Primitive CHRISTIAN DISCIPLINE not to be slighted: OR, MAN, Look home, and know thyself.  son neglect not the Discipline of our Lord, &c. for if you be without Discipline, whereof all are made partakers, then you are Bastards, not children, Hebr. 12.5, &c. 
Printed Anno 1658.   

THE PREFACE.  
CAsting a more serious reflection upon the current of our present times, in point of Christian Discipline, that Proverb, He that holdeth his peace, seems to give consent, rose up with a very sour countenance, as most ready to appeach all whom it concerned, particularly the Pastors of the Church, and they in a hard condition, when the contagion of this Iron, or rather dirty age of sensuality is so pestilent, that to mutter in a cloud passeth in a vapour; to speak in the high way to the less concerned, famed is most injurious, and to make a real, plain, and necessary contest, sets all a fire; yet to be silent, may not excuse by what you will find; a memorial then of our condition fairly drawn out is thought best, as the onely packhorse for all loads and impetuous vapouring whatsoever, when experience teacheth, that let the first fumes pass, and they easily come to nothing, whereas kindled by verbal opposition, they set all in a flamme.  
Did Salomon then say, Vanity of vanities, 
on.  and all is but vanity; in that nonage of time, in respect of us? what may he be thought to say, did he now survive? Certainly with the Prophet Amos, 
Amos  Gather ye together, upon the mountains of Samaria, and see the many madnesses in the midst thereof. To descant upon this may seem very impertinent, when daily before our eyes, as if the world were moulded, not only antic in manners, but Atheistical in Religion: for manners in point of Discipline, both back and belly, are so metamorphosed, that they know neither clothing nor feeding, what to wear or what to eat, so deeply hath the podigal flaunt seized some, and the God Bacchus others, all Christians, of whom the Apostle hath only a touch, or rather Prophetically saith, 
S. Paul  Many walk of whom I often  told you,( and now weeping, I tell you) enemies of the cross of Christ, whose end is destruction, whose God is their belly, and their glory in their confusion that relish worldly things. Thus the Apostle, [ Ecclesiastes, cap. 1.2. Amos 3.9. Philip. 3.18.]  
That atheism hath a deep interest here, the same Apostle informs us, saying, Though they profess God with their mouth, yet by their deeds they deny him; most apparent that a God at pleasure, is no God, yea, an Idol, and too true by a subtle wile of excessive pride possessing man and woman at their own gust to form their Religion: and so farewell Church for a portion with Heathens and Publicans, [ Tit. 1.16. Matth. 18.17.]  
God carried Moses 
Moses  to the top of Phasga upon Mount Nebo, to show him the Holy Land that he promised Abraham, Isaac, and Jacob, but  told him he should not enter into it for his doubting at the waters of contradiction: So may we believe, and be well instructed in all mysteries of Faith unto Salvation, yea, elevated in a high measure of knowledge, yet if we look not upon the Discipline of it authentically proposed, no Land of Promise, no Salvation is to be expected, say my authors,[ Deut. cap. 34.1, 4. Num. 20, 12, 13.]  
That some may fret and fume at this, and particularly at my presumption, listing the nature and quality of transgressions here pointed at; first, in defence of myself, note well that of myself I say nothing to this purpose, being no other then a mere Amanuensis or Scribe to deliver what is dictated to me, and undeniably follows, and this out of Sacred Scripture, holy Fathers, and grave authors. Will you that I modify these with some qualification? God forbid, it were a high presumption indeed when I take not any of these to be drawn at pleasure, as heretics handle holy Scripture to sound according to their clapper what they list, that Luther shall term it a Nose of wax formed to any thing, worth nothing thus handled; wherefore faithfully delivered, let them also be faithfully understood, by some pious learned Prelate or grave pastor, the sole Pillars of support and level of all modest conversation assigned through this whole design.  
As for Murmurers then at such Catechistical documents, I wish them better advised, even for their own credits not to bewray so foul a tincture, as St. jerome 
S. jerome  noteth such, and pointed at by holy Scripture, where it expresseth such spirits, saying, Let us oppress the poor just man, 
Salomon  and not spare the Widow, nor reverence the old mans gray head of so long time. But let our strength be the Law of Justice; for that which is weak, is found unprofitable to us; Let us therefore circumvent the just, because he is unprofitable to us, and contrary to our works, and reproachfully objecteth unto us the sins of the Law, and defameth in us the sins of our Discipline. Thus Solomon, and more at large through the whole Chapter of such animals spitting and freting at wholesome counsel; yea, and with high contempt, when the Prophet Isai 
Isai.  shall relate them further, saying: Let us eat and drink, for to morrow we shall die: and what were these but Idolatrous Jews by the testimony of Moses, 
Moses  saying, The people sate down to eat and drink, and rose to play; such then as imitate this Libertine humour in so excessive a manner, may justly be ranked with them, and to close this exorbitant sensuality, 
S. John Baptist.  let Saint John Baptist's guerd on for his reprehending Herods 'vice, suffice this smart spirit; But what saith the Apostle, 
St. Paul  Am I become your enemy, telling you the truth? God forbid, rather say with King David, 
K. David.  unto the Prophet Nathan, reprehending him, I have sinned against our Lord, that so you may have his testimony, that your sin is remitted. And say with him: The just will correct and reprehend me in mercy( with sweetness out of charity) but the oil( or flattery) of sinners shall not anoint my head. Thus this great King and many others in Holy Writ all for our example to aclowledge & correct 'vice, which if not better reflected upon, a sad doom will follow, [ Sapient. cap. 2.10, 11, &c. Isai. 22.13. Exod. 32.6 Marc. 6.18. Gal. 4.16. and 2 Reg. 12.13. Psal, 140.6.]  
But it is not much to be wondered at that man fails, when God himself shall say, The sense and cogitation of mans heart are prove to ill from their youth, 
Genesis  wherefore some are highly to be blamed, that he is not visited, some for better understanding; others for true remorse of conscience, when S. Cyprian 
S. Cyprian.  shall observe the worst condition of a sinner to be obstinacy not to amend. But saith St Hierom, 
S. jerome.  If bashfulness follow the fault, there is great hopes of Salvation. Reflect then upon the Psalmist, 
Psalmist  saying, You sons of men, how long are you of heavy( hardened) hearts? why love you vanity, & seek lying? &c. thou hatest them that observe vanities. But whatever it be, I say with old Tertullian, 
Tertullian  I presume to writ unto you, not out of affection( as flattery) but( out of charity) to provide for your affection in the way of your Salvation. Thus he,[ Gen. 8.21. S. Cypr. here following worth noting, S. Hierom hereafter, p. 139 Psal. 4.3. & 30.7. tart. in like manner, p. 86.]  
If any itching litigious Spirit exact the name of this Author, and particularly, because noted as defective in the Appendix here following, understand a real disparity; in the Appendix all runs a full carrier, without any one authentic Abettor or solid Second in defence of what is highly pretended. Contrary: Here, divine Scripture doth not only speak plainly, but is solidly so declared, and holy Fathers in full and plain language acknowledged, that vulgar Reason may not oppose: Let these then supply the name of the author, when the ponderous force and irresistible stroke descends so divinely and authentically, without which no author is of any value.  
Another hot humour breaks out against the Dialect, Language, or Phrase enforcing that Adage or vulgar saying, Hic labour hoc opus, an Herculean task to please all; for what more fantastical then to be enthralled to fancy? an air, here to day, to morrow not to be found, a volatilous flying fume in the superior Region; such we find Language, Phrase, and Orthography, not satisfied with a right or sufficient expressive understanding, but the palate, deceitful gust must be observed, and now in that deep measure, that a Dictionary is required at our girdle to unfold our meaning, when the eloquence of famous Chancer, who died anno 1400, 
Chancer, an. 1400 Sr. Thomas Moor, anno 1535.  and witty expressions of the glorious Sir Thomas Moore, martyred anno 1535. are too fulsome, too rustic, not to be digested; and why? times are not for it, the fashion runs another stream, there is a new inlet; it's true, and an ill stream to sink and drown substance, if not floated in a Torrent fantastic, which a more serious reflection may not deny; the best sauce then here, and indeed ever for all true Christians, is simply to desire good and wholesome food, solid and real instructions for every mans capacity and quality, which if Phrase or Orthography cannot brook it, it is to be feared the appetite is not right, yea false, preferring a sensual Swiltub or garnished Acorn before precious Pearls or rich Diamonds; neither may a shuffle of Polishing, bear it out, when a sufficient clear understanding is not denied, but for an excogitated Phrase and circumcised Orthography commend them( as near allied) to the Moon, no day found the same: Let it suffice then, that not onely the intent here is easily conceived, but the expression of it sufficiently savoury and obvious upon solid grounds, that nothing can occur defective to a good issue where a real prompt will intervenes, which though in some stupid, yet I doubt not in many more rational, as mindful of their mortgaged inheritance so easily redeemed by a sweet yoke.  
But not farther to molest or detain you, when my hopes promise sufficient, I surcease with the Apostle, 
S. Paul.  saying: I planted, Apollo watered, but he that giveth the increase is God: therefore neither he that planteth is any thing, nor he that watereth, but he that giveth the increase, God. Again, saith he, Be followers of me, Brethren, and observe them that walk as you have our form, modestly and decently, as becomes civil Christians, according to your qualities approved by your Prelates and grave Pastours; Yea, let your modesty( saith he) be known to all men. And, The peace of God, which passeth all understanding, keep your hearts and intelligences in Christ Jesus, Amen.[ 1 Cor. 3.7. Philip. 4.5, 7.]   

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

CHAP. I.  
WHereas much is written, no less learnedly then laboriously, of the solid foundation of Christian Religion, in point of Orthodox Faith and true Belief; as also of schism, to inform the intellectual part, not to presume nor loiter in this more dangerous then prolix journey, truly understood; it behoves us no less to assist in the true performance of the practical, 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; 
Of will & Memory.  the Will( rightly disposed) cannot in common sense want true and sufficient understanding by the sole chartable Christian Rule delivered by the holy Church; her catechisms are plain, her doctrine infallible, as hath been frequently and completely delivered at large. Memory 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.  

The creation of the Heavens & Angels.  In the Creation then of the world the Heavens had the first place, that is, the Empyreal or supreme Circumference of the Universe or World, and this not empty or voided of inhabitants, but fully replenished with celestial Citizens, spiritual substances, which Philosophers term Intelligences, understandings, holy Scriptures; Angels thus defined by the great Council of Lateran, to be created, not before, nor after, but together with the world: and as perfect in number, so also in ornaments 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 reserved as a more eminent incitement for deserving Champions to win it by the exercises of the virtues Faith, Hope and Charity, which many won most gloriously this first day of the world( saith Tirinus) and were crwoned in it for eternity, though not a few too hasty, too insolent, and ungrateful, ran a wrong course under the conduct of Lucifer in open rebellion against God, crying and clamouring in contempt; I will ascend into Heaven( that is, the highest Throne of glory, majesty, and also divine honour to be worshipped by men with that worship and reverence, 
Isai.  wherewith God is worshipped by the Angels in heaven) I will exalt my throne above the stars of God, I will be like th● most High. But, saith the Text, He was cast into Hell, 
Lucifer & his rout fell the first day of their creation.  into the bottom of the Lake, created that very day in the centre of the earth, prepared by God with fire and brimstone for such foreseen 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 complete, an inhabitant also was decreed for it; to wit, Man; 
Man created.  Let us make Man to our Image and likeness; to what end? To be over 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 three excepted; and thus left him in state of Innocency with full power to eat of all, 
The happiness of man, had he tasted the three of Life.  even the three of Life, only the three of Knowledge of Good and Ill excepted; that had he but once tasted of the three 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 Heaven; and for the interim, notwithstanding any long age or time whatsoever to have passed all in full pleasure, content, health, and strength, without any sorrow or grief; but the malicious importunity of that lapsed Fiend, the Devil, seeing Man created to possess his glory, he so plied him in the weaker part by his Wife so strictly linked to each other, 
Man fell the same day of his Creation.  that he fell the very same day( say many) of his Creation( though some say, he lived eight dayes in Paradise, in which time, had he eaten of the three of life, as he might, he would have had too much knowledge to have been deceived afterwards, as he was;) wherefore St. Bede 
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 three of life, 
We were redeemed the same day that Adam fell  he would have had too much knowledge to transgress 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 happily; let it pass then for strong, that they would have been as faithful, and we All so happy: but the chance falling otherwise, he said unto God, The woman that thou gavest me for my companion, gave me of the three, and I did eat. O cursed act and fact, most unfortunate to mankind, when presently death seized upon Adam to begin to die, and pass hereditary to all his posterity! 
Gods infinite goodness to Man more then to the lapsed Angels. [ Tirin. in Gen. cap. 1. & 2. and 3.]  
But yet with favour more then afforded those glorious Spirits the lapsed Angels, who only in thought( saith the Prophet) in cord, transgressed, yet were thrown into Hell, yea, into Hellfire and brimstone for eternity without all Redemption. Contrary here, poor Man, composed and created of day and dirt, hath a Redeemer promised, and performed( I say) upon the same anniversary day of his transgression. Yet attend unto his Penance: Because thou hast harkened to the voice of thy wife, 
Genesis.  and hast eaten of the three 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, whereof 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 labour, at least great care( sufficient labour) exempting none; and, in fine, a strict life of Penance, we are most highly to thank him for it; yea, Gods infinite Mercy to Adam after his fall, is most evidently abundant, not onely in not punishing him as he did Lucifer, or censuring him to get his living by the sweat of his brows, but that this was temporary for a time only, 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 terror to himself, that he thought every one would kill him, which to his greater affliction God assured him, that whosoever should do it, should be punished seven-fold, insomuch that his life was an horror to him; 
How Cain was slain, & where.  neither would God comfort him by death, howsoever he was afterward slain by Lamech his great Grand-child out of ignorance, being almost blind with age, and this in the farther part of Mount Carmel, witness St. jerome and many others; and for the sense of this seventy seven fold, 
Quaresmius. Lamech the first that had two wives.  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 reflect upon our state and condition, 
Our condition in this life, a state of Penance.  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. consonant to this, holy Scripture is full of Penance; and, to omit the old Scripture in a loud cry; Saint John Baptist makes Proclamation: do Penance, for the kingdom of Heaven is at hand; And, yield therefore fruit worthy of Penance. Again: Unlesse 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 ourselves, 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. luke. 13.3. and 1 Joan. 18.  
But who shall guide us to this death for our expected happiness, when, if left to ourselves, we shall rove, and never arrive to our desires, being too partial in our own cause and ways, over-poised by this fatal corruption? but in this also God hath provided; in the Law of Nature, before any thing was written, 
Gods provision to guide Man to Heaven.  he gave patriarches particularly inspired with great religious observance, yet labouring hard under the burden of original sin, drawing them to great infirmities, and abominations; witness 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, Circumcision was commanded Abraham 400 yeares before the Law of Moses, 
Circumcision commanded.  not properly to give grace, or forgive actual sin( as in baptism) but to declare grace given, and sin remitted; particularly original sin, which enabled them to live better and more regular 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 wonderful 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 supreme unto the coming of our Saviour, An. 4000.  
Now his divine providence, and great goodness to Man, was much more in the time of grace, by his only begotten son, our Saviour Jesus Christ, with a particular provision of Infallible assurance, that the gates and virulent power of Hell should never prevail against us; if obedient to his Supreme visible Vicar our conductor, pastor 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 ourselves 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 sufficiently, I intend here to spare it, when my whole intentions are only for domestics 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, 
Saint Cyprian most excellent of true Christian discipline.  an. 250. shall say: Discipline is the keeper of hope, the stay of Faith, the Guide of the celestial journey, the Comforter, and nourisher o● good expectation; the Mistris of virtue, it keepeth us always in Christ, and always to live unto God, and bringeth us to the celestial promises, and divine rewards. To follow this, it is wholesome to be averted from it, and to neglect it is mortal; in the psalms the holy Ghost saith, Keep discipline, 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 Testament in thy mouth? thou hatest discipline, and hast cast my words behind thy back. Again we red, He that casteth off discipline is unhappy, and, of Solomon giving precepts of wisdom, he saith: Some, neglect not the discipline of our Lord, nor fall from it when thou art corrected by him, because whom God correcteth, 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 frequently 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 arrive 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 worshippers 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, glorify and carry God in your body, let us then glorify and carry God by a pure and immaculate body and better observance, 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 endeavour that no impure or profane thing enter into the Temple of God, lest being offended, he forsake the seat inhabited: they are the works of a saving Lord teaching, having care also, and admonishing; behold, 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 reins let loose to live at pleasure, but rather the more grievously threatened by those by whom he was healed; because it is a less 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 Christian manners, speak not onely of present, but also of all future ages and sexes; as this holy Father is plain, except in some particular otherwise authentically noted[ lib. de Disciplina, & habitu Virginum initio ad N. 13.]  
Let us then conclude St. 
St. Paul of true Christian Discipline.  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 offereth 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 Bastards, 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 catholic Church in her more grave Pastors, shall commend unto us,[ Heb. 12.5, &c.]   

CHAP. II.  
TO begin then to cast up our Account, not only as extravagant Christians, but regular, by what you have heard, wherein the infinite goodness of God is most remarkable for his divine assistance by the holy Sacrament of Baptism, not onely to forgive and absolutely remit all sin whatsoever, as well actual as original by his powerful grace, but also with a particular 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.  

Our Obligation in baptism.  Here then let us reflect upon our baptism, and call to mind our engagement in it as it were( saith our reverend Merchant) by Oath unto God and Christ consisting of three points, viz. To renounce Satan, all his works and pomps; To believe in God, the Father Almighty, and other Articles of Christian Faith explicitly proposed unto us; To profess 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 danger of the pomps of the Devil. ]  
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 circumstance to it by waiting on it, or follow it as the Devils preparation: Thus councils and Fathers explicate it out of Holy Scripture. Thus he, and then relates divers, which for brevities sake I omit,[ 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 Salvation, 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 deny it to be a sin, so none will aclowledge it, at least in themselves, how guilty soever: yet not too grossly to deceive ourselves; let us a little reflect upon it, and in three particulars; As more immediate it concerns God, our Neighbour, 
Three particular circumstances of pride.  and ourselves.  
But, say some; This we easily aclowledge, but what is the offence? if not mortal, we know how to deal with it.  

Of Pride, in order unto God, with the offence.  To satisfy 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 betrayed her husband to do the like; and why? out of Pride, to gain this knowledge not belonging 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 deformity, before that not conceived as nothing so, notwithstanding this reigned, and still reigneth in their posterity too mortal. Thus nabuchadnezzar, when he said, What God is there that shall deliver you out of my hands? a Luciferian affront to God and Mortal; howsoever upon his humble submission to God with a prescript of amendment in order 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 messiah expected, and to confirm it by the Devils help to fly in the Air, which S. Peter not enduring, prayed God to confounded him, and forthwith was cast headlong to the ground, witness Tirinus, seconded 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. Tirin: in Act. Apost. cap. 89.24. and Chron. cap. 50. in anno 12. Neronis.  
As for Pride relating to our Neighbour, it may then be mortal, 
Of pride, in order to our Neighbour.  when it falls upon deep contempt, especially with notable damage; as if not worth ten pounds; ten shillings damage in point of damage 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 thirteen pence halfpenny taken upon the high-way; let the fear of life be what it will, when such fear onely in itself without this theft cannot hang a man; to compose all which, in point of insulting Pride, let Severus Sulpitius give us a note out of St. Martins life, saying: 
S. Martins humility and patience.  No man ever saw Martin angry, never sorrowful, never laughing, being always one and the same, carrying in his countenance as it were a celestial joy; he had so great patience against all injuries, that though a Bishop often abused by his inferior Clergy, yet never punished 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 rationally practised by all; or will you have an example from a secular? look upon our holy King Edward the Confessor, 
K. Edward the confessor his humility and patience.  a mirror 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 locked up, to hear no more of them, as impertinent, reflect then upon them to their right use as imitable by all of what degree soever, 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 pacific sacrifice of temporal interest for an eternal principal of an hundred fold, not to be doubted where a cup of could water is rewarded, besides a testimony of an unvaluable example, and all for an Act of humility.  
For Pride, 
Of pride, in order to ourselves.  precisely in order to ourselves, let us first listen to the Prophet Ezechiel speaking of Jerusalem, and in that unto us, saith, This was the iniquity of Sodom thy sister, 
Ezechiel  Pride, fullness of bread, abundance, the idleness 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 sins. 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, Eating and Drinking unto gluttony, with all luxurious sensuality; the third, abundance of riches, so dangerous, that saith the Apostle, 
S. Paul  They that will be rich, fall into the tentation and snare of the Devil; A fourth, is idleness, the Devils pillow; and a fifth, unmercifulness, to give nothing to the poor, such is the property of Prosperity, that it mollifies the hearts of the Rich unto all Luxury, and hardens them against 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 Violence, then ruin and Destruction[ Ezech. 16.49.3. & 1 Tim. 6.9.  
Again, our Saviour saith, Wo to you Pharisees, 
S. Luke  because you have the first chairs in the Synagogues, and salutations in the Market-place,[ Luke 11.43.]  
Again, this Pride, in order to ourselves, hath this particular, to be curious 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 Impertinencies here against mysteries rather of belief then knowledge, not curiously to discuss Catechistical Articles of Faith, but simply to believe them, because so defined and delivered by Holy Church. Also hither may be referred all high presumptions, not onely of heretics, but also other politics, when to the deep prejudice of their own fortunes, much more others.  
Let us then close with St. Austine, 
S. Austine, of Humility.  relating a remarkable example of Humility 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 virtue, 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 dost, 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 aclowledge it; though as false in itself, so here in the very suggestion to our first Parents 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 shane for our next point which must demonstrate the foulness of the interior disposition by an exterior profession of it.   

CHAP. III.  
THe next point is of apparel, 
Of apparel. Three lawful ends of clothing.  whereupon also, let our Reverend Father Merchant, spend his verdict saying: Clothes have only three lawful ends. To cover nakedness, 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 beginning were by their habit distinguished from them both, as is manifest by all Histories, 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 together leaves of a Fig-tree, and made themselves Aprons( to cover at least naturies more sensual blushy) 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 garb, as in some cases more hereafter; pag. 80. as easily he might as well as that, for we may not tie him to our Trades? A reason may be their condition of Penance, which howsoever now not reflected upon, we are in the same predicament still, and thus renewed by our Saviour and his Apostles, who ever went clad much after the same memorial, 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 penitential 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 red in the Prophet Isai, speaking first of the captivity of Babylon, then of the destruction of Jerusalem, for the excessive Pride, 
Pride prosecuted by the Prophet Isay, in vain Attire.  Avarice, Oppression of the poor, and sensuality of the Nobility, and their Ladies saying: My people their exactors have spoyled, and women have ruled over them; my people, they that call thee blessed, the same deceive 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 hair, in that day shall our Lord take away the ornament of shoes, and little moons, and chains, and Ouches, and Bracelets, and Bonnets, and the shedding comb, and Sloppes, and Tablets, and sweet Balls, and Earlets, and Rings, and pearls hanging on the fore-head, and changes of Apparel, and short cloaks, and fine linen, and Needles, and Looking-glasses, and lances, 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 Saviour 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, nevertheless let us a little observe Tirinus upon this Text; 
Upon the Prophet Isayes related vanities.  First then, My people their Exactours, &c. were not only the Publicans, but their very Princes, Covetous, cruel, and Ravenous, who spoyled the people, that is in Hebrew, Racemed, even unto their utmost abilities; for Racemation is a gathering or gleaning of such grapes as are left scattered upon their Vines, after gathering for the Lord, or owner of them; a most cruel oppression, and how? Women ruled over them; that is,( saith Tirinus) effeminate 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 
Cato.  said: Women govern us, we the Senate, the Senate Rome, Rome the world. O abominable and intolerable, both for their common weakness in judgement, and proneness to all sensuality( saith Tirinus) and thus in the people of God, when by the daughters of Sion are understood the wives and daughters of the Princes of the Jews, 
Of Gods clothing Adam, and why so.  whom the Prophet here calleth together with their husbands to the same sufferings, as companions of their wickedness, or rather the authors, when to feed their humours with precious vanities, they urged their husbands to peel, pole, and strip the poor.  
Then again, 
A proud garb.  Haughty walking with stretched out neck; that is, elevating themselves above their degrees, stature, and decency, supporting their shoes with Spanish Choppings or English Gallosies, 
Pride in shoes.  or what other term you please to give it to this purpose, purely out of Pride, without all rational necessity. And with proud extended neck, like Cranes or Swans supremely proud. Twinkling eyes, 
Wanton eyes.  wantonly cast upon young men their familiars too amorously affencted, alluring them( saith S. Basil) like Basiliskes, 
St. Basil, of the Basilisk.  Princes of Serpents, more venomous then ordinary, having upon its head a more resplendent white spot, so virulent that( saith Tirinus) with its very breath it burns herbs and men, yea, other Serpents, and kills them onely with a hiss; 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. jerome and other grave primitive authors here following, shall add 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.]  

Of the hands and feet.  Then their hands must play their parts by clapping and showing them, their Feet also must jet it in a set place and garb much like dancers, saith Virgil: Part of them( in their common gestures) lead dances with their feet: that Sanchez thinks they made a noise and sound in the motion of their feet, purposely to cause standards by to behold the Margarits or Pearl in their shoes, 
Pride in shoes  as Pliny saith they were accustomend; to this( saith Tirinus) may be added their rustling in silks, and drailing it on the ground; 
Of drailing their clothes on the ground  not only 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, 
Pride in hair  saith St. Ambrose; first, by a disease common to Foxes, to make all the Hair fall off, worms, leprosy, 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, 
Of jewels.  used sometimes upon the Head, then about the neck, and often upon the breast; the Needles, 
Of the hair.  for the most part, were made of Gold, to compose the Hair in an exquisite form; The short cloaks were for the Summer, 
Of short cloaks.  sometimes covering the whole body, sometimes neatly composed about the Head. Thus he.  
Again, our Saviour speaking of St. 
Against rich clothing, at least in some.  John Baptist, saith, But what went you out to see? a man clothed in soft garments? 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, 
S. Chrysostome Theophylact Euthymius S. Cyril Alexand.  you would never have gone to his preaching in the desert, say Saint Chrysostome, Theophylact, Euthymius, and Saint Cyril of Alexandria, all of high quality, and ancient,[ mat. 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 chairs in the Synagogues, and love the highest places at Suppers, who devour Widows houses under pretence of long prayer, they shall receive larger judgement. That is, a more severe sentence and sharper damnation for their excessive Pride, Avarice, and Injustice shrouded under grave apparel, and impious dissembling devotion,[ Mark 12.38,]  
Also the History of Dives and Lazarus maketh to our purpose, 
Of Dives his rich apparel, &c.  being no simplo parable voided of reality, as Theophylact, St. Justinus Martyr, and St. Eucherius would have it, but a solid true History, saith St. Irenaeus, anno 180. Tertullian, anno 200. Clemens Alexandrinus, anno 204. Origen, anno 226. St. Ambrose, anno 374. St. Chrysostome, 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 excess, when Purple or Scarlet signifies Excellency, Power, and Majesty; by many examples; and particularly in our Saviour at his passion, after he had said he was a King, 
The right use of purple, Scarlet, &c.  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 hereafter. Also this faring daintily, or magnificently every day with these circumstances, as frequently and prodigally used, seem not to be excused from a mortal sin, especially his quality seeming not to require it as not noted of any honour or dignity in the common-wealth, that only being rich, cannot warrant him, nor any man, to spend his estate and patr●mony 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 pastor of Souls, as more hereafter? though yet he be noted to deserve his place in Hell for other sins of drunkenness, Luxury, Detraction, Pride, Unmercifulnesse, neglect of the poor, contempt of the miserable which in such are seldom absent, and here for certain not wanting, when his avarice and unmerciful contempt, was cause of death to poor Lazarus.[ luke. 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, and St. Paul against excess in Apparel, plaiting the Hair, &c.  Saint Peter also speaking of married women, saith; Considering your chased conversation in fear, 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 join Saint Paul saying: I will that women have a comely Attire, with modesty 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, 
Of good example by women in their apparel.  by the conversation of the women without the word( preached) they may be won( to believe, and give good example) where Tirinus thus dilates: By plaiting of Hair is understood curling, displaying, tying in knots, 
Of pride in Hair.  or any extravagant manner whatsoever; savouring of levity in its genuine 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, chains, 
Of gold Lace, &c.  Jewels, and such like: Putting Vestures. garments of ornament with embroideries, Needle-works, costly Cloaks, sometime even to the consuming of the husbands eestate and fortune,( for the Text of St. Peter is particularly of wives, yet no less proper to all other women) by immoderate use, 
Of this pride in Wives.  which you see how censured by these holy Apostles, and why not their successors to tell us what is fitting, and correct what is exorbitant, otherwise this text were to little purpose? especially when used by Prelates, so grave as you shall see here following; in the mean time understand that the Apostles speak in general terms for all in common, yet not but that there is an exception according to that of easter. This Law is not made for thee, but for the common sort; intimating an exception with a sufficient 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 custom, custom; to whom fear, fear; to whom honour, honour: which necessary require Apparel and attire correspondent, 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 public( whatsoever licence wives may have in private) shall be found to admit Painting, Patching the face, Curling, or powdering the Hair, as more hereafter, which I desire may be noted, or except you can show me such a warrant as Queen easter hath here from holy Scripture. But the true and proper attire and garment of women, ought to consist in adorning and composing the inward man; hidden from vulgar eyes, ruling and ove●swaying the heart, the appetite solicitous to keep the Spirit Incorrupt, Quiet, that is, mildred, and gentle, and modest; where incorruption is opposed to the corrupt filth of Incontinency; mildness, to envy, anger and pride, Modesty to petulancy or wantonness, Levity, prattling, all too prove in women,( saith Tirinus.) Again: A spirit incorupt, quiet, & modest, is in the sight of God, that is, in very dead, in the judgement & esteem of God himself, Rich; that is, wealthy, precious, 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. easter 15.13 Rom. 13.7.]  
Thus far holy Scripture, 
S. Clement, Disciple to ●. Peter, strict against excess in apparel.  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 ornament 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, 
Excessive apparel the cause of Adultery, a mortal sin.  because only by thy ornament, thou hast ensnared the woman to burn with desire of thee, that thou art the cause she hath in desire committed Adultery with thee. Thus he.[ Lib. 1. Const. Apostolic. cap. 4.]  
Tertullian an old African an. 200. 
Tertullian against excess in apparel.  saith: If the Faith upon earth were as great as the reward of it expected in Heaven, 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 pass willingly in a contemptible way, and affect rather humility, 
Of womens true condition.  carrying about with you Eve her self, lamenting and penitent, 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 human perdition, &c. The sentence of God upon that Sex liveth in this world, yea, it is necessary that the guilt of it live, thou art the Devils Port, 
Against the pride of women in apparel.  thou art the violater of that three, thou art the first transgressor of the divine Law, thou art she who persuaded him whom the devil 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 thyself 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 strangers of Faith? 
The servants of God and the devil dist●n●●ished by apparel.  that so a difference 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 manners according to our outside, and then Nations will not blaspheme. This is a great blasphemy to say, 
An objection for custom answered.  that because she is Christian, she goeth more poorly( less 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 heretics) 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, scarlet, gold, and precious stones; how cursed are these things, 
Rich attire in some ●ccursed, as a pecu●iar note of a Har●ot.  when without them a cursed Harlot cannot be described? some peradventure will say: It is not necessary 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 goodness 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? 
An objection answered with an obligati●● of good example  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 placed upon a Moun●ain; if we shine not in darkness, and stand fast amongst the drowned? if thou hid thy light under a bushel, thou art left in darkness, and must necessary 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 darkness, but rejoiceth to be seen and noted: it sufficeth not that there is Christian chastity, but it must also appear, the fullness of it ought to be so great, that it flow from the mind to the habit, and rush out from conscience into public view, that it may be seen abroad what household-stuff is within agreeable to good Faith for perpetuity. Delights are to be discussed, that by their dainty deceits, 
Delights to be discussed.  the virtue of Faith become not effeminate; but I know not whether a hand accustomend to be wrapped with a bracelet, may not convert into the hardness 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 pearl, and precious ston, it will not give place to the Palm-tree( for pride) wherefore, blessed women, 
How not to feel hard things, in point of Religion.  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 embrace 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 always passed, and now chief of all, not with gold, but iron: the stoles of martyrdom are prepared, Angels stand ready for guides. Go forth adorned with the art & ornaments of the Prophets and Apostles, taking purity 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 sufficiently adorned; employ the hands in good works, keep the feet at home, and you shall please better then in gold; cloth yourselves with the silk of goodness, rich stuff of sanctity, purple of chastity, thus painted you shall have God for your lover. Thus he, and that he passeth not single thus zealous liable to perverse censures, observe more here following; and first, 
Clemens Alexandrinus thinks excess in apparel to be worse then drunkenness.  Clemens Alexandrinus, an. 204 comparing the excess of drunkenness to the excess of luxury in apparel, thinks very well the sin to be greater in this excess of ornaments then in drunkenness, for these are his words, To be a drunkard, and given to wine, although they are great vices, yet not so great as the excessive desire of adorning himself. And proveth it by the intemperance 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 impudence. Thus he,[ lib. 3. pedagogue. cap. 1. & 2. and lib. 2. cap. 12.]  

S. Cyprian, of the true condition of Man.  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 pacify 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 followeth the baths daily? pampered with abundant feastings, crammed in a large measure the next day to belch up his crudities, and this without any commiseration 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 endeavour to please any one that displeaseth God? doth she sigh and lament, who decketh her self with rich clothes, 
Against excess in apparel.  and thinks not of the garments of Christ that she hath lost? doth she put on precious ornaments, and curious jewels, and not lament the less of divine and celestial ornaments? although thou cloth thyself with strange garments and silk attire, yet thou art naked, although thou deck thyself with gold, pearl and precious ston, yet without the trimming of Christ thou art deformed; 
Against powdering the hair, painting faces, black patches, &c.  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 shouldst lose any of thy friends, by leaving this mortality, thou wouldest sigh and sob with great grief, and lament; yea, and show these signs 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, beginning to carry thy Funerals, and dost not bitterly lament, and always sigh and bewail thyself? Why dost thou not either for very shane of thy sin, or continual lamenting, hid thyself? behold yet worse wounds of sinning, behold greater offences, to sin and make no satisfaction, to offend, and not bewail it, &c. they unjustly please themselves, 
The worst condition of a sinner is obstin●cy not to amend.  alienating 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 careless; afterwards, 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 attire of women, he saith, What have women to do with terrene attire and ornaments, whereby striving to please men, they offend God, never reflecting that it is said: If I should please men, 
What it is to be a modest Virgin.  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 honour 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 Virgin, 
Prodigal● attire defames the body.  he doubt not of it, &c. Let integrity show itself 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 Virginum, N. 21.24.]  
Again, he saith, Thou wilt say, 
Against curled hair and excessive dressings.  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 precious garments, but as becometh women promising chastity by good conversation. 
The Apostles against excess in apparel.  Also Saint Peter consenteth to these very same Precepts, saying: Let there not be in a woman an exterior dressing of ornaments of gold or precious wearing, but the trimming of the heart. Now if these Apostles admonish women to be restrained, 
Women in their apparel & ornaments are to be regulated by Ecclesiastical discipline.  and by a religious observance moderated accordiwg to Ecclesiastical Discipline, when they are accustomend to excuse their dressings by their husbands, how much more ought a Virgin who hath no excuse for her dressings( even for preferments duly considered) 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, 
Of the use of Riches.  neither are large extravagant 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 expedient( as scandalous) all things are lawful, 
The danger of prodigal vain dressing the hair seems mortal.  but all things do not edify; But if thou be more sumptuously decked in thy hair, and so appear more notable in public, thou inticest the eyes of young men upon thee, thou drawest their breath after thee, thou dost nourish carnal sensuality, thou dost set on fire the fuel of ill desires, that although thou thyself perish not, yet thou dost ruin others, that thou dost show thyself a sword and poison to such as behold thee, thou canst not be excused, that in desire thou art chast and modest, 
Immodest dressing seems mortal.  thy wicked dressing and immodest 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 boasting of riches availed us? all those things are past as a shadow. Thus he, ibid. n. 33. ad. 40.  
Again saith he: 
The right use of Riches, with the abuse.  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 shown how; let the poor find thee to be rich, let the needy find thee to be wealthy; 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 treasure thither, whither no thief can come, nor treachery plotted deceive thee, &c. for in this thou dost 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 therefore to sing uncivil filthy songs: also God gave iron to till the ground, yet not therefore to murder; he gave Thus, myrrh, and fire, yet not therefore to sacrifice to Idols, or because the flocks of cattle abound in thy fields, maiest thou therefore offer sacrifices and drams. Otherwise, a great Patrimony is a temptation, except sense direct it to good uses, that as every one is the more rich by his patrimony, he ought rather to redeem then augment sins; excess of apparel and ornaments, 
excess of apparel & ornaments out of their degree, become none but Harlots.  with delicate forms, become none but Harlots and such impudent wicked women, that there is scarce any more precious ornament 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 adorned 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 show thee the damnation of the great Harlot sitting upon many waters, with whom the Kings of the earth have fornicated. And he lead me in spirit; and I saw a woman sitting upon a beast, and the woman was clothed in a purple cloak with scarlet, and she was adorned with gold and precious stones, and pearl, holding a golden cup in her hand full of execrations, impurity, and the fornication of the whole earth. Let chased and modest Virgins then fly the attiring of incestuous persons, the habit of the impudent, the colours of stews, the ornaments of Harlots. 
Modest Virgins ought to avoid scandalous attire.  Isai full of the holy Ghost crieth 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 depart from the true divine worship, being exalted, they fell; being trimmed up, they followed naughtiness 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 breast: Who would not hate and fly that which is ruin 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 poison 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 madness of the understanding to desire that which always hath done hurt, and still hurteth; and to think thou shalt not perish by that, whereby thou knowest others to have perished? God made no scarlet or purple sheep, neither did he teach to colour wool with the juice of herbs, or liquour in the shells of fishes; Thus this great Prelate and holy Martyr,[ ibid. N. 41. ad 53.]  

S. Cyprians note of scarlet sheep, &c. declared.  But saith a wrangling spirit, how comes Cyprian to say: God made no scarlet or purple sheep, neither did he teach to colour wool, &c. unto whom add Tertullians brass sheep, pag. 59. pretty extravagant expressions for a Rhetorical or Hyperbolical sense. But good words, for this holy Prelate and glorious Martyr with a grave primitive author, 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 declareth his full meaning and intent; that by scarlet sheep God would not have that precious 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 gaudy particular not to be common, to assure us, that so great a Prelate was not ignorant of Gods express order and command for it to a particular right use, Pag. 77. Let then his own words with their full scope suffice 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 censured according to its desert, and why not here in this particular manner, to their greater confusion, if holy Fathers conceive it so? at least it sufficiently expresseth both theirs and our intent in the offence of it. But this only for such as fall under that dreadful sentence, Depart ye cursed into everlasting fire, &c.  

St. Ambrose ma●es excess in apparel worse then adultery, with a note against pendents in the cars.  Saint Ambrose, Archbishop and Doctor of the Church, N. 374. compareth excess in Apparel unto Adultery, yea, makes it worse, in these words: There( in Adultery) chastity is adulterated; here( in excess of apparel) nature is violated, &c. certainly to wound the ears( by making holes in them) and the burdens of a miserable 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 place 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 public Law, who desire to be freed, you to be bound. Thus he who understands himself sufficiently, to maintain 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, 
Saint Hierom.  a Noble woman, at the command of her Husband, changed her habit and ornament, composing her( former) neglected Hair( now) after a worldly manner, slighting both the praise of a Virgin, and( modest) example of a Mother: 
A mar●ied woman punished for her pride in Apparel.  And behold the same night she saw in her sleep an Angel coming unto her with a terrible voice, threatening punishments, saying: Dost thou presume to prefer the command of thy Husband before Christ? dost thou heat the Head of the Virgin of God with thy sacrilegi●us hand? they shall now whither away, that thou be sensible what thou hast done, that at the end of the fifth month thou shalt be sent to Hell; and if thou persevere in this wickedness, thou shalt be deprived both of thy Husband and children. All things were fulfilled in order, that a sudden destruction sealed a late penance of a miserable wretch, Thus Christ revengeeth the violators of his Temple, thus he defendeth Jewels and precious Ornaments. Thus this great doctor of the pride of a married woman in excescessive apparel, and extravagant ornaments; with a note of his modesty saying: I relate not this to insult upon the calamities of the unhappy, but admonish thee with what fear and caution thou oughtest to observe, what thou hast promised God:( at least in baptism) renouncing the pomps of the devil. [ Epist. ad Laetam.]  
Again, saith he: If thou be careful that thy daughter be not strucken by a Viper, why not out of the same care dost thou not provide, 
Of Vanity as mortal, and particularly in apparel, with drailing their clothes after them.  that she be not smitten with the Mallet of the Universal 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? poison 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 contemptible garment of your bond-slave, 
Of Pride in clothes, as mortal.  but on the other side Paradise is open to this poor man; but you gilded, Hell shall receive you; he, though naked, yet hath kept the garment of Christ; you clad in silks have lost the vestment of Christ. Paul lieth covered with most contemptible dust, to rise in glory; you curious stones of a sepulchre adorn, to burn with your riches. Look to yourselves, I beseech you, at least reflect upon your riches, which you so affect. Why do you cover your dead with golden garments? Why doth not pride cease in a time of mourning and tears? cannot the corps of the rich corrupt but in silk? I beseech you that red this, remember; jerome a sinner, unto whom, if God would give his desire, he had much rather choose Pauls coat with his merits, then the purple of Kings with their punishments. Thus he sufficiently declaring the offence of excessive apparel; howsoever, upon this occasion of Saint Paul[ In vita Pauli Eremitae.]  
Saint Chrysostome, 
St. Chrysostome compareth excess in Apparel to murder.  that great Patriarch of Constantinople, An. 398. consonant to what you have heard from Pope Clement, of excess in apparel and extravagant dressing, saith: Why dost thou kindle the fire? how dost thou censure thyself pure from sin, when anothers madness is thy work? thou hast sharpened the sword, thou hast armed the right hand, thou hast tempered the poison, how then canst thou be freed from the punishment of a murderer? Thus he who puts us in mind of Tertullian, saying: 
Tertul. compareth excess in Apparel to murder.  Why are we danger to another? what do we thrust concupiscence upon another? I know not how he should pass 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 women. [ Saint Chrysost. de Muliere, & Tertul. lib. 2. de cultu Feminarum, n. 2. merchant. tom. 3. Tribunalis, Sacramentalis pag. 30. Anno 1650.  

St. Chrysostome threatens extreme revenge for alluring dressings.  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 extreme revenge; she hath tendered poison, though none found to drink it. Thus he deservedly to be noted, and not to be slighted, when threatening extreme revenge. [ Hom. 
St. Chrysostome regulateth Wives adorning themselves to please their husbands.  de Compunctione & merchant. ib.]  
Again, reprehending the falsehood of women extravagantly adorning themselves under pretence to please their Husbands, he saith: What dost thou thus adorn thyself? 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 civill in their dressings. [ Homil. 10. in Epist. ad Colossen.]  
Again, saith he: What pardon may they deserve, who show much vanity in their garments, and are solicitous to wear the weavings of worms( silk) and, which is worst of all, are proud in it? And, giving the reason, saith: 
The vanity and vain glory of Apparel is to be trembled at.  We ought to tremble and hid ourselves, and fear confusion, that for no profit, or necessary use, but merely vanity, and vain-glory, they use such garments, and commonly to be admired by the vulgar. Thus he [ Homil. 37. in Genes.]  
Again, 
St. Chrysostom holds it impossible to have a care of the soul, where Beauty and Ornaments reign.  speaking of women adorn●ing themselves, he saith: Is is impossible to have a care of the soul, and to esteem so much the Beauty and Ornaments of the Body: as it is impossible, se eagerly employed in that external dressing, to have a care of it. And producing the ill proceedings thence, as temptations, sorrows, miseries, and envies, he concludeth.  
In fine, thou shalt never find the soul so busied; free from troubles, but as the waves of the Sea, can neither be numbered, 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 business, who is so over-laid with such luxuries? when will he have a care of his Soul? &c. He is quiter void of virtue, 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 Beauty, who looks upon these tinctures, and even bowed down to the earth, cannot erect itself higher? God hath extended the Heavens, and enflamed the Sun, that thou mayst cast thy eyes upward, but thou like a dog, possessed 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 purpose. [ Hom. 37. in Gen. & Hom. 10. in Epist. ad Colossen. & Hom. 50. in Mat. & merchant ib. p. 35.  
Again, most pithily he saith: 
St. Chrysostome most excellent of such Antiques going to Church to pray in excessive apparel, yellow hair, &c.  What dost thou say, thou goest( to Church) to pray unto God, and carry such golden ornaments with thee, yellow hair, and that wrapped up in gold? dost thou go to Church to dance, &c. that is not the habit 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 shouldst  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 adorned and haughtily plumed. Thus he, citing also such to the Tribunal of their Conscience; and no wonder, 
The proper end of going to Church  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 address 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 humility in an out-braving garb, especially where true humility is so deeply required? neither may the example of any preposterous prodigal presenting himself to any Prince, or Potentate excuse, when much of the same tincture, to second excess in pride, highly offensive both to God and his Church; for the second, to pretend a sincere penitent disposition for all past vanities, thus still loaden with them, is ridiculous; and for the third, to beg Grace in a graceless address, is absurd, yea, a mockery,[ S. Chrysost. Hom. 8. in epist. 1. ad Tim. & homil. 37 in Gen. & merchant ib. p. 35.]  

S. Chrysostome most severe against prodigals and vain fashions in apparel, &c. designing them hell.  Again, against such as use precious and rich superfluous garments to no good purpose or necessary use, but onely for vanity and vain glory to be wondered at by the vulgar and externes, he saith, He walketh a naked companion of the same nature, not able to rest himself decently, neither are they lead by nature to compassion, &c. but have a stony heart, as if they were not of the same nature; and for the excess in their apparel, they think themselves above others, not considering how guilty they make themselves of many evils, when they wickedly dispense what is committed unto them by our Lord, and that they prepare unto themselves a more grievous fire in Hell. Thus he, and more terrible in his words following, saying, 
No alms can excuse living in excess of apparel.  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 excess of apparel without penance. Again, to our purpose, 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 naked desiring necessary food. And of women vainly adorning themselves, he saith, How many bellies of the poor might be fed thence, and how many naked bodies of the poor covered with that which hangeth only upon the neck and shoulders, 
S. Austine regulateeth wives adorning themselves to please their husbands.  used for no other cause then to the damage of the Soul. Thus he,[ Homil. 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, unless in such as are neither married, nor desire to mary, 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. 
Of excess in apparel and ornaments as great sins.  Thus he, yet note him again: It is written that women ought not to have gaudy clothes compassed with gold, curled hair, and such like, accustomend to be used for vain pomp, or for an unlawful form, and deservedly are they reprehended, but there is a certain habit for the condition of the person, Matronal, distinct from a widows habit, which with due respect unto Religion, 
Married women ought to adorn themselves with due respect unto Religion.  may become faithful married women. Thus he necessary to be noted for the quality of the person, and with due respect unto Religion, most sufficient to our purpose[ Epist. 73. ad Possidon. and Epist. 99. ad Ecditiam.]  
Again, prosecuting his good counsel unto the same Possidonius, he saith very well, 
St. Austine against wives painting themse●ves  It is not fit that women, even married women, should cut their hair when the Apostle commands them to cover their head: but to paint, to appear either more read or white, is an adulterous deceit, whereby I doubt not, even Husbands would not be deceived, for whom only Wives are permitted to adorn themselves, and this according to leave, not command. Thus he, who yet not satisfied, proceedeth saying: All Ornaments, 
Saint Au- saith, that all painting the Face, and curling the hair, is execrable, even in married persons.  especially Christian men and women, not only all Lying Painting, but no Pomp of gold, or garment is allowed, when only good manners are required. For superstitious vain curling the Hair is execrable, wherein men wear ear-rings, not to please men, but to serve the devil; who cannot find special prohibitions of wicked superstitions in holy Scripture, when the Apostle shall speak in general: I would not have you made the companions of devills: Again; What agreement is there with Christ and belial? Thus Saint Austine sufficiently declaring himself against all vain excess, even in married persons. [ Ibid.]  
Yet Saint Augustine, 
Saint Austines good counsel to Wives, adorning themselves to please their Husbands.  to excuse Ecditia, in pleasing her Husband, saith: But if thou be forced under some hard con●ition, yet in proud attire, thou mayst have an humble heart: And brings the example of easter. Thus he, ut supra, most sufficient to our purpose, even for married women, to go decently attired according to their quality.  

Saint Gregory of sin in the excess of apparel.  Saint Gregory, Pope, and our Apostle, Anno 600. saith: Let no man think sin to be wanting in luxury and excess in apparel, because if this were not a sin, our Lord would never have praised( Saint) John for the austerity of his garments: if this were not a sin, the Apostle would never restrain women from the desire of precious things, and garments, &c. if the wearing of curious and costly apparel were not a sin, God would never have so watchfully expressed, the rich man tormented in Hell, to have been clothed in silk and purple. Thus Saint Gregory[ Homil. 6. in Evangelia & ultima.]  

Saint Gregory his censuring all women in rich apparel.  Again, saith he: That a precious garment 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 excess in apparel, 
Doctor Stapleton of excess of apparel in England.  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 sensuality 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 inferior Nobility( or Gentry) assume, and for the old habit of inferior Nobility( or Gentry) now Trades-men and farmers, are scarce content with. 
Sir Walter raleigh had a pair of Pantofles valued at 1650 l. Sterling.  Thus he whom we close with, Sir Walter raleigh, a man otherwise obscure, and of a most abject rice, though now Queen Elivabeths Favourite, when he entred her Court in a pair of Pan●… ofles, valued at 6600 Crownes,( Ster●… king pounds) 1650 l.[ merchant. tom. 3. pag. 33.  
For a period to all these e●orbitant excesses, let our glorious Martyr Sir Thomas Moore give it, 
Sir Thomas Moor his reward for all these vanities in apparel and dressing.  observing a Lady with great pain and curiosity, to have plaited her hair in a most exquisite form, to seem of a rare feature and complexion; also her rich garments in like manner composed, to set out a graceful 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 doctrine 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 Reformation, 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 understand 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 merchant, sometime Commissary general of the holy Order of Saint Francis in Germany, England, &c. Flanders, and the netherlands, about 12 years, 
merchant of the vanities of the world. All things conducing to sin, are abjured in baptism.  his first words then are. It is certain, and most undoubted, that all those things which relate to the Pomp of the devil, in that they serve the devils Pomp and conduce to sin, they are abjured and renounced by a christian in baptism, with a public profession before God and his Church, and always by the Crurch rejected holy Scriptures condemn them; Councells decree it, and Fathers exclaim against them as unlawful, and damnable. Thus he.[ Tom. 3. Tribunalis Sacramentalis pag. 29. anno 1650]  
Then he proceeds saying: Thus Luxury, Pride in apparel, and womens ornaments, beyond modesty and decency provoke 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, beside making a man unable to Alms and works of mercy.  
Again speaking of excess in Apparel, he saith: 
Of the true understanding of excess in apparel.  For the true and fundamental understanding of those things which are which are spoken in holy Scripture; Councells and Fathers of Luxury, Vanity; and Pride in Apparel, and other things pertaining to Ornaments, we are to consider.  
First, the form; or fashion of all Apparel and Ornaments, whereunto all gestures and comportments of the Body are framed.  
Secondly, the curiosity and delicacy of them.  
Thirdly, the richness and superfluity.  
Again, these garments and ornament are to be considered fourfold, as pertaining to the Pomp of the devil, and so prohibited and condemned of sin.  

How excess in Apparel is a 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 respect of their curiosity and daintiness.  
Thirdly, in respect of pride and vanity.  
Fourthly, in respect of many impediments unto salvation, and frequent sins following that sensuality, which being noted, I put these Rules.  

When vain Apparel is a mortal sin.  Whensoever the form or fashion of apparel, or Ornaments in respect of the object, according to the ordinary infirmity of man, excite and stir up in another lust and carnal sensuality, in its own nature, it is a mortal sin to use such Apparel or Ornaments. And the reason is, because 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, 
Of married women adorning themselves to please their Husbands.  Saint Chrysostome, for his seconds, as you have them above.  
But( saith he) one excuse occurs wit●… a seeming solidity, that married wome●… may and ought to use any extraordinar●… ornaments to please their Husbands therefore 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 granted, but at home and in his presence; not any licentious dressing, especially out of doors in public Thus he, confirming it by St. Austine, as you have heard.[ ibid. pag. 31.]  
I answer secondly( saith he) that it is not lawful for either Wife or Husband, 
A caveat for Husbands in the ornaments of their Wives.  to use any libidinous uncivil habit or ornament in public, to please each other for any other respects, not to publish such sensual desires to 'allure others to incivilities, when the Apostle shall say; Marriage is honourable in all, and the bed undefiled; but how honourable, if all limits of modesty be publicly exceeded? and how a bed undefiled, where domestic sensuality sufficeth not, but that it must infect others. Thus he. Ibid. seconding it by Saint Austin against wives painting themselves. 
How wives are bound to obey their Husbands in adorning themselves   
Then after the pressing authorities of Saint Austin, Saint Chrysostom, and Saint Gregory to our purpose against excess in apparel, 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 public, because either in itself, 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 nakedness of the neck and breast, even unto the Paps, presuming to approach unto the Sacrament of the holy Eucharist, 
Pope Urbane 8. decreed women sumptuously attired with naked ncek and breasts, to be repelled from holy Communion.  whom( Pope) Urbane 8. hath decreed to be repelied from the holy communion, that where this Precept and Prohibition is known; if they do otherwise, they expose themselves to the danger of a mortal sin, for the end of the Precept, because that habit and dressing becomes not a Christian, and this according to Saint Peter, describing Christian women saying: whose trimming, let it not be outwardly in plaiting Hair, or laying on gold round about, or in putting on vestures,( garments.) This Saint Paul also secondeth in these words: I will that women be in comely attire, with demureness 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. Every counterfeit dressing then, or nakedness, not immediately respecting the Husband is forbidden a Christian woman, neither may the Husband 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 show her self abroad in public, 
No woman can in conscience adorn her self to please any but her Husband.  with a Painted face, when all superfluous ornaments ere only permitted for the Husband at home? Again: If the Apostle command that the woman should pray with her Head and Face covered, how then shall she be permitted to appear in public with a naked breast, to deceive unwary eyes, and especially in such a profane habit, or nakedness, to approach to the holy mysteries of the sacred Eucharist? Away vanity, more befiting a Harlot, 
Of custom.  then a good Christian woman; if any pretend custom, let the Apostle speak. That neither we nor the Church of God have any such custom. Thus merchant.[ Ibid. pag. 31. & tom. 2. pag. 213. anno 1643. S. Peter 1. Epist. cap. 3.3. and S. 
An objection out of St. ●homas answered.  Paul 1 Tim. cap, 2.8. & 1 Cor. cap. 11.16.]  
But( saith he again) though some Doctors, with S. Thomas, sometimes excuse painting, and feminine dressings from mortal sin, in respect of some circumstance, 
What is a lascivious dressing, and how to square it.  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, councils 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.]  

Of using dressings to cover defects.  But, say some, some ornaments, even counterfeit are necessary to cover some notable 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 confess and allow in such cases, yet within the limits of modesty still to appear religious, & decent without any extravagancies provoking to sin, 
It is very hard to excuse painting and powdering the Hair from not pertaining to the devil.  Though yet for painting, and powdering the hair, it is hard to defend it from not pertaining to falsehood, lying and the Pomp of the devil: 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, 
Christian Religion always reformed excess in apparel.  if the State politic at any time exceeded in apparel, form or price, always reformed it. Every Common-wealth & State politic well ordered, not onely Christian, but also Civil and profane observed this, that it accommodated the use of Apparel to necessity, profit, and decency, that whatsoever happened contrary, was by positive laws condemned as contrary to reason, natural dictamen, and end of apparel: red the Laws of clothing made by the Emperours Theodosius, Arcadius, Honorius, Octavianus, Julius Caesar, and divers Nations and Common-wealths impertinent to be related here; yet to satisfy the more curious, red Beyerlinck, in Theatro suo magno V. Vestis & Vestimentum. Thus he; ib. p. 32, 33.  
excess in apparel is noted, 
A Note to know excess in Apparel.  when the enormity gives just scandal to beholders, as to no end either of clothing, decency for the quality of the person, or distinction of state in human policy; yea, pointed at for vain, proud, and prodigal. Thus he, ibid. 
An Objection in behalf of excess in Apparel answered.   
Again, he observes a notable objection by some, saying, The excess of ornaments and apparel, supposed to pertain onely to vanity and boasting, cannot hence be conceived to be a greater sin then vanity itself and boasting; but vanity and boasting in itself without contempt of God, and prejudice to another, can be but venial, therefore every excess in ornaments for vanity and boasting, is onely venial.  
I answer( saith he) distinguishing the mayor, that although the end of that excess, in respect of the party exceeding, and enormously adorning and vesting himself, be only vanity and boasting, yet as attendant they have necessary others joined 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 transgress all the Laws of Nature. Thus he, citing Clemens Alexandrinus, as above, ibid. 34.  

excess in apparel & ornaments include a contempt of God.  Secondly, this excess of ornaments includes 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 threatenings of God contained in Holy Scripture, equal to Divine Precepts. That garments given by God for a punishment of sin, are inverted to vanity, pride, vain glory, as it were deriding 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 & merchant, ib. p. 34.]  
Thirdly, this excess repugns a Christian Vocation; 
excess in apparel repugns a Christian vocation.  for a Christian Vocation prescribeth garments according to that of the Apostle: I will that women use a comely attire with demureness 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 to distinguish Christians from Jews and Gentiles, as true children of grace, to convert and reform others; A good note for us living amongst deboist heretics,[ 1 Tim. 2.8. & March. ibid.]  
Fourthly, 
Excess in apparel is against all Laws Christian, as well politic, as ecclesiastic.  this excess is against all Laws politic of a Christian Commonweal, as well Ecclesiastical as Civil, even with scandal: for Laws command every man to live according to his condition and quality, either by an express Law or custom, 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.  

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

When Apparel is a mortal sin  Whosoever by vain ornaments or excessive apparel cast themselves into great impediments and dangers of their Salvation, according to the danger and impediment sin mortally. And the reason is, because every Christian, yea every man, as he is bound to procure his salvation, so he is bound to avoid those things which are unto him manifest impediments and dangers of Salvation: And that he retain this received axiom( or maxim) He that doth voluntarily precipitate himself into apparent dangers of mortal sin, is censured to sin mortally, according to that: He that loveth danger, shall perish therein.  

Three impediments of Salvation by apparel  Again, Three impediments of Salvation are n●ted by Fathers in excessive ornaments and prodigal apparel, out of which not only apparent dangers of salvation, but also actual fals are collected.  
First, loss of time necessary unto Salvation, against which reflect well upon that great Patriarch Saint Chrysostome; And that all this be not taken for Hyperbolical rhetoric: I note unto thee( saith our Reverend merchant) the sins frequently related by fathers issuing from this loss of time; 
Farhers defended, as not simply Rhetorical, in detecting sins attending these vanities in apparel, &c.  as first, sloth universal in those things necessary to be known, or practised unto Salvation, from whence proceeds ignorance of things unto Salvation, neglect of prayer; and oftentimes, whereas they are obliged to hear mass every Sunday and Holy day, it is either wholly neglected, or at a very unseasonable hour, and that without any relish of devotion for their great Pomp and Vanity to be seen and admired by beholders: then followeth great slighting or contempt of the Sacrament of Penance, and the holy Eucharist, when for the most part they approach very impenitent, more out of custom, 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? merchant, 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 Luxury and vanity, 
A dreadful Sentence against prodigal pleasures and consuming Estates, also covetous rich men.  either cannot show any works of mercy to the poor, or prefer their vanity and sensuality before works of mercy, sin mortally, and deserve 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 garments are eaten by moths, 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 yourselves wrath in the last dayes; Thus he most terrible, no less against prodigals then Misers, Cap. 5.1.  
A third impediment( saith he) is the wraping up or engrossing many sins together, either attending, following, or necessary proceeding out of this excessive prodigality in precious, curious, and superfluous garments, all pertaining to the pomp of the Devil, and may be reduced to four Heads: of Injustice, Oppressions of the poor, ruin 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 order to Parents, as a deep Fountain to all the rest, with a Note of Education, Chap. 11. and so much of excess in Apparel with this close of ribbons out of that text: 
A Plea for ribbons answered.  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 ribbons of Hyacinth. Thus God, which( say some) may warrant all our wearing ribbons, and why not other ornaments by this precious Hyacinth of Violet or purple colour? The answer is very easy and real: First, by the express 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 commandments of the Lord, and not follow their own cogitations, and eyes fornicating after divers things. Thus he sufficient to our purpose, not to rove at pleasure,[ Num. cap. 15.37.]   

CHAP. V.  
WE stil prosecute our first bane, and here in Beauty, 
Of Beauty  when the Text saith: And the woman saw that the three ( 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 eating, it had been well for us the woman had been created blind, at least until she had gusted the three 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, 
Of the Sons of God and daughters of men.  and not of Angels or Devils, or any Diabolical Spirit, but the sons and posterity of the two Brothers Seth and Cain; that the sons of Seth for their sanctity, justice, temperance, and all virtues called the Sons of God, strong and mighty, of a great form and stature, as their Father Adam is noted, 
Adam of a great stature.  yet no giant; the children of Cain followed the example of their wicked parent, given to all lewdness, deboist 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 venom of Beauty unto a strange commixture that with Gods malediction issued those horrid giants mentioned, the cause of Noahs Flood, that this coupling was displeasing to God, the text saith, And God said, 
120 years allotted man to repent before the Flood.  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 poison in Paradise, so here the contagion of it still reigned,[ Tirin. in Gen. cap. 2.7. and 6.2. with our English Annotations.]  
Abraham 
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 lawfully he might, proveth Tirinus[ in Gen. cap. 12.11.]  
By this you may conceive the attractive quality of Beauty, near allied to Saint Basils Basilisk, as above, P. 20. murdering all upon whom it shines, at least inthralling to slavish sensual bondage, more malicious then lawful, first in the history of that wicked Jezabel, 
Of Q. Jezabel her painting.  of whom it is said, Jezabel hearing of Jehu his entrance, she painted her face with stibick ston, 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 appear out of the Prophets Jeremiah and Ezechiel, and sharply reprehended by old Tertullian, Saint Cyprian, and others, with the Heathen Juvenal: in the mean, it is something strange here that Jezabel having her son killed and kingdom 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 captivated the eyes of this new King, and lenifie his fury all in a fire, thereby to avert the sword from her throat, which she undoubtedly feared, yet would not neglect this last refuge, when Pausanias, Plutarch and others teach by many examples, that women by their Beauty can do any thing; though Tirinus with Sanctius think this ambitious & infinite proud woman did all this, to show her wonted constant Regal courage; that though she knew her son to be killed, and kingdom lost, and her enemy triumphing within the walls before her eyes, yet she could never be brought to remit the least point of her former garb, or show any sign of sorrow, or a dejected Spirit,[ Tirin. in 4. Reg. cap. 9.30.]  
The Prophet Jeremy, speaking of the destruction of Jerusalem for her wickedness in Apparel and Painting: saith, What wilt thou do? when thou shalt cloath thyself in scarlet, 
The Prophet Jeremy, of excess in apparel, and painting the eyes.  when thou shalt be adorned with golden Jewels, and shalt paint thy eyes with stibick ston, thou shalt be trimmed in vain? thy lovers have contemned thee, they will seek thy life. Thus the Prophet; which for our better understanding, Tirinus 
Tirinus.  saith, What wilt thou do, most impudent Harlot? thou shalt be clothed with scarlet and purple, thou shalt paint thy eyes with stibick ston, and endeavour to draw into thy embracings 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, Theodoret, 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 eyes and face[ in Jerem. Cap. 4.30.]  
The Prophet Ezechiel 
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 thyself, and didst anoint thy eyes with stibick ston, and wert adorned with womens ornaments. Thus the Prophet, 
Painting faces, a proper note of a Harlot.  by whom we note the abominable practise 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 excess of Pride, Apparel, Painting faces, &c. and that we descant not upon it without book, Tertullian an African, anno 200. speaking of our present Occurrence, saith: It pleaseth not God, 
Tertullian, against painting, patching the face, &c.  what himself produced not, except he could not command purple and brass ( or read) 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 nature) which proceed not from God, the author of Nature, and so are understood to proceed from the Devil, the new dresser or furbrusher of Nature. 
The Devil is author of new fashions.  Thus he whose brass sheep, see them explicated 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 writ unto you, not out of affection, but to provide for your affection in the way of your Salvation. This Salvation, not only of women, but also of men consists principally in the exhibition or performance; 
Good counsel to men as well as women.  for whereas we are all the Temple of God, the Holy Ghost being consecrated, and brought unto 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 exacting it most sufficiently, but of things pertaining to it, 
Wherein Chastity consists, & how lost by imitating Heathens in decking the body.  that is, how you ought to walk; for very many,( whom God permitteth me to reprehend in all things) enter either simply ignorant, or audaciously dissembling, as if chastity consisted onely in the integrity of the Body, and aversion from whoredom, and nothing exteriorly required; I mean, of the disposition of trimming, attiring, and decking in apparel, studying forms and beauty, carrying about them the same garb that Heathen women do, who have no conscience of chastity, for there is nothing true in such as know not God to be the chief and Master of verity; for although there may be thought some chastity 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, 
Beauty naturally invites to wicked sensuality.  which we know naturally to invite to wicked sensuality; why then dost thou stir up in thyself that wickedness? why dost thou invite that which thou professest thyself to be averted 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 scandal; 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, 
Fear is the foundation of Salvation.  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 another? which if God( not declaring the Law) do not distnguish from whoredom, in respect of punishment, I know not how he can pass free that is cause of anothers perdition, 
The offence of Beauty punished as whoredom.  for he perisheth together 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 ourselves to another mans destruction, where then is, Thou shalt love thy neighbour as thyself? have not a care onely of yourselves, 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, 
Natural beauty is to be suppressed, much more artificial.  by slighting and neglecting it, as also offensive to extravagant eyes: for though beauty ( in itself) be not to be accused, as the happiness of the Body, an addition to the divine work, as a certain good vestment of the Soul, yet it is to be feared for the injury and violence to followers, which also Abraham, Father of the faithful, feared in the beauty of his wife Sarah, calling her Sister, to redeem his life. Thus he.[ Ib. N. 2.]  
Now then ( saith he) let not the dignity of the form ( or beauty) be kept burdensome 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 scandals: it sufficeth that it is not necessary for the Angels of God, for where is true Chastity, 
The proper use of Beauty is Luxury, with an answer to a plea for Beauty.  there Beauty is vain and frustrate, 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 pleased in the good things of the Spirit, not in the flesh, because we are followers of spiritual things; wherein we labour, therein we rejoice; 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 crwoned in it, not to draw the eyes and sighs 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 beautiful, let there be no occasion of sin; if there be, you ought not to concur with it, but hinder it. 
The gross sin of painting and fi●ing black patches upon the face.  Thus he. Ibid. N. 3.  
Again, They offend God who force the complexion by art, slain the cheeks with read, extend their eyes with black Painting ( or Patches) the works of God displease them; in these things they reprove themselves, and reprehend the Artificer of all things; for they reprehend, when they ( pretend to) mend, to add 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. 
The Devil is Aethour of painting and patching faces, &c.  What is born is the work of God; what is feigned, is the machination of the devil: 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 courtesy from the enemy of their Emperour, &c. how abhorring are these things from your disciplines and professions? 
Painting and patching the face, worthy the name of a Christian.  how unworthy the name of a Christian to carry a counterfeit face wherein all simplicity is expected, to have a lying countenance; what tongue can express it, &c. believe you me, blessed, how will you keep the precepts of God, when you keep not his form ( or complexion) in you? 
Colouring of hair most abominable.  I see some dress 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 comeliness is there with injury? what Beauty with uncleanness? 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? therefore 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 loathe to live to seem old, fie upon such rashness, &c. far be so great foolishness from the daughters of wisdom, &c. What doth so great adorning the Hair avail unto salvation? 
The vanity of extravagant dressing the Hair.  What is the matter your 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 curiously made up together, 
Of periwigs, with an ill note  others in a wandring flying manner, without any good decorum. Again you affix, I know not what enormities of bushes of Hair ( or periwigs) sometimes in form of a hat, as a case for the Head, and covering the Crown of the Head, sometimes carried behind in the neck, &c. if there be no shane had of the enormity, at least blushy at the filth of it, not to clap the shedding of a strange Head, perchance filthy, perchance 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 skilful dressers of hair. God commands you to be veiled. I believe that some Heads are not seen; and I most miserable, do wish that in that day of Christian rejoicing ( 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 Angels will elevate you above the clouds, to meet Christ in the air. If they be now the good things of God, they will then also meet their bodies rising, and aclowledge their places; but there can nothing rise but Flesh and Spirit, because they belong not to God. Abstain then to day from things damned; 
Good counsel.  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 Africa, anno 250. saith: 
St. Cyprian against painting, patching the face, &c. as most unlawful.  It is not lawful for a Virgin to glory in the form of her hair, or skin, or beauty; because they have no greater conflict then against the flesh, & an obstinate contention to subdue and tame the flesh. St. Paul crieth out with a strong and high voice: God forbid I should glory, but in the cross of Jesus Christ, whereby the world is crucified unto me, and I unto the world, &c. thou art taken for a Virgin, and so esteemed, though thou carry thyself otherwise, and with affection thou shamest thyself with spots of carnal concupiscence, 
No Beauty to be esteemed.  when thou art noted for pure and chased. 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 certainly it is, when it is crucified for the confession of the name ( of Christ) when a woman is found stronger then men tormenting her; when she suffers Fire, Crosses, Swords, or Beasts, to be crwoned. 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 wouldest hid the neck that he made; to cover that which God formed in man, 
Of Pendents in the ears invented by the devil.  and display that which the devil invented. Would God have wounds made in the ears, thereby to crucify infancy; yet innocent and ignorant of secular ill, that afterward 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 Angels, 
Black Patches painting the face and colouring the Hair, invented by the devil.  by their arts provided, when tumbling into terrene affections, they departed from the celestial. They taught to colour the eyes with black ( Patches) traced in form, to adulterate the cheeks with a lying read, to change the Hair by dissembling colours, and to overthrow all the verity of the Mouth and Head, by the imprinting of their corruption, and verily in that very place for fear, which love digesteth unto us, out of love and fraternity teacheth, not only Virgins, 
Married Women may not paint or patch their faces, much less any other.  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 lineaments. God said: Let us make man to our image, and likeness: 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 another, less skilful, presume to correct, 
The wrath of God provoked by painting and black patches in the face.  amend, and render more perfect, would it not be heinously taken for a gross injury? Dost thou think the wicked presumption of so enormous a rashness, provoking the wrath of the Supreme Artificer God, to pass unpunished? deceive not thyself as incredible, that thou be not impudent towards men, nor appear unchaste, whorish by bawdy colours, corrupting and violating what is Gods, thou become a worse adulteress in that thou dost think to adorn thyself by engaging thy Hair in a particular manner, for a divine work; it is a corruption of verity. The voice 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 leaven of malice and wickedness, 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; 
powdering the Hair is an audacious and sacrilegious contempt of God.  wilt make thyself more powerful by an audacious endeavour, and sacrilegious contempt, thou dost infect thy Hair, and by an ill presage for the future, dost divine to have thy Hair of a flamme colour, read, 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, 
Against such as love not gray or white hair.  or snow, thou hatest gray hairs, thou detestest 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, 
Against painting the face. ●he punishment of painting the face, and undecent ornaments is to burn with the devil. That married women flatter not th emselvs in painting their faces, and excessive attire under pretence to please their Husbands.  he may not remove and exclude thee? reprehending 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 adulterous colour, thou hast destroyed thy face by falsehood; 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 devil hath infected. Thou hast followed him, thou hast imitated the shining painted eyes of the Serpent, thou art adorned by the enemy, 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 always to be feared day and night? Let married women look to themselves, 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 fellowship 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 numbered amongst Virgins, but as infected sheep, and diseased Cattle, to be driven from the holy and pure flock of Virginity, that they pollute not others by their contagion thus living together, 
Painted Virgins not to be numbered amongst Virgins,  and so to be the ruin of others, that perish. And because we seek the good of chastity, let us avoid all things pernicious, and hurtful unto it. Neither do I omit, what by negligence is brought unto Custom, by presumption against chased and sober manners; 
Presumption upon custom most dangerous.  some blushy not to be familiar with married women, and in this lascivious liberty, mingle uncivil discourses, hear what is not fitting, nor lawful to be spoken, or observed by being present at filthy words, or drunken Feasts, whereby incitements to carnal sensualities are nourished, a woman is animated to whoredom, and a man to boldness. Thus he.[ Ibid. N. 53. ad 64.]  
Again: Thus the Church often lamenteth her Virgins, thus she sighs at their infamous and detestable fables; thus the flower of Virginity is extinguished, the honour of chastity and modesty slain, and all glory and worth profaned. Thus the conquering enemy by his arts intrudes himself. Thus the devil 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 thievish deformity; by how much the more wonderful rewards are prepared for Virgins, so much the more terrible are the punishments ordained for the shipwreck of their Virginity. Attend then Virgins to a Parent, listen I beseech you to him, 
Attend to grave counsel.  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 remain incorrupt, the neck pure, the form sincere: Let no wounds be made in the ears, 
Against Pendents in the ears, gold chains, precious stones, coloured Hair, and fantastical shoes.  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 voice 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 born the Image of the earthly, let us bear also the Image of the Heavenly. This I say, Brethren, that flesh and blood cannot possess the Kingdom of God. This Image Virginity carrieth, this integrity carrieth, this sanctity and verity carrieth; this, all mindful of the discipline of God carry, retaining justice with Religion, firm in faith, humble in fear, couraragious to suffer all things, mildred to sustain injuries, &c. continue courageously, proceed spiritually, arrive happily, only be mindful of us then, when Virginity shall begin to be crwoned in you ( in Heaven where note prayers to Saints, at least, that Saints in Heaven may pray for us upon earth)[ Ibid. N. 86, &c. ad finem.]  

The devil paints faces.  Again saith he: Thou art a Matron in the Church of Christ, rich and wealthy, anoint thy eyes, not with the Devils painting ( the face) but with the ointment of Christ, that thou mayst 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 daubed with black ( Patches) all in darkness, see not the poor and needy. 
Against black patches in the face.  Thus he[ Lib. de opere & Eleemosynis. N. 28, 29.]  
But to close here with a particular note of Pendents in the Ears, 
Pendents in the ears not to be excused.  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 customs 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 Discipline, to be used in opposition to the Doctors of our catholic Church, and the Apostles custom of a higher perfection; especially, when you have heard S. Peter, & S. Paul ( in effect) sufficiently against it. pag. 24. that it may well pass for an intolerable vanity, as expressed by holy Fathers in a high degree, sufficient to our purpose, for most unlawful, at least under the quality of Princes and Nobles, as may be thought fit. Yea Aarons making the golden Calf of the jewels in their ears, sufficiently testifieth the abomination of such pendents.[ Exod. 32.4. &c,]  

Saint jerome of painting, bare Necks, coloured Hair, &c. as most abominable.  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 baptism) Take heed thou make no holes in her ears, let no painting touch the face consecrated to Christ, oppress not the neck with precious stones, nor the Head with Jewels; make not the Hair read as a tincture of Hell fire. Thus he[ Epist. 15. ad Laetam.]  

Of the same, and the neglect of Beauty.  Again: Fly the lasciviousness of young maids, that adorn their Heads ( excessively) spread their hair over their brows, polish their skin, and use painting; so under a Virgins name, to perish more saleable, &c. Let she be fair unto her, amiable, and a companion who knows not her self to be fair, and neglects that formality; also when she goes into company; let her show no naked breasts, or Neck. Thus he.[ Epist. 18. ad Demetricadem.]  

Painting the face most abominable.  Again: What makes painting in the face of a Christian woman? &c. it is the fire of young men, the food of sensuality, tokens of an uncivil disposition, &c. this ornament is not our Lords, but the vayl of Antichrist, with what confidence dost thou behold Heaven, whom the creator of Heaven acknowledgeth not, &c. what, do we promise one thing, and show another? the tongue sounds chastity, and all the Body proclaims lasciviousness. Thus he.[ Epist. 19. ad Furiam.]  
But because in divers occurrences, 
tertul. defended to our purpose.  I insist much upon Tertullian, though strongly backed by Saint Cyprian, and other holy Fathers, yet some are apt to murmur, and slight him for noted errors and heresies, in his later dayes; nevertheless, observe that he is not to be taxed, much less condemned in any thing approved by holy Church, and grave Prela●es; yea, let him be an heretic, or what you will, so much the stronger to our purpose, for true Christian discipline so far as approved; yea, the Church makes as much use of him, both in Faith and Discipline, as of any primitive author 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 Master Tertullian, which may suffice the esteem of this grave primitive author, 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 thread of this doleful web, 
Of excessive Feasting and drinking.  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 die the death. Thus the Text out of which we gather a double Precept, one against the very command: I command thee that thou shouldst not eat; Another against intemperance, when God said unto them: Of every three in Paradise eat thou, but of the three of knowledge of good and evil, eat thou not. This is broken, this transgressed and punished with death, and favourably to remit the eternal death by humble submission, yet with a temporal, 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 bestial Giants, the passage of Esau, 
Of Esaeu selling his first bi●th-right.  with his Brother Jacob, makes not a little to our present purpose, where saith the Lord: Jacob said to his Brother Esau; sell me thy first Birth-right. He answered; lo I die, what will the first Birth-right avail me? Jacob said, Swear therefore to me. Esau swore 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 proper to our eldest sons, as Honour, Dignity, and place in our public 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 also 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 pretence 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 holy thing, that Saint Paul calleth him profane Esau,[ Hebr. 12.16.]  
Again, you may ask then, whether Jacob did not sin by Simony, in concurring and first moving this sale, and also, against justice, in buying so precious 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 offered by Gods particular providence and divine Will, by the express text of this whole Chapter. Neither may God be called to account, being Lord of all, with a most sacred and mystical disposing of all things above our reach, who are onely to learn and obey the Will of God. As for the Priesthood it is only an acccssory or appurtenance annexed to the first birth-right, & no distinct inheritance otherwise of itself, more then is said before of the chief of the family, wherein yet profane Esau may not be excused from deriding and contemning both profane and sacred things, even 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 privileges at so base and sensual a rate, without all necessity: and so much of this.  
Again, in Nabals carriage to King 
Kings.  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 excessive feasting and drunkenness is noted:[ 1 Reg. cap. 25.36, &c.]  
Again, the Prophet Isai 
Isai.  saith, Woe to you that rise up early to drunkenness, and drink even until evening, &c. therefore is my people lead away captive, because they had not knowledge, and their Nobles died with famine, and the multitude thereof dried away with thirst, &c. Wo to you that are mighty to drink, and stout men in drunkenness. 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 drunkenness have erred, the Priest and Prophet have been ignorant, because of drunkenness they are swallowed up with wine, they have erred in drunkenness, they have not known him that seeth, they have been ignorant of judgement; 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 
Ezechiel.  speaking of Jerusalem, saith: Lo, this was the iniquity of Sodom thy sister, pride, fullness of bread, and abundance, &c.[ cap. 16.49.]  
Again, the Prophet Daniel 
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 nabuchadnezzar his father had carried away out of the Temple in Jerusalem, that the King and his Nobles 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 beholded the joints 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 balthasar King of the Chaldees slain. Thus the text, and dreadful,[ cap. 5.1, 2.5.30.]  
Again, the Prophet Joel 
Joel.  saith, Awake you that are drunk, and weep and howl all you that drink wine in sweetness[ cap. 1.5.]  
The Prophet Osee 
Osee.  saith, Fornication, wine, and drunkenness take away the heart,[ cap. 4.11.  

S. Luke.  Our Saviour saith, Look well to yourselves, lest perhaps your hearts be overcharged with surfeiting, and drunkenness, and cares of this life,[ Luke 21.34.]  
The Apostle Saint Paul 
St. Paul.  saith: Let us walk honestly, not in banquetings ●●d drunkenness,[ Rom. 13.13.]  
Again, Drunkards shall not possess the kingdom of God[ 1 Cor. 6.10.]  
Saint Peter 
St. Peter  saith, Time past sufficeth them that have walked in riotousness, desires, excess of wine, banquetings, drinking, &c.[ 1 Pet. 4.3.]  
To this we might add much more, were not this most sufficient, 
Of Ball banqueting.  wherefore we conclude this point with a new gambol or freakish sensual invention of feasting, banqueting, and dancing, by delivering a silver Ball; thereupon terming this excess, A Ball, the supreme note of riot, engrossing all libidinous belly-curiosities and jollity imaginable by effeminate reveling, and this in the night for a full imitation of luxurious balthasar; 
Ball banqueting imitates luxurious balthasar.  but let them take heed, and reflect upon his hand-writing upon the wall, a favourable 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 savours of nothing but sensual excess, if not worse; take heed then I say of a worse writing, and listen a little to Saint Cyprian, saying, 
Saint Ciprians good counsel.  Attend Virgins to a Parent( or grave pastor) listen I beseech you, to him, both teaching and admonishing you, give ear to him, faithfully advising you for your good and commodity. Thus he, p. 68. reflects upon Tertullians Fear, 
Tertullians good counsel.  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 judgement, see him above, P. 60, 64.  
But must this pass 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 contain 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: Secondly, the Climate not suiting such hot excess, 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 jerome shall say, 
St. Hierom.  Potent men, noble men, and rich men, hardly believe God, and much less eloquent men; for their understanding is blinded with riches and luxury, compassed with 'vice, that they cannot see virtue. Thus he. Will you say, many civil and pious persons of quality frequent it? if so, more the pity; 
Persons of quality & esteemed pious, no excuse for lenities.  for certainly this is the high way, not onely to lose such esteem, but also to ensnare 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 custom: 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, 
Objections of all these precedent abuses.  Holy Scripture may not be taken thus literally, especially so harshly inverted against all times and ages, even i● all these specified ornaments & sociable meetings; As for Apparel, who more glorious then those two holy women; Queen easter and Judith, for feasting, and banqueting; who more constant by distinct courses, and frequent, then holy Jobs children, and many others most approved; in testimony whereof for a lawful use, witness 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 son: 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 excess, 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, 
The right use of rich ornaments, first more immediate to the honour of God.  know that God gave such riches and arts in the first place to his own honour and glory, to be worshipped as God; thus he commanded M●ses, saying. These are the things that you must take, Gold, Silver, Braffe, Hyacinth,( fine thread 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 read, oil to make lights; spices for Ointment, and for incense of good savour; Onyx ston, and precious stones, to adorn the Ephod and rationale( the priests Ornament) and they shall make me a Sanctuary, 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 propitiatory 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 itself a crown interpolished four fingers high; and upon the same another golden Crown: thou shalt prepare also four golden 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 compass them w●th gold to bear up the Table. Thou shalt prepare also Sawcers, and Phials, Censers and Goblets, wherein the Libaments are to be offered of most pure gold. And thou shalt set upon the Table Loaves of Proposition in my sight always( being 12. 
The mystical use f the 12 Loaves of Proposiion bread.  in number of unleavened bread, to put the 12 Tribes in mind, that they live wholly dependant 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 bowls, and lilies proceeding 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 lily, and three Cups likewise of the fashion of a Nut in another hranch, and a Bowl withall, and a lily. This shall be the work of the six branches, that are to be drawn forth from the shaft, & in the candlestick itself shall be four Cups in manner of a Nut, and at every one bowls and lilies. bowls under two branches in three places, which together make six, coming forth out of one shaft: both the bowls 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 Candlestick, with the furniture thereof, shall have a Talent of most pure gold. Look and make it according to the pattern that was shown thee in the Mount. Thus God to Moses, and then prescribes his Tabernacle, and Altar, in a most wonderful exquisite manner.[ Exod. cap, 25. &c.]  
According to this also, 
Of rich Ornaments for Priests, with the mystery of them.  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 being sanctified, may minister to me. And these shall be the vestments, that they shall make, Rationale, and an Ephod, &c. that they may do the function 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 wonderful manner, not only to express the Majesty of God, but conditions and qualities of his Priests, 
St. Hierom of the Jews, Priests, and Vestments applied to our Bishops and Priests.  that his Doctor Saint Hierom saith: These Vestments signify, that Bishops and Pri●sts must have special virtues, discretion, purity of life, sincere intentions, contemplation of God, supportation of the peoples infirmities, solicit●de of their good exemplar life, sound doctrine, and band of Unity. Thus he,[ Exod. cap. 28. S. Hieron. t●m. 3. Epist. ad Fabiol. de vest●tu Sacerdotum.  
Thus much of the habit and ornaments of Priests in performing divine offices unto God, 
Of Priests ordinary garments.  whereas the daily and usual habit, even of the High Priest, was far another thing, as now in these our dayes, a strong Caveat is given Priests both for excess and undecency, against excess the second general council at Nice, an. 781. decreeth, that all Pride, and corporal ornaments excessive, be remote from Priests daily ornaments. The like have the general councils of Lateran, 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 virtues inwardly, 
St. Gregory of Priests Apparel.  and to take heed they disgrace not the dignity of Religion outwarldly; by immoderate apparel. Thus he of such Priests as use vain & secular attire, with extravagant curled Hair. Others again are taxed for extreme in sordity, and nasty attire, most ill beseeming their holy functions, for whose provision in this kind, holy Church exacts a Patrimony 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 sufficient with their function to live a civill Priest, which I note for secular Priests, as distinct from monastics and M●ssi●ners, ordained by other Titles.[ Nican. can. 16. apud Gratianum 21. quaest. 4. C. Omnis Lateran. cap. 18. Vien. & Trident. S●ss. 14. cap. 6. S. Greg. Homil. 6. ex. 40. & merchant. tom. 2. pag. 212. dub. 3. an. 
Of rich Ornaments for Emperors, Kings, Princes, &c.  1643.]  
Next the Majesty of Emperours, Kings, Princes, and Potentates, as Gods Vicegerents upon earth, justly require a habit and garb of particular splendour and honour; when holy Scripture shall say, And our Lord said to Moses, behold I have appointed thee the God of Pharaoh, and Aaron thy Brother, 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 Vicegerents upon earth; thus they may use Purple, Scarlet, &c. as above noted in Dives, pag. 23. mystically expressing their quality and power. And for other times, it may easily be conceived by our present Clergy, and Judges, even by the examples of those holy Princesses objected, Judith and easter, 
Holy Judith objected for rich ornaments, &c.  of whom it it is noted, that Judith washed her body, and anointed her self with Ointments, and plaited the hair of her Head, and put a Crown upon her Head, and clothed her self with the garments of her joyfulness, and put Pantofles on her feet, and took Bracelets, and lilies, and Earlets, and Rings, and with all her Ornaments she adorned her self. To whom also our Lord gave Beauty, because all this trimming did not depend of sensuality, but of virtue, and therefore our Lord amplified this Beauty on her, that she might appear to all mens eyes of incomparable comeliness. 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 vanity 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 manner, 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 sensuality, but of virtue, that for it God amplified 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 suitable to her quality, 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 chamber, in which she abode shut up with her maids, and having cloath of hair upon her loins, she fasted all the dayes of her life, but Sabbaths and New Moons( the first day of the month) and the feasts of the house of Israel, and she was of an exceeding beautiful countenance. Thus the Text, that what she did before is plain, by the express command of God, wherein she so far concurred that she said: Bring to pass, 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 upon the danger of her Beauty sufficient after all to retire her to her former abstruse widow-course. Now if you take one part of the example to brave it, you ought necessary to follow the other, to be a complete Disciple, promising true Christian Discipline,[ Jud. cap. 8.4, &c. and 9.12.]  
But notwithstanding all this glory in the attire and beauty of so princely a person, laudably, yea, religiously admitted by us, and no less condemned unworthily, assumed by others, unto whom they no way belong: I cannot but note one abomination rejected by this holy princess, which she might so easily have pretended, that is, 
The abomination of women assuming mans apparel, and the contrary.  to have clad her self in mans apparel, 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 abominable 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 necessity, to avoid a greater eminent danger; but to live in it some time, and to wicked ends, yea perchance known and permitted?[ Deut. c. 22.5.]  
That Queen Esther is looked upon for that, 
Q. Esther objected for beauty & rich attire.  the text saith: She was exceeding 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( ordinarily) wore, and was clothed in her glory; and when she glistered in royal apparel, and had invocated God the Ruler and Saviour of all, she took two waitingmaids, &c. whereof one followed her bearing up her garments trailing on the ground. Thus the text highly embraced by these times, and most egregiously abused, when she being a Queen and to a Heathen, she could do no less, 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 monthly 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, 
Of following the custom & Fashion  and there will be little left to the prodigals of these times more then deep confusion. And for custom in these to follow the fashion, 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 strait( regular to kerb sensual appetites) is the way that leadeth to life, and few there are that find it,( by practise, though easy) Also, many are called,( to Christianity) but few elected( out of the common custom and fashion for Heaven)[ Matth. 7.14. and 20.16.]  
But a little to inform you of Custom 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 command and rule went before this, both to prevent and reform extravagancies, especially drawn to custom and Fashion; yet true it is, old Customs are best, and the steps of our forefathers to be insisted upon, but how? as approved and authentically practised, 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 Heathen and a Publican; you will say this is only for matters of Faith: True it is, and Religion also to live correspondent, or Faith( saith Saint James) will not avail; for slight the Discipline of Religion, and it will not be long before Religion itself pass into the same predicament; true Faith then ought to make a Civil Christian, even in familiar attire and conversation, by this very text immediately preceding: If thy brother shall offend thee( scandalously) go and rebuk him between thee and him alone; at least by good advice, 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 custom, nor the Church of God. This then must be the square to level all customs 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 Religious Discipline.  
Again, Fashion and custom( at least with civil Christians) have an Epithet of Decency to stave off Lenity, Prodigality, and fantastical flashes, not truly to be discerned and reduced to a right understanding, but by this Rule here delivered most sufficient to cancel and rinch the Spanish pride in painting, howsoever permitted, as God doth sinners, yet never approved by any true Prelate or grave pastor, 
Of Vices more proper to several Nations.  no more then their as deeply noted carnal Luxury; the Italians bloody revengeful nature, the Germans and Dutchmens drunkenness, that some stick not to style it, Sancta Ebrietas holy drunkenness; when if never so deadly foes, if they do but tipple together to be drunk, they are presently friends: Also at their Festival meetings, they take it for an obligation to make their friends drunk, otherwise they will never see them more: and this from their own mouths. The French exorbitant prodigality in apparel, dressings, &c. and finally, the Grecians fornication, usury, &c. by custom made no sin, as I have it at hand to show, and now all or most part engrossed by miserable England, though sometime for a true professor of all virtue, styled, The Dowry of the blessed Virgin Mary, M●ther of God; until brazen-faced heresy 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 amendment, no approbation to continuance: Take heed then of custom and Fashion in themselves, directing their full course to the Broad way, whose Precipice you cannot be ignorant of; reflect then upon old Tertullian, saying: Whether are Christians to walk according to the tract of Gentiles( and heretics) or the pleasure of God? pag. 27. reflect upon the Apostle, not only his custom 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 custom 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 pass in a rational measure; 
The right use of Feasting, and meritorious.  Feasting then by the example of Abraham, of whom it is said: And Abraham made a great Feast in the day of his Isaac's weening; 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 Publican, or Usurer, and at a great feast saith the Text, not intended by our Saviour simply to feast, but to document such sinners, when the Text saith: And there was a great multitude of Publicans, and others sitting at the Table with them; and their pharisees and Scribes murmured, saying to his disciples: why do you eat and drink with Publicans and sinners? And Jesus answered: They that are whole need not the physician, but they that are ill at ease, I come not to call the just, but sinners to penance. 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 recompense thee, for recompense shall be made thee in the Resurrection of the just. Thus he, intimating that all other feasts are made for private interest, as most plain by the very precedent words, saying: When thou makest a dinner or Supper, call not thy friends, nor thy Brethren, nor kinsmen, nor thy neighbours that are rich, lest perhaps they also invite thee again, and recompense be made thee, Thus our Saviour, yet not that we should never invite such, but not to such an end of private interest farther then to continue love and charity with correspondent friendship, and not to neglect the poor.[ Genes. 21.8. luke. 5.29. & 14.13.]  
That our Saviour is said to turn water into wine at a Marriage, and consequently a supposed feast it was for three causes; First to honour Marriage by his presence, a sufficient approbation of it against the succeeding heretics, Tatians, and Enoratites, say Saint Austin, ●uthymius, and Saint Bede. Also, for the Spouse or Bridegroom probably supposed to be his cousin 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 show a Miracle for the common good, saith Saint Cyril of Alexandria,[ Johan. 2.1, &c.]  
Neither do we abhor feasts, moderately and civilly used, to nourish charity and civill recreative correspondence, but the riot and abuse of it in former times punished with death, when the Law of Moses runs thus. This our son is froward and stubborn, he contemneth to hear our admonitions, he giveth himself to commessation, to riot and banquetings: the people of the City shall ston him, and he shall die. Saint Peter also, speaking of heretics; 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? 
King Ahasuerus his great care that none should abuse themselves by excess, at his great feast.  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. easter cap. 1.1. ad 9.]  

The ●ff●●t of lon● Hair and Beauty in Absalom, and Adon●as.  As for Beauty and long Hair, especially exemplifyed in Absalom and Adonias the most remarkable of any, it avayles little, yet gives an ill note when so traitorous to their holy Father 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 sickles, of the common weight, 
The value of Absaloms Hair every year  that is( as Expositors will have it) worth two hundred two shillings, or half Crowns the value of a sickle, which his servants made of that fine yellow Hair infinitely desired by curious ladies: 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 always expressed in long Hair? To this I answer, 
Of our Saviour expressed in long Hair.  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 honour, 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 itself 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 veil, 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 satisfied; 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.]  

St. Hierom of long Hair in Priests.  Saint Hierom saith: Our Lord will that Priests have their Hair of Sanctification( befiting Priests) perpetual, and that their Heads be covered, not with any exterior veil, 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 
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 
St. Hierom.  saith: Here it is plainly demonstrated, that we ought not to have our Heads shaved, as the Priests and worshippers of Isidis and Seraphis( Egyptian Gods) were in honour of them, nor yet let the Hair hang long, proper onely to luxurious barbarous persons and souldiers, but that a decent habit of Priests may be shown by the face. Thus he[ Tom. 4. in cap. 44. v. 20. Ezech. pag. 476. C. an. 1623.]  
But what do we here trouble ourselves with Priests only, when the Apostles discourse is to all, that those manifold mysteries pertain nothing to us under the new law of grace, wherefore we must cast our eyes more particularly upon Christ and his Apostles, with his catholic Church, as before.  
Now for Adonias, of admirable Beauty, he was put to death by Solomon for desiring his Fathers wife after his death? and thus ran the exorbitancy 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, 
Why God created Beauty, all curiosities, &c.  more precious then the most artificial parcel guilt? only to be presently violated? it is not credible; Also so many Dainties, Curiosities, Riches, &c. To the first, of Beauty I leave it to my authors, not only Tertullian, but Saint Cyprian, with all the rest, though for Gods end in it, I think it very little different from our Grand Mother Eves Beautiful forbidden fruit, not only for an enticing Beauty to try our obedience to God, but of as admirable a gust to our cost, as you have heard, howsoever created only for a religious Act, to show 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 Precept only to try our obedience, as God tempted Abraham; that is, tried his obedience in sacrificing his son Isaac, not tempting to ill, but virtue; for, saith Saint James; God is no tempter of ill. So here, in the creation of things, and all dainties for man, and permitting the devil to expose them to ill, God( I say) permitteth it for our trial unto virtue, with an assurance of his grace always, ready to assist our true cooperating will, that the Apostle saith: Let us go with confidence to the Throne of Grace, 
St. Paul.  that we may obtain mercy, and find grace, in seasonable aid. Saint James 
St. James.  also saith: Approach unto God, and he will approach unto you: St. John 
St. John.  also: Behold I stand at the door and knock, if any man shall hear my voice, and open to me the gate, I will enter into him, and will sup with him, and he with me. This then may suffice to excuse God, and accuse ourselves.[ 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 virtue, not to violate it by presumption, especially in Corrupt Custom; a true concurrence is only required, which is twofold, by fighting & flying; fighting with our selvs inwardly, & flying from hostile enemies outwardly, thus we shall carefully observe that sacred counsel: Be ye simplo 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 tyranny, is to fly from her as a most poisoned May-flower out of season, and for the point of Luxury, urged by Tertullian, and Saint Cyprian, 
The infinite danger of Beauty in its nature.  as the proper effect of Beauty; and such antic 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 brutish natures, 
Poor Clores cut off their Noses, to deform their Beauty.  and themselves fair and handsome; they cut off their own Noses to preserve their Virginity, which so incensed these barbarous animals, that they killed every one of them, sending their souls Martyrs to Heaven: witness[ Quaresimius tom. 2. de Terra Sancta, lib. 7. cap. 6. & 7. pag. 897, 898. Anno 1639.]  

Why God permits Heresies, &c.  Finally then, that God creates and permits many actions of man by the instigation of the devil for the resolution of virtue, witness first our Saviour himself, saying: It is necessary there be scandals, but woe to that man by whom scandal 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 immediate succeeding 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 itself to be well guarded, as my grave authors, Tertullian, Saint Cyprian, &c. have made manifest, and so clear in the abuse of them, that not to blushy at these transgressions, I may very well usurp that of the Prophet Jeremy, saying: 
impudence not to leave excessive Fashions.  Thou hast a Harlots face, and knowest not how to blushy; and yet not so strange in our dayes, when holy Job 
Job.  shall say: Some are so wicked, that they drink iniquity like water,( most precious in those parts) Notwithstanding saith Saint Hierom: 
St. Hierom.  If bashfulness follow the fault, 
Hope of amendment of life.  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 reduced from these praying humours; 
The offenc● of these vanities.  Thrust in a buffonery, what sin it is, whether mortal, to follow the Fashion or not? if not, why should any busy spirit molest itself so impertinently?  
I answer to the mortal condition of it in the height by what you have heard, no rational man can deny it; and for the diminutive degree, Only Venial, 
affencted venial sins run the high road to Mortal.  so affencted, deliberately professed, and cordially embraced, it cannot be less then the high road 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( mortal as thus noted) Here then let us a little convene our grave authors, and holy Fathers; as first, Saint Clement 
S. Clement.  makes excessive apparel and Ornaments, a plain cause of Adultery: A sin sufficiently known for mortal. Tertullian 
Tertullian.  saith, That the servants of God and the devil are distinguished by apparel, pag. 27. Then to wear some apparel for some persons, is mortal, and by whom to be censured: but Saint Peter, and St. Paul, in their successors, 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 mortal, to neglect it. Again, The devil is author of new Fashions, pag. 59. This I understand, when done without just cause, especially as now merely out of Pride, for the most part mortal; and none without sin, wherein chastity consists, and how lost by imitating Heathens and heretics trimming and decking the Body, pag. 59. Often mortal, and never without sin. Beauty naturally invites to wicked sensuality, pag. 60. witness our Mother Eve, with too many of her children dipped by it in mortal sin, and where they scape best, nothing gotten for the Soul without cashiring it. Natural Beauty is to be suppressed, much more artificial, 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 married. The impudent sin of painting and fixing black Patches upon the place. pag. 63. if impudent, not easily excused from mortal sin. The devil is author of Painting and Patching faces. pag. 62. Take heed of a Master who will not sleep, until he bite, and have his ends in a deep measure; Painting, and Patching the face, unworthy the name of a Christian, pag. 63. This sounds mortal; colouring the hair is most abominable, pag. 63. This phrase ( most abominable) sounds it mortal in a vulgar sense, at least scandalous in a high degree, neither do I see how the modern powdering of Hair can be here excused from any less, as also you may note our Reverend Father merchant, pag. 50. The vanity of extravagant Hair is a sin, so censured by grave authors and Pastours, 
A note upon powdering Hair.  pag. 63. A note then may pass upon Tertullians very words saying: I see some dress 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 comeliness is there with injury? what Beauty with uncleanness? shall a Christian woman cast Saffron upon her Head? Thus he, and in a high expression of sin, thus to powder the Hair: easily understood by all conscientious persons; may we then a little compare it with our present powdering the Hair white; White like Millars, or Meal-men, even to a nasty soiling their clothes. But it's wholesome 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 quiter contrary is most apparent, for this Powder, is thus powdered commonly in the morning 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 prodigally cast on, the Head will quickly become a Dung-hill, or scurf of infirmity. Listen then a little to Tertullian, and other grave Fathers by us noted for a filthy, yea wicked thing, thus to besmear the Head with Powder, and be contemn with a more civill note; if the perfume of it please, or serve to stave off ill scents, order it in a more rational modest way, the worst I wish you, better then deceitful excuses, Clemens Alexandrinus, ut infra.  
As for Saint Cyprian, 
St. Cyprian.  his more particular notes are: Against excess in apparel; against powdering 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 excess in apparel; And strict, not without sin. Women in their apparel and Ornaments, are to be regulated by ecclesiastical discipline, pag. 32. This Rule is to be looked upon, and from whom, but ecclesiastical persons; grave Pastours? The danger of prodigal 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 apparel and Ornaments, out of their degree become none but Harlots; Modest Virgins ought to avoid scandalous attire, pag. 34. Against curled Hair, Painting, and Patching the face, &c. pag. 64. All sounding mortal. No beauty ought to be esteemed, pag. 64, 65. Of Pendents in the ears invented by the devil; Not without sin, and to be feared in many circumstances, mortal, sufficient to abhor 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 less then mortal. 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 pleasing their Husbands; Painted Virgins not to be numbered amongst Virgins, p. 67. then certainly, this cannot be less then mortal. Of presumption upon custom most dangerous, pag. 67. Against Pendents in the Ears, gold chains, precious stones, coloured hair, and fantastical shoes, pag. 68. As mortal. The devil paints faces, pag. 69. Then take heed of a mortal stamp against black Patches in the face, pag. 69. above declared mortal. Thus Saint Cyprian.  
Clemens Alexandrinus 
Clemens Alexandrinus.  thinks excess in Apparel to be worse then drunkenness; then certainly mortal, at least frequently. pag. 29.  
Saint Ambrose 
S. Ambrose.  makes excess in Apparel worse then Adultery, with a note against Pendents in the Ears; as mortal, pag. 36.  
Saint Hierom 
S. Hierom.  relates a strange punishment of a married woman with death for Pride in apparel. Of Vanity as mortal, and particularly in Apparel; Of Pride in clothes, as mortal. pag. 37, 38.  
Saint Chrysostome 
S. Chrysostom.  compareth excess in Apparel to murder, then certainly Mortal. Again: He threatens extreme revenge for alluring dressings; this sounds no less. 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 antic going to Church to pray in excessive Apparel and ornaments; this is too easily traced for Mortal. Again: To Prodigals and vain fashions in apparel and ornaments, he designe●h Hell. Take heed of such Legacies. No alms can excuse living in excess of Apparel; how then excused from a Mortal condition? pag. 39. &c.  
Saint Austine, 
S. Austin.  of excess in Apparel and Ornaments, as Mortal. Married women ought to adorn themselves with due respect unto Religion; upon pain of scandal; sin sufficient. Wives may not Paint to please their Husbands, at least in public; 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 
S. Gregory.  saith: L●t no man think sin to be wanting in luxury and excess in apparel. And this as mortal by his whole discourse. And so we close with Sir Thomas Moores reward for such transgressors, that if they have not Hell for their pains, they have great injury done them, as against divine justice, pag. 44, 45. and thus we think the malice of such fantastical humours sufficiently declared as highly mortal; and the least, at least so affencted, in the broad Rhode to mortal, which may suffice our purpose, that grave authors, 
Holy Fathers defended to our purpose.  and holy Fathers are not simply rhetorical, much less Hyperbolical, not to maintain what they say, howsoever expressed in full terms of high disgust, and in so plain a catechistical way to such persons, that no vulgar understanding can take it otherwise.   

CHAP. X.  

Of building fair Houses, &c.  HEre my grave author, the Reverend Father merchant adds building of houses with their ornaments, 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, 
Of gaming.  and this by game, and other pleasures too frequent, pretended for simplo recreation, when nothing less is intended; wherefore to understand it truly, we are to conceive it with six branches; three strait up beholding the Sun boldly in the face for lawful; and other three hanging down most perversely, as daunted at the presence of the Sun for their corrupt guilty nature: The three first are for health, friendship, and civil recreation: The other three are unlawful, purely for gain, cheating, and horrible sins attending it, which well deserve a little scanning; and first, their good fruit.  
Health then may require much, 
Lawful game.  and eft-soon at unseasonable times and hours: Friendship hath its limits and civil recreation more limited, that all squared prudently with good example, often prove meritorious.  
But for the other Three; and first, game, 
Unlawful game.  it being no approved profession for man to live by the Gain, purely so intended cannot be admitted and first for this offence in Clergy-men the Apostles in their Canons say, 
Clergy-men prohibited to any game  A Bishop, Priest, or Deacon following( frequently with scandal) dice and drunkenness, either let them leave, or be condemned( deprived Communion.) A Sub-Deacon, Lector, or Singar doing such things, let him either leave, or be deprived Communion, 
Lay-men prohibited upon pain of excommunication.  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 inferior Clergy, upon pain of excommunication and mortal in Clergy-men, if they play long, and with scandal, yea, 
It is a sin to play purely for money or gain.  and unlawful in all purely for gain, though but for a penny, and the sin increased, according to the quality of the Play, that being thus unlawfully purloined against all law and conscience, it ought justly to be restored, and to the poor for a punishment to both loser and winner for a future reformation,[ Cant. Apost. Can. 42.43. merchant. 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 Cheating, 
Of cheating and false play.  I give it a particular place by itself, as the sink of Play, no better then plain robbery, or in some respects worse.  
That horrible sins attend unjust Play, is manifest in many respects, 
Of sins attending false play.  that Pelagius Alvarus, a Spaniard, of the holy order of S. Francis, and Bishop in Portugal, anno 1320. numbers seventeen distinct sins, which for the ease of more vulgar capacities, we may reduce to four: As loss of time, loss of goods, and, in some, great states to utter ruin; Then unjust gain against all laws and conscience, only braved out by ill custom, 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 even to the shedding of blood and life.  
Again, gluttony and drunkenness often thrust in for a great share, and no unjust Play without some of these, 
Common Dicers declared i● famous.  that Dicers are noted to be declared infamous by divers laws; and most deservedly when a grave Author linked with Saint Cyprian, 
St. Cyprian of Dicing.  in an approved Tract of Dicers, shall say, Dicing-hands are accustomend to sensual desires, that is, Dicing-tables, the Devils hunting-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 madness there, fury, perjury at sale, and imperious serpentine discourse, &c. O spiteful, lazy, and slothful wickedness of Dicers: O cruel band armed to its own danger, when it ignominiously scatters paternal fortunes and riches gotten by the sweat of Ancestors, &c. then after much to this purpose, he saith: Dice are hated by the law, dice are followed with an ignoble crime, dice run with a full Channel of wickedness, supplanting friends, consuming all, &c. Then after much to this purpose he sheweth how dice were first invented by a Scholar, 
The Devil invented Dice, and how.  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 adored, and in time sacrificed unto, as to a God by all that would profess this Art; which( saith my Author) becomes not a Christian; 
Dicing becomes not a Christian.  that whosoever is a dicer, ought not to profess himself a Christian, but an Heathen. Certainly( saith he) what strange madness 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, incendiary of peace, bane of charity, abyss of sin.  
Again, if( Christian) thou art a dicer, thou art an enemy to thyself and thy inheritance: Whosoever thou art, cease thou miserable wretch from such madness; what dost thou thus voluntarily precipitate thyself into the snare of death with the Devil, &c. Why dost thou offend, by praising thy enemy for favours, when necessary thou shalt be punished with him? be rather no dicer, but a Christian, &c. cease from those thy outrageous manners, kerb thy head-long wickedness; play with Christ, play with the poor to redeem thy sins by alms and prayers. 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 purify thy hands from the sacrifices of the Devil, drive from thee those furious manners; be patient, and a Christian, be just and provident to thyself and life in thy works; fly the Devil persecuting, fly dice, the enemy of thy estate, study wisdom, listen to the admonitions of the Gospel, extend pure hands to Christ, that thou maiest merit our Lord, cast no eye upon dice. Amen.  
Thus he, and so much of game, 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 game.[ merchant. ib. P. 42. Author de Aleatoribus inter opera Sancti Cypriani, N. 24, &c.  

Of Dancing.  Other pretended Recreations are challenged in Dancing, Stage plays, Hors-racing, and Cocking, all lawful, lawfully used. And for Dancing, that in itself is a civil and lawful recreation, as an expression of joy very approved, may not be denied, when abundantly testified both by holy Scripture and caconical 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-plays, 
Of stage-plays.  as far as they represent onely pious and civil incitements to virtue, may pass for lawful, but otherwise it is frequently a mortal sin to be present at them, and the Actors infamous, by the laws of the primitive Church, [ March. ib.]  
As for Hors-racing and Cocking, 
Of Hors-racing and Cocking.  the excessive prodigal charge and expense is sufficient to condemn it for most abominable, abstracting from the sequel of unlawful game and other appendices, that here I conclude them all with Saint Gregory, who calls excess play and sporting. Foolish mirth, 
St. Gregory of excessive play and sporting.  the daughter of Gluttony, and mother of Idolatry. Thus he too true for the sway it carries unto all riot and scandal,[ Lib. 31. cap. 31. Moral.]  
But which augments this irregularity, and not a little, is, 
Of sports in the Lent  that these sports and recreations, particularly Hors-racing and Cocking are too frequently practised in the holy time of Lent, so religiously observed in primitive times, that the Emperour Theodosius the elder, 
Lent most religiously observed in primitive times.  anno 389. forbade the examination of all criminal causes in the Lent, and particularly any executions of death, because it was a time to free Souls from punishments by devotion, 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.]  

Lent ordained for recollection, satisfaction, and devotion.  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 again unto dust. Also the time of Lent is called a time of Penance, by the example of our Saviour and his Apostles, the sole motive of the Churches promulgating it to all true believers, with this admonition in the first Sunday of it. According to the ancient custom, let us keep this Fast of forty dayes. The Law and Prophets first gave it; then Christ the King of all, and creator of times consecrated it. Let us use then more sparing 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 itself is proposed to all, and so strictly, that, saith great Saint Austine, He that keepeth it not, is not esteemed a catholic; except justly dispensed withall, even so is all this observance proposed to all, every one in his degree; 
How Lent is to be kept by all.  Religious, strictly; Clergy, regularly; and the Laity, piously; to pray more, fast more, and watch more in devout reading and good exercises then at other times, and so to abstain from all dancing, game, and sports, as most irregular, by what is said: also all visits are forbidden, except just cause dispense, and most rational duly reflected 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 observance, the Church forbids all public Marriages, and in primitive times married people abstained from conjugal duties, at least certain dayes, and always 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 general murmur, 
A scandal noted in transgressing sundays.  yea, scandal by many, and of Note, who all sundays, presently after dinner fall to Cards all the afternoon, until night, as if Praying were Canonically turned to Playing, 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 grossly 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 conviction, too abominable even to Nullifidians: and so to close this respect of Lent, King Edward the 6. Qu. Elizabeth, K. James and K. Charles silenced stage-plays in time of Lent, though after some dayes it was in part remitted, howsoever this acknowledgement may teach us more, to run with holy Church more retired.   

CHAP. XI.  
NOw all that we have said, 
Of Education.  and laboured, without yet a farther reflection, will prove but a fair structure upon sand, yea, quick-sand, sink as soon as erected, and if so, to hear no more of it, the sorrow might find some mitigation, but the case hath another condition, the object of our pains will appear, and so fowl, so nasty to all better expectation by extravagant 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 
St. Hierom  shall say, Being a boy, I have red in Schools, that thou wilt have a hard task to reprehend what thou permittest to grow to custom; 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 Vessel shall be first seasoned, it will always 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 baptism, as you have heard in nature of an Oath, renouncing all the works and pomps of the Devil; To believe in God Almighty, and our Saviour Jesus Christ; and to profess Christian Religion by good works according to the command of Christ and his Church; this the pastor is bound to signify 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 infancy, until it come to the use of reason: Secondly, that then it be taught the catholic faith and Christian Discipline to live correspondent, and this exactly, even in the first Rudiments and Principles of Christian manners, though to some they may seem of little importance, when our Doctor S. Hierom 
St. Hierom.  shall say, Small things are not to be contemned, as of no moment, without which greater things cannot subsist. Thus he, ibid. ad Laetam.  
This first minority then of understanding now sprouted to a higher degree; a Pedagogue or Tutor must be found, whether domestic or extern, matters not to erudiate and instruct in human literature, yet still to keep afoot true christian Principles of caconical Discipline, as the Basis or Foundation of Salvation; but here great choice must be made, or all is lost, when Saint jerome shall instance; That Alexander, that most potent King and subduer of the world, both in manners and garb, could not want the 'vice of his Pedagogue Leonides, wherewith he was infected in his youth, for the emulation of ill is ever prove and hanging upon Nature, that whose virtues please not, their libertine 'vice quickly takes hold of. Thus he, ib. most sufficient to advice 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 eternity, especially when Saint Chrysostom shall seem to note the ill example that Parents themselves give their children, in vanity of Apparel, with other indiscreet carriage, noting first that hence such children become effeminate and dainty, covetous of such things, and consumers of what they get, 
S. Chrysost. of the ill education of children.  saying, Hence young men become cowardish and effeminate, also for their ends, covetous of money, for such are accustomend to gape earnestly after rich apparel, shoes, 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 madness, because Parents have not means to nourish them in their wonted splendour. By this means( saith he) many young men lose the flower of their age, and being made flattering Parasites to rich men to obtain their desires, undergo many foul offices. Thus he,[ Homil. 50. in Matthaeum.]  
Here then let Parents cast a reflection upon the rich Glutton in the Gospel, 
Of Parents concurrence to their childrens deboistness.  that children curse not their parents, and parents cry out, Father Abraham, I beseech thee sand, &c. See Tirinus upon it, in the mean time note well this misery of our very strange corrupt times, when many pious Parents lament the exorbitancy of their children, justly bewailing their lavish courses, yet they themselves a great cause of it in their fond libertine permissions, 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: 
S. Paul.  If you be without Discipline, whereof all( true Christians) are made partakers, then you are Bastards, not children: But if any man have not a care of his own, and especially of his domestics, he hath( in effect) denied the faith, and is worse then an Infidel,( in so grossly neglecting his conscience)[ luke. 16.27. and 1 Tim. 5.8.]  
Again, whilst this Discipline and care is had and administered by the truly zealous and vigilant Tutor unto virtue, in steps a Paramour of destruction, proctor of vanity suggesting, that without the London garb and Parisian mode, 
Of the London garb, and Parisian mode.  you have nothing, you are a rustic. But I pray, what Breeding is this, other then in effect( at least too frequent) to subvert and cashier all precedent documents and true Christian manners, yea, our Oath in baptism rightly digested; but here rises a fume with a loud roar, of no such thing, and that Education is traduced, and human civility trampled upon to kerb all in a gross path of rusticity or rudeness; But excuse me, the echo of experience reverberates the contrary, when briefly plain dealing is minced to fulsome dissembling; and grave salutes, to antic actions, more befiting a stage, then real expressions of Christian civility, that no man knows what to make of a man; never more truly and properly could that saying of Saint jerome 
St. Hierom.  be applied then here to this shadow of humanity, saying, Poison is not given, but gilded or varnished with honey, 'vice deceiveth not, but under the pretence and veil of virtue; even so here, in men a proud audacious garb is taken for a gentle civil comportment; and in women, a bold faced presence, if tendered 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 Syrens, may seem strange, but that some are made such before they understand themselves, as rawly out of their nonage, or scarce that; the intent of such conjunctions may pass, though the effect often fail; but that fond parents, subverting their first true Christian plantation, shall afterwards be so hoodwinked by blind affection, as to attire and train their zeal to vanity, 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 pass, which for apparent reasons I transfer to our last Chapter; for good motives desiring to carry all before us, the better to close our more complete satisfactory intention; 
Why there are rich & poor in this life.  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 tenant for life, and that upon a strict account, not stuffed with pleasures and vanities, the bane that sent us hither, but what stewards we have been to our Lord Paramount, God, in doing good works, relieving the poor, assisting the needy, &c. as in part you have heard, and here following shall receive 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 moiety, learn why God would Rich and Poor in this life: first then, there are Poor by patience to obtain their Salvation; 
The rich are bound in justice to relieve the poor.  and Rich, by alms, which thus I make evident, that the Rich are bound out of justice to relieve the Po●r, and in this first his neighbours, when the Apostle shall say, If any man have not a care of his own, 
S. Paul  and especially of his household, 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, 
S. Basil of the rich and poor.  and he poor? certainly for no other cause then that thou maiest receive the reward of thy benignity( or liberality) and faithful administration, and he honoured with the great rewards of patience. Again, Why dost 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 shoes of the barefooted that perish with thee; it is the silver of the needy that thou possessest, wherefore thou dost injury to so many as thou art able to relieve. Thus he, and most truly rationally understood, he being both too religious and famous for learning to writ 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 reprehended the Pharisees, 
The strong effect of Alms, with its obligation.  for that they were interiorly full of rapine and wickedness, he added, Notwithstanding, for what remaineth, give alms, 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, according to the same Doctors, alms in holy Scripture is called Justice, because out of Justice Rich men are bound to give alms unto pious uses, and relieve the poor, that the Prophet Isai saith; Thy Justice shall go before thy face, 
Isai.  and the glory of our Lord shall gather thee. And what Justice? even that whereof 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 despise 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 alms, whereupon Saint Chrysostom saith, 
St. Chrysost.  alms is the most gainful art of all arts, the defect whereof in the Christians of Jerusalem grown very rich, and expending their liberality in profane and sacrilegious uses, lost the holy Sepulchre of our Saviour, with all the Holy-land to the Turk, saith Quaresmius[ luke. 11.41. Isa. 58.8, 7. Dan. 4.24. Saint Chrysost. Homil. 13. ad populum. Quaresmius, lib. 1. de Terra sancta, cap. 73. pag. 204. anno 1639.]  
But, say some, I must provide for adversity and hard times many ways, which may excuse all this, or most part of it. To this I answer, first, that he that exacts this, was not ignorant, neither did he forget those hard times or adverse occurrences, but that a discreet, Religious relying upon the divine providence of God would satisfy, 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 transgress these divine Texts, both of his own sacred word and Doctors upon them? Wherefore let us a little balance Adversity and Prosperity, 
Of Adversity and Prosperity.  two most virulent Engines of the Devil, to ruin pious souls; true it is, Adversity is hard and sharp,( as the Proverb runs) forcing to foul things; and why? because not reflected upon either for our deserts, or trial of our patience, which if it were, saith the Prophet, Vexation would give understanding.[ Isai. 28 19.]  
But where this prevails not, the devil 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 
St. Austine.  saith: A prosperous estate is more dangerous to the Soul, then an adverse to the body. Saint Ambrose 
S. Ambrose.  saith: Prosperity hath supplanted more, then sharp torments have violated. Saint Hierom 
St. Hierom.  also saith: The Church in persecution increaseth, and is crwoned with Martyrdom, but after she came to Christian Princes, she was indeed made greater in power and riches, but less in virtue. 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 honour and riches, 
St. Hierom his Verdict of rich men, Noble-men and eloquent men.  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, Noblemen, and rich men, hardly believe in God, and much less eloquent men; for their understanding is blinded with riches and luxury, compassed with 'vice, that he cannot see virtue. 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: 
St. Hierom.  That rich Glutton in the Gospel is said to have no other sin, but that abounding in riches and wealth, he was elevated to that pride, that he would give nothing to poor hungry Lazarus, and so far forgetful of his own condition, that he would not give this poor wretch, what was thrown away; &c. Again. We blushy not to carry a vile cloak of poverty, though wholly dedicated to Cresus in riches, and keep our treasure to the starving and ruin of many, according to that purple Rich( Glutton) who as he did nothing else( for holy Scripture testifieth no rapine, or other wickedness committed by him) but that his cruelty and pride had no measure, for Lazarus lying at his door half dead, he would not command 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 measure Gods blessings by rich temporal fortunes, 
Of measuring Gods blessing by rich 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 rebel against him; and often to try how we will behave ourselves 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. wherefore said the Prophet, according to Gods own heart: If riches abound, set not your heart upon them; 
Psalm.  that his son Solomon said: Two things I have asked thee, 
Proverb.  deny them not to me, before I die; vanity and lying words make far from me; beggary and riches give me not: 
Necessaries ought to suffice.  give only things necessary for my sustenance, lest perhaps being filled, I be alured to deny and say, who is the Lord? or being compelled by poverty, I may steal? Thus he to us all more proper then to himself, or such like; reflect then upon this both prodigals, and Rich men, and such as desire to be rich, when the Apostle shall say: 
Riches ruin many souls.  They that will be made rich, fall into tentation, and the snare of the devil, and many desires unprofitable and hurtful, which drown men into destruction and perdition; for the root of all evil is covetousness, which certain desiring, have erred from the faith, and have entangled themselves in many sorrows. Thus he not to be disputed, in opposition to his Letter.[ Psal. 61.11. Prov. 30.7. & 1 Tim. 6.9.]  
To this it is easy to add much more, which for brevities sake I omit; wherefore to give a period to all these extravagancies, let us more seriously listen to Solomon, where he saith: 
Proverbs.  Be not delighted in the paths of the impious, neither let the way of the evil please thee, fly from it; neither pass thou by it: go aside and forsake it, for they sleep not, unless they have done ill: and they take no sleep, unless 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 concucupiscences, she will make thee a joy to thy enemies. Thus Solomon whom holy Toby 
Toby.  shall close saying: Never permit 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: 
Ugolnius his miserable death by Pride in Prosperity  Ugolinus, Head of the Guelphian faction in Italy, from one Guelphus, 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, Ugolinus 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 happiness; he answered prophetically: Onely the wrath of God cannot be far, nor long absent from so great Prosperity: wherefore the Guelphines growing weak, and the Gibellines resuming their arms, Guelphus was taken with his two sons, and three nephews, and all shut up in a Tower, to see each other die by famine, crying out, and begging that human punishments may suffice, and grant them Sacramental confession, with the Viaticum of the B. Sacrament for the next life, which was denied.[ Prov. 4.14. Ecclesiast. 18.31. Toby, 14.14. Paulus Aemilius lib. 8. Histor. Francorum. & Gualterus in Tabula sua Chronograph. saecul. 12.]  
Saint Ambrose also going from milan to Rome, 
St. Ambrose against Prosperity  and happening upon a wicked innkeeper, that said he never knew adverse fortune, he turned to his company and said: Let us make all hast 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 partend from it, when the earth opened and swallowed the house, with the host and his family.[ Cornel. à Lap. in Exod. cap. 32. v. 6. pag. 565. anno 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 allotted by the Prophet Isai, 
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 frizzled hair, baldness; and for a stomager, hair cloth. Thy fairest men shall fall by the sword, and thy strong ones in battle. And her gates shall lament and mourn, and she shall sit desolate on the ground. Thus he of Jerusalem; wherein how our Saviours tears were verified is well known, though 40 years after his passion, when by Titus and Vespasianus, 
The effect of vain pleasure and miserable riches.  besides incredible miseries by famine, and other distresses there perished Eleven hundred thousand persons, and were taken Captives, ninety 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 margin.]  
When the Text saith: After the sons 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 Idolatry, for there was none before the flood; not excess in attire, or apparel by any noted; it was for Pride, for Injustice, for sensual, yea bestial luxury; how appliable to our present times, I think it very impertinent to relate.[ Genes. 6.4.]  
To this we might add the Prophet Ezechiel in high terms against all riotous sensualities home to our times, but Saint Peter as at present, our more proper pastor, may suffice speaking of the sensuality of future ages, saith: These men as unreasonable beasts, naturally tending to the snare and destruction, in those things which they know not blaspheming, shall perish in their corruption, receiving the reward of injustice, esteeming for a pleasure the delights of a day: Coinquinations and spots, flowing in delicacies, in their feastings, rioting with you; having eyes full of adultery, and incessant sin: alluring unstable souls, having 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 Jews of his time, though now Christian, yet too much fettered in their former vicious courses; and if of heretics in future ages, what is that to us catholics, we run not into such excesses? I wish you did not, but I much fear, at least in somewhat I red in the Books of K●ngs, 
Excessive Ornaments bread false devotions, yea, Idolatry.  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 cankered age, adore most exorbitantly their fantastical fashions, for true Christian religious decency, to the enormous abuse of the true God, at least spend more time in dressing themselves for the devil, then in saying their prayers unto God, or if any prayers exceed, then the vanities must be presumed to be born 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 yourselves, to Saint Cyprian, to Saint Peter, to Saint Paul above set before you, more seriously to refl●ct upon your true condition, 
Pious p●ovisions for Heaven calunniated.  your account to be rendered in that dreadful judgement of Heaven and Earth. But is it not strange, that most pious Provisions for this judgement, are termed a composition to make men scrupulous; yea mad, when it is compounded solely and totally in effect out of holy Scripture, and most grave, pious authors and Prelates of souls, as the only cure and Antidote of all spiritual madness? a hard imposition upon such holy Fathers, yea Sacred Scripture itself, and why? Liberty; yea, only vain prodigal liberty is here the proctor attended by Pride, and floth; O lamentable, 
St. Paul.  doleful; did the Apostle for the Jews hardness of heart in point of belief say: I have great sadness, and continual sorrow at heart( for their obstinacy) 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 confounded us in this, a Sect is now pushed out without Faith, to teach us the works of Faith, 
N●llifidians teach us believers the works of Faith.  by their humility, Christian discipline, in Apparel; &c. and civill comportment, and how suitable this garb is to Religion, and pleasing to our Saviour, witness the example of the Emperour Heraclius, an. 624. when all in his royal Robes, carrying the holy cross, he could not enter to place it as he desired, until the Patriarch of Jerusal●m, bad him put off those robes, and cloth 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 contrary to his own example, wherefore what otherwise passeth, hath its particular circumstances.[ 4 Reg. 17.33. Matth. 7.21. Rom. 9.2. & Tit. 1.16.]  
Thus I hope we have in some measure discovered, not simplo vanities, but deep sensualities no way to be excused or slighted; which if so, I must repeat the Prophet Jeremy saying: Thou hast a Harlots face, and knowest not how to blushy; 
Hope of amendment of life.  but I hope better with my old Doctor Saint Hierom, saying: If bashfulness follow the fault, there is yet great hopes of salvation. AMEN.   

CHAP. XIV. An Appendix.  
AFter all what we have seen and red, meeting with a Pamphlet without name, token of name, or excuse, that it can pass for no less then an obscure intention, howsoever the press itself be noted, and thrust upon two Ladies in the air, or beyond the Torid Zone, no man knows where, or when to be found, yet their discourse pretends conscience; But inquiring a little after them, I was  told they were turned into a Doctor, 
Doctor Patch the Devils P●ocuratour general, author of this Pamphlet; styled: Auxiliary Beauty.  for some respects, silenced; wherefore let us adopt him according to his own draft, Doctor Patch the Devils procurator general, full of shuffling and curting with( as some phrase it) most outrageous, false dealing by a slippery tongue, as well as a finger, sufficient to pass an Act for such a Doctor; this Doctor Patch then, the Devils procurator general, entitles his study: A discourse of Auxiliary Beauty, or Artificial handsomeness in point of Conscience between two Ladies, Printed anno 1656. Thus he inviting us to a point of Conscience, which none may refuse; wherefore, thus we succinctly attact it.  
First, 
Of covering defects in Nature.  then he fumbles a Plea to cover Defects, Deformities, and decays of Nature and Age, by washings, anointings, plaisterings, &c. saying: As if every one that used these, had forsaked Christs banner, and now fought under the Devils colours. Thus Doctor Patch the procurator, for whose better 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 conscience?[ Doctor Patch. pag. 2.]  
Again, saith he: Many well-meaning people very much startle at, and condemn 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. 
Rude boldness against holy Fathers.  After this rate of bold Oratory, &c. must be measured, not by the buck, but weight; not the noise, 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 sober 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 Prelates above noted, add 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 Diabolical fume of insolent Pride thus rejecting the opinion and doctrine of holy Fathers, I hope no virtuous inclination will pass, but deeply resent the holy fleece of such grave Prelates for solid clothing to weather all such infernal storms of Pride and Luxury.[ Doctor Patch. pag. 4.]  
Again: I confess( saith he) after some diligent search into other books, and chiefly the holy Scriptures; I am as yet so remiss and charitable in my censure, 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 procurator, and like a true Agent for his Lord the Devil, much mistaking the state of what he pretends to undertake, which is not so direct of Materials, as of pure formalities, but of this more hereafter; in the mean time note Tertullian an. 200. 
Neglect of christian discipline, a contempt of God.  and Saint Cyprian Primate of Africa, anno 250. in plain terms, when he puts nothing 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 Apostle saith: They confess they know God, but by their works they deny him: and that this is not altogether impertinently applied, note well Tertullian above. pag. 27, &c. But that he finds no Scripture against this vanity, yea impiety; note well the precedent Prophets and Fathers, whereunto add the Apostles, p. 24, 25. with more here following.[ Dr. Patch, p. 5. & Tit. 1.16.]  

All actions onely tending to sin are sins.  Again, his feigned objection from Jezabel might have been spared, and so have hide 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 common acceptance, as here painting the eyes and face, cannot be excused from sin, more then the actions to go to steal, to murder, &c. though no effect 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 bravado of maj●s●● y●● her painting, though a Q●●●● 〈…〉 be excused from sin, but see our Note of Queen Jezabel, pag. 57.  

A plea for Harlots imitating civil women answered.  Again, to our texts out of the Prophets 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 always so cunning, as not to render themselves notorious by any such outward differences, from grave and sober women: But rather you must conclude, that wanton women 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 comeliness then with chastity, gravity, and virtue. Thus this slippery Procurator, p. 15.]  
For answer to this; first, note well grave and holy Fathers, as Tertullian, anno 200. pag. 26. and 59. Clemens Alexandrinus, anno 204. p. 29. Saint Cyprian, 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, doctor 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, 
Har●ots have a particular dressing, not to be used by any civil woman.  never proper to any civil woman in the esteem of any Prelate or grave Pastor, that when some of the Procurators chast, grave, and virtuous 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 riches, few reach unto it, it being proper only to Princes, and the Nobility, as you have heard, pag. 80. that what other 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 inferiors, even wives, they must reflect upon Saint Austine, with due respect unto Religion; by the advice of grave Pastors, pag. 43, &c.  
Again, for painting, patching the face, curling and powdering the hair, &c. you have heard the abomination of it at large by t●● Fathers above-mentioned, 
The Procurators strange shuffling in casting off whatsoever appears against him without any real second.  not to be defended, as never admitted 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 impudence; 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 whatsoever appears against him, fall where it will, and for his pretence of some texts of Holy Scripture, they are nothing at all to our point contested, without his wry-mouthed sense, and Saint Austine abused, as here following, page. 134. which indeed may suffice his whole pamphlet.  
Again, If your ladyship thinks the sharp style of that place, strikes so severely against all painting and complexioning 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 yourself 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 ladyship 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 qualities are approved( I say) by Prelates and grave Pastors what is comely for all: But note the Proctor, how full wisely he observes excess in his Ladies; 
The Procurator flatters his Ladies.  yet because Ladies, he seems not onely to let it pass for currant, but makes it( forsooth) a strong plea for his rase sufficiently noted above, for too simplo against such a torrent of sacred authority to the contrary, as you have heard.  
Again, he saith, We red our Saviour 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 forecast; so Jacob by his mothers craft & imposture obtained the blessing from his cheated and aged Father beyond any revocation; yet the sini●ter arts there used are not to be imitated or approved, &c. if commendable ends do not justify evil means in any, no more may evil ends in some blemish the use of lawful and permitted things in others, who apply them to sober and good ends. Thus Doctor Patch, a zealous infernal procurator 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 touched, as first in our Saviour, 
Our Saviour abused.  who is grossly abused in suggesting that he should commend this knavery of the Steward, even in point of common secular morality, whereas he was only the relater of this parable, and this Lord or Master approving him was the Lord of the Steward, notwithstanding Erasmus his fancy, as Tirinus upon it proves very well, and that the mystery 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, 
Jacob mystically deceived his father Isaac.  when Jacob said, I am thy first-begotten Esau; first, to excuse it from a lye, St. Austine 
St. Austine.  saith, What Jacob did by the instigation of his Mother seeming to deceive his father, if diligently and faithfully looked into, it is no lie, but a mystery, which if we shall call lies, then all parables and figures are l●es, which God forbid. Thus he, and thus our Saviour, called St. John Baptist, Elias, not in person, but in spirit, the Angel Raphael 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 lie and cheat, but rather highly approved it▪ saying: I have blessed him, and he shall be blessed; neither doth it affront us what afterwards is added: Thy Brother came deceitfully, because he speaks not of an ill unlawful deceit, but of witty craft and subtlety, 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 mystically, Our sins assumed by our Saviour in the exterior, 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 express 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 shewed above, Secondly, here it is completed, not to be termed a Cheat, and so nothing to the procurators purpose; neither may he hence pretend to shuffle, cut, and deal at his pleasure, when an express order from God is required as you see[ Genes. 26.23.]  
To his close; If commendable ends, 
Wicked courses svit not to good ends.  &c. the first part is Apostolical, the second Diabolical, witness Saint Cyprian, Tertullian, and the rest above noted, that to apply wicked courses to sober and good ends, is wickedness.  
Again, prosecuting his plea, he saith, 
A falsehood imposed upon positive Laws.  Nor do they any way amount to so much as a positive Law. How false this is, witness not only the foresaid Fathers, but our reverend merchant more express above, Pag. 50.[ Procurat. p. 17.]  
Then having run an impertinent strain, he concludes, 
Silly arguing upon the silence of holy Scripture.  I cannot but believe, that this gracious God would either in the Old or New Testament have positively and expressly forbidden all such additionals to Beauty, or helps to handsomeness, both as to the face and other parts of the Body, if they had been in the use and nature of things as abominable to him as Idolatry, Theft, Lying, murder, and Adultery, which some men have passionately, but impotently pretended. Thus this crank Procurator, p. 18.  

An heretical spirit.  Here you have a true Heretical bold Spirit; Heretical, that he must have all in express terms out of Holy Scripture, when some points, and of greatest moment they stick not to believe without their terms expressed in holy Scripture, 
Many things of Faith not literally expressed in Holy Scripture believed by modern heretics.  as Incarnation and Trinity, when no such words are found there, then the abolishing of the Sabbath so strictly commanded to be observed, that a man gathering sticks or wood upon it, was stoned to death by express 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 warrant 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 authentically expounded, 
Points of Faith literally expressed in Scripture, rejected by modern Her●ticks.  as in part you have heard; yet I note others no less yea, more abundantly, and most canonically explained in their literal sense universally practised; as Take, eat, this is my body. Whose sins you shall forgive, they are forgiven; and to regulate this and all other occurrences in a right sense; Whosoever will not hear the Church, let him be unto thee as a Heathen and Publican. Thus our Saviour by Church, understanding not only his Prelates and Pastors, assembled in one, but united in one practical opinion through the world, and under one supreme pastor, whereby to find this Church, 
Our intent taught by eminent doctors of all Nations.  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, 
An heretical 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 impotent, as not to find one grave Prelate or Pastor to second him; neither may these primitive Prelates be thought fit to express themselves simply Rheorically or Hyperbolically not to understand what they say, 
Holy Fathers speak not without just cause.  or without just cause in a Catechistical way for a practical reformation of such exorbitant excesses, or to meddle in what belongs not to them, it expressly falling upon Conscience here pretended, whereof they are so proper, Judges and Censurers. But why passionately? because fervently zealous? 
Holy Fathers excused from passion & vain rhetoric.  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 Temple, 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 apparent to be impudently spoken; for the rest I leave it to the Reader,[ luke. 13.32. mat. 21.12. Act. 23.3.]  

Of custom  His next clause of custom is sufficiently intercepted by Tertullian, p. 27. 61. and St. Cyprian, pag. 30, and 64. &c. with all the foresaid Fathers easily observed for as much as belongs to true Christian Discipline, p. 49.  
Again, his noting Queen Esther, 
Q Esther, &c. nothing to our purpose.  Rebeccah, 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 control all this Procurators impertinent busling repetition[ Procurat. p. 19, 20, 21.]  
Again, relating Gods benefits to the Jews in sweet washings, anointings, cloathings, with embroidery, silks, fine linen, forehead jewels, &c. rare for art and workmanship, he concludes, By all which additional Beauties provision was made to hid deformities, supply defects, and set off the comeliness 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 according to abilities with qualities, wherefore it concerns onely the Nobility, never denied any thing in a civil way, but that inferiors how rich soever may thus adorn themselves at pleasure was ever denied by what we have said; That these were provisions to hid deformities, &c. no way appears in any rational sense, though yet just deformities are not denied just remedies, with good advice, to the injury of none, nor scandal to Religion, as we have shewed before, so that the Doctor troubles himself very impertinently.  

Curiosities and dainties abused.  Again his preach of Gods bounty in all curiosities and art, to live cheerfully in this Valley of Mortality, is a sensual whimsy against both holy Scripture and Church, so fully and frequently, declaring it a state of Penance, and that all dainties are to be used only for civill recreations. 
This life a state of Penance.  See the Procurator. pag. 24. and us above.  
Then he runs a long discourse, not to abuse Gods creatures, yet with insinuating liberty at pleasure, which we regulate with Saint Austines due respect to Religion: by the advice and correction of Prelates and grave Pastours; then the Procurator closeth, saying: Thus have I( good Madam) answered as I could, 
A gross and most false verbal close of the Procurator.  what you were pleased to urge from Scripture in instances, which obviously 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 handsomeness. Thus he, how absurd and false, witness 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 Doctors above noted, where they ring evidently Gods dislike, and positive 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 discourse is but words, without either Scripture or Fathers, that finally he leaves all to guide themselves, a proper maxim of an heretic, if not worse. And farther, see this crushed by all laws and States, above.[ Dr. Patch. pag. 25. to 31, 32.]  

Good intentions justify not ill manners.  Still he keeps on upon abuse and ill intentions, to licence him, what he please in his supposed better intentions, but note well Tertullian and Saint Cyprian, with the other Fathers, & you will apparently find, that all this liberty tends manifestly to evident danger and scandal, either in himself, or his neighbour, whom he ought not so far to scandalise 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 custom, 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 millstone 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 dismiss this of simplo Intention, to salue all, 
Of simplo or good intention.  and often urged upon all straight exigents, give us, leave a little to understand it: first what is this good Intention? It is, say you, to go civilly dressed, like other Gentlewomen, not to be laughed or pointed at. To intercept this, I think I may appeal to your own consciences, whether it be not more out of curiosity, levity, yea, plain pride, then simplo decency. Here I fear a Regret of Conscience, at least, upon the last account.  
Again, to pretend others for a warrant, I doubt much how it will pass, when they themselves have too much to answer for excess and prodigality, notwithstanding their quality and vulgar esteem.  
But to the plea of good Intention, to salue 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 pass 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 catechism erroneous, where he saith, We are blasphemed, that some report us to say, Let us do ill, that good may come thereof, whose damnation is just. simplo intention then may not salue all pretences at pleasure, so to make every man and woman their own Casuist, Guide and pastor, 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 kerb this, tender Fashion & custom; then farewell all Christian Discipline, at least in Apparel, &c. farewell all what you have heard, and let the rains fly to all vanities, excess, and prodigality, not without sensuality, ill beseeming so to say, much more to act it, so opposite to the Apostle and his custom. But to proceed,[ Rom. 3.8.]  

Of custom by Nations.  Now he pitcheth again upon Custom of many countries, and modest women using painting, or complexioning,; yea, and draws in the Greek Churches generally, and most of the latin Casuists, but this is by hear-say, and names none in any manner, and so may pass for no manner of real satisfaction; 
The Greek Church drawn in against us, and no wonder.  yet note this, that for the Greek Church, it is no great wonder, when swerved from Religion itself too apparent, as elsewhere, for our discourse here, is to domestics 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 lamentable, better butted then revived, 
Complying modern Casuists answered.  when one Libertine unquiet brain, is too much for this corrupt age, and no wonder that some are deboist in manners, when so many fall from faith itself; and for a note upon the best approved, not one excuseth these Levities from sin, and for what is mortal; they are much divided, yet not a few, and of note, hold them mortal. 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 produced? I hope sufficient Casuists and more, as such eminent Prelates, and truly pious Pastours of souls, with all prudent discretion; be not willing then to be deceived, either thus, or by the Custom of modest womens pretended use, 
Modest women make not immodest dressing lawful.  sufficiently answered above, pag. 27.61.30.54.49.123. that modest women, and of pious esteem, make not immodest garments and dressings, Modest, but themselves immodest, as you may there note; in the mean time, this procurator should have done well and modestly, to have guarded these modest women with some good Prelate or grave pastor, to keep them so, which experience dictateth most necessary, 
Visits of Christian Discipline most necessary.  even in all states, as by the frequent visits made; if in ecclesiastics themselves, why not also an eye upon Seculars 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.[ doctor Patch, page. 37, 38.]  
For some second in this liberty he now shelters himself under great St. Austine for his favour to wives sufficiently related and answered above, 
St. Austine abused.  and little to his purpose, and least of all for a simplo intention of no sinister end to suffice any vanity what he please, 
Good intentions not sufficient for uncivil dressings.  as if there were not garbs and dressings 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 advantageous to vicious ends; 
A most sensual arguing to imitate lewd women, to a good end.  I see no cause why sober and modest women should despair, or be denied to turn them to better 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 pled thus, yea, a Doctor, not to distinguish matter and form? But first, that there is no uncivil habit or dressing, which may not become a civil modest woman; fie upon such a Doctor of rashness, saith Tertullian, out upon him, saith Saint Cyprian, especially when you have heard the Prophets, our Saviour himself, his Church, and Doctors so fully condemning all excess in apparel and dressing, yea, Saint John in his Apocalypse describes a Harlots habit home to the Procurators modest women, whom yet Saint Cyprian, upon this very text, page. 34. censures for that rank; such a Doctor then and Procurator, 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,[ mat. 26.24.]  
Yet to give the Procurator a little farther satisfaction, I much wonder( I say) he doth not distinguish matter and form, 
Of matter and form in apparel &c.  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 befiting persons in their degree, with good approbation from Prelates and grave Pastours, but the form which Tertullian and Saint Cyprian 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 solidly for their place and quality, which indeed may suffice all this slippery tongue venteth; yet see Tertullian and Saint Cyprian above, as often noted, &c.  
Again, 
How all things to the pure are pure, against simplo intention.  If to the pure all things are pure, then nothing is unclean, that is, morally and sinfully, in itself, as the blessed Apostle was persuaded by the Lord Jesus: These will include in their large circumference, what ever is used to advance the complexion, or hid 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 regard to the Idol: so neither can I see any Adultery in the use of those helps to handsomeness, where there is no Adulterous intent, or evil thought in the heart. Thus he, p. 40.  
Here still Christian Discipline is shuffled behind the door, and a large circumference drawn to cloath the face as well as the body, whereas the body necessary requires a decent clothing the face none, at least by painting and patching, never( I say) admitted by any Prelate or grave Pastor whatsoever; 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, declaring their distinct condition from Jews and Gentiles, that nothing in itself is unclean, yet not to licence them to transgress Christian Precepts, wherein 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, 
The Apostle of good example against simplo intentions.  If any of the Infidels invite you, and you will go, eat of all that is set before you, asking no question f●r conscience. But if any man say, this is immolated to Idols, do not eat for his sake that shewed ●t, and for conscience; conscience, I say, not thine, but the others: Thus the Apostle; and why so? for true Christian Discipline, as his immediate 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 edify: let no man seek his own, but anothers. Thus he I hope sufficient to wash off all the Procurators complying, painting, patching, and adorning complexion, never I say admitted 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, 
Of artificial native beauty fraudulently extolled.  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 against all Scriptures and Authorities by us produced, and all verbal, 
Of this Pro●urators spirit.  bewraying a brain much like the overflowing of Nilus, full of mud, still to muzzle in such nasty liberty, as Tertullian and Saint Cyprian term it; but pray what is this Spirit that thus elevates himself with Lucifer or Nebuchodonosor, to say; Who is God? who are these doctors thus pressingly pretended, that I may not censure them? Certainly a particular fiend, near allied to Simon Magus his spirit of pride, as you have heard to undervalue all, in soaring above all, until tumbled to the ground. Wherefore I commend him to Saint Peter, saying, Do penance for this thy wickedness, 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, 
The Pope grossly abused.  Tentonicks, or rollers, 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 gross, 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 prescribed a Rule, and vow that they passed in the nature of Religious, sufficiently empowering him to dissolve what he thus ordained; for the absurdity of it, what more rudely gross then to make the Pope thus distracted, not only to testify his own shane against common sense, but most falsely. This procurator cites a Bull for it, a Bull indeed, and most unlawfully begotten with a Hear-say, out of his own fanatical 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, 
St. Peter & St. Paul maintained against excess in apparel, &c.  &c. See us above, with Saint Cyprian upon them, and you may be fully satisfied,[ Dr. Patch, p. 79.]  
That he saith, Yea, as to the advantaging of our faces, and adding to the lustre and beauty of our looks, our blessed Saviour we see is so far from being against the Estern custom of anointing the Head and Face, 
Our Saviour again abused.  which doubtless added something to the visible beauty 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 ways in behalf of beauty, but to reprehend the Pharisees, who when they fasted out of hypocrisy to vaunt of their fasting accommodated themselves in a sordid nasty way justly reprehensible, when all concerning the face is to wash it without any particular water or liquour; for thus runs the Text, When thou dost fast, anoint thy head, and wash thy face, that thou appear not to men to fast. Not a word of Beauty in any sense, but to pass in an ordinary hue, that the motive of this Ceremony was not intended by our Saviour materially, but mystically, that as these things made them look pleasant and cheerful, so they should do when they fasted now, 
Holy Fathers defend our Saviour  as Christians without them, saith St. Hilarius, St. Hierom, St. Chrysostome, Theophylact, and Euthymius primitive and ancient Fathers, unto whom we might add divers modern grave authors of quality; for to think that our Saviour would counsel them simply to paint and patch the face to advance Beauty, when they mortified themselves by fasting, were most absurd, yea contradictory, to adorn and deck themselves in bravery for mirth, and yet show or do acts of sorrow by penance, as if he counseled them to be merry and sad all in a breath; the meaning then is to fast willingly and cheerfully, without hypocritical signs of sorrow, or sufferings.[ See Tirinus in Matth. 6.17.]  
Again, The Creator is willing, 
The procurator gives all liberty to excess.  mankind should serve themselves of all his creatures various excellencies in their strength, weight, light, sweetness, warmnesse, tinctures, beauties, and colours, not only to necessity and plainness, but also curiosities and gains. Thus he, and how most erroneously in the full height of a gross 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 carrier at all our holy Fathers produced, and whomsoever imaginable in his way, yet may he not pass 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, 
Fathers highly acknowledged.  which your ladyship produceth against all artificial Beauty from the suffrages of ancient and later Divines, did, I confess, a long time so scar 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 press and Pulpits of grave and godly men, no soul was more shaken then I was in the minority of my judgement, when I had more of Traditional superstition, then of judicious 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 virtuous and most commendable for all worthy qualities, did use more or less( privately and it may be less discernibly 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 paleness, notwithstanding what was with so great zeal and terror urged by some against all such practices. Thus he in behalf of painted faces, &c.[ p. 99. 106, 108.]  
Here you see a pretty spirit in a strong shaking fit of a professed enemy to Tradition; and whither then? he draws all nearer home under his own proper verge, though so ponderous a cloud of witnesses against him, censuring all, not fearing their names, how renowned soever, but the weight of their Reasons, and that least of all, when so tributary to his fancy, as not to budge without it, notwithstanding the Record of these names, most eminent for all abilities and piety in the Church of Christ,( even by his own confession hereafter) might daunt him, were he not delivered up,( as the Apostle notes some) into a reprobate sense. But how runs his reason? Finding by my greater experience in the world, &c. and what experience? still custom, and vulgar worldly custom, the high road noted in the Gospel sufficiently declared whither it tends, yea, two well known, and abundantly intercepted already, which if not sufficient, but that such custom must sway against this: Ponderous cloud of( sacred) witnesses, then let the grand signor the Turk step in for more then all; in the mean time, note this Procurator general( even by his own acknowledgement) to be overwhelmed, not only by orthodox antiquity, but by Moderns of his own Coat, so gross is his case, especially swayed by the polished breeding of some qualified Dames, pretended virtuous, though so grossly against such a confessed ponderous cloud of witnesses to the contrary, even all holy Antiquity, here presently farther adored, which( according to true Religion) in common judgement, yea, vulgar sense ought to have squared his greater experience, not thus to be lead by the Rain of an apron-string,[ Rom. 1.28.]  
Again, saith he, I do humbly aclowledge it becomes not the weakness of my Sex to contend or argue with those holy Fathers of old, 
Fathers supremely adored by the Procurator.  men of incomparable learning and sanctity, whom I wish I could as well study & red 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, 
Fathers most insolently debased, as kicked out of all authority by the Procurator.  Yet I know they were so holy and humble men, as not to think themselves infallible, nor to obtrude their opinions as Dictates, or their Commentaries for sacred texts, and their writings for indisputable Oracles, &c. I have heard and red that every one of them had their errors, &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, 
Holy Fathers defended.  yea, those doctors and Pastours, of whom Saint Paul speaks, and here acknowledged for so holy and learned, as justly to have obtained great authority in the Church of Christ, to instruct, to teach to doctrinate even in point of conscience, not to be carried away with every puff of false libertine pretences; yet these holy Prelates thus to be thrust out at doors at the pleasure of a painted Ladies Proctor, who can suffer it? first then, for the warrant 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 Conscience, 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 Pastours set before him, wherefore in the infallible use of them is, 
The right use of holy Fathers  first, the approbation of the catholic 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 authentic pen to the contrary. Secondly, they are no Antagonists( as suggested) in any of these points, nor( I say) in any manners to our present purpose, which abundantly sufficeth us, especially when so fully acknowledged, that not one can be noted opposite, to show one touch of this new infant polish in behalf of the Ladies of those times approved, but that they must lye dormant in the shade of an Apostolical countenance so many hundred years unto yesterday, and now a single( simplo, 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 errors, they are onely in matters disputable, opinions not defined by the Church, nothing then to universal Faith or Catechistical Discipline so ●stablished. But( to see the grossness 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 Regret 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.  

The super-eminent authority of the Fathers.  Only in the mean time let us give this close to holy and grave Pastors for their high Prerogative to be the nearest allied to holy Scripture of any authority or satisfaction whatsoever( even in some degree) general councils, when their Decrees proceed solely and totally out of the unanimous result of such grave Prelates, that( more seriously reflected upon) I think it hard to distinguish the Church and them, when Tradition, the Primum Mobile or axletree 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 Scripture itself, especially when great S. Austine shall say, that without this, he would not believe holy Scripture itself; what civil spirit then shall presume to suggest a motive of their coherent periods, not onely of Faith, but true Christian Discipline? Neither may they be thought to dictate onely for their moment of time, or ages; but all Ages, as the Apostle records doctors and Pastours: To the consummation of the Saints, unto the work of the ministry, 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 fullness of Christ. Thus he. Let it then suffice what these holy Prelates unanimously subsign: Let no audacious blood cast out that Jewish; How, to poised so divine a grain; Let all pass 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 sand, will teach you all truth. But note that he saith: In my Name; and what that is, he intimates immediately before by our obedience to his Church and catholic, or be cast out for Heathens and Publicans; and in this line every particular of these holy Prelates and grave Pastours, own the same assurance, not onely( I say) in point of Faith, but also Discipline, as caconical, so urgent, as you have heard: no more scanning then, no more descanting upon their Catechistical documents, much less slighting them, as if they understood not themselves, or after so much labour and pains for our daily use, be censured impertinent to our purpose.  

Fathers belied.  Again he saith, How zealous were some of them for vowed and perpetual Virginity, even so far, as sometimes to speak less honourably of Marriage; yea, to some bitterness against second Marriages. 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, 
Vi●ginity defended before a conjugal state.  as experience teacheth, and some wonder 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 Apostle hath, saying: He that joineth his Virgin in Matrimony, doth well, and he that joineth not, doth better. Pray what solecism then is there in this zeal? And that any Orthodox Father speaks bitter against second Marriage, as ill, or unlawful, he cannot show it, as being most false.[ 1 Cor. 7.38.]  
Again, having run a fantastical strain of his own imagination, though in some points of painting against himself, he closeth, saying: Besides the greatest strictness of those holy Fathers, 
Votaries shuffled at  ●… ems to have been to Votaries or resolved 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 relation of them, that there is not the least touch of any Votary, or recluse person, it being indeed ridiculous under 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, 
A gross shuffle upon Fathers authorities  As the several censures and opinions of the Fathers must give way to the Scriptures authority( out of which nothing of validity is produceable against auxiliary Beauty) so they may( without injury) be looked upon as far inferior to the joint suffrages or resolves of councils, without whose concurrence with the Fathers sense, I can hardly think any thing a sin or violation of that modesty required by Ecclesiastical Canons, and the Discipline of ancient Churches. 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 pass. That holy Fathers are to give way to Scripture, it is easily granted, but by whose better advice? not by any heretic, not any single modern doctor, much less every vulgar sick-brain; not any University or country in the least point not Passant in the Church; who then? I answer, the supreme pastor in the Church, with his council and this according to just reason. But what doth he oppose Fathers to Scripture, when he hath not the least sentence out of Scripture in opposition?  
That Fathers ought to give way to councils, make them caconical, and it is easily granted, otherwise not; that he can hardly believe a sin declared by holy Fathers without a council, is very strange; first, in that I think he believes not many councils, if the first four, according to Queen Elizabeths Articles and Act of Parliament, he will not find many there declared more then for the consubstantiality of the son with the Father, keeping Easter 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 councils descend to the particulars of a complete catechism, even in point of sin, leaving that to the supreme pastor and his doctors appointed by our Saviour to that purpose, witness his Apostle, as before, and not as this Doctor Patch closeth councils in point of these exorbitancies, saying: Leaving them to the freedom of every one, 
Private intentions stand up again by the Procurator.  whose virtuous or vicious minds best resolved the lawfulness or unlawfulness 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 farewell all Religion: But where doth he find this remittance of councils? sure I am, Fathers of councils testify otherwise, by what we have said in correcting such abuses.  
But saith he, I find no woman( otherwise unblamable) either censured or excommunicated for her colouring and dressing. Nor did the ancient confessors 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 itself, but onely in reference 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 produced, I hope both holy confessors and solid Cas●ists most sufficient to confute this of gross falsehood, which ignorance may not excuse when so plainly confessed, and for other Casuists note above.  
As for excommunication, it seldom follows, but upon contempt, or in particular cases so declared, not here concerned, though yet see Pope Urban, 8. before; and for the close of the End, I have sufficiently declared the absurdity of it before.  
Again he saith, Private mens opinions may not charge the soul with sin in things of outward use and fashion, 
Silent Scripture again urged  where Scriptures & councils are silent. Thus he, p. 117.  
How absurd this is, let any rational man judge, when it absolutely annuls all prodigality in apparel, and excessive dressings for nothing ex diametro, against all Christian Discipline, as you have heard, even belying the silence of holy Scripture, and for councils sufficiently testified by their Doctors produced, especially when all councils Orthodox whatsoever, are silent in noting them for any error, at least in this.  
Again, 
New impertinent vanities of yellow starch, &c. objected, with a lye upon Jesuits.  But they have horribly inveighed( 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 affencted to use nothing more in their Ruffs and linen. Ho● earnest were some Preachers against careless Ruffs, &c. or little 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 itself or the materials, is too absurd to be noted, as most ridiculous, but the use and abuse of them, as here where no authentic proof at all of yellow or blue starch is produced, appeareth, but the condemnation of it, and deservedly as a gross vanity and fulsome pride never admitted by any Orthodox grave pastor; And for the note of Jesuits little bands, it is so false, that in their habit they use none at all, and for other conditions they pass with other civil men. But that he seems often to startle at the stamp of sin, 
The stamp of sin declared.  I may not refuse him a little satisfaction; wherefore 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 enter into life, keep the commandments; as a Compendium both of divine and human conversation, which because it hath many branches and issuings, that we be not confounded in them, he sends us to his Church, with strict obedience 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 because subject, partly to ignorance, partly to malice, the Church likewise here keeps its place, and a great stroke, and not to mistake this Church, she is surnamed catholic; never in any public Act assumed, or presumed by its privilege purely catholic, but by the true catholic Church, in the vulgar voice of the world; this Church then must necessary have many 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 council, whether 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 seldom any Church, and he never any; wherefore let us give a true and orthodox Definition of the Church: 
The definition of the Church.  The Church is a congregation or society of true believers spread through the world under one lawful pastor. Unto this pastor then our Saviour said: Where two or three are( lawfully) gathered 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 supreme pastor of it sufficient for this place, with a note of infallibility by our Saviours presence in the midst of them by his infallible spirit, 
The Popes power to make laws & declare sins.  for the power left this pastor 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 against it. And I will give to thee the keys 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 council, without which he never chargeth any in this kind: yea, and this faculty every bishop hath, 
A Bishop can oblige upon pain of sin.  with his Chapter to ordain and bind upon pain of sin, yea, mortal sin: All this Doctor Patch may in some sort seem to pass, being acted by caconical consults, but for particular Fathers or authors, to make or determine sin, he cannot digest it.[ Mat. 19.17. & 18.20. & 16.18.]  
To satisfy this then; first, 
Fathers & authors onely declare si●s.  note that no A●thour imposeth or ordaineth any thing upon pai● of sin. Secondly, observe that particular Fathers and Authors only declare what is sin, and that it ought to oblige, as declared by an unanimous opinion, without any authentic opposition, no modesty can deny it, when thus carried, it may well pass in the nature of a Synodical decree, wherefore what they so stamp declared for sin, must be carefully avoided as sin.  

A lie upon our admitting Usury.  Again, saith he: Lastly, against all usury or profit from dry money, how vehement hath the torrents of some mens judgments been? which yet others reconcile of late( by some distinctions) with Gods laws and a good conscience, as finding 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 never any orthodox author approved Usury, being expressly against Gods divine law upon pain of death, Ezech. cap. 18.8.13.17. though many dispute of ways to put out money, without all unlawful use, which here is slubbered 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 ways both may and are found. Then he runs a long extravagant 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 intention directs all to good use, & what good use from so ill a Medium, tending thus lineally to the supreme type of vanity and pride in an high degree, not otherwise to be understood by what you have heard, or dash out all pride, prodigality, and excess in apparel, or any ornaments through the world, and so bid adieu to all civil christian Discipline.  
But let us close this Doctor Patch for an high verbal Procurator, without any one second authentic, or indeed any at all, without all modesty against so grave, holy, and learned authority confessed, without all reason against so convincing Pastoral reason, as you have heard most absolute in itself, that Vae soli; woe to a single man against Universality, against the catholic 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 captivity all understanding unto the obedience of Christ, 
Of true Christian obedience.  having in a readiness to revenge all disobedience, when your obedience 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.]  

Our Conclusion.  Finally, having sufficiently scanned this Procurators Pamphlet, I find it so impertinent, so vain and lying against all authentic authority divine, and more then human, that it repents me to have spent so much time in it, wherefore I conclude him with this character, 
A Character of this Procurator  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 authentic author, being against, not only all regular true Christian Discipline, but even common sense. Then again, his whole discourse is no other then Battology, 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 authors stiffly 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 random, most contemptibly terming grave, holy, and most learned primitive Prelates, passionate and impotent, a pretty Spirit to square out true Christian Discipline, thus to taunt at so grave Pastors, most caconical, without all exception, as to our Catechistical Faith and practical ●iscipline. And worst of all, commends us to none, leaving every man and woman to be their own pastor, 
The procurator having cast off all Prelates, as guides of conscience leaves us in the suds.  though our great and holy Apostle Saint Gregory saith, He that is his own Pastor, hath commonly a fool to his Pastor: yet is the Guide and Carver he assigns them in so dangerous a point as sensual 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 gross impiety, which doth not discover to us its offensivenesse against God by that check, regret, and disgust which it oft gives to ourselves either before, in, or after the sin done. Tbus he, to avoid such charges of better advice, and to establish himself in full liberty at his own pleasure; 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 red? or have other blockish, brutish, and avaricious 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 choked for a fulsome fancy, when habituated custom is said to be turned into nature, even by too lamentable experience, that not only Gentiles noted by the Apostle, but in Greece, 
The grossness of an illiterate libertine conscience  and those Oriental parts, not excluding some others also, heretics make Fornication no sin; Usury also no better, even at home, though in the old Law punished with death, &c. To produce the Greek Church, I have it at hand, and at large: but finally, disobedience to the catholic Church, in not believing her Sacraments, and flying from her obedience, though at first perchance with some check of conscience, at least, in some, but so slightly, that it quickly vanisheth, and proves nothing: and why thus? because custom, I say, with sensual liberty hath drowned the proctors regret of conscience, 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 iniquity. 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 greater sins, at first a little to flinch at it, but quickly passed upon a fancy 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 ourselves to the scandal and utter ruin 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 believe him, for there shall rise false christs and false prophets, and shall show great signs and wonders, so that the Elect also( if it be possible) may be induced to error: lo I have foretold you. This most divine and tender premonition ties us to the catholic Church, as infallible in all cases: to this end, ever to cast our eyes upon her, for some pretend themselves Pastors, when nothing so; others are Pastors, but negligent; 
Of false and negligent Pastors.  others seeking themselves, Mercenary, and others blind and ignorant: wherefore to understand all these, first, the Prophet Jeremy 
Jeremy  saith, Woe to Pastours that destroy and tear the flock of my pasture, 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 studies, saith our Lord. Thus he sufficiently intimating a full charge upon Pastours,[ cap. 23. 1. and Marc. 13.21.]  
The Prophet Ezechiel 
Ezechiel.  saith, Wo to the Pastours of Israel that feed themselves, is not the flock fed by its Pastors? you did not feed my flock, &c. wherefore, 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; neither 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 Prophet,[ cap. 34.2, 3, 7, 8, 9, 10.]  
Again, the Prophet Malachy, 
Malachi.  the last of the twelve, about the year of the world 3500. after which time all was governed solely by High-Priests unto the coming of our Saviour, 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 sand 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 Messenger) of the Lord of Hosts. But you have departed out of the way, and have scandalised many in the Law, &c. for which cause I also have made you contemptible and base to all people. Thus he, of idle negligent Pastours,[ cap. 2. 1. 7.]  
Saint Paul 
S. Paul.  saith, Priests that govern well, are worthy double honour. Then some do not govern well, nor observe that Counsel of Saint Hierom, 
S. 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 catholic Church her Pastours every year, and frequently both for Doctrine and Discipline, and never more need, then now by doleful 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) enemies of the cross of Christ, whose end is destruction, whose God is their belly, and glory in their confusion, who mind worldly things. Thus he, by whom I hope to be excused for this boldness, times also urging, if not in our Pastors as I hope, yet such sacred caveats cannot hurt; or if any startle at it, as approaching too nigh, take heed of the old Doctor Saint jerome, suspecting 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 indevor to draw good counsel out of it, though more easily thus stitched together, then good use made of it; yet no vulgar concernment, even salvation or damnation, but lend a helping hand to perfect it as well by practise as doctrine, for I much fear private interest in slubbering silence, and for our square this may be our Rule; 
How to square our christian discipline.  where variety of opinions and humours reign: Let us look upon our more grave Prelates and Pastors, past the stream of vanities, as best able to judge and advice 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 straight Port, 
The way of salvation in itself not strict.  because the broad and spacious way leadeth to perdition, and many enter by it: how strait 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 dismal, breeding sad thoughts, when our Saviour saith, My yoke is sweet, and burden light. To clear myself, I only 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 insinuating 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 sadness give me leave to say with the Apostle unto the Corinthians, 
S. Paul.  That I have made you sad by my Epistle, it doth not trouble me; now I rejoice, 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 discharge, hear our charge,[ 1 Tim. 5.7. Philip. 3.18. & 2 Cor. 7.8. Mat. 7.13, 14. & 11.29, 30.]  

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

S. Matthew  Again, Who dost 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 caconical superiors in the Church, saith Tirinus,[ Matth. 24.45.]  
Again, 
S. John.  A good pastor 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 retained,[ ibid. cap. 21. 13. and 20. 22, 23.]  
Again, Attend to yourselves and the universal flock over which the Holy Ghost hath placed you Bishops to govern the Church of Christ, 
Acts.  which he hath purchased by his blood; I know that after my departure there shall enter ravening wolves amongst you, not sparing the flock, and out of yourselves there shall rise men speaking perverse things, to seduce 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, showing 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 myself become a Reprobate. Thus the Apostle,[ Act. 20.28, &c. 1 Cor. 9.27.]  
Again, Remember your superiors that have spoken the work of God unto you, 
St. Paul  whose end of conversation beholding, imitate their fa●th, &c. Thus the Apostle showing the office and example of true Pastors,[ Heb. cap. 13.7]  
Here then you see the charge of Pastors, with their divine assistance, a complete 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 comportment befiting a well disposed Christian, it is a dead Faith, worth nothing. But as the charge is great upon Pastors, 
The obligation of subjects to their Pastours.  so listen a little to the obligation 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 administereth 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? even so in the Church of Christ, if not with temporal death, the spiritual fals more heavy by excommunication, 
The severity of 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 body, and afflicted by the Devil, with infirmities and wonders that so tormented and humbled, he may repent and be saved. 
Origen, S. Hilarius, S. Ambrose, S. jerome, S. Chryst●m S. Austine.  Thus Origen, St. Hilarius, St. Ambrose, St. Chrysostome, and St. Austine: for at that time Satan had power to afflict excommunicate persons visibly in the Body, as now invisible in the Soul, saith Tirinus 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 furiously, always 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 condition, but to wreak 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 crwoned in heaven, is always in durance.  
Now then to apply ourselves more effectually to our charge, you have heard holy Fathers sufficiently intimating our task, to reform such exorbitant abuses as laid before you, and particularly that great Patriarch St. Chrysostome, of persons going to Church to pray, loaden with enormous excesses of apparel, 
Of repelling scandalous dressings from all sacraments  and dressings most ridiculous and scandalous, p. 41. that methinks with Pope Urban, p. 48. such may more justly be debarred all Sacraments, as savouring neither of Devotion, nor Christian civility, then thus noted in the Church simply to pray, especially such as paint and patch their face, with powdered 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 Apostle, That we must g●ve an account of them: And certainly, according to what we have heard out of holy Scripture, and the Doctors of the Church, not to be slighted or shuffled withall; neither may we deceive them and ourselves with chaff, stubble, or trash, by conniving, but serve them by instructing and inculcating real Christian Discipline, Amen.  

The Corrector of excess in apparel, &c.  To be short then with the procurator 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 absorbed in a fervent 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 excess 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? certainly this seems a high charge, 
Deboist true believers near allied to heretics.  a deep point of conscience. But I pray God many true believers look not upon these vanities against christian Discipline expressed in holy Scripture and Fathers, as heretics do upon points of Faith and holy Scripture, presuming all to be taken at their carving, so expressly against our Saviour, upon pain of eternal damnation, obliging us to obey his Church, not only assembled, but united in one, under one supreme Pastor or Head, to which end saith his Apostle, He gave some Apostles, some Prophets, 
Gods provision to guide us in point of conscience  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 heretics, his next words are: To the consummation of the Saints, unto the work of the ministry, 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 fullness 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 wickedness of man, in craftiness, to the circumvention of error. 
Christians charged to obey their Pastours.  Thus he. All which certainly requires a christian Discipline, to regulate this Doctrine and Faith, with correspondent manners 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 mourning, 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 catholic Church in her grave Prelates and pious Pastors, as you have heard, and not to leave every person at random, to the simplo regret of his own private conscience, when( I say) all instructions possible can hardly make some conceive any conscience at all, 
How to know our comportment in apparel, &c.  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 accommodate and carry myself, that were Jugum insupportabile, an insupportable yoke carefully avoided by the Apostle. To alleviate this, first, a regular Christian way is easily observed, and for the rest, liberty may pass until counter-manded by the prescript here given. Note then( I say) this Procurators soaring Discourse, without all authority, without Religion, without true Christian Discipline, yea against all these in his libertine close left to every man and womans private 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, rather then tumble head-long with simon Magus, AMEN.  
Vale.   
FINIS.   

A COROLLARY OR, ADDITION To the Premises.   

A COROLLARY OR ADDITION to the premises.  
THe reverberation of the air upon what you have seen, urgeth to a farther Note in a quaternal list, and first upon  

Patches.  
Patches then, notwithstanding Tertullian and Saint Cyprians catechistical pains, yet all is slighted, as minus habens, or very diminutive, not weight to what their expressions import, speculated to an inconsiderable value as simplo, to use them, or not use them, notwithstanding Tertullians pressing words, saying: They offend God who force the complexion by art, slain the cheeks with read, extend the eyes with black painting( or patches) &c. How abhorring are these things from your disciplines and professions?( as Christians) How unworthy the name of a Christian to carry a counterfeit face, wherein all simplicity is expected; to have a lying countenance, what tongue can express it? Thus he, unto whom add Saint Cyprian, who having spoken much of such madness, concludes, All which sinners and the Apostate Angels by their arts provided, when tumbling into terrene affections, they departed from the celestial. They taught to colour the eyes with black( patches) traced in form, to adulterate the cheeks with a lying read, to change the Hair by dissembling colours, and to overthrow all the verity of mouth and head, by imprinting of their corruption, &c.  
Again, thou art a Matron in the Church of Christ, rich and wealthy, anoint thy eyes, not with the Devils painting( the face) but with the ointment of Christ, that thou maiest see God when thou dost merit 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 daubed with black( patches) all in darkness, see not the poor and needy. Thus he, though so great a primitive Prelate and glorious Martyr, yet now little regarded, and why? because all falls into an indifferent line; and most strange, when only good Intention, handsomeness to be like others, not contemptible, must land all for safe and secure; what then is this good Intention so blind, so vain, and proud, if not tainted with wicked sensuality in an high degree, inviting all eyes and wanton dispositions to behold youth, feature, complexion, aspection, imboldning, vain discourse, if not worse? certainly well reflected upon, it cannot be less, howsoever shuffled to some impertinent excuse, as[ tart. p. 90, 91. S. Cyp. p. 94, 100.]  
Yet it is to be like others: what others? vain fantastical others? no motive, and less example for civil Christians by what you have heard, be their qualities and esteem what it will.  
As for contempt in a decent Christian Discipline, according to quality, look upon that text of the Apostle, teaching us to rejoice to suffer reproach for the name of Jesus, and his holy Discipline; neither may this seem Antiquated or not concerning us, because acted by the Apostles of so high perfection, when the profession of Faith and Christian Discipline ever survives to all posterities, even to the end of the world sufficiently testified by Saint Peter unto his Jews in Greece, saying, Christ suffered for us, leaving you an example to follow his steps; finally, let the Intention be what it will, imprint well these words of Tertullian Not to draw the eyes and sighs of young men after you.  
Again, what do we breed danger in another? what do we suggest concupiscence to another? which if God do not distinguish from whoredom, in respect of punishment, I know not how he can pass free, that is cause of anothers perdition, &c. worth reading. Take heed then, and be most assured, there is no Patching with God, witness his holy doctors testifying it so plain in a vulgar catechistical sense as you have seen and heard: Take heed( I say) that simplo Intention deceive not common Christian Discipline, when so ex diametro, directly opposite to all related,[ tart. above, pag. 88, 90. Act. 5.41. & 1 Pet. 2. 2●.]   

custom.  
Yet not appeased or satisfied, custom is again rubbed up, though most absurdly against what you have heard, p. 71. 98. 113. 125. for that custom ought prevail, it is required and expected, that it be approved, and by such as the Apostle with the Church of God, otherwise it may stream as it did against our Saviour himself, when Pilate said unto the Jews, You have a custom, that I release one to you in the Pasche: will you therefore that I release unto you the King of the Jews? they all cried out saying: Not him, but Barrabas, and barrabas was a thief.  
Thus you see the abuse of Custom, which if it steer without its authentic Guide you may plainly observe how exorbitant it proves, even in the highest degree to prefer a Thief before our Saviour, that nothing is found more dangerous, yea pernicious.  
Note also, that the first Idolatry in the world came in by abused custom, not reproved in time, witness Salomon. Pretend no more then custom without the Apostle, and his second, for thus it strayed when holy Prelates and grave Doctors reprehended it as you have heard 〈…〉[ Joan. 18.39. Sapient. 14.16.]   

Prodigals.  
This all highly condemns, though none will aclowledge it, how extravagant soever, and odious both to God and man, as above, pag. 60, 167. But that which I intend here is to inculcate the more real & substantial condition of the rich, and such as make themselves Lords supreme without control, in what God hath blessed them withall, to dispense it at pleasure in any prodigal way whatsoever, when our Saviour hath sufficiently declared what silly tenants they are at his will, and the greatest but for life, saying: Thou fool, this night they require thy soul of thee, and the things that thou hast provided, whose shall they be? Will you say, your heir will thank you? few such are found, but for Prodigals, neither God nor man can any way aclowledge them, yea, God gives such blessings to a more blessed end to feed the poor, to pious uses, when his sacred Text shall say, Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels, for I was hungry, and ye gave me nothing to eat, I was thirsty, and ye gave me not to drink; I was a stranger, and ye received me not: I was naked, and you clothed me not, sick and in prison, and you visited me not. Thus the Text answering also the excuse of such as will know none of all this, when the poor are daily seen and found more ready at hand, then Dogs, Horses, and Hawks, with their appurtenances, yet not totally to abrogate these, but square them by a level of moderate use attending conscience, not consuming estates, as given to that end; and why the poor and pious uses ought not to share with these, and as deep, at least in the excess noted by grave Pastours, I know not, sure I am, it would redeem much,[ Luk. 12.20. mat. 25.41.]  
But saith that old Text of Moses, If one of thy Brethren that abideth within the gates of the City, in the Land which our Lord thy God will give thee, come to poverty, thou shalt not harden thy heart, nor close thy hand, but shalt open it to the poor man, and shalt lend him that which thou perceivest he hath need of: Beware, lest perhaps an impious cogitation steal upon thee, and thou say in thy heart, The seventh year of remission draweth nigh, and turn away thy eyes from thy poor brother denying to lend him that which he asketh, lest he cry against thee to our Lord, and it become a sin unto thee. But thou shalt give unto him, neither shalt thou do any thing craftily in relieving his necessities; that our Lord thy God may bless thee at all times, and in all things whereunto thou shalt put thy hand. There shall not want poor in the land of thy habitation: therefore I command thee, that thou open thy hand to thy poor and needy Brother that liveth in the land. Thus the text, and consonant to this our Saviour saith, The poor you have always with you. And that they are so to continue I think needs no proof, where experience is so full, yea, the whole current of Holy Scripture is to relieve the poor and needy; what then may some say, must I expend myself upon the poor? in some sense, yes, your quality and family with decent recreations provided, the residue is the poors and the Churches for pious uses; but for poor in extremity, he that will not relieve his neighbour in such a case, Saint Ambrose saith, He killeth him; and who this neighbour is, our Saviour sheweth to be him that is next at hand so afflicted. And thus much of such poor as accidentally occur to view or knowledge.[ Deut. 15 7, 8. mat. 26.11. S. Ambrose, lib. 2. de office. c. 7.]  
But there is a farther charge upon the Re-publick or Common-weal, not only to provide for such as they see, or casually hear of, but are obliged to examine their several districts, who is in such a case, that no counterfeit Vagabonds range to the ruin of the truly needy, pestering of streets and highways; this I neither find nor hear of more Religiously and charitably observed then in Holland, and the territories of Geneva in France, yea Geneva i● self, though most heretical, extend( as I am credibly informed) a charitable or commiserating hand upon our Religious Capuchins of S. Francis there nigh the City, for which God I hope will one day reduce them to his Church and Salvation, Amen.  
By all which it is most apparent, that man is but a simplo Steward or dispenser of what God blesseth him withall in temporals, and this onely for life and short, when no man can assuredly promise himself a year or day, and morally by course, not many years; if forty or fifty, a high proportion and sad, if not well carried upon a just account, the happy close of all, and not to be bawkt or waved by any shift, God then grant it a good test. Amen.   

Pastors.  
Of Pastours you have heard already, both good and bad, yet upon these reflections, and particularly upon the Prophet Jeremy, he seems to point hard at our present times, saying, My people are become a lost flock, their Pastours have seduced them, and have made them wander in the Mountains forgetful of their habitation. This seems to trench sharp upon silent Pastours and a stubborn flock, that it extremely behoves both parties to ruminate well upon it; and first the pastor, as the source of what streams to the feeding of the flock, I hope sufficiently expressed already out of those two great Prophets Jeremy and Ezechiel above, p. 240. wherefore this only touch may suffice here, that God saith, Behold I myself will require my flock at the hands of their Pastours: A great charge, and hard, as already expressed, with the obligation of their flock not only to listen, but obey their Pastours caconical proposals, a sufficient discharge for the one, with a sad doom fo● the other refractory, whom I wish more seriously to ponder that of the Prophet Jeremy, Thou hast a Harlots face, and knowest not how to blushy; that they fall not into the list of those of whom the Apostle saith; Having their consciences sea●ed, howsoever a little after, saith he: Priests that rule well, let them be esteemed worthy double honour; they that sin, reprove before all, that the rest also may have fear. Thus he, Amen.[ Jeremy, c. 50. 6. Ezech. c. 34. 10. and 1 Tim. c. 4 2. and 5.17.20.]    

THE INDEX.  

A  
ABsalom, his long precious hair, page. 132, 133.  
Actions, all only tending to sins, are sins page. 186.  
Adam, how clothed by God, and why so. page. 28.  
Adam, of a great stature. page. 81  
Adonias, his admirable Beauty. page. 132,  
Adversity and prosperity. page. 170.  
Adultery; St. Ambrose makes excess in Apparel worse then Adultery. page. 52.  
Adultery, caused by excess in apparel, a mortal sin. page. 37.  
Alms, St. Chrysostom holds no alms sufficient to excuse living in excessive Apparel. page. 61.  
alms, itis strong effects, with its obligation. page. 168.  
St. Ambrose makes excess in apparel worse then adultery. page. 52.  
St. Ambrose affrighted at prosperity. page. 175.  
Angels created. page. 2.  
The Apostles St. Peter and St. Paul, maintained against excess in apparel. page. 211.  
The Apostle, of good example against simplo intention. page. 208.  
Apparel. page. 25.  
Apparel rich, not befiting all page. 32.  
Apparel, St. Peter and St. Paul against excess in apparel. page. 34, 45.  
Apparel, the good example that women ought to give in it. page. 34  
Apparel, the excess of it, cause of adultery, a mortal sin. page. 37.  
Apparel, &c. Of Dives his rich apparel, &c. page. 3●.  
Apparel, Tertullian against excess in apparel. page. 37.  
Apparel distinguisheth the servants of God from the servants of the Devil, saith Tertullian. page. 38.  
Apparel, S. Cyprian against excess in apparel. page. 43.  
Apparel, excess in apparel and ornaments becomes none but Harlots. page. 48.  
Apparel, the Prophet Jeremy of excess● in apparel. page. 84.  
Apparel, the abomination of womens assuming mens apparel, and contrary. page. 123.  
Apparel, S. Hierom of a married woman punished for her pied in apparel. page. 53.  
Apparel, the vanity of it as mortal, or great sin. page. 54, 62.  
Apparel, S. Gregory of sin in the excess of apparel. page. 64.  
Apparel, the true understanding of excess in apparel. page. 67, 68, 73, 253.  
Apparel, a Note to know excess in apparel. ibid.  
Apparel, how excess in apparel is a sin. page. 68.  
Apparel, when vain apparel is a mortal sin. ibid.  
Apparel in excess compared to murder by S. Chrysostome and Tertullian. page. 55, 56.  
Apparel, St. Chrysostome bitter against alluring dressings in apparel, page. 56.  
Apparel, St. Gregory his censure of all women in rich apparel. page. 64.  
Apparel, three lawful uses or ends of clothing. page. 25  
Apparel, Christian Religion always reformed excess in apparel page. 73.  
Apparel, Doctor Stapleton of excess in apparel in England. page. 64.  
Apparel, S. Chrysostome of excess in apparel. page. 56.  
Apparel, no alms can excuse living in excessive apparel. page. 61.  
Apparel, an objection in behalf of excess in apparel, &c. answered. page. 73.  
Apparel, Clemens Alexandrinus thinks excess in apparel worse then drunkenness. page. 42.  
Apparel, excess in apparel and ornaments include a contempt of God. page. 74.  
Apparel, excess in apparel repugns a Christian Vocation. page. 75.  
Apparel, excess in apparel is against all laws Christian, as well politic as ecclesiastic ibid.  
Apparel, what is lawful. page. 76.  
Apparel, when a mortal sin. ibid.  
Apparel, three impediments of Salvation by excess in apparel. ibid.  
Apparel, St. Chrysostome most excellent of such Antiques going to Church to pray in excessive apparel. page. 59.  
Apparel, Sir Thomas Moor his reward for all these vanities in apparel and dressings. page. 65.  
Apparel, St. Chrysostome most severe against prodigals and vain fashions in apparel, &c. designing them for Hell. page. 60.  
Apparel, Jerusalem destroyed for excess in apparel. page. 176.  
Apparel, of the matter and form of it. page. 206.  
Apparel, the vain glory of it to be trembled at. page. 57.  
Apparel, of the Jews Priests applied by St. Hierom to our Bishops & Priests. page. 118.  
Apparel, for Priests ordinary garments, ibid.  
Apparel of Priests by St. Gregory, page. 119  
Apparel, its corrector in excess, page. 250.  
Aquinas, an objection out of St. Thomas answered. page. 71.  
K. Assuerus his great care that none should abuse themselves by excess at his great Feast. page. 132.  
Attire, pride prosecuted by the Prophet Isai in vain attire. page. 26, 28.  
Attire, rich Attire in some accursed as a particular Note of a Harlot. page. 39  
Attire, prodigal Attire defames the body. page. 45.  
Attire, Q. easter objected for beauty and rich attire, page. 124, 197.  
St. Austine regulateth wives adorning themselves to please their husbands. page. 61.  
St. Austine against wives painting themselves. page. 62.  
S. Austine saith, that all painting the face, and curling the hair, is execrable, even in married persons, page. 63.  
S. Austines good counsel to wives adorning themselves to please their husbands. page. 63.  
S. Austine abused. page. 205.   

B  
Ball-banqueting. page. 111.  
baptism, all things conducing to sin, are abjured in baptism. page. 66.  
baptism, our threefold obligation in it. page. 16.  
S. Basil of the Basilisk. page. 29.  
S Basil, of the rich and poor. page. 167.  
Beauty. page. 80.  
Beauty naturally invites to wicked sensuality. page. 87.  
Beauty, the offence of it punished as whoredom. page. 88.  
Beauty natural is to be suppressed, much more artificial. page. 88.  
Beauty, the proper use of it is Luxury, with an answer to a plea for beauty, page. 89.  
Beauty, none to be esteemed. page. 93.  
Beauty, S. Hieromes counsel to neglect it. page. 102.  
Beauty, Qu. Esther objected for beauty. page. 124, 197.  
Beauty, Note the use of it by the effect. page. 132.  
Beauty, Adonias admirable for it. page. 132, 135.  
Beauty and all curiosities, why created. page. 135.  
Beauty, an History of poor claroes cutting off their Noses to deform their beauty. page. 138.  
Beauty, S. Chrysostome holds it impossible to have a care of the soul, where beauty and ornaments reign. page. 57.  
Beauty, itis infinite dangerous nature. page. 137.  
Beauty artificial and natural fraudulently extolled. page. 209.  
Believers, deboist true believers near allied to heretics. page. 251.  
Birth-right, what is the first birth-right in the law of nature. page. 105.  
Bishops can oblige upon pain of sin, page. 231  
Black patches, S. Cyprian earnest against them. page. 43, 93, 94, 101.  
Black patches, Tertullian vehement against them. page. 90, 91.  
Black patches, a gross sin. page. 90.  
Black patches, the Devil author of them. page. 90, 94.  
Black patches unworthy the name of a Christian. page. 91  
Black patches, married women may not use them. page. 95.  
Black patches provoke the wrath of God. ibid.  
Blessings of God measured by rich fortunes. page. 172.  
Body, prodigal attire defames it, page. 45.  
Bread, of Proposition, the mystical use of it. page. 116.  
Of Building fair houses. page. 148.   

C  
Cain, how and where slain. page. 8.  
Casuists, complying modern Casuists answered. page. 203.  
Chains of gold. page. 99.  
A Character of the Devils Procurator general advancing vanities, page. 234.  
chased, a desire to be so, and modest sufficeth not. page. 45.  
Chastity, wherein it consists, and how lost by imitating Heathens and heretics, in decking the body. page. 86.  
Cheating, or false play. page. 151.  
Childrens deboistnesse by Parents concurrence. page. 163.  
Christians charge to obey their Pastors, page. 247, 253.  
A Christian vocation repugnant to excess in apparel. page. 75.  
Christian, this name unworthy such as paint and patch their faces. page. 91.  
Chrysostome compareth excess in apparel to murder. page. 55.  
St. Chrysostome bitter against alluring dressings, threatening revenge, page. 56.  
St. Chrysostome regulateth wives adorning themselves to please their husbands. ib.  
St. Chrysostome, of excess in apparel. page. 56.  
St. Chrysostome holds it impossible to have a care of the Soul, where beauty and ornaments reign. page. 57.  
St. Chrysostome most excellent of such Antiques going to Church to pray in excessive apparel. page. 59.  
St. Chrysostome most severe against Prodigals and vain fashions in apparel, &c. designing them Hell. page. 60.  
S. Chrysostome holds no alms sufficient to excuse living in excessive apparel. page. 61.  
S. Chrysostome, of the ill education of children. page. 163.  
Church, the proper end of going to Church. page. 59.  
Church, The Greek Church drawn against us, and no wonder. page. 203.  
The Church and her Pastors the sole guide of Conscience. page. 244, 252.  
Circumcision commanded. page. 11  
claroes, an History of poor claroes cutting off their noses to deform their beauty. page. 138.  
S. Clement, Disciple to Saint Peter, strict against excess in apparel, as cause of Adultery, a mortal sin. page. 37.  
Clemens Alexandrinus thinks excess in apparel worse then drunkenness. page. 42.  
Clergy-men prohibited to game, page. 150.  
Cloaks, of short cloaks. page. 32.  
A Close, Of the Devils procurator general, verbal, gross, and most false. page. 199.  
Clothing, or apparel, three lawful ends. page. 25.  
Cocking. page. 155.  
Conclusion page. 234  
Condition, the worst in a sinner is obstinacy not to amend. page. 44, 139.  
Conscience, the grossness of an illiterate libertine conscience. page. 239  
Conscience, its regret simply in itself not sufficient. page. 236.  
Conscience, Gods provision to guide us in it. page. 252.  
Consuming by prodigal pleasures, a dreadful sentence against it. page. 176.  
Contempt of God, by neglecting Christian Discipline. page. 185.  
Corrector, of excess in apparel. page. 250.  
Counsel, good counsel to men as well as to women. page. 86  
Counsel, attend to grave counsel. page. 99.  
Counsel, good counsel. page. 93.  
Counsel, St. Austine gives good counsel to wives adorning themselves to please their Husbands. page. 63.  
Courses that are wicked svit not to good ends. page. 193.  
Curiosities, why created. page. 135.  
Curiosities and dainties abused. page. 198.  
custom answered. page. 39.  
custom, how not to feel hard things of custom, in point of Religion. page. 41.  
Of custom. page. 71, 196.  
custom most dangerous to presume of it. page. 98.  
custom, in Levities not to be excused by the examples of persons of quality, and esteemed pious. page. 113.  
custom and fashion most dangerous. page. 125.  
custom of Nation. page. 127, 132.  
S. Cyprian, of the true condition of man. page. 42.  
St. Cyprian, a succinct memorial of him upon the premises. page. 144.  
S. Cyprians note of scarlet sheep declared. page. 50.  
Saint Cyprian most excellent of true Christian Discipline. page. 12.  
S. Cyprians good counsel. page. 111.  
S. Cyprian, of Dicing, page. 152.   

D  
Dainties abused. page. 198.  
Dancing. page. 154.  
Deboist, true believers near allied to heretics. page. 251.  
Defects of nature to be covered, page. 72, 183.  
Definition of the Church, page. 230.  
Delights are to be discussed. page. 40.  
Devotions very false in excessive ornaments, yea, Idolatry. page. 179.  
Dicers, noted for frequent in it, are declared infamous. page. 151.  
Dice invented by the Devil, and how, page. 152.  
Dicing becomes not a Christian. page. 153.  
Discipline, how to square it. page. 243.  
Discipline, S. Cyprian most excellent of it. page. 12.  
Discipline, declared by S. Paul. page. 15.  
Discipline Ecclesiastical ought to regulate women in their apparel and ornaments. page. 46.  
Discipline neglected is a contempt of God. page. 185.  
Discipline ought necessary to be visited. page. 204.  
The Devil is author of new fashions. page. 85.  
Of Dives his rich apparel. page. 32.  
Doctors of all Nations teach our intent. page. 195.  
Drailing clothes on the ground. page. 30.  
Dressings excessive condemned. page. 45.  
Dressings immodest seem mortal, page. 47.  
Dressings alluring St. Chrysostome bitter against them, threatening revenge. page. 56.  
Dressings, what are lascivious, and how to square them. page. 72.  
Dressings to cover defects in nature, ib.  
Dressings immodest, modest women make them not lawful. page. 204.  
Dressings uncivil, good intentions do not suffice to use them. page. 205, 225.  
Dressings scandalous to be repelled from all Sacraments. page. 249.  
Drinking excessive condemned. page. 104  
drunkenness, Clemens Alexandrinus thinks not so bad, as excess in apparel. page. 42.   

E  
Ears having pendents not to be excused. page. 94, 99, 101.  
Earth created. page. 4.  
Of Education. page. 159.  
Education of children noted by Saint Chrysostome not to be carefully performed. page. 162.  
K. Edward the confessor his humility page. 21  
The Effect of vain pleasure and miserable riches. page. 179.  
eyes wanton. page. 29.  
eyes painted, reprehended by St. Hierom. page. 102.  
Emperours, &c. may have rich ornaments. page. 119.  
Ends that are good become not wicked courses. page. 193  
Englands excess in apparel noted by Doctor Stapleton. page. 64.  
Esau selleth his first birth-right. page. 105.  
Qu. Esther objected for beauty and rich attire. page. 124, 197.  
Example, good example to be given by women in their apparel. page. 34.  
Example, all bound to good example page. 40.  
Example, good example exacted by the Apostles against simplo intention page. 208.  
excess in Apparel, the cause of adultery, a mortal sin. page. 37.  
excess in apparel, a Note to know it. page. 67, 73.  
excess in apparel and ornaments, include a contempt of God. page. 74.  
excess in apparel repugns a Christian vocation. page. 75.  
excess in apparel is against all Laws Christian, as well politic as ecclesiastic. ibid.  
Excessive ornaments breed false devotion, yea Idolatry. page. 179.  
Excess in apparel, its corrector, page. 250.  
excess hath all liberty granted by the Devils Procurator general. page. 213  
Excommunication, its severity, page. 247  
Excommunication, Lay-men are prohibited to game, upon pain of Excommunication. page. 150.   

F  
Faith in many things not literally expressed in Holy Scripture, believed by modern heretics. page. 194, 227.  
Faith in many points literally expressed in holy Scripture, yet rejected by modern heretics. page. 194.  
Fashions noted by Tertullian to proceed from the Devil, as author of them. page. 85.  
Fashions excessive, it is impudence not to leave them. page. 139.  
Fashions and custom not to be embraced. page. 125.  
Fashions, vain and prodigal, most severely reprehended by S. Chrysostom, designing them for hell. page. 60.  
Fashions ought to be censured by grave Prelates and such Pastors. page. 250.  
Fathers highly acknowledged. page. 214.  
Fathers supremely adored. page. 216.  
Fathers most insolently debased, as kicked by the procurator out of all Authority. page. 217  
Fathers defended. ib.  
Fathers, the right use of them. page. 218.  
Fathers, their super-eminent Authority. page. 220.  
Fathers defended, as not simply Rhetorical in detecting sins attending these vanities in apparel, &c. page. 77, 148.  
Fathers belied. page. 222.  
Fathers grossly shuffled in their Authorities. page. 223.  
Fathers and authors onely declare sin. page. 231.  
Fathers rudely affronted. page. 184.  
Fathers excused from passion and vain rhetoric. page. 196.  
Fathers speak not without just cause, ibid.  
Fathers defend our Saviour. page. 212.  
Fear, the foundation of Salvation. page. 87.  
Feasting, against the excess of it, page. 104  
Feasting, the right use of it, and meritorious. page. 129.  
Feet extravagant. page. 30.  
Flood, 120 years allotted man to repent before the flood. page. 81  
Of Form and matter in apparel, page. 206.  
Fortunes rich, how measured by Gods blessings. page. 172.  
France, its Levities. page. 112   

G  
game, how lawful, page. 149  
game lawful. ib.  
game unlawful. ibid.  
game prohibited Clergy-men. page. 150  
game prohibited Lay-men, upon pain of excommunication. ib.  
Garb, in a proud strain. page. 29.  
Gold chains condemned by Saint Cyprian. page. 99.  
S. Gregory of sin in the excess of apparel. page. 64.  
Greek Church drawn in against us, and no wonder. page. 203.  
S. Gregory, of Priests apparel. page. 119.  
S. Gregory, his censure of all women in rich apparel. page. 64.  
S. Gregory, of excessive play and sporting. page. 155.  
Ground, drailing clothes on the ground. page. 30   

H  
Hair, the Prophet Jeremy against curled Hair. page. 30, 31.  
Hair, of pride in hair. page. 30, 34.  
Hair, S. Cyprian against powdering hair, &c. page. 43.  
Hair, St. Cyprian against curled hair. page. 45.  
Hair, the danger of prodigal dressing the hair, seems mortal. page. 46.  
Hair, colouring the Hair is most abominable, and invented by the Devil. page. 91, 94.  
Hair, the vanity of extravagant dressing the hair. page. 91.  
Hair, of colouring it. page. 99.  
Hair, S. Cyprian calls powdering the hair an audacious and sacrilegious contempt of God. page. 96  
Hair, against such as love not gray or white hair. page. 97.  
Hair coloured, &c. condemned by St. Hierom, as most abominable. page. 102.  
Hair, the use of long hair by the effect, page. 132.  
Hair, of Absaloms long precious hair. page. 133.  
Hair, of our Saviour expressed in long hair. page. 133  
Hair, St. jerome of long hair in Priests. page. 134.  
Hair, S. Austine saith, that all painting the face, and curling the Hair, is execrable, even in married persons. page. 63.  
Hair, a Note upon powdering it. page. 142.  
Hair, very hard to excuse powdering the hair from not pertaining to the Devil. page. 72.  
Hands, vainly used. page. 30  
Hard things of custom, in point of Religion, how not to feel them. page. 41.  
Harlot, rich attire in some accursed, as a particular note of a Harlot, page. 39.  
Harlots, excess of apparel and ornaments, out of their degree, becomes none but Harlots. page. 48.  
Harlot, painting the face, a proper note of a Harlot. page. 85.  
Harlots have a particular dressing, not to be used by any civil woman, page. 187.  
Harlots, a plea for Harlots imitating civil women, nothing to our purpose. page. 186.  
Heavens created. page. 2  
Heresies, why permitted by God page. 138.  
An Heretical spirit. page. 194.  
An Heretical bold spirit. page. 195.  
heretics near allied to deboist true believers. page. 251.  
heretics modern believe many things of Faith not literally expressed in Holy Scripture. page. 194.  
heretics modern reject many articles of faith literally expressed in holy Scripture. ibid.  
Qu. Hester objected for beauty and rich attire. page. 124, 197.  
Hieremy the Prophet, of excess in apparel, and painting the eyes. page. 84  
S. Hierom, of the Jews Priests vestments applied to our Bishops and Priests. page. 118  
St. jerome, his verdict of rich men page. 171  
St. jerome, of a married woma●… punished for her pride in apparel▪ page. 53  
Hope of amendment of life. page. 139  
Horse-racing. page. 155  
Houses, of building fair houses, page. 148.  
Humility, S. Austine of Humility. page. 23  
Humility, of S. Martin. page. 20.  
Humility, of K. Edward the confessor page. 21  
Humility, a notable example of it page. 23▪  
Husbands, of women adorning themselves to please their husband, page. 63▪ 68, 97.  
Husbands, a caveat for husbands in the ornaments of their wives. page. 69.  
Husbands, S. Chrysostome regulateth wives ad●rning themselves to please their Husbands. page. 56   

I  
Jacob mystically deceived his father Isaac. page. 191.  
Idolatry committed by excess in ornaments. page. 179.  
Jeremy the Prophet, of excess in apparel, and painting the eyes. page. 84  
Jerusalem destroyed for excess in apparel, and painted faces. page. 176.  
Jesuits belied. page. 227.  
Jewels, their unlawful use. page. 31  
Jews Priests apparel and ornaments applied by S. Hierom to our Bishops and Priests. page. 118  
Qu. Jezabel her painting. page. 82.  
Imitate, a most sensual arguing to imitate lewd women to a good end. page. 205.  
Immodest dressings seem mortal. page. 47.  
Of impudence, in not leaving excessive fashions, page. 139.  
Our Intent taught by eminent Doctors of all Nations. page. 195  
Intentions, though good, yet they justify not ill manners. page. 200.  
Of Intention simplo and good, page. 201.  
Intentions, though good, yet they suffice not uncivil dressings. page. 205, 225.  
Intentions, how all things to the pure are pure against simplo Intention. page. 207.  
Intention, the Apostle of good example against simplo intention. page. 208  
Isai the Prophet prosecutes Pride in vain attire. page. 26.  
Isai the Prophet, upon his related vanities. page. 28.  
Holy Judith objected for rich ornaments. page. 121   

K  
Kings, Princes, &c. may have rich ornaments. page. 119.   

L  
Lace, gold Lace. page. 3●…  
Ladies, The doctor or Procuratou●… flatters his Ladies. page. 19●…  
Lamech, the first that had two wives▪ page. 8●…  
Lascivious dressing, what it is, an●… how to square it. page. 72  
Lay-men prohibited to game, upon pain of excommunication. page. 150.  
Laws, excess in apparel is against all Laws Christian, as well politic as ecclesiastic. page. 75.  
Laws, a falsehood mingled upon positive Laws. page. 193.  
Lent, of sports in Lent. page. 155.  
Lent most religiously observed in primitive times. page. 156.  
Lent, ordained for recollection, satisfaction, and devotion. ibid.  
Lent, how to be kept by all. page. 157.  
Levities of France. page. 112.  
This Life, a state of Penance. page. 9, 198  
Loaves of Proposition-bread, the mystical use of them. page. 116.  
London garb, and Parisian mode. page. 164.  
Lucifer and his rout fell the same day of their Creation. page. 4.   

M  
Man created. page. 4.  
Mans happiness, had he tasted of the three of Life. ib.  
Man fell the same day of his Creation, page. 5.  
Man, Gods infinite goodness to him, more then to the lapsed Angels. page. 6.  
Man, S. Cyprian of the true condition of Man. page. 42.  
Man had 120 years allotted him to repent before the flood. page. 81.  
Mans threefold obligation in Baptism, page. 16.  
merchant, our reverend Father, of the v●nities of the world. page. 66  
Married women ought to adorn themselves, with due respect unto Religion. page. 62.  
Of Married women adorning themselves to please their Husbands. page. 68.  
Married women may not paint nor patch their faces, much less any other. page. 95.  
St. Martins humility. page. 20.  
Of Matter and form in apparel. page. 206.  
Memory and will. page. 1.  
Modest women, See Women. 〈…〉  
Moor, Sir Thomas Moor his reward for all these vanities in apparel and dressings. page. 65.  
murder, excess in apparel compared to it by Tertullian and S. Chrysostome. page. 55, 56.   

N  
Name of Christian unworthy such as paint and patch their faces. page. 91  
Nations, of vices more proper to several Nations. page. 127.  
Necessaries ought to suffice. page. 173.  
Necks bare, &c. condemned by Saint Hierom, as most abominable. page. 102.  
Noses, An history of poor claroes cutting off their noses, to deform their beauty, page. 138.  
Nullifidians teach true believers the works of Faith. page. 180.   

O  
Obedience truly Christian. page. 234.  
Objection answered with an obligation of good example. page. 40.  
Objection in defence of all these precedent ahuses. page. 113.  
Objected, holy Judith for rich ornaments. page. 121.  
Objection, in behalf of excess in apparel, &c. answered. page. 73  
Objection out of S. Thomas Aquinas answered. page. 71.  
Obstinacy, not to amend, the worst condition of a sinner. page. 44, 139  
The Offence of these vanities. page. 140  
Of Ornaments and apparel, as mortal. page. 62.  
Ornaments, the punishments of undecent ornaments, with good counsel. page. 97  
Ornaments, the right use of them; first, more immediate to the honour of God. page. 114.  
Ornaments rich for Priests. page. 117.  
Ornaments, of the Jews Priests applied by Saint jerome to our Bishops and Priests. page. 118.  
Ornaments rich for Emperors, Kings, &c. page. 119.  
Ornaments excessive breed false devotions, yea Idolatry. page. 179.  
Ornaments excessive include a contempt of God. page. 74.  
Ornaments objected from holy Judith page. 121.  
Ornaments, S. Chrysostome holds it impossible to have a care of the soul, where beauty and Ornaments reign. page. 57.   

P  
Painted eyes, Saint jerome against them, &c. page. 102.  
Painting faces, Saint Cyprian against them. page. 93, 95, 72.  
Painting eyes, the Prophet Jeremy against it. page. 84.  
Painting faces, the proper note of an Harlot. page. 85.  
Painting the face, Tertullian against it. ibid.  
Painting the face, a gross sin. page. 90.  
Painting the face, the Devil is author of it. page. 90, 94, 100.  
Painting the face, such are unworthy the name of a Christian. page. 91.  
Paint the face, married women may not. page. 95, 97.  
Painting the face provokes the wrath of God. page. 95.  
Painting the face, the punishment of it, with good counsel. page. 97.  
Painted Virgins not to be numbered amongst Virgins. page. 98.  
Painting the face, bare necks, coloured hair, &c. condemned by S. jerome, as most abominable, page. 102, 103.  
Paint the face, wives may not, according to S. Austine. page. 62.  
Painting the face, and curling the hair, is execrable, even in married persons, according to S. Austine, page. 63.  
Painting the face is very hard to be excused from not pertaining to the Devil. page. 72  
Painting the face, the cause of the destruction of Jerusalem. page. 176  
Pantofles, Sir Walter Raleigh had a pair valued at 1650 l. sterling. page. 165.  
Parents concurring to their childrens deboistnesse. page. 163.  
Parisian mode and London garb. page. 164.  
Pastors false and negligent. page. 239.  
Pastors charge of souls. page. 244.  
Pastors, their subjects obligation to them. page. 247, 253.  
Pastors and grave Prelates ought to judge of Fashions. page. 250.  
A Pastoral reflection upon the premises page. 239.  
Patches. See Black.  
Doctor Patch, the Devils Procurator general, Author of a Pamphlet, styled Auxiliary Beauty. page. 18●.  
S. Paul against excess in apparel. page. 34, 45.  
S. Paul maintained against excess in apparel. page. 211.  
Penance is the state of this life, page. 9. 198  
Pendents in the ears invented by the Devil page. 94  
Pendents in the ears condemned by S. Cyprian. page. 99.  
Pendents in the ears highly condemned by S. Ambrose. page. 52.  
Pendents in the ears not to be excused. page. 101  
Persons of quality, and esteemed pious no excuse for custom in Levities, page. 113.  
Saint Peter against excess in apparel. page. 34, 45.  
S. Peter maintained against excess in apparel. page. 211.  
Pious provisions for heaven calunniated. page. 179.  
Play, purely for gain, is a sin. page. 150.  
Play, sins attending it. page. 151.  
Plays, stage-plays. page. 155.  
Play, censured by S. Gregory. ib.  
Pleasures, a dreadful sentence against prodigal pleasures, and consuming estates, also against covetors rich men. page. 78.  
Pleasures, the effect of vain pleasures and miserable riches. page. 176.  
Pomps of the Devil most dangerous. page. 17  
The Pope grossly abused. page. 210.  
The Popes power to make Laws, and declare sins. page. 230.  
Poor and rich, why in this life. page. 166.  
Poor and rich, S. Basil of them. page. 167  
Prelates or such grave Pastors ought to judge of Fashions. page. 250.  
Prelates cast off by the Doctor Procurator being our guides in point of conscience, he leaves us in the suds. page. 236.  
Priests may have rich ornaments. page. 117.  
Priests ordinary garments. page. 118.  
Priests long Hair expressed by St. Hierom. page. 134.  
Priests of the Jews their apparel applied by S. jerome to our Bishops and Priests. page. 118.  
Doctor Procurator flatters his Ladies. page. 119.  
Doctor Procurator his strange shuffling in casting off whatsoever appears against him without any real second. page. 188.  
Doctor Procurator gives all liberty to excess. page. 213  
Doctor Procurator, his gross and most verbal close. page. 199.  
Doctor Procurator his spirit. page. 209  
Doctor Procurator supremely adoreth the Fathers. page. 216.  
Doctor Procurator most insolently debaseth the Fathers, kicking them out of all authority. page. 217.  
Doctor Procurator his Character. page. 234.  
Doctor Procurator casting off all Prelates as guides of conscience, leaves us in the suds. page. 236.  
Prodigal and vain fashions in apparel, severely taxed by St. Chrysostom, designing them for Hell. page. 60.  
Proposition bread, the mystical use of it. page. 116.  
Prosperity and adversity. page. 170.  
Prosperity wrought a miserable death to Ugolinus, page. 174.  
Prosperity affrighted Saint Ambrose page. 175.  
A proud garb. page. 29.  
Provision by God to guide man to Heaven. page. 252.  
Provisions pious for Heaven calunniated. page. 179.  
Pride in our original Parents Adam and Eve. page. 18  
Pride, the first motive of our destruction in Adam. ibid.  
Pride prosecuted by the Prophet Isai in vain attire. page. 26.  
Pride hath three particular circumstances. page. 18.  
Pride, in order unto God, with the offence. page. 18  
Pride, in order to our Neighbour. page. 19  
Pride in order to ourselves. page. 21  
Pride in women, testified by S. Gregory page. 64.  
Pride in clothes, as mortal. page. 54.  
Pure to the pure, all things against simplo intention. page. 207.  
Purple, the right use of it. page. 33.   

Q   

R  
Raleigh, Sir Walter had a pair of Pantofles, valued at 1650 l. Sterling. page. 65  
Redeemed we were the same anniversary day that Adam fell. page. 6.  
Regret of conscience simply in itself not sufficient. page. 236.  
Religion, how not to feel hard things in it. page. 41.  
Religion Christian always reformed excess in apparel. page. 73  
Repelling scandalous dressings from all Sacraments. page. 249  
Reward, Sir Thomas Moors reward for all these vanities in apparel and dressings. page. 65  
ribbons, a plea for them answered. page. 79.  
Riches, the use of them. page. 46  
Riches, the right use of them, with the abuse. page. 47.  
Rich and poor, why in this life. page. 166.  
Rich are bound in justice to relieve the poor. page. 167.  
Rich and poor, S. Basil of them. ib.  
Rich men, St. Hieroms verdict of them. page. 171.  
Riches ruin many Souls. page. 173   

S  
Sacraments, of repelling scandalous dressings from them. page. 249.  
Salvation, the way of it in itself not strict. page. 243.  
Salvation hath three impediments by excess in apparel. page. 76  
Our Saviour expressed in long hair. page. 133  
Our Saviour abused. page. 191, 211.  
Our Saviour defended by holy Fathers. page. 212.  
Scandal noted in transgressing sundays. page. 158.  
scarlet, the right use of it. page. 33.  
scarlet sheep noted by S. Cyprian declared. page. 50.  
Scripture, silent in some points of faith, yet embraced by modern heretics. page. 194, 227  
Scripture most literally plain for many articles of Faith, yet rejected by modern heretics. page. 194.  
Scripture, silly arguing upon the silence of it. page. 147, 193  
Sentence dreadful against prodigal pleasures, and consuming estates, also covetous rich men. page. 78.  
shoes, of pride in them. page. 29, 30, 99.  
Sin, its degree in these vanities page. 140.  
Sins venial affencted, run the high road to mortal. page. 140.  
Sin abjured by baptism in all things conducing to sin. page. 66.  
Sin, how incurred by excess in apparel, page. 68, 73, 76, 53.  
Sin incurred by playing purely for gain. page. 150.  
Sins attending play. page. 151.  
Sin, its stamp declared. page. 228.  
Sins are only declared by Fathers and Authors. page. 231.  
Sins incurred by all actions only tending to sin. page. 186  
Sinner, his worst condition is obstinacy not to amend. page. 44.  
Sons of God, and daughters of men, page. 81.  
Soul, S. Chrysostome holds it impossible to have a care of it, where beauty and ornaments reign. page. 57.  
Souls, many ruined by riches. page. 173  
Spirit of the Doctor Procurator, page. 209.  
Of Sports in the Lent. page. 155.  
Sporting excessively censured by St. Gregory. ib.  
Stamp of sin declared. page. 228  
stage-plays. page. 155.  
Doctor Stapleton, of excess in apparel in England. page. 64.  
Starch yellow, &c. objected. page. 227.  
Stones precious censured. page. 99.  
sundays transgressed with scandal. page. 158.   

T  
Tertullian against excess in apparel. page. 37.  
Tertullian compareth excess in apparel to murder. page. 56.  
Tertullian defended to our purpose. page. 103.  
Tertullian notes the Devil to be Author of new fashions. page. 85.  
Tertullians good counsel. page. 111.  
S. Thomas Aquinas answered. page. 71  
Sir Thomas Moor his reward for all these vanities in apparel and dressing. page. 65   

V  
Vanity as mortal. page. 54.  
The Vain glory of apparel to be trembled at. page. 57.  
Vanities, the offence of these. page. 140  
Vanities attended by sin in apparel. page. 66, 67.  
Venial sins affencted, the high road to mortal. page. 140  
Vestments of the Jews Priests applied by S. jerome to our Bishops and Priests. page. 118.  
Ugolinus his miserable death by prosperity. page. 174.  
Vices more proper to several Nations, page. 127.  
Virginity defended before a conjugal state. page. 222.  
Virgin, what it is to be a modest Virgin. page. 45.  
Virgins that are modest, ought to avoid scandalous attire. page. 49.  
Virgins painted, not to be numbered amongst Virgins. page. 98.  
Visits of Christian Discipline most necessary. page. 204.  
Vocation Christian repugns excess in apparel. page. 75.  
Votaries shuffled at. page. 223.  
Pope Urban 8. decreed women sumptuously attired with naked neck and breast, to be repelled from holy Communion. page. 70.  
Usury, how we are abused in it. page. 232.   

W  
Sir Walter Raleigh had a pair of Pantofles, valued at 1650 l. sterling. page. 65.  
Will and Memory. page. 1  
Women bound by the Apostles S. Peter and S. Paul, to give good example in their apparel. page. 34.  
A Womans true condition. page. 38  
Women, against their pride in apparel. ibid.  
Women in their apparel and ornaments are to be regulated by Ecclesiastical Discipline. page. 46.  
Women married may not paint nor patch their faces. page. 62, 63.  
A Woman married punished for her pride in apparel. page. 53.  
A woman assuming mans apparel, is abominable. page. 123.  
Women painting their faces, and curling their hair, is execrable, even in married women, saith St. Austine. page. 53.  
Women in rich apparel, censured by S. Gregory. page. 64.  
Women sumptuously attired with naked neck and breast repelled from holy Communion, by Pope Urban 8. page. 70.  
No women can in conscience adorn her self to please any but her Husband. page. 71.  
Women modest make not immodest dressings lawful. page. 39, 71, 125, 187, 196, 204.  
Women, a most sensual arguing to imitate lewd women to a good end. page. 187, 205.  
Wrath of God provoked by painting and block patches upon the face, page. 95.  
Wives, of their pride in apparel. page. 35  
Wives adorning themselves to please their Husbands, regulated by S. Austine. page. 61.  
Wives ought to adorn themselves with due respect unto Religion. page. 62.  
Wives, a Caveat for husbands in their ornaments. page. 69.  
Wives ought not to flatter themselves, in painting their faces and excessive attire, under pretence to please their husbands. page. 97  
Wives painting themselves, S. Austin against it. page. 62.  
Wives adorning themselves to please their husbands, regulated by Saint Chrysostome. page. 56  
Wives adorning themselves to please husbands, have good counsel given them by S. Austine. page. 63.  
Wives adorning themselves to please their husbands. page. 68  
Wives, how bound to obey their husbands in adorning themselves. page. 69.   

Y  
Years 120 allotted man to repent before the Flood. page. 81.  
Yellow starch, &c. with a lye upon Jesuits. page. 227   
FINIS.   

Reader,  
THe references being carried precisely according to the Copy, have caused a general mistake( by the difference between the written and printed Pages) therefore your patience is desired, in that particular, to make use of the Table; which will sufficiently salue this error. What other faults have escaped the press, you may correct thus.  
Pag. 6, l 15, r Benediction: p. 12, l 23, r. Son: p. 32, l 18, r. Nineusis: p. 39, l 4, r. Take away: p. 64, l 30, add had, after Henry 7: p 67 l 19, d. which are: p 71, l 12, r. are: p. 89, l 17, That[ is with] I understand not: p. 89, l 28, r. shall not: p. 90, l 18 That[ use] I understand not: p. 91, marg. r. unworrhy: p. 91, l 5, r. Believe me, you: p. 105, l 4, r. this is, p. 121, l 5, d. it p. 127, l 15, r. levity: p. 129, l 17, r. his son: p. 131, l 12, r. Encratites: p. 132, l 14, r. assure: p: 138, l 3, marg: r. claroes: p. 140 l 3, r. prying, p. 151, l 22, r. swearing: p. 184, l 8, r: not: p. 190 r. fat: p. 150, marg: d: any: p. 195, l 6, r. by his: l 28, d: sit: p. 200 l 4, r. then: p. 204 l 20, d: as: p. 209, marg: r. artificial and native: p. 217, l 30, r. of. p. 218, l 13, d: in: p. 222, l 16, 1: slyng: p. 235, l 17, r: tongue: