There are abundance of things 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 generals 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 honored 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 honor 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 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 labor; 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 own 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 English woman dress like other English women, 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 command you must not carry 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, entreaties to be excused from it; and, when they cannot prevail, (2) do it just so far as they are constrained, and no farther.

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 prejudice, 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 labor, 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-dressed 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 woolen.

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 religion 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 in 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 them 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 endeavor to harden others against it, at least by example; by 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 it ever should be (pray that it may not be, but if ever it 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 carcasses 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 intrusted 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 into death everlasting who were going fast enough before, by additional provocations to lust, or at least inordinate affection. Did you actually design to raise either of these in those who looked upon you? What! while you and they were in the more immediate presence of God? What profaneness and inhumanity mixed together! But if you designed it not, did you foresee it? without any extraordinary sagacity. think about it." And do you say this

You might have done so "Nay, I did not care or by way of excuse? You

"scatter abroad arrows, fire-brands, and death," and do not care or think about it!

8. O, let us walk more charitably and more wisely for the time to come! Let us all cast aside from this very hour whatever does not become men and women professing godliness; whatever does not spring from the love and fear of God, and minister thereto. Let our seriousness "shine before men," not our dress. Let all who see us know that we are not of this world. Let our adorning be that which fadeth not away; even righteousness and true holiness. If ye regard not weakening my hands and grieving my spirit, yet grieve not the Holy Spirit of God. Do you ask, "But what shall I do with the gay or costly apparel, and with the ornaments I have already? Must I suffer them to be lost? Ought I not to wear them now I have them?" I answer: There is no loss like that of using them; wearing them is the greatest loss of all. But what, then, shalt thou do with them? Burn them rather than wear them; throw them into the depth of the sea. Or, if thou canst with a clear conscience, sell them and give the money to them that want; but buy no more at the peril of thy soul. Now, be a faithful steward; after providing for those of thine own household things needful for life and godliness, feed the hungry, clothe the naked, relieve the sick, the prisoner, the stranger, with all that thou hast; then shall God clothe thee with glory and honor in the presence of men and angels; and thou shalt "shine as the brightness of the firmament," yea, 66 as the stars for ever and ever."

DECENTLY CLOTHED.

LOUD complaint has been made concerning a passage taken out of a little tract entitled The Refined Courtier, which is inserted in the last April Magazine, p. 197.* The passage objected to runs thus: "Let every one, when he appears in public, be decently clothed, according to his age and the custom of the place where he lives." There is no fault in this. It is exactly right. Accordingly, when I appear in public I am decently appareled, according to my age and the custom of England; sometimes in a short coat, sometimes in a night-gown, sometimes in a gown and cassock. "He that does otherwise seems to affect singularity.”

*The Arminian Magazine for 1788.-EDITOR.