The proper Use of Clothes.First, The Use of Clothes came originally from the Fall. If Man had not fallen, it appears he would not have needed them; but this miserable State made them necessary in two Respects: 1. To cover his Nakedness; 2. To keep him from the Cold; which are both the proper and principal Use of them. Now for Man to delight himself in that which is the Fruit of his Iniquity, and the Consequence of his Sin, can be no Ways lawful for him: So to extend Things beyond their real Use, or to superadd Things wholly superfluous, is a manifest Abuse of the Creation, and therefore not lawful to Christians.
Secondly, Those that will needs so adorn themselves in the Use of their Clothes, as to beset them with Things having no real Use or Necessity, but merely for Ornament Sake, do openly declare, Not to please their Lusts.That the End of it is either to please their Lust (for which End these Things are chiefly invented and contrived) or otherwise to gratify a vain, proud, and ostentatious Mind; and it is obvious these are their general Ends in so doing. Yea, we see how easily Men are puffed up with their Garments, and how proud and vain they are, when adorned to their Mind. Now how far these Things are below a true Christian, and how unsuitable, needs very little Proof. Hereby those who love to be gaudy and superfluous in their Clothes, shew they concern themselves little with Mortification and Self-denial, and that they study to beautify their Bodies more than their Souls; which proves they think little upon Mortality, and so certainly are more nominal than real Christians.
Contrary to Scripture.Thirdly, The Scripture severely reproves such Practices, both commending and commanding the contrary; as Isa. iii. how severely doth the Prophet reprove the Daughters of Israel for their tinkling Ornaments, their Cauls, and their round Tires, their Chains and Bracelets, &c. and yet is it not strange to see Christians allow themselves in these Things, from whom a more strict and exemplary Conversation is required? Christ desires us not to be anxious about our Clothing, Matt. vi. 25. and to shew the Vanity of such as glory in the Splendor of their Clothing, tells them, That even Solomon, in all his Glory, was not to be compared to the Lily of the Field, which To-day is, and To-morrow is cast into the Oven. But surely they make small Reckoning of Christ’s Words and Doctrine that are so curious in their Clothing, and so industrious to deck themselves, and so earnest to justify it, and so enraged when they are reproved for it. The Apostle Paul is very positive in this Respect, 1 Tim. ii. 9, 10. I will therefore in like Manner also that Women adorn themselves in modest Apparel, with Shamefacedness and Sobriety, and not with broidered Hair, or Gold, or Pearls, or costly Array, but (which becometh Women professing Godliness) with good Works. To the same Purpose saith Peter, 1 Pet. iii. 3, 4. Whose Adorning let it not be that outward Adorning of plaiting the Hair, and wearing of Gold, or of putting on of Apparel; but let it be the hidden Man of the Heart, in that which is not corruptible, even the Ornament of a meek and quiet Spirit, &c. Here both the Apostles do very positively and expresly assert two Things. First, That the Adorning of Christian Women (of whom it is particularly spoken, I judge, because this Sex is most naturally inclined to that Vanity, and that it seems that Christian Men in those Days deserved not in this Respect so much to be reproved) ought not to be outward, nor consist in the Apparel. Plaiting the Hair, &c.Secondly, That they ought not to use the Plaiting of the Hair, or Ornaments, &c. which was at that Time the Custom of the Nations. But is it not strange, That such as make the Scripture their Rule, and pretend they are guided by it, should not only be so generally in the Use of these Things, which the Scripture so plainly condemns, but also should attempt to justify themselves in so doing? For the Apostles not only commend the Forbearance of these Things, as an Attainment commendable in Christians, but condemn the Use of them as unlawful; and yet may it not seem more strange, That in Contradiction to the Apostle’s Doctrine, as if they had resolved to slight their Testimony, they should condemn those that out of Conscience apply themselves seriously to follow it, as if in so doing they were singular, proud, or superstitious? This certainly betokens a sad Apostasy in those that will be accounted Christians, that they are so offended with those who love to follow Christ and his Apostles, in denying of, and departing from, the lying Vanities of this perishing World; and so doth much evidence their Affinity with those who hate to be reproved, and neither will enter themselves, nor suffer those that would.
§. VIII.
§. IX.
Answ.I answer; Though all this were granted, it would no Ways militate against us, neither plead the Use of these Things, which we would have wholly laid aside. For that Men should be always in the same Intentiveness of Mind, we do not plead, knowing how impossible it is, so long as we are clothed with this Tabernacle of Clay. But this will not allow us at any Time so to recede from the Remembrance of God, and of our Souls chief Concern, as not still to retain a certain Sense of his Fear; The Fear of God the best Recreation in the World.which cannot be so much as rationally supposed to be in the Use of these Things which we condemn. Now the necessary Occasions in which all are involved, in order to the Care and Sustentation of the outward Man, are a Relaxation of the Mind from the more serious Duties; and those are performed in the Blessing, as the Mind is so leavened with the Love of God, and the Sense of his Presence, that even in doing these Things the Soul carrieth with it that Divine Influence and Spiritual Habit, whereby though these Acts, as of eating, drinking, sleeping, working, be upon the Matter one with what the Wicked do, yet they are done in another Spirit; and in doing of them we please the Lord, serve him, and answer our End in the Creation, and so feel and are sensible of his Blessing: Whereas the Wicked and Profane, being not come to this Place, are in whatsoever they do cursed, and their Ploughing as well as Praying is Sin. Now if any will plead, that for Relaxation of Mind, there may be a Liberty allowed beyond these Things, which are of absolute Need to the Sustenance of the outward Man, I shall not much contend against it; provided these Things be not such as are wholly superfluous, or in their proper Nature and Tendency lead the Mind into Lust, Vanity, and Wantonness, as being chiefly contrived and framed for that End, or generally experienced to produce these Effects, or being the common Engines of such as are so minded to feed one another therein, and to propagate their Wickedness, to the imprisoning of others; seeing there are other innocent Divertisements which may sufficiently serve for Relaxation of the Mind, Lawful Divertisements.such as for Friends to visit one another; to hear or read History; to speak soberly of the present or past Transactions; to follow after Gardening; to use Geometrical and Mathematical Experiments, and such other Things of this Nature. In all which Things we are not to forget God, in whom we both live, and are moved, Acts xvii. 28. as not to have always some secret Reserve to him, and Sense of his Fear and Presence; which also frequently exerts itself in the Midst of these Things by some short Aspiration and Breathings. And that this may neither seem strange nor troublesome, I shall clear it by one manifest Instance, answerable to the Experience of all Men. It will not be denied but that Men ought to be more in the Love of God than of any other Thing; for we ought to love God above all Things. Now it is plain, that Men that are taken with Love, whether it be of Women, or of any other Thing, if it hath taken a deep Place in the Heart, and possess the Mind, it will be hard for the Man so in Love to drive out of his Mind the Person or Thing so loved; yea, in his eating, drinking, and sleeping, his Mind will always have a Tendency that Way; and in Business or Recreations, however intent he be in it, there will but a very short Time be permitted to pass, but the Mind will let some Ejaculation forth towards its Beloved. The Love towards its Beloved shuns its Offence.And albeit such a One must be conversant in those Things that the Care of this Body and such like Things call for; yet will he avoid as Death itself to do those Things that may offend the Party so beloved, or cross his Design in obtaining the Thing so earnestly desired: Though there may be some small Use in them, the great Design, which is chiefly in his Eye, will so balance him, that he will easily look over and dispense with such petty Necessities, rather than endanger the Loss of the Greater by them. Now that Men ought to be thus in Love with God, and the Life to come, none will deny; and the Thing is apparent from these Scriptures, Mat. vi. 20. But lay up for yourselves Treasures in Heaven. Col. iii. 2. Set your Affection on Things above, &c. And that this hath been the Experience and Attainment of some, the Scripture also declares, Psalm lxiii. 1. 8. 2 Cor. v. 4.
Sports and Plays draw Men from the Fear of God.And again, That these Games, Sports, Plays, Dancing, Comedies, &c. do naturally tend to draw Men from God’s Fear, to make them forget Heaven, Death, and Judgment, to foster Lust, Vanity, and Wantonness, and therefore are most loved, as well as used, by such Kind of Persons, Experience abundantly shews, and the most serious and conscientious among all will scarcely deny; which if it be so, the Application is easy.
§. X.
All Swearing is forbidden—But considering these clear Words of our Saviour, Matt. v. 33, 34. Again, ye have heard that it hath been said by them of old Time, Thou shalt not forswear thyself but shalt perform unto the Lord thine Oaths. But I say unto you, Swear not at all, neither by Heaven, &c. But let your Communication be yea, yea; nay, nay; for whatsoever is more than these cometh of Evil. As also the Words of the Apostle James v. 12. But above all Things, my Brethren, swear not, neither by Heaven, neither by the Earth, neither by any other Oath; but let your yea be yea, and your nay, nay, lest ye fall into Condemnation. I say, considering these clear Words, it is admirable how any one that professeth the Name of Christ can pronounce any Oath with a quiet Conscience, far less to persecute other Christians, that dare not swear, because of their Master Christ’s Authority. For did any one purpose seriously, and in the most rigid Manner, to forbid any Thing comprehended under any General, can they use a more full and general Prohibition, and that without any Exception? I think not. For Christ, First, proposeth it to us negatively, Swear not at all, neither by Heaven, not by the Earth, nor by Jerusalem, nor by thy Head, &c. And again, Swear not by Heaven, nor by Earth, nor by any other Oath. Secondly, He presseth it affirmatively, But let your Communication be yea, yea, and nay, nay; for whatsoever is more than these, cometh of Evil. And saith James, Lest ye fall into Condemnation.
Without Exception.Which Words both all and every one of them do make such a full Prohibition, and so free of all Exception, that it is strange how Men that boast the Scripture is the Rule of their Faith and Life, can counterfeit any Exception! Certainly Reason ought to teach every one, that it is not lawful to make void a general Prohibition coming from God by such Opposition, unless the Exception be as clearly and evidently expressed as the Prohibition: Neither is it enough to endeavour to confirm it by Consequences and Probabilities, which are obscure and uncertain, and not sufficient to bring Quiet to the Conscience. For if they say, That there is therefore an Exception and Limitation in the Words, because there are found Exceptions in the other general Prohibition of this Fifth Chapter, as in the forbidding of Divorcement, where Christ saith, It hath been said, Whosoever shall put away his Wife, let him give her a Writing of Divorcement: But I say unto you, That whosoever shall put away his Wife, saving for the Cause of Fornication, causeth her to commit Adultery; if, I say, they plead this, they not only labour in vain, but also fight against themselves, because they can produce no Exception of this general Command of not Swearing, expressed by God to any under the New Covenant, after Christ gave this Prohibition so clear as that which is made in the Prohibition itself. Also Oaths before a Magistrate.Moreover, if Christ would have excepted Oaths made before Magistrates, certainly he had then expressed, adding, Except in Judgment, before the Magistrate, or the like; as he did in that of Divorcement by these Words, Saving for the Cause of Fornication: Which being so, it is not lawful for us to except or distinguish, or, which is all one, make void this general Prohibition of Christ; it would be far less agreeable to Christian Holiness to bring upon our Heads the Crimes of so many Oaths, which by Reason of this Corruption and Exception are so frequent among Christians.