Arrows Against Babylon, Text 2
ENDEAVOVRS FOR REFORMATION IN APPARRELL. OR Some Reaſons rendred for Saints forbearing to put upon their Garments ſuch trimmings and ornaments as are alltogether ſuperfluous, and apparently uſeleſſe. With Anſwers to ſeverall Objections.
THe firſt reaſon, or argument,Firſt Ground or Reaſon. takes its riſe from the death and reſurrection of Chriſt, and the Saints fellowſhip with him in both; and firſt, from his death; The Croſſe of Chriſt is that by which every true beleever is taught with Paul to be crucified to the world; and that not onelyonly, as his faith preſents to him the glory of a crucified Chriſt, hidden from an eye of ſence,Gal. 6.14. 1 Pet. 2.11. Tit. 2.11, 12. 1 Pet. 1.8, 9. farre exceeding all outward worldly glory; but alſo, as it teacheth him to warre againſt all ſenſuall worldly luſts, in confidence that Chriſt dyed to redeeme him from them. And herein doth the vertue and glory of the ſufferings of Chriſt on the Croſſe,Phil. 2.6, 7, 8. (wherein he is commended to us as amoſt glorious patterne of ſelfe-deniall) eminently appeare in his followers in crucifying the luſts of the fleſh the luſts of the eyes,Gal. 5.24. and pride of life;Rom. 6.4. all which ſtand in oppoſition to that newneſſe of life Saints are called to walke in. Now ſeeing the luſts of the fleſh were found warring againſt Chriſt on the Croſſe, and doe dayly warre againſt his Spirit in the hearts of Saints; and Chriſt warred and doth warre againſt them;Gal. 5.17. Rom. 13.14. his Souldiers ought not to make proviſion for them by ſuch ſuperfluous deckings, leaſt in ſo doing they be found feeding and cloathing Chriſts enemies, whilſt they neglect to feede and cloath his members; and leaſt thereby they obſcure or hide the glorious power of the death of Chriſt, which ſhould appeare to the eyes of all men in the viſible ſelfe-deniall of beleevers(a)What is there that is more viſible to all that behold the Saints then their apparrell. Phil 3.20..
Secondly, As in conſideration of his death, the Saints are called to dye to this world, ſo with reſpect to his reſurrection, all thoſe who are riſen with him, ought to ſeeke thoſe things which are above, Col: 3.1. And having their converſations with Chriſt in heaven, to mortifie their members which are upon earth(b)Doe they mortifie their members, who ſeeke ſo much to pleaſe their eye. Joh. 15.19.: Col: 3.5. And thus plainely declaring by their words and actions, behaviour and apparrell, that they are not of this world, but are ſtrangers to it; in ſo doing, they ſhew forth the power of Chriſts reſurrection, drawing up their affections to himſelfe. As the corruption of mens hearts doth appeare (as it were written in their foreheads) in their vaine wanton faſhions(c)How doe theſe or their ſureties for them keepe their promiſe at the …, to forſake all the pomps and vanities of this world? 1 Theſ. 5 22.; ſo on the contratrary, the grace of God in man doth appeare and ſhine in his Saints in their abſtaining upon pure Goſpell-grounds from all appearance of pride, and vanity in apparrell, and cloathing themſelves with humility, as becomes the ſelfe-denying followers of Chriſt(d)Such ſelfe-denyall doth become thoſe who ſay they are … with Chriſt in Sap…iſme.. But as Paul complaines ſadly of ſome, who minded earthly things, that they were enemies to the Croſſe of Chriſt, Phil. 3.18. May wee not take up a light complaint of many now, who in adorning themſelves ſhew that they minde earthly things, by heaping on vaine ſuperfluities; are not ſuch enemies in this thing, or at leaſt, apparent non-conformiſts to the Croſſe of Chriſt? Great reaſon there is therefore that they who have otherwiſe learned Chriſt, dead and riſen, ſhould make it appeare, by putting off, or at leaſt forbearing to put on, ſuch things, which are not only unbecoming their profeſſion, but alſo are abuſed by moſt men, for an occaſion to the fleſh; and as they are commonly borne about, are apparently uſeleſſe to all, Eph. 4.17, 20, 21, 22.
2 Ground, or Reaſon.As the firſt reaſon chiefely reſpects the croſſe of Chriſt, the ſeſecond in like manner, relates to his yoake, to which all beleevers owe ſubjection, and ought to manifeſt the ſame by a viſible univerſall obedience to him, whom wee are bid to heare in all things, Acts 3.23. Who, as he hath by his owne mouth, ſpoken to his followers to deny themſelves, Math. 10.38. Mark. 8.34. So hath he by the mouth of his Apoſtles, in the holy Scriptures which he hath given to furniſh the man of God to every good worke, preſcribed profitable and precious directions for regulating the Saints practiſe in apparrelling themſelves. Theſe are either, firſt, more expreſſe and perticular, as to this one thing of adorning; as in 1 Tim: 2.9. Where not onelyonly is forbidden to beleeving women (that vanity they who have wherewith are too prone unto) to adorne themſelves with gold or pearles; but alſo the adorning themſelves with coſtly aray is there forbidden; that aray being there counted coſtly, which men crucified to this world,2 Cor. 6.4. 2 Cor. 11.27, 28. and often in neceſſities, and ſenſible of the wants of others, as Paul and Timothy, with others like minded accounted coſtly.
Secondly, There are directions which are more generall; of which I have here ſet downe ſome of the principall; as, Rom, 12.2. Be not conformed to this world. 1 Pet. 1.14. Faſhion not your ſelves according to the former luſts of your ignorance. Make no proviſion for the fleſh to fulfill the luſts thereof. Rom. 13.14. Moreover, we are commanded to lay apart all filthineſſe, and ſuperfluity of naughtineſſe. Jam: 1.21. And in the 1 Pet: 4.10. we are required to be good Stewards of the manifold grace of God; which relates not only to ſpirituall gifts, but alſo to things of this life. Now with that ſpeciall rule before-going, let us take theſe generall rules, and well apply them(e)Thoſe Rules with many more ſuch are aſſented to in generall, but ſeldome applyed to any one thing in particular. 1 Joh. 2.16. 3. Ground. to the particulars of evills forbidden, and dutyes enjoyned in thoſe Scriptures, and this doubt may ſoone be reſolved, Whether Saints are called to refraine from further expence in ſuch vaine ſuperfluities, which the men of this world procure, and put on, to ſatisfie the luſts of the fleſh, and the luſt of the eye.
The third ground is made good from the preſent apparent wants and ſtreights of divers poore precious Saints, that lack to be ſupplyed with things neceſſary; who by reaſon of ſickneſſe, weakneſſe, or want of Stock to manage their honeſt trades, are unable to provide for themſelves, and theirs ſo, that they may attend on God without diſtraction. Is not the ſupplying of their neede, the feeding and cloathing of Chriſt in his poore members, (for ſo he accounts what done to them, done to him, Math. 25.40.) to be preferr'd before providing ſuch needleſſe trimmings? Let the tender-hearted ſober Chriſtian conſider it well. ſhould not Saints lay to heart theſe things, with a due reſpect to their receivings from Chriſt, and engagements to Chriſt, not forgetting the Law of their relation, as fellow-members with the meaneſt in that body whereof Chriſt is head.
The third ground thus briefely laid downe, (with the caſe of the poore Saints unrelieved, ſtated truly, as it is) I leave this to the judgement of thoſe who are ſpirituall, and proceede to the fourth.
4. Ground.The fourth ground is, That by ceaſing to caſt away their ſubſtance on ſuch ſuperfluities, Saints may be in a better capacity to adorne by their good works, the doctrine of God our Saviour; the credit whereof ought to be much dearer to us, then our lives; and how much then to be preferr'd before our needleſſe ornaments? How few of the men of the world are convinc't at this day by the Saints liberality to the poore, their ſeeking out the widdow, and the fatherleſſe, the blind, and the lame, to relieve them in their diſtreſſe? How few, I ſay, are convinct on this account; viz. of ſuch good works done by profeſſors, that God is in them of a truth? and that the doctrine of grace they hold to, and maintaine is the true doctrine; Doe not many great profeſſors (on their part) leave the Goſpell naked, (without thoſe good works of mercy and bounty which ſhould adorne it) whilſt their fleſh is gorgeouſly arayed? Have not ſuch need to be put in remembrance of their duty, To honour the Lord with their ſubſtance, and with the firſt fruits of their encreaſe, Prov. 3.9. No ſooner doe they abound in wealth and riches, but ſuddenly they abound in coſtly ſuperfluities (not in good works proportionable to their ability) thus inſtead of honouring the Lord, they honour themſelves with their ſubſtance, and inſtead of ſerving him, they even ſerve their luſts with the firſt fruits of all their encreaſe.
5. Ground.A fifth reaſon for Saints reforming their apparrell, is taken from the manifold great temptations, and evills, Saints often fall into, to get that which is ſo lightly parted with in ſuperfluous ornaments. Is it not eaſie to be ſeene, and ſadly to be lamented, that to provide and maintaine coſtly apparrell, ſtately houſes, rich houſe-furniture, delicious fare, and ſuch like things, according to the faſhion of this world; thoſe crying ſinnes of covetouſneſſe, deceite, injuſtice, with other like evills(f)What evill fire is that which muſt be fed with ſuch fewell?, act their parts in ſome profeſſors of an high ſtraine, to the great diſhonour of the glorious name of God? And why is it that precious opportunities of aſſembling together, and viſiting one another, are ſo often neglected by the Saints? And oh, whence is it that there is ſo little looking after, and preparing for the great day of Chriſts comming; the hearts of profeſſors being ſurfeited with the cares of this life, and that day ready to overtake them unawares; and they in danger to be found without their wedding garments? Is it not ſo with many, or moſt, becauſe their endeavours are over-much laid out, and precious time (not to be redeemed with gold,) unprofitably ſpent(g)Is this to walke wiſely, redeeming the time, thus to ſpend it in vaine adornings?, and waſted in providing, and putting on coſtly and curious apparrell; whereas to provide convenient garments, without ſuch ornaments, and to procure other accommodations in, and about their houſes ſutable thereunto, ſo much time need not to be taken up, nor carefull thoughts(h)How many careful thoughts doe ſome take to provide and put on needleſſe deckings? how doe ſuch obey that word of Chriſt, Mat. 6.28. Take no thought for rayment? 6. Ground. (forbidden by Chriſt) laid out for themſelves, or their Children after them. Obſerve that word, Mat. 6 28. Why take yee thought for rayment? and verſ. 32. After all theſe things doe the Gentiles ſeeke.
A ſixth ground is taken from the glorious things promiſed to the people of God, who deale their bread to the hungry, and bring the poore out-caſts to their houſes. Iſai. 58. 7, 8. &c. viz. That their light ſhall riſe in obſcurity, their darkneſſe ſhall be as the noone day; they ſhall call, and the Lord will anſwer. Thoſe high enjoyments are here promiſed to a people who make another uſe of their outward ſubſtance, then to laviſh it on needleſſe ornaments, as the manner of ſome is. Unleſſe there be a reformation in this thing, what ſingular works of this kinde before-mentioned can be done by the Saints, which may be good Evidences, that God hath ſett them in the ready way to thoſe high attainments. They who waite for ſuch glorious things, and expect ſuch large meaſures of the Spirit, muſt learne to be good Stewards of the things of this life(i)They who waite for the Spirit muſt be content to part with all their fleſhly delights, and act as the wiſe Merchant man, who having found one pearle of great price, ſold all and bought it. Mat. 13.45, 46. He that hath an eare, let him heare what Chriſt ſaith; If yee have not been faithfull in the unrighteous Mammon (the riches of this world) who will commit to your truſt the true riches? Hee that is unjuſt (or unfaithfull) in that which is leaſt, is unjuſt alſo in much, Luk. 16.10.11. The people whom God will uſe and honour, to raiſe up the foundations of many generations, to repaire breaches, and to reſtore pathes to dwell in, Iſaiah 58.12. They ſhall not (as others have done) ſeeke great things for themſelves, but ſhall be a mercifull, holy, humble, ſelfe-denying people; as may appeare by comparing with the 12th verſe, the five foregoing verſes of that Chapter. And if God will doe ſuch great things by them, without doubt the Spirit of the Lord ſhall be early and abundantly powred out upon them. Theſe things duely conſidered, it appeares, that thoſe precious promiſes, together with the Saints earneſt expectation of ſuch great and glorious things to be fullfilled in this generation, doe lay a ſtrong engagement upon us, to ceaſe from our ſuperfluous ornaments, and all things elſe that hinder Saints from doing thoſe ſingular things before expreſſed, Iſai. 58.7, 8, 10.
7. Ground.Seventhly, The day and time we live in, calls to this reformation. Is it not a time of trouble, a day of great rebuke, and grievous blaſphemies(i)See how Hezekiah though he were a king humbled himſelfe, & put on ſackcloth and how the Lord takes notice of his ſo doing. Iſa. 37.1, 2., wide breaches ſtill remaining among Gods people, glorious things brought to the birth, and no ſtrength to bring forth? And is not this a time for Saints rather to be rending, then decking their garments(k)Obſerve the practiſe of Joſoah and Caleb, when the people ſpeke of making them a Captaine, and returning again into Aegypt, Num. 14.4.6. And ſee alſo the practiſe of Barrabas & Saul. Acts 14.14.. Undoubtedly, the day calls to mourning, and humbling our ſelves, laying aſide our vaine ornaments? Is it a light thing to turne a deafe eare to Gods call by ſuch diſpenſations? And when he thus calls to a people to deny themſelves of their liberty(l)Are there not many ſuch profeſſors who minde their liberty more then their duty? in outward things, then to ſtretch to the utmoſt bounds thereof? Iſai. 22.12, 13. In that day (ſaith the Prophet) did the Lord of hoſts, call to weeping, and mourning, and girding with ſackcloth; and behold killing of ſheepe, and ſtaying of Oxen, &c. And what followes? verſe the 14, And it was revealed in mine eares, ſaith the Lord of hoſts, This iniquity ſhall not be purged from you till yee die. With this let the Reader compare diligently that noted word in Amos 6.5, 6, 7. Where thoſe are ſeverely threatned, who dranke wine in bowles, and forgatt the afflictions of Joſeph (m)Let the women profeſſors in London and elſewhere, who ſpend ſo little time in private praying and humbling themſelves, and ſo much in adorning themſelves with coſtly aray, and plaiting the hayre, let ſuch, I ſay, reade and marke well Iſaiah 3. From the ſixteenth forward. Can they chooſe but bluſh or rather tremble at that word?. And can they eſcape much longer without correction, who doe ſuch things at this day? Doe not Saints put farre away the evill day, when they put on their vaine ornaments, and appeare with badges of pride, and not the marke of mourners upon them(n)Who that beholds the appartell of moſt profeſſors at this day, would take them to be ſuch as ſigh and cry for all the abomination of Gods people? Is not pride in apparrell one abomination? their partaking in it ſo apparently, plainly ſhews them without griefe for it.? And ſhould it not be a Lamentation (that which is yet more unbecoming Chriſtian profeſſion) ſome glory in ſuch things, which are indeed their ſhame? He that feeles not the force of this reaſon taken from the hand of God upon us, and the many abominations and grievances before-mentioned, and hath no heart-bleedings becauſe of the reproach that is dayly caſt upon the name of God, and his people, &c. let him examine himſelfe, whether hath he*Pſal. 28.4, 5. due regard to the worke of the Lord at this day? And whether he be a reall mourner for Sion (o)See thoſe promiſes to them that mourne in Sion. Iſa. 61.2.3. & 66.10. 8 Ground.? and one that preferres Jeruſalem above his chiefe joy.
The eight is derived from that duty incumbent upon the Saints, to walke as lights amidst a crooked generation, Phil: 2.15. and as the Lords holy remnant whom he hath reſerved to witneſſe againſt the evills of the times. And who ſees not that pride in apparrell, is now a raigning ſin in this Land, even among profeſſors, who, in their adorning themſelves, differ little, or nothing, from the world, that wallowes in wickedneſſe, and vanity?1 John 5.19. That which aggravates this evill, and renders it more odious, and ſhould ſet Saints at the greater diſtance from it, and from all appearance thereof, is, that there is a troope of evills, as covetouſneſſe, defrauding, lying, oppreſſion, grinding the faces of the poore, &c. with many ſuch like ſinnes, which doe attend it. Can wee be zealous and jealous for the Lord of hoſts, and refraine from bearing a teſtimony of our diſlike of this abomination? And how can this be done, except we firſt begin at home, putting from us all appearance of that evill, which wee condemne in others? Gods people,Rev. 18.4. who are called to come out of Babylon, are ſtraitly charged not to partake of her ſinnes(p)Chriſts witneſſes doe torment the beaſt not onelyonly by word but converſation. Did not Noah by his practiſe in building an Arke condemne the old world?; One reaſon is becauſe God will make uſe of them to declare againſt them. Now that the Saints may beare a full teſtimony againſt this evill of pride in apparrell, which is one of the ſins of the times, and one of Babylons ſins, (as appeares. Revel: 18.12. and 15, 16 verſes.) It behoves them to cleere themſelves from it by a contrary practiſe(q)In ſuch away wee ought to man feſt our diſlike, ſo that he may runne that readeth it. 9 Ground. to this corrupt generation in their proud manner of adorning themſelves.
Ninthly, The preſence of the Lord with his people, encouraging them to this reformation, affords another ground(r)As God goes before his people to bring them out of Babylon, ſo to bring them off from her ſins.: His hand (as they are perſwaded) having ſtrongly ſet it upon their hearts, in ſeverall Aſſemblies, ſolemnly waiting on him, to reforme without delay, accounting that now God is purging away all the droſſe of Syon, he will not leave ſuch worldly ſuperfluities long remaining upon the garments of Saints. Its confeſt, that inward impulſes, and perſwaſions of good men, are not alwayes good arguments to prove a matter: yet, when a praying people, ſuch as deſire to tremble at the Word, and labour to walke exactly, are unanimous in a perſwaſion or motion, which hath ſuch Scripture-grounds for it, as hath been alledged for this; Such an argument in its place, well accompanied with other weighty reaſons, deſerves to be conſidered by ſuch as feare the Lord.
10 Ground.The tenth and laſt ground is, becauſe of offence, which is taken by thoſe who ſigh and cry for all the abominations of profeſſors(s)God hath great regard to ſuch as ſigh and cry for all the evills of profeſſors, though men make light and puffe at them. See & conſider well, Ezek. 9.4, 5, 6.; They cannot but mourne to behold ſuch needleſſe coſtly deckings upon the apparrell of Saints. They alſo declare their conſcientious offence thereat. If Paul would not eate fleſh while the world was to ſtand rather then put a ſtumbling block in the way of his weake Brother, 1 Cor: 8.13. ſhould not Saints much rather refraine from thoſe needleſſe things, then give offence, and cauſe griefe to the tender hearts of thoſe for whom Chriſt dyed? And whereas it may be ſaid, ſome good men are offended at the leaving off ſuch ornaments(t)Wee may juſtly refraine from our liberty to avoid offence, but we may not neglect our duty to God for feare of offending good men.; Is it from their goodneſſe? Is it not rather becauſe ſome private intereſt of their owne, or their friends, is thereby ſtruck at? If they be conſcientiouſly offended, the reaſons before-going may ſuffice to ſhew, that the offence is unjuſtly taken at thoſe, who on the grounds layd downe, ceaſe from putting on upon their garments ſuch ſuperfluous ornaments, and in conſcience towards God chooſe to walke in that way of reformation, whereon ſo cleere a light of truth ſhines.
Now, for as much as all reformation meets with oppoſition, it cannot well be expected, that this, which runs ſo contrary to the ſtreame of the common opinion and practiſe, and is ſo oppoſite to mens fleſhly luſts and intereſts, ſhould eaſily take place. I ſhall therefore proceed to conſider, and anſwer ſeverall Objections, which are, or may be made againſt the reformation pleaded for, and the grounds before laid downe.
1 Object. Did not Sarah and Rebeccah weare rich Jewells, and if ſo, why may not beleivers in theſe dayes, weare ſuch ornaments, if their abillity will extend to provide them?
Anſw. Firſt, Wee finde not that there were at that day (as now there are) many poore Saints on every hand needing to be relieved.
Secondly, Neither was proviſion made for their coſtly ornaments by ſuch notorious abominations, of covetouſneſſe, and extortion, &c. nor the pride of profeſſors, their pride in apparrell, growne up to that height, as that there needed then, as now there doth, ſuch a loud ſounding-teſtimony in word, and practiſe, to be borne againſt it.
Thirdly, Some things practiſed by Abraham, and David, with as much approbation, as the wearing of Rings and Jewells(u)Did not their ear-rings ſoone become a ſnare unto them, elſe why did Jacob take them away and hide them under an Oake when he reform'd his family, ſee Gen. 35.2, 3, 4. With this compare Exo. 32.2, 3, 4. See what uſe the Iſraelites made of their golden ear-rings. And did not golde eare-rings prove a ſnare to Gideon and his houſe, Judg. 8.26, 27. by Sarah, and Rebeccah, it becomes not Saints to practiſe: Had not Abraham his Concubines, and children by them? Gen: 25.6. And did not David take unto him many wives and Concubines? 2 Sam: 5.13. Would not Saints bluſh to be found walking in their ſteps in theſe things now?
Fourthly, In thoſe dayes of ignorance, in the infancy of the Church, God dealt with his people as Parents doe with their little Children, who give them ſuch things as are taking to the eye, to win upon their affections; and lay ſuch commands upon them, as are ſutable to their tender age, and preſent capacity. So did God give goodly outward gifts, and ornaments to his people of old under the Law. And as he hath at ſundry times, and in ſundry wayes, ſo alſo by ſeverall degrees, diſcovered his will to his people, according to that ability he hath given them to beare. Wherefore it will not follow, becauſe God did at firſt tolerate the wearing of ſuch ornaments, that therefore now he calls not his to deny themſelves in theſe things. The preſident of ſome wearing ſuch ornaments then, makes not ſo much for that practiſe, as thoſe many Goſpel-precepts laid downe in the ſecond ground, with thoſe other arguments accompanying make againſt it now.
2 Object. This is for the honour of Chriſt, that his ſervants and followers put on ſuch ornaments, ſeeing thereby they make it appeare they ſerve a good Maſter.
Anſw. It is for the honour of Chriſt our head, and Lord, to have his members and followers conformable to him(w)It is enough for the diſciple that he be as his Maſter, and the ſervant as his Lord., even to Chriſt crucified, as were the Miniſters of Chriſt, and his deſpiſed followers in the primitive times. As for thoſe who judge of the condition of the ſervants of Chriſt, either of their happineſſe or miſery, with reſpect to their outward ſtate, and accommodations, what would ſuch have thought of Chriſt, had they ſeene him borne in a manger, and hanged on a tree? The miſtaken world, which (as John ſaith, 1 John 3.2.) knoweth not the Saints, judging after the wiſdome of this world by ſuch falſe rules, may, and ſhall, ſtumble at the Saints, as they did at Chriſt, who were offended at him, and ſaid, Is not this the Carpenters ſonne? It is the glory of the members to be like their head, the followers to be like their Maſter. The legall worſhip, Temple, and worſhippers, had indeed rich adornings belonging to them, which was to the honour of God in that day, under that diſpenſation; But the new Teſtament-glory is inward, in the Spirit, in the hidden man of the heart. The typicall Temple was adorned with Gold and Silver, but the true Temple ſpoken of 2 Cor. 6.16. is adorned within with that which is not corruptible, and outwardly with ſuch ſelfe-denyall and good workes before men as doe become the Goſpel.
3 Object. Some object, this would be to expoſe our ſelves to ſcorne, and to make our ſelves ridiculous in the eyes of men, if wee ſhould put off our ornaments, and walke in that way which here ſeemes to be preſcribed.
Anſw. Firſt, Such extremities are not here pleaded for, as may occaſion ſuch contempt to be caſt upon you. Who will laugh at you, for forbearing to put on upon good and convenient garments, ſuch ſuperfluous trimming, as hath no ſhew of uſe? Is it not uſuall with civill people to commend going plaine, as they call it, and to condemne profeſſors for their pride in apparrell? As for holy mortified perſons, they are more exerciſed in ſighing for all the abominations of the times, then that they ſhould be found to contemne any man upon ſuch an account. Some light profeſſors there are, who neither lay to heart their owne, nor others ſinnes, but like Dives, they cloath themſelves ſumptuouſly, and fare deliciouſly every day(x)Luk. 16.19.23, 24, 25, 28. This deſcription of Dives his fine cloathing and ſumptuous fare, &c. and withall his fearfull end, may ſerve for a profitable Caution to ſome who even tread in his ſteps. They who keepe to the word may expect to be for ſignes & wonders in Iſrael, even among profeſſors. …a. 8.16, 17, 18., ſuch (being too much accuſtomed to vaine laughter) may laugh in the face at ſuch a reformation, whilſt inwardly they have indignation againſt it, becauſe it witneſſeth againſt their vaine practiſe.
Secondly, The ſervants and followers of Chriſt ought not to thinke it ſtrange if they be counted for ſignes and wonders, ſeeing it is no other then what was propheſied before-hand in the Scriptures, Iſai. 8.18. Zach: 3.8. How could ſuch lay downe their lives for the truths of Chriſt, who cannot beare to be laughed at for righteouſneſſe-ſake? whilſt the glory of God is promoted by their endeavours for ſuch a reformation, whereof they ſee there is at this day among the Saints ſo great a neede.
4 Object. God hath promiſed that his people ſhall poſſeſſe the riches of the Gentiles, Iſai. 60.9.17. and that they ſhall have plenty of Gold, and Silver, Iſai. 61.6. If ſo, and God hath already begun to ſubdue our enemies, ſo that they ſubmit themſelves, and come with preſents to us; why then, may we not prepare, and put on coſtly jewells, and ornaments? What better uſe can wee make of the riches wee poſſeſſe?
Anſw. Firſt, That thoſe Prophecies doe agree with what is written in the booke of Revelation concerning new Jeruſalem, and have relation to the ſame glorious ſtate of the Church, may evidently appeare by comparing the ſixtieth Chapter of Iſaiah with the 21 of Revelation. Its true indeed, the Kings ſhall bring their glory into it, &c. but that the Saints are not yet come to that new Jeruſalem-ſtate, is ſufficiently manifeſt from that ſorrow, and ſighing, and the many ſad complaints of Gods people as at this day; all which, as alſo the preſent poverty and ſuffering, of many Saints, are inconſiſtent with their glorious priviledges in the New Jeruſalem; for there ſhall be no ſorrow, nor crying, Revel: 21.4. If it be granted, that ſuch ornaments ſhall be worne by Saints in their triumphant ſtate then, it will not therefore follow, that they may put them on in their militant ſtate now, whilſt the dayes of their mourning are not ended, and whilſt the bridegroome is not with them(y)The children of the bride-chamber cannot but mourne whilſt the bride-groome is not with them..
Secondly, Saints ought to be ſo afflicted in and for the afflictions one of another, that as fellow-members of one body; If one member ſuffer (ſaith the Apoſtle) all ſuffer with it, 1 Cor. 12.26. Upon this account, how deeply ought we to be affected with the lamentable miſeries of Gods people in many Lands, who groane dayly under grievous ſufferings by perſecution, reproach, impriſonment, and all manner of oppreſſion? Are any of us ſet at liberty from ſuch bondage, ought we not yet, to conſider our ſelves in the ſame body with them? and be in bonds (in reſpect of a ſympathy and fellow-feeling of their grievances) as if we were bound with them? Heb. 13.3. and can we be thus affected, and yet plead for, and put on coſtly aray, and rich ornaments (as the manner of ſome is, who lay not theſe things to heart) as if all were well(z)Are not ſuch like Gallio, of whom its ſaid when Soſthens was beaten he cared for none of theſe things., and nothing aileth us? I ſhall not here meddle with that queſtion, What times to come may allow of? onelyonly let mee allude to the words of Haggai the Prophet, Hag. 3. Is this a time for you, O yee, to dwell in your ceiled houſes? ſo, is this a time for Saints to be decking themſelves with coſtly ornaments, whilſt ſo many of their brethren abroad are wounded, and lye as it were bleeding even to death(a)Mark how Moſes reproves the children of Gad and of Reuben when they would ſit downe before their brethren were put into their poſſeſſion. Shall your brethren goe to warre, and ſhall yee ſit here? Numb. 32.6.? Might it not rather become a true hearted Iſraelite, with a tender eye to theſe things, to ſay with Ʋriah, 2 Sam: 11.11. The Ark, and Iſrael, and Judah, remaine in tents, and the ſervants of the Lord are encamped in the open field, &c. ſhall I then goe into mine houſe, to eate, and drinke? &c. May not this his ſaying ſhame many profeſſors now, who abate nothing of their ſuperfluities upon the account of all the wants, ſorrowes, and ſufferings of the people of God(b)As thoſe who are not grieved for the afflictions of Joſeph, give thē ſelves great liberty to drinke wine in bowles, &c. Amos 3. So on the contrary they who are grieved for Joſephs affliction are led to deny themſelves to ſuch things., and all that reproach which is caſt upon the glorious name and cauſe of God?
Thirdly, Hath God bleſt his people in this Nation with the firſt-fruits of thoſe promiſes? ſhould they firſt ſerve and adorne themſelves, and not rather honour the Lord, and adorne his Goſpel, by relieving the poore Saints, and others, with the firſt-fruits of all their encreaſe(c)God required of his people of old that they ſhould offer to him without delay the firſt fruits of all their encreaſe. Exod. 22.29. With which compare that word in Ezek. 20.41. Which relates to latter or laſt dayes.? As for the late warre (wherein the cauſe of Chriſt and his Saints was pleaded with ſuch great reſolution and wonderfull ſucceſſe) was it not at firſt promoted by the free offerings of the godly, and well-affected people, who brought in their money, plate, and jewells, and kept not backe their lives, when they were cal'd for(d)Did not the people as in the dayes of old offer themſelves and their's willingly to the worke of the Lord, aſſerting with their lives in their hands, that the cauſe was the Lords. The people went out as they were called thereunto, to helpe the Lord againſt the mighty.? Let it be conſidered whether the rich ſpoyles gotten by ſuch a warre ſhould not have been brought into a publique treaſury, to be faithfully diſpoſed of for the benefit of the cauſe and people of God(e)Joſhua 6.18, 19. the gold and ſilver taken from the enemy, converted to private ends and uſe, became a curſe and a trouble to the Campe.; the inſtruments imployed taking to themſelves food and raiment convenient for them, not laying up for themſelves, nor laying out for their luſts? How well would ſuch a courſe agree with that remarkeable word, Iſai. 23.18. The merchandiſe of Tyre (which in reſpect of her fornication with the Nations doth fitly reſemble myſticall Babylon) and her hire ſhall be holineſſe to the Lord; it ſhall neither be treaſured, nor laid up, but it ſhall be for them that dwell before the Lord, to eate ſufficiently, and for durable Cloathing (f)Doe not ſome to maintaine gay cloating, binde heavy burdens on the backs of Saints?? And if theſe things ought to have been done, and are not, but that which is contrary to them, may wee not conclude, that the coſtly apparrell, and the great treaſures of many who are inriched by the late warres, (conſidering the ſtate of affaires civill and ſpirituall in theſe nations(g)Faſting and prayer are commendable things, but the breaking off hard yoakes is that which is more acceptable to God, Iſa. 58.5, 6., and the condition of thouſands of Saints at this day in the world) are more like Achans golden wedge, & Babyloniſh garment(h)Are there not ſome Achans to be diſcovered and puniſht before the Lord will give his preſence in the Campe? Doe not his late diſpenſations ſpeake with a voice like that, Joſh. 7.13. There is an accurſed thing in the midſt of thee O Iſrael, thou canſt not ſtand before thine enemies, untill &c. Reade the 6 of Joſh, 18, 19. and the 7th Chapter throughout, and compare diligently the things that have been, with the things that are, and take heed of being taken with goodly Babyloloniſh garments, gotten by the ſpoyles of the enemies, Joſh. 7.21., then like the great riches Saints ſhall poſſeſſe, and the golden ornaments (as is ſuppoſed) they ſhall put on, in the day of Jeruſalems perfect proſperity?
5 Object. Others ſay we feare leaſt by forbearing to put on ſuch ornaments, wee ſhould give occaſion to the world to charge us with covetouſneſſe.
Anſw. By the exerciſe of your liberality in relieving the poore Saints, by entertaining ſtrangers, and ſuch like workes, ſuch cenſures may eaſily be prevented(i)Whether they who commit the keeping of their ſoules to God in well-doing, ought in like manner to commit the keeping of their good names to him.. If any forbeare the wearing of coſtly aray, in deſigne to reſerve the gaine thereby for their covetouſneſſe, they are juſtly ſerv'd, if that reproach fall upon them. Yet all this makes nothing againſt a conſcientious reformation in apparrell, which is a ſpeciall helpe againſt covetouſneſſe, an evill practiſed by moſt men to uphold their pride. Wherefore let them both fall together, and this objection will be gone.
6 Object. What ſay ſome? wee feare leaſt by leaving off our ſuperfluous ornaments, wee ſhould bring our ſelves into danger of being numbred with the Quakers, ſeeing they are obſerved to ſpeake much againſt pride in apparrell.
Anſw. I anſwer, Firſt, May wee not as well on the ſame ground ceaſe to declare againſt falſe worſhip, and to ſpeake of the Spirit, becauſe they who are called Quakers doe ſuch things, and others who ſhall ſo doe are like to be ſo accounted?
Secondly, Some men doe good things on evill grounds, to promote bad deſignes; wee may not therefore refuſe to doe the ſame things on good and righteous grounds.
Thirdly,(i)How few doe ſhew Goſpel-faith by their obedience to that Command of Chriſt, which bids them to rejoyce and leape for joy, when men ſhall reproach them for his ſake. Luk. 6.22, 23. If this thing be of God (as hath been before ſhewed at large) we ought not to be diſcouraged therein on any ſuch account: ſee Iſa. 51.7. But herein rather to rejoyce (k), if we be counted worthy to ſuffer that, or any other ſhame for righteouſneſſe ſake; for Chriſt hath pronounced ſuch ſufferers greatly bleſſed, Mat. 5.10, 11, 12. Luke 6.22, 23.
Fourthly, Conſider whether this peoples ſtanding up to plead for the Spirit; as alſo for reforming in habit, and for ſome other good things, at this time, may not have in it a deſigne of Satan, to bring up an evill report upon thoſe good things, and the perſons that practiſe, and ſeeke to promote them(l)Satan he doth it in malice, but God in juſt judgement doth lay ſtūbling blocks before men. Jer. 6.21. Luk. 2.34. Iſa. 8.14. 1 Pet. 2.7.? May wee not, I ſay, looke at this as a ſtumbling blocke caſt in the way to hinder this good worke by the Enemy of man, who leaves no way unattempted to ſtirre up the minds of men to prejudice againſt the truth?
7 Object. The great cry of many is ſomewhat like to that of Demetrius, Act. 19.25. By this craft we have our wealth, viz. many rich trades by Sea and Land, whereby many families are maintained, are upheld by the wearing of coſtly ornaments on apparrell.
Anſw. Firſt, Obſerve that this objection is agreeable to that prophecy, Rev: 18. which deſcribes the dolefull complaint of the Merchants of the earth at Babylons fall, when her pride and pompe is brought downe, as we reade, verſ. 18. They caſt duſt on their heads, and cry, Alas! Alas! that great City! wherein were made rich, all that had Ships in the Sea, by reaſon of her coſtlineſſe (m)Are there not divers complaints & murmurings among the people of England at the removing of Popiſh ſuperſtitions, becauſe the trade was maintained by coſtly proviſions for them.. Such complaints becomes not the ſons of Sion, who have their converſation in Heaven. They are bidden to rejoyce at her fall, even then when thoſe Merchants mourne: ſee Revel: 18.20.
Secondly, As for the families maintained by ſuch trades, are they rich? or are they poore? If rich, are the Saints bound to maintaine ſuch? who hath required this at their hands? If poore, and if the good of the poore and their families be the mark aym'd at in ſuch wearings, were it not much better that what they have to lay out in ſuch ſuperfluities, might be given immediately into the hands of the diligent poore? or ſuch as through age, or other infirmity of body, and unable to work? If in buying ſuch things at the ſhops, men act conſcientiouſly for ſupport of the poore; doe they act wiſely, to let the rich ſhop-keeper gaine ſo much by them(n)By that time the gaines have paſſed through the ſhop-keepers hands, little is that which is left for the poore., who oft proves a bad Steward of their bounty, and an hard task-maſter to the poore that work for him? The Scripture abounds with many great and precious promiſes to him, who from a right principle within, gives liberally to the poore, as, Iſaiah 53.7, 8, 9, &c. Luk. 14.13, 14. Prov. 28.27. Mat. 19.21. 2 Cor. 9.6, 7, 8, 9. Mat. 6.2, 3. Luke 11.41. Deut. 15. 10th. But what one word of them, or what other promiſe can a man warrantably apply to himſelfe in buying ſuch trimmings? Let the gallant profeſſors conſider it well, and aske their experience, Will it give them a cleere teſtimony of Gods promiſe or preſence with them in ſo doing? but in giving to the poore, that duty ſo oft commanded and commended to us by the Lord, many humble and mercifull men can ſay they have mett with many good words of promiſe,Pſal. 19.10. more ſweete then honey, and dearer then thouſands of gold. Hee that pitieth the poore (ſaith Solomon) lendeth to the Lord, and that which he hath given will he pay him againe, Prov. 19.17. But can ſuch who lay out their money at the ſhops in coſtly ornaments, account that in ſo doing they lend unto the Lord? and that God will pay it them again? ſo that they who thus act, ſhew thmſelves in this matter neither wiſe for the poore, nor for themſelves.
Thirdly, As for ſuch as are poor in Churches, who are imployed in making Lace, and ſuch like Ornaments, If God enlarge the hearts of the rich Members to ſtudy to do ſome ſingular works of mercy, cauſing them in order thereunto, to ceaſe from their coſtly ſuperfluities in houſe-furniture, apparell and delicious fare, and from ſeeking great things for themſelves, and theirs, they may (without doubt) ſet their poor fellow-members on work, in providing things honeſt for neceſſary uſes, whereby they may bee more profitable to their Generation, and ſpend their dayes on earth with more ſatisfaction, and to a better account, than in making, and providing ſuch vain things, which tend to little profit, but for the moſt part meerly ſerve the luſts and humours of proud men. Let ours alſo (ſaith the Apoſtle, Tit. 3.14) Learn to maintain good works (ſome read honeſt Trades) for neceſſary uſes, that they bee not unfruitfull. Might not the poor Saints, if the rich were bleſt with an heart to deviſe liberall things, bee ſet on work, in making coates (with Dorcas, Act. 9.39.) and other linnen and woollen Garments for poor widows, and for the Fatherleſſe? and would not this bee a praiſe-worthy work, and that which would give occaſion to all beholders to glorify God? ſo that if wee reſpect the glory of God, the good of the Poor, and our own Comfort, the way that is taken, to go to the ſhops, and upon the account of maintaining Trade, to lay out their mony in needleſſe Laces, Points, and Ribbands to put them on upon good Cloathes, which are convenient, and may well become us without them, this way I ſay is not the beſt, and moſt excellent.
Obj. 8 Some great Profeſſors are ready to object, we may provide and put on ſuperfluous Ornaments, and yet reſerve enough to beſtow on the Poor, ſeeing the number of them whom wee are called to relieve is but ſmall, and moſt of them can make a ſhift to live with little help.
Anſw. Firſt, Such ought to know and conſider, that of thoſe whom God hath bleſt with a liberall portion of outward things, hee expects and requires a proportionable excerciſe of liberality, for to whom much is given, of the ſame much ſhall bee required,(o)Obſerve how the widdows two mites are valued above the great gifts of the rich, Mark. 12.43, 44. 1 Pet 1.14, 15. Luk. 12.48. Act. 11.29. And yet the rich (even in ſome Congregations of Saints) count they do well, and enough, if they give to the relief of the poor double what other mean men do, two ſhillings to their one; whereas (did they diſpenſe their gift according to their ability) they would give fifty for others one. Beleevers who are rich in this world, are required to bee rich in good works, 1 Tim 6.17.18. And if any man miniſter let him do it as of the ability which God giveth, 1 Pet. 4.11.
Secondly, Do ſuch, in relieving the poor, walk by that rule, Deut. 15.11. Thou ſhalt open thine hand wide unto thy brother, to thy poor, and to thy needy in the land? and in the verſe before, Thou ſhalt ſurely give him, and ſhalt not bee grieved; and again in the 14. verſe, Thou ſhalt furniſh him liberally out of that wherewith the Lord thy God hath bleſſed thee. But on the contrary, is it not ordinary with ſome that are Rich, to count it enough to keep their Brethren from periſhing? How few walk up to that Golden Rule, Thou ſhalt love thy Neighbour as thy ſelf? hee that ſo loves his Neighbour, ſeeks to make his life in ſome meaſure comfortable as bee doth his own, and in ſo doing (though not for ſo doing in way of deſert) more joy is to bee found, than in the greateſt worldly glory, which when men have purchaſed with much expence, procures them little comfort here, and will afford them leſſe in the day of Chriſt. May not many who ſo laviſh out their Gold and Silver on their ſumptuous cloathing, juſtly fear leſt they fall under that heavy charge in the day of Chriſt; I was naked, and yee cloathed mee not, hungry, and yee fed me not, Mat. 25.42.43. Such as now wear coſtly apparell on the back, with great bunches of Ribbands on the belly (as the manner of ſome is) will they not then bluſh, and bee aſhamed when they ſhall bee called to look back and ſee how they have uſed their talents, and be required to give up their account to(p)Doe not the brave gallants put that great day of accounts far off? God?
Thirdly, They know few in want. If they were not willingly ignorant, they might ſoon be informed of many objects of pity, who call for large bounty, and bowells to relieve them in their preſent wants and(q)Such give little encouragements to others to acquaint them with their wants. ſtreights. The time is neer, wherein that word ſhall bee fullfilled. Eſay 32.5. The vile perſon (ſuch an one as firſt ſerveth his Luſts, and then throws a little of the overplus to the Poor) ſhall bee no more counted liberal, nor the Churl (who poſſibly will do ſomething for the poor by much entreaty) ſhall no more bee ſaid to bee bountifull, but the liberal man ſhall bee known by that charecter, in the 18. verſe, by deviſing liberall things, and mark what follows, by liberal things ſhall hee ſtand. To ſeek out the Poor and needy, the hungry and the naked to feed and cloath them, and to avoid all unneceſſary expence, that he may be the better able to do ſuch works, this ſpeaks a man liberal indeed, thus to deviſe liberal things. And hee that doth thus (providing things honeſt and needful for himſelf, and for his family) as hee is likely to find no lack, ſo to have little, or nothing over, wherewith to provide coſtly ſuperfluities. For concluſion of the anſwer of this objection,2 Cor. 8.15. let mee without offence propoſe to ſome Saints in Churches, whether do they remember their Brethren in other Congregations beſides their own, who ſuffer adverſity, as being in the ſame body of Chriſt with them, and do they make it appear by caring naturally for them, and extending relief to them, according to examples of the primitive Saints, 1 Cor. 16.1, 2, 3. compared with 2 Cor. 8.1, 2, 3. &c. Act. 11.29, 30.
Object. 9. It is enough for us to avoid ſome extream vain faſhions, and to conform in our apparrel to other civil people of our degree?
Anſw. This ſaying ſuites well with the Laodiocans of our times, who are much taken with the friendſhip of this world, but to ſuch I ſhal uſe the words of the Prophet, Ariſe, depart yee, this is not your reſt, for it is polluted: Hath not Pride infected all degrees, high, and low, from the greateſt maſters to the meaneſt of Servants? Not to ſpeak of the Pride and pomp of ſome men, and how it is ſupported, Do wee not ſee, that even thoſe who get their living hardly, by their daily labour, inſtead of laying up againſt the time of age or ſickneſſe, lightly lay out what with labour they get, on vain and coſtly(r)Such trimmings as are uſed by poore ſervants are oft times more coſtly to them then other rich adornings worne by men of eſtates. ſuperfluities? And what do they alledge, but that its ordinary for others as mean as themſelves ſo to do? But let Saints remember that command of God, Thou ſhalt not follow a multitude to do evil, Exo. 23.2. and the words of the Apoſtle, Rom. 12.2. where wee are commanded to bee non conformiſts to this World, and withal obſerve his earneſt exhortation to the beleeving Epheſians, not to walk as other Gentiles, in the vanitie of their mind, &c. Eph. 4.17. to the 23. verſe, for further anſwer ſee the 8 ground.
Object. 10. Some who ſeem to bee high-flown in knowledge and contemplation, object againſt this Reformation, that this is a ſmall matter, and ſo they puff at it, and are offended as Naaman the Syrian, when the Prophet bid him do a ſmall thing, 2 King 5.11.13.
Anſw. Firſt, Doth God call for it? be it granted that the thing is but ſmall, in compariſon of ſome weighty matters, ſo much the rather ought it to bee done by the Saints without gainſaying. But ſo ſmall a thing as it is, weightier matters are highly concerned in it; for (beſides the clear tendency of this Reformation, to promote many ſingular good works, which would adorn the Saints profeſſion, and turn for a teſtimony to them, that God hath ſet them in the way of thoſe choice and high enjoyments ſpoken of in the ſixth ground) it lays ſiedge to thoſe mighty ſinnes, viz. Covetouſneſſe, Oppreſſion, Extortion, Injuſtice, Fraudulent dealing, with many other like evills, which are practiſed mainly to maintain a worldly gallantry in coſtly apparell, and ſuch like ſuperfluities.
Secondly, To allow our ſelves in any evill, though but a ſmall one, is no ſmall evill but a great one, ſuch as makes a deep wound in a tender Conſcience, and prepares the way to the worſt of evills,(s)See the danger of ſining wilfully Heb. 10.25, 26 27, 28 and take heede of the leaſt ſlip that leades to it. Have not theſe times abounded with ſad examples of ſome, who at firſt ſlighting ſome leſſer commands of the Goſpell, and giving place to ſinne by little and little, have at length become deſpiſers of the Ordinances of Chriſt, and have ſet light by Chriſt himſelf, and his precious blood, turning the grace of God into wantonneſſe; abuſing Goſpell liberty for an occaſion to the fleſh, even unto groſſe Licenciouſneſſe? Wherefore the rather ought Saints to bee circumſpect in all things, and to avoid ſuch arguing in defence of ſmall ſinnes,Gal. 5.13 Eph. 5.15 1 Theſ. 5.22 ſeeing it proves oft times a ſad beginning that leads to a fearful end. And now in as much as God is turning his hand upon his People, to purge away all their droſſe, according to his bleſſed word, Iſay. 1.25. Wee ought to ſee his hand upon us, and readily to ſubmit thereunto, as workers with him in the ſtrength of his grace,Iſai. 4.4, 5. to clenſe our ſelves from all filthineſſe of fleſh and ſpirit, perfecting holineſſe in the fear of God, 2 Cor. 7.1.
Iſai. 34, laſt. 3 Mal. 2, 3. Iſai. 33.15The bright beams of that light, which is now riſing on the Saints, will diſcover the leaſt motes of evil remaining in them, and that fire which is in Sion wil leave no ſtubble remaining. Theſe things duly conſidered, this objection is no juſt exception againſt the reformation aforeſaid.
Object. 11. Some affirm with no ſmall confidence, that their hearts are dead to things below, they take no pride or pleaſure in their coſtly apparel, though it be made, and put on after the newest faſhion, therefore they may, and can without ſcruple wear ſuch things.
Anſ. Firſt, If your hearts are dead indeed to them, the offence that is given to many tender hearts by ſuch adornings, were there no other ground, may the more eaſily prevail with you to part with them.
Secondly, Some who have thought thus of themſelves, upon a ſleight ſearch, upon further and more ſtrict inquiry, have not found their hearts free from the infection of pride in apparel, which where it is in moſt Profeſſors, may be diſcerned by others, at leaſt by themſelves (upon a cloſe ſearch) in theſe two things.
Firſt, Their clayming, or at leaſt expecting ſome more than ordinary reſpect ſuitable to their habit; yea, and if they come into the aſſemblies of Saints, they look to be preferred to the beſt places, and that it ſhould be ſaid or done to them according to that word in Jam. 2.2. If there come into your aſſemblies a man with a gold ring, and goodly apparel, and there come in alſo a poor man in vile rayment, you have reſpect to him that weareth the gay cloathing, and ſay to him, Sir, ſit thou here in a good place, (t)Is there not ſome ſuch partiality to bee ſeen in the aſſemblies of Saints at this day?&c.
Secondly, Their ſtrange carriage to their poor brethren; How do ſuch bluſh & are aſhamed to walk the ſtreets with their poor brethren in mean rayment?(u)Is not this denial of Chriſt in his poor members like that of Peter when he ſaid in the high Prieſts hall, I know not the man? Do they not ſhun their company in open places of concourſe, and ſometimes ſeem to diſ-own them? Are they not aſhamed to call them (or be called by them) brethren v? And why are they thus aſhamed to own Chriſt in his poor members? It ſtands not with their honor to be ſeen with them, or at leaſt to be familiar with them(w)Yet is not Chriſt aſhamed to call them brethren. Heb. 2.11.. This becomes not thoſe of their rank that wear ſuch coſtly rich cloathing. And if theſe things be ſo, beware leſt your hearts deceive you in this matter, but let that be taken away, which is ſuch a ſnare, and a ſtumbling-block to Saints.
Obj ct. 12. Now may ſome ſay, we find our ſelves upon the conſideration of the whole matter, ſo far informed, that we know where to begin; we are convinced of ſome of our adornings, that they are vain, fooliſh, and offenſive, unbecoming Saints, but wee know not where to end, or what bounds to ſet to this reformation. Moreover we fear that hot contentions may ariſe among Saints about this matter.
Anſ. In following our light,Phil. 3. we ought not to be of doubtful mind, but in this, as in other things, whereto wee have attained, wee ought to walk, waiting for further light in the improvement of the meaſure received. In reforming Religion from Popery and Prelacy, &c. who could at firſt ſet, or who can yet ſet the bounds to that reformation begun, ſo as to declare in every particular, whereto it will grow, ſo as to ſay hitherto ſhall it proceed, and no farther? or who could, or can yet reſolve all the doubts and queſtions that have riſen concerning that matter? nor was that or any other reformation that I could yet hear of, brought forth without ſome contention(x)What birth is there that comes without travel.; but if upon ſuch accounts any perſons whatſoever, ſhould (notwithſtanding their being convinced of the need there was of a reformation) have withſtood the work, or refuſed to enter upon it, they might bee juſtly judged for their oppoſition, or neglect; It being Gods ordinary way when hee ſets his people upon a work at firſt, after conviction, to give them a meaſure of light accompanied with zeal and confidence, ſerving for an entrance, and after that, to come in with an increaſe of light for the carrying on the work begun, thus leading his people, as by ſtep and ſtep. Theſe things are plain, and the application may eaſily bee made to the matter in hand.
As for the contention that may ariſe, Is it not the ordinary lot of the work of Reformation, and every part or peece thereof to paſſe thorow ſuch fire, that both it and thoſe who ſtand for it, may bee tryed? And ſuch as hate to bee reformed (though they take Law and Goſpel in their mouth) may bee diſcovered? But let men take heed to themſelves that they contend not againſt any part of Gods work(y)Pſa. 50, 16 2 Cor. 3, 18 wee can doe nothing againſt the truth but for the truth this becomes Saints thus to ſay and do Matt. 3, 15., or that they bee not found Newters when God cals to ſide with him in any part of righteouſneſſe, conſidering the words of our bleſſed Lord, Hee that is not with mee is againſt mee, and hee that gathereth not with mee ſcattereth abroad, Mat. 12.30. As for removing any other obſtruction that may lye in the way to hinder this Reformation, I referre the Godly Reader to a diligent peruſall of the ground laid down, with the anſwers given to the ſeveral objections before mentioned.
Query. Here it may bee queſtioned by ſome, who are or may bee ſatisfied touching the Reformation contended for, viz. Whether being convinc'd that Saints ought not to put on ſuch ſuperfluous trimmings as are before ſpoken againſt: Shall wee ſtraightway take off ſuch things if now wee have them on? What good way come to us, or others, by ſo doing?
Anſw. Can you, being convinc'd in the thing, keep them on with comfort? Conſidering
Firſt, That in continuing them on, by example (which is a thing many look at in ſuch matters) you uphold the evill, and promote it in others, who are incouraged by beholding your vain adorning, to procure and put on the like.
Secondly, You can not well uſe tongue or pen to oppoſe ſuch ſuperfluous Ornaments on others, ſeeing they remain on your own Apparel. Will not every man bee ready to ſay, Pluck out firſt the beam which is in your own eye?
Thirdly, You may never live to wear out the cloathes you put on, ſo that if you ſhould think then to reform, when you have done with them, and not before, you may never live to have the honour to do God that ſervice to bear your teſtimony againſt that evill. Remember the wiſe mans words, Ecceſiaſt. 9.10. Whatſoever thine hand findeth to do, do it with thy might, for there is no work nor device, nor wiſdome, nor knowledge in the grave, whither thou goeſt. If therefore you have light leading you to bear your teſtimony in word and practice againſt ſuch ſuperfluities, Walk in the light, whilſt you have the light, Joh. 12.36.
Fourthly, Although the putting off ſuch things ſeems to preſent no preſent outward advantage to any man, yet inaſmuch as it puts a man into the better capacity to help forward a generall Reformation among Gods people, and ſeeing the great good which may bee expected to come thereby, will, to the great ſatisfaction of publick-ſpirited Chriſtians, ſoon countervail the parting with thoſe things, (which are no gain, but rather loſſe to them that wear them) therefore let them bee parted with, and no longer retained by Saints.The Concluſion.
That it is expedient there ſhould bee ſome Reformation among Saints in their Apparel, in reſpect of ſome extravagancies and vain ſuperfluities, moſt, or all good men acknowledge. As for the way that is preſented to the Saints in this Diſcourſe, I deny not but it may bee liable to exceptions in ſome caſes, and ſo are many or moſt generall Rules in the Scriptures of(z)That great Command and for doing no manner of work on the Sabbath, did admit of exceptions in ſome caſes, as appears Matth. 12. the beginning of the chapter. 2 Pet, 2.12. Truth. If they who are friends to this work, diſlike this eſſay, or rough draught, let them bring forth their poliſhed Endeavours on this Subject. In the mean time, this I ſay to all that fear the Lord, who upon the reading hereof ſhall remain diſ-ſatisfyed in this matter: Take heed that yee ſpeak not evill of the things yee know not, or have not conſidered, but ſeriouſly weigh, as in the ſight of God, and in his holy fear, the things laid down in this Diſcourſe, not forgetting or neglecting to ſeek the Lord herein, remembring the words of wiſdom, Prov. 28.5. They that ſeek the Lord underſtand all things. I ſhall ſhut up all with the words of Gamaliel to the Jews. If this counſell or work bee of men, Acts 5.it will come to nought, but if it bee of God, yee cannot overthrow it, leſt happily yee bee found to fight againſt God.