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this with regard to Aaron and his successors in the Highpriesthood. But to this I answer, first, this direction which God gave, with regard to the Jewish High-Priest, can certainly affect no person in England, unless the Archbishop of Canterbury. And I apprehend, he does not plead the precedent. Secondly, the Jews and we are under different dispensations. The glory of the whole Mosaic dispensation was chiefly visible and external: whereas the glory of the Christian dispensation is of an invisible and spiritual nature.

3. " But what then are gold and precious stones for? Why have they a place in the creation ?” What if I


I cannot tell? There are abundance of thing's in the creation, which I do not know the use of. What are crocodiles, lions, tigers, scorpions for? Why have so many poisons a place in the creation ? Some of them are for medicine: but whatever they are for, in whatever manner they may be useful, they are certainly not to be used in such a manner as God has expressly forbidden.

4. “But if they were not thus adorned, Kings and Ge. nerals would be despised by their subjects and soldiers.” Supposing they would, that is nothing to you; for

you are neither Kings nor Generals. But it is absolutely certain, they would not, if they were not despised on other accounts. If they are valiant and wise, they will never be despised for the plainness of their dress. Was ever General or King more esteemed or beloved by his subjects and soldiers, than King Charles of Sweden ? And it is sure, he wore no gold or costly apparel, not so much as a common officer. But we need not go so many years back. Who is the Prince that is now honoured and beloved both by his subjects and soldiers, far beyond any other King or General in Europe? There is no need to repeat' his name. But does he gain this honour and love by the costliness of his apparel ? So far from it, that he rarely uses any other dress, than the uniform of his own guards.

5. “But if all men were to dress like him, how would tradesmen live?” I answer, 1, God certainly considered VOL. IX.


this, before ever he gave these commands. And he would never have given them, had he not seen, that if they were universally observed, men, in general, would live better than they otherwise could; better in this world, as well as that to come. But, 2, There is no danger at all, that they should be universally observed. Only a little flock in any civilized nation will observe them, till the knowledge of God covers the earth. 3, If those who do observe them, employ the money they thus save in the most excellent manner, then a part of what before only served to fat a few rich tradesmen for hell, will suffice to feed, and clothe, and employ many poor, that seek the kingdom of heaven. 4, And how will those tradesmen themselves live? They will live like men, by honest labour, most of whom, before, lived like swine, wallowing in all gluttony and sensuality. But, 5, This is all mere trifling. It is only a copy of your countenance. For it is not this, it is not a regard to trade, or the good of the nation, that makes you disobey God. No: it is pride, vanity, or some other sinful temper, which is the real cause of these sinful actions.

6. “ But we cannot carry on our trade without dressing like other people.” If you mean only conforming to those customs of your country, that are neither gay nor costly, why should you not “ dress like other people ?” I really think you should. Let an Englishman dress like other Englishmen; not like a Turk or a Tartar. Let an Englishwoman dress like other Englishwomen; not like a French woman or a German. But if you mean “ conformity to them in what God has forbidden," the answer is ready at hand. if

you cannot carry on your trade, without breaking God's eommand, you must not carry it on.

it on. But I doubt the fact: I know no trade which may not be carried on by one who uses plain and modest apparel. I fear, therefore, this too is but a copy of your countenance. You love these things, and, therefore, think them necessary. Your heart carries away your judgment; 'if you were not fond of them, you would never dream of their necessity.

7. In one single case these things may be necessary, that is, unavoidable, namely, that of women who are under the yoke of self-willed, unreasonable husbands or parents. Such may be constrained to do, in some degree, what otherwise they would not. And they are blameless herein, if, 1, They use all possible means, arguments, intreaties, to be excused from it; and when they cannot prevail, 2, Do it just so far as they are constrained, and no farther. 1. VI. 1. And now, brethren, what remains, but that I beseech you, who are not under the yoke, who are under God, the directors of your own actions, to set prejudices, obstinacy, fashion aside ; and to yield to Scripture, to reason, to truth. Suppose, as some affirm, you acted on no higher motive than to please me herein, I know not that you would have need to be ashamed; even this you might avow in the face of the sun. You owe something to me: perhaps it is not my fault, if you owe not your own souls also. If then you did an indifferent thing only on this principle, not to give me any uneasiness, but to oblige, to comfort me in my labour, would you do much amiss? How much more may you

be excused in doing what I advise, when truth, reason, and Scripture advise the same? When the thing in question is not an indifferent thing, but clearly determined by God himself?

2. Some years ago, when I first landed at Savannah in Georgia, a gentlewoman told me, “ I assure you, Sir, you will see as well-drest a congregation on Sunday, as most you

have seen in London.”, I did so; and soon after took occasion to expound those scriptures which relate to dress, and to press them freely upon my audience, in a plain and close application. All the time that I afterward ministered at Savannah, I saw neither gold in the church, nor costly apparel. But the congregation, in general, was almost constantly clothed in plain, clean linen or woollen.

3. And why should not my advice, grounded on Scripture and reason, weigh with you as much as with them? I will tell you why, 1, You are surrounded with saints of the world, persons fashionably, reputably religious. And these are constant opposers of all, who would go farther in re

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ligion than themselves. These are continually warning you against running into extremes, and striving to beguile you from the simplicity of the gospel. 2, You have near you still more dangerous enemies than these, Antinomians, whether German or English ; who when any christian practice is enforced, come with the cuckoo's note, “the law, the law ;” and while they themselves glory in their shame, make you ashamed of what should be your glory. 3, You have suffered by false teachers of our own, who undermined the doctrine you had received: negatively, in public, by not insisting upon it, by not exhorting you to dress, as persons professing godliness: (and, not to speak for a christian duty, is, in effect, to speak against it:) and positively in private, either by jesting upon your exactness in observing the Scripture-rule, or by insinuations, which, if you did not mind then, yet would afterward weaken your soul.

4. You have been, and are at this day, in perils among false brethren : I mean, not only those of other congregations, who count strictness all one with bondage, but many of our own; in particular those, who were once clearly convinced of the truth; but they have sinned away the conviction themselves, and now endeavour to harden others against it; at least, by example; hy returning again to the folly, from which they were once clean escaped. But what is the example of all mankind, when it runs counter to Scripture and reason? I have warned you a thousand times not to regard any example, which contradicts reason or Scripture. If ever it should be, (pray that it may not be, but if it ever should,) that I or my brother, my wife, or his, or all of us together, should set an example contrary to Scripture and reason, I entreat you, regard it not at all; still let Scripture and reason prevail.

5. You who have passed the morning, perhaps the noon of life, who find the shadows of the evening approach, set a better example to those that are to come, to the now-rising generation. With you the day of life is far spent; 'the night of death is at hand. You have no time to lose: see that you redeem every moment that remains. Remove every

thing out of the way, be it ever so small, (though indeed gay or costly apparel is not so,) that might any ways

obstruct your lowliness and meekness, your seriousness of spirit, your single intention to glorify God, in all your thoughts, and words, and actions. Let no needless expense hinder your being in the highest degree you possibly can, “rich in good works :” “Ready to distribute, willing to communicate,” till you are clothed with glory and immortality.

Our carcases will soon fall into the dust; then let the survivors adorn them with flowers. Meantime let us regard those ornaments only, that will accompany us into eternity.

6. You that are in the morning of your days, either your form is agreeable, or it is not. If it is not, do not make your person remarkable; rather let it lie hid in common apparel. On every account, it is your wisdom to recommend yourself to the eye of the mind; but especially to the eye of God, who reads the secrets of your hearts, and in whose sight the incorruptible ornaments alone are of great price, But if you would recommend yourself by dress, is any thing comparable to plain neatness? What kind of persons are those, to whom you could be recommended by gay or costly apparel ? None that are any way likely to make you happy. This pleases only the silliest and worst of men. At most, it gratifies only the silliest and worst principle in those who are of a nobler character.

7. To you whom God has entrusted with a more pleasing form, those ornaments are quite needless,

“ The' adorning thee with so much art,

Is but a barbarous skill;
'Tis like the poisoning of a dart,

Too apt before to kill." That is, to express ourselves in plain English, without any figure of poetry, it only tends to drag them faster into death everlasting, who were going fast enough before, by additional provocations to lust, or at least, inordinate

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