saith Pliny) do not see the sun rise, neither live they long. They be 
Plin. l. 14. Hist. ca 22.  pale coloured, have hanging cheeks, bleared eyes, trembling hands, and power out vessels full. For the present they suffer hellish dreams, and unquiet sleep, and the day after have a stinking breath, with oblivion almost of all things, and as it were a death of memory. And so always they lose both the day wherein they live, & that which followeth. Which premises considered, make me wonder at the folly of some of the popular sort, who (according to 
Ce●. Rhod. lib. 28. c 28.  Aristophanes) barbarously deem it valour and manhood to bear much drink, without being drunk: condemning others as unmanly and weak, which cannot pledge them and quaff up their measureless measures without losing their wits. For this receiving, and carriage of much drink, is no sign of manhood: but may proceed from debility of nature, as from strength. For great quantity of drink overpressing the bottom of the stomach, doth debilitate the re●entiue faculty in such sort, as nature is not able to hold that weight, but giveth it passage, venting it out again almost as soon as it is supped up. No marvel then, if the drink breathe not upwards so strong a vamp, as it doth from the stomach of another that entertaineth it longer, and in some sort concocteth it better, though not as it should.  
26. And the like effect may be seen in a vessel of water upon the fire, where the greater heat causeth always more vapour and smoke, then if the fire be less. In fine, those drinkers which have the moistest and coldest brains with equal stomaches, bear most drink, which is no great commendation of manhood, for that women have colder and moister brains than men; and so are seldomer drunk. As in some drunken countries, I have seen the good wives, sober enough, lead their husband's home as drunk as Rats: and yet the temper of a man's brain is ordinarily more perfect by nature, and of a better complexion, through the heat of blood and vital spirits, fit for wit and judgement when he is sober, than the woman's.  
27. But (as Seneca sayeth) when 
Senec. epist. 82.  thou hast overcome all others in drinking: what commendation is it for thee seeing thou thyself art overcome by the barrel? And when thou wert as potent a drinker as was the Tyrant Bonosus, thy praise would be no other than his. Of whom when he was living Aurelianus was wont to say: Bonosus natu●est, nonut viveret, sed ut biberet: And when he had hanged himself (a death suitable to the life of so valiant a drinker) a Roman soldier said in jest, that it was not a man that was hanging, but a tankard.  
28. Having thus summed up the effects which superfluous drink, by order of nature and disorder of human intemperance, worketh in man's body, and soul; it resteth only, for this point to speak something of some men's morning draughts in these our drinking days; weighing them according to principles of good health, and the natural use of drink which reason hath ordained.  
29. It is the wit and manner of sensual men, when they find any thing grateful to their senses (to the end they may not seem merely led by pleasure as brute beasts, being otherwise loath to alter their course) to set their minds on work, to find out arguments of necessity or convenience, to colour with show of a reasonable resolution, that which indeed serveth only for sensuality against reason and virtue. In this respect you may, if it please you, hear almost every silly Serving man (as early as his drunken head will give him leave to creep out of his nest) read a lesson of Physic over the Buttery hatch, as much for his own health, as for his masters profit; and to conclude solemnly, that drink copiously taken in fasting, is good to cleanse the stomach from dregs of indisgestion, to free the body from gravel and stone, to preserve the eyesight, & other petty commodities depending upon the spigot. And first, for his eyesight, he might as probably affirm, that a morning's smoke of an ill chimney, were as good for his eyes, as a morning's Carouse.  
30. Pliny telleth us, that certain 
Plin. l. 14. Nat. hist. cap. 22.  modern Physicians of his time against all practice and precepts of antiquity, would needs persuade Tiberius the Emperor, that it was a wholesome custom to drink betimes in the morning. Which new counsel Pliny affirmeth was contrary to the judgements of elder 
Alex. l. 3. Genial. c. 11. Sueton. in Tiber. cap. 42. Plin. l. 14. cap. 42. Suet. in Neronem. Senec. epist. 47. Cel. Rhodigin. l. 28. c. 30.  Sages: and saith it was given by those flattering Physicians, rather to the emperors intemperancy, to gratify his taste and sensuality, then for his health. Who for his excess and ill custom of drinking was noted in Rome, and the style of Caius Tiberius Nero, changed to Caius Biberius Mero. And Seneca reproveth that Roman custom of drinking wine vacuis venis, that is, in the morning when they were fasting, as an intemperate and corrupt excess, in that declining estate of the Empire. I do think 
Galen.  (saith Galen) wine drunk without meat, to be hurtful. Then if authority may bring prejudice to the contrary opinion, taken only from the cup; the judgement of these two Sages may serve. But now let us examine the reasons also.  
31. Drink, though it may be ordained to man's nourishment, yet it is properly and according to the intention of nature, vehiculum cibi, a conueyer of meat from the stomach to all the other places of concoction; and therefore (according to rigorous prescript of health and nature, as S. Bernard saith) 
Bernard tract. de diligendo. Deo.  not to be taken, but together with meat. Moreover such as are passing dry, when they be fasting in the morning, may thereby be certain that their stomaches are distempered with unnatural heat. And so those which surfeited at supper & laboured all the night to consummate digestion, or went drunk to bed, are always dry in the morning: which distemper may be also nourished and increased by daily custom of drinking betimes, the day following, to satisfy unnatural thirst, as Galen, & Pliny 
Galen. de simp. med. l. 1. c. 30. Plin. l. 4. hist. c. 22.  observe. And hereupon, these morning drinkers, ere they be fifty years old, become wrinkled and withered by the action of unnatural heat, and look as if their skin were of parchment, or their faces so many pecces of brawn soused in bear.  
32. Furthermore, when drink lieth swimming in an empty stomach, without meat, it is sooner corrupted; and the strongest wine or beer changed by distemper into the sharpest vinegar, hath greater force to weaken natural heat, and hinder digestion with crudity, than it could mingled with meat. And hereupon, great drinkers if they live passed forty years of age ordinarily do not much desire meat, but still seek to gratify their taste, and refresh their stomachs ill affected with unnatural heat, by continual swilling, and drawing down some kind of liquor: which besides the impression it maketh of moisture, it leaveth behind it dregs and choler; and so, first it takes away a man's appetite and maketh his stomach unfit for the digestion of his dinner or supper. Besides, when beer or wine floateth in an empty stomach, natural heat easily resolveth it into wind; which after dispersed though all the body, causeth divers aches, and diseases, as well in the stomach itself as in other parts: But specially, those gross Vampes ascending up into the head, distemper the brain, and cause defluxions to the eyes, and the breast.  
33. Lastly the power of attractation and concection, stronger in young men, worketh more forcibly upon those dregs in the stomach: and finding not in them such matter of good blood, as bread and other food do yield; nature of necessity, forceth that trash of earthly moisture into the veins, and filleth them either with cold waterish blood, like to that of fishes; or else with inflamed moisture, if it be corrupted in the stomach, and there turned into choler: neither of which attaineth ever to the confection of fine, pure strong, vital, and animastical spirits: such as (proceeding in temperate men from temperate nourishment) cause health of body, and be instruments of better discourse, and of more clear and perfect intelligence of the mind.  
24. But besides these arguments, deduced from the Physical consideration of man's body and the natural use of drink; there are also other reasons, founded in moral and Christian obligation; which carry great force, to persuade the deformity and inconvenience of this excess; and of these reasons we are now consequently to entreat.   

Whosoever shall consider man's estate according to the rules of Faith, as composed of body & soul: shall find just cause to hate and detest the vice of Drunkenness. CHAP. II.  
NATURE hath this purpose as well in man as beasts, to season, sweeten, and grace with some temper of delight such operations as are to be performed with laborious motion, or otherwise are unseemly in themselves. And whereas in man, reason and corporal faculties are jointly to concur to the same actions; to the end that both may continue in one, and work with conformity, they have their proper enticements, and though several, yet directed to the same end. Reason is alured to taste, by virtue: and Sense provoked to the same, by pleasure. And so, the organ of taste (a parcel of the body) is as it were baited with the contentment which it receiveth in eating and drinking, and thereby is increased the appetite to eat and drink. Reason also, knowing that the charge and custody of the body is committed to the soul, and that by due use of food and moderated yet this office is to be performed, accordingly, in respect of this obligation, & for the service of God Almighty and of the common wealth (of which every one should be a profitable member according to his degree) seeketh temperately and wholesomely to feed it.  
2. There is no riches (saith Ecclesiasticus) above the riches of health. When therefore 
Eccles. 30.  the reason and judgement of a temperate mind goeth before, and pres●ribeth the measure: then sense following and obeying, worketh with perfection of nature and virtue. But when Sense precedeth and commandeth, and Reason followeth; not only the soul, in this passage contrary to all bound and term of justice and duty, is debased and held in vile slavery by the sensual appetite: but the very body is injured by this preposterous disorder, whilst meat and drink, which are appointed as natural means for the maintenance of health and strength, given over to the empire and obedience of sensuality, become poison and destruction of sense itself; as happeneth to the old Ape, who pampering and embracing her young ones with too much force of affection, strangleth and killeth them ere she be a ware.  
3. When therefore the use of drinking is with excess, there follow of necessity to the drinker two very bad effects: the one, an opinion and note of baseness, the other a double penalty in the body, and in the soul. It is therefore a wonder to consider, how this foolish sensual delight could prevail so much in the world, and enlarge itself in divers ages, from one nation to another: But that the just judgement of God permitteth one vice to succeed for ignominy and punishment of another: and that Nations & countries degenerating from virtue by degrees, Sin itself 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 infection broke out to the Parthians: from these, to the Scythians; in so much as the Grecians, in common speech of contempt, used to say, that it was to play the Scythian to be drunk. Yet afterwards, the Grecians themselves came to play the Scythians, when the Romans termed drunkenness 
Herodot. Rhodigm. lib. 2. c. 32. anton. ●d Crimach. Cicer. in ve.  a Grecian trick. From the Grecians it came down to the Germans: and from them, to other bordering Kingdoms; and to some, who in my remembrance were free from this ignominy, and now I am ashamed to hear them noted for it in the world.  
4. But to make the error more manifest with an example: let us suppose, there were a noble young Gentleman, Lord of a goodly manor & fair estate of land? lying upon the sea side; who by negligence, or upon his pleasure to go sometimes a fishing near his house, would wanton afford the sea an entrance to overflow his whole ground, and thereby be forced (himself and his family) to live some hours every day in a cockboat, tossed up and down with the waves during the tide. Such an one (I say) looking about him whilst 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, himself in the midst of a marish of dirt and mire; what would he say and think of his own madness, if he were not worse than mad? No doubt, the condition of this young Gallant would be soon changed from greatness to baseness; his means from abundance to penury; his estate from nobility to beggary. And even so the soul of m●n, a divine substance, and a Prince borne to govern the body, if it once for sport or by negligence permit an Ocean of drunkenness to break in and subvert the senses; what shall it find whilst the flood doth last, but the bulk of a beast overflowed with drink? And when as the liquor is past, what will be the possession? no good ground to be manured; but a marish of corruption, where drink and dregs over rule the senses, and they the soul, abased by this foul disorder to the very bottom of objection.  
5. Why then is drink permitted to reign? because it is pleasant to the taste. And why doth the taste obey? for that love of delight giveth a law. Why doth the soul yield to so ignominious a law, and subject itself to the sceptre of taste? This hath no other reason, but the freedom of man's will, that giveth way to the commandry of sensuality over reason, against reason: where if the matter which getteth sovereignty in this case were in any measure of nature comparable to the dignity of the soul, the disparagement of drunkenness might seem more tolerable. But it is no better than the juice of grapes; yea many times the strained liquor of a barley wisp. Or if the thing debased were of small value, the fall and debasement thereof by drink should be less pitiful. But seeing it was created to the likeness of Almighty God, and redeemed with the precious Blood of Christ; how unworthy a thing is it, to see it cast down, and depressed only with superfluity of drink?  
6. And if this Tyranny surprised the soul upon a sudden, or gained victory over it at unawares; the fault were more pardonable, and jesse reproachful to the soul, to be so overcome and debased: But, willing & wittingly to be blinded; the understanding and will to be enthralled; the memory oppressed; the fancy deluded; and all the senses given up to the power of drink; and a man to put himself out of possession and use of his wits with his own hands; what folly more exorbitant, or what trespass more worthy of punishment and reproach?  
7. Neither doth this debasement by drink, only disgrace and disorder the soul; but the body also For, as the 
Bernar sero s●de Aduent. Tertul. lib. ●● Resur.  body liveth by the soul; so, from the same it receiveth splendour of complexion, comeliness of behaviour, and a certain divine beauty, which that noble substance when it is not defiled with the contagion of sin, imparteth to the body. But this self same body; this sheath of the soul; this golden cloud that receiveth light and splendour from the sun; when it is overladen with drink, becometh no better than a barrel: and, by continuance, looseth the natural complexion, the skin like a withered bladder, all comeliness decayeth; and he which living with sobriety kept the dignity of a man, by intemperance of drinking maketh himself a beast, wallowing in his own foil and filth. A dear sale of worth and nobility, for a momentary passage of Beer, Ale, or Wine down the throat, to drown all the talents of nature and grace, and become a mere vessel to receive abundance of drink; and give the spoils and triumph over so noble a creature as man is, to so vile and beastly a vice as is drunkenness.  
8. So as in fine the superiority and dominion remaineth to drink: Bacchus and the Devil rest absolute commanders. And how will man be able to answer to Almighty God, dishonouring thus his body and soul? How will he excuse his fault, in abusing the creatures committed to his charge? dishonouring, I say, and abusing (with himself) both heaven and earth, the elements, the birds, the fishes, the beasts, plants, herbs, & all the rest of God's creatures: who, if they could speak would disclaim from the subjection and service of such a man, or rather a beast, that suffereth himself to be overcome by drunkenness: specially Heaven, which is notoriously injured, when the body ordained to dwell there after death, is in this life made a Beer-barrell or a vessel of wine, fit for a cellar, then to be seen above ground, and much less in heaven? And the same, in proportion, may be said of the rest: for, as the servants quality is blemished and impaired by the vileness and disreputation of his master: so all creatures subordinate to man as to their Lord, are dishonoured and abased when he, by excess of drink, is transformed into a swine, into a block without sense, and made a vessel for dregs and draff.  
9 Let the soul then force itself to mount up above sense, to bridle the taste, and moderate all unreasonable use of drink: hating drunkenness as a monstrous vice, which the very brute beasts do abhor: and should be so far from the excellency of man, as a sovereign Prince should be free from cruel ●ondage. Wherinto, if by mishap he should fall at any time, surprised by some vile traitorous varlet; no doubt but getting his liberty he would take a just revenge, and stand upon his guard all the days of his life after, not to come any more into the like thraldom. The same must the soul do, once rescued and set free from the servitude of drink: it must repress sensuality, and restrain the power of drink with disdain; so, that it never be able to contrive any more with ●ast against reason, nor to bring the body and soul into unworthy slavery again. 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 breast▪ but in his belly: that is, when all the honour and dignity of man▪ is subjecteth to the desire, and delight of meat and drink.  
10. S. Basil also useth the comparison of S. Paul, for the disgrace of drunkenness. 
Basil. orat. count Aebrios.  What thing more contemptible (saith he) than an Idol or false God, which hath ears and heareth not, eyes and seethe not, hands and feeleth not, feet and cannot walk? And yet drunkenness, by reason of the object & effects, is no less ignominious, then if a man by Idolatry should adore and serve an ox, an ass, or any other beast. For these objects at least have senses, and keep their due uses: whereas, the body of a drunkard overchardged with surfeit, though it have eyes, yet it seethe not; hands, it feeleth not; ears, it heareth no●; and though it have feet, yet can neither go forward, nor stand upright.  
11. But to proceed a little further, and to pass from this baseness of man's estate procured by drink, to the particular detrimentes of his body and soul, and of the common wealth. It is an axiom both in Philosophy and Divinity, that our affection towards others proceedeth originally from the natural love of ourselves: so that we first wish well to ourselves, and consequently to others with whom we communicate by nature or grace, as members of our body For if we be brutish and cruel to 
S. Thom. 2. 2. q. 2 ●. art. 4. Arist. l. Magnor. Moral.  ourselves, to whom shall we be sweet, and merciful? If every man should destroy himself, what would become of the 〈◊〉? Therefore, for a man to 〈◊〉 〈◊〉, is by sequel to annoy the community of which he is a part: as, where ●ch one in particular, the Senator, the Scholar, the Doctor, the Soldier, were given to drink; what should become of the Ci●ty? Wherefore, drunk●rds, for as much as lieth in them, by their precedent and example, endeavour to make all their countrymen turn▪ sops, and the common wealth to swim in drink. For, if this particular person may be permitted to swill and tipple till he be drunk; 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 damage to the soul, as hunger, thirst, sickness, and the like: yea sometimes they are occasions 
2. Cor. 12.  of virtue, whereby the soul is strengthened, and perfected. There be also sundry bad affections of the soul, which detract nothing from the body. But drunkenness, with one and the self same inundation overfloweth & corrupteth them both: it depriveth the body of health, & deflowreth the soul of beauty. Some sins there be, which first make entry into the soul, as Pride, Envy, Heresy; and consequently, by naughty effects redound unto the body: These are of a more spiritual, and (as we may term them) more subtle and aerial constitution. Others which make breach first upon the body, and in consequence pass to the soul, are in a certain manner more gross and material: of which sort is drunkenness, & one of the grossest and foulest of all. For overch arging the body, it defileth and deformeth the soul by many ways.  
13. And as for the body, we Christians know, that our bodies were bathed by the sacrament of Baptism in the blood of Christ, mingled with the 
August. tract. 11. in joan. cap. 3.  water (as S. Augustine saith) who therefore, calleth Baptism the Red Sea, through which we pass towards our country of heaven, the land of promise. That purple water, drowned only the Egyptians, as our Baptism now annoyeth only the Devils; delivereth us from their tyranny; and cleanseth our bodies, and soul from sin; and fertilizeth 
Psal. 1.  them, to bring forth flowers of virtue and fruits of good life. What a dishonour than is it, not only in prejudice of our bodies, but also of our Baptism, to take the hallowed vessels from the altar, and make them vessels of profanation & idolatry in sacrifice of Bacchus?  
14. O washed Christians! O unspoted Nazarites! now made drunken swine, & a sport for Cerberus the Devil? We Christians 
Thren. 4.  are certain, that the bath of regeneration▪ fumed not up into the head to distemper the brain; it served not for an object of corporal delight: but clearing 
Rom. 6. 1. Cor. 6.  the coast above where the soul resideth, prepared our bodies, and made them so many clean Tabernacles to entertain worthily the holy Ghost. But o foul and unworthy bath of drink, which blindeth the eyes of the soul, maketh the head ●otter, and ready to fall from the body, like a wormeaten apple from the tree; the body to be turned into one of Circe's her hogs; an instrument of turpitude; a ship fraught with a loathsome burden; a storehouse of sin; a retreat for Devils, which was made & consecrated for a Temple of the holy Ghost? Hear the young man looseth his complexion; the soldier his strength; the Philosopher his wit; the Orator his discourse; the Merchant his reckoning; the Husbandman his thrift; the Craftesman his honesty; the Servant his time; and all become so many sponges, to make the barrels empty, whilst the liquor which greedily they draw in & cannot digest, filleth them with incurable diseases, that fall from the pot upon their miserable carcases; which once surprised, become slaves of sickness due to sin, and unfit either to serve Almighty God, or profit the Commonwealth, in any exercise, or office of virtue.  
15. The Fowl avoideth the Falcon; the sheep, the wolf, the hare, the greyhound, the other fishes, the whale: & every creature flieth from his contrary. What a miserable & foolish thing than is man, who runneth after sickness and death; inviteth them to lodge in his body; yea hireth them with money to sojourn with him, only to enjoy the pleasure of drinking, although it cost him his patrimony, his health, his honour, and his life?  
26. Whilst I was writing this, came to see me an Honourable Gentleman of our Nation, of 72. years of age: and (no doubt by God's providence, though with different intention and occasion) little knowing what I was doing, fell into discourse of the corruption of our country since he could remember. He told me, that when he was young and lived in the Court, and in London; if by chance any base companion, as a water man, or the like should be seen overtaken with drink, the Prentices would come out of their shops as to a wonder, & cry after him, a Dutchman, a Dutchman. Where now (alas) the wondering hath ceased, with opinion, that only Dutchman are drunk: for they meet often not only Englishmen, but (as he said) Englishwomen also, well tippled in Taverns; which commonly is not seen amongst the Dutch. For though the husbands be unthrifts, and drink their wits sometimes from home, yet their wives be wiser, & it is (as I have heard) a very rare thing to see a woman drunk, in the most drunken & debauched Countries. If it be now otherwise in England, it is the more shame, and the more to be pitied: 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 tippling house or tavern; now, there be 20. and the like may be deemed in other cities and towns. From whence is deduced an evident argument (not unprofitable to be considered) from this and the like effects to their original cause; and so to know the root by the tree, & the tree by the fruit.  
17. But to return to our purpose: many have compared the soul of man 
Gregor. Nicen. l. d● char●ct. hom Basil. l●d▪ homin. dignit●t.  in his body, to almighty God in heaven. For that man's body is of the finest corporal would and complexion amongst all the works of nature, set out with the senses (as with so many celestial planets) whose operations are no less to be admired then the motions of the heavens in their kind. Wherefore man for the excellent composition, and disposition of his soul 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 heaven; his firmament resolved into moisture; his planets rather swimming like fishes, then abiding steadfastly in their places; all finally turned into dirt and drags, and made a very pudlewharfe: and he will be ashamed at the change, and cannot choose but be sorry for the loss. Who would not rather preserve his heaven pure, firm, and constant in all regular motion, by temperance; then by intemperauce and surfeit defile and confound this noble work of nature? But for better understanding, 
Tertul. l. de Resur. Amb●. de Paradiso.  to take yet a lower comparison with Tertullian, and S. Ambrose: the body of man includeth in itself a representation of the whole glory of the Elements, as having some higher, and some lower, like hills and dales; his blood streaming in the veins, as in rivers; his bones covered with the flesh, as metals, and minerals under ground: upon which contemplation, we may see what a disorder and deformity it is, for a man to make every day a new Noës' Flood within his body, and to drown in superfluous 
Genes. 8.  drink this Epitome of the earth. It is recorded in holy Scripture, what abundance of suds and slime the waves of Noës' Flood left behind them upon the face of the earth, which could not be consumed but with a drying wind that 
Arist. l. moral. ●ect▪ 3. q. 1. & 6.  came from above. The effects remaining in the body after excess of drink, are fumes in the head; humours in the eyes; dullness of wit; captivity of sense; inward coldness; heaviness in all the body; and malignity of diseases: which as Aristotle teacheth, are to be dried up and taken away by virtue of a temperate restraint. And as during the time in which that filth remained upon the earth, no herb, flower, nor fruit could grow upon it: so as long, as such evil dregs of drink be in the body, it is incapable of all good from the soul, & barren for all operations of virtue.  
19 But the similitude is yet extenuated 
August. in Psal. 1.  by S. Augustine: and yet notwithstanding, the same moral truth averred. He compareth then the body of man to the ark of Noë: by which also, we may learn our lesson in this affair. The Ark made for the salvation of mankind, was to swim above the water: for otherwise, if the water had broken into the Ark, both mankind and beasts had perished. In like manner, our body which containeth a reasonable soul, and withal some wild passions and affections of the sensitive appetite, is to be kept from all excess of drink: lest man and beast, reason and sense, be drowned.  
20. Pleasures (saith Seneca) when they exceed measure become penalties. Is it not a 
Seneca ep. 82.  punishment, for him which according to his natural constitution should be a man with vigour and strength; to be brought to such weakness, as he is not able to defend himself from the most impotent enemy; nor to hide his misery from the mockery and scorn of the beholders; no, not to stand upon his feet? Finally the body of man cometh to that deformity by excess of drink, that when the soul is infatuated therewith, it is worse than the body of any brute beast: and in this respect S. Basil 
Basil. hom. ●●. Chryso. hom. 1. & 37. Senec. ep. 85.  and S. Chrysostome call drunkenness, a voluntary Devil: as Seneca calleth it, a voluntary madness.  
21. Instinct of nature, preserveth in beasts their natural shape, and all ornaments agreeable to their kind: where the body of a drunkard, deprived of the use and defence both of reason and nature through voluntary sin, resteth with no prototype, or likeness either of man or beast: but resembleth rather a filthy Fiend in hell. Let the Christian, therefore, whose body adorned with many gifts of nature, hath been washed in Baptism, and received therein new dignity, loathe this turpitude. Let the body, made to be a heaven for the soul; an instrument of justice; an inheritor of eternal bliss, abhor this hellish deformity, not occasioned by necessity, not brought upon it by hazard of evil success; but voluntarily procured, and consummated, only by folly and freedom of the drunkards own will.  
22. Thus much for the body. But now, if we consider what deriment the soul receiveth by this vice, and how the corrupt vapours of immoderate drink, spylling the complexion, & destroying the beauty of the body below, mounteth up to blind also the eye of the soul, to blemish, darken, and defile the crystal glass of intelligence, with the loathsome ordure of mortal sin; to surrender the castle of free will, impregnable by force of any creature, to the subjection of Satan; and the faculties of body and soul, for arms and instruments to perform all manner of wickedness; and finally set the image of God upon Dagons' Altar, and in open hostility against God himself, deserving thereby Eternal punishment: just cause shall we have, to conceive extreme hatred against so monstrous and pernicious a vice.  
23. But, yet a little further, dividing the whole ability of man's soul into three parcels or portions, the concupiscible, irascible, and reasonable faculties: we shall find, that immoderate use of drink disordereth them all. Wine, 
Prou. 20.  saith Solomon, stirreth up lust: See then, how concupiscence is set on fire by the fervour of drink. And drunkenness is tumultuous: Behold ●re enraged by the same intemperance. He which delighteth in them shall not be wise: So as this beastly excess, depriveth also the reasonably portion of wisdom and knowledge.  
24. And concerning the first damage: very natural Philosophy deemeth it a great bondage and calamity, to be perturbed with lust. In so much as Cicero 
Cicero lib▪ 1. office  among other good qualities and commodities of old age, judgeth one, and a great one, to be; that it is freed from that bestiality. Seeing therefore that a Christian knoweth, how, through original sin, his body is distempered and disposed of itself to unquiet 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 poison, to quench the heat of this fire, and rid himself from the importunity and trouble of so base and contemptible a commander; keeping his body in a temperate constitution, with moderation of diet, yea and with abstinence from meat and drink sometimes (as there is need, and as Christian people use, and have used to do in all times and places, when and where God is, or hath been duly served) and by this temperance to defend the soul, and keep it pure and free, not only from the combustion of this infernal fire, but from the soot, and shame of the smoke: rather, then to seek fuel to cast into the furnace, and increase the deflagration of this miserable Troy. To what purpose must youthful blood boiling of itself, be inflamed by the hot spirits of wine, which not only consume the natural vigour of the blood itself, drying it up and making it unfit for generation, as Aristotle teacheth; but also, blast all the virtues, which as green plants flourish in the soul; and disfigure the soul itself? What brute beast is so beastly, as to add fire to fire for increase of his lust?  
25. Therefore, when a Christian putteth in practice by drink, that which a beast abhorreth by nature; in what degree of abasement should we hold him? Assuredly, there is no affection more disgraceful and opposite to a laudable life, or against which a Christian man ought more to strive, as unworthy of his name and person, than this perturbation: for where it is not bridled by temperance, and subdued with the grace of God, it carrieth away men's actions to the vilest and basest objects, against both reason and faith; tying them both to the stake with an iron chain of slavery; and by little and little consuming into ashes of intemperance, all which either grace or nature had given for ornament; so as there remaineth no more of Christianity, but the bare name, nor of manhood, but the shape.  
26. The truth of this miserable change may be seen in a notorious example of one, that lived not long ago famous for the mischief and public scandal that hath followed in these parts of the world by his fall into sin, 
Martin Luther.  who, had not only vowed Religion and chastity, but lived many years chaste in angelical profession and company; and yet in his declining years, by intemperance of gluttony and drunkenness, degenerated so far from himself, as (measuring all by his own misery after his fall from God's grace) amongst other pernicious errors, he taught with shame enough, that man could not live chaste. Though his meaning was, to cover his incontinent life with an excuse of impossibility; the deceit lying in supposition of the like intemperance; that a man given over to riot and drunkenness, can hardly live chaste, which, without prejudice to chastity, may be granted to the Doctor's weakness that taught this learning; and to the experience of his chiefest disciples, which have followed his doctrine and life. And yet, for all this, the contrary is most certain, for if Chastity could not be kept, Christ our Saviour would never have counseled 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 continual temperance keep the body subject always to the soul, and all the senses employed in exercise of Christian life within the compass of reason & faith) as in the rest of their actions, dedicated wholly to the honour and service of Almighty God, they imitate the Angels that serve him in heaven: so they receive from him, as a necessary ornament of their estate (& as a God's penny of greater reward) the precious jewel of perpetual Chastity; which in some degree advanceth them above the dignity of Angels: Whilst they conserve Angelical purity in corruptible bodies of flesh and blood, as we see performed by innumerable persons of both sexes, helped (as I say) by the grace and assistance of him that gave this counsel & example; helping themselves also, as they should, by avoiding occasions of temptation, not to give advantage to the Devil, and by the ordinary means of temperate diet and abstinence, yea and of rigorous fasting also, and other exercises of penance when there is need: which remedies, the old Heathens could tell were helps to Chastity; and so they taught, that sine Cerere & Baccho friget Venus. But these new Doctors, because they desire not to live chaste, will not make use of this doctrine. Thus we see that the disciples and followers of Christ our Saviour by temperance and Chastity, are exalted above their own nature, to be like Angels in life; as the others giving themselves over to gluttony and drunkenness, become worse than beasts. And so no marvel, if their master and Foreleader taught so filthy and beastly doctrine, taking the measure of man's possibility, by himself, and his own weakness, after he had degenerated to the habit and custom of a beastly life.  
28. The chaste temperate soul in the water of baptism beholdeth Almighty God, his Angels, & the sacred mysteries of our holy faith; and there contemplateth the temperate and fruitful quality of a Christian: The others in their riot and intemperance of drink, what shape can they find, but of ugly Devils, and fiends of hell, who are delighted to see them wallow in the mire of beastly pleasures; and become worse than beasts & inordinate desires like to themselves.  
29. Consequently when immoderate drink hath thus set the concupiscible part of the soul on fire: as hath been said: the dregs and droppinges, are choler & fury in the irascible. A strange effect, that from honey should be strained gall. But so it is: the face of a Nymph, but with the sting of a serpent. Much 
Ecclesiast. cap. 19.  wine drunken (saith the Wiseman) provoketh wrath, and many ruins. What thing more hurtful, or more mad, then for a man willingly to poison himself: and draw down his throat, the sweetest liquor that may bereave him of his wits? The mountain Aetna in Sicily whose bosom always full of fire, groaning, and roaring (as it were in rage) to disgorge itself of wrathful rancour, casteth up burning coals continually (as it were to take revenge of the heavens:) such a monster is a drunkard, when the heat of drink hath entered into his body down his throat; scalded his veins; scorched his liver; and inflamed his head: for then (like an Aetna) with a burning face & glowring eyes, after that drink hath let lose 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 less then if he were mad, as he is indeed whilst the fit endureth: and therefore Bacchus was painted in form of a Madman, as Athenius 
Juvenal. Satyr. 6.  reporteth, and Juvenal, that the Egyptian Bacchanalies, or solemnities of wine, were outrageous in violence of contention and fight, and seldom without blood. Which disposition, who knoweth not how far it repugneth to the mild spirit of a Christian? So as he denieth this holy and most honourable name, and (in very deed) renounceth his baptism, whosoever giveth himself over to riot and drink: for these kind of people be those of whom the Apostle sayeth, Quorum Deus venter est, & gloria eorum in confusione: Their taste and belly is their God; and their glory confusion and repoach.  
30. Thus far we are come in the offence & damage which a man receiveth in the concupiscible and irascible parts of his soul, by excess of drink. Now let us come to the third and chiefest. For as nothing in him is more precious and honourable than the light of reason; so nothing can be to him of greater impeachment, nor more disgraceful, then to have it by any means troubled or eclipsed. The gross vapour raised from the earth, though it ascend to the middle region of the air, yet it never ariseth so high, as to touch the sun itself. How foul and unworthy a thing is it then, that the filthy vamp of intemperate drink boiling in the stomach, should presume to deprive the soul of understanding & freedom, 
S. Thom. 1. 2. q. 48. art. 1. ludic. 16.  by which principally it carrieth the image of Almighty God. Which surprised, and blinded by drink, like another Samson, is exposed to the scorn and laughter of foolish perturbations. And if no country clown be so rude and unmannerly, as to touch the robes of a Prince, without reverence; or to enter into his privy-chamber uncalled: what an unworthy presumption is it, for the ignominious breath of undigested drink, not only to touch the light of the soul, but overpress it in captivity and darkness; yea to strike it dead, till the force of nature helped by sleep revive it, and restore it to liberty.  
31. How, think you, will God Almighty, beholding our drunkard deprived both of reason and sense, and all resemblance of a man, take this villainy committed against the sovereignty of his Royal arms, and image in his broad Seal, surprised, defaced, and contemptously defiled by surfeit of drink, which redoundeth also as an injury to himself, worthily to be punished. The Angels also, looking upon the same spectacle of a reasonable soul thus annoyed by drink will hold themselves highly prejudiced: for that the same image & similitude, which they see defaced in man, is their principal flower, and the diadem of their Nature and Being. Wherefore, if that force which should turn a mighty Prince out of his robes and estate, into the habit and quality of a Peasant, be holden for malignant: how strange and malicious is the fume of intemperate drink, which overmastering reason, casteth down man's high dignity to the basest condition, lower than of the filthiest beast.  
32. We love our eyes (saith Aristotle) and carefully defend them, because we 
Arist l. metaph. c. 1.  love knowledge, to which our eyesight availeth much. How much more then, are we to affect and preserve the understanding itself, by which properly and immediately we know; and not permit it to be strooken with blindness, only to enjoy the pleasure of a little more drink than nature doth desire. Wherefore, if all kind of vice in general be odious in quality, for as much as it is repugnant and injurious to nature; and so much the worse, by how much it is more contrary: seeing than that other sins do only neglect, and as it were contemn reason, passing by it with disgrace; this offence of drunkenness which rebelleth directly against it, seizeth upon it with violence, and killeth it in a manner stark dead, must needs be holden in a most superlative degree of hateful deformity and disgrace.  
33. Which supposed, and that according to the nature and quality of the object, the measure of malice is to be esteemed more or less in any act of man's will: & that a man losing the use of reason, is not only deprived of his greatest good by the intemperance of drink, but that the same loss is voluntarily procured by the drunkard himself; and without any benefit of all to soul or body (for what meat or drink is taken in, more than nature requireth, for sustenance, which is but a little, setting evil custom aside, serveth for nothing else, but to make more work for the Scavenger) it must needs be concluded, that this vice of surfeit and drunkenness is a most foolish, and grievous trespass.  
34. If a man should willingly cast away his money, which should serve him for the necessary maintenance of himself, his wife, his children, and family: no doubt but the folly were very dispraisable. Or if by his own voluntary fact he should procure ignominy, and the loss of his good name; it would also be condemned for a foolish & unnatural injury. Or if he should willingly and wittingly feed himself with unwholesome and poisoned food to destroy his body's health; would it not be thought he were desperate and out of his wits? But above all the rest for a man of set purpose to contrive and procure his own senselessness, his own want of wit and discretion, his own folly, fury, and madness; is above all comparison monstrous and detestable. Are there not things now afflictive & offensive to reason in this life, as it were so many flying black clouds, that engross the air of our element, and obscure the light of our understanding; but that the wretch with his own hands must raise this mist of darkness, must cast this smoke before his eyes to confound and infatuate himself? And why forsooth? to give a little passing pleasure to the throat, that dureth no longer but whilst the liquor is going down; which besides the hurt it bringeth to the drunkard in his soul, obligeth his body also to endure long penalty afterwards: a pretty merchandise. Is reason and health of no greater a worth then to be cast a way for so small a price? is the drink taken in of more value, than the health drowned, and the wit vented out? If it be just, that he which hath a ring with a precious stone, be careful to preserve it from defacing: much more, a man having so precious a jewel as a reasonable soul in his body, is to keep it carefully from all injury. But because human diligence is not always sufficient to maintain the soul in purity, to keep this shining beam of reason unclowded, and undazeled this eye of the soul; we must make recourse to Almighty God, that he by his especial grace will preserve this eye, and fortify it with internal light against external darkness.  
35. To this purpose holy King David cried out: Lighten, O Lord, mine eyes, that I 
Psal. 12.  never sleep in death. What an unnatural fact is it for a man, not only by drink to hinder this accessary light of grace; but also to put quite out the light of nature, not only unabling himself to look up to heaven: but to look down to the earth, or to see himself? That man in his understanding might have light of a supernatural knowledge, the Son of God died upon the Cross, and there disbursed the inestimable treasure of his precious blood: The holy Ghost descended and bought for us stars to shine in the firmament of our souls: And must then drunkenness extinguish all, as if they were nothing worth, and that only to content the taste, during the current of drink?  
36. All men (and that justly) reprove the ancient cruel Sacrifices of many Nations, which committed barbarous slaughter of men to the honour of their Idols: But is not drunkenness a worse slaughter of the souls intelligence in the idolatrous service of drink? Will nothing content that Monster but to prey upon reason? Is there no offering or sacrifice fit for his Altar, but human wit, there to be destroyed? Reason once gone, fury ensueth: no sense is left behind in any order, but all become instruments of drink. And what will not sense commit in obscurity, when the light of reason is extinguished; and sense in the darkness of ignorance (as the Wiseman saith) let lose, without 
Ecclesiast ●  all restraint.  
37. Neither is the malice of drink ended with the end of a waking life: but pursueth the soul, even when the body lieth in darkness, 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 ghastly representations of foul fiends, to fright a troubled and tormented soul; putting the poor wretch in plight, as if now he were in the pains of hell. O dear and sour payment, for a little pleasure of drink? These, these are the Harpies and Furies which arise from surfeit, and begin to torment the drunkard, even in this life, procupating his damnation to come.  
38. Thus have we compassed about by contemplation, the whole circuit of man's nature, contained in the body and soul of a drunkard; and found each part and faculty thereof depraved with drink. Let us now (to conclude) consider the respect, which man should bear to Almighty God, and towards others of his own kind with whom he must live: and we shall perceive by this reckonning also, that he is exceedingly endamaged by drunkenness, as the sequel will declare.   

Whatsoever duty belongeth to a Christians charge, either to God or Man, is only violated by this vice of Drunkenness. CHAP. III.  
SALOMON describing the sovereign wisdom of Almighty God, by participation whereof, men become wise, setteth it forth in such words, as we may understand it to be far from all material constitution and quality: and consequently teacheth us, that if we will enjoy any parcel thereof in ourselves, we must free our souls from all troublesome passions, and, as much as we can, lighten them of all unnecessary charge, which the body otherwise being overloaden must needs be burdenous to the soul, & hinder her functions necessary for wisdom. For in wisdom (saith he) 
Sap. 7.  is the spirit of understanding, holy, one and manifold, subtle, eloquent, movable, undefiled, sure, sweet, loving goodness etc. For it is a vapour of the power of God, and a certain sincere emanation of the glory of God omnipotent: and therefore no defiled thing can come near it for it is the brightness of everlasting light, the unspotted glass of God's Majesty, and the image of his goodness. By which metaphorical words translated from things of the noblest substance, is described the spiritual nature and condition of divine wisdom. Therefore, a soul which is to be endowed therewith, must be weaned (as much as may be without inconvenience) from the objects of our senses: especially from such as are more gross, material, & earthly, and which cause any violent alteration of the body. For as long as our souls be harboured in our bodies, they must needs be troubled with their affections: which, as they have immediately a kind of dominion over the imagination; so once admitted, consequently, have ability and occasion to trouble the understanding, and so to subdue the will if it be not otherwise prevented.  
2. We may therefore in two respects give a reason, why drink taken out of measure, is an obstacle in us, to divine wisdom, and to the love which we own to Almighty God: one consisteth in the peculiar temper of the brain, which being once replenished with vapours of drink, as the imagination is thereby carried away and distracted to wander, gazing after many impertinent matters; so the understanding, which hath a natural combination and friendship with it, is consequently so occupied with trifles, as it hath no leisure to contemplate seriously and steadfastly upon Almighty God, and the other obligations of man: whereby, the understanding is not only distracted for the time together with the imagination; but with custom of trifling becometh also a trifler: and is dulled and made unable to penetrate any thing which is sequestered from the senses; losing, as it were the edge and sharpness of all spiritual eye sight, by continual looking upon sensible and material things— Moreover by reason of the bodies constitution & great desire of sensuality in the sensual appetite, it beareth such sway in man when it is not restrained, that it commandeth his mind, his will, and the love of his heart; and keepeth all his affections in servitude. So that where disorder about drink (whose force with custom becometh a Hercules) hath engendered 
Seneca ep. 83.  in one, & eager desi●e still to be swilling, he cannot have feeling of God, nor of any spiritual matter; which to a creature so material and besotted, will seem rather fantastical then credible, and so far off to give taste or comfort to an understanding soped in drink, as the very remembrance of heavenly matters will be irksome to it.  
3. Alas, what a misery is this, when the soul, a spiritual substance, must be weaned and kept so far from her natural food: and, as a noble man's child driven from conversation with his peers be forced to converse with wild savage people, or live with brute brastes, and so become like to them in behaviour, savage, rude, and beastly.  
4. If a soul thus barbarized, and abased in the body, by intemperate drinking, could for a time behold her own estate, and (the cloud of ignorance dispersed) see perfectly what she enjoyeth now, and what she hath lost: what sorrow would she conceive? for as Ecclesiasticus 
Eccles. 2.  saith: He which addeth to knowledge, addeth to grief: as it would fall out in this case, whilst the soul should consider the turpitude of the things about which it is employed, dead pu●ryfied carcases, loathsome to generous minds to think of, and rather for dogs to feed upon then for men to joy in, so many false baits of the Devil, to draw men to damnation: and as themselves are to be corrupted a lit●e after, and come to nothing; so also the soul's devoted to them, 
jacob. 5.  shall perish with them, and iumpeat unawares into an estate of eternal misery, worse than nothing. 
August. in Psal. 15.   
5. The husbandman (saith S. Augustine) carrieth up his corn from a lower room unto a higher, lest it putrify: And so a man's h●rt, if it be not lodged above in God, will fester below. Wherefore, a soul delighted in such corruption (even by the judgement of Aristotle 
Aristl. l. 2. Magnor. Moral.  a heathen Philosopher) hateth itself. Yet this is the Patrimony and portion whereof the drunkard maketh choice, and to which he sticketh, for the inordinate love of drink to lose friendship and acquaintance with Almighty God, and virtue. With God and virtue (I say) which too make the centre whereupon is founded the whole circumference of man's felicity and being: so, as not to be acquainted with virtue; nor conversant in har● and cogitation with Almighty God, in whom is eminently comprised all perfection, all sweetness, all true contentment and happiness: what is it but a living death and an epitome of all misery?  
6. dearly beloved (saith S. Augustine) 
August. ●● Psal. 84.  think upon all the beautiful things in the world, which you see and love: and remember that God Almighty made them. If they be fair, what is God himself? if they be great, what is he? if they be pleasant, he must needs be more. Wherefore by means of these things which we love, let us desire him, and love him above all; contenning all other things beside. Upon this consideration, 
Daniel 6.  the Prophet Daniel, and his companions thought it a thing worse than death, not to have access to Almighty God by prayer in thirty days: or not to adore him seven times every day, though it were forbidden by the Prince. And not to be virtuous, what a detriment is it? considering that virtue is a continual work of the soul, inseparably accompanied with pleasure, even (as Aristotle teacheth) surpassing all corporal 
A●rist. lib. Magnor. Moral, August l. 4. contra I ●l. cap. 3.  delights, and (as S Augustine saith) an endeavour with perfect contentment, affording the proper ornament of a reasonable soul; whereby it is distinguished in superiority of nature, from the soul of a brute beast. What exchange then is this, for so short and brutish a pleasure of drink, to forsake God and virtue? what loss, by drink to live without God and virtue in the darkness of understanding; and to surke in the obscurity of a mousehole, in the corner of a Tavern, fearful to behold the light of the world, and much more to think upon God's judgements?  
7. In this sort, when the people of Israel had charged their stomachs, and heads with drink, They rose up to play. having forgotten Almighty God. Drink made Idolatry a sport to that foolish people. Drink, is not a fit director of any serious work or employment; but only for foolery: as though a man were made for nothing else, nor God to be employed, but only about idle pastimes, to lose his time, and play the child, or worse.  
8. No sooner doth drink possess the heart and head of man, but it breaketh out into impiety. And no meruaise if all be dark, when reason by it is obscured, and heaven hidden in a cloud. Whereupon the spirit of God, by the Prophet I say reprehending the drunkenness 
Isa. 5.  of the jews, told them the issue. Harp (saith he) viol, timbrel and shawm, and wine in your feasts: And you regard not the work of our Lord, nor consider what his hands have made. Unhappy hindrance by drink, betwixt men's eyes & Almighty God; debarring them from contemplation of so worthy objects, as be his works. Therefore, lest drunkenness might bring in the ungodliness of heresy, infidelity, and contempt of heavenly things; Almighty God gave this provident advise to his people. When thou hast eaten and drunk, take heed that thou dost 
Deut. 6.  not forget thy Lord God.  
9 The Poets feign in hell a river called Letheus; whose water drunk, causeth in the drinkers forgetfulness of the best things: that is, of Almighty God and his gifts, and so fit for damned spirits in hell, then for Christian people upon the earth. Wherefore, the fact of holy job was very considerate, when he offered sacrifice for the expiation of his children's sins, fearing least in their banqueting and drinking together they might sin against God Almighty; 
Daniel 6.  as King Baltassar did, when overcharged with wine, in contempt and mockery of Religion, he would needs profane hallowed vessels; & not content with the use of his own cups, would needs quaff in those which his father had taken out of the Temple of Jerusalem.  
10. Our Saviour also, foreseeing the effect of surfeiting and drunkenness, warned his chosen that they should take great heed of this vice: for that in particular, it would make them forget themselves, and be unprovided for his coming and account, as well with every man at the day of his death, as with altogether at the general judgement. 
Luc. 21.  Look well (said our Saviour) to yourselves, lest perhaps your hearts be overcharged with surfeiting, & drunkenness, & cares of this life: and that day come upon you at unawares. It is then the fruit and effect of intemperate drink, to bring that fearful and dangerous day upon a man, suddenly: that is, to come when he hath no cogitation thereof. And surely there is no ignorance so bad in a Pilot, as to lose the sight of the Polestar, by which he should govern his course: as the memory of death and judgement must be our stars and guides in the sea of this life.  
11. Aurelius Prudentius reporteth, that in the time of persecution which afflicted the primitive Church, they whom no violence nor torment could withdraw 
Epist. Cypr. ad Do●at.  from God, and the profession of their faith, drinking and banqueting made th●m Apostates: for no doubt but as men through drink and riot neglect Almighty God: so he justly neglecteth them, permitting them to fall. And, if they de●er●● to rise again by speedy penance, will one day rouse them with thunder out of their drunken sleep: when he also (as the Scriptue speaketh 
Psal. 77. Deut. ●●.  to move us the more) in way of just anger willbe drunk in revenge; and make his arrows also and his dar●es of judgement, as thirsty as drunkards, to drink up the blood of such beastly offenders.  
12. Who then, knowing this, will not rather mortify and overcome his taste by temperance; then for a light contentment thereof, forget God, Heaven, Hell, judgement, and all divine providence and justice with men? Besides, considering, that God Almighty is so offended with drunkenness, that he prepareth with all rigour of s●u●rity to punish the drunkard from heaven, and force him to drink up the cup of his wrath to 
Psal. 10. 74. Esa. 5●.  the very dregss; if reason may have any effect in man, it will procure in him fear and detestation of this vice.  
13. When drink hath wrought a separation and divercement betwixt God & man, no marvel if he become contemptible to all creatures. It is a 
Matth. 18. Act. 10. H●e●on. i● c. ●●. Ma●●.  great humility in an Angel so excellent a substance, and adorned with so noble qualities, to attend upon man, and to be his tutor. But when he considereth the party committed to his charge▪ to be endowed with a reasonable soul, like himself in many things, and ordained no less than he, to the honour and service of God, and to be partaker of the same beatitude with him; he taketh great comfort, and with exceed●ng joy and alacrity buck●eth himself to his task and office. But when this glorious bright shining spirit beholdeth his pupil oppressed with drink and transformed 
Hieron. l. ●. in cap. 5. ad Galat.  into the sh●● of a beast, a ●u●pe of fl●sh, a disfigured monster, neither dead no● alive: how may he not truly think his function disgraced▪ and justly withdraw his most kind, and favourable protection.  
14. If women, according to the prescript 
●. Cor. 1●.  of S. Paul, were to veil their heads in the Church for honour's sake due to the earthly Angels, that is, to the Bishop and his Priests: what care is to be had by all Christians, that by foul and disorderly life (especially by drunkenness) they offend not, nor give dislike to the heavenly Angels, their keepers and defenders? But let us finally descend from Almighty God, and his Angels and Saints, to men; and considering drunkenness even in way of civility, examine how great harm it bringeth to any commonwealth. No doubt but as every private man is to receive profit from the community wherein he liveth; so doth he own service and duty to the good of the same community. Consider then, how a drunkard depriveth others and his commonwealth of that assistance which he oweth them. Amongst other good offices which friends & neighbours own ec● to other one is prudent counsel, the next secrecy. But what counsel or secrecy may we expect from one that is given to drink? It is the custom of a frantic man (as 
Gal●●. li●. ●. de morb. vulgar.  Galen saith) to be babbling always: as of one that is melancholy to be always silent. And what difference between frenzy and drunkenness, for the time one is drunk, seeing the mad▪ man and the drunkenman be both out of their wits? And to this disposition of frenzy (as the same Galen noteth) some are sooner brought than others. For light and turbulent brains upon small causes become frantic; where▪ others of a more sober quality, fall not there into but upon greater occasions. The drunkard (saith Seneca) discloseth his secrets, as new 
Seneca ep. 83.  working wine moving from the bottom, breaketh out of the barrel above. And therefore the ancients painted Bacchus with a Trevet by him; to signify, that men given to drink utter all they know, to all they meet: as in old time in Cities (at the head of three streets presented by the Trevet) novellers broached their news to the people. Wherefore, according to prudence, there is no friendship secret, nor confidence to be reposed in the breast of a drunkard.  
15. Neither may we say, that a drunkard in this consideration of Civility, is subject to this or that miscarriage; but generally to all, which are either rooted in his nature, or may be habituated by use. So that drink, is not only of itself a matter of intemperance, but once admitted into the breast with excess, what evil inclination or vice soever it findeth in nature, or bad custom, after it hath once mastered reason that kept the perturbations in awe, it giveth t●em leave, and passage to rush out into all kind of wickedness. So as nothing so much either increaseth or discovereth sinful affections in a man, as drunkenness.  
16. When wine h●th possessed the soul (saith Seneca) what evil l●y hid before▪ now 
Senec. ep. 83.  appeareth. Drunkenness doth not make vices, but discovereth them. If one be proud, drink maketh him more insolent: if he be envious, more outrageous and hurtful: lustful, more lascivious: and the like in all other dispositions to wickedness: as if one should open the Goaile door, and give all the malefactors leave to run out of prison. And so I remember a story worthy to be noted of a discreet Father, which had an untoward Son in one of our Vniversityes: and hearing that he was given to play, said he could remedy the matter by keeping him short of money. After he heard that he haunted evil company: which also he neglected, saying, that time would cure the follies of youth. But when he understood that he was become also a drunkard, as one vice draweth on another: then (quoth he) it is time to take him from the University, for he will never be good for any thing.  
17. According to this, what help can any civil community receive, or expect from drunkards, that are so disloyal in all matters of importance, and so lavish and unbridled in the restraint of all corrupt qualities and affections; and prone to put in execution, in all times, places, and occasions, without controlment, whatsoever folly and frenzy may suggest? But in particular, choler & cruelty, which attend always on drunkenness, make it barbarous & unsupportable in any commonwealth. For anger and cruelty is occasioned by drunkenness, not only during the time that the man is drunk: but being often stirred up by frequent use, it becometh so customary and habitual, that upon every light occasion it breaketh out like a flame out of brimstone or gunpowder. Which distemper, though it be dangerous and to be condemned in all; yet especially and above all in Princes and 
Seneca. ep. 83.  Magistrates, by the examples of Alexander, who being drunk at a banquet, killed Clitus his decrest friend: and of Antony, that gave 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 convicted to have been drunk: which was executed in Zeno the Emperor (as Zonaras recordeth) who being 
Tom. 3. Annal.  drunk, was buried alive by his wife.  
18. Next to Magistrates, the vice of drunkenness (though foul 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 ruin of great Monarchies (next to the punishment of God's justice) that as they were raised by valiant men, begotten and brought up in temperance: so they were lost by effeminate cowards, bred in riot and excess of meat and drink. Plato in his common wealth forbiddeth wine to women with child; And the Romans enacted many severe laws to debar women from wine: and the use thereof was infamous amongst them. And the custom for kinsfolks to salute their kinswomen, is said to have been introduced for a trial, to find if they smelled of wine. And at this day the Persians, and Turks want not their necessary provisions in this case, to keep their women temperate and chaste. And if we consider, not only the service but the security of the common wealth: seeing that drunkenness depriveth men both of judgement and true fortitude, which are the keys, and supporters of a civil estate; whatsoever external Enemy shall endeavour to make a prey of a people where it reigneth, may be greatly advantaged by this vice.  
19 But here one may ask me, what remedy for thirst: if drink be forbidden? I answer, that drink is not forbidden nor dissuaded, but the excess and immoderate use of drink: nor thirst is always to be remedied with drink: as we see in a dropsy, which causeth vehement and continual thirst, and yet is so far 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 abstain from drink. In like manner, he that was drunk overnight, is commonly thirsty in the morning, as above hath been said. And if he will quench this thirst proceeding from surfeit, by pouring drink upon drink, he shall be thirsty all his life. Natural thirst caused by the operation of natural heat, that drieth up natural moisture, is to be refreshed by drink. But accidental thirst, that proceedeth from the corruption of meat or drink in the stomach, is by abstinence to be removed; and by little and little will diminish of itself, if you give nature leave & time to digest the excrements, which like a dunghill breath out those hot putrefied 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 virtue, nor punishment for vice, but in this life. But because this is the least, which passeth with time, and that the torments which shall never have end, are much more to be feared and eschewed; I will conclude this matter with an example or two out of approved authors, to this purpose. 
P. Martin. del Rio. to. 2. disq. mag. pa. 1. 4. 7.  In Flanders it happened of late years, that three companions much given to drinking, and consequently to other vices, having tripled till it was late in the night; one of them, not so bad as the rest, said: we have drunk enough, let us give God thanks. But I (quoth another) give the Devil thanks; for him we have served: and so in sport rising from the table, went all to bed. They were scarce laid down, when behold a tall black fellow in Hunter's apparel broke into the chamber, and with two little Cooks: and looking about, asked with a terrible voice, where is he that gave me thanks? I am come to reward him. And with all pulling him out of his bed, delivered him forthwith to the Cooks. They, by his commandment, made fire in the chimney; put him upon a spit which they had brought for the purpose; and roasted him till he was dead. And then the Hunter turning to the rest, said, you also have deserved the like; but I am forbidden to touch you. And so vanished out of sight.  
21. Another, no less dreadful, was 
Thomas Cantip. l. 2. Ap. c. ●6. pag. 2.  of two good fellows in a Tavern, who being well tippled one of them said: we are grossly deceived by these Clergymen, when they tell us, that our souls are immortal. Presently a third coming in, asked them whereof they were talking. Of the immortality of the soul, said the other: And if any body would buy mine, I should give it him good cheap, and let the money be spent in drink. All three laughing at the bargain, I will buy it, quoth the unknown guest: and the price being agreed upon, and the money paid, they fell a drinking merrily anew, till it was almost night. Then, said the stranger, it is now time for v● to get home, every one to his lodging: But before we depart, I must ask a question. He that buyeth a horse, doth he not also buy the halter with which he was tied? Yes said the other. And he had no sooner answered; but the stranger, embracing him, carried him up into the air out of sight, and thence (as may be supposed) body and soul to hell fire.  
22. But if there be no hell fire (saith the Atheist) how then? If there be a hell (saith the Christian) as undoubtedly there is, how then? what shall become of the drunkard, the Atheist, and other such good fellows? And howsoever (leaving these beasts in their doubts) at least, they cannot (nor any of them which hath but a spoonful of brains) will deny, but that in so dangerous a deliberation as this of eternal felicity or damnation whereof we speak; the best is, to cleave to the surest part. And this may suffice for the present matter.    

THE THIRD CURE: WHICH IS, Of Impiety in Swearing.  

Wherein consists the nature of an Oath: and how the use thereof is lawful and Religious. CHAP. I.  
AN Oath, as it is ordinarily understood is an external speech or other out ward sign, whereby a man invocateth the eternal and inviolable Truth of Almighty God, and bringeth it in as a witness of that which is avouched 
August. in Psal. 109.  or denied. Upon which definition may be gathered, that an oath (although a good and virtuous work) yet is occasional: that is, no other wise to be used, then upon necessity or just cause, when he that affirmeth or denieth any thing, needeth greater authority and assurance than his own testimony alone, to certify others with whom he speaketh, that the thing which he so affirmeth or denieth is true; which otherwise would not be believed: for that it is supposed by all, that no honest man in his wits, would call God to witness, and affirm any thing which were not true: disgracing thereby, as 
August. l. ●. de mendacio c. 6.  much as is in man's power, and abusing the prime & sovereign Truth, whilst he applieth it unreverently to the testimony of falsehood. Therefore (as the Angelical Doctor S. Thomas teacheth) 
S. Thom. 2. 2. q. 89. art. 1.  the invocation & attestation of divine authority maketh the thing, for which it is brought, justly credible, and to be believed.  
2. Thus having described an oath by all the parts and causes thereof; we are to know, that there be two kinds of oaths: one is called assertive, to wit, an oath which affirmeth the verity of things either past, or now present in action, or to come; as if one should swear, that he himself, or another, was in such a place, at such a time, and uttered these or these words; or that he is not culpable of any crime: or that there is no harm to follow, which may be feared without cause; and the like. The other is called promissive, when a man bringeth the authority of Almighty God, as a witness and surety, that he will perform such a matter as he promiseth: which manner of swearing implieth, in some part, an oath assertive; which is, that now for the present he hath an actual purpose to accomplish what is by him promised; as the assertive oath aforesaid of things to come, involueth a promise. And in both kinds is found one, and the same divine authority; by which, protestation is made, to the end that men believe the verity of things sworn either by way of assertion, or of promise.  
3. These oaths, that they may be lawful and honestly given, or taken, require three conditions specified in the word of God, and included in the institution of nature. Thou shalt swear (saith 
Hier. 4.  Almighty God) Our Lord liveth, in truth, and in judgement, and injustice: so that whether we affirm, or promise any thing upon an oath, the matter sworn aught to be accompanied with these three qualities, that is, with truth, judgement, and justice. As concerning the first, the matter is evident; for it must needs be a sacrilegious offence, misprising God's divinity to bring it to witness falsehood: for, as Almighty God is in himself an infallible Truth, and prime author thereof; so also is he infallible in revealing and witnessing; and it is impossible that he either can be deceived, or deceive. Whereupon, to induce him, as a witness of an untruth, is a main trespass, and abuse against his eternal Verity. Wherefore, this condition is evidently necessary, not only in an oath of assertion, but of promise also. So that if one upon his oath should promise the performance of a thing, and so promising not retain inwardly a purpose, or think himself unable, to accomplish his promise; he should be perjured, & offend immediately against the high and sovereign Truth of Almighty God.  
4. Moreover, the matter sworn is to be just and lawful, not repugnant to any virtue, or other requisite obligation. For as it is a heinous fault against divine Truth to make it a witness of falsity; so is it also, to avouch it in confirmation of wickedness, whether it be assertion or promise. And indeed, whatsoever wicked object is also practically & morally false; that is not to be done by man: and therefore divine authority being brought to affirm, or confirm that which is unlawful and ought not to be, is injured and disgraced: furthermore, it may fall out (namely in an oath of assertion) that the matter which is affirmed be true in itself, and yet practically to be esteemed false, because it is unlawful, as if one upon his oath should discover a secret sin of another against civility, natural secrecy, and charity: such an oath should not include falsehood, opposite to any specu●arine Truth, yet notwithstanding it should be sacrilegious, and an impeachment of God's authority, for as much as it is taken against justice of charity and civility.  
5. Lastly, for that the exhibition of an oath is a matter of great importance, it ought to be done with judgement: that is, with prudent consideration of the truth, and decency of the thing sworn, whether in way of assertion or promise. The necessity of which condition is originally derived from the dignity and authority of Almighty 
S. Thom. 2. 2. q. 8. art. 3. ad 3.  God, as S. Thomas teacheth. For the invocations of Almighty God's authority, supposeth a reverent faith in him that sweareth, that it is able to confirm all truth, and to discover and destroy all falsity: and therefore, swearing (according to nature and right) is used, only upon necessity of procuring that, which is good either for the common wealth, or for private persons, when there wanteth other means to discover the truth. And this protestation by divine authority, must issue from judgement; as well about the certain truth and conveniency of the thing sworn, as also about the necessity of swearing: for to swear for every small matter, or where there is no urgent cause, is to swear in vain; and thereby to misprise the Majesty of God against his commandment.  
6. Hereby may be understood, that the taking of an oath rightly, invested and accompanied with all circumstances, is good and lawful: yea, an act of Religion & supreme worship towards Almighty God. That it is a laudable act in itself, will appear, if we consider it only in respect of civility or natural piety. For an oath in itself implieth no dishonour unto Almighty God, or harm to man, when we avouch divine authority in witness of any thing affirmed, or promised: yea rather we honour Almighty God; making him umpire and chief determiner of all human affairs; and by his name and authority ending controversies; establishing human fidelity in contracts, in services and good offices between man and man; as between superiors and inferiors, and equals among themselves; which must needs be holden a practice conformable to reason, and consequently virtuous and justifiable.  
7. In this respect, the Roman soldier obliged and sacred himself to God and his country by corporal oath: renewing the same every year upon the Calends of january. physicians also (as S. Gregory Nazianzen recordeth) according 
Greg. Nazian. in lib. Caesar.  to the ordinance of Hypocrates, beginning their profession, did swear solemnly, that they would truly and piously perform 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 appertaining to religion; the Censors amongst the Romans, only were judges in cases of oaths.  
8. Now if we regard the divine law of Almighty God, we shall see that it approveth an oath duly made, as an act of virtue, and an especial instrument and means for the keeping of civil society. Thou shalt fear thy Lord God, and serve 
Deut. 6.  him only: and thou shalt swear by his name. This was the decree of Almighty God, enacted for his chosen people. They (saith 
Psal. 61.  David) shallbe praised that swear in him. And S. Paul made a solemn oath to the 
2. Cor. 1.  Corinthians: I call God to witness upon my soul. Also, writing to the Galathians: Those 
Calat. 1.  things that I writ unto you, be holy: before God 
August. in Psal. 31.  I lie not: So that we may conclude with S. Augustine, that nothing can be more graciously offered to Almighty God, than an oath rightly performed. Notwithstanding Anabaptists and other Heretics, have foolishly denied this manifest truth; abolishing the use of oaths in all matters whatsoever, sacred or temporal, as unlawful.  
9 Two arguments which the heretics use to allege, may seem to ignorant people to have some difficulty: and therefore are to be discussed. First (say they) to endeavour to honour Almighty God by calling him to witness when we swear, may seem superstitious, seeing his authority and name is alleged to no other end then to attest and manifest a truth; but if he which sweareth by divine authority, should conceive with himself, that the same authority will therefore approve and reveal the thing sworn by him, it were an error of superstition: and for this respect they say, it is not lawful to avouch God's authority in witness of any thing protested by an oath.  
10. But this opposition is not of force against that which we have said: for he that sweareth, doth not intend princically that Almighty God should miraculously reveal the truth; but leaveth the matter entirely to his will and pleasure: yet resolving withal to stand to his judgement and trial, if it shall please his divine Majesty to make any manifestation thereof. And it is sufficient to make lawful the invocation of a testimony, from the authority of Almighty God, that one day (according to the Apostle) he will lay open to the 
1. Cor. 4.  view of all, the secrets of every man's heart. And that which he that sweareth principally intendeth, is as it were to make an adjoinder and connexion of God's eternal truth unto his words; by which conjunction, such words may appear to others true, and worthy to be believed.  
11. Secondly, the Heretic objecteth, that although the jew might swear, yet it is forbidden to Christians by Christ himself, who distinguishing them from jews, said: You have heard that it was said to them of old, Thou shalt not commit perjury, but thou shalt perform thy oaths to thy Lord. But I say to you, swear not at all. Let your talk be yea, yea, no, no; and that which is over and above this, is of evil. Notwithstanding, these words of our Saviour do not absolutely forbid swearing in necessary cases, as holy Fathers 
Bernard. hom. 65. in Cantic. Bed. in cap 5. jacob.  do teach: but only counsel perfection in this kind, proper to Christians, and surpassing the quality of the synagogue. And the contrary cometh of evil, in as much as it repugneth to Christian perfection, that there should be need of oaths, although they be not absolutely forbidden, when they are needful. Therefore by way of Counsel our Saviour persuadeth us not to swear, especially upon light occasions, as the jew did, thinking thereby to honour God; but only upon necessary or important causes: that is, not to swear in vain, although the matter which is sworn be true. And by this passage and the like we may understand, how necessary it is, that there be some certain authority of pastors and teachers for the certain delivery of truth in the holy Scripture, to preserve our private interpretations from error and heresy.  
12. By that which hath b●n said, it is evident, that an oath is lawful, for for as much as it is agreeable to reason; and so (consequently) an act of some one virtue or other. Now, it remaineth that we declare to what virtue it belongeth. And concerning this point, it is most certain, that a lawful oath is an act of Religion, which among the moral virtues is of high quality. For although he that sweareth doth not principally intend to honour God by his protestation, but only purposeth to approve some truth: nevertheless, 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 witness of the truth by him avouched: therefore in this respect, specifying the excellency of Almighty God in his oath, he honoureth him with an outward sign, and that with supreme subjection and service of Latria, which is a worship proper only to Almighty God.  
13. Hereupon, the ancient people 
Chryso. ho. 12. in 5. cap. Act. Apost.  either did swear immediately by Almighty God, or by some notorious, great, and sacred Creature, in which Almighty Gods excellency did especially show itself: as by Temples, by Altars, by Mountains, by Springs and Rivers, by men's Heads, by the emperors Image, his Sceptre, his Genius, and such like, as Homer, Tertullian, and 
Homer. ●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) Isaac's servant did swear religiously, touching the thigh of his Master, as a sacred and mystical thing, by reason of the genealogy of the Messiah thence deduced. Also according to this manner joseph did swear by the health of Pharaoh. S. Paul took an oath by his own soul. Nevertheless all these oaths by creatures, in as much as they are objects 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 observed, that an oath either of asseveration, or of promise, may have adjoined unto it as accessary, an addition of execration, or Imprecation; when a man not only sweareth a thing to be true, calling upon God Almighty as witness, but desireth moreover that God in particular reprove the falsity by some harm to fall upon 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 Romans, namely when the Heralds (as 
●i●i. l. ●1. Hist. Rho. 21. cap. 15.  Livy recordeth) after an oath taken concerning promise made to others in the name of the common wealth, they threw away a stone; wishing that Almighty God would so cast them from the society of men by an accurse, if the thing were false which they by oath had affirmed, or promised to be done.  
15. Also, for the same signification, in solemn oaths he which swore, holding a lamb in his left hand, with his right took hold of the Altar, and then struck the lamb upon the head with a flint; wishing by that ceremony, his own destruction if in case he were perjured. And that this manner of swearing by way of Imprecation is lawful (if requisite conditions of truth, justice, and judgement be present) is also manifest. For, in the old Testament this was an ordinary clause of an oath: 
Ruth. 1. ●. Reg. 18.  Let God do these things unto me▪ and add them. So also the Apostle S. Paul used an execration, swearing by his soul: I call God 
1. Cor. 2.  to witness upon my soul. And thus having briefly declared the nature and issue of an oath, and the principal objects thereof, to be the supreme authority of Almighty God, accompanied with supreme Religion: we are consequently to inquire, what reverence is to be used by those which invocate, by an oath, his holy name, and dignity.   

What submission, and reverence is to be wished in all those who swear a truth, invocating the Excellency of God Almighty. CHAP. II.  
SEEING that an Oath importeth an invocation or bringing in of God's authority, for witness of that which a man affirmeth, respectively unto excellency of this holy name and majesty, great respect and reverence is to be used in swearing. For, as truth and majesty are two principal attributes in Almighty God; so are they both called upon, by him which sweareth: his truth, for avouchement of that which is sworn; & his majesty with acknowledgement that he is infinitely potent to▪ give testimony by assured effects. Whereupon, an oath falsely taken, is not only an impeachement against the truth of God: but also an irreverence to his sacred majesty.  
2. This majesty in Almighty God, is nothing else but the height of all perfection in him; as well implying such degrees thereof as are absolute in himself, to wit, his goodness, wisdom, justice, sanctity, and the like: as also those which respect his creatures; as his power and dominion, and the like. All which summed up in one indivisible point of Deity, make the Majesty of God the proper object of our fear, love, homage, and religion.  
3. The Son honoureth his Father, and the servant his Lord: If then I be thy Father, where 
Malach. 1.  is my honour? and if I be thy Lord, where is my fear? saith the Lord of Hosts. And to the end that God Almighty might the better appear an object of majesty, to procure in us a dutiful reverence, he hath often times notified his personal perfection 
Os●. ●.  by a Title of majesty, The Lord is his Name. Which majesty God did manifest to the jews in particular, and indeed 
Deut. 5.  all the earth and the heavens are full of the same: which as it is in God himself as fountain, so also doth it flow from thence to the sacred humanity, to the Soul and Body of our Saviour jesus Christ. For according to his words: The 
Matth. ●●.  son of man shall sit upon his seat of majesty, at the later day. Wherefore, whether an oath taken by the divine authority of God, immediately, or by the humanity of Christ our Saviour: there is not only an allegation made of the divine infallible verity; but also a reverenciall estimation and protestation of the majesty exhibited.  
4. Whereupon our Saviour purposing to abridge▪ or rather cut off the custom of swearing held by the jews▪ upon respect of divine majesty, forbade Christians many forms of oaths used by 
Matth. 19  the jews. I say to you, swear not by heaven, because it is the throne of God. Heaven is not only a place wherein almighty God resideth in virtue of his immensity, but (in regard of the proper nobility of substance, of the height, situation, 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 greatness, a rash, or a false oath taken thereby, is offensive to his majesty, and injurious thereunto.  
5. It is said moreover: Nor by the earth; because it is the footstool of his feet. The earth, although in nature and place it be the last and lowest of the elements; yet, related to the majesty of God, as his footstool, by participation, it is majestical, and therefore not to be sworn by in vain, for avoiding of irreverence and misprision of that majesty in God, which is dreadful and religiously to be respected by man, even in the meanest creature.  
6. Neither by Jerusalem; because it is 
Isa. 60.  the city of the great King. Perjury, or temerity in swearing by Jerusalem, implieth a contempt of his majesty, who hath peculiarly taken that city for the place of his Court and Royal abode. Neither shalt thou swear by thy head; because thou canst not make one hair white or black. The head of man being a noble part of his body, & not absolutely subject to the owner's dominion; subsisteth in virtue of an especial protection of God: and in man also it is a particular representation of the same sovereign majesty. Whereupon an oath falsely or unadvisedly taken by it, reacheth injuriously to detract reverence, and respect from the majesty of God himself. By which precepts of our Saviour, we learn that we are not only to swear truly, in reckoning of divine truth alleged for witness; but also religiously in regard of his majesty containing supreme judicatory power over all estates. Let us then, in some part, give notice of that majesty, which he that advisedly sweareth, is bound to know, and respect.  
7. Such is the excellency of dominion in a sovereign Prince, who by this title of sovereignty is a lively image of Almighty God; that none of his subjects name him advisedly (especially in solemnity) without some signification of honour and reverence: because the naming or styling of him in that manner is a representation of his prerogative, and an intimation of the duty and respective affection, which his subjects are to bear him. And if this be reasobly given, as all men will confess, to a mortal man (no better than the rest, but for as much as by office he representeth the Majesty of God) and therefore generally used in all nations more or less: men that depend, not only of civil government, as the subjects of their Prince, but as creatures upon their Creator wholly in life, operation, and being, upon the majesty of Almighty God; how timorous, heedful, and reverent aught they to be, when they invocate his most holy Name, as a witness, by oath, in recognizance and reverence of that supreme excellency of dominion which it importeth. The Prophets of 
Soph. 1.  God Almighty, having specified to the world by his words 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 sign of veneration, as blushing is of modesty: and therefore, the well nurtured child before his father, and an intelligent inferior in presence of his superior, regardfully hold their peace: as if their words were needless, and out of season, where such excellency governeth, nor convenient for them to speak, where wisdom and gravity determineth. Wherefore the Prophet saith: Be 
Sopho●. ●.  silent before the face of our Lord.  
8. This religious silence was in custom with the jews, when reading the holy Scriptures they passed over the name of Almighty God with reverence, as not pronounceable. The Romans also, as Plutarch teacheth, worshipped a God 
Plutarch. in constit. Rom.  not nominable; and it was unlawful to pronounce his name. The name of Almighty God, for this respect, is oftentimes called Great, and Holy: both which Epithets intimate unto us the homage and religious fear & reverence which we are to have when we think upon it. Much more, so great a Name in the mouth of so poor a wretch, as the greatest of all men is compared to God, exacteth duty: and so holy a Name, spoken by so sinful a creature, as the innocentest man is, requireth reverence and submission: for what is man, that he dare in conceit, or word aspire so high, as to name, or think upon his Creator? Or how may he presume to touch that sublime sanctity, by oath? For he which sweareth, doth not only name the greatness of God Almighty; but applieth it, as a seal, to human affairs, debasing (as it were) his sublimity, by that application to a thing inferior by infinite degrees; & therefore aught to be performed with great respect.  
9 No man bringeth his Prince to be a witness for him at any Tribunal (especially, if the matter be of small importance) without great honour to his person, and humble excuse of the fact: and much less mortal men may apply the authority and majesty of immortal God, in confirmation of any matter here, without exceeding great submission, reverence, and respect.  
10. If holy David in wonder said: What is man, O Lord, that thou vouchsafest to 
Psal. 48.  he known unto him? justly may we say: what temporal or transitory matter (o Lord) can be of that importance, that I dare bring thee in testimony thereof? Do not the Angels (Princes and pillars of the heavenly court) tremble and cover their faces before thee, in regard of thy Majesty? And shall I, a miserable wretch, not only name thee, but apply thee as a witness, even to ordinary things, without due horror and religious reverence? The holy Patriarch Abraham was loath and fearful to speak 
Gen. 1●.  to God Almighty here upon earth, deeming himself dust and ashes: What reverence then ought dust and ashes use when it presumeth to scale heaven, and there challenge God Almighty, as witness of their attestation, by oath?  
11. Almighty God, to notify this his Majesty, when he made outward appearance to his elect people, did it with thunder, excess of light, and other shows of greatness: dazzling their senses in such manner, that it was reputed a great matter among them for one to have come near unto 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 external representation of God, as to a cloud, fire, flash of lightning, thunder, or the like: but layeth hold upon his proper divine authority itself, drawing it (as pliable to his desire) to witness what he hath avouched. Wherefore▪ when it must be done of necessity, for the trial of truth, it is to be done with sanctity of words, with lowliness of har●, and with all possible reverence and protestation of body and soul: for we must not be more male part and sau●y, nor neglect more our duty and good manner's, because the Majesty of God handleth man with more honour since the Incarnation of our Redeemer jesus Christ.  
12. But yet, that we may attain to a more ex●ct apprehension of the sacred dignity and Majesty of Almighty God: let us contemplate him more particularly: first in himself; secondly as he is related to man; and lastly, let us consider man, as he is referred to Almighty God.  
13. Many things are to be seen in this world, which in respect of their greatness and power have a certain resemblance of majesty: as the heavens adorned with stars in the night time; the storms and thunders of the air in foul wether; the huge mountains of the earth; the vastness and dreadful tempests of the sea; the power of Princes; the sanctity of Churches, and holy places. All which kinds, and the rest that represent greatness & power, are all found and included in a far more noble & eminent manner, in one infinity of Majesty in God, as in the centre of all, and from whence all things have their beginning; and as the circumference of all, that containeth all within it, & is supreme over all: whose Majesty ruleth that of the heavens; commandeth that of the air; overtoppeth that of the mountains; abridgeth that of the sea; ruleth that of the Prince; surpasseth that of the Church; and what else soever we can remember, or imagine.  
14. These created Majesties astonish our senses, and we (as vulgar lookers on) deem them complete and absolute: but Almighty God exceedeth them infinitely, and over-eacheth them all without measure or comparison. He knoweth (as saith S. Augustine) what is 
August. ep. 8.  short in their height; what is limited in their breadth; and what is shallow in 
Arist. 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 understandeth the whole world to be but an Island, compassed about with the sea; and as the point and centre in the midst of a circle, compared to the firmament. So, as by error things of small extent are judged many times great: as the King of China entitleth himself Lord of the World, and Son of heaven, either contemning other 
Trigault. in hist. Chin. cap. 2. & 6.  bordering nations, or not knowing the rest that be further off.  
15. But Almighty God, without all error, is a main of Majesty, not included within any borders or bounds of definition; nor compassable within any fathoms of extent. Therefore (saith Aristotle) if we respect force, we are to esteem him as most strong; if beauty, as most fair; if life, as immortal; if virtue, as most excellent. And as Phidias couched so artificially his own image in the engrawre he made of Pallas her shield, that it could not be abolished without dissolution of the whole: even so, although our capacity be not so great as to behold the divine Majesty of God Almighty in itself, yet nevertheless it is so resembled and represented in all the parts and properties of the world, that it▪ is irremovable 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 Quire; as a father in his family; as the law in the City; and as the Captain general in his army, as Plutrach saith.  
16. And indeed the substance and 
Plutarch quas●. 2. Platon. August in Psal. 84. & ●5. Cyril. lib. 6. Thesau●. cap. 1. &. 20  essence of God is so far elevated in Majesty above ours, that (as S. Cyrill teacheth) there is nothing common to us and him. What is more eminent in things created, than immortality? And yet (as S. Cyrill saith) fire is apt to burn, but not in respect of God; and so an Angel is immortal, but not as God. God only in propriety is immortal, because he is of that quality by nature: and other things are immortal by his grace and favour, for as much as it hath pleased him to give them such a privilege, as to his creatures. Aristotle, though a heathen, yet by sharpness of wit, and light of reason, attained to the knowledge of this divine Majesty, by necessary consequences. God (saith he) is not virtue, because he is better than virtue; nor good by reason of virtue, for so virtue should be better than God. Therefore (as he saith) it was a vulgar proverb with the ancients: What needeth he any friends, whom God blesseth?  
17. This Majesty of Almighty God appeared to S. john in the likeness 
Apoc. 4.  of a jasper stone, and a Sardine; one resembling water, the other fire: two terrible elements, to which we ordinarily approach not without fear & dread. And in consideration of this Majesty of God (as Seneca telleth us) Epicurus, although 
Senec. lib. 4. de benefi●. cap. 18.  he expected no good from him by devotion, yet he said he would adore him with religion. Wherefore, in this regard of the honour and respect due to Almighty God for his own Majesty and greatness in itself, he may and aught to be excluded out of the number of reasonable men, and take his place among brute beasts, which, without religious fear & reverence, dare swear by his holy Name. Likewise, due consideration of the same divine Majesty as it is related unto men and all other creatures, ought also to procure in such as swear by it, religious veneration and reverence.  
18. Almighty God, in holy Scripture is oftentimes entitled with the Hebrew 
Homer. Iliad. 1. Ferrar. lib. 4. cont. Gent. c. 24.  name of Adonai, signifying him to be Lord and judge over mankind; and of that authority, which is proper and due to the first cause, fountain, and beginner of all other things which be his creatures and dependants. Therefore, when a man is to take an oath upon record of such a Majesty, which is his supreme Lord and judge, and supporteth, manteineth, and governeth his substance, and all he hath; reason teacheth, that he is to perform it with the profoundest humility and most religious reverence that he can. In proof whereof, let us only remember here, what nature hath ordained in this respect, and taught as a necessary condition of man's pious carriage towards his Creator, in the act of Religion.  
19 Both Romans and Grecians, two nations which (as excelling in gifts of nature and judgement) attained more than others to the natural knowledge of this Majesty of Almighty God, deemed it an injurious deportment of man towards the same Majesty, if in his access to it by sacrifice, he suffered himself to be distracted with other objects: and hereupon he which sacrificed, used to cover his face with a linen veil, thereby, to debayre from his eyes and cogitations all other things occurrent.  

Purpureo velare comas adopertus amictu, 
Virgil. Aene. ad 1. & 3. Senec. ●● Oct●u●ā.   
Ne qua inter sanctos ignes in honore Deorum  
Hostilis facies occurrat, & omnia turbet.   
And for the same cause of reverence also in way of preparation, these ancient worshippers of the Deity by outward ceremony, made themselves as clean as they could; as by washing of their bodies, by chastity, and the like, before they durst attempt their sacred duty. And lest that men's petitions tendered to Almighty God should not be sufficiently reverent, Numa ordained (as Plutarch writeth) that none should make prayer, but upon premeditation.  
20. But we Christians, besides this natural imperfect knowledge of divine majesty, which those ancient Heathens could get▪ by observation and discourse, have another supernatural; which teacheth us manifold relation and dependences of the same, to our great profit, comfort, and direction in all we have to do. Whereupon, when we Christians swear, understanding that then we exercise a work of religion which hath for object the very excellency of God himself; we are to do it with great reverence, if we will not be mo●e barbarous and irreligious than the very Heathens were: who could tell us▪ that religion 
Ci●●r lib. de 〈◊〉.  hath two parts, one the outward ceremony of the body; the other the inward fear and reverence of the soul. But what is the compass & extension of this divine majesty so to be reverenced and adored? forsooth, it embraceth, containeth, upholdeth, and governeth all human affairs in goodness & mercy; as the Prophet Zachary teacheth us. 
Zach. ●.  Behold (saith he) I will save my people from the land of the East, and from the land of the Sun setting. No separation of banishment; no difference of estate, high, or low, rich or poor; no prison so close, no dungeon so deep, that can hinder the infinite majesty of God from being present in every place, for the succour and comfort of his devoted servants and friends▪ And so the holy Scripture teacheth 
Gen. 19  us, speaking of the Patriarch joseph when he was in prison: Descendit cum illo in foveam, & in vinculis non dereliquit eum. He went down with him into his ca●e, and bore him company in his setters.  
21 Moreover, when a man beholdeth this sacred divinity no less raining down fire, and brimstone from heaven, in revenge and punishment of sin, then spreading sweet dew upon the earth to refresh and fertilize it for the benefit of mankind: no doubt, if he be not a senseless beast, he must conceive horror, and dread to violate this Majesty, and be moved to adore it with religious submission and reverence, as often as he approacheth to it by oath. O sacred and majestical name of Almighty God, as thou art the object of an oath; so art thou of all reverence & devotion.  
22. Finally whosoever with judgement and attention shall consider his own estate, will doubtless tremble to avouch any thing rashly with testimony of God's eternal majesty and authority. For the distance of estate & dignity between God & the greatest Prince of the world (at the highest rate, an infirm 
Bernar. l. 3▪ de Consider. Bellarmin. lib de s●al● Ascensionis in De●.  and miserable man) is infinitely more remote, then is the separation betwixt the least and vilest worm creeping on the ground, and the most powerful Monarch that ever governed Empire: To which if we add our manifold sins, that contaminate this our misery in ourselves, and offend Almighty God; we may (upon a good reckonning) be afraid to bring in for witness his holy name and authority, by the words of our polluted mouth.  
23. If the praise of God be not seemly, 
Eccles. ●●.  nor soundeth well from the mouth of a sinner; what is the protestation by oath, when a sinful wretch shall presume as it were to arrest Gods eternal truth, and to bring it into court to attest in his behalf? Assuredly, if we had comprehension or due conceit of the divine majesty and greatness, and true knowledge and acknowledgement of our own baseness: We would neither think▪ nor speak of God (much less swear by his holy name) but with religious 
job. ●6. Nahun 1. Psal. 96.  Veneration towards him, and humble confusion of ourselves. Holy scriptures, to declare this verity, mention, that in presence of Almighty God mountains have quaked, & stony rocks been melted as in a furnace: noting the force of his power, and the impression which i● maketh in the greatest and hardest hearts, where there is feeling of life. Hereupon is grounded the counsel 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 usual in thy mouth.  
24. The man which Daniel beheld standing upon a river, and swearing by 
Dan. 11.  Almighty God, did for a preparative of homage first lift up his hand to heaven. In like manner S. john beholding an Angel 
Apoc. 12.  that swore, noted that he used the same ceremony & reverence to divine honour, lifting up his hands in like manner to heaven. If Angels, so noble & porent spirits, practise such reverence towards Almighty God when they swear: what respect ought a poor sinful man to bear to the same excellency, in a like case?  
25. Therefore, in regard of the dignity of a solemn oath valuable in public at a Bench of judgement, the Church hath ordained certain circumstances to testify and advance the honour of Almighty God: as that such oaths be 
S. Thom. 2. 2. q. 89. art▪ 10. Cap. Testimon. Cap Si quis presh. 2. 9 Aug ser. 30. de verb. Apost.  sworn fasting; that infamous persons cannot be admitted to attest upon their oaths: that Priests are not to swear but in occasions of necessity and matters of great importance, as S. Augustine witnesseth of himself.  
26. Next after the sovereign divinity of God Almighty, is placed the sacred humanity of our Saviour▪ jesus Christ: by whose inestimable and precious worth, the Faithful both consecrate their oaths, and also most assuredly confirm them as true. And for the greater reverence in such oaths, first let us consider the dignity of his person; then after the several excellencies of his glorious body and soul, and lastly the infinite value of his precious blood and merits, by which we were redeemed. When we speak, or think of the person of our Saviour Christ, we call not to mind only a holy man; as a man deified by some participation of sanctity, whereby he cometh nearest unto the divinity (as wicked Nestorius the Heretic would have taught the world) but we think of a man, which is naturally and substantially God, Divinity 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 up together in one person. We esteem him therefore, as the types and figures of him in the old law did import: to wit, the golden Censar or Thurible, full of glowing coals, or the thorny bush set on fire: for that his humanity, as a precious golden vessel, and as fresh and flourishing wood, containeth as it were the fire of his divinity, under the shape of his sacred body. 
Isa. 6.   
27. It was a thing of terror and respect, when the Angel applied a burning coal to the mouth of the Prophet, that his lips might be cleansed and sanctified, before they spoke the sacred word: so no doubt, when men swear by the humanity of Christ, they ought to it with fear and dread. For in person Christ is the same, whom the Prophet beheld so long ago in shape of a man sitting upon a throne of Majesty, environed with Seraphims, who with their wings covered his face and his feet: crying aloud: Holy, holy, holy, the Lord God of 
Isa. 6.  Hosts. Holy he was in divinity, holy in soul, and holy in the body: three substances 
Bernard. l. 3. deconsid.  in one person, as S. Bernard teacheth, and we Christians believe.  
28. Furthermore, when a man is urged to swear, and mentioneth the body, & soul of our Redeemer; he must remember that he useth them as a sacred book, whereupon he sweareth; & consequently, with how great reverence he ought to do it. For this holy body is deified with the very substance of divinity: it is most pure, never touched with sin: it is of power to work miracles, to ordain Apostles; to cast outdivels to cure all diseases, to enamour & subject the hearts of the wisest and greatest persons in the world. And in this body are specially & deservedly recommended to our reverence, his precious wounds engraven therein: those wounds (I say) which redeemed us upon the cross, and out of which the full price of the world's recovery was powered (as 
August. in Psal. ●0. Bernard. Serm. 1▪ de Ep●phan. joan. 20.  S. Augustine, and S. Bernard teach us) when the heart was pierced: those wounds, which bare witness to the Apostles of his tri●phant Resurrection; those wounds, which now in heaven are adored by the Angels, beloved of the eternal Father, shining as so many precious stones, couched in the gold of that sacred body, where they serve as so many tongues to plead incessantly for the remission of our sins, for perseverance of the Church, and for every one in particular; and therefore are not to be named, or thought upon (especially of us miserable offenders) without humility, hearty devotion, religious reverence, and respect.  
29. Likewise the glorious soul of our Redeemer, which shineth in his body as a perpetual blazing star in the highest heaven: which ever kept in mind the penal work of our recovery, never sleeping in forgetfulness of our distressed estate, but sleeping the lions sleep, with his eyes still open to behold our need, & with the Nightingale continually parched with a thorn in her breast: and therefore deserveth our affection, love, and reverence always, but especially when we swear any thing by it.  
30. To conclude, the merits of our jesus, and anointed Priest, exact regard of duty and lowliness whensoever we remember them: but specially when we make them our witnesses by protestation of oath. For these merits, seasoned with gall and myrrh, cost him dear: they are gold and pearl, bought with grief, labour, s●eat, hunger, thirst, agony and blood; they be honey in the comb, wrought by the be which stingeth: they issue from the fountain infinitely gracious to the eternal Father▪ How could the blood of an ordinary man (saith S. Cyril) be available for the world's redemption? Upon which consideration, an oath taken by these inestimable merits, aught to be done with exceeding great respect of religion, devotion, innocency and purity, in him that sweareth. Wherefore the premises duly considered, enforce this consequence: that it is an heinous crime, to swear vainly; and much more to swear falsely: as will appear by that which followeth.   

What a grievous trespass it is to swear falsely. CHAP. III.  
IT may be avouched generally, and without all doubt, that whatsoever Nation useth ordinarily to commit the sin of perjury; the same hath made a great breach and entry into fidelity, and barbarism. For assuredly if the people retained any sparkle of true faith, it would preserve them from so great, and so impudent, and irreligious contempt of the divine majesty. For, where the excellency and authority of God is not acknowledge by steadfast faith: there ensueth consequently, a careless respect towards him; which bringeth in the abuse of swearing with contempt against his holy name. And as for Barbarism, the assertion is also evident: first, for that, where either ignorance of Almighty God, or an audacious contempt of him reigneth, there cannot any virtue have a firm root; & where virtue is wanting, there civility which ariseth from virtue, must needs fail, and Barbarism predominate. 
Heb. ●.   
2. Secondly (as the Apostle S. Paul teacheth us) the civil end and profit of an oath, is to determine controversies betwixt men: Men (saith he) swear by a greater than themselves and the end of all their controversy, for the confirmation, is an oath. Which benefit is altogether abolished, where perjury prevaileth: for there, either men will refuse to be tried by oaths, nor ●aring for their credit: and so faileth the greatest and most certain means for the ending of controversies. Or if that trial be admitted, it becometh an instrument of unjustice: both which consequences are wholly Barbarous. Also whatsoever Commonwealth maketh no conscience of perjury, the same discovering open misprision and neglect of all divinity, is co●uinc●d (secretly in heart) to ha●e the temporal Prince and all superiority; whence followeth, that they do well▪ no further than dread of punishment from the magistrate enforceth: so as where, & whensoever the sword of the magistrate is out of sight, there sensuality, pride, and a legion of other vices breaketh forth into disorder and barbarity.  
3. Therefore Princes, to conserve in their subjects dutiful regard and love to their own person, are chief and originally as from the root, to bring it to pass, by conserving in them, by all means possible, the fear, dread, and reverence of Almighty God. For as the picture is not respected but for his sake whom it representeth: so no more will a Prince be cordially reverenced, nor accounted of by his subjects, unless they first religiously respect God Almighty, whom the Prince representeth.  
4. And (here by the way) may be observed, how pernicious it is to the Prince and Commonwealth▪ to give occasions to impertinent oaths, which have no other certain effects, but to charge men's consciences; or to oblige them to swear affirmatively, that which they are not first persuaded to be true; or promise by oath, that which they cannot, or think they may not lawfully perform. For, by this custom of swearing without true intention, is broken, and (by little and little) brought to contempt the sacred band which should be preserved in all possible reverence and respect: being the safeguard of Kings; the security of their Kingdoms; the sinew of justice; the determination of doubts; the pledge of fidelity; and the root, foundation, and bulwark of all civility, peace and concord amongst men, where it is reverenced as it should: and without which no Common wealth can long endure. And therefore, all prudent Governors (Christians & Heathens) have always removed with great care & providence whatsoever occasions might bring their people to set light of their oaths: 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 loss.  
5. For (as our common law of England teacheth us) it i● better to suffer a mischief then an inconvenience; specially such an inconvenience as this▪ so much the more carefully to be prevented, as (once brought in custom) it is harder to be cured, depending upon the secret opinion and affection of every 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 whatsoever may be dear, either to him or to any subject, be he little or great, to open and continual hazard: as if a man should beat of the locks & bolts from all his doors, and leave his house always open, day and night, and what he hath and may have out of his sight, to the liberty and discretion of every thief or enemy: which were to give occasion to innumerable robberies, murders, and other wrongs which no providence of the magistrate could prevent, and the next degree to old savage life, when every one lived by himself retired with his family to the best strength which nature or good hap did afford him, standing upon his own guard and defence. As now the barbarous people live in Brasile, Chile, & divers other parts of the Indies, not brought to civility; and as men lived in England, Scotland, and other Countries of old, before the people were gathered together in communities, under the protection of Christian laws, conditions of justice, reverence of sacred promises and oaths, and other reasonable convenient customs of good neighbourhood, and civil honesty.  
6. But to lay yet more open the heinous & abominable offence of perjury: we must understand, that such is the malignant nature and quality of sin, that, in free choice, it preferreth always some base contentment of honour or of pleasure, before Almighty God. Which man (being a reasonable creature, and reason always choosing the better and rejecting the worse) would never do, unless the calamity of this life had procured (as S. Bernard well observeth) that sensuality is powerful, and at 
Bernard. lib. 5. de Consid.  liberty to break out, whilst reason, the spiritual eye of the soul, enfolded with error or inconsideration, is blinded. Which perverse manner of carriage and freedom of concupiscence is more culpable in Christians, for that (as the Apostle teacheth) our lawgiver Christ is of greater authority, than the Angel was, by whose hand the jews received theirs. Whereupon 
Cyril. lib. 8. Thesaur. cap. ultim.  S. Cyril concludeth very well, that their damnation shallbe greater. For according to the difference of the person injured, the punishment is justly to be measured.  
7. But by sin a Chris●ian is not only liable to punishment from the dreadful hand of God Almighty; but also debaseth thereby his high vocation: yea more, the quality of his nature also, approaching down to the condition of a beast. Wherefore Aristotle, out 
Arist. l. 2. Magnor. Moral.  of natural judgement, affirmeth that: When we say a man is vicious, we say, that he is not a man, but a beast. All which deformities and debasementes of sin be found in perjury: as when a man to save or get some commodity, forswearing himself, maketh thereby more account of that which he saveth, or gaineth then of God Almighty: yea forsaketh God, & in love and affection adhereth to that temporal gain for which he sweareth. And what greater baseness or bestiality can be imagined then to make so beastly a choice, and change as this?  
8. Moreover, the perjured person not only abandoneth God, and preferreth his transitory gain: but doth it, with an especial injury against his divine truth, his sanctity, and majesty. For, as nothing is more contrary to the love and affection of God, than wickedness: so nothing so opposite to his 
S. Thom. 2. 2. q. 1. artic. 3.  infinite truth, as falsehood. Whereupon Christian Divines determine, that Almighty God cannot break his promise, nor affirm an untruth, nor give testimony by miracle, or otherwise to a lie. And there is greater impossiblity, and repugnance to believe it, then to say, that the sun causeth darkness. For the bright beam of divine truth dissolveth all error, and chaseth all leasings away; as the sun beams dissipate a mist upon earth, or clouds in the sky. And not only this eternal truth maketh God Almighty to speak always truly: but it proceedeth also from his original verity, that Angels and good men be faithful and trusty.  
9 Wherefore, as it should be amongst men a preposterous fact, to impeached: as to defame the fairest Lady in the Court, as deformed and hard favoured; to reproach the most courteous Gentleman, as contemptuous, and ill mannered; to traduce the most valiant Captain for a coward; to condemn the most liberal and bountiful Prince for a niggard: so no doubt it is a trespass altogether repugnant to nature and justice, to make God author and witness of falsehood, by perjury: as if by man's false protestation, his light could dissemble a ●ye; his eye suffer and cover a l●e; his knowledge approve ally; for so, his light his eye, his knowledge should stand in hostility and defiance against his truth. O what an injury is 
Psal 90.  this to make God's shield, and deifical truth an oracle of falsehood, and an adversary to truth? yea to make the same indivisible truth, double, and divided in two parts, banded against themselves, and the o●e contradicting and destroying the other? Is it not enough, yea & too too much, that our inordinate appetites and sensualities distemper ourselves, and disorder all the world besides: but that we must also stand in defiance against almighty God; and for as much as lieth in us, violate and dissolve his divine substance; turn his light into darkness; his rectitude into crookedness; his knowledge into ignorance; his truth into falsehood; himself into an idol of our own making; and this same idol of ours into nothing? For all things stand by truth: and therefore, where truth is wanting, there can be nothing.  
10. It were an horrible crime (saith S. Augustine) to avouch that the goodness 
August. tract. 1. in 1. c. joan.  of Almighty God can be author of sin: assigning to that indefectible cause, an effect most disproportionable, impeaching very goodness itself, to be bad, deficient, and malicious, and so no goodness at all: which is a manifest contradiction and impossible. And yet a perjured person doth no less, when with his bl●spemous mouth he dareth avow that the eternal truth of God beareth witness to falsehood; affirmeth a lie; maintaineth it; procureth that it prevail at the Bar of justice against justice and truth.  
11. We may deem it a great descent of divine omnipotency, when it concurreth with the elements to produce certain creatures, in common judgement holden for base and unprofitable; as toads, adders, leprosies, agues and other diseases: notwithstanding there is no beast so venomous, which hath not some thing beneficial to man: and as far as any real Entity reacheth, so far is extended true and real goodness in some kind, which may without 
Cyril. l. 4. Thesaur. cap. 2.  inconvenience be produced by divine power. But, to ascribe falsehood that consisteth of mere privation and hath no goodness at all in itself, nor any exemplar Idea in God's intelligence, but is wholly defective, pernicious and detestable to the truth of Almighty God, is not only to abase the same eternal Truth more than should be done; but sacrilegiously to blaspheme it, and abuse it in the highest degree.  
11. Next after the truth of God Almighty, entereth into consideration his sanctity: which against perjury hath an especial opposition of contempt and defiance. For the matter and substance of falsehood, such as it hath, is of that malignant nature, that entirely and indivisibly it is evil: that is (as the Divines use to speak) intrinsically vicious, repugnant to reason, and nought. Other offences there be, which although in regard of law, custom, or circumstance; or according to the external action, they be bad and prohibited: yet notwithstanding the action itself in substance may be good or indifferent, when the law, custom, or circumstance is removed. As for example, if there were in some country a law forbidding the use of such, or such apparel: the wearing of it in that place were culpable, which might be lawful and honest in another country where there is no such law, or in the same, at another time, when the law should be revoked.  
12. The self same action of stealth, which is damnable, committed by a thief: may in another person, or with other circumstances, as in case of lawful war, or the like, be justifiable: as it is, for one to take away another man's goods, yea his life also by commandment of public lawful authority. Other trespasses there be, which of themselves are so bad, that their performances cannot be justified by any change 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 lie. Wherefore to apply the sanctity & purity of God's Eternal Truth to give credit to a lie, must needs be a heinous crime.  
13. If man's soul, and natural reason, and the intelligent substance of an Angel, be so contrary to falsehood, as it is in them a deformity, an evil, 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 sin is it, by perjury to contaminate, defile, stain and pollute this soveraigue purity and sanctity, with the vilest excrement of wickedness?  
14. We fear to touch things immediately ordained to religion, as in ancient times the jews ordinarily handled not sacred things in the Temple for reverence sake. And in like manner when we approach to this divine Sanctity, we must present ourselves, not only without contamination of mortal sin, but with Moses 
Exod. 3.  put of our shoes, and cleanse our souls from the least & lowest imperfections; for that the ground is holy whereon God Almighty standeth. What shall we then say of him which with perjured lips presumeth as it were to kiss with judas, I say not the human face of our Saviour Christ, but the Eternal Sacred Truth of his Heavenly Father; and not only to kiss it treacherously, as judas did, the person of our Redeemer, but to disgrace and deface it, bringing it as a testimony and warrant for a lie? How enormous a trespass 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 dreadful. But the perjurer profaneth this holiness, when he useth it as the Prince's broad seal to a counterfeit instrument, thereby to procure that controversies be continued in debate against justice and charity, which other wise might be easily determined with truth; that innocent persons be endamaged; that malefactor's escape, and the guiltless be punished; and finally, that Almighty God be excluded from all men's cogitations, care, and devotion. Which effects, as they are pernicious and lamentable in any Common wealth; so to bring them to pass by usurpation and attestation of God's infinite holiness and truth, is a great deal worse, and more execrable.  
15. Lastly, let us measure the heinousness of this crime, by consideration of God's divine Majesty. There appeareth great Majesty in the admirable workmanship of this visible world: the outward apparition of Angels to men carrieth with it a mighty Majesty, as we may see by the fear of Daniel and S. john to behold them: and 
Genes. 32.  in this respect they are called the tents or houses of Almighty God. But all this is nothing to the infinite Majesty of God himself, which the perjurer abaseth most contumeliously when he bringeth it irreligiously, profanely, and impiously to testify falsehood. He that lieth (saith S. Chrysostome) neglecteth 
Chryso. ho. 12. in cap. 5. Matth.  truth: But he which is perjured neglecteth Almighty God. What a neglect is this? what a contumely (as S. Chrysostome exclaimeth) when worms meat & smoke dareth invocate the divine Majesty to witness a lie?  
16. Let us lay a side a while this infinite Majesty, discovered partly to us by faith; & let us only contemplate as much of it as nature discovereth in the heavens, elements, and other creatures, and we shall see what a monstrous misprision is it to swear false. Homer, 
Homer, Iliad. 1.  to this purpose feigned ingeniously, that when jupiter closed his eye, heaven and earth did shake, notifying thereby the Majesty of God, not only in himself, but expressed in the greatest works, brought to pass as it were with the twinkling of his eye. Then must it needs be an heinous offence, for a vile creature by perjury to dishonour this dreadful Majesty, and in a certain manner deject and submit it to the lowest and basest place, that may be imagined, under the treachery and malice of the Devil. For it is the Devil which persuadeth men to advance lies before truth: it is the Devil which rejoiceth to behold the divine Majesty by man's mouth made servant and subject to untruth: it is the Devil which by contempt of heavenly Majesty purchaseth his own authority and prevailance with men, and doth many things by them which he dareth not do by himself.  
17. What greater misprision, then of the greatest Majesty can be thought of? or what manner of offence can there be more detestable? And yet this is not all; for the same sin of perjury, joined with execration, hath yet another further degree of beastly folly and contempt, as it were of daring Almighty God, as though the perjured wretch feared not to provoke the divine Majesty to work upon him that malediction, which his words express, and his fact deserveth: as if he deemed God either impotent to inflict it, or not hardy enough to do it. O infinite goodness and longanimity, which so powerfully br●●le●st, and restraynest this power and justice, that they break not out, to present revenge of so horrible and abominable a reproach?  
18. Other trespasses which separate man from God, have their sensual contentmentes in which they rest, and do not so directly by presumption call for revenge; nor have they any such formal signification: whereas this perjury inviteth God to punish the fact if he can; biddeth him (by contempt) strike and do justice if he dare: resolving rather to scorne-the authority of his sword, then to want ●hat temporal commodity, which the fool procureth by such a desperate madness.  
29. And although the humanity of our Saviour, his sacred Body and Soul, and his precious wounds, be not only veils, and as it were a crystal to cover the Majesty of his Godhead, but also (as the Apostle speaketh) 
Phil. 2.  humiliations and annihilations of that incomprehensible greatness: yet notwithstanding, for that they are sanctified by his divinity, and be the rare and singular effects of his inspeakable charity towards us; the effectual means of our Redemption, and the amiable objects of all our health and happiness: it must needs be an heinous trespass, to bring them in by perjury in attestarion of that which is false For, as divinity is the original 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 justice that descended from heaven, in a sovely meeting. What a crime than is it to apply this truth avouched by God himself, denounced by his Prophets, performed by his death and passion, and believed by his Saints, to give authority and credit to a lie? The truth of the old Testament was glorious and magnificent (as S. Paul teacheth) but not comparable 
Heb. 10.  herein to the truth of the new, that is of the human nature subsisting in the divine person of our Redeemer: and therefore if it were a heinous fault to violate and disprove the old synagogue, and the ministers thereof by perjury: what a detestable fact is it to work dishonour against the Majesty, sanctity, and flower of the Church, and glory of mankind, the sacred Body, Blood, and Souse of our Redeemer? Are those precious members of our salvation, and shining jewels of our treasury, his sacred wounds, of no better worth, then to be (I do not say forgotten by us through ingratitude) but remembered with impiety and contempt, and cast out of our mouths to patronize deceits, braveries, and other such vile Merchandise of damnation, to pleasure the Devil? O sacred seals of our Redemption, how irreligiously are you applied! how unthankfully are you used!   

That the ungodliness of vain and irreverent Swearing, is an enormous trespass against the sacred Majesty of Almighty God. CHAP. FOUR  
BESIDES the great injury which is offered by man unto the divine Majesty, through open perjury, there be other manners of swearing which are also offensive against piety, religion, & that charitable respect which we are to▪ bear towards Almighty God.  
2. Among others, this is one, when through evil custom or otherwise, persons charge their words advisedly with oaths, not considering duly the truth or falsehood of the matter which they swear: but at haphazard whether the thing be so or not, affirm by oath, as determinately true, that which they know not.  
3. Among other conditions of an oath (as hath been said) one is judgement: 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, perjury is a deadly sin, and putteth the offendant for the present in estate of damnation, whether the ma●ter be great or little: for to swear a known falsehood, or a thing, which through suspicion or 
S. Thom. a 20. q 98 art. 3. ad 1.  doubt of the swearer may be false, is to apply divine testimony to the asseveration of an untruth, either known or suspected. And so, whether the matter be great or small, divine testimony is mortally abused, contrary to religion and duty, being accommodated to the proof and a●●estation of that which is thought or may be doubted to be false. Therefore, when we speak of unadvised customary swearing, we may understand 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 sworn. And according to the first acception, an oath is said to be taken unadvisedly when a man sweareth before he be fully a ware that he sweareth: and in this meaning the oath itself is indeliberate, and so excusable, if the indeliberation be no● voluntary. Now according to the other meaning, an oath is unadvised, when one sweareth advisedly, & with reflection that he sweareth: yet, not discussing seriously with himself, whether the matter be tr●● or false which he sweareth.  
4. Now therefore, to proceed by degrees of default which may be committed in this kind: First we may suppose that one sweareth deliberately, with knowledge that the thing sworn is ●rue: yet, in such case as the matter sworn is of little moment, and no necessity or commodity, private or public, to enforce a man to swear.  
5. Likewise, when oaths great in their quality, are often repeated, without attestation of any thing true or false; but only so many vain oaths and dreadful blasts of sin: and against this manner of swearing the holy Fathers do much inu●igh, & think such oaths to be forbidden by the law of Christ; who hath commanded; Thou 
Matth. 7.  shalt not swear: especially S. Chrysostome handleth this matter in sundry places. And assuredly although this manner of swearing be not formal perjury, yet it is very dishonourable to the Majesty of Almighty God: and thereupon a grievous offence against religion. For, although an oath be an act of religion; yet is it occasional: 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 sworn, do require an oath.  
6. A man that sweareth much, saith Ecclesiasticus, shallbe filled with iniquity: 
Eccles. 23.  and the plague, or punishment of God shall not departed from his house. He doth not affirm these calamities to be annexed to perjury: but to o●ten swearing. As if he should say, that Almighty God to punish much swearing, will let the swearer fall into many sins and miseries. and by evil accidents and successes, afflict both him and his.  
7. Ought not a man (saith S. Chrysostome) 
Chrys. h●. 12 in Matth.  conceive horror, when Almighty God is named? If he should not be named, without devotion and humiliation of the speaker and hearers; to swear frequently, and about trifles, by his holy name how great an irreverence is it? Christian men, for reverence sake do not ordinarily touch the Altar, nor the book of the Gospel, but upon necessary 
Chrys. ho. 1●. ad pop.  occ●sion, and that with some outward sign of worship and respect: and how dare men swear by the Majesty of Almighty God, or by the sanctity of our saviours precious Blood and Wounds, without v●gent cause, and profound humiliation and honour?  
8. In the old law, the name of God 
E●od. 28.  was engraven in a golden plate & borne only upon the forehead of the high Priest; to notify (as S. Chrysostome teacheth) that men must not bring in this divine name by oath, but with respect to religion, charity, and necessity. 
Chrys. ho. 12. in Matth.  Whereupon the same S. Chrysostome wondereth how man, which is earth, ashes, and smoke dareth so ordinarily swear by Almighty God, and bring him as witness to every human affair.  
9 Moreover, he noteth, that the custom of swearing was first induced, when men fell into idolatry; when they had left and lost divine faith: and consequently their words wanted credit without oaths. And therefore he inferreth, th●● where frequent custom of swearing is in v●e, there is a manifest sign of infidelity: and that there is no more reputation, nor human credit left amongst men. According to which meaning the Prophet Zachary saw a flying 
Zach. ●.  book, in which was written the judgement of damnation, not only against forsworn persons, but absolutely against swearers. For notwithstanding this vice alone, is enough to procure punishment: yet it is never alone, but accompanied with others.  
10. But yet there is an other further degree of idle and vain swearing, worse in quality, and more opposite to religion then the former: that is, when a man advisedly sweareth by God, or by the humanity of Christ our Saviour, not caring whether the thing be true or false, only by chance; applying Gods eternal and immutable certain truth to the uncertain verity of the thing which he sweareth: Which manner of swearing must needs be an heinous trespass. For if we consider on the one side the sovereign dignity of divine nature, and the sacred quality of our saviours humanity, of his body, his soul, his honourable and amiable wounds: and on the other side, hear a man hudle them out by oaths, as it were casting dice to fall at their chance, not caring what side fall upward: although the oath light on that side which is true, yet notwithstanding the abuse & impiety is passing great. A man in his wits, according to very manhood, would not so hazard his own credit as to cast it out without all respect, in every occasion to testify as well falsehood▪ as truth: and much less should he utter out of his mouth these sacred oaths to casual auouchment of truth or falsehood.  
11. The holy Ghost affirmeth generally of all human actions: He that loveth danger, shall perish in the same. That is, 
Eccles. ●.  he which will conuer●e near the borders and occasions of sins, shall at one time or other stumble into them: or he which advisedly doth frequent that which he thinketh, or aught to think, is nought, probably shall perish in the end. And this peril, if it be generally probable in all other sins, it is much more certain, where there is custom to swear, without pondering whether the thing sworn be true or otherwise.  
12. O monstrous boldness, and blindness of impiety, not only to name this majesty and sanctity without due reverence: but to protest it in ordinary talk without premeditation or judgement! If the oath meet with truth, no thanks to the swearer: for he swore at all adventures, and committed the weight of divine testimony to chance, as one that cared not with what he met.  
13. Hereupon we may understand what an evil thing is a custom of swearing: by which some do advisedly swear by the Majesty and Sanctity of God, not being certain whether there by verity or no, in that which they swear: wherein custom is so far from lessening the fault, that it rather much increaseth it. For how can it be otherwise then to aggravate sin, when a man by his custom, as it were by his own hands, tieth himself in weighty chains that incline him mightily upon all occasions to swear without judgement of the truth? For as long as 
Suar. lib. 3. de suramento c. 6.  custom doth not take away free and advised consent to sin, it doth not diminish but rather maketh greater the fault, in respect of the precedent acts by which that habitual disposition to sin was contracted. Wherefore when a swearer looketh back upon himself, beholding the evil custom, by which he is incited to swear indifferently, whether the matter be true, or false: he is obliged in conscience to restrain himself from swearing, thereby to diminish such a custom, and as the means to avoid perjuries in the time to come. For the same obligation which bindeth a man not to sin, doth also oblige him, in what he may to avoid and remove the nearest causes and occasions of his sin.  
14. Moreover, there is yet a third degree of irreligious swearing, when a man applieth the name of God, or the sacred humanity of Christ to matter, (although true and so esteemed by the swearer) yet in itself unlawful: as for example, if one against the obligation of secrecy, should upon his oath reveal that which he is bound not to disclose. In which manner of swearing although the divine Majesty, or the sacred humanity of Christ be not debased with attestation of untruth: yet are they injured with an unlawful testimony, and made an instrument of sin.  
15. If the Prince's image (as hath been said) was forbidden by law under pain 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 jesus, be not brought, I say not, to witness things unclean or loathsome to our senses, but sinful. For this condition to be contaminated with sin, exceedeth all other material turpitude whatsoever, as far as heaven is above earth, and more; as will manifestly appear if we consider that nothing in this world how base or ●oule soever it may seem, is so opposite as the least sin to the sanctity and purity of God and Christ our Saviour. In so much as it cannot be cleansed or taken away by any other means, force or industry, in heaven or in earth, but only by the participation of their purity and sanctity. Therefore to make the same purity and sanctity solemn witnesses, or instruments of sin, upon any occasion, is quite contrary to that religious reverence and honour which we own them, & a most abominable trespass.  
16. And in all manner of oaths it is to be noted, that as well he which sweareth neglecting any of the circumstances above mentioned; as he that exacteth such an oath, is blameworthy. And besides the sin occasioned and committed against Almighty God by the swearer or forswearer, and him that giveth the occasion: he that provoketh the oath, derogateth not a little to the fidelity and honesty of the swearer, when he urgeth him to swear; for he supposeth him unworthy of credit, & his word not valuable to testify without an oath, which is a contumely. And he which easily giveth such an oath to as●euere his word, when he is not believed, consenteth to the reproach, and by his consent admitteth and confirmeth the contumelious supposition made against him.  
17. But much more he dishonoureth himself, who freely, and without compulsion useth to swear upon every light occasion for by this frequent foolish sin, he discovereth the base conceit he hath of his own honesty and credit, fearing not to be trusted unless he swear. And why should his person or his credit be valued by others, more than by himself, which knoweth best how much they weigh: yea such an one, the more he sweareth, the less is he to be believed: for still he witnesseth against himself. And I call the custom of swearing a foolish sin, as it is the most unprofitable of all the rest. For the thief, when he stealeth, bringeth something home: he that killeth overcometh his enemy, and hath one the fewer to be afraid of: and these and the like sins, have (at least) some colour of excuse, as necessity, infirmity of man's nature, or the like▪ But the swearer hath none: he looseth always, getteth nothing by his oaths, and is without all manner of justification with God or with man: more than that it proceedeth from levity, ill nurture, inconsideration, and want of wit.  
18. The last degree of abuse in swearing is, when great oaths are made only signs of men's indignation; of their purposes of revenge; of their braveries; of their manhood, that they dare do this or that; at least that they dare swear: which custom some fellows (where other foolish & filthy customs have gotten place) would grace, by saying, that he swears like a gentleman: but in other places where men are in their wits, it is more properly said, that he swears like a Carter.  
19 The deformity of this manner of swearing will be manifest, if we consider how base, ignoble, and ungentleman-like it is be overruled with Ire; to be enraged like a mad man; to brag and boast of great matters done or undone. For all this trumpery thus blustered, is nothing else but an unbridled unmannerly passion, breaking out from a weak, impotent, & distempered mind: and commonly it is joined with lying. For the greatest briggers and swearers, use to be the greatest dastards: as when Ruffians, and swaggering Cowards protest upon oaths that they will do this, or that; which either they cannot, or dare not perform, In which case, besides the peri●ty which they commit; there is also a peculiar irreverence to Almighty God, subjecting his holy name & Majesty to their foolish pride or impatience; procuring, by great oaths, to make the hearers believe that they will blow down all that cometh a near them. What brutish folly is it, thus to make the Majesty of God Almighty, the blood, and precious Humanity of our Redeemer, signs and instruments to increase madness? For, as cowardly brutish wrath breaketh 
Chryso. ho. 15. & 16. add pop. &. Hom. 12. in Matth.  out commonly into oaths: so do the oaths increase this kind of wrath. And hereupon S. Chrysostome advertiseth, that if men would abandon the custom of swearing, their perturbation would sooner be calmed.  
20. What can be imagined so mild and moderate as the infinite goodness, longanimity, and mercy of Almighty God? what more gentle and patiented then the Lamb of God, Christ jesus our Saviour, in whom was, and is magnanimity, and manhood in the highest degree? And therefore to make them arguments, and instruments of our impotent fury, and not so much manly, as womanly, or beastly rage, void of all reasonable respect, is an offence directly opposite to their natures and conditions. Which supposed, how can we expect that the Majesty of God Almighty should be sweet, merciful, and patiented with us; if we be so impatient, unmannerly, injurious, and violent with him?  
21. And truly, this manner of bragging and swearing, is so far from arguing 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 been said of apparel, so may it now be avouched of swearing: that where true inward and substantial manhood, and magnanimity is wanting, there the young Gallant, to make ostentation of that which in very deed is not in him, rappeth out oaths at random, upon every occasion, and without occasion; as if all greatness, magnanimity, and courage consisted in the breath of an unbridled, uncivil, and savage mouth: where, to swear in this manner, and profane the name of God without time or reason, is a token of Raskallity, want of discretion and judgement, abjection of mind; and no more honour to be accounted a swearer, then to have his breath to stink.  
22. Secondly, it is not greatness, but baseness of mind, to be so overcome with passion of rage, as not to be able to rule, neither brains, nor tongue: a thing fit, as I have said, for a woman which hath no other weapon, then for a man. Assuredly, there is no greater Dastard ●● the world, than the brawling Swearer: and reason doth convince it to be so. For, when he dare not revenge himself of his adversary by strokes, for fear to be strooken; he breaketh his anger upon the patiented honour of Almighty God, with oaths. And so, upon my word, where thou meetest with an ordinary Swearer; single him out for a coward, & put him into thy Calendar under that title.  
23. Lastly, it is certain, that there cannot be a great mind but accompanied with a great judgement, which conceiveth worthily; that is, maketh great conceit and reckoning of great things: & to come short in this kind, is an evident testimony of defect. A great and noble mind therefore, wheresoever soever it is found; there will be also jointly found, a great and reverent estimation of the greatness of Almighty God, and of our Saviour Christ, and of the great and inestimable benefits which we have received from their great bounty, in our creation and redemption, and continually every hour & moment receive from their hands, and withal a reverential duty towards them: and consequently, great horror and disdain of swearing and forswearing, which be unmannerly contemptuous tricks of ignorant insolent clowns. For none else will not blush for the only incongruity & indecency of such a fact, though it were not liable to any punishment, as to usurp so great and holy names, for the supporting of trifles: and specially, to abuse them for the maintenance of untruth. For they be foul & monstrous absurdities; apt to cause shame, and detestation in a generous mind, as of other shameful defects and diseases of man's body or soul.  
24. The Prophet Helias only hearing 
3. Reg. 19  a noise that resembled the divine Majesty of Almighty God, for reverence sake covered his face with his garment. Surely, his sacred name, or the name of Christ our Saviour, is of no less force to represent this Majesty, than was that noise of wind which the Prophet heard: and therefore requireth no less respect and veneration in whosoever (upon any occasion) shall hear them, or take them in his mouth. This due reputation of the sovereignty of Almighty God, is the wellspring of all virtue; as virtue is the fountain that causeth and mantaineth Civility. And therefore, when any Nation by impiety of swearing, or other neglect and contempt of religion, cometh to lose the respect due to Almighty God: howsoever they may flatter themselves with other exterior shadows and apparences of civil life; it is evident, that they have made a deep entrance into Barbarism; and that civil felicity cannot long endure amongst them, if they take not up, and alter their course betimes.  
25. God Almighty grant therefore, that our Nation may happily be cured, and delivered from this enormous vice of Swearing (which proceedeth as hath been proved, from sensual servile ignorance, and contempt of Divinity) that Christian policy, guided by conscience, and knit up in virtue, may make it prosperous in this world, & blissful in the life to come. But because in moral doctrine, it is both grateful and profitable to the Reader, to find truth and reason confirmed with examples; I will conclude this Treatise, or Cure of swearing, as I did the former of Drunkenness, with two or three that may be to the purpose.  

Vincent. Spec. historial. l. 24. c. 24.  
26. Two noble women of France, sisters to a Duke of that Country, complained to K. Charlemagne, that their brother had defeated them of their inheritance. The Duke denied it: and the King, ●o make trial of the truth, commanded him to lay his hand upon the body of S. Salinus, and declare by his ●ath, whether he had wronged his sisters, as they had complained, or no. The Duke excused himself with an oath, that he had done them no wrong: & immediately his body began to swell, his bowels and excrements broke our, and the blood at his mouth, his nostrils his eyes, and his ●ares with great force: and so, two hours after, ended his miserable life.   

Ex Autographo excuso Attrebati, anno 1601. cum approbatione D. Guliel●i Gazeti Pastorts S. Magdalenae, & Canonici Ariensis.  
27. Upon a monday the 29. of November 1599 Antony Crucke one of the Farmers, for that time, of the Tolls of Sermond, otherwise called S. Adrians', in Flanders, and the villages about it, coming to the town to make up accounts with others his partners, lodged at the Golden ship; where there fell out a difference amongst them, about a sum of money which the others affirmed that Antony had received, and he denied with an oath; wishing that he might be burned with the fire before them in the chimney, and the Devil carry him away, if he had received any such money, or ever deceived them. Late after supper the rest retired themselves every one to his lodging, with purpose to go forwards in their accounts the next day following, and leaving the said Antony in the chamber where their meeting was, he caused his bed to be made, and called for a faggot to warm himself: which being almost burnt out, the Host left him alone to take his rest. In the morning his brother-in-law coming out of the country to speak with him, and thinking him to sleep because he answered not, caused the Host to open his chamber door; where they found him burnt, and all his body consumed into ashes, saving only his legs from the garters down which were next the fire, for they remained whole and untouched, and the skull of his head: which, notwithstanding, when they handled, fell presently into dust. But because we writ especially for English men, it will not be amiss to give them an example of their own Country.   

Polidorus Virgilius l. 8. Hist. Angl.  
28. After the death of Canutus the third, Goodwin Earl of Kent was said to have murdered by treachery, the Prince Alfrid, Son to King Etheldred then in banishment, and procured the crown for Edward brother to Alfrid, which was called Edward the Confessor. King Edward, in respect that the Earl had helped him to the Kingdom, pardoned his former offence, and took his daughter to wife. But though he were freed from the judgement of men, yet could he not avoid the judgement of Almighty God. It happened one day that the Earl being at dinner with the King, his son Harald the King's cupbearer, as he brought him drink stumbled with one foot, but recovered himself from falling with the other. So (quoth his Father) the one brother hath helped the other. The Earl spoke it in jest, but the King took it in earnest; and (changing his countenance) and turning the sense of the words to the memory of his Brother Alfrid, that had been slain) answered the Earl: So might my brother also have helped me, if thou hadst not been to blame. The malefactor fearing the kings anger, began to excuse himself with oaths; adding that, if he were guilty of the Prince's death, or of any other crime against the King, he prayed God that the morsel of bread, which he held in his hand, might choke him: as it did. For putting it into his mouth, he could neither swallow it down, nor east it up: but there, at the Table, agonizing with de●th, forthwith gave up his miserable soul. These three examples be against Perjury. But I will conclude with a fourth, of S. Gregory; which for the dignity of the Author, & the horror of the fact (not to entertain the Reader with longer narrations) may suffice to make us▪ take heed of swearing.   

D. Gregor. Magnus l. 4. dialog. c. 18.  
29. It is a dreadful example, which this holy Father recordeth of a child of five years old, son to a noble man of Rome; who, by the negligence of his parents, or perhaps for punishment of other their sins, had gotten a custom, in those tender years, to swear and blaspheme God. The child one day, being in his Father's arms, began to cry out: Help me father, help me father. And trembling for fear, shrouded his face in his father's bosom. His father wondering to see him in s●ch an agony, asked him, what the matter was, & what he felt? The child answered; Those Blackemores, father, are come to carry me away. And with that, swea●i●g and blaspheming, gave up his ghost. ●y which example, saith S. Gregory, God Almighty would show, for what sin he was delivered upto those executioners: that his parents might be corrected, and others, by his example and theirs, take heed.    

The Conclusion to the Reader. CHAP. V.  
GENTLE Reader, by these three vices, Excess in foolish apparel; Swearing; and Drunkenness; thou may make account of the rest, which have grown up like bad weeds in our Country, since the manner of tillage in these later years, was altered from the ancient custom of good husbandry in that land. All of them have pernicious effects, as experience teacheth, both to private persons, and to the Common wealth. For from one bad consequence, men fall, for the most part, to another worse: as from prodigal spending of their own goods in riot and apparel, they pass to play the Cunny-catchers in Cheapside; or to take purses upon Salisbury plain. And when that faileth them, they become Pirates at sea; and finally, which is worst of all, turn Mores, or Turks, and declared enemies to jesus Christ: of which kind of people, argel, Tunis, Constantinople, and the Mediterranean, and Ocean seas are said to be full.  
2. Women, in like manner, that be wanton brought up, to far well, and go gay; these will engage at least their honesty, if they find copesmen, and play other tricks of legier-de-main that may stand with their quality, and come within their reach: for, all that is not punishable by external laws, or subject to open contumely, and shame, holdeth within their consciences now a days.  
3. But the misery is, that young folks may be witty, but of themselves they cannot be wise; nor use to be wary till they have bought wit and experience with more errors & inconveniences, than sometimes their livings will bear. And therefore we feel daily more and more the want of the good bringing up, accustomed in our forefather's days: by which young men and women of all degrees, and specially those that were most subject to exceed, were kept in awe of God, and with care of their consciences, when they had grave and religious censors of their secretest thoughts. For so, of good virtuous children, became honest, and honourable men and women. Good men make always good subjects: and of good subject are easily made good Magistrates & rulers: for he that can best obey, if he do it with judgement▪ is fittest to command; & all these being good, the Common wealth (which consisteth of them) must needs be good also and flourish: and this was Socrates his induction.  
4. Whence also the contrary followeth evidently, and of necessity; that, where good bringing up wanteth, & liberty groweth with years; there must needs follow in the end great excesses and disorders in every estate and condition, from the highest to the lowest; & such confusion in the Common wealth, as unbridled liberty, prodigality, and vice must needs bring forth. And notwithstanding the foulest disorders may be covered with more civil and honester names, according to the dignity of the persons where they are found: (as for example, one shallbe holden for a Politic Counsellor or Magistrate, for the same manner of proceeding, for which another of meaner quality should be called a crafty knave, and the like in other vices) yet in effect all is one, though in the poor man it be termed, as it is in old plain English; and in the other by a figurative speech. But this hindereth nothing, that the fact, if it be evil, remain not as damnable in the one as in the other: and generally is more hurtful to the Commonwealth, where it is called by the honester name, in respect of the person, who in higher degree may do greater wrongs, & more in number with less impeachement, or fear of punishment, for the dignity of his place.  
5. Now, these differences and consequences, many times, are not so particularly considered, nor so clearly understood & foreseen as they should be, to be prevented in their causes. Yea the most men reflect not to the roots of evils, at least to the original; but rest in the immediate causes: as contrariwise, they that want providence look only forward to the immediate effects, and care for no further. The Younker that comes new to his Lands, to get ready money, maketh of ten-times large bargains; or taketh up at Usury to spend idly, that which quickly will eat him out of house & home: looking only upon the urgent contentment to follow his fancies, and serve his present turn. For his thort eyesight reacheth not so far to see, that extrema gaudij luctus occupat; nor remembreth he the many hungry meals, and restless nights it cost his poor parents, to gather the goods, or purchase the lands, which he layeth at once or twice upon his back, or playeth away in few hours at six & sevens, or spendeth it worse: which many times is a just judgement of Almighty God, who punisheth not only the parents in their own persons in Hell, but upon earth also in their children, for example of others, the sins which they committed by injustice & extorsion, or otherwise gathering of their wealth; or at least their negligence to bring up their children, as they ought in virtue, or for both together.  
6. Beasts, notwithstanding they do many pretty things by their several instincts of nature, which God, according to the order of his providence, hath given to every one of them in kind, in which he is wonderful: yet none of them, hath discourse to infer one truth upon another, neither forward, nor backward; from the causes to the effects, nor from the effects of their causes: for this is only the work of reason, and discourse of man.  
7. And amongst men, those that have most wisdom, foresee the furthest in consequences, to follow whatsoever action, or resolution, and by reflection ascend highest to the precedent causes from one to another, till they come to the very first origin, root and fountain of all. Which in physic and government is necessary: for till the Physician or magistrate find the true and first cause of the malady in the natural, or civil body, under his charge, they proceed in the cure as the blind man casts his staff, and hits him commonly that is next unto him, and killeth many times instead to cure.  
8. If we consider the present state of our Country, as well in the excess of the three vices, mentioned in this Treatise, as in almost all the rest, or to speak without limitation of (almost) comparing it with the ancient virtue, modesty, civility, truth in word, and deed▪ Religious Christian love, and charity amongst▪ themselves, and with their neighbours, and the reputation which they had in the whole world, for honourable honest proceeding in all sorts of people from the greatest to the least: we shall doubtless find as great a difference, and change, as we find in the monuments of piety, which our ancestors built & endowed; the like scarce to be found in any other country, and now are almost out of memory with us, but as much as the Chronicles testify that such things have been, and that all the ruins could not be removed, notwithstanding the most and greatest of them be defaced. Now if we will examine the causes of these present effects and reflect from the fruits to the branches, and from them to the root; I suppose any man of judgement, and discourse will easily find it.  
9 Our Churches (as I am told) are changed, in many places, some into barns and stables, & others into playhouses, devotion into curiosity, prayer in them to Preachments, where the idle ignorant Minister entertaineth the people with a tale of a tub, ab hoc, & ab hac, making them believe revelations, that the Pope is Antichrist, that Papists are sē●elesse Idolaters, that they adore storks and stones; and in fine that the moon is made of green chesee.  
10. Neyghbourhood is changed into encroachment, friendship into cozenage, patronage into oppression, duty into flattery, Religion into policy of state, Civility into the excesses of riot, drunkenness, and swearing reproved in this Treatise: and finally to omit many other transmutations which I leave to the Reader, men and women in apparel, speech and manners, for the most part into apes. And whither will they go in newfangleness, & licentiousness, 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 wholly abandoned our Country. Which if it be so: the worse the better for those that are to come, if they which now live would open their eyes, and understanding to consider the errors which have brought the people into these absurdities, and must needs bring all to ruin in few years, if they that stand at the Stern, foresee not the shipwreck, & turn their course betimes.  
11. If it would please them only to confer ages, manners, and dispositions, passed in our old forefathers days, with these of ours; and with indifferency of affection and judgement, give to each one his dew: they would infallibly find, that the old English fashion in all things was far better than the present: and that all these new excesses and disorders come from one; & I think may be concluded with the poor man's answer, who being examined by one of our married Bishops, of whom he had asked an alms, if he could say the Lords prayer: he answered he could? which of the two would his Mastership have, the old, or the new? The Bishop bade him say both, as he did: and after asked his opinion which of the two he thought was better? the poor man was afraid to speak his mind till the Bishop promised him that he should not be hurt. Then (quoth he) in good faith master I can say no more, but that three score years ago, when I was a child, I knew a good time in England, great truth amongst neighbours, every one kept his rank, & was known by his clothes, great plenty in the land, many goodly Churches and Monasteries, where Gentlemen and others had place for their children that desired to serve God; younger brothers were retained, and poor people were relieved with daily alms, and loan of money in their wants, and corn in dear years to sow their grounds, and feed their families, till God sent foison: All this Pater Noster builded, and founded, and kept up, & many good things more, which I see (the more the pity) that Our Father hath pulled down. The rest (good Master) I leave to you, for your mastership is wiser than I to make the conclusion.  
12. And so do I (Gentle Reader) to thyself upon view of this Treatise, & what hath been said to find out the true root, and cause from whence the disorders have proceeded, which if thou hast eyes and sense of humanity, thou canst not choose but lament: and if thou be a person in authority, procure the remedy without prejudice, passion, or particular interest of thy own, that may be hurtful to thy Country, and Commonwealth: for to morrow next thou must leave all, and give a strict account to God, upon peril of thy soul to be rewarded, or punished for ever. And if thou be'st a private person, at least abstain from these vices here noted, and from the rest that may any way offend God, and procure to be one of five at least, in the town or city, for whose sake the mercy of Almighty God may spare the rest, and give them leisure to amend their faults; and pray heartily for the Prince and those which govern under him, that they may open their eyes, and see the peril of our ruin, and prevent in time: and so I betake thee with my best wishes to Christ jesus our Saviour.    

A TABLE Of the Contents of this Book.  

THE FIRST CURE.  
WHAT is the Natural, and Civil use of Apparel. Chap. 1. pag. 1.  
What may be the general purpose of Nature; in that all Nations endeavour to adorn their bodies. Chap. 2. pag. 12.  
How in the use of Apparel, Nature and Art may make a convenient temperature: and what general observations, are necessary in this kind. Chap. 3. pag. 21.  
That Pride, Effeminacy, and Impiety, be three head-springs of Folly, in the abuse os Apparel. Chap. 4. pag. 32.  
How Modesty, and Prudence condemn excess in Apparel, and the like; as signs discovering Pride, and Arrogancy in the mind. Chap. 5. pag. 39  
Seeing that the curious, and disorderly use of Apparel is a spectacle, and provokement of wantonness; by all sound judgements, it is to be reproved: and for this respect also holden as culpable, and dispraisable. Chap. 6. pag. 58.  
Christian Piety directed by Faith, doth very much disallow, and condemn the vain, and curious excess of Clothing. Chap. 7. pa. 78.   

THE SECOND CURE.  
What Charge Nature hath given to every man, in regard o● his being, and actions of a man, ●o avoid Drunkenness. Cap. 1. pag. 109.  
Whosoever shall consider man's estate according to the rules of Faith, as composed of body & soul: shall find just cause to hate, and detest the vice of Drunkenness. Chap 2. pag. 145.  
Whatsoever duty belongeth to a Christians charge, either to God or Man, is only violated by this vice of Drunkenness. Chap. 3. pag. 182.   

THE THIRD CURE.  
Wherein consisteth the nature of an Oath: and ●ow the use thereof is lawful and Religious. Chap. 1. pag. 205.  
What submission, & reverence is to be wished in all those who swear a truth, invocating the Excellency of God Almighty. Cap. 2. pag. 216.  
What a grievous trespass it is to swear falsely. Chap. 3. pag. 244.  
That the ungodliness of urine & irreverent swearing, is an enormous trespass against the sacred Majesty of Almighty God Cap. 4. pag. 263  
The Conclusion to the Reader. Chap. 5. pag. 287.   
FINIS.