Sermons on special occasions and subjects ... by John Edwards ...

The Use and Abuse of APPAREL.

1 TIM. II. 8, 9.

I will that Women adorn themselves in modest Apparel, with Shame-faced∣ness and Sobriety: Not with broi∣dered Hair, or Gold, or Pearls, or costly Aray.

AFTER I had in a former Dis∣course on these Words shewed what is the true Use and Design of Apparel, and had establish'd the right meaning of the Apostle's Words, and had asserted the Lawfulness of a Come∣ly and Decent Habit, I proceeded in the next place to lay open the Common Fault and Miscarriage of These Times, viz. that Inordinacy and Excess which render the At∣tire and Garb of most persons unlawful. This I did in three Particulars; and now I will mention two more.

The First whereof is this, viz. That Ap∣parel is Vitious, that Adorning is Sinful which administers any ways to Wantonness and Lewdness. Lust is too frequently the root of Excess in Attire. There is an Im∣modest Habit, which is design'd by those that wear it to be an Invitation to Unchast practises. There was of old the Attire of an Harlot, Prov. 7. 10. We read, that Ta∣mar, who prostituted her self to whore∣dom, was known by this Apparel, viz. a * 1.1 Veil, for there was a Harlot's Veil, as well as that used by† 1.2 Brides and Honest Wo∣men. Among the Ancient Greeks the Pro∣stitutes were distinguish'd from other wo∣men by their Garments: the Law was, that ‖ 1.3 they should wear Florid Vests. Whence that of Clement of Alexandria,* 1.4 As a Fugitive is known by his Marks, so a Strumpet by her Flower'd Habit. Among the Romans also † 1.5 there was a Distinction between women of ill fame, and those that were Modest as to their Dress, particularly as to the wear∣ing of their Hair and Head-Attire. The Hair, which I may call a Natural Apparel, was heretofore not only made use of to

Pride (whence* 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as much as Super∣bire, because they took a pride in Nourish∣ing their hair, and in artificially dressing and adorning it) but it became serviceable to Wanton purposes, it was made an In∣centive to Lewdness. It is probable, that the Fair Absalom let his Hair grow to a great length before he cut it, not only because of his Vow as a Nazarite(as a† 1.7 Learned Writer thinks) but out of Pride and Wan∣tonness, to render himself the more accep∣table and grateful to the Hebrew Ladies, and to win the Hearts of the vainly disposed Females. And these again were not behind hand in the same ill arts and designs, for (as we are inform'd by the Prophet Isaiah (Ch. 3. v. 24.) they were much concern'd for their Maasheh Miksheh, their‖ 1.8 Well-set Hair, set so fast and made up so firmly that it resembled some solid piece of work∣manship of massie gold.

This Wanton Curiosity and Effeminacy have been the Excess of all Ages, for it may be as truly said of them as of Samson, that their Strength is in their Locks, they found these a very powerful and charming Alle∣ctive:

and the Vain Amorists were wont to extol these to the Skies, yea to place them there, whence Berenice's Hair was made an Asterism. They were wont to spend a great deal of time (as both Greek and Latin Writers relate) in beautifying and garnishing this Excrementitious Orna∣ment, and they used much Art in changing its Colour. To which our Saviour perhaps alludes, Mat. 5. 36. Thou canst not make one Hair white or black. But afterwards their great care was to die their hair Red or Yellow. Tertullian tells us, that to this end the women used to colour their hair with Saffron. And, with reference to this usage, St. Ierome forbids them,* 1.9 to paint their Hair red, and give it the colour of Hell fire. This was practis'd even by the Christi∣an women, and that not because our Savi∣our and the Virgin Mary had hair enclining to red or yellow, as I remember† 1.10 Nice∣phorus relates, but (as we may gather from the Pious Fathers, who smartly reproved this usage) because it was the Mode of the Times, and because that Colour was then esteemed as Alluring and Tempting. The short is, neither this nor any other Artifi∣cial Ornament relating to the Dress and At∣tire of Persons, which any ways conduces

to Effeminacy and Lust is to be approved of: for we are to remember, that Garments were for Modesty sake at first: and 'tis cer∣tain, that they still ought to be used to that purpose, and therefore all Immodesty and Lasciviousness in Apparel are to be shunn'd, and a Wanton Garb is to be reckon'd un∣lawful.

In the next and last place, so is that which is any ways prejudicial to Religion and Devotion, and the concerns of them. And first, that Habit must needs prove such which is unsuitable to the time and place of Divine Worship. It is the undue practice of this Age, that they never more exceed in their Gay Deckings than when they are to appear in God's Presence. Upon This Day especially they muster up all their Bra∣very, and shew themselves in all their Change of Rayment, which they think is some part of the Observing of the Lord's day. It is true, this is a Holy Festival, and there∣fore a Decent Habit becomes it: but it is contrary to the pious design of this Solem∣nity, to come into God's House to shew your Finery, and to display all your Gaiety, to invite Spectators, and to distract your own and others thoughts. This is not to be allow'd of in the Congregations of the Faithful. And if St. Paul were permitted to descend from the Mansions above, and to speak to you from this place, he would

certainly reprove you, as he did his Corin∣thians, for your Indecent Behaviour and Garb in the Publick Assemblies, 1 Cor. 11. 4, &c. where he uses this Particular Argu∣ment to engage the women not to appear with Uncover'd heads in the time of Di∣vine Worship, viz. because of the Angels. As much as to say, Those Glorious Mes∣sengers, those Ministring Spirits, which are generally present at the Solemn Meetings of the Christian Worshippers, take notice of their outward carriage and deportment, and particularly of their Garments and Dress. And do you believe this (as you needs must if you give credit to the A∣postle) and yet can you with your Staring Attire outface the very Angels, yea, and the Infernal Spirits too, for some of this sort may perhaps be tempted to come hi∣ther, and behold a Sight so agreeable to them.

I appeal to those of you that have not lost all sense of good and evil, whether you can think and really perswade your selves, that such an Extravagant Furniture as some of you are set up with, is fitting for this Place where you now are, and to the Sacred business you are employ'd about. Can any of you that are sober and conside∣rate, serious and religious, think that this is a Garb agreeable to this occasion? Do you look like those that are offering your

Petitions to the Almighty, and come hi∣ther to attend to his Voice? Is it acceptable to look Heaven in the face with a Spotted visage? Can you perswade your selves, that this Vanity and Pride become True Wor∣shippers? I know what some of your Con∣sciences dictate to you upon this Appeal which I make to you. They tell you, and that plainly and loudly, that this posture which some of you are in is no ways suit∣able to the present Work you come hither to be engag'd in. Your Natural Reasons inform you, that you are not fit to Pray, and to Hear the Word of God, i.e. with any fervency and devotion. Your own hearts tell some of you, that you look more like Revellers than Devotionists, that you are fitter for the Theatre than a Temple, that a Play-house becomes you far better than a Church, and that a Comedy would be a more acceptable entertainment than a Ser∣mon. But I hope that some of you, who attend to what I say, will find the benefit of this latter, and will from this instant, date your serious Reflections on your for∣mer miscarriages in this kind that I have been speaking of, that you will be through∣ly convinced, that there is a great diffe∣rence between God's House and your own, that that which may be tolerated in the lat∣ter is wholly unbecoming the former, that you ought to shew that Gravity, Serious∣ness

and Composedness of Spirit here, which are not always required of you in another place. And from a sense of this, I hope you will be induced to be more Cautious in your Habit on this Solemn day than on another. Let me desire you, that you would not come hither with all your Pa∣geantry, Shew not your Pride here, where you ought to be most Humble. Or, if I cannot prevail with you so far, if you must needs come with all your Towering Gal∣lentry, let me perswade you to bring with you at the same time, that modest Veil or Covering, to put over some part of it, which the* 1.11 Apostle ad∣vised his Corinthians to make use of in the time of Religious Worship in the Publick Assemblies.

And further, I would Caution you, that upon days of Fasting and Humiliation you would wholly lay aside your Gaudy Dress. It is fitting at such a time you should lour your Top-sails, and strike your Flags. I do not wish you to turn them into sackcloth and ashes: that may favour of the Old Testament Dispensation too much: but I only wish you to leave off your Superfluous Ornaments at such a season: and methinks there should be no need of urging this upon you, seeing it is absurd for Mourners to put on Gay and Gorgeous Apparel. In this time of War and Publick Disturbance these are very unfit∣ting

and unsuitable. One would think you intended to ridicule our Martial Affairs with your Mock-Head-Pieces. Some of you per∣haps may entertain these things with a Smile, and when you leave this Place im∣prove it into something more; but; let me tell you, you have little reason to behave your selves thus; and you must needs acknow∣ledge it your selves, when you consider, that you are oblig'd to come hither (on such serious and important Occasions) to Humble your selves before God, and con∣sequently to behave your selves Reverently and Modestly, and to abandon all lightness and vanity in your Attire: yea, that Garb which is lawful or tolerable at some other times is not to be allow'd of now.

Again, that Attiring and Decking must needs be prejudicial to Religion which take up too much of your Time. If you rightly understand what Christianity is, you can∣not but know that you have a great deal of Business upon your hands: there is abun∣dance of Work to be dispatch'd by you, and you have but a little (some of you especial∣ly but a very little) time to dispatch it in: wherefore Excess and Pride of Apparel, which are always accompanied with great * 1.12 loss of Time, and are known to be great wasters of your precious Hours, are an un∣sufferable

impediment to Religion. I am satisfied, that there is none here of a sober and stayed mind, but will relish what I have said, and therefore I need not enlarge on this Particular.

Moreover, there is nothing takes, the mind off from Serious Thoughts so much as the Vanity of Attire. Those that are ad∣dicted to this, trouble not their heads with the Concerns of an higher nature. The Great Work of Dressing is their Main Employ∣ment. To be Gay, Modish and Trim, to be Fine, Brave and Splendid, is that which engrosses all their Care and Solicitude: and thereby they are rendred unfit for the Ser∣vice of God, and all Religious Exercise. They banish the thoughts of their present Duty, and of Death and Judgment to come, of another World after this. Thus you see on what accounts the Habit which persons wear may be a hindrance to Religion and Piety. And when it is so, we are sure that it becomes Sinful and Unlawful. Though it may seem to adorn the body, it is the blemish of the Soul, and the deformity of the whole man.

And now, having more generally dis∣play'd the nature of that Excess, which I undertook to give you an account of, and having shew'd the Unlawfulness of it, I

now desire you to make some Reflections upon what I have said. For it is certain, that we live in an Age that is egregiously Criminal as to this very thing. Most of the Ornamental part of men and womens Apparel is at this day unlawful, i. e. ei∣ther as it proceeds from Vain Curiosity and Affectation of Novelty, or as it is a Badge of Pride and Vain-glory, or as it admini∣sters to Lust and Wantonness, or as it ex∣ceeds the Condition and Quality of those that wear it. As to this last especially, the Disorder among us is unsufferable, and ut∣terly disagreeable to the laws of Reason, Prudence and Religion. These things I plainly and impartially set before you: and let me not be accounted your Enemy because I tell you the truth; and that with great free∣dom and sincerity. And herein I follow the example of the Greatest Lights in the Christian Church. The two Chief Apostles thought it part of their Ministerial Office to rebuke their female Converts for the Im∣modesty and Vanity of their Head-Attire, in my Text, and in 1 Pet. 3. 3. And we shall find that the Pious Fathers and Bi∣shops of the Christian Church afterwards e∣steem'd it their indispensable duty to take notice of the like disorder, and to repri∣mand it with great severity. * 1.13 Clement of Alexandria with much ardency inveighs a∣gainst

the Gaiety and Vain Adorning used by the women in his time. Tertullian in two of his Treatises pursues the same sub∣ject, in the* 1.14 former disswading the wo∣men from Rich and Gorgeous Appa∣rel; in the† 1.15 latter declaming against False Hair and Painting, and such like wanton usages, which shew (as he saith) that‖ 1.16 they were displeas'd with God's Workmanship, and endeavour'd to mend it, but it was in a very ill way, for they made use of the Arts and Inventions of the Evil Spirit. From St. Cyprian's Discourse of the Discipline and Habits of Virgins, it appears, that some of the Christian women were very immo∣dest and profuse in their Attire in those days; but that Holy Bishop reprehends them with a Gravity and austerity, which became his Sacred Function.* 1.17 St. Chryso∣stom was a sharp Reprover of the extrava∣gant Garb and antick Dresses of that Sex. And those Religious Fathers, Basil the Great, and St. Austin remonstrated against the same Excess. The like did St. Ierom, who par∣ticularly animadverts on the High Top∣pings of their Head-Attire. For it seems they were then guilty of the rampant folly

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of this Age: they did (as he words it) Turritum verticem struere, Build and rear up their heads in the shape of High Turrets and Pinnacles. It was the fashion to erect here a stately Pile of Ornaments: to which, that of† 1.18 Iuvenal refers,

Tot adhuc compagibus altem Aedificat caput.—

for he speaks it of the Women of those days. These are call'd, Turrita capita, by Festus and Varro. This Mounting Head∣gear is call'd by Lucan, Turrita corona, be∣cause of its Soaring-Altitude; and the ground it is built upon is stiled by him, Turrita frons.

This is the Daring Pride which reigns a∣mong our very ordinary Women at this day. All their Rigging is nothing worth without this wagging Top-Mast. They think themselves highly advanc'd by this Climbing Fore-top: and in defiance of our Saviour's words, endeavour as it were to add a cubit to their stature. With their Exalted Heads they do as 'twere attempt a Superiority over Mankind. Nay, these Ba∣bel-builders seem with their Lofty Towers to threaten the Skies, and even to defie* 1.19

Heaven itself. But we must not suffer them to go uncontroul'd, if we will imitate the Religious Writers and Preachers of the first Christian Ages (some of whom were Martyrs and Confessors) yea, if we will fol∣low the example of our own Pious Refor∣mers in this Nation, who with great plain∣ness and freedom rebuked this Vice in their time, as the* 1.20 Ho∣milies on this subject testifie, and particularly that passage in one of them, The proud and haughty Sto∣machs of the daughters of England are so maintain'd with divers disguised sorts of cost∣ly apparel, that there is left no difference be∣tween an honest Matron and a common Strum∣pet. If this was truly and honestly spoken, and commanded to be publish'd in those times, surely it may with as much truth, honesty and faithfulness be proclaim'd in ours. Nay, indeed, I do not see how a Preacher can be faithful, unless he dis∣charges this part. He must openly declare his dislike of this Indecent Garb, he must give a check to this Ranting and Gaudy Attire.

And it would be well for England, if the Magistrates would give it another check, if the Civil (as well as the Spiritual) Pow∣ers would shew their abhorrence of it. And herein truly they would imitate the practise of the Ancientest Law-givers and

Wisest Governours. We are * 1.21 inform'd, that there were Officers appointed hereto∣fore at Athens, to oversee the Apparel of the people, that it might be modest, grave and comely, and where they found a default to punish the offenders: and more especially, they had a sort of O∣verseers who took care of the Attire of Women. There was a Sumptuary Law made by Numa Pompilius, to reform the Excess in Garments, which was among the Old Romans. And among these people af∣terwards it was order'd, that all persons and their qualities should be distinguish'd by their Habits. Our Ancestors likewise did not forget to retrench the Vanity and Disorder, which they observ'd in Cloath∣ing: thus in King Edward the Third's time an Act was made, to appoint every degree of persons the Vesture they should wear: and Great and Eminent persons only were: permitted to wear Gold, Silver, Silk, Furs, &c. King Edward the Fourth cor∣rected the extravagancy of the people, as∣signing a particular sort of Habit to every rank and order, yea, determining the very fashion of their Shooes. And as there were Laws and Statues of this nature before the Reformation, so there have been Homilies since publish'd by Royal Authority against the same Excess. And Queen Elizabeth, who

was wont to be Gorgeous and Splendid in her Dress her self, took care in her 23d year to repress by Proclamation this growing Vanity in those of a lower de∣gree.

It is high time now to undertake it a∣gain, seeing it of so great a Growth. And what though herein we tread in the Steps of the present Pope? Our being Protestants will not excuse us from imitating him, yea, it rather pushes us on to do some Greater and more Eminent thing of this sort, to com∣pel all persons to use a modest and decent way of Araying themselves, and more e∣specially to restrain and regulate that Sum∣ptuousness of Habit, which those of a lower degree (and consequently the greatest num∣bers of persons) are guilty of. For, though it is true, they had notorious exorbitancies heretofore in this Nation, as to the matter of Apparel, yet they were not Vniversal, as they are now. Those of the middle and of the inferior rank are the greatest Trans∣gressors at this day: for they are run even into that heighth of Bravery, which is al∣lowable only in those of the highest de∣gree. Heretofore it was said,* 1.22 They that wear soft Cloathing (or as it express'd in† 1.23 ano∣ther Evangelist) they that are gorgeously apparell'd are in Kings houses: but now the Excess is such, that they are to

be found almost in every house. It was said of Tyre,* 1.24 Her mer∣chants are Kings, but it may as truly be pronounc'd of England, that her Ordinary men and women are Kings and Queens, they appear in the Garb of such persons. Nay, the Apparel which hereto∣fore was thought fit for Crown'd Heads and Princes is now despis'd by the Vulgar. This is a very deplorable consideration, and may justifie the most severe Reproof that can be given of these disorders among us. Wherefore I hope I shall not be thought to be Rigid and Censorious in what I have suggested to you. I hope you will bear with my Freedom, which is now become so Seasonable and so Necessary, when we see that the Inordinacy, which I have been discoursing of, is come to so great an heighth.

What then is your proper duty in such circumstances? How are you to behave your selves? The Answer is obvious, viz. It is your Concern to detest and avoid the Epidemick Vanity and Excess of this Age. For though there is a lawful and harmless use of Ornaments (as I have before asserted and made good) and this is freely granted to those who are capable of it, yet it is e∣vident, that the use of them is generally perverted, and they are made by most per∣sons serviceable (as you have heard) to Va∣nity,

Wantonness and Pride. As among the Latins, the word cultus is both worship and ornament, so in our English practice Decking is too much Prized and even Ado∣red. Too many, like the Israelites, make a God an Idol of their Ear-rings; they deifie, they idolize their Finery and Gol∣den Habiliments. Wherefore seeing there is this great Abuse of them, you ought to be very Cautious how you use them. One of the Worthies of the Primitive Church hath well express'd himself thus,* 1.25

The wearing of Gold, and the using of Soft Rayment are not wholly to be laid aside: but this we must do, we must bridle the Affections which are void of Reason, lest they carry us away to an Effeminate and Luxurious way of living.

His meaning is, we should look to our Minds whilst we attire our Bodies: we must moderate and suppress our inward desires and inclinati∣ons, whilst we cloath our outward man. And then we shall not affect curiosity and vanity in our Rayment; we shall not set our hearts on any sort of Attire, but we shall reckon it a thing wholly Indifferent. We shall learn in this matter to deny our selves, and not to make use of all our Li∣berty,

and to go to the Utmost of what we think to be lawful. Endeavour by all means to arrive to this, and to be p••rswa∣ded, that in the case of Ap∣parel * 1.26 Good is better than the Best, as One Phrases it, that a moderate kind of Aray is to be pre∣ferr'd before that which is Rich and Gau∣dy. Remember that you have solemnly engaged to forsake the Vanities of this wicked world; and you cannot but know that In∣decent Attire, Superfluity and Excess in Habit are of that number.

Wherefore if you cannot reach the Per∣fection, which Gregory Nazianzen saith his Sister Gorgonia was Mistress of, viz.* 1.27 to esteem a Plain Habit, and the Neglect of Ornaments to be your Beauty, yet know, that Ornaments must always be used spa∣ringly, and that sometimes (viz. when Publick Distresses and Common Calamities are our allotment) they must not be used at all. The Ladies of Carthage cut off their Hair, in a great necessity, to serve instead of Cords and such like Tackle, for Engines of War. Yea, we have Ancienter and more Authentick Examples than this in the Sacred Records. The Israelites did the like for Religion, which these women did

for their Country; for we read, that they offer'd their Bracelets and Ear-rings and Iewels of Gold for the use of the Tabernacle, Exod. 35. 22. And at another time the women offer'd their Looking-glasses for the same service: they bestow'd their Mirrors of polish'd Brass, to make a Laver for the Temple, Exod. 38. 8. As before their Or∣naments serv'd to Religion, so now their Speculums, wherein they used to behold their Finery, are made use of to the same purpose. The sum is, your Gaiety must always vail to your Devotion: you must look upon that as a mean and inconsidera∣ble thing in respect of this: and you must with all care and resolution shun a Vanity which hath nothing at all to commend it, but is attended with many and great E∣vils.

To this purpose, let me offer these fol∣lowing particulars to your consideration.

1. This is a Childish and Foolish Vice, especially in a Man, and argues great Weak∣ness and Shallowness of judgment. For it is here as it is in Heraldry, those Scutcheons and Coats of Armoury that have the most Colours are generally the less Honourable. According to the true and impartial esti∣mate of things, a great Variety and Pro∣fuseness of Ornaments are badges of Dis∣grace and Dishonour, and they proclaim the Emptiness and Vanity of those that

wear them and delight in them. Such per∣sons for the most part (for I do not speak Universally, because here and there a Man of a Brave mind may be incident to some particular Vanity) such, I say, are most commonly men of little or no worth: here∣in resembling Tulips, and some others of the finest and most beautiful Flowers, which are very useless and unprofitable Vegetables in the life of man. Wherefore, to prize our selves or others for our Outside, for our Dress is a sign of a weak and light mind: it is an argument of a vulgar and common Spirit. Thus Herod Agrippa (whom you read of Acts 12.) was call'd and e∣steem'd as a God by the silly people for the brave Shining Suit which he wore, saith * 1.28 Ioseph the Iew. They are the words of a Judicious Man,† 1.29 The Vanity of loving fine Cloaths and new Fashions, and valuing our selves by them, is (saith he) one of the most Childish pieces of folly that can be. Or, if there be any exception against this Cita∣tion, as if it were taken from one who had some inclination to the other Excess (as I find he is partly charg'd) then hear what is said by another, a Noble and a Gallant Person, the Great and Learned Sir W. Ra∣leigh, whose testimony is unexceptionable, because he was conversant with Courts and

Bravery, and bore a great part of this him∣self. Yet this is his brief determination in the case,* 1.30 No man is esteemed for Gay Gar∣ments but by Fools and Women. This may seem to be somewhat sharp and severe, but you cannot disallow it, if you remember, that it was the result of his deliberate and studied thoughts. He was sensible (and the more because of the Experiment he had made himself) that Light and Vain Apparel doth most commonly shew the Soul to be such, that much Ornament is too frequent∣ly an indication that the Heart is pleas'd with Painted Vanities, that the person can entertain himself with Butter-flies, and that he can fall in love with the gaudy tinctures of a Peacock's Tail.

2. This is an Excess that is Troublesome, as well as Foolish. A Good man would find himself over-burden'd under the Pomp of Apparel: he would think himself clog∣ged with the multiplicity of Attire. A mo∣dest and sober woman would esteem it a very Irksom Employment, to bear about her all the Ornamental Implements of the vainer sort of that Sex. She would count it more than Atlas's work, to sustain such a Weight. This was the sense of the Sober and Wise Men of old, as we may gather from what Clement of Alexandria saith on

this occasion,* 1.31 I cannot but wonder, saith he, that they are not tired, whilst they carry such a Burden. And Tertullian hath words to the same purpose concerning the† 1.32 Pon∣derous and Tedious Ornaments of his time, which he stiles‖ 1.33 Impediments. And it ap∣pears from what Seneca saith in one of his Epistles, that this was the usual* 1.34 Name they had in his days, and that very justly. Con∣formably to which it was said of a Great Lady, that† 1.35 She labour'd under the load of her Finery. In short, it is not to be questi∣on'd, that there are some Fashionable parts of Attire, which are in themselves a Tor∣ment; and would be really thought to be so by them that wear them if they were compelled to it. Then we should hear them complain and cry out against their now applauded Aray, and it would fit as unea∣sily on them as the Tunica molesta.

3. This Extravagance is the nurse of Idleness. For it is not a Working Habit which they wear, but calculated only for Holidays and Festivals. Besides, their per∣petual

Pranking and Decking themselves, and minding those things which appertain to it take up their Time, and they scarce have leisure for any serious business. And further, this Pride which they nourish will not suffer them to bestir themselves, and set about any laborious employment. We read therefore that Pride and abundance of Idle∣ness met together in Sodom, Ezek. 16. 49. Thus their immoderate love of Delicate Cloathing is an advancer of Sloath and La∣ziness.

4. It is usually attended with Luxury. Their Eating and Drinking are answerable to their Garments. The Dining-room and the Dressing-Chamber hold correspondence with one another. It is true, we may ob∣serve that it is not always thus; there are some Fashion-mongers who half starve themselves to feed their Pride: they flaunt it in Cloaths, but are very poor Eaters, not that they are not willing to indulge their Palates, but only because their Incomes will not afford it. They can't purchase provision for their backs and bellies both. That they may be lavish in their Garb, it is necessary that they cut themselves short of their Food, and fare very meanly. But generally it is otherwise, the Table bears Proportion to the Attire: the Feeding is as high and sumptuous as the Cloathing. Thus Pride and Fulness of bread are com∣panions,

Ezek. 16. 49. And (as it is represented in the Parable) the being cloath'd in purple and fine linnen, and faring delici∣ously every day go together, Luk. 16. 19. That Wanton Woman who wore the Richest Pearls at her ears, drank them at last.

5. This Exorbitancy in Apparel is at∣tended with Immodesty and Lewdness. For as Vain Attire arises oftentimes from Wan∣tonness (according to what was said before) so it begets it. The natural Bashfulness and Reservedness of the Sex are put off when this is put on. Blushing, the Loveliest co∣lour in the world, disappears when these Gay Varieties shew themselves, Now they apparently endanger themselves. and hazard their chastity. Nay, they wilfully expose it, by making their Habit the fuel of Tem∣ptation, and an Incentive to Lust. They generally trim themselves, that they may be more Saleable. Dinah went out to see the daughters of the land, Gen. 34. 1. that is, saith* 1.36 Iose∣phus, upon some great Festi∣val day she went to see the Finery of the women of that Country. And I may add, it is as likely that she went to shew her Own: and we read what was the dismal Event of it. She that is extravagantly Dress'd doth thereby tell Spectators what her inclinati∣ons are. Her hanging out those Flags is a sign that she is ready to Surrender. Or take

it in the plain language of our* 1.37 Homily, What other thing dost thou by this means but provoke others to tempt thee, to deceive thy soul by the bait of thy Pomp and Pride? What else dost thou but set out thy Pride, and make of the indecent apparel of thy body the De∣vil's Net, to catch the souls of them that be∣hold thee? In brief, a Woman by the Im∣moderate Delicacy and Gaudiness of her Habit shews, that she is fitted for all vile and lewd Purposes.

† 1.38 Nil non permittit mulier sibi, turpe pu∣tat nil Cum virides gemmas collo circum dedit, & cum Auribus extensis magnos commisit elenchos.

6. Vanity in Apparel is the great bane of Iustice and Charity. There are many that lay others Revenues on their backs, and run into Debt to cloath themselves in a gaudy dress. These men and women wear not their Own Cloaths, as proud as they are of them: but are fine and gay at others charges, yea of poor and mean Tradesmen sometimes, which is is an intolerable piece of Injustice. It is by their Profuseness that they put themselves out of a capacity of sa∣tisfying their Creditors, and doing many

other just and honest acts which are neces∣sary to be done. But their Expensive Pride is much more an hindrance to Relieving the poor: for they can't afford to be La∣vish on themselves and Liberal to the ne∣cessitous. And if some of them cannot or will not pay for their Bravery, how can it be expected, that those who are in Want should partake of their Alms? If they re∣fuse to be Just, what hope is there that they will be Charitable? Here we might lament how the Extravagancy of some persons Fi∣nery is a hindrance to their acts of Benefi∣cence. What they superfluously and vainly lay out on their Attire might serve to sup∣ply some necessitous people's Nakedness. How many a poor Orphan or Widow might be cloathed, how many a poor Crea∣ture in the Hospitals might be reliev'd, if the superfluous bravery of some persons did not make them uncapable of doing such a generous act? In a word, how many good deeds of Charity and Hospitality (which are so acceptable to God and man, and for which some amongst you are so Eminent and Renowned) I say, how many of these noble acts are daily lost in this Great City, upon this very account, viz. because they expend that on their Vain Decking which would afford necessary Covering for the poor? But, to proceed,

〈◊〉〈◊〉 and lastly, Let me disswade you from this Vice, by the consideration of the Fatal Consequences of it. In the third Chap∣ter of Isaiah, where the Superfluous At∣tire of the Sex, and those Ornaments that were abused by Pride and Wantonness are particularly enumerated, there is also added the Punishment which shall be inflicted on those proud daughters of Sion; such a Pu∣nishment as answers to their Sin, And it shall come to pass that instead of sweet smell, there shall be stink; and instead of a Girdle, a rent; and instead of well-set hair, baldness; and instead of a stomacher, a girding of sackcloth; and burning instead of beauty, V. 24. And because this Pride of Apparel was Epide∣mical, it was to be avenged by a General Plague and De••olation, v. 17. and after∣wards, v. 25, 26. It is observable, that Ie∣rusalem's approaching Misery was set forth by a Girdle hid in the ground and marred, Ier. 13. 6, 7. which fore-signified the de∣cay of their Finery (for the Girdle was a Signal part of it, and therefore you find it mention'd in the fore-nam'd Chapter of Isaiah, where the whole Wardrobe of the Sex is reckon'd up:) I say it fore-signified the utter decay of their Affected and Vain Bravery, viz. by the Captivity which was drawing near. Among the Judgments de∣nounc'd against Iudah, in Zeph. 1. this is one, that God will punish all such as are

cloathed with strange apparel, v. 8. He will se∣verely animadvert on those vain persons, who out of their greedy desire of new modes of Attire, seek after those that are brought: from foreign Countries. And we find it not only thus in general, but there are Par∣ticular Judgments inflicted on individual persons for this Sin which I have been dis∣swading you from. Immediately before the mentioning of the singular vengeance of God upon Iezebel, viz. how Iehu's horses trod her under foot, and how the dogs de∣vour'd her carkase, it is taken notice of, that she painted her face, and tired her head, 2 Kings 9. 30. i.e. she was addicted to that Vain Excess which I have been repro∣ving, and you hear what was the End of her, you read what was the recompence of her Pride as well as of her other notorious enormities. In the New Testament we have Herod a remarkable Example of God's Judg∣ment in the like kind. He was proud of his Bright Apparel and his Gay Oration, both which caus'd him to be ador'd by the Vul∣gar who saw and heard him: and for this his prophane Insolence he was struck by an Angel from heaven, and died misera∣bly.

Though there are no Instances of this sort in these our days (we being under ano∣ther Oeconomy of Divine Providence) yet still the Justice of God is the same; and

though it be not visibly and presently exe∣cuted on the Sons and Daughters of Pride, yet it is always due to them, and it now conveys a real Curse along with it, and shall be consummated in Eternal Venge∣ance. Their Immodest Habit, with all the Vices that are retainers to it (of which I have particularly spoken) will procure them a very severe Punishment. They, like the Beasts of old crowned with Gar∣lands, are gay and trim, but it is in order to their being Sacrificed. They are A∣ray'd and Bedeck'd, that they may fall a Splendid Victim to the Divine Justice. I request you to ponder this in your thoughts, that you may not be convinc'd of the Truth of it by an Experiment in your selves. Whatever apprehensions you have had of this matter heretofore, I wish you may for the future conceive aright of it. And this you cannot do, unless you be really perswaded of the intrinsick Evil of the thing, and likewise of the Certainty of that Judgment which will follow it. It is a commonly receiv'd notion among the generality of persons, that the Variety of Fashions, and the Excess of Vain Apparel, which are now so usual in this Nation, contribute much toward the advantage and welfare of it: For hereby, say they, the poor are set on work, many families are maintain'd, thousands daily get their live∣lihood,

and consequently this Vanity of Attire is for the good of the Common∣wealth. If this be good Arguing, then it is equally for the Publick Good to be Drunk, and to be arrant Gluttons, and to indulge all manner of Debauchery: For hereby the Wine-Merchants and Vintners, all that sell or dress the choicest Vineyards are enrich'd, and under these a great many poor and indigent Folks are maintain'd and provided for: and therefore we may conclude, that Intemperance and Sottish∣ness are Publick Benefits to the World, as well as the Inordinacy of Apparel. But how can we with any Reason defend this latter, when it hath been proved (and all that have their Eyes open cannot but see it) that this Excess brings with it Idleness, Luxury, Lewdness, and is an Enemy to Justice and Charity (the two great Props of a Nation) and therefore must needs be dis∣advantageous to the Commonwealth? Hence it will follow (notwithstanding these Mens false Reasonings) that this Pride of Appa∣rel is the nurse of Poverty. And there are abundant Instances to prove this. Too rich and gorgeous an Habit hath brought ma∣ny a one to a Mourning Dress. Their Cost∣ly Aray hath reduced them to Rags, to want and penury. And let me tell you, this will be the Publick Fate, if you do not speedily prevent it. Our Expensive

Vanity in Attire, with the Pride and Wan∣tonness and other disorders, which are its constant retinue, will be our Ruine.

This may seem to be an Harsh way of treating you from the Pulpit: but I assure you, it is such as your Condition calls for, and therefore think not these Reproofs and Menaces to be unseasonable. Though I must needs say, I had not dealt thus with you, but that I saw no other person would undertake this work. Or, if any hath at∣tempted it, it is evident that their Under∣taking hath proved successless. Wherefore it was requisite to urge this matter afresh, and freely to set before you your Fault and your Danger, that you may seriously reform the one, and happily avoid the o∣ther. This is the grand design of my pre∣sent Enterprize, and I hope it will not be altogether void of success. To which end I will conclude with an Exhortatory Ad∣dress to those who are most concern'd in this Discourse, because they are generally the most Criminal.

Let it be your chief study to deck your selves with those Ornaments that embelish the Soul, and adorn the Life and Conver∣sation. Put ye on the Lord Iesus Christ, as the Apostle is pleas'd to express it, Rom. 13. 14. Put on bowels of mercies, kindness, hum∣bleness of mind, meekness, long-susering: and above all these put on charity, which is

the bond of perfectness, which is as it were the rich gridle that ties all your spiritual Attire together. Col. 3. 12. More especial∣ly, be exhorted in the same Apostle's Words, to adorn your selves with shamefa∣cedness and sobriety; and in the language of another Apostle, Let your adorning be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, 1 Pet. 3. 3, 4. Which Words (as I told you before) do not ex∣clude all Ornaments of the Body. If they exceed not Christian Modesty and Gravity, and offend not against the other Rules be∣fore laid down; and (in a word) if they are not unbecoming women professing godli∣ness (as the Apostle speaks, 1 Tim. 2. 10.) you may lawfully use them. But then you must be sure that you do not by means of these, or in the use of them forget and neglect the Inward and Spiritual Adorning. Nay, you must be Chiefly concern'd for this latter: for this is the sole Ornament of the Spouse of Christ, who gave himself for his Church, that he might sancti••ie and cleanse it with the washing of water by the word, that he might present it to himself a Glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish, Eph. 5. 25. &c. This is the Beauty and Finery which you are to be solicitons about: and let the Care

which others take in beautifying and gar∣nishing the Bodies remind you of a much Greater Concernedness, which you ought to shew for your Immortal Spirits.

It was a Specimen of a great Devotion and Religion in that Good Father, who one time observing a Harlot, and mind∣ing how curiously she had trick'd up her self, and how elaborately she had made her self fine, stept aside and retired into his own breast, and there sharply chid himself, because he had never taken half so much care in adorning his Soul, for the entertaining of the Holy Iesus, as that vile Curtezan had done in trimming of her body for the pleasing of her lewd guests. Thus we may make the Vanity and and Sinfulness of others administer to our Pious Thoughts and Reflections. Let him who beholds the utmost gallantry and splendor of the most Polished Creature, presently turn his eyes inward, and look upon his Naked Soul, and blush at his neglect of it. How nice and exact are Vain persons in accoutring and furbish∣ing themselves? And that their Bodies may not be disproportionable to their Ap∣parel, what cost are they at to repair and beautifie those houses of clay? What lit∣tle Arts and Methods do they use to set off themselves? They are not ashamed to

borrow the Beauty which they boast of from a Drug or a Dark Spot. Some of them are at the trouble every day of put∣ting on a New Complexion.

But be not you of the number of these Gaudy Fools: let your principal design be to beautifie your Minds, in adorning of which you cannot spend too much time, or take too much pains. To this purpose, think seriously of the Excellen∣cy and Worth of your Souls, remember that this is your Better Part, and therefore you ought to be solicitous above all things to have this adorn'd with Divine Vertues and Graces. And consider likewise, that these are the only True and Valuable Orna∣ments, these alone deserve that Name, be∣cause they have an intrinsick worth in themselves, and convey an inward and substantial Excellency to those that have them: and (which is the highest com∣mendation of them) they * 1.39 are in the sight of God of great price, as the Apostle informs us. These Rich Jewels and Dia∣monds carry a commanding Lustre and Splendor along with them, and even sparkle in the ••yes of Heaven. These therefore must be esteem'd by you as the True Chri∣stian 〈◊〉〈◊〉, as the Genuine Bravery, which outshines, and at the same time

darkens and sullies all the most exquisite Embelishments of Art. And therefore these are to be infinitely preferr'd in your wishes, desires and affections before them. Lastly, These will fit you for those Shi∣ning Robes of Glory, those Garments of Light and Everlasting Happiness, which you shall be cloathed with in the highest Heavens.

Notes

• * 1.1

  Gen. 38. 14.
• † 1.2

  Gen. 24. 65.
• ‖ 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suid.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Paedag. l. 3. c 2
• † 1.5

  Tertull▪ de Pallio. Valer. Max. lib. 5. c. 2.
• * 1.6

  Aristoph. in Nubib.
• † 1.7

  Dr. Lightfoot, Hor. Hebr.
• ‖ 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 70. Crispans crinis, vul∣gar Latin. Opus calamistri, Pagnin. Crinium dispositio aequa∣lis, Ar. Montan. Coma b••ne composit••, ut opus solidum refe∣r••t. Cocc.
• * 1.9

  Nè capillos inrufes, & ei aliquid de gehennae ignibus asper∣gas. De cultu Mulier.
• † 1.10

  Eccles. Hist. l. 2. c. 23.
• * 1.11

  1 Cor. 11. 6.
• * 1.12

  〈◊〉〈◊〉 moliuntur, dum comuntur, annus est. Ter.
• * 1.13

  Paedagog. l. 3. cap. 2. & 11.
• * 1.14

  De habitu muliebri.
• † 1.15

  De cultu faeminarum, l. 1. c. 8. l. 2. c. 13.
• ‖ 1.16

  Displicet illis nimirum Plastica Dei: redarguunt, repre∣hendunt Artificem omnium.—Divino operi Satan•• ingeni•• superducere qu••m scelestum est ••
• * 1.17

  Homil, 4. in 1 Tim. Ad Olymp. Epist. 2.
• † 1.18

  Sat. 6.
• * 1.19

  Lib. 2. Epist. 18, viz. ad Demet••••adem. Et Epist. ad ••arcellam.
• * 1.20

  Against Ex∣cess of Appa∣rel.
• * 1.21

  Suidas in vocabulo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.22

  Mat. 11. 8.
• † 1.23

  Luk. 7. 25.
• * 1.24

  Ezek.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex▪ Paedag. l. 3. c. 11.
• * 1.26

  Feltham's Resolves.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fun. Orat. in Gorgon.
• * 1.28

  Antiqu. l. 19. c. 7.
• † 1.29

  Judge Hale's Letter to one of his Sons,
• * 1.30

  Advice to his Son.
• * 1.31

  Paedagog. l. 2. c. 12.
• † 1.32

  Monilium pondera, vestium taedia. 〈…〉〈…〉. 1. 1. c. 4. Hae sunt vires ambitionis tantarum usurarum substantia•• uno & muliebri corpusculo bajulare. De hab. mul. c. 9.
• ‖ 1.33

  De cultu faem. cap. 9.
• * 1.34

  Quae sine dubio talia divinavit futura, qualia nunc sunt, qui primos appellavit Impedimenta. Epist. 87.
• † 1.35

  Ornata gemmis ingentibus, ita ut ornamentorum onere labo∣raret. Trebel. Pol. de Zenobiâ.
• * 1.36

  Antiqu. l. 1. c. 19.
• * 1.37

  Against Excess of Apparel.
• † 1.38

  Iuvenal. Sat. 6.
• * 1.39

  1 Pe••. 3. 4.