Sermons on special occasions and subjects ... by John Edwards ...
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Title
Sermons on special occasions and subjects ... by John Edwards ...
Author
Edwards, John, 1637-1716.
Publication
London :: Printed for Jonathan Robinson ... and John Wyat ...,
1698.
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Subject terms
Calvinism -- England -- Sermons.
Sermons, English -- 17th century.
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"Sermons on special occasions and subjects ... by John Edwards ..." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A38031.0001.001. University of Michigan Library Digital Collections. Accessed May 6, 2024.
Pages
descriptionPage 292
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.
descriptionPage 276
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
Veil, for there was a Harlot's Veil, as well
as that used by†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
‖they should wear Florid Vests. Whence that
of Clement of Alexandria,As a Fugitive
is known by his Marks, so a Strumpet by her
Flower'd Habit. Among the Romans also
† 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
descriptionPage 294
Pride (whence〈 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† 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‖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:
descriptionPage 295
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,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†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
descriptionPage 296
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
descriptionPage 297
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
descriptionPage 298
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
descriptionPage 299
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 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
descriptionPage 300
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
loss of Time, and are known to be great
wasters of your precious Hours, are an un∣sufferable
descriptionPage 301
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
descriptionPage 302
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.
Clement of Alexandria with
much ardency inveighs a∣gainst
descriptionPage 303
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 former disswading the wo∣men
from Rich and Gorgeous Appa∣rel;
in the† latter declaming against False
Hair and Painting, and such like wanton
usages, which shew (as he saith) that‖ 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. 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†Iuvenal refers,
Tot adhuc compagibus altemAedificat 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
descriptionPage 305
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 theHo∣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
descriptionPage 306
Wisest Governours. We are
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
descriptionPage 307
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,They that wear soft Cloathing
(or as it express'd in† ano∣ther
Evangelist) they that are
gorgeously apparell'd are in Kings houses:
but now the Excess is such, that they are to
descriptionPage 308
be found almost in every house.
It was said of Tyre,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,
descriptionPage 309
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,
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,
descriptionPage 310
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
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. 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
descriptionPage 311
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
descriptionPage 312
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
Ioseph the Iew. They are the words of
a Judicious Man,†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
descriptionPage 313
Bravery, and bore a great part of this him∣self.
Yet this is his brief determination in
the case,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
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this occasion,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†Pon∣derous
and Tedious Ornaments of his time,
which he stiles‖Impediments. And it ap∣pears
from what Seneca saith in one of his
Epistles, that this was the usualName they
had in his days, and that very justly. Con∣formably
to which it was said of a Great
Lady, that†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
descriptionPage 315
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,
descriptionPage 316
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, saithIose∣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
descriptionPage 317
it in the plain language of ourHomily,
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.
†
Nil non permittit mulier sibi, turpe pu∣tat
nilCum virides gemmas collo circum dedit,
& cumAuribus 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
descriptionPage 318
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,
descriptionPage 319
〈◊〉〈◊〉 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
descriptionPage 320
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
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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,
descriptionPage 322
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
descriptionPage 323
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
descriptionPage 324
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
descriptionPage 325
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
descriptionPage 326
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
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
descriptionPage 327
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.
〈 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.
Monilium pondera, vestium taedia. 〈…〉〈…〉. 1. 1. c. 4.
Hae sunt vires ambitionis tantarum usurarum substantia•• uno &
muliebri corpusculo bajulare. De hab. mul. c. 9.