Primitive Christian discipline not to be slighted, or, Man, look home and know thyself

PRIMITIVE Christian Discipline not to be slighted. OR, Man, Look home, and know thy Self.

CHAP. I.

WHereas much is written, no lesse learnedly then laboriously, of the solid foundation of Christi∣an Religion, in point of Orthodox Faith and true Belief; as also of Schisme, to in∣form the intellectual part, not to pre∣sume

nor loyter in this more dange∣rous then prolix journey, truly under∣stood; it behoves us no lesse to assist in the true performance of the pra∣ctical, when Faith without good works is but a dead Faith: It is easily then observed, that only two points, either bless or curse; crown with eternal glory, or damn to perpetual torments: The Will & Memory; the Will (right∣ly disposed) cannot in common sence want true and sufficient understanding by the sole inerrable Christian Rule de∣livered by the holy Church; her Cate∣chismes are plain, her doctrine infal∣lible, as hath been frequently and compleatly delivered at large. Me∣mory then only lies at stake for all, which we must a little assist, and no way more effectual then by repeating Gods wonderful works and divine providence towards man, with a brief note of our condition in this life.

In the Creation then of the world the Heavens had the first place, that is, the Empyreal or Supream Circum∣ference of the Universe or World, and this not empty or void of inhabitants, but fully replenished with Coelestial Citizens, spiritual substances, which

Philosophers term Intelligences, under∣standings, holy Scriptures; Angels thus defined by the great Council of Late∣ran, to be created, not before, nor af∣ter, but together with the world: and as perfect in number, so also in orna∣ments in the highest degree, whether you consider them as gifts natural or supernatural; yet at the first, without the light of glory; neither did they see the divine Essence which God re∣served as a more eminent incitement for deserving Champions to win it by the exercises of the vertues Faith, Hope and Charity, which many wonne most gloriously this first day of the world (saith Tirinus) and were crown∣ed in it for eternity, though not a few too hasty, too insolent, and un∣grateful, ran a wrong course under the conduct of Lucifer in open rebel∣lion against God, crying and clamour∣ing in contempt; I will ascend into Heaven (that is, the highest Throne of glory, majesty, and also divine ho∣nour to be worshipped by men with that worship and reverence, where∣with God is worshipped by the Angels in heaven) I will exalt my throne a∣bove the stars of God, I will be like th••

most High. But, saith the Text, He was cast into Hell, into the bottome of the Lake, created that very day in the centre of the earth, prepared by God with fire and brimstone for such fore∣seen Rebels: and thus the first day were they cast out of Heaven into Hell for eternity without farther reflection. [Gen. cap. 1.1, &c. Isai. cap. 14.14. Tirin. in cap. 1. Gen. and cap. 14.13. Isaiae.]

The Earth then being created, and all things in it most compleat, an inha∣bitant also was decreed for it; to wit, Man; Let us make Man to our Image and Likenesse; to what end? To be o∣ver the Fishes of the Sea, the Fowles of heaven, the beasts of all the earth, and every creeping thing that moveth upon the earth: And for his habitation, saith the Text, Our Lord took Man, and put him in the paradise of pleasure to work and keep it: For his food he gave him free liberty to eat of all the fruit in Paradise, onely one Tree ex∣cepted; and thus left him in state of Innocency with full power to eat of all, even the Tree of Life, only the Tree of Knowledge of Good and Ill except∣ed; that had he but once tasted of the Tree of Life, it had that property,

that it would have given life to Man for many hundred years, and this by a natural quality infused by God; also it would have prorogued Mans life for eternity, until it had pleased God to translate him without death into Hea∣ven; and for the interim, notwith∣standing any long age or time what∣soever to have passed all in full plea∣sure, content, health, and strength, without any sorrow or grief; but the malicious importunity of that lapsed Fiend, the Devil, seeing Man created to possesse his glory, he so plied him in the weaker part by his Wife so strictly linked to each other, that he fell the very same day (say many) of his Creation (though some say, he li∣ved eight dayes in Paradise, in which time, had he eaten of the Tree of life, as he might, he would have had too much knowledge to have been decei∣ved afterwards, as he was;) wherefore St. Bede with many others may stand for his fall the very same day of his Creation, and this the 23th. of March, upon which very anniversary day also our Saviour is noted to redeem him, &c: wherein (I say) it is to be understood, that had he first gusted

the Tree of life, he would have had too much knowledge to transgresse in the other, and consequently secured his posterity not to offend in it at all.

But, say some, it would not follow that his posterity should not offend; I ask why? seeing Adams transgression was hereditary, why not also his Obedience? when this Obedience may not be denied to give the same influence of hating such a transgression in his heirs as it would have done in Adam? it may seem hard that Adams malediction should descend hereditary, and not as well his Benedictions, had all succeeded hap∣pily; let it passe then for strong, that they would have been as faithful, and we All so happy: but the chance fal∣ling otherwise, he said unto God, The woman that thou gavest me for my com∣panion, gave me of the Tree, and I did eat. O cursed act and fact, most un∣fortunate to mankinde, when present∣ly death seised upon Adam to begin to die, and pass hereditary to all his posterity! [Tirin. in Gen. cap. 1. & 2. and 3.]

But yet with favour more then af∣forded those glorious Spirits the lap∣sed Angels, who only in thought (saith

the Prophet) in corde, transgressed, yet were thrown into Hell, yea, into Hell∣fire and brimstone for eternity with∣out all Redemption. Contrary here, poor Man, composed and created of clay and dirt, hath a Redeemer pro∣mised, and performed (I say) upon the same anniversary day of his trans∣gression. Yet attend unto his Penance: Because thou hast hearkened to the voice of thy wife, and hast eaten of the Tree whereof I commanded thou shouldst not eat, Cursed be the earth in thy work, in labour shalt thou eat of it all the days of thy life, thorns and briars shall it bring forth to thee, and thou shalt eat the herbs of the earth: in the sweat of thy brow shalt thou eat thy bread, until thou return unto the earth, where∣of thou art taken; because thou art dust, and unto dust shalt thou return. Thus God in a sad doom yet highly deserved; and for our note of la∣bour, at least great care (sufficient la∣bour) exempting none; and, in fine, a strict life of Penance, we are most high∣ly to thank him for it; yea, Gods in∣finite Mercy to Adam after his fall, is most evidently abundant, not onely in not punishing him as he did Luci∣fer,

or censuring him to get his li∣ving by the sweat of his browes, but that this was temporary for a time on∣ly, and short in respect of eternity, though in him 930 years, and in none a thousand, and now much shorter; and this generally for his posterity; for in bloody Cain his son he dealt otherwise, making his life a terrour to himself, that he thought every one would kill him, which to his greater affliction God assured him, that who∣soever should do it, should be punish∣ed seven-fold, insomuch that his life was an horrour to him; neither would God comfort him by death, howsoe∣ver he was afterward slain by Lamech his great Grand-child out of igno∣rance, being almost blinde with age, and this in the farther part of Mount Carmel, witnesse St. Hierome and ma∣ny others; and for the sence of this seventy seven fold, see our English Annotations upon this Verse 23. Also this Lamech is the first noted in holy Scripture to have had two wives [Gen. 4.23. Tirin. in hunc locum, vers. 15. Quares. tom. 2. de Terra sancta, lib. 7. pag. 689. Sect. Adricomius Anno 1639.

Here then let us more seriously re∣flect upon our state and condition, to wit of Penance, for it is no other; and most happy in that, to regain our lost possession; that it is an absolute state of Penance, is easily noted in those words: Because thou hast, &c. conso∣nant to this, holy Scripture is full of Penance; and, to omit the old Scripture in a loud cry; Saint John Baptist makes Proclamation: Doe Penance, for the Kingdome of Heaven is at hand; And, Yeeld therefore fruit worthy of Penance. Again: Ʋnlesse yeu do Penance, you shall all perish, saith our Saviour to this tune holy Scripture, is very full, and for all without exception; when Saint John shall say: If we say we have no sin, we deceive our selves, and there is no truth in us; and all for Actual sin; but what for Original? you have heard Adams doom to live in labour, care, and affliction, and at length by death to solve all. [Mat. 3.2.8. Luc. 13.3. and 1 Joan. 18.

But who shall guide us to this death for our expected happinesse, when, if left to our selves, we shall rove, and never arrive to our desires, being too partiall in our own cause and wayes,

over-poised by this fatall corruption? but in this also God hath provided; in the Law of Nature, before any thing was written, he gave Patriarchs parti∣cularly inspired with great religious observance, yet labouring hard under the burden of Originall sin, drawing them to great infirmities, and abomi∣nations; witnesse the exorbitant lives of the Giants, a chief cause of Noes flood, ending in the age of the world, 1656. But to assist Nature to a better condition, and, as it were, stigmatize the proper children of God, Circumci∣sion was commanded Abraham 400 yeares before the Law of Moses, not properly to give grace, or forgive actuall sinne (as in Baptisme) but to declare grace given, and sin remitted; particularly Originall sin, which ena∣bled them to live better and more re∣gular in many respects. [See Genes. 17.10. with our English Annotations, and Tirinus.]

Then again under the Written Law, he gave a high Priest and Prophets in a very wonderfull and singular manner, even unto Malachy, the last of the twelve Prophets, about the year of the world, 3500. after which time, all was

governed solely by high Priests, as su∣preme unto the coming of our Saviour, An. 4000.

Now his divine providence, and great goodnesse to Man, was much more in the time of grace, by his only begotten Sonne, our Saviour Jesus Christ, with a particular provision of Infallible as∣surance, that the gates and virulent power of Hell should never prevaile against us; if obedient to his Supreme visible Vicar our conductour, Pastour of his Church, unto whom he promised saying: And I will ask the Father, and he will give you another Paraclete, which shall remain with you for ever, the spirit of truth, &c. But when that Spirit of truth shall come, he shall teach you all truth. Thus he [Joan. 14.16. and 16.13.]

Now then to apply our selves to our charge, which consists onely of these two points: Faith and Discipline; As for Faith, having (I say) elsewhere delivered and inculcated it most suffi∣ciently, I intend here to spare it, when my whole intentions are only for Do∣mesticks of Faith, to spend my care upon them, for the true use of their Faith, by regulating their manners

correspondent, when Saint Cyprian Primate of Africa, an. 250. shall say: Discipline is the keeper of hope, the stay of Faith, the Guide of the celestiall jour∣ney, the Comforter, and nourisher o•• good expectation; the Mistris of Vertue, it keepeth us alwayes in Christ, and alwayes to live unto God, and bringeth us to the celestiall promises, and divine rewards. To follow this, it is wholesome to be aver∣ted from it, and to neglect it is mortal; in the Psalmes the holy Ghost saith, Keep dis∣cipline, lest our Lord be angry, and you perish from the right way, for his anger will come quickly upon you. Again, God said to a sinner, To what end dost thou publish thy justification, and take my Te∣stament in thy mouth? thou hatest disci∣pline, and hast cast my words behind thy back. Again we read, He that casteth off discipline is unhappy, and, of Solomon giving precepts of wisdome, he saith: Some, neglect not the discipline of our Lord, nor fall from it when thou art cor∣rected by him, because whom God corre∣cteth, he loveth; if then God love whom he correcteth, and to this end correcteth that they amend; Brethren also, and especially Priests do not hate, but love those whom they correct, to amend; when

God by his Prophet Jeremy foretold, and signifieth our times, saying: And I will give you Pastors according to my heart, and they shall feed you with Discipline: If then in holy Scriptures both old and new, Discipline is every where so fre∣quently inculcated under command; and all foundation of Religion and Faith proceedeth from observation and fear: what should we more earnestly desire, and fervently hold, then that, fixing firmly these roots solidly grounded upon a Rock, we may stand unshaken against all storms and whirl-winds of this world, so to ar∣rive at the rewards of Christ by divine precepts: considering also and knowing for certain that our members are the Temples of God purged from all filth of the old contagion by the sanctification of a vital and lively washing; neither may it be violated, or polluted, when he that violateth it, is violated: we are the wor∣shippers and Prelates of those Temples: let us serve him whose we have begun to be; the Apostle sheweth how we are formed to run unto life by divine precepts: you are not yours; you are redeemed at a great rate, glorifie and carry God in your body, let us then glorifie and carry God by a pure and immaculate body and better ob∣servance,

that we who are redeemed by the blood of our Lord Jesus Christ may in all things obey the c••mmand of our Redeemer; and let us strongly indeavour that no impure or prophane thing enter into the Temple of God, lest being offend∣ed, he forsake the seat inhabited: they are the works of a saving Lord teaching, having care also, and admonishing; be∣hold, saith he, sin no more, lest some worse thing befall thee: he gives a Rule to live, he gives a Law of innocency after he had given health; neither are the rains let loose to live at pleasure, but rather the more grievously threatned by those by whom he was healed; because it is a lesse sin to offend before thou didst know the Discipline of God; there is no leave to sin more after thou beginnest to know God. And this as well men as women, young men and young maids, every Sex and all ages ought to observe and have a care of the Religion and Faith they owe unto God. Thus this great Prelate and holy Martyr not to be slighted, as not for our times, when all holy Fathers and sacred Scripture in point of Chri∣stian manners, speak not onely of pre∣sent, but also of all future ages and sexes; as this holy Father is plain, ex∣cept

in some particular otherwise au∣thentically noted [lib. de Disciplina, & habitu Virginum initio ad N. 13.]

Let us then conclude St. Cyprians Discipline with the Apostle, saying, Son, neglect not the Discipline of our Lord, neither be thou wearied when thou art rebuked by him; for whom our Lord loveth, he chasteneth, and he scourgeth every child that he receiveth; persevere in Discipline; as unto children God offer∣eth himself unto you; for what son is there whom the Father doth not correct? but if you be without Discipline, whereof all are made partakers, then are you Ba∣stards, not children.

Moreover, the Fathers indeed of our flesh we had for instructors, and we did reverence them; shall we not much more obey the father of Spirits, and live?

Thus the Apostle, whom we are to follow as a Father, and whom he by our holy Mother the Catholick Church in her more grave Pastors, shall com∣mend unto us, [Heb. 12.5, &c.]

CHAP. II.

TO begin then to cast up our Ac∣count, not only as extravagant Christians, but regular, by what you have heard, wherein the infinite good∣nesse of God is most remarkable for his divine assistance by the holy Sacra∣ment of Baptism, not onely to forgive and absolutely remit all sin whatsoe∣ver, as well actual as original by his powerfull grace, but also with a parti∣cular infusion of this grace never to offend more, if ready with our free concurrence to make right use of it, if we will, and this never granted unto any in this full measure before.

Here then let us reflect upon our Baptisme, and call to mind our ingage∣ment in it as it were (saith our reverend Merchant) by Oath unto God and Christ consisting of three points, viz. To re∣nounce Satan, all his works and pomps; To believe in God, the Father Almighty, and other Articles of Christian Faith explicitly proposed unto us; To professe a Christian life by good works, according to the command of Christ and his Church

implicitly following out of the former, as virtually contained in them. Thus he, [Tom. 3. Tribunalis Sacramentalis, pag. 22. conclus. 2. anno 1650.]

The pomps then of the Devil are said to be some things which are not alway sins; yet they either cause sin, or put a circum∣stance to it by waiting on it, or follow it as the Devils preparation: Thus Coun∣cels and Fathers explicate it out of Holy Scripture. Thus he, and then relates divers, which for brevities sake I o∣mit, [ibid. p. 27. conclus. 1.]

Again, saith he, It is certain that all those things computed amongst the pomps of the Devil, ordinarily and commonly are either provokers of sin, or nourishers of concupiscence, or impediments of Sal∣vation, or seeds of Injustice. Thus he, [ib. pag. 29.]

Now then to begin with the very primitive bane of all, and original motive of our first transgression, Pride, Mother of all vice, which as none de∣ny it to be a sin, so none will acknow∣ledge it, at least in themselves, how guilty soever: yet not too grosly to deceive our selves; let us a little re∣flect upon it, and in three particulars; As more immediate it concerns God,

our Neighbour, and our selves.

But, say some; This we easily ac∣knowledge, but what is the offence? if not mortal, we know how to deal with it.

To satisfie this, and first purely in order unto God, Lucifers rebellion may not be denied to be mortal, and in a high degree, as before; yea, not resting there, he ceased not until he had drawn us into the same pickle, when he had said to our mother Eve, God doth know, that in what day soever you shall eat thereof, (the forbidden fruit) your eyes shall be opened, and you shall be as Gods knowing good and evil. This so inflamed the weak woman, that she did eat, and betraied her hus∣band to do the like; and why? out of Pride, to gain this knowledge not be∣longing to them, yea, proper onely unto God, but what proved it unto them? contrary to the suggestion, not of good, but ill, that sin seized upon them, to make them see their defor∣mity, before that not conceived as no∣thing so, notwithstanding this reigned, and still reigneth in their posterity too mortal. Thus Nebuchadnezzar, when he said, What God is there that shall

de∣liver you out of my hands? a Luciferian affront to God and Mortal; howsoe∣ver upon his humble submission to God with a prescript of amendment in or∣der unto God, Tirinus makes it very probable, that he was saved. In like manner, when Simon Magus offered money to buy the Holy Ghost, and St. Peter said unto him: Thy money be with thee unto perdition. I take this Pride to be mortal, especially when in contempt of the Apostles power and Christian Religion he shall be noted to publish himself the true Messias expected, and to confirm it by the Devils help to fly in the Air, which S. Peter not indu∣ring, prayed God to confound him, and forthwith was cast headlong to the ground, witnesse Tirinus, second∣ed by Arnobius, an. 285. Hegesyppus an. 350. Saint Epiphanius anno 370. St. Ambrose, anno 374. St. Hierom, anno 390. St. Austine, anno 420. and others by Tirinus, [Dan. 3.15. Act. 8.20. Ti∣rin: in Act. Apost. cap. 89.24. and Chron. cap. 50. in anno 12. Neronis.

As for Pride relating to our Neigh∣bour, it may then be mortal, when it falls upon deep contempt, especially with notable damage; as if not worth

ten pounds; ten shillings dammage in point of dammage sounds Mortal, at least with scandal, drawing aversion, hatred, malice, and spleen, in a high degree Mortal, and this upon better ground then to hang a man for thir∣teen pence half-peny taken upon the high-way; let the fear of life be what it will, when such fear onely in it self without this theft cannot hang a man; to compose all which, in point of in∣sulting Pride, let Severus Sulpitius give us a note out of St. Martins life, say∣ing: No man ever saw Martin angry, never sorrowful, never laughing, being always one and the same, carrying in his countenance as it were a coelestial joy; he had so great patience against all inju∣ries, that though a Bishop often abused by his inferiour Clergy, yet never punish∣ed any (for his particular) neither did he for this either put them out of their place, or repel them from his charity: there never sounded in his mouth, but Christ; never in his heart, but piety, but peace, but mercy; and often would weep for the sins of his Detractors. Thus he [Dial. 1. de vita Sancti Martini.]

But some may say, this was a Bishop, and nothing to us: excuse me, though

a Bishop, yet not noted for nothing, nor only for the Clergy, when so rational∣ly practised by all; or will you have an example from a secular? look up∣on our holy King Edward the Confes∣sor, a mirrour of true Christian humility and patience, yet no disparagement to his royal quality; neither may we think such lives to be penned onely for an Archieve to be lockt up, to hear no more of them, as impertinent, re∣flect then upon them to their right use as imitable by all of what degree soe∣ver, when I much fear many Kings and Potentates shed much blood more out of Pride then Justice: others contend and brawl more out of an insolent trampling humour then any just title, whereas true Christian Discipline and Religion would offer a rational paci∣fique sacrifice of temporal interest for an eternal principal of an hundred fold, not to be doubted where a cup of cold water is rewarded, besides a testimony of an unvaluable example, and all for an Act of humility.

For Pride, precisely in order to our selves, let us first listen to the Prophet Ezechiel speaking of Jerusalem, and in that unto us, saith, This was the ini∣quity

of Sodom thy sister, Pride, fulnesse of bread, abundance, the idlenesse of her and her daughters, they stretched not their hand to the needy and poor; And they were elevated (in pride) and did abominations before me, and I took them away, as thou hast seen. And Samaria sinned not the half of thy sinnes. Thus the Prophet, and too full upon us, if noted but a little: As the first and original cause of the fiery destruction of Sodom was Pride; the second, Eat∣ing and Drinking unto gluttony, with all luxurious sensuality; the third, abundance of riches, so dangerous, that saith the Apostle, They that will be rich, fall into the tentation and snare of the Devil; A fourth, is Idlenesse, the Devils pillow; and a fifth, unmer∣cifulnesse, to give nothing to the poor, such is the property of Prosperity, that it mollifies the hearts of the Rich un∣to all Luxury, and hardens them a∣gainst Mercy, as you have often heard in the rich Glutton, and shall see more hereafter; that hence Pythagoras said, The first things that enter into a City are Delights, then Abundance, then Ʋiolence, then Ruine and Destru∣ction [Ezech. 16.49.3. & 1 Tim. 6.9.

Again, our Saviour saith, Wo to you Pharisees, because you have the first chairs in the Synagogues, and salutati∣ons in the Market-place, [Luke 11.43.]

Again, this Pride, in order to our selves, hath this particular, to be cu∣rious to know, to be known, and vainly boast of impertinencies, which when vaunted with notable scandal, mortal sin cannot be far from it. I call Imper∣tinencies here against mysteries rather of belief then knowledge, not curious∣ly to discusse Catechistical Articles of Faith, but simply to believe them, be∣cause so defined and delivered by Ho∣ly Church. Also hither may be refer∣red all high presumptions, not onely of Hereticks, but also other Politicks, when to the deep prejudice of their own fortunes, much more others.

Let us then close with St. Austine, relating a remarkable example of Hu∣mility in Alcibiades, of noble birth; who having by Socrates learned to know himself, and that in the main point of being no difference between him and a Porter; with tears he desired to be taught true vertue, which was this:

Know that thou art a man conceived in sin, born in misery, livest in pain, and of necessity must die: Be then careful what thou doest, and what thou oughtest to do: Thus he and both Heathens to the confusion of all Christians that make not better use of it, [S. August. lib. 13. de Civitat. Dei, cap. 8. & lib. de Spiritu & Anima, cap. 51.]

Thus you have a touch of Pride, which as every man condemns; so (I say) no man will acknowledge it; though as false in it self, so here in the very suggestion to our first Pa∣rents to what was expected, to be as Gods, when thus to participate with the Devil onely, in knowing ill by so fowl a transgression; that as soon as Adam saw his miserable condition, he blushed, and made himself clothes to cover that shame for our next point which must demonstrate the foulnesse of the Interiour disposition by an Ex∣teriour profession of it.

CHAP. III.

THe next point is of Apparell, whereupon also, let our Reverend Father Merchant, spend his verdict saying: Clothes have only three lawfull ends. To cover nakednesse, to defend from the weather, and for health; and to serve quality: Thus God would have Priests distinguished from the Laity; Kings, Princes and Magistrates from the Commons, and the Nobility from the vulgar. Yea in order to Religion, the Hebrewes were distinguished from the Gentiles, and finally Christians at the be∣ginning were by their habit distinguished from them both, as is manifest by all Hi∣stories, sacred and profane; saith he, [Ibid. pag. 32.

But to take our first Parents with us: When they (Adam and Eve) perceived themselves to be naked, they sowed toge∣ther leaves of a Fig-tree, and made themselves Aprons (to cover at least na∣turies more sensuall blush) which when God saw (to our capacity) he made Coats of skins, as more significant and proper for their use; but why would

he not give them better attire, more rich, and of some other particular form and garbe, as in some cases moe hereaf∣ter; pag. 80. as easily he might as well as that, for we may not tye him to our Trades? A reason may be their con∣dition of Penance, which howsoever now not reflected upon, we are in the same predicament still, and thus re∣newed by our Saviour and his Apostles, who ever went clad much after the same memoriall, and why but for our example? But admit a larger liberty in some particular cases, as (I say) hereafter pag 86. yet still the ordinary must be contained within the List of a penitentiall condition, that is, decent, not elevating to Pride, nor animating to worse, which certainly is the end, at least, close of such prodigality, and the only cause why so condemned, as we read in the Prophet Isai, speaking first of the captivity of Babylon, then of the destruction of Jerusalem, for the excessive Pride, Avarice, Oppression of the poor, and sensuality of the Nobi∣lity, and their Ladies saying: My peo∣ple their exactors have spoyled, and wo∣men have ruled over them; my people, they that call thee blessed, the same de∣ceive

thee, and dissipate the way of thy steps. And our Lord said, for that the daughters of Sion are haughty, and have walked with stretched-out neck, and with twinkling eyes, and clapped their hands, walked on their feet, and jetted in a set place; Our Lord shall make bald the Crown of the daughters of Sion, and our Lord shall discover their haire, in that day shall our Lord take away the ornament of shoes, and little Moones, and Chaines, and Ouches, and Bracelets, and Bonnets, and the sheading Combe, and Sloppes, and Tablets, and sweet Balls, and Earlets, and Rings, and Pearles hanging on the fore-head, and changes of Apparel, and short Cloakes, and fine Lin∣nen, and Needles, and Looking-glasses, and Launces, and Head-bands, and Bone-graces. Thus the Prophet, who according to Cardinal Bellarmine, died about the year of the world, 3267. that saith Tirinus, this is about 735. years before the Nativity of our Savi∣our in the Age of the world, 4002. [Isaiae 3.12. &c.

But should our Prelate, thus describe the vanities of these times, though much more deserving: there would a Reply quickly start up for sufficient matter

of laughter, neverthelesse let us a little observe Tirinus upon this Text; First then, My people their Exactours, &c. were not only the Publicans, but their very Princes, Covetous, Cruell, and Ravenous, who spoyled the people, that is in Hebrew, Racemed, even unto their utmost abilities; for Ra∣cemation is a gathering or gleaning of such grapes as are left scattered up∣on their Vines, after gathering for the Lord, or owner of them; a most cruel oppression, and how? Women ruled o∣ver them; that is, (saith Tirinus) effe∣minate Princes, (in the most favourable sense) doting upon their licentious wives, in leaving them all power at their pleasure, as is manifest in Jezabel, Athalia, Herodias, and those Romans of whom Cato said: Women govern us, we the Senate, the Senate Rome, Rome the world. O abominable and intollerable, both for their common weaknesse in judgment, and pronenes to all sensuali∣ty (saith Tirinus) and thus in the people of God, when by the daughters of Sion are understood the wives and daugh∣ters of the Princes of the Jewes, whom the Prophet here calleth together with their husbands to the same sufferings,

as companions of their wickednesse, or rather the Authours, when to feed their humours with pretious vanities, they urged their husbands to peel, pole, and strip the poor.

Then again, Haughty walking with stretched out neck; that is, elevating themselves above their degrees, sta∣ture, and decency, supporting their Shooes with Spanish Choppings or En∣glish Gallosies, or what other term you please to give it to this purpose, pure∣ly out of Pride, without all rational necessity. And with proud extended neck, like Cranes or Swans supream∣ly proud. Twinkling eyes, wantonly cast upon young men their familiars too amorously affected, alluring them (saith S. Basil) like Basiliskes, Prin∣ces of Serpents, more venomous then ordinary, having upon its head a more resplendent white spot, so viru∣lent that (saith Tirinus) with its very breath it burns herbs and men, yea, other Serpents, and kills them onely with a hisse; and, as many say, if it onely see and behold any of these, at least with such a desire, it strikes them dead; even so here easily applied, when St. Hierome and other grave

primitive Authours here following, shall adde these Ladies painted eyes and diffused, curled, spread hair for most Diabolical. [Tirin. in Isa. cap. 3.16. and in Deut. 8.15. and in Jerom. 8.17.]

Then their hands must play their parts by clapping and shewing them, their Feet also must jet it in a set pace and garbe much like dancers, saith Virgil: Part of them (in their common gestures) led dances with their feet: that Sanchez thinks they made a noise and sound in the motion of their feet, purposely to cause standers by to behold the Margarits or Pearl in their shoes, as Pliny saith they were accustomed; to this (saith Tirinus) may be added their rusling in silks, and drailing it on the ground; not on∣ly most prodigally, but impiously for the excessive proud vanity in it. Our Lord shall make bald, &c. depriving them of their chief ornament, their Hair, saith St. Ambrose; first, by a disease common to Foxes, to make all the Hair fall off, wormes, leprosie, and other diseases; then to be taken by the Chaldeans and Romans, and by them made servants and slaves: Their

little Moons were horned jewels in form of the Moon, used sometimes upon the Head, then about the neck, and often upon the breast; the Needles, for the most part, were made of Gold, to com∣pose the Hair in an exquisite form; The short cloaks were for the Summer, sometimes covering the whole body, sometimes neatly composed about the Head. Thus he.

Again, our Saviour speaking of St. John Baptist, saith, But what went you out to see? a man cloathed in soft gar∣ments? Behold, they that are clothed in soft garments, are in Kings houses; that is, in Court-pride, delights, lascivious, wanton ambition; if you had thought Saint John to have been such a man, you would never have gone to his preaching in the Desart, say Saint Chrysostome, Theophylact, Euthymius, and Saint Cyril of Alexandria, all of high quality, and ancient, [Matt. 11.8. and Tirinus.]

Again, Take heed of the Scribes who walk in long robes, and are saluted in the Market-place, and sit in the first chaires in the Synagogues, and love the highest places at Suppers, who devour Widows houses under pretence of long

prayer, they shall receive larger judg∣ment. That is, a more severe sentence and sharper damnation for their ex∣cessive Pride, Avarice, and Injustice shrowded under grave apparel, and impious dissembling devotion, [Mark 12.38,]

Also the History of Dives and La∣zarus maketh to our purpos••, being no simple parable void of reality, as The∣ophylact, St. Justinus Martyr, and St. Eucherius would have it, but a solid true History, saith St. Irenaeus, anno 180. Tertullian, anno 200. Clemens A∣lexandrinus, anno 204. Origen, anno 226. St. Ambrose, anno 374. St. Chry∣sostome, anno 398. and others. This rich man then (by name Ninensis, not expressed by our Saviour, because thought to live about that time, and therefore concealed) saith the text, was clothed with purple and silk, and fared daintily every day; And there was a certain beggar called Lazarus or Eleazarus, &c.

Now certainly here this purple and silk is noted for an excesse, when Pur∣ple or Scarlet signifies Excellency, Pow∣er, and Majesty; by many examples; and particularly in our Saviour at his

passion, after he had said he was a King, that the Souldiers put a Scarlet cloak upon him, though in derision; yet most sufficient to our purpose for the signification of its right use: not for every private person, but Princes, and Noble men, or in high authority intimating their particular eminent quality in that degree, as more here∣after. Also this faring daintily, or magnificently every day with these circumstances, as frequently and prodigally used, seem not to be excu∣sed from a mortall sin, especially his quality seeming not to require it as not noted of any honour or dignity in the common-wealth, that only be∣ing rich, cannot warrant him, nor any man, to spend his estate and patr••mo∣ny little or great, prodigally; th••t is, irrationally above his degree in the judgement of the more prudent, and who more proper to judge of it, then a grave Pastour of Souls, as more here∣after? though yet he be noted to de∣serve his place in Hell for other sinnes of Drunkennesse, Luxury, Detraction, Pride, Ʋnmercifulnesse, neglect of the poor, contempt of the miserable which in such are seldome absent, and here

for certain not wanting, when his ava∣rice and unmercifull contempt, was cause of death to poor Lazarus. [Luc. 16.19. and Tirinus in hunc locum. Mat. 27.27. Quaresimius lib. 2. de terra Sancta, cap. 42. pag. 627, 628. Anno 1639.]

Saint Peter also speaking of married women, saith; Considering your chaste conversation in feare, whose trimming, let it not be outwardly in plaiting of hair, or laying on of gold round about, or of putting on vestures: Thus he with whom joyne Saint Paul saying: I will that women have a comely Attire, with mode∣sty and sobriety, adorning themselves, not in plaited Hair or gold, or precious stones, or gorgeous Apparel, but that which becometh women, professing piety by good works. Thus he, and for the deep end of this unto good example, Saint Peters immediate precedent words are: That if any believe not the word, by the conversation of the women without the word (preached) they may be wonne (to believe, and give good example) where Tirinus thus dilates: By plaiting of Hair is understood curling, displaying, ty∣ing in knots, or any extravagant manner whatsoever; savouring of levity in its ge∣nuine

nature, inducing to greater sins, as hereafter urging holy Fathers so hot against it.

Again: Laying on gold round about; he understands cloth of Gold, Chaines, Jewels, and such like: Putting Vestures. garments of ornament with Embroderies, Needle-works, costly Cloaks, sometime even to the consuming of the husbands e∣estate and fortune, (for the Text of St. Peter is particularly of wives, yet no lesse proper to all other women) by immoderate use, which you see how censured by these holy Apostles, and why not their successors to tell us what is fitting, and correct what is ex∣orbitant, otherwise this text were to little purpose? especially when used by Prelates, so grave as you shall see here following; in the mean time under∣stand that the Apostles speak in gene∣rall terms for all in common, yet not but that there is an exception accord∣ing to that of Ester. This Law is not made for thee, but for the common sort; intimating an exception with a suffici∣ent distinction of persons, which the Apostles may not be thought to oppose even by their own Rule, when Saint Paul shall say, Render to all men their

due, to whom tribute, tribute; to whom custome, custome; to whom fear, fear; to whom honour, honour: which necessarily require Apparel and attire correspon∣dent, but (as you shall hear S. Austin for wives) with respect unto Religion, no way to be squared, but by Prelates, & grave Pastours of Religion, as it were Prelates, and they never in any degree for any person whatsoever, at least in publick (whatsoever licence wives may have in private) shall be found to admit Paint∣ing, Patching the face, Curling, or Pow∣dring the Hair, as moe hereafter, which I desire may be noted, or except you can shew me such a warrant as Queen Ester hath here from holy Scripture. But the true and proper attire and gar∣ment of women, ought to consist in adorn∣ing and composing the inward man; hid∣den from vulgar eyes, ruling and ove••∣swaying the heart, the appetite solicitous to keep the Spirit Incorrupt, Quiet, that is, mild, and gentle, and modest; where incor∣ruption is opposed to the corrupt filth of Incontinency; mildness, to envy, anger and pride, Modesty to petulancy or wantonness, Levity, pratling, all too prone in women, (saith Tirinus.) Again: A spirit incorupt, quiet, & modest, is in the sight of God, that

is, in very deed, in the judgment & esteem of God himself, Rich; that is, wealthy, pre∣cious, beautiful above all terrene things, next unto God, Heir of Heaven, and the eternal Kingdom. Thus Tirinus upon St. Peter. [1 Pet. 3.2, 3. & 1 Tim. 2 9. Ester 15.13 Rom. 13.7.]

Thus far holy Scripture, and that we spend not in vain upon it, grave and holy Fathers may second us, as first St. Clement, disciple to S. Peter, and Pope of Rome, saith: Thou shalt not use any or∣nament whereby any woman may be taken with thee, for if thou shalt be overcome by her and sin, eternal death is prepared by God for thee, &c. if thou commit no sin, but repulse her without consent, yet in this thou sinnest, although thou do it not, be∣cause only by thy ornament, thou hast en∣snared the woman to burn with desire of thee, that thou art the cause she hath in de∣sire committed Adultery with thee. Thus he. [Lib. 1. Const. Apostolic. cap. 4.]

Tertullian an old African an. 200. saith: If the Faith upon earth were as great as the reward of it expected in Hea∣ven, none of you, most dear Sisters, would desire a more joyful, yea, I may say, more rich habit, then to know the living God, and learn your own womans condition,

to passe willingly in a contemptible way, and affect rather humility, carrying about with you Eve her self, lamenting and pe∣nitent, thereby more fully in a habit of all satisfaction to expiate what you have drawn from Eve, the ignominy, I say, of the first offence and envy of humane per∣dition, &c. The sentence of God upon that Sex liveth in this world, yea, it is necessa∣ry that the guilt of it live, thou art the Devils Port, thou art the violater of that Tree, thou art the first transgressor of the divine Law, thou art she who perswaded him whom the Devill could not attempt, thou hast so easily cast down the Image of God, Man; for thy merit (or desert) it is death for which the Son of God also died: and do••t thou yet think to adorn thy self upon thy Coats of skins? Thus he [Lib. 1. de Habitu & Cultu Mulierum. N. 1.]

Again: If necessity of friendship or Offices call you forth, why should you not go in your own arms; and so much the rather, by how much the more you go to stran∣gers of Faith? that so a diff••rence may appear between the servants of God and the Devil, that you may be an example to others to be edified by you, that (as the Apostle saith) God may be glorified in your body; he is magnified in the body by

chastity, and a habit suitable to chastity: But some will say, it will be a disgrace to us to subtract any thing from our old habit and attire, let us not then take our old vices; let us keep the same man∣ners according to our outside, and then Nations will not blaspheme. This is a great blasphemy to say, that because she is Christian, she goeth more poorly (lesse esteemed) will you fear to seem more (decently) poor; because more (truly) rich? and more plain, because more pure? whether are Christians to walk, according to the tract of Gentiles (and Hereticks) or the pleasure of God? &c. That strong City ruling seven hills, and many waters deserved to be termed by our Lord, prostituted (as Harlots) but what habit had she according to her name? certainly she sits in purple, scar∣let, gold, and precious stones; how cur∣sed are these things, when without them a cursed Harlot cannot be described? some peradventure will say: It is not ne∣cessary that I should he approved to men; neither do I seek the testimony of men: God is the beholder of the heart; yet we all know what the Apostle saith: let your goodnesse appear unto men, and wherefore but that malice have no access

unto you, or that you be a good example and testimony to the wicked? or what is it, let your works shine? wherefore doth our Lord call us the light of the world? what? doth he compare us to a City pla∣ced upon a Moun••ain; if we shine not in darknesse, and stand fast amongst the drowned? if thou hide thy light un∣der a bushel, thou art left in darkness, and must necessarily be assaulted by many. These are the things which make us the light of the world, to wit, our good works; true and perfect good loveth not dark∣nesse, but rejoyceth to be seen and noted: it sufficeth not that there is Christian cha∣stity, but it must also appear, the fulnesse of it ought to be so great, that it flow from the mind to the habit, and rush out from conscience into publick view, that it may be seen abroad what houshold-stuff is with∣in agreeable to good Faith for perpetuity. Delights are to be discussed, that by their dainty deceipts, the vertue of Faith be∣come not effeminate; but I know not whe∣ther a hand accustomed to be wrapt with a bracelet, may not convert into the hard∣ness of a chain; I know not whether a thigh comforted with a pair of breeches, may not turn into sinew. I fear the neck, lest enwrapped in the snares of Pearle,

and pretious stone, it wil not give place to the Palm-tree (for pride) wherefore, blessed women, let us meditate harder things, and we shall not feel them: let us leave the more pleasant, and we shall not want them, let us stand ready for all force, having nothing that we fear to lose: these are curbs to our hope, let us cast away terrene ornaments to imbrace celestial: let us not love gold, wherein all the sins of the people of Israel are noted. You ought to hate what hath ruined your Parents, who by adoring it, forsook God. but Christian times have alwayes passed, and now chief of all, not with gold, but iron: the stoles of martyrdom are prepa∣red, Angels stand ready for guides. Go forth adorned with the art & ornaments of the Prophets and Apostles, taking puri∣ty for simplicity, blushing for chastity, paint the eyes with shame-fac'tn••sse, and mouth with silence, inculcating in the ears the Word of God, tying the yoke of Christ upon your necks; submit your heads to your husbands, and you will be sufficient∣ly adorned; imploy the hands in good works, keep the feet at home, and you shall please better then in gold; cloth your selves with the silk of goodnesse, rich stuff of sanctity, purple of chastity, thus paint∣ed

you shall have God for your lover. Thus he, and that he passeth not sin∣gle thus zealous liable to perverse cen∣sures, observe more here following; and first, Clemens Alexandrinus, an. 204 comparing the excesse of drunkennesse to the excesse of luxury in apparel, thinks very well the sin to be greater in this excesse of ornaments then in drunkennesse, for these are his words, To be a drunkard, and given to wine, although they are g••eat vices, yet not so great as the excessive desire of adorning himself. And proveth it by the intem∣perance of it: A full table and frequent cups are sufficient for gluttony; but he that is swayed with an excessive desire of gold, purple and precious stones, neither the gold above earth, nor under the earth can suffice him: wherefore when they put no limits to their desires, they fall upon impudency. Thus he, [lib. 3. Paedagog. cap. 1. & 2. and lib. 2. cap. 12.]

S. Cyprian, Primat of Africa, an. 250 more seriously spending his thoughts upon our true condition, declares the Prophet Joel unto us, saying, Let us return to our Lord with all our heart, let us pacifie his anger and displeasure, as he admonisheth us with fastings, tears, and

lamentings; shall we think he lamenteth with all his heart, and seeketh our Lord by fastings, weepings, and lamentings, who from the first day of sinning follow∣eth the bathes daily? pampered with a∣bundant feastings, crammed in a large measure the next day to belch up his cru∣dities, and this without any commisera∣tion of the poor? he that passeth his time in mirth and pleasure, doth he lament his death? whereas it is written, you shall not corrupt (or alter) the form of your beard, doth he compose his beard, & trim his face? and doth he now indeavour to please any one that displeaseth God? doth she sigh and lament, who decketh her self with rich cloaths, and thinks not of the garments of Christ that she hath lost? doth she put on pretious ornaments, and curious jewels, and not lament the lesse of divine and celestial ornaments? although thou cloth thy self with strange garments and silk attire, yet thou art naked, al∣though thou deck thy self with gold, pearl and pretious stone, yet without the trim∣ming of Christ thou art deformed; and thou that powderest thy hair, at least now in time of sorrow (by persecution) cease: and thou that paintest thy eyes with black dust, (patches) wash them, at least, now

with tears: if thou shouldest lose any of thy friends, by leaving this mortality, thou wouldest sigh and sob with great grief, and lament; yea, and shew these signes of sorrow by neglect of thy face, changing thy clothes, slighting thy hair with a sad countenance and dejected speech; But th••u, miserable wretch, thou hast lost thy soul; thou art spiritually dead, yet livest here, and walkest, begin∣ning to carry thy Funerals, and doest not bitterly lament, and always sigh and bewail thy self? Why doest thou not ei∣ther for very shame of thy sin, or conti∣nuall lamenting, hide thy self? behold yet worse wounds of sinning, behold grea∣ter offences, to sin and make no satisfa∣ction, to offend, and not bewail it, &c. they unjustly please themselves, aliena∣ting a compunct understanding, they contemn the Precepts of our Lord, they neglect the cure of their wound, they will not do penance: before the fault committed, they were carelesse; after∣wards, obstinate; at first, they were not constant, nor afterwards humble. Thus he, [lib. de lapsis, n. 100. ad. 107.]

But now more to our purpose, in a particular Tract of the habit and at∣tire of women, he saith, What have

women to do with terrene attire and or∣naments, whereby striving to please men, they offend God, never reflecting that it is said: If I should please men, I should not be the servant of Christ? continency and chastity doth not consist only in the integrity of the flesh, but also in the ho∣nour of trimming and decking with modesty: it sufficeth not to be a Virgin, but to be understood and believed so, that when a man seeth a Ʋirgin, he doubt not of it, &c. Let integrity shew it self equal in all things, and let not the attire of the body defame what is good; what doth she go abroad neat and spruce, as if she had a husband, or seeks one. Thus he, [lib. de disciplina & habitu Virgi∣num, N. 21.24.]

Again, he saith, Thou wilt say, thou art wealthy and rich, but Saint Paul meeteth thy riches, and to moderate thy attiring and dressing to its right end and use, saith: Let women be modest and chast, composing themselves, not in curled hair, nor gold, nor pearl, nor pretious garments, but as becommeth wo∣men promising chastity by good conver∣sation. Also Saint Peter consenteth to these very same Precepts, saying: Let

there not be in a woman an exteriour dressing of ornaments of gold or pretious wearing, but the trimming of the heart. Now if these Apostles admonish women to be restrained, and by a religious ob∣servance moderated accordiwg to Eccle∣siastical Discipline, when they are accu∣stomed to excuse their dressings by their husbands, how much more ought a Vir∣gin who hath no excuse for her dressings (even for preferments duly consider∣ed) neither may she buy off the fault to be derived unto another, but she her self remains in the crime? you say you are wealthy and rich; but all that can be, may not be, neither are large extrava∣gant desires proceeding from the ambition of the world, to be extended beyond the honour and modesty of a Virgin, when it is written: All things are lawful (not prohibited) but all things are not expe∣dient (as scandalous) all things are lawful, but all things do not edifie; But if thou be more sumptuously deckt in thy hair, and so appear more notable in pub∣lick, thou inticest the eyes of young men upon thee, thou drawest their breath after thee, thou doest nourish carnal sen∣suality, thou doest set on fire the fuel of

ill desires, that although thou thy self pe∣rish not, yet thou doest ruine others, that thou doest shew thy self a sword and poi∣son to such as behold thee, thou canst not be excused, that in desire thou art chast and modest, thy wicked dressing and im∣modest habit reprove thee; neither mayst thou be ranked with the young maids and Virgins of Christ, who livest thus enamouring all that behold thee: Thou saist thou art wealthy and rich, but it becomes not a Virgin to boast of her riches, when Divine Scripture shall say, What hath pride profited us? or the boast∣ing of riches availed us? all those things are past as a shadow. Thus he, ibid. n. 33. ad. 40.

Again saith he: Thou sayest thou art rich and wealthy, and thinkest that thou mayest use those things that God hath given thee at thy pleasure; use them, but wholesomely; use them, but in a good manner; use them, but as God hath commanded and shewen how; let the poor find thee to be rich, let the needy find thee to be weal∣thy; let out thy Patrimony to God, feed Christ, desire the prayers of many to obtain the glory of Virginity, the

rewards of our Lord, commend thy trea∣sure thither, whither no thief can come, nor treachery plotted deceive thee, &c. for in this thou doest offend God, if thou think he giveth thee these riches, to use them prodigally at thy pleasure; for God gave man a voice, yet not there∣fore to sing uncivil filthy songs: also God gave iron to till the ground, yet not therefore to murder; he gave Thus, Mirrh, and fire, yet not therefore to sacrifice to Idols, or because the flocks of Cattel abound in thy fields, maiest thou therefore offer sacrifices and victimes. Otherwise, a great Patrimo∣ny is a temptation, except sense direct it to good uses, that as every one is the more rich by his patrimony, he ought ra∣ther to redeem then augment sins; ex∣cesse of apparel and ornaments, with delicate forms, become none but Harlots and such impudent wicked women, that there is scarce any more pretious orna∣ment of any of them, whose modesty is not base and vile. Thus our Lord would have us instructed and admonished by holy Scripture, where an uncivil city is described, curiously kembed out and a∣dorned with all her ornaments, for which also she perished.

There came, saith he by (S. John) one of the seven Angels, having seven Viols, and set upon me, saying: Come, I will shew thee the damnation of the great Harlot sitting upon many waters, with whom the Kings of the earth have forni∣cated. And he led me in spirit; and I saw a woman sitting upon a beast, and the woman was cloathed in a purple cloak with skarlet, and she was adorned with gold and precious stones, and pearl, hold∣ing a golden cup in her hand full of exe∣crations, impurity, and the fornication of the whole earth. Let chaste and mo∣dest Virgins then fly the attiring of in∣cestuous persons, the habit of the impu∣dent, the colours of stewes, the ornaments of Harlots. Isai full of the holy Ghost cryeth out and sharply reprehends the daughters of Sion corrupted with gold and silver, and costly clothes, with the delights of this world drawing them from God, saying, The daughters of Sion, &c. as above, p. 18. This God reprehendeth, this he noteth, and hence pronounceth Virgins to be corrupted; hence to de∣part from the true divine worship, being exalted, they fell; being trimmed up, they followed naughtinesse and filth; decked with silk and purple, they cannot

put on Christ; being adorned with gold, pearl, and jewels, they lost the ornaments of the heart and brest: Who would not hate and fly that which is ruine to others? who would desire and assume that which brings death to another, as by the sword and dart? if presently after drink, that man should die that drank it, thou wouldst plainly take it to be poyson that killed him; if a man should eat of some meat, and presently die, thou wouldest take it to be mortal to eat or drink of that which thou knewest to kill other men. Now how great is the ignorance of truth, how sottish the madnesse of the un∣derstanding to desire that which always hath done hurt, and still hurteth; and to think thou shalt not perish by that, where∣by thou knowest others to have perished? God made no skarlet or purple sheep, nei∣ther did he teach to colour wool with the juice of herbs, or liquor in the shels of fishes; Thus this great Prelate and holy Mar∣tyr, [ibid. N. 41. ad 53.]

But saith a wrangling spirit, how comes Cyprian to say: God made no skarlet or purple sheep, neither did he teach to co∣lour wool, &c. unto whom add Tertul∣lians Brasse sheep, pag. 59. pretty ex∣travagant expressions for a Rhetorical

or Hyperbolical sence. But good words, for this holy Prelate and glo∣rious Martyr with a grave primitive Authour, may not be thus slighted, as either nonsensical, or Hyperbolical; neither may his personal absence cast such stains and blurs upon his divine pen, especially when it so plainly de∣clareth his full meaning and intent; that by skarlet sheep God would not have that pretious colour vulgar, when white and black is most sufficient; white, to intimate a pure life; and black, a penitential for all defects, which sense also his words, That God did not teach to colour wool, &c. may very well afford at least for this costly gawdy particular not to be common, to assure us, that so great a Prelate was not ignorant of Gods expresse or∣der and command for it to a particu∣lar right use, Pag. 77. Let then his own words with their full scope suf∣fice this brabble. Also where he and Tertullian speak of all these vanities appearing in the last Resurrection of the dead: First, it is not impossible to God; Secondly, holy Scripture testifieth, that every soul shall be cen∣sured according to its desert, and why

not here in this particular manner, to their greater confusion, if holy Fa∣thers conceive it so? at least it suffi∣ciently expresseth both theirs and our intent in the offence of it. But this only for such as fall under that dread∣ful sentence, Depart ye cursed into e∣verlasting fire, &c.

Saint Ambrose, Archbishop and Doctor of the Church, N. 374. com∣pareth excesse in Apparel unto Adulte∣ry, yea, makes it worse, in these words: There (in Adultery) chastity is adulterated; here (in excesse of apparel) nature is violated, &c. cer∣tainly to wound the ears (by making holes in them) and the burdens of a mi∣serable depressed neck (by wearing chains) is no ease of pains, but diversity of metals; hence the neck is bound with a chain, hence the feet are fettered, it makes no matter whether the body be loaden with gold or iron; if the neck be loaden, if the pace be hampered, the price helpeth nothing: but that you women fear to lose your pain; hence you are more miserable then such as are condemned by the Publick Law, who desire to be freed, you to be bound. Thus he who un∣derstands himself sufficiently, to main∣tain

what he affirms, and particularly as Tertullian discourseth of beauty, Pag. 60. in respect of the punisment, [Lib. 1. de Virg. & exhortat. ad Virg. and in 1 Tim. 2.]

Saint Hierom, Doctor of the Church, Anno 390. saith, Protextata, a Noble woman, at the comand of her Husband, changed her habit and ornament, compo∣sing her (former) neglected Hair (now) after a worldly manner, slighting both the praise of a Virgin, and (modest) exam∣ple of a Mother: And behold the same night she saw in her sleep an Angel coming vnto her with a terrible voyce, threatning punishments, saying: Dost thou presume to prefer the command of thy Husband be∣fore Christ? dost thou heat the Head of the Virgin of God with thy sacrilegi••us hand? they shall now wither away, that thou be sensible what thou hast done, that at the end of the fifth moneth thou shalt be sent to Hell; and if thou persevere in this wickednesse, thou shalt be deprived both of thy Husband and children. All things were fulfilled in order, that a sud∣den destruction sealed a late penance of a miserable wretch, Thus Christ revenge∣eth the violators of his Temple, thus he defendeth Jewels and pretious Orna∣ments.

Thus this great Doctour of the pride of a married woman in exces∣cessive Apparell, and extravagant or∣naments; with a note of his modesty saying: I relate not this to insult upon the calamities of the unhappy, but admo∣nish thee with what fear and caution thou oughtest to observe, what thou hast promised God: (at least in Baptisme) renouncing the Pompes of the Devill. [Ep st. ad Laetam.]

Again, saith he: If thou be carefull that thy daughter be not strucken by a Viper, why not out of the same care dost thou not provide, that she be not smitten with the Mallet of the Ʋniversal World? that she drink not of the golden Chalice of Babylon? that she go not forth with Diana to see the daughters of strange Nations? that she play not with her feet, nor draw her clothes after her? poyson is not given without a seasoning of hony: Vice deceives not, but under a pretence and shadow of Virtue. Thus he [Ibid.]

Again, speaking of Saint Paul the old Eremit, he saith: You have Coats woven with gold, he hath only a most con∣temptible garment of your bond-slave, but on the other side Paradise is open to this poor man; but you gilded, Hell shall re∣ceive

you; he, though naked, yet hath kept the garment of Christ; you clad in silkes have lost the vestment of Christ. Paul ly∣eth covered with most contemptible dust, to rise in glory; you curious stones of a Sepulcher adorn, to burn with your riches. Look to your selves, I beseech you, at least reflect upon your riches, which you so af∣fect. Why do you cover your dead with golden garments? Why doth not pride cease in a time of mourning and teares? cannot the corps of the rich corrupt but in silk? I beseech you that read this, remem∣ber; Hierome a sinner, unto whom, if God would give his desire, he had much rather chuse Pauls coat with his merits, then the purple of Kings with their pu∣nishments. Thus he sufficiently decla∣ring the offence of excessive Apparell; howsoever, upon this occasion of Saint Paul [In vita Pauli Eremitae.]

Saint Chrysostome, that great Patri∣arch of Constantinople, An. 398. con∣sonant to what you have heard from Pope Clement, of excesse in Apparell and extravagant dressing, saith: Why dost thou kindle the fire? how dost thou censure thy self pure from sin, when ano∣thers madnesse is thy work? thou hast sharpned the sword, thou hast armed the

right hand, thou hast tempered the poyson, how then canst thou be freed from the punishment of a Murtherer? Thus he who puts us in mind of Tertullian, say∣ing: Why are we danger to another? what do we thrust concupiscence upon another? I know not how he should passe free, that is cause of another mans perdition, for he hath perished by thy fashion, and thou art become a sword to him. Thus he of wo∣men. [Saint Chrysost. de Muliere, & Tertul. lib. 2. de cultu Feminarum, n. 2. Marchant. tom. 3. Tribunalis, Sacramen∣talis pag. 30. Anno 1650.

Again Saint Chrystostome saith: If a woman shall adorn her self to allure the eyes of men upon her, although she inflict no wound, yet she shall suffer most extream revenge; she hath tendred poyson, though none found to drink it. Thus he deser∣vedly to be noted, and not to be sligh∣ted, when threatning extream revenge. [Hom. de Compunctione & Marchant. ib.]

Again, reprehending the falshood of women extravagantly adorning themselves under pretence to please their Husbands, he saith: What dost thou thus adorn thy self? tell me I pray thee, to please thy Husband? do it then at home, for here the contrary ought to be

done: but if thou wilt please thy own Husband, seek not to please others, for if thou wilt please others, thou canst not please thy Husband. Thus he sufficient for both Husband and Wife, to be ci∣vill in their dressings. [Homil. 10. in Epist. ad Colossen.]

Again, saith he: What pardon may they deserve, who shew much vanity in their garments, and are sollicitous to weare the weavings of wormes (silk) and, which is worst of all, are proud in it? And, giving the reason, saith: We ought to tremble and hide our selves, and fear confusion, that for no profit, or ne∣cessary use, but meerly vanity, and vain-glory, they use such garments, and com∣monly to be admired by the vulgar. Thus he [Homil. 37. in Genes.]

Again, speaking of women adorn∣••ing themselves, he saith: Is is impos∣sible to have a care of the soule, and to esteem so much the Beauty and Ornaments of the Body: as it is impossible, se eagerly imployed in that external dressing, to have a care of it. And producing the ill proceedings thence, as tentations, sorrowes, miseries, and envies, he con∣cludeth.

In fine, thou shalt never find the soul

so busied; free from troubles, but as the waves of the Sea, can neither be numbred, or limited, but always new increasings; so troubles rising thence, no man can number them. Again; A mind compassed with such terrene abominations, looks about to behold who seeth it, who seeth it not, full of pride, loaden with cares, and hampered with innumerable other passions. Also, When can he diligently attend to his busi∣nesse, who is so over-laid with such luxu∣ries? when will he have a care of his Soul? &c. He is quite voyd of Vertue, that giveth his mind wholly to this, for he that casts his eyes so affectionately upon the glory of silk, the Beauty of Colours, and curious gold works, when will he behold heaven? when will he admire that Beau∣ty, who looks upon these tinctures, and even bowed down to the earth, cannot erect it self higher? God hath extended the Heavens, and enflamed the Sun, that thou maist cast thy eyes upward, but thou like a dog, possest by the devils arts, wholly tumblest upon earth, so that God who made the heavens for thee, is overcome by the devil, presenting thee a silk Coat. Thus this great Patriarch, home to our pur∣pose. [Hom. 37. in Gen. & Hom. 10. in Epist. ad Colossen. & Hom. 50. in Mat. & Marchant ib. p. 35.

Again, most pithily he saith: What deest thou say, thou goest (to Church) to pray unto God, and carry such golden or∣naments with thee, yellow hair, and that wrapt up in gold? doest thou go to Church to dance, &c. that is not the ha∣bit of a Supplyant; for how canst thou sigh and shed tears, and pray as thou oughtest attentively, so curiously decked in such ornaments? for if thou shouldest shed tears, all that behold it would laugh at it, &c. as it were a play-game rather or deep dissimulation to see tears shed out of a head so magnificently a∣dorned and haughtily plumed. Thus he, citing also such to the Tribunal of their Conscience; and no wonder, when the sole end and proper intent of going to Church is: First, to honour and adore God. Secondly, with a most penitent disposition of true sorrow for our sins to obtain pardon for them; And thirdly, a most humble addresse for grace never to offend more; all which more seriously reflected upon, this great Doctor and holy Patriarch, with all the rest, speak most properly and Catechistically; As for the first, how improperly is God pretended to be honoured and adored, with all humi∣lity

in an out-braving garb, especial∣ly where true humility is so deeply required? neither may the example of any preposterous prodigal present∣ing himself to any Prince, or Potentate excuse, when much of the same tincture, to second excesse in pride, highly of∣fensive both to God and his Church; for the second, to pretend a sincere penitent disposition for all past vani∣ties, thus still loaden with them, is ri∣diculous; and for the third, to beg Grace in a gracelesse addresse, is ab∣surd, yea, a mockery, [S. Chrysost. Hom. 8. in epist. 1. ad Tim. & homil. 37 in Gen. & Marchant ib. p. 35.]

Again, against such as use pretious and rich superfluous garments to no good purpose or necessary use, but onely for vanity and vain glory to be wondred at by the vulgar and exter∣nes, he saith, He walketh a naked com∣panion of the same nature, not able to vest himself decently, neither are they led by nature to compassion, &c. but have a stony heart, as if they were not of the same nature; and for the excesse in their apparel, they think themselves a∣bove others, not considering how guilty they make themselves of many evils, when

they wickedly dispense what is commit∣ted unto them by our Lord, and that they prepare unto themselves a more grievous fire in Hell. Thus he, and more terri∣ble in his words following, saying, If rich men would give all to the poor that they have laid up at home, yet should they not escape the punishment of those sins committed in the delights of garments and feastings: Thus he who will not admit onely works of mercy to remit the guilt of the excesse of apparel without penance. Again, to our pur∣pose, he saith: What punishment are they not worthy of, who spend all their endeavour to be clad in silks and cloth of gold, to draw state after them in the Market-place? but despise Christ na∣ked desiring necessary food. And of women vainly adorning themselves, he saith, How many bellies of the poor might be fed thence, and how many na∣ked bodies of the poor covered with that which hangeth only upon the neck and shoulders, used for no other cause then to the damage of the Soul. Thus he, [Ho∣mil. 17. in Genes.]

Saint Augustine, Bishop and Doctor of the Church, anno 420. speaking of the liberty of Wives; saith: I will

not that thou have any rash opinion to forbid ornaments of gold, or vestments, unlesse in such as are neither married, nor desire to marry, because they ought to think how to please God; but those think of the things of the world how to please either, Husbands their wives, or wives their Husbands. Thus he, yet note him again: It is written that wo∣men ought not to have gaudy clothes com∣passed with gold, curled hair, and such like, accustomed to be used for vain pomp, or for an unlawful form, and deservedly are they reprehended, but there is a cer∣tain habit for the condition of the person, Matronal, distinct from a widows habit, which with due respect unto Religion, may become faithful married women. Thus he necessarily to be noted for the qua∣lity of the person, and with due re∣spect unto Religion, most sufficient to our purpose [Epist. 73. ad Possidon. and Epist. 99. ad Ecditiam.]

Again, prosecuting his good coun∣sel unto the same Possidonius, he saith very well, It is not fit that women, e∣ven married women, should cut their hair when the Apostle commands them to co∣ver their head: but to paint, to appear either more red or white, is an adulte∣rous

deceit, whereby I doubt not, even Husbands would not be deceived, for whom only Wives are permitted to adorne themselves, and this according to leave, not command. Thus he, who yet not sa∣ti••fied, proceedeth saying: All Orna∣ments, especially Christian men and wo∣men, not only all Lying Painting, but no Pomp of gold, or garment is allowed, when only good manners are required. For su∣perstitious vain curling the Hair is exe∣crable, wherein men wear ear-rings, not to please men, but to serve the devill; who cannot find speciall prohibitions of wicked superstitions in holy Scripture, when the Apostle shall speak in generall: I would not have you made the companions of de∣vills: Again; What agreement is there with Christ and B••lial? Thus Saint Austine sufficiently declaring himself against all vain excesse, even in mar∣ried persons. [Ibid.]

Yet Saint Augustine, to excuse Ecdi∣tia, in pleasing her Husband, saith: But if thou be forced under some hard con••ition, yet in proud attire, thou maist have an humble heart: And brings the example of Ester. Thus he, ut supra, most sufficient to our purpose, even for married women, to go decently at∣tired

according to their quality.

Saint Gregory, Pope, and our Apo∣stle, Anno 600. saith: Let no man think sin to be wanting in luxury and ex∣cesse in Apparell, because if this were not a sin, our Lord would never have praised (Saint) John for the austerity of his gar∣ments: if this were not a sin, the Apostle would never restrain women from the de∣sire of pretious things, and garments, &c. if the wearing of curious and costly Ap∣parell were not a sin, God would never have so watchfully expressed, the rich man tor∣mented in Hell, to have been clothed in silk and purple. Thus Saint Gregory [Homil. 6. in Evangelia & ultima.]

Again, saith he: That a precious gar∣ment is desired only for vain glory, it is manifest, when none would use rich cloths, where they cannot be seen by others. Thus he. [Homil. ult. in Evang.]

Thus much out of holy Fathers of excesse in Apparell, and how proper to our particular purpose for England, let our great Doctor Stapleton satisfy us, when he ended his dayes in the reign of Queen Elizabeth, Anno 1598. leaving us this note saying: This sen∣suality in England, grew to that height, that what habit Henry 7. whom Henry,

Father to Elizabeth, succeeded, scarce a reasonable Noble man would use, and what in times past, chief Noble-men, Dukes, and Marquesses used, now the in∣feriour Nobility (or Gentry) assume, and for the old habit of inferiour Nobili∣ty (or Gentry) now Trades-men and Farmours, are scarce content with. Thus he whom we close with, Sir Walter Rawley, a man otherwise obscure, and of a most abject Ryce, though now Queen Elivabeths Favourite, when he entred her Court in a paire of Pan∣•…•…ofles, valued at 6600 Crownes, (Ster∣•…•…ing pounds) 1650 l. [Marchant. tom. 3. pag. 33.

For a period to all these e••orbitant excesses, let our glorious Martyr Sir Thomas Moore give it, observing a Lady with great pain and curiosity, to have plaited her hair in a most exquisit form, to seem of a rare feature and complexi∣on; also her rich garments in like man∣ner composed, to set out a gracefull person and presence, said: If God for all •…•…his labour and pains give thee not Hell, verily he shall do thee great injury. Thus he, and to redeem this, could any do∣ctrine or example be brought to obtain of such to spend so much in prayer as

they do in these vanities, I doubt not but it might work a great Reformati∣on, especially, if truly directed. [In vita Thomae Mori. cap. 12.

CHAP. IV.

HAving run so hard, in so deep and perilous a stream, as may easily be conceived, let us dive yet a little for better satisfaction, at least how far to wade and not sink, and how to under∣stand the ground we are to tread, that no quick-sands delude us. This then we shall best and briefly learn by our often mentioned, the Reverend Father Peter Marchant, sometime Commissary Generall of the holy Order of Saint Francis in Germany, England, &c. Flan∣ders, and the Neatherlands, about 12 years, his first words then are. It is certain, and most undoubted, that all those things which relate to the Pomp of the di∣vell, in that they serve the devils Pomp and conduce to sin, they are abjured and renounced by a christian in Baptisme, with a publick profession before God and his Church, and always by the Crurch reje∣cted

holy Scriptures condemn them; Coun∣cells decree it, and Fathers exclaim a∣gainst them as unlawful, and damnable. Thus he. [Tom. 3. Tribunalis Sacra∣mentalis pag. 29. anno 1650]

Then he proceeds saying: Thus Lux∣ury, Pride in Apparell, and womens or∣naments, beyond modesty and decency pro∣voke lust, nourish concupiscence, elevate pride; pester a christian heart with worldly vanities, and withdraw from the exercises of salvation, and often most unjustly oppress Creditors to maintain such vanities, be∣side makeing a man unable to Alms and works of mercy.

Again speaking of excesse in Appa∣rel, he saith: For the true and fundamen∣tall understanding of those things which are which are spoken in holy Scripture; Councells and Fathers of Luxury, Vani∣ty; and Pride in Apparel, and other things pertaining to Ornaments, we are to consider.

First, the form; or fashion of all Ap∣parel [ 1] and Ornaments, whereunto all ge∣stures and comportments of the Body are framed.

Secondly, the curiosity and delicacy [ 2] of them.

Thirdly, the richnesse and superfluity. [ 3]

Again, these garments and ornament are to be considered four-fold, as pertain¦ing to the Pomp of the Divel, and so prohibited and condemned of sin.

First, that they are provokers of lust in others in respect of the form and fashion.

Secondly, as nourishers of lasciviousness and sensuality in such as use them in re∣spect of their curiosity and daintinesse.

Thirdly, in respect of pride and vanity.

Fourthly, in respect of many impedi∣ments unto salvation, and frequent sins following that sensuality, which being no∣ted, I put these Rules.

Whensoever the form or fashion of Ap∣parell, or Ornaments in respect of the object, according to the ordinary infir∣mity of man, excite and stir up in ano∣ther lust and carnal sensuality, in its own nature, it is a mortal sin to use such Appa∣rel or Ornaments. And the reason is, be∣cause he that useth such, is censured to b•…•… the cause in its own nature of mortal▪ Thus he, producing Saint Clement Pope, and the great Patriarch, Saint Chryso∣stome, for his seconds, as you have them above.

But (saith he) one excuse occurres wit•…•… a seeming solidity, that married wome•…•… may and ought to use any extraordinar•…•…

ornaments to please their Husbands there∣fore they ought to be exempted.

I answer first (saith he) that a married woman may use some ornaments to please and satisfy her Husband, is easily grant∣ed, but at home and in his presence; not any licentious dressing, especially out of dores in publick Thus he, confirming it by St. Austine, as you have heard. [ibid. pag. 31.]

I answer secondly (saith he) that it is not lawfull for either Wife or Husband, to use any libidinous uncivil habit or or∣nament in publick, to please each other for any other respects, not to publish such sensual desires to allure others to incivili∣ties, when the Apostle shall say; Marri∣age is honourable in all, and the bed un∣defiled; but how honourable, if all limits of modesty be publickly exceeded? and how a bed undefiled, where domestick sensuality sufficeth not, but that it must infect others. Thus he. Ibid. seconding it by Saint Austin against wives paint∣ing themselves.

Then after the pressing authorities of Saint Austin, Saint Chrysostom, and Saint Gregory to our purpose against excesse in Apparell, even in wives, he saith: Here then observe, that though a

woman be bound to obey her Husband in wearing excessive clothes, and attire of vanity and pride, yet it never obliged to obey in any lascivious dressing in publick, because either in it self, or some object and circumstance, it is ill; &c. Hither may be referred the indecency of women desiring to communicate in painted gaudy attire, and nakednesse of the neck and breast, even unto the Paps, presuming to approach unto the Sacrament of the holy Eucharist, whom (Pope) Urbane 8. hath decreed to be repelied from the holy com∣munion, that where this Precept and Pro∣hibition is known; if they do otherwise, they expose themselves to the danger of a mortal sin, for the end of the Precept, be∣cause that habit and dressing becomes not a Christian, and this according to Saint Peter, describing Christian women say∣ing: whose trimming, let it not be out∣wardly in plaiting Hair, or laying on gold round about, or in putting on ve∣stures, (garments.) This Saint Paul also secondeth in these words: I will that wo∣men be in comely attire, with demurenesse and sobriety, adorning themselves; not in plaited Hair, or Gold, or precious stones, or gorgeous Apparell, but that which be∣cometh women professing piety by good

works. Thus he. Every counterfeit dres∣sing then, or nakednesse, not immediately respecting the Husband is forbidden a Christian woman, neither may the Hus∣band be thought justly to desire (as Saint Austine noteth) that his wife should please others to be desired by them, or to be deceived by a Painted face, with what conscience then can a Christian woman shew her self abroad in publick, with a Painted face, when all superfluous orna∣ments ere only permitted for the Husband at home? Again: If the Apostle com∣mand that the woman should pray with her Head and Face covered, how then shall she be permitted to appear in publick with a naked breast, to deceive unwary eyes, and especially in such a prophane ha∣bit, or nakednesse, to approach to the ho∣ly mysteries of the sacred Eucharist? A∣way vanity, more befitting a Harlot, then a good Christian woman; if any pretend custome, let the Apostle speak. That nei∣ther we nor the Church of God have any such custome. Thus Marchant. [Ibid. pag. 31. & tom. 2. pag. 213. anno 1643. S. Peter 1. Epist. cap. 3.3. and S. Paul 1 Tim. cap, 2.8. & 1 Cor. cap. 11.16.]

But (saith he again) though some Doctors, with S. Thomas, sometimes ex∣cuse

painting, and feminine dressings from mortal sin, in respect of some circum∣stance, yet none ever excused the use of a lascivious habit from mortal sin, and what this habit is, I leave to Doctors; for my part, I rather submit to the judgement of holy Scripture, Councels and holy Fathers, then to speculative imaginations, to daub a wall without Mortar; one thing I am certain of, and which all grant, that what provokes lust, ought not to be used, and according to this provocation to be mortal. Thus he [Tom 3. p. 31. an. 1650.]

But, say some, some ornaments, even coun∣terfeit are necessary to cover some nota∣ble deformity, and help infirmity, as false hair in many cases; yea, and painting the Face, to shrowd some notable blemish, to appear decent in company. This I confesse and allow in such cases, yet within the li∣mits of modesty still to appear religious, & decent without any extravagancies pro∣voking to sin, Though yet for painting, and powdring the hair, it is hard to defend it from not pertaining to falshood, lying and the Pomp of the divel: you have heard S, Cyprian & Tertullian, with S. Ambrose, and S. Austin, in the same strain. Thus he. [S. Ambr. lib. 1. de Virgin. S. Aug. l. 4. de doct. Christ. c. 21. & March. ib. p. 31. 32.]

Again, saith he, Christian Religion, if the State Politick at any time exceed∣ed in apparel, form or price, alwayes re∣formed it. Every Common-wealth & State Politick well ordered, not onely Christian, but also Civil and Prophane observed this, that it accomodated the use of Apparel to necessity, profit, and decency, that whatsoe∣ver happened contrary, was by positive laws condemned as contrary to reason, natural dictamen, and end of apparel: Read the Laws of Cloathing made by the Emperours Theodosius, Arcadius, Honorius, O∣ctavianus, Julius Caesar, and divers Na∣tions and Common-wealths impertinent to be related here; yet to satisfie the more curious, read Beyerlinck, in Theatro su∣o magno V. Vestis & Vestimentum. Thus he; ib. p. 32, 33.

Excesse in apparel is noted, when the e∣normity gives just scandal to beholders, as to no end either of clothing, decency for the quality of the person, or distinction of state in humane policy; yea, pointed at for vain, proud, and prodigal. Thus he, ibid.

Again, he observes a notable obje∣ction by some, saying, The excesse of or∣naments and apparel, supposed to pertain onely to vanity and boasting, cannot hence

be conceived to be a greater sin then vani∣ty it self and boasting; but vanity and boasting in it self without contempt of God, and prejudice to another, can be but veni∣al, therefore every excesse in ornaments for vanity and boasting, is onely venial.

I answer (saith he) distinguishing the Major, that although the end of that ex∣cesse, in respect of the party exceeding, and enormously adorning and vesting himself, be only vanity and boasting, yet as attend∣ant they have necessarily others joyned with them: first, a most inordinate disposition against the condition of nature instituted, or also lapsed; for God gave garments for a covering of nature, a defence of health; but in this Case, whether man or woman, they transgresse all the Laws of Nature. Thus he, citing Clemens Alexandrinus, as above, ibid. 34.

Secondly, this excesse of ornaments in∣cludes a contempt of God, which contempt Fathers thus exaggerate, that they seem to introduce another form upon that divine Image and form ordained by God: That they despise the threatnings of God contai∣ned in Holy Scripture, equal to Divine Precepts. That garments given by God for a punishment of sinne, are inverted to vanity, pride, vain glory, as it were deri∣ding

God. Wherefore, note well old Tertullian here following, Chap. 5. Pag. 59. unto whom add St. Chrysostome. [Tertul. lib. 2. de cultu foeminarum, n. 5. 6. S. Chrysost. Hom. 18. & 37. in Genes. & Hom. 50. in Matthaeum & Marchant, ib. p. 34.]

Thirdly, this excesse repugnes a Chri∣stian Vocation; for a Christian Vocati∣on prescribeth garments according to that of the Apostle: I will that women use a comely attire with demurenesse and sobriety, adorning themselves not in plai∣ted hair, or gold, or pretious stones, or gorgeous Apparel, but that which becom∣meth women professing piety by good works. Thus he to distinguish Chri∣stians from Jews and Gentiles, as true children of grace, to convert and re∣form others; A good note for us li∣ving amongst deboist hereticks, [1 Tim. 2.8. & March. ibid.]

Fourthly, this excesse is against all Laws politick of a Christian Common∣weal, as well Ecclesiastical as Civil, e∣ven with scandal: for Laws command every man to live according to his con∣dition and quality, either by an express Law or Custome, which state whosoever notably exceedeth, he is censured to give

scandal, and to cause infinite murmurings which for our better understanding I give this general Resolution.

That garment (saith he) is said to be according to the state and condition of every man, which either Law or Custome approveth to be commonly received a∣mongst civil and grave qualified men to exclude lenity, and allow what is thought fitting by such persons easily distinguished sufficient to our purpose.

Whosoever by vain ornaments or ex∣cessive apparel cast themselves into great impediments and dangers of their Sal∣vation, according to the danger and im∣pediment sin mortally. And the rea∣son is, because every Christian, yea eve∣ry man, as he is bound to procure his sal∣vation, so he is bound to avoid those things which are unto him manifest im∣pediments and dangers of Salvation: And that he retain this received Axiome (or Maxime) He that doth voluntarily precipitate himself into apparent dangers of mortal sin, is censured to sin mortal∣ly, according to that: He that loveth danger, shall perish therein.

Again, Three impediments of Sal∣vation are n••ted by Fathers in excessive ornaments and prodigal apparel, out of

which not only apparent dangers of sal∣vation, but also actual fals are collected.

First, losse of time necessary unto Sal∣vation, against which reflect well up∣on that great Patriarch Saint Chryso∣stome; And that all this be not taken for Hyperbolical Rhetorick: I note unto thee (saith our Reverend Mar∣chant) the sins frequently related by fa∣thers issuing from this losse of time; as first, sloth universal in those things neces∣sary to be known, or practised unto Sal∣vation, from whence proceeds ignorance of things unto Salvation, neglect of pray∣er; and oftentimes, whereas they are obliged to hear Masse every Sunday and Holy day, it is either wholly neglected, or at a very unseasonable hour, and that without any rellish of devotion for their great Pomp and Vanity to be seen and admired by beholders: then followeth great slighting or contempt of the Sa∣crament of Penance, and the holy Eu∣charist, when for the most part they ap∣proach very impenitent, more out of cu∣stome, then any true desire of amendment; for how can they be said to be penitent and contrite, when they are so full of excessive worldly vanities, sensuality, and ill disguised Spirits, as you have heard S.

Chrysostome? Marchant, ibid. Pag. 35.

The second impediment (saith he) and danger of Salvation in this our case, is the substraction, or obstruction of the works of mercy, when our Saviour shall say: Depart from me, ye cursed, into everlasting fire, &c. for I was hungry, and you gave me nothing to eat, &c. where for the neglect of the works of mercy, sentence of damnation is pronounced against the reprobate; whereupon holy Fathers infer, that they who for their substance consumed in Lux∣ury and vanity, either cannot shew any works of mercy to the poor, or pre∣fer their vanity and sensuality before works of mercy, sin mortally, and de∣serve eternal damnation, which also Saint James confirmeth, saying: Go to now, ye rich men, weep and howl in your miseries which shall come upon you; your Riches are corrupt, and your gar∣ments are eaten by mothes, your gold and silver is rusted, and their rust shall be a testimony against you, and shall eat your flesh as fire: you have stored to your selves wrath in the last dayes; Thus he most terrible, no lesse against prodigals then Misers, Cap. 5.1.

A third impediment (saith he) is the wrapping up or ingrossing many sins toge∣ther, either attending, following, or ne∣cessarily proceeding out of this excessive prodigality in pretious, curious, and su∣perfluous garments, all pertaining to the pomp of the Devil, and may be reduced to four Heads: of Injustice, Oppressi∣ons of the poor, Ruine of Families, and ill example: For true discourse upon the three first (that I be not tedious) I refer you to himself; The other of ill example we will touch onely in or∣der to Parents, as a deep Fountain to all the rest, with a Note of Educati∣on, Chap. 11. and so much of excesse in Apparel with this close of Ribands out of that text: Our Lord said to Moses: speak to the children of Israel, and thou shalt say to them: That they make themselves fringes in the corners of their garments, putting in them Ri∣bands of Hyacinth. Thus God, which (say some) may warrant all our wea∣ring Ribands, and why not other or∣naments by this pretious Hyacinth of Violet or purple colour? The an∣swer is very easie and real: First, by the expresse command of God, not to

be wire-drawn at pleasure, without order and command. Secondly, God had his particular pleasure in this saying: Which when they shall see, they may remember all the command∣ments of the Lord, and not follow their own cogitations, and eies fornicating after diverse things. Thus he suffici∣ent to our purpose, not to rove at pleasure, [Num. cap. 15.37.]

CHAP. V.

WE stil prosecute our first bane, and here in Beauty, when the Text saith: And the woman saw that the tree (or fruit) was fair to the eyes, and delectable to behold, she took of the fruit thereof, and did eat. O cursed beholding and mortal eat∣ing, it had been well for us the woman had been created blinde, at least until she had gusted the Tree of Life [Gen. 3.6.]

Again, The Sons of God seeing the daughters of men that they were fair,

took to themselves wives out of all that they had chosen. Thus the text, and not of Angels or Devils, or any Diabo∣lical Spirit, but the sons and posterity of the two Brothers Seth and Cain; that the sons of Seth for their sancti∣ty, justice, temperance, and all ver∣tues called the Sons of God, strong and mighty, of a great form and sta∣ture, as their Father Adam is noted, yet no Gyant; the children of Cain followed the example of their wick∣ed parent, given to all lewdnesse, de∣boist and most abominable, not to be expressed, yet Adam, Seth, and a long line of the best in that rank, being deceased this life, their sons became unruly; and, as you have heard, were seduced by the wicked blood of Cain, and this by the venome of Beauty un∣to a strange commixture that with Gods malediction issued those horrid Gyants mentioned, the cause of Noahs Flood, that this coupling was dis∣pleasing to God, the text saith, And God said, my Spirit shall not remain in man for ever: that is, not long, being contracted to 120 years; not that man should not live longer, but so many years were given them to repent before

the Flood, And all this misery from Beauty, that as you have heard its poi∣son in Paradise, so here the contagion of it still reigned, [Tirin. in Gen. cap. 2.7. and 6.2. with our English Anno∣tations.]

Abraham also fearing the Beauty of his wife Sara, that for her sake the Egyptians would kill him, he caused her to say, she was his Sister, as law∣fully he might, proveth Tirinus [in Gen. cap. 12.11.]

By this you may conceive the at∣tractive quality of Beauty, neer alli∣ed to Saint Basils Basilisk, as above, P. 20. murthering all upon whom it shines, at least inthralling to slavish sensual bondage, more malitious then lawful, first in the history of that wicked Jezabel, of whom it is said, Jezabel hearing of Jehu his entrance, she painted her face with stibick stone, and decked her head. This painting is the common familiar bait of Harlots and Whores, not onely amongst the Jews, but other Nations, as will ap∣pear out of the Prophets Jeremiah and Ezechiel, and sharply reprehended by old Tertullian, Saint Cyprian, and o∣thers, with the Heathen Juvenal: in

the mean, it is something strange here that Jezabel having her son killed and Kingdome lost, she would thus deck and set out her self, when sackcloth ashes, and tears had been much more, proper. Abulensis answereth, that this she would do to captivate the eyes of this new King, and lenifie his fury all in a fire, thereby to avert the sword from her throat, which she undoubted∣ly feared, yet would not neglect this last refuge, when Pausanias, Plutarch and others teach by many examples, that women by their Beauty can do a∣ny thing; though Tirinus with Sanctius think this ambitious & infinite proud woman did all this, to shew her wont∣ed constant Regal courage; that though she knew her son to be killed, and Kingdome lost, and her enemie triumphing within the walls before her eyes, yet she could never be brought to remit the least point of her former garb, or shew any sign of sor∣row, or a dejected Spirit, [Tirin. in 4. Reg. cap. 9.30.]

The Prophet Jeremy, speaking of the destruction of Jerusalem for her wickednesse in Apparel and Painting: saith, What wilt thou do? when thou

shalt cloath thy self in skarlet, when thou shalt be adorned with golden Jewels, and shalt paint thy eyes with stibick stone, thou shalt be trimmed in vain? thy lo∣vers have contemned thee, they will seek thy life. Thus the Prophet; which for our better understanding, Tirinus saith, What wilt thou do, most impudent Harlot? thou shalt be cloathed with skarlet and purple, thou shalt paint thy eyes with stibick stone, and indeavour to draw into thy imbracings thy old lovers and effeminate corrivals, as Jezabel did, but in vain, in vain is all this; for they hate thee most deadly, and will seek thy life, saith Saint Hierom, Theodo∣ret, Rabanus, who expound these lovers to be the Chaldeans, whose friendship the Jews wooed, by adoring even their Idols. Thus he sufficiently declaring the offence and sin of these excessive vanities, especially in painting the eies and face [in Jerem. Cap. 4.30.]

The Prophet Ezechiel describing the Idolatry of Jerusalem under the parable of two Harlots, saith; They sent to men coming from far, to whom they had sent a messenger: therefore lo they came, to whom thou didst wash thy self, and didst anoint thy eyes with sti∣bick

stone, and wert adorned with wo∣mens ornaments. Thus the Prophet, by whom we note the abominable pra∣ctice of painting faces to be proper to Harlots, and all that use it to give a foul imitation and invitation to a lewd Symbol, as you may note the Fathers here following: [Ezech. cap. 23.40.]

Thus much Holy Scripture, of a womanish world, in excesse of Pride, Apparel, Painting faces, &c. and that we descant not upon it without book, Tertullian an African, anno 200. speak∣ing of our present Occurrence, saith: It pleaseth not God, what himself produ∣ced not, except he could not command purple and brasse (or red) sheep to be born, if he could, now then he would not, what God would not, is not lawful to be forged or counterfeited; wherefore those things are not best (by a seeming na∣ture) which proceed not from God, the Authour of Nature, and so are under∣stood to proceed from the Devil, the new dresser or furbrusher of Nature. Thus he whose brasse sheep, see them ex∣plicated above, p. 35. [Lib. 1. de cultu foeminarum, N. 7.]

Again, you hand-maids of the living God, fellow-servants, and my Sisters,

&c. I presume to write unto you, not out of affection, but to provide for your af∣fection in the way of your Salvation. This Salvation, not only of women, but also of men consists principally in the ex∣hibition or performance; for whereas we are all the Temple of God, the Holy Ghost being consecrated, and brought un∣to us, whose Overseer or Prelate of his Temple is Chastity, which permitteth no impure or profane thing to be brought into it, fearing that God who dwelleth there finding his seat defiled, may forsake it; but now our speech is not of this Chastity, whereof are many divine Precepts exact∣ing it most sufficiently, but of things per∣taining to it, that is, how you ought to walk; for very many, (whom God per∣mitteth me to reprehend in all things) enter either simply ignorant, or auda∣ciously dissembling, as if chastity consisted onely in the integrity of the Body, and a∣version from whoredome, and nothing exteriourly required; I mean, of the disposition of trimming, attiring, and decking in apparel, studying formes and beauty, carrying about them the same garb that Heathen women do, who have no conscience of chastity, for there is no∣thing true in such as know not God to be

the chief and Master of verity; for although there may be thought some cha∣stity amongst Gentiles or Heathens, yet so imperfect and rude, that though in mind they may seem wary, yet in habit most licentious and dissolute, according to the diversity of Gentiles. Thus he for a Praeludium or preparation [Lib. 2. de cultu foeminarum, N. 1.]

And having spoken much of the vanity of clothes and painting the face, he saith, It doth not proceed from the integrity of a pure conscience to please by Beauty, which we know natural∣ly to invite to wicked sensuality; why then doest thou stir up in thy self that wickednesse? why doest thou invite that which thou professest thy self to be avert∣ed from? for we ought not to open the way to temptations, which oftentimes (which God avert from his servants) by importunity they perfect or move to scan∣dal; we ought to walk with that Sanct••∣ty, and all substance of Faith, that being confident and secure of our conscience, we may persevere in it, yet not presume, for he that presumeth, feareth not, he that feareth not, hath little care, he that hath little care, is in the more danger. Fear is the foundation of Salvation, &c.

what, do we breed danger to another? what, do we suggest concupiscence to a∣nother? which if God (not declaring the Law) do not distnguish from whore∣dome, in respect of punishment, I know not how he can passe free that is cause of anothers perdition, for he perisheth to∣gether that coveteth thy fashion (or Beauty) and thou art made a sword to him; that although thou be free from the sin, yet not from envy, &c. Let us paint our selves to another mans destru∣ction, where then is, Thou shalt love thy neighbour as thy self? have not a care onely of your selves, but of others, &c. whereas then both ours and others cause is concerned in this point of most dangerous Beauty, we are not only to fly the suggestion of artificial and studied Beauty, but also to blot out natural beauty, by slighting and neglecting it, as also offensive to extravagant eyes: for though beauty (in it self) be not to be ac∣cused, as the happinesse of the Body, an addition to the divine work, as a cer∣tain good vestment of the Soul, yet it is to be feared for the injury and violence to followers, which also Abraham, Fa∣ther of the faithful, feared in the beau∣ty of his wife Sarah, calling her Sister,

to redeem his life. Thus he. [Ib. N. 2.]

Now then (saith he) let not the dig∣nity of the form (or beauty) be kept bur∣densome to those that have it, mischievous to such as desire it, dangerous to such as live nigh it: that it be not ••xposed to temptations, not compassed with scan∣dals: it sufficeth that it is not necessary for the Angels of God, for where is true Chastity, there Beauty is vain and fru∣strate, because the proper use and fruit of Beauty is Luxury, &c. but some may say: what if Luxury be excluded, and chastity admitted, may not the glory of the Body be admitted with praise? Let them take heed of that glory in the body; for us we have no glory in it, because glory of Pride, is wit; moreover Pride becomes not the Professors of humility by the precept of God; hence then if all glory be vain, & astonishing, how much more in the flesh? only we have none; for if we must glory, we ought to be plea∣sed in the good things of the Spirit, not in the flesh, because we are followers of spi∣ritual things; wherein we labour, therein we rejoyce; we take glory in those things, wherein we hope salvation. Certainly, a Christian shall glory in the flesh, but when it shall be mortified for Christ, that the spirit may be crowned in it, not

to draw the eyes and sighes of young men after it; that in every respect, as much as concerns you, if you have it not; contemn it with disdain; if you have it, neglect it. Holy women; if naturally beautifull, let there be no occasion of sin; if there be, you ought not to concur with it, but hinder it. Thus he. Ibid. N. 3.

Again, They offend God who force the complexion by art, stain the cheeks with red, extend their eyes with black Paint∣ing (or Patches) the works of God dis∣please them; in these things they reprove themselves, and reprehend the Artificer of all things; for they reprehend, when they (pretend to) mend, to adde by taking additions from the adverse artificer the devil, for use would presume to change the Body, but he that by malice transformed the spirit of man. He without doubt formed these spirits, to make you as it were to lay violent hands upon God. What is born is the work of God; what is fain∣ed, is the machination of the devill: to impose the wits of Satan upon the divine work, what a wicked thing is it? Our servants will not borrow of our enemies, nor souldiers desire any courtesie from the enemy of their Emperour, &c. how abhorring are these things from your dis∣ciplines

and professions? how unworthy the name of a Christian to carry a counter∣feit face wherein all simplicity is expect∣ed, to have a lying countenance; what tongue can expresse it, &c. believe you me, blessed, how will you keep the precepts of God, when you keep not his form (or comple∣xion) in you? I see some dresse their Hair with Saffron; thus they now carry their Hair, naughtily and wickedly, fan∣cying a fiery head, that what defiles, they take for an ornament, &c. what come∣linesse is there with injury? what Beau∣ty with uncleannesse? shall a Christian woman cast Saffron upon her Head? &c. but our Lord saith; who of you can make black hair white, or white black? there∣fore they overcome God; behold say they, for white or black we make yellow with great facility: although they endeavour to make white Hairs black because loath to live to seem old, fie upon such rashnesse, &c. far be so great foolishnesse from the daughters of wisdom, &c. What doth so great adorning the Hair avail unto sal∣vation? What is the matter y••ur Hair cannot rest, sometimes bound together, then let loose, again stirred up, then again prest together? Thus he [Ibid. N. 5. 6.]

Again, Others carry their Hair curi∣ously made up together, others in a wan∣dring flying manner, without any good decorum. Again you affixe, I know not what enormities of bushes of Hair (or Perriwigs) sometimes in form of a hat, as a case for the Head, and covering the Crown of the Head, sometimes carri∣ed behind in the neck, &c. if there be no shame had of the enormity, at least blush at the filth of it, not to clap the sheading of a strange Head, perchance filthy, per∣chance wicked, perchance designed for Hell, upon a holy Christian Head. Cast away all this servitude of ornament from the Head, in vain do you labour to seem adorned; ••n vain do you bring forth most skilfull dressers of Haire. God com∣mands you to be vailed. I believe that some Heads are not seen; and I most mi∣serable, do wish that in that day of Chri∣stian rejoycing (at the Resurrection) I may but lift up my Head at your heels, to see whether you rise painted in the face, dyed with Saffron, and that circuit of Head; and whether so painted, the An∣gels will elevate you above the clouds, to meet Christ in the Aire. If they be now the good things of God, they will then al∣so meet their bodies rising, and acknow∣ledge

their places; but there can nothing rise but Flesh and Spirit, because they belong not to God. Abstain then to day from things damned; to day let God see you, such as he shall then find you. Thus he, and strongly seconded by many, and first Saint Cyprian in these words. [Ibid. N. 7.]

Saint Cyprian then Primate of Afri∣ca, anno 250. saith: It is not lawfull for a Virgin to glory in the form of her hair, or skin, or beauty; because they have no great∣er conflict then against the flesh, & an obsti∣nate contention to subdue and tame the flesh. St. Paul crieth out with a strong and high voyce: God forbid I should glory, but in the Crosse of Jesus Christ, whereby the world is crucified unto me, and I un∣to the world, &c. thou art taken for a Virgin, and so esteemed, though thou car∣ry thy self otherwise, and with affection thou shamest thy self with spots of carnal concupiscence, when thou art noted for pure and chaste. It becomes no Christian, especially a Virgin, to esteem any beauty of the flesh, or honour, but only to covet the word of God, and embrace those things that remain for ever. But if there must be glory taken in the flesh, then certain∣ly it is, when it is crucified for the con∣fession

of the name (of Christ) when a woman is found stronger then men tor∣menting her; when she suffers Fire, Cros∣ses, Swords, or Beasts, to be crowned. These are the precious Jewels of the flesh, these the best ornaments of the Body. Thus he [Lib. de disciplina & habitu virginum. N. 26, &c.]

Again he saith, He ordained not Jewels with little stones, and pearls set with gold, digested in a woven form, and wonderful manner, wherewith thou woul∣dest hide the neck that he made; to cover that which God formed in man, and dis∣play that which the devill invented. Would God have wounds made in the ears, thereby to crucify infancy; yet innocent and ignorant of secular ill, that after∣ward precious grains may hang at those wounds, and hollow parts of the ears; great not in weight but quality of riches? All which sinners, and the Apostate An∣gels, by their arts provided, when tumb∣ling into terrene affections, they departed from the celestiall. They taught to colour the eyes with black (Patches) traced in form, to adulterate the cheeks with a lying red, to change the Hair by dissem∣bling colours, and to overthrow all the verity of the Mouth and Head, by the

imprinting of their corruption, and ve∣rily in that very place for fear, which love digesteth unto us, out of love and fraternity teacheth, not only Virgins, or widows, but I think also married women, yea, all women are to be admonished, that the work of God, and wormanship, or form of earth, ought by no means to be adulterated by adding a yellow colour, or black dust (Patches) or ruddy, or finally any intention to corrupt native linea∣ments. God said: Let us make man to our image, and likenesse: and shall any man presume to change and alter what God made? they offered violent hands unto God, when what he formed, they contend to reform and transfigure, not understanding all to be the work of God, that is born; and the Devills, whatsoever is changed. If some exquisite Painter should draw out, and form the feature of some one, with all parts of the Body, in an emulous art, and colours, and ano∣ther, lesse skilful, presume to correct, a∣mend, and render more perfect, would it not be hainously taken for a grosse in∣jury? Dost thou think the wicked presum∣ption of so enormous a rashnesse, provo∣king the wrath of the Supreme Artificer God, to passe unpunished? deceive not

thy self as incredible, that thou be not im∣pudent towards men, nor appear unchast, whorish by bawdy colours, corrupting and violating what is Gods, thou become a worse adulteresse in that thou dost think to adorn thy self by engaging thy Hair in a particular manner, for a divine work; it is a corruption of verity. The voyce of the Apostle admonishing us is: Purge the old leaven, that you be a new Paste, as you are Azymes, for our Pasche Christ is immolated, therefore let us feast, not in the old leaven, nor in the le∣ven of malice and wickednesse, but in the Azymes of sincerity and verity. Now doth sincerity and verity persevere, when things sincere are polluted with the adulteries of colours, and true things changed by a bastard painting of lying pretences? Thy Lord saith; Thou canst not make one Hair white or black, and thou to convince this saying of thy Lord; wilt make thy self more powerful by an audacious endeavour, and sacrilegious contempt, thou dost infect thy Hair, and by an ill presage for the future, dost di∣vine to have thy Hair of a flame colour, red, and sinnest; out upon it, thus to defile the Head, the better part of the Body, when it is written by our Lord: His

Head and Hair was white as wool, or snow, thou hatest gray Haires, thou de∣testest white Hair, like unto the Head of our Lord. Thou that art such an one, I pray thee, dost thou not fear when the day of the Resurrection shall come, whether thy Maker will know thee, that coming to receive the rewards and promises, he may not remove and exclude thee? re∣prehending by the power of a Censurer and Judge, saying: This is not my work, nor my Image, thou hast polluted thy skin by a false device, thou hast changed the (supposed) defect by an a∣dulterous colour, thou hast destroyed thy face by falshood; the form is corrupted, thy countenance is a stranger, thou canst not see God, when thou hast not those eyes that God made, but which the devill hath infected. Thou hast followed him, thou hast imitated the shining painted eyes of the Serpent, thou art adorned by the ene∣my, and shalt likewise burn with him; I beseech thee, are not these things to be thought upon by the servants of God? are they not alwayes to be feared day and night? Let married women look to them∣selves, when they flatter themselves with a desire to please their husbands, whom whilst they pretend for their excuse, they

do not draw themselves also into the fel∣lowship of a consented offence. Certainly, as for Virgins, unto whom here I speak, by adorning themselves with such arts, I think they ought not to be numbred a∣mongst Virgins, but as infected sheep, and diseased Cattle, to be driven from the ho∣ly and pure flock of Virginity, that they pollute not others by their contagion thus living together, and so to be the ruine of others, that perish. And because we seek the good of chastity, let us avoid all things pernicious, and hurtfull unto it. Neither do I omit, what by negligence is brought unto Custom, by presumption a∣gainst chaste and sober manners; some blush not to be familiar with married women, and in this lascivious liberty, mingle uncivill discourses, hear what is not fitting, nor lawfull to be spoken, or observed by being present at filthy words, or drunken Feasts, whereby incitements to carnall sensualities are nourished, a woman is animated to whoredome, and a man to boldnesse. Thus he. [Ibid. N. 53. ad 64.]

Again: Thus the Church often la∣menteth her Virgins, thus she sighes at their infamous and detestable fables; thus the flower of Virginity is extingui∣shed,

the honour of chastity and modesty slain, and all glory and worth profaned. Thus the conquering enemy by his arts intrudes himself. Thus the Devill by false secret deceits entraps them; thus when Virgins will more curiously deck themselves to wander more at liberty, they cease to be Virgins, deceived by a theevish deformity; by how much the more wonderful rewards are prepared for Vir∣gins, so much the more terrible are the punishments ordained for the shipwrack of their Virginity. Attend then Virgins to a Parent, listen I beseech you to him, both teaching and admonishing you, give ear to him, faithfully advising you for your good and commodity, be such as God the Artificer made you. Let the face re∣main incorrupt, the neck pure, the form sincere: Let no wounds be made in the ears, let no precious chains hamper the arms, nor Jewels, or precious stones the neck; let the feet be free from golden fetters, the Hair not stained with any colour, let the eyes be worthy to see God. Thus he [Ibid. N. 64.]

Then drawing to his period, he saith: The voyce of the Apostle, whom our Lord called a Vessel of Election, saith: The first man of the earth, earthly;

the second man from Heaven, heavenly; such as is the earthly, such also are the earthly; and such as the Heavenly, such also are the heavenly; Therefore as we have borne the Image of the earthly, let us bear also the Image of the Heavenly. This I say, Brethren, that flesh and blood cannot possesse the Kingdom of God. This Image Virginity carryeth, this integrity carrieth, this sanctity and verity carri∣eth; this, all mindfull of the discipline of God carry, retaining justice with Reli∣gion, firm in faith, humble in fear, coura∣ragious to suffer all things, mild to su∣stein injuries, &c. continue couragiously, proceed spiritually, arrive happily, only be mindful of us then, when Virginity shall begin to be crowned in you (in Hea∣ven where note prayers to Saints, at least, that Saints in Heaven may pray for us upon earth) [Ibid. N. 86, &c. ad finem.]

Again saith he: Thou art a Matron in the Church of Christ, rich and weal∣thy, annoint thy eyes, not with the Devils painting (the face) but with the Oynt∣ment of Christ, that thou maist see God, when thou dost merit him by thy good works, and manners; but thou that art such an one (Painted) thou canst not do

good works in the Church. Thy eyes dau∣bed with black (Patches) all in dark∣nesse, see not the poor and needy. Thus he [Lib. de opere & Eleemosynis. N. 28, 29.]

But to close here with a particular note of Pendents in the Ears, because some seem not well satisfied, how to po••••e their Heads without them, and consequently, not to be digested; for so unreasonable upon certain Texts of holy Scripture, in time of the old Jews; know that those Customes whatever they be; First, it doth not so clearly appear, how well approved they were; Secondly, be what they will, they make nothing against our Christian Disci∣pline, to be used in opposition to the Doctors of our Catholick Church, and the Apostles custome of a higher perfe∣ction; especially, when you have heard S. Peter, & S. Paul (in effect) sufficiently against it. pag. 24. that it may well passe for an intollerable vanity, as ex∣pressed by holy Fathers in a high de∣gree, sufficient to our purpose, for most unlawfull, at least under the qua∣lity of Princes and Nobles, as may be thought fit. Yea Aarons making the golden Calf of the Jewells in their

eares, sufficiently testifieth the abomi∣nation of such pendents. [Exod. 32.4. &c,]

Saint Hierom our great Doctor, an. 390. instructing women in their habits and dressings saith. Let her very habit and garments teach her, unto whom she is promised (at least in Bap∣tisme) Take heed thou make no holes in her ears, let no painting touch the face consecrated to Christ, oppresse not the neck with precious stones, nor the Head with Jewels; make not the Hair red as a tincture of Hell fire. Thus he [Epist. 15. ad Laetam.]

Again: Fly the lasciviousnesse of young maids, that adorn their Heads (excessively) spread their hair over their brows, polish their skin, and use paint∣ing; so under a Virgins name, to perish more saleable, &c. Let she be fair unto her, amiable, and a companion who knowes not her self to be fair, and neg∣lects that formality; also when she goes into company; let her shew no naked Brests, or Neck. Thus he. [Epist. 18. ad Demetricadem.]

Again: What makes painting in the face of a Christian woman? &c. it is the fire of young men, the food of sensua∣lity,

tokens of an uncivill disposition, &c. this ornament is not our Lords, but the vayl of Antichrist, with what confidence dost thou behold Heaven, whom the Cre∣atour of Heaven acknowledgeth not, &c. what, do we promise one thing, and shew another? the tongue sounds chastity, and all the Body proclaims lasciviousnesse. Thus he. [Epist. 19. ad Furiam.]

But because in divers occurrences, I insist much upon Tertullian, though strongly backt by Saint Cyprian, and other holy Fathers, yet some are apt to murmure, and slight him for noted errours and heresies, in his later dayes; neverthelesse, observe that he is not to be taxed, much lesse condemned in any thing approved by holy Church, and grave Prela••es; yea, let him be an Heretick, or what you will, so much the stronger to our purpose, for true Christian discipline so far as ap∣proved; yea, the Church makes as much use of him, both in Faith and Discipline, as of any primitive Authour whatsoever; that Saint Hierom saith: What is more learned then Tertullian, what more acute? Also out of the mouth of Saint Cyprians Secretary, he saith, that Saint Cyprian passed no

day without reading some part of Tertullian, and frequently would say unto his Secretary: Give me my Ma∣ster Tertullian, which may suffice the esteem of this grave primitive Au∣thour, at least so far as we make use of him. [S. Hieron. Epist. ad Magnum & lib. de S. Christ. Eccles.]

CHAP. VI.

TO spin the last thred of this dole∣full webb, Feasting enters. The woman saw that the fruit was good to eat, &c. she took of the fruit, and she did eat. And not content with this; She gave to her Husband, who (also) did eat, All the former sins in some sort ran by themselves, this not content to fare daintily, must cry roast-meat, to allure others, notwithstanding that severe and just Precept: In what day soever thou shalt eat of it, thou shalt dye the death. Thus the Text out of which we gather a double Precept, one a∣gainst the very command: I command thee that thou shouldest not eat; Another against intemperance, when God said

unto them: Of every Tree in Para∣dise eat thou, but of the Tree of know∣ledge of good and evill, eat thou not. This is broken, this transgressed and punished with death, and favou∣rably to remit the eter••al death by humble submission, yet with a tem∣porall, by diligent satisfaction justly exacted: as, In the sweat of thy brow (or face) shalt th••u eat thy bread; that is, labour and care shall be thy life.

Notwithstanding all this, observe the infection of this diabolical first gust, so hereditary, that to omit the bestiall Giants, the passage of Esau, with his Brother Jacob, makes not a little to our present purpose, where saith the Lord: Jacob said to his Bro∣ther Esau; sell me thy first Birth-right. He answered; Loe I dye, what will the first Birth-right avail me? Jacob said, Swear therefore to me. Esau sware to him, and sold his first Birth-right; and so taking bread and the Rice-broth, did eat and drink, and went his way, little esteeming, that he had sold his first Birth right. Thus the Text: [Genes, 25.31. &c.]

For our use of this: first, let us clear the Text, and our Conclusion will plainly follow: Some then may ask, What meaneth this first birth-right in the Law of Nature? I answer, besides that which is common and pro∣per to our eldest sonnes, as Honour, Dignity, and place in our publick meetings: First, they have a double portion in their Fathers inheritance: Secondly, a peculiar benediction of their dying Parent, of great power with God, and highly esteemed. Thirdly, the dignity of Priest-hood, which was so long due unto him as they lived together; for when one departed, to begin a new family, as he was made Head of that family, so al∣so Priest by right. Fourthly, the father of the family dying, the eldest succeeded in the same manner.

But some may ask again, whether Esau sinned in selling his first birth-right, and how far? I answer; First, that he sinned in Gluttony, for that he saith, Lo I die; it was a false pre∣tence to induce Jacob to his desire; for if he had truly wanted, his father Isaac, being very rich, could not want sufficient victuals, but his intemperate

appetite must covet Jacobs particular provision. Secondly, he sinned most irreligiously, in contemning a holy thing, the right of Priesthood, annexed to the first birth-right; that some say, he sinned by Simony, in selling a ho∣ly thing, that Saint Paul calleth him Prophane Esau, [Hebr. 12.16.]

Again, you may ask then, whether Jacob did not sin by Simony, in con∣curring and first moving this sale, and also, against justice, in buying so pre∣tious a thing at so base and low a rate? I answer, that he sinned in neither, for what he did, was by Gods divine Decree a little before, that the Elder should serve the Younger, that he did very well in taking this occasion offe∣red by Gods particular providence and divine Will, by the expresse text of this whole Chapter. Neither may God be called to account, being Lord of all, with a most sacred and mysti∣cal disposing of all things above our reach, who are onely to learn and o∣bey the Will of God. As for the Priesthood it is only an acccssory or ap∣purtenance annexed to the first birth-right, & no distinct inheritance other∣wise of it self, more then is said be∣fore

of the chief of the family, wherein yet prophane Esau may not be excu∣sed from deriding and contemning both prophane and sacred things, e∣ven in point of Simony, when the Text concludes: Little esteeming, that he had sold his first birth-right. Thus Tirinus.

Now to our purpose of Feasting, and sensual appetite, it is too apparent in selling such gifts and priviledges at so base and sensual a rate, without all necessity: and so much of this.

Again, in Nabals carriage to King David, it is said; Behold he had a Feast in his house, as it were the Feast of a King, and Nabals heart was pleasant, for he was exceeding drunk, &c. and when ten dayes had passed, our Lord struck Nabal, and he died. Thus ex∣cessive feasting and drunkennesse is noted: [1 Reg. cap. 25.36, &c.]

Again, the Prophet Isai saith, Woe to you that rise up early to drunkennesse, and drink even until evening, &c. therefore is my people led away captive, because they had not knowledge, and their Nobles died with famine, and the multi∣tude thereof dried away with thirst, &c. Wo to you that are mighty to drink, and

stout men in drunkennesse. Thus he, [cap. 5.11.13.22.]

Again he saith, Wo to the Crown of Pride, to the drunkards of Ephraim, &c. these also have been ignorant, because of wine, and by drunkennesse have erred, the Priest and Prophet have been igno∣rant, because of drunkennesse they are swallowed up with wine, they have erred in drunkennesse, they have not known him that seeth, they have been ignorant of judgment; for all tables are filled with vomiting and filth, so that there was no more place. Thus he, [cap. 28.17, &c.]

The Prophet Ezechiel speaking of Jerusalem, saith: Lo, this was the ini∣quity of Sodom thy sister, pride, fulness of bread, and abundance, &c. [cap. 16.49.]

Again, the Prophet Daniel saith, Baltazer the King made a great feast to his Nobles, a thousand, and every one drank according to his age; therefore he commanded, being now drunk, that the vessels of gold and silver should be brought which Nebuchadnezzar his fa∣ther had carried away out of the Temple in Jerusalem, that the King and his No∣bles might drink in them, and his wives

and Concubines, &c. in the very same hour there appeared fingers, as it were the hand of a man writing over against the Candlestick in the utter part of the wall of the Kings Palace, and the King beheld the joynts of the hand that wrote: then was the Kings face changed, and his cogitations troubled him, and the junctures of his reins were loosed, and his knees were strucken one against another, &c. the same night was Baltazar King of the Chaldees slain. Thus the text, and dreadful, [cap. 5.1, 2.5.30.]

Again, the Prophet Joel saith, A∣wake you that are drunk, and weep and howl all you that drink wine in sweetness [cap. 1.5.]

The Prophet Osee saith, Fornication, wine, and drunkennesse take away the heart, [cap. 4.11.

Our Saviour saith, Look well to your selves, lest perhaps your hearts be over∣charged with surfeiting, and drunken∣nesse, and cares of this life, [Luke 21.34.]

The Apostle Saint Paul saith: Let us walk honestly, not in Banquettings ••••d drunkennesse, [Rom. 13.13.]

Again, Drunkards shall not possesse the Kingdome of God [1 Cor. 6.10.]

Saint Peter saith, Time past sufficeth them that have walked in riotousnesse, desires, excesse of wine, banquettings, drinking, &c. [1 Pet. 4.3.]

To this we might adde much more, were not this most sufficient, where∣fore we conclude this point with a new gambol or freakish sensual invention of feasting, banquetting, and dancing, by delivering a silver Ball; thereup∣on terming this excesse, A Ball, the supream note of riot, ingrossing all li∣bidinous belly-curiosities and jolli∣tie imaginable by effeminate revelling, and this in the night for a full imita∣tion of luxurious Baltazar; but let them take heed, and reflect upon his hand-writing upon the wall, a favour∣able admonition to amend, which though it took no place in him, yet may it stand for our right good use to abandon it as most abominable and execrable in many respects too tedious for our present purpose, when it sa∣vours of nothing but sensual excesse, if not worse; take heed then I say of a worse writing, and listen a little to Saint Cyprian, saying, Attend Virgins to a Parent (or grave Pastour) listen I beseech you, to him, both teaching and ad∣monishing

you, give ear to him, faithful∣ly advising you for your good and com∣modity. Thus he, p. 68. reflects upon Tertullians Fear, the foundation of Salvation; and Abstain (saith he) to day from things damned, to day let God see you such as he shall then find you; In the last judgment, see him above, P. 60, 64.

But must this passe thus without farther note of its source? France then begot it, sensuality nourished it, and to that height, that the limits of that famous dominion could not con∣tain it; but the irruption of it is more strange, why it should fleet Westward, or to our boreal quarters rather then Eastward to the glorious Orient or Meridian of Italy, Spain, &c. The answer may be ready and satisfactory; First, because more religious: Se∣condly, the Climate not suiting such hot excesse, we, and upon the matter onely England must be the Hostes for this entertainment. But wo to such a Mother of Lenity, yet derive this onely from the Court and Camp, when Saint Hierome shall say, Potent men, noble men, and rich men, hardly believe God, and much lesse eloquent

men; for their understanding is blind∣ed with riches and luxury, compassed with vice, that they cannot see vertue. Thus he. Will you say, many civil and pious persons of quality frequent it? if so, more the pity; for certain∣ly this is the high way, not onely to lose such esteem, but also to insnare others by this ill example, and in the worst manner yet ever broached; for it is no better, as more fully hereafter in our Note of Custome: in the mean time, list these, who and whatsoever for ill example, too bad, not to be excused by any shuffling or cutting: [Sancti Hieron. Tom. 5. in cap. 4. Joan. pag. 141. G. Anno 1623.]

CHAP. VII.

BUt, say some, Holy Scripture may not be taken thus literally, espe∣cially so harshly inverted against all times and ages, even i•• all these specified ornaments & sociable meet∣ings; As for Apparel, who more glo∣rious then those two holy women;

Queen Ester and Judith, for feasting, and banquetting; who more constant by distinct courses, and frequent, then holy Jobs children, and many o∣thers most approved; in testimony whereof for a lawfull use, witnesse our Saviours honouring it at the marriage, where he himself made particular wine for it? Also for Beauty and long Hair even in men, I remit you to Absa••om. and Adonias King Davids sonne: As for the Fathers produced, and all others in opposition to this, they are to be understood in a Rhetorical phrase, and sometimes Hyperbolically expressing ex∣cesse, yet not in any sense of such a degree here urged.

To all this, and first in defence of holy Scripture in point of ornaments, know that God gave such riches and arts in the first place to his own ho∣nour and glory, to be worshipped as God; thus he commanded M••ses, say∣ing. These are the things that you must take, Gold, Silver, Braffe, Hyacinth, (fine thred of Violet colour, and may be taken for silk) Purple, and Scarlet twice dyed, and Silk, and the hair of Goats and Rams skins dyed red, Oyle to make lights; spices for Ointment,

and for incense of good savour; Onyx stone, and precious stones, to adorn the Ephod and rationale (the priests Orna∣ment) and they shall make me a Sanctu∣ary, and I will dwell in the midst of them. &c. frame an Ark of the wood Setim, &c. and thou shalt plate it with most pure gold within and without; and over it thou shalt make a golden Crown round about it, and four golden rings, which thou shalt put at the four corners of the Ark, &c. th••u shalt make a pro∣pitiatory of most pure gold, &c. Two Cherubims also shalt thou make of beat••n gold, thou shalt make a Table also of the wood Setim, &c. and thou shalt plate it with most pure gold, & thou shalt make to it a golden ledge round about, & to the ledge it self a crown interpolished four fingers high; and upon the same another golden Crown: thou shalt prepare also four gol∣den rings, and shalt put them in the four corners of the same Table at every foot; under the Crown shall the golden rings be that the bars may be put through them, and the Table may be carried; the bars also themselves, thou shalt make of the wood Setim, and shalt compasse them w••th gold to bear up the Table. Thou shalt prepare also Sawcers, and Phials,

Censers and Goblets, wherein the Liba∣ments are to be offered of most pure gold. And thou shalt set upon the Table Loaves of Proposition in my sight alwayes (being 12. in number of unleavened bread, to put the 12 Tribes in mind, that they live wholly dependent of God, and these to be renewed every Sabbath day, and the old Loaves to be eaten by the priests only) Thou shalt make also a Candlestick of most pure beaten gold, the shaft thereof, and the branches, Cups, and Bowles, and Lillies proceed∣ing from the same. Six branches shall go forth from the sides, three out of one side••, and three out of the other. Three Cups, as it were in manner of a Nut on every branch, and a bowl withall, and a Lilly, and three Cups likewise of the fa∣shion of a Nut in another hranch, and a Bowl withall, and a Lilly. This shall be the work of the six branches, that are to be drawn forth from the shaft, & in the can∣dlestick it self shall be four Cups in man∣ner of a Nut, and at every one Bowles and Lillies. Bowles under two branches in three places, which together make six, coming forth out of one shaft: both the Bowles thereof, and the branches shall be out of it; all the whole of most pure beaten

gold. Thou shalt make also seven Lamps, and shalt set them upon the Candlestick, to give light over against. The snuffers also, and where the snuffings also shall be put out, let them be made of most pure gold. The whole weight of the Candle∣stick, with the furniture thereof, shall have a Talent of most pure gold. Look and make it according to the patterne that was shewen thee in the Mount. Thus God to Moses, and then pre∣scribes his Tabernacle, and Altar, in a most wonderfull exquisite manner. [Exod. cap, 25. &c.]

According to this also, he dictated the Priests vestments saying: Take unto thee also Aaron thy Brother, with his sons, &c. and thou shalt make a holy vesture to Aaron thy Brother for Glory, Beauty, and thou shalt speak to all the wise in heart, whom I have replenished with the spirit of wisdom, that they make Aarons vestures, wherein he be∣ing sanctified, may minister to me. And these shall be the vestments, that they shall make, Rationale, and an E∣phod, &c. that they may do the fun∣ction of Priesthood unto me. And they shall take Gold, and Hyacinth, and Purple, and Scarlet, twice dyed; and

twisted silk embroidered with divers colours. Thus the Text running in a most wonderfull manner, not on∣ly to expresse the Majesty of God, but conditions and qualities of his Priests, that his Doctor Saint Hie∣rom saith: These Vestments signify, that Bishops and Pri••sts must have spe∣cial vertues, discretion, purity of life, sincere intentions, contemplation of God, supportation of the peoples infir∣mities, solicit••de of their good exemplar life, sound doctrine, and band of Ʋ∣nity. Thus he, [Exod. cap. 28. S. Hie∣ron. t••m. 3. Epist. ad Fabiol. de ve∣st••tu Sacerdotum.

Thus much of the habit and orna∣ments of Priests in performing divine offices unto God, whereas the daily and usuall habit, even of the High Priest, was farre another thing, as now in these our dayes, a strong Caveat is given Priests both for excesse and un∣decency, against excesse the second generall Councell at Nice, an. 781. decreeth, that all Pride, and corpo∣rall ornaments excessive, be remote from Priests daily ornaments. The like have the generall Councels of La∣teran, an. 1215, Vienna an. 1311. and

Trent an. 1545. that St. Gregory saith, Priests must labour with all their forces, to have the vestments of vertues inwardly, and to take heed they disgrace not the dignity of Religion outwarldly; by immo∣derate Apparell. Thus he of such Priests as use vain & secular attire, with extra∣vagant curled Hair. Others again are taxed for extream in sordity, and na∣sty attire, most ill beseeming their ho∣ly functions, for whose provision in this kind, holy Church exacts a Patri∣mony of ten or twelve pounds yearly, of such secular Priests as are ordained, neither may they alienate it without assent of the Bishop, and this most suf∣ficient with their function to live a ci∣vill Priest, which I note for secular Priests, as distinct from Monasticks and M••ssi••ners, ordained by other Ti∣tles. [Nican. can. 16. apud Gratia∣num 21. quaest. 4. C. Omnis Lateran. cap. 18. Vien. & Trident. S••ss. 14. cap. 6. S. Greg. Homil. 6. ex. 40. & Marchant. tom. 2. pag. 212. dub. 3. an. 1643.]

Next the Majesty of Emperours, Kings, Princes, and Potentates, as Gods Vicegerents upon earth, justly require a habit and garb of particular splen∣dour

and honour; when holy Scrip∣ture shall say, And our Lord said to Moses, behold I have appointed thee the God of Pharaoh, and Aaron thy Bro∣ther, shall be thy Prophet (Speaker, or Preacher, for Moses stammered) in like manner, Priests for their functions are called Gods: Thou shalt not detract from the Gods, Judges also are called Gods: The Master of the house shall be brought to the Gods. Also by some holy Fathers, Princes are called the strong Gods of the earth, saith Tirinus. And of Judges, the Prophet saith: God stood in the Assembly of Gods, and in the midst he judgeth Gods, &c.I said you are Gods. This is seconded by our Saviour himself, saying unto the Jews: It is written in your Law, that I said you are Gods: And all this for their immediate power from God by his particular calling them, as he did the first Judges and King Saul, from whom all is derived; these then ought to use extraordinary garments, especially in their functions, as (I say) Gods Vicege∣rents upon earth; thus they may use Purple, Scarlet, &c. as above noted in Dives, pag. 23. mystically expressing their quality and power. And for o∣ther

times, it may easily be conceived by our present Clergy, and Judges, even by the examples of those holy Princesses objected, Judith and Ester, of whom it it is noted, that Judith washed her body, and anointed her self with Oint∣ments, and plaited the hair of her Head, and put a Crown upon her Head, and cloth∣ed her self with the garments of her joy∣fulnesse, and put Pantofles on her feet, and took Bracelets, and Lillies, and Ear∣lets, and Rings, and with all her Orna∣ments she adorned her self. To whom also our Lord gave Beauty, because all this trimming did not depend of sensuality, but of vertue, and therefore our Lord amplified this Beauty on her, that she might appear to all mens eyes of in∣comparable comlinesse. Thus the Text, [Exod. cap. 7.1. & 4.10. & 22. 28.8. & 21.6. Tirin. in Psal. 46.10. & Psal, 81.1.6. Joan. 10.34. Numb. 11.14. & 1. Reg. 9. & 10. Judith. 10.3.]

Now if this seem to animate the va∣nity of these dayes, there is a great mistake and a greater abuse: For first, that she had such rich ornaments, well she might, being noble both by Father and Husband; and in a decent man∣ner,

though here set out to the height upon her particular calling by God to execute his will upon Holofernes, and this as the text noteth: Because all this trimming did not depend of sensua∣lity, but of vertue, that for it God am∣plified her beauty. whosoever then will pretend this example must give good assurance of the like divine calling, which I think few do, and fewer ever think of it: But for her common dressing, as more sutable to her quali∣ty, the text saith; And Judith was left his (Manasses) widow now three years and six months, and in the higher part of her house, she made her self a secret cham∣ber, in which she abode shut up with her maids, and having cloath of hair upon her loines, she fasted all the dayes of her life, but Sabbaths and New Moons (the first day of the moneth) and the feasts of the house of Israel, and she was of an exceeding beautiful countenance. Thus the Text, that what she did be∣fore is plain, by the expresse command of God, wherein she so far concurred that she said: Bring to passe, Lord, that his pride be cut off with his own sword. Let him (Holofernes) be caught with the snare of his eyes in me, and

thou shalt strike him from the lips of my charity. Thus this holy noble woman, in whom note her retirement, private prayers, wearing hair-cloth and much fasting, as the attire and condition of her Widow-hood: Also her note up∣on the danger of her Beauty sufficient after all to retire her to her former ab∣struce widow-course. Now if you take one part of the example to brave it, you ought necessarily to follow the other, to be a compleat Disciple, pro∣mising true Christian Discipline, [Jud. cap. 8.4, &c. and 9.12.]

But notwithstanding all this glory in the attire and beauty of so prince∣ly a person, laudably, yea, religiously admitted by us, and no lesse condem∣ned unworthily, assumed by others, unto whom they no way belong: I cannot but note one abomination re∣jected by this holy Princesse, which she might so easily have pretended, that is, to have clad her self in mans appa∣rel, upon some pretence or other, but it seems she had met with that text of Moses, saying: A woman shall not be clothed with mans apparel; neither shall man use womans apparel, for he is abo∣minable before God that doth these

things. Thus he; If thus, then, how come we so bold in these times; I mean not for some lawful urgent ne∣cessity, to avoid a greater eminent dan∣ger; but to live in it some time, and to wicked ends, yea perchance known and permitted? [Deut. c. 22.5.]

That Queen Esther is lookt upon for that, the text saith: She was ex∣ceeding fair, and of incredible Beauty, she seemed to all mens eyes gracious and amiable, &c. in the third day she laid away the garments which she (ordinari∣ly) wore, and was cloathed in her glory; and when she glistered in royal apparel, and had invocated God the Ruler and Saviour of all, she took two waiting∣maids, &c. whereof one followed her bearing up her garments trailing on the ground. Thus the text highly imbra∣ced by these times, and most egregi∣ously abused, when she being a Queen and to a Heathen, she could do no lesse, and well; yet how displeasing to her own nature and will, let her speak her self, saying: O Lord, thou knowest my necessity, that I abhor the sign of my pride and glory which is upon my head in the dayes of my ostentation, and detest it as the cloth of a woman in her

monethly flowers; and were it not in the dayes of my silence. Thus she, for saith the text, she sought not womens ornaments, but whatsoever Egeus the Eunuch, the keeper of the Virgins would, those things he gave her to her adorning. Thus the Text, and most sufficient to our purpose [cap. 2.15. and 15 4, &c. and 2.16. and 14.16.]

Let all then be rightly poised in these two Ladies, and there will be little left to the prodigals of these times more then deep confusion. And for Custome in these to follow the fa∣shion, or better be out of the world; It is most true, better be out of the world in Heaven, then in the fashion to Hell, when our Saviour shall say: How narrow (hard to unwilling minds) is the gate, and straight (regu∣lar to curb sensual appetites) is the way that leadeth to life, and few there are that find it, (by practice, though easie) Also, many are called, (to Chri∣stianity) but few elected (out of the common custome and fashion for Hea∣ven) [Matth. 7.14. and 20.16.]

But a little to inform you of Cu∣stom and Fashion; it is true, they are very anciently founded even in our

first Parents Adam and Eve by their transgression, but there was a com∣mand and rule went before this, both to prevent and reform extravagan∣cies, especially drawn to Custome and Fashion; yet true it is, old Customs are best, and the steps of our forefa∣thers to be insisted upon, but how? as approved and authentically practi∣sed, wherein to omit many texts and examples of the old Scripture, when this one of the new may suffice; Tell the Church, and if he will not hear the Church, let him be unto thee as a Hea∣then and a Publican; you will say this is only for matters of Faith: True it is, and Religion also to live correspon∣dent, or Faith (saith Saint James) will not avail; for slight the Discipline of Religion, and it will not be long be∣fore Religion it self passe into the same predicament; true Faith then ought to make a Civil Christian, even in fa∣miliar attire and conversation, by this very text immediatly preceding: If thy brother shall offend thee (scanda∣lously) go and rebuke him between thee and him alone; at least by good ad∣vice, wherefore recourse then must be made to the Church in her Pastors, who

if not listened unto, the Apostles close may suffice: If any seem contentious, we have no such custome, nor the Church of God. This then must be the square to level all Customes and Fashions, with a Note that Saint Paul and the Church of God are not distinct; Two, in point of government, but first brings himself with others, whom he seconds by the whole Church, a Rule worth noting for all points of true Religion and Religi∣ous Discipline.

Again, Fashion and Custome (at least with civil Christians) have an Epithet of Decency to stave off Lenity, Prodi∣gality, and fantastical flashes, not tru∣ly to be discerned and reduced to a right understanding, but by this Rule here delivered most sufficient to can∣cel and rinch the Spanish pride in painting, howsoever permitted, as God doth sinners, yet never approved by any true Prelate or grave Pastour, no more then their as deeply noted carnal Luxury; the Italians bloody revengeful nature, the Germans and Dutchmens drunkennesse, that some stick not to stile it, Sancta Ebrietas holy drunkennesse; when if never so deadly foes, if they do but tipple to∣gether

to be drunk, they are present∣ly friends: Also at their Festival meetings, they take it for an obliga∣tion to make their friends drunk, o∣therwise they will never see them more: and this from their own mouths. The French exorbitant pro∣digality in apparel, dressings, &c. and finally, the Grecians fornication, usu∣ry, &c. by custome made no sin, as I have it at hand to shew, and now all or most part ingrossed by miserable England, though sometime for a true professor of all vertue, stiled, The Dowry of the blessed Virgin Mary, M••∣ther of God; until brazen-fac'd He∣resie thus overwhelmed it. But why doth not God exemplarily punish these? in some he hath, others he spares to amend, as before the Flood he gave 120 years to correct their lives, so that all is still to be noted for a most merciful permission unto a∣mendment, no approbation to conti∣nuance: Take heed then of Custome and Fashion in themselves, directing their full course to the Broad way, whose Precipice you cannot be igno∣rant of; reflect then upon old Tertul∣lian, saying: Whether are Christians to

walk according to the tract of Gentiles (and Hereticks) or the pleasure of God? pag. 27. reflect upon the Apostle, not only his Custome here a little before, but also where he saith, Do I seek to please men? if I should please men, I should not be the servant of Christ. Let us hear no more then of Custome and Fashion farther then hand in hand with the Apostles [Matth. 18, 17, 15. and 1 Cor. 11.16. and Galat. 1.10.]

CHAP. VIII.

AS for Feasting and banqueting, it may passe in a rational measure; Feasting then by the example of Abra∣ham, of whom it is said: And Abra∣ham made a great Feast in the day of his Isaac's weaning; is commendable, and not without just cause, to invite all his kindred and friends, to express their joy at so miraculous a birth; but to omit much of this religious feasting in the Old Testament, our Saviour is feasted by Saint Matthew, then a Pub∣lican, or Ʋsurer, and at a great feast saith the Text, not intended by our

Saviour simply to feast, but to docu∣ment such sinners, when the Text saith: And there was a great multitude of Publicans, and others sitting at the Table with them; and their Pharises and Scribes murmured, saying to his disciples: why doe you eat and drink with Publi∣cans and sinners? And Jesus answered: They that are whole need not the Physi∣tian, but they that are ill at ease, I come not to call the just, but sinners to pe∣nance. Thus he, and I hope little to the purpose of these times, especially when he shall say: When thou makest a feast, call the poor, feeble, lame, and blind, and thou shalt be blessed, because they have not to recompence thee, for re∣compence shall be made thee in the Re∣surrection of the just. Thus he, intima∣ting that all other feasts are made for private interest, as most plain by the very precedent words, say∣ing: When thou makest a dinner or Supper, call not thy friends, nor thy Brethren, nor Kinsemen, nor thy neighbours that are rich, lest perhaps they also invite thee again, and recom∣pense be made thee, Thus our Saviour, yet not that we should never invite such, but not to such an end of pri∣vate

interest farther then to continue love and charity with correspondent friendship, and not to neglect the poor. [Genes. 21.8. Luc. 5.29. & 14.13.]

That our Saviour is said to turn wa∣ter into wine at a Marriage, and con∣sequently a supposed feast it was for three causes; First to honour Marri∣age by his presence, a sufficient appro∣bation of it against the succeeding He∣reticks, Tatians, and Enoratites, say Saint Austin, ••uthymius, and Saint Bede. Also, for the Spouse or Bride∣groom probably supposed to be his Cosin St. John Evangelist, saith Tirinus; and in want of wine, when the Text saith: And the wine failing, the Mother of Jesus saith unto him, they have no wine; A motive sufficient, and not to supply the worst wine. Secondly, to teach us humbly, not to despise our poor kindred. Thirdly, to take this occasion to shew a Miracle for the com∣mon good, saith Saint Cyril of Alex∣andria, [Johan. 2.1, &c.]

Neither do we abhorre feasts, mo∣derately and civilly used, to nourish charity and civill recreative corre∣spondence, but the riot and abuse of

it in former times punished with death, when the Law of Moses runs thus. This our sonne is froward and stubborn, he contemneth to hear our admonitions, he giveth himself to commessation, to riot and banquettings: the people of the City shall stone him, and he shall dye. Saint Peter also, speaking of Hereticks; saith: They flow in delicacies, in their feasting rioting. This is that Job feared in his sons and made him to pray for them. What prayers then need we now? it were well the Rule of that great King of the Assyrians, Ahasuerus, were observed, when he made a feast for his Nobles 180 dayes, and seven dayes for the people of the City, placing his Princes over every Table, that none should be p••essed to eat or drink more then he freely would. [Deutr. 21.20. & 2 Pet. 2.13. Job cap. 1. Ester cap. 1.1. ad 9.]

As for Beauty and long Hair, espe∣cially exemplifyed in Absalom and A∣donias the most remarkable of any, it avayles little, yet gives an ill note when so trayterous to their holy Fa∣ther King David, that Absalom was hung by the Hair of his Head, and cause of his death, wherein note that the Text saith: When he poled his hair

(once every year, because his bush did burden him) he weighed the Hair of his Head at two hundred sicles, of the com∣mon weight, that is (as Expositors will have it) worth two hundred two shil∣lings, or half Crowns the value of a Sicle, which his servants made of that fine yellow Hair infinitely desired by curious Ladyes: but you see the end of it; yet then, may some say; if long Hair, especially in men, be so odious, how comes our Saviour to be alwayes ex∣pressed in long Hair? To this I an∣swer, That in this our Saviour seems to comply with the Nazarites, a kind of Religious profession to wear such long Hair, yet not that he was under any such vow, as Tirinus sheweth, but that he did this as then the best example in this point, and so continued for some time to bury the old Law in peace with ho∣nour, wherefore Saint Paul being a Nazarite by vow, and becoming a Christian, did after some time cut his Hair, that the Text saith: He had his hair shorne, for he had a vow: That now he saith: Doth not nature it selfe teach that a man indeed, if he nourish his Hair, it is an ignominy to him, but if a woman nourish her Hair, it is a glory to

her, because Hair is given her for a veile, that now he concludes: if any man seem contentious, we have no such Custom, nor the Church of God. Thus he upon this very point. Yet see Tirinus upon it, and you may be better satisfyed; as a most effeminate sign for a man to wear extravagant long Hair, [2 Reg. 14.26. & 18.9. Tirin. in cap. 14. & in cap. 2. M••tth. v. 22. & Acts 18.18. & 1 Cor. 11, 14. &c. & Tirin. in 1 Cor. 11.16.]

Saint Hierom saith: Our Lord will that Priests have their Hair of Sanctifi∣cation (befitting Priests) perpetual, and that their Heads be covered, not with any exteriour vayle, but with their own natural Hair, not for an ornament and luxury, but decency, Thus he, plainly expressing a decent limit in this Hair. [in Ezech. cap. 44. pag. 477. tom. 4. F. fine.]

Whereas the Prophet Ezechiel saith of Priests in his time. They shall not shave their Head, nor nourish their Hair, but poling, they shall pole their Heads; Saint Hierom saith: Here it is plainly demonstrated, that we ought not to have our Heads shaven, as the Priests and wor∣shippers of Isidis and Seraphis (Egyp∣tian

Gods) were in honour of them, nor yet let the Hair hang long, proper onely to luxurious barbarous persons and souldi∣ers, but that a decent habit of Priests may be shewen by the face. Thus he [Tom. 4. in cap. 44. v. 20. Ezech. pag. 476. C. an. 1623.]

But what do we here trouble our selves with Priests only, when the Apostles discourse is to all, that those manifold mysteries pertain nothing to us under the new law of grace, where∣fore we must cast our eyes more parti∣cularly upon Christ and his Apostles, with his Catholick Church, as before.

Now for Adonias, of admirable Beauty, he was put to death by Solo∣mon for desiring his Fathers wife after his death? and thus ran the exorbitan∣cy of Beauty, whereof you have heard much, and more yet shall, that it is, not to take pleasure in it, but to fear it.

But then, may some say: to what end then did God create so curious an aspect as B••auty, more precious then the most artificiall parcel guilt? only to be presently violated? it is not credible; Also so many Dainties, Curi∣osities, Riches, &c. To the first, of Beauty I leave it to my Authours, not

only Tertullian, but Saint Cyprian, with all the rest, though for Gods end in it, I think it very little diffe∣rent from our Grand Mother Eves Beautiful forbidden fruit, not only for an enticing Beauty to try our obedi∣ence to God, but of as admirable a gust to our cost, as you have heard, howsoever created only for a religious Act, to shew what we ought to do for God, abandon all rather then offend him, which here was easy enough, and in a poor matter for the liberty they had to eat of all other fruit in that Garden of pleasure, he gave his Pre∣cept only to try our obedience, as God tempted Abraham; that is, tryed his obedience in sacrificing his son Isaac, not tempting to ill, but vertue; for, saith Saint James; God is no temp∣ter of ill. So here, in the creation of things, and all dainties for man, and permitting the Devill to expose them to ill, God (I say) permitteth it for our triall unto vertue, with an assurance of his grace alwayes, ready to assist our true cooperating will, that the Apostle saith: Let us goe with confidence to the Throne of Grace, that we may obtain mercy, and find grace, in seasonable ayd.

Saint James also saith: Approach unto God, and he will approach unto you: St. John also: Behold I stand at the door and knock, if any man shall hear my voyce, and open to me the gate, I will enter into him, and will suppe with him, and he with me. This then may suffice to excuse God, and accuse our selves. [Genes. 22.1. Jacob. 1.13. Hebr. 4.16. Jacob. 4.8. Apoc. 3.20.]

Here then you see how highly we are animated to vertue, not to violate it by presumption, especially in Corrupt Custom; a true concurrence is only re∣quired, which is twofold, by fighting & flying; fighting with our selvs inwardly, & flying from hostile enemies outward∣ly, thus we shall carefully observe that sacred Counsell: Be ye simple as Doves, but wise as Serpents. Here then to our present enemy, and most fierce, Beauty; the most ready way to beat her down, and be absolutely free from all her ty∣ranny, is to fly from her as a most poy∣soned May-flower out of season, and for the point of Luxury, urged by Ter∣tullian, and Saint Cyprian, as the pro∣per effect of Beauty; and such antick dressings, I leave it to a more serious reflection, by such as thirst after them,

whether true or no; the danger then of Beauty, I close with that admirable history of poor Clores, Religious of the holy Order of Saint Francis in the holy Land of Palestine, who when the Turks assaulted their Monastery being well informed of their bruitish na∣tures, and themselves fair and hand∣some; they cut off their own Noses to preserve their Virginity, which so in∣censed these barbarous animals, that they killed every one of them, send∣ing their Soules Martyrs to Heaven: witnesse [Quaresimius tom. 2. de Terra Sancta, lib. 7. cap. 6. & 7. pag. 897, 898. Anno 1639.]

Finally then, that God creates and permits many actions of man by the instigation of the Devill for the reso∣lution of Vertue, witnesse first our Sa∣viour himself, saying: It is necessary there be scandals, but woe to that man by whom scandall cometh: His Apostle also saith: It is necessary that there be Heresies; Not to embrace them for liberty, but refrain them in testimony of our Loyalty to truth, as his imme∣diate succeding words plainly import: That they also which are approved, may be made manifest among you. Thus he,

and thus is Beauty, not to be adored, but humbled, rich clothes, ornaments, &c. and riches it self to be well guar∣ded, as my grave Authours, Tertul∣lian, Saint Cyprian, &c. have made manifest, and so clear in the abuse of them, that not to blush at these trans∣gressions, I may very well usurp that of the Prophet Jeremy, saying: Thou hast a Harlots face, and knowest not how to blush; and yet not so strange in our dayes, when holy Job shall say: Some are so wicked, that they drink iniquity like water, (most precious in those parts) Notwithstanding saith Saint Hierom: If bashfulnesse follow the fault, there is great hope of salvation, God grant it then with amendment. [Mat. 18.7. & 1 Cor. 11.19. Jerem. 3.3. Job. 15.16. S. Hieron. tom. 4, lib. 2. in Ezech. 3. pag. 348. D. fine Anno 1623.]

CHAP. IX.

BUut some, yet not so easily redu∣ced from these praying humours; Thrust in a Quaery, what sin it is, whe∣ther Mortall, to follow the Fashion or not? if not, why should any busie spirit molest it self so impertinently?

I answer to the Mortall condition of it in the height by what you have heard, no rationall man can deny it; and for the diminutive degree, Only Venial, so affected, deliberately pro∣fessed, and cordially embraced, it can∣not be lesse then the high roade to Mortal, when holy Scripture shall say; He that loveth danger, shall perish therein. Again: He that toucheth pitch shall be defiled therewith, (mortally as the next words intimate) He that communicateth with the proud, shall put on Pride (mortall as thus noted) Here then let us a little convene our grave Authours, and holy Fathers; as first, Saint Clement makes excessive Apparell and Ornaments, a plain cause of Adul∣tery:

A sin sufficiently known for Mortall. Tertullian saith, That the servants of God and the Devill are distinguished by Apparell, pag. 27. Then to wear some Apparell for some persons, is Mortall, and by whom to be censured: but Saint Peter, and St. Paul, in their Successours, as properly a deep case of Conscience? Rich attire in some is cursed, as a particular note of a Harlot, pag. 28. This I take to be Mortal. An objection answered with a strict obligation of good example, pag. 28. The Circumstances of this imply it Mortall, to neglect it. Again, The Devill is Authour of new Fashions, pag. 59. This I understand, when done without just cause, especially as now meerly out of Pride, for the most part mortall; and none without sin, where∣in chastity consists, and how lost by imi∣tating Heathens and Hereticks trim∣ing and decking the Body, pag. 59. Often Mortall, and never without sin. Beauty naturally invites to wicked sensuality, pag. 60. witnesse our Mo∣ther Eve, with too many of her chil∣dren dipt by it in mortall sin, and where they scape best, nothing gotten for the Soul without cashiring it. Na∣tural

Beauty is to be suppressed, much more Artificiall, pag. 61. woe then to such as nourish it. The proper use of Beauty is Luxury; with an answer to a Plea for Beauty, pag. 61. Therefore most dangerous in all, not marri∣ed. The impudent sin of painting and fixing black Patches upon the place. pag. 63. if impudent, not easily excused from mortall sin. The Devill is Au∣thour of Painting and Patching faces. pag. 62. Take heed of a Master who will not sleep, untill he bite, and have his ends in a deep measure; Paint∣ing, and Patching the face, unworthy the name of a Christian, pag. 63. This sounds Mortall; colouring the hair is most abominable, pag. 63. This phrase (most abominable) sounds it Mortall in a vul∣gar sense, at least scandalous in a high degree, neither do I see how the mo∣dern powdring of Hair can be here excused from any lesse, as also you may note our Reverend Father Mar∣chant, pag. 50. The vanity of extrava∣gant Hair is a sin, so censured by grave Authours and Pastours, pag. 63. A note then may passe upon Tertul∣lians very words saying: I see some dresse their Hair with Saffron, thus they

now carry their Hair naughtily and wickedly fancying a fiery Head, that what defiles, they take for an ornament, &c. what comelinesse is there with inju∣ry? what Beauty with uncleannesse? shall a Christian woman cast Saffron up∣on her Head? Thus he, and in a high expression of sin, thus to powder the Hair: easily understood by all consci∣entious persons; may we then a little compare it with our present pow∣dring the Hair white; White like Millars, or Meal-men, even to a nasty soyling their clothes. But it's wholesom for the Head, by drying up the sweat, and cleansing the Hair, A miserable, weak, yea silly, Plea, when first to cleanse the Hair, the quite contrary is most apparent, for this Powder, is thus powdred commonly in the morn∣ing before any sweat be stirring, and entertained after, both Hair and Head are far better accommodated by a fair cloth, then such powder, or let hair be more modest, especially in men, and the sweat will not be great, when I take not such as use it to labour so hard, and women least of all. But for Powder, upon a sweaty Head, if not more diligently taken off, then prodi∣gally

cast on, the Head will quickly become a Dung-hill, or scurf of infir∣mity. Listen then a little to Tertul∣lian, and other grave Fathers by us noted for a filthy, yea wicked thing, thus to besmear the Head with Pow∣der, and be conten•• with a more civill note; if the perfume of it please, or serve to stave off ill sents, order it in a more rationall modest way, the worst I wish you, better then deceitful ex∣cuses, Clemens Alexandrinus, ut infra.

As for Saint Cyprian, his more par∣ticular notes are: Against excesse in Apparell; against powdring of Hair, Painting, Black Patches, pag. 30. &c. As most abominable, and deep sins. What it is to be a modest Virgin; Against curled Hair and excessive dressings pag. 32. As great sins. The Apostles against excesse in Apparell; And strict, not with∣out sin. Women in their Apparell and Ornaments, are to be regulated by Ecclesiasticall discipline, pag. 32. This Rule is to be looked upon, and from whom, but Ecclesiasticall persons; grave Pastours? The danger of prodigall dressing the Hair, seems mortal; pag. 33. The right use of Riches with the abuse,

pag. 33. worthily to be noted for the circumstance of deep sin in them both. Eccesse of Apparell and Ornaments, out of their degree become none but Har∣lots; Modest Virgins ought to avoyd scandalous attire, pag. 34. Against cur∣led Hair, Painting, and Patching the face, &c. pag. 64. All sounding Mortall. No beauty ought to be e∣steemed, pag. 64, 65. Of Pendents in the ears invented by the Devill; Not with∣out sin, and to be feared in many cir∣cumstances, Mortall, sufficient to ab∣horre it; Against black Patches, and Painting the face, also colouring the Hair, pag. 65. As great sins. The wrath of God provoked by Painting and black Patches in the face, pag. 56. This cannot be lesse then Mortall. To colour the Hair is a sin, The punishment of painting the face, pag. 66, 67. most notable: A note for married women not to flatter themselves in excess of attire; under pretence of plea∣sing their Husbands; Painted Virgins not to be numbred amongst Virgins, p. 67. then certainly, this cannot be lesse then Mortall. Of presumption upon Cu∣stome most dangerous, pag. 67. Against Pendents in the Ears, gold chains, pre∣cious stones, coloured hair, and fantasti∣call

shooes, pag. 68. As Mortall. The De∣vill paints faces, pag. 69. Then take heed of a mortall stamp against black Patches in the face, pag. 69. above de∣clared mortall. Thus Saint Cyprian.

Clemens Alexandrinus thinks excess in Apparel to be worse then Drunken∣nesse; then certainly Mortall, at least frequently. pag. 29.

Saint Ambrose makes excesse in Ap∣parel worse then Adultery, with a note against Pendents in the Ears; as Mortall, pag. 36.

Saint Hierom relates a strange pu∣nishment of a married woman with death for Pride in Apparell. Of Va∣nity as Mortall, and particularly in Apparel; Of Pride in clothes, as Mor∣tall. pag. 37, 38.

Saint Chrysostome compareth excesse in Apparel to Murther, then certainly Mortal. Again: He threatens extreme revenge for alluring dressings; this sounds no lesse. The vanity and vain glory of Apparel is to be trembled at, take heed then of a Mortal fit. He holds it impossible to have a care of the Soul, where Beauty and ornaments reign; then certainly Mortal in a high degree. He makes it an Antique going

to Church to pray in excessive Apparel and ornaments; this is too easily tra∣ced for Mortal. Again: To Prodigals and vain fashions in Apparell and or∣naments, he designe••h Hell. Take heed of such Legacies. No Almes can excuse living in excesse of Apparel; how then excused from a Mortal condition? pag. 39. &c.

Saint Austine, of excesse in Apparel and Ornaments, as Mortal. Married women ought to adorne themselves with due respect unto Religion; upon pain of scandal; sin sufficient. Wives may not Paint to please their Hus∣bands, at least in publick; for saith he, All Painting the face, and curling the Hair, is execrable, even in married persons; Note this as Mortal. p. 43, &c.

Saint Gregory saith: L••t no man think sin to be wanting in luxury and excesse in Apparell. And this as Mor∣tall by his whole discourse. And so we close with Sir Thomas Moores re∣ward for such Transgressours, that if they have not Hell for their paines, they have great injury done them, as against divine justice, pag. 44, 45. and thus we think the malice of such fan∣tastical humours sufficiently declared

as highly Mortall; and the least, at least so affected, in the broad Rhode to Mor∣tall, which may suffice our purpose, that grave Authours, and holy Fathers are not simply Rhetoricall, much lesse Hyperbolical, not to maintain what they say, howsoever expressed in full terms of high disgust, and in so plain a Catechisticall way to such persons, that no vulgar understanding can take it otherwise.

CHAP. X.

HEre my grave Authour, the Re∣verend Father Marchant addes building of houses with their orna∣ments, which for brevities sake I omit, and the rather for that they are easily squared, by what you have heard of such as are to inhabit them; but the use of them is more strong, and more exorbitant, when Noble men in their attendants and officers, will imitate Princes, Kings, and Emperours, and the Gentry, Noble-men, most profusely and prodigally, that what can they expect,

but to be so listed for companions with the rich Glutton?

Now all that we have said hath an hand-maid or attendant as bad as all, and this by Gaming, and other plea∣sures too frequent, pretended for sim∣ple recreation, when nothing lesse is intended; wherefore to understand it truly, we are to conceive it with six branches; three straight up be∣holding the Sun boldly in the face for lawful; and other three hanging down most perversly, as daunted at the pre∣sence of the Sun for their corrupt guilty nature: The three first are for health, friendship, and civil recrea∣tion: The other three are unlawful, purely for gain, cheating, and horri∣ble sins attending it, which well de∣serve a little scanning; and first, their good fruit.

Health then may require much, and eft-soon at unseasonable times and hours: Friendship hath its limits and civil recreation more limited, that all squared prudently with good ex∣ample, often prove meritorious.

But for the other Three; and first, Gaming, it being no approved profes∣sion for man to live by the Gain, pure∣ly

so intended cannot be admitted and first for this offence in Clergy-men the Apostles in their Canons say, A Bi∣shop, Priest, or Deacon following (fre∣quently with scandal) dice and drunk∣ennesse, either let them leave, or be con∣demned (deprived Communion.) A Sub-Deacon, Lector, or Singar doing such things, let him either leave, or be de∣prived Communion, and also a Lay-man: Thus they: whereupon the old Spanish Council of Eliberis, an. 305. decreed the same, that all such play with dice is forbidden, both by the Civil Law and Canon, as Bishops and Priests are forbidden, upon pain of deposition from their Functions, and other in∣feriour Clergy, upon pain of excom∣munication and mortal in Clergy-men, if they play long, and with scandal, yea, and unlawful in all purely for gain, though but for a peny, and the sin increased, according to the quali∣ty of the Play, that being thus unlaw∣fully purloined against all law and conscience, it ought justly to be re∣stored, and to the poor for a punish∣ment to both loser and winner for a future reformation, [Cant. Apost. Can. 42.43. Marchant. tom. 3. p. 41, 42. Sect.

Notandum, anno 1650. Lessius de Ludo, p. 283. N. 4. and 284. N. 5.

And for the second point by Cheat∣ing, I give it a particular place by it self, as the sink of Play, no better then plain robbery, or in some respects worse.

That horrible sinnes attend unjust Play, is manifest in many respects, that Pelagius Alvarus, a Spaniard, of the holy order of S. Francis, and Bishop in Portugal, anno 1320. numbers seven∣teen distinct sins, which for the ease of more vulgar capacities, we may reduce to four: As losse of time, losse of goods, and, in some, great states to ut∣ter ruine; Then unjust gain against all laws and conscience, only braved out by ill custome, Harbinger of Hell: All unjust procuring means to follow it, and particularly by inducing others to it. Then S••earing, Blaspheming, &c. also often brawls and deep quarrels e∣ven to the shedding of blood and life.

Again, gluttony and drunkennesse often thrust in for a great share, and no unjust Play without some of these, that Dicers are noted to be declared infamous by divers Lawes; and most

deservedly when a grave Author linkt with Saint Cyprian, in an approved Tract of Dicers, shall say, Dicing-hands are accustomed to sensual desires, that is, Dicing-tables, the Devils hunt∣ing-staff, or Boar-spear, an incurable wound: I call it a Dicing-table for the Devils presence in it, I call it a Dicing-table for the madnesse there, fury, per∣jury at sale, and imperious serpentine discours••, &c. O spiteful, lazy, and slothful wickednesse of Dicers: O cruel band armed to its own danger, when it ignominiously scatters paternal fortunes and riches gotten by the sweat of Ance∣stors, &c. then after much to this purpose, he saith: Dice are hated by the law, dice are followed with an igno∣ble crime, dice run with a full Channel of wickednesse, supplanting friends, con∣suming all, &c. Then after much to this purpose he sheweth how dice were first invented by a Scholar, the Devil inciting him to it, and so far as to have his picture drawn with his name in a Table of Dice before him, and this elevated in an high place to be a∣dored, and in time sacrificed unto, as to a God by all that would professe this Art; which (saith my Author) be∣comes

not a Christian; that whosoever is a dicer, ought not to professe himself a Christian, but an Heathen. Certainly (saith he) what strange madnesse is it in Christian Dicers, to rage, to fret, to fume, swear, and forswear in most savage language, and by a black fume raised by the Devil, to lay violent hands on each other, to curse, to ban themselves to the Devil, &c. O execrable art, hateful to all that affect it, poison to all estates, in∣cendiary of peace, bane of charity, A∣bysse of sin.

Again, if (Christian) thou art a dicer, thou art an enemy to thy self and thy in∣heritance: Whosoever thou art, cease thou miserable wretch from such mad∣nesse; what doest thou thus voluntarily precipitate thy self into the snare of death with the Devil, &c. Why doest thou offend, by praising thy enemy for favours, when necessarily thou shalt be punished with him? be rather no dicer, but a Christian, &c. cease from those thy out∣ragious manners, curb thy head-long wickednesse; play with Christ, play with the poor to redeem thy sins by almes and praiers. Play not at Dice, where the play is so hurtful, and crime mortal, cut off thy hand from dice, avert thy heart

from it; cast off the cloud of the enemy from thy eyes, and purifie thy hands from the sacrifices of the Devil, drive from thee those furious manners; be patient, and a Christian, be just and provident to thy self and life in thy works; fly the Devil persecuting, fly dice, the enemy of thy estate, study wisdom, listen to the ad∣monitions of the Gospel, extend pure hands to Christ, that thou maiest merit our Lord, cast no eye upon dice. A∣men.

Thus he, and so much of Gaming, not that Dice may not be civilly used, but how apt and deeply abused is too frequently experienced, that this seems more particularly censured by laws, then any other Gaming. [Mar∣chant. ib. P. 42. Author de Aleatoribus inter opera Sancti Cypriani, N. 24, &c.

Other pretended Recreations are chalenged in Dancing, Stage playes, Hors-racing, and Cocking, all lawful, lawfully used. And for Dancing, that in it self is a civil and lawful recrea∣tion, as an expression of joy very ap∣proved, may not be denied, when a∣bundantly testified both by holy Scri∣pture and Canonical antiquity, yet

of that nature in many respects, that as much care must be had of the abuse of it, as in drinking too much good wine, a hard task for some.

Stage-playes, as far as they repre∣sent onely pious and civil incitements to vertue, may passe for lawful, but otherwise it is frequently a mortal sin to be present at them, and the Actors infamous, by the Lawes of the pri∣mitive Church, [March. ib.]

As for Hors-racing and Cocking, the excessive prodigal charge and expence is sufficient to condemn it for most a∣bominable, abstracting from the sequel of unlawful gaming and other Appen∣dixes, that here I conclude them all with Saint Gregory, who calls excesse play and sporting. Foolish mirth, the daughter of Gluttony, and mother of I∣dolatry. Thus he too true for the sway it carries unto all riot and scan∣dal, [Lib. 31. cap. 31. Moral.]

But which augments this irregula∣rity, and not a little, is, that these sports and recreations, particularly Hors-racing and Cocking are too fre∣quently practised in the holy time of Lent, so religiously observed in pri∣mitive times, that the Emperour The∣odosius

the elder, anno 389. forbad the examination of all criminal causes in the Lent, and particularly any execu∣tions of death, because it was a time to free Souls from punishments by de∣votion, that the people might attend more seriously to their Redemption. [Baron. tom. 4. Anno 380. Pag. 417. and Anno 389. Page 607. A. Anno 1608.]

Also Holy Church to second this to be a time of particular recollection and devotion; she first of all gives us holy Ashes, to put us in mind what we are, and what to expect, to return a∣gain unto dust. Also the time of Lent is called a time of Penance, by the example of our Saviour and his Apo∣stles, the sole motive of the Churches promulgating it to all true believers, with this admonition in the first Sun∣day of it. According to the ancient cu∣stome, let us keep this Fast of fourty dayes. The Law and Prophets first gave it; then Christ the King of all, and cre∣ator of times consecrated it. Let us use then more sparingly words, meat and drink, sleep, and recreations, and be more strict in observing them. Thus the Church.

But what, may some say, Must all keep this? that cannot be; wherefore it is only for Church-men and Religious: I answer, that as the Lent it self is proposed to all, and so strictly, that, saith great Saint Austine, He that keep∣eth it not, is not esteemed a Catholick; except justly dispensed withall, even so is all this observance proposed to all, every one in his degree; Religi∣ous, strictly; Clergy, regularly; and the Laity, piously; to pray more, fast more, and watch more in devout read∣ing and good exercises then at other times, and so to abstain from all dan∣cing, gaming, and sports, as most ir∣regular, by what is said: also all vi∣sits are forbidden, except just cause dispense, and most rational duely re∣flected upon; will you urge what sin it is to violate and infringe any of these, that if not mortal, you know what you have to do? if so, I know what will quickly follow, that such will not long be strangers to mortal sin.

Again, in token of farther obser∣vance, the Church forbids all publick Marriages, and in primitive times married people abstained from con∣jugal

duties, at least certain dayes, and alwayes when they received the holy Communion of the sacred Eucharist which is not wholly neglected, and all insinuating the reverence of the time, howsoever now vulgarly slighted.

Here also I cannot but note a ge∣neral murmur, yea, scandal by many, and of Note, who all Sundayes, pre∣sently after dinner fall to Cards all the afternoon, until night, as if Pray∣ing were Canonically turned to Play∣ing, when for my part I think it as great a transgression before three of the clock (the common hour of Even-song) as to violate any time of the Lent under precept, when so grosly scandalous, that even Protestants cry out upon it in high expressions, and justly to spend a whole afternoon at such a time so irreligiously: and, which is more strange, this scandal is taken by some, who play themselves at this unseasonable hour, a double con∣viction, too abominable even to Nulli∣fidians: and so to close this respect of Lent, King Edward the 6. Qu. Eliza∣beth, K. James and K. Charles silenced Stage-playes in time of Lent, though after some dayes it was in part re∣mitted,

howsoever this acknowledg∣ment may teach us more, to run with holy Church more retired.

CHAP. XI.

NOw all that we have said, and laboured, without yet a farther reflection, will prove but a fair stru∣cture upon sand, yea, quick-sand, sink as soon as erected, and if so, to hear no more of it, the sorrow might finde some mitigation, but the case hath a∣nother condition, the object of our pains will appear, and so fowl, so na∣sty to all better expectation by extra∣vagant courses, that we may justly fear that Text, It had been good he had never been born; this then we must refl••ct upon, and in time, when Saint Hierom shall say, Being a boy, I have read in Schools, that thou wilt have a hard task to reprehend what thou per∣mittest to grow to custome; wherefore (saith he) Let him not learn to have that in youth, which afterward he may be forced to leave; for the Proverb

will prove strong, Wherewith the Ves∣sel shall be first seasoned, it will alwayes keep a smack. [S. Hieron. epist. 15. ad Laetam. & epist. 16. ad Gaudentium.]

Education then is that we must cast our thoughts upon, & as strict charge imposed by Holy Church to discharge what we promised in Baptisme, as you have heard in nature of an Oath, re∣nouncing all the works and pomps of the Devil; To believe in God Almighty, and our Saviour Jesus Christ; and to professe Christian Religion by good works according to the command of Christ and his Church; this the Pastour is bound to signifie after Christening; That the God-fathers and Godmothers admonish the Parents of the Infant, that they have a great care of it; first, in its in∣fancy, until it come to the use of reason: Secondly, that then it be taught the Ca∣tholick faith and Christian Discipline to live correspondent, and this exactly, e∣ven in the first Rudiments and Prin∣ciples of Christian manners, though to some they may seem of little impor∣tance, when our Doctor S. Hierom shall say, Small things are not to be contemn∣ed, as of no moment, without which great∣er

things cannot subsist. Thus he, ibid. ad Laetam.

This first minority then of under∣standing now sprouted to a higher de∣gree; a Pedagogue or Tutor must be found, whether domestick or externe, matters not to erudiate and instruct in humane literature, yet still to keep a∣foot true Christan Principles of Cano∣nical Discipline, as the Basis or Foun∣dation of Salvation; but here great choice must be made, or all is lost, when Saint Hierome shall instance; That Alexander, that most potent King and subduer of the world, both in man∣ners and garb, could not want the Vice of his Pedagogue Leonides, wherewith he was infected in his youth, for the emu∣lation of ill is ever prone and hanging upon Nature, that whose Vertues please not, their libertine vice quickly takes hold of. Thus he, ib. most sufficient to advise good choice in such a perilous case of eternity, and not take the first that comes to hand, because we will not think of a better; Parents, look well to this main charge of making or marring all; it is not to be shuffled off, you deal with God not to be baffled; it concerns you deeply (I say) for e∣ternity,

especially when Saint Chryso∣stom shall seem to note the ill example that Parents them••elves give their children, in vanity of Apparel, with o∣ther indiscreet carriage, noting first that hence such children become effe∣minate and dainty, covetous of such things, and consumers of what they get, saying, Hence young men become cowardish and effeminate, also for their ends, covetous of money, for such are ac∣customed to gape earnestly after rich ap∣parel, shooes, and such like; that when they consume much in these things, they want a great heap of money.

Secondly, he noteth children to be inclined to theft, and other sins for money: That if (saith he) it happen, they have a covetous father, they are forced to fly to worse courses for money to fulfil their desires.

Thirdly, for such ill example young men fall to carnal sensualities, and much other madnesse, because Parents have not means to nourish them in their wonted splendour. By this means (saith he) many young men lose the flow∣er of their age, and being made flatter∣ing Parasites to rich men to obtain their desires, undergo many foul offices. Thus

he, [Homil. 50. in Matthaeum.]

Here then let Parents cast a reflecti∣on upon the rich Glutton in the Go∣spel, that children curse not their pa∣rents, and parents cry out, Father A∣braham, I beseech thee send, &c. See Tirinus upon it, in the mean time note well this misery of our very strange corrupt times, when many pious Pa∣rents lament the exorbitancy of their children, justly bewailing their lavish courses, yet they themselves a great cause of it in their fond libertine per∣missions, that true Christian breeding is turned to sensual feeding; decency to exorbitancy, affection to destruction; and, in fine, religious Parental love, to plain infernal dotage, little reflecting upon that of the Apostle: If you be without Discipline, whereof all (true Christi∣ans) are made partakers, then you are Bastards, not children: But if any man have not a care of his own, and espe∣cially of his domesticks, he hath (in ef∣fect) denied the faith, and is worse then an Infidel, (in so grosly neglecting his conscience) [Luc. 16.27. and 1 Tim. 5.8.]

Again, whilest this Discipline and care is had and administred by the

truly zealous and vigilant Tutor unto vertue, in steps a Paramour of destru∣ction, Proctour of vanity suggesting, that without the London garb and Pa∣risian mode, you have nothing, you are a Rustick. But I pray, what Breed∣ing is this, other then in effect (at least too frequent) to subvert and ca∣shiere all precedent documents and true Christian manners, yea, our Oath in Baptisme rightly digested; but here rises a fume with a loud roar, of no such thing, and that Education is tra∣duced, and humane civility trampled upon to curb all in a grosse path of rusticity or rudenesse; But excuse me, the Eccho of experience reverbe∣rates the contrary, when briefly plain dealing is minced to fulsome dissem∣bling; and grave salutes, to antique actions, more befitting a stage, then real expressions of Christian civility, that no man knowes what to make of a man; never more truly and proper∣ly could that saying of Saint Hierome be applied then here to this shadow of humanity, saying, Poison is not given, but gilt or varnisht with honey, vice de∣ceiveth not, but under the pretence and vail of vertue; even so here, in men

a proud audacious garb is taken for a gentile civil comportment; and in women, a bold faced presence, if tendred with respect, a stamp with the foot must intimate a Note of high breeding; when indeed all, imprints a deep stamp of vanity, yea, levity, a venomous seed of the worst vice. Thus he, Epist. 15. ad Laetam.

But that Parents, after so diligent and true a paternal discharge as you have heard, should listen to such Sy∣rens, may seem strange, but that some are made such before they understand themselves, as rawly out of their non∣age, or scarce that; the intent of such conjunctions may passe, though the effect often fail; but that fond parents, subverting their first true Christian plantation, shall afterwards be so hoodwinkt by blind affection, as to attire and train their zeal to vani∣ty, to high pleasures, pride, yea, gross sensuality, miserable, worse and worse, yea, wo to such parents, not wished, but observed, Miserere nostri Deus. Amen.

CHAP. XII.

HEre I should give a note of a Guide, a Pilot to steer us in so vast and desperate an Ocean, as mans life is to passe, which for appa∣rent reasons I transfer to our last Chapter; for good motives desiring to carry all before us, the better to close our more compleat satisfactory intention; in the mean time there occurs a reflection: Why, there are rich and poor in this life, and this to meet with that high abused deified strain: I hope I may do what I will with my own: what own? when but te∣nant for life, and that upon a strict account, not stuffed with pleasures and vanities, the bane that sent us hi∣ther, but what stewards we have been to our Lord Paramount, God, in doing good works, relieving the poor, assist∣ing the needy, &c. as in part you have heard, and here following shall re∣ceive another parcel. To the first then of the use of Riches, cast an eye

yet once more upon S. Cyprian above, p. 32, 33. &. for the other moity, learn why God would Rich and Poor in this life: first then, there are Poor by pa∣tience to obtain their Salvation; and Rich, by Almes, which thus I make e∣vident, that the Rich are bound out of justice to relieve the Po••r, and in this first his neighbours, when the A∣postle shall say, If any man have not a care of his own, and especially of his houshold, he hath denied his faith, and is worse then an Infidel. Thus he, and this both spiritual and temporal care, and to be censured unjust deteiners of what belongs to the Poor, that great St. Basil saith, Why art thou rich, and he poor? certainly for no other cause then that thou maiest receive the reward of thy benignity (or liberality) and faith∣ful administration, and he honoured with the great rewards of patience. Again, Why doest thou abound, and he beg? but that thou maiest obtain the reward of good dispensation, and he adorned with the stipend of patience, it is the bread of the hungry that thou keepest, it is the coat of the naked that thou lockest up, they are the shooes of the bare-footed that perish with thee; it is the silver of

the needy that thou possessest, wherefore thou doest injury to so many as thou art able to relieve. Thus he, and most truly rationally understood, he be∣ing both too religious and famous for learning to write Paradoxes, [Homil. in ditescentes avaros, & Homil. in illud Lucae, cap. 12. Destruam, &c. Lege D. Thomam. 2.2. q. 32. art. 5. & alios.]

Our Saviour, after that he had re∣prehended the Pharisees, for that they were interiourly full of rapine and wickednesse, he added, Notwithstand∣ing, for what remaineth, give almes, and hehold all things are clean unto you. whereby he sheweth that Rich men are bound under precept of mortal sin to give Alms, as grave Authors and holy Interpreters teach, whereby, accord∣ing to the same Doctors, Almes in ho∣ly Scripture is called Justice, because out of Justice Rich men are bound to give almes unto pious uses, and relieve the poor, that the Prophet Isai saith; Thy Justice shall go before thy face, and the glory of our Lord shall gather thee. And what Justice? even that where∣of he had said a little before: Break thy bread to the hungry, and invite the needy and hungry to thy house; when thou

shalt see the naked, cloath him, and de∣spise not thy flesh. Thus the Prophet and our Saviour, that unto such rich men exercising themselves in these works of Justice, the eternal glory of our Lord is promised, that hence the Prophet Daniel saith, Redeem thy sin by Almes, whereupon Saint Chrysostom saith, Almes is the most gainful art of all arts, the defect whereof in the Chri∣stians of Jerusalem grown very rich, and expending their liberality in pro∣phane and sacrilegious uses, lost the holy Sepulchre of our Saviour, with all the Holy-land to the Turk, saith Qua∣resmius [Luc. 11.41. Isa. 58.8, 7. Dan. 4.24. Saint Chrysost. Homil. 13. ad popu∣lum. Quaresmius, lib. 1. de Terra sancta, cap. 73. pag. 204. anno 1639.]

But, say some, I must provide for adversity and hard times many wayes, which may excuse all this, or most part of it. To this I answer, first, that he that exacts this, was not igno∣rant, neither did he forget those hard times or adverse occurrences, but that a discreet, Religious relying upon the divine providence of God would sa∣tisfie, and so rest as absolutely the best providence, yea, without this

there is no true providence, for who can withstand Gods holy will and pleasure, to punish such as transgresse these divine Texts, both of his own sacred word and Doctors upon them? Wherefore let us a little ballance Ad∣versity and Prosperity, two most viru∣lent Engines of the Devil, to ruine pious souls; true it is, Adversity is hard and sharp, (as the Proverb runs) forceing to foul things; and why? because not reflected upon either for our deserts, or triall of our patience, which if it were, saith the Prophet, Vexation would give understanding. [Isai. 28 19.]

But where this prevailes not, the Devill presently assaults by Prosperity, that is, abundance, whether of his own, or at a secondhand by others, and this is most of all dangerous, that Saint Austine saith: A prosperous estate is more dangerous to the Soul, then an adverse to the body. Saint Ambrose saith: Prospe∣rity hath supplanted moe, then sharp tor∣ments have violated. Saint Hierom al∣so saith: The Church in persecution en∣creaseth, and is crowned with Martyr∣dom, but after she came to Christian Princes, she was indeed made greater in

power and riches, but lesse in vertue. Thus he. [Saint August. in Psal. 50. Saint Ambros. Serm. 12. in Psal. 118. Saint Hieron. in vita Malachi.]

Again, if you place Prosperity in ho∣nour and riches, listen to the same Saint Hierom saying: Every rich man is either a wicked man, or the heir of a wicked man, &c. Potent men, Noble∣men, and rich men, hardly believe in God, and much lesse eloquent men; for their understanding is blinded with riches and luxury, compassed with vice, that he cannot see vertue. Thus he. [Tom. 4. lib. 2. in cap. 6. Hierem. pag. 244. A. & tom. 5. in cap. 4. Joan. pag. 141. G. an. 1623.]

Again he saith: That rich Glutton in the Gospel is said to have no other sinne, but that abounding in riches and wealth, he was elevated to that pride, that he would give nothing to poor hungry Laza∣rus, and so far forgetfull of his own con∣dition, that he would not give this poor wretch, what was throwne away; &c. Again. We blush not to carry a vile cloak of poverty, though wholly dedicated to Cresus in riches, and keep our treasure to the starving and ruine of many, ac∣cording to that purple Rich (Glutton)

who as he did nothing else (for holy Scri∣pture testifieth no rapine, or other wick∣ednesse committed by him) but that his cruelty and pride had no measure, for Lazarus lying at his dore half dead, he would not commmand that to be given him, which was thrown to Dogs. Thus he. [Tom. 4. in cap. 16. Ezech. pag. 378. A. & in cap. 25. pag. 406. an. 1623.]

This might suffice, though yet here I may not omit a note upon such as mea∣sure Gods blessings by rich temporall fortunes, where in such to make them truly Gods blessings, they are to take God with them, otherwise Turks, and Heathens, are as blessed, and more; God then in the first place gives such blessings to serve him, not to rebell against him; and often to try how we will behave our selves with them: for saith Saint Cyprian, A great patrimony is a great temptation, for in this thou dost effend God, if thou think he giveth thee Riches, to use them prodigally at thy pleasure. See above, pag. 34. where∣fore said the Prophet, according to Gods own heart: If riches abound, set not your heart upon them; that his son Solomon said: Two things I have asked thee, deny them not to me, before I

dye; vanity and lying words make far from me; Beggery and riches give me not: give only things necessary for my sustenance, lest perhaps being filled, I be allured to deny and say, who is the Lord? or being compelled by poverty, I may steale? Thus he to us all more proper then to himself, or such like; reflect then upon this both Prodigalls, and Rich men, and such as desire to be rich, when the Apostle shall say: They that will be made rich, fall into tenta∣tion, and the snare of the Devill, and many desires unprofitable and hurtfull, which drown men into destruction and perdition; for the root of all evill is co∣vetousnesse, which certain desiring, have erred from the faith, and have entang∣led themselves in many sorrowes. Thus he not to be disputed, in oposition to his Letter. [Psal. 61.11. Prov. 30.7. & 1 Tim. 6.9.]

To this it is easie to adde much more, which for brevities sake I omit; wherefore to give a period to all these extravagancies, let us more seriously lissen to Solomon, where he saith: Be not delighted in the pathes of the impi∣ous, neither let the way of the evill please thee, fly from it; neither passe thou by it:

go aside and forsake it, for they sleep not, unlesse they have done ill: and they take no sleep, unlesse they supplant, &c. My son hear my words, and incline thy ear to my sayings: let them not depart from thy eyes, keep them in the midst of thy heart. Again: If thou give thy soul her concupiscences, she will make thee a joy to thy enemies. Thus Solomon whom holy Toby shall close saying: Never per∣mit pride to rule, for in it all perdition took its beginning: And for an instance of Gods just judgement upon it in these later dayes, this one note may suffice: Ʋgolinus, Head of the Guel∣phian faction in Italy, from one Guel∣phus, in behalf of Pope Alexander the third, anno 1160. and Gibellinus, for the Emperour Frederick, according to Gualterus, contending for some rights, wherein the G••bellines being beaten, Ʋgolinus upon the day of his birth made a great feast, wherein boasting of his happy fortune, he asked a friend, what was wanting to his happinesse; he answered prophetically: Onely the wrath of God cannot be far, nor long ab∣sent from so great Prosperity: where∣fore the Guelphines growing weak, and the Gibellines resuming their armes,

Guelphus was taken with his two sons, and three Nephewes, and all shut up in a Tower, to see each other dye by famine, crying out, and begging that humane punishments may suffice, and grant them Sacramental confession, with the Viaticum of the B. Sacra∣ment for the next life, which was de∣nyed. [Prov. 4.14. Ecclesiast. 18.31. Toby, 14.14. Paulus Aemilius lib. 8. Hi∣stor. Francorum. & Gualterus in Tabula sua Chronograph. saecul. 12.]

Saint Ambrose also going from Mil∣laine to Rome, and happening upon a wicked Inkeeper, that said he never knew adverse fortune, he turned to his company and said: Let us make all haste hence, lest divine revenge fall upon us here, for God dwells not in this house, whereupon Saint Ambrose with his company, were but a little par∣ted from it, when the earth opened and swallowed the house, with the Hoste and his family. [Cornel. à Lap. in Exod. cap. 32. v. 6. pag. 565. an∣no 1617.]

CHAP. XIII.

NOw then is all this Rhetorical and Hyperbolical? then no verity is to be understood; a word then of the effect of these exorbitancies upon a just account, with the stipend al∣lotted by the Prophet Isai, in the close of what you have heard out of him, pag. 18. his words are these: For sweet savours, there shall be stinks; for a girdle, a chord; for frisled Haire, bald∣nesse; and for a stomager, hair cloth. Thy fairest men shall fall by the sword, and thy strong ones in battell. And her gates shall lament and mourn, and she shall sit desolate on the ground. Thus he of Jerusalem; wherein how our Savi∣ours tears were verified is well known, though 40 years after his passion, when by Titus and Vespasianus, besides incre∣dible miseries by famine, and other di∣stresses there perished Eleven hundred thousand persons, and were taken Cap∣tives, Ninty seven thousand; the siege also being in the very same feast, and

greatest solemnity of Easter, when they put our Saviour to death. [Luk. 19.41. and the English Note upon it in the Margent.]

When the Text saith: After the Sonnes of God did company with the daughters of men, and they brought forth children, these are the mighty of the old world, famous men. And God seeing the malice of men was much on the earth, and that all the cogitations of their hearts were bent to ill at all times, it repented him that he had made man in the earth, and touched inwardly with sorrow of heart; I will saith he, clean take away man, whom I have created from the face of the earth. Thus holy Writ, whereupon followed Noes Flood, or Deluge, and for what not for Idola∣try, for there was none before the flood; not excesse in attire, or Appa∣rell by any noted; it was for Pride, for Injustice, for sensual, yea bestial luxury; how applyable to our present times, I think it very impertinent to relate. [Genes. 6.4.]

To this we might adde the Prophet Ezechiel in high terms against all rio∣tous sensualities home to our times, but Saint Peter as at present, our more

proper Pastour, may suffice speaking of the sensuality of future ages, saith: These men as unreasonable beasts, natu∣rally tending to the snare and destruction, in those things which they know not blas∣pheming, shall perish in their corruption, receiving the reward of injustice, esteem∣ing for a pleasure the delights of a day: Coinquinations and spots, flowing in de∣licacies, in their feastings, rioting with you; having eyes full of adultery, and in∣cessant sin: alluring unstable soules, ha∣ving their hearts exercised with avarice, the children of malediction: leaving the right way, they have erred, &c. it had been better for them not to have known the way of justice, then after the knowledge of it, to turn back from it. Thus Saint Peter, and how proper to our times, in many respect is easily conceived. [Ezek. 16.47. &. 2 Pet. 2.12, 21.]

But some may say, St. Peter speaks this (at least for the most part) to Heathens and Jewes of his time, though now Christian, yet too much fettered in their former vitious courses; and if of Hereticks in future ages, what is that to us Catholicks, we run not into such excesses? I wish you did not, but

I much fear, at least in somewhat I read in the Books of K••ngs, that some pretending to worship the true God, did also most abominably honour in like manner false Gods: even so here, though some adore the true God, and with a great species of devotion, yet I fear, not a few, yea very many in this corrupt cankerd age, adore most ex∣orbitantly their fantasticall fashions, for true Christian religious decency, to the enormous abuse of the true God, at least spend more time in dressing them selves for the Devill, then in say∣ing their prayers unto God, or if any prayers exceed, then the vanities must be presumed to be borne withall: but they are deceived, not every one that saith; Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven; and this only by the guide of his Church and Pastours, return then to your selves, to Saint Cyprian, to Saint Peter, to Saint Paul above set before you, more seriously to refl••ct upon your true condition, your account to be rendred in that dreadful judgment of Heaven and Earth. But is it not strange, that most pious Provisions

for this judgement, are termed a com∣position to make men scrupulous; yea mad, when it is compounded solely and totally in effect out of holy Scrip∣ture, and most grave, pious Authours and Prelates of Soules, as the only cure and Antidote of all spiritual madnesse? a hard imposition upon such holy Fa∣thers, yea Sacred Scripture it self, and why? Liberty; yea, only vain prodi∣gall liberty is here the Proctour attend∣ed by Pride, and floth; O lamenta∣ble, doleful; did the Apostle for the Jews hardnesse of heart in point of be∣lief say: I have great sadnesse, and con∣tinual sorrow at heart (for their obsti∣nacy) did he say this (I say) for their not believing, what then shall we say to believers with opposite manners? certainly with the same Apostle; That by their life, they deny their Faith, or God, professed by Faith. And to con∣found us in this, a Sect is now pushed out without Faith, to teach us the works of Faith, by their humility, Christian discipline, in Apparel; &c. and civill comportment, and how su∣table this garb is to Religion, and plea∣sing to our Saviour, witnesse the ex∣ample of the Emperour Heraclius, an.

624. when all in his Royall Robes, car∣rying the holy Crosse, he could not enter to place it as he desired, untill the Patriarch of Jerusal••m, bad him put off those robes, and clothe himself in his ordinary attire, which done, he had no difficulty; A note that God is not pleased with such ostentation in Religious Acts, relating so near unto him, especially in that mystery, as con∣trary to his own example, wherefore what otherwise passeth, hath its parti∣cular circumstances. [4 Reg. 17.33. Matth. 7.21. Rom. 9.2. & Tit. 1.16.]

Thus I hope we have in some mea∣sure discovered, not simple vanities, but deep sensualities no way to be ex∣cused or slighted; which if so, I must repeat the Prophet Jeremy saying: Thou hast a Harlots face, and knowest not how to blush; but I hope better with my old Doctor Saint Hierom, say∣ing: If bashfulnesse follow the fault, there is yet great hopes of salvation. AMEN.

CHAP. XIV. An Appendix.

AFter all what we have seen and read, meeting with a Pamphlet without name, token of name, or excuse, that it can passe for no lesse then an obscure intention, howsoever the presse it self be noted, and thrust upon two Ladies in the aire, or beyond the Torid Zone, no man knowes where, or when to be found, yet their discourse pretends consci∣ence; But enquiring a little after them, I was told they were turned into a Doctor, for some respects, silen∣ced; wherefore let us adopt him ac∣cording to his own draught, Doctor Patch the Devils Procuratour Generall, full of shuffling and curting with (as some phrase it) most outragious, false dealing by a slippery tongue, as well as a finger, sufficient to passe an Act for such a Doctor; this Doctor Patch then, the Devils Procuratour general,

entitles his study: A discourse of Auxi∣liary Beauty, or Artificial Handsomnesse in point of Conscience between two La∣dies, Printed anno 1656. Thus he in∣viting us to a point of Conscience, which none may refuse; wherefore, thus we succinctly attact it.

First, then he fumbles a Plea to co∣ver Defects, Deformities, and Decayes of Nature and Age, by washings, anointings, plaisterings, &c. saying: As if every one that used these, had for∣saked Christs banner, and now fought un∣der the Devils colours. Thus Doctor Patch the Procuratour, for whose bet∣ter satisfaction, I commend him first to what provision we have made for this above, and thereto Tertullian pag. 26. and 59. Saint Cyprian pag. 30. and 64. that Saint Chrysostom holds it impossible to have a care of the soul, where Beauty and ornaments reign, pag. 40. where then is this Ladies con∣science? [Doctor Patch. pag. 2.]

Again, saith he: Many well-mean∣ing people very much startle at, and con∣demn all such complexionary adornings, as if they impudently out-faced God and man; as if they fought with a high hand, and brazen fore-head, against Reason

and Religion. After this rate of bold Oratory, &c. must be measured, not by the buck, but weight; not the noyse, but force of mens words. 'Tis not the cry, but fleece, which sober persons regard. Thus the Procurator; and what hath he but a bold cry of vain words, not a sentence or sylable from any so∣ber person, or persons at all, more then his own sick brain, with an insolent spirit, to censure such grave Primitive Prelates, as he flings at; wherefore unto the Fathers, great Doctors and Pre∣lates above noted, adde the Prophets, Isai pag. 18, &c. Jeremy pag. 58, &c. and Ezechiel pag. 58. with the Apostles Saint Peter and Saint Paul, pag. 24. and you may find both weight and bulk with a good fleece, that this Dia∣bolical fume of insolent Pride thus re∣jecting the opinion and doctrine of holy Fathers, I hope no virtuous incli∣nation will passe, but deeply resent the holy fleece of such grave Prelates for solid clothing to weather all such in∣fernall storms of Pride and Luxury. [Doctor Patch. pag. 4.]

Again: I confesse (saith he) after some diligent search into other bookes, and chiefly the holy Scriptures; I am as

yet so remisse and charitable in my cen∣sure, of those little artifices used by many sober persons; that as I will not undertake to justify all those that use them; so, nor dare I condemn all who may use, & do the same things with far different minds to very distant ends, Thus the Procuratour, and like a true Agent for his Lord the Devil, much mistaking the state of what he pre∣tends to undertake, which is not so di∣rect of Materials, as of pure formalities, but of this more hereafter; in the mean time note Tertullian an. 200. and Saint Cyprian Primate of Africa, anno 250. in plain terms, when he puts no∣thing in example; and true Christian discipline, though holy Fathers observe the neglect of it, for a high contempt of God, pag. 51.56. that certainly he seems of that rank, whereof the Apo∣stle saith: They confesse they know God, but by their works they deny him: and that this is not altogether imperti∣nently applyed, note well Tertullian above. pag. 27, &c. But that he finds no Scripture against this vanity, yea impiety; note well the precedent Pro∣phets and Fathers, whereunto adde the Apostles, p. 24, 25. with more here following. [Dr. Patch, p. 5. & Tit. 1.16.]

Again, his feigned objection from Jezabel might have been spared, and so have hid his blind Doctrine, in saying: Her actions in painting her eyes or face, or dressing her head in themselves cannot be branded for sins. Thus he, when all actions tending to ill in com∣mon acceptance, as here painting the eies and face, cannot be excused from sin, more then the actions to go to steal, to murther, &c. though no ef∣fect follow, can be excused from sin, nor any excesses in point of sin may be excused, and though here this Queen thus dressed her self in a brava∣do of maj••s•••• y•••• her painting, though a Q•••••••• 〈…〉〈…〉 be excused from sin, but see our Note of Queen Jezabel, pag. 57.

Again, to our texts out of the Pro∣phets Ezechiel & Jeremy, p. 58. he saith, Yet your Ladyship will not hence conclude, that only such women (Harlots) did then use such things, who are alwayes so cun∣ning, as not to render themselves noto∣rious by any such outward differences, from grave and sober women: But ra∣ther you must conclude, that wanton wo∣men did cast themselves into the same outward mould or civil garb and fashion,

wherein persons of honour & good repute appeared, not with more beauty, state, or comlinesse then with chastity, gravity, and vertue. Thus this slippery Procu∣rator, p. 15.]

For answer to this; first, note well grave and holy Fathers, as Tertullian, anno 200. pag. 26. and 59. Clemens A∣lexandrinus, anno 204. p. 29. Saint Cy∣prian, Primat of Africa, anno 250. p. 30, 64, &c. Saint Ambrose, Doctor of the Church, and Archbishop, an. 374. p. 36. Saint Hierom, Doctor of the Church, an. 390. p. 37. St. Chrysostome, Patriarch of Constantinople, anno 398. pag. 39, &c. Saint Austine, Doctor of the Church, and Bishop, anno 420. p. 43, &c. Saint Gregory, our Apostle, Doctour of the Church, and Pope, an. 600. p. 44, &c. And others where these Fathers note fully a vain womans or Harlots habit, dressing, and garb, ne∣ver proper to any civil woman in the esteem of any Prelate or grave Pastor, that when some of the Procurators chast, grave, and vertuous persons did assume it, you may also note them well chaptred by these grave Authors to the purpose: And that some Harlots imitate civil women, and of quality it

is easily granted, but that any civil woman, of what quality soever, ought or may imitate an Harlot, was never admitted, and that they have (I say) a particular habit and dressing these Fathers have noted to you: if you put this habit and dressing in rich∣es, few reach unto it, it being proper only to Princes, and the Nobility, as you have heard, pag. 80. that what o∣ther person soever shall use it notably out of their degree, they are noted for no better then Harlots, by what you have heard out of so many grand and holy Fathers, &c. And for all other inferiours, even wives, they must reflect upon Saint Austine, with due respect unto Religion; by the ad∣vice of grave Pastors, pag. 43, &c.

Again, for painting, patching the face, curling and powdring the hair, &c. you have heard the abomination of it at large by t•••• Fathers above-mention∣ed, not to be defended, as never ad∣mitted by any one grave Pastor, that for any litigious brain to shuffle, cut, and deal holy Scripture, and such grave Prelates as I set before you at his pleasure, it is plain impudency; wherefore note well this Proctor or Procurator, and you shall never find

him produce one Author whatsoever in any kind to his purpose in hand, his spirit consisting solely for his best interest to shuffle and scatter all what∣soever appears against him, fall where it will, and for his pretence of some texts of Holy Scripture, they are no∣thing at all to our point contested, without his wry-mouthed sense, and Saint Austine abused, as here fol∣lowing, Page 134. which indeed may suffice his whole pamphlet.

Again, If your Ladiship thinks the sharp stile of that place, strikes so severe∣ly against all painting and complexion∣ing as a sin, why may you not also by the same severity destroy and disallow all other things there expressed in that same tone; as dressing and decking your self with any costly and comely ornaments, all sweet perfumes, all sitting on rich and stately beds, with Tables before them, &c. from all which I do not find your Ladiship or others do abstain, either as to your Persons or your houses. Thus he, P. 16.

This is briefly answered, that some may use them, some not, as their qua∣lities are approved (I say) by Prelates and grave Pastors what is comely for all: But note the Proctor, how full

wisely he observes excesse in his La∣dies; yet because Ladies, he seems not onely to let it passe for currant, but makes it (forsooth) a strong plea for his rase sufficiently noted above, for too simple against such a torrent of sacred authority to the contrary, as you have heard.

Again, he saith, We read our Savi∣our Chr••st commending the providence & self-preservation of the unjust Steward, but not his falsity and injustice, which yet is there brought in as the fraudulent Method of this worldly wisdom and fore∣cast; so Jacob by his mothers craft & imposture obtained the blessing from his cheated and aged Father beyond any re∣vocation; yet the sini••ter arts there used are not to be imitated or approved, &c. if commendable ends do not justifie evil means in any, no more may evil ends in some blemish the use of lawful and per∣mitted things in others, who apply them to sober and good ends. Thus Doctor Patch, a zealous infernal Procuratour indeed, [pag. 17. Luk. 16.8. Gen. 27. Rom. 38.]

I answer first, that better language with a little modesty had been very sitting so great mysteries here touch∣ed,

as first in our Saviour, who is grosly abused in suggesting that he should commend this knavery of the Stew∣ard, even in point of common secular morality, whereas he was only the re∣later of this parable, and this Lord or Master approving him was the Lord of the Steward, notwithstanding E∣rasmus his fancy, as Tirinus upon it proves very well, and that the myste∣ry is to make the children of God as wise for Heaven, as the children of the Devil are for the world.

Next to Jacobs mother noted by Crafts imposture to obtain the blessing from the cheated Father, when Jacob said, I am thy first-begotten Esau; first, to excuse it from a lie, St. Austine saith, What Jacob did by the instigation of his Mother seeming to deceive his fa∣ther, if diligently and faithfully lookt into, it is no lye, but a mystery, which if we shall call lyes, then all parables and figures are l••es, which God for∣bid. Thus he, and thus our Saviour, called St. John Baptist, Elias, not in person, but in spirit, the Angel Rapha∣el called himself Azarias, that is, the Helper of God, this Azarias being the son of Ananias, that is, of the grace of

God; neither did his Father Isaac reprehend him as he ought for a lye and cheat, but rather highly appro∣ved it▪ saying: I have blessed him, and he shall be blessed; neither doth it af∣front us what afterwards is added: Thy Brother came deceitfully, because he speaks not of an ill unlawful de∣ceipt, but of witty craft and subtilty, as another text hath it; He came in wisdom, or wisely for the covering of his hands and neck with kids skins to be hairy like his Brother Esau, St. Austine, and S. Prosper interpret it my∣stically, Our sins assumed by our Savi∣our in the exteriour, and suffered for them. [Saint August. tom. 4. lib. contra mendacium cap. 10. Tirin. in cap. 27. Genes.]

But the ground of all this is Gods expresse decree, where he saith, The elder shall serve the younger: and to effect this, God first disposed Esau to sell Jacob his first birth-right, which how and what it is, I have shew∣ed above, Secondly, here it is com∣pleated, not to be termed a Cheat, and so nothing to the Procuratours purpose; neither may he hence pre∣tend to shuffle, cut, and deal at his

pleasure, when an expresse order from God is required as you see [Genes. 26.23.]

To his close; If commendable ends, &c. the first part is Apostolical, the second Diabolical, witnesse Saint Cy∣prian, Tertullian, and the rest above noted, that to apply wicked courses to sober and good ends, is wicked∣nesse.

Again, prosecuting his plea, he saith, Nor do they any way amount to so much as a positive Law. How false this is, witnesse not only the foresaid Fa∣thers, but our reverend Marchant more expresse above, Pag. 50. [Procu∣rat. p. 17.]

Then having run an impertinent strain, he concludes, I cannot but be∣lieve, that this gracious God would ei∣ther in the Old or New Testament have positively and expresly forbidden all such additionals to Beauty, or helps to hand∣somnesse, both as to the face and other parts of the Body, if they had been in the use and nature of things as abomina∣ble to him as Idolatry, Theft, Lying, Murther, and Adultery, which some men have passionately, but impotently pretend∣ed. Thus this crank Procurator, p. 18.

Here you have a true Heretical bold Spirit; Heretical, that he must have all in expresse terms out of Holy Scripture, when some points, and of greatest moment they stick not to be∣lieve without their terms expressed in holy Scripture, as Incarnation and Trinity, when no such words are found there, then the abolishing of the Sab∣bath so strictly commanded to be ob∣served, that a man gathering sticks or wood upon it, was stoned to death by expresse order and command from God; and this for a perpetuity, as by the Books of Exodus, Leviticus, and Numbers; yet now dismissed, and our Sunday or Lords day substituted in place of it without a letter of war∣rant from holy Scripture. Again, what Sacrament have they expressed in holy Scripture? none at all, with many other such literal omissions, and other points, though most literal, they cast behind the door howsoever au∣thentically expounded, as in part you have heard; yet I note others no less yea, more abundantly, and most ca∣nonically explained in their literal sense universally practised; as Take, eat, this is my body. Whose sins you shall

forgive, they are forgiven; and to re∣gulate this and all other occurrences in a right sence; Whosoever will not hear the Church, let him be unto thee as a Heathen and Publican. Thus our Sa∣viour by Church, understanding not only his Prelates and Pastors, assembled in one, but united in one practical o∣pinion through the world, and under one supream Pastour, whereby to find this Church, which though here our present intentions be not every where by all positively asserted, yet by none opposed, yea professed by Tertullian, St. Cyprian, and S. Austine in Africa; Clemens Alexandrinus in Egypt, St. Ambrose and St. Gregory in Italy; and S. Chrysostome in Greece, sufficient to our purpose [Num. 15.32. Exod. 31.14, 16, 17.]

For this bold Spirit, note it most impudent in these words: Passionately and Impotently, when he points at the Fathers above-mentioned, not to be termed passionate, and himself so im∣potent, as not to find one grave Prelate or Pastor to second him; neither may these primitive Prelates be thought fit to expresse themselves simply Rhe∣orically or Hyperbolically not to un∣derstand

what they say, or without just cause in a Catechistical way for a practical reformation of such exorbi∣tant excesses, or to meddle in what belongs not to them, it expresly fal∣ling upon Conscience here pretended, whereof they are so proper, Judges and Censurers. But why passionately? because fervently zealous? then take heed our Saviour himself, where he saith; Go and tell that Fox, (Herod) behold I cast out Devils. Again, And Jesus entred the Temple of God, & cast out all that sold and bought in the Tem∣ple, and the Tables of the bankers, and the chairs of them that sold Pigeons he overthrew. To omit much more from our Saviour himself, his Apostle saith to Ananias the high Priest, God shall strike thee thou whited wall. Now was all this in passion? God forbid: it may be taken for true fervent zeal; and why not these primitive Doctors and Prelates of the Church produced most approved? But that they are termed Impotent, it is sufficiently ap∣parent to be impudently spoken; for the rest I leave it to the Reader, [Luc. 13.32. Matt. 21.12. Act. 23.3.]

His next clause of Custome is suffi∣ciently

intercepted by Tertullian, p. 27. 61. and St. Cyprian, pag. 30, and 64. &c. with all the foresaid Fathers easi∣ly observed for as much as belongs to true Christian Discipline, p. 49.

Again, his noting Queen Esther, Re∣beccah, and Solomons Queen, in the highest strain of bravery, are nothing to our purpose; first, as they are Queens, or of that nature; then wives sufficiently answered before, and as for his touch of feasting, see it also fully satisfied, with the right use of it before, and to his clause of Abuse you have sufficient above also, onely that every thing is to be used in its right degree, as also more hereafter by the advice of Prelates and grave Pastors, who (I say) never admitted painting, patching the face, &c. sufficient to controul all this Procurators imperti∣nent busling repetition [Procurat. p. 19, 20, 21.]

Again, relating Gods benefits to the Jews in sweet washings, anoint∣ings, cloathings, with imbroidery, silks, fine linen, forehead jewels, &c. rare for art and workmanship, he con∣cludes, By all which additional Beauties provision was made to hide deformities,

supply defects, and set off the comlinesse as of other parts of the body, so of the face also. Thus he, p. 23.

All this is nothing to our purpose for a vulgar habit or dressings accord∣ing to abilities with qualities, where∣fore it concerns onely the Nobility, never denied any thing in a civil way, but that inferiours how rich soever may thus adorn themselves at plea∣sure was ever denied by what we have said; That these were provisions to hide deformities, &c. no way appears in any rational sense, though yet just deformities are not denied just reme∣dies, with good advice, to the injury of none, nor scandal to Religion, as we have shewed before, so that the Doctor troubles himself very imper∣tinently.

Again his preach of Gods bounty in all curiosities and art, to live cheer∣fully in this Valley of Mortality, is a sensual whimsey against both holy Scri∣pture and Church, so fully and fre∣quently, declaring it a state of Penance, and that all dainties are to be used on∣ly for civill recreations. See the Pro∣curator. pag. 24. and us above.

Then he runs a long discourse, not to abuse Gods creatures, yet with in∣sinuating liberty at pleasure, which we regulate with Saint Austines due respect to Religion: by the advise and corre∣ction of Prelates and grave Pastours; then the Procurator closeth, saying: Thus have I (good Madam) answered as I could, what you were pleased to urge from Scripture in instances, which obvi∣ously mention painting, or colouring the eyes, among other customary ornaments of those times and places, but with no token of Gods dislike, as to that particular, more then of other wonted adornings of the head, face; and the rest of the body, &c. but this doth not mount to the force of any positive command, forbidding the rule of that, and other helps to handsom∣nesse. Thus he, how absurd and false, witnesse Gods punishments by the Prophets related, by the Apostles, Saint Peter, and Saint Paul, all sound ng a virtual positive command, according to the plain sense of holy Scripture, delivered by the Prelates and Do∣ctors above noted, where they ring evidently Gods dislike, and posi∣tive command against it, sufficiently declared even out of holy Scripture,

especially, when Saint Cyprian that great primitive Prelate shall say, that such dressings provoke Gods wrath, pag. 66. observe them, that all his dis∣course is but words, without either Scripture or Fathers, that finally he leaves all to guide themselves, a pro∣per Maxime of an Heretick, if not worse. And farther, see this crushed by all Lawes and States, above. [Dr. Patch. pag. 25. to 31, 32.]

Still he keeps on upon abuse and ill intentions, to licence him, what he please in his supposed better intenti∣ons, but note well Tertullian and Saint Cyprian, with the other Fathers, & you will apparently find, that all this liber∣ty tends manifestly to evident danger and scandal, either in himself, or his neighbour, whom he ought not so far to scandalize and ensnare in perilous entrappings, but rather say with the Apostle, I can do all things, but all things are not expedient. And, if any seem contentious (saith the Apostle) we have no such custome, nor the Church of God. And why? because our Saviour saith: Woe be unto that man by whom scandals come; it is expedient for him that a Milstone be hanged about his neck,

and he drowned in the depth of the Sea: [Matth. 18.6, 7. and 1 Cor. 11.16.]

Yet before we dismisse this of sim∣ple Intention, to salve all, and often urged upon all strait exigents, give us, leave a little to understand it: first what is this good Intention? It is, say you, to go civilly drest, like o∣ther Gentlewomen, not to be laughed or pointed at. To intercept this, I think I may appeal to your own con∣sciences, whether it be not more out of curiosity, levity, yea, plain pride, then simple decency. Here I fear a Re∣gret of Conscience, at least, upon the last account.

Again, to pretend others for a war∣rant, I doubt much how it will passe, when they themselves have too much to answer for excesse and prodigality, notwithstanding their quality and vul∣gar esteem.

But to the plea of good Intention, to salve all; May a man steal, to give to the poor? May a man blaspheme in defence of verity? May a man kill one man to defend another? May a man passe in an uncivil dressing for health? finally, may a man dissemble, yea, abjure his Religion, to preserve

his fortune, or life? then the Apostle was mistaken, and his Catechisme er∣roneous, where he saith, VVe are bla∣sphemed, that some report us to say, Let us do ill, that good may come thereof, whose damnation is just. Simple inten∣tion then may not salve all pretences at pleasure, so to make every man and woman their own Casuist, Guide and Pastour, in point of conscience; most absurd: if not thus, but that in some cases they may serve themselves by good intention, who shall square out these cases? themselves, saith he, as hereafter; but others seeming to curb this, tender Fashion & Custome; then farwell all Christian Discipline, at least in Apparel, &c. Farwell all what you have heard, and let the raines fly to all vanities, excesse, and prodigality, not without sensuality, ill beseeming so to say, much more to act it, so opposite to the Apostle and his custome. But to proceed, [Rom. 3.8.]

Now he pitcheth again upon Custom of many countries, and modest women using painting, or complexioning,; yea, and drawes in the Greek Churches ge∣nerally, and most of the Latine Casu∣ists, but this is by hear-say, and names

none in any manner, and so may passe for no manner of reall satisfaction; yet note this, that for the Greek Church, it is no great wonder, when swarved from Religion it self too apparent, as elsewhere, for our discourse here, is to domesticks of Faith, because others as they regard us not in the one, so they laugh at us in the other, and purely like themselves.

That Casuists are pretended, and of later times, it may be so, as I hear, and have seen some French too lamen∣table, better buried then revived, when one Libertine unquiet brain, is too much for this corrupt age, and no wonder that some are deboyst in man∣ners, when so many fall from faith it self; and for a note upon the best ap∣proved, not one excuseth these Levities from sin, and for what is mortall; they are much divided, yet not a few, and of note, hold them mortall. But ascend a few Centuries, not five of years, and you will find none such in opposition to us; and why not to the Fathers pro∣duced? I hope sufficient Casuists and more, as such eminent Prelates, and truly pious Pastours of Soules, with all prudent discretion; be not willing

then to be deceived, either thus, or by the Custom of modest womens pretend∣ed use, sufficiently answered above, pag. 27.61.30.54.49.123. that modest women, and of pious esteem, make not immodest garments and dressings, Mo∣dest, but themselves immodest, as you may there note; in the mean time, this Procuratour should have done well and modestly, to have guarded these mo∣dest women with some good Prelate or grave Pastour, to keep them so, which experience dictateth most necessary, even in all states, as by the frequent visits made; if in Ecclesiasticks them∣selves, why not also an eye upon Se∣culars their charge? or must faithful subjects be visited by their King, even in our point of Garments, as by their statutes and orders, as noted above, and onely faithful believers presumed of in their manners? it doth not sound well; But this is out of the Procurators way, and not to be found without a Melius inquirendum, the worst I wish him, and all under his charge. [Doctour Patch, page 37, 38.]

For some second in this liberty he now shelters himself under great St.

Austine for his favour to wives suffici∣ently related and answered above, and little to his purpose, and least of all for a simple intention of no sinister end to suffice any vanity what he please, as if there were not garbs and dres∣sings in themselves ill, as noted above by the Prophet Isai, Tertullian, St. Cyprian, and indeed all those other Fathers before, &c. [Doctor Patch, p. 37, 38.]

Again, he saith, If lewd and wanton women find the use of such adornings to be advantagious to vitious ends; I see no cause why sober and modest women should despair, or be denied to turn them to bet∣ter use and honester accounts, since they be as apt for the one as the other, and fall as much under the power of good as evil minds to have them. Thus he, page 39, 40.

Did ever any Procurator general or Proctor infernal plead thus, yea, a Do∣ctor, not to distinguish matter and form? But first, that there is no unci∣vil habit or dressing, which may not become a civil modest woman; fie up∣on such a Doctor of rashnesse, saith Tertullian, out upon him, saith Saint Cyprian, especially when you have

heard the Prophets, our Saviour him∣self, his Church, and Doctors so fully condemning all excesse in apparel and dressing, yea, Saint John in his Apocalypse describes a Harlots habit home to the Procurators modest wo∣men, whom yet Saint Cyprian, upon this very text, page 34. censures for that rank; such a Doctor then and Pro∣curator, thus betraying our Saviour and his Church, how will he avoid that verdict. It had been good for that man that he had never been born, [Matt. 26.24.]

Yet to give the Procurator a little farther satisfaction, I much wonder (I say) he doth not distinguish matter and form, when thus runs the whole burden of his Pamphlet: know then it is not the matter or materials we stumble at in themselves right good and well befitting persons in their degree, with good approbation from Prelates and grave Pastours, but the form which Tertullian and Saint Cy∣prian take to distinguish the Servants of God from the Servants of the Devil, and not (forsooth) Passionately, but Catechistically, to reform manners, and restore Christian Discipline, and

this not impotently from so grave, learned and holy primitive Prelates and Pastours of souls, as you have heard, but most learnedly, most solid∣ly for their place and quality, which indeed may suffice all this slippery tongue venteth; yet see Tertullian and Saint Cyprian above, as often no∣ted, &c.

Again, If to the pure all things are pure, then nothing is unclean, that is, morally and sinfully, in it self, as the blessed Apostle was perswaded by the Lord Jesus: These will include in their large circumference, what ever is used to advance the complexion, or hide the defects of the face as well as any other part of the body, both as to the nature of the things used, and the conscience of those who purely use them, &c. As there was no Idolatry in eating things offered by others to Idols, if there were no re∣gard to the Idol: so neither can I see any Adultery in the use of those helps to handsomnesse, where there is no Adulte∣rous intent, or evil thought in the heart. Thus he, p. 40.

Here still Christian Discipline is shuf∣fled behind the door, and a large cir∣cumference drawn to cloath the face as

well as the body, whereas the body necessarily requires a decent cloathing the face none, at least by painting and patching, never (I say) admitted by any Prelate or grave Pastor whatsoe∣ver; judge then of the circumference of this Procurators conscience, and to begin with his very first words, that, To the pure all things are pure; Note this to be spoken to Christians, de∣claring their distinct condition from Jews and Gentiles, that nothing in it self is unclean, yet not to license them to transgress Christian Precepts, where∣in they should be pure: But observe this Procurator remarkably in his next note of eating meat offered to Idols, that he can see no Adultery in the use of painting the face by eating this meat, whereas the Apostles words are, If any of the Infidels invite you, and you will go, eat of all that is set be∣fore you, asking no question f••r consci∣ence. But if any man say, this is immo∣lated to Idols, do not eat for his sake that shewed ••t, and for conscience; con∣science, I say, not thine, but the others: Thus the Apostle; and why so? for true Christian Discipline, as his im∣mediate precedent word, are most

plain saying: All things are lawful for me, but all things are not expedient; All things are lawful for me, but all things do not edifie: let no man seek his own, but anothers. Thus he I hope suffici∣ent to wash off all the Procurators complying, painting, patching, and a∣dorning complexion, never I say ad∣mitted by any as most scandalous to all Prelates and grave Pastors, witness what we have said above, [1 Cor. 10.23, &c.]

Then he comes to Artificial and native Beauty, as Gods great favour, which I have most sufficiently noted against him already, particularly out of Tertullian and Saint Cyprian, with St. Chrysostom, in several pages before. [Dr. Patch, p. 41.]

In the next page he runs riot a∣gainst all Scriptures and Authorities by us produced, and all verbal, be∣wraying a brain much like the over∣flowing of Nilus, full of mud, still to muzzle in such nasty liberty, as Ter∣tullian and Saint Cyprian term it; but pray what is this Spirit that thus ele∣vates himself with Lucifer or Nebu∣chodonosor, to say; VVho is God? who are these Doctours thus pressingly

pretended, that I may not censure them? Certainly a particular fiend, neer allied to Simon Magus his spirit of pride, as you have heard to under∣value all, in soaring above all, until tumbled to the ground. Wherefore I commend him to Saint Peter, saying, Do penance for this thy wickednesse, and pray to God, if perhaps this cogitation of thy heart may be remitted thee. [Dr. Patch, p. 42. & Act. 8.22.]

Then he runs a long race, onely for the lawful use of things, whereunto he foists painting and patching the face; the first clause was ever commended, the latter never admitted.

That he saith: As the Pope is said to have expressed in his Bull against the Knights, Tentonicks, or Templers, when he confiscated their estates: Although of right and justice we cannot, yet out of our plenary power and will we do d••ssolve them. Thus he too grosse, when not only most false, but rudely absurd; false, in that he saith, Although of right and justice we cannot, &c. when they are of the Popes particular erecting, though by the assistance of Christian Princes, unto whom also he prescri∣bed a Rule, and vow that they passed

in the nature of Religious, sufficiently impowering him to dissolve what he thus ordained; for the absurdity of it, what more rudely grosse then to make the Pope thus distracted, not only to testifie his own shame against common sense, but most falsly. This Procuratour cites a Bull for it, a Bull indeed, and most unlawfully begotten with a Hear-say, out of his own fa∣natical brain, enough for this [Dr. Patch, pag. 65, 66. Quaresmius, tom. 1. de Terra Sancta, pag. 656, &c. anno 1639.]

For his shuffling with Saint Peter and Saint Paul, in point of Apparel, &c. See us above, with Saint Cyprian upon them, and you may be fully sa∣tisfied, [Dr. Patch, p. 79.]

That he saith, Yea, as to the ad∣vantaging of our faces, and adding to the lustre and beauty of our looks, our blessed Saviour we see is so far from be∣ing against the Estern custome of anoint∣ing the Head and Face, which doubt∣lesse added something to the visible beau∣ty and shining of the countenance, that he bids the Jews even in their fastings to use it. Thus he, page 81. Matth. 6.16, 17.

For answer to this; first, here is no token to paint the face, or any wayes in behalf of beauty, but to reprehend the Pharisees, who when they fasted out of hypocrisie to vaunt of their fa∣sting accomodated themselves in a sor∣did nasty way justly reprehensible, when all concerning the face is to wash it without any particular water or li∣quor; for thus runs the Text, VVhen thou doest fast, anoint thy head, and wash thy face, that thou appear not to men to fast. Not a word of Beauty in any sence, but to passe in an ordi∣nary hew, that the motive of this Ceremony was not intended by our Saviour materially, but mystically, that as these things made them look plea∣sant and cheerful, so they should do when they fasted now, as Christians without them, saith St. Hilarius, St. Hierom, St. Chrysostome, Theophylact, and Euthymius primitive and ancient Fathers, unto whom we might adde divers moderne grave Authours of quality; for to think that our Savi∣our would counsel them simply to paint and patch the face to advance Beauty, when they mortified themselves by fa∣sting, were most absurd, yea contradi∣ctory,

to adorn and deck themselves in bravery for mirth, and yet shew or do acts of sorrow by penance, as if he counselled them to be merry and sad all in a breath; the meaning then is to fast willingly and cheerfully, with∣out hypocritical signes of sorrow, or sufferings. [See Tirinus in Matth. 6.17.]

Again, The Creator is willing, man∣kind should serve themselves of all his creatures various excellencies in their strength, weight, light, sweetness, warm∣nesse, tinctures, beauties, and colours, not only to necessity and plainnesse, but also curiosities and gains. Thus he, and how most erroneously in the full height of a grosse Libertine way, may easily be conceived by what is said, and in a true Christian garb. But who taught him this? Lucifer. [Dr. Patch, p. 99.]

But now he runs a full fierce car∣rier at all our holy Fathers produced, and whomsoever imaginable in his way, yet may he not passe all guards without some arrest of account upon what terms.

First, then having acknowledged all that we have related, he begins as

it were in an Ague, saying, This black and ponderous cloud of witnesses, which your Ladiship produceth against all arti∣ficial Beauty from the suffrages of an∣cient and later Divines, did, I confesse, a long time so scare me, that I feared a deluge of divine wrath, in no case to be more unavoidably poured forth upon the soul, then of this, in giving any assistance to the face and complexion, so terrible presages of storms did the thunder and lightning give both from the Presse and Pulpits of grave and godly men, no soul was more shaken then I was in the mino∣rity of my judgment, when I had more of Traditional superstition, then of ju∣dicious Religion, and valued more the number of mens names, then the weight of their reasons. But at length, finding by my greater experience in the world, that many, if not most women of more polished breeding, every way vertuous and most commendable for all worthy qualities, did use more or lesse (privately and it may be lesse discernably to vulgar eyes) something of art to retard age & wrinkles, to preserve or recover a good complexion, to quicken that colour which is the life of the face, and to dispel the death of an excessive palenesse, notwith∣standing

what was with so great zeal and terrour urged by some against all such practises. Thus he in behalf of paint∣ed faces, &c. [p. 99. 106, 108.]

Here you see a pretty spirit in a strong shaking fit of a professed ene∣my to Tradition; and whither then? he drawes all neerer home under his own proper verge, though so ponderous a cloud of witnesses against him, censu∣ring all, not fearing their names, how renowned soever, but the weight of their Reasons, and that least of all, when so tributary to his phansy, as not to budg without it, notwithstanding the Record of these names, most emi∣nent for all abilities and piety in the Church of Christ, (even by his own con∣fession hereafter) might daunt him, were he not delivered up, (as the A∣postle notes some) into a reprobate sense. But how runs his reason? Find∣ing by my greater experience in the world, &c. and what experience? still custome, and vulgar worldly custome, the high road noted in the Gospel sufficiently declared whither it tends, yea, two well known, and abundant∣ly intercepted already, which if not sufficient, but that such custome must

sway against this: Ponderous cloud of (sacred) witnesses, then let the grand Signior the Turk step in for more then all; in the mean time, note this Procura∣tor general (even by his own acknow∣ledgment) to be overwhelmed, not on∣ly by orthodox antiquity, but by Moderns of his own Coat, so grosse is his case, especially swayed by the polished breeding of some qualified Dames, pretended vertuous, though so grosly against such a confessed ponderous cloud of witnesses to the contrary, even all holy Antiquity, here presently far∣ther adored, which (according to true Religion) in common judgment, yea, vulgar sence ought to have squa∣red his greater experience, not thus to be led by the Rain of an apron-string, [Rom. 1.28.]

Again, saith he, I do humbly acknow∣ledge it becomes not the weaknesse of my Sex to contend or argue with those holy Fathers of old, men of incomparable learning and sanctity, whom I wish I could as well study & read in their own writings, as I do highly venerate their names for that great authority which they have justly obtained in the Church of Christ by their zealous & industrious pains

to deliver to us the things of God, and those weighty matters of Religion which are necessary to salvation. Thus he, and the very names of the Fathers restored, as of great authority, that who would think he will shortly give them a kick, even out of doors. As above.

Again, Yet I know they were so holy and humble men, as not to think them∣selves infallible, nor to obtrude their o∣pinions as Dictates, or their Commenta∣ries for sacred texts, and their writings for indisputable Oracles, &c. I have heard and read that every one of them had their errours, &c. Thus he, that in fine, he makes them of no more value then Aesops fables.

Now then a little to stand for these holy Fathers and primitive Prelates, yea, those Doctours and Pastours, of whom Saint Paul speaks, and here ac∣knowledged for so holy and learned, as justly to have obtained great au∣thority in the Church of Christ, to in∣struct, to teach to doctrinate even in point of conscience, not to be carried away with every puff of false libertine pretenses; yet these holy Prelates thus to be thrust out at doors at the plea∣sure

of a painted Ladies Proctor, who can suffer it? first then, for the war∣rant of their labours, that he saith, they were, Humble, did but a little of it appear in this crank spirit in its true colours of perfect Humility, this brawl had never disturbed the air, nor stood in the light of good Consci∣ence, but he seems, and must (at least) in his case seem totally ignorant of the right use of the great light of these holy Prelates and Pa∣stours set before him, wherefore in the infallible use of them is, first, the approbation of the Catholick Church, unto whom they lived and died most obedient; this Church then hath, through her whole current, approved them for most orthodox in all points of Faith and universal Discipline; yea, whatsoever they taught in manners at least to our present purpose here, ever passed for true, solid, obligatory Doctrine, when ever current, without the least diminutive note by any au∣thentick pen to the contrary. Second∣ly, they are no Antagonists (as suggest∣ed) in any of these points, nor (I say) in any manners to our present pur∣pose, which abundantly sufficeth us,

especially when so fully acknowledg∣ed, that not one can be noted oppo∣site, to shew one touch of this new in∣fant polish in behalf of the Ladies of those times approved, but that they must lie dormant in the shade of an Apostolical countenance so many hun∣dred years unto yesterday, and now a single (simple, if you will) Soul to bussel against all, even (I say) his own coat, that it is high time it were hung upon the hedge for better air, in the mean time for the Fathers pretended errours, they are onely in matters dis∣putable, opinions not defined by the Church, nothing then to universal Faith or Catechistical Discipline so ••sta∣blished. But (to see the grosnesse of this Plea) admit the worst of this Doctor Patch, that all these holy and learned Fathers & Prelates are worth nothing, as indeed they are not, if liable to such vulgar censure; what then? who must guide us? the Re∣gret of every particular conscience: what is become then of the Apostles, Doctors and Pastors to teach us all truth, to teach us when we do well, when ill? but to spend no more here in this so absurd, especially when

another Note of it is to follow.

Only in the mean time let us give this close to holy and grave Pastors for their high Prerogative to be the neerest allied to holy Scripture of a∣ny authority or satisfaction whatso∣ever (even in some degree) general Councels, when their Decrees pro∣ceed solely and totally out of the u∣nanimous result of such grave Pre∣lates, that (more seriously reflected upon) I think it hard to distinguish the Church and them, when Tradi∣tion, the Primum Mobile or Axel-tree of all Orthodox belief (in order unto us) takes its source from hence, and so strong; that to exact a reason of this conclusion, you may at least in some measure trench as far upon holy Scri∣pture it self, especially when great S. Austine shall say, that without this, he would not believe holy Scripture it self; what civil spirit then shall presume to suggest a motive of their coherent periods, not onely of Faith, but true Christian Discipline? Nei∣ther may they be thought to dictate onely for their moment of time, or ages; but all Ages, as the Apostle re∣cords Doctours and Pastours: To the

consummation of the Saints, unto the work of the Ministery, unto the edi∣fying of the Body of Christ, until we all meet in the unity of Faith and knowledge of the Son of God into a perfect man, into the measure of the age of the fulnesse of Christ. Thus he. Let it then suffice what these holy Prelates unanimously subsign: Let no audacious blood cast out that Jewish; How, to poyse so divine a grain; Let all passe upon that warrant, where two or three shall be gathered together in my name, there am I in the midst of them; for, the Spirit of truth, that I will send, will teach you all truth. But note that he saith: In my Name; and what that is, he intimates imme∣diately before by our obedience to his Church and Catholick, or be cast out for Heathens and Publicans; and in this line every particular of these ho∣ly Prelates and grave Pastours, own the same assurance, not onely (I say) in point of Faith, but also Discipline, as Canonical, so urgent, as you have heard: no more scanning then, no more descanting upon their Catechi∣stical documents, much lesse slighting them, as if they understood not them∣selves,

or after so much labour and pains for our daily use, be censured impertinent to our purpose.

Again he saith, How zealous were some of them for vowed and perpetual Virginity, even so far, as sometimes to speak lesse honourably of Marriage; yea, to some bitternesse against second Mar∣riages. Thus he, p. 114.

Here first, let us observe a note of vowed Virgins in those primitive times of more purity, not to be thus baited by some in this corrupt sensual age, as experience teacheth, and some won∣der that this jolly youth hath no worse a flying at it; but to what he hath; for the first part in behalf of Virginity, it is no more then the Apo∣stle hath, saying: He that joyneth his Virgin in Matrimony, doth well, and he that joyneth not, doth better. Pray what Solecisme then is there in this zeal? And that any Orthodox Father speaks bitter against second Marriage, as ill, or unlawful, he cannot shew it, as be∣ing most false. [1 Cor. 7.38.]

Again, having runne a fantastical strain of his own imagination, though in some points of painting against him∣self, he closeth, saying: Besides the

greatest strictness of those holy Fathers, •…•…ems to have been to Votaries or resol∣•…•…ed Virgins, &c. Thus he, unto whom the answer may be short; first, •…•…n that it doth but seem so; next, •…•…hat the plain contrary doth not one∣•…•…y seem, but is most evident in our re∣lation of them, that there is not the least touch of any Votary, or recluse person, it being indeed ridiculous un∣der such Discipline as every Peasant knows well, out of this Doctors road; besides you see all persons whatsoever, men and women, married as well as unmarried concerned in it. [Doctor Patch, p. 115.]

Again, As the several censures and opinions of the Fathers must give way to the Scriptures authority (out of which nothing of validity is produceable a∣gainst auxiliary Beauty) so they may (without injury) be looked upon as farre inferiour to the joynt suffrages or resolves of Councels, without whose concurrence with the Fathers sense, I can hardly think any thing a sin or violation of that modesty required by Ecclesiastical Ca∣nons, and the Discipline of ancient Chur∣ches. Thus he, p. 116.

For answer to this, first, that all must issue out of holy Scripture, I conceive it sufficiently answered in our behalf already, before, but why may not he be exacted, for at least some rational colour out of Scripture for the support of any thing that he saith to the purpose in hand? but passe. That holy Fathers are to give way to Scripture, it is easily granted, but by whose better advice? not by any Heretick, not any single modern Doctour, much lesse every vulgar sick-brain; not any Ʋniversity or Coun∣trey in the least point not Passant in the Church; who then? I answer, the supream Pastour in the Church, with his Councel and this according to just reason. But what doth he oppose Fa∣thers to Scripture, when he hath not the least sentence out of Scripture in opposition?

That Fathers ought to give way to Councels, make them Canonical, and it is easily granted, otherwise not; that he can hardly believe a sin declared by holy Fathers without a Councel, is very strange; first, in that I think he believes not many Councels, if the

first four, according to Queen Eliza∣beths Articles and Act of Parliament, he will not find many there declared more then for the consubstantiality of the son with the Father, keeping Ea∣ster and such like points of Faith, even silenced in holy Scripture, and but few, too short to reach to many other points, both of Faith and Discipline, upon pain of sin to be observed; and no wonder, when nothing in any kind of this Nature was ever acted, or decreed, but as particular occasions urged; neither do Councels descend to the particulars of a compleat Cate∣chisme, even in point of sin, leaving that to the Supream Pastour and his Doctours appointed by our Saviour to that purpose, witnesse his Apostle, as before, and not as this Doctor Patch closeth Councels in point of these exorbitancies, saying: Leaving them to the freedome of every one, whose ver∣tuous or vitious minds best resolved the lawfulnesse or unlawfulnesse of them in particular Cases and Consciences. Thus he, still like himself, a free Libertine, and if in these things, why not in all others, the same fundamental reason leading? and then farwell all Reli∣gion:

But where doth he finde this remittance of Councels? sure I am, Fathers of Councels testifie otherwise, by what we have said in correcting such abuses.

But saith he, I find no woman (other∣wise unblameable) either censured or ex∣communicated for her colouring and dressing. Nor did the ancient Confes∣sours or Casuists (any more then at this day) either examine or condemn the use of Tincture and complexion to the face, as any sin in it self, but onely in refe∣rence to the mind and end of the use. Thus he, p. 117.

To this I answer, that for censuring by any ancient Confessors or Casuists, I refer you to the primitive Fathers pro∣duced, I hope both holy Confessours and solid Cas••ists most sufficient to confute this of grosse falshood, which ignorance may not excuse when so plainly confessed, and for other Casu∣ists note above.

As for excommunication, it seldom follows, but upon contempt, or in particular cases so declared, not here concerned, though yet see Pope Ʋr∣ban, 8. before; and for the close of

the End, I have sufficiently declared the absurdity of it before.

Again he saith, Private mens opini∣ons may not charge the soul with sin in things of outward use and fashion, where Scriptures & Councels are silent. Thus he, p. 117.

How absurd this is, let any rational man judge, when it absolutely annuls all prodigality in apparel, and exces∣sive dressings for nothing ex diametro, against all Christian Discipline, as you have heard, even belying the silence of holy Scripture, and for Councels sufficiently testified by their Doctors produced, especially when all Coun∣cels Orthodox whatsoever, are silent in noting them for any errour, at least in this.

Again, But they have horribly in∣veighed (at first) against many other things of new, yet civil and convenient use, as against starch, especially if yellow (as if there were sin in that colour) more then in white or blue, to which at length they were so reconciled, that they affect∣ed to use nothing more in their Ruffs and linnen. Ho•• earnest were some Prea∣chers against carelesse Ruffs, &c. or lit∣tle

plain bands, which they liked not, because the Jesuits wore them. Thus he p. 118, 119.

For answer to this: first, of sin in any colour, silks, cloth of gold, &c. in it self or the materials, is too absurd to be noted, as most ridiculous, but the use and abuse of them, as here where no authentick proof at all of yellow or blue starch is pro∣duced, appeareth, but the condem∣nation of it, and deservedly as a gross vanity and fulsome pride never ad∣mitted by any Orthodox grave Pa∣stour; And for the note of Jesuits lit∣tle bands, it is so false, that in their habit they use none at all, and for o∣ther conditions they passe with other civil men. But that he seems often to startle at the stamp of sin, I may not refuse him a little satisfaction; where∣fore let us in some measure repeat the condition of man in this point, as a true Christian fearing to sin; first, then our Saviour saith, If thou wilt en∣ter into life, keep the commandments; as a Compendium both of divine and hu∣mane conversation, which because it

hath many branches and issuings, that we be not confounded in them, he sends us to his Church, with strict obe∣dience unto it, upon pain of being cast out for an Heathen and Publican, sufficiently declaring it a sin in the highest degree; then his holy Apostles the first thing they did, was to lay the absolute foundation of all in a true and perfect belief, which also be∣cause subject, partly to ignorance, partly to malice, the Church likewise here keeps its place, and a great stroak, and not to mistake this Church, she is surnamed Catholick; never in any publick Act assumed, or presumed by its priviledge purely Catholick, but by the true Catholick Church, in the vulgar voice of the world; this Church then must necessarily have ma∣ny Articles carefully to be observed, and upon pain of sin not easily deneid by any: But what is this Church, carries a great bustle; I mean in its true quality and condition. Our Dr. Patch seems to admit of no Act upon pain of sin, but from a Councel, whe∣ther Provincial, National, or General, he expresseth not, yet most likely only

General, according to his Queens 39 Articles of Religion; if so, then we have seldome any Church, and he ne∣ver any; wherefore let us give a true and orthodox Definition of the Church: The Church is a congregation or society of true believers spread through the world under one lawful Pastour. Unto this Pastour then our Saviour said: Where two or three are (lawfully) ga∣thered together in my Name, there am I in the midst of them. Thus he, and immediately after his charge to obey the Church. Will you say, this was spoken to all, and so all may make these meetings? it is true; it was spoken to all the Apostles, and they might make such meetings at pleasure, as they did, but not others, at least without them, nor now without the Church; for they being passed to the glory of their labours, the Church yet still remains, and one supream Pa∣stour of it sufficient for this place, with a note of infallibility by our Saviours presence in the midst of them by his infallible spirit, for the power left this Pastour take this text, I say unto thee, that thou art Peter, and upon this Rock

will I build my Church, and the Gates of Hell shall not prevail again••t it. And I will give to thee the Keyes of the Kingdom of heaven; that whatsoever thou shalt bind upon earth, shall be bound also in Heaven, and whatsoever thou shalt loose upon earth, shall be also loosed in Heaven. Thus our Saviour, giving power not only to loose or not loose from sin, but to command upon pain of sin, and necessary for the regular discipline of his charge, especially with his Councel, without which he never chargeth any in this kind: yea, and this faculty every Bish••p hath, with his Chapter to ordain and binde upon pain of sin, yea, mortal sin: All this Doctor Patch may in some sort seem to passe, being acted by canoni∣cal consults, but for particular Fathers or Authours, to make or determine sin, he cannot digest it. [Mat. 19.17. & 18.20. & 16.18.]

To satisfie this then; first, note that no A••thour imposeth or ordain∣eth any thing upon pai•• of sin. Se∣condly, observe that partic••lar Fa∣thers and Authors only declare what is sin, and that it ought to oblige, as

declared by an unanimous opinion, without any authentick opposition, no modesty can deny it, when thus carried, it may well passe in the na∣ture of a Synodical decree, wherefore what they so stamp declared for sin, must be carefully avoided as sin.

Again, saith he: Lastly, against all usury or profit from dry money, how ve∣hement hath the torrents of some mens judgments been? which yet others recon∣cile of late (by some distinctions) with Gods laws and a good conscience, as find∣ing that civil commerce cannot else be well carried on. Thus he, p. 120.

See here either the ignorance or malice of this Doctor Patch, when ne∣ver any orthodox Authour approved Ʋsury, being expresly against Gods di∣vine law upon pain of death, Ezech. cap. 18.8.13.17. though many dispute of wayes to put out money, without all unlawful use, which here is slub∣bered to infamy; for his carrying on commerce, God understood it as well as he, how it might be done without impeachment or obstruction of it, when many other wayes both may and are found. Then he runs a long ex∣travagant

race for better reasons then holy Fathers give him with a stiff plea in effect, that there is no prodigality, abuse or vanity in apparel, dressings, or painting the face, where a right intenti∣on directs all to good use, & what good use from so ill a Medium, tending thus linially to the supream type of vanity and pride in an high degree, not o∣therwise to be understood by what you have heard, or dash out all pride, prodigality, and excesse in apparel, or any ornaments through the world, and so bid adieu to all civil christian Dis∣cipline.

But let us close this Doctor Patch for an high verbal Procurator, without any one second authentick, or indeed any at all, without all modesty against so grave, holy, and learned authori∣ty confessed, without all reason a∣gainst so convincing Pastoral reason, as you have heard most absolute in it self, that Vae soli; woe to a single man against Ʋniversality, against the Catho∣lick Church in her holy Prelates and Pastors, that he may deservedly be cast out with Cain, in that he seems wholly either to forget or contemn

that advice of the Apostle: Be not too highly ••ise, but fear: yea, Be not more wise then behoveth to be wise, but be wise unto sobriety, bringing into cap∣tivity all understanding unto the obedi∣ence of Christ, having in a readinesse to revenge all disobedience, when your obe∣dience shall be fulfilled.

And that in this we stray not at pleasure, we conclude with the same Apostle, saying, Obey your Prelates, and be subject unto them, for they watch, as being to render account for your souls, that they may do this with joy and not mourning; for this is not expedient for you: Pray for us. Thus the Apostle, [Rom. 11.20. and 12.3. and 2 Cor. 10.5, 6. Heb. 13.17, 18.]

Finally, having sufficiently scanned this Procurators Pamphlet, I find it so impertinent, so vain and lying against all authentick authority divine, and more then humane, that it repents me to have spent so much time in it, where∣fore I conclude him with this chara∣cter, He urgeth the lawful use of all creatures; never denied: He affirms no ill use to be made, where a good intention guides; never yet admitted,

as not delivered by any authentick Authour, being against, not only all regular true Christian Discipline, but even common sense. Then again, his whole discourse is no other then Bat∣tology, or Tautology, a vain and often repeating of one and the same thing very tedious to better intentions. His tongue is very slippery without one suggestion to the purpose from any authority whatsoever, except one Downam of his own coat, producing our Authours stifly to our purpose, though true it is, he notes some texts of holy Scripture, but nothing at all substantial to the matter in hand, that indeed they onely serve his tongues and good wit very extravagantly: next, as he hath nothing for himself, so he sweats to shuffle, cut, and deal ours at randome, most contemptibly terming grave, holy, and most learned primitive Prelates, passionate and im∣potent, a pretty Spirit to square out true Christian Discipline, thus to taunt at so grave Pastors, most Canonical, without all exception, as to our Ca∣techistical Faith and practical ••isci∣pline. And worst of all, commends us

to none, leaving every man and wo∣man to be their own Pastour, though our great and holy Apostle Saint Gre∣gory saith, He that is his own Pastor, hath commonly a fool to his Pastor: yet is the Guide and Carver he assignes them in so dangerous a point as sen∣sual Pride, his very words are these: Who shall never be charged for that as a sin, which he could not either by innate principles of moral light, or by Scripture Precepts evidently see to be such. Nor is there almost any thing of grosse impiety, which doth not discover to us its offensive∣nesse against God by that check, regret, and disgust which it oft gives to our selves either before, in, or after the sin done. Tbus he, to avoid such charges of better advice, and to establish him∣self in full liberty at his own plea∣sure; but what if some hit not the right prescripts of Scripture, as in more evident and vulgar points error predominates in an high degree; yea, what if they cannot read? or have other blockish, bruitish, and avaritious dispositions not to see or understand this model and square, unto whom then must recourse be made? not a

word more from him: but of this from us more by and by; in the mean time a word to his check and regret of conscience, a slubberly libertine note unto all sensuality easily choaked for a fulsome fancy, when habituated cu∣stome is said to be turned into nature, even by too lamentable experience, that not only Gentiles noted by the A∣postle, but in Greece, and those Orien∣tal parts, not excluding some others also, Hereticks make Fornication no sin; Ʋsury also no better, even at home, though in the old Law punish∣ed with death, &c. To produce the Greek Church, I have it at hand, and at large: but finally, disobedience to the Catholick Church, in not belie∣ving her Sacraments, and flying from her obedience, though at first per∣chance with some check of conscience, at least, in some, but so slightly, that it quickly vanisheth, and proves no∣thing: and why thus? because cu∣stome, I say, with sensual liberty hath drowned the Proctours regret of con∣science, except a Regret that it hath not swerved sooner, insomuch that God (saith the Apostle) delivered them

up into a reprobate sense, to do those things that are not convenient (in a mortal degree) replenished with all ini∣quity. Thus he, and where then is this check of conscience, even at any time, except (I say) that it swerved not sooner? this then is the general state of such consciences, even in grea∣ter sins, at first a little to flinch at it, but quickly passed upon a phansy at pleasure, that afterwards all is formed according to the Spirit, much like what here we find: in fine, what you please. [Proct. p. 32. 98. Rom. 1.27, 28, 29. Ezech. 18.8, 13, 17.]

CHAP. XV.

THus you have in part heard the condition of the flock of Christ; let us Pastours then listen a little and reflect upon our charge, that we be not found Pastours feeding our selves to the scandal and utter ruine of our flock and selves, and so listed by our Saviour for Mercenary: wherefore in the first place our Saviour gives us this caveat: If any man shall say unto you, Lo, here is Christ, or there, do not be∣lieve him, for there shall rise false christs and false prophets, and shall shew great signes and wonders, so that the Elect also (if it be possible) may be induced to er∣ror: lo I have foretold you. This most divine and tender premonition ties us to the Catholick Church, as infalli∣ble in all cases: to this end, ever to cast our eyes upon her, for some pre∣tend themselves Pastors, when nothing so; others are Pastors, but negligent; others seeking themselves, Mercenary,

and others blind and ignorant: where∣fore to understand all these, first, the Prophet Jeremy saith, Woe to Pastours that destroy and tear the flock of my pa∣sture, saith our Lord. Therefore, thus saith our Lord, the God of Israel, to the Pastours that feed my people: you have scattered my flock, and cast them out, and have not visited them: Behold, I will visit upon you the malice of your stu∣dies, saith our Lord. Thus he suffici∣ently intimating a full charge upon Pastours, [cap. 23. 1. and Marc. 13.21.]

The Prophet Ezechiel saith, Wo to the Pastours of Israel that feed them∣selves, is not the flock fed by its Pastors? you did not feed my flock, &c. where∣fore, O you Pastors, hear the word of the Lord; As I live, saith the Lord God; because my flocks are made a prey, and my sheep devoured by all the beasts of the field, because there was no Pastor; nei∣ther did my Pastors feed my flock, but themselves, and fed not my flocks, wherefore you Pastors hear the Word of the Lord; Thus saith the Lord God, Behold I will require my flock at the hands of the Pastors, and they shall no

longer feed themselves. Thus the Pro∣phet, [cap. 34.2, 3, 7, 8, 9, 10.]

Again, the Prophet Malachy, the last of the twelve, about the year of the world 3500. after which time all was governed solely by High-Priests unto the comming of our Sa∣viour, anno 4000. this Prophet then saith: Now to you, O ye Priests (that are covetous and negligent in your Functions) if you will not hear, and if you will not set it upon the heart, to give glory to my Name, saith the Lord of Hosts, I will send upon you poverty, and will curse your blessings, &c. Again, the lips of the Priest shall keep knowledge, and the Law they shall require of his mouth, because he is the Angel (or Mes∣senger) of the Lord of Hosts. But you have departed out of the way, and have scandalized many in the Law, &c. for which cause I also have made you con∣temptible and base to all people. Thus he, of idle negligent Pastours, [cap. 2. 1. 7.]

Saint Paul saith, Priests that govern well, are worthy double honour. Then some do not govern well, nor observe that Counsel of Saint Hierom, Priests

and Preachers must not flatter, but move tears, not laughter; wherefore as God visited Adam, and the first day, much more ought the Catholick Church her Pastours every year, and frequently both for Doctrine and Discipline, and never more need, then now by dole∣ful experience, liberty having gotten the upper hand for belly Pastours to comply too exorbitantly, that I much fear the Apostle may come against them for not listening where he saith, Many walk, of whom I told you often, (and now weeping I also tell you) ene∣mies of the Crosse of Christ, whose end is destruction, whose God is their belly, and glory in their confusion, who mind world∣ly things. Thus he, by whom I hope to be excused for this boldnesse, times also urging, if not in our Pastors as I hope, yet such sacred caveats can∣not hurt; or if any startle at it, as approaching too nigh, take heed of the old Doctor Saint Hierome, sus∣pecting such; if you wonder who I am, one bad enough, but meeting with what here I find, I cannot but reflect upon it, and spend my best in∣devor to draw good counsel out of it,

though more easily thus stitcht toge∣ther, then good use made of it; yet no vulgar concernment, even salvati∣on or damnation, but lend a helping hand to perfect it as well by practice as doctrine, for I much fear private interest in slubbering silence, and for our square this may be our Rule; where variety of opinions and hu∣mours reign: Let us look upon our more grave Prelates and Pastors, past the stream of vanities, as best able to judge and advise in such dangers. Will you say, they are too strict, too harsh, driving all in a sad doleful path? remember that of our Saviour: Enter by the strait Port, because the broad and spatious way leadeth to perdition, and many enter by it: how straight is the Port, and narrow the way that leadeth unto life, and few find it. Here some yet cry out, that I cast blocks in the way to Heaven, make it hard and dis∣mal, breeding sad thoughts, when our Saviour saith, My yoke is sweet, and burden light. To clear my self, I on∣ly lay the very immediate precedent words of this text before you, which are these: Take my yoke upon you, and

learn of me, that I am meek and humble of heart, and you shall find rest to your souls. Thus our Saviour plainly in∣sinuating a willing mind, and all is done, you will find rest to your souls, howsoever it may for a time molest the sensual part: for your sadnesse give me leave to say with the Apostle unto the Corinthians, That I have made you sad by my Epistle, it doth not trouble me; now I rejoyce, not that you are sad, but that you are made sad unto penance, for you are sad, according to God. Thus the Apostle and farther to our dis∣charge, hear our charge, [1 Tim. 5.7. Philip. 3.18. & 2 Cor. 7.8. Mat. 7.13, 14. & 11.29, 30.]

Our Saviour saith, Thou art Peter, and upon this Rock will I build my Church, &c. unto thee will I give the keyes of the Kingdome of Heaven, that whatsoever thou shalt bind upon earth, shall be bound in Heaven, and whatsoe∣ver thou shalt loose upon earth, shall be loosed in Heaven. This is no small charge, and hereditary to all true Pa∣stors supream, and from them derived to others, [Mat. 16 18.]

Again, VVho doest thou think is a

faithful and prudent Servant, whom his Lord may place over his family, to give them meat in due time. This is chiefly understood of the Apostles, and other primitive Canonical Superiours in the Church, saith Tirinus, [Matth. 24.45.]

Again, A good Pastour gives his life for his sheep. Then certainly, a good Pastor ought to be very vigilant, not only in Doctrine, but manners, and his charge obedient. [Joan. 10.11.]

Again, Feed my lambs, feed my sheep: And, Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven, and whose you shall retain, they are re∣tained, [ibid. cap. 21. 13. and 20. 22, 23.]

Again, Attend to your selves and the universal flock over which the Holy Ghost hath placed you Bishops to govern the Church of Christ, which he hath purcha∣sed by his blood; I know that after my departure there shall enter ravening wolves amongst you, not sparing the flock, and out of your selves there shall rise men speaking perverse things, to se∣duce Disciples after them: wherefore watch and keep well in memory, that for

three years I have not ceased night nor day with tears, admonishing every one of you: and now I commend you to God. Thus the Apostle, shewing the charge and conversation of good Pastors, not onely to have a c••re of their flock, but also of themselves, according to that: I chast••se my Body, and bring it into servitude, lest perhaps when I preach to others, I my self become a Reprobate. Thus the Apostle, [Act. 20.28, &c. 1 Cor. 9.27.]

Again, Remember your Superiours that have spoken the work of God unto you, whose end of conversation behold∣ing, imitate their fa••th, &c. Thus the Apostle shewing the office and exam∣ple of true Pastors, [Heb. cap. 13.7]

Here then you see the charge of Pastors, with their divine assistance, a compleat charge, not onely to instruct in Faith, but doctrinate in point of manners and discipline, the effect of Faith, which without good works, that is, true Christian conversation and demeanour, with a right comport∣ment befitting a well disposed Chri∣stian, it is a dead Faith, worth no∣thing. But as the charge is great up∣on

Pastors, so listen a little to the ob∣ligation of such as are bound to hear and obey them, the end of their charge, and this delivered by Moses, saying: He that shall be proud, not to obey the command of the Priest, which at that time administreth to the Lord thy God, and the decree of the Judge, that man shall die. Thus he plainly of an Ecclesiastical Judge, in all Cases of Conscience, not to be shuffled off to any other, as our English Annotations and Tirinus make it strong: and if so strict for the Pastors of the Synagogue, what may we think of Christ for the Prelates and Pastors of his Church? e∣ven so in the Church of Christ, if not with temporal death, the spiritual fals more heavy by excommunication, when Saint Paul shall say, Deliver such an one (by excommunication) to Satan, unto the destruction of the flesh, that the spirit may be saved. Also, Hymenoeus and Alexander, I have delivered to Satan, to learn, not to blaspheme, that is, by excommunication, expelling out of the Church to be vexed in bo∣dy, and afflicted by the Devil, with infirmities and wonders that so tor∣mented

and humbled, he may re∣pent and be saved. Thus Origen, St. Hilarius, St. Ambrose, St. Chrysostome, and St. Austine: for at that time Sa∣tan had power to afflict excommuni∣cate persons visibly in the Body, as now invisible in the Soul, saith Tiri∣nus out of these Fathers, [Deut. 17.12. and 1 Cor. 5.5. Tirinus in 1 Cor. 5.5.]

Will you say; Certainly the Devil will not afflict any person to the least end of remorse of conscience in any respect whatsoever. True it is, as remorse, but as delighted, and furi∣ously, alwayes seeking to torment Man, he is ever most ready upon all occasions, though the end of Gods Providence be good, concealed from the Devils malice. Thus in Purgatory some hold the Devils torment Souls, not to purge them to a better condi∣tion, but to wreke their venomous spleen upon Man any way at any time, which yet Gods divine goodness turns to their good, as he doth all the permitted afflictions of the good in this life, which until crowned in hea∣ven, is alwayes in durance.

Now then to apply our selves more effectually to our charge, you have heard holy Fathers sufficiently inti∣mating our task, to reform such ex∣orbitant abuses as laid before you, and particularly that great Patriarch St. Chrysostome, of persons going to Church to pray, loaden with enor∣mious excesses of apparel, and dres∣sings most ridiculous and scandalous, p. 41. that methinks with Pope Ʋrban, p. 48. such may more justly be debar∣red all Sacraments, as savouring nei∣ther of Devotion, nor Christian civi∣lity, then thus noted in the Church simply to pray, especially such as paint and patch their face, with pow∣dred hair, so abominable as you have heard it, to provoke the wrath of God, and with high contempt of God that such deserve not the name of Christians, saith that great primitive Primate St. Cyprian, and others, p. 66, &c. the Prophet saith, God will require these Souls at our hands, and the Apo∣stle, That we must g••ve an account of them: And certainly, according to what we have heard out of holy Scri∣pture, and the Doctors of the Church,

not to be slighted or shuffled withall; neither may we deceive them and our selves with chaffe, stubble, or trash, by conniving, but serve them by instruct∣ing and inculcating real Christian Dis∣cipline, Amen.

To be short then with the Procura∣tour in his great liberty, both in case and all cases of conscience, who more proper to guide us then Gods Pastors? will you say, it belongs not to them, or that they understand it not, or that they are old Religious persons spent for this life, and so absorpt in a fer∣vent disposition for the next, that they may seem to forget youth? I should be sorry to hear this from any pious or rational Soul; first, out of due respect to holy Church and her Prelates, that they shall be so rash, as to meddle where they have not to do; that they shall be so ignorant as to speak what they understand not; that they shall be so passionate as to swerve from true christian Discipline; this becomes no true Christian to say; wherefore the danger of excesse in Pride, Riot in clothes, ornaments, deckings, feastings, sports & recreations

may not be denied to be great sins by what you have heard, nor that some Guide to preserve and keep us out of them, is most necessary, otherwise what can be thought of youth, but to perish eternally in them, which God avert? what is Education, without an eye to the right use of it? especially in christian Discipline so important as you have heard the Apostle, who then I say must give us this Discipline? who must visit it for true observance not to be condemned by it hereafter? how shall we know what we do, when well, when ill, and in what degree? cer∣tainly this seems a high charge, a deep point of conscience. But I pray God many true believers look not upon these vanities against christian Disci∣pline expressed in holy Scripture and Fathers, as Hereticks do upon points of Faith and holy Scripture, presu∣ming all to be taken at their carving, so expresly against our Saviour, upon pain of eternal damnation, obliging us to obey his Church, not only assem∣bled, but united in one, under one su∣pream Pastor or Head, to which end saith his Apostle, He gave some Apo∣stles,

some Prophets, some Evangelists, some Pastours and Doctors. And to let us know, that this was not for a fit or short time by the limit of Hereticks, his next words are: To the consum∣mation of the Saints, unto the work of the Ministery, unto the edifying of the Body of Christ, until we all meet in the unity of Faith and knowledge of the Son of God into a perfect man, into the measure of the age of the fulnesse of Christ. The end also he sheweth of this provision, saying, That now we be not children wavering, and carried about with every wind of Doctrine in the wickednesse of man, in craftinesse, to the circumvention of errour. Thus he. All which certainly requires a christi∣an Discipline, to regulate this Doctrine and Faith, with correspondent man∣ners in all respects, and this a deep charge upon these Pastors and Doctors, when he shall say, Obey your Prelates, and be subject to them, for they watch as being to render account for your souls, that they may do this with joy, not mourn∣ing, for this is not expedient for you: Pray for us. Thus he, [Eph. 4.11, &c. Heb. 13.17.]

Wherefore thus we give our last Period. All things may be used; All things may be abused: to guide us then in point of conscience, we are to cast our thoughts and cares wholly and solely upon the Catholick Church in her grave Prelates and pious Pa∣stors, as you have heard, and not to leave every person at random, to the simple regret of his own private con∣science, when (I say) all instructions possible can hardly make some con∣ceive any conscience at all, even in point of greatest consequence. What then may some say? in the use of my Apparel, &c. must I consult these Prelates or Pastours, how to accom∣modate and carry my self, that were Jugum insupportabile, an insupportable yoke carefully avoided by the Apo∣stle. To alleviate this, first, a regu∣lar Christian way is easily observed, and for the rest, liberty may passe un∣til counter-manded by the prescript here given. Note then (I say) this Procurators soaring Discourse, with∣out all authority, without Religion, without true Christian Discipline, yea against all these in his libertine close

left to every man and womans pri∣vate conscience, that you may plainly see what a loose Garb he professeth: And so wishing him a better reflection upon the Pastours of Gods Church, humbly to stoop with the Apostle, ra∣ther then tumble head-long with Sy∣mon Magus, AMEN.

Vale.

FINIS.

Notes

• Of will & Memory.
• The crea∣tion of the Heavens & Angels.
• Isai.
• Lucifer & his rout fell the first day of their crea∣tion.
• Man crea∣ted.
• The hap∣piness of man, had he tasted the Tree of Life.
• Man fell the same day of his Creation.
• St. Bede.
• We were redeemed the same day that Adam fell
• Gods infi∣nite good∣ness to Man more then to the lapsed Angels.
• Genesis.
• How Cain was slain, & where.
• Quaresmi∣us. Lamech the first that had two wives.
• Our con∣dition in this life, a state of Penance.
• Gods pro∣vision to guide Man to Hea∣ven.
• Circumci∣sion com∣manded.
• Saint Cy∣prian most excellent of true Christian discipline.
• St. Paul of true Chri∣stian Dis∣cipline.
• Our Obli∣gation in Baptisme.
• The dan∣ger of the pompes of the Devil.
• Three par∣ticular cir¦cumstan∣ces of pride.
• Of Pride, in order unto God, with the offence.
• Of pride, in order to our Neigh∣bour.
• S. Martins humility and pati∣ence.
• K. Edward the Con∣fessour his humility and pati∣ence.
• Of pride, in order to our selves.
• Ezechiel
• S. Paul
• S. Luke
• S. Austine, of Humili∣ty.
• Of Appa∣rell. Three lawfull ends of clothing.
• Pride pro∣secuted by the Prophet Isay, in vain At∣tire.
• Upon the Prophet Isayes re∣lated va∣nities.
• Cato.
• Of Gods cloathing Adam, and why so.
• A proud garb.
• Pride in shooes.
• Wanton eyes.
• St. Basil, of the Basi∣lisk.
• Of the hands and feet.
• Pride in shooes
• Of drail∣ing their clothes on the ground
• Pride in hair
• Of jewels.
• Of the hair.
• Of short cloaks.
• Against rich clo∣thing, at least in some.
• S. Chryso∣stome Theophylact Euthymius S. Cyril A∣lexand.
• Of Dives his rich apparel, &c.
• The right use of purple, Scarlet, &c.
• Saint Pe∣ter, and St. Paul against excesse in Apparel, plaiting the Hair, &c.
• Of good example by women in their Apparell.
• Of pride in Hair.
• Of gold Lace, &c.
• Of this pride in Wives.
• S. Clement, Disciple to ••. Peter, strict a∣gainst ex∣cesse in Apparell.
• Excessive Apparell the cause of Adulte∣ry, a mor∣tal sin.
• Tertullian against excesse in Apparell.
• Of wo∣mens true condition.
• Against the pride of women in Appa∣rell.
• The ser¦vants of God and the Devill dist••n••••i¦shed by Apparell.
• An obje∣ction for Custome answered.
• Rich at∣tire in some ••c∣cursed, as a pecu••iar note of a Har••ot.
• An obje∣ction an∣swered with an obligati•••• of good example
• Delights to be dis∣cussed.
• How not to feel hard things, in point of Religion.
• Clemens Alexandri∣nus thinks excesse in Apparell to be worse then drun∣kennesse.
• S. Cyprian, of the true condition of Man.
• Against excesse in Apparell.
• Against powdering the hair, painting faces, black pat∣ches, &c.
• The worst condition of a sinner is obstin••∣cy not to amend.
• What it is to be a mo¦dest Vir∣gin.
• Prodigal•• attire de∣fames the body.
• Against curld hair and exces∣sive dres∣sings.
• The Apo∣stles a∣gainst ex∣cesse in apparel.
• Women in their apparel & ornaments are to be regulated by Ecclesi∣astical dis∣cipline.
• Of the use of Riches.
• The dan∣ger of prodigal vain dres∣sing the hair seems mortal.
• Immodest dressing seems mor∣tal.
• The right use of Riches, with the abuse.
• Excesse of apparel & ornaments out of their degree, be∣come none but Har∣lots.
• Modest Virgins ought to avoid scandalous attire.
• S. Cyprians note of skarlet sheep, &c. declared.
• St. Ambrose ma••es ex∣cess in ap∣parel worse then adul∣tery, with a note a∣gainst pen∣dents in the cars.
• Saint Hie∣rom.
• A mar••ied woman punished for her pride in Apparel.
• Of Vanity as mortal, and parti∣cularly in Apparell, with drai∣ling their clothes af∣ter them.
• Of Pride in clothes, as mortal.
• St. Chryso∣stome com∣pareth ex∣cesse in Apparel to Murther.
• Tertul. compa∣reth ex∣cesse in Apparel to Mur∣ther.
• St. Chryso∣stome threatens extream revenge for allu∣ring dres∣sings.
• St. Chryso∣stome re∣gulateth Wives a∣dorning them∣selves to please their hus∣bands.
• The vani∣ty and vain glory of Apparel is to be trembled at.
• St. Chryso∣stom holds it impossi∣ble to have a care of the soule, where Beauty and Orna∣ments raign.
• St. Chryso∣stome most excellent of such Antiques going to Church to pray in excessive apparel, yellow hair, &c.
• The proper end of go∣ing to Church
• S. Chryso∣stome most severe a∣gainst pro∣digals and vain fashi∣ons in ap∣parel, &c. designing them hell.
• No almes can excuse living in excesse of apparel.
• S. Austine regulate∣eth wives adorning themselves to please their hus∣bands.
• Of excesse in apparel and orna∣ments as great sins.
• Married women ought to adorn themselves with due respect un∣to Religi∣on.
• St. Austine against wives pain¦ting them∣se••ves
• Saint Au- saith, that all paint∣ing the Face, and curling the Haire, is execra∣ble, even in married persons.
• Saint Au∣stines good Counsell to Wives, adorning themselves to please their Hus∣bands.
• Saint Gre∣gory of sin in the ex∣cesse of Apparell.
• Saint Gre∣gory his censuring all women in rich Apparell.
• Doctor Stapleton of excesse of Appa∣rell in England.
• Sir Walter Rawley had a pair of Panto∣fles valued at 1650 l. Sterling.
• Sir Tho∣mas Moor his re∣ward for all these vanities in Apparell and dres∣sing.
• Marchant of the va∣nities of the world. All things conducing to sin, are abjured in Baptisme.
• Of the true un∣derstand∣ing of ex∣cesse in Apparell.
• How ex∣cesse in Apparel is a sin.
• When vain Ap∣parel is a mortal sin.
• Of marri∣ed women adorning themselves to please their Hus∣bands.
• A caveat for Hus∣bands in the orna∣ments of their Wives.
• How wives are bound to obey their Hus∣bands in adorning themselvs
• Pope Ʋr∣bane 8. decreed women sumptu∣ously atti∣red with naked ncek and brests, to be repel∣led from holy Com∣munion.
• No wo∣man can in consci∣ence adorn her self to please any but her Husband.
• Of Cu∣stome.
• An obje∣ction out of St. ••ho∣mas an∣swered.
• What is a lascivious dressing, and how to square it.
• Of using dressings to cover defects.
• It is very hard to excuse painting and pow∣dring the Hair from not per∣taining to the devill.
• Christian Religion alwayes reformed excesse in Apparell.
• A Note to know ex∣cesse in Apparel.
• An Obje∣ction in behalf of excess in Apparel answered.
• Excesse in apparel & ornaments include a con∣tempt of God.
• Excesse in apparel re∣pugnes a Christian vocation.
• Excess in apparel is against all Laws Christian, as wel Po∣litick, as Ecclesia∣stick.
• What gar∣ments of Apparel a••e lawful.
• When Ap∣parel is a mortal sin
• Three impedi∣ments of Salvation by apparel
• Farhers defended, as not sim∣ply Rhe∣torical, in detecting sins atten∣ding these vanities in apparel, &c.
• A dreadful Sentence against prodigal pleasures and con∣suming E∣states, also covetous rich men.
• A Plea for Ribands answered.
• Of Beauty
• Of the Sons of God and daughters of men.
• Adam of a great sta∣ture.
• 120 years allotted man to re∣pent be∣fore the Flood.
• Abraham.
• Of Q. Je∣zabel her painting.
• The Pro∣phet Jere∣my, of ex∣cess in ap∣parel, and painting the eyes.
• Tirinus.
• Ezechiel.
• Painting faces, a proper note of a Harlot.
• Tertullian, against painting, patching the face, &c.
• The Devil is Authour of new fa∣shions.
• Good counsel to men as well as women.
• Wherein Chastity consists, & how lost by imita∣ting Hea∣thens in decking the body.
• Beauty na∣turally in∣vites to wicked sensuality.
• Fear is the foundati∣on of Sal∣vation.
• The of∣fence of Beauty punished as whore∣dome.
• Natural beauty is to be sup∣pressed, much more arti∣ficial.
• The pro∣per use of Beauty is Luxury, with an answer to a plea for Beauty.
• The grosse sinne of painting and fi••ing black patches upon the face.
• The Devil is Aethour of paint∣ing and patching faces, &c.
• Paint∣ing and patching the face, worthy the name of a Chri∣stian.
• Colouring of Haire most abo∣minable.
• The vani∣ty of ex∣travagant dressing the Hair.
• Of Perri∣wigs, with an ill note
• Good Counsell.
• St. Cyprian against painting, patching the face, &c. as most un∣lawfull.
• No Beauty to be e∣steemed.
• Of Pen∣dents in the eares invented by the de∣vill.
• Black Patches painting the face and colou∣ring the Hair, in∣vented by the devill.
• Married Women may not paint or patch their fa∣ces, much lesse any other.
• The wrath of God provoked by paint∣ing and black patches in the face.
• Powdring the Hair is an au∣dacious and sacri∣legious contempt of God.
• Against such as love not gray or white hair.
• Against painting the face. ••he pu∣nishment of paint∣ing the face, and undecent ornaments is to burn with the Devill. That mar∣ried wo∣men flat∣ter not th emselvs in paint∣ing their faces, and excessive attire un∣der pre∣tence to please their Hus∣bands.
• Painted Virgins not to be numbred amongst Virgins,
• Presump∣tion upon Custome most dan∣gerous.
• Attend to grave Counsell.
• Against Pendents in the ears, gold chains, precious stones, coloured Hair, and fantasti∣cal shooes.
• The De∣vill paints faces.
• Against black patches in the face.
• Pendents in the ears not to be excused.
• Saint Hie∣rome of paint∣ing, bare Necks, co∣loured Hair, &c. as most abomina∣ble.
• Of the same, and the neg∣lect of Beauty.
• Painting the face most abo∣minable.
• Tertull. defended to our purpose.
• Of exces∣sive Feast∣ing and drinking.
• Of Esaeu selling his first bi••th-right.
• Kings.
• Isai.
• Ezechiel.
• Daniel.
• Joel.
• Osee.
• S. Luke.
• St. Paul.
• St. Peter
• Of Ball banquet∣ing.
• Ball ban∣queting i∣mitates luxurious Baltazar.
• Saint Ci∣prians good coun∣sel.
• Tertullians good coun∣sel.
• St. Hierom.
• Persons of quality & esteemed pious, no excuse for lenities.
• Objecti∣ons of all these pre∣cedent a∣buses.
• The right use of rich orna∣ments, first more im∣mediate to the ho∣nour of God.
• The my∣stical use f the 12 Loaves of Proposi∣ion bread.
• Of rich Orna∣ments for Priests, with the mystery of them.
• St. Hie∣rom of the Jewes, Priests, and Vest∣ments ap∣plyed to our Bi∣shops and Priests.
• Of Priests ordinary garments.
• St. Gregory of Priests Apparel.
• Of rich Orna∣ments for Emperors, Kings, Princes, &c.
• Holy Ju∣dith obje∣cted for rich orna∣ments, &c.
• The abo∣mination of women assuming mans ap∣parel, and the con∣trary.
• Q. Esther objected for beauty & rich at∣tire.
• Of follow∣ing the Custome & Fashion
• Of Vices more pro∣per to se∣veral Na∣tions.
• The right use of Feasting, and meri∣torious.
• King Aha∣suerus his great care that none should a∣buse them∣selves by excesse, at his great feast.
• The ••ff••••t of lon•• Hair and Beauty in Absalom, and Ado∣n••as.
• The value of Absa∣loms Hair every year
• Of our Sa∣viour ex∣pressed in long Hair.
• St. Hierom of long Hair in Priests.
• Ezechiel.
• St. Hierom.
• Why God created Beauty, all curio∣sities, &c.
• St. Paul.
• St. James.
• St. John.
• The infi∣nite dan∣ger of Beauty in its nature.
• Poor Clo∣res cut off their No∣ses, to de∣form their Beauty.
• Why God permits Heresies, &c.
• Impuden∣cy not to leave ex∣cessive Fashions.
• Job.
• St. Hierom.
• Hope of amend∣ment of life.
• The of∣fenc•• of these va∣nities.
• Affected venial sins run the high roade to Mortal.
• S. Clement.
• Tertullian.
• A note up∣on pow∣dring Hair.
• St. Cyprian.
• Clemens Alexandri∣nus.
• S. Ambrose.
• S. Hierom.
• S. Chryso∣stom.
• S. Austin.
• S. Gregory.
• Holy Fa∣thers de¦fended to our pur∣pose.
• Of build∣ing fair Houses, &c.
• Of Game∣ing.
• Lawful Gaming.
• Unlawful Gaming.
• Clergy-men pro∣hibited to any game
• Lay-men prohibited upon pain of excom∣municati∣on.
• It is a sin to play purely for money or gain.
• Of cheat∣ing and false play.
• Of sins at∣tending false play.
• Common Dicers d••¦clared i•• famous.
• St. Cyprian of Dicing.
• The Devil invented Dice, and how.
• Dicing be∣comes not a Christi∣an.
• Of Dan∣cing.
• Of Stage-playes.
• Of Hors-racing and Cocking.
• St. Gregory of exces∣sive play and sport∣ing.
• Of sports in the Lent
• Lent most religiously observed in primi∣tive times.
• Lent or∣dained for recollecti∣on, satisfa∣ction, and devotion.
• How Lent is to be kept by all.
• A scandal noted in transgres∣sing Sun∣dayes.
• Of Educa∣tion.
• St. Hierom
• St. Hierom.
• S. Chrysost. of the ill education of chil∣dren.
• Of Pa∣rents con∣currence to their childrens deboist∣ness.
• S. Paul.
• Of the London garb, and Parisian mode.
• St. Hierom.
• Why there are rich & poor in this life.
• The rich are bound in justice to relieve the poor.
• S. Paul
• S. Basil of the rich and poor.
• The strong effect of Alms, with its obliga∣tion.
• Isai.
• St. Chrysost.
• Of Adver∣sity and Prosperity.
• St. Austine.
• S. Ambrose.
• St. Hierom.
• St. Hierom his Ver∣dict of rich men, No∣ble-men and elo∣quent men.
• St. Hierom.
• Of measu∣ring Gods blessing by rich fortunes.
• Psalm.
• Proverb.
• Necessa∣ries ought to suffice.
• Riches ru∣ine many souls.
• Proverbs.
• Toby.
• Ʋgolnius his mise∣rable death by Pride in Prosperity
• St. Ambrose against Prosperity
• Isai.
• The effect of vain pleasure and mise∣rable riches.
• Excessive Orna∣ments bred false devotions, yea, Idola∣try.
• Pious p••o∣visions for Heaven calumni∣ated.
• St. Paul.
• N••llifidi∣ans teach us belie∣vers the works of Faith.
• Hope of amend∣ment of life.
• Doctor Patch the Devils P••ocura∣tour Ge∣nerall, Au∣thour of this Pam∣phlet; sty∣led: Au∣xiliary Beauty.
• Of cover∣ing de∣fects in Nature.
• Rude boldnesse against holy Fa∣thers.
• Neglect of Ch••istian discipline, a con∣tempt of God.
• All actions onely ten¦ding to sin are sins.
• A plea for Harlots imitating civil wo∣men an∣swered.
• Har••ots have a par∣ticular dressing, not to be used by a∣ny civil woman.
• The Pro∣curators strange shuffling in casting off whatso∣ever ap∣pears a∣gainst him without a∣ny real second.
• The Pro∣curator flatters his Ladies.
• Our Savi∣our abu∣sed.
• Jacob my∣stically de∣ceived his father Isa∣ac.
• St. Austine.
• Wicked courses suit not to good ends.
• A falshood imposed upon posi∣tive Laws.
• Silly argu∣ing upon the silence of holy Scripture.
• An hereti∣cal spirit.
• Many things of Faith not literally expressed in Holy Scripture believed by modern Hereticks.
• Points of Faith lite∣rally ex∣pressed in Scripture, rejected by modern Her••ticks.
• Our intent taught by eminent Doctours of all Na∣tions.
• An hereti∣cal bold spirit.
• Holy Fa∣thers speak not with∣out just cause.
• Holy Fa∣thers excu∣sed from passion & vain Rhe∣torick.
• Of custom
• Q Esther, &c. no∣thing to our pur∣pose.
• Curiosi∣ties and dainties abused.
• This life a state of Penance.
• A grosse and most false ver∣ball close of the Pro∣curator.
• Good in∣tentions justify not ill man∣ners.
• Of simple or good intention.
• Of custom by Nati∣ons.
• The Greek Church drawn in against us, and no wonder.
• Comply∣ing mo∣dern Ca∣suists an∣swered.
• Modest women make not immodest dressing lawfull.
• Visits of Christian Discipline most ne∣cessary.
• St. Austine abused.
• Good in∣tentions not suffici∣ent for un∣civil dres∣sings.
• A most sensual arguing to imitate lewd wo∣men, to a good end.
• Of matter and form in apparel &c.
• How all things to the pure are pure, against simple in∣tention.
• The Apo∣stle of good ex∣ample a∣gainst sim∣ple inten∣tions.
• Of artifici∣al native beauty fraudu∣lently ex∣tolled.
• Of this Pro••ura∣tors spirit.
• The Pope grosly a∣bused.
• St. Peter & St. Paul maintain∣ed against excesse in apparel, &c.
• Our Savi∣our again abused.
• Holy Fa∣thers de∣fend our Saviour
• The Pro∣curatour gives all liberty to excesse.
• Fathers highly ac∣knowledg∣ed.
• Fathers supreamly adored by the Procu∣rator.
• Fathers most inso∣lently de∣based, as kickt out of all au∣thority by the Procu∣rator.
• Holy Fa∣thers de∣fended.
• The right use of ho∣ly Fathers
• The super-eminent authority of the Fa∣thers.
• Fathers belied.
• Vi••ginity defended before a conjugal state.
• Votaries shuffled at
• A grosse shuffle up∣on Fathers authorities
• Private intentions stand up again by the Procu∣rator.
• Silent Scri∣pture a∣gain urged
• New im∣pertinent vanities of yellow starch, &c. objected, with a lie upon Jesu∣its.
• The stamp of sin de∣clared.
• The defini∣tion of the Church.
• The Popes power to make laws & declare sins.
• A Bishop can oblige upon pain of sin.
• Fathers & Authours onely de∣clare si••s.
• A lye up∣on our ad∣mitting Usury.
• Of true Christian obedience.
• Our Con∣clusion.
• A Chara∣cter of this Procurator
• The Pro∣curatour having cast off all Prelates, as guides of consci∣ence leaves us in the suds.
• The gross∣nesse of an illiterate libertine conscience
• Of false and negli∣gent Pa∣stors.
• Jeremy
• Ezechiel.
• Malachi.
• S. Paul.
• S. Hierom.
• How to square our chri∣stian disci∣pline.
• The way of salvati∣on in it self not strict.
• S. Paul.
• Pastors charge of souls.
• S. Matthew
• S. John.
• Acts.
• St. Paul
• The obli∣gation of subjects to their Pa∣stours.
• The seve∣rity of ex∣communi∣cation.
• Origen, S. Hilarius, S. Ambrose, S. Hierome, S. Chryst••m S. Austine.
• Of repel∣ling scan∣dalous dressings from all sacraments
• The Cor∣rector of excesse in apparel, &c.
• Deboist true belie∣vers neer allied to hereticks.
• Gods pro∣vision to guide us in point of conscience
• Christians charged to obey their Pastours.
• How to know our comport∣ment in apparel, &c.