The Christian Warfare Part 2, Book 2 · Chapter 15

The Christian Warfare Part 2 · Book 2 · Chapter 15

p. 374CHAP. XV.

Of the vanity of costly and braue apparell.

ANd thus much concerning the vanity of many§. Sect. 1. That riches and costly apparell is lawfull to those who are of high place and calling. seruants, and a great retinue. The last thing wherein we will consider the vanitie of riches, is costlie and braue apparell; which is a thing so much esteemed among worldlings, that they place in it no p. 375small part of their happinesse, thinking themselues best when they are brauest, and most esteemed when they hauehave got on the richest suite. And this maketh them to set their hearts so vponupon it, that they thinke no time too much, no cost too great, which is spent in adorning of themselues; yea they are ready to sell religion, conscience, and credit, to purchase this excessiue brauerie; and to commit all manner of wrongs and iniuries, oppression, and violence, to maintaine their gay and gorgeous apparrell. Which folly, that we also may not fal into, let vsus learne basely to esteeme this, which the world so much admireth, and to contemne it as a trifling vanitie; which is not onelyonly void of all worth and excellencie, but also through common abuse, subiect to much corruption and sinne. And yet lest for the abuse we should reiect the lawfull vse, and cynically refuse that christian libertie, which God herein hath liberally allowed vntounto vsus; let vsus in the first place consider, that there is a good and lawfull vse of these rich attires, and costly apparell; namely, when as they are well fitted and sorted vntounto the calling of those that weare them. For as the Lord hath made diuers estates and degrees of men; so would he hauehave eueryevery one to apparrell themselues according to their degree & calling, that so these diuers orders and conditions of men may the better be distinguished the one from the other: kings with royall apparell, nobles according to their nobility, with that which is rich and costly; gentlemen, as befitteth their gentrie; and the meaner sort according to their qualitie and condition. The which difference may lawfully appeare both in the matter, and also the forme of their garments. For in the former respect, it is lawfull for those who are in high estate, …o weare silkes and veluets, gold and siluer, iewels and precious stones; neither were these creatures causelesly created, but for the vse of men, and that not heathens, worldlings and infidels; but chiefly and principallie for Gods own children and seruants, who onelyonly hauehave iust title and interest vntounto them. The like difference there may also be in the forme or fashion of apparell; for the king and the meane subiect, the courtier and the countrie man, the gentleman and yeoman, the old and p. 376the yonger sort, as they are not to hauehave the same matter of their apparell; but one more costly, another more meane and cheape according to their qualitie; so is it fit that they should also differ and be distinguished in their seuerall fashions, as best befitteth eueryevery ones degree and calling. And thus in the time of the law the priests had a peculiar kind of apparelZach. 13. 4.Zech 13:4 allotted vntounto them. The Prophets had their rough garments, whereby they were knowne: kings and queenes had theirPsal. 45.Ps 45 royall ornaments; the man one kind of apparell, and the woman another, which was vnlawfull for them to interchange.Deut. 22. 5. Genes. 24. 22. 30.Deut 22:5Gen 24:22Gen 24:30 Thus Reb…ccah had her golden abilements & bracelets; and the Israelites their earerings and other iewels, and that by the appointment of God himselfe. And our SauiourExod. 3. 22. 12. 35. & 32. 2.Exod 3:22Exod 3:12Exod 3:35Exod 32:2 Christ the wisedome of his father, seemeth to allow vntounto courts and kings houses, soft raiment and gorgeous apparell, as beseeming those who in the world are aduanced to these high places. Yea but the Apostles Paul and Peter doeLuk. 7. 25.Luke 7:25 forbid this brauerie and gorgeous garments as vnbeseeming christians. I answere, that their sayings are not to bee vnderstood1. Tim. 2. 9.1 Tim 2:9 as generall and absolute prohibitions; but onelyonly as admonitions, whereby they withdrew them from setting their hearts vponupon pride, vanity and brauery, as though they were things greatly to be esteemed and desired, to the end they might fix them vponupon the spirituall ornaments of the1. Pet. 3. 3. 4.1 Pet 3:31 Pet 3:4 soule, Gods sanctifying and sauing graces, as being much more excellent; which also appeareth by the antithesis there vsed. Againe, this gorgeous apparell might be interdicted those christians vntounto whom the Apostle wrote, as being in those daies for the most part of meane quality and condition,1. Cor. 1. 25. 26▪1 Cor 1:251 Cor 1:26 as the Apostle elsewhere affirmeth; and therefore howsoeuer it were lawfull in it selfe, yet it was altogether vnbeseeming their estate: besides that, the Church was then vnderunder grieuous persecutions, in which respect these costly ornaments were vnfit, as being a time of humiliation; and also because of the great wants of many the poore members of Christ, which the richer sort were to relieue, not only out of their superfluities, but euen out of such necessaries, as might otherwise hauehave well beseemed their place and calling.

p. 377So that notwithstanding this obiection, it is lawfull to§. Sect. 2. That their apparell should not be bas… and sordidous, which are of good quality. weare rich and costly apparell, if it be fitted to the state and condition of those that weare it; yea men may offend in the contrarie extreame, when as they vse such base and begge…ly attire, and in such a sordidous and slouenly fashion, as is altogether vnbeseeming men of their quality, vnlesse it be in some particular cases, as in the time of fasting & humiliation, or when the Church is in extremitie and want, & must of necessity be relieued, &c. When notwithstanding decency and comlines may be obserued, though it be but in a poore habit and meane attire: and therfore the practise not only of sordidous misers is to be auoided, who will not be at the cost to maintaine themselues in such apparel, as their place & calling requireth, but also of those, who out of their religion, or rather superstition, go in beggerly and poore clothing, to make ostentation of their humility, and contempt of the world: all which looke the same way, though vnderunder another vizard, with those proud cynicall Philosophers, who affected the glory of the world by their contempt of brauery, euen as some of themselues who were infected with the same disease iudged of others, whom they saw tainted with it. So Socrates Diogenes apud Aelianum. lib. 9. de varia histor. August. de ser. Domini. Ornatus & sordes pari modo fugiendi sunt, quia alterum delicias, alterum glorian redolet. Hieron. ad Nepol…an. §. Sect. 3. Of the great abuse of apparell, through excessiue brauerie.telleth Antisthenes that he could spie his pride through the holes of his cloake: and another hauing censured the Rhodians for their pride in apparell, and afterwards seeing the Lacedemonians in base and sordidous clothes, said, behold another kind of pride. So one of the ancients saith, that there may be glorying, as well in base, as in gorgeous apparell, which is so much the more dangerous, because it deceiueth vnderunder the colour of Gods seruice: and therefore another exhorteth vsus to auoid the one extreame, as well as the other, because the one sauoureth of wanton delicacie, the other of vaine glorie.

But I shall not need to say much of this argument in these daies, wherein men and women generally are fallen into the contrarie abuse of excesse, forgetting all respect of order or degree. For whereas our Sauiour restrained gorgeous apparell to Kings courts, now it is growne common in euerie house, without any respect of state and calling: gentlemen p. 378going in their attire and habit like nobles, the yeomanry like the gentrie, cottagers like yeomen, citizens like courtiers, subiects like Princes, and seruants like master and mistresse, as though their …ies were so dazled with pride, that they mistookeAuferimur cultu, gemmis aure{que} teguntur omnia, pars minima est ipsa puella sui. Ouid. lib. 2. de remed. anothers apparell for their own: the which abuse as it hath tainted all, so especially the women kind, who decke themselues with so many vaine toies, and load their bodies with such gorgeous attire, as that we may truly say with the Heathē man, that they are the least part of thēselues. Neither are worldlings alone infected with this cōtagious plague of brauerie and excesse, but the professor of religion & the prophaneTertul. de cultu foemin. lib. person, the harlot and the honest woman, are so like one another in their habits & attire, that a man seeing them both, can put no difference betweene them, as one of the ancients in his time complained. And therefore seeing this running canker hath infected and corrupted the whole bodie of our state, it were to be wished that our ancient lawes against this excesse were put in execution: or because our sores are growne so desperate, that they cannot be cured with ordinarieClemens Alexandr. Paedagog. lib. 2. cap. 10. and easie medicines; that there were prouided for them some sharpe corrasiue, like the Lacedemonian law, which ordered vnderunder a great penaltie, that none but harlots might vse glorious and rich apparell; that so honest women might be brought out of louelove with this pride and brauerie.

Now these abuses of apparell are either in respect of the§. Sect. 4. Of the abuse of apparell, in respect of costlinesse. causes, or the vse thereof. The causes are the matter, forme, or end. In regard of the matter men shew their vanitie and sin; first, when in the cost bestowed on the stuffe, they exceed their calling or abilitie, wearing such things as are aboue their estate, or more then their rents, reuenues, or other meanes may well maintaine. In which kind there was neuer greater excesse since the beginning of the world, then in ourBreuissimis loculis patrimonium grande profertur, vno lino decies sestertium inseritur, &c. Tertul. de habit. mulier. lib. times, eueryevery one herein exceeding their state and condition; the tenant will hauehave as costly stuffe as his landlord, the farmer as the gentleman, and ordinary gentleman as great nobles. In so much as the abler sort sticke not to hang the price of a good farme at their wiues eare, and a great lordship about their neckes; and the poorer sort neglect all good p. 379duties, yea pinch their owne bellies, that they may weare the most costly stuffes, and adorne their backes with silkes and veluets. So that we may iustly take vp that complaint vsed byClemens Alexandr. Paedagog. li. 2. ca. 10. an ancient of his times, namely, that whereas the thing couered, should much exceed in value the couer or case in which it is contained; as the iewell the cabinet, the soule the bodie, the bodie the garment: now contrariwise, when as the bodie it selfe being set to sale, would not yeeld many groats, one suite of apparell wherewith it is adorned, is not bought for many pounds. Of which excesse of cost in maintaining pride, we might well be ashamed, if we considered y^t our first parents had no better cloathes of their owne making, then such as were made of fig-leaues; and when God prouided for them, their apparell was of no richer stuffe, then beasts skins, which were only fit to couer their nakednes, and to keepe them from the iniuries of the weather. Secondly, in respect of the matter, they offend who make choice of such stuffes as are so slight, as will serue to no vse, but to couer their nakednes (for which also sometimes they are vnprofitable) and areQuid de habitu dicam? in quo iam non calor sed color requiritur, magis{que} cultui vestium quam virtutum insistitur, &c. Bernard. Serm. super passus est, &c. §. Sect. 5. Of the abuse of apparell, in respect of fashiös. almost no sooner made, then worne out, which they purposely affect that they may shew variety of brauery, and often change into new fashions. Wherein as they do much exceed their ancestors in costlines, who clothed themselues with the dearest, but yet most lasting stuffes; so do they take away one chiefe end of superfluous apparell, which was, when themselues had laid it aside, to clothe therewith the poore members of Iesus Christ.

And as men sin in respect of the matter of their apparell, against their particular callings, by exceeding their state and meanes: so also they offend against their generall calling of Christianitie in respect of the forme and fashion, & that both in the excesse and defect: for as Christians ought to looke that the matter of their apparell be not ouer costly; so also they should take special care that the fashion be graue, sober and modest. For so the Apostle requireth, that women should 1. Tim. 2. 9.1 Tim 2:9array themselues in comely apparell with shamefastnesse and mod…tie, not with broydred haire, or gold, or pearles, or costly apparell. And the Apostle Peter likewise chargeth them that1. Pet. 3. 3.1 Pet 3:3 p. 380their apparell should not be outward, as with broydred haire, and gold put about, &c. Now in this respect people offend two waies: first, whenas they affect fashions, which are not graue and modest, but light, vaine and wanton; whereby they outwardly discouer the lasciuious lightnesse and vaine immodestie of their hearts, and by hanging out this signe of incontinencie, do set their honesty to the sale. And of this kind are those habits and attires especially, which do not couer the naked parts, which God and nature would hauehave hid; as also when men effeminately affect fashions like vntounto women, and women mannishly go in such apparell, as doth hardly distinguish them from men. Secondly, they offend through phantasticall pride, which moueth them as often to change their fashions, as the Cameleon his colour, a sinne vntounto which our people in this land are exceedingly addicted, and therein notablie shew their vanitie and follie. For if constancie be an inseparable fruit of wisedome; so that they who are most wise, are most vnchangeable in their courses and actions, because at first they are able to discerne what is best, and knowing it adhere vntounto it; whereof it is that God who is infinite in wisedome, is also immutable in al his counsels; then must also by the same reason mutabilitie, and phantasticall change, be a notable effect and signe of follie, which being not able to iudge of that which is good, often shifteth and changeth, that at last it might find it out. Againe, vponupon this often change there followeth another mischiefe; for when they hauehave tired their wits, and runne through all fashions which themselues can thinke vponupon, they craue aid of forraine inuentions, and follow the fashions of other countries; sometimes the French, and sometimes the Italian, one while the Dutch, & soone after the Spanish. Now it is vnlawfull not only to break the lawes and statutes of our countrie; but also the maners and customes, wherein they are not dissonant from Gods word; because it is a breach of humane societie, when so much as in our habit we differ from the rest. And as we are not to be ruled by the lawes of strangers: soQuae autem contra mores hominum sunt flagitia pro morum diuersitate vitanda sunt, &c. turp…s enim omnis pars est suo vniuerso non congruens. August. Confess. lib. 3. cap. 8. neither must we follow their customes, vnles they bee much better and more conuenient then our owne: in which case p. 381when we hauehave receiued them, we must constantly hold vsus to them, that so they may in time grow customable among our selues. Neither must eueryevery one according to his owne phantasticall humour varie from his countrie fashion, seeing that part is vglie and monstrous which agreeth not with the whole body; neither must he through vaine inconstancie affect strange fashions, for this also will induce him in time to imitate their vices and corruptions. In which respect God threatneth to punish euen princes and kings children (who a man would thinke should in this kind be allowed greatest libertie) because they were clothed with strange apparell, andZeph. 1. 8.Zeph 1:8 would not follow their countrie fashion. In the defect also men offend through slouenlie vnhandsomnesse, not caring how their apparell hangs vponupon them, nor how beastlie and nastie their clothes are, so they keepe them from the cold; into which disorder they fall either through slothfull negligence, because they would not bee at the labour of dressing themselues, or through affected pride, seeking for praise at the backe dore, and desiring to bee talked of, and to seeme notable for somewhat. But this also is vnlawfull; for the same Scripture which forbiddeth excesse in broidered haire, pearle and gold, doth also require that we should clothe our selues in handsome, decent and comelie apparell, as becommeth shamefastnesse and modestie.1. Tim. 2. 9. §. Sect. 6. Of the abuse of apparell, in respect of the ends thereof, which are, honestie and profit.1 Tim 2:9

Lastly, men offend in their apparell in respect of the ends thereof, the which are two, honestie and profit. In regard of the former, apparell is worne by man to couer his nakednes, and to hide his shame which after his fall insued by reason of sinne. The other end is profit, which is two fold, first for necessarie vse; secondlie for honour and comelinesse. Apparell is necessarie vntounto vsus; for howsoeuer before the fall there was such a iust temperature of the aire, that it was not at all offensiue to mans naked bodie, and consequentlie in this behalfe there was no neede of garments; yet through sinne this temper being lost, and an inequality following of heate and cold, both intollerable vntounto man, and hurtfull to his health, apparell became necessarie to preserue him from the outward iniuries of the weather, and to keepe him in an p. 382equall temperature. Secondly, apparell is profitable for comlinesse, honour and ornament, not onelyonly as it couereth naturall deformities; but also as it now maketh the bodie seemelie and gracefull, which in it selfe was more comelie and beautifull before the fall. And this end the Apostle speaketh of, where he saith, that vpō those members of the body which we 1. Cor. 12. 23.1 Cor 12:23thinke most vnhonest, we put more honestie on, and our vncomely parts hauehave more comelinesse on. And in the verse following, that God hath tempered the body together, and hath giuen the more honour to that part which lacked. And these are the ends of apparell; in which many failing doe shew much vanitie and sinne. For how manie are there in these daies who dishonest themselues by their wanton and light garments, wearing such as will not couer their nakednesse, but discouer their bare breasts to open view, whilest their apparell eitherNec vestitum appetimus sed ornatum; quaeritur ad indueudum non quod vtilius, sed quod subtilius inuenitur, non quod repellat frigus, sed quod superbire compellat. Bernard. Apol. ad. Gulicl. abbat. couereth them not at all, or in couering doth no… hide them? How many are there who in apparelling themselues hauehave least respect to necessary vse, or to preserue their bodies from the iniuties of the weather, but affect thin and subtile finenesse, more then wholesome warmenesse; desiring rather to be adorned then clothed, and to delight others eyes, then to preserue their owne health? Finally, how manie are there who doe not honour their bodies with graue and decent apparell, but disgrace themselues with phantasticall fashions, and lasciuious habits; proclaiming by their outward garments, their inward pride and wantonnesse, as though they would hauehave all men to take notice of their vanitie and lightnesse?

And these are the abuses of apparell in respect of the causes§. Sect. 7. Of the abuse of costly apparell in respect of the common vse thereof. thereof. In regard of the vse also it is abused, when as gorgeous and costly apparell, which might sometimes bee lawfully worne in respect of the dignitie of the person, is daily and ordinarilie put on, for greater ostentation of pride and vaine glorie. For as we may offend by wearing such rich and costlie garments as are aboue our state and calling; so when these might well beare it in due time and vponupon fit occasion, we offend also when we shew excesse in neglecting these circumstances, and in keeping reuels all the yeere. And this p. 383was the sinne taxed in the rich glutton, not that hee was clothedLuk. 16.Luke 16 in purple and fine linnen; but because he was excessiue in respect of time, vsing these costly ornaments euerie day. In which respect men and women greatly offend in these times, who (not obseruing the course and custom of their ancestors, which hauing this rich attire befitting their callings vsed it sparinglie, at certaine great festiuals onelyonly or some few extraordinarie meetings) do make it their dailie habite, and (as we say) worke-aday attire, as though the chiefe end of their comming into the world, were to pranke themselues in riotous pride, and superfluous brauerie.

And thus hauehave I shewed in what respects apparel in which§. Sect. 8. Reasons to disswade all from abuses in apparell: be-cause God hath forbidden this excessiue brauerie. 1. Tim. 2. 9. 10.1 Tim 2:91 Tim 2:10 worldlings so much delight, is vaine and sinfull. Now in the next place let vsus consider of some arguments which may weane vsus from this vanitie, and may moue vsus, both in our iudgements lightlie to value it, and in our affections to despise and contemne it. The first reason is, that God in the Scriptures hath forbidden this glorious and gorgeous apparell, vnlesse it be to some persons, and at some times. So the Apostle Paul giueth women in charge that they array themselues in comely apparell, with shamefastnesse and modesty, not with broidered haire, or gold, or pearles, or costly apparell (but as it becommeth women which professe the feare of God) with good workes. Likewise the Apostle Peter willeth them that their apparell should not be outward, as with broidered haire, and gold put about, or in putting on of ornaments; but that the hid man of the heart should bee vncorrupt, with a meeke and quiet spirit, which is before God a thing much set by. If therefore we would shew our obedience to our great Lord and master, we must not conforme our selues to the fashions of the world, by wearing such costly apparell, and glorious or garish habits, as beseeme not our place and calling. But alas such is the vanitie of the times, that people sticke not to come into the publicke congregation, where out of Gods word this pride and excesse is condemned, with their broidered, curled and frizled haire; gold, silkes, veluets, and excessiue brauerie, as though they would openly professe their disconformity with the Scriptures, and rebellious disobedience against p. 384God, in doing that which he forbiddeth before his face, and euen in that very time when by his word he doth condemne it: as if they should plainely say, I will not forsake the fashion of the world, though it be neuer so much or oft forbidden. Which as it is a great offence among our selues, so doth it scandalize pagans, infidels and worldlings much more, and as a stumbling blocke in the way hinders them from the profession of our religion, when as they heare our doctrine, and see our practise; obserue that the Scriptures which wee professe to beleeue, and propound as the rule, according to which we frame our liues, condemne and forbid this vanity, and wee euen when wee heare them read, vse that excessiue brauerie, which the heathens themselues would neuer tolerate.

Secondly, if we would cal to mind the first originall of apparell,§. Sect. 9. The originall of apparell should preserue vsus from taking pride in it. we should hauehave little cause to affect brauerie, or to wax proud of gay clothing; for had our first parents continued in the state of innocencie, they should hauehave remained glorious in themselues, and not hauehave needed any apparell; but hauing transgressed Gods commandement they saw their nakednesse, and being ashamed of their deformities, they sought to hide themselues, and to couer their shame by the helpe of garments. In which respect what is our apparell but a daily monitour, to call our sins and shame to memorie? What is it but a Lazers cloth, cast ouer our filthy sores of sin, that we may not become lothsome through our deformities to our selues and others? and consequently what doe they which vaunt themselues in this vanity, but like the thiefe, who being adiudged to weare an haltar in perpetuall remembrance of his foule crimes, doth make him one of silke, or gold twist, and seeing it to make a glittering shew, doth wax proud of that which should rather humble him, as being a continuall testimonie of his sinne and shame? so they wax proud of that which is the ensigne of their sinne and miserie, and conuert the habits which were giuen vsus to hide our sins, into sinne it selfe. Againe, if we consider the vse of apparell in the first institution, which was not onelyonly (as I hauehave said) to couer our nakednesse and hide our filthinesse; but also to p. 385preserue our bodies from the iniuries of the weather, wee shall find little cause which may moue vsus to affect or delight our selues in this superfluous brauerie. For this emnitie betweene vsus and the creatures which makes vsus neede these armours of defence, puts vsus in mind of the cause thereof, which was our emnitie with God by reason of our sinne: these couers to hide vsus, argue to our shame, that there is something vnderunder them which needes couering; and these plaisters, though they be of silke or veluet, shew that vnderunder them are some loathsome sores, which being seene would disgrace and shame vsus. In all which respects the most glorious garments bring with them cause of blushing rather then of boasting; for before man sinned hee was glorious in his naturall beautie; and a garment to him would hauehave beene but as a cloud to the sunne, which doth not grace it but hide his brightnesse. Neither would these ornaments hauehave more adorned him then a silken case a sweete rose; but when his beautie was by sinne blemished, then, like the withered rose reserued in a bag of silke, hee was driuen to seeke for ornaments, and to supplie naturall defects with the helpe of art. So that he who is proud of these poore supplies, is like vntounto him who being blind glorieth in siluer eyes; or vntounto a lame man, who hauing lost his legge, boasteth and braggeth of a gilded stumpe, which was not giuen him for glory and ostentation, but as a poore support to hold him vp, and as a sorrie helpe to relieue his miserie. And this the Lord plainely intimated in those first garments which he gaue our great progenitours; for howsoeuer hee could as easilie hauehave prouided apparell of silke, or veluet, curiously imbroydered with gold and siluer, as of any meaner stuffes; yet he clothed them with beasts skins, which were onelyonly fit for those vses of hiding their nakednesse, and defending them from the weather, and serued rather to humble then to puffe them vp with pride, not only by putting thē in mind of their brutish condition, but also of their frailety and mortality, seeing the creatures for their sakes were already subiect to death and vanity.

Thirdly, let vsus consider, that howsoeuer it may be seeme§. Sect. 10. That excessiue brauarie in apparell mis bescemeth Christians. p. 386worldlings to iet it out daily in their gorgeous attire, because they hauehave nothing to glorie in but these outward things; and also hauehave their proud habits suiting with their proud hearts, and the rest of their outward cariage and behauiour, yet it much misbeseemeth christians herein to fashion themselues to the custome of the world; for their chiefe ornaments are not outward and carnall, but inward and spirituall, when as they are decked with Gods sanctifying graces; they are most glorious when they are most humble, and what hath humility to doe with the ensignes of pride? they are best adorned with modestie and chastity, which outwardly shew themselues in sober and graue attire; and therefore what hauehave they to doe with phantasticall fashions, and the wanton and light habits of lasciuious and filthie harlots? they come nearest the truth of their profession, when as following the rule of the Scriptures, they put on the habit of Tit. 2. 3. 1. Tim. 2. 9. 10.Titus 2:31 Tim 2:91 Tim 2:10holinesse, and array themselues in comely apparell, with shamefastnesse and modesty, and are adorned with good workes, as it becommeth those that professe the feare of God: why therefore should their practise giuegive the lie to their profession, by accustoming themselues to weare gorgeous and gay garments, which harlots vse as snares to set out their beauty to the sale, and to intice vaine persons to follie and filthinesse? Why will christian women seeme such as they would bee loth to be; and hauing nothing to sell, why do they hang out signes to inuite customers? Finally, seeing in our Baptisme we hauehave renounced the world with the vanities and lusts thereof, why should we in our apparell shew our selues as vaine as the vainest, or hauing cast these lusts out of our hearts, as it were the chiefe city, why doe wee suffer them to rest vponupon our backes, as in the suburbs, where they are ready eueryevery day to make a reentrie, and to bring with them all vice and vanitie? Againe, let vsus remember, that if our Sauiour Christ would not hauehave vsus, who professe our selues children of our heauenly father, to take any care for food and raiment, but to rest our selues vponupon his alsufficient prouidence; how much lesse would hee hauehave vsus to trouble our braines about curious and costly ornaments? how farre would hee hauehave vsus from p. 387spending our time & study about variety of colours, in broydery, iewels, dying and curling of haire, painting, periwigs, and such like vanities? Finally, seeing we professe our selues pilgrims on earth; why should we goe like, not onelyonly citizens, but courtiers of the world? and seeing we say that wee are trauelling towards our heauenly countrie; why doe wee loade not so much our bodies, as our minds, with the intollerable waight and heauie care of variety and superfluity of suits, made more massie and burthensome with gold, siluer, and precious iewels; all which before wee come to our iournies end, we must leaue behind vsus, if at least we do not make the poore our porters to beare them for vsus.

Fourthly, that wee may bee weaned from this vanity of§. Sect. 11. That this brauerie hath in it no worth or excellencie. costly and gorgeous apparell; let vsus consider that it is of no worth and excellencie: for the most rich clothes do not better the body that weares them; much lesse the mind that takes care to prouide them; but as it is vntounto this the bellowes of pride, so vntounto the other an vnprofitable burthen; and were it not for opinion and affection which lightens the loade; what lesse waight and cumber is there in a chaine of gold, then in a chaine of iron? what lesse trouble to hauehaveCollum catena constringit, &c. nil refert an corpus auro ligetur an ferro. Si ceruix premitur, si grauatur incessus, nil pretium iuuat. Ambros. de virgin. lib. 1. the fingers loaded with gold rings set with pointed diamonds, then to weare vponupon them rings of brasse set with flint or small peebles? seeing the price doth not lighten the burthen, but onelyonly a deceiued and false conceit? Againe, what excellencie or worth is there in the richest silkes, and finest clothes, the matter of the one being the excrement of crawling wormes, the other the fleece of the sillie sheepe? both which within a short time weare out to ragges, or with vntimely decay may bee consumed with moathes and sillie vermine; and what excellencie is in that, which as wormes breed, so wormes destroy? And of what worth is that to be valued which man borroweth from beastes and creeping things, which are creatures farre inferiour vntounto himselfe? A noble man much scorneth to borrow clothes of a meane yeoman; or being by present need constrained to bee thus beholding, he would rather be ashamed then glorie in it; although these both are creatures of the same kind, made by p. 388the same workeman, and cast out of the same mold, and yet man borroweth ornaments from all the inferiour creatures; from one his fleece, from another his skinne, from this his light feathers, from that his teeth and solid bones, from wormes their intrailes, from cats their excrements, from the sands his stones, from the earth his gold; and when with the crow he hath made himselfe gay with these borrowed feathers, he glorieth and vaunteth himselfe in his owne worth, as though they grew all vponupon his owne backe; and that nature and not art, had put this difference between him and others.

Let not therefore any who professe christianity much affect§. Sect. 12 That in this brauerie we hauehave no preheminence before those who are of base condition. Quid enim sibi vult plurimum illud aurum? eis enim qui in scena sunt ista conueniunt, & meretricibus, quae omnia ad hoc faciunt vt spectentur. Chrysost. in Hebraeos cap. 12. Homil. 28. these trifling vanities, or hauing them, glory in these base toies, vntounto which beasts, birds, and sillie wormes hauehave the first title and most naturall interest, whereas man onelyonly commeth by them as it were by conquest, violence and force of armes. With all which ornaments when men or women hauehave with great cost and labour decked themselues, yet shal they find smal excellency in them, seeing herein they are matched by many, & exceeded by some; and that not those onelyonly of the noblest rancke, but also such as are of meane and base condition; as players, dancers, harlots, who adorn themselues with as glorious apparell as the best, that rauishing the minds, and dazling the eies of their beholders, they may allure them to offer to this idoll of beautie and glory, the sacrifice of fooles, and to become contributors towards their maintenance in these lawlesse courses. Yea not onelyonly are they herein matched by men, but also with their horses, whom vsually they adorne with gold, veluet, and imbroiderie; and so cause them to communicate with them in an equall share of this glory and brauerie; and what excellencie is in that, wherein man is not priuiledged aboue the brutishVis & eorum rationem excutiamus qui deauratis & equos & vxores amiciunt, &c. Chrysost. in. philip. 3. serm. 10. creatures? To this purpose one of the ancients speaketh fitly: Wilt thou (saith he) that we examine their course which equally clothe their horses and wiues with golden ornaments? for besides other things, this priuiledge riches hauehave, to make men fooles. They communicate the same honour to their horses and their wiues, one kind of ornament-belongeth to them both; and by the same p. 389things, they desire to make their wiues glorious and famous, wherewith they adorne their coaches, curtaines and couerings: yea herein men are not onelyonly equall with the beasts, but also inferiour to the senselesse creatures; for when they are in all their royaltie and brauerie, they are not to bee compared (as our Sauiour Christ speaketh) with the lilies and flowersMat. 6. 28. 29.Matt 6:28Matt 6:29 of the field; and who would thinke that any part of mans excellency, who was created after Gods image, wherin these inferiour creatures doe so far exceed him?

Fifthly, to this worthlesse vanity and want of excellencie,§. Sect. 13. That this excessiue cost in apparell doth not better the wea…ers. let vsus adde their inutility and want of profit; for howsoeuer worldly men procure them with great cost and labour, as if their chiefe happinesse consisted in them; yet they doe them no good, nor make them a whit the better when they are adorned with them. For howsoeuer purple and scarlet, siluer and gold, silkes and veluets hauehave in them some beautie andSirica, purpura & tincturarum fucu… decorem habent, sed non praebent, &c. Bernard. ad Sophiam virgin. glory, yet they doe keepe it to themselues, and doe not communicate it to those that weare it; and therefore seeing the glory which commeth by the putting on of the apparell, vanisheth away when it is put off, without leauing any signe behind; it hereby appeareth, that it is the glory of the vesture and not of the owner. So that vicious men hauehave little cause to glorie in this externall and strange beautie, when they hauehave lost their owne, the inward vertues of the mind. As therefore no man iudgeth a horse the better which is set out to sale, because hee hath a veluet footcloth, or golden trappings, yea rather suspecting this brauerie, he vncouereth him of them al, and looketh vponupon him in his naturall beauty: so neither is a man to be esteemed better for his glorious ornaments, but laying these aside, wee are to value him according to the inward beautie of his mind; for if that which is outwardly seene of man, is not man, but the soule, vntounto which his body is but the case or couer; how much lesse are we to esteeme gay apparell any part of mans excellencie and goodnes, seeing it is but a meere accident, which may easily be put on, and with more ease laid aside?

But this vnprofitablenesse will better appeare if we consider§. Sect. 14. That excessiue brauerie doth doth not make those that weare it more commendable. Clemens Alexand. Paedag. lib. 3. cap. 11. that this glorious apparell doth not aduance those ends p. 390for which it is vsed: for first, whereas it is put on as an ornament to commend vsus, it is manifest that it faileth herein; for (as one saith) he who thinks that gold adornes him, must acknowledge himselfe inferiour to that whereby he is adorned; and being inferiour, hee is no more a master of it but a seruant: now what is more absurd then for a man to acknowledge himselfe inferiour, and lesse comely and beautifull then this Lydian fragment? Neither in truth doth this gay clothing adorne and commend any in respect of their state and person, bodie or mind, if it be excessiue in it selfe, or immoderate and too too common in respect of time; for if a man thus goe aboue his calling, in stead of making himselfe commendable by all his cost and labour, hee is of some enuied, of others skorned; one hee prouoketh to anger, another to laughter, and all to displeasure and dislike; yea those who bow vntounto those thus richly adorned and do them reuerence, euen in the performance of these outward complements, doe secretly condemne them in their hearts; censuring them of pride, vanitie and wantonnesse; seeing if they were not wholly possessed of these vices, they would not with so great cost and labour attire themselues aboue their calling, nor with such phantasticall and light fashions deforme their bodies. Wherein the iust iudgement of God threatned against the proud lieth heauilie vponupon them; for when they thinke by their cost and brauerie to exalt themselues in eueryevery ones iudgement, and to be commended and approued of all that behold them, the Lord resisting them in their pride, pulleth them downe, and maketh them to please none, whereas they intended hereby to please all, for God approueth them not, yea rather he professeth to oppose against them; the vertuous and humble like them not, for hating pride in themselues, they cannot louelove it in others: those who are as proud as themselues are not hereby pleased; for they who are their superiours disdaine that they should match or come neere them in brauerie; their equals emulate and contend with them who shall exceed other; their inferiours enuie and maligne them because they cannot be as fine as they, yea themselues are not pleased with themselues, because they neuer p. 391thinke that they are braue enough, which is the reason that they so often alter their attires and change their fashions, because none can long please them, and giuegive contentment. In a word, they please no bodie with their brauerie, but onelyonly the prince of pride, whose subiects and seruants they professe themselues by wearing his badge and liuerie. So that if a man would honest and commend himselfe to the iudgements of all; it were a much wiser course to fit his apparell according to his place and calling, yea to carrie a lower sale then the ship may well beare, abating somewhat of that brauerie which his estate may well warrant and maintaine; for heere also we shall find it most true, that he who exalteth himselfe shall be cast downe, and he who humbleth himselfe shall bee exalted; euerie one being readie to adde vntounto his praise, who rather shunneth then seeketh it; and to detract from him, who too much affecteth and eagerlie pursueth credit and commendations.

And as this costly and gorgeous apparell doth not commend§. Sect. 15. That this brauerie graceth neither the beautifull nor deformed, vertuous or vicious. the person or state of any; so neither doth it make their body or mind more commendable, whether they bee beautifull or deformed, indued with rare vertues, or defiled with foule vices. For if they bee beautifull by nature, what neede they the helpe of art, seeing nature it selfe sufficeth? especially seeing these goodly ornaments doe not commend them so much to the sight, as they detract from their praise in the iudgement; eueryevery one being ready to attribute a great share of their beautie and comelinesse, to their setting forth and gainesse in apparell, imagining that almost any other would be as praise worthie as they, if they were so deckedNeglecta decoris cura plus placet, & hoc ipsum quod non ornamus, ornatus est. Ambr. de virgin. lib. 1. and adorned. In which regard a carelesse neglect of beautie better pleaseth; and oftentimes not to be adorned is in stead of the best ornament. Againe, this brauerie as little helpeth those who naturally are deformed, seeing it doth not take away their deformities but rather sheweth them, when as it inuiteth the eyes of all to behold them, and so causeth them to thinke in their iudgements, that so great cost is but ill bestowed. Neither doth it at al profit the mind of man, whether he be indued with vertue, or blemished with vice; for if the p. 392glorious beames of vertue doe shine in any, the brightnesse thereof so much excelleth these outward ornaments, that they adde no more grace to a man, then a candle light when the sunne shineth. Contrariwise if the mind bee destitute of vertue, and deformed with vice; this outward decking will little auaile to furnish it with the one, or cleanse it from the other. It will not make any more religious, humble, iust, and temperate; yea rather as experience sheweth, it bringeth men to the contrary extreames, it doth not abate pride and vaine glory, yea rather it encreaseth it; it doth not extinguish the heate of lust, but rather doth inflame it; it doth not warm our hearts with charity, nor repell the force of the diuels darts, but causeth rather our louelove to freese, and endangereth vsus to Satans blowes; it doth not free vsus from iniustice, raging anger, enuie, malice, intemperance, couetousnesse, ambition and such like vices, but rather giueth occasion and way vntounto them. In which respect a vicious man adorned withPulchrum ornatum turpes mores peius coeno collinunt. Lepidi mores turpem ornatum facilè sactis comprobant. Plaut. in Paenulo. glorious garments, is like a dead corps stucke with flowers; or like a glorious sepulchre, containing in it a putrified and rotten body, which is tainted thereby with vnsauourie stench, but can giuegive no beautie or excellencie to the dead and corrupted carcase. So that rich attire neither beautifieth nor bettereth either the body or the mind; and therefore those who being destitute of vertue, or of naturall beautie doe thinke to adorne and commend themselues by their goodly apparell, fall into the errour of the painters boy, who being to paint the faire Helen, and wanting art to set forth her beautie,Clemens Alex. paedagog. lib. 2. cap. 12. daubed on gold on her apparell, making her clothes rich, because he could not make her face beautifull.

Secondly, worldlings vse these rich ornaments because§. Sect. 16. That costly apparell doth not make those that weare it more respected. they would be more admired and respected; the which end also is often frustrate, especially when as by often vse they are made ordinarie; for gold and siluer, silkes and veluets, being as common as stuffes, cloth, and freese, are within a while as little regarded and admired; yea though man could match the sunne in glory, yet if with the sunne they should daily appeare in this brauerie, it would worke in the beholders no wonder or respect, howsoeuer at the first sight they p. 393were much admired; yea contrariwise because they wast their states, and spend all their liuings in maintaining this brauery, and superfluous excesse, which was heretofore bestowed, vponupon charitable vses and good hospitality; therefore the meaner and poorer sort, receiuing no reliefe or comfort from them; detest their pride and enuie their brauerie. Much wiser therefore was the course held by our forefathers, who hauing indeed costly attire befitting their callings, did not weare it commonly, but by the seldome vse thereof, made it the more to be admired and respected, and howsoeuer making their garments of the best and most lasting stuffes, they did not need to change them, but wore the same clothes many yeeres together; yet wearing them so seldome, and with such great distance of time comming betweene; and not glutting either themselues or others with their common vse, it was all one, as if at eueryevery good time they had changed their suit and fashion. By which wise frugality they were enabled to keepe good hospitalitie, and to performe the workes of mercy; whereby as they had comfort to their owne consciences; so did they deserue the louelove and reuerence of their inferiours towards them, when as they tasted of their bountie and goodnes. Especially they were not driuen through their excessiue expences to inhance rents and increase fines, but hauing sufficient of their owne to maintaine their port, they were able to afford to their poore tenants their houses and lands at such easie rates, as they might comfortablie liue vnderunder their shelter. Whereby as their loines did blesse them, when they enioyed these benefits from them; so in the time of peace they had so many seruants as tenants, readie for all imployments; and in time of warre so many souldiers, who in all dangers were ready to liue and die with them. Whereas now their pride hauing set rents and fines vponupon the extreamest racke, because nothing sufficeth to maintaine their excessiue brauerie, and hauing turned hospitality and the works of mercy into richiewels, sumptuous furniture, and gorgeous apparell; their tenants stand vponupon equall tearmes with them, seeing their houses and lands being brought to the markethil, they had onelyonly a bare penniworth for their pennie; p. 394and therefore at their need are vnwilling (vnlesse they be forced by oppression) to do them any seruice, or to stand betweene them and any danger; so that whereas heeretofore gentlemen so imployed their wealth, that it serued notablie for their defence in time of perill; now spending it vponupon iewels, apparell, plate and furniture, in time of peace it exposeth them to enuie, and the danger of theeues, and in time of warre to the common spoyle.

And thus hauehave I shewed the vnprofitablenesse of costly§. Sect. 17. Of the euils which accompanie excessiue brauerie: sinne against God. and gay apparell: which if it bee not sufficient to weane our hearts from it, let vsus further consider that it is not onelyonly empty of profit, but also full of euill, both in respect of sinne and punishment; for it is eueryevery way sinfull as being sin in it selfe, the cause and also the effect of sinne. Concerning the first, they who exceed in this excessiue brauery offend first against the maiesty of God himselfe, not onelyonly by transgressing his commandement, whereby he hath forbidden it, and by neglecting his worship and seruice, because their whole time almost is taken vp either in caring for, prouiding, or putting on their ornaments; and thereby either want time on Gods sabbaths to come to his publicke seruice, or else rush into his presence without all due preparation; but also through the grosse abuse of his creatures and good blessings bestowed vponupon them. For they were not made stewards of these rich talents, that they should bestow them in excesse and vanitie: but that with the surplussage of their wealth they should relieue their poore brethren, and performe the works of charitie and mercy, which either respect the good of the Church or common-wealth. And therefore fearefull will their account bee at the day of iudgement; when as it will not excuse their neglecting the poore members of Christ, to say they could spare nothing from these vses, because all was too little to maintaine their brauerie and excessiue cost in apparell; nor yet that their riches and reuenues was great, and therefore they might well adorne themselues in gorgeous attire; seeing their wealth was not giuen them, that they should wast it in superfluities, but that they should bestow it in relieuing the poores necessities, in which respect p. 395this excuse of abundance will bee no better, then if a man should cause his garments to bee made farre too large and long for his stature, and excuse himselfe by this, that hee had too much stuffe: for as it is absurd and ridiculous, to make the garment not after the measure of the body, but the quantitie of the peece out of which it is cut: so is it no lesse absurd to wast a mans substance in such costly apparell, as is aboue his calling, and not fitting to his state and condition, because he hath abundance of wealth lying by him.

Secondly, heerein they sinne against themselues: first, by§. Sect. 18. Too much care in decking the body, argueth the neglect of the soule. neglecting their soule, which is their most excellent part, whilest their whole care and paines is taken vp in adorning of their bodies; for too much care of the bodie plainely argueth, the too little care of the soule; richnes in apparell, pouertie in vertue; outward ornaments, inward deformities,Induuntur purpura & bysso, & subinde conscientia pannosa iacet; fulgent monilibus, moribus sordent. Bernard. ad Sophiam virg. and spirituall nakednes; and (as one saith) Whilest men are cloathed with silke and purple, commonly their consciences are ragged and beggarly; whilest they glister with iewels and chaines, their manners vsually are loathsome and sordidous. In which respect they are not vnfitly compared to beeres or coffins; for as they are most adorned, when as they hauehave a dead bodie in them; so these bodies are most decked with gorgeous attire, when they hauehave in them a soule destitute of vertue and dead in sinne. And in the same regard one of the ancients compareth them to the stately temples of Egypt, which had the outward courts, porches, walles andClemens Alexand. paedag. lib. 3. cap. 2. roofes, richly adorned with gold, siluer, curious caruing and ingrauing, and with all other stately and gorgeous ornaments; but if a man should goe on further into the inmost parts, to see the idoll which was there worshipped, in stead of some goodly image set out according to the rest of the brauerie and pompe; hee should find nothing but the base picture, or other resemblance of some cat, crocodile or vgly serpent: for so these women who load themselues with gold, siluer, iewels, and costly apparell, if this outward glory bee remoued, and they more narrowly searched what they hauehave in the inmost temple of their heart, they cannot shew vntounto vsus Gods image shining in his spirituall graces, but rather a p. 396man shall find in them crocodiles and serpents, that is, beastly lusts, pride, wantonnesse, immodesty, and such like impieties. Againe, those who affect this costly apparell hurt themselues, whilest by their pride and excessiue brauerie they lie open to the hatred and enuie, the censers and bitter frumps of all that see them. For euen those who are sober, graue and humble, when they see those who are inferiour vntounto themselues in place and calling, so farre outstrip them in this outward brauerie, cannot chuse but disdaine and scorne it; and others who thinke themselues as good as they, comming short of them for want of meanes, or will, so to bestow their cost, doe as much enuie and hate them. The which sheweth the extreame follie of these proud persons; for whereas they might hauehave louelove and due respect among their neighbours good cheape, they rather chuse to purchase hatred, enuie, and contempt, at these deare rates. Finally, by this outward brauerie they disgrace themselues, and bewray vntounto eueryevery iudicious beholder the secret corruptions which lie lurking in their hearts. For when the heart is infected and poysoned with the contagious plague of pride, it tainteth outwardly the whole body with the markes and tokens, which certainly prognosticate death and destruction, without repentance. So if it be corrupted with follie, it discouereth it selfe in foolish and phantasticall fashions; if with prodigall vanity, it appeareth in the outward superfluitie; if with lust, it sheweth it selfe in a wanton habit: and finally, if it bee an heart soft and effeminate, it will easily bee discerned, by soft raimentNon haec ornant corpus sed mentem detegunt. Quintilian. Eccles. 19. 28.Sir 19:28 and wanton delicacie. So that as one saith, this vanity of apparell doth not so much adorne the body, as discouer the mind; and as the sonne of Syrach telleth vsus, A mans garment, excessiue laughter, and gate, plainely declare what person hee is. And therefore the Lord reprouing Israel saith, that theirHose. 7. 10.Hos 7:10 pride did testifie against them to their face, because they did discouer it outwardly in their very countenance and gay apparell.

Lastly, by wearing these costly and gorgeous garments§. Sect. 19. That they who vse excesse in apparell, o…end against their brethren by giuing offence. they also sinne against their neighbours: first, by way of offence, when as by their example they allure and draw p. 397them on to imitate their brauerie; for such is the pride of mans heart, that he is impatient to bee any way inferiour to those whom he esteemeth but his equals; and therfore when hee seeth his neighbour in costly clothing, fearing lest hee should be preferred before him, he inwardly disdaineth, enuieth, and vieth with him who shall excell in brauerie; whereof it commeth to passe, that this vanity of gay apparell, hauing infected any corner, doth in a short time like a running canker, spread it selfe ouer a whole country. Againe, they are scandalous to those who are without, as they hinder and discourage them by their pride and excesse from the imbracing and professing of their religion, when as in this they can perceiue no difference between a professour of religion, and a professed vaine person; the children of God, and the children of the diuell; those who professe mortification, and they who are worldly and prophane. Whereas contrariwise, if they were according to their profession, humble, modest,Tit. 2. 3.Titus 2:3 graue and sober, in their habit and outward cariage, they might moue them to a liking of their religion for their vertues sake, who professe it, and in time draw them on to the profession and practise of it. Finally, if in sincerity of heart wee professe and practise christianity, and yet bee ouertaken with this vanity, as we doe thereby wrong our selues by impairing our good name; so by seeming that we are not, wee giuegive occasion to wicked worldlings of falling into sinne, whilest for this …firmitie they are ready to blaspheme Gods truth, which we professe, and censure and condemne vsus for hypocrits and wicked persons, who are as proud, wanton and lasciuious as any other. Which suspitions wee ought to shun by auoiding these outward apparances of euill; for if my heart be cleane and vpright in it selfe, why should I giuegive occasion to hauehave it spotted and blemished in anothers conceit and estimation? Why should wantons and lasciuious personsTertul. de cultu foemin. lib. hauehave any hope of finding that in mee which I abhorre? Why doth not my habit proclaime the affection of my hart, lest impudencie should be incouraged to taint it, by infusing the poyson of lust and wantonnes by my eares? Why should I not professing charity seeke rather to edifie then destroy my p. 398neighbour; and being a souldier of Christ why should I not put on mine owne armour, badge and liuerie, and manfully professe open emnitie against the world and worldlie vanities?

That therefore will not serue their turne which professors§. Sect. 20. Their excuse taken away who pretend inward humilitie though they exceed in outward brauerie. of religion vsually say for their excuse; that whatsoeuer men may thinke of them when they see their brauerie and vanity, yet they hauehave cleere consciences towards God; though their apparell be garish and wanton, yet their minds are humble and chast; and though they fashion themselues according to the world, and doe after the custome of the most, yet they are not of the world, nor approue of worldly vanities, but could find in their hearts, if others would accompany them, to lay all these proud clothes and wanton fashions aside; whereas now they are caried away with the streame of time, and are ouerruled euen against their owne minds by the tyrannie of euill custome. For wee are bound to labour with the Apostle to hauehave a cleere conscience before God,Act. 24. 16.Acts 24:16 and before men; we ought to conforme not only our hearts, but also our outward habits vntounto the obedience of Gods law and reuealed will; and so to performe the duties of the inner man towards God, as that we ought also to hauehave speciall care, that our outward cariage be not scandalous to our neighbours. We must procure honest things, not onelyonly before the Rom. 12. 17. 2. Cor. 8. 21.Rom 12:172 Cor 8:21Lord, but also before all men, as the Apostle inioyneth vsus. We who professe christianity, are as the light of …e world, and as a citie set vponupon an hill; and therefore our endeauour should be to shine before others in all holinesse of conuersation; neither is it enough for vsus to hauehave light in our selues, but wee should also hauehave our lights so to shine before men, that our heauenly father Mat. 5. 14. 16. 1. Pet. 2. 12.Matt 5:14Matt 5:161 Pet 2:12may be glorified, & our brethren edified in the holy faith. We must not onelyonly be good, sober, humble and chast for our owne sakes, but we must also appeare so, for the good of others. And the christian must hauehave his head and heart so full of the sweete oyle of Gods sanctifying graces, that they must also ouerflow euen to his garments and skirts of his clothing; that by these precious odours, not only himselfe may be comforted, but others also may bee refreshed by the perfume p. 399of his holy example▪ Neither ought they to vse vaine fashions, and excessiue costlinesse in their apparell, because it is the common custome of the times; seeing wee hauehave an expresse commandement, that we should not follow a multitude Exod 23. 2. Rom. …2. 2.Exod 23:2Rom 2:2in that which is euill, nor conforme our selues to the fashions of the world; but be outwardly changed by the inward renuing of our minds. Wee must not stay our reformation of apparell till we may carrie it with most voices, nor expect a parliament to take away these abuses; not laying them aside till we hauehave the whole countrie to beare vsus company; but the law of Gods spirit ruling in our hearts, must make vsus herein to be a law vntounto our selues, seeking the reformation of that which is amisse, though none would accompany vsus in well doing: for if so be worldlings and vaine persons bee bold on the behalfe of their master Satan, to bring into common vse costly attire, and strange and wanton fashions, whereby they poyson and corrupt all that are neere vntounto them by their ill example: why should not wee who professe the name of Christ, shew the like or greater boldnesse in a better cause, obeying our Lord and master, and labouring by our modest, graue and sober apparell, to moue others to imitate vsus, and reforme their vanity, and excessiue brauerie, by our good example? Which if in these times christians would begin, there is great hope that their endeauour would hauehave good succes; not onelyonly because many would bee drawne for conscience sake to follow their practise; but also because the most being almost cloyed with the common vse of brauerie, and al quite tyred with the excessiue charge which goeth to the maintaining of this costly apparell; doe inwardly desire a reformation, so it might bee generall, and could bee content to weare more modest, sober, and frugal attire, if the rest of their neighbours would beare them companie.

But here the weaker sexe doth further obiect, that either§. Sect. 21. Their excuse answered who pretend the pleasing of their husbands as th… cause of their excesse. they must offend others by putting on this rich and vaine apparell, or their husbands by laying it aside; who vnlesse they adorne themselues, will either be displeased with them, or at least take no delight in them; and better it were to offend strangers by excesse, then those who are so neere and p. 400deare vntounto them, by not setting themselues forth in such apparell as best pleaseth them. To which I answere, that if any hauehave such husbands, delighted with follie and vanity, their wiues hauehave in this kind greater liberty then other women, because smaller inconueniences are to bee vndergone, that greater may be auoided: but let such vnderunder colour of libertie beware of licentiousnesse, and vnderunder shew of pleasing their husbands, let them take heed that they doe not displease God, wound their owne consciences, and offend their brethren, by wearing such costly or garish apparell, as is either aboue their particular state and calling; or not beseeming their generall calling of christianity. For howsoeuer they ought to please their husbands rather then strangers, yet they must labour more to please God thē them both, yea euen strangers too in that which is good, rather then their husbands in that which is wicked and vnlawfull. But further I admonish them to take heed lest this bee a meere pretence and false excuse, and that they doe not by this brauerie study to please their husbands, but rather their own proud humor, yea euen strangers themselues, whilest they affect by this brauerie their esteeme and commendations. For if they angled onelyonly for their husbands louelove, they would cast this baite of brauerie before his eyes alone, more carefully adorning themselues at home whilest they are in his presence, then when they goe abrode into other companie: whereas they follow the contrarie practise, curiously decking themselues when they are to goe forth into the companie of strangers, and putting all off againe when they come home and returne vntounto their husbands. Finally, let such know that if at all they are constrained to seeke to please them by these vaine ornaments, it is for the most part for want of better things, wherby they should be commended. For if in their behauiour and conuersation they were religious, wise, modest, graue and sober, and towards their husbands meeke, humble, louing, and respectiue, they would by these vertues and duties please them better, if they hauehave any religion, conscience, or true wisedome, then by wearing the gayest ornaments; or if they be yet strangers to the grace of God, they may through his p. 401blessing winne them (as the Apostle telleth vsus) to the profession1. Pet. 3. 1.1 Pet 3:1 and practise of religion, by this their holy and vertuous conuersation.

And thus it appeareth that the wearing of costly and gay§. Sect. 22. That excessiue brauerie is the cause of many sinnes, in respect of those that weare it. apparell, vnfitting our state and calling, is it selfe a sinne. It followeth that I also shew that it is both the cause and effect of other sinnes much greater then it selfe. And first, it is the cause of many sins, which men vsually commit, both against themselues, and against their neighbours, in both which regards this excessiue brauerie is a fruitfull mother of much wickednesse. It is the cause of lust and vncleannesse both in themselues that weare it, as it doth effeminate the mind and softeneth the heart, making it vaine and wanton, and so readie to receiue any impression of lust; as also in others, as itQuid ex vestibus superuacuis expectandū, nisi vt lasciuus ille ornatus pratereuntes inuitet, aut alienis matrimonijs insidietur? Basil. de legen. lib. gentilium. doth incourage them to giuegive the assault to chastitie, with hope of obtaining victorie, when as these ensignes of wantons being displayed, doe promise a yeelding at the first encounter. It is also the cause of much pride; for as pride first breedeth brauerie, so no sooner is it borne, but presently it nourisheth the mother that bred it, making men in these gay habits to thinke better of themselues then when they are more meanely attired, and to contemne others as base, who are not decked in such rich attire. It causeth men, and much more women to misspend their time, whilest they consume a great part of their life, either in casting with themselues how they may be most braue, and what fashion will best become them; or in putting their purposes in execution, whilest they spend the greatest part of the morning in prancking aad trimming of their bodies; or finally, in contriuing their plots, and vsing the meanes for the vpholding and maintaining of their excesse. Whereby it commeth to passe, that they hauehave little or no time to adorne their soules with Gods sauing graces, knowledge, faith, charity and the rest, but remaine ignorant, impenitent, secure, and full of infidelity; neither yet to performe the publicke duties of Gods seruice, nor their owne priuate deuotions, (for they dresse themselues by the houre, and pray by minuts) nor finally the duties of their particular callings in their houses and families. p. 402For whereas the calling of the womankind tieth them to keepe the chiefe part of their residence at home, imitating the snaile which carieth her house vponupon her backe; contrariwise hauing spent a great part of the day in dressing of themselues in their rich and costly attire, they hauehave now no power to stay at home, but needs they must goe abrode to shew their brauerie, as thinking their costly apparell and vaine fashions not worth the wearing, vnlesse they might be seene often, and much admired. And to say truth, such are as well abrode as at home, seeing by their habit they hauehave made themselues vnfit for any huswifely dutie; for neither may they come neere those places which require their chiefe residence, for soiling of their clothes, neither are they able to stirre themselues more then images, for the performing of any businesse. Yea to that height of pride is the world come, that euerie pettie gentlewoman skorneth to be seene in any such husewifelie imployments, whereas in ancient times,Pro. 31.Prov 31 princes and queenes thought it their chiefe glory, as we may see in the example of Salomons mother.

And as this pride of apparell is a cause of much sinne in§. Sect. 23. That this excesse causeth many euils both to priuate persons, and to the common-wealth. respect of themselues that vse it; so also in regard of others, whether we respect priuate persons or the whole common-wealth. For what greater cause I pray you is there of bribing and extorsion, fraud and cousonage, oppressing of the poore by cruell landlords, whilest vnmeasurablie they encrease their fines and inhance their rents, yea of wrongs and iniuries, rapine and violence, theft and sacriledge, then this exces in costly apparel, men being resolued to run any desperat and wicked course, rather then they will want meanes to maintain this pride. Neither doth this exces in apparel bring lesse mischiefe to the whole common-wealth then to priuat persons. For first, it ouerthroweth all order of ciuill societie, whilest there is in the outward habit no distinction of degrees; but the superiour and inferiour, the master and the seruant, the maid and mistrisse, the nobleman and gentleman, and the gentleman and farmer goe all alike; so as by the outward habite they cannot possiblie bee discerned the one from the other. Againe, it is the chiefe cause of the decay p. 403of good hospitalitie, which is a principall pillar that vpholdeth the common-wealth, as being the meanes to preserue louelove and neighbourly friendship among the richer sort, and to giuegive reliefe to the poore, who stand in need of helpe. For whereas there was much bestowed this way by our ancestors, whilest they contented themselues with meane attire; now they who succeed them, although they hauehave doubled and redoubled their fines and rents, cannot keepe open doores, but are faine to leaue their countries, and to lurke in corners of great cities to saue charges in housekeeping, being not able with all their meanes to maintaine halfe their forefathers familie, because all which they can rake and scrape together, is much too little to maintain their brauery in apparell. Finally, there is no cause equall to this, of impouerishing the common-wealth, of causing dearth and scarcitie of all things necessarie; and consequently of bringing the whole communaltie to want and miserie. For to maintaine this excesse in apparell, landlords are faine to rack their rents; and the tenant being not able with all his labor poorely to maintaine his charge, and pay his rent, is constrained to raise the prices of all his countrie commodities to a double rate. Artificers and tradesmen are likewise forced to increase the prices of their worke and wares, being not otherwise able to maintaine their families; and none smart so much as the poorer sort, who being destitute of meanes, hauehave no entercourse of dealing with the rest, nor cannot (like the other) heale their owne wound by biting of their fellow; or being not able hauing done their worke to forbeare the sale, are for the sustaining of their present necessitie faine to part with their wares at such easie rates as the buiers please to giuegive them. Finally, nothing doth more impouerish the common-wealth then this excessiue brauerie, seeing our monies and chiefe commodities, which are of much better vse, are daily transported into other countries, we hauing in lieu thereof nothing but costly stuffes, silkes and veluets, gold and siluer laces, and such like toyes and vanities, which within a few moneths wearing come to ragges, not worth the taking vp if a man should find them in p. 404the streets. In which respect this pride of apparell endamageth the land more then any other wastfull expences; for howsoeuer much cost is superfluously bestowed on sumptuous buildings, plate, and excesse in diet; yet here the riches of the common-wealth continue still amongst vsus, and do but onelyonly change their master, and that commonly a richer for a poorer: whereas this apparell is the cause why our chiefe riches and treasures are vsually transported into other countries, and in the meane time our owne commodities are vilified and lightly esteemed, and the poore people want imployment, or at least a sufficient reward for their great labor. To say nothing of the durable continuance of houses and plate: whereas these gay clothes eueryevery yeer, yea (in our times) almost eueryevery quarter, must be new either in themselues, or at least in their fashion, & so bring a continual & heauie charge to all that vse them. In which regard though religion & conscience should not preuaile with vsus; yet mee thinks ciuill policie, and louelove of our countrie and common welfare, should perswade vsus to loath and lay aside this pride and brauerie.

And thus it appeareth that this rich and costly attire is the cause of many euils. Now to the end that wee may plainely§. Sect. 24. That costly and vaine apparell is the fruit of pride and selfe-louelove. see, that it hath neere alliance to all kinds of wickednesse, we are further to consider that it is also the effect and fruit of sinne, namely, of pride and selfe-louelove, which worke in men a desire to seeme excellent, and in all things to exceed other men; howsoeuer oftentimes they faile of their end, for as much as others being as proud as they, vie and contend with them for this preheminence. Neuerthelesse though they misse the marke, yet doe they continually aime and shoote at it, propounding this as the maine end of all their brauerie and excessiue cost, that they may excell and put downe others. And thus some adorne themselues that they may seeme more beautifull; some that they may bee thought more noble and better descended, & some that they may be reputed more wealthy, & of better estate then the rest of their neighbors. And as heereby they labour to aduance themselues into the highest seate of mens hearts, and seeke to be greatly esteemed, and much admired of al that looke vponupon p. 405them; so by the same meanes they aspire to hauehave the precedence before others, the vpper hand and highest places inIam. 2. 2. 3. Vestitus insignis ac mollis superbiae vexillum est, nidus{que} luxuriae. Aug. Caesar apud Suetonium. Nemo vestimenta preciosa nisi ad inanem gloriam quaerit, &c. Gregor. homil. 40. in Luc. 16. §. Sect. 25. Of the punishments which God inflictet… on men for pride in apparell.Jas 2:2Jas 2:3Luke 16 all meetings, not because these things hauehave any worth in themselues, or merit the least part of their cost and labour, by any true good which they impart vntounto them; but because their pride affecteth them, as signes which argue their excellencie, and as meanes to make them more respected then other men. So that this gay apparell is (as one truely calleth it) the verie ensigne of pride, and nest of luxurie; for take away beholders and admirers, priority in estimation and prececence in place, and there would need no statute of restraint to prohibit this excesse.

Finally, as this excessiue brauerie in apparell is eueryevery way euill in respect of sinne; so also it is euill in regard of punishment: for first, thereby the mind is exceedingly molested and troubled, not onelyonly in inuenting fashions, and in studying how the body may be most beautified and adorned; but also in laying plots and contriuing meanes to maintaine this brauerie. For men bestowing excessiue cost aboue their meanes about this vanity, are forced to run into debt which is the very bane of a quiet mind, and to borrow moneys vponupon vsurie, or to take vp their stuffes at worse rates, which by reason of the increase of the price, and decrease of their ability, they are commonly worse able to repay at the time appointed, then when they tooke it vponupon credit; and therefore they are forced to trie & tire al their friends, to change often their creditours, borrowing of one to pay vntounto another, to receiue proud repulses, euen of those whose lending is their liuing; to endure vponupon eueryevery default of payment hard words, and bitter menacings; yea oftentimes suites, arrests, imprisonment, and many such like miseries: for as the wise manPro. 22. 7.Prov 22:7 saith, those that borrow lose their liberty, and become thrals and vassals to those who lend vntounto them. By all which courses not onelyonly the mind is exceedingly tormented, as being continually vponupon the racke of passion; reioycing when they hauehave borrowed, sorrowing when they are to pay, fretting when they receiue repulses and disgraces, and fearing when as through default of payment they hauehave hazarded their p. 406state by fines and forfaitures, or their persons, when as they goe daily in danger to be arrested and imprisoned; but also their state is vtterly ruined, for their ordinarie rents and reuenues not being sufficient to maintaine this pride and prodigall excesse, they are after much shuffling and tumbling among their c…editors, forced to sell some part of their lands to pay their debts; foolishly imagining that they may hereafter (it may bee when their charge increaseth) liue vponupon a part, whom the whole before could not suffice: of which vaine hope when as they faile, they (being still resolued to abate nothing of their brauerie) are constrained to send one part of their reuenew after another, til within a while the whole estate is ruined & brought to nothing. When as being pinched with want & misery, they are glad of cloth & freese, who before skorned silks and veluets, vnles they were cut and mangled, printed, and laced, as best fitted their vaine fantasie: and to become loathsome & vnwelcom guests at other mens tables; who, before pride had shut them out of their owne houses, were able to giuegive liberall intertainement vntounto others. To say nothing of those who end their daies in prison, and lie in holes and dungeons: wanting meate to sustaine their pinching hunger, and homely cloathes to couer their nakednes, the which notwithstāding is the case of many, as the coūters and iayles in all places can beare mee witnes. And as heereby they disquiet their minds & ruine their temporal estats, so do they bring vponupon themselues for their pride, Gods heauie punishments, and feareful malediction; for the Lord by his prophet threatneth, that the high looke of man shall bee humbled, Esa. 2. 11. 12.Isa 2:11Isa 2:12and his loftinesse abased, and that the day of his visitation shall fall out most heauie to the proud & haughtie, and vponupon all that is exalted, that it may be made low. And more particularly he denounceth miserie, pouerty and destruction against theEsa. 5. 16. 17. &c.Isa 5:16Isa 5:17 daughters of Sion, because being haughtie in their harts, they exceeded in this wanton and costly attire, and threatneth that in …he day of his vengeance he will visit the princes and the kings children, for their vaine fashions, and strange apparell.

Seeing therefore this costly and gorgeous apparell, is forbidden§. Sect. 26. That we are much to prefer the spirituall ornaments of the soule, before corporall. Purpureae, aureae, & splendid… vestes, his demum conueniunt, quibu… nullus vitae splendor, nullum virtutis decus supp…tit. Nazianzen. ad Olympiadem▪ Psalm. 45. 13. Ephes. 6. 10. 12.Ps 45:13Eph 6:10Eph 6:12 p. 407in the Scriptures, and is the badge and remembrance of our sinne and shame: seeing it misbeseemeth those who professe Christianitie, to affect or vse it, much more to dote and set their hearts vponupon it, because it is in it selfe vaine and void of excellencie, and vntounto them not only vnprofitable, but eueryevery way euill, both in respect of sinne and punishment; let vsus labour to weane our hearts and affections from this worthlesse and wicked vanitie, that we may place and fixe them vponupon much more excellent and precious ornaments; striuing and indeauouring to adorne our selues with the sanctifying and sauing graces of Gods Spirit, which will not only serue for garments to hide and couer our spirituall nakednesse, wherewith being cloathed, we shall appeare beautifull and glorious in the sight of God, and all his holy Saints and Angels; but also for armour of proofe, to defend and preserue vsus from all the furious assaults of our spirituall enemies: and as the Apostle exhorteth vsus, let vsus aboue all1. Pet. 5. 5.1 Pet 5:5 things labour to decke our soules with humilitie, and with the wedding garment of faith, and a good conscience; and put on Iesus Christ, that being cloathed with his righteousnesseRom. 13. 14.Rom 13:14 and obedience, wee may bee accepted of God in his beloued; and so shall we, when we hauehave finished our course with much ioy and peace, hauehave those long white robes ofApoc. 7. 13. 14.Rev 7:13Rev 7:14 glorie, and eternall happinesse bestowed vponupon vsus in the day of Gods appearing, and as fit guests of the bridall chamber, follow the Lambe whither soeuer he goeth.