“Fashions of Worldly Dames”: Separatist Discourses of Dress in Early Modern London, Amsterdam, and Plymouth Colony
In a separatist congregation in London in 1594 a storm was brewing. The church's pastor, Francis Johnson, imprisoned for his noncon-formist activities, had recently married, and Francis's younger brother George, also incarcerated, was deeply troubled about his new sister-in-law Thomasine....
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Cambridge Univ. Press
2005
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| In: |
Church history
Year: 2005, Volume: 74, Issue: 3, Pages: 494-533 |
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Volltext (JSTOR) Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a In a separatist congregation in London in 1594 a storm was brewing. The church's pastor, Francis Johnson, imprisoned for his noncon-formist activities, had recently married, and Francis's younger brother George, also incarcerated, was deeply troubled about his new sister-in-law Thomasine. George Johnson feared Francis was “blinded, bewitched, and besotted with the slie [sly] heights of the subtile proud woman,” and he considered it his duty as a good Christian and concerned brother to help “reforme” the situation. George's central grievance against Thomasine, a young widow before her marriage to Francis, was her excessive pride—she was “much noted” for it, he observed, which “became not a Pastor's wife, specially he being under persecution: in Prison: and often looking for death.” For George, as for other nonconforming Protestants who believed that one's outward behavior revealed one's inward moral state, his sister-in-law's pride was so offensive because it was so publicly and extravagantly displayed upon her body, in velvet, lace, whalebone, and gold. George wanted to “shew” Thomasine “that proud apparel and fashions of worldly dames were not decent in a Pastor[']s wife: that the creatures [material things], though lawful to be used, yet [are] not to be abused.” | ||
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