THE
FIRST
CVRE
:
WHICH
IS
,
Of
Vanity
in
Apparell
.
CHAP.
I.
What
is
the
Naturall
,
and
Ciuill
vse
of
Apparell
.
THERE
is
no
doubt
but
that
the
originall
vse
of
Apparell
,
tooke
beginning
from
the
quality
of
mans
body
;
for
it
being
much
respected
by
the
soule
,
to
which
it
is
naturally
vnited
,
the
reasonable
faculty
according
to
obligation
from
Nature
,
hath
been
carefull
and
industrious
to
cloath
it
,
as
well
to
defend
it
from
iniury
of
the
ayre
,
as
to
maintayne
it
in
honor
and
reputation
,
against
debasement
or
misprision
,
as
Clemens
Alexandrinus
,
and
S.
Basil
,
do
prudently
obserue
.
2.
For
as
Princes
and
Great
men
,
do
not
onely
procure
estimation
and
support
of
Honour
in
their
owne
persons
and
estates
;
but
also
in
the
behalfe
and
quality
of
their
dependants
and
seruants
,
and
so
consequently
receiue
disgrace
,
when
any
thing
is
contriued
eyther
immediatly
against
their
persons
,
or
to
the
hurt
or
dishonour
of
such
as
haue
their
whole
reliances
on
them
:
So
the
soule
of
man
seeketh
not
only
how
to
gratifie
and
content
it selfe
,
or
to
maintayne
it
owne
excellency
,
but
also
laboureth
to
nourish
the
body
,
and
to
defend
the
naturall
Nobility
thereof
against
all
reproach
.
Both
which
motiues
,
seeme
to
haue
beene
regarded
by
diuine
prouidence
,
when
the
naked
bodyes
of
our
first
parents
were
couered
with
the
spoils
and
seruices
of
beastes
;
for
after
they
3.
The
naturall
vse
then
of
apparell
,
in
as
much
as
it
concerneth
health
of
body
,
doth
much
depend
on
the
quality
of
the
ayre
,
and
clymate
wherin
men
Equinoctiall
line
,
or
in
some
proportion
nearer
or
further
of
,
approaching
,
or
declining
from
them
;
according
to
this
difference
of
situation
,
Apparell
is
to
be
course
or
fine
,
of
this
,
or
that
quality
,
and
fashion
.
And
so
those
which
liue
vnder
the
Equinoctiall
line
go
in
a
manner
naked
;
others
about
the
North
Pole
,
as
the
Scithians
,
weare
strong
and
rude
garments
.
Do
not
the
most
of
the
Scithians
(
saith
Seneca
)
couer
themselues
at
this
day
with
the
skins
of
foxes
and
other
vermin
?
which
as
4.
Cicero
is
of
opinion
,
that
Nature
in
man
,
as
concerning
Apparell
,
is
Cannot
the
skins
of
beastes
(
saith
Seneca
)
sufficiently
defend
a
mans
body
from
cold
?
Do
not
many
Nations
couer
their
bodies
with
the
barkes
of
trees
?
Are
not
feathers
sowed
vp
in
the
fashion
of
cloathes
?
To
this
purpose
Homer
endeuoring
to
teach
the
Naturall
vse
of
Apparell
,
bringeth
in
his
Grecians
manteled
in
the
skins
of
Lyons
,
Panthers
,
Wolues
,
and
such
like
.
This
rude
manner
of
artyre
,
remayned
long
with
the
Northerne
,
and
Westerne
people
.
Iuuenal
.
Satyr
.
●
.
Vexatae
dur●que
manus
.
—
—
—
5.
Whereupon
,
as
excesse
in
apparell
contrary
to
naturall
institution
,
may
first
in
generall
be
knowne
by
the
departure
from
Nature
,
to
the
curiosity
of
Art
:
so
consequently
it
may
be
measured
in
particular
by
degrees
of
Arte
,
by
which
it
hath
degenerated
furthest
from
Nature
;
in
that
,
some
kind
of
Apparell
is
more
artificiall
then
other
,
&
further
sequestred
from
the
true
originall
vse
;
Mans
inconstancy
and
newfanglenesse
ayming
still
at
that
which
is
most
remote
,
and
extraordinary
:
whereas
Nature
to
abridge
this
vanity
of
man
,
hath
buried
&
hidden
from
vs
the
creatures
which
Arte
doth
principally
abuse
in
this
kind
;
as
Pearles
in
the
bottome
of
the
Sea
,
Gold
and
Siluer
,
and
the
like
,
in
the
bowels
of
the
Earth
.
In
which
respect
,
the
old
Poets
feyned
gold
to
be
kept
Clemens
Alex.
and
S.
Hierome
do
record
.
And
Tertullian
thinketh
,
that
women
could
neuer
haue
found
out
the
secret
iuyces
of
herbes
,
minerals
and
other
trumpery
to
colour
their
hayre
&
paint
their
faces
,
but
instructed
by
euill
spirits
:
so
foule
be
the
Painters
and
their
shops
,
from
whence
counterfet
beauty
is
fetched
.
6.
Besides
this
purpose
of
Apparell
to
defend
the
body
from
iniuries
of
heat
,
cold
,
and
the
like
;
Nature
had
another
drift
,
namely
by
outward
Apparell
to
represent
,
as
by
a
visible
signe
,
the
quality
,
and
disposition
of
euery
man
;
what
his
secret
affections
are
,
and
of
what
iudgment
,
discretion
,
and
capacity
he
is
,
for
all
this
his
Apparell
doth
declare
no
lesse
then
his
wordes
.
And
so
the
holy
Ghost
saith
by
Salomon
:
Amictus
corporis
,
&
risus
dentium
,
&
ingressus
hominis
annunciant
de
eo
:
that
is
to
say
:
A
mans
Apparell
,
his
laughing
,
and
the
manner
of
his
going
,
do
manifest
his
inclinations
,
and
telleth
what
is
in
him
.
And
in
this
respect
,
I
haue
oftentimes
thought
with
my selfe
,
that
all
Nations
ought
to
be
passing
heedful
in
the
choice
they
make
of
Apparell
and
the
fashions
therof
:
for
as
much
as
thereby
they
make
remonstrance
to
others
of
their
naturall
dispositions
,
and
lay
open
to
the
view
of
the
world
what
lyeth
hidden
in
their
harts
.
And
so
,
if
in
the
representation
of
their
Apparell
,
their
Newfanglenes
,
and
inuentions
of
art
be
expressed
any
error
,
vanity
,
or
lightnesse
,
to
such
mens
iudgments
as
haue
piercing
intellectuall
eyes
;
they
make
themselues
obiects
of
scorne
and
mockery
,
yea
sometimes
markes
to
be
shot
at
,
and
a
prey
to
other
mens
policy
.
7.
But
to
rehearse
that
which
in
this
kind
,
is
naturally
allowable
,
although
mixed
with
some
Art
,
we
will
begin
with
persons
consecrated
to
religion
:
for
that
Religion
,
is
a
repayment
of
externall
ho●age
and
seruice
due
to
Almighty
God
,
in
respect
of
his
supreme
Maiesty
,
rightly
apprehended
by
man
.
And
therfore
,
the
outward
ceremony
and
●ttire
in
religious
actions
,
ought
to
be
precious
and
honorable
,
as
we
see
it
was
ordayned
by
God
himself
in
the
draught
he
made
of
the
old
Testament
.
Thou
shalt
(
saith
he
)
make
the
vestement
of
Aaron
,
with
glory
and
comelines
.
Hereupon
S.
Basil
noteth
.
And
S.
Gregory
report
.
Vnto
which
signification
by
Apparell
,
is
conformable
the
habit
of
sacred
and
religious
persons
:
who
,
as
they
haue
by
vow
,
and
institution
of
life
,
forsaken
all
worldly
endowments
;
so
do
they
declare
as
much
by
their
exteriour
cloathing
:
As
when
the
clergy-man
▪
weareth
As
Paul
the
Hermite
(
saith
S.
Hierome
)
had
a
meaner
garment
then
is
vsed
by
any
mans
slaue
.
And
accordingly
S
,
Athanasi●
S.
Antony
,
maketh
mention
of
the
austerity
of
his
attire
:
&
Christs
Precursor
that
came
to
preach
pennance
,
was
clad
in
Camells
hayre
.
And
for
the
same
representation
,
the
veyle
of
vowed
virgins
which
couereth
their
heads
&
faces
,
testifieth
that
their
soules
as
well
as
their
bodyes
liue
in
separation
from
earthly
contentmens
,
&
in
solitude
,
and
recollection
with
God
.
Sun●
&
virginibus
pulcherima
praemia
nostris
,
Et
pudor
,
&
sancto
●ectus
velamine
vultus
:
Et
priuatus
honos
▪
nec
not
a
&
publica
forma
:
Et
rarae
,
tenuesque
epulae
&
mens
sobria
semper
.
8.
Now
,
to
proceed
from
sacred
to
Ciuill
persons
,
it
is
comendable
also
&
iustifiable
in
Kings
and
Princes
,
to
haue
their
heads
(
as
the
seates
of
reasons
Empire
)
adorned
with
D●adems
,
after
the
manner
of
Asia
;
or
with
Crownes
of
9.
For
this
cause
likewise
,
Martiall
men
beare
for
armes
in
their
Scurchiōs
and
vpon
their
Crests
,
the
portraitures
of
Lyons
,
Eagles
,
and
the
like
:
&
weare
vpon
their
bodyes
,
the
skins
of
wild
beasts
to
support
the
steele
and
yron
of
their
armour
:
notifying
thereby
,
their
contempt
of
voluptuous
effeminancy
,
&
there
warlike
spirits
deuoted
to
manhood
,
and
as
it
were
promising
victory
ouer
their
enemies
by
their
armour
,
and
●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
knowne
by
his
attyre
.
And
▪
for
this
Clemens
Alex
▪
recordeth
.
And
for
the
same
end
also
,
the
Noble
Roman
vpon
his
black
shooe
did
heare
the
resemblance
of
the
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
doale
,
attired
in
white
,
because
this
colour
,
amongst
the
rest
,
hath
least
resemblance
of
deceit
:
which
manner
,
the
Chinenses
obserue
at
this
day
.
11.
Thus
hath
it
beene
declared
how
Nature
in
man
,
maketh
her
vse
of
garments
,
as
wel
for
some
signification
of
estate
,
quality
,
affection
,
disposition
,
&
iudgment
;
as
for
the
necessary
defence
of
life
against
diseases
and
other
inconueniences
,
repugnant
to
the
honor
,
and
health
of
the
body
.
But
it
may
be
,
that
the
same
nature
hath
yet
a
further
intention
,
insinuated
by
the
generall
practise
of
all
nations
,
in
the
sundry
attire
and
ornaments
of
their
bodyes
:
of
which
we
are
now
to
enquire
.
What
may
be
the
generall
purpose
of
Nature
;
in
that
all
nations
endeauour
to
adorne
their
bodyes
.
CHAP.
II.
IT
would
be
an
argument
answerable
2.
The
common
obiect
of
these
diuers
fashions
euery
where
,
is
a
certayne
decorum
,
or
Corporall
comlines
,
fit
to
represent
to
others
aspects
,
that
which
men
thinke
most
priceable
in
themselues
:
and
thereupon
they
procure
t●
make
it
knowne
by
Apparell
,
as
by
a
purchase
of
their
best
reputation
;
notwithstanding
this
decorum
,
or
bodily
ornament
be
not
the
selfe
same
euery
where
:
yea
rather
what
in
this
country
is
esteemed
gracefull
and
decent
,
in
another
is
contemned
and
scorned
as
euill
fashioned
and
ridiculous
:
what
in
this
people
or
Countrey
is
ordayned
to
signifie
a
Martiall
,
or
a
ciuill
mind
,
in
another
appeareth
of
a
cleare
opposite
representation
.
In
so
much
,
that
if
some
persons
of
euery
nation
should
meet
together
,
euery
one
wearing
his
proper
Nationall
attyre
;
nothing
would
so
moue
them
all
to
laugh
one
at
another
,
as
when
they
should
behold
ech
others
apparell
,
formed
in
such
diuersity
,
notwithstanding
,
they
al
agree
in
general
in
that
wherin
they
disagree
in
particular
:
ech
one
procuring
to
set
out
himselfe
,
but
in
that
manner
which
to
himselfe
seemeth
best
.
3.
There
may
be
thought
vpon
three
causes
,
why
the
soule
by
reason
,
&
will
seeketh
to
beautifie
the
body
through
the
vse
of
Apparell
.
The
first
,
concerneth
the
close
,
and
neere
coniunction
,
which
is
betwixt
the
body
,
and
the
soule
,
as
hath
beene
sayd
:
for
which
respect
,
the
soule
procureth
to
hide
and
dissemble
with
honest
apparell
,
what
through
sin
or
natures
defect
,
is
deformed
in
the
body
.
From
hence
procedeth
that
which
S.
Paul
obserueth
,
as
natural
4.
Another
cause
from
which
proceedeth
this
affection
in
the
soule
to
adorne
the
body
,
may
be
thought
to
consist
in
this
;
that
she
knoweth
the
body
to
be
her
instrument
to
accomplish
many
excellent
endeuors
;
as
to
exercise
temperance
in
meate
and
drinke
;
continency
in
other
pleasures
;
prudence
in
the
gouernement
of
the
creatures
committed
to
reasons
charge
;
fortitude
to
conquer
her
enemies
,
and
the
like
,
as
it
is
noted
Mercurius
Trismegistus
.
In
which
off●ces
of
vertue
,
the
body
doth
not
only
performe
a
taske
of
toylesome
labour
,
but
also
for
the
soules
sake
,
endureth
oftentimes
to
be
depriued
of
many
delights
which
otherwise
were
due
to
the
senses
,
and
to
suffer
many
▪
contrary
effects
of
payne
,
and
griefe
.
Whereupon
the
soule
respecteth
the
body
with
a
gratefull
affection
,
and
seeketh
by
all
outward
remonstrance
,
to
cherish
and
honor
it
,
as
an
agent
with
her
in
the
vse
of
vertue
,
a
fellow
partener
in
all
distresles
,
a
dutifull
seruant
in
all
occurrences
,
a
most
assured
friend
,
and
companion
in
all
5.
The
last
cause
which
prouoketh
this
loue
of
the
soule
towards
the
body
,
is
the
excellency
of
the
body
it selfe
,
well
knowne
to
the
soule
truly
enformed
.
For
the
body
,
though
it
be
mortall
by
sinne
,
yet
is
ordained
to
immortality
,
&
hath
title
to
euerlasting
glory
,
and
a
triumphant
roome
in
heauen
.
How
can
the
body
(
saith
Tertullian
)
be
separated
from
reward
with
the
soule
,
whome
in
this
life
,
common
labour
,
and
vertue
haue
ioyned
together
?
And
when
nature
is
abridged
by
death
to
cherish
the
body
more
in
life
,
she
couereth
the
corse
with
blacke
,
she
burneth
it
with
sweet
spices
,
she
embalmeth
and
entombeth
▪
it
,
&
erecteth
for
it
the
—
Non
alijs
vltum
Cadmeia
pubes
Insurgunt
stimulis
,
quàm
si
turbata
sepulcris
6.
And
when
the
earth
hath
made
a
finall
concealement
of
all
the
bodyes
substance
,
quality
,
and
glory
;
yet
reason
liuing
in
posterity
not
vnmindfull
of
that
endlesse
immortality
,
which
belongeth
to
it
by
right
and
custome
,
repaireth
to
the
tombe
,
and
there
by
c●remony
of
flowers
and
incense
,
protesteth
what
good
it
wisheth
to
the
body
deceased
;
and
to
what
it
is
once
(
maugre
death
)
to
arriue
in
heauen
.
Nos
fest
a
souebimus
ossa
Violis
,
&
frigida
saxa
7.
Thus
haue
we
specified
the
generall
motiues
,
for
the
soule
to
adorne
the
body
in
this
life
with
Apparell
:
&
hereby
may
be
vnderstood
the
reason
why
this
care
is
so
common
to
euery
ones
cogitation
,
that
few
(
according
to
their
ability
)
omit
to
do
it
more
or
lesse
.
And
therefore
,
as
the
occasion
is
subiect
to
excesse
,
so
the
moderation
requireth
prudence
,
and
vertue
.
8.
Now
to
come
to
the
particular
differences
of
Apparel
in
diuers
Nations
,
we
may
consider
them
in
two
sortes
.
First
according
to
substance
:
then
their
quality
and
fashion
.
And
we
shall
see
,
that
both
kinds
proceed
originaly
from
heate
and
cold
of
the
Countrey
wherin
such
people
dwell
.
Now
,
concerning
the
substance
of
Apparell
;
the
matter
is
more
cleare
.
Heate
of
the
sunne
,
and
cold
,
in
different
climates
,
giue
occasion
to
the
inhabitans
,
to
make
their
cloathes
thicker
,
or
finer
as
necessity
requireth
.
9.
Also
from
the
same
constitution
and
temper
of
heate
&
cold
,
arise
varietyes
of
fashions
,
to
couer
mens
bodyes
more
or
lesse
;
for
we
see
,
vpon
euery
little
difference
in
this
kind
,
euen
in
one
and
the
selfe
s●me
kingdome
,
according
to
variety
of
complexions
,
great
variety
of
fashions
:
some
iudging
this
forme
or
colour
,
to
be
an
ornament
to
the
body
because
it
representeth
some
proportionate
quality
of
their
minds
;
which
the
inhabitants
of
other
places
vtterly
mistike
,
and
make
choyse
of
quite
contrary
colours
and
fashions
,
for
the
same
effect
.
The
Indian
glorieth
in
gay
coloured
feathers
,
his
bracelets
of
gold
,
his
10.
No
doubt
there
is
in
things
themselues
,
a
decorum
,
or
decency
for
the
office
of
Apparell
;
notwithstanding
euery
nation
seeking
after
it
,
apprehendeth
and
practiseth
it
with
great
variety
,
which
hath
no
other
origen
,
then
the
difference
of
iudgements
,
which
proceedeth
immediatly
from
the
different
temperatures
and
complexions
of
their
bodyes
that
worke
vpon
their
soules
:
which
temperatures
haue
beginning
from
the
heauens
,
vnder
which
they
liue
and
take
vitall
breath
,
and
from
the
quality
of
the
earth
which
giueth
them
food
.
Neuerthelesse
it
is
most
certayne
,
that
besides
these
different
comlinesses
made
so
diuers
and
opposite
,
through
mens
different
conceits
;
there
is
in
Nature
one
true
,
substantiall
,
certayne
and
11.
Plinie
affirmeth
,
that
men
first
beholding
with
pleasure
the
flourishing
colours
of
flowers
,
namely
of
the
Rose
,
How
in
the
vse
of
Apparell
,
Nature
and
Art
,
may
make
a
conuenient
temperature
:
and
what
generall
obseruations
,
are
necessary
in
this
kind
.
CHAP.
III.
I
do
not
thinke
that
any
man
,
according
to
iudgment
,
can
abridge
the
work
of
nature
so
Stoically
,
or
seuerely
,
as
if
Nature
only
were
to
appoynt
the
Apparell
of
the
body
without
all
intercourse
of
Art
.
For
the
rudest
manner
of
cloathing
we
can
thinke
off
,
namely
by
skins
of
beasts
,
requireth
some
admixture
of
Art
to
make
them
fit
for
mans
vse
:
notwithstanding
,
some
haue
deemed
that
nature
alone
in
the
very
naked
fabricke
of
man
,
hath
made
sufficient
promision
in
this
kind
,
as
Lucretius
and
others
,
who
note
,
that
euery
part
of
the
—
Quibus
vda
ferarum
2.
Yet
the
first
cloathing
afforded
by
Almighty
God
to
our
parents
in
Paradise
after
their
sinne
,
●●oueth
that
for
vs
now
to
go
naked
were
not
according
to
the
prescript
of
nature
.
Many
things
(
and
amongst
them
Apparell
)
are
become
for
the
present
natural
and
necessary
,
which
before
sinne
,
were
not
so
.
Wherefore
this
truth
supposed
,
we
are
not
,
with
vnciuill
rigour
,
to
debarre
nature
wholy
of
all
Arte
in
the
forme
and
vse
of
mans
attire
:
Only
we
must
beware
that
admitting
Art
and
workmanship
for
the
help
and
perfection
of
nature
,
it
be
not
permitted
to
range
so
farre
,
as
it
destroy
the
originall
intent
of
nature
:
As
for
example
,
if
one
should
heape
art
vpon
art
in
things
needlesse
and
extreame
costly
,
farre
fetched
and
deare
bought
,
only
for
vanity
,
without
any
other
purpose
.
For
the
ornament
of
Apparell
,
being
only
an
accidentall
perfection
of
man
,
and
of
little
moment
in
respect
of
other
endowments
of
his
body
and
mind
,
if
in
this
kind
,
any
shew
of
extrauagant
excesse
do
appeare
,
it
will
be
an
argument
to
the
beholders
,
that
in
such
a
person
is
no
internall
quality
of
any
great
worth
,
seing
him
wholy
addicted
to
an
externall
toy
;
and
that
his
wis
and
valour
reach
no
further
then
the
Taylers
Cut
,
and
colours
of
his
cloathes
:
as
if
the
glory
of
the
Ape
consisted
only
in
his
pyde
or
motly
coate
.
3.
Therefore
,
artificiall
inuention
is
not
to
depart
too
farre
from
the
intent
of
nature
or
naturall
parability
:
lest
the
wit
of
the
person
so
curiously
apparelled
,
may
seeme
to
haue
beene
wholy
spent
in
the
pursuite
it
had
after
the
fashion
of
his
cloathes
:
or
he
so
seriously
imployed
thereabout
,
as
he
would
haue
the
world
thinke
it
the
whole
drift
of
his
designes
,
and
that
his
capacity
reacheth
no
further
.
4.
And
assuredly
,
there
is
no
one
outward
argument
,
which
more
playnly
and
effectually
proueth
that
the
souse
harboured
within
that
body
,
hath
no
talent
of
any
great
worth
,
as
too
much
affectation
of
Art
in
Apparell
:
for
it
seemeth
heereby
,
that
Nature
wanting
her
proper
perfection
at
home
,
beggeth
a
counterfaite
resemblance
therof
from
abroad
.
And
wheras
art
,
as
the
inferior
should
imitate
Nature
,
attending
on
her
&
leueling
at
excellency
only
by
her
appointment
:
now
contrary
wise
,
Art
goeth
before
,
and
preposterously
directeth
nature
,
and
maketh
her
to
serue
,
&
attend
,
and
to
be
maintayned
and
esteemed
by
her
.
Whereupon
it
commeth
to
passe
,
that
this
vnnaturall
and
proude
curiosity
of
Art
,
insteed
of
grace
,
from
others
purchaseth
commonly
dislike
&
hatred
:
for
hereby
,
the
beholders
thinke
that
the
party
so
attyred
,
vaunteth
of
himselfe
,
as
if
he
were
greater
then
the
rest
in
mind
,
as
he
is
gayer
in
Apparell
;
&
the
more
he
laboureth
to
make
others
of
his
opinion
,
the
lesse
he
perswadeth
:
for
by
his
lauishing
in
expences
,
they
seo
plainly
he
vnderstandeth
not
proportion
,
and
consequently
deeme
that
his
shallow
wits
are
run
out
into
his
cloathes
.
And
so
,
as
on
the
one
side
they
take
him
for
a
puppet
,
and
hold
him
in
contempt
:
so
on
the
other
side
,
the
affectation
of
that
which
they
see
him
vnworthy
of
,
is
vnpleasant
;
for
all
dissimulation
&
falshood
is
naturally
odious
.
And
this
may
serue
for
the
moderation
of
Art
in
the
vse
of
Apparell
.
5.
Moreouer
,
seing
that
apparell
(
as
hath
beene
sayd
)
besides
the
necessary
couerture
of
the
body
,
bringeth
with
it
a
signification
of
the
quality
of
the
mind
;
it
is
to
performe
this
office
respectiuely
to
the
estate
that
a
man
sustayneth
.
And
as
estates
in
a
Common
wealth
are
different
;
6.
Seing
therefore
,
that
besides
the
honest
and
necessary
commodity
of
apparell
,
I
would
not
(
saith
he
)
that
thy
cloathes
should
giue
any
notice
that
thou
dost
affect
curiosity
in
Apparell
,
which
is
a
token
of
a
weake
and
●ffeminate
spirit
.
But
aboue
all
,
let
it
make
manifest
,
that
thou
art
Magnanimous
.
By
which
is
not
vnderstood
a
proude
,
arrogant
or
disdaindfull
mind
,
but
such
a
one
,
as
by
his
apparel
&
all
other
signes
(
according
7.
He
is
magnanimous
(
saith
Aristotle
)
8.
The
phantasticall
Grecian
was
knowne
by
his
short
cloake
.
The
graue
couragious
constant
Roman
,
was
notorious
for
his
gowne
.
And
as
nakednesse
is
not
a
natural
obiect
to
the
eyes
;
so
such
kind
of
Apparel
as
most
discouereth
the
body
,
is
least
decent
.
In
regard
whereof
,
it
beseemes
not
Gentry
,
and
much
lesse
Nobility
,
to
be
seene
stripped
in
dublet
and
hose
:
which
habit
rerepresenteth
Inconstancy
,
Petulancy
,
Lightnesse
,
and
the
like
affections
contrary
to
magnanimity
.
Yea
the
Easterling
,
at
this
day
,
scorneth
in
this
respect
the
attire
of
Christians
,
as
not
competently
modest
,
but
rather
as
a
testimony
of
effeminacy
:
in
that
our
cloathes
are
not
side
inough
,
whilest
they
discouer
those
parts
of
the
body
which
should
be
hidden
.
And
we
see
the
Robes
of
the
Parlament
,
and
of
the
Iudgement
seat
,
proportionable
to
represent
state
,
majesty
,
and
greatnesse
of
mind
,
to
be
long
;
and
consequently
,
graue
,
decent
,
and
honourable
.
9.
Lastly
it
is
most
disagreable
to
the
dignity
of
man
,
to
be
dayly
diuers
,
and
mutable
in
the
fashions
&
colours
of
his
apparell
:
for
thereby
we
giue
notice
of
two
things
appertayning
to
our
natural
constitution
which
impayre
much
our
credit
.
First
it
argueth
want
of
iudgement
:
and
secondly
much
wandring
&
▪
inconstancy
of
mind
;
both
very
disgracefull
to
persons
of
account
.
Philosophy
teacheth
,
Iudgment
or
practicall
resolution
of
mind
to
be
then
most
firme
,
when
it
issueth
from
longer
,
or
deeper
consideration
.
Whereupon
it
is
obserued
,
that
melancholy
people
,
as
they
are
commonly
more
valerous
and
wise
,
so
are
they
more
constant
and
vnremoueable
in
their
opinions
&
iudgments
,
for
that
they
conclude
not
,
but
after
much
deliberation
,
and
search
of
the
causes
,
effects
,
and
circumstances
of
that
which
they
resolue
:
and
so
neither
do
they
alter
their
resolutions
but
vpon
like
serious
consideration
for
the
contrary
part
.
10.
Wherefore
,
when
a
Nation
is
noted
to
be
various
and
vnconstant
in
apparel
;
it
is
a
great
proofe
,
yea
an
open
confession
,
that
their
vnderstandings
do
not
in
this
poynt
,
diue
so
deep
as
they
should
,
nor
perceiue
sufficiently
what
is
truly
decent
,
and
conuenient
.
And
therfore
,
because
they
made
their
determination
vpon
a
light
ground
,
not
being
able
or
willing
to
reach
any
further
;
they
change
easily
&
often
vpon
the
like
inconstancy
,
still
remayning
in
chase
after
the
idle
contentment
of
foolish
phā-sies
:
as
if
a
man
should
imploy
himselfe
continually
,
and
all
his
cogitations
and
labours
,
to
giue
satisfaction
to
the
wishes
and
desires
of
a
child
.
Which
being
manifest
childishnes
and
folly
,
why
should
any
prudent
man
make
reckoning
of
the
friendship
of
such
persons
or
Nations
,
which
may
seeme
as
mutable
in
affection
towards
vs
,
as
they
are
in
their
apparell
towards
themselues
.
And
what
soeuer
promise
,
or
protestation
they
make
of
constancy
;
how
can
they
be
more
assured
of
themselues
,
or
consequently
we
of
them
,
then
they
were
of
their
former
election
,
in
the
fashion
of
their
cloathes
?
for
the
Weather-cocke
is
subiect
to
all
manner
of
windes
,
and
ready
to
turne
with
euery
blast
.
11.
And
if
this
mutability
and
newfanglenesse
be
so
reprouable
in
the
first
Inuenters
of
new
fashions
;
it
cannot
be
honest
in
such
nations
or
persons
as
take
them
vp
at
the
second-hand
;
for
they
declare
themselues
as
mutable
as
the
first
inuenters
,
and
as
little
setled
as
they
in
their
iudgement
and
desire
;
yea
which
is
worse
,
they
adde
of
their
owne
another
degree
of
debasement
,
publishing
to
all
that
looke
vpon
them
,
that
they
had
not
wit
inough
to
play
the
fooles
without
a
patterne
;
and
therfore
(
though
as
newfangled
as
the
best
)
yet
were
forced
to
come
behind
,
not
for
want
of
good
will
,
but
of
inuention
and
wit
to
find
out
themselues
the
new
fashions
,
which
they
are
glad
to
imitate
.
12.
Wherefore
seing
that
so
many
inconueniences
arise
,
as
well
against
common
Ciuility
,
as
against
priuate
reputation
and
vertue
by
the
abuse
of
apparell
,
which
no
doubt
would
be
excused
,
if
men
fell
once
into
a
mature
consideration
of
the
truth
:
it
will
be
good
to
open
a
little
more
the
generall
causes
and
heades
of
this
vanity
,
to
the
end
,
that
being
knowne
,
the
Cure
thereof
may
be
more
easie
.
That
Pride
,
Effeminacy
,
and
Impiety
,
be
three
Head-springs
of
Folly
,
in
the
abuse
of
Apparell
.
CHAP.
IIII.
THE
inward
arrogancy
of
mans
mind
,
where
it
is
lodged
,
can
hardly
be
bridled
that
it
breake
not
out
into
externall
signes
,
which
arise
from
a
vehement
desire
the
party
hath
to
make
knowne
vnto
others
,
that
excellency
which
he
supposeth
he
hath
in
himselfe
.
And
therfore
,
wanting
better
meanes
(
if
he
can
get
money
)
he
helpeth
himselfe
with
the
Dyar
,
the
Embroderer
,
the
Tayler
,
and
all
Craftesmen
he
can
get
,
to
set
out
himselfe
,
and
testify
that
he
is
some
body
,
and
something
,
by
his
apparell
:
as
if
the
quality
or
fashion
of
a
mans
cloathes
,
could
make
him
more
then
he
is
in
himselfe
,
2.
No
man
(
sayth
S.
Gregory
)
seeketh
after
precious
garments
,
but
for
vayne
glory
,
and
that
he
may
appeare
more
honorable
then
others
.
For
if
this
were
not
the
originall
motiue
,
why
(
as
he
asketh
)
is
such
apparell
only
vsed
,
when
ther
is
occasion
to
present
it
before
other
mens
eyes
?
To
meete
in
company
(
saith
Tertullian
)
to
looke
,
and
to
be
looked
vpon
,
all
pompe
of
Apparelling
is
brought
forth
,
to
the
end
,
that
eyther
lasciuiousnes
may
make
merchandize
,
or
pride
be
puffed
vp
.
Such
as
seeke
honor
by
excesse
in
apparell
,
according
Clemens
Alexandrinus
,
need
Theaters
,
publicke
shewes
,
superstitious
assemblyes
,
and
stages
in
market
places
,
that
they
may
be
seene
of
others
.
3.
To
the
same
purpose
also
discourseth
S.
Basil
:
and
Aurelius
Prudentius
the
Christian
Poet
,
setteth
Pride
apparelled
in
this
maner
.
Turritum
tortis
caput
accumularet
in
altum
4.
This
passion
of
arrogancy
and
pride
residing
,
as
I
haue
said
,
in
the
hart
,
and
managing
an
empty
body
,
sendeth
out
hoate
vitall
spirits
of
the
same
nature
and
quality
to
the
eyes
,
the
cheeks
,
the
legs
,
and
to
all
the
rest
,
from
top
to
toe
.
And
to
the
end
that
the
same
parts
of
the
body
may
be
the
fitter
messengers
,
that
Vice
which
lyeth
hidden
and
cannot
get
out
by
it selfe
,
trimmeth
them
vp
●n
diuers
formes
,
that
they
may
carry
newes
where
she
lodgeth
.
5.
It
is
likewise
euident
,
that
Effeminacy
is
another
speciall
motiue
,
to
the
kind
and
fashion
of
Apparell
,
when
it
is
with
excesse
.
And
so
those
which
employ
their
cogitations
,
in
sensuall
pleasures
,
describe
also
their
thoughts
(
as
the
proud
man
doth
)
in
the
vanity
and
variety
or
their
cloathes
;
wherewith
weaklings
being
doted
,
are
taken
in
Cobwebs
,
&
become
captiues
in
the
same
fetters
and
chaynes
.
And
for
that
reason
affordeth
no
sufficient
argument
to
perswade
a
man
to
such
grosse
and
foule
delights
as
are
common
to
brute
beast
;
therefore
,
the
sensuall
poysoned
spider
lurking
in
her
hole
,
vseth
apparell
as
a
lure
to
call
the
silly
fly
into
her
nets
:
for
the
senses
haue
there
most
power
,
where
reason
is
most
weake
.
6.
Thus
is
the
Abuse
of
Apparell
,
the
displayed
banner
of
dishonesty
;
the
fowlers
glasse
,
which
allureth
to
poysoned
baites
;
the
smoake
of
that
impure
and
smothered
fire
,
which
wasteth
inwardly
all
the
substance
and
ornaments
of
nature
,
grace
,
and
vertue
.
And
wheras
,
naturally
,
all
other
fire
is
bright
,
and
the
smoke
filthy
,
and
stincking
,
here
the
fire
is
foule
and
blacke
,
and
the
smoke
(
to
wit
the
Apparell
)
adorned
and
perfumed
.
7.
To
this
effect
,
when
age
declineth
in
the
Autumne
of
decay
,
with
one
foote
in
the
graue
,
we
see
sometime
(
not
without
laughing
,
though
with
compassion
)
the
inordinate
loue
of
fading
beauty
past
,
borrow
the
Paynters
colours
,
to
fill
vp
the
wrinckles
of
a
withered
face
,
adorne
the
head
with
dead
,
yea
and
perhaps
damned
hayre
:
and
whilest
art
seeketh
to
reforme
nature
in
shew
,
deformeth
and
depraueth
it
in
very
deed
,
recommending
the
truncke
of
life
to
the
memory
of
fancyes
past
,
&
(
though
loath
to
dye
)
yet
stroweth
flowers
vpon
the
hearse
,
whilest
death
gathereth
vp
the
rotten
windfals
of
foolish
youth
.
8.
This
kind
of
poyson
in
custome
drunke
out
of
Circes
cup
,
maketh
●t
at
men
and
women
can
hardly
be
w●an●d
from
their
inueterate
miseryes
:
and
being
loath
to
bid
them
adue
,
discouer
by
their
Apparell
and
artificiall
ornaments
inordinate
desires
,
which
time
should
haue
taken
away
,
and
shame
would
haue
at
least
concealed
.
What
if
Seneca
)
should
behold
the
thin
linnen
of
our
dayes
,
in
garments
which
doe
scarse
couer
,
and
so
farre
from
affording
help
to
the
body
,
that
they
giue
it
not
to
modesty
or
shamesastnes
?
9.
The
third
and
last
note
,
out
of
which
springeth
this
disorderly
cost
and
excesse
of
attire
,
is
Impiety
,
and
neglect
of
God
and
heauenly
affaires
.
For
such
is
the
quality
of
mans
nature
,
that
when
in
his
iudgement
he
admireth
,
and
in
his
heart
exalteth
the
diuinity
and
greatnes
of
Almighty
God
;
then
doth
he
most
of
all
humble
and
debase
himselfe
:
And
to
the
contrary
,
when
he
forgetteth
God
,
and
liueth
without
feare
of
his
iudgments
,
&
prouidence
of
the
life
to
come
,
them
doth
he
extoll
himselfe
and
declineth
from
the
care
of
his
soule
,
to
the
loue
of
his
body
,
bestowing
all
his
time
,
study
,
and
endeuours
to
pamper
and
adorne
it
,
and
to
serue
it
as
an
Idoll
.
And
this
hapneth
not
onely
amongst
them
that
haue
knowledge
of
of
the
true
God
,
and
Christian
religion
:
but
it
is
so
grafted
in
the
very
bowels
of
Nature
,
that
these
two
like
a
ballance
,
when
the
one
goeth
vp
,
the
other
declineth
.
And
so
the
old
Romans
,
whilst
they
held
reuerence
(
after
their
fashion
)
to
Diuinity
,
as
Nature
it selfe
teacheth
all
Nations
to
do
,
vpon
a
reasonable
iudgement
of
their
owne
vnworthines
,
subiection
,
and
dependence
of
a
higher
prouidence
;
they
contented
themselues
with
such
things
as
serued
meerely
for
succour
against
necessity
,
abstayning
from
super
fluityes
,
which
they
thought
might
be
displeasant
to
the
power
that
gouerneth
with
order
,
or
serued
only
for
their
owne
magnificence
and
glory
.
The
Romanes
being
in
flower
(
saith
Salust
)
were
sumptuous
in
their
piety
towards
the
Gods
:
but
sparing
at
home
towards
themselues
.
Nec
fortuitum
spernere
cespitem
10.
Whereupon
,
when
any
Nation
commeth
to
be
extraordinarily
addicted
to
gorgeous
apparell
,
&
variety
of
new
fashions
,
it
is
a
most
forcible
argument
,
that
it
beareth
little
regard
towards
heauenly
greatnes
.
And
for
the
same
reason
,
the
inhabitants
(
each
one
in
his
degree
)
endeauour
to
get
as
high
as
they
can
,
and
to
greaten
and
extoll
themselues
:
and
as
if
they
were
petty
Gods
,
they
set
themselues
out
with
ostentation
of
Apparell
,
as
spectacles
to
be
admired
and
adored
by
the
beholders
.
11.
Vpon
this
consideration
S.
Augustine
How
Modesty
,
and
Prudence
condemne
excesse
in
Apparell
,
and
the
like
;
as
signes
discou●-ring
Pride
and
Arrogancy
in
the
mind
.
CHAP.
V.
THE
Counsaile
of
Ecclesiasticus
is
2.
Therfore
,
by
excesse
in
cloathing
he
can
expect
no
good
from
others
:
and
so
his
only
reward
is
to
please
his
owne
fancy
,
with
dislike
of
the
beholders
,
and
much
more
of
the
wiser
sort
,
that
looke
vpon
our
young
Gallant
,
as
vpon
Esops
Cocke
,
clad
with
the
borrowed
feathers
of
other
birds
.
For
all
the
gay
attire
which
eyther
man
or
woman
can
put
on
to
make
ostentation
of
themselues
,
may
as
well
be
put
vpon
a
statua
of
stone
,
or
vpon
a
hedgstake
.
What
state
then
,
or
what
greatnes
,
excellency
or
ability
of
mind
or
body
is
represented
by
excesse
of
Apparell
?
If
to
be
great
,
and
excellent
in
any
good
quality
,
require
no
more
but
fancies
of
new
fashions
and
painted
cloathes
;
who
cannot
excell
,
if
he
haue
more
money
then
wit
,
or
the
Taylour
be
his
friend
?
But
how
base
is
such
an
excellency
,
that
may
be
common
to
the
foole
,
as
well
as
to
the
wise
man
;
to
the
Cobler
,
or
Carter
,
if
he
haue
money
or
trust
in
the
Marchants
bookes
,
as
well
as
to
the
Prince
;
to
beasts
,
yea
to
senselesse
Creatures
,
as
well
as
to
men
and
women
?
3.
Truly
they
do
publish
too
much
their
weaknes
,
and
little
worth
when
they
condemne
themselues
as
needy
of
Cuts
,
&
Iagges
,
needleworks
,
&
inuention
of
Artificers
,
who
commonly
haue
all
their
vnderstanding
in
their
fingers
endes
,
to
vphold
their
reputation
:
for
dead
flesh
needeth
salt
to
keep
it
from
stincking
,
and
the
most
corrupted
bodyes
,
sweet
smells
and
perfumes
.
These
Peacocks
or
Iayes
,
these
feathered
fooles
disgrace
and
deiect
the
highest
state
of
themselues
:
they
set
nature
,
and
vertue
body
is
more
then
the
garment
,
as
the
souse
is
more
then
the
meate
.
Why
then
is
the
body
of
a
man
animated
with
a
reason●ble
sou●e
to
be
adorned
superfluously
and
impertinently
,
as
though
it
could
be
honoured
or
made
great
,
by
that
which
in
comparison
of
it selfe
,
is
base
and
ignoble
,
and
rather
to
be
graced
by
the
body
,
then
the
body
by
it
.
4.
It
is
not
co●uenient
as
it
seemeth
to
me
(
saith
Cleme●s
Alexandrinus
)
that
,
that
which
is
couered
,
should
shew
it selfe
worse
then
the
couer
.
As
we
see
in
the
Temple
and
Image
;
in
the
body
and
the
soule
.
But
now
it
falleth
out
quite
contrary
:
for
if
the
body
were
to
be
soull
,
who
would
giue
a
thousand
atticke
groates
for
it
,
wheras
for
a
costly
coate
or
iewel
,
diuers
are
ready
to
offer
a
thousand
talents
?
See
then
mans
nature
inuerted
,
and
his
dignities
borne
dow●e
by
excremen●●
of
the
elements
;
by
the
off
●●●
of
brute
beasts
,
by
the
bow●●●
of
wormes
;
and
the
worke
manship
of
the
basest
member
of
the
Common
wealth
,
who
ordinarily
are
neither
idle
nor
well
occupied
.
5.
But
in
this
kind
,
that
which
is
particularly
and
most
iniurious
to
the
soueraignty
of
nature
,
is
the
shamefull
practice
of
painting
the
face
:
wherein
they
vse
liquors
distilled
from
filthy
weeds
,
from
gums
and
poysoned
iuyces
,
which
once
aduanced
aboue
their
naturall
degree
to
the
visage
of
a
woman
,
and
plastered
vpon
the
cheife
mansion
of
a
reasonable
soule
created
to
the
likenes
of
Almighty
God
;
there
,
they
eate
and
fret
the
skin
;
there
,
they
putrifie
,
fester
,
and
dry
vp
into
parchment
the
place
where
they
were
put
to
cause
beauty
,
which
they
might
as
wel
do
vpon
an
old
buskin
as
vpon
a
wrinckled
twisted
face
,
yea
a
great
deale
better
,
and
with
a
fresher
gloze
,
and
longer
continuance
.
What
basenes
then
,
is
it
for
a
man
that
he
may
seeme
(
forsooth
)
a
man
or
a
woman
according
to
her
sexe
,
(
and
not
in
may-games
or
monsters
)
to
begge
with
much
labour
,
payne
,
and
hurt
to
themselues
,
such
ornaments
as
I
haue
spoken
off
,
with
so
much
disparagmēr
,
if
confideration
be
duly
made
,
as
though
nature
and
reason
had
not
remembred
,
to
giue
sufficient
and
conuenient
ornaments
to
both
,
and
for
vnprofitable
fancies
,
to
reuerse
and
disorder
the
whole
course
of
Gods
creatures
,
abusing
the
better
,
and
magnifiyng
those
that
are
most
vile
and
contemptible
.
6.
So
is
it
appoynted
by
our
creation
,
and
by
the
vitall
motion
of
nature
,
that
our
life
consisting
of
the
action
of
heate
that
feedeth
vpon
moysture
,
as
the
flame
in
the
lamp
feedeth
vpon
the
oyle
by
little
and
little
,
the
moysture
should
be
consumed
,
and
with
it
that
fresh
colour
and
flower
of
beauty
which
thereby
is
caused
,
fade
and
decay
.
After
the
same
manner
,
and
with
the
same
end
that
nothing
be
permanent
that
is
made
only
for
vse
and
passage
to
better
purpose
,
all
the
seasons
of
the
yeare
haue
their
peculiar
properties
,
ornaments
,
&
graces
,
with
amiable
intercourse
of
change
;
which
teach
vs
the
seuerall
dignities
and
comlinesse
of
all
the
parts
of
our
life
.
To
our
youth
,
because
it
wanteth
experience
,
prudence
,
and
many
other
preheminences
that
are
not
due
but
to
industry
and
time
(
and
specially
to
women
,
as
to
the
most
deficient
by
reason
of
their
sexe
)
is
giuen
the
veyle
of
exterior
beauty
,
or
good
fauour
to
couer
other
wants
.
7.
Now
,
when
this
spring
and
summer
are
past
,
and
Autume
hath
brought
the
blossoms
to
fruite
,
and
green
fruite
to
maturity
;
what
a
folly
is
it
for
men
,
or
women
,
to
vsurpe
out
of
time
,
and
counterfaite
the
couers
and
ornaments
of
their
former
defects
?
And
what
a
shame
for
a
man
to
play
the
boy
,
or
(
which
is
worse
)
the
womans
part
?
or
that
the
matrone
should
be
such
a
turne-backe
to
the
follies
of
a
litle
girle
?
The
true
ornaments
of
this
age
,
be
not
gewgawes
,
nor
trifling
shadowes
of
youth
:
but
all
those
thinges
which
declare
and
testifie
the
grauity
and
maturity
of
a
discreet
modest
spirit
,
which
is
venerable
of
it selfe
,
and
needeth
no
exteriour
ornaments
,
nor
helpes
to
be
reuerenced
and
respected
.
8.
These
ornamentes
,
when
they
be
not
out
of
their
season
,
they
are
in
season
,
when
out
of
measure
,
they
are
ridiculous
:
but
when
they
be
false
and
Clemens
Alexandrinus
maketh
this
dilemma
.
If
the
visages
of
painted
women
be
faire
of
themselues
,
nature
is
sufficient
to
recommend
their
beauty
:
and
then
they
need
not
to
striue
by
art
against
nature
,
nor
with
fraud
to
wage
warre
against
truth
.
But
if
they
be
not
faire
by
benefit
of
nature
;
then
applying
this
counterfeit
gloze
to
their
faces
,
they
make
open
confession
to
the
beholders
,
that
they
want
beauty
.
Is
it
I
pray
you
,
laudable
in
a
woman
,
or
any
wayes
to
be
esteemed
,
that
her
face
can
performe
the
office
of
a
wall
;
as
fitt
,
or
fitter
to
receiue
al
variety
of
colours
,
then
she
?
Is
this
an
endowment
,
for
which
to
be
held
either
in
loue
,
or
admiration
with
men
?
Is
it
any
commendation
to
depend
on
the
lye-pott
,
on
the
cockle
shell
,
for
colour
of
the
checks
?
or
vpon
the
dead
scull
,
perhaps
of
a
damned
person
,
for
counterfait
haire
?
What
base
,
vgly
,
gastly
,
and
abhominable
furniture
is
this
,
therby
to
set
forth
either
the
feature
of
the
face
,
or
commend
the
qualities
of
the
mind
?
9.
It
remayneth
then
,
that
the
scope
of
costly
apparell
,
of
starching
,
of
painting
,
and
falsifying
nature
,
is
only
and
wholy
to
please
the
lookers
on
:
what
then
?
Is
all
this
adoe
that
fooles
be
contented
,
admiring
the
Painters
and
Taylers
,
puppets
vpon
the
stages
of
vanity
?
for
the
wiser
sort
of
people
laugh
them
to
scorne
;
discouering
vnder
the
Scenecall
studious
curiosity
of
their
apparell
,
the
leuity
,
effeminacy
,
and
ignobility
of
their
mindes
.
For
as
the
cooke
when
he
perceaueth
his
meates
tainted
,
bestoweth
more
spices
on
the
sauce
;
so
when
the
conscience
is
inwardly
guilty
of
the
basenes
and
vnworthines
of
the
soule
:
then
,
forsooth
,
to
dissemble
and
couer
the
inward
imperfections
,
the
earthen
vessel
of
the
body
without
must
be
adorned
;
the
rotten
wood
must
be
guilded
;
the
drowsie
Asse
must
put
on
a
Lyons
skinne
;
the
base
minded
Clowne
must
maske
it
out
in
the
robes
of
a
Prince
.
For
only
such
as
despaire
to
be
respected
for
any
good
quality
of
their
owne
,
seeke
these
external
and
borrowed
helpes
to
be
esteemed
.
Where
,
contrarywise
,
in
him
that
is
worthy
indeed
to
be
honoured
;
the
confidence
of
Gods
gifts
which
he
acknowledgeth
in
himselfe
;
his
merites
and
endeauours
past
by
counsell
,
valour
,
or
charitable
actions
to
publicke
benefit
;
or
at
least
,
the
hope
to
get
honour
by
honourable
meanes
;
doth
make
him
neglect
these
other
petty
patchings
.
Yea
,
those
that
be
magnanimous
,
and
haue
great
spirits
,
decline
rather
to
the
contrary
extreme
.
As
we
read
in
Scilla
his
foresight
of
Iulius
Caesar
,
for
the
same
reason
,
seing
him
negligent
and
carelesse
in
the
vse
of
his
apparell
:
Cauete
(
said
he
)
à
malo
cincto
Iuuene
.
Take
heed
of
this
young
fellow
,
that
cannot
put
on
his
cloathes
;
for
he
carryeth
bigger
cogitations
in
his
head
.
10.
The
noblest
,
most
valerous
,
resolute
,
and
couragious
minds
,
are
alwayes
It
is
no
lesse
reproachfull
for
agenerous
person
(
sayth
S.
Basil
)
to
shew
extraordinary
care
in
adorning
his
body
:
then
by
sloath
,
or
any
other
euill
affection
,
to
become
ignominious
.
What
would
these
doe
in
way
of
arrogancy
(
saith
S.
Chrysostome
)
if
they
had
in
themseules
any
substantiall
worth
of
their
owne
,
who
are
proude
of
the
workmanship
of
others
?
And
S.
Gregory
Nazianzene
:
Purple
,
costly
,
golden
,
and
glittering
garments
,
are
fittest
for
such
as
haue
no
splendour
of
life
;
which
want
all
ornaments
of
vertue
.
Wherefore
,
it
may
be
concluded
out
of
the
iudgement
of
these
great
Sages
,
and
for
all
the
reasons
aboue
sayd
,
that
sumptuous
cloathing
is
no
fit
meanes
to
procure
opinion
of
nobility
and
excellency
in
the
person
that
weareth
it
:
But
rather
if
it
be
with
curiosity
and
excesse
in
whatsoeuer
degree
,
it
discouereth
basenes
of
mind
and
condition
;
and
layeth
open
the
imperfections
,
imprudence
,
and
leuityes
of
men
,
and
women
.
11.
Appelles
his
prentises
made
a
picture
of
Helena
as
prentises
,
and
trimmed
her
with
all
sorts
of
pearle
and
precious
stones
:
which
their
maister
seing
,
told
them
,
though
their
skill
had
not
serued
them
to
make
her
faire
,
yet
they
had
made
12.
And
heere
we
must
note
,
that
there
be
two
kinds
of
Barbarity
;
to
wit
,
one
originall
,
the
other
occasionall
.
Originall
Barbarity
ariseth
from
nature
,
despoyled
of
common
habitation
,
mutuall
commerce
,
religion
,
crudition
,
&
morall
Occasionall
Barbarity
sometime
proceedeth
from
a
certayne
excesse
in
ciuility
,
which
sharpueth
mens
wits
to
inuent
sundry
vnnecessary
artes
for
more
contentment
&
pleasure
:
from
whence
consequently
follow
Effemi●acy
,
Superfluity
,
Lust
,
Riot
,
and
Pride
.
All
which
vices
,
as
they
be
effectes
of
i●le
ciuility
:
so
are
they
instruments
and
inducements
of
Barbarity
.
For
,
as
expences
grow
,
and
conscience
decayeth
:
so
there
arise
dayly
new
deuises
for
cosenage
,
new
plotes
for
deceit
,
and
open
tyranny
and
oppression
of
the
more
potent
against
the
weaker
:
&
in
this
sense
we
tearme
vanity
&
excesse
in
Apparell
vnciuill
and
barbarous
.
For
Barbarity
,
is
not
only
rude
,
and
rusticall
,
but
also
cowardly
,
crafty
,
and
politicall
;
violating
13.
As
ciuility
principally
consisteth
vpon
the
vnited
agreement
of
cittizens
He
is
cruell●
saith
S.
Chrysostome
)
who
in
regard
of
his
sumptuous
apparell
,
neglecteth
the
poore
.
So
that
there
is
this
difference
only
,
betwixt
a
wolfe
in
the
Citty
,
and
another
of
the
forest
:
that
wheras
both
agree
in
cruelty
and
rauine
,
the
one
is
couered
with
a
rough
skin
,
and
the
other
with
a
shining
coate
:
the
one
is
cruell
in
fact
,
and
also
in
outward
apparence
;
the
other
ciuill
in
shew
,
but
barbarous
in
deed
:
not
that
this
outward
countenance
of
the
Ciuill
Wolfe
doth
any
whit
diminish
his
barbarity
,
when
rather
it
serueth
him
,
better
then
the
rough
brissels
of
the
other
,
to
catch
his
prey
:
when
the
poore
innocent
lambe
that
escaped
the
wild
wolfe
in
the
wood
,
falleth
into
the
power
of
the
politicke
hungry
Courtier
,
that
consuming
idly
his
owne
,
and
owing
more
then
he
is
worth
,
lieth
in
wait
to
catch
vp
,
and
deuoure
all
that
commeth
in
his
way
.
14.
By
another
way
also
,
this
excesse
and
arrogancy
of
apparell
dissolueth
ciuill
friendship
:
and
therefore
is
barbarous
.
For
as
S.
Basil
teacheth
;
Hee
that
in
the
vse
of
his
garments
aboue
the
common
custome
,
sheweth
himselfe
more
curious
and
surpassing
others
;
disgraceth
them
,
as
persons
of
meaner
ability
:
which
disgrace
cannot
be
disgested
by
them
that
are
disgraced
,
without
offence
.
When
●ollow
Rancor
and
hatred
,
and
consequently
Mutinies
,
Factions
,
&
Countercourses
one
against
another
,
which
dissolue
the
very
sinewes
of
the
commonwealth
.
15.
For
another
respect
also
the
same
abuse
of
apparell
is
to
be
esteemed
Barbarous
,
in
that
it
doth
vnprofitably
diminish
(
yea
pernitiously
wasteth
and
consumeth
)
mens
goodes
,
lands
,
and
liuely-hoodes
,
which
otherwise
were
to
serue
,
as
well
for
their
present
,
honest
and
necessary
vses
,
as
for
their
posterity
.
Who
knoweth
not
,
that
euery
one
euen
in
regard
of
ciuility
,
hath
vrgent
causes
of
expences
for
himselfe
,
his
wife
,
his
children
,
his
familie
,
his
estate
?
without
which
,
all
would
miscarry
and
go
to
wracke
.
But
when
a
man
▪
cloathed
aboue
his
degree
and
ablity
(
with
the
Snaile
,
Tortuze
,
Fidler
,
&
Ape-master
)
shall
carry
all
he
hath
,
and
much
more
then
his
owne
vpon
his
backe
,
yea
somtimes
whole
woodes
in
extent
of
hundredes
of
ake●s
,
his
childrens
portions
,
wiues
,
his
seruants
wages
,
the
implements
of
his
house
,
his
friends
for
sureties
,
his
merchants
wares
,
his
chapmans
indentures
,
his
owne
credit
:
how
shall
he
defend
himselfe
assailed
or
circumuented
by
his
enemy
?
How
shall
he
be
able
to
supply
other
necessaries
,
and
satisfie
other
wants
that
belong
to
his
charge
?
And
how
shall
he
not
be
esteemed
Barbarous
,
when
he
neglecteth
them
,
and
spendeth
all
vpon
himselfe
?
Right
good
occasion
hath
this
proud
peacocke
,
to
be
confounded
with
humility
,
when
he
turneth
his
eye
to
his
blacke
feet
:
considering
the
necessities
in
his
family
,
the
discordes
in
his
house
,
the
clamours
of
his
creditors
,
the
complaints
of
his
seruants
for
want
of
their
dew
,
the
misery
and
melancoly
of
his
forlorne
children
;
for
that
he
carrieth
vpon
his
backe
,
that
which
should
haue
serued
them
al.
And
in
this
is
to
be
seene
and
weighed
the
admirable
prouidence
&
wisdome
of
Almighty
God
,
and
how
(
as
S.
Chrysostome
sayth
)
he
teacheth
,
and
reprehendeth
vs
by
the
conditions
of
other
creatures
,
made
for
our
benefit
and
vse
.
Seeing
it
is
obserued
in
the
peacock
that
he
is
so
cruell
to
his
succession
,
as
the
femall
hydeth
from
him
her
nest
,
for
if
he
can
find
it
,
he
deuoureth
the
egges
:
as
the
other
proud
peacocks
do
their
children
and
families
,
with
the
idle
vnnecessary
expences
which
they
put
vpon
their
backs
,
and
in
their
traine
.
16.
Besides
,
to
omit
the
charges
vnthriftily
&
foolishly
bestowed
vpon
curious
and
superfluous
apparell
,
is
it
not
a
Barbarous
folly
for
the
husband
&
wife
to
spend
so
much
time
euery
day
in
putting
on
their
cloaths
,
as
they
haue
it
not
for
their
necessary
busines
,
but
must
either
trust
seruants
in
the
oeconomy
of
their
house
,
and
other
things
which
much
import
them
,
or
suffer
all
to
be
neglected
?
The
ancient
Romans
,
besides
other
rites
of
matrimony
,
presented
to
the
wife
(
as
Plinie
telleth
vs
)
a
distaffe
17.
The
world
in
all
ages
,
and
all
times
hath
beene
fraught
with
folly
&
Vpon
one
fine
peece
of
linnen
,
(
saith
he
)
are
bestowed
twenty
thousand
crownes
:
one
necke
beareth
whole
Forests
and
Ilandes
:
the
skinne
of
one
eare
weareth
in
value
a
monethes
expences
:
and
euery
finger
of
the
left
hand
,
playeth
with
the
substance
of
a
whole
bagge
of
money
:
one
small
body
of
a
woman
,
strengthened
with
ambition
and
pride
,
is
able
to
support
the
huge
weight
of
many
vsuries
.
Whereupon
this
pride
of
apparell
,
oftentimes
resteth
not
in
the
priuate
misery
of
one
person
or
family
that
flow
from
the
lauishment
of
foolish
idle
expences
:
but
to
vphold
them
,
it
broacheth
and
setteth
a
worke
all
villany
,
and
treachery
against
the
Commonwealth
.
And
so
the
same
Tertullian
auoucheth
,
that
Gownes
did
more
perniciously
inuade
,
and
more
grieuously
18.
And
as
concerning
expences
to
be
defrayed
for
help
and
seruice
of
the
Common
wealth
,
two
very
bad
effects
proceed
from
the
same
fountaine
of
superfluous
apparell
:
the
one
is
want
of
meanes
&
ability
to
disburse
any
thing
valuable
for
that
respect
;
the
other
,
which
is
worse
,
want
of
good
will
,
of
piety
to
their
country
,
and
of
liberality
to
do
it
.
For
as
the
excesse
and
extremity
of
selfe
loue
is
the
mother
of
arrogant
and
ambitious
appa●ell
;
so
the
same
is
a
stepmother
&
mortall
enemy
to
al
bounty
and
communication
of
commodity
to
others
:
and
will
haue
employed
vpon
the
person
it
possesseth
whatsoeuer
it
can
scrape
vp
by
any
meanes
;
becomming
the
very
bane
of
friendship
and
ciuility
,
whose
effect
and
proper
quality
is
,
to
benefit
others
,
especially
the
vniuersall
good
of
the
Commonwealth
,
and
of
posterity
.
19.
How
detestable
then
is
this
abuse
of
superfluous
and
costly
apparell
,
in
regard
of
pride
and
ambition
,
to
which
it
serueth
:
being
(
besides
other
bad
qualities
)
an
occasion
and
introduction
of
Barbarity
,
and
cruelty
,
and
an
ouerthrow
of
publike
and
priuate
ciuility
,
as
hath
beene
said
?
But
this
abuse
will
appeare
yet
more
execrable
,
if
we
declare
what
an
instrument
it
is
of
dishonesty
,
and
dissolution
of
manners
.
Seeing
that
the
curious
,
and
disorderly
vse
of
Apparell
is
aspectacle
,
and
prouokement
of
wantonnesse
;
by
all
sound
iudgements
,
it
is
to
be
reproued
:
and
for
this
respect
also
holden
as
culpable
,
and
dispraisable
.
CHAP.
VI.
REASON
and
experience
teach
,
that
the
pronenesse
of
men
and
women
to
sensuality
,
requireth
rather
bridles
then
prouocations
to
this
miserable
vice
,
the
chiefe
Empresse
in
this
world
for
Sathan
,
which
standeth
alwayes
in
armes
against
Chastity
the
Queene
of
vertue
.
In
regard
whereof
,
ancient
Error
made
Venus
a
Goddesse
vpon
earth
:
for
that
vnchaste
loue
is
powerfull
,
where
the
loue
of
God
is
wanting
.
And
therfore
,
grace
and
reason
must
ioyne
together
to
fight
against
this
beast
,
and
conquer
her
.
Diua
non
miti
generata
ponto
,
2.
Thus
the
Poet
describeth
this
vice
and
another
telleth
vs
:
how
violent
it
is
,
yea
ouer
Martiall
mindes
,
when
it
is
once
admitted
.
Sic
Venus
horrificum
belli
compescere
regem
,
Wherefore
both
in
respect
of
vertue
grounded
vpon
faith
,
and
the
duety
we
beare
to
almighty
God
:
and
also
for
ciuill
pollicy
,
and
honesty
,
this
hurtfull
disposition
is
to
be
restrained
in
all
commonwealthes
:
and
so
tempered
,
that
no
contagious
signification
therof
be
permitted
,
wherby
others
(
besides
their
inward
naturall
propension
and
3.
Notwithstanding
this
inordina●e
affection
wherof
we
speake
(
being
a
sicknesse
and
distemper
of
man
kind
after
his
fall
,
&
a
punishment
for
sinne
)
seeme
to
carnall
people
as
it
were
naturall
:
yet
the
very
light
of
reason
which
remaineth
in
the
soule
deepest
buryed
in
sensuality
,
if
it
be
not
wholy
become
brutish
,
admireth
at
least
and
commendeth
virgin
●ll
and
matrimoniall
chastity
,
and
condemneth
all
contrary
immodesty
and
liberty
in
others
,
so
much
more
detested
in
Christian
profession
,
as
Chastity
and
Virginity
is
more
esteemed
,
for
the
example
of
Christ
our
Sauiour
,
and
the
immaculate
Virgin
his
mother
,
and
of
so
many
Saintes
of
both
sexes
,
men
and
women
,
of
all
ages
and
estates
from
the
highest
to
the
lowest
,
which
for
their
loue
and
imitation
haue
consecrated
their
bodyes
&
soules
to
Almighty
God
in
perpetuall
virginity
,
&
for
the
same
reason
matrimonial
fidelity
is
so
much
respected
,
and
so
inuiolably
kept
amongst
Christians
ech
party
maintayning
their
loue
and
troth
4.
Now
as
it
is
commendable
alwayes
to
imitate
a
perfect
president
,
so
is
it
most
praise-worthy
in
this
case
,
when
marryed
persons
(
according
to
the
paterne
heere
proposed
of
Christ
&
his
Church
)
profit
inuiolably
in
their
fidelity
and
loue
.
The
flower
of
virginity
is
also
most
beautifull
and
amiable
to
the
eyes
both
of
faith
and
reason
:
for
euen
amongst
the
Paynims
,
it
hath
been
held
in
veneration
,
and
request
.
5.
Our
Sauiour
Christ
compareth
6.
There
is
no
doubt
then
,
but
that
certaine
fashions
of
apparell
,
and
ornamentes
of
the
body
,
vsed
to
that
end
,
&
which
serue
for
inticements
to
incontinency
,
are
damnable
and
detestable
.
Nil
non
permittit
mulier
sibi
turpe
putat
nil
This
abuse
,
as
it
is
repugnant
to
chastity
so
it
is
also
contary
to
natural
modesty
.
For
this
kind
of
concupiscence
is
so
conioyned
with
turpitude
,
as
all
persons
by
force
of
shame
seeke
to
couer
it
from
the
eyes
of
others
:
which
apprehension
of
nature
was
then
originally
begun
,
when
our
first
Parents
(
after
they
had
transgressed
)
ashamed
of
themselues
,
cloathed
their
nakednesse
with
figge-leaues
,
seeking
refuge
of
their
calamity
from
the
quality
of
their
externall
apparell
.
In
which
respect
,
all
barbarous
nations
,
(
yea
and
the
most
impudent
stage-players
,
as
Cicero
noteth
)
haue
been
7.
How
then
is
not
the
custome
now
a
dayes
cleane
contrary
to
nature
,
where
apparell
in
men
and
women
,
not
only
concealeth
not
their
incontinency
,
but
rather
draweth
the
eyes
and
cogitations
of
others
to
consider
their
shame
?
What
barbarous
impudency
is
this
,
and
how
odious
a
reuersing
of
natures
chast
purpose
?
Are
not
wretched
men
and
women
sufficiently
incensed
by
their
owne
inward
distemperature
,
and
the
temptations
of
their
inuisible
enemy
,
but
that
moreouer
they
must
studiously
one
tempt
another
?
Who
is
not
ashamed
to
discouer
the
botches
&
sores
of
his
body
,
and
other
corporall
miseries
and
imperfections
that
he
can
hide
?
And
how
is
it
possible
,
that
men
and
women
blush
not
to
lay
open
by
their
Apparell
,
the
miseryes
and
deformityes
of
their
soules
?
Who
would
not
be
angry
,
if
another
should
call
him
Theefe
,
Falsifier
,
Cosoner
,
or
the
like
?
and
yet
through
curiosity
of
Apparell
,
men
and
women
professe
themselues
Pick-locks
of
the
Deuill
,
and
his
Theeues
,
that
lye
in
waite
to
rob
the
soules
of
their
neighbours
,
to
make
them
slaues
,
and
falsifiers
,
that
put
counterfaite
varnish
vpon
their
disguised
persons
,
and
cosoners
that
set
to
sale
the
filth
of
their
corruptible
bodyes
,
vnder
the
deceiptfull
shew
of
precious
Apparel
:
and
to
this
they
add
moreouer
,
that
they
be
Fornicators
,
&
Adulterers
,
at
least
in
mind
and
desire
:
or
if
they
be
not
,
they
publish
themselues
for
no
better
.
8.
Hereupon
,
the
holy
Ghost
purposing
to
represent
to
S.
Iohn
the
city
of
Babylon
,
oppsite
and
aduersary
to
the
What
may
we
expect
from
such
,
or
suspect
in
S.
Basil
)
but
that
their
lasciuio●●
attire
,
is
adressed
to
sollicite
wantonnes
,
in
such
as
lye
in
wayte
to
violate
Matrimoniall
fidelity
?
9.
When
the
husband
considereth
his
wife
disguised
in
Apparell
,
as
one
that
would
set
out
her selfe
to
sale
:
what
conceipt
can
he
make
of
her
carriage
?
will
not
his
heart
abhorre
,
and
his
eyes
loath
the
impudent
representation
fashioned
to
his
dishonour
?
Likewise
,
when
the
wife
shall
behold
her
husband
not
cloathed
in
the
habite
of
a
man
,
but
with
drift
of
Apparel
disposed
to
falsifie
his
faith
:
will
not
matrimoniall
liking
be
,
if
not
killed
,
at
least
wounded
in
her
?
And
assuredly
,
though
otherwise
her
naturall
modesty
,
or
the
feare
of
God
might
withdraw
her
from
disloyalty
in
the
same
kind
:
yet
as
women
be
weake
,
desire
of
reuenge
wil
hazard
her
chastity
.
And
so
,
when
at
home
the
house
is
disordered
,
and
domesticall
affections
fight
one
against
the
other
in
alienation
and
hostility
,
priuate
life
wil
be
distastfull
and
vnsupportable
:
and
families
being
thus
at
iarre
in
themselues
,
will
neuer
serue
the
Common-wealth
in
any
duty
:
for
health
&
strength
of
the
ciuill
,
as
well
as
of
the
naturall
body
,
must
arise
from
the
good
disposition
,
temperature
,
and
concord
of
all
the
parts
vnited
.
10.
We
see
brute
beastes
,
in
certayne
11.
There
is
no
reasonable
cause
(
saith
why
a
woman
should
paint
her
face
to
please
her
husband
:
she
doth
it
then
to
please
others
.
A
goodly
purchace
for
a
w●●e
,
by
the
plaster
of
her
face
,
to
loose
her
husbandes
hart
,
and
gaine
the
eyes
of
her
foolish
paramour
;
who
though
by
the
vnreasonable
feruour
&
folly
of
youth
,
may
loue
her
,
and
affect
her
for
the
time
:
yet
a
little
after
falling
into
a
more
sober
reckoning
,
contemneth
her
as
a
strumpet
.
As
we
see
in
the
history
of
Ammon
&
Thamar
.
where
the
holy
scripture
Reg.
13.
(
for
document
to
both
men
and
women
,
not
to
yeeld
to
the
like
passions
)
testifieth
the
sodaine
change
of
vnlawfull
and
inordinate
loue
,
into
the
contrary
extreme
.
Et
exosam
eam
habuit
Ammon
●dio
magno
●i●is
,
ita
vt
maius
esset
odium
quo
oderat
eam
,
amore
quo
antea
dilexerat
:
Ammon
abhorred
her
with
all
extremity
:
in
so
much
,
as
his
hatred
was
farre
greater
then
his
loue
had
beene
towardes
her
before
:
which
a
little
after
cost
him
his
life
.
All
(
doubtles
)
temptations
and
instigations
of
the
Diuell
,
to
worke
one
wickednes
by
another
.
12.
But
to
discouer
yet
more
euidently
the
deformity
of
this
vice
,
both
in
men
and
women
:
first
it
is
to
be
examined
Macrob.
7
▪
Satur.
cap.
▪
7.
10
.
in
men
,
&
considered
that
mankind
differeth
in
perfection
of
nature
from
the
femall
sexe
,
especially
in
that
men
be
of
greater
constancy
,
and
force
both
in
body
and
soule
,
then
women
.
Wherupon
,
as
mans
strength
,
proper
to
him
as
man
,
is
shewed
in
the
dominion
and
moderation
of
his
passions
,
especially
in
the
disordinate
appetite
of
lust
,
wherin
by
power
of
very
nature
(
setting
vertue
aside
)
he
is
,
and
ought
to
be
more
puissant
then
a
woman
,
who
in
this
and
all
other
respectes
ordinarily
is
called
the
weaker
sexe
:
when
a
man
,
by
his
leuity
and
the
vanity
of
his
apparell
,
shall
declare
himselfe
to
haue
fallen
from
his
owne
degree
,
to
which
nature
had
aduanced
him
,
he
mispriseth
more
his
owne
condition
and
quality
,
then
all
his
enemies
could
do
by
any
other
reproach
.
Who
then
,
being
a
man
,
and
carrying
the
shape
of
a
man
,
is
so
base
,
as
that
he
would
be
thought
to
haue
buried
his
man
hood
,
and
become
with
Heliogabalus
at
the
wheele
,
a
vile
and
vnnaturall
woman
?
13.
Moreouer
wheras
these
amarous
Knightes
,
affecting
effeminacy
,
thinke
14.
Assuredly
I
wonder
,
how
men
●uē
in
respect
of
their
honour
,
dare
present
themselues
effeminated
in
apparell
to
the
eyes
of
women
whom
they
respect
,
or
of
whome
they
would
be
respected
.
For
it
is
no
lesse
,
but
to
tell
them
in
plaine
tearmes
,
that
they
are
no
better
then
they
,
but
worse
;
in
iudgment
foolish
,
in
courage
childish
,
in
appetite
vnchast
,
and
in
all
other
respects
contemptible
.
And
therefore
,
the
Lacedemonians
,
a
Clem.
Al●x
.
lib.
2
▪
p●d
.
c.
●1.
nation
that
made
account
of
man-hood
enacted
a
law
,
that
none
in
their
common
wealth
but
women
might
vse
effeminate
garments
:
holding
it
a
thing
against
pollicy
and
state
,
that
men
by
their
apparell
should
dishonour
themselues
,
and
their
sexe
.
15.
But
without
all
doubt
this
circumspection
in
the
modest
and
decent
vse
of
apparell
,
doth
most
of
all
touch
the
credit
of
women
.
For
that
nothing
doth
so
much
impaire
their
reputation
,
and
hinder
the
loyall
loue
of
their
husbands
▪
as
the
least
signe
of
lightnesse
:
nor
contrariwise
,
anything
doth
grace
them
more
,
then
such
d●monstration
of
stayed
behauiour
by
their
appar●ll
,
and
the
rest
,
as
may
testify
their
fidelity
:
which
maketh
them
amiable
to
his
iudgment
and
reasonable
affection
,
and
importeth
them
more
then
to
satisfie
his
sight
.
For
it
is
not
the
sole
beauty
of
the
body
,
which
gaineth
the
hart
of
man
with
durable
loue
,
being
only
an
externall
signe
of
the
inward
beauty
of
the
soule
,
that
is
of
vertue
:
which
shinning
in
the
body
,
draweth
affection
with
a
secret
apprehension
of
the
beholder
.
But
when
by
the
apparell
or
other
signes
of
lightnesse
,
the
body
seemeth
merchandise
set
out
to
sale
;
the
superfluous
art
and
industry
,
defaceth
and
dishonoureth
the
naturall
beauty
,
making
it
(
at
least
)
vile
and
contemptible
,
as
a
false
varnish
that
hath
lost
the
substance
within
:
yea
which
is
worse
,
abominable
and
loathsome
,
as
a
dangerous
poyson
&
Sathans
baite
to
deceaue
and
distroy
.
Whereby
it
is
euident
,
that
the
excesse
of
wanton
apparell
is
hurtfull
&
dishonourable
to
women
;
by
which
those
that
haue
litle
prudence
,
thinke
to
get
possession
of
mens
harts
,
and
(
consequently
)
by
them
,
that
assistance
in
temporall
life
which
they
need
,
and
otherwise
(
keeping
themselues
within
the
limits
of
honest
,
decent
modesty
,
by
opinion
of
vertue
)
they
might
obtaine
,
&
conserue
not
for
a
day
,
or
more
whiles
passion
dureth
,
but
perpetually
for
all
their
liues
.
16.
Mans
hart
is
not
so
base
,
as
to
loue
much
,
or
to
be
tyed
in
affection
long
,
for
the
bowels
of
wormes
;
for
false
and
fading
colours
plaistred
vpon
a
parchment
skinne
;
for
new
fashions
of
the
Taylours
sheeres
;
for
the
hew
of
a
naked
breast
,
sometime
not
virginal
but
bestiall
,
that
must
be
carrion
&
wormes
meate
to
morrow
next
.
Certes
some
other
thing
there
is
which
must
gaine
affection
:
such
(
at
least
)
as
is
to
be
constant
and
vnchangeable
,
for
otherwise
,
what
can
be
more
odious
to
the
husband
,
then
when
he
beholdeth
the
apparell
of
his
wife
,
as
of
one
arrayed
in
venery
,
which
professeth
her
employment
to
purchase
,
heere
and
there
,
the
affections
of
others
which
she
should
not
desire
?
And
what
foole
will
like
her
in
this
manifestation
,
which
(
without
blushing
)
she
maketh
of
her selfe
?
or
ioy
to
see
her
impudency
discouered
in
her
wanton
attire
?
by
which
,
she
telleth
him
,
that
her
hart
houereth
aloft
to
seaze
vpon
whatsoeuer
baite
,
to
her
liking
shall
come
next
her
;
and
therefore
,
setteth
her
nets
and
lime-twigs
to
entangle
the
foolish
birdes
that
come
to
gaze
vpon
the
owle
?
What
man
that
hath
a
●ote
of
man-hood
,
will
not
resolue
rather
to
chastise
this
folly
in
his
wife
;
then
to
approue
,
or
dissemble
it
?
No
m●ruaile
then
,
if
women
when
(
by
their
owne
want
of
iudgment
,
or
at
least
of
consideration
)
they
loose
the
cordiall
affection
of
their
husbands
for
these
bables
and
trifles
,
not
worth
a
rush
,
afterwards
they
find
them
vnkind
and
hard-harded
in
greater
matters
which
they
need
and
desire
for
their
family
,
their
frindes
,
or
themselues
?
What
wonder
,
that
iealosies
turne
into
hatred
,
and
(
the
hart
once
diuided
)
that
there
follow
di●orcements
of
the
bodies
,
and
consequently
dissolution
of
honorable
families
;
neglect
in
the
parents
towards
their
children
;
emnity
,
sutes
in
law
,
and
open
barbarous
hostility
betweene
the
wiues
,
kinsfolkes
,
and
the
husband
,
that
before
were
vnited
in
affinity
&
friendship
?
and
finally
great
vnquencheable
flames
,
from
litle
sparkes
,
which
should
haue
beene
smothered
and
quenched
in
the
beginning
?
And
this
for
married
folkes
to
beware
.
17.
Now
likewise
from
the
same
abuse
it
commeth
in
great
part
,
that
in
these
our
dayes
,
amongst
single
people
ordayned
to
matrimony
,
is
found
so
rarely
true
loue
,
if
comparison
be
made
with
the
examples
of
former
times
:
for
whereas
then
the
vse
of
apparell
and
the
rest
,
was
tempered
with
modesty
,
and
was
rather
a
testimony
of
vertue
and
discretion
,
that
could
keep
a
decent
meane
,
then
of
vice
and
folly
which
passeth
alwayes
to
extremes
:
men
and
women
gathered
pure
,
honest
,
harty
,
and
constant
affection
one
to
another
,
that
lasted
in
wedlocke
not
only
whilest
the
flowers
of
youth
continued
,
which
euery
day
and
houre
decline
and
loose
something
of
their
worth
,
but
all
their
liues
:
yea
increased
more
and
more
till
their
dying-day
,
to
be
continued
after
in
heauen
for
euer
.
Where
now
,
the
disposition
of
young
solkes
to
marriage
may
seeme
rather
a
Smith-field
market
,
then
the
communication
of
a
Christian
Sacrament
.
Which
is
one
of
the
miseries
and
mischiefes
(
amongst
many
)
that
our
Countrey
hath
incurred
by
newfanglenesse
.
On
the
contrary
side
;
when
the
quality
and
fashion
of
apparell
in
men
did
testifie
their
valour
,
constancy
,
and
wisdome
;
and
in
women
,
was
a
protestation
of
their
modesty
,
honesty
and
vertue
,
all
thinges
passed
in
the
commonwealth
with
fidelity
,
plaine
dealing
,
loue
,
and
friendship
betweene
husbandes
and
their
wiues
,
children
and
their
parents
,
maisters
and
seruantes
;
the
partes
of
euery
family
being
vnited
one
with
another
,
and
family
with
family
,
and
linage
with
linage
in
Christian
charity
,
and
ciuility
:
which
since
hath
beene
barbarously
distracted
&
deuided
by
the
contrary
.
18.
It
was
commaunded
in
the
old
law
19.
Women
likewise
,
who
stand
in
need
of
comfort
,
and
help
from
God
&
man
,
appeare
amiable
to
both
,
when
their
attire
,
and
all
their
deportmentes
beare
witnes
of
their
modesty
,
&
chastity
:
which
vertues
are
not
solitary
nor
alone
where
they
reside
;
as
the
contrary
want
not
company
of
other
vices
.
Wherfore
,
when
the
virgin
,
married
woman
,
or
matron
,
by
her
apparell
and
behauiour
persuadeth
that
she
is
chast
:
she
persuadeth
also
,
that
she
deserueth
all
reasonable
affection
and
respect
.
But
as
these
generall
reasons
disproue
the
excesse
of
apparell
in
all
Commonwealths
so
are
there
others
,
particular
to
Christians
,
grounded
in
their
beliefe
and
acknowledgment
of
almighty
God
,
which
confirme
the
same
most
effectually
,
and
are
heere
to
be
examined
.
Christian
Piety
directed
by
Faith
,
doth
very
much
disallow
,
and
condemne
the
vaine
,
and
curious
excesse
of
Cloathing
.
CHAP.
VII
.
THE
reason
which
may
withdraw
the
desire
of
vs
Christians
generaly
from
all
superfluities
,
and
in
particular
from
that
of
apparell
,
are
deriued
principally
from
two
heades
:
to
wit
,
from
the
perfection
&
dignity
of
men
,
and
from
that
especiall
loue
and
reuerence
,
which
our
faith
teacheth
vs
,
that
we
owe
to
Almighthy
God
.
2.
As
concerning
the
former
,
Lucian
in
the
person
of
the
Cynicall
Philosopher
,
noteth
well
,
that
things
of
higher
quality
and
excellency
,
haue
alwayes
need
of
fewer
supplements
and
external
helpes
to
attaine
their
felicity
.
Consider
(
saith
he
)
that
children
need
many
thinges
,
not
necessary
when
they
be
elder
;
sick
folkes
more
then
others
in
good
health
;
women
more
then
men
.
And
to
conclude
euery
inferiour
and
more
imperfect
creature
needeth
more
helpes
then
the
higher
and
more
noble
.
And
hereupon
commeth
it
(
saith
he
)
that
the
Gods
as
most
perfect
need
nothing
:
and
therfore
,
such
men
as
need
least
,
come
the
neerest
to
them
.
Whereupon
it
is
an
argument
of
naturall
want
,
when
we
haue
recourse
to
multiplicity
of
externall
helps
,
as
variety
of
apparel
,
or
the
like
,
to
satisfie
our selues
of
our selues
,
or
to
commend
to
others
the
perfection
we
haue
,
or
suppose
to
haue
,
with
desire
to
be
honoured
and
respected
.
3.
But
we
Christians
instructed
by
faith
,
discouer
in
our
bodies
other
causes
wherby
our
minds
should
be
iustly
alienated
from
pampering
,
and
trimming
them
vp
,
with
delicate
and
curious
apparell
.
For
that
,
all
excesse
in
this
kind
,
is
repugnant
to
the
sublime
end
,
&
perfection
of
Christianity
;
vpon
which
consideration
the
discourse
following
is
to
be
grounded
.
It
was
a
conuenient
naturall
prouidence
&
a
iust
persuasion
S.
Irenaeus
obserued
)
to
pūish
their
rebellious
flesh
.
By
which
,
they
repeat
three
commodities
:
first
,
the
memory
of
their
passed
sinne
;
then
,
wholsome
feare
,
holding
back
their
willes
,
and
appetites
from
the
like
disloyalty
by
that
chastisement
;
and
lastly
the
due
execution
of
iustice
,
reuenging
by
punishment
in
themselues
,
what
before
they
had
transgressed
.
And
when
it
pleased
almighty
God
vpon
his
commiseration
to
pardon
their
sinne
,
he
bestowed
vpon
them
,
not
curious
,
or
costly
apparel
:
but
cloathed
them
as
penitentes
in
skins
of
beastes
;
and
retayning
the
forme
,
he
only
chaunged
the
acerbity
of
their
habit
into
a
softer
and
milder
quality
.
Why
then
should
Christians
,
which
know
from
whence
they
come
,
and
haue
not
only
contracted
misery
and
sin
from
those
our
progenitours
,
but
also
themselues
waged
warre
against
God
Almighty
,
contemned
his
authority
,
violated
his
lawes
,
and
deserued
punishment
and
death
for
many
personall
offences
;
glorifie
and
beautify
their
bodies
,
the
instruments
of
their
sinnes
?
4.
O
Repentance
,
art
thou
drowned
in
wretchles
security
!
O
Iustice
,
doest
thou
lye
buried
in
iniquity
,
whilst
flesh
triumpheth
in
painted
gay
Apparell
!
for
whose
misdemeanors
,
teares
were
rather
to
be
shed
from
a
penitent
heart
;
and
restraynt
of
all
vnnecessary
pleasures
,
and
mortification
of
all
inordinate
desires
,
were
to
be
vsed
with
firme
purpose
of
amendment
;
doe
wee
make
so
small
account
of
that
euer
being
Maeisty
,
whom
we
haue
offended
?
or
of
our
owne
misdeeds
,
so
many
and
so
greiuous
,
as
we
dare
(
contrary
to
the
course
held
by
our
first
parents
to
couer
their
confusion
after
they
had
sinned
,
approued
also
by
Almighty
God
)
set
out
these
vile
rebellious
carcasses
of
ours
,
spriugs
of
vices
,
and
armoryes
of
Sathans
weapons
for
battaise
against
God
and
Nature
,
with
costly
cloathes
and
ornaments
of
glory
,
as
though
we
had
done
such
deeds
as
deserued
triumph
,
or
were
such
as
we
might
bragge
of
our selues
?
If
we
be
loath
to
entertaine
the
corrosiue
fretting
of
the
figge-leafe
,
at
least
,
let
vs
(
as
Sinners
)
not
depart
farre
from
the
first
weeds
of
our
mortality
:
whereby
other
creatures
despoyled
of
life
,
serue
to
couer
these
bodies
of
ours
worthily
condemned
to
death
.
5.
If
we
will
make
a
review
of
what
forme
of
apparell
hath
beene
vsed
in
times
past
by
godly
persons
recommended
August
.
E●ar
.
1.
in
Psal.
10●
.
in
holy
writ
,
we
may
learne
from
them
our
Christian
duety
in
this
behalfe
:
at
least
to
moderate
our selues
within
decency
and
ciuility
,
and
not
passe
to
the
contrary
extreme
.
Esau
his
best
apparell
6.
The
Prophets
of
Almighty
God
,
that
in
old
time
were
most
honoured
&
Hieremy
,
Helias
,
Helizeus
,
and
S.
Iohn
Baptist
,
wore
passing
rude
,
and
course
apparell
.
And
for
that
this
hard
intreaty
of
the
body
was
then
thought
to
be
pleasing
to
almighty
God
his
people
in
their
distresses
and
publike
dangers
and
calamities
,
desiring
pardon
of
their
sinnes
,
and
to
diuert
from
them
imminent
punishment
,
threatened
by
diuine
iustice
,
cloathed
themselues
(
euen
delicate
virgins
)
in
sackcloth
and
haire
;
and
thereby
pleased
the
sight
of
God
,
and
his
Angels
,
who
can
better
iudge
of
the
quality
and
decency
of
apparell
,
then
foolish
light
headed
young
men
,
and
women
.
7.
But
now
to
enter
into
the
kingdome
of
the
Ghospell
;
the
coate
of
our
Sauiour
without
welt
or
seame
presenteth
it selfe
first
to
our
sight
:
a
vesture
that
had
no
artificiall
ornament
,
or
diuersity
either
of
parts
or
of
colours
;
but
as
neere
to
nature
as
might
be
,
and
a
●ipe
of
his
virginity
and
modesty
.
And
yet
he
was
our
king
and
our
God
;
and
is
therfore
an
expr●sse
iudgement
and
sentence
against
all
manner
of
apparell
in
Christians
,
that
may
any
wise
endanger
Christianity
,
or
entice
to
sinne
,
or
vnlawfull
liberty
.
And
as
the
garment
of
our
Sauiour
preacheth
vnto
vs
most
effectually
all
modesty
and
moderation
in
this
behalfe
,
aboue
all
the
rest
that
may
be
written
or
imagined
:
so
his
nakednesse
vpon
the
c●osse
doth
teach
vs
to
beware
,
seeing
with
it
he
ransomed
our
excesse
and
prodigality
in
apparell
.
8.
The
Apostles
and
other
faithfull
people
,
that
spred
their
clothes
vpon
the
ground
to
honour
and
serue
our
Sauiour
when
he
ridde
in
humble
manner
towardes
Hierusale●
;
teach
vs
Christians
,
to
contemne
and
cast
away
all
arrogancy
of
attire
vpon
the
view
of
Christes
humility
:
and
by
our
apparell
,
to
endeauour
rather
to
yield
him
honour
and
homage
,
then
to
purchase
vaine
praise
or
estimation
for
our selues
.
Wherupon
,
the
ancient
Christians
of
the
primitiue
Church
,
by
direction
of
their
faith
and
Religion
,
kept
great
moderation
in
their
apparell
;
and
for
their
outward
cloathing
,
chose
rather
to
vse
a
cloake
as
a
garment
of
lesse
ostentation
,
then
a
gowne
:
which
,
as
Tertullian
saith
,
Clemens
Alexandrinus
teacheth
)
9.
In
other
times
,
sinners
grieuing
vpon
the
memory
of
their
sinnes
,
shrouded
their
bodyes
in
dolefull
attire
:
and
fearing
to
fall
againe
,
after
pardon
,
auoyded
all
curiosity
of
apparell
,
and
whatsoeuer
else
might
giue
them
occasion
of
sinne
.
When
they
loued
Almighty
God
,
they
hated
their
bodies
;
whose
inclinations
were
contrary
to
his
lawes
,
and
put
their
soules
many
times
in
danger
to
be
lost
.
But
now
,
that
error
and
darknesse
haue
preuailed
so
farre
,
that
God
is
forgotten
,
and
sinnes
▪
holden
by
fooles
for
fatall
or
naturall
defectes
;
neither
soule
nor
body
are
duely
accused
,
but
rather
excused
by
the
offenders
:
and
in
lieu
of
due
chasticement
,
the
one
is
fed
with
flattery
,
and
the
other
pampered
with
dainty
meates
,
and
couered
with
rich
apparell
:
vnder
which
are
harboured
snakes
,
serpents
,
toades
,
and
all
sortes
of
venimous
creatures
:
yea
sometimes
,
foule
vgly
Diuels
.
Vpon
which
consideration
Clemens
Alexandrinus
Clem.
Alex
.
lib.
3.
ped.
cap.
2
.
compareth
persons
in
sumptuous
attire
to
the
Aegyptian
Temples
.
10.
Nothing
ought
to
be
more
familiar
with
Christians
,
according
to
their
profession
,
then
mortification
of
their
bodies
.
For
,
as
they
professe
to
loue
God
more
then
others
,
as
they
are
bound
:
so
ought
they
more
carefully
to
remoue
all
obiectes
,
that
may
hinder
or
diuert
them
from
the
accomplishment
of
this
duety
,
or
entangle
their
wills
in
other
imploymentes
.
In
which
respect
,
our
bodies
are
to
be
restrained
in
discipline
,
least
they
become
Idols
of
selfe
loue
:
and
treacherously
depriue
the
true
and
sole
God
of
his
owne
,
that
is
,
of
our
pure
,
inflamed
,
finall
,
and
totall
affection
.
11.
Hester
,
that
vertuous
Lady
,
although
vpon
occasion
of
Gods
,
and
her
contryes
seruice
,
she
was
forced
to
put
her selfe
in
costly
apparell
:
yet
she
Hester
&
Iudith
:
not
with
frizled
haire
,
or
with
gold
and
pearles
,
or
precious
garments
.
12.
The
head
then
must
be
couered
and
abased
to
natures
simplicity
;
The
body
cloathed
in
that
weēd
,
which
rather
signifieth
misery
and
trespasse
,
then
of
false
pretended
felicity
;
gold
may
be
left
in
the
bowels
of
the
earth
which
is
his
place
;
the
pearles
to
the
cockle
shell
in
the
bottome
of
the
sea
;
sumptuous
apparell
belongeth
to
the
Pagan
&
Infidell
that
maketh
an
Idol
of
his
body
,
because
he
knoweth
not
Christ
,
nor
aspireth
by
harty
affection
to
the
friendship
of
God
.
Therfore
(
saith
Tertullian
)
it
is
an
outward
irreligious
13.
S.
Hierome
talking
of
the
penitent
plight
of
B.
Mary
Magdalen
,
prostrate
she
was
the
fayrer
,
by
how
much
the
fouler
.
So
the
Niniuites
punishing
their
bodies
,
and
doing
pennance
in
sackloth
,
were
doubtles
amiable
vnto
God
:
who
before
shining
in
gould
,
and
siluer
,
and
precious
apparell
,
were
odious
to
him
,
and
deserued
that
their
citty
should
be
destroyed
.
But
they
saued
it
(
as
S.
Augustine
noteth
)
and
from
August
.
in
2
Psal
.
●0
.
a
Babylon
worthy
to
perish
,
they
turned
it
into
a
Hierusalem
by
their
pennance
.
14.
Whilest
we
performe
our
duety
in
the
Church
,
the
principall
obiects
of
our
thoughtes
there
,
must
be
the
maiesty
of
God
,
and
the
charity
of
our
Redemer
hanging
vpon
the
crosse
.
The
former
(
if
we
haue
wit
,
and
discourse
)
may
cause
in
vs
humiliation
of
soule
,
and
of
body
also
,
in
regard
of
so
great
a
soueraignty
:
and
the
other
ought
to
prouoke
vs
to
sorrow
of
hart
,
&
true
repentance
of
our
sinnes
for
which
he
suffered
.
Behold
(
sayth
S.
Iohn
)
he
commeth
with
clouds
,
and
euery
eye
shall
see
him
,
and
they
that
wounded
him
.
And
all
the
tribes
of
the
earth
shall
bewaile
themselues
vpon
him
.
Moyses
approched
to
God
;
Iesus
Naue
entred
into
the
land
15.
Neither
only
in
time
of
prayer
,
and
supplication
,
are
we
to
represent
the
humiliation
&
mortification
of
our
bodys
by
our
apparell
and
modest
attire
:
but
in
the
whole
course
of
our
liues
.
It
is
the
maine
cry
of
S.
Paul
:
Mortifie
your
bodies
,
which
are
vpon
the
earth
:
for
they
be
enemies
to
the
soule
.
From
which
practice
the
custome
of
our
dayes
declineth
much
:
&
accordingly
we
thriue
.
The
enemy
of
the
soule
is
to
be
kept
vnder
,
not
to
be
pampered
,
and
much
lesse
applauded
&
maintayned
in
his
hostility
,
and
as
it
were
carryed
about
in
triumph
,
when
he
worketh
our
ruine
.
Who
attireth
a
coarse
when
it
is
to
be
buried
in
other
colour
then
in
blacke
?
or
who
(
according
to
Christian
discipline
)
his
dead
Christened
body
,
then
in
a
weed
of
humiliation
and
pennance
?
We
know
(
according
to
the
same
Apostle
)
that
we
are
dead
in
Christ
,
and
our
liues
hidden
with
him
in
God
.
To
what
purpose
then
are
our
bodyes
to
be
set
out
vpon
the
stage
of
vanity
,
in
splendor
of
apparel
,
to
make
profession
that
they
liue
yet
in
sinne
?
16.
But
where
great
curiosity
of
apparell
is
seene
;
there
is
giuen
a
quite
contrary
signification
.
If
all
glory
in
this
life
be
vaine
:
(
saith
Tertullian
)
that
is
the
vainest
of
all
,
which
is
found
in
our
flesh
.
The
present
miseries
of
our
dayly
corruption
;
the
tragical
end
of
our
liues
;
the
earthly
funerall
of
our
bodyes
;
declare
sufficiently
,
if
we
be
not
senselesse
,
that
neither
the
tragedy
is
to
be
increased
,
nor
our
funerals
garnished
with
vnseemely
apparell
.
What
a
fall
will
it
be
,
fit
for
a
tragedy
when
after
much
ado
,
to
trimme
vp
a
rotten
body
in
painted
cloathes
it
must
be
shrowded
in
the
winding
sheet
?
The
funerals
must
needs
be
more
dolefull
where
pompe
of
apparell
affordeth
more
prey
for
death
,
&
the
spoiles
for
deuouring
sepulchers
be
greater
.
Owe
we
so
much
to
the
dole
of
the
tragedy
,
or
to
the
gastly
spectacle
of
the
opened
earth
;
as
to
honour
our
fall
by
the
one
,
&
our
corruption
by
the
other
with
a
costly
maske
of
curiosity
preceding
?
I
haue
heard
of
diuers
fortunate
sea-faring
men
,
who
returning
home
with
a
rich
booty
,
haue
entred
the
harbour
in
triumph
and
brauery
,
their
sailes
and
topsailes
of
silke
,
displayed
with
oftentation
.
But
I
neuer
heard
of
of
any
that
solemnized
his
shipwrack
in
such
a
fashion
,
if
he
were
not
mad
;
&
much
lesse
did
it
on
purpose
to
runne
vpon
the
rockes
.
In
like
sort
,
it
may
seeme
a
preposterous
errour
to
attire
superfluously
these
bodys
of
ours
which
haue
already
receaued
an
irreuocable
sentence
of
death
,
and
runne
on
by
natures
motion
,
directly
(
as
to
shipwrack
)
to
our
death-bed
,
and
to
the
loathsome
appurtenances
of
our
graue
.
17.
When
the
Spider
out
of
her
owne
bowels
hath
spunne
her
curious
habitation
in
the
webbe
;
then
commeth
the
sweeper
with
his
broome
,
and
in
a
trice
defaceth
all
she
hath
done
.
And
when
the
best
part
of
our
life
,
of
our
time
,
of
our
money
,
and
of
our
cogitations
and
study
,
haue
beene
spent
in
cloathing
our
body
&
trimming
it
vp
,
a
little
after
entreth
death
,
called
by
another
name
,
Stoupe
gallant
and
with
one
dash
casteth
all
into
dust
:
Your
richesse
(
saith
S.
Iames
)
are
putrified
,
and
your
Be
not
solicitous
of
your
body
what
to
weare
:
as
if
he
should
say
:
Employ
19.
But
when
it
shal
be
proued
against
vs
in
the
last
iudgement
,
that
we
haue
in
this
life
beene
more
carefull
to
beautifie
the
body
,
then
the
soule
;
lesse
carefull
and
circumspect
to
please
the
eyes
of
God
,
then
to
present
to
the
world
a
false
couer
to
a
filthy
carcasse
;
that
where
Almighty
God
should
be
the
chiefest
end
and
period
of
our
endeauours
,
we
haue
allotted
the
best
part
of
them
and
the
flower
of
our
yeares
,
to
the
seruice
and
idolatry
of
our
bodyes
:
what
a
dreadfull
and
horrible
case
will
this
then
appeare
,
though
there
were
no
other
sinnes
in
consequence
therof
,
the
Iudge
being
iustly
offended
,
and
his
sentence
not
appealable
?
It
is
therfore
no
lesse
wise
then
Christian
resolution
of
the
Apostle
:
Hauing
necessary
foode
,
and
wherewith
to
cloath
our selues
,
with
these
we
should
be
content
.
20.
But
alas
,
the
curiosity
of
apparell
is
not
only
in
it selfe
euill
,
nor
to
the
party
alone
that
vseth
it
;
but
for
the
most
part
to
others
also
,
in
consequence
,
as
hath
beene
said
.
Wherefore
when
they
shall
see
,
that
by
their
folly
they
haue
not
only
brought
themselues
to
hel
,
but
also
many
more
created
to
the
likenesse
of
Almighty
God
,
and
bathed
in
the
precious
bloud
of
Christ
;
what
a
confusion
will
it
be
to
them
,
and
what
horrour
,
to
haue
such
a
spectacle
,
for
euer
,
before
their
eyes
?
21.
In
some
sort
excusable
is
that
trespasse
which
occasioned
by
folly
and
frailty
,
causeth
only
the
offendants
personall
hurt
:
but
excessiue
,
odious
,
malicious
,
&
most
punishable
is
that
iniquity
,
with
which
the
delinquent
draweth
others
also
to
damnation
.
As
if
men
and
women
in
this
life
were
work-folkes
in
the
diuells
haruest
,
by
their
wanton
apparell
,
their
painting
,
their
trimming
,
their
foule
shamefull
nakednesse
,
to
set
out
themselues
to
sale
,
&
allure
others
to
sinfull
desires
,
therby
to
fill
vp
the
infernall
caues
with
the
bodies
and
soules
of
Christian
people
.
22.
The
Diuell
knoweth
,
that
man
is
a
noble
creature
,
and
by
instinct
of
his
iudgement
and
naturall
reason
abhorreth
sensuall
pleasure
,
as
a
thing
common
to
brute
beastes
:
And
therfore
to
garnish
and
grace
it
for
seduction
,
he
vseth
,
as
an
instrument
of
deceit
the
lasciuious
attire
wherin
the
light
woman
is
clad
,
as
a
serpent
to
kill
her
sight
.
No
Basiliske
is
more
dangerous
,
no
venime
so
hurtfull
,
no
influence
so
infectious
,
no
contagion
so
mortall
,
as
an
vnchast
mind
vnder
the
attire
of
a
Curtizane
.
O
vnworthy
employment
of
a
Christian
woman
,
to
make
her selfe
a
guilded
goblet
to
entertaine
deadly
poyson
,
powred
in
by
Sathan
,
for
bane
of
the
world
;
to
adorne
and
beautifie
with
art
his
filthy
baites
of
concupiscence
;
to
betray
man
to
hell
,
whose
help
and
confort
she
should
be
;
to
kill
her
best
friend
and
supporter
with
enchanted
fruites
;
to
damne
her
owne
originall
root
and
pedigree
!
Is
it
not
harme
inough
by
her
folly
and
allurement
,
to
haue
brought
him
and
all
his
posterity
to
be
slaues
,
and
pay
tribute
to
sinne
and
death
?
and
to
haue
cast
him
out
of
Paradise
into
this
vale
of
misery
,
vnlesse
from
hence
also
,
she
throw
him
downe
head-long
into
hell
fire
!
O
wreched
woman
,
if
thou
hast
no
care
of
thine
owne
soule
,
giuen
ouer
to
sensuality
,
and
willingly
liuing
,
or
rather
festering
and
dying
in
slauery
and
corruption
:
yet
beare
respect
to
man
,
who
neuer
gaue
thee
iust
cause
to
hate
him
;
&
much
lesse
to
hurt
him
willingly
,
and
destroy
him
.
Consider
the
dignity
of
his
estate
,
as
Lord
and
Soueraigne
ouer
all
earthly
creatures
:
value
the
worth
of
his
body
and
soule
,
redeemed
from
thy
first
folly
,
and
his
fragility
,
by
the
precious
death
of
Christ
Iesus
:
behold
the
height
of
his
calling
,
to
be
cittizen
of
heauen
,
and
a
partaker
of
the
eternal
ioyes
of
that
happy
place
:
looke
below
,
and
view
that
opened
hideous
infernall
gulfe
wherunto
thou
wouldest
bring
him
:
contemplate
with
attention
and
leasure
,
those
horrible
endlesse
tormentes
,
into
which
thou
wouldest
plunge
him
&
thy selfe
:
and
then
doubtlesse
(
if
thy
hart
be
not
of
flint
)
very
compassion
engrauen
in
thee
by
nature
(
if
thou
art
a
Woman
and
not
a
Tiger
)
will
recall
thee
from
so
detestable
an
action
,
and
stay
thee
from
so
horrible
a
treachery
,
against
thy
freind
.
23.
Wherin
if
thou
be
carelesse
and
cruell
:
know
,
that
Almighty
God
will
take
the
matter
into
his
owne
hand
,
as
most
commonly
he
doth
;
and
euen
in
this
life
,
by
disgrace
,
penury
,
want
,
sicknesse
,
or
otherwise
,
will
chastice
thine
offence
.
For
,
how
can
his
iust
eye
beare
the
presumption
of
thy
pride
and
vaunting
in
sinne
before
his
face
,
as
if
thou
we●t
innocent
,
bragging
him
with
superfluous
and
curious
pampering
,
and
setting
forth
of
that
flesh
,
which
hath
most
hainously
offended
him
many
times
;
and
arming
his
enemie
that
standeth
in
defiance
of
rebellion
against
his
will
and
law
?
24.
If
once
he
disdayned
to
looke
vpon
Luciser
and
his
companions
,
who
,
forgetting
from
whence
they
had
the
perfections
of
nature
and
grace
that
shined
in
them
,
fell
in
loue
with
themselues
,
and
became
obiectes
of
foolish
pride
,
in
so
much
as
in
his
iust
indignation
he
cast
them
downe
from
heauen
into
eternall
misery
and
paine
.
If
he
could
not
abide
the
presumption
of
of
Herod
,
that
being
a
King
would
forsooth
needes
be
a
God
,
and
shewing
himselfe
to
the
people
in
rich
apparell
with
his
speech
to
that
purpose
,
was
no
sooner
saluted
by
his
flatterers
and
applauded
to
his
contentment
,
but
the
Angell
of
God
,
knowing
his
Maisters
condition
,
stroke
him
in
his
zeale
,
because
he
would
honour
himselfe
,
and
not
giue
glory
where
it
was
due
,
and
so
he
dyed
miserably
eaten
vp
with
vermine
:
he
which
spareth
not
Angels
when
they
are
proud
;
nor
his
Angels
spare
Kinges
,
when
they
keepe
not
themselues
within
the
measure
and
modesty
of
mortall
men
:
will
he
,
thinke
you
,
suffer
a
Iack
,
or
a
Gill
to
bragge
him
out
?
or
spare
to
punish
them
,
for
their
sumptuous
apparell
,
wherby
they
diminish
not
,
but
increase
their
sinne
?
25.
If
the
starres
in
the
firmament
did
not
dutifully
set
forth
God
his
honour
&
renowne
,
but
rather
sought
by
pride
to
magnify
themselues
,
they
should
not
long
be
starres
:
but
by
his
Iustice
be
consumed
to
coles
and
dust
:
how
then
,
or
with
what
reason
,
may
we
miserable
caytiffs
composed
of
earth
,
and
creeping
vpon
the
ground
,
presume
to
breath
out
a
spirit
of
contempt
against
God
Almighty
without
,
feare
to
be
broken
into
peeces
and
consumed
?
26.
Without
all
doubt
,
our
beggary
,
which
we
call
brauery
,
and
we
patch
vp
with
the
off●ls
of
diuers
base
creatures
to
adorne
our selues
,
is
a
manifest
contempt
of
the
diuine
Maiesty
of
Almighty
God
,
and
a
misprision
contrary
to
all
feare
and
religious
homage
due
vnto
him
.
And
it
must
needs
be
to
him
an
vngracious
and
odious
spectacle
,
to
behold
mans
nature
made
by
his
owne
handes
,
to
be
corrupted
,
violated
,
abused
,
and
abiured
(
by
false
ornaments
of
apparell
,
or
otherwise
)
to
the
seruice
of
the
Diuell
.
27.
With
what
patience
then
can
be
behold
a
painted
face
?
a
bush
of
haire
died
and
coloured
?
as
if
art
were
more
commendable
then
nature
;
or
could
correct
and
amend
Gods
workmanship
,
admirable
in
our
creation
,
and
much
more
in
our
iustification
:
for
which
respect
,
he
giueth
many
times
a
hard
fauoured
face
to
couer
and
keep
a
beautifull
soule
:
and
deuideth
his
talentes
with
iustice
,
and
proportion
,
as
they
are
most
conuenient
and
profitable
for
euery
one
,
if
we
had
wit
to
acknowledge
them
,
or
could
tell
how
to
vse
them
.
28.
Would
not
Apelles
(
thinke
you
)
hold
himselfe
disgraced
,
and
be
angry
,
if
a
Coridon
,
a
saucy
presumptuous
clowne
passing
by
a
picture
drawne
by
himselfe
would
needes
take
a
pencell
in
hand
,
&
presume
to
correct
his
work
?
So
certainly
,
the
diuine
Maiesty
must
needes
be
offended
,
to
see
our
naturall
feature
expressed
by
his
owne
supreme
workmanship
,
to
be
altered
and
deformed
with
false
inuentions
.
Some
Emperours
haue
borne
such
respect
to
their
owne
images
,
as
they
haue
forbidden
,
vnder
great
penalties
,
that
they
should
be
carryed
into
places
of
dishonour
,
vpon
any
Iulius
Caesar
disgraced
and
Dio
●
lib.
●
dishonored
notably
the
British
shoare
,
when
he
made
a
corselet
of
the
pearles
which
there
were
found
,
and
dedicated
it
to
the
impure
Venus
:
●o
(
infallibly
)
they
both
debase
themselues
,
and
dishonour
God
and
their
Country
,
which
with
excesse
of
apparell
and
other
〈◊〉
indecent
ornaments
,
dedicate
the
〈◊〉
ties
of
their
bodyes
and
soules
to
foolish
pride
and
dishonesty
.
Wherfore
no
●●●uaile
if
Almighty
God
so
offended
,
prepare
his
dartes
of
reuenge
against
such
a
sinne
,
as
is
not
only
reproachfull
in
the
offendant
,
but
iniurious
also
and
hurtfull
to
others
,
as
hath
been
said
,
and
so
directly
intended
against
his
diuine
Maiesty
and
Law
.
29.
The
elect
people
of
God
,
proued
his
wrath
against
them
and
their
Cirty
Hierusalem
particulerly
,
for
the
reuenge
and
punishment
of
their
riot
in
corporall
ostentation
,
and
excesse
of
curious
apparell
,
and
other
impertinent
&
lasciuious
ornaments
of
the
body
.
And
so
the
Prophet
Isay
fortelleth
them
the
For
that
(
saith
he
)
the
Daughters
of
Sion
are
proud
,
and
go
their
neckes
stretched
out
with
twincling
eyes
,
clapping
their
hands
,
and
ietting
in
a
set
pace
;
our
Lord
will
make
bald
the
heades
of
the
Daughters
of
Sion
,
and
discouer
their
haire
.
That
day
,
he
will
take
from
them
their
ornaments
of
their
shooes
,
their
little
moones
,
their
chaines
,
onches
,
and
bracelets
,
their
sweet
balles
,
earlets
,
ringes
,
&
pearles
that
hang
on
their
fore-heades
,
their
changes
of
apparell
,
their
short
cloakes
,
&
fine
linnen
,
their
needles
,
looking-glasses
,
launes
,
head-bandes
,
and
bongraces
.
And
for
their
perfumes
and
s●●cet
sauours
,
there
shal
be
putrifaction
and
stincke
:
a
cord
in
steed
of
a
girdle
:
for
frizled
haire
,
baldnes
:
and
they
hall
weare
hair-cloth
,
for
stomachers
.
Thy
fairest
men
also
shall
fall
by
the
sword
:
and
the
strong
ones
perish
in
battaile
.
Her
gates
shall
mourne
and
lament
:
and
she
shal
sit
desolate
vpon
the
ground
.
Loe
the
processe
,
and
iudgement
,
the
sentence
,
and
execution
,
in
this
cause
of
superfluous
apparell
.
Loe
the
tragedy
that
shut
vp
this
abuse
,
in
that
vnfortunate
people
:
which
by
degrees
,
came
to
the
perdition
and
desolation
,
which
the
Prophet
foretold
them
.
The
like
happened
to
the
Greeks
,
and
to
the
Roman
Empire
;
that
by
the
same
disorders
and
excesses
came
to
ruine
.
And
either
their
example
and
the
reasons
alleaged
,
in
a
matter
so
euident
,
will
serue
for
amendment
:
or
it
is
a
signe
that
our
eyes
are
blind
,
and
our
hartes
hardened
:
for
our
sinnes
as
theirs
were
before
their
fall
,
&
that
our
punishment
is
also
to
follow
.
The
end
of
the
first
Cure
.
THE
SECOND
CVRE
:
WHICH
IS
,
Of
Excesse
in
Drinking
.
What
charge
Nature
hath
giuen
to
euery
man
,
in
regard
of
his
being
,
and
actions
of
a
man
,
to
auoyd
Drunkennesse
.
CHAP.
I.
IT
would
(
no
doubt
)
appeare
a
great
disparagement
to
the
honor
and
worthinesse
of
a
Noble
Knight
or
other
person
of
higher
degree
to
enter
into
combat
with
a
vile
,
base
,
and
ignominious
aduersary
,
who
according
to
his
bad
disposition
,
want
of
wit
,
and
good
manners
,
had
beene
contemptuous
towards
him
and
done
him
wrong
;
for
in
such
a
case
,
reuenge
and
satisfaction
were
to
be
taken
of
such
a
one
,
rather
by
some
seruant
of
his
with
a
●udgel
▪
them
by
himselfe
with
his
sword
:
So
in
the
vice
of
excessiue
Drinke
(
because
among
other
vices
and
disorders
incident
to
mans
nature
corrupted
,
it
is
as
it
were
the
very
dregges
of
the
corruption
,
and
an
abuse
of
extreme
indignity
and
basenesse
inforced
vpon
the
soueraigne
quality
&
nature
of
man
)
humane
wit
and
intelligence
,
may
iudge
it selfe
ill
matched
and
dishonoured
,
to
encounter
such
a
Bestiality
(
or
worse
,
for
no
beastes
are
subiect
to
this
vile
excesse
)
with
reason
,
and
eloquence
of
learning
.
For
the
correction
of
so
foule
a
fault
,
the
satisfaction
and
reuenge
of
so
contemptuous
a
reproach
,
should
rather
be
taken
with
a
whippe
:
for
all
the
rest
is
improper
punishment
for
so
brutish
,
and
base
a
disorder
.
2.
Notwithstanding
,
for
that
this
vice
(
although
in
it selfe
so
base
&
contemptible
as
more
cannot
be
imagined
)
is
not
sufficiently
considered
by
many
,
nor
abhorred
with
that
detestation
and
shame
,
which
Nature
it selfe
should
teach
them
by
the
very
sight
of
so
vgly
and
filthy
a
sinne
:
necessity
of
charity
imposeth
this
taske
vpon
reason
,
to
force
learning
&
discourse
to
take
the
matter
in
hand
,
though
an
vnworthy
subiect
,
and
(
if
it
may
be
)
to
chase
this
foule
&
infamous
monster
out
of
the
world
,
at
least
out
of
those
countryes
that
are
not
become
wholy
sauage
,
&
the
people
worse
then
beastes
.
3.
The
marke
then
at
which
we
ayme
,
is
a
masse
of
that
vastnesse
and
deformity
,
that
no
Iaueline
nor
Pike
of
argument
that
is
cast
against
it
,
can
erre
,
but
must
needs
hit
at
full
push
.
Besides
,
the
bulke
of
this
foule
disorder
is
so
staggering
of
it selfe
,
and
so
slenderly
supported
by
iudgment
,
that
it
cannot
be
hit
,
but
it
must
needs
be
ouerthrowne
.
There
is
no
doubt
,
but
that
man
,
although
he
be
not
absolute
Lord
of
his
life
and
being
(
which
properly
are
subiect
only
to
the
supreme
dominion
of
Almighty
God
)
yet
by
his
appointment
and
duety
of
nature
,
he
is
their
keeper
and
guard
to
preserue
them
in
good
estate
,
to
defend
them
from
hurt
,
to
perfect
and
adorne
them
with
the
best
employments
,
and
to
remoue
and
resist
all
contrariety
which
may
either
destroy
them
,
or
weaken
and
hinder
their
operation
.
In
regard
wherof
,
and
that
reason
in
vs
may
prescribe
the
due
&
proper
vse
of
Drinke
;
first
,
is
to
be
layd
downe
for
the
ground
and
foundation
of
all
that
followeth
,
vpon
what
cause
ariseth
the
necessity
therof
in
mans
body
,
and
at
what
end
nature
leuelleth
,
in
giuing
this
appetite
.
4.
The
appetite
then
of
drinke
,
is
occasioned
through
temper
of
mans
body
,
hoate
,
and
dry
,
either
naturall
vpon
good
disgestion
,
or
vicious
proceeding
from
corruption
of
surfer
,
heat
of
an
ague
,
labour
,
abundance
of
choler
,
euill
custome
of
much
drinking
,
(
as
Plinie
5.
Now
then
,
it
followeth
to
declare
the
effects
of
beare
,
wine
,
or
any
other
drinke
,
that
is
receaued
into
the
stomake
:
the
knowledge
wherof
importeth
greatly
to
make
vs
temperate
,
and
vtter
enemies
of
all
excesse
in
this
kind
.
First
there
is
a
generall
cause
,
for
which
a
reasonable
man
ought
to
vse
great
moderation
in
his
nourishment
,
either
of
meat
,
or
drinke
.
For
,
as
drinke
in
particular
conueyeth
the
meate
downe
to
the
stomake
,
and
bringeth
it
to
a
good
proportion
and
temper
of
disgestion
;
so
is
it
also
nourishment
of
it selfe
,
to
be
disgested
,
or
else
if
it
haue
no
nourishment
,
to
be
euacuated
.
And
in
this
,
the
nutritiue
faculty
is
distinguished
in
operation
,
and
differeth
from
the
expulsiue
:
that
the
nourishing
faculty
,
although
it
ouercome
the
qualities
of
the
meate
and
drinke
,
as
doth
also
the
expulsiue
;
yet
notwithstanding
,
the
nutritiue
so
ouercometh
,
as
it
entertayneth
the
prey
it
hath
gotten
,
and
conuerteth
it
substantially
into
the
precedent
parts
of
the
body
to
be
nourished
:
wheras
the
expulsiue
faculty
,
when
it
hath
power
,
casteth
out
by
excrement
all
such
substance
as
is
not
conuenient
for
nourishment
.
And
though
the
stomacke
,
through
naturall
heat
gaine
the
superiority
ouer
drinke
,
and
so
make
it
fit
for
nourishment
and
humectation
of
the
whole
:
yet
the
same
stomake
and
naturall
heat
suffereth
a
repassion
in
the
disgestiue
facultie
,
from
drinke
;
by
which
it
is
continually
weakened
,
and
made
lesse
and
lesse
able
to
disgest
,
and
to
make
both
the
drinke
&
meate
profi●able
for
reparation
of
the
body
.
6.
In
this
manner
,
we
see
that
a
strong
Wrastler
,
whilest
he
casteth
downe
his
weaker
aduersary
,
is
yet
therby
rebated
in
his
strength
;
and
finally
,
would
loose
it
all
,
by
a
great
number
of
such
victories
:
so
although
the
naturall
heat
of
the
stomake
conquer
the
aduerse
qualities
of
drinke
,
yet
is
it
debilitated
,
extenuated
,
and
made
of
lesse
force
by
the
battayle
:
and
according
to
this
repassion
in
the
daily
victory
of
the
stomake
ouer
drinke
(
though
all
other
causes
were
remoued
)
it
alone
would
finally
procure
old
age
,
death
,
and
destruction
,
later
or
sooner
,
respectiuely
as
the
drinke
taken
in
,
is
more
or
lesse
,
of
this
or
that
quality
,
and
the
complexion
of
the
drinker
stronger
,
or
weaker
.
7.
Moreouer
,
we
are
to
distinguish
(
with
Galen
)
in
all
the
partes
of
mans
That
,
where
she
would
haue
any
thing
stay
longer
time
in
any
part
of
mans
body
,
there
she
hath
made
the
passage
more
difficult
,
by
tortuosity
of
the
partes
;
or
by
multiplicity
of
the
veiles
,
plats
,
and
couers
,
wherein
it
is
folded
.
8.
Lastly
,
seeing
there
is
no
meat
or
drinke
so
pure
and
voyde
of
all
viciosity
or
dregges
,
that
it
is
to
be
conuerted
entierly
into
the
substance
of
the
part
to
be
nourished
,
therupon
(
as
in
a
Citty
,
that
it
may
be
kept
cleane
)
nature
hath
made
prouision
of
the
expulsiue
faculty
,
which
serueth
(
as
it
were
the
common
Scauenger
)
to
cast
out
all
the
grosse
&
vncleane
surplussage
of
nourishment
,
that
might
breed
euill
bloud
and
noysome
substance
.
Whence
may
be
gathered
,
that
the
quality
and
quantity
of
drinke
and
meate
,
specially
of
drinke
,
haue
not
only
their
proper
effectes
in
th●
stomake
,
but
also
in
all
other
parts
of
the
body
,
specially
in
the
liuer
,
the
longes
,
the
belly
,
and
the
head
.
The
liue●
is
the
first
which
(
by
the
Maceriacall
veines
)
receaueth
an
impression
,
good
or
bad
from
drinke
,
well
or
ill
decocted
Galen
.
l.
4.
de
vsu
part
.
c.
13.
l.
●
.
de
decret.
c.
9.
l.
3
de
locis
●ffect
.
c.
7●
in
the
stomake
.
The
longes
also
(
as
Galen
obserueth
)
are
diuersly
affected
by
the
same
:
in
so
much
(
saith
he
)
that
if
one
should
drinke
any
coloured
liquor
▪
and
be
presently
bowelled
,
his
longes
would
be
found
stayned
with
the
same
colour
.
The
bowels
also
contract
sometims
from
drinke
indisgested
in
the
stomake
,
a
vicious
quality
,
or
substance
of
excrements
:
as
a
biting
fretting
choler
,
which
(
as
Galen
●eacheth
)
is
a
cause
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
drinke
;
as
it
happeneth
in
the
dropsie
.
Now
concerning
the
head
,
it
is
sufficiently
knowne
by
experience
,
what
communication
it
holdeth
with
the
stomake
,
and
what
interchangable
concourse
is
betwixt
them
.
There
9.
How
absurd
then
and
how
preposterous
,
and
vnreasonable
a
thing
is
it
,
that
meate
,
and
drink
,
being
by
institution
of
reason
and
nature
ordayned
to
conserue
health
and
strength
(
for
a
litle
transitory
●ast
of
pleasure
in
the
mouth
,
&
as
it
passeth
down
the
throat
)
should
be
wholy
referred
to
the
contrary
:
that
is
,
to
multiply
ex●rements
,
and
bring
detriment
,
decay
,
and
ruine
to
the
body
?
Besides
,
the
inordinate
appetite
of
delight
in
drinking
not
only
maketh
the
great
drinker
an
enemie
to
himselfe
,
selling
(
as
it
were
away
the
inestimable
worth
of
his
life
,
for
the
short
pleasure
he
taketh
to
powre
into
his
belly
some
base
liquour
;
as
Esau
sold
his
preheminency
&
patrimony
for
a
dish
of
pottage
)
:
but
he
offendeth
with
all
perniciously
,
in
a
triple
abuse
:
Against
Almighty
God
,
the
Lord
and
giuer
of
life
:
against
the
propriety
of
drink
,
profitable
for
the
maintenance
of
the
body
when
it
is
temperatly
vsed
:
and
against
the
loue
which
he
oweth
to
his
family
his
friends
,
country
&
common
wealth
;
to
which
his
health
,
life
and
honest
labours
might
be
more
or
lesse
profitable
,
according
to
his
talent
,
if
all
were
not
buried
in
the
barrell
,
and
drowned
in
excesse
of
drinke
.
10.
Is
it
not
then
a
childish
folly
,
so
to
delight
himselfe
and
play
with
his
tast
,
as
he
not
only
diuert
the
vse
of
drinke
ordayned
for
the
conseruation
of
health
,
to
a
contrary
end
,
but
make
it
the
bane
of
his
body
?
The
stomak●
is
a
principall
instrument
of
life
,
and
the
common
fosterer
of
all
the
other
partes
to
maintayne
them
in
a
good
and
florishing
estate
,
and
therfore
nature
hath
placed
it
in
the
middest
(
as
Galen
saith
)
of
the
body
,
as
in
the
center
.
Wherfore
,
when
this
is
surcharged
,
&
disgestion
weakened
,
it
commeth
to
be
filled
and
infected
with
corrupt
and
vnnaturall
humours
,
whence
of
necessity
the
whole
body
must
want
good
nourishment
,
&
become
distempered
and
corrupt
;
the
vitall
spirits
dull
;
and
the
soule
so
heauy
as
it
waxeth
weary
of
the
bad
intertaynement
it
hath
in
a
ruinous
habitation
,
pestered
with
diseases
:
and
therefore
with
desire
to
be
gone
,
shortneth
life
.
For
if
drinke
(
euen
according
to
the
precise
&
necessary
vse
appointed
by
nature
)
taken
neuer
so
temperatly
,
causeth
alwayes
some
repassion
,
and
(
giuing
,
as
it
were
,
euery
time
a
fillip
,
or
a
stroak
to
the
stomake
)
by
little
,
and
little
enfeebleth
disgestion
:
abundance
of
drinke
floating
continually
in
the
same
stomake
,
either
with
meate
,
or
without
it
,
by
it selfe
,
must
of
necessity
worke
a
strange
effect
vpon
that
faculty
,
and
make
it
euery
day
lesse
&
lesse
able
to
disgest
.
And
when
naturall
heat
,
which
is
the
instrument
of
concoction
in
the
stomake
,
is
once
decayed
;
then
nourishment
is
neither
so
much
in
quantity
,
nor
in
quality
so
good
;
but
much
of
the
food
resteth
behind
,
as
matter
of
hurtfull
crudities
;
nature
not
being
able
to
draw
from
it
any
further
commodity
,
nor
expell
the
excrements
.
Whereupon
follow
ioyntly
decay
of
colour
,
a
wrinckled
skin
,
gray
haires
before
time
,
drowsines
in
the
head
,
vnweldinesse
in
all
the
body
;
and
other
like
forerunners
of
the
speedy
funerals
that
are
to
folow
,
and
giue
warning
to
make
ready
the
graue
.
11.
What
a
foule
and
vnnaturall
fault
is
it
then
,
in
a
man
to
shorten
voluntarily
his
owne
dayes
,
by
drinke
;
to
worke
diseases
by
the
instrument
of
health
;
and
to
powre
into
the
lampe
so
much
oyle
,
as
to
extinguish
the
light
which
it
should
nourish
and
preserue
?
What
an
hostility
vseth
he
against
himselfe
,
to
defloure
the
complexion
of
his
body
;
to
infect
it
with
cholericke
humor
,
and
staine
it
with
yellow
;
to
dull
the
vitall
spirits
,
and
betray
his
owne
life
,
bringing
into
the
stomake
(
as
into
the
castell
of
health
,
and
storehouse
of
prouision
)
so
deadly
an
enemy
,
as
poysoneth
the
vitals
,
and
ouerfloweth
the
whole
building
of
his
lesser
world
.
12.
But
this
vice
is
yet
greater
,
and
of
more
especiall
deformity
in
a
yong
man
:
who
by
the
good
disposition
of
his
strength
and
wit
,
should
be
profitable
to
himselfe
,
amiable
to
others
,
apt
for
matrimony
to
vphold
his
house
and
family
,
and
to
continue
the
succession
of
those
that
are
to
honour
and
serue
God
in
this
world
,
and
to
fill
vp
the
empty
seates
in
heauen
,
of
the
Angells
that
fell
.
But
all
this
is
hindered
and
reuersed
by
abundance
of
drinke
:
wherby
the
body
becommeth
,
as
it
were
a
quagmyre
or
bogge
(
as
S.
Augustine
saith
)
August
.
serm●
23●
.
infirme
,
●asie
,
ill
coloured
,
fluent
,
dissolued
,
and
more
fit
to
bring
out
(
with
the
fennish
marshes
)
frogges
,
serpents
,
&
venimous
wormes
of
naughty
action
,
then
either
children
of
any
worth
,
or
themselues
to
be
profitable
for
any
action
of
man-hood
.
For
when
by
excesse
of
drinke
and
of
grosse
vndisgested
humors
(
which
be
the
dregges
of
that
superfluity
)
the
stomake
is
weakened
;
then
all
the
parts
of
the
body
faile
in
their
action
and
perfection
,
as
well
naturall
as
animasticall
.
The
bloud
is
not
so
pure
,
as
it
should
,
nor
so
clearly
refined
in
the
first
passage
from
the
originall
cause
and
matter
of
nourishment
;
and
consequently
,
the
vitall
spirits
loose
their
fiery
quality
of
motion
,
agility
,
&
operation
,
and
become
dull
,
heauy
,
materiall
and
slow
.
The
vitall
actions
of
the
senses
which
depend
vpon
the
spirites
,
are
also
consequently
more
dampish
and
dead
,
for
,
as
temperate
drinesse
giueth
force
to
action
:
so
superfluous
moisture
doth
debilitate
and
destroy
it
.
Is
it
not
then
an
vnreasonable
,
and
vnseasonable
domage
(
for
a
momentary
pleasure
in
drinking
)
to
sustaine
all
these
harmes
and
losses
of
our
naturall
life
?
Is
not
the
exchange
,
for
those
that
haue
skill
in
merchandize
,
more
then
vnthrifty
?
for
those
that
make
account
of
pleasure
,
sottish
and
foolish
,
to
loose
the
greater
and
more
durable
,
for
lesser
both
in
quality
and
durance
?
and
especially
,
for
those
that
haue
more
noble
cogitations
,
to
make
themselues
contemptible
,
and
worse
then
beastes
,
which
though
they
want
the
vse
of
reason
,
yet
exceed
not
in
this
kind
?
13.
But
to
retaine
yet
a
while
longer
our
discourse
about
consideration
of
the
stomake
;
we
are
to
know
,
that
not
only
the
faculty
of
disgestion
is
impayred
by
too
much
drinke
,
but
that
the
stomake
it selfe
becommeth
also
imbued
and
infected
therby
with
a
bad
rellish
,
and
euill
sauouring
humour
of
so
wrenesse
,
which
f●etteth
it
,
and
bringeth
in
an
vnnaturall
and
vicious
quality
.
For
if
wine
and
beere
haue
force
to
worke
this
effect
in
the
wood
of
the
barrell
,
much
more
when
they
lye
long
in
the
stomake
,
through
the
excesse
of
continuall
drinking
,
they
procure
this
corrosiue
and
crabbish
disposition
in
the
tender
bulke
of
the
same
.
And
no
doubt
but
this
biting
gall
,
as
it
hindereth
disgestion
,
and
is
painefull
to
the
drinkers
making
them
ircksome
to
themselues
:
so
also
they
become
harsh
in
conuersation
,
and
troublesome
to
others
.
14.
To
this
bad
constitution
of
the
stomake
by
abundance
of
drinke
,
may
be
added
in
consideration
the
dregges
of
putrifaction
and
choler
,
which
Wine
,
Ale
,
or
Beere
drunke
out
of
measure
,
leaue
behinde
them
;
which
from
the
stomake
flow
and
are
dispersed
through
all
the
partes
of
the
body
.
And
hence
it
proceedeth
,
according
to
obseruation
,
that
Northren
nations
abound
comonly
more
with
this
kind
of
choler
bred
of
indisgestion
,
then
others
:
for
that
nature
hauing
prouidently
giuen
them
hoater
liuers
to
resist
the
cold
of
the
region
(
which
with
the
same
also
is
augmented
by
Antiperistasis
,
and
repercussion
)
they
drinke
more
then
others
,
and
are
more
subiect
to
excesse
,
if
with
reason
and
temperance
it
be
not
moderated
.
But
for
better
vnderstanding
of
this
matter
it
is
to
be
knowne
that
there
be
two
kindes
of
choller
,
the
one
naturall
which
causeth
animosity
&
fearcenesse
,
rising
from
the
hoate
,
agile
,
and
quick
spirits
which
one
hath
by
constitution
of
nature
,
and
may
be
increased
by
fumes
of
drinke
that
heat
the
braine
;
in
which
sense
Galen
saith
,
that
wine
causeth
men
to
be
headlong
in
wrath
.
But
there
is
another
choler
accidentall
ingendred
in
the
stomake
by
indisgestion
and
putrifaction
of
superfluous
meat
and
drinke
,
which
being
continued
by
surfets
,
breedeth
a
permanent
quality
of
the
same
nature
in
the
stomake
,
and
consequently
a
like
habitual
disposition
and
inclination
in
the
whole
body
,
wherby
a
man
is
sayd
to
be
cholerike
,
that
is
affected
,
in
such
manner
as
he
is
prone
in
all
occasions
of
conuersation
to
shew
his
Ire
;
as
drie
wood
is
quickly
kindled
.
And
in
this
sense
we
take
choler
in
this
place
,
speaking
of
accidentall
and
vnnaturall
choler
,
that
proceedeth
from
putrifaction
in
the
stomake
,
and
immoderate
drinke
.
And
according
to
this
sober
reckoning
,
the
vice
is
seene
to
be
detestable
:
for
this
distemperance
of
the
stomake
,
and
consequently
in
the
bloud
&
spirites
causeth
bitternesse
and
teastinesse
in
the
very
operation
of
the
soule
,
and
banisheth
that
sweetnesse
of
life
,
which
nature
hath
otherwise
ordayned
,
as
a
reward
of
temperance
in
such
as
be
maisters
of
themselues
.
15.
Besides
,
this
accidentall
and
vnnatural
choler
is
an
opposite
disposition
to
all
good
abearance
towardes
superiours
,
equals
,
and
inferiours
.
And
therfore
must
needs
be
accounted
an
harmefull
condition
,
when
a
man
cannot
liue
with
his
wife
,
his
children
,
nor
with
his
familie
or
friendes
,
without
continuall
brauling
,
and
breach
of
a
mitie
:
wherby
not
only
he
looseth
that
delight
which
he
might
enioy
by
quiet
and
tractable
conuersation
,
and
tormenteth
himselfe
inwardly
by
euery
occasion
with
bitternesse
of
wrath
and
dislike
:
but
moreouer
he
purchaseth
at
a
very
deere
rate
,
and
without
any
profit
,
the
disfauour
and
hatred
of
others
,
as
many
as
must
liue
in
his
company
,
or
haue
any
dealings
with
him
.
16.
Neither
is
this
choler
,
of
which
we
speake
,
that
which
serueth
as
an
instrument
to
valour
and
fortitude
,
but
another
beastly
humour
that
makes
a
man
brutish
and
good
for
nothing
.
For
(
commonly
)
where
it
aboundeth
there
are
not
to
be
found
those
ardent
&
gallant
spirites
,
which
other
people
in
hoater
climates
,
or
in
the
same
,
that
be
moderate
in
their
drinke
haue
by
nature
and
good
complexion
,
their
bodyes
being
more
dry
,
their
bloud
more
pure
,
and
their
spirits
more
Etheriall
;
whose
choler
is
temperate
,
but
constant
,
as
naturall
:
and
therfore
as
it
is
not
moued
but
by
reason
,
so
is
it
reasonable
,
and
lasteth
as
long
as
by
reason
it
should
:
where
the
other
brutish
perturbation
,
as
it
is
easily
vp
,
to
contradict
,
braule
,
&
reuile
,
so
is
it
done
with
the
drinke
,
or
at
least
when
the
fumes
are
disgested
and
fitter
for
the
tauerne
then
for
the
field
.
For
great
drinkers
,
though
they
abound
with
accidentall
choler
,
and
are
tall
fellowes
when
they
are
armed
with
drinke
,
yet
their
bodys
are
full
of
moyst
and
cold
humors
,
which
make
them
heauy
and
cowardly
,
especially
if
any
danger
be
presented
vpon
cold
bloud
.
17.
Besides
,
who
is
cholerike
in
this
manner
cannot
possibly
be
permanent
in
contemplation
,
or
prudent
in
practise
;
for
that
reason
and
iudgement
is
either
wholly
oppressed
in
him
,
or
very
much
hindered
by
his
turbulent
beastly
choler
:
yea
it
suffereth
not
the
tongue
to
deliuer
,
the
month
to
vtter
,
nor
the
hand
to
execute
orderly
,
what
the
minde
hath
conceaned
,
but
with
fury
and
confusion
ordinarily
breaketh
out
into
dishonourable
and
reprochfull
,
yea
sometime
into
sacrilegious
&
blasphemous
wordes
:
and
causeth
a
man
to
do
with
precipitation
and
hast
,
that
which
afterwardes
he
is
to
bewayle
by
leasure
.
And
this
humour
abounding
,
turneth
consequently
all
other
humors
into
it
:
and
so
working
still
and
fretting
vpon
life
,
hasteneth
death
by
corrosion
,
or
(
which
is
as
bad
)
with
a
moisty
fogge
of
putrified
fleame
neuer
sufficiently
concocted
,
which
que●●heth
by
litle
and
litle
,
&
as
it
were
drowneth
naturall
heat
;
and
so
when
moysture
&
cold
,
the
proper
quality
of
drinke
,
haue
gotten
the
victory
,
they
returne
the
body
in
which
they
abound
,
as
a
prey
to
the
earth
,
from
whence
it
was
taken
.
18.
Neither
doth
drinke
powred
immoderatly
into
the
belly
,
attaine
the
end
for
which
it
is
taken
;
to
wit
,
extinction
of
thirst
.
For
putrifaction
causeth
hear
,
as
may
be
seene
by
a
dunghill
:
and
that
vnnaturall
heate
affecteth
the
stomake
with
the
like
quality
,
and
inflameth
also
the
liuer
adioyning
,
and
so
,
as
out
of
a
vessell
full
of
corruption
set
vpon
the
fire
,
ascend
perpetually
corrupted
vapours
to
the
tongue
and
mouth
,
which
cause
continuall
thirst
.
And
therfore
Pline
writeth
,
that
the
Embassadours
Plin.
l.
14.
hist.
●
.
2●
.
of
Scythia
were
wont
to
say
of
the
Parthians
,
that
they
became
dry
in
drinking
.
19.
Loe
then
,
how
great
an
abuse
is
committed
against
nature
by
this
excesse
.
That
whereas
drinke
is
ordayned
to
quench
and
expell
the
distemper
of
heat
and
drinesse
;
the
same
drinke
becom●●th
an
instrument
of
insatiable
thirst
:
as
if
men
were
made
to
hang
by
the
spigot
,
and
all
their
cogitations
and
desires
to
be
directed
and
employed
about
the
remedy
of
this
continuall
sicknesse
procured
by
themselues
.
What
a
slauery
of
base
&
ignominous
employment
is
this
?
what
a
circle
of
disorder
from
the
preposterous
and
hurtfull
vse
of
drinke
,
when
,
through
a
momentany
delightonly
of
the
mouth
or
throat
which
the
organ
of
tast
affecteth
with
excesse
,
where
reason
beareth
no
rule
,
the
foolish
man
endeuouroth
voluntarily
to
make
his
body
still
thirsty
by
continuance
of
drinking
:
and
effecteth
vpon
himselfe
that
penalty
and
torment
of
continuall
thirst
,
which
damned
gluttons
suffer
in
hell
.
20.
This
hatefull
effect
of
too
much
drinke
is
so
manifest
,
that
experience
to
the
eye
,
and
sense
it selfe
giueth
vs
no
leaue
to
doubt
of
it
:
for
those
which
are
drunke
ouer
might
(
besides
other
euill
consequences
)
alwayes
find
themselues
in
the
morning
distempered
with
thirst
,
proceeding
from
indisgestion
and
putrification
of
humors
,
&
dregges
in
the
stomake
;
which
thirst
is
not
taken
away
as
the
tripler
imagineth
with
adding
more
&
more
drinke
(
though
for
the
present
his
mouth
and
throat
●e
refreshed
as
it
goeth
downe
)
but
must
be
cured
with
abstinence
,
and
moderate
exercise
,
that
may
help
the
stomake
to
disgest
the
crudities
which
cause
that
thirst
as
hath
beene
said
.
Besides
some
kind
of
drinke
oft
taken
in
,
prouoketh
the
tast
,
and
causeth
appetite
to
haue
frequent
vse
of
the
same
:
so
as
inordinate
request
after
drinke
is
caused
not
only
by
vnnaturall
heate
of
the
stomake
,
but
also
by
the
particular
disposition
of
the
tast
it selfe
distempered
:
both
which
proceed
from
intemperate
vse
of
drinke
.
And
how
base
&
vnmāly
an
act
it
is
,
for
one
to
tye
himselfe
(
as
it
were
with
his
owne
handes
)
to
the
barrell
or
the
bottel
,
and
put
his
body
into
a
continuall
ague
and
fury
of
thirst
:
and
let
the
Reader
iudge
which
is
more
,
by
drinke
it
selfe
,
appointed
as
a
remedy
against
thirst
,
to
condemne
his
life
to
this
perpetuall
and
painfull
slauery
:
for
(
as
the
Liber
non
potes
,
&
gulosus
esse
.
21.
Consider
then
,
what
drinke
powred
into
the
stomake
with
superfluity
,
worketh
in
the
whole
body
;
and
what
disposition
it
causeth
.
The
stomake
,
as
it
is
the
common
store
house
for
nouriture
:
so
what
euill
y●ice
or
matter
aboundeth
therin
,
is
conueyed
from
thence
presently
to
all
the
partes
of
the
body
.
So
as
when
there
is
too
great
abondance
of
moysture
in
the
stomake
,
it
filleth
the
veines
rather
with
crude
and
indisgested
dregs
and
putrifaction
,
then
with
pure
&
perfect
bloud
:
for
that
nature
oppressed
with
the
abondance
of
these
dregges
cannot
disgest
and
refine
them
to
perfect
nourishment
,
&
so
the
attractiue
faculty
of
euery
part
draweth
in
dispatch
what
it
findeth
.
Wherby
a
man
commeth
by
litle
and
litle
to
loose
the
very
excellencie
of
his
complexion
and
kind
,
and
consequently
decay
in
vnderstanding
and
valour
,
and
with
the
corruption
of
his
bloud
and
spirites
to
chaunge
also
his
manners
and
condition
.
And
that
which
I
say
of
the
superfluity
of
all
moysture
,
and
excesse
of
all
kinde
of
drinke
,
is
more
pernicious
,
and
sooner
infecteth
and
destroyeth
the
natural
complexion
,
the
stronger
it
is
:
as
the
dregges
and
corruption
of
strong
Wine
,
Ale
,
or
Beere
indisgested
,
are
much
more
hurtful
and
cause
more
incurable
diseases
,
then
the
smaller
and
weaker
drinke
indisgested
.
22.
No
doubt
,
but
that
liuing
creatures
,
the
hoater
they
be
by
naturall
complexion
,
so
are
they
also
therby
more
excellent
in
their
kind
:
and
likewise
all
nutriment
the
stronger
it
is
to
feed
,
the
more
potent
it
is
to
poyson
,
if
it
be
corrupted
.
And
so
the
dryer
bodies
,
because
the
spirits
are
more
fiery
and
subtile
,
haue
naturally
,
as
Heraclitus
witnesseth
,
Celius
Rhodiginius
sayth
,
and
23.
But
,
aboue
all
,
we
must
remember
the
effectes
of
superfluous
drinke
in
the
stomake
,
when
they
ascend
to
the
head
and
inuade
the
principall
instrument
of
sense
and
reason
.
From
the
stomake
are
extended
,
directly
vpward
to
the
head
,
certaine
sinewes
which
haue
their
root
in
the
braine
,
and
from
thence
are
deriued
to
sundry
Much
drinke
(
saith
Galen
)
hurteth
the
sinewes
,
and
their
organ
the
braine
:
which
braine
retourneth
downe
againe
by
the
sinewes
,
an
infectious
cold
humour
ingendred
of
the
superfluous
vapours
sent
vp
from
the
stomake
,
into
the
same
:
wherby
it
looseth
the
force
of
digestion
,
is
weakened
and
distempered
,
and
therby
disposed
to
new
crudities
and
defluxions
.
24.
This
defluxion
from
the
head
to
the
stomake
and
other
partes
,
is
not
like
to
that
,
which
first
drawne
from
the
earth
in
vapours
,
descendeth
after
from
thence
againe
in
dew
and
rayne
to
fertilize
the
ground
,
nature
repaying
with
gaine
what
erst
she
borrowed
of
curtesie
:
but
contrariwyse
,
the
indisgested
vampe
of
superfluous
drinke
mounting
from
the
stomake
to
the
head
,
and
there
engrossed
by
the
cold
quality
of
the
braine
,
falleth
down
after
vpon
the
stomake
as
poyson
and
putrifaction
,
to
it
,
and
to
all
the
rest
of
the
body
;
not
nature
,
but
sinne
repaying
with
penalty
that
which
a
litle
before
not
nature
,
but
sinne
exacted
with
inordinate
pleasure
of
sensuality
.
Surely
it
is
an
extreme
folly
and
madnes
,
for
a
man
,
by
the
spoute
of
his
throat
,
to
annoy
thus
his
health
:
to
ouerflow
himselfe
with
a
flood
of
waterish
humours
:
to
make
passage
for
an
vnnaturall
corrupt
pestilent
liquour
into
euery
part
of
his
body
,
and
so
to
infect
and
corrupt
them
all
.
How
farre
then
is
the
vse
of
immoderate
drinking
from
reason
,
and
all
humane
decencie
and
dignity
?
To
which
if
we
adde
also
the
perturbation
of
the
minde
,
the
oppression
and
dulnesse
of
wit
,
forgetfulnes
of
the
memory
and
extinction
of
prudence
,
folly
,
frenzy
,
fury
,
c●rriage
worse
then
brutish
,
and
finally
want
of
the
soules
best
direction
and
help
,
occasioned
only
by
abondance
of
drinke
;
no
monster
wil
be
thought
more
vnnaturall
and
vgly
to
be
seene
them
one
of
those
swilling
Drunkards
.
25.
Drunkards
(
saith
Plinie
)
do
not
see
the
sunne
rise
,
neither
liue
they
long
.
They
be
pale
coloured
,
haue
hanging
cheeks
,
bleard
eyes
,
trembling
hands
,
and
powre
out
vessels
full
.
For
the
present
they
suffer
hellish
dreames
,
and
vnquiet
sleep
,
and
the
day
after
haue
a
stincking
breath
,
with
obliuion
almost
of
all
thinges
,
and
as
it
were
a
death
of
memory
.
And
so
alwayes
they
loose
both
the
day
wherin
they
liue
,
&
that
which
followeth
.
Which
premises
considered
,
make
me
wonder
at
the
folly
of
some
of
the
popular
sort
,
who
(
according
to
26.
And
the
like
effect
may
be
seene
in
a
vessell
of
water
vpon
the
fier
,
where
the
greater
heate
causeth
alwayes
more
vapour
and
smoake
,
then
if
the
fire
be
lesse
.
In
fine
,
those
drinkers
which
haue
the
moystest
and
coldest
braynes
with
equal
stomaks
,
beare
most
drinke
,
which
is
no
great
commendation
of
manhood
,
for
that
women
haue
colder
and
moyster
braynes
then
men
;
and
so
are
seldomer
drunke
.
As
in
some
drunken
countryes
,
I
haue
seene
the
good
wiues
,
sober
inough
,
lead
their
husbands
home
as
drunke
as
Rattes
:
and
yet
the
temper
of
a
mans
brayne
is
ordinarily
more
pefect
by
nature
,
and
of
a
better
complexion
,
through
the
heate
of
bloud
and
vitall
spirits
,
fitter
for
wit
and
iudgement
when
he
is
sober
,
then
the
womans
.
27.
But
(
as
Seneca
sayeth
)
when
28.
Hauing
thus
summed
vp
the
effects
which
superfluous
drinke
,
by
order
of
nature
and
disorder
of
humane
intemperance
,
worketh
in
mans
body
,
and
soule
;
it
resteth
only
,
for
this
point
to
speake
something
of
some
mens
morning
draughts
in
these
our
drinking
dayes
;
weighing
them
according
to
principles
of
good
health
,
and
the
naturall
vse
of
drinke
which
reason
hath
ordayned
.
29.
It
is
the
wit
and
manner
of
sensuall
men
,
when
they
find
any
thing
gratefull
to
their
senses
(
to
the
end
they
may
not
seeme
meerly
led
by
pleasure
as
brute
beastes
,
being
otherwise
loath
to
alter
their
course
)
to
set
their
minds
on
worke
,
to
find
out
arguments
of
necessity
or
conuenience
,
to
colour
with
shew
of
a
reasonable
resolution
,
that
which
indeed
serueth
only
for
sensuality
against
reason
and
vertue
.
In
this
respect
you
may
,
if
it
please
you
,
heare
almost
euery
silly
Seruing
man
(
as
early
as
his
drunken
head
will
giue
him
leaue
to
creep
out
of
his
nest
)
read
a
lesson
of
Phisicke
ouer
the
Buttery
hatch
,
as
much
for
his
owne
health
,
as
for
his
maisters
profit
;
and
to
conclude
solemnely
,
that
drinke
copiously
taken
in
fasting
,
is
good
to
clense
the
stomake
from
dregges
of
indisgestion
,
to
free
the
body
from
grauel
and
stone
,
to
preserue
the
eye-sight
,
&
other
petty
commodities
depending
vpon
the
spigot
.
And
first
,
for
his
eye-sight
,
he
might
as
probably
affirme
,
that
a
mornings
smoake
of
an
ill
chimney
,
were
as
good
for
his
eyes
,
as
a
mornings
Carouse
.
30.
Plinie
telleth
vs
,
that
certaine
Caius
Tiberius
Nero
,
chaunged
to
Caius
Biberius
Mero
.
And
Seneca
reproueth
that
Roman
custome
of
drinking
wine
vacuis
venis
,
that
is
,
in
the
morning
when
they
were
fasting
,
as
an
intemperate
and
corrupt
excesse
,
in
that
declining
estate
of
the
Empire
.
I
do
thinke
Galen
)
wine
drunke
without
meate
,
to
be
hurtfull
.
Then
if
authority
may
bring
preiudice
to
the
contrary
opinion
,
taken
only
from
the
cuppe
;
the
iudgment
of
these
two
Sages
may
serue
.
But
now
let
vs
examine
the
reasons
also
.
31.
Drinke
,
though
it
may
be
ordayned
to
mans
nourishment
,
yet
it
is
properly
and
according
to
the
intention
of
nature
,
vehiculum
cibi
,
a
conueyer
of
meate
from
the
stomake
to
all
the
other
places
of
concoction
;
and
therefore
(
according
to
rigorous
prescript
of
health
and
nature
,
as
S.
Bernard
sayth
)
32.
Furthermore
,
when
drinke
lyeth
swimming
in
an
empty
stomake
,
without
meate
,
it
is
sooner
corrupted
;
and
the
strongest
wine
or
beere
changed
by
distemper
into
the
sharpest
vinegre
,
hath
greater
force
to
weaken
naturall
heate
,
and
hinder
disgestion
with
crudity
,
then
it
could
mingled
with
meate
.
And
heereupon
,
great
drinkers
if
they
liue
past
fourty
years
of
age
ordinarily
do
not
much
desire
meate
,
but
still
seeke
to
gratifie
their
tast
,
and
refresh
their
stomakes
ill
affected
with
vnnaturall
heat
,
by
continuall
swilling
,
and
drawing
downe
some
kind
of
liquor
:
which
besides
the
impression
it
maketh
of
moysture
,
it
leaueth
behind
it
dregges
and
choler
;
and
so
,
first
it
●aketh
away
a
mans
appetite
and
maketh
his
stomake
vnfit
for
the
disgestion
of
his
dinner
or
supper
.
Besides
,
when
beere
or
wine
floateth
in
an
empty
stomake
,
natural
heat
easily
resolueth
it
into
wind
;
which
after
dispersed
though
all
the
body
,
causeth
diuers
aches
,
and
diseases
,
as
well
in
the
stomake
it selfe
as
in
other
partes
:
But
specially
,
those
grosse
Vampes
ascending
vp
into
the
head
,
distemper
the
brayne
,
and
cause
defluxions
to
the
eyes
,
and
the
breast
.
33.
Lastly
the
power
of
attractation
and
concection
,
stronger
in
yong
men
,
worketh
more
forcibly
vpon
those
dregges
in
the
stomake
:
and
finding
not
in
them
such
matter
of
good
bloud
,
as
bread
and
other
food
do
yield
;
nature
of
necessity
,
forceth
that
trash
of
earthly
moysture
into
the
veines
,
and
filleth
them
either
with
cold
waterish
bloud
,
like
to
that
of
fishes
;
or
els
with
enflamed
moysture
,
if
it
be
corrupted
in
the
stomake
,
and
there
turned
into
choler
:
neyther
of
which
attayneth
euer
to
the
confection
of
fine
,
pure
strong
,
vitall
,
and
animasticall
spirits
:
such
as
(
proceeding
in
temperate
men
from
temperate
nourishment
)
cause
health
of
bodie
,
and
be
instruments
of
better
discourse
,
and
of
more
cleare
and
perfect
intelligence
of
the
mind
.
24.
But
besides
these
argumentes
,
deduced
from
the
Phisicall
consideration
of
mans
body
and
the
naturall
vse
of
drinke
;
there
are
also
other
reasons
,
founded
in
morall
and
Christian
obligation
;
which
carry
great
force
,
to
persuade
the
deformity
and
inconuenience
of
this
excesse
;
and
of
these
reasons
we
are
now
consequently
to
entreat
.
Whosoeuer
shall
consider
mans
estate
according
to
the
rules
of
Faith
,
as
composed
of
body
&
soule
:
shall
find
iust
cause
to
hate
and
detest
the
vice
of
Dr●nkenesse
.
CHAP.
II.
NATVRE
hath
this
purpose
as
well
in
man
as
beastes
,
to
season
,
sweeten
,
and
grace
with
some
temper
of
delight
such
operations
as
are
to
be
performed
with
laborious
motion
,
or
otherwise
are
vnseemly
in
themselues
.
And
wheras
in
man
,
reason
and
corporall
faculties
are
ioyntly
to
concurre
to
the
same
actions
;
to
the
end
that
both
may
continue
in
one
,
and
worke
with
conformity
,
they
haue
their
proper
enticementes
,
and
though
seuerall
,
yet
directed
to
the
same
end
.
Reason
is
allured
to
tast
,
by
vertue
:
and
Sense
prouoked
to
the
same
,
by
pleasure
.
And
so
,
the
organ
of
tast
(
a
parcell
of
the
body
)
is
as
it
were
bayted
with
the
contentment
which
it
receaueth
in
eating
and
drinking
,
and
therby
is
increased
the
appetite
to
eat
and
drinke
.
Reason
also
,
knowing
that
the
charge
and
custodie
of
the
body
is
committed
to
the
soule
,
and
that
by
due
vse
of
food
and
moderated
yet
this
office
is
to
be
performed
,
accordingly
,
in
respect
of
this
obligation
,
&
for
the
seruice
of
God
Almighty
and
of
the
common
wealth
(
of
which
euery
one
should
be
a
profitable
member
according
to
his
degree
)
seeketh
temperatly
and
wholsomly
to
feed
it
.
2.
There
is
no
riches
(
saith
Ecclesiasticus
)
aboue
the
riches
of
health
.
When
therfore
3.
When
therefore
the
vse
of
drinking
is
with
excesse
,
there
follow
of
necessity
to
the
drinker
two
very
bad
effects
:
the
one
,
an
opinion
and
note
of
basenesse
,
the
other
a
double
penalty
in
the
body
,
and
in
the
soule
.
It
is
therfore
a
wonder
to
consider
,
how
this
foolish
sensuall
delight
could
preuaile
so
much
in
the
world
,
and
enlarge
it selfe
in
diuers
ages
,
from
one
nation
to
another
:
But
that
the
iust
iudgement
of
God
permitteth
one
vice
to
succed
for
ignominy
and
punishment
of
another
:
and
that
Nations
&
contries
degenerating
from
vertue
by
degrees
,
Sinne
it selfe
depresseth
the
people
to
beastly
excesses
,
the
messengers
and
to
retellers
of
their
fall
at
hand
.
First
the
Indians
were
hereby
infamous
:
from
India
the
infection
brake
out
to
the
Parthians
:
from
these
,
to
the
Scythians
;
in
so
much
as
the
Grecians
,
in
common
speech
of
contempt
,
vsed
to
say
,
that
it
was
to
play
the
Scythian
to
be
drunke
.
Yet
afterwards
,
the
Grecians
themselues
came
to
play
the
Scythians
,
when
the
Romanes
tearmed
drunkennes
4.
But
to
make
the
errour
more
manifest
with
an
example
:
let
vs
suppose
,
there
were
a
noble
yong
Gentleman
,
Lord
of
a
goodly
manour
&
faire
estate
of
land
?
lying
vpon
the
sea
side
;
who
by
negligence
,
or
vpon
his
pleasure
to
go
sometimes
a
fishing
neere
his
house
,
would
wantonly
affoard
the
sea
an
entrance
to
ouerflow
his
whole
ground
,
and
therby
be
forced
(
himselfe
and
his
family
)
to
liue
some
houres
euery
day
in
a
cock-boat
,
tossed
vp
and
downe
with
the
waues
during
the
tide
.
Such
an
one
(
I
say
)
looking
about
him
whilest
the
sea
were
in
,
when
he
should
behold
his
lordship
and
land
,
no
land
at
all
but
water
;
and
after
,
when
the
sea
were
our
,
himselfe
in
the
middest
of
a
marish
of
dirt
and
mire
;
what
would
he
say
and
thinke
of
his
owne
madnesse
,
if
he
were
not
worse
then
madde
?
No
doubt
,
the
condition
of
this
yong
Gallant
would
be
soone
changed
from
greatnesse
to
basenesse
;
his
meanes
from
abondance
to
penury
;
his
estate
from
nobility
to
beggary
.
And
euen
so
the
soule
of
m●n
,
a
diuine
substance
,
and
a
Prince
borne
to
gouerne
the
body
,
if
it
once
for
sport
or
by
negligence
permit
an
Ocean
of
drunkennesse
to
breake
in
and
subuert
the
senses
;
what
shall
it
finde
whilest
the
floud
doth
last
,
but
the
bulke
of
a
beast
ouerflowed
with
drinke
?
And
when
as
the
liquor
is
past
,
what
will
be
the
possession
?
no
good
ground
to
be
manured
;
but
a
marish
of
corruption
,
where
drinke
and
dregges
ouer
rule
the
senses
,
and
they
the
soule
,
abased
by
this
foule
disorder
to
the
very
bottome
of
obiection
.
5.
Why
then
is
drinke
permitted
to
raigne
?
because
it
is
pleasant
to
the
tast
.
And
why
doth
the
tast
obey
?
for
that
loue
of
delight
giueth
a
law
.
Why
doth
the
soule
yield
to
so
ignominious
a
law
,
and
subiect
it selfe
to
the
scepter
of
tast
?
This
hath
no
other
reason
,
but
the
freedome
of
mans
will
,
that
giueth
way
to
the
commandry
of
sensuality
ouer
reason
,
against
reason
:
where
if
the
matter
which
getteth
soueraignty
in
this
case
were
in
any
measure
of
nature
comparable
to
the
dignity
of
the
soule
,
the
disparagement
of
drunkennesse
might
seeme
more
tollerable
.
But
it
is
no
better
then
the
iuice
of
grapes
;
yea
many
times
the
strayned
liquor
of
a
barly
wispe
.
Or
if
the
thing
debased
were
of
small
value
,
the
fall
and
debasement
therof
by
drinke
should
be
lesse
pittifull
.
But
seeing
it
was
created
to
the
likenesse
of
Almighty
God
,
and
redeemed
with
the
precious
Bloud
of
Christ
;
how
vnworthy
a
thing
is
it
,
to
see
it
cast
downe
,
and
depressed
only
with
superfluity
of
drinke
?
6.
And
if
this
Tyranny
surprised
the
soule
vpon
a
sodain
,
or
gayned
victory
ouer
it
at
vnawares
;
the
fault
were
more
pardonable
,
and
i●sse
reproachfull
to
the
soule
,
to
be
so
ouercome
and
debased
:
But
,
willing
&
wittingly
to
be
blinded
;
the
vnderstanding
and
will
to
be
enthralled
;
the
memory
oppressed
;
the
fancie
deluded
;
and
all
the
senses
giuen
vp
to
the
power
of
drinke
;
and
a
man
to
put
himselfe
out
of
possession
and
vse
of
his
witts
with
his
owne
handes
;
what
folly
more
exorbitant
,
or
what
trespasse
more
worthy
of
punishment
and
reproach
?
7.
Neither
doth
this
debasement
by
drinke
,
only
disgrace
and
disorder
the
soule
;
but
the
body
also
For
,
as
the
8.
So
as
in
fine
the
superiority
and
dominion
remayneth
to
drinke
:
Bacchus
and
the
Diuell
rest
absolute
commanders
.
And
how
will
man
be
able
to
answere
to
Almighty
God
,
dishonouring
thus
his
body
and
soule
?
How
will
he
excuse
his
fault
,
in
abusing
the
creatures
committed
to
his
charge
?
dishonouring
,
I
say
,
and
abusing
(
with
himselfe
)
both
heauen
and
earth
,
the
elementes
,
the
birdes
,
the
fishes
,
the
beastes
,
plantes
,
hearbes
,
&
all
the
rest
of
Gods
creatures
:
who
,
if
they
could
speake
would
disclaime
from
the
subiection
and
seruice
of
such
a
man
,
or
rather
a
beast
,
that
suffereth
himselfe
to
be
ouercome
by
drunkennesse
:
specially
Heauen
,
which
is
notoriously
iniured
,
when
the
body
ordayned
to
dwell
there
after
death
,
is
in
this
life
made
a
Beer-barrell
or
a
vessell
of
wine
,
fitter
for
a
celler
,
then
to
be
seene
aboue
ground
,
and
much
lesse
in
heauen
?
And
the
same
,
in
proportion
,
may
be
said
of
the
rest
:
for
,
as
the
seruantes
quality
is
blemished
and
impaired
by
the
vilenesse
and
disreputation
of
his
maister
:
so
all
creatures
subordinate
to
man
as
to
their
Lord
,
are
dishonoured
and
abased
when
he
,
by
excesse
of
drinke
,
is
transformed
into
a
swine
,
into
a
block
without
sense
,
and
made
a
vessell
for
dregges
and
draffe
.
9.
Let
the
soule
then
force
it selfe
to
mount
vp
aboue
sense
,
to
bridle
the
taste
,
and
moderate
all
vnreasonable
vse
of
drinke
:
hating
drunkennesse
as
a
monstrous
vice
,
which
the
very
brute
beastes
doe
ab●orre
:
and
should
be
so
far
from
the
excellencie
of
man
,
as
a
soueraigne
Prince
should
be
free
from
crue●l
●ondage
.
Wherinto
,
if
by
mishappe
he
should
fall
at
any
time
,
surprised
by
some
vile
trayterous
varlet
;
no
doubt
but
getting
his
liberty
he
would
take
a
iust
reuenge
,
and
stand
vpon
his
guard
all
the
dayes
of
his
life
after
,
not
to
come
any
more
into
the
like
thraldome
.
The
same
must
the
soule
do
,
once
rescued
and
set
free
from
the
seruitude
of
drinke
:
it
must
represse
sensuality
,
and
restraine
the
power
of
drinke
with
di●daine
;
so
,
that
it
neuer
be
able
to
contriue
any
more
with
●ast
against
reason
,
nor
to
bring
the
body
and
soule
into
vnworthy
sl●uery
againe
.
To
this
purpose
▪
Clemens
Alexandrinus
compareth
a
drunkard
to
a
sea-Asse
,
whose
har●
(
saith
he
)
is
not
in
his
brest
▪
but
in
his
belly
:
that
is
,
when
all
the
honour
and
dignity
of
man
▪
is
subiected
to
the
desire
,
and
delight
of
meat
and
drinke
.
10.
S.
Basil
also
vseth
the
comparison
of
S.
Paul
,
for
the
disgrace
of
drunkennesse
.
11.
But
to
proceed
a
litle
further
,
and
to
passe
from
this
basenes
of
mans
estate
procured
by
drinke
,
to
the
particular
detrimentes
of
his
body
and
soule
,
and
of
the
common
wealth
.
It
is
an
axiome
both
in
Philosophie
and
Diuinity
,
that
our
affection
towardes
others
proceedeth
originally
from
the
natural
loue
of
our selues
:
so
that
we
first
wish
well
to
our selues
,
and
consequently
to
others
with
whome
we
communicate
by
nature
or
grace
,
as
members
of
our
body
For
if
we
be
brutish
and
cruell
to
12.
There
be
some
bad
dispositions
in
man
which
bring
no
domage
to
the
soule
,
as
hungar
,
thirst
,
sicknes
,
and
the
like
:
yea
sometimes
they
are
occasions
13.
And
as
for
the
body
,
we
Christians
know
,
that
our
bodies
were
bathed
by
the
sacrament
of
Baptisme
in
the
bloud
of
Christ
,
mingled
with
the
14.
O
washed
Christians
!
O
vnspoted
Nazarites
!
now
made
drunken
swine
,
&
a
sport
for
Cerberus
the
Diuell
?
We
Christians
15.
The
Fowle
auoydeth
the
Falcon
;
the
sheep
,
the
wolfe
,
the
hare
,
the
greyhound
,
the
other
fishes
,
the
whale
:
&
euery
creature
flyeth
f●om
his
contrary
.
What
a
miserable
&
foolish
thing
then
is
man
,
who
runneth
after
sicknesse
and
death
;
inuiteth
them
to
lodge
in
his
body
;
yea
hireth
them
with
money
to
soiourne
with
him
,
only
to
enioy
the
pleasure
of
drinking
,
although
it
cost
him
his
patrimony
,
his
health
,
his
honour
,
and
his
life
?
26.
Whilest
I
was
writing
this
,
came
to
see
me
an
Honorable
Gentleman
of
our
Nation
,
of
72.
yeares
of
age
:
and
(
no
doubt
by
Gods
prouidence
,
though
with
different
intention
and
occasion
)
little
knowing
what
I
was
doing
,
fell
into
discourse
of
the
corruption
of
our
countrey
since
he
could
remember
.
He
told
me
,
that
when
he
was
young
and
liued
in
the
Court
,
and
in
London
;
if
by
chaunce
any
base
companion
,
as
a
water
man
,
or
the
like
should
be
seene
ouertaken
with
drinke
,
the
Prentices
would
come
out
of
their
shops
as
to
a
wonder
,
&
cry
after
him
,
a
Dutchman
,
a
Dutchman
.
Where
now
(
alas
)
the
wondring
hath
ceased
,
with
opinion
,
that
only
Dutchman
are
drunke
:
for
they
meet
often
not
only
English-men
,
but
(
as
he
said
)
Englishwomen
also
,
well
tipled
in
Tauernes
;
which
commonly
is
not
seene
amongst
the
Dutch.
For
though
the
husbands
be
vnthrifts
,
and
drinke
their
wits
sometimes
from
home
,
yet
their
wiues
be
wiser
,
&
it
is
(
as
I
haue
heard
)
a
very
rare
thing
to
see
a
woman
drunke
,
in
the
most
drunken
&
deboshed
Countryes
.
If
it
be
now
otherwise
in
England
,
it
is
the
more
shame
,
and
the
more
to
be
pittyed
:
though
there
be
no
wind
so
bad
,
that
bloweth
not
profit
to
some
body
.
For
the
same
person
told
me
,
that
where
in
London
there
was
wont
to
be
but
one
tipling
house
or
tauerne
;
now
,
there
be
20.
and
the
like
may
be
deemed
in
other
citties
and
townes
.
From
whence
is
deduced
an
euident
argument
(
not
vnprofitable
to
be
considered
)
from
this
and
the
like
effects
to
their
original
cause
;
and
so
to
know
the
roote
by
the
tree
,
&
the
tree
by
the
fruit
.
17.
But
to
returne
to
our
purpose
:
many
haue
compared
the
soule
of
man
18.
Let
our
drunkard
then
consider
the
metamorphosis
and
change
of
his
heauen
;
his
firmament
resolued
into
moysture
;
his
planets
rather
swimming
like
fishes
,
then
abiding
stedfastly
in
their
places
;
all
finally
turned
into
durt
and
dr●gges
,
and
made
a
very
pudlewharfe
:
and
he
will
be
ashamed
at
the
change
,
and
cannot
choose
but
be
sory
for
the
losse
.
Who
would
not
rather
preserue
his
heauen
pure
,
firme
,
and
constant
in
all
regular
motion
,
by
temperance
;
then
by
intemperauce
and
surfet
defile
and
confound
this
noble
worke
of
nature
?
But
for
better
vnderstanding
,
Noës
Floud
within
his
body
,
and
to
drowne
in
superfluous
Noës
Floud
leaft
behind
them
vpon
the
face
of
the
earth
,
which
could
not
be
consumed
but
with
a
drying
wind
that
19.
But
the
similitude
is
yet
extenuated
20.
Pleasures
(
saith
Seneca
)
when
they
exceed
measure
become
penalties
.
Is
it
not
a
21.
Instinct
of
nature
,
preserueth
in
beastes
their
naturall
shape
,
and
all
ornaments
agreable
to
their
kind
:
where
the
body
of
a
drunkard
,
depriued
of
the
vse
and
defence
both
of
reason
and
nature
through
voluntary
sinne
,
resteth
with
no
prototype
,
or
likenesse
either
of
man
or
beast
:
but
resembleth
rather
a
filthy
Fiend
in
hell
.
Let
the
Christian
,
therfore
,
whose
body
adorned
with
many
giftes
of
nature
,
hath
byn
washed
in
Baptisme
,
and
receiued
therin
new
dignity
,
loath
this
turpitude
.
Let
the
body
,
made
to
be
a
heauen
for
the
soule
;
an
instrument
of
Iustice
;
an
inheritour
of
eternall
blisse
,
abhorre
this
hellish
deformity
,
not
occasioned
by
necessity
,
not
brought
vpon
it
by
hazard
of
euill
successe
;
but
voluntarily
procured
,
and
consummated
,
only
by
folly
and
freedome
of
the
drunkards
owne
will
.
22.
Thus
much
for
the
body
.
But
now
,
if
we
consider
what
deriment
the
soule
receaueth
by
this
vice
,
and
how
the
corrupt
vapours
of
immoderate
drinke
,
spylling
the
complexion
,
&
destroying
the
beauty
of
the
body
below
,
mounteth
vp
to
blind
also
the
eye
of
the
soule
,
to
blemish
,
darken
,
and
defile
the
chrystall
glasse
of
intelligence
,
with
the
loathsome
ordure
of
mortall
sinne
;
to
surrender
the
castle
of
free
will
,
impregnable
by
force
of
any
creature
,
to
the
subiection
of
Sathan
;
and
the
faculties
of
body
and
soule
,
for
armes
and
instruments
to
performe
all
manner
of
wickednes
;
and
finally
set
the
image
of
God
vpon
Dagons
Altar
,
and
in
open
hostility
against
God
himselfe
,
deseruing
therby
Eternall
punishment
:
iust
cause
shall
we
haue
,
to
conceaue
extreme
hatred
against
so
monstrous
and
pernicious
a
vice
.
23.
But
,
yet
a
litle
further
,
deuiding
the
whole
hability
of
mans
soule
into
three
parcels
or
portions
,
the
concupiscible
,
irascible
,
and
reasonable
faculties
:
we
shall
find
,
that
immoderate
vse
of
drinke
disordereth
them
all
.
Wine
,
Salomon
,
stirreth
vp
lust
:
See
then
,
how
concupiscence
is
set
on
fire
by
the
feruour
of
drinke
.
And
drunkenesse
is
tumultuous
:
Behold
●re
enraged
by
the
same
intemperance
.
He
which
delighteth
in
them
shall
not
be
wise
:
So
as
this
beastly
excesse
,
depriueth
also
the
reasonably
portion
of
wisdome
and
knowledge
.
24.
And
concerning
the
first
domage
:
very
natural
Philosophy
deemeth
it
a
great
bondage
and
calamity
,
to
be
perturbed
with
lust
.
In
so
much
as
Cicero
25.
Therfore
,
when
a
Christian
putteth
in
practise
by
drinke
,
that
which
a
beast
abhorreth
by
nature
;
in
what
degree
of
abasement
should
we
hold
him
?
Assuredly
,
there
is
no
affection
more
disgracefull
and
opposite
to
a
laudable
life
,
or
against
which
a
Christian
man
ought
more
to
striue
,
as
vnworthy
of
his
name
and
person
,
then
this
perturbation
:
for
where
it
is
not
bridled
by
temperance
,
and
subdued
with
the
grace
of
God
,
it
carryeth
away
mens
actions
to
the
vilest
and
basest
obiectes
,
against
both
reason
and
faith
;
tying
them
both
to
the
stake
with
an
iron
chaine
of
slauery
;
and
by
litle
and
litle
consuming
into
ashes
of
intemperance
,
all
which
either
grace
or
nature
had
giuen
for
ornament
;
so
as
there
remayneth
no
more
of
Christianity
,
but
the
bare
name
,
nor
of
man-hood
,
but
the
shape
.
26.
The
truth
of
this
miserable
chaunge
may
be
seene
in
a
notorious
example
of
one
,
that
liued
not
long
agoe
famous
for
the
mischiefe
and
publike
scandall
that
hath
followed
in
these
parts
of
the
world
by
his
fal
into
sinne
,
27.
The
difference
is
,
that
the
disciples
of
Christ
(
which
by
continuall
temperance
keep
the
body
subiect
alwayes
to
the
soule
,
and
all
the
senses
employed
in
exercise
of
Christian
life
within
the
compasse
of
reason
&
faith
)
as
in
the
rest
of
their
actions
,
dedicated
wholy
to
the
honour
and
seruice
of
Almighty
God
,
they
imitate
the
Angels
that
serue
him
in
heauen
:
so
they
receaue
from
him
,
as
a
necessary
ornament
of
their
estate
(
&
as
a
Gods
penny
of
greatter
reward
)
the
precious
iewell
of
perpetuall
Chastity
;
which
in
some
degree
aduanceth
them
aboue
the
dignity
of
Angels
:
Whilest
they
conserue
Angelicall
purity
in
corruptible
bodyes
of
flesh
and
bloud
,
as
we
see
performed
by
innumerable
persons
of
both
sexes
,
holpen
(
as
I
say
)
by
the
grace
and
assistance
of
him
that
gaue
this
counsaile
&
example
;
helping
themselues
also
,
as
they
should
,
by
auoyding
occasions
of
temptation
,
not
to
giue
aduantage
to
the
Diuell
,
and
by
the
ordinary
meanes
of
temperate
diet
and
abstinence
,
yea
and
of
rigorous
fasting
also
,
and
other
exercises
of
pennance
when
there
is
need
:
which
remedies
,
the
old
Heathens
could
tell
were
helpes
to
Chastity
;
and
so
they
taught
,
that
sine
Cerere
&
Baccho
friget
Venus
.
But
these
new
Doctors
,
because
they
desire
not
to
liue
chast
,
will
not
make
vse
of
this
doctrine
.
Thus
we
see
that
the
disciples
and
followers
of
Christ
our
Sauiour
by
temperance
and
Chastity
,
are
exalted
aboue
their
owne
nature
,
to
be
like
Angels
in
life
;
as
the
others
giuing
themselues
ouer
to
gluttony
and
drunkennesse
,
become
worse
then
beastes
.
And
so
no
meruaile
,
if
their
maister
and
Foreleader
taught
so
filthy
and
beastly
doctrine
,
taking
the
measure
of
mans
possibility
,
by
himselfe
,
and
his
owne
weaknesse
,
after
he
had
degenerated
to
the
habit
and
custome
of
a
beastly
life
.
28.
The
chast
temperate
soule
in
the
water
of
baptisme
beholdeth
Almighty
God
,
his
Angels
,
&
the
sacred
mysteries
of
our
holy
faith
;
and
there
contemplateth
the
temperate
and
fruitfull
quality
of
a
Christian
:
The
others
in
their
riot
and
intemperance
of
drinke
,
what
shape
can
they
find
,
but
of
vgly
Diuells
,
and
fiends
of
hell
,
who
are
delighted
to
see
them
wallow
in
the
myre
of
beastly
pleasures
;
and
become
worse
then
beasts
&
inordinate
desires
like
to
themselues
.
29.
Consequently
when
immoderate
drinke
hath
thus
set
the
concupiscible
part
of
the
soule
on
fier
:
as
hath
bin
said
:
the
dregges
and
droppinges
,
are
choler
&
fury
in
the
irascible
.
A
strange
effect
,
that
from
hony
should
be
strayned
gall
.
But
so
it
is
:
the
face
of
a
Nimph
,
but
with
the
sting
of
a
serpent
.
Much
Ecclesiast.
cap.
19
.
wine
drunken
(
sayth
the
Wise-man
)
prouoketh
wrath
,
and
many
ruines
.
What
thing
more
hurtfull
,
or
more
mad
,
then
for
a
man
willingly
to
poyson
himselfe
:
and
draw
downe
his
throat
,
the
sweetest
liquor
that
may
bereaue
him
of
his
wits
?
The
mountaine
Etna
in
Sicily
whose
bosome
alwayes
full
of
fier
,
groaning
,
and
roaring
(
as
it
were
in
rage
)
to
disgorge
itselfe
of
wrathfull
rancor
,
casteth
vp
burning
coales
continually
(
as
it
were
to
take
reuenge
of
the
heauens
:
)
such
a
monster
is
a
drunkard
,
when
the
heate
of
drinke
hath
entred
into
his
body
down
his
throat
;
scalded
his
veines
;
scorched
his
liuer
;
and
enflamed
his
head
:
for
then
(
like
an
Etna
)
with
a
burning
face
&
glowring
eyes
,
after
that
drinke
hath
let
loose
in
him
all
possible
distemper
of
nature
and
vice
,
he
beginneth
in
rage
to
breath
out
contumelious
words
,
and
many
times
breaketh
out
into
effects
of
fury
,
no
lesse
then
if
he
were
mad
,
as
he
is
indeed
whilest
the
fit
endureth
:
and
therfore
Bacchus
was
painted
in
forme
of
a
Mad-man
,
as
Athenius
30.
Thus
farre
we
are
come
in
the
offence
&
domage
which
a
man
receaueth
in
the
concupiscible
and
irascible
parts
of
his
soule
,
by
excesse
of
drinke
.
Now
let
vs
come
to
the
third
and
chiefest
.
For
as
nothing
in
him
is
more
precious
and
honorable
then
the
light
of
reason
;
so
nothing
can
be
to
him
of
greater
impeachment
,
nor
more
disgracefull
,
then
to
haue
it
by
any
meanes
troubled
or
eclipsed
.
The
grosse
vapour
raysed
from
the
earth
,
though
it
ascend
to
the
middle
region
of
the
ayre
,
yet
it
neuer
ariseth
so
high
,
as
to
touch
the
sunne
it selfe
.
How
foule
and
vnworthy
a
thing
is
it
then
,
that
the
filthy
vampe
of
intemperate
drink
boyling
in
the
stomake
,
should
presume
to
depriue
the
soule
of
vnderstanding
&
freedome
,
31.
How
,
thinke
you
,
will
God
Almighty
,
beholding
our
drunkard
depriued
both
of
reason
and
sense
,
and
all
resemblance
of
a
man
,
take
this
villany
committed
against
the
soueraignty
of
his
Royall
armes
,
and
image
in
his
broad
Seale
,
surprised
,
defaced
,
and
contemptously
defiled
by
surfet
of
drinke
,
which
redoundeth
also
as
an
iniury
to
himselfe
,
worthily
to
be
punished
.
The
Angels
also
,
looking
vpon
the
same
spectacle
of
a
reasonable
soule
thus
annoyed
by
drinke
will
hold
themselues
highly
preiudiced
:
for
that
the
same
image
&
similitude
,
which
they
see
defaced
in
man
,
is
their
principall
flower
,
and
the
diademe
of
their
Nature
and
Being
.
Wherfore
,
if
that
force
which
should
turne
a
mighty
Prince
out
of
his
robes
and
estate
,
into
the
habit
and
quality
of
a
Pesant
,
be
holden
for
malignant
:
how
strang
and
malicious
is
the
fume
of
intemperate
drinke
,
which
ouermastering
reason
,
casteth
downe
mans
high
dignity
to
the
basest
condition
,
lower
then
of
the
filthiest
beast
.
32.
We
loue
our
eyes
(
saith
Aristotle
)
and
carefully
defend
them
,
because
we
33.
Which
supposed
,
and
that
according
to
the
nature
and
quality
of
the
obiect
,
the
measure
of
malice
is
to
be
esteemed
more
or
lesse
in
any
act
of
mans
will
:
&
that
a
man
losing
the
vse
of
reason
,
is
not
only
depriued
of
his
greatest
good
by
the
intemperance
of
drinke
,
but
that
the
same
losse
is
voluntarily
procured
by
the
drunkard
himselfe
;
and
without
any
benefit
of
all
to
soule
or
body
(
for
what
meate
or
drinke
is
taken
in
,
more
then
nature
requireth
,
for
sustenance
,
which
is
but
a
litle
,
setting
euill
custome
aside
,
serueth
for
nothing
else
,
but
to
make
more
worke
for
the
Scauenger
)
it
must
needs
be
concluded
,
that
this
vice
of
surfet
and
drunkenesse
is
a
most
foolish
,
and
grieuous
trespasse
.
34.
If
a
man
should
willingly
cast
away
his
money
,
which
should
serue
him
for
the
necessary
maintenance
of
himselfe
,
his
wife
,
his
children
,
and
family
:
no
doubt
but
the
folly
were
very
dispraisable
.
Or
if
by
his
owne
voluntary
fact
he
should
procure
ignominy
,
and
the
losse
of
his
good
name
;
it
would
also
be
condemned
for
a
foolish
&
vnnaturall
iniury
.
Or
if
he
should
willingly
and
wittingly
feed
himselfe
with
vnwholesome
and
poysoned
food
to
destroy
his
bodies
health
;
would
it
not
be
thought
he
were
desperate
and
out
of
his
wits
?
But
aboue
all
the
rest
for
a
man
of
set
purpose
to
contriue
and
procure
his
owne
senselessenes
,
his
owne
want
of
wit
and
discretion
,
his
owne
folly
,
fury
,
and
madnes
;
is
aboue
all
comparison
monstrous
and
detestable
.
Are
there
not
things
now
afflictiue
&
offensiue
to
reason
in
this
life
,
as
it
were
so
many
flying
blacke
clouds
,
that
engrosse
the
aire
of
our
element
,
and
obscure
the
light
of
our
vnderstanding
;
but
that
the
wretch
with
his
owne
hands
must
raise
this
mist
of
darkenesse
,
must
cast
this
smoake
before
his
eyes
to
confound
and
infatuate
himselfe
?
And
why
forsooth
?
to
giue
a
little
passing
pleasure
to
the
throate
,
that
dureth
no
longer
but
whilest
the
liquor
is
going
downe
;
which
besides
the
hurt
it
bringeth
to
the
drunkard
in
his
soule
,
obligeth
his
body
also
to
endure
long
penalty
afterwards
:
a
pretty
merchandize
.
Is
reason
and
health
of
no
greater
a
worth
then
to
be
cast
a
way
for
so
small
a
price
?
is
the
drinke
taken
in
of
more
value
,
than
the
health
drowned
,
and
the
wit
vented
out
?
If
it
be
iust
,
that
he
which
hath
a
ring
with
a
precious
stone
,
be
carefull
to
preserue
it
from
defacing
:
much
more
,
a
man
hauing
so
precious
a
iewell
as
a
reasonable
soule
in
his
body
,
is
to
keep
it
carefully
from
all
iniury
.
But
because
humane
diligence
is
not
alwayes
sufficient
to
maintaine
the
soule
in
purity
,
to
keep
this
shining
beame
of
reason
vnclowded
,
and
vndazeled
this
eye
of
the
soule
;
we
must
make
recourse
to
Almighty
God
,
that
he
by
his
especiall
grace
will
preserue
this
eye
,
and
fortify
it
with
internall
light
against
externall
darkenesse
.
35.
To
this
purpose
holy
King
Dauid
cryed
out
:
Lighten
,
O
Lord
,
mine
eyes
,
that
I
neuer
sleep
in
death
.
What
an
vnnaturall
fact
is
it
for
a
man
,
not
only
by
drinke
to
hinder
this
accessory
light
of
grace
;
but
also
to
put
quite
out
the
light
of
nature
,
not
only
vnabling
himselfe
to
looke
vp
to
heauen
:
but
to
looke
down
to
the
earth
,
or
to
see
himself
?
That
man
in
his
vnderstanding
might
haue
light
of
a
supernaturall
knowledge
,
the
Sonne
of
God
died
vpon
the
Crosse
,
and
there
disbursed
the
inestimable
treasure
of
his
precious
bloud
:
The
holy
Ghost
descended
and
bought
for
vs
starres
to
shine
in
the
firmament
of
our
soules
:
And
must
then
drunkenes
extinguish
all
,
as
if
they
were
nothing
worth
,
and
that
only
to
content
the
tast
,
during
the
current
of
drinke
?
36.
All
men
(
and
that
iustly
)
reproue
the
auncient
cruell
Sacrifices
of
many
Nations
,
which
committed
barbarous
slaughter
of
men
to
the
honour
of
their
Idols
:
But
is
not
drunkennesse
a
worse
slaughter
of
the
souls
intelligence
in
the
idolatrous
seruice
of
drinke
?
Will
nothing
content
that
Monster
but
to
prey
vpon
reason
?
Is
there
no
offering
or
sacrifice
fit
for
his
Altar
,
but
humane
witt
,
there
to
be
destroyed
?
Reason
once
gone
,
fury
ensueth
:
no
sense
is
left
behind
in
any
order
,
but
all
become
instruments
of
drinke
.
And
what
will
not
sense
commit
in
obscurity
,
when
the
light
of
reason
is
extinguished
;
and
sense
in
the
darknesse
of
ignorance
(
as
the
Wise-man
saith
)
let
loose
,
without
37.
Neither
is
the
malice
of
drinke
ended
with
the
end
of
a
waking
life
:
but
pursueth
the
soule
,
euen
when
the
body
lyeth
in
darknesse
,
and
the
eyes
are
oppressed
with
sleep
.
For
then
rush
out
of
the
imagination
(
as
it
were
)
so
many
furies
of
hell
,
the
horrible
and
gastly
representations
of
foule
fiends
,
to
fright
a
troubled
and
tormented
soule
;
putting
the
poore
wretch
in
plight
,
as
if
now
he
were
in
the
paines
of
hell
.
O
deere
and
sowre
payment
,
for
a
little
pleasure
of
drinke
?
These
,
these
are
the
Harpies
and
Furies
which
arise
from
surfet
,
and
begin
to
torment
the
drunkard
,
euen
in
this
life
,
procupating
his
damnation
to
come
.
38.
Thus
haue
we
compassed
about
by
contemplation
,
the
whole
circuite
of
mans
nature
,
contayned
in
the
body
and
soule
of
a
drunkard
;
and
found
ech
part
and
faculty
therof
depraued
with
drinke
.
Let
vs
now
(
to
conclude
)
consider
the
respect
,
which
man
should
beare
to
Almighty
God
,
and
towards
others
of
his
owne
kind
with
whome
he
must
liue
:
and
we
shall
perceaue
by
this
reckonning
also
,
that
he
is
exceedingly
endomaged
by
drunkennesse
,
as
the
sequell
will
declare
.
Whatsoeuer
duety
belongeth
to
a
Christians
charge
,
either
to
God
or
Man
,
is
only
violated
by
this
vice
of
Drunkennesse
.
CHAP.
III.
SALOMON
describing
the
soueraigne
wisdome
of
Almighty
God
,
by
participation
wherof
,
men
become
wise
,
setteth
it
forth
in
such
words
,
as
we
may
vnderstand
it
to
be
far
from
all
materiall
constitution
and
quality
:
and
consequently
teacheth
vs
,
that
if
we
wil
enioy
any
parcell
therof
in
our selues
,
we
must
free
our
soules
from
all
troublesome
passions
,
and
,
as
much
as
we
can
,
lighten
them
of
all
vnnecessary
charge
,
which
the
body
otherwise
being
ouerloaden
must
needs
be
burdenous
to
the
soule
,
&
hinder
her
functions
necessary
for
wisdome
.
For
in
wisdome
(
saith
he
)
is
the
spirit
of
vnderstanding
,
holy
,
one
and
manifold
,
subtill
,
eloquent
,
moueable
,
vndefiled
,
sure
,
sweet
,
louing
goodnesse
&c.
For
it
is
a
vapour
of
the
power
of
God
,
and
a
certaine
sincere
emanation
of
the
glory
of
God
omnipotent
:
and
therfore
no
defiled
thing
can
come
neere
it
for
it
is
the
brightnesse
of
euerlasting
light
,
the
vnsp●tted
glasse
of
Gods
Maiesty
,
and
the
image
of
his
goodnes
.
By
which
metaphoricall
words
translated
from
things
of
the
noblest
substance
,
is
described
the
spirituall
nature
and
condition
of
diuine
wisdome
.
Therfore
,
a
soule
which
is
to
be
endowed
therwith
,
must
be
weaned
(
as
much
as
may
be
without
inconvenience
)
from
the
obiects
of
our
senses
:
especially
from
such
as
are
more
grosse
,
materiall
,
&
earthly
,
and
which
cause
any
violent
alteration
of
the
body
.
For
as
long
as
our
soules
be
harboured
in
our
bodyes
,
they
must
needs
be
troubled
with
their
affections
:
which
,
as
they
haue
immediatly
a
kind
of
dominion
ouer
the
imagination
;
so
once
admitted
,
consequently
,
haue
ability
and
occasion
to
trouble
the
vnderstanding
,
and
so
to
subdue
the
will
if
it
be
not
otherwise
preuented
.
2.
We
may
therfore
in
two
respects
giue
a
reason
,
why
drinke
taken
out
of
measure
,
is
an
obstacle
in
vs
,
to
diuine
wisedome
,
and
to
the
loue
which
we
owe
to
Almighty
God
:
one
consisteth
in
the
peculiar
temper
of
the
braine
,
which
being
once
replenished
with
vapours
of
drinke
,
as
the
imagination
is
therby
carryed
away
and
distracted
to
wander
,
gazing
after
many
impertinent
matters
;
so
the
vnderstanding
,
which
hath
a
natural
combination
and
friendship
with
it
,
is
consequently
so
occupied
with
trifles
,
as
it
hath
no
leasure
to
contemplate
seriously
and
stedfastly
vpon
Almighty
God
,
and
the
other
obligations
of
man
:
wherby
,
the
vnderstanding
is
not
only
distracted
for
the
time
togeather
with
the
imagination
;
but
with
custome
of
trifling
becometh
also
a
trifler
:
and
is
dulled
and
made
vnable
to
penetrate
any
thing
which
is
sequestred
from
the
senses
;
loosing
,
as
it
were
the
edge
and
sharpnesse
of
all
spirituall
eye
sight
,
by
continuall
looking
vpon
sensible
and
materiall
things
—
Moreouer
by
reason
of
the
bodyes
constitution
&
great
desire
of
sensuality
in
the
sensuall
appetite
,
it
beareth
such
sway
in
man
when
it
is
not
restrained
,
that
it
commaundeth
his
mind
,
his
will
,
and
the
loue
of
his
hart
;
and
keepe●h
all
his
affections
in
seruitude
.
So
that
where
disorder
about
drinke
(
whose
force
with
custome
becommeth
a
Hercules
)
hath
ingendred
3.
Alas
,
what
a
misery
is
this
,
when
the
soule
,
a
spirituall
substance
,
must
be
weaned
and
kept
so
far
from
her
naturall
food
:
and
,
as
a
noble
mans
child
driuen
from
conuersation
with
his
peeres
be
forced
to
conuerse
with
wild
sauage
people
,
or
liue
with
brute
brastes
,
and
so
become
like
to
them
in
behauiour
,
sauage
,
rude
,
and
beastly
.
4.
If
a
soule
thus
barbarized
,
and
abased
in
the
body
,
by
intemperate
drinking
,
could
for
a
time
behold
her
owne
estate
,
and
(
the
cloud
of
ignorance
dispersed
)
see
perfectly
what
she
enioyeth
now
,
and
what
she
hath
lost
:
what
sorrow
would
she
conceiue
?
for
as
Ecclesiasticus
He
which
addeth
to
knowledge
,
addeth
to
griefe
:
as
it
would
fall
out
in
this
case
,
whilest
the
soule
should
consider
the
●urpitude
of
the
things
about
which
it
is
employed
,
dead
pu●ryfied
carcasses
,
loathsome
to
generous
minds
to
thinke
of
,
and
rather
for
dogges
to
feed
vpon
then
for
men
to
ioy
in
,
so
many
false
baytes
of
the
Diuell
,
to
draw
men
to
damnation
:
and
as
themselues
are
to
be
corrupted
a
lit●e
after
,
and
come
to
nothing
;
so
also
the
soules
deuoted
to
them
,
5.
The
husband-man
(
sayth
S.
Augustine
)
carryeth
vp
his
corne
from
a
lower
roome
vnto
a
higher
,
lest
it
pu●rify
:
And
so
a
mans
h●rt
,
if
it
be
not
lodged
aboue
in
God
,
will
fester
below
.
Wherfore
,
a
soule
delighted
in
such
corruption
(
euen
by
the
iudgement
of
Aristotle
6.
Deerly
beloued
(
sayth
S.
Augustine
)
thinke
vpon
all
the
beautifull
thinges
in
the
world
,
which
you
see
and
loue
:
and
remember
that
God
Almighty
made
them
.
If
they
be
faire
,
what
is
God
himselfe
?
if
they
be
great
,
what
is
he
?
if
they
be
pleasant
,
he
must
needs
be
more
.
Wherfore
by
meanes
of
these
things
which
we
loue
,
let
vs
desire
him
,
and
loue
him
aboue
all
;
contenning
all
other
things
besides
.
Vpon
this
consideration
,
7.
In
this
sort
,
when
the
people
of
Israël
had
charged
their
stomakes
,
and
heads
with
drinke
,
They
rose
vp
to
play
.
hauing
forgotten
Almighty
God
.
Drinke
made
Idolatry
a
sport
to
that
foolish
people
.
Drinke
,
is
not
a
fit
directour
of
any
serious
worke
or
imployment
;
but
only
for
foolery
:
as
though
a
man
were
made
for
nothing
else
,
nor
God
to
be
imployed
,
but
only
about
idle
pastimes
,
to
loose
his
time
,
and
play
the
child
,
or
worse
.
8.
No
sooner
doth
drinke
possesse
the
hart
and
head
of
man
,
but
it
breaketh
out
into
impiety
.
And
no
meruaise
if
all
be
darke
,
when
reason
by
it
is
obscured
,
and
heauen
hidden
in
a
cloud
.
Wherupon
the
spirit
of
God
,
by
the
Prophet
I
say
reprehending
the
drunkennesse
violl
,
tymbrell
and
shalme
,
and
wine
in
your
feastes
:
And
you
regard
not
the
worke
of
our
Lord
,
nor
consider
what
his
hands
haue
made
.
Vnhappy
hinderance
by
drinke
,
betwixt
mens
eyes
&
Almighty
God
;
debarring
them
from
contemplation
of
so
worthy
obiects
,
as
be
his
workes
.
Therfore
,
least
drunkenesse
might
bring
in
the
vngodlines
of
heresy
,
infidelity
,
and
contempt
of
heauenly
things
;
Almighty
God
gaue
this
prouident
aduise
to
his
people
.
When
thou
hast
eaten
and
drunke
,
take
heed
that
thou
doest
not
forget
thy
Lord
God
.
9.
The
Poets
faine
in
hell
a
riuer
called
Letheus
;
whose
water
drunke
,
causeth
in
the
drinkers
forgetfulnes
of
the
best
things
:
that
is
,
of
Almighty
God
and
his
giftes
,
and
so
fitter
for
damned
spirits
in
hell
,
then
for
Christian
people
vpon
the
earth
.
Wherfore
,
the
fact
of
holy
Iob
was
very
considerate
,
when
he
offered
sacrifice
for
the
expiation
of
his
childrens
sinnes
,
fearing
least
in
their
banquetting
and
drinking
togeather
they
might
sinne
against
God
Almighty
;
10.
Our
Sauiour
also
,
foreseing
the
effect
of
surfetting
and
drunkenesse
,
warned
his
chosen
that
they
should
take
great
heed
of
this
vice
:
for
that
in
particuler
,
it
would
make
them
forget
themselues
,
and
be
vnprouided
for
his
comming
and
account
,
as
well
with
euery
man
at
the
day
of
his
death
,
as
with
altogeather
at
the
generall
Iudgement
.
Looke
well
(
sayd
our
Sauiour
)
to
your selues
,
least
perhaps
your
hartes
be
ouercharged
with
surfetting
,
&
drunkenesse
,
&
cares
of
this
life
:
and
that
day
come
vpon
you
at
vnawares
.
It
is
then
the
fruit
and
effect
of
intemperate
drinke
,
to
bring
that
fearfull
and
dangerous
day
vpon
a
man
,
sodenly
:
that
is
,
to
come
when
he
hath
no
cogitation
therof
.
And
surely
there
is
no
ignorance
so
bad
in
a
Pilot
,
as
to
loose
the
sight
of
the
Pole-star
,
by
which
he
should
gouerne
his
course
:
as
the
memory
of
death
and
Iudgement
must
be
our
starres
and
guides
in
the
sea
of
this
life
.
11.
Aurelius
Prudentius
reporteth
,
that
in
the
time
of
persecution
which
afflicted
the
primitiue
Church
,
they
whome
no
violence
nor
torment
could
withdraw
Psal.
77.
Deut.
●●
.
to
moue
vs
the
more
)
in
way
of
iuste
anger
wil
be
drunke
in
reuenge
;
and
make
his
arrowes
a●so
and
his
dar●es
of
Iudgement
,
as
thirsty
as
drunkards
,
to
drinke
vp
the
bloud
of
such
beastly
offenders
.
12.
Who
then
,
knowing
this
,
will
not
rather
mortifie
and
ouercome
his
tast
by
temperance
;
then
for
a
light
contentment
therof
,
forget
God
,
Heauen
,
Hell
,
Iudgement
,
and
all
diuine
prouidence
and
iustice
with
men
?
Besides
,
considering
,
that
God
Almighty
is
so
offended
with
drunkenesse
,
that
he
prepareth
with
all
rigour
of
s●u●rity
to
punish
the
drunkard
from
heauen
,
and
force
him
to
drinke
vp
the
cuppe
of
his
wrath
to
Psal.
10.
74.
Esa.
5●
.
the
very
d●egges
;
if
reason
may
haue
any
effect
in
man
,
it
will
procure
in
him
feare
and
detestation
of
this
vice
.
13.
When
drinke
hath
wrought
a
separation
and
diuercement
betwixt
God
&
man
,
no
meruaile
if
he
become
contemptible
to
all
creatures
.
It
is
a
14.
If
women
,
according
to
the
prescript
The
drunkard
(
sayth
Seneca
)
discloseth
his
secrets
,
as
new
working
wine
mouing
from
the
bottome
,
breaketh
out
of
the
barrell
aboue
.
And
therfore
the
ancients
painted
Bacchus
with
a
Treuet
by
him
;
to
signify
,
that
men
giuen
to
drinke
vtter
all
they
know
,
to
al
they
meet
:
as
in
old
time
in
Citties
(
at
the
head
of
three
streets
presented
by
the
Treuet
)
nouellers
broached
their
newes
to
the
people
.
Wherfore
,
according
to
prudence
,
there
is
no
friendship
secret
,
nor
confidence
to
be
reposed
in
the
brest
of
a
drunkard
.
15.
Neither
may
we
say
,
that
a
drunkard
in
this
consideration
of
Ciuility
,
is
subiect
to
this
or
that
miscarriage
;
but
generally
to
all
,
which
are
either
rooted
in
his
nature
,
or
may
be
habituated
by
vse
.
So
that
drinke
,
is
not
only
of
it selfe
a
matter
of
intemperance
,
but
once
admitted
into
the
breast
with
excesse
,
what
euill
inclination
or
vice
soeuer
it
findeth
in
nature
,
or
bad
custome
,
after
it
hath
once
maistered
reason
that
kept
the
perturbations
in
awe
,
it
giueth
t●em
leaue
,
and
passage
to
rush
out
into
all
kinde
of
wickednesse
.
So
as
nothing
so
much
either
increaseth
or
discouereth
sinfull
affections
in
a
man
,
as
drunkenesse
.
16.
When
wine
h●th
possessed
the
soule
(
saith
Seneca
)
what
euill
l●y
hid
before
▪
now
appeareth
.
Drunkenesse
doth
not
make
vices
,
but
discouereth
them
.
If
one
be
proude
,
drinke
maketh
him
more
insolent
:
if
he
be
enuious
,
more
outragious
and
hurtfull
:
lustfull
,
more
lasciuious
:
and
the
like
in
all
other
dispositions
to
wickednesse
:
as
if
one
should
open
the
Goaile
dore
,
and
giue
all
the
malefactors
leaue
to
run
out
of
prison
.
And
so
I
remember
a
story
worthy
to
be
noted
of
a
discreet
Father
,
which
had
an
vntoward
Sonne
in
one
of
our
Vniuersityes
:
and
hearing
that
he
was
giuen
to
play
,
said
he
could
remedy
the
matter
by
keeping
him
short
of
money
.
After
he
heard
that
he
haunted
euill
company
:
which
also
he
neglected
,
saying
,
that
time
would
cure
the
follies
of
youth
.
But
when
he
vnderstood
that
he
was
become
also
a
drunkard
,
as
one
vice
draweth
on
another
:
then
(
quoth
he
)
it
is
time
to
take
him
from
the
Vniuersity
,
for
he
will
neuer
be
good
for
any
thing
.
17.
According
to
this
,
what
help
can
any
ciuill
community
receaue
,
or
expect
from
drunkards
,
that
are
so
disloyall
in
all
matters
of
importance
,
and
so
lauish
and
vnbridled
in
the
restraint
of
all
corrupt
qualities
and
affections
;
and
prone
to
put
in
execution
,
in
all
times
,
places
,
and
occasions
,
without
controlement
,
whatsoeuer
folly
and
frenzy
may
suggest
?
But
in
particuler
,
choler
&
cruelty
,
which
attend
alwayes
on
drunkennesse
,
make
it
barbarous
&
vnsupportable
in
any
commonwealth
.
For
anger
and
cruelty
is
occasioned
by
drunkennesse
,
not
only
during
the
time
that
the
man
is
drunke
:
but
being
often
stirred
vp
by
frequent
vse
,
it
becometh
so
customary
and
habituall
,
that
vpon
euery
light
occasion
it
breaketh
out
like
a
flame
out
of
brimstone
or
gunpowder
.
Which
distemper
,
though
it
be
dangerous
and
to
be
condemned
in
all
;
yet
especially
and
aboue
all
in
Princes
and
18.
Next
to
Magistrates
,
the
vice
of
drunkennesse
(
though
foule
in
all
)
is
most
detestable
&
pernicious
in
women
in
respect
of
their
progeny
;
for
from
intemperate
parents
descend
naturally
vicious
and
disorderly
children
.
And
perhaps
from
this
proceeded
the
ruine
of
great
Monarchies
(
next
to
the
punishment
of
Gods
iustice
)
that
as
they
were
raysed
by
valiant
men
,
begotten
and
brought
vp
in
temperance
:
so
they
were
lost
by
effeminate
cowards
,
bred
in
riot
and
excesse
of
meate
and
drinke
.
Plato
in
his
common
wealth
forbiddeth
wine
to
women
with
child
;
And
the
Romans
enacted
many
seuere
lawes
to
debarre
women
from
wine
:
and
the
vse
therof
was
infamous
amongst
them
.
And
the
custome
for
kinsfolkes
to
salute
their
kinswomen
,
is
sayd
to
haue
beene
introduced
for
a
tryall
,
to
find
if
they
smelled
of
wine
.
And
at
this
day
the
Persians
,
and
Turkes
want
not
their
necessary
prouisions
in
this
case
,
to
keep
their
women
temperate
and
chaste
.
And
if
we
consider
,
not
only
the
seruice
but
the
security
of
the
common
wealth
:
seeing
that
drunkennesse
depriueth
men
both
of
iudgement
and
true
fortitude
,
which
are
the
keyes
,
and
supporters
of
a
ciuill
estate
;
whatsoeuer
externall
Enemy
shall
endeauour
to
make
a
prey
of
a
people
where
it
raigneth
,
may
be
greatly
aduantaged
by
this
vice
.
19.
But
heere
one
may
aske
me
,
what
remedy
for
thirst
:
if
drink
be
forbidden
?
I
answere
,
that
drinke
is
not
forbidden
nor
disswaded
,
but
the
excesse
and
immoderate
vse
of
drinke
:
nor
thirst
is
alwayes
to
be
remedied
with
drinke
:
as
we
see
in
a
dropsie
,
which
causeth
vehement
and
continuall
thirst
,
and
yet
is
so
farre
off
to
be
quenched
,
or
the
disease
to
be
cured
by
drinking
,
as
the
only
way
to
be
rid
of
both
the
cause
&
the
effect
,
is
to
abstaine
from
drinke
.
In
like
manner
,
he
that
was
drunke
ouernight
,
is
commonly
thirsty
in
the
morning
,
as
aboue
hath
byn
said
.
And
if
he
will
quench
this
thirst
proceeding
from
surfet
,
by
powring
drinke
vpon
drinke
,
he
shal
be
thirsty
all
his
life
.
Naturall
thirst
caused
by
the
operation
of
naturall
heat
,
that
dryeth
vp
naturall
moysture
,
is
to
be
refreshed
by
drinke
.
But
accidentall
thirst
,
that
proceedeth
from
the
corruption
of
meate
or
drinke
in
the
stomack
,
is
by
abstinence
to
be
remoued
;
and
by
little
and
little
will
diminish
of
it selfe
,
if
you
giue
nature
leaue
&
time
to
disgest
the
excrements
,
which
like
a
dunghill
breath
out
those
hoate
putrified
vapours
,
that
infect
the
throat
,
and
the
mouth
.
20.
And
amongst
many
other
punishments
of
drunkards
,
it
is
no
small
one
to
be
continnally
tormented
with
thirst
:
as
the
contrary
,
to
be
rid
of
this
misery
,
as
temperate
men
be
,
me
thinks
should
be
sufficient
to
persuade
any
man
to
be
temperate
;
though
there
were
no
other
reward
for
vertue
,
nor
punishment
for
vice
,
but
in
this
life
.
But
because
this
is
the
least
,
which
passeth
with
time
,
and
that
the
torments
which
shall
neuer
haue
end
,
are
much
more
to
be
feared
and
eschewed
;
I
will
conclude
this
matter
with
an
example
or
two
out
of
approued
authors
,
to
this
purpose
.
21.
Another
,
no
lesse
dreadfull
,
was
22.
But
if
there
be
no
hell
fier
(
saith
the
Atheist
)
how
then
?
If
there
be
a
hell
(
saith
the
Christian
)
as
vndoubtedly
there
is
,
how
then
?
what
shal
become
of
the
drunkard
,
the
Atheist
,
and
other
such
good
fellows
?
And
howsoeuer
(
leauing
these
beasts
in
their
doubts
)
at
least
,
they
cannot
(
nor
any
of
them
which
hath
but
a
spoonefull
of
braynes
)
will
deny
,
but
that
in
so
dangerous
a
deliberation
as
this
of
eternall
felicity
or
damnation
wherof
we
speake
;
the
best
is
,
to
cleaue
to
the
surest
part
.
And
this
may
suffice
for
the
present
matter
.
THE
THIRD
CVRE
:
WHICH
IS
,
Of
Impiety
in
Swearing
.
Wherin
consisteth
the
nature
of
an
Oath
:
and
how
the
vse
therof
is
lawfull
and
Religious
.
CHAP.
I.
AN
Oath
,
as
it
is
ordinarily
vnderstood
is
an
external
speech
or
other
out
ward
signe
,
wherby
a
man
inuocateth
the
eternall
and
inuiolable
Truth
of
Almighty
God
,
and
bringeth
it
in
as
a
witnesse
of
that
which
is
auouched
2.
Thus
hauing
described
an
oath
by
all
the
partes
and
causes
therof
;
we
are
to
know
,
that
there
be
two
kinds
of
oaths
:
one
is
called
assertiue
,
to
wit
,
an
oath
which
affirmeth
the
verity
of
thinges
either
past
,
or
now
present
in
action
,
or
to
come
;
as
if
one
should
sweare
,
that
he
himselfe
,
or
another
,
was
in
such
a
place
,
at
such
a
time
,
and
vttered
these
or
these
words
;
or
that
he
is
not
culpable
of
any
crime
:
or
that
there
is
no
harme
to
follow
,
which
may
be
feared
without
cause
;
and
the
like
.
The
other
is
called
promissiue
,
when
a
man
bringeth
the
authority
of
Almighty
God
,
as
a
witnesse
and
surety
,
that
he
will
performe
such
a
matter
as
he
promiseth
:
which
manner
of
swearing
implyeth
,
in
some
part
,
an
oath
assertiue
;
which
is
,
that
now
for
the
present
he
hath
an
actuall
purpose
to
accomplish
what
is
by
him
promised
;
as
the
assertiue
oath
aforesaid
of
things
to
come
,
inuolueth
a
promise
.
And
in
both
kinds
is
found
one
,
and
the
same
diuine
authority
;
by
which
,
protestation
is
made
,
to
the
end
that
men
belieue
the
verity
of
things
sworne
either
by
way
of
assertion
,
or
of
promise
.
3.
These
oaths
,
that
they
may
be
lawfull
and
honestly
giuen
,
or
taken
,
require
three
conditions
specified
in
the
word
of
God
,
and
included
in
the
institution
of
nature
.
Thou
shalt
sweare
(
saith
Our
Lord
liueth
,
in
truth
,
and
in
iudgement
,
and
iniustice
:
so
that
whether
we
affirme
,
or
promise
any
thing
vpon
an
oathe
,
the
matter
sworne
ought
to
be
accompanied
with
these
three
qualities
,
that
is
,
with
truth
,
iudgment
,
and
iustice
.
As
concerning
the
first
,
the
matter
is
euident
;
for
it
must
needs
be
a
sacrilegious
offence
,
misprising
Gods
diuinity
to
bring
it
to
witnesse
falsehood
:
for
,
as
Almighty
God
is
in
himselfe
an
infallible
Truth
,
and
prime
author
therof
;
so
also
is
he
infallible
in
reuealing
and
witnessing
;
and
it
is
impossible
that
he
either
can
be
deceaued
,
or
deceaue
.
Wherupon
,
to
induce
him
,
as
a
witnesse
of
an
vntruth
,
is
a
maine
trespasse
,
and
abuse
against
his
eternall
Verity
.
Wherfore
,
this
condition
is
euidently
necessary
,
not
only
in
an
oath
of
assertion
,
but
of
promise
also
.
So
that
if
one
vpon
his
oath
should
promise
the
performance
of
a
thing
,
and
so
promising
not
retayne
inwardly
a
purpose
,
or
thinke
himselfe
vnable
,
to
accomplish
his
promise
;
he
should
be
periured
,
&
offend
immediatly
against
the
high
and
soueraigne
Truth
of
Almighty
God
.
4.
Moreouer
,
the
matter
sworne
is
to
be
iust
and
lawfull
,
not
repugnant
to
any
vertue
,
or
other
requisite
obligation
.
For
as
it
is
a
heinous
fault
against
diuine
Truth
to
make
it
a
witnesse
of
falsity
;
so
is
it
also
,
to
auouch
it
in
confirmation
of
wickednesse
,
whether
it
be
assertion
or
promise
.
And
indeed
,
whatsoeuer
wicked
obiect
is
also
practically
&
morally
false
;
that
is
not
to
be
don
by
man
:
and
therfore
diuine
authority
being
brought
to
affi●me
,
or
confirme
that
which
is
vnlawful
and
ought
not
to
be
,
is
iniured
and
disgraced
:
furthermore
,
it
may
fall
out
(
namely
in
an
oath
of
assertion
)
that
the
matter
which
is
affirmed
be
true
in
it selfe
,
and
yet
practically
to
be
esteemed
false
,
because
it
is
vnlawfull
,
as
if
one
vpon
his
oath
should
discouer
a
secret
sinne
of
another
against
ciuility
,
naturall
secresie
,
and
charity
:
such
an
oath
should
not
include
falshood
,
opposite
to
any
specu●arine
Truth
,
yet
notwithstanding
it
should
be
sacrilegious
,
and
an
impeachment
of
Gods
authority
,
for
as
much
as
it
is
taken
against
iustice
of
charity
and
ciuility
.
5.
Lastly
,
for
that
the
exhibition
of
an
oath
is
a
matter
of
great
importance
,
it
ought
to
be
don
with
iudgement
:
that
is
,
with
prudent
consideration
of
the
truth
,
and
decencie
of
the
thing
sworne
,
whether
in
way
of
assertion
or
promise
.
The
necessity
of
which
condition
is
originally
deriued
from
the
dignity
and
authority
of
Almighty
6.
Hereby
may
be
vnderstood
,
that
the
taking
of
an
oath
rightly
,
inuested
and
accompained
with
all
circumstances
,
is
good
and
lawfull
:
yea
,
an
act
of
Religion
&
supreme
worship
towards
Almighty
God
.
That
it
is
a
laudable
act
in
it selfe
,
will
appeare
,
if
we
consider
it
only
in
respect
of
ciuility
or
naturall
piety
.
For
an
oath
in
it selfe
implyeth
no
dishonour
vnto
Almighty
God
,
or
harme
to
man
,
when
we
auouch
diuine
authority
in
witnesse
of
any
thing
affirmed
,
or
promised
:
yea
rather
we
honour
Almighty
God
;
making
him
vmpier
and
chiefe
determiner
of
all
humane
affaires
;
and
by
his
name
and
authority
ending
controuersies
;
establishing
humane
fidelity
in
contractes
,
in
seruices
and
good
offices
betweene
man
and
man
;
as
betweene
superiours
and
inferiours
,
and
equalls
among
themselues
;
which
must
needs
be
holden
a
practise
conformable
to
reason
,
and
consequently
vertuous
and
iustifiable
.
7.
In
this
respect
,
the
Roman
souldier
obliged
and
sacred
himselfe
to
God
and
his
countrey
by
corporall
oath
:
renewing
the
same
euery
yeare
vpon
the
Calends
of
Ianuary
.
Phisitians
also
(
as
S.
Gregory
Nazianzen
recordeth
)
according
8.
Now
if
we
regard
the
diuine
law
of
Almighty
God
,
we
shall
see
that
it
approueth
an
oath
duely
made
,
as
an
act
of
vertue
,
and
an
especiall
instrument
and
meanes
for
the
keeping
of
ciuill
society
.
Thou
shalt
feare
thy
Lord
God
,
and
serue
him
only
:
and
thou
shalt
sweare
by
his
name
.
This
was
the
decree
of
Almighty
God
,
enacted
for
his
chosen
people
.
They
(
saith
shal
be
praysed
that
sweare
in
him
.
And
S.
Paul
made
a
solemne
oath
to
the
Corinthians
:
I
call
God
to
witnesse
vpon
my
soule
.
Also
,
writing
to
the
Galathians
:
Those
things
that
I
write
vnto
you
,
be
holy
:
before
God
I
lye
not
:
So
that
we
may
conclude
with
S.
Augustine
,
that
nothing
can
be
more
graciously
offered
to
Almighty
God
,
then
an
oath
rightly
performed
.
Notwithstanding
Anabaptists
and
other
Heretikes
,
haue
foolishly
denyed
this
manifest
truth
;
abolishing
the
vse
of
oaths
in
all
matters
whatsoeuer
,
sacred
or
temporall
,
as
vnlawfull
.
9.
Two
arguments
which
the
heretikes
vse
to
alleadge
,
may
seeme
to
ignorant
people
to
haue
some
difficulty
:
and
therfore
are
to
be
discussed
.
First
(
say
they
)
to
indeauour
to
honour
Almighty
God
by
calling
him
to
witnesse
when
we
sweare
,
may
seeme
superstitious
,
seeing
his
authority
and
name
is
alleadged
to
no
other
end
then
to
attest
and
manifest
a
truth
;
but
if
he
which
sweareth
by
diuine
authority
,
should
conceiue
with
himselfe
,
that
the
same
authority
will
therfore
approue
and
reueale
the
thing
sworne
by
him
,
it
were
an
errour
of
superstition
:
and
for
this
respect
they
say
,
it
is
not
lawfull
to
auouch
Gods
authority
in
witnesse
of
any
thing
protested
by
an
oath
.
10.
But
this
opposition
is
not
of
force
against
that
which
we
haue
sayd
:
for
he
that
sweareth
,
doth
not
intend
princically
that
Almighty
God
should
miraculously
reueale
the
truth
;
but
leaueth
the
matter
entierly
to
his
wi●l
and
pleasure
:
yet
resoluing
withall
to
stand
to
his
iudgement
and
tryall
,
if
it
shall
please
his
diuine
Maiesty
to
make
any
manifestation
therof
.
And
it
is
sufficient
to
make
lawfull
the
inuocation
of
a
testimony
,
from
the
authority
of
Almighty
God
,
that
one
day
(
according
to
the
Apostle
)
he
will
lay
open
to
the
11.
Secondly
,
the
Heretike
obiecteth
,
that
although
the
Iew
might
sweare
,
yet
it
is
forbidden
to
Christians
by
Christ
himselfe
,
who
distinguishing
them
from
Iewes
,
sayd
:
You
haue
heard
that
it
was
sayd
to
them
of
old
,
Thou
shalt
not
commit
periury
,
but
thou
shalt
perform
thy
oathes
to
thy
Lord
.
But
I
say
to
you
,
sweare
not
at
all
.
Let
your
talke
be
yea
,
yea
,
no
,
no
;
and
that
which
is
ouer
and
aboue
this
,
is
of
euill
.
Notwithstanding
,
these
words
of
our
Sauiour
do
not
absolutely
forbid
swearing
in
necessary
cases
,
as
holy
Fathers
12.
By
that
which
hath
b●n
sayd
,
it
is
euident
,
that
an
oath
is
lawfull
,
for
for
as
much
as
it
is
agreable
to
reason
;
and
so
(
consequently
)
an
act
of
some
one
vertue
or
other
.
Now
,
it
remayneth
that
we
declare
to
what
vertue
it
belongeth
.
And
concerning
this
point
,
it
is
most
certaine
,
that
a
lawfull
oath
is
an
act
of
Religion
,
which
among
the
morall
vertues
is
of
high
quality
.
For
although
he
that
sweareth
doth
not
principally
intend
to
honour
God
by
his
protestation
,
but
only
purposeth
to
approue
some
truth
:
neuerthelesse
,
by
swearing
,
he
intendeth
to
protest
his
faith
about
the
infallible
truth
of
Almighty
God
,
and
so
bringeth
it
in
as
a
sacred
and
potent
witnesse
of
the
truth
by
him
auouched
:
therfore
in
this
respect
,
specifying
the
excellencie
of
Almighty
God
in
his
oath
,
he
honoureth
him
with
an
outward
signe
,
and
that
with
supreme
subiection
and
seruice
of
Latria
,
which
is
a
worship
proper
only
to
Almighty
God
.
13.
Hereupon
,
the
ancient
people
Homer
,
Tertullian
,
and
Augustine
)
Isaacs
seruant
did
sweare
religiously
,
touching
the
thigh
of
his
Maister
,
as
a
sacred
and
mysticall
thing
,
by
reason
of
the
genealogy
of
the
Messias
thence
deduced
.
Also
according
to
this
manner
Ioseph
did
sweare
by
the
health
of
Pharao
.
S.
Paul
tooke
an
oath
by
his
owne
soule
.
Neuertheles
all
these
oathes
by
creatures
,
in
as
much
as
they
are
obiectes
of
an
oath
,
and
of
the
worship
of
God
,
imply
in
them
the
truth
of
Almighty
God
,
which
only
can
infallibly
attest
,
and
which
only
finally
is
to
be
worshipped
by
the
act
of
an
oath
.
14.
Lastly
,
it
is
to
be
obserued
,
that
an
oath
either
of
asseueration
,
or
of
promise
,
may
haue
adioyned
vnto
it
as
accessory
,
an
addition
of
execration
,
or
Imprecation
;
when
a
man
not
only
sweareth
a
thing
to
be
true
,
calling
vpon
God
Almighty
as
witnesse
,
but
desireth
moreouer
that
God
in
particuler
reproue
the
falsity
by
some
harme
to
fall
vpon
him
that
sweareth
,
or
others
:
as
if
he
should
say
,
If
this
be
not
so
,
let
Almighty
God
take
my
life
from
me
.
Which
manner
of
protestation
was
familiar
among
the
Roma●s
,
namely
when
the
Heraldes
(
as
15.
Also
,
for
the
same
signification
,
in
solemne
oathes
he
which
sware
,
holding
a
lambe
in
his
left
hand
,
with
his
right
tooke
hold
of
the
Altar
,
and
then
stroke
the
lambe
vpon
the
head
with
a
flint
;
wishing
by
that
cerimony
,
his
owne
destruction
if
in
case
he
were
periured
.
And
that
this
manner
of
swearing
by
way
of
Imprecation
is
lawfull
(
if
requisite
conditions
of
truth
,
iustice
,
and
iudgement
be
present
)
is
also
manifest
.
For
,
in
the
old
Testament
this
was
an
ordinary
clause
of
an
oath
:
Let
God
do
these
thinges
vnto
me
▪
and
adde
them
.
So
also
the
Apostle
S.
Paul
vsed
an
execration
,
swearing
by
his
soule
:
I
call
God
1.
Cor.
2.
to
witnesse
vpon
my
soule
.
And
thus
hauing
briefly
declared
the
nature
and
issue
of
an
oath
,
and
the
principall
obiects
therof
,
to
be
the
supreme
authority
of
Almighty
God
,
accompanied
with
supreme
Religion
:
we
are
consequently
to
enquire
,
what
reuerence
is
to
be
vsed
by
those
which
inuocate
,
by
an
oath
,
his
holy
name
,
and
dignity
.
What
submission
,
and
reuerence
is
to
be
wished
in
all
those
who
sweare
a
truth
,
inuocating
the
Excellency
of
God
Almighty
.
CHAP.
II.
SEEING
that
an
Oath
importeth
an
inuocation
or
bringing
in
of
Gods
authority
,
for
witnesse
of
that
which
a
man
affirmeth
,
respectiuely
vnto
excellency
of
this
holy
name
and
maiesty
,
great
respect
and
reuerence
is
to
be
vsed
in
swearing
.
For
,
as
truth
and
maiesty
are
two
principall
attributes
in
Almighty
God
;
so
are
they
both
called
vpon
,
by
him
which
sweareth
:
his
truth
,
for
auouchement
of
that
which
is
sworne
;
&
his
maiesty
with
acknowledgement
that
he
is
infinitly
potent
to
▪
giue
testimony
by
assured
effects
.
Wherupon
,
an
oath
falsely
taken
,
is
not
only
an
impeachement
against
the
truth
of
God
:
but
also
an
irreuerence
to
his
sacred
maiesty
.
2.
This
maiesty
in
Almighty
God
,
is
nothing
else
but
the
height
of
all
perfection
in
him
;
as
well
implying
such
degrees
therof
as
are
absolute
in
himselfe
,
to
wit
,
his
goodnesse
,
wisdome
,
iustice
,
sanctity
,
and
the
like
:
as
also
those
which
respect
his
creatures
;
as
his
power
and
dominion
,
and
the
like
.
All
which
summed
vp
in
one
indiuisible
point
of
Deity
,
make
the
Maiesty
of
God
the
proper
obiect
of
our
feare
,
loue
,
homage
,
and
religion
.
3.
The
Sonne
honoureth
his
Father
,
and
the
seruant
his
Lord
:
If
then
I
be
thy
Father
,
where
is
my
honour
?
and
if
I
be
thy
Lord
,
where
is
my
feare
?
saith
the
Lord
of
Hostes
.
And
to
the
end
that
God
Almighty
might
the
better
appeare
an
obiect
of
maiesty
,
to
procure
in
vs
a
duetifull
reuerence
,
he
hath
often
times
notified
his
personall
perfection
The
Lord
is
his
Name
.
Which
maiesty
God
did
manifest
to
the
Iewes
in
particuler
,
and
indeed
sonne
of
man
shall
sit
vpon
his
seat
of
maiesty
,
at
the
later
day
.
Wherfore
,
whether
an
oath
taken
by
the
diuine
authority
of
God
,
immediatly
,
or
by
the
humanity
of
Christ
our
Sauiour
:
there
is
not
only
an
allegation
made
of
the
diuine
infallible
verity
;
but
also
a
reuerenciall
estimation
and
protestation
of
the
maiesty
exhibited
.
4.
Whereupon
our
Sauiour
purposing
to
abbridge
▪
or
rather
cut
off
the
custome
of
swearing
held
by
the
Iewes
▪
vpon
respect
of
diuine
maiesty
,
forbad
Christians
many
formes
of
oaths
vsed
by
I
say
to
you
,
sweare
not
by
heauen
,
because
it
is
the
throne
of
God
.
Heauen
is
not
only
a
place
wherin
almighty
God
resideth
in
vertue
of
his
immensity
,
but
(
in
regard
of
the
proper
nobility
of
substance
,
of
the
height
,
scituation
,
and
immutability
,
5.
It
is
said
moreouer
:
Nor
by
the
earth
;
because
it
is
the
foot-stoole
of
his
feet
.
The
earth
,
although
in
nature
and
place
it
be
the
last
and
lowest
of
the
elements
;
yet
,
related
to
the
maiesty
of
God
,
as
his
foot-stoole
,
by
participation
,
it
is
maiesticall
,
and
therfore
not
to
be
sworne
by
in
vayne
,
for
auoyding
of
irreuerence
and
misprision
of
that
maiesty
in
God
,
which
is
dreadfull
and
religiously
to
be
respected
by
man
,
euen
in
the
meanest
creature
.
6.
Neither
by
Hierusalem
;
because
it
is
the
citty
of
the
great
King
.
Periury
,
or
●emerity
in
swearing
by
Hierusalem
,
implyeth
a
contempt
of
his
maiesty
,
who
hath
peculiarly
taken
that
citty
for
the
place
of
his
Court
and
Royall
aboad
.
Neither
shalt
thou
sweare
by
thy
head
;
because
thou
canst
not
make
one
haire
white
or
black
.
The
head
of
man
being
a
noble
part
of
his
body
,
&
not
absolutely
subiect
to
the
owners
dominion
;
subsisteth
in
vertue
of
an
especiall
protection
of
God
:
and
in
man
also
it
is
a
particuler
representation
of
the
same
soueraigne
maiesty
.
Wherevpon
an
oath
falsely
or
vnaduisedly
taken
by
it
,
reacheth
iniuriously
to
detract
reuerence
,
and
respect
from
the
maiesty
of
God
himselfe
.
By
which
precepts
of
our
Sauiour
,
we
learne
that
we
are
not
only
to
sweare
truly
,
in
reckoning
of
diuine
truth
alleaged
for
witnesse
;
but
also
religiously
in
regard
of
his
maiesty
contayning
supreme
iudicatory
power
ouer
all
estates
.
Let
vs
then
,
in
some
part
,
giue
notice
of
that
maiesty
,
which
he
that
aduisedly
sweareth
,
is
bound
to
know
,
and
respect
.
7.
Such
is
the
excellency
of
dominion
in
a
soueraigne
Prince
,
who
by
this
title
of
soueraignty
is
a
liuely
image
of
Almighty
God
;
that
none
of
his
subiects
name
him
aduisedly
(
especially
in
solemnity
)
without
some
signification
of
honour
and
reuerence
:
because
the
naming
or
stiling
of
him
in
that
manner
is
a
representation
of
his
prerogatiue
,
and
an
intimation
of
the
duety
and
respectiue
affection
,
which
his
subiects
are
to
beare
him
.
And
if
this
be
reasobly
giuen
,
as
all
men
will
confesse
,
to
a
mortall
man
(
no
better
then
the
rest
,
but
for
as
much
as
by
office
he
representeth
the
Maiesty
of
God
)
and
therfore
generally
vsed
in
al
nations
more
or
lesse
:
men
that
depend
,
not
only
of
ciuill
gouernement
,
as
the
subiects
of
their
Prince
,
but
as
creatures
vpon
their
Creator
wholy
in
life
,
operation
,
and
being
,
vpon
the
maiesty
of
Almighty
God
;
how
timerous
,
heedfull
,
and
reuerent
ought
they
to
be
,
when
they
inuocate
his
most
holy
Name
,
as
a
witnesse
,
by
oath
,
in
recognisance
and
reuerence
of
that
supreme
excellency
of
dominion
which
it
importeth
.
The
Prophets
of
And
let
all
the
earth
be
silent
.
For
silence
is
an
effect
and
signe
of
veneration
,
as
blushing
is
of
modesty
:
and
therfore
,
the
well
nur●ured
child
before
his
father
,
and
an
intelligent
inferior
in
presence
of
his
superiour
,
regardfully
hold
their
peace
:
as
if
their
words
were
needlesse
,
and
out
of
season
,
where
such
excellency
gouerneth
,
nor
conuenient
for
them
to
speake
,
where
wisdome
and
grauity
determineth
.
Wherfore
the
Prophet
sayth
:
Be
silent
before
the
face
of
our
Lord
.
8.
This
religious
silence
was
in
custome
with
the
Iewes
,
when
reading
the
holy
Scriptures
they
passed
ouer
the
name
of
Almighty
God
with
reuerence
,
as
not
pronounceable
.
The
Romans
also
,
as
Plutarch
teacheth
,
worshiped
a
God
9.
No
man
bringeth
his
Prince
to
be
a
witnesse
for
him
at
any
Tribunall
(
especially
,
if
the
matter
be
of
small
importance
)
without
great
honour
to
his
person
,
and
humble
excuse
of
the
fact
:
and
much
lesse
mortall
men
may
apply
the
authority
and
maiesty
of
immortall
God
,
in
confirmation
of
any
matter
heere
,
without
exceeding
great
submission
,
reuerence
,
and
respect
.
10.
If
holy
Dauid
in
wonder
sayd
:
What
is
man
,
O
Lord
,
that
thou
vouchsafest
to
he
knowne
vnto
him
?
Iustly
may
we
say
:
what
temporall
or
transitory
matter
(
o
Lord
)
can
be
of
that
importance
,
that
I
dare
bring
thee
in
testimony
therof
?
Doe
not
the
Angels
(
Princes
and
pillars
of
the
heauenly
court
)
tremble
and
couer
their
faces
before
thee
,
in
regard
of
thy
Maiesty
?
And
shall
I
,
a
miserable
wretch
,
not
only
name
thee
,
but
apply
thee
as
a
witnesse
,
euen
to
ordinary
thinges
,
without
due
horrour
and
religious
reuerence
?
The
holy
Patriarch
Abraham
was
loth
and
fearfull
to
speake
11.
Almighty
God
,
to
notifie
this
his
Maiesty
,
when
he
made
outward
appearance
to
his
elect
people
,
did
it
with
thunder
,
excesse
of
light
,
and
other
shewes
of
greatnesse
:
dazeling
their
senses
in
such
manner
,
that
it
was
reputed
a
great
matter
among
them
for
one
to
haue
come
neere
vnto
that
representation
with
safety
of
his
life
and
wit●s
:
But
he
which
sweareth
by
him
,
12.
But
yet
,
that
we
may
attaine
to
a
more
ex●ct
apprehension
of
the
sacred
dignity
and
Maiesty
of
Almighty
God
:
let
vs
contemplate
him
more
particulerly
:
first
in
himselfe
;
secondly
as
he
is
related
to
man
;
and
lastly
,
let
vs
consider
man
,
as
he
is
r●ferred
to
Almighty
God
.
13.
Many
things
are
to
be
seene
in
this
world
,
which
in
respect
of
their
greatnesse
and
power
haue
a
certayne
resemblance
of
maiesty
:
as
the
heauens
adorned
with
starrs
in
the
night
time
;
the
stormes
and
thunders
of
the
ayre
in
foule
wether
;
the
huge
mountaynes
of
the
earth
;
the
vastnesse
and
dreadfull
tempestes
of
the
sea
;
the
power
of
Princes
;
the
sanctity
of
Churches
,
and
holy
places
.
All
which
kindes
,
and
the
rest
that
represent
greatnesse
&
power
,
are
all
found
and
included
in
a
farre
more
noble
&
eminent
manner
,
in
one
infinity
of
Maiesty
in
God
,
as
in
the
center
of
all
,
and
from
whence
all
thinges
haue
their
beginning
;
and
as
the
circumference
of
all
,
that
containeth
all
within
it
,
&
is
supreme
ouer
all
:
whose
Maiesty
ruleth
that
of
the
heauens
;
commandeth
that
of
the
ayre
;
ouer-toppeth
that
of
the
mountaines
;
abridgeth
that
of
the
sea
;
ruleth
that
of
the
Prince
;
surpasseth
that
of
the
Church
;
and
what
else
soeuer
we
can
remember
,
or
imagine
.
14.
These
created
Maiestyes
astonish
our
senses
,
and
we
(
as
vulgar
lookers
on
)
deeme
them
complet
and
absolute
:
but
Almighty
God
exceedeth
them
infinitely
,
and
ouer-eacheth
them
all
without
measure
or
comparison
.
He
knoweth
(
as
sayth
S.
Augustine
)
what
is
15.
But
Almighty
God
,
without
all
errour
,
is
a
maine
of
Maiesty
,
not
included
within
any
borders
or
boundes
of
definition
;
nor
compassable
within
any
fadomes
of
extent
.
Therfore
(
saith
Aristotle
)
if
we
respect
force
,
we
are
to
esteeme
him
as
most
strong
;
if
beauty
,
as
most
faire
;
if
life
,
as
immortall
;
if
vertue
,
as
most
excellent
.
And
as
Phidias
couched
so
artificially
his
owne
image
in
the
engrauure
he
made
of
Pallas
her
sheild
,
that
it
could
not
be
abolished
without
dissolution
of
the
whole
:
euen
so
,
although
our
capacity
be
not
so
great
as
to
behold
the
diuine
Maiesty
of
God
Almighty
in
it selfe
,
yet
neuerthelesse
it
is
so
resembled
and
represented
in
all
the
parts
and
properties
of
the
world
,
that
it
▪
is
irremouable
from
thence
.
For
Almighty
God
resideth
in
it
,
as
the
Pilot
in
his
Ship
;
as
the
Coachman
in
his
Chariot
;
as
the
Chanter
in
his
Quier
;
as
a
father
in
his
family
;
as
the
law
in
the
Citty
;
and
as
the
Captaine
generall
in
his
army
,
as
Plutrach
saith
.
16.
And
indeed
the
substance
and
there
is
nothing
common
to
vs
and
him
.
What
is
more
eminent
in
thinges
created
,
then
immortality
?
And
yet
(
as
S.
Cyrill
sayth
)
fyre
is
apt
to
burne
,
but
not
in
respect
of
God
;
and
so
an
Angell
is
immortall
,
but
not
as
God
.
God
only
in
propriety
is
immortall
,
because
he
is
of
that
quality
by
nature
:
and
other
things
are
immortall
by
his
grace
and
fauour
,
for
as
much
as
it
hath
pleased
him
to
giue
them
such
a
priuilege
,
as
to
his
creatures
.
Aristotle
,
though
a
heathen
,
yet
by
sharpnesse
of
wit
,
and
light
of
reason
,
attayned
to
the
knowledge
of
this
diuine
Maiesty
,
by
necessary
consequences
.
God
(
saith
he
)
is
not
vertue
,
because
he
is
better
then
vertue
;
nor
good
by
reason
of
vertue
,
for
so
vertue
should
be
better
then
God
.
Therfore
(
as
he
saith
)
it
was
a
vulgar
prouerbe
with
the
ancients
:
What
needeth
he
any
friendes
,
whome
God
blesseth
?
17.
This
Maiesty
of
Almighty
God
appeared
to
S.
Iohn
in
the
likenesse
18.
Almighty
God
,
in
holy
Scripture
is
oftentimes
entitled
with
the
Hebrew
19.
Both
Romanes
and
Grecians
,
two
nations
which
(
as
excelling
in
giftes
of
nature
and
iudgement
)
attayned
more
then
others
to
the
naturall
knowledge
of
this
Maiesty
of
Almighty
God
,
deemed
it
an
iniurious
deportment
of
man
towards
the
same
Maiesty
,
if
in
his
accesse
to
it
by
sacrifice
,
he
suffered
himselfe
to
be
distracted
with
other
obiects
:
and
hereupon
he
which
sacrificed
,
vsed
to
couer
his
face
with
a
linnen
veyle
,
therby
,
to
deba●re
from
his
eyes
and
cogitations
all
other
thinges
occurrent
.
Purpureo
velare
comas
adopertus
amictu
,
And
for
the
same
cause
of
reuerence
also
in
way
of
preparation
,
these
ancient
worshippers
of
the
Deity
by
outward
ceremony
,
made
themselues
as
cleane
as
they
could
;
as
by
washing
of
their
bodyes
,
by
chastity
,
and
the
like
,
before
they
durst
attempt
their
sacred
duety
.
And
least
that
mens
petitions
tendered
to
Almighty
God
should
not
be
sufficiently
reuerent
,
Numa
ordayned
(
as
Plutarch
writeth
)
that
none
should
make
prayer
,
but
vpon
premeditation
.
20.
But
we
Christians
,
besides
this
natural
imperfect
knowledge
of
diuine
maiesty
,
which
those
ancient
Heathens
could
get
▪
by
obseruation
and
discourse
,
haue
another
supernaturall
;
which
teacheth
vs
manifold
relation
and
dependances
of
the
same
,
to
our
great
profit
,
comfort
,
and
direction
in
all
we
haue
to
do
.
Whereupon
,
when
we
Christians
sweare
,
vnderstanding
that
then
we
exercise
a
worke
of
religion
which
hath
for
obiect
the
very
excellency
of
God
himselfe
;
we
are
to
do
it
with
great
reuerence
,
if
we
will
not
be
mo●e
b●rbarous
and
irreligious
then
the
very
Heathens
were
:
who
could
tell
vs
▪
that
religion
I
will
saue
my
people
from
the
land
of
the
East
,
and
from
the
land
of
the
Sunne
setting
.
No
separation
of
banishment
;
no
difference
of
estate
,
high
,
or
low
,
rich
or
poore
;
no
prison
so
close
,
no
dungeon
so
deep
,
that
can
hinder
the
infinite
maiesty
of
God
from
being
present
in
euery
place
,
for
the
succour
and
comfort
of
his
deuoted
seruantes
and
friends
▪
And
so
the
holy
Scripture
teacheth
Descendit
cum
illo
in
foueam
,
&
in
vinculis
non
dereliquit
eum
.
He
went
downe
with
him
into
his
ca●e
,
and
bare
him
company
in
his
setters
.
21
Moreouer
,
when
a
man
beholdeth
this
sacred
diuinity
no
lesse
rayning
downe
fier
,
and
brimstone
from
heauen
,
in
reuenge
and
punishment
of
sinne
,
then
spreading
sweet
dew
vpon
the
earth
to
refresh
and
fertilize
it
for
the
benefit
of
mankind
:
no
doubt
,
if
he
be
not
a
senselesse
beast
,
he
must
conceaue
horrour
,
and
dread
to
violate
this
Maiesty
,
and
be
moued
to
adore
it
with
religious
submission
and
reuerence
,
as
often
as
he
approacheth
to
it
by
oath
.
O
sacred
and
maiestical
name
of
Almighty
God
,
as
thou
art
the
obiect
of
an
oath
;
so
art
thou
of
all
reuerence
&
deuotion
.
22.
Finally
whosoeuer
with
iudgement
and
attention
shall
consider
his
owne
estate
,
will
doubtlesse
tremble
to
auouch
any
thing
rashly
with
testimony
of
Gods
eternall
maiesty
and
authority
.
For
the
distance
of
estate
&
dignity
betweene
God
&
the
greatest
Prince
of
the
world
(
at
the
highest
rate
,
an
infirme
23.
If
the
praise
of
God
be
not
seemely
,
Let
not
thy
mouth
be
accustomed
to
swearing
:
for
there
be
many
faults
in
it
Let
not
the
naming
of
God
be
vsuall
in
thy
mouth
.
24.
The
man
which
Daniel
beheld
standing
vpon
a
riuer
,
and
swearing
by
25.
Therfore
,
in
regard
of
the
dignity
of
a
solemne
oath
valuable
in
publike
at
a
Bench
of
Iudgement
,
the
Church
hath
ordayned
certaine
circumstances
to
testifie
and
aduance
the
honour
of
Almighty
God
:
as
that
such
oaths
be
S.
Augustine
witnesseth
of
himselfe
.
26.
Next
after
the
soueraigne
diuinity
of
God
Almighty
,
is
placed
the
sacred
humanity
of
our
Sauiour
▪
Iesus
Christ
:
by
whose
inestimable
and
precious
worth
,
the
Faithfull
both
consecrate
their
oaths
,
and
also
most
assuredly
confirme
them
as
true
.
And
for
the
greater
reuerence
in
such
oaths
,
first
let
vs
consider
the
dignity
of
his
person
;
then
after
the
seuerall
excellencies
of
his
glorious
body
and
soule
,
and
lastly
the
infinite
value
of
his
precious
bloud
and
merites
,
by
which
we
were
redeemed
.
When
we
speake
,
or
thinke
of
the
person
of
our
Sauiour
Christ
,
we
call
not
to
mind
only
a
holy
man
;
as
a
man
deified
by
some
participation
of
sanctity
,
wherby
he
commeth
nearest
vnto
the
diuinity
(
as
wicked
Nestorius
the
Heretike
would
haue
taught
the
world
)
but
we
thinke
of
a
man
,
which
is
naturally
and
substantially
God
,
Diuinity
and
Humanity
(
or
as
S.
Bernard
speaketh
,
27.
It
was
a
thing
of
terrour
and
respect
,
when
the
Angell
applyed
a
burning
coale
to
the
mouth
of
the
Prophet
,
that
his
lippes
might
be
clensed
and
sanctified
,
before
they
spake
the
sacred
word
:
so
no
doubt
,
when
men
sweare
by
the
humanity
of
Christ
,
they
ought
to
it
with
feare
and
dread
.
For
in
person
Christ
is
the
same
,
whome
the
Prophet
beheld
so
long
agoe
in
shape
of
a
man
sitting
vpon
a
throne
of
Maiesty
,
enuironed
with
Seraphims
,
who
with
their
wings
couered
his
face
and
his
feet
:
crying
aloud
:
Holy
,
holy
,
holy
,
the
Lord
God
of
28.
Furthermore
,
when
a
man
is
vrged
to
sweare
,
and
mentioneth
the
body
,
&
soule
of
our
Redeemer
;
he
must
remember
that
he
vseth
them
as
a
sacred
booke
,
whereupon
he
sweareth
;
&
consequently
,
with
how
great
reuerence
he
ought
to
do
it
.
For
this
holy
body
is
deified
with
the
very
substance
of
diuinity
:
it
is
most
pure
,
neuer
touched
with
sin
:
it
is
of
power
to
worke
miracles
,
to
ordain
Apostles
;
to
cast
outdiuels
to
cure
all
diseases
,
to
enamour
&
subiect
the
harts
of
the
wisest
and
greatest
persons
in
the
world
.
And
in
this
body
are
specially
&
deseruedly
recommended
to
our
reuerence
,
his
precious
wounds
engrauen
therein
:
those
wounds
(
I
say
)
which
redeemed
vs
vpon
the
crosse
,
and
out
of
which
the
full
price
of
the
worlds
recouery
was
powered
(
as
S.
Augustine
,
and
S.
Bernard
teach
vs
)
when
the
hart
was
pierced
:
those
wounds
,
which
bare
witnesse
to
the
Apostles
of
his
tri●phant
Resurrection
;
those
wounds
,
which
now
in
heauen
are
adored
by
the
Angels
,
beloued
of
the
eternall
Father
,
shinning
as
so
many
precious
stones
,
couched
in
the
gold
of
that
sacred
body
,
where
they
serue
as
so
many
tongues
to
plead
inces●antly
for
the
remission
of
our
sinnes
,
for
perseuerance
of
the
Church
,
and
for
euery
one
in
particuler
;
and
therefore
are
not
to
be
named
,
or
thought
vpon
(
especially
of
vs
miserable
offenders
)
without
humility
,
harty
deuotion
,
religious
reuerence
,
and
respect
.
29.
Likewise
the
glorious
soule
of
our
Redeemer
,
which
shineth
in
his
body
as
a
perpetuall
blasing
starre
in
the
highest
heauen
:
which
euer
kept
in
mind
the
penall
worke
of
our
recouery
,
neuer
sleeping
in
forgetfulnes
of
our
distressed
estate
,
but
sleeping
the
Lyons
sleep
,
with
his
eyes
still
open
to
behold
our
need
,
&
with
the
Nightingall
continually
pearched
with
a
thorne
in
her
breast
:
and
therfore
deserueth
our
affection
,
loue
,
and
reuerence
alwayes
,
but
especially
when
we
sweare
any
thing
by
it
.
30.
To
conclude
,
the
merits
of
our
Iesus
,
and
annoynted
Priest
,
exact
regard
of
duety
and
lowlinesse
whensoeuer
we
remember
them
:
but
specially
when
we
make
them
our
witnesses
by
protestation
of
oath
.
For
these
merits
,
seasoned
with
gall
and
mirrh
,
cost
him
deare
:
they
are
gold
and
pearle
,
bought
with
griefe
,
labour
,
s●eat
,
hunger
,
thirst
,
agony
and
bloud
;
they
be
hony
in
the
combe
,
wrought
by
the
bee
which
stingeth
:
they
issue
from
the
fountaine
infinitely
gracious
to
the
eternall
Father
▪
How
could
the
bloud
of
an
ordinary
man
(
saith
S.
Cyril
)
be
auaileable
for
the
worlds
redemption
?
Vpon
which
consideration
,
an
oath
taken
by
these
inestimable
merits
,
ought
to
be
done
with
exceeding
great
respect
of
religion
,
deuotion
,
innocency
and
purity
,
in
him
that
sweareth
.
Wherfore
the
premises
duely
considered
,
enforce
this
consequence
:
that
it
is
an
haynous
crime
,
to
sweare
vainely
;
and
much
more
to
sweare
falsly
:
as
will
appeare
by
that
which
followeth
.
What
a
grieuous
trespasse
it
is
to
sweare
falsly
.
CHAP.
III.
IT
may
be
auouched
generally
,
and
without
all
doubt
,
that
whatsoeuer
Nation
vseth
ordinarily
to
commit
the
sinne
of
periury
;
the
same
hath
made
a
great
breach
and
entry
into
fidelity
,
and
barbarisme
.
For
assuredly
if
the
people
retayned
any
sparckle
of
true
faith
,
it
would
preserue
them
from
so
great
,
and
so
impudent
,
and
irreligious
contempt
of
the
diuine
maiesty
.
For
,
where
the
excellency
and
authority
of
God
is
not
acknowledge
by
stedfast
faith
:
there
ensueth
consequently
,
a
carelesse
respect
towards
him
;
which
bringeth
in
the
abuse
of
swearing
with
contempt
against
his
holy
name
.
And
as
for
Barbarisme
,
the
assertion
is
also
euident
:
first
,
for
that
,
where
either
ignorance
of
Almighty
God
,
or
an
audacious
contempt
of
him
raigneth
,
there
cannot
any
vertue
haue
a
firme
roote
;
&
where
vertue
is
wanting
,
there
ciuility
which
ariseth
from
vertue
,
must
needs
faile
,
and
Barbarisme
predominate
.
2.
Secondly
(
as
the
Apostle
S.
Paul
teacheth
vs
)
the
ciuill
end
and
profit
of
an
oath
,
is
to
determine
controuersies
betwixt
men
:
Men
(
saith
he
)
sweare
by
a
greater
then
themselues
and
the
end
of
all
their
controuersie
,
for
the
confirmation
,
is
an
oath
.
Which
benefit
is
altogether
abolished
,
where
periury
preuayleth
:
for
there
,
either
men
will
refuse
to
be
tryed
by
oaths
,
nor
●aring
for
their
credit
:
and
so
faileth
the
gre●●est
and
most
certaine
meanes
for
the
ending
of
controuersies
.
Or
if
that
tryall
be
admitted
,
it
becommeth
an
instrument
of
vniustice
:
both
which
consequences
are
wholy
Barbarous
.
Also
whatsoeuer
Commonwealth
maketh
no
conscience
of
periury
,
the
same
discouering
open
misprision
and
neglect
of
all
diuinity
,
is
co●uinc●d
(
secretly
in
hart
)
to
ha●e
the
temporall
Prince
and
all
superiority
;
whence
followeth
,
that
they
do
well
▪
no
further
then
dread
of
punishment
from
the
magistr●te
enforceth
:
so
as
where
,
&
whensoeuer
the
sword
of
the
magistrate
is
out
of
sight
,
there
sensuality
,
pride
,
and
a
legion
of
other
vices
breaketh
forth
into
disorder
and
barbarity
.
3.
Therfore
Princes
,
to
conserue
in
their
subiects
dutifull
regard
and
loue
to
their
owne
person
,
are
chiefly
and
originally
as
from
the
roote
,
to
bring
it
to
passe
,
by
conseruing
in
them
,
by
all
meanes
possible
,
the
feare
,
dread
,
and
reuerence
of
Almighty
God
.
For
as
the
picture
is
not
respected
but
for
his
sake
whome
it
representeth
:
so
no
more
will
a
Prince
be
cordially
reuerenced
,
nor
accounted
of
by
his
subiects
,
vnlesse
they
first
religiously
respect
God
Almighty
,
whome
the
Prince
representeth
.
4.
And
(
heere
by
the
way
)
may
be
obserued
,
how
pernicious
it
is
to
the
Prince
and
Commonwelth
▪
to
giue
occasions
to
impertinent
oathes
,
which
haue
no
other
certaine
effects
,
but
to
charge
mens
consciences
;
or
to
oblige
them
to
sweare
affirmatiuely
,
that
which
they
are
not
first
perswaded
to
be
true
;
or
promise
by
oath
,
that
which
they
cannot
,
or
thinke
they
may
not
lawfully
performe
.
For
,
by
this
custome
of
swearing
without
true
intention
,
is
broaken
,
and
(
by
litle
and
litle
)
brought
to
contempt
the
sacred
band
which
should
be
preserued
in
al
possible
reuerence
and
respect
:
being
the
safeguard
of
Kings
;
the
security
of
their
Kingdomes
;
the
sinew
of
iustice
;
the
determination
of
doubtes
;
the
pledge
of
fidelity
;
and
the
roote
,
foundation
,
and
b●lwark
of
all
ciuility
,
peace
and
concord
amongst
men
,
where
it
is
reuerenced
as
it
should
:
and
without
which
no
Common
wealth
can
long
endure
.
And
therfore
,
all
prudent
Gouernours
(
Christians
&
Heathens
)
haue
alwayes
remoued
with
great
care
&
prouidence
whatsoeuer
occasions
might
bring
their
people
to
set
light
of
their
oathes
:
forbearing
to
impose
them
,
where
they
might
suspect
that
for
any
reason
or
occasion
they
were
not
likely
to
be
kept
▪
though
it
were
with
hazard
of
some
losse
.
5.
For
(
as
our
common
law
of
England
teacheth
vs
)
it
i●
better
to
suffer
a
mischiefe
then
an
inconuenience
;
specially
such
an
inconuenience
as
this
▪
so
much
the
more
carefully
to
be
preuented
,
as
(
once
brought
in
custome
)
it
is
harder
to
be
cured
,
depending
vpon
the
secret
opinion
and
affection
of
euery
particular
person
;
and
for
that
it
pierceth
the
very
root
of
the
Common
wealth
;
for
it
exposeth
the
Prince
;
his
treasure
;
his
honour
;
his
estate
;
and
whatsoeuer
may
be
deare
,
either
to
him
or
to
any
subiect
,
be
he
little
or
great
,
to
open
and
continuall
hazard
:
as
if
a
man
should
beat
of
the
lockes
&
boltes
from
all
his
dores
,
and
leaue
his
house
alwayes
open
,
day
and
night
,
and
what
he
hath
and
may
haue
out
of
his
sight
,
to
the
liberty
and
discretion
of
euery
theefe
or
enemy
:
which
were
to
giue
occasion
to
innumerable
roberies
,
murthers
,
and
other
wronges
which
no
prouidence
of
the
magistrate
could
preuent
,
and
the
next
degree
to
old
sauage
life
,
when
euery
one
liued
by
himselfe
retyred
with
his
family
to
the
best
strength
which
nature
or
good
hap
did
affoard
him
,
standing
vpon
his
owne
guard
and
defence
.
As
now
the
barbarous
people
liue
in
Brasile
,
Chile
,
&
diuers
other
parts
of
the
Indies
,
not
brought
to
ciuility
;
and
as
men
liued
in
England
,
Scotland
,
and
other
Countryes
of
old
,
before
the
people
were
gathered
togeather
in
communities
,
vnder
the
protection
of
Christian
lawes
,
conditions
of
Iustice
,
reuerence
of
sacred
promises
and
oathes
,
and
other
reasonable
conuenient
customes
of
good
neighbour-hood
,
and
ciuill
honesty
.
6.
But
to
lay
yet
more
open
the
hainous
&
abhominable
offence
of
periury
:
we
must
vnderstand
,
that
such
is
the
malignant
nature
and
quality
of
sinne
,
that
,
in
free
choice
,
it
preferreth
alwayes
some
base
contentment
of
honour
or
of
pleasure
,
before
Almighty
God
.
Which
man
(
being
a
reasonable
creature
,
and
reason
alwayes
chosing
the
better
and
reiecting
the
worse
)
would
neuer
do
,
vnlesse
the
calamity
of
this
life
had
procured
(
as
S.
Bernard
well
obserueth
)
that
sensuality
is
powerfull
,
and
at
liberty
to
breake
out
,
whilest
reason
,
the
spirituall
eye
of
the
soule
,
enfolded
with
errour
or
inconsideration
,
is
blinded
.
Which
peruerse
manner
of
carriage
and
freedome
of
concupiscence
is
more
culpable
in
Christians
,
for
that
(
as
the
Apostle
teacheth
)
our
law-giuer
Christ
is
of
greater
authority
,
then
the
Angell
was
,
by
whose
hand
the
Iewes
receaued
theirs
.
Whereupon
For
according
to
the
difference
of
the
person
iniured
,
the
punishment
is
iustly
to
be
measured
.
7.
But
by
sinne
a
Chris●ian
is
not
only
liable
to
punishment
from
the
dreadfull
hand
of
God
Almighty
;
but
also
debaseth
thereby
his
high
vocation
:
yea
more
,
the
quality
of
his
nature
also
,
approching
downe
to
the
condition
of
a
beast
.
Wherefore
Aristotle
,
out
When
we
say
a
man
is
vicious
,
we
say
,
that
he
is
not
a
man
,
but
a
beast
.
All
which
deformities
and
debasementes
of
sinne
be
found
in
periury
:
as
when
a
man
to
saue
or
get
some
commodity
,
forswearing
himselfe
,
maketh
thereby
more
account
of
that
which
he
saueth
,
or
gaineth
then
of
God
Almighty
:
yea
forsaketh
God
,
&
in
loue
and
affection
adhereth
to
that
temporall
gaine
for
which
he
sweareth
.
And
what
greater
basenesse
or
bestiality
can
be
imagined
then
to
make
so
beastly
a
choise
,
and
change
as
this
?
8.
Moreouer
,
the
periured
person
not
only
abandoneth
God
,
and
preferreth
his
transitory
gaine
:
but
doth
it
,
with
an
especiall
iniury
against
his
diuine
truth
,
his
sanctity
,
and
maiesty
.
For
,
as
nothing
is
more
contrary
to
the
loue
and
affection
of
God
,
then
wickednesse
:
so
nothing
so
opposite
to
his
9.
Wherfore
,
as
it
should
be
amongest
men
a
preposterous
fact
,
to
impeached
:
as
to
defame
the
fairest
Lady
in
the
Court
,
as
deformed
and
hard
fauoured
;
to
reproach
the
most
curteous
Gentleman
,
as
contemptuous
,
and
ill
mannered
;
to
traduce
the
most
valiant
Captaine
for
a
coward
;
to
condemne
the
most
liberall
and
bountifull
Prince
for
a
niggard
:
so
no
doubt
it
is
a
trespasse
altogether
repugnant
to
nature
and
iustice
,
to
make
God
author
and
witnesse
of
falsehood
,
by
periury
:
as
if
by
mans
false
protestation
,
his
light
could
diss●mble
a
●ye
;
his
eye
suffer
and
couer
a
l●e
;
his
knowledg
approue
alye
;
for
so
,
his
light
his
eye
,
his
knowledge
should
stand
in
hostility
and
defiance
against
his
truth
.
O
what
an
iniury
is
Gods
shield
,
and
Deificall
truth
an
oracle
of
falsehood
,
and
an
aduersary
to
truth
?
yea
to
make
the
same
indiuisible
truth
,
double
,
and
deuided
in
two
partes
,
banded
against
themselues
,
and
the
o●e
contradicting
and
destroying
the
other
?
Is
it
not
inough
,
yea
&
too
too
much
,
that
our
inordinate
appetites
and
sensualities
distemper
our selues
,
and
disorder
al
the
world
besids
:
but
that
we
must
also
stand
in
defiance
against
almighty
God
;
and
for
as
much
as
lyeth
in
vs
,
violate
and
dissolue
his
diuine
substance
;
turne
his
light
into
darknesse
;
his
rectitude
into
crookednesse
;
his
knowledge
into
ignorance
;
his
truth
into
falsehood
;
himselfe
into
an
idoll
of
our
owne
making
;
and
this
same
idoll
of
ours
into
nothing
?
For
all
thinges
stand
by
truth
:
and
therefore
,
where
truth
is
wanting
,
there
can
be
nothing
.
10.
It
were
an
horrible
crime
(
sayth
S.
Augustine
)
to
auouch
that
the
goodnesse
11.
We
may
deeme
it
a
great
descent
of
diuine
omnipotency
,
when
it
concurreth
with
the
elements
to
produce
certaine
creatures
,
in
common
iudgement
holden
for
base
and
vnprofitable
;
as
toades
,
adders
,
leprosies
,
agues
and
other
diseases
:
notwithstanding
there
is
no
beast
so
venimous
,
which
hath
not
some
thing
beneficial
to
man
:
and
as
far
as
any
reall
Entity
reacheth
,
so
far
is
extended
true
and
reall
goodnesse
in
some
kinde
,
which
may
without
11.
Next
after
the
truth
of
God
Almighty
,
entreth
into
consideration
his
sanctity
:
which
against
periury
hath
an
especiall
opposition
of
contempt
and
defiance
.
For
the
matter
and
substance
of
falsehood
,
such
as
it
hath
,
is
of
that
malignant
nature
,
that
entierly
and
indiuisibly
it
is
euill
:
that
is
(
as
the
Diuines
vse
to
speake
)
intrinsecally
vicious
,
repugnant
to
reason
,
and
naught
.
Other
offences
there
be
,
which
although
in
regard
of
law
,
custome
,
or
circumstance
;
or
according
to
the
externall
action
,
they
be
bad
and
prohibited
:
yet
notwithstanding
the
action
it selfe
in
substance
may
be
good
or
indifferent
,
when
the
law
,
custome
,
or
circumstance
is
remoued
.
As
for
example
,
if
there
were
in
some
country
a
law
forbidding
the
vse
of
such
,
or
such
apparell
:
the
wearing
of
it
in
that
place
were
culpable
,
which
might
be
lawfull
and
honest
in
another
country
where
there
is
no
such
law
,
or
in
the
same
,
at
another
time
,
when
the
law
should
be
reuoked
.
12.
The
selfe
same
action
of
stealth
,
which
is
damnable
,
committed
by
a
thiefe
:
may
in
another
person
,
or
with
other
circumstances
,
as
in
case
of
lawfull
warre
,
or
the
like
,
be
iustifiable
:
as
it
is
,
for
one
to
take
away
another
mannes
goods
,
yea
his
life
also
by
commandement
of
publike
lawfull
authority
.
Other
trespasses
there
be
,
which
of
themselues
are
so
bad
,
that
their
performances
cannot
be
iustifyed
by
any
chaunge
of
circumstance
,
purpose
,
or
precept
:
as
to
blaspheme
Almighty
God
;
to
hate
any
man
;
or
,
as
S.
Augustine
13.
If
mans
soule
,
and
naturall
reason
,
and
the
intelligent
substance
of
an
Angel
,
be
so
contrary
to
falsehood
,
as
it
is
in
them
a
deformity
,
an
euill
,
a
blemish
,
to
their
perfections
:
how
much
more
disproportion
and
repugnance
hath
it
with
the
purity
and
sanctity
of
Almighty
God
,
which
exceedeth
without
all
measure
the
sanctity
and
purity
of
creatures
?
And
how
detestable
a
sinne
is
it
,
by
periury
to
contaminate
,
defile
,
staine
and
pollute
this
soueraig●e
purity
and
sanctity
,
with
the
vilest
excrement
of
wickednesse
?
14.
We
feare
to
touch
things
immediatly
ordayned
to
religion
,
as
in
ancient
times
the
Iewes
ordinarily
handled
not
sacred
things
in
the
Temple
for
reuerence
sake
.
And
in
like
manner
when
we
approach
to
this
diuine
Sanctity
,
we
must
present
our selues
,
not
only
without
contamination
of
mortall
sinne
,
but
with
Moyses
There
is
none
so
holy
as
is
our
Lord
.
His
is
holy
and
dreadfull
.
But
the
periurer
prophaneth
this
holinesse
,
when
he
vseth
it
as
the
Princes
broad
seale
to
a
counterfait
instrument
,
therby
to
procure
that
controuersies
be
continued
in
debate
against
iustice
and
charity
,
which
other
wise
might
be
easily
determined
with
truth
;
that
innocent
persons
be
endomaged
;
that
malefactors
escape
,
and
the
guiltlesse
be
punished
;
and
finally
,
that
Almighty
God
be
excluded
from
all
mens
cogitations
,
care
,
and
deuotion
.
Which
effectes
,
as
they
are
pernicious
and
lamentable
in
any
Common
wealth
;
so
to
bring
them
to
passe
by
vsurpation
and
attestation
of
Gods
infinite
holinesse
and
truth
,
is
a
great
deale
worse
,
and
more
execrable
.
15.
Lastly
,
let
vs
measure
the
hainousnesse
of
this
crime
,
by
consideration
of
Gods
diuine
Maiesty
.
There
appeareth
great
Maiesty
in
the
admirable
workeman-ship
of
this
visible
world
:
the
outward
apparition
of
Angels
to
men
carryeth
with
it
a
mighty
Maiesty
,
as
we
may
see
by
the
feare
of
Daniel
and
S.
Iohn
to
behold
them
:
and
He
that
lyeth
(
saith
S.
Chrysostome
)
neglecteth
truth
:
But
he
which
is
periured
neglecteth
Almighty
God
.
What
a
neglect
is
this
?
what
a
contumely
(
as
S.
Chrysostome
exclameth
)
when
wormes
meat
&
smoke
dareth
inuocate
the
diuine
Maiesty
to
witnesse
a
lye
?
16.
Let
vs
lay
a
side
a
while
this
infinite
Maiesty
,
discouered
partly
to
vs
by
faith
;
&
let
vs
only
contemplate
as
much
of
it
as
nature
discouereth
in
the
heauens
,
elementes
,
and
other
creatures
,
and
we
shall
see
what
a
monstruous
misprision
is
it
to
sweare
false
.
Homer
,
17.
What
greater
misprision
,
then
of
the
greatest
Maiesty
can
be
thought
of
?
or
what
manner
of
offence
can
there
be
more
detestable
?
And
yet
this
is
not
all
;
for
the
same
sinne
of
periury
,
ioyned
with
execration
,
hath
yet
another
further
degree
of
beastly
folly
and
contempt
,
as
it
were
of
daring
Almighty
God
,
as
though
the
periured
wretch
feared
not
to
prouoke
the
diuine
Maiesty
to
worke
vpon
him
that
malediction
,
which
his
words
expresse
,
and
his
fact
deserueth
:
as
if
he
deemed
God
either
impotent
to
inflict
it
,
or
not
hardy
inough
to
do
it
.
O
infinite
goodnesse
and
longanimity
,
which
so
powerfully
br●●le●st
,
and
restraynest
this
power
and
iustice
,
that
they
breake
not
out
,
to
present
reuenge
of
so
horrible
and
abhominable
a
reproch
?
18.
Other
trespasses
which
separate
man
from
God
,
haue
their
se●suall
contentmentes
in
which
they
rest
,
and
do
not
so
directly
by
presumption
call
for
reuenge
;
nor
haue
they
any
such
formall
signification
:
wheras
this
periury
inuiteth
God
to
punish
the
fact
if
he
can
;
biddeth
him
(
by
contempt
)
strike
and
do
iustice
if
he
dare
:
resoluing
rather
to
scorne-the
authority
of
his
sword
,
then
to
want
●hat
temporall
commodity
,
which
the
foole
procureth
by
such
a
desperate
madnesse
.
29.
And
although
the
humanity
of
our
Sauiour
,
his
sacred
Body
and
Soule
,
and
his
precious
woundes
,
be
not
only
veiles
,
and
as
it
were
a
christall
to
couer
the
Maiesty
of
his
Godhead
,
but
also
(
as
the
Apostle
speaketh
)
from
the
earth
to
encounter
with
iustice
that
descended
from
heauen
,
in
a
souely
meeting
.
What
a
crime
then
is
it
to
apply
this
truth
auouched
by
God
himselfe
,
denounced
by
his
Prophets
,
performed
by
his
death
and
passion
,
and
belieued
by
his
Saintes
,
to
giue
authority
and
credit
to
a
lye
?
The
truth
of
the
old
Testament
was
glorious
and
magnificent
(
as
S.
Paul
teacheth
)
but
not
comparable
That
the
vngodlinesse
of
vaine
and
irreuerent
Swearing
,
is
an
enormous
trespasse
against
the
sacred
Maiesty
of
Almighty
God
.
CHAP.
IIII.
BESIDES
the
great
iniury
which
is
offered
by
man
vnto
the
diuine
Maiesty
,
through
open
periury
,
there
be
other
manners
of
swearing
which
are
also
offensiue
against
piety
,
religion
,
&
that
charitable
respect
which
we
are
to
▪
beare
towardes
Almighty
God
.
2.
Among
others
,
this
is
one
,
when
through
euill
custome
or
otherwise
,
persons
charge
their
wordes
aduisedly
with
oathes
,
not
considering
duely
the
truth
or
falsehood
of
the
matter
which
they
sweare
:
but
at
hap-hazard
whether
the
thing
be
so
or
not
,
affirme
by
oath
,
as
determinately
true
,
that
which
they
know
not
.
3.
Among
other
conditions
of
an
oath
(
as
hath
byn
said
)
one
is
iudgement
:
that
is
,
at
the
least
a
probable
knowledge
of
the
truth
of
the
thing
a●●ested
by
an
oath
.
Which
condition
if
it
be
wanting
,
periury
is
a
deadly
sinne
,
and
putteth
the
offendant
for
the
present
in
estate
of
damnation
,
whether
the
ma●ter
be
great
or
litle
:
for
to
sweare
a
knowne
false-hood
,
or
a
thing
,
which
through
suspicion
or
4.
Now
therfore
,
to
proceed
by
degrees
of
defaul●
which
may
be
committed
in
this
kind
:
First
we
may
suppose
that
one
sweareth
deliberately
,
with
knowledg
that
the
thing
sworn
is
●rue
:
yet
,
in
such
case
as
the
matter
sworne
is
of
litle
moment
,
and
no
necessity
or
commodity
,
priuate
or
publike
,
to
inforce
a
man
to
sweare
.
5.
Likewise
,
when
oathes
great
in
their
quality
,
are
often
repeated
,
without
attestation
of
any
thing
true
or
false
;
but
only
so
many
vaine
oathes
and
dreadfull
blasts
of
sinne
:
and
against
this
manner
of
swearing
the
holy
Fathers
do
much
inu●igh
,
&
thinke
such
oathes
to
be
forbidden
by
the
law
of
Christ
;
who
hath
commanded
;
Thou
shalt
not
sweare
:
especially
S.
Chrysostome
handleth
this
matter
in
sundry
places
.
And
assuredly
although
this
manner
of
swearing
be
not
formall
periury
,
yet
it
is
very
dishonourable
to
the
Maiesty
of
Almighty
God
:
and
therupon
a
grieuous
offence
against
religion
.
For
,
although
an
oath
be
an
act
of
religion
;
yet
is
it
occasionall
:
that
is
,
the●
only
to
be
exercised
,
when
the
importance
of
the
ma●ter
,
necessary
credit
with
others
,
and
the
truth
of
that
which
is
sworne
,
do
require
an
oath
.
6.
A
man
that
sweareth
much
,
sayth
Ecclesiasticus
,
shal
be
filled
with
iniquity
:
and
the
plague
,
or
punishment
of
God
shall
not
depart
from
his
house
.
He
doth
not
affirme
these
calamities
to
be
annexed
to
periury
:
but
to
o●ten
swearing
.
As
if
he
should
say
,
that
Almighty
God
to
punish
much
swearing
,
will
let
the
swearer
fall
into
many
sinnes
and
miseryes
.
and
by
euill
accidents
and
successes
,
afflict
both
him
and
his
.
7.
Ought
not
a
man
(
sayth
S.
Chrysostome
)
conceiue
horrour
,
when
Almighty
God
is
named
?
If
he
should
not
be
named
,
without
deuotion
and
humiliation
of
the
speaker
and
he●rers
;
to
sweare
frequently
,
and
about
tr●fles
,
by
his
holy
name
how
great
an
irreuerence
is
it
?
Christian
men
,
for
reuerence
sake
do
not
ordinarily
touch
the
Altar
,
nor
the
booke
of
the
Ghospell
,
but
vpon
necessary
8.
In
the
old
law
,
the
name
of
God
9.
Moreouer
,
he
noteth
,
that
the
custome
of
swearing
was
first
induced
,
when
men
fell
into
idolatry
;
when
they
had
left
and
lost
diuine
faith
:
and
consequently
their
words
wanted
credit
without
oathes
.
And
therefore
he
inferreth
,
th●●
where
frequent
custome
of
swearing
is
in
v●e
,
there
is
a
manifest
signe
of
infidelity
:
and
that
there
is
no
more
reputation
,
nor
humane
credit
left
amongst
men
.
According
to
which
meaning
the
Prophet
Zachary
saw
a
flying
10.
But
yet
there
is
an
other
further
degree
of
idle
and
vaine
swearing
,
worse
in
quality
,
and
more
opposite
to
religion
then
the
former
:
that
is
,
when
a
man
aduisedly
sweareth
by
God
,
or
by
the
humanity
of
Christ
our
Sauiour
,
not
caring
whether
the
thing
be
true
or
false
,
only
by
chaunce
;
applying
Gods
eternall
and
immutable
certaine
truth
to
the
vncertaine
verity
of
the
thing
which
he
sweareth
:
Which
manner
of
swearing
must
needs
be
an
hainous
trespasse
.
For
if
we
consider
on
the
one
side
the
soueraigne
dignity
of
diuine
nature
,
and
the
sacred
quality
of
our
Sauiours
humanity
,
of
his
body
,
his
soule
,
his
honourable
and
amiable
wounds
:
and
on
the
other
side
,
heare
a
man
hudle
them
out
by
oaths
,
as
it
were
casting
dice
to
fal
at
their
chaunce
,
not
caring
what
side
fall
vpward
:
although
the
oath
light
on
that
side
which
is
true
,
yet
notwithstanding
the
abuse
&
impiety
is
passing
great
.
A
man
in
his
witts
,
according
to
very
manhood
,
would
not
so
hazard
his
owne
credit
as
to
cast
it
out
without
all
respect
,
in
euery
occasion
to
testifie
as
well
falsehood
▪
as
truth
:
and
much
lesse
should
he
vtter
out
of
his
mouth
these
sacred
oathes
to
casuall
auouchment
of
truth
or
falsehood
.
11.
The
holy
Ghost
affirmeth
generally
of
all
human
actions
:
He
that
loueth
danger
,
shall
perish
in
the
same
.
That
is
,
12.
O
monstruous
boldnes
,
and
blindnes
of
impiety
,
not
only
to
name
this
maiesty
and
sanctity
without
due
reuerence
:
but
to
protest
it
in
ordinary
talke
without
premeditation
or
iudgement
!
If
the
oath
meet
with
truth
,
no
thankes
to
the
swearer
:
for
he
swore
at
all
aduentures
,
and
committed
the
waight
of
diuine
testimony
to
chaunce
,
as
one
that
cared
not
with
what
he
met
.
13.
Hereupon
we
may
vnderstand
what
an
euill
thing
is
a
custome
of
swearing
:
by
which
some
do
aduisedly
sweare
by
the
Maiesty
and
Sanctity
of
God
,
not
being
certaine
whether
there
by
verity
or
no
,
in
that
which
they
sweare
:
wherein
custome
is
so
far
from
lessening
the
fault
,
that
it
rather
much
increaseth
it
.
For
how
can
it
be
otherwise
then
to
aggrauate
sin
,
when
a
man
by
his
custome
,
as
it
were
by
his
owne
hands
,
tyeth
himselfe
in
weighty
chaines
that
incline
him
mightely
vpon
all
occasions
to
sweare
without
iudgement
of
the
truth
?
For
as
long
as
14.
Moreouer
,
there
is
yet
a
third
degree
of
irreligious
swearing
,
when
a
man
applyeth
the
name
of
God
,
or
the
sacred
humanity
of
Christ
to
matter
,
(
although
true
and
so
esteemed
by
the
swearer
)
yet
in
it selfe
vnlawfull
:
as
for
example
,
if
one
against
the
obligation
of
secresie
,
should
vpon
his
oath
reueile
that
which
he
is
bound
not
to
disclose
.
In
which
manner
of
swearing
although
the
diuine
Maiesty
,
or
the
sacred
humanity
of
Christ
be
not
debased
with
attestation
of
vntruth
:
yet
are
they
iniured
with
an
vnlawfull
testimony
,
and
made
an
instrument
of
sinne
.
15.
If
the
Princes
image
(
as
hath
beene
said
)
was
forbidden
by
law
vnder
paine
of
death
to
be
carried
into
any
filthy
or
dishonest
place
:
much
more
care
is
to
be
taken
,
that
the
holy
name
of
God
,
and
of
our
Redeemer
Christ
Iesus
,
be
not
brought
,
I
say
not
,
to
witnesse
things
vncleane
or
loathsome
to
our
senses
,
but
sinfull
.
For
this
condition
to
be
contaminated
with
sinne
,
exceedeth
all
other
materiall
turpitude
whatsoeuer
,
as
far
as
heauen
is
aboue
earth
,
and
more
;
as
will
manifestly
appeare
if
we
consider
that
nothing
in
this
world
how
base
or
●oule
soeuer
it
may
seeme
,
is
so
opposite
as
the
least
sinne
to
the
sanctity
and
purity
of
God
and
Christ
our
Sauiour
.
In
so
much
as
it
cannot
be
clensed
or
taken
away
by
any
other
meanes
,
force
or
industry
,
in
heauen
or
in
earth
,
but
only
by
the
participation
of
their
purity
and
sanctity
.
Therfore
to
make
the
same
purity
and
sanctity
solemne
witnesses
,
or
instruments
of
sinne
,
vpon
any
occasion
,
is
quite
contrary
to
that
religious
reuerence
and
honour
which
we
owe
them
,
&
a
most
abhominable
trespasse
.
16.
And
in
all
manner
of
oathes
it
is
to
be
noted
,
that
as
well
he
which
sweareth
neglecting
any
of
the
circumstances
aboue
mentioned
;
as
he
that
exacteth
such
an
oath
,
is
blame-worthy
.
And
besides
the
sinne
occasioned
and
committed
against
Almighty
God
by
the
swearer
or
forswearer
,
and
him
that
giueth
the
occasion
:
he
that
prouoketh
the
oath
,
derogateth
not
a
litle
to
the
fidelity
and
honesty
of
the
swearer
,
when
he
vrgeth
him
to
sweare
;
for
he
supposeth
him
vnworthy
of
credit
,
&
his
word
not
valuable
to
testifie
without
an
oath
,
which
is
a
contumely
.
And
he
which
easily
giueth
such
an
oath
to
as●euere
his
word
,
when
he
is
not
beleeued
,
consenteth
to
the
reproach
,
and
by
his
consent
admitteth
and
confirmeth
the
con●umelious
supposition
made
against
him
.
17.
But
much
more
he
dishonoreth
himselfe
,
who
freely
,
and
without
compulsion
vseth
to
sweare
vpon
euery
light
occasion
for
by
this
frequent
foolish
sinne
,
he
discouereth
the
base
conceyt
he
hath
of
his
owne
honesty
and
credit
,
fearing
not
to
be
trusted
vnlesse
he
sweare
.
And
why
should
his
person
or
his
credit
be
valued
by
others
,
more
then
by
himselfe
,
which
knoweth
best
how
much
they
weigh
:
yea
such
an
one
,
the
more
he
sweareth
,
the
lesse
is
he
to
be
beleeued
:
for
still
he
witnesseth
against
himselfe
.
And
I
call
the
custome
of
swearing
a
foolish
sinne
,
as
it
is
the
most
vnprofitable
of
all
the
rest
.
For
the
theefe
,
when
he
stealeth
,
bringeth
something
home
:
he
that
killeth
ouercommeth
his
enemie
,
and
hath
one
the
fewer
to
be
afraid
of
:
and
these
and
the
like
sinnes
,
haue
(
at
least
)
some
colour
of
excuse
,
as
necessity
,
infirmity
of
mans
nature
,
or
the
like
▪
But
the
swearer
hath
none
:
he
looseth
alwayes
,
getteth
nothing
by
his
oathes
,
and
is
without
all
manner
of
Iustification
with
God
or
with
man
:
more
then
that
it
proceedeth
from
leuity
,
ill
nourture
,
inconsideration
,
and
want
of
wit
.
18.
The
last
degree
of
abuse
in
swearing
is
,
when
great
oaths
are
made
only
signes
of
mens
indignation
;
of
their
purposes
of
reuenge
;
of
their
braueries
;
of
their
manhood
,
that
they
dare
do
this
or
that
;
at
least
that
they
dare
sweare
:
which
custome
some
fellowes
(
where
other
foolish
&
filthy
customes
haue
gotten
place
)
would
grace
,
by
saying
,
that
he
sweares
like
a
gentleman
:
but
in
other
places
where
men
are
in
their
wittes
,
it
is
more
properly
sayd
,
that
he
sweares
like
a
Carter
.
19.
The
deformity
of
this
manner
of
swearing
will
be
manifest
,
if
we
consider
how
base
,
ignoble
,
and
vngentleman-like
it
is
be
ouer-ruled
with
Ire
;
to
be
enraged
like
a
mad
man
;
to
bragge
and
boast
of
great
matters
done
or
vndone
.
For
all
this
trumpery
thus
blustered
,
is
nothing
els
but
an
vnbridled
vnmanerly
passion
,
breaking
out
from
a
weake
,
impotent
,
&
distempered
mind
:
and
commonly
it
is
ioyned
with
lying
.
For
the
greatest
briggers
and
swearers
,
vse
to
be
the
greatest
Dastardes
:
as
when
Ruffians
,
and
swaggering
Cowardes
protest
vpon
oathes
that
they
will
doe
this
,
or
that
;
which
either
they
cannot
,
or
dare
not
performe
,
In
which
case
,
besides
the
peri●ty
which
they
commit
;
there
is
also
a
peculiar
irreuerence
to
Almighty
God
,
subiecting
his
holy
name
&
Maiesty
to
their
foolish
pride
or
impatience
;
procuring
,
by
great
oathes
,
to
make
the
hearers
belieue
that
they
will
blow
downe
all
that
commeth
a
neere
them
.
What
brutish
folly
is
it
,
thus
to
make
the
Maiesty
of
God
Almighty
,
the
bloud
,
and
precious
Humanity
of
our
Redeemer
,
signes
and
instruments
to
increase
madnesse
?
For
,
as
cowardly
brutish
wrath
breaketh
20.
What
can
be
imagined
so
mild
and
moderate
as
the
infinite
goodnes
,
longanimity
,
and
mercy
of
Almighty
God
?
what
more
gentle
and
patient
then
the
Lambe
of
God
,
Christ
Iesus
our
Sauiour
,
in
whome
was
,
and
is
magnanimity
,
and
manhood
in
the
highest
degree
?
And
therfore
to
make
them
arguments
,
and
instruments
of
our
impotent
fury
,
and
not
so
much
manly
,
as
womanly
,
or
beastly
rage
,
voyd
of
all
reasonable
respect
,
is
an
offence
directly
opposite
to
their
natures
and
conditions
.
Which
supposed
,
how
can
we
expect
that
the
Maiesty
of
God
Almighty
should
be
sweet
,
mercifull
,
and
patient
with
vs
;
if
we
be
so
impatient
,
vnmannerly
,
iniurious
,
and
violent
with
him
?
21.
And
truely
,
this
manner
of
bragging
and
swearing
,
is
so
far
from
arguyng
a
great
or
generous
mind
,
fit
(
as
they
would
make
it
)
for
a
gentleman
;
that
contrariwise
it
manifesteth
a
degenerous
and
base
disposition
.
For
first
,
as
hath
byn
sayd
of
apparell
,
so
may
it
now
be
auouched
of
swearing
:
that
where
true
inward
and
substantiall
manhood
,
and
magnanimity
is
wanting
,
there
the
yong
Gallant
,
to
make
ostentation
of
that
which
in
very
deed
is
not
in
him
,
rappeth
out
oathes
at
randon
,
vpon
euery
occasion
,
and
without
occasion
;
as
if
all
greatnesse
,
magnanimity
,
and
courage
consisted
in
the
breath
of
an
vnbridled
,
vnciuill
,
and
sauage
mouth
:
where
,
to
sweare
in
this
manner
,
and
prophane
the
name
of
God
without
time
or
reason
,
is
a
token
of
Raskallity
,
want
of
discretion
and
iudgement
,
abiection
of
mind
;
and
no
more
honour
to
be
accounted
a
swearer
,
then
to
haue
his
breath
to
stinke
.
22.
Secondly
,
it
is
not
greatnesse
,
but
basenesse
of
mind
,
to
be
so
ouercome
with
passion
of
rage
,
as
not
to
be
able
to
rule
,
neither
braynes
,
nor
tongue
:
a
thing
fitter
,
as
I
haue
said
,
for
a
woman
which
hath
no
other
weapon
,
then
for
a
man
.
Assuredly
,
there
is
no
greater
Dastard
●●
the
world
,
then
the
brawling
Swearer
:
and
reason
doth
conuince
it
to
be
so
.
For
,
when
he
dare
not
reuenge
himselfe
of
his
aduersary
by
strokes
,
for
feare
to
be
stroken
;
he
breaketh
his
anger
vpon
the
patient
honour
of
Almighty
God
,
with
oaths
.
And
so
,
vpon
my
word
,
where
thou
meetest
with
an
ordinary
Swearer
;
single
him
out
for
a
coward
,
&
put
him
into
thy
Calendar
vnder
that
title
.
23.
Lastly
,
it
is
certaine
,
that
there
cannot
be
a
great
mind
but
accompan●ed
with
a
great
iudgement
,
which
conceaueth
worthily
;
that
is
,
maketh
great
conceit
and
reckoning
of
great
thinges
:
&
to
come
short
in
this
kind
,
is
an
euident
testimony
of
defect
.
A
great
and
noble
mind
therfore
,
whersoeuer
soeuer
it
is
found
;
there
will
be
also
ioyntly
found
,
a
great
and
reuerent
estimation
of
the
greatnesse
of
Almighty
God
,
and
of
our
Sauiour
Christ
,
and
of
the
great
and
inestimable
benefittes
which
we
haue
receaued
from
their
great
bounty
,
in
our
creation
and
redemption
,
and
continually
euery
houre
&
moment
receaue
from
their
handes
,
and
withall
a
reuerentiall
duety
towardes
them
:
and
consequently
,
great
horrour
and
disdaine
of
swearing
and
forswearing
,
which
be
vnmanerly
contemptuous
trickes
of
ignorant
insolent
clownes
.
For
none
els
will
not
blush
for
the
only
incongruity
&
indecencie
of
such
a
fact
,
though
it
were
not
liable
to
any
punishment
,
as
to
vsurpe
so
great
and
holy
names
,
for
the
supporting
of
trifles
:
and
specially
,
to
abuse
them
for
the
maintenance
of
vntruth
.
For
they
be
foule
&
monstrous
absurdities
;
apt
to
cause
shame
,
and
detestation
in
a
generous
mind
,
as
of
other
shamefull
defectes
and
diseases
of
mans
body
or
soule
.
24.
The
Prophet
Helias
only
hearing
25.
God
Almighty
graunt
therfore
,
that
our
Nation
may
happily
be
cured
,
and
deliuered
from
this
enormous
vice
of
Swearing
(
which
proceedeth
as
hath
byn
proued
,
from
sensuall
seruile
ignorance
,
and
contempt
of
Diuinity
)
that
Christian
policy
,
guided
by
conscience
,
and
knit
vp
in
vertue
,
may
make
it
prosperous
in
this
world
,
&
blissefull
in
the
life
to
come
.
But
because
in
morall
doctrine
,
it
is
both
gratefull
and
profitable
to
the
Reader
,
to
finde
truth
and
reason
confirmed
with
examples
;
I
will
conclude
this
Treatise
,
or
Cure
of
swearing
,
as
I
did
the
former
of
Drunke●nesse
,
with
two
or
three
that
may
be
to
the
purpose
.
Vincent
.
Spec.
historial
.
l.
24.
c.
24.
26.
Two
noble
women
of
France
,
sisters
to
a
Duke
of
that
Countrey
,
complayned
to
K.
Charlemaine
,
that
their
brother
had
defea●ed
them
of
their
inheritance
.
The
Duke
denyed
it
:
and
the
King
,
●o
make
triall
of
the
truth
,
commanded
him
to
lay
his
hand
vpon
the
body
of
S.
Salinus
,
and
declare
by
his
●ath
,
whether
he
had
wronged
his
sisters
,
as
they
had
complayned
,
or
no.
The
Duke
excused
himselfe
with
an
oath
,
that
he
had
done
them
no
wrong
:
&
immediatly
his
body
began
to
swell
,
his
bowels
and
excrements
brake
our
,
and
the
bloud
at
his
mouth
,
his
nostrels
his
eyes
,
and
his
●ares
with
great
force
:
and
so
,
two
houres
after
,
ended
his
miserable
life
.
Ex
Autographo
excuso
Attrebati
,
anno
1601.
cum
approbatione
D.
Guliel●i
Gazeti
Pastorts
S.
Magdalenae
,
&
Canonici
Ariensis
.
27.
Vpon
a
monday
the
29.
of
Nouember
1599.
Antony
Crucke
one
of
the
Farmers
,
for
that
time
,
of
the
Toles
of
Sermond
,
otherwise
called
S.
Adrians
,
in
Flanders
,
and
the
villages
about
it
,
comming
to
the
towne
to
make
vp
accountes
with
others
his
parteners
,
lodged
at
the
Golden
ship
;
where
there
fell
out
a
difference
amongst
them
,
about
a
summe
of
money
which
the
others
affirmed
that
Antony
had
receaued
,
and
he
denyed
with
an
oath
;
wishing
that
he
might
be
burned
with
the
fire
before
them
in
the
chimney
,
and
the
Diuell
carry
him
away
,
if
he
had
receaued
any
such
money
,
or
euer
deceaued
them
.
Late
after
supper
the
rest
retyred
themselues
euery
one
to
his
lodging
,
with
purpose
to
go
forwardes
in
their
accountes
the
next
day
following
,
and
leauing
the
said
Antony
in
the
chamber
where
their
meeting
was
,
he
caused
his
bed
to
be
made
,
and
called
for
a
fagot
to
warme
himselfe
:
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
speake
with
him
,
and
thinking
him
to
sleep
because
he
answered
not
,
caused
the
Host
to
open
his
chamber
dore
;
where
they
found
him
burnt
,
and
all
his
body
consumed
into
ashes
,
sauing
only
his
legges
from
the
garters
downe
which
were
next
the
fier
,
for
they
remayned
whole
and
vntouched
,
and
the
skull
of
his
head
:
which
,
notwithstanding
,
when
they
handled
,
fell
presently
into
dust
.
But
because
we
write
especially
for
English
men
,
it
will
not
be
amisse
to
giue
them
an
example
of
their
owne
Country
.
Polidorus
Virgilius
l.
8.
Hist.
Angl.
28.
After
the
death
of
Canutus
the
third
,
Goodwin
Earle
of
Kent
was
sayd
to
haue
murdered
by
trechery
,
the
Prince
Alfrid
,
Sonne
to
King
Etheldred
then
in
banishment
,
and
procured
the
crowne
for
Edward
brother
to
Alfrid
,
which
was
called
Edward
the
Confessour
.
King
Edward
,
in
respect
that
the
Earle
had
holpen
him
to
the
Kingdome
,
pardoned
his
former
offence
,
and
tooke
his
daughter
to
wife
.
But
though
he
were
freed
from
the
iudgement
of
men
,
yet
could
he
not
auoyd
the
iudgement
of
Almighty
God
.
It
happened
one
day
that
the
Earle
being
at
dinner
with
the
King
,
his
sonne
Harald
the
Kings
cup-bearer
,
as
he
brought
him
drinke
stumbled
with
one
foot
,
but
recouered
himselfe
from
falling
with
the
other
.
So
(
quoth
his
Father
)
the
one
brother
hath
holpen
the
other
.
The
Earle
spake
it
in
iest
,
but
the
King
tooke
it
in
earnest
;
and
(
changing
his
countenance
)
and
turning
the
sense
of
the
wordes
to
the
memory
of
his
Brother
Alfrid
,
that
had
byn
slaine
)
answered
the
Earle
:
So
might
my
brother
also
haue
holpen
me
,
if
thou
hadst
not
byn
to
blame
.
The
malefactour
fearing
the
Kinges
anger
,
began
to
excuse
himselfe
with
oathes
;
adding
that
,
if
he
were
guilty
of
the
Princes
death
,
or
of
any
other
crime
against
the
King
,
he
prayed
God
that
the
morsell
of
bread
,
which
he
held
in
his
hand
,
might
choake
him
:
as
it
did
.
For
putting
it
into
his
mouth
,
he
could
neither
swallow
it
downe
,
nor
east
it
vp
:
but
there
,
at
the
Table
,
agonizing
with
de●th
,
forthwith
gaue
vp
his
miserable
soule
.
These
three
examples
be
against
Periury
.
But
I
will
conclude
with
a
fourth
,
of
S.
Gregory
;
which
for
the
dignity
of
the
Authour
,
&
the
horrour
of
the
fact
(
not
to
entertaine
the
Reader
with
longer
narrations
)
may
suffice
to
make
vs
▪
take
heed
of
swearing
.
D.
Gregor.
Magnus
l.
4.
dialog.
c.
18.
29.
It
is
a
dreadfull
example
,
which
this
holy
Father
recordeth
of
a
child
of
fiue
yeares
old
,
sonne
to
a
noble
man
of
Rome
;
who
,
by
the
negligence
of
his
parents
,
or
perhaps
for
punishment
of
other
their
sinnes
,
had
gotten
a
custome
,
in
those
tender
yeares
,
to
sweare
and
blaspheme
God
.
The
child
one
day
,
being
in
his
Fathers
armes
,
began
to
cry
out
:
Help
me
father
,
help
me
father
.
And
trembling
for
feare
,
shrowded
his
face
in
his
fathers
bosome
.
His
father
wondring
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
,
gaue
vp
his
ghost
.
●y
which
example
,
sayth
S.
Gregory
,
God
Almighty
would
shew
,
for
what
sinne
he
was
deliuered
vpto
those
executioners
:
that
his
parentes
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
,
Excesse
in
foolish
apparell
;
Swearing
;
and
Drunkennesse
;
thou
may
make
account
of
the
rest
,
which
haue
growne
vp
like
bad
wedes
in
our
Country
,
since
the
manner
of
tillage
in
these
later
yeares
,
was
altered
from
the
ancient
custome
of
good
husbandry
in
that
land
.
All
of
them
haue
pernicious
effects
,
as
experience
teacheth
,
both
to
priuate
persons
,
and
to
the
Common
welth
.
For
from
one
bad
consequence
,
men
fall
,
for
the
most
part
,
to
another
worse
:
as
from
prodigall
spending
of
their
owne
goods
in
riot
and
apparell
,
they
passe
to
play
the
Cunny-catchers
in
Cheape-side
;
or
to
take
purses
vpon
Salisbury
plaine
.
And
when
that
fayleth
them
,
they
become
Pirates
at
sea
;
and
finally
,
which
is
worst
of
all
,
turne
Mores
,
or
Turkes
,
and
declared
enemyes
to
Iesus
Christ
:
of
which
kind
of
people
,
Argell
,
Tunis
,
Constantinople
,
and
the
Mediterraneum
,
and
Ocean
seas
are
sayd
to
be
full
.
2.
Women
,
in
like
manner
,
that
be
wantonly
brought
vp
,
to
fare
well
,
and
go
gay
;
these
will
engage
at
least
their
honesty
,
if
they
find
copesmen
,
and
play
other
tricks
of
legier-de-main
that
may
stand
with
their
quality
,
and
come
within
their
reach
:
for
,
all
that
is
not
punishable
by
externall
lawes
,
or
subiect
to
open
contumely
,
and
shame
,
holdeth
within
their
consciences
now
a
dayes
.
3.
But
the
misery
is
,
that
yonge
folkes
may
be
witty
,
but
of
themselues
they
cannot
be
wyse
;
nor
vse
to
be
wary
till
they
haue
bought
wit
and
experience
with
more
errours
&
inconueniences
,
then
sometimes
their
liuinges
will
beare
.
And
therfore
we
feele
dayly
more
and
more
the
want
of
the
good
bringing
vp
,
accustomed
in
our
forefathers
dayes
:
by
which
yong
men
and
women
of
all
degrees
,
and
specially
those
that
were
most
subiect
to
exceed
,
were
kept
in
awe
of
God
,
and
with
care
of
their
consciences
,
when
they
had
graue
and
religious
censors
of
their
secretest
thoughts
.
For
so
,
of
good
vertuous
children
,
became
honest
,
and
honorable
men
and
women
.
Good
men
make
alwayes
good
subiects
:
and
of
good
subiect
are
easely
made
good
Magistrates
&
rulers
:
for
he
that
can
best
obey
,
if
he
doe
it
with
iudgement
▪
is
fittest
to
commaund
;
&
all
these
being
good
,
the
Common
welth
(
which
consisteth
of
them
)
must
needs
be
good
also
and
florish
:
and
this
was
Socrates
his
induction
.
4.
Whence
also
the
contrary
followeth
euidently
,
and
of
necessity
;
that
,
where
good
bringing
vp
wanteth
,
&
liberty
groweth
with
yeares
;
there
must
needs
follow
in
the
end
great
excesses
and
disorders
in
euery
estate
and
condition
,
from
the
highest
to
the
lowest
;
&
such
confusion
in
the
Common
welth
,
as
vnbrideled
liberty
,
prodigality
,
and
vice
must
needs
bring
forth
.
And
notwithstanding
the
foulest
disorders
may
be
couered
with
more
ciuill
and
honester
names
,
according
to
the
dignity
of
the
persons
where
they
are
found
:
(
as
for
example
,
one
shal
be
holden
for
a
Politike
Counsellour
or
Magistrate
,
for
the
same
manner
of
proceding
,
for
which
another
of
meaner
quality
should
be
called
a
crafty
knaue
,
and
the
like
in
other
vices
)
yet
in
effect
all
is
one
,
though
in
the
poore
man
it
be
termed
,
as
it
is
in
old
playne
English
;
and
in
the
other
by
a
figuratiue
speach
.
But
this
hindreth
nothing
,
that
the
fact
,
if
it
be
euill
,
remaine
not
as
damnable
in
the
one
as
in
the
other
:
and
generally
is
more
hurtfull
to
the
Commonwelth
,
where
it
is
called
by
the
honester
name
,
in
respect
of
the
person
,
who
in
higher
degree
may
do
greater
wronges
,
&
more
in
number
with
lesse
impeachement
,
or
feare
of
punishment
,
for
the
dignity
of
his
place
.
5.
Now
,
these
differences
and
consequences
,
many
tymes
,
are
not
so
particulerly
considered
,
nor
so
clearly
vnderstood
&
fore seene
as
they
should
be
,
to
be
preuented
in
their
causes
.
Yea
the
most
men
reflect
not
to
the
rootes
of
euills
,
at
least
to
the
originall
;
but
rest
in
the
immediate
causes
:
as
contrarywise
,
they
that
want
prouidence
looke
only
forward
to
the
immediate
effects
,
and
care
for
no
further
.
The
Yonker
that
comes
new
to
his
Lands
,
to
get
ready
money
,
maketh
of
tentymes
large
bargaines
;
or
taketh
vp
at
Vsury
to
spend
idlely
,
that
which
quickly
will
eat
him
out
of
house
&
home
:
looking
only
vpon
the
vrgent
contentment
to
follow
his
phansies
,
and
serue
his
present
turne
.
For
his
thort
eyesight
reacheth
not
so
far
to
see
,
that
extrema
gaudij
luctus
occupat
;
nor
remembreth
he
the
many
hungry
meales
,
and
restlesse
nights
it
cost
his
poore
parents
,
to
gather
the
goods
,
or
purchase
the
lands
,
which
he
layeth
at
once
or
twise
vpon
his
back
,
or
playeth
away
in
few
houres
at
six
&
seauens
,
or
spendeth
it
worse
:
which
many
times
is
a
iust
iudgment
of
Almighty
God
,
who
punisheth
not
only
the
parents
in
their
owne
persons
in
Hell
,
but
vpon
earth
also
in
their
children
,
for
example
of
others
,
the
sins
which
they
committed
by
iniustice
&
extorsion
,
or
otherwise
gathering
of
their
wealth
;
or
at
least
their
negligence
to
bring
vp
their
children
,
as
they
ought
in
vertue
,
or
for
both
together
.
6.
Beasts
,
notwithstanding
they
do
many
pretty
thinges
by
their
seuerall
instincts
of
nature
,
which
God
,
according
to
the
order
of
his
prouidence
,
hath
giuen
to
euery
one
of
them
in
kind
,
in
which
he
is
wonderfull
:
yet
none
of
them
,
hath
discourse
to
inferre
one
truth
vpon
another
,
neyther
forward
,
nor
backward
;
from
the
causes
to
the
effects
,
nor
from
the
effects
of
their
causes
:
for
this
is
only
the
worke
of
reason
,
and
discourse
of
man
.
7.
And
amongst
men
,
those
that
haue
most
wisdome
,
foresee
the
furthest
in
consequences
,
to
follow
whatsoeuer
action
,
or
resolution
,
and
by
reflection
ascend
highest
to
the
precedent
causes
from
one
to
another
,
till
they
come
to
the
very
first
origen
,
roote
and
fountaine
of
all
.
Which
in
phisike
and
gouerment
is
necessary
:
for
till
the
Phisitian
or
magistrate
find
the
true
and
first
cause
of
the
malady
in
the
naturall
,
or
ciuill
body
,
vnder
his
charge
,
they
prooceed
in
the
cure
as
the
blind
man
castes
his
staff
,
and
hits
him
commonly
that
is
next
vnto
him
,
and
killeth
many
tymes
insteed
to
cure
.
8.
If
we
consider
the
present
state
of
our
Countrey
,
as
well
in
the
excesse
of
the
three
vices
,
mentioned
in
this
Treatise
,
as
in
almost
all
the
rest
,
or
to
speake
without
limitation
of
(
almost
)
comparing
it
with
the
auncient
vertue
,
modesty
,
ciuility
,
truth
in
word
,
and
deed
▪
Religious
Christian
loue
,
and
charity
amongst
▪
themselues
,
and
with
their
neighbours
,
and
the
reputation
which
they
had
in
the
whole
world
,
for
honourable
honest
proceeding
in
all
sortes
of
people
from
the
greatest
to
the
least
:
we
shall
doubtlesse
find
as
great
a
difference
,
and
change
,
as
we
find
in
the
monuments
of
piety
,
which
our
auncestors
built
&
endowed
;
the
like
scarce
to
be
found
in
any
other
countrey
,
and
now
are
almost
out
of
memory
with
vs
,
but
as
much
as
the
Cronicles
testify
that
such
things
haue
beene
,
and
that
all
the
ruines
could
not
be
remoued
,
notwithstanding
the
most
and
greatest
of
them
be
defaced
.
Now
if
we
will
examine
the
causes
of
these
present
effects
and
reflect
from
the
fruites
to
the
branches
,
and
from
them
to
the
roote
;
I
suppose
any
man
of
iudgment
,
and
discourse
will
easely
finde
it
.
9.
Our
Churches
(
as
I
am
told
)
are
chaunged
,
in
many
places
,
some
into
barnes
and
stables
,
&
others
into
play-houses
,
deuotion
into
curiosity
,
prayer
in
them
to
Preachments
,
where
the
idle
ignorant
Minister
intertayneth
the
people
with
a
tale
of
a
tubb
,
ab
hoc
,
&
ab
hac
,
making
them
beleeue
reuelations
,
that
the
Pope
is
Antichrist
,
that
Papists
are
sē●elesse
Idolaters
,
that
they
adore
storkes
and
stones
;
and
in
fine
that
the
moon
is
made
of
green
chesee
.
10.
Neyghbourhood
is
changed
into
encroachment
,
friendship
into
cosenage
,
patronage
into
oppression
,
duty
into
flattery
,
Religion
into
policy
of
state
,
Ciuility
into
the
excesses
of
riot
,
drunkennesse
,
and
swearing
reproued
in
this
Treatise
:
and
finally
to
omit
many
other
transmutations
which
I
leaue
to
the
Reader
,
men
and
women
in
apparell
,
speach
and
manners
,
for
the
most
part
into
apes
.
And
whither
will
they
go
in
newfanglenesse
,
&
licenciousnesse
,
if
they
be
let
alone
?
God
only
knoweth
,
who
permitteth
many
times
disorders
to
bring
in
remedies
,
as
we
may
hope
of
his
mercy
in
this
case
,
&
that
he
hath
not
wholy
abandoned
our
Countrey
.
Which
if
it
be
so
:
the
worse
the
better
for
those
that
are
to
come
,
if
they
which
now
liue
would
open
their
eyes
,
and
vnderstanding
to
consider
the
errors
which
haue
brought
the
people
into
these
absurdities
,
and
must
needs
bring
all
to
ruyne
in
few
yeares
,
if
they
that
stand
at
the
Sterne
,
foresee
not
the
shipwrack
,
&
turne
their
course
betymes
.
11.
If
it
would
please
them
only
to
confer
ages
,
manners
,
and
dispositions
,
past
in
our
old
fore-fathers
dayes
,
with
these
of
ours
;
and
with
indifferency
of
affection
and
iudgment
,
giue
to
ech
one
his
dew
:
they
would
infallibly
find
,
that
the
old
English
fashion
in
all
things
was
far
better
then
the
present
:
and
that
all
these
new
excesses
and
disorders
come
from
one
;
&
I
thinke
may
be
concluded
with
the
poore
mans
answere
,
who
being
examined
by
one
of
our
married
Bishops
,
of
whom
he
had
asked
an
almes
,
if
he
could
say
the
Lords
prayer
:
he
answered
he
could
?
which
of
the
two
would
his
Maistership
haue
,
the
old
,
or
the
new
?
The
Bishop
bad
him
say
both
,
as
he
did
:
and
after
asked
his
opinion
which
of
the
two
he
thought
was
better
?
the
poore
man
was
afraid
to
speak
his
mind
till
the
Bishop
promised
him
that
he
should
not
be
hurt
.
Then
(
quoth
he
)
in
good
faith
maister
I
can
say
no
more
,
but
that
three
score
yeares
agoe
,
when
I
was
a
child
,
I
knew
a
good
tyme
in
England
,
great
truth
amongst
neighbours
,
euery
one
kept
his
ranke
,
&
was
knowne
by
his
cloathes
,
great
plenty
in
the
land
,
many
goodly
Churches
and
Monasteries
,
where
Gentlemen
and
others
had
place
for
their
children
that
desired
to
serue
God
;
younger
brothers
were
retained
,
and
poore
people
were
relieued
with
dayly
almes
,
and
loane
of
money
in
their
wants
,
and
corne
in
deare
yeares
to
sow
their
grounds
,
and
feed
their
familyes
,
till
God
sent
foyson
:
All
this
Pater
Noster
builded
,
and
founded
,
and
kept
vp
,
&
many
good
thinges
moe
,
which
I
see
(
the
more
the
pitty
)
that
Our
Father
hath
pulled
downe
.
The
rest
(
good
Maister
)
I
leaue
to
you
,
for
your
maistership
is
wiser
then
I
to
make
the
conclusion
.
12.
And
so
do
I
(
Gentle
Reader
)
to
thy selfe
vpon
view
of
this
Treatise
,
&
what
hath
been
sayd
to
find
out
the
true
roote
,
and
cause
from
whence
the
disorders
haue
proceeded
,
which
if
thou
hast
eyes
and
sense
of
humanity
,
thou
canst
not
chuse
but
lament
:
and
if
thou
be
a
person
in
authority
,
procure
the
remedy
without
preiudice
,
passion
,
or
particular
interest
of
thy
owne
,
that
may
be
hurtfull
to
thy
Countrey
,
and
Commonwealth
:
for
to
morow
next
thou
must
leaue
all
,
and
giue
a
strict
account
to
God
,
vpon
perill
of
thy
soule
to
be
rewarded
,
or
punished
for
euer
.
And
if
thou
beest
a
priuate
person
,
at
least
absteyne
from
these
vices
heere
noted
,
and
from
the
rest
that
may
any
way
offend
God
,
and
procure
to
be
one
of
fiue
at
least
,
in
the
towne
or
citty
,
for
whose
sake
the
mercy
of
Almighty
God
may
spare
the
rest
,
and
giue
them
leasure
to
amend
their
faultes
;
and
pray
hartely
for
the
Prince
and
those
which
gouerne
vnder
him
,
that
they
may
open
their
eyes
,
and
see
the
perill
of
our
ruine
,
and
preuent
in
time
:
and
so
I
betake
thee
with
my
best
wishes
to
Christ
Iesus
our
Sauiour
.