Apparel in

and fuper

allowed.

as well as the other of our feet, fhew fo much rudeness, as their beating and knocking us, &c. because we cannot bow to them, contrary to our confciences: which certainly fhews lefs meekness and bumility upon their part, than it doth of rudenefs or pride upon ours. Now fuppofe it were our weakness, and we really under a mistake in this thing, fince it is not alledged to be the breach of any Chriftian precept, are we not to be indulged, as the apoftle commanded fhould be done to fuch as fcruple to eat flefh? And doth not perfecuting and reviling us upon this account fhew them to be more like unto proud Haman than the difciples or followers of the meek, felf-denying Jefus? And this I can fay boldly, in the fight of God, from my own experience, and that of many thou-, fands more, that however fmall or foolish this may feem, yet we behoved to choofe death rather than do it, and that for conscience fake: and that in its being fo contrary to our natural fpirits, there are many of us, to whom the forfaking of these bowings and ceremonies was as death itself; which we could never have left, if we could have enjoyed our peace with God in the ufe of them. Though it be far from us to judge all thofe to whom God hath not fhewn the evil of them, under the like hazard; yet nevertheless we doubt not but to fuch as would prove faithful witnesses to Chrift's divine light in their confciences, God will alfo fhew the evil of thefe things.

§. VII. The third thing to be treated of, is the its vanity vanity and fuperfluity of apparel. In which, firft, Auity dif- two things are to be confidered, the condition of the perfon, and the country be lives in. We fhall not fay that all perfons are to be cloathed alike, because it will perhaps neither fuit their bodies nor their eftates. And if a man be cloathed foberly, and without fuperfluity, tho' they may be finer than that which his fervant is cloathed with, we fhall

not

not blame him for it: the abftaining from Juperfluities, which his condition and education have accustomed him to, may be in him a greater act of mortification than the abftaining from finer cloaths in the fervant, who never was accustomed to thein. As to the country, what it naturally produces may be no vanity to the inhabitants to ufe, or what is commonly imparted to them by way of exchange, feeing it is without doubt that the creation is for the use of man. So where filk abounds, it may be worn as well as wool; and were we in thofe countries, or near unto them, where gold or silver were as common as iron or brafs, the one might be used as well as the other. The iniquity lies then here, Firft, When from a luft of vanity, and a defire to adorn themselves, men and women, not content, with what their condition can bear, or their country easily affords, do stretch to have things, that from their rarity, and the price that is put upon them, feem to be precious, and fo feed their luft the more; and this all fober men of all forts will readily grant to be evil.

Secondly, When men are not content to make a true ufe of the creation, whether the things be fine or coarfe, and do not fatisfy themselves with what need and conveniency call for, but add thereunto things merely fuperfluous, fuch as is the ufe of ribbands and lace, and much more of that kind of stuff, as painting the face, and plaiting the bair, which are the fruits of the fallen, luftful, and corrupt nature, and not of the new creation, as all will acknowledge. And though fober men among all forts will fay, that it were better these things were not, yet will they not reckon them unlawful, and therefore do admit the ufe of them among their church-members: but we do account them altogether unlawful, and unsuitable to Chriftians, and that for these reasons :

The proper ufe of cloaths.

Not to please their lufts.

Contrary to

First, The ufe of cloaths came originally from the fall. If man had not fallen, it appears he would not have needed them; but this miferable ftate made them neceffary in two refpects: 1. To cover bis nakedness; 2. To keep him from the cold; which are both the proper and principal ufe of them. Now for man to delight himself in that which is the fruit of his iniquity, and the confequence of his fin, can be no ways lawful for him: fo to extend things beyond their real ufe, or to fuperadd things wholly fuperfluous, is a manifeft abuse of the creation, and therefore not lawful to Chriftians.

Secondly, Thofe that will needs fo adorn themfelves in the ufe of their cloaths, as to befet them with things having no real ufe or neceffity, but merely for ornament fake, do openly declare, that the end of it is either to please their lufts (for which end these things are chiefly invented and contrived) or otherwife to gratify a vain, proud, and oftentatious mind; and it is obvious these are their general ends in fo doing. Yea, we fee how eafily men are puffed up with their with their garments, and how proud and vain they are, when adorned to their mind. Now how far thefe things are below a true Chriftian, and how unfuitable, needs very little proof. Hereby thofe who love to be gaudy and fuperfluous in their cloaths, fhew they concern themselves little with mortification and felf-denial, and that they study to beautify their bodies more than their fouls; which proves they think little upon mortality, and fo certainly are more nominal than real Chriftians.

Thirdly, The fcripture feverely reproves fuch fcripture. practices, both commending and commanding the contrary; as Ifa. iii. how feverely doth the prophet reprove the daughters of Ifrael for their tinkling ornaments, their cauls, and their round tires, their chains and bracelets, &c. and yet is it not ftrange to fee Chriftians allow themselves

I

in these things, from whom a more ftrict and exemplary conversation is required? Chrift defires us not to be anxious about our cloathing, Mat. vi. 25. and to fhew the vanity of fuch as glory in the fplendor of their cloathing, tells them, That even Solomon, in all his glory, was not to be compared to the lilly of the field, which to-day is, and to-morrow is caft into the oven. But furely they make small reckoning of Chrift's words and doctrine that are fo curious in their cloathing, and fo induftrious to deck themselves, and fo earnest to justify it, and fo enraged when they are reproved for it. The apostle Paul is very pofitive in this refpect, 1 Tim. ii. 9, 10. I will therefore in like manner also that women adorn themselves in modeft apparel, with Shamefacedness and fobriety, and not with broidered hair, or gold, or pearls, or coftly array, but (which becometh women profeffing godliness) with good works. To the fame purpofe faith Peter, 1 Pet. iii. 3, 4. Whofe adorning let it not be that outward adorning of plaiting the hair, and wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet fpirit, &c. Here both the apostles. do very pofitively and exprefly affert two things. First, That the adorning of Chriftian women (of whom it is particularly spoken, I judge, because this fex is moft naturally inclined to that vanity, and that it feems that Chriftian men in thofe days, deferved not in this refpect fo much to be reproved) ought not to be outward, nor confift in the apparel. Secondly, That they ought not to ufe the plaiting of the hair, or ornaments, &C. Plaiting the which was at that time the cuftom of the nations, hair, &c. But is it not strange, that fuch as make the fcripture their rule, and pretend they are guided by it, fhould not only be fo generally in the ufe of these things, which the fcripture fo plainly condemns, but alfo fhould attempt to justify themMm 3

felves

inconfiftent

gospel.

felves in fo doing? For the apostles not only com-
mend the forbearance of these things, as an at-
tainment commendable in Chriftians, but condemn
the use of them as unlawful; and yet may it not
feem more ftrange, that in contradiction to the
apostles doctrine, as if they had refolved to flight
their teftimony, they fhould condemn thofe that
out of confcience apply themselves seriously to fol-
low it, as if in fo doing they were fingular, proud,
or fuperftitious? This certainly betokens a fad apo-
Atay in those that will be accounted Chriftians, that
they are fo offended with those who love to follow
Chrift and his apoftles, in denying of, and depart-
ing from, the lying vanities of this perifhing world;
and fo doth much evidence their affinity with thofe
who hate to be reproved, and neither will enter them-
Jelves, nor fuffer thofe that would.

Sports, &c. §. VIII. Fourthly, Let us confider the use of
with the games, ports, comedies, and other fuch things,
commonly and indifferently used by all the feveral
forts of Chriftians, under the notion of divertisement
and recreation, and fee whether these things can con-
fift with the ferioufnefs, gravity, and godly fear,
which the gofpel calls for. Let us but view and
look over the notions of them that call themfelves
Christians, whether Papifts or Proteftants, and fee
if generally there be any difference, save in mere
name and profeffion, from the heathen? Doth not
the fame folly, the fame vanity, the fame abufe of
precious and irrevocable time abound? The fame
gaming, Sporting, playing, and from thence quarrel-
ling, fighting, fwearing, ranting, revelling? Now
how can thefe things be remedied, fo long as the
preachers and profeffors, and thofe who are the
Teaders of the people, do allow these things, and
account them not inconfiftent with the profeffion
of Chriftianity? And it is ftrange to fee that
these things are tolerated every where; the inqui-
fition lays no hold on them, neither at Rome, nor