their attire and ornament because they want direction which might lead their consciences in stead oâ— the common errour oâ— riotous times And because it is requisite that all that professe the Name of God should be more carefull of adorning their profession than their persons I haue here set downe a few briefe directions in generall for their helpe that are willing to bee ruled by God and his Word and are more desirous to approue themselues vnto him than to please themselues or others with his high displeasure I. First then such must know that the practise of godlinesse depriueth no person of the good creatures of God neither for the necessary nor delightfull fruition of them for it onely giueth right and libertie in them but it ordereth the vse of them and the vsers of them and setteth them in the due place of their goodnesse wherein only they are beautifull and lawfull Rebecca a woman fearing God Gen. 24.30 and 41.42 wore ornaments So Ioseph and Mordecay Ester 8.2 and Daniel 5.29 II. Know that wee are not at our owne hand in the vse of outward ornaments but vnder rule and appointment GOD prescribes women how to dresse their heads 1 Pet. 3.3 and taketh order for the habit of the body and findeth fault with the dressings of the daughters of Sion Isa 3. And threatning the Princes and Kings children cloathed with strange apparell Zeph. 1.8 speaketh to our Gallants that build towers vpon their heads or erect them as with large hornes or any way take vp an vnlimited libertie in their dresses with some speciall vanitie and offence For such dressing of the haire the Lord threatneth the daintie women with baldnesse and shame Isa 3. III. Such must know that as the kingdome of God standeth not in any of these outward things 1 Cor. 8.8 so they must not be suffered to hinder the kingdome of God in our selues or others And though they being things so indifferent in themselues as they commend vs not to God yet in the vse of them all wee must exercise certaine vertues in which we must bee acceptable to God and auoid such vices in the abusing of them as will else discommend vs before him For suppose they be things in their nature neither good nor euill neither commanded nor forbidden as Whether I should weare cloth or lether whether a plaine band or a ruffe whether single or double whether white or yellow yet in the vse of any of these outward and indifferent things my action is either good or euill according to my exercise of vertue or vice in it Neither can any thing be so indifferent in it selfe How indifferent things become euill to vs. but it may become euill and sinne in me many wayes as 1. By my election and choise of it without assurance of my libertie in Christ or with doubting whether I doe well in vsing it or no. 2. By my intention which may be corrupt and vicious in my selfe and preiudiciall to others 3. By many accidentary euents as if others be by my vse of lawfull and outward liberties occasioned to sinne or thrust forward in carnall licentiousnesse All which I rather propound to be wisely considered for the remouing of that common obiection conceit That the things are not great and God cares not so much for the dressing of the body so I keepe my heart to him and giue him content in my soule As if these persons conceiued that the body is not the Lords as well as the soule or that that soule can bee Gods when the deuill hath the dressing of the bodie IV. We must know that although the word of God afford not particular directions for euery particular habit and attire yet we may not thinke it a defectiue rule or short and wanting to guide vs euen in the least or lowest action of our liues because it supplieth vs with many generall rules to all which we must reduce euery particular action of common life for the allowance or refusall of it And therefore for the helpe of such as are teachable I thought it might bee profitable to apply vnto those generals and bring to their triall this particular of habits and attires vnto which while they are squared none haue so much right to vse them as women fearing God but if they depart from those rules they are not so vnseemely in any as in them The generall Rules are these reduced to foure heads 1. Some concerne God 2. Some our selues 3. Some our brethren 4. Some the ornament it selfe For vnto all these we must haue respect euen in our attires and ornaments I. In respect of God we must attend three rules 1. The first concerneth our warrant and is this No ornament must be vsed but by warrant and leaue from God Our warrant is from the word our leaue is by praier the rule for both is expresse 1 Tim. 4.5 Euery creature of God is good sanctified by the word of God and praier Whence it followeth that whatsoeuer ornament attire or fashion is not warranted to the heart by some part of the word the ground of faith or for which it cannot send vp a praier of faith for Gods blessing vpon it that cannot be warrantable to a godly heart Which of our Gallants in their strange fashions ponder that of the Apostle Colâ—ss 3.17 Whatsoeuer ye doe in word or deed doe all in the name of Christ that is 1. By the warrant of his word 2. With inuocation of God in the name of Christ 2. The second rule concerning God must looke to the right end namely No ornament or attire of any fashion or colour may be vsed till the heart be assured that this be the proper end that in adorning the body it honour God 1 Cor. 10.31 Whether yee eat or drinke or whatsoeuer yee doe doe all to the glory of God The word whatsoeuer being a word of vniuersalitie fetcheth in the smallest action of life in which we are bound chiefly and principally to intend and set vp the glory of God for which end hee created not our selues onely but all his works first for himselfe and then for vs. Whence it followeth that whatsoeuer fashion attire or ornament doth spot or staine the glory of God the Gospell of God or our holy profession that is vnwarrantable and vnlawfull 3. The third rule concerning God is That No ornament may bee vsed to correct Gods workmanship which euen a skilfull Artificer would take ill at any mans hands It is true a woman may nourish her haire for it is her glory and may seemely adorne her selfe with her own Cant. 4 3. for so was the Church in Christs eyes yea and in want of their owne if for seemelinesse they borrow of others it may be excused so modestie be not exceeded but of very wantonnesse or pride to dislike their owne or to affect such ornament of strange haire as their naturall and proper haire will not reach vnto argueth vanitie
not to expect rest till the night of death come when dying in the Lord we shall rest from our labours and because this is not our rest Mica 2. â—0 wee must arise and depart hence And seeing wee can no more auoid this weary iourney than any of our Fathers could doe we must rather bestow wise and carefull thoughts in fitting our selues to our iourney and in behauing our selues through our way than to expect to auoid the tediousnesse and difficulties of it Quest How may we fit our selues for our iourney home into our owne Countrey Ans A traueller fitteth himselfe to his iourney two waies especially 1. By casting off and leauing behinde him whatsoeuer would burden or hinder him in his way 2. By prouiding for himselfe things fit for his iourney Of the former sort there be three especiall encumbrances that the Christian Pilgrim must lighten himselfe off The first of them is sinne which as an intollerable burden presseth vs downe Heb. 12.1 and hangeth fast on and therefore the Apostle counselleth to cast it off if wee meane to runne the race before vs. Now the way to lighten our selues of this weight is to exercise euery day the grace of repentance and mortification and daily to take some sinne or other in hand and at least to slake and abate the power of it that if wee cannot bee rid of the sinne in respect of the presence of it yet we may be rid of the reigne and command of it The second are earthly cares profits and pleasures which are as heauy stones tyed vnto vs and pressing vs from heauen to earth making heauie and sad the soule and vnweildy in her motions The way for vs to lighten our selues of these encumbrances is daily and continually to eleuate and raise our thoughts homeward and heauenward and exercise our selues in holy meditations praiers and praises sundry times through the day For as he that would keepe a Clocke in true motion must euery day sundry times winde vp the plummets which are stil drawing downward euen so must we doe with our hearts the cares and pleasures of the world are as plummets of Lead pressing downe the soule incessantly in her motion towards heauen and hee that would continue his motioÌ„ must daily wind vp his heart towards God and by maine strength of grace fetch it vp from earth that it may be sirmly setled on heauenly things delighting it selfe with the riches of heauen with contemplation of those pleasures that are at the right hand of God for euermore The third encumbrance is the feare of death which presseth vs all our life and the Christian must lighten himselfe of this burden by looking beyond it to his own home by longing after the liuing God whom none can see in the body and liue by considering that the nearer he is to death hee is so much neerer home And what stranger feareth to goe home or is sorry when after a long absence hee is entring into his owne Citie Secondly A wise Christian will furnish and prouide himselfe with necessaries and needefull supplies to helpe him through his iourney There be fiue things especially which a traueller must fit himselfe withall that his iourney may bee lesse tedious and more prosperous to himselfe 1. The knowledge of the direct way Now whereas no man knowes the way to the heauenly countrey without Gods teaching euery one must goe to God himselfe first and then to such as God hath appointed to bee the directors and instructors in this way The former wee see in holy Dauid Psalme 119.19 I am a stranger vpon earth therefore hide not thy Commandements from mee Hee knew well how hardly a blinde man could performe a farre and dangerous iourney and thus it is onely the Commandement that shewes the way to this heauenly Countrey Why was Dauid a blinde man or did hee not know the ten Commandements Euen Dauid who was not stone blinde but much enlightned was blinde in part and still earnest that the LORD would further open his eies Psal 119.18 34 35. to see the way more plainly clearely than yet hee did And though hee knew the words and true sence of the ten Commandements yet hee desireth still to bee led further into the particular vse application direction and obedience of them and of all other parts of the Word which hee saith is exceeding large Vers 96 And for the latter As a straÌ„ger in an vnknown Country and way will euer bee asking the way of euery one neuer so simple who knoweth the way better than himselfe and will obserue the seuerall markes and statues by which hee may know whether hee bee right or no So must euery Christian Pilgrim bee inquisitiue of his way for which purpose he must frequent the ministry of the word diligently which God hath erected to bee as A light in a darke place as the Pillar of the Cloude and fire by night and by day to direct vs through this dry and desert wildernesse as Ariadnes threede to helpe vs through this trouble-some Maze and Labyrinth and as a voyce behinde vs saying this is the way walke in it An inquisitiue Christian will bee still consulting with Gods Ministers about the way of God and conferring with priuate Christians bee they neuer so meane in place or appearance concerning their great iourney betweene heauen and earth and will take speciall notice of the markes of their way as whether it bee the narrow way or the broad way whether it be strewed with crosses or pleasant to the flesh whether it bee a cleane way or a foule dirtie and mirie way of lusts whether it bee an old beaten way by the feet of ancient beleeuers the Prophets the Apostles and holy men yea of Iesus Christ himselfe or a new broken and deuised way vnknown vnto them and the Scriptures whether it bee a right way Hos 14.9 or a crooked path of by lanes and turnings to the right hand or to the left whether it bee a lightsome or a darke way Pro. 4.19 and the like Thus inquisitiue and carefull will a Christian Pilgrim bee of the best directions he can get as the poore iaylor will know of Paul his prisoner what hee may doe to bee saued and it is none of the lightest plagues of God to haue an heart vnwilling to ask about the way of heauen A second comfortable helpe in an vnknowne way is a good guide The Christian stranger hath neede of a guide and the best guide is God himselfe yea and more God is the only guide In any other way or iourney the natiues or inhabitants can guide a stranger from place to place but here none but God can bee our guide Psalme 25.9 He will guide in Iudgement and teach the humble his way Quest But how then may a man get God to bee his guide Answ By two speciall meanes 1. By earnest Praier Dauid knowing that none but God could guide him prayeth Psalme 143.8
Shew me the way that I shall goe And verse 10. Let thy good Spirit leade mee vnto the land of righteousnesse 2. By constant subiection to Gods word for God goeth before vs by his word as hee did before Israel in the Pillar of the Cloud fire and willing obedience to Gods word maketh God our guide Thirdly A stranger in his way needeth his viance or prouision for his expence The word of God is the Christians viaticum supplyeth all his needs it affoords him food in his hunger being the bread of life and the Mannah that came downe from heauen it yeeldeth him drinke in his thirst being water of life and whosoeuer thirsteth is called to these sweet waters of consolation drawne out of the wells of saluation it affords him Physick in his soules sicknesse strength in his weakenesse and neuer leaueth him that leaneth vpon it without sufficient means to helpe him through his iourney Fourthly a traueller hath need of a weapon to defend himselfe and to wound or keepe off his enemies The same word of God is a speciall part of our spirituall armour it is the sword of the Spirit And as Dauid said of Goliahs sword Oh there is none to that giue mee that so there is no sword to this for the repulse of all spirituall enemies and for the sure defence of him that shall buckle it close vnto him Besides that it directs him to obtaine and fasten vnto him all the other peeces of Christian armour so as in no part he lie open or naked to danger Fiftly A Traueller hath neede of good company which is pro vehiculo as good as a Waggon or Coach to carry him with the more ease through the tediousnesse of the way The same testimonies of God are sweete companions and helpe to deceiue and passe ouer our time comfortably if wee can talke of them in the way and in the house and in the field and if wee can whet them vpon our selues and others if wee make them The man of our counsell and meditate on them night and day hee is neuer alone that hath God and Christ conferring counselling and directing him in the Scriptures neither is hee alone who when hee is most alone is in Soliloquie with God this man wanteth neither company nor comfort Now how happily shall this man compasse his iourney Psa 119.54 and goe singing through the most tedious wayes of his Pilgrimage that hath thus furnished himselfe with the vnderstanding of his way with a faithfull and vnerring guide with sufficient provision for his expence with a serviceable weapon and with a sweet and chearefull Companion Vse 4. In that wee are Pilgrims in the way to our Countrey In this way 〈◊〉 must learne to demeane our selues as way-faring men and imitate the Pilgrim in these particulars 1. To bee stirring early for our iourney and take the day before vs that wee may dispatch our iourney before wee be benighted It is our Lords counsell to worke while the day lasteth because the night commeth wherein none can worke Ioh. 11.9 And his owne practise propounded for our imitation Iob. 9.4 and imitated by the Saints whose prayses are in the Scriptures Holy David served out his time according to the counsell of God that is while he lived hee was a servant of God for the good of the age in which hee lived And the Apostle Peter exhorteth 1 Pet. 4.2 that henceforth so much time as remaineth in the flesh wee spend according to the will of God Well did the holy men consider what an advantage it is to set out in the way of God early even in the morning of the life What a sweet comfort it is to bee early graced that wee haue but a short day passed away in a few houres to travell in that this day stayeth not but hasteneth from vs that this day is the onely time to walke in and that this day being shut in there is no more time to worke or walke in and therefore did bestir themselues lest they should fall short of their intended iourney 2. As a man in his iourney will bee glad of any good company that will goe but part of his way with him So must the Christian in his iourney bee glad of companie in his way to heaven and heartily embrace the fellowship and societie of the Saints which meane to goe through with him Indeed if a man would chuse to sort himselfe with evill men hee might get more company but they goe the contrary way but a wise traveller will rather chuse to goe with one or two yea or alone in his right way than goe a cleane contrary way for companie Let vs bee glad to meet our countrymen in this through-fare bee kinde to them for the same Countrey sake and as wee shall easily know them by their language habit and conversation so let vs heartily affect them vndividedly cleaue vnto them 3. In this way bee glad as a stranger in a strange Country to send home vpon enery occasion offering it selfe send home thy prayers thy daily desires thy thoughts thy meditations thy prayses thy sacrifices thy loue tokens And because some thing is to bee done for thee at home now in thine absence beseech Christ thy best friend to set forward thy businesse there and to looke to thine occasions lest all goe to wracke by preparing a mansion for thee by making intercession for thee by sending out his Spirit for thy direction and comfort till thou returnest home vnto him eternall prayses and thankes for such great favours so freely conferred vpon thee 4. In this way bee content if sometimes thou are weary as one that goeth vp a steepe hill if sometimes thou sighest and pantest in thy painfull travell through a foule way and stormie weather Let the tediousnesse of the way make thee desire the wayes end and to covet to bee at home with Christ which is best of all But bee sure in thy wearinesse thou sit not downe much lesse looke backe with Lots wife but presse hard forward to the marke Philip. 3.13 as one resolved to goe through and persevere to the end considering that after an hill commeth a valley after foule way commeth fayre and after a storme a faire shine and gleame againe Psal 30. heavinesse may endure for a night but ioy returneth in the morning If wee haue need of patience for a while Heb. 10.36 it is but to enioy the promises If the sufferings for Christ encrease 2 Cor. 1. so shall also the comforts Psal 34 And many are the troubles of the righteous but the Lord delivereth them out of all The end which crowneth all thy labour is worth all thy paines patience Vse 5. Seeing all the Saints are strangers here as all our Fathers haue beene Here are sundry grounds of comfort arising hence to beleevers 1. Against the disgraces and open iniuries they perpetually sustaine from the hands of evill men and
errour God turned to her good for in all the two and twenty yeeres of her seruice vnto that honourable Lady shee neuer durst make vse of any thing that was vnder her charge were it small or great but set it downe in writing and once euery yeere did make it good either in the kinde or in some other thing which shee bought for her Ladiships vse Fourthly Her charitable disposition the sense of her owne weaknesses and wants made her of a pittifull and charitable disposition towards the wants and miseries of others Shee had euer a large heart to the poore especially the godly poore she neuer did see or heare of any that were in want but her heart did mourne if shee had not to releeue them neither was her hand shut for shee did yeerely lay aside a portion of money to the vttermost of her ability if not beyond for their releefe Thus shee liued holily happily and desiredly Neither could so gracious a life be shut vp but by an answerable that is an happy death and dissolution wherof I will adde but a few wordes and so leaue her to her happinesse till wee meet happily againe True it is Her Imgring sicknesse that the life of a Christian should bee a continuall meditation of death as it is a continuall motion to death and such was the latter part especially of the life of this Christian woman who was of weake and sickly constitution many yeeres before her death which made her so much the more prepared for her last combate and sicknesse which lasted ten weekes in all which time shee certainly apprehended and expected her dissolution it being the principall and almost onely subiect of her discourse six moneths before it came But thirty dayes before her departure she finding her paines increasing and growing very sharpe and tedious she spent an houres talke with mee concerning her desire for the things of this life and hauing said what shee purposed shee thus concluded her speech Now sweet Heart no more wordes betweene you and mee of any worldly thing onely let me earnestly request and charge you that as you see my weaknes increase you will not faile to assist me and call on mee to follow the Lord with prayer and patience For now I know that Satan will shew all his malice because his time is but short against me and he will easily espie my weaknesse and make his aduantage of it and therefore now especially helpe mee with your counsell comfort and praiers In all the time of her sicknesse our gracious God who as a fast friend standeth closest to his seruants when they haue most need of him shewed his gracious presence with her as in all other comfortable supplies answerable to that depth of distresse so especially in hearing and answering her prayers and desires of her heart There were foure requests which wee â—bsâ—rued shee especiâ—â—â—â— preferred vnto God in her sicknesse Foure requests 〈…〉 them all and in none of them was denyed The first that shee might be armed with strength against Satans assaults which shee expected would be fierce frequent from whom she was mercifully freed for onely three dayes before her death shee began to bee deiected in the sense of her owne dulnesse and thereby began to call in question Gods loue towards her and the truth of Gods grace in her for said shee were I the Lords why should not I lift vp my head now seeing the time of my dissolution draweth on so neere But these complaints continued not aboue sixe houres but shee had much cheerefulnesse and comfort againe which shee expressed both in earnest and excellent Prayers wherein her gift was more than ordinary for her sex as also in many cheerful thanks and praises to God for his great mercy for that hee had now so chained Satan at this time of her great weaknesse that hauing beene formerly molested and daily vexed with his assaults for the space of aboue six yeeres together now hee would not suffer him to rest on her with his malice aboue six houres Her second request was that the Lord would strengthen her with patience to endure all her paines to the end and herein she was as graciously heard as in the former for although she was full of paines and assaulted with many strong fits in which no part was exempt from deadly paines and euery of these sits of many houres continuance yet was shee neuer heard to vtter any word of impatieÌ„ce in her selfe or discontent to any that were about her and much lesse to charge God foolishly in whose hands she was as the clay in the haÌ„d of the Potter Her third request to God was that shee might in all her sorrowes be still supported with some sense of his loue and with the assurance of the pardon of all her sins And that God was comfortably found of her in this request was very apparent in her ioyfull expectation of death the time whereof shee truly foretold fiue dayes before it came and as this time approached her ioy increased so as shee was able to comfort her mournfull husband and friends saying Mourne not for mee but for your selues for I shall very shortly be more happy than the wishes of your hearts can make me and therefore cease your mourning and helpe mee thither by your praiers as fast as you can Her fourth request was that shee might haue her memory continued vnto the last that so by no idle or light speech she might dishonour God or bring scandall on her profession for she said If I through paine or want of sleepe which shee much wanted should haue any foolish or idle talke I know what the speech of the world vseth to bee This is the end of all your precise folke they die madde or not themselues c. And as she praied God gaue her her memory to the last gasp Her happy departure that she died praying for a little before her departure she called vs that were about her and hasted to Praier for now said she I shall bee gone presently which words wee then beleeued not but Praier being ended she said with more strength than shee had spoken any thing foure houres before Amen amen Into thy hands O Lord I commend my spirit Lord Iesus haue mercy on mee and receiue my soule And thus with her last breath and words her soule was carried into Abrahams bosome in the Heauens to which her eyes and hands were lifted This was the life and death of this sweet Saint as it was obserued and now faithfully witnessed by her mournfull husband who wisheth both his life and latter end like vnto hers FINIS A GLASSE for Gentle women to dresse themselves by By THOMAS TAYLOR Preacher of Gods word to the Towne of REDING LONDON Printed by I.H. for Iohn Bartlet at the gilt Cup in Cheape-side 1624. A GLASSE for Gentlewomen to dresse themselues by BEcause I know that sundrie women fearing God faile in the matter of
and discontentment with the worke of God saying vnto God Why hast thou made mee thus or why hast thou made my haire of this colour and not of that And much more to grow out of liking with Gods workmanship on their faces and by painting to refine them to their owne sancies is an immodest sinne condemned in whorish Iezabel 2 King 9.30 We denie not but it is lawfull to couer a blemish or hide an hurt or deformitie in seemely manner but by defacing Gods workmanship and by stamping pride on their faces by painting and colours can by no colour be warranted Say not It is custome for all custome must bee ruled by the word of Christ who said I am Truth and not I am Custome Nor say I must be handsome and comely and therefore I may for this is but to couer pride vnder this pretence Neither say I am young and may take libertie for young men and women must be sober as well as other Titus 2.4.6 Nor say I must please my husband True but it must bee in the Lord and in things honest and lawfull Or can it please any husband to come before him in a visard a borrowed and adulterate face and fashion II. The second sort of rules respecting our selues are fiue 1. No ornament or attire may bee worne till the heart be resolued that it will be fitting and pleasing to the holy Ghost whose Temple the body of euery beleeuer is 1 Cor. 6.19 Know yee not that your bodies are the temples of the holy Ghost Now because this holy Spirit cannot take pleasure in any ornament but such as becommeth holinesse neither indeed can any other beseeme his temple therefore all good Christians will make conscience of what they offer to adorne this temple withall and bee sure it be no light strange odde or swaggering fashion or attire taken from light and wanton persons that they present the blessed Spirit of God with for the beautifying of his temple And besides seeing euery beleeuer hath put on Christ as a garment Rom. 13.14 it will bee the wisdome of euery Christian to see that his ornament be sutable to his apparell that neither his ornament shame his suit nor his suit disgrace his ornament Euery thing in a Christian from a Christian on a Christian or about him should sauour of Christ and expresse him Be sure that thy ornament suit with the same minde that was in Iesus Christ Phil. 2.5 2. No ornament may be vsed with affection or affectation 1 Pet. 3.3 the Apostle forbiddeth broydred haire and 1 Tim. 2.9 he forbiddeth not that onely but gold and pearles and costly apparell Which wee must not vnderstand as if he simply and absolutely did forbid and condemne the wearing of gold or chaines rings bracelets billiments spangles and the like but the thing forbidden is the affecting and studie of these things When women for to those hee writeth in both places as being more impotently carried away with this vanitie than the other sex not onely take pleasure in outward ornament but studie brauerie and striue to be as braue or beyond others at least not behinde them in vaine and new-come fashions which is a signe of a sluggish and delicare minde giuen vp to the delights of the flesh and farre from mortification Our Lord in Matth. 6.28 allowes not Christians to bestow their thoughts on apparell which is more needfull than ornament And his Apostle commands vs to vse the most necessary things as not vsing them 1 Corinth 7.31 Then must wee restraine our selues euen in lawfull liberties when wee finde our selues prone to bee brought vnder the power of any of them as 1 Cor. 6.12 3. No ornament or habit may bee worne or vsed against shamefastnesse and modestie 1 Tim. 2.9 The women must array themselues in comely apparell with shamefastnesse and modestie We know that since the fall nakednesse is a shamefull thing and sinne hath cast shame on euery part and calleth for a couer ouer all but for necessitie and garments were ordained to hide nakednesse noâ— to display or discouer it And mee thinkes it cannot stand either with religion or modestie or with the shamefastnesse of that sex so to attire themselues as to display their naked breasts and some somewhat lower or bare their armes beyond that which is fit for euery one to behold I cannot enter into the heart to iudge any but I must feare whether they are or haue euer beene deiected with a deepe sense of their soules nakednesse and therewith ashamed and confounded before God that are not ashamed to vncouer their bodily nakednesse beyond that which is comely before men 4. No ornament or attire may be vsed to the impeachment of our good name which is better than the most pretious ointment or ornament Eccles 7.3 as if it carry a brand of pride wantonnesse lightnesse or inconstancie or a note to bee an inuenter or follower of new and strange fashions whereas the Apostle would haue the outward habit and attire expresse the feare of God which they professe 1 Tim. 2.10 and would haue women to bewray the hidden man of the heart in all their outward artires 1 Pet 3. that is the new creature and diuine nature which is hid and seated within but shewed forth in vertuous behauiour and sober carriage But alas how doe they prouide for their reputation that as Chrysostome complaineth of some women in his time so lightly and wantonly tire themselues that when they come into the Church or Oratorie they seeme rather to come in to dance than to pray And the euill is greater that the hurt falleth not only on their owne names but on the name of God also 5. No ornament or attire may be vsed to the wasting of our outward estate or the abuse of Gods blessings in riot or prodigalitie or the disabling vs from being helpfull to others The reason is because we sit not in our owne but are stewards of these things and must be countable how wee expend them The godly heart must bee sure therefore to lay out nothing for attires or fashions but that which it may comfortably bring in accounts vnto God Besides the word of God laieth necessarie iniunctions vpon vs to doe good and distribute to the necessities of the Saints to be rich in good works thereby both to testifie the truth of our faith as also to be furthering our owne reckoning Now what an vnanswerable ouersight were it by excesse and superfluitie in things comparatiuely vnnecessary to disable our selues for so necessary duties and preuent our selues of so large and comfortable retribution III. Now follow the rules concerning our brethren 1. No ornament or fashion may be vsed to offend our Christian brother Rom. 14.21 It is not good to doe any thing suppose it more necessary than attires with offending the weake brother If the heart suspect or discerne that this or that attire may or doe offend any Christian if the iust