The Amendment of Life, Book 2 · Chapter 13
Of ſumptuouſneſſe and exceſse in apparell. Chap. 13.
AMbition and deſire of vainglorie, before mentioned, among other things, appeareth as well in the ſumptuouſneſſe of apparrell and ornamentes of the body, as in ſuperfluitie and exceſſe in diet. As concerning ſumptuouſneſſe in apparel and pompe, euerie man in his owne heart muſt confeſſe, that that corruption proceedeth of a fooliſhe deſire of reputation among men. And in deede among the reſt, there bee three thinges greatly eſteemed in the worlde, and therefore yeelde ſome reputation vntounto thoſe that hauehave them, Nobilitie, Riches: and in women and maidens, Beautie. This doo wee ſee to be ſo, in that men in marriage hauehave eſpeciall regard to the ſame. In Nobilitie there is great reſpect of diſparagement, and ſeldome ſhall yee finde marriage contracted betweene gentry and yeomandrie. And as for Riches it is commonly the firſt queſtion, men do firſt enquire after it. And as an ancient Poet ſayde, Riches is the Queene and Ladie that giueth Nobility and Beautie. As for Beautie, When the ſonnes of God (ſaith Moſes) ſawe that the daughters of men were faire, Gen. 6.2they toke them wiues from among them. Sith then that in marriage worldly men hauehave eſpeciall regard to Nobilitie, Riches, and Beautie, we may thereby perceiue what is of moſt eſtimation in the world. And this is the cauſe why euerie man deſireth to bee thought rich and noble. But as for women, that which they doo greatlyeſt account of, is either to be, or at the leaſt to ſeeme faire, as therefore ornamentes and ſumptuouſneſſe in apparell, doo ſerue to increaſe the apparance & reputation of Beautie, Riches, and Nobilitie: ſo is it the principall cauſe why euerie one declineth to this corruption. And in deede we ſhal finde few in whom ambition and deſire to be thought rich or noble, and among women beautifull, is not the verie fountaine and ſeed of gorgeous attire, and exceſsiue ornaments of the body. This is it that maketh the artificer to apparell himſelfe as the marchant, the marchant as the gentleman, and the gentleman as the prince. To be ſhort, eueryevery man enhaunceth his eſtate, yea, & excedeth, that hee maye ſurmount other of his calling. Such is our curioſitye and ſumptuouſneſſe heerein, that in all thinges there muſt bee exceſſe, either in the price of ſtuffe, as ſeeking and wearing the fineſt, & conſequently, the deareſt, either in the qualitie thereof, as wearing ſilke in ſtead of wooll, either in the gards, as wearing them broade, or four or fiue double: either in the faſhion, euer new fangled, and full of ſuperfluitie and vanitie: as in the ruffs, in the attires for the head, or in other inuentions of the world or the fleſh: and of theſe is the minde, eſpecially of women, ſo fruitfull, that they doo manifeſtly declare that theyr whole ſtudie and care, for the moſt parte, tendeth to the decking vp and attiring of themſelues.
2 Neither is this any new diſeaſe, for we ſee in the dayes of Eſay, how the Iewiſh women were addicted thereunto, who ware ornaments of ſlippers,Eſay 3.18 or bells, cals, and round tires, ſweet bals, bracelets, and bonnets, tires of the head, and the ſloppes, and the head-bandes, tablets, eare-rings, rings, & mufflers, coſtly apparel, vailes, wimples, and criſping pinnes, glaſſes, and fine linnen, hoodes, and lawnes, girdles, dreſsing of the haire, ſtomachers, claſpes, rocquets, purſes, garters, ribandes, chaines, &c. And verie lyke it is that Eſaie heere ſpeaketh of women, maidens, and Ladies of the court: For ſome in deede doo thinke that he was vnkle to Manaſſes, the king of Iuda. And is there not at this daie as great ſuperfluitie and vanitie in women and maidens of the like calling? Nay, ſhall wee not finde ſome meane Gentlewomen, yea, euen marchants wiues, that will imitate the ſame? As by experience wee ſee them laden with thoſe, and other like vanities and new inuentions. And as theyr hearts are wholy ſet vponupon the world and the fleſh, ſo is there no ende of theyr luſtes and deuiſes. And this doeth Eſaie verie fitly ſhew by ſuch a long beadroule of trinkets and vaine inuentions of the women and maides of his time, for euen the skilfulleſt Taylers that of late dayes were able to hauehave ſatiſfied the vanities of the Ladyes of the Court, woulde now bee ſcarce good apprentiſes, and the skilfulleſt that nowe are, hauehave much a doe to content the curioſitie of Gentlewomen, yea, euen of ſome Marchauntes wiues.
3 Howbeit (a litle by the way to touch this corruption) In ſome this exceſſe hath yet farther ſcope: for not contenting themſelues with that naturall colour which God hath beſtowed vppon them, eyther with the vſe of common water for cleanlyneſſe, they daily imploie their waters wherewyth to make them ſeeme fairer than they are, yea, which is worſe, ſome doo euen paint themſelues, daubing theyr faces and laying on ſome colour, wherewyth, hyding the handie worke of God, they maye ſeeme to hauehave more beautie than hee hath vouchſafed to giuegive vntounto them. This vanitie was in vſe in the dayes of wicked Iezabel, and hath euer ſince ſucceſsiuely continued in many others that hauehave, and doe imitate this accurſed woman, deuoured by dogges, together with her painting:2. King. 9.30. Auguſtine in his Epiſtle to Poſsidonius. Tertullian of womans apparell. Cyprian in his 5. Sermon of the fall, and in his booke of virgins apparell. Chriſoſtome hom. 31 vponupon Mathew. Ierom againſt Heluidius. Ierome to laeta of the inſtruction of maidens. Ierome in his Epiſtle to Furia. This corruption hath likewiſe beene euermore reproued by the holy fathers. Saint Auguſtine hath written one expreſſe treatiſe thereof, wherein hee at large condemneth all ſuch paintings. Tertullian proteſting that God neuer created man ſo patcht or painted, demandeth whether in their reſurrectiō frō the dead their colours wil hold: and ſeeing it is vnlike they ſhould, he exhorteth them to deſiſt therfro, as from things repugnant to their creation, and reſurrection, and termeth ſuch as paint themſelues, the deuils handmaides. Cyprian by this ſimilitude confirmeth the premiſes. If when a painter hath finiſhed a peece of worke, and an other comming in ſhould thereto ſet his hand and lay on other colours, it would diſpleaſe him: how much rather will our creator be offended, when a mortall man whom himſelfe hath created, ſhall by ſuch painting take vponupon him to correct the image and workemanſhip of his God? Chriſoſtome reſembleth ſuch as paint themſelues to thoſe that daube clay or mire vponupon an Image of golde. And as Ierome termeth it, what is it but a reproch to his creator, who as hee imagineth, hath not made him faire enough? And hauing in another place reported the hiſtorie of a woman viſited by the hand of God for painting her daughter, he addeth that they that vſe it doe pollute the temple of God, and termeth their paintings, firebrands to enflame youth: nurſes of fornication and tokens of vnpure harts.
4 But to returne to the corruption in pompous and ſumptuous apparell. Euerie man can confeſſe that this exceſſe is ouer plentifull and common among vsus. They can ſpeake of it: They can complaine of it: they can ſay, there is no amendement in vsus: but eueryevery one doth giuegive occaſion of offence. They can grant that we deſerue ſtripes: that God will puniſh vsus, and that iuſtly: and all theſe ſpeeches be euen ſo many iudgements regiſtred in heauen, which in the end we ſhall find to be but an execution againſt vsus, becauſe no man amendeth, but eueryevery one looketh who ſhall firſt beginne. EueryEvery man imagineth that himſelfe may well weare ſuch apparell, and that he may better doe it then another of his like calling. Euerie man condemneth exceſſe and vanitie, yet wil he therby declare himſelfe to be more rich then an other, allowing that in himſelfe, which he reproueth in others. Wee confeſſe the obiections made vntounto ſuch as flee from their owne habitations for religion to bee moſt true: namely, that they bring their pompe and ſumpteous apparell with them, into the townes that receiue them, thereby alluring the naturall inhabitants, who before liued in greater ſimplicitie and modeſtie, to the like vanitie and corruption. To bee ſhort, it ſeemeth that we who vntounto others ſhould be as lampes and miniſters of reformation, are growen to be auctors of infection & offence. And this may be but too truely obiected, euē to our great confuſion, and to the ſlaunder of the doctrine which we doe profeſſe. Remembring therefore the exhortations of Chriſt and Saint Iohn, importing that we ſhould Amend our liues, let vsus laſtly reſolue to leaue off, forſake and deteſt all this exceſſe, vanity, pompe and ſumptuouſneſſe in apparell.
5 But truely neither the Cenſors of Rome, who made ſo manie good lawes concerning this matter: neither the wiſeſt reformers of our time could euer ſo bridle this ambition and exceſſe: but that as an cele it would ſlide forth and ſhew it ſelfe transformed into ſome new faſhion. To be ſhort, there is not any lawgiuer that can ſound the depth of this corruption, but onelyonly one God, who teacheth vsus to beginne reformation at the hart. And indeed as eueryevery ſeede bringeth forth hearbes or fruite according to his kind as Lettice ſeede, Lettice, Thiſtle ſeede, Thiſtles, ſo if the hart be humble and modeſt, the garment for the bodye will bee euen ſo: but if the heart bee proude and ambitious, it will ſhew foorth ſome kinde of exceſſe and pride, notwithſtanding whatſoeuer lawes to the contrarie.
Gen. 3.6 The firſt thing thereof that the Chriſtian which mindeth to roote out pompe and exceſſe in apparell, is to note, is as well the qualitie of the garments that God made for Adam and Eue after their fall: as the occaſion of the ſame. Their firſt garmentes were of the skinnes of beaſtes, thereby to declare that they were become as beaſtes, by tranſgreſsing the commaundement of God. The occaſion of the garmentes was ſhame to ſee themſelues naked, whereinto they ſell by tranſgreſsing the ſaide commaundement of God. The firſt vſe of the garmentes therefore is vntounto vsus an euident reproch of their ſinne, to the end to humble vsus in the ſight of God: as when a man weareth a plaiſter, it is a ſigne hee hath ſome wounde. And therefore ſuch as ſeeke glorie in garmentes, are like vntounto thoſe that builde faire ſepulchers for their dead corps: For where as their ſepulcher ſhoulde bee a warning to them that they muſt dye, and thereupon cauſe them to reiect all ambition and pride, yet thereof they take occaſion to boaſt: ſo where as our garment ſhoulde bee a continuall memorie of ſinne, to humble vsus, yet wee, as if wee woulde euen ſpite God, doe procure ſumptuous and gorgeous apparell to teſtifie our ambition and pride. As a theefe by law burned in the foreheade for theft, ought ſo oft as he looketh in a glaſſe and perceiueth the ſcarre thereof, to thinke vponupon and deteſt his inclination to that vice: ſo our garmentes being as the ſcarre in the foreheade of our firſt fathers and our ſelues for their ambition: in that they ſought to bee like vntounto God, ſhould by the onelyonly ſight of them, put vsus in minde to renounce all pride and ambition. Let vsus therefore couer our bodies decently to hide our ſhame, and not proudly, to augment it.
7 The ſecond vſe of garmentes is to defend vsus from colde, from raine, from the heate of the ſunne &c. What argument can we gather hereof to grow proud? Hereby we ought to cal to mind Gods wrath againſt ſinne, conſidering that had it not beene for ſinne, man ſhoulde neuer hauehave beene annoyed with heate or colde that doe ſo moleſt him. Moreouer this vſe of garmentes doeth teſtifie vntounto vsus. Gods goodneſſe and merciemercy towardes vsus, in that hee miniſtreth wherewith to releeue our neceſsities, and ſo bindeth vsus more and more to praiſe him. To make therefore our garmentes a pompe, and ſhew whereby to bee honored and glorified, is the reuerſing of the vſe of them, and manifeſt ſacriledge againſt God. Yet is this corruption ſo common, that there is none, no not the little children, but will boaſt of gay garments. Let vsus therefore that hauehave more wit then children, euen vsus, I ſay eſpecially that are inſtructed in Gods word, and know the originall and vſe of garmentes: in liew of ſeeking glorie in the ſame, learne by them to humble our ſelues, and to render all thankes and prayſes to God to whome it appertaineth.
8 For a third remedie, let vsus remember what a folly, yea what an extreame iniquitie it is to take more care for garmentes for the bodie, then for ornaments for the ſoule. For as the bodie being of more valew then the garment, wee will ſell or pawne foorth the garment, for to feede the bodie: ſo ought wee to leaue all affecton to beautifie our bodies, the better to tende to the adorning of our ſoules. And hereto doth Saint Peter exhort vsus,1. Pet. 1, 3. ſaying. Let not the womans apparell be outward with broydered heare, or golde put about, or in putting on of apparell, but let the hid man of the hart be vncorrupt, with a meeke and quiet ſpirit, which is before God, a thing much ſet by. The ſame doth S. Paule alſo confirme, ſaying Let women araie themſelues in comely apparell with ſhamefastneſſe and modeſtie, 1. Tim. 2.9not broidered haire, or golde, or pearle, or coſtly apparell, but (as becommeth women that profeſse the feare of God) with good workes. If wee dwel in a borrowed houſe, looking weekly when we muſt depart, wee wyll neuer trouble our ſelues wyth anie coſt or fitting of it, as wee woulde doo, if wee were ſure to remayn in it all the daies of our liues. And what is the bodie but a houſe lent vntounto the ſoule, from whence it looketh dayly to departe? What reaſon hauehave wee then ſo to care for adorning the bodie, which ſhortly muſt rot and periſh, & ſo to neglect the ſoul which is immortal? Men commonly doo care to be more honeſtly appareled when they are to meet at ſome banquet, or marriage, or to come before ſome honourable perſonages, than ordinarily when they conuerſe wyth inferiours: Now wee, as concerning our bodies doo conuerſe wyth men lyke vntounto our ſelues: but as concerning our ſoule, with God and his angels, to whome it is lifted vp, now by faith, but at death really. Is it not therefore repugnant to all order and reaſon, to care more for the beautifying of the bodie, than for adorning of the ſoule?
9 Some man wyll ſaie, Why, albeit we beautifie our bodyes, yet doo wee thinke vponupon the adorning of the ſoule. But this is a mere abuſe, for it is an olde ſaying, that the great care to prouide for the bodie, is an euident token of the neglect and ſmall affection to adorne the ſoule. Who can ſaie that hee is loth to burne his houſe, when hee layeth burning coales hard by a ſtacke of ſtrawe? Naturally wee are inclined to ambition and pride, and what is all this pompe & prouiſion for the bodie, but wood and ſtraw kindled by the fyre of our Ambition? Humilitie, modeſtie, charitie, chaſtitie and holineſſe, are the chiefe ornamentes of our ſoules, and is there anie thing more contrarie to theſe vertues than Ambition, pride, crueltie, luſt, and prophane liuing, which all doo appeare in theſe pompes and ornamentes for the bodie? Well may wee confeſſe, that there bee ſome more proude in theyr paltrie peltes, than many in theyr ſumptuous apparell. When Antiſthenes ware a turnde cloake, Socrates tolde him that hee diſcerned his vaineglorie and ambition through the rentes of his cloake. Contrariwiſe, queene Heſte rproteſted before God, that ſhee tooke no more pride in her moſt rich apparell,The laſt book of Heſt. 14.6 than in baſe and defouled clothes. But we ſpeake of that which is common with men, as experience ſheweth. For in deede wee ſhall finde few in whome ambition or deſire to bee thought rich, or noble, or among women, to appeare fayre, is not the verie originall foutnaine of theyr ſumptuous apparell, pompe and beautifieng of the bodie.
10 Some will reply: did God create golde, ſiluer, ſilke and ſuch like, to no vſe? We confeſſe he created them to vſe, but not to abuſe: of his liberalitie to take occaſion to praiſe him, but not to extoll our ſelues. And truely it is a great abuſing of Gods creatures, when we employ them to maintain our pride and ambition, and in liew of reſeruing al honour and praiſe to him that is the giuer of them, to miniſter offence to our neighbours. Againe it followeth not that the vſe of ſilke and golde, permitted to Kinges, Princes, and people of like calling, ſhould equally bee permitted and commanded for euerye Marchaunt and Artificer. Princes may without reprehenſion or blemiſh of pride weare that which Marchaunts and Artificers cannot vſe without note of pride and preſumption. True it is, that the more modeſtly that any ſhall vſe it, the more commendable it is? But it were but a trouble to pollicie and conſcience without reaſon or ground, to ſubmit all perſon of whatſoeuer calling to Marchaunts attire: as alſo it is not conuenient to abaſe Marchaunts into poore Artificers apparell.
11 Yet is there another point to be conſidered. God (as to another purpoſe is afore ſaid) hath made men not Lordes, but ſtewards of his goods, with condition that they ſhall giuegive accompt of the ſame. And in that reſpect it is lawfull for men of honour and calling, honourably to cloth themſelues, ſo long as they alſo reſerue meanes, and clothe the poore members of Chriſt. And indeede this ſentence which he will pronounce in the day of iudgement, Depart from me ye curſed into eternal fire: Mat. 25.for I was naked and ye clothed me not &c. might make thoſe to tremble whoſe ſuperfluitie and exceſſe in apparell would wel ſuffice to cloth the poore members of Ieſus Chriſt. But this ſparingnes is an euident ſigne of incredulitie, as Saint Iames noteth,Iam. 2.15. tearming it to be a teſtimonie of a dead faith, when we cloth not thoſe that bee naked. The ſilke ribbands and lace that couer the cloth, the edgings, paſſements and purles added to ſtuffe of it ſelfe curious enough, the ringes enriched with precious ſtones, the golde, the ſiluer and pearle wherewith the bodies are decked vp, ſhal in the day of iudgement ariſe againſt thoſe that take no pitie of the poore that lay vponupon ſtraw, went woolward and quaking for colde for want of garments: Let thoſe that diſpence with ſuch ſumpteouſnes and exceſſe, examine their owne conſciences whether they doe to others as they would be doone to if God ſhould viſite them with the like neceſſitie. Let thē thinke whether if they had but one hundred crownes they would beſtow them all vponupon one ſilke gowne layde on with golde lace, and the whiles goe without a ſhert, hoſen or ſhoes. The poore are their fleſh,Eſay. 58.7. ſaith Eſay, who commaundeth to couer them: but they contrariwiſe, that they may cloth thēſelues ſumptuouſly, do leaue the poor naked without ſherts, hoſe, or ſhoes. Let them then thinke with themſelues whether in the accompt of the goods that God hath committed vntounto them, the Articles of exceſſe and ſuperfluitie in apparell will bee alowed by him who vndoubtedly heareth the cries and oppoſitions of his poore members, complayning that they were left naked. If a Taylour when he hath made a garment a great deale too long & large, being reproued, ſhall hauehave no other excuſe but that hee had too much ſtuffe, woulde that bee accepted? Woulde they not tell him, that hee ſhoulde hauehave made the garment after the meaſure of the bodie, but not according to the quantitie of the ſtuffe? Euen ſo they that hauing plentie of goods doe employ them not after the meaſure of their vocation, or the profeſsion of a reformed religion, but in ſuperfluitie and exceſſe, doe expoſe themſelues to the skorne and grieuous reprehenſion in the ſight of God, and his Angels. Let them therefore cloth themſelues decently, euerie man according to his calling, yet ſo that the poore bee not forſaken in their neceſsities. Let them put on ſuch cloth that the poore may at leaſt hauehave freeze. To bee ſhort, let them put in practiſe the ſaying of Eſay of the conuerſion of the Marchaunts of Tyre,Eſay. 23.18. That their traficke and Marchaundiſe ſhall bee ſanctified to the Lord. It ſhall not bee locked vp, neither hidden, but ſhall bee vntounto thoſe that dwell in the preſence of the Lorde, that they may eate and be ſatisfied, and hauehave dureable clothing, for ſo doth the word ſignifie that he vſeth.
12 To conclude, wee are to thinke that profeſsing reformed religion, it were meete wee ſhould giuegive examples of reformation, yet doe men ſee in vsus the encreaſe of pompe and exceſſe in apparell, as well in faſhion, as in ſtuffe, edginges, laces, quoifes and other like vanities. Theſe, as they teſtifie are ſmall reformation in heart, ſo doe they with manie call in doubte our faith, and conſequently our doctrine. Thoſe of the Church of Rome doe hereof occaſion to harden their heartes, in that in this pointe they ſee no difference betweene them and vsus. As alſo the Anabaptiſtes hauehave almoſt no other argument to diuert themſelues and others from our doctrine, but the pompe and exceſſe in apparell that they ſee in the profeſsors of our religion. Beholde, ſaie they, they ſauour all together of the worlde. They bee worldly people: Bee they the children of God? Saint Iohn ſayth, LoueLove not the worlde: 1. Ioh. 2, 15. Ioh. 4.4.hee that loueth the world is an enemie to God. Yet it is true that theſe men profeſsing a greater ſimplicitie in apparell, doe euen in themſelues ſhew ambition to the world as concerning the ſtuffe: for condemning a garde of veluet, or a pafement lace, they yet requite the vanitie, with the excellencie and price of the ſtuffe, which cannot be too fine or too deere for them: and ſo in ſumptuouſneſſe doe exceede both gards and lace. Yet doth our dutie alſo require that for our partes wee ſhoulde take away all obiections or occaſion to ſtumble at vsus. Alſo as they are not to condemne the doctrine for anie ſuch outward matters, ſo are wee to remember the proteſtation of Saint Paule, who ſayth,1. Cor. 8.13. Rather then I will offend my neighbour, I will eate no fleſh while I liue. If hee ſo ſubmitted and reſolued himſelfe in a matter indifferent, how much rather ſhoulde wee beware of offending the weake in theſe vanities, prohibited by God? Woe, Luk, 17.1, 2.ſayth Ieſus Chriſt bee vntounto him by whome offences come, It were better for that man a mille ſtone were hanged about his necke, and that hee were caſt into the ſea. Shall wee euen obſtinately through our vanities be cauſes of the ruine of our brethren,Iuſtine in his 20 booke. for whome Ieſus Chriſt hath died? Iuſtine reporteth, that Pithagoras by his doctrine perſwaded women to laye aſide their golden ornamentes, and other pompe of theyr garmentes, as inſtrumentes of vanitie and impudencie: and declared vntounto them that the true ornamentes of women did conſiſt, not in garmentes, but in chaſtitie. What a great ſhame doe wee offer to Ieſus Chriſt, when his Authoritie and doctrine cannot worke the like effecte, as to make vsus to forſake ſuch vanities, which the perſwaſion of the Paynime brought the poore heathen vntounto? If theſe exhortations cannot pierce deepe enough into our heartes, let vsus call to minde how the Prophet Sophonie threatneth euen the Princes, rulers and great courtiers, ſaying, It ſhall bee in the daye of the Lordes ſacrifice (thereby meaning the day of his vengeance) that I will viſite the Princes and the kinges children, Sopho. 1.8,and all ſuch as are clothed with ſtraunge apparell. Thus wee ſee how the Princes and great Lordes, making a ſhew of their ſundrie ſutes of ſumptuous apparell, and new and ſtraunge faſhions are heere threatned with Gods iudgements. And therefore let ſuch as be of meaner calling, imagine whether ſuch vanities and corruptions bee worthie greater puniſhment in them or no.
13 Now in as much as our Sauiour Ieſus Chriſt the Sonne or God, and his forerunner Iohn Baptiſt, doe in their firſt preaching admoniſh vsus to Amend our liues: Let vsus ſtudie to forſake this ambitious vanitie, ſo that eueryevery man in his calling, not imaginarie, but ſuch as God hath called him vntounto, apparelling himſelfe modeſtly, may in effect declare that he feareth God, and mindeth to liue to edification: remembring that garments are as it were a notable blemiſh of ſinne, the occaſion of garments, made as well to couer our ſhame, as to defend vsus from other the diſcommodities engendred in Adams tranſgreſsion: That the vſe of the garments in ſteade of pride and puffing of vsus vp may tend to humilitie, making vsus to glorifie God for his merciemercy and liberalitie towardes vsus. Moreouer that we take care, not to decke vp our bodies which ſhortly muſt periſh and rot, but to adorne our ſoules which are immortall, with holineſſe and good workes in the ſight of God. To be ſhort, that cutting off our ſuperfluities, wee doe therewith aſſiſt and relieue the poore members of Ieſus Chriſt, to the ende that in the day of iudgement,Mat. 25. this bleſſed ſentence, I was naked and ye clothed me, come therfore yee bleſſed of God my father, and poſſeſſe the kingdome of heauen, may paſſe on our ſides.