A Treatise of Self-Denial, Treatise · Chapter 26
CHAP. XXVI. Apparel, as uſed for this Carnal End, &c.
9. ANother Object of ſenſuality to be denied, is, Apparel, as deſired for this Carnal end. Though cloathing be a conſequent of ſin, yet now to man in this neceſſity it is a mercy and a duty, ſo be it we uſe it with ſuch cautions as in the foreſaid caſes is expreſſed. 1. That our end be the furniſhing our frail bodies for the work of God, and the preſerving them from that ſhame, & cold, & hurt which would unfit us for his ſervice. 2. And that our apparel be fitted as near as we can to theſe ends; that is, to healthful warmth, and comelineſs: and that under the name of comelineſs we do not fit them to carnal ends, to ſet us out to the eyes of men, and to raiſe their eſteem of our worth or comelineſs of perſon: but be ſatisfied if we avoid the ſhame of nakedneſs and contemptible unhandſomneſs. 3. To which end we ſhould ſee that we affect not to riſe above thoſe of our own rank, nor equal our ſelves in apparel with our ſuperiors: but go with the lower ſort of our condition. 4. And that we imitate not the faſhions of light and vain perſons; but keep company in our attire with the moſt wiſe and ſober, and grave perſons about us. 5. And that we beſtow no needleſs coſt upon our attire, becauſe we muſt be accountable for all that God entruſteth us with. 6. And that we change not cauſleſly. Thus muſt apparel be uſed: the cheapeſt that is warm and comely, according to the faſhion of the graveſt perſons of our rank, and the loweſt of them.
But, alas, this childiſh trifle the Devil hath made a bait of ſenſuality. The care that people have about it, the coſt they beſtow on ſuperfluities, their deſire to go with the higheſt of their rank, to ſay nothing of mutable and imodeſt faſhions, do ſhew to what end it is that they uſe it. I deſire theſe kind of people to think of theſe few things that I ſhall ſay to them.
1. This vanity of apparel, is the certain effect of the vanity of your mind: you openly proclaim your ſelves to be perſons of a fooliſh, childiſh temper, and poor underſtanding: Among the moſt ungodly people, they that have but common wiſdom, do look upon this vanity of inordinate apparel as quite below them. And therefore it's commonly taken to be the ſpecial ſin of women, and children, and light-headed, ſilly empty men. Thoſe that have no inward worth to commend them to the world, are ſilly ſouls indeed, if they think any wiſe folks will take a ſilken coat inſtead of it? It is wiſdom, and holineſs and righteouſneſs that are the ornaments of man; and that's his beauty which beautifieth his ſoul. And do you think that among wiſe men fine clothes will go inſtead of wiſdom, or vertue, or holineſs? You may put as fine clothes upon a fool as upon a wiſe man: and will that think you make him paſs for wiſe? When a gallant came into the Shop of Apelles that famous painter, to have his picture drawn, as long as he ſtood ſilent, the Apprentices carried themſelves reverently to him becauſe he ſhone in gold and ſilver lace: but when he began to talk, they perceived that he was a fool, and they left their reverence, and all fell a laughing at him. When people ſee you in an extraordinary garb, you draw their obſervation towards you, and one asketh, Who is yonder that is ſo fine? and another asks, Who is yonder? and when they perceive that you are more witleſs and worthleſs than other folks, they will but laugh at you and deſpiſe you. Exceſs in apparel, is the very ſign of folly, that is hang'd out to tell the world what you are, as a Sign at an Inn-door acquaints the paſſenger that there he may have entertainment. You draw folks to ſuſpect that all is not well with you where there needs all this ado. It's ſure a ſorry houſe that nedeth many props: and a diſeaſed body that needeth ſo much medicining: And a deformed face that needeth painting: And what is gaudy attire to the body▪ but ſuch as painting is to the face? If I ſee artificial teeth in your heads, I muſt think that you want the Natural ones that were better. If I perceive your breath to be ſtill ſweetn'd by art, I ſhall ſuſpect that it would ſtink without it. And if I ſee people inordinately careful of their apparel, I muſt needs ſuſpect that there is ſome ſpecial cauſe for it: all is not well where all this care and curioſity is neceſſary. And what is the deformity that you would hide by this? Is it that of your mind? Why you bewray it more? you tell all that ſee you, that you are empty, ſilly ſouls, as plainly as a Morrice-dancer, or a Stage-player doth tell folks what he is by his attire. Is it the deformities of your bodies that you would hide this way! I confeſs that's the beſt excuſe that can be made for this exceſs: For apparel will do more to hide the deformities of the body than of the mind. But the ſhape of your clothes is fitteſt for this (ſo far it is fit to be attempted:) For the bravery of them will do little, but draw mens obſervation the more upon your infirmity. If you ſay that you have no ſuch extraordinary neceſſity; then I muſt ſay that you do your ſelves wrong to tice people to ſuſpect it.
2. And alſo you make an open oſtentation of Pride, or Luſt, or both, to all that look upon you. In other caſes you are careful to hide your ſin, and take it for an hainous injury if you be but openly told of it and reproved: How comes it then to paſs that you are here ſo forward your ſelves to make it known, that you muſt carry the ſigns of it open in the world! Is it not a diſhonour to Rogues and Thieves, that have been burnt in the hand or forehead, or muſt ride about with a paper pin'd on their backs declaring their crimes to all that ſee them; So that every one may ſee, yonder is a thief, and yonder is a perjured man? And is it not much like it for you to carry the badge of pride or luſt abroad with you in the open ſtreets and meetings? Why do you deſire to be ſo fine, or neat, or exceſſive comely? Is it not to draw the eyes and obſervations of men upon you? and to what end? Is it not to be thought either Rich, or beautiful, or of an handſom perſon? And to what end deſire you theſe thoughts of men? Do you not know that this deſire is Pride it ſelf? You muſt needs be ſome body; and fain you would be obſerved and valued; and fain you would be noted to be of the beſt or higheſt rank, that you can expect to be reckoned of: And what is this but Pride? And I hope you know that Pride is the Devils ſin, the firſt born of all iniquity; and that which the God of heaven abhors! ſo that it were more credit for you in the eyes of men of wiſdom to proclaim your ſelves beggars, ſots, or ideots, than to proclaim your pride. And too oft it ſhews a pang of luſt as well as pride: eſpecially in young perſons: and few are ſo forward to this ſin as they. This bravery and fineneſs is but the fruit of a procacious mind; it's plainly a wooing, alluring act: It is not for nothing that they would fain be eyed, and be thought comely or fair in others eyes! ſomewhat they want: you may conjecture what! And even married people, if they love their credit, ſhould take heed by ſuch means of drawing ſuſpicion upon themſelves. Sirs, if you are guilty of folly, pride and luſt, your beſt way is to ſeek of God an effectual cure, and to uſe ſuch means as tends to cure it; and not ſuch as tend to cheriſh it, and increaſe it; as certainly fineneſs in clothing doth: But if you will not cure it, for ſhame conceal it, and do not tell every one that ſees you what is in your heart: what would you think of one that ſhould go up and down the ſtreet, telling all that meet him, [I am a thief, or I am a fornicator] would you not think that he were a compound of foolery and knavery? And how little do you come ſhort of this that write upon your own backs, [Folly, Pride and Luſt] or tell them by your apparel, [Take notice of me: I am fooliſh, Proud, and luſtful?]
3. And if you be ſo ſilly as to think that bravery is a means of honour, you ſhould withall conſider that it is but a ſhameful begging of honour from thoſe that look upon you, when you ſhew them not any thing to purchaſe or deſerve it. Honour muſt be forced by deſert and worth, and not come by begging; for that is no honour that's given to the undeſerving. It is but the ſhadow of deſert, and will conſtantly follow it among the wiſe and good, but never go without it. Your bravery doth ſo openly ſhew your deſire of eſteem and honour, that it plainly tells all wiſe men that you are the leſs worthy of it. For the more a man deſireth eſteem, the leſs he deſerves it. And you tell the world by your attire that you deſire it: even as plainly and fooliſhly as if you ſhould ſay to folks in the ſtreets [I pray think well of me, and take me for an handſome comely perſon, and for one that is above the common ſort.] Would you not laugh at one that ſhould make ſuch a requeſt to you? Why, what do you leſs, when by your attire you beg eſtimation from them? And for what I pray you, ſhould we eſteem you? Is it for your cloaths? Why I can put a ſilver lace upon a mawkin, or a ſilken coat on a poſt, or on an Aſs. Is it for your comely bodies? why a wicked Abſolon was beautiful, and the baſeſt harlots have had as much of this as you: A comely body, or beautiful face doth oft betray the ſoul, but never ſaveth it from hell. And your bodies are never the comelier for your dreſs, whatever▪ they may ſeem. Is it for your vertues that you would be eſteemed? Why pride is the greateſt enemy to vertue, and as great a deformity to the foul as the Pox is to the body: And he that will think you ever the honeſter for a new ſute, or a ſilver lace, doth as little know what honeſty is as your ſelves. For ſhame therefore give over beging for eſteem, at leaſt by ſuch a means as inviteth all wiſe men to deny your ſuit; But either let honour come without begging for, or be without it.
4. Conſider alſo that exceſs of Apparel doth quite contradict the End that proud perſons do intend it for. I confeſs it doth ſometime enſnare a fool, and ſo accompliſh the deſires of the luſtful: But it ſeldom attaineth the ends of the proud: For their deſire is to be the highlier eſteemed, and almoſt all men do think the meanlier of them. Wiſe men have more wit, than to think the Taylor can make a wiſe man or woman, or an honeſt man or woman, or an handſom man or woman: Good men pity them, and lament their folly and vice, and wiſh them wiſdom and humility. In the eyes of a wiſe and gracious man, a poor ſelf-denying, humble, patient, heavenly Chriſtian, is worth a thouſand of theſe painted poſts and peacocks. And it ſo falls out that the ungodly themſelves do fruſtrate the proud perſons expectations. For as covetous men do not like covetouſneſs in another, becauſe they would get moſt themſelves, ſo Proud perſons like not Pride in others, becauſe they would not have any to vie with them, or overtop them, and be look'd upon and preferr'd before them. None look with ſuch ſcorn and envy at your bravery, as thoſe that are as ſilly and ſinful as your ſelves, who cannot endure that you ſhould excel them in vanity; ſo that good and bad do ordinarily deſpiſe or pity you for that which you think ſhould procure your eſteem.
5. Conſider alſo, that Apparel is the fruit or conſequent of ſin, that laid man naked and open unto ſhame: and is it fit you ſhould be proud of that which is ordained to hide your …ame; and which ſhould humble you by minding you of the ſin that cauſed the neceſſity of it?
6. And you ſhould bethink you better than moſt Gallants do, what account you mean to make to God for the money that you lay out in exceſs of bravery, will it think you be a good and comfortable account, to ſay, [Lord, I laid out ſo much to feed and manifeſt my Pride and Luſt] when ſuch abundance of pious and charitable uſes did call for all that you could ſpare? Many a Lord, and Knight, & Gallant beſtoweth more in one ſuit of cloaths, or in one ſet of hangings, or in the ſuperfluous dreſs of a Daughter, than would keep a family of poor people for a 12 monethmonth, or than would maintain a poor Scholar for higher ſervice than ever they themſelves will do; And many a poor boy or girl goeth without a Bible, or any good books, that they may lay out all they have on their backs.
7. Laſtly, I beſeech you do not forget what it is that you are ſo carefully a doing; and what thoſe bodies are that you ſo adorn, and are ſo proud of, and ſet out to the ſight of the world in ſuch bravery. Do you not know your ſelves? Is it not a lump of warm and thick clay, that you would have men obſerve and honour? When the ſoul that you neglect is once gone from them, hey will be ſet out then in another garb That little ſpace of earth that muſt receive them, muſt be defiled with their filthineſs and corruption: and the deareſt of your friends will have no more of your company, nor one ſmell or ſight of you more if they can chooſe: There is not a carrion in the ditch that is loathſomer than that gallant painted corpſe will be a little after death. And what are you in the mean time? Even bags of filth, and living graves, in which the carkaſſes of your fellowcreatures are daily buried and corrupt. There is ſcarce a day with moſt of you, but ſome part of a dead carkaſs is buried in your bodies, in which as in a filthy grave, they lie and corrupt, and part of them turneth into your ſubſtance, and the reſt is caſt out into filthy excrements. And thus you walk like painted ſepulchres: Your fine clothes are the adorned covers of filth, and flegm, and dung. If you did but ſee what is within the proudeſt Gallant, you would ſay the inſide did much differ from the outſide. It may be an hundred worms are crawling in the bowels of that beautiful damſel or adorned fool that ſet out themſelves to be admired for their bravery. If a little of the filth within do but turn to the ſcab or the ſmall pox, you ſhall ſee what a piece it was that was wont to have all that curious trimming.
Away then with theſe vanities, and be not children all your days; nay be not proud of that which your children themſelves can ſpare! Be aſhamed that ever you have been guilty of ſo much dotage, as to think that people ſhould honour you for a borrowed bravery, which you put off at night, and on in the morning! O poor deluded duſt and worms-meat! lay by your dotage, and know your ſelves: Look after that which may procure you deſerved and perpetual eſteem, and ſee that you make ſure of the honour that is of God. Away with deceitful ornamens and gawds, & look after the inward real worth. Grace is not ſet out and honoured by fine clothes, but clouded, wronged and diſhonoured by exceſs. It is the inward glory that is the real glory. The Image of God muſt needs be the chiefeſt beauty of man: Let that ſhine forth in the holineſs of your lives, & you will be honourable indeed. Peter telleth you of ſuch a converſation of women as may win their unbelieving husbands without the word: And what is it? [while they behold your chaſt converſation coupled with fear: whoſe adorning, let it not be that outward adorning, of plaiting the hair, and of wearing of gold, or of putting on of apparel: but the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet ſpirit which is in the ſight of God of great price. For after this manner in old time, the holy women that truſted in God adorned themſelves, being in ſubjection to their husbands, 1 Per. 3. 1, 2, 3, 4, 5.