The English gentlevvoman, drawne out to the full body expressing, what habilliments doe best attire her, what ornaments doe best adorne her, what complements doe best accomplish her. By Richard Brathvvait Esq.

THE ENGLISH Gentlevvoman.

Argument.

Decency recommended as requisite in foure distinct Subiects: Decency the attractiuest motiue of affection: the smoothest path that leads to perfection.

DECENCY.* 1.1

DECENCY takes Dis∣cretion euer along with her to choose her f••shi∣on. She accommodates her selfe to the place wherein she liues, the persons with whom she consorts, the ranke or quality shee partakes. Shee is too discreet to affect ought that may not seeme her: too constant to change her habit for

the inuention of any phantasticke wearer. What propriety shee expresseth in her whole posture or carriage, you shall easily perceiue, if you will but with a piercing eye, a serious suruey, reflect vpon her demeanour,* 1.2 in her Gate, Looke, Speech, Habit. Of which, distinctly, we purpose to intreat, in our En∣try to this Obseruation; that by these you may pro∣bably collect the excellency of her condition.

THat,* 1.3 wherein we should expresse our selues the humblest, many times transports vs most, and proclaim••s vs proudest. It is no hard thing to ga∣ther the disposition of our heart, by the dimension of our gate. What a circular gesture wee shall obserue some vse in their pace, as if they were troubled with the vertigo! Others make a tinkling with their feet, and make discouery of their light thoughts, by their wanton gate. Others with a jetting and strutting pace, publish their hauty and selfe-conceited minde. Thus doe our Wantons (as if they had transparant bo∣dies) display their folly, and subiect themselues to the censure of leuity. This cannot Decency endure. When she sees Women, whose modesty should be the Ornament of their beauty, demeane themselues more like Actors than ciuill Professants, shee compassio∣nately suffers with them, and with choyce precepts of morall instruction (wherein she hath euer shewne her selfe a singular proficient) she labours to reclaime them. With amorous, but vertuous Rhetoricke, she wooes them, hooping by that meanes to winne them. Shee bids them looke backe to preceding times, yea those, on which that glorious light which shines in these Christian dayes, neuer refle∣cted. And there they shall finde Women highly cen∣sured, for that their outward carriage onely made

them suspected. A vaile couered their face, modesty measured out their pace; their Spectators were as so many Censors: Circumspect therefore were they of their carriage, lest they should become a scandall or blemish to their sexe. Their repaire to their Tem∣ples was decent, without any loose or light gesture; Entring their Temples, constant and setled was their behauiour. Quicke was their pace in dispatch of houshold affaires; but slow in their Epicureall vi∣sits or sensuall gossipings. They had not the art of i∣mitating such hu••••ing and mounting gates, as our light-spirited Dames now vse. They were not as then learn'd to pace: so far estrang'd were they from the very least conceit of vanity in this kinde. How much more should these purer times, where verity is taught and embraced, vanity so much tax'd and reproued, affect that most, which adornes and beau∣tifies most? Is it not palpable folly, to walke so hautily in these streets of our captiuity? Eye your feet, those bases of frailty, how they, who so proud∣ly strut on earth, are but earth, and approach daily nearer their earth. The Swan, when she prides her selfe in her whitenesse, reflects on her blacke feet, which brings downe her plumes, and allayes her selfe-con∣ceit with more humblenesse. What anticke Pageants shall wee behold in this suruey of Earth? With what Apish gestures they walke, which taxeth them of lightnesse? How like Colosso's others walke, which discouers their haughtinesse? how punctually these, as if they were Puppets drawn by an enforced motion? How phantastically those, as if their walke were a theatrall action? These vnstaid dimensions ar∣gue vnsetled dispositions. All is not well with them. For if one of the Spartan Ephori was to lose his place, because he obseru'd no Decency in his pace, how may we be opinion'd of such Women, whose yeeres exact

of them stayednesse, whose places retaine in them more peculiar reuerence, and whose descents inioyne them to a state-reseruance; when they, to gaine ob∣seruance, admit of any new, but vndecent posture? Deserue these approuement? No; discretion cannot prize them, nor iudgement prayse them, Vulgar opi∣nion, whose applause neuer receiues life from desert, may admire what is new, but discretion that onely which is neat. It is one thing to walke honestly as on the day, another thing to walke vnciuilly as on the night. Decency becomes the one; Deformity the other. Neither onely are modest women to be caute∣lous how they walke, but where they walke. Some places there be, whereto if they repaire, walke they neuer so Ciuilly, they cannot walke honestly. Those who value reputation, will not be seene there; for Honour is too deare a purchase to be set at sale. Such as frequent these places, haue exposed themselues to shame; and made an irreuocable Contract with sinne. They make choyce of the Twy-light, lest their paths should be discouered; and shrowd their distained actions with the ••able Curtaine of night, lest they should bee displayed. These, howsoeuer their feet walke softly, their hearts poste on swiftly, to seize on the voluptuous prey of folly.

Farre be these wayes from your walkes, vertuous Ladies, whose modesty makes you honored of your Sexe. Though your feet be here below, let your faith be aboue. Let no path of pleasure draw you from those ioyes which last for euer. Though the world be your walke while you soiourne here; hea∣uen should be your ayme, that you may repose eter∣nally there. Liue deuoutly, walke demurely, professe constantly; that deuotion may instruct you, your wayes direct you, your profession conduct you to your heauenly Countrey. It is a probable argument,

that such an one hates her Countrey, where onely she is to become Citizen, who thinkes it to bee well with her here, where shee is a Pilgrim. Walke in this maze of your Pilgrimage, that after death you may enioy a lasting heritage. So shall you praise God in the gate, and after your Christian race finished, re∣ceiue a Crowne.

IT is most true, that a wanton Eye is the truest e∣uidence* 1.4 of a wandring and distracted minde. The Arabians prouerbe is elegant; Shut the windowes, that the house may giue light. It is death that enters in by the windowes. The House may be secured, if these be closed. Whence it was, that princely Prophet praid so earnestly: Lord turne away mine eyes from va∣nity. And hence appeares mans misery. That those Eyes, which should be the Cesternes of sorrow, lim∣beckes of contrition, should become the lodges of lust, and portals of our perdition. That those which were giuen vs for assistants and associates, should be∣come our assacinats. Our Eye is made the sense of sorrow, because the sense of sinne; yet more apt is she to giue way to sinne, then to finde one teare to rinse her sinne. An vncleane eye is the messenger of an vn∣cleane heart: confine the one, and it will be a means to rectifie the other. Many dangerous obiects will a wandring eye finde, whereon to vent the disposition of her corrupt heart. No place is exempted, no sub∣iect freed. The ambitious eye makes honour her obiect, wherewith the afflicts her selfe, both in aspiring to what she cannot enioy, as likewise in seeing another enioy that, whereto her selfe did aspire. The Cou••∣tous makes wealth her obiect; which shee obtaines with toile, enioyes with feare, forgoes with griefe: for being got they load her, lou'd they ••oile her, lost

they gall her. The Enuious makes her Neighbours flourishing field, or fruitfull haruest, her obiect; she cannot but looke on it, looking pine and repine at it, and repining iustly consume her spirit with enuying it. The Lasciuious makes beauty her obiect, and with a leering looke, while she throweth out her lure to catch others, she becomes catcht her selfe. This obiect, be∣cause it reflects most on your sexe, let it be thus dis∣posed, that the inward eye of your soules may be on a superiour beauty fixed. Doe ye admire the come∣linesse of any creature? remoue your eye from that obiect, and bestow it on the contemplation of your Creator. Wormes and flyes, that haue laye•• dead all winter, by reflexe of the Sunne beames, are reuiued: so these flesh-flyes, who haue beene long time buried in these sensuall Obiects of earth, no sooner reflect on the Sunne of righteousnesse, than they become enliue∣ned and enlightened. Those filmes which darkened the eye of their mindes, are remoued, those thicke Cataracts of earthly vanities are dispersed and dis∣pelled, and a new light into a new heart infused.

I know well, Gentlewomen, that your resort to places of eminent resort, cannot but minister to you variety of Obiects. Yea, euen where nothing but chaste thoughts, staid lookes, and zealous desires should harbour, are now and then loose thoughts, light lookes, and licentious desires in especiall ho∣nour. The meanes to preuent this malady, which like a spreading vlcer disperseth it selfe in euery soci∣ety, is neither willingly to take nor be taken. Dinah may be a proper Embleme for the eye; shee seldome strayes abroad, but shee is in danger of rauishing. Now to preserue purity of heart, you must obserue a vigilant discipline ouer euery sense. Where, if the eye, which is the light of the body, be not well dis∣posed, the rest of the senses cannot choose but be

much darkned. We say, that the want of one pecu∣liar sense supplies that defect with an higher degree of perfection in the rest. Sure I am, there is no one sense that more distempers the harmony of the mind, nor prospect of the Soule, then this window of the bo∣dy. It opens euer to the Ra••en, but seldome to the Doue. Rauing affections it easily conueyes to the heart; but Doue-like innocence it rarely retaines in the brest. As it is a member of the flesh, so be∣comes it a seruant of the flesh; apprehending with greedinesse, whatsoeuer may minister fuell to carnall concupiscence. This you shall easily correct, by fix∣ing her on that pure and absolute obiect, for which she was made. It is obserued by profest Oeulists (an obseruation right worthy a Christians serious consi∣deration) that whereas all creatures haue but foure Muscles to turn their eyes round about, man hath a fift to pull his eyes vp to heauen. Doe not then depresse your eyes, as if they were fixed on earth, nor turne them round, by gazing on the fruitlesse vanities of earth; but on heauen, your hauen after earth. In the Philosophers scale, the soule of a flye is of more ex∣cellence then the Sunne; in a Christian scale, the soule of man is infinitely more precious then all creatures vnder the Sunne. Preserue then the honour of a beautifull soule, which suffers infinitely when it is blemished with any soile. So order and dispose your lookes, as censure may not taxe you of lightnesse, nor an amorous glance impeach you of wantonnesse. Send not forth a tempting eye to take another; nor entertaine a tempting looke darting from another. Neither take not be taken. To become a prey to others, will slaue you; to make a prey of others, will transport you. Looke then vpward, where the more you looke you shall like, the longer you liue you shall loue.

VVIthout Speech* 1.5 can no society subsist. By it we expresse what we are, as vessels disco∣uer themselues best by their sound. Discretion makes opportunity her anuile, whereon is wrought a sea∣sonable discourse. Otherwise, howsoeuer we speake much, we discourse little. That sage Stagi••ian deba∣ting of the conuenience and propriety of discourse before Alexander, maintained, that none were to be admitted to speake (by way of positiue direction) but either those that mannaged his warres, or his Philosophers which gouerned his house. This Opi∣nion tasted of too much strictnesse (will our women say) who assume to themselues a priuiledge in argu∣ments of discourse, be the argument neuer so course whereon they treat. Truth is, their tongues are held their defensiue armour; but in no particular de∣tract they more from their honour, than by giuing too free scope to that glibbery member. For to such as professe their ability at this weapon, may that say∣ing of Pand••lphus be properly applied: They speake much ill, but they speake little well; they speake much, but doe little. Againe, They doe little well, but they doe much ill; they say well, but doe ill. They promise much, but doe little. What restraint is required in respect of the tongue, may appeare by that iuory guard or garrison with which it is impaled. See, how it is double warded, that it may with more reseruancy and better security be restrained! To giue liberty to the tongue to vtter what it list, is the argument of an indiscreet person, In much Speech there can ne∣uer want sinne, it either leaues some tincture of vain-glory, which discouers the proud heart, from whence it proceeded; or some taste of scurrility, which dis∣playes the wanton heart, from whence it streamed; or some violent and dispassionate heat, which pro∣claimes

a rancorous heart, from whence it issued. Whereas, a well-disposed mind will not speake be∣fore it conceiue; nor deliuer ought by way of ex∣pression, till it be prepared by a well-seasoned delibe∣ration. That Philosophers speech deserues retention; who seeing a silent guest at a publike feast, vsed these words; If thou beest wise, thou art a foole; if a foole, thou art wise in h••lding thy peace. As discourse vsefully edi∣fying conferres a benefit to the hearer; so discourses fruitlesse and wandring, as they tyre the eare, so they taxe the discretion of the speaker. It was an excel∣lent precept of Ecclesiasticus:* 1.6 Thou that art young, speake, if need be, and yet scarcely when thou art twice as∣ked. Comprehend much in few words; in many bee as one that is ignorant: be as one that vnderstandeth, and yet hold thy tongue. The direction is generall, but to none more consequently vsefull than to young women; whose bashfull silence is an ornament to their Sexe. Volubility of tongue in these, argues either rude∣nesse of breeding, or boldnesse of expression. The former▪ may be reclaimed by a discreet Tutor, but the latter, being grounded on arrogancy of conceit, sel∣dome or neuer. It will be-seeme you, Gentlewomen, whose generous education hath estranged you from the first, and whose modest disposition hath wean'd you from the last; in publike consorts to ob∣serue rather than discourse. It suites not with her ho∣nour, for a young woman to be prolocutor. But especi∣ally, when either men are in presence, or ancient Ma∣trons, to whom shee owes a ciuill reuerence, it will become her to tip her tongue with silence. Touching the subiect of your discourse, when opportunity shall exact it of you, and without touch of immodesty expect it from you; make choyce of such arguments as may best improue your knowledge in houshold af∣faires, and other priuate employments. To discourse

of State-matters, will not become your auditory: nor to dispute of high poynts of Diuinity, will it sort well with women of your quality. These S••e••Clarkes many times broach strange opinions, which, as they vnderstand them not themselues, so they la∣bour to intangle others of equall vnderstanding to themselues. That Diuine sentence, being made an indiuiduate consort to their memory, would re∣claime them from this errour, and free them from this opinionate censure; God forbid, that we should not be readier to learne than to teach. Women, as they are to be no Speakers in the Church, so neither are they to be disputers of controuersies of the Church. Holy Bernard pleasantly glanced at these, when on a time entring a Church, wherein the image of our Lady was erected, hee was saluted by the Image in this manner, Good morrow Bernard; which deuice hauing quickly discouered, perceiuing some person to bee purposely inclosed in it, he forthwith replyed: Your Ladiship hath forgot your selfe; Women should be no Spea∣kers in the Church. In one word, as modesty giues the best grace to your behauiour, so moderation of Speech to your discourse. Silence in a Woman is a mouing Rhetoricke, winning most, when in words it woo∣eth least. Now to giue Speech and Silence their di∣stinct attributes or personall Characters: wee may gather their seuerall tempers by the seueral effects deriued from them.* 1.7 More shall we see fall into ••inne by Speech than Silence: Yea, whosoeuer intendeth himselfe to speake much, seldome obserues the course of doing what is iust.

In the whole current of your discourse, let no light subiect haue any place with you•• this, as it proceeds from a corrupt and indisposed heart, so it corrupts the hearer. Likewise, beware of selfe-prayse; it ar∣gues you haue flow neighbours, or few deserts. Let not

calumny runne descant on your tongue: it discouers your passion too much; in the meane time, venting of your spleene affords no cure to your griefe, no salue to your sore. If oportunity giue your sexe argument of discourse; let it neither taste of affectati••n, for that were seruile; nor touch vpon any wanton relation, for that were vnciuill; nor any State-politicall action, for the height of such a subiect, compar'd with your weakenesse, were vnequall. If you affect Rhetoricke, let it be with that familiarity expressed, as your p••ain∣nesse may witnesse for you, that you doe not affect it. This will make your Speech seeme gracious to the Hearer, conferre a natiue modesty on the Speaker, and free you of all preiudicate censure.

THere is nothing which moues vs more to pride it in sinne,* 1.8 than that which was first giuen vs to couer our shame. The fruit of a Tree made man a sin∣ner; and the leaues of a Tree gaue him a couer. In your Habit is your modesty best expressed; your di∣spositions best discouered. The Habit of the mind is discerned by the state or posture of the body; the condition or quality of the body by the Habit, which either addes or detracts from her beauty. As we can∣not probably imagine such to haue modest mindes, who haue immodest eyes; so can wee not properly say such women to be modest matrons or professors of piety, who in their attire shew arguments of their immodesty. It skils not much, for the quality of your habits, whether they be silken or wollen, so they bee ciuill and not wanton. For albeit, some haue affir∣med that all gorgeous attire is the attire of sinne, the quality of the person may seeme to extenuate the qua∣lity of that sinne. For noble and eminent persona∣ges were in all times admitted to weare them; and

to be distinguished by them: Neither indeed, is the sumptuousnes of the habit, so reprehensiue as the phan∣tasticknes of the habit respect of the form or fashion. It is this which derogates highly from the repute of a Christian, to see her affect variety & inconstancy of attire, more than euer did Pagan. There is nothing which introduceth more effeminacy into any flouri∣shing State, than vanity in habit. Where we may ob∣serue fashion, many times▪ so long affected, til all fashion become exiled. Surely, whatsoeuer our lighter dispo∣sed Curtezans thinke, it is Ciuility which adds most grace, Decency which expresseth best state, and com∣lines in attire which procures most loue. Other habits, as they display the mind of the wearer, so are they subiects of laughter or contempt to any discreet be∣holder. Time is too precious to be made a Pageant or Morrice on. These misconceiued ornaments are meer deformities to good minds. Vertuous and discreet Matrons would be loath to weare ought that might giue least scandall or offence to their sexe. Forraine fa∣shions are no baits to catch them, nor phantastick, ra∣ther phanaticke dressings to delude them. They can∣not eye that habit which deserues approuing, nor that attire which merits louing, where Ciuility is not pat∣tern. Decency is their choycest liberty, which sets thē forth aboue a••l Embroydery. There was an ancient Edict amongst the Romans, purposely to rid the State of all vselesse loyterers,* 1.9 that no Roman should goe through the streets of the City, vnlesse hee carried with him the badge or signall of that Trade where∣by he liued: insomuch, that Marc, Aurelius, spea∣king of the diligence of the Romans, giueth them this deseruing testimony, that all of them followed their labour. Now I mar••ell, whether vpon due suruey of all those artizans, either Periwig, Gregorian-maker, or Tyre-woman, had any set place or proper vocati∣on,

or what badges they might beare to signifie their profession. Would not these new-found Artists haue beene rather derided than approued, geered than ap∣plauded? Sure, Rome was more ciuill than to giue way to so contagious an euill. Vesta had her maidens, so had Viriplaca her Matrons; but neither of their followers could admit of any new-minted fashions. That Lady City had neuer soueraniz'd ouer so many rich States, swelling Empires, victorious Princes, had shee exposed her selfe to such vanity, which had beene the greatest Eclypse to her spreading glory.

To you let me bend my discourse, whose more ge∣nerous parts conferre more true beauty on them∣selues, than these outward fopperies can euer doe: doe not betray your names to suspition. The Chap∣let of fame is not reserued for wantons, nor such as sute themselues to the habit of lightnesse; for these adde one degree more to their sexes weakenesse: but for such women as array themselues in comly apparell,* 1.10 with shamefastnesse and modesty, not with braided haire, or gold, or pearles, or costly apparell. But, as becommeth wo∣men that professe the feare of God. For euen after this manner in time past did the holy women,* 1.11 which trusted in god, tyre themselues. Here you haue a direct plat∣forme, how to attire your selues outwardly; suting your ciuill habit with variety of sweet graces in∣wardly▪ ••et not then these Spider-cauls delude you, discretion will laugh at them, modesty loath them, Decency contemne them. Loose bodies sort best with these adulterate beauties. Those, whose conuersation is in heauen, though they soiourne here on earth; Those, whose erected thoughts spheere them in an higher Orbe than this Circle of frailty; Those, whose spotlesse affections haue deuoted their best ser∣uice to goodnesse, and made Modesty the exact mold of all their actions, cannot endure to stoope to such

braine-sicke Lures. And such are you, whose gene∣rous descent, as it claymes precedence of others, so should your vertuous demeanour in these foure di∣stinct subiects, GATE, LOOKE, SPEECH, HABIT, improue your esteeme aboue others. In Gate, by walking humbly: in Looke, by disposing it demure∣ly; in Speech, by deliuering it moderately; in Habit, by attiring your selues modestly: all which, like foure choyce borders, perfumed with sweetest o∣dours, will beautifie those louely lodges of your soules with all Decency. Meane while, imprint these Diuine motions in your memory. And first for the first, hold this tenet; To walke, walking to meditate, meditating to make the subiect of it your Maker, is the best portion of the Creature; for the second, to fix your eye with that indifferency on the Creature, as it neuer auert your contemplatiue eye from your Creator; for the third, to direct your Speech to the benefit of the hearer, and to auoyd impertinences for conscience-sake farre more than censure; for the fourth and last, to make choyce of that Habit, whose Ciuility may doe you honour, and publish you ex∣amples of Decency to any discreet or temperate be∣holder.

WHat is it that conueyes more affection to the heart,* 1.12 than Decency in the obiect we affect? The Spouse in the Cantiales was blacke▪ but comely; and this gaue praise to her beauty. A strayd looke may more affection in a light heart, but in a vertuous minde it begets 〈◊〉〈◊〉. Truth is, in this disordered age, where the be•••• shot to be discharg'd is the Ta∣uerne bill, the best Alarum is the sounding of healths, and the most absolute March is reeling; discretion hath receiu'd such a maime, as affection is seldome

measured by what we are, but what we weare. Va∣nity hath set vp her Flagge; and more fresh-water souldiers desire to fight vnder her Banner, than the Ensigne of honour. But all this workes little vpon a constant and rightly-tempered disposition. Such an one plants there his loue, where with comfort hee may liue. Doe you thinke that a jetting Gate, a lee∣ring Looke, a glibbery Tongue, or gaudy Attire can moue affection in any one worthy your loue? Sure no; he deserues a light one for his choyce, who makes his choyce by one of these. To be an admirer of one of these, were to preferre in his choyce a May∣marrian before a Modest Matron. Now there are some fashions which become one incomparably more than another; the reason whereof may be im∣puted either to the natiue propriety of the party vsing that forme, habit, or complement; or else to the qua∣lity of the person, which makes the fashion vsed, infi∣nitely more gracious. For the first, you shall neuer see any thing imitated, but it seemes the imitator worst at the first. Habit will bring it into a second na∣ture; but till such time as custome hath matur'd it, many imperfections will vsually attend it. Whereas, whatsoeuer is naturally inbred in vs, will best be∣seeme and adorne vs; it needs no other face than what nature gaue it, and would generally become worse, were it neuer so little enforced. For the se∣cond, as in any Theatrall presentment, what becomes a Peere or Potentate, would not sort with the condi∣tion of any inferiour substitute; euery one must bee suited to the person he presents: So in the Theatre of state, distinct fashions both in Habit and Complement are to be retained, according to the place wherein he is ranked. Lucrece, no doubt, stamped a deeper impression of affection in the heart of her beholder, by addressing her selfe to houswiuery and purple-spinning,

than others could euer doe with their reere bankets and riotous spending. All are not of Aegy∣s••us minde, who was taken with a Complement of lightnesse. This argued, that a youthfull heat had ra∣ther surpriz'd his amorous heart, than any discreet affection preferr'd him to his choyce. But how va∣ding is that loue, which is so lightly grounded? To what dangerous ouertures is it exposed? Where Vertue is not directrice in our choyce, our inconstant mindes are euer prone to change. Wee finde not what we expected; nor digest well what we for∣merly affected; All is out of square, because discreti∣on contriu'd not the building. To repaire this breach, and make the Obiect wee once entertained, euer beloued: Let nothing giue vs Content, but what is decent. This is the Habit, Gentlewomen, which will best become you to be woo'd in, and content a dis∣creet Suitor most to haue you wonne in. All others are neither worth viewing, wooing, weighing, nor wearing. Rich ••ewels, the more we looke on them, the more are wee taken with them. Such Iewels are modest women, whose countenance promiseth goodnesse, an enforced smile natiue bashfulnesse, e∣uery posture such tokens of Decency and comelinesse, as Caius Tarquinius in his Caia could conceiue no fuller happinesse. Shee, I say, who made wooll and purple her dayes taske, and this her constant im∣preze▪ Where thou art Cains, I am Caia. Conforme then you generous Dispositions to a Decency of fashi∣on, that you may attract to your selues and beget in o∣thers, motiues of affection.

FOuntaines runne by many winding and mazie Currents into one maine Riuer; Riuers by sun∣dry Channels into one maine Ocean.* 1.13 Seuerall wayes direct passengers into one City; but one onely way guides man to the heauenly City. This way is Vertue, which like some choyce confection swee∣tens the difficulty of euery Occurrent that encoun∣ters her in her quest after Perfection, Of all those Cardinall Vertues, it is Temperance onely which seasons and giues them a vertuous rellish. Which Vertue dilates it selfe to seuerall branches; all which bud forth into one sauoury fruit or other. It is true, that hee who is euery way Complete, may bee properly styled an absolute man. But what is it which makes him Complete? It is not a scrude face, an artfull Cringe, or an Italionate ducke that deserues so exquisite a title. Another age will dis∣countenance these, and couer these Complete for∣malists with dust. No, Ladies; it is something that partakes of a more Diuine Nature, than a meere Complementall gesture. If you would aspire to perfection, obserue the meane, that you may at∣taine the end. Temperance you cannot embrace, if Decency be estranged from your choyce. If tempe∣rate, you cannot chuse but be decent: for it includes an absolute moderation of our desires in all sub∣iects.

Come then, Gentlewomen, loue to be decent, and that will teach you the best Complement. You haue that in you, which diuinely employ'd, wil truly ennoble you. Your descent may giue you an higher ascent by way of precedency before others, but this you cannot ap∣propriate to your owne deserts, but that Nobility of

blood which is deriued to you by others. Labour to haue something of your owne, which you may challenge to be yours properly, without any helpe of an ancient pedigree; How well doth it seeme you, to expresse a ciuill decent state in all your a∣ctions? You are in the eyes of many, who precise∣ly obserue you, and desire to imitate whatsoeuer they note obseruable in you. You may then become excellent patternes vnto others, by retaining decen∣cy, and entertaining her for your follower. Shee will make you appeare gracious in their sight, whose iudgements are pure and vncorrupted; how∣soeuer our Corkie censurers traduce you, your fame cannot be blemished, nor the odour of those ver∣tues which so sweetly chafe and perfume you, decay∣ed. Decency attended you in your life, and the me∣mory of your vertues shall crowne you after death. Euen there,* 1.14

Where youth neuer ageth, life neuer endeth, beauty neuer fadeth, loue neuer faileth, health neuer vadeth, ioy neuer decreaseth, griefe is neuer felt, groanes are neuer heard, no obiect of sorrow to be seene, gladnesse euer to be found, no euill to be fear'd.

Yea, the King shall take plea∣sure in your beauty, and at your end inuest you with endlesse glory. Prize not then the censure of sensuall man, for hee is wholly set on vanity; but fixe your eyes on him, who will cloath you with eternity. Let this be your Crowne of comfort, that many are im∣proued by your Example,* 1.15 many weaned from sinne, many wonne to Sion. By sowing the seed of good∣nesse, that is, by giuing good examples, expres∣sed best by the effectuall workes of faith, you shall reape a glorious haruest, Actions of goodnesse shall liue in you, and cause all good men to loue you. Whereas, those are to be esteemed worst, who not onely vse things euilly in themselues, but likewise

towards others, For, of so many deaths is euery one worthy, as hee hath left examples of naughtinesse vnto posterity.* 1.16 Let vertues then bee the stayres to raise you; these will adde vnto your honour, seat you aboue the reach of Censure, and ioyne you indiuidually to your best Louer.

Notes

• * 1.1

  DECENCY.
• * 1.2

  Decency re∣commended as requisi••e in foure distinct subiects.
• * 1.3

  GATE.
• * 1.4

  LOOKE.
• * 1.5

  SPEECH.
• * 1.6

  Eccles. 22. 8. ••.
• * 1.7

  Ambros. in lib. de offic. Greg. in mor.
• * 1.8

  HABIT.
• * 1.9

  Cic. in lib. de leg.
• * 1.10

  1 Tim. 2. 9, 10.
• * 1.11

  Pet. 3. 5.
• * 1.12

  Decency the attractiuest motiue of af¦fection.
• * 1.13

  Decency the smoothest path that leads to per∣fection.
• * 1.14

  Aug Soliloq. Cap. XXXV.
• * 1.15

  Se••. de vita b••a••a.
• * 1.16

  Aug. Med. c. 4. Greg. in 〈◊〉〈◊〉.