Sermons Volume 4, Sermons on Titus · Sermon 8

Sermons Volume 4 · Sermons on Titus · Sermon 8

p. 72SERMON VIII.

TITUS II.12

—We might live soberly, &c.

IId Branch, Sobriety in Meats and Drinks.

IF you ask, which is worst, Excess in Meat or Drink, Gluttony or Drunkenness? I answer, Drukenness is more odious, and doth more sensibly deprive a Man of the use of Reason, and put him upon Actions unseemly, and is the cause of more Diseases and Disorders in the Body: but then Gluttony is very dangerous, partly because it is not of such a great Disreputation among Men as Drunkenness: and Shame is one of the Restraints of Sin; partly because it insensibly creeps upon us, as Austin complained, Ebrietas longe à me est, crapula autem nonnunquam surrepit servo tuo: Lord! I abhor Drunkenness, but Gluttony creeps unawares upon me. If it be required again, which Sin is worst, he that is immoderate in the use of Pleasure, or he that is immoderate in Worldly Cares? I answer, gross Intemperance brings more Dishonour to God, and Worldly Cares more spiritual Disadvantage to our Souls. A Worldling doth not dishonour God openly so much as a Drunkard, but then he is more uncapable of Conviction, and of heavenly things; and by distracting his Heart with Cares, he shrewdly endangereth his Salvation. As for Drunkards and Sensualists, their Face declareth their Shame, and their Crime is written in their Foreheads, and so they have less of Defence against the Stroaks of the Word: Therefore our Saviour saith, Mat. 21.31. That the Publicans and Harlots go into the Kingdom of God before you.

These things premised, I come to speak of Sobriety in the use of Meats and Drinks. I join them both together, because Grace is exercised in the Restraint of both. Christians! as we are your Remembrancers to God, so we must be God's Remembrancers to you, and every part of Conversation falls under some Rule of Religion. The Apostle saith, 1 Pet. 1.15. As he that hath called you is holy, so be ye holy in all manner of Conversation; in every Point, and every Affair of Life; and therefore eating and drinking being one part of human Conversation, it is necessary to give you some Directions. It is very familiar with Men to miscarry by Appetite, more familiar with Man than with Beasts. There is no Beast but Swine will over-eat themselves, they know their stint and measure: But, Lord, how far is Man fallen! Nature is not only blind in point of Worship, but weak in point of Appetite. The Relicks of Inordinacy are in the Regenerate. The holiest Men had need of Caution, as Christ saith to his Disciples, Take heed and beware that your Hearts be not over-charged with Surfeiting and Drunkenness, Luke 21.34. And the Apostle bids Timothy to flee youthful Lusts, to be chaste and pure as he was, 2 Tim. 2.22. Flee also youthful Lusts, but follow after Righteousness, Faith, Charity, Peace with them that call on the Lord with a pure Heart. Yea, those that are wisest and p. 73most accomplish'd, many times are swallowed up in this Gulf. Who would have thought that Adam and Eve, endowed with the Image of God, should have miscarried by Appetite, by eating? or that Solomon, who had such large Gifts and Knowledg from the Cedar to the Hyssop, should miscarry by Women? and that Persons of excellent Abilities, are many times of a riotous Conversation? Certainly we are weakest where we think our selves strong. When the upper part of the Soul is sufficiently fortified with Counsel and Knowledg, the Devil dare not assault us in point of Error; but then he draws us away by Appetite, and the Baits of the Flesh; and therefore we had need speak of Sobriety in Meats and Drinks.

Now Sobriety becomes all Persons, especially Magistrates, Ministers, Women, and Youth: Magistrates and Ministers, because of the Dignity of their Office; Women, because of the Imbecility of their Sex; and Youth, because of the slipperiness of their Age.

1. For Magistrates: Prov. 31.4, 5. It is not for Kings, O Lemuel, it is not for Kings to drink Wine, nor for Princes strong Drink. Give strong Drink to him that is ready to perish. It is an Allusion to the Custom among the Iews, if a Man were condemned to die, it was their Courtesy to give him spiced Wine to attenuate and thin the Blood that it might sooner pass out of the Body; and to inebriate the Senses, that he might be less sensible of his Pa…n. Now it is not for Kings to drink Wine, not for the Judg, but for the condemned Person. So Eccles. 10.16, 17. Wo unto thee, O Land, when thy Princes eat in the Morning. Blessed art thou, O Land, when thy Princes eat in due season, for Strength and not for Drunkenness. Magistrates cannot be good or bad alone; when they are given to sensual Delights, …t is more odious in them, for it unfits and diverts them from publick Business: when they spend their time in Excess, they are totally indisposed for Counsel and wise Debates, and weighty Affairs; therefore the Carthaginians forbad Wine to Magistrates, during the time of their Magistracy. And by Solon's Law, a drunken Prince was to be slain.

2. For Ministers, their Work lies with God, therefore they had need live in constant Sobriety. Under Pain of Death, neither Aaron nor his Sons the Priests, were to drink Wine or strong Drink when they went into the Tabernacle of the Congregation; Levit. 10.9. Do not drink Wine nor strong Drink, thou nor thy Sons with thee, when ye go into the Tabernacle of the Congregation, lest ye die. It shall be a Statute for ever, throughout your Generations. It is probable Nadab and Abihu, their Miscarriage in offering strange Fire, was occasioned by Fumes of strong Drink, for presently God makes that Law for Aaron and his Sons. So the Apostle, 1 Tim. 3.3. A Bishop must be sober, not given to Wine, because of the Excellency of his Ministration, which requires Meditation and Freedom of Contemplation, which is hindred by the Fumes of Wine and strong Drink.

3. For Women, because of the Weakness and Modesty of their Sex. In some Nations it was Death for Women to be intemperate, because by this means they make Shipwrack of that Modesty which is the Ornament of that feeble Sex; and therefore Excess in them is more filthy and shameful.

4. For Youth, they need chiefly to be press'd to this Sobriety, because of the Slipperiness of their Age; their Judgments are weak and green, and their Affections are violent; Nature is strong in them, and Satan is diligent to seduce them, he prizeth young Affections; and they are but newly come to the Use of their Reason, from living the Life of Sense; and the natural Heat of the Stomach, that is found in Youth, is a great Provocation. Though all need to be fortified, yet especially these.

But what is this Sobriety that is required? I answer, You may know it by the Sin that is contrary to it; and we sin against Sobriety when we offend by Quantity, Quality, and in the manner of Usage.

1. There must not be Offence in Quantity: Fulness of Bread was one of Sodom's Sins, Ezek. 16.49. that is, Excess in the Use of the Creature. Now how shall we state this Excess? Not merely by the Custom of Nations, for Sins may be authorized by general Practice, as Sodom's Sin was Fulness of Bread. Not merely by the Greatness of the Estate; Plenty doth not warrant Excess. If a Man have never so much Cloth, yet he would not make his Garment too big for him. If the Meat p. 74be too salt, it is no Excuse to the Cook to say, he had good store of Salt by him: So will it be no Plea that God hath given you Plenty, and a great Estate to warrant you in your Excess. The Heart may be over-charged when the Purse is not. Neither must it be measured by the Capacity of the Stomach: Christ doth not say, Take heed you do not over-charge your Stomach with Surfeiting and Drunkenness▪ but your Heart, Luke 21.34. Some Men are strong to drink Wine, they are Tubs and Hogsheads, as Ambrose calls them, rather than Men. But it is not when the Stomach is overcharged; but the Conscience, when it grows secure and carnal; or the Heart, when it is not fit for Duties, less apt to be lifted up to God in Prayers and Thanksgivings, and the Mind cannot be lifted up to heavenly things. So that the Measure in this kind must be our Fitness to perform the Duties of our general and particular Calling; and when that is exceeded, then we sin.

2. For the Quality. We must not hanker after Quails, and desire dainty Food, that's a sign Lust is made wanton; and Nature being perverted, is grown delicate, which otherwise aimeth but at Necessaries. Indeed it is God's great Indulgence to us, to give such things as are Refreshments to Nature, not only for Support but Delight. The Substance of our Food might suffice to nourish, but God hath created them with Smell, Taste and Colours, for our greater Delight, but we must not be too curious; this is nourishing your Hearts as in a Day of Slaughter, Jam. 5.5. And still the Disposition increaseth: Therefore it is good to check Curiosity at first. Curiosity in Diet God takes notice of, Deut. 14.21. Thou shalt not sethe a Kid in his Mother's Milk; affecting excessively the pleasing of the Palat with too much Curiosity. It is said of the rich Glutton, He fared sumptuously every Day, Luke 16.19. I know Feasts are allowed, and sometimes a more liberal Use of the Creature; Christ honoured a Feast with a Miracle of changing Water into Wine: But a constant Delicacy brings a Brawn upon the Heart, and a Wantonness upon the Appetite. When Men do nothing else but knit Pleasure to Pleasure, they nourish their Hearts, that is, rear up their Lusts, and are fond of the Flesh. We are still to maintain and carry on the spiritual Conflict, and therefore this Curiosity and hunting after Novelties, is contrary to the Intent of the Christian Life, which is a War with the Flesh, not to make it wanton.

3. The manner of injoying the Creature: It must be with Caution and with Piety.

1st. With Caution. Iob sacrificed while his Sons feasted, Iob 1.5. We are apt to forget God most when he is best to us; and when our Hearts are warmed and inflamed with high and good Chear, we are apt to sin; therefore your Heart should not be let loose to the fruition of outward Comforts. It is ill to trust Appetite without a Guard, as it is to trust a Child among a Company of Poisons: Prov. 23.1, 2. When thou sittest to eat with a Ruler, consider diligently what is before thee. And put a Knife to thy Throat, if thou be a Man given to Appetite: That's Solomon's Advice. And rejoice as if you rejoiced not, 1 Cor. 7.31. Consider, you are in the midst of Dangers and Temptations. When these Baits are before you, Self-denial is put to the Exercise; and here you are tried to see what Command you have over your selves. Men lay aside all Care when they go to festival Meetings. It were well to lay aside worldly Cares, that you might not eat the Bread of Sorrow: but take heed of a secret Snare; you should not lay aside spiritual Care.

2dly. You must use them with Piety. God must not be banished from our Delights and Refreshments; we must receive them from God, enjoy them in God, and refer them to God. We must receive them from God, who is the Author, the Giver, the Allower, and the Sanctifier of them. You must take all your Comforts out of God's Hands with Thanksgiving, then your Table will not so easily be made a Snare. How sweet is this, when you can say in good Conscience, Lord! thou hast provided this for me, this is the Comfort thou hast allowed me. The Apostle saith, 1 Tim. 4.5, 6. Every Creature of God is good, and nothing to be refused, if it be received with Thanksgiving, for it is sanctified by the Word of God and Prayer. In the Word God hath declared the Use to be lawful; there we understand our Liberty and Right by Christ; and in Prayer we ask God's Leave and Blessing, that so we may act Faith upon his Providence; for Man doth not live by Bread alone, he must receive his Strength and Nourishment from God. All the Creatures since the Fall are armed with a Curse, and therefore we had need take them as Blessings p. 75out of God's Hand in and through Jesus Christ. And we must enjoy them in God, God must not be forgotten when he remembers us: as you refresh the Body with Food, let the Soul be refreshed too by Meditation, that's the Soul's Refreshment. Consider his Liberality; how many things doth God give at a Feast? It is God that gives Wealth to furnish our Table, Health to use them, Peace to meet together; and Christ hath purchased Liberty that we may make use of all these Blessings. The Soul must have its Refreshment. And so may we meditate upon Christ's Sweetness, the Fatness of God's House. In Luke 14. when Christ was eating Bread in the Pharisee's House, then he discoursed of the spiritual Wedding-Supper, and of eating Bread in his Father's Kingdom. Then you must use them to God, as the End and Scope; 1 Cor. 10.31. Whether therefore ye eat or drink, or whatever you do, do all to the Glory of God. No Pleasure should be its own End. The immediate End is the Sustentation of the Body, but the remote End should be Service, and God's Glory. We do not eat to eat, but eat to live. Pleasure is the Handmaid of Nature, but not the Guide. The End of Eating is to repair the Strength which hath been weakned in Duty, and fit us to attend upon Duty again; Eccles. 10.17. Thy Princes eat in due Season, for Strength, and not for Drunkenness; not for mere Delight, but for Service. Thus you see what it is to be sober in the Use of Meats and Drinks.

IIId Branch, Sobriety in Apparel.

The third Branch of Sobriety is in Apparel. That this is a part of Sobriety, appears by that Scripture, 1 Tim. 2.9. That Women adorn themselves in modest Apparel, with Shamefac'dness and Sobriety. We must be moderate as to Apparel, as well as to other Delights and Comforts of Life.

In managing this part of the Discourse, I shall first give you some Rules, and then some Helps.

1. For the Rules. The Work of Sobriety is to moderate the Affection, and then the Use.

(1.) To moderate the Affection to vain and immodest Apparel, there the Disease begins; Col. 3.5. Mortify therefore your Members which are upon the Earth, Fornication, Uncleanness, inordinate Affection. There may be even in those that are poor, a Desire and an Envy at the Bravery of others, (which is grievous to the Spirit of God) when we want it our selves. Pride in Apparel is not only the Sin in the wearing, but in the Desire of it; when we can no sooner see a vain Fashion, but we are taken with it, (as Ahaz was taken with the Altar at Damascus) and we must have another of the like Fashion. It is the Duty of Christians, to consider one another, to provoke to Love and to good Works, Heb. 10.24. who should be most sober, most modest in their Apparel: but we often provoke one another to Excess and Pomp, and strive who shall excel; therefore this Desire, when we are taken with vain Fashions, is sinful. And if our Hand will not reach to it, then we envy and speak against others, not out of Zeal, but Emulation, because we cannot attain to the like our selves: as Diogenes trod on Plato's rich Garment with a greater Pride, Calco Platonis fastum. Envy shews we value these things. Now to moderate this secret Envy, take a Consideration or two.

1st. If we have Food and Raiment to cover our Nakedness, why should we trouble our selves about more? 1 Tim. 6.8. And having Food and Raiment, let us be therewith content. When God first made Adam and Eve Apparel, he made them Coats of Skins, plain and homely Ware; and they were greater Persons than we are. And it is said of the Children of God, those of whom the World was not worthy; Heb. 11.37. They wandred about in Sheepskins and Goatskins. Our Condition is much better, therefore let us not envy others, when they shine and excel in Pomp of the World; it is enough God hath given us any thing for Warmth and Use.

2dly. Consider how holy Men have behaved themselves upon a like Occasion. It is recorded in the Life of Bernard, if he saw a poor Man in coarse Habit, he would say, It may be this poor Man may be glorious within, and have a better Soul than thou hast: but if he saw a Man with a fine Garment, he would say, It may be he excels thee as much within as without. So Pambus when he saw one very curious in dressing her self, he wept, saying, Have I been as careful to please Christ, to deck my Soul with p. 76Grace in the Sight of God, as she is to please a wanton Lover? Thus should we make a spiritual Use of such a Spectacle, and strive to be as fine in God's Sight, as they are in Bravery without.

(2.) The Work of Sobriety is not only to moderate the Affection, but to moderate the Use of Apparel and outward Ornament, that we may not be pompous and excessive. That there is such a Sin as Excess in Apparel, appears by the frequent Disswasives of the Word. The Scripture takes notice of it chiefly in Women, but Men have their Share. The Holy Ghost by the Prophet Isaiah is pleased to give us an Account of the Fashions of those Days, and to make an Inventory of their Wardrobe; chap. 3.18, to 24. In that Day the Lord will take away the Bravery of their tinkling Ornaments about their Feet, and their Cauls, and their round Tires like the Moon. The Chains, and the Bracelets, and the Mufflers, the Bonnets, and the Ornaments of the Legs, and the Head-bands, and the Tablets, and the Ear-rings; the Rings, and Nose-Iewels, the changeable Suits of Apparel, and the Mantles, and the Wimples, and the crisping Pins, the Glasses, and the fine Linen, and the Hoods, and the Vails: and therefore threatneth an heavy Judgment, ver. 24, 25. 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 with Sackcloth; and Burning instead of Beauty. Thy Men shall fall by the Sword, and thy Mighty in the War. Mark the Judgment, a Scab, which meeteth with their Aim, which was to set off their Beauty; and the Violence, Incivilities and Rudeness of the Souldiers, to meet with the matter of their Sin, who shall strip them of their Garments, that they should not have Rags to cover their Nakedness. So 1 Pet. 3.3. the Spirit of God takes notice of the outward Adorning, of plaiting the Hair, and of wearing of Gold, and of putting on of Apparel. By which he reproves, not a decent dressing, but a laying of it forth in Curls and Locks, and wanton Plates. So Luke 16.19. there it is taken notice of as a Luxury in the rich Man, that he was clothed in Purple and fine Linen, and fared sumptuously every Day. Curious Clothing is made to be one of his Crimes as well as Gluttony, and Neglect of the Poor: Usually they go together: And the Experience of all Ages sheweth that there is such a Sin, and in these times more abundantly, when all Distinctions of Ranks and Place, and Superiours and Inferiours are taken away.

But how shall we do to find out the Sin, Cases being so different, and the Custom of Ages and Nations so various? I answer in the general, Such a Modesty as is without Exception doth best become the Saints and Christians indeed, who are chiefly to regard the inward Ornament, to adorn themselves in the Sight of God rather than in the Sight of Men; 1 Pet. 3.4. Whose adorning let it be 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. And again they are to stand at a Distance from a Snare, and to avoid all Appearance of Evil; 1 Thess. 5.22. Abstain from all Appearance of Evil. And again, they are to give no Offence, neither to Iew nor Gentile, nor to the Church of God, 1 Cor. 10.32. Neither to their Fellow-Members within, nor to Observers without. Therefore if we had to do with a gracious Heart, the Case would be soon decided; they do not love to walk upon the Brink, nor to come near a Sin. An inoffensive modest Habit is free from all Exceptions; and if Men and Women were wise, they would soon see that it would neither lessen their Esteem with God or Men, but increase it rather. But more particularly, Persons guilty are clamorous, and say, why do we abridg them of their Liberty, and take upon us to condemn their Garb? I confess it is a Sin to condemn what God hath not condemned. There are two sorts of Superstition: Positive, when we count that holy that God never made holy. And Negative, when we condemn that for sinful, which God never made sinful. Therefore what Rules can be given to trace and find out the Sin? The Abuse will be best discovered by considering the Use. What are the Ends of Apparel? They are diverse, either for Necessity to defend the Body against the Injuries of the Weather; therefore they that discover their Nakedness, sin against that; or else for Honesty or Modesty, to cover that Deformity of the Body, which was the Fruit of Sin; or else for Profit, such Apparel as sutes with our Callings and Course of Life; or for Frugality, according to the Proportion of our Estate, that we may not waste the good Gifts of God, that should be kept either for Family-Uses, or for other good Uses; or for Distinction of Persons, of Age, p. 77Sex, and Rank; Deut. 22.5. The Woman shall not wear that which pertaineth unto a Man; neither shall a Man put on a Woman's Garment, for all that do so are Abomination to the Lord thy God. By these Ends the Abuse may be conceived.

(1.) It is a foul Abuse of Apparel and Ornament, when Men and Women disguise Nature, and seek to mend that which God hath made, by patching, painting, and other Varnishes of Art. Iezebel is infamous in Scripture for Painting; and dare any sober Woman that pretends to be a Christian, put her self into her Garb and Fashion? They reprove God, that seek to mend Nature. Cyprian saith, It is a Dislike of God's Work. So Tertullian before him, They dislike God's Workmanship in their own Faces, and consult with the Devil how to mend it. That which is natural is from God, and that which is artificial is from the Devil. How shall God own them at the last Day, when they are ashamed of his Workmanship? Will thy Maker own thy disguised Face? He will say, this is not the Face that I made. We should appear before Men with no other Face than we would appear before God with at the Day of Judgment. Would I have God see me thus disguised, patched and painted? Doth not Conscience startle at the thought of it, when God shall come to take knowledg of all the Works he hath made? wouldst thou appear then with these Spots and artificial Varnish?

(2.) Addictedness to Fashions, certainly that argues such a Levity that doth not sute with the Gravity of Religion. That there is a Sin in Fashions, is plain by Isa. 3. where the Holy Ghost is pleased to give us an Inventory of the Wardrobe of the Women among the Jews; for what Reason, but to shew they were vainly addicted to Fashions? So Zeph. 1.8. I will punish the Princes, and the King's Children, and all such as are clothed with strange Apparel. God takes notice of Pride in Apparel, though it be in Courtiers, Nobles, Princes, and Kings Children, their new and strange exotick Garbs; therefore much more is it evil in private Persons, and those that are of an inferiour Rank. But you will say, if we must not follow the Fashion, of what Date should our Habits be? Should we go back as far as Adam to clothe our selves with Skins and Leaves; and run back to the Rudeness of former Ages? I answer; There may be as much Vanity and Affection in being too much out of the Fashions of the times and places in which we live, as in being too much in it; therefore our Liberty in this kind is to be determined by the general and received Custom of the gravest and godly wise. It stands not with Christian Gravity to be first in a Fashion, and affect that which is new, nor to take it up when it is only the Fashion among those that are light and vain; they are not to be imitated, for that's conforming our selves to the Fashions of the World, which the Apostle disproves, Rom. 12.2. Be not conformed to this World. The Apostle speaks in the Business of long Hair: and when he had spoken what an unseemly thing it was for a Man, Ruffian-like, to go with long Hair; 1 Cor. 11.14. Doth not Nature it self teach you, that if a Man have long Hair, it is a Shame to him? He adds, ver. 16. But if any Man seem to be contentious, we have no such Custom, neither the Churches of God. Which seems to carry this Sense, that if Women will come with their Nakedness into the Congregation, and if Men will wear long Hair; and if any Man or Woman will contend and say, the thing is indifferent, and they have a Liberty in this kind; this is the short Answer, We have no such Custom, neither the Churches of God. Therefore the general and received Custom of the Churches of God ought to be a Law in all such Cases. Mark, the vain World is not to give you a Precedent, but the Use of the Churches, and the Practice of godly Christians, and their Sobriety.

(3.) When our Apparel exceeds the Proportion of our Callings and Abilities. There is more due to Persons of a higher Rank than to those of inferiour place; Matth. 11.8. They that wear soft Clothing, are in Kings Houses. It is more commendable in them that stand before Princes, than in others; and therefore our Rank and Place, and Estate, must be considered. It is a wrong to the Family, and the Poor, when our Garments exceed our Abilities. Nay, but take them both together, though they do not exceed our Abilities; yet if they exceed our State, Place and Calling, it is a Sin. As for Instance, For Ministers who should be mortified to the Glory and Pomp of the World, it is not fit for them to shine in Bravery as others do. So for Ministers Wives, the Scripture is pleased to take notice of Women in that Relation, above all other Women; 1 Tim. 3.11. Their Wives must p. 78be grave, sober. And for Servants it is odious to see them strive to be in a Garb exceeding their Station, and to do as others of better Rank and higher Place. As Habits were given for Necessity, so for Distinction of Ranks and Orders of Men: and as odd a Sight it is to see an Inferiour exalting in Pomp, as to put the Attire of the Head upon the Feet, and Shooes on the Head.

(4.) When it sutes not with Modesty and Chastity. Garments were given to cover Nakedness, and the Deformity that was introduced by Sin: Therefore the Apostle saith, Let the Women adorn themselves in modest Apparel, with Shamefac'dness and Sobriety, not with broidered Hair, or Gold, or Pearls, or costly Array, 1 Tim. 2.9. And therefore the leaving the Breasts naked, in whole, or in part, is a Transgression of this Rule; they uncover their Nakedness which they should vail and hide, especially in God's Presence: As the Apostle saith, 1 Cor. 11.10. The Woman ought to have Power on her Head, because of the Angels. In the Assembly there you meet with Angels and Devils; Angels to observe your Garb and Carriage, and Devils to tempt you; therefore be covered because of the Angels. Yet usually Women come hither with a shameless Impudence into the Presence of God, Men and Angels. This is a Practice that neither sutes with Modesty nor Conveniency; nothing can be alledged for it but Reasons of Pride and Wantonness; it feeds your own Pride, and provokes Lust in others. You would think they were wicked Women that should offer others Poison to drink; they do that which is worse, lay a Snare for the Soul; uncover that which should be covered; lest you provoke others of your Rank to imitate your Vanity, if they should not by the Fear of God be guarded from unclean Thoughts and filthy Desires. Now Christians should be far from allowing Sin in themselves, or provoking it in others.

(5.) When dressing of the Body takes up too much of our Hearts and Time, so as to cause us to neglect the inward adorning, and by it we are tempted to Pride. Certainly there is a Sin in Fashions themselves, but the greatest Sin in the Pride of the Heart. The Garment falls under a Rule; but Apparel is not the Offence, but Pride; Isa. 3.16. The Daughters of Zion are haughty, and walk with stretched-out Necks, and wanton Eyes, walking and mincing as they go, and making a tinkling with their Feet. Better never wear Jewels or costly Raiment more, than to be tempted by it to Pride. Therefore the spiritual Ornament you should still preserve, is, being humble in Spirit; 1 Pet. 3.4. Let your Adorning be the hidden Man of the Heart, even the Ornament of a meek and quiet Spirit. When you forget that, it is a sad Exchange. Outward Adornment belongs to the Pomp of the World, but the inward Adornment is our spiritual Glory and Excellency: The outward adorning is to please Men, but the inward adorning pleaseth God: Now we should rather please God than Men, better never please Men than offend God.

2. To offer some Helps.

(1.) Consider, Curiosity in Clothes argues Deformity of Mind; a godly serious humble Christian is above these things. Therefore how can we chuse but think that a Man or Woman hath Vanity in his Heart, that is so clothed with it upon his Back? Look, as Plaisters argue a Wound or Sore; so do these exotick and vain Attires argue a Wound and Blot in the Soul; that there is Pride, Vanity and Levity there. Clemens Alexandrinus observes that the Lacedemonians permitted only Harlots and infamous Women, and common Prostitutes to go in gorgeous Attire. Clothes then are the Flag and Ensign which Pride hangs out, and the Nest of Wantonness.

(2.) To be proud of Clothes, is to be proud of our own Shame. Before Sin came in, Man did not need a Garment. Look as the Sun is adorned with Light, it needs no Trimming and Ornament; so Man in Innocency was adorned with Grace, and needed no other Robe; but when he sinned, he needed Garments. So then he that is proud of his Clothes, is but proud of the Rags with which his Wounds are bound up. Clothes are a Memorial that we were once disobedient to God. Shall a Thief be proud of his Shackles; or a Malefactor of his Brand or Mark in his Forehead? This is a time of Mourning, not of Triumph; therefore God at first clothed Adam with Skins, an Habit that becomes Mourning. We shall not need these things in Heaven: Clothes are only there in Use where Sin is.

(3.) Consider, that Habit makes not the Man. A Horse is not chosen by his Trappings, but by his Strength and Swiftness; the Trappings are things external p. 79that conduce nothing to his Goodness: so Man is not to be valued by his Habit, it is but the Excrement of Silk-worms; not by the Ornaments of the Body, but the Endowments of the Mind: Imperatoria Majestas (saith Seneca) virtute constat, non corporis cultu. And therefore if you would excel others indeed, you should excel them in Grace and Vertue. Alas, many are but Dung finely dressed; the hidden Man of the Heart, that's the Man. Grace is the best Dressing, and that which is never out of fashion; by this Men are valued. The more wise and excellent Men are indeed, the less curious in their Apparel. Cato that had been Consul at Rome, never wore Apparel that exceeded an hundred Pence. Let great ones be known by their Modesty of Apparel.

(4.) Consider, when you are most gorgeous, the Beasts excel you. Craesus King of Lydia being gorgeously arrayed, asked Solon, if ever he had seen a more beautiful Spectacle? he answered, Yes, Sir, I have seen Peacocks and Pheasants, and other Birds. And Matth. 6.29. Christ takes notice of this, that Solomon in all his Glory was not arrayed like one of the Lillies. The Draughts and Colours of Nature are more beautiful than Art. Therefore neither delight in Bravery or Envy; when thou seest the Bravery of others, thou hast a fairer Flower in thy Garden.

(5.) Think often of Jesus Christ hanging naked upon the Cross, who was stripped of his Garments to satisfy for thy Excess: O! shall we again put him to open Shame, as if he died in vain? Say, Shall Pride live when Christ died to subdue it, and mortify it, and to expiate for it?

IVth Branch, Sobriety in worldly Cares.

The next Branch is Sobriety or Moderation in worldly Cares. These also besot the Mind, and deprive it of the Sense of spiritual things. By a strange Fascination and Inchantment, our Care becometh our Pleasure, and Men grow quite drunk with the World, so that they are always scraping and raking here as if their whole time were given for nothing but getting Wealth.

First; What this carking and worldly Care is that must be moderated. The Scripture doth not only allow but require an honest Diligence: It is a Command as well as a Threatning; In the Sweat of thy Face thou shalt eat thy Bread, Gen. 3.19. The Grievousness and Burdensomness of Labour falls under the Threatning; but the Labour it self is a Command, as moral as any of the Ten. The Apostle saith, Phil. 4.6. Be careful for nothing; but he doth not say, Do nothing. The Scriptures would not have us to be idle and careless, they commend the diligent Hand. To let Children and Family shift for themselves, were not only unchristian, but unmanly; we see the very brute Beasts provide for their young Ones. Diligence is one of the means by which God provideth for us: But yet though the Scriptures do allow a diligent Care, yet they forbid a carking Distrust. There is foreign, a Care of Diligence; and foreign, a Care of Diffidence; the first is a Duty laid upon us, the second is a Sin. Faith is painful, but not distrustful. It is represented by the Emblem of a pair of Compasses, while one Foot is fast in the Center, the other wanders about in the Circumference: So the Heart is fixed in God by Faith, it depends upon him, and looks for the Success and Issue of all from his Blessing, though the Hand in the mean time be imployed in the Use of Means. Certainly God allows us careful Provision against all visible Evils, though they be to come; as Ioseph stored the Granaries of Egypt against the dear Years. But not to distract our selves with a Supposal of future Contingencies; therefore our Saviour saith, Matth. 6.34. Take no Thought for the Morrow: and ver. 31. Take no Thought, saying, What shall we eat? or what shall we drink? and wherewithal shall we be clothed? This is that the Scripture forbids. You ought not to trouble your selves with uncertain future Events, but to refer your selves to the Disposal of God. Briefly, sinful Cares may be thus discerned.

1. Distrustful Care is troubled about the Event, what shall be the Issue, but lawful Care is imployed in the Use of Means. The Event is God's Act, Duty is ours; and to trouble our selves about it, is to take God's Work out of his Hands: We set our selves in God's stead, when we think to accomplish our Ends by our own Industry. The Lord might lay this Burden upon us as a Punishment of Sin, but he p. 80would have us cast it upon himself; 1 Pet. 5.7. Casting all your Care upon him, for he careth for you. To neglect the Means, were to neglect Providence: but then to trouble our selves about the Event, what will be the Issue, and how these Means will succeed, that is to renounce Providence, to reproach God as if he were not sollicitous for us. A Christian is not to trouble himself, what will become of him and his Posterity, that is God's care; and it is altogether needless in us, for God is alsufficient: but he is to be diligent in a lawful Calling, and then let God do what seemeth him good.

2. Sinful Care flieth to unlawful Means, but Religious Care keepeth within the bounds of Duty: Prov. 16.8. Better is a little with Righteousness, than great Revenues without right. It useth no Means that are indirect and sinful. Men that will not trust God with success, will soon go out of God's way. The Unbeliever looketh not to what is just, but to what is gainful: as those that gathered Manna on the Sabbath-Day, and trod Wine-presses, and brought in Sheaves, and laded Asses, Neh. 13.15.

3. Sinful Care is immoderate in the use of lawful Means. Eccles. 2.23. For all his Days are Sorrows, and his Travel Grief; yea, his Heart taketh not rest in the night. Those that have none else to trust to, no wonder if they make use of their own Endeavours to the uttermost: but he that hath an Heavenly Father, should not so cumber and distract his Spirit. Eccles. 4.8. There is one alone, and there is not a second; yea, he hath neither Child nor Brother: yet is there no end of all his Labour; neither is his Eye satisfied with Riches; neither saith he, For whom do I labour, and bereave my Soul of Good? The World will not let them be quiet: they toil and moil, and there is no end. When Men multiply Means, they have no trust in God. God is tender of all his Creatures, much more of the reasonable Creature.

4. Sinful Care increaseth upon good Duties, but diligent Care fairly complieth with them. Christ warns his Disciples, Luke 21.34. Take heed to your selves, lest at any time your Hearts be over-charged with Surfeiting and Drunkenness, and Cares of this Life. Our care for eternal Things, doth not carry any proportion to the Excellency of them, but they are laid aside; Mat. 13.22. He heareth the Word, and the Care of this World, and the Deceitfulness of Riches, choak the Word, and it becometh unfruitful. They take up the Room, Travel and Affection, which Heavenly things should have, so that they have no time to converse with God, or to look into their Souls; so that the Heart groweth poor, lean, distempered, and unfit for holy Uses; they are greedy of Wealth, and prodigal of Salvation.

Secondly; Whence it ariseth? From a distrust of God, and discontent with our Portion.

1. From a distrust of God. Carking takes his Work out of his Hands, as the Care of the Son is a Reproof to the Father. You tax his Being and Providence. A Child at School taketh no care for Maintenance, because he hath a Father: Mat. 6.32. Your heavenly Father knoweth that ye have need of all these things.

2. From discontent with our Portion. We have never enough, and expect more than God will allow: Heb. 13.5. Let your Conversation be without Covetousness; and be content with such things as you have: for he hath said, I will never leave thee nor forsake thee. It is not our Necessities, but the enlargement of our Desires, that causeth carking. We would have more and more worldly Goods, which hindreth us from trusting God's Promise, I will never leave thee, nor forsake thee. The Sea hath Banks and Bottom, but not Man's Heart. We begin and end with nothing, and yet nothing will suffice us. There is a Story of a Discourse between Pyrrhus and Cynicus, when he told him of his Designs: When thou hast vanquished the Romans, what wilt thou then do? Conquer Sicily: What then? Subdue Africk: When that is effected, what then? Then we will sit down, and be quiet, and spend our Time contentedly. And what hinders, but thou mayest do so before, without all this Labour and Peril?

Thirdly; The Cure of it. Cure it by Christ's Arguments; Matth. 6.25. Take no thought for your Life, what ye shall eat, or what ye shall drink; nor yet for your Body, what ye shall put on: Is not the Life more than Meat? and the Body than Raiment? &c.

p. 811. Life is more than Meat, and the Body than Raiment, ver. 25. Deus donando debet; God by giving, is become a Debtor. Life, without any Aid of ours, is a Pledg of more Mercy. God provided us two Bottles of Milk when we were new born; Psal. 22.9, 10. Thou art he that took me out of the Womb; thou didst make me hope, when I was upon my Mother's Breast. I was cast upon thee from the Womb; thou art my God from my Mother's Belly. Who formed us, and suckled us, and continued us hitherto? We are unthankful to God, if we ascribe it to our selves.

2. Consider God's Providence to other Creatures: God feeds the Fowls; Matth. 6.26. Behold the Fowls of the Air, for they sow not, neither do they reap, nor gather into Barns; yet your Heavenly Father feedeth them: Are not ye better than they? God paints the Lilies, ver. 28, 29. Consider the Lilies of the Field how they grow, they toil not, neither do they spin: and yet I say unto you, that Solomon in all his Glory was not arrayed like one of these. Luke instances in the Raven, which is Animal cibi rapacissimum, a Creature ravenous of Food; chap. 12.34. Consider the Ravens, for they neither sow nor reap, which neither have Store-house nor Barn, and God feedeth them. The Raven is a Bird of Providence; Psal. 147.9. He giveth to the Beast his Food, and to the young Ravens which cry. The Raven assoon as it is hatched, it is left to Prayer; for the Crying of the Ravens is their Prayer. Now ask the Beasts, if there be not a Providence? Job 12.7. But ask now the Beasts, and they will teach thee; and the Fowls of the Air, and they shall tell thee. These Creatures have no ordinary Means, they neither sow, nor reap, nor gather into Barns; the Lilies spin not; and yet God feedeth and clotheth them; And shall he not much more clothe you? O ye of little Faith! Mat. 6.30.

3. Consider the fruitlesness of our Care, unless God add a Blessing; Ver. 27. Which of you by taking thought, can add one Cubit to his Stature? A Man never gets any thing of God by not trusting him: He that will not take God's Word, must look elsewhere. The way to obtain earthly things, is to be less careful and distracted about them.

4. Consider it is for them to distrust, who know no Providence, or no particular Providence; Ver. 32. For after all these things do the Gentiles seek. Distrust and carking becometh none but those that will not grant a Providence: Shall our Profession be Christian, and our Practice Heathen?

5. Set your Minds on a higher Interest. Ver. 33. But seek ye first the Kingdom of God, and his Righteousness, and all these things shall be added unto you. You then promote both Cares at once. Christianity is a compendious way; the Body followeth the State of the Soul. Man was made to contemplate, and enjoy better things; and when he doth so, these things shall be given in over and above.