were as common as iron or brass, the one might be used as well as the other. The iniquity lies then here, First, When from a lust of vanity, and a desire to adorn themselves, men and women, not content with what their condition can bear, or their country easily affords, do stretch to have things, that from their rarity, and the price that is put upon them, seem to be precious, and so feed their lust the more; and this all sober men of all sorts will readily grant to be evil.

Secondly, When men are not content to make a true use of the creation, whether the things be fine or coarse, and do not satisfy themselves with what need and convenience call for, but add thereunto things merely superfluous, such as is the use of ribbands and lace, and much more of that kind of stuff, as painting the face, and plaiting the hair, which are the fruits of the fallen, lustful, and corrupt nature, and not of the new creation, as all will acknowledge. And though sober men among all sorts will say, that it were better these things were not, yet will they not reckon them unlawful, and therefore do admit the use of them among their church-members: but we do account them altogether unlawful, and unsuitable to Christians, and that for these reasons:

Those that will needs so adorn themselves in the use of their clothes, as to beset them with things having no real use or necessity, but merely for ornament sake, do openly declare, that the

end of it is either to please their lust, (for which end these things are chiefly invented and contrived) or otherwise to gratify a vain, proud, and ostentatious mind; and it is obvious these are their general ends in so doing. Yea, we see how easily men are puffed up with their garments, and how proud and vain they are, when adorned to their mind. Now how far these things are below a true Christian, and how unsuitable, needs very little proof. Hereby those who love to be gaudy and superfluous in their clothes, shew they concern themselves little with mortification and selfdenial, and that they study to beautify their bodies more than their souls; which proves they think little upon mortality, and so certainly are more nominal than real Christians.

Thirdly, The scripture severely reproves such practices, both commending and commanding the contrary; as Isa. iii. how severely doth the prophet reprove the daughters of Israel for their tinkling ornaments, their cauls, and their round tires, their chains and bracelets, &c. and yet is it not strange to see Christians allow themselves in these things, from whom a more strict and exemplary conversation is required? Christ desires us not to be anxious about our clothing, Mat. vi. 25. and to shew the vanity of such as glory in the splendor of their clothing, tells them, That even Solomon, in all his glory was not to be compared to the lily of the field, which to-day is, and to-mor

row is cast into the oven. But surely they make small reckoning of Christ's words and doctrine that are so curious in their clothing, and so industrious to deck themselves, and so earnest to justify it, and so enraged when they are reproved for it. The apostle Paul is very positive in this respect, 1 Tim. ii. 9, 10. "I will therefore in like manner also that women adorn themselves in modest apparel, with shamefacedness and sobriety, and not with broidered hair, or gold, or pearls, or costly array, but (which becometh women professing godliness) with good works." To the same purpose saith Peter, 1 Pet. iii. 3, 4. "Whose adorning let it not be that outward adorning of plaiting the hair, and wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit," &c. Here both the apostles do very positively and expressly assert two things. First, That the adorning of Christian women (of whom it is particularly spoken, I judge, because this sex is most naturally inclined to that vanity, and that it seems that Christian men in those days deserved not in this respect so much to be reproved) ought not to be outward, nor consist in the apparel. Secondly, That they ought not to use the plaiting of the hair, or ornaments, &c. which was at that time the custom of the nations. But is it not strange, that such as make the scripture their rule, and

pretend they are guided by it, should not only be so generally in the use of these things, which the scripture so plainly condemns, but also should attempt to justify themselves in so doing.

Fourthly, Let us consider the use of games, sports, comedies, and other such things, commonly and indifferently used by all the several sorts of Christians, under the notion of divertisement and recreation, and see whether these things can consist with the seriousness, gravity, and godly fear, which the gospel calls for. Let us but view and look over the notions of them that call themselves Christians, whether Papists or Protestants, and see if generally there be any difference, save in mere name and profession, from the heathen? Doth not the same folly, the same vanity, the same abuse of precious and irrevocable time abound? The same gaming, sporting, playing, and from thence quarrelling, fighting, swearing, ranting, revelling? Now how can these things be remedied, so long as the preachers and professors, and those who are the leaders of the people, do allow these things, and account them not inconsistent with the profession of Christianity? it is strange to see that these things are tolerated every where; the inquisition lays no hold on them, neither at Rome, nor in Spain, where in their masquerades all manner of obscenity, folly, yea, and Atheism is generally practised in the face of

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the world, to the great scandal of the Christian name: but if any man reprove them in these things, and forsake their superstitions, and come seriously to serve God, and worship him in the Spirit, he becomes their prey, and is immediately exposed to cruel sufferings. Doth this bear any relation to Christianity? Do these things look any thing like the churches of the primitive Christians? Surely not at all. I shall first cite some few scripture testimonies, being very positive precepts to Christians, and then see whether such as obey them can admit of these forementioned things. The apostle commands us, That whether we eat or drink, or whatever we do, we do it all to the glory of God. But I judge none will be so impudent as to affirm, That in the use of these sports and games God is glorified: if any should so say, they would declare they neither knew God nor his glory. And experience abundantly proves, that in the practice of these things men mind nothing less than the glory of God, and nothing more than the satisfaction of their own carnal lusts, wills, and appetites. The apostle desires us, 1 Cor. vii. 29, 31. Because the time is short, that they that buy should be as though they possessed not; and they that use this world, as not abusing it, &c.

There is no duty more frequently commanded, nor more incumbent upon Christians, than the fear of the Lord, to stand in awe before him, to walk