and spirit of our religion; so, in the matter of apparel, there is no rule to be observed, but such a right use of clothes as is strictly according to the doctrines and spirit of our religion. To pretend to make the way of the world our measure in these things, is as weak and absurd as to make the way of the world the measure of our sobriety, abstinence, or humility. It is a pretence that is exceedingly absurd in the mouths of Christians, who are to be so far from conforming to the fashions of this life, that to have overcome the world, is made an essential mark of Christianity.

This therefore is the way that you are to judge of the crime of vain apparel: you are to consider it as an offence against the proper use of clothes, as covetousness is an offence against the proper use of money; you are to consider it as an indulgence of proud and unreasonable tempers, as an offence against the humility and sobriety of the Christian spirit; you are to consider it as an offence against all those doctrines that require you to do all to the glory of God, that require you to make a right use of your talents; you are to consider it as an offence against all those texts of Scripture that command you to love your neighbour as yourself, to feed the hungry, to clothe the naked, and do all works of charity that you are able: so that you must not deceive yourself with saying, Where can be the harm of clothes? for the covetous man might as well say, Where can be the harm of gold or silver? but you must consider, that it is a great deal of harm to want that wise, and reasonable, and humble state of heart, which is according to the spirit of religion, and which no one can have in the manner that he ought to have it, who indulges himself either in the vanity of dress, or the desire of riches.

There is therefore nothing right in the use of clothes, or in the use of anything else in the world, but the plainness and simplicity of the Gospel. Every other use of things (however polite and fashionable in the world) distracts and disorders the heart, and is incon

sistent with that inward state of piety, that purity of heart, that wisdom of mind, and regularity of affection, which Christianity requireth.

If you would be a good Christian, there is but one way-you must live wholly unto God: and if you would live wholly unto God, you must live according to the wisdom that comes from God; you must act according to right judgments of the nature and value of things; you must live in the exercise of holy and heavenly affections, and use all the gifts of God to His praise. and glory.

Some persons, perhaps, who admire the purity and perfection of this life of Miranda, may say, How can it be proposed as a common example? How can we who are married, or we who are under the direction of our parents, imitate such a life?

It is answered, Just as you may imitate the life of our blessed Saviour and His Apostles. The circumstances of our Saviour's life, and the state and condition of His Apostles, were more different from yours, than those of Miranda's are; and yet their life, the purity and perfection of their behaviour, is the common example that is proposed to all Christians.

It is their spirit, therefore, their piety, their love of God, that you are to imitate, and not the particular form of their life.

Act under God as they did, direct your common actions to that end which they did, glorify your proper state with such love of God, such charity to your neighbour, such humility and self-denial, as they did; and then, though you are only teaching your own children, and St. Paul is converting whole nations, yet you are following his steps, and acting after his example.

Do not think, therefore, that you cannot, or need not, be like Miranda, because you are not in her state of life; for as the same spirit and temper would have made Miranda a saint, though she had been forced to labour for a maintenance, so if you will but aspire after her spirit and temper, every form and condition of life

will furnish you with sufficient means of employing

it.

Miranda is what she is, because she does every thing in the Name of God, and with regard to her duty to Him; and when you do the same, you will be exactly like her, though you are never so different from her in the outward state of your life.

You are married, you say; therefore you have not your time and fortune in your power as she has.

It is very true; and therefore you cannot spend so much time, nor so much money, in the manner that she does.

But now Miranda's perfection does not consist in this, that she spends so much time, or so much money in such a manner, but that she is careful to make the best use of all that time, and all that fortune, which God has put into her hands. Do you, therefore, make the best use of all that time and money which are at your disposal, and then you are like Miranda.

If she has two hundred pounds a year, and you have only two mites, have you not the more reason to be exceeding exact in the wisest use of them? If she has a great deal of time, and you have but a little, ought you not to be the more watchful and circumspect, lest that little should be lost?

You say, if you were to imitate the cleanly plainness and cheapness of her dress, you would offend your husbands.

First, Be very sure that this is true, before you make it an excuse.

Secondly, If your husbands do really require you to patch your faces, to expose your breasts naked, and to be fine and expensive in all your apparel, then take these two resolutions :

First, To forbear from all this, as soon as your husbands will permit you.

Secondly, To use your utmost endeavours to recommend yourselves to their affections by such solid virtues, as may correct the vanity of their minds, and teach

them to love you for such qualities as will make you amiable in the sight of God and His holy Angels.

As to this doctrine concerning the plainness and modesty of dress, it may perhaps be thought by some to be sufficiently confuted by asking, whether all persons are to be clothed in the same manner?

These questions are generally put by those who had rather perplex the plainest truths, than be obliged to follow them.

Let it be supposed, that I had recommended an universal plainness of diet. Is it not a thing sufficiently reasonable to be universally recommended? But would it thence follow, that the nobleman and the labourer were to live upon the same food?

Suppose I had pressed an universal temperance, does not religion enough justify such a doctrine? But would it therefore follow, that all people were to drink the same liquors, and in the same quantity?

In like manner, though plainness and sobriety of dress is recommended to all, yet it does by no means follow, that all are to be clothed in the same manner.

Now what is the particular rule with regard to temperance? How shall particular persons that use different liquors, and in different quantities, preserve their temperance?

Is not this the rule? Are they not to guard against indulgence, to make their use of liquors a matter of conscience, and allow of no refreshments, but such as are consistent with the strictest rules of Christian sobriety?

Now transfer this rule to the matter of apparel, and all questions about it are answered.

Let every one but guard against the vanity of dress, let them but make their use of clothes a matter of conscience, let them but desire to make the best use of their money; and then every one has a rule, that is sufficient to direct them in every state of life. This rule will no more let the great be vain in their dress, than intemperate in their liquors; and yet will leave it

as lawful to have some difference in their apparel, as to have some difference in their drink.

But now will you say, that you may use the finest, richest wines, when, and as you please; that you may be as expensive in them as you have a mind, because different liquors are allowed? If not, how can it be said, that you may use clothes as you please, and wear the richest things you can get, because the bare difference of clothes is lawful?

For as the lawfulness of different liquors leaves no room, nor any excuse, for the smallest degree of intemperance in drinking, so the lawfulness of different apparel leaves no room, nor any excuse, for the smallest degrees of vanity in dress.

To ask what is vanity in dress, is no more a puzzling question, than to ask, what is intemperance in drinking. And though religion does not here state the particular measure for all individuals, yet it gives such general rules as are a sufficient direction in every state of life.

He that lets religion teach him that the end of drinking is only so far to refresh our spirits, as to keep us in good health, and make soul and body fitter for all the offices of a holy and pious life, and that he is to desire to glorify God by a right use of this liberty, will always know what intemperance is, in his particular state.

So he that lets religion teach him that the end of clothing is only to hide our shame and nakedness, and to secure our bodies from the injuries of weather, and that he is to desire to glorify God by a sober and wise use of this necessity, will always know what vanity of dress is, in his particular state.

And he that thinks it a needless nicety to talk of the religious use of apparel, has as much reason to think it a needless nicety to talk of the religious use of liquors. For luxury and indulgence in dress is as great an abuse, as luxury and indulgence in eating and drinking. And there is no avoiding either of them,