"Whose adorning let it not be that outward
adorning of -- 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, which is in the sight of God of great
price." 1 Pet. 3:3, 4. By John Wesley
1. St. Paul exhorts all those who desire to "be transformed by the
renewal of their minds," and to "prove what is that good and
acceptable and perfect will of God," not to be "conformed to this
world." [Rom. 12:2] Indeed this exhortation relates more directly to the
wisdom of the world, which is totally opposite to his "good and acceptable
and perfect will." But it likewise has a reference even to the manners and
customs of the world, which naturally flow from its wisdom and spirit, and are
exactly suitable thereto. And it was not beneath the wisdom of God to give us
punctual directions in this respect also.
2. Some of these, particularly that in the text, descend even to the
apparel of Christians. And both this text, and the parallel one of St. Paul,
are as express as possible. St. Paul's words are, (1 Tim. 2:9, 10,) "I
will that women adorn themselves in modest apparel; not -- with gold, or
pearls, or costly array; but (which becometh women professing godliness) with good
works."
3. "But is it not strange," say some, "that the all-wise
Spirit of God should condescend to take notice of such trifles as these to take
notice of such insignificant trifles, things of so little moment, or rather of
none at all For what does it signify, provided we take care of the soul, what
the body is covered with, whether with silk or sackcloth What harm can there be
in the wearing of gold, or silver, or precious stones, or any other of those
beautiful things with which God has so amply provided us; May we not apply to
this what St. Paul has observed on another occasion, that 'every creature of
God is good, and nothing to be rejected'"
4. It is certain, that many who sincerely fear God have cordially
embraced this opinion. And their practice is suitable thereto: They make no
scruple of conformity to the world, by putting on, as often occasion offers,
either gold, or pearls, or costly apparel. And indeed they are not well pleased
with those that think it their duty to reject them; the using of which they
apprehend to be one branch of Christian liberty. Yea, some have gone
considerably farther; even so far as to make it a point to bring those who had
refrained from them for some time to make use of them again, assuring them that
it was mere superstition to think there was any harm in them. Nay, farther
still: A very respectable person has said, in express terms, "I do not
desire that any who dress plain should be in our society." It is,
therefore, certainly worth our while to consider this matter thoroughly;
seriously to inquire whether there is any harm in the putting on of gold, or
jewels, or costly apparel.
5. But, before we enter on the subject, let it be observed, that
slovenliness is no part of religion; that neither this, nor any text of
Scripture, condemns neatness of apparel. Certainly this is a duty, not a sin.
"Cleanliness is, indeed, next to godliness." Agreeably to this, good
Mr. Herbert advises every one that fears God: --
Let thy mind's sweetness have its operation Upon thy person, clothes,
and habitation.
And surely everyone should attend to this, if he would not have the good
that is in him evil spoken of.
6. Another mistake, with regard to apparel, has been common in the
religious world. It has been supposed by some, that there ought to be no
difference at all in the apparel of Christians. But neither these texts, nor
any other in the book of God, teach any such thing, or direct that the dress of
the master or the mistress should be nothing different from that of their
servants. There may, undoubtedly, be a moderate difference of apparel between
persons of different stations. And where the eye is single, this will easily be
adjusted by the rules of Christian prudence.
7. Yea, it may be doubted, whether any part of Scripture forbids (at
least I know not any) those in any nation that are invested with supreme
authority, to be arrayed in gold and costly apparel; or to adorn their
immediate attendants, or magistrates, or officers, with the same. It is not
improbable, that our blessed Lord intended to give countenance to this custom
when he said, without the least mark of censure or disapprobation,
"Behold, those that wear gorgeous," splendid, "apparel are in
kings' courts." (Luke 7:25.)
8. What is then the meaning of these scriptures; What is it which they
forbid? They manifestly forbid ordinary Christians, those in the lower or
middle ranks of life, to be adorned with gold, or pearls, or costly apparel.
But why What harm is there therein, this deserves our serious consideration.
But it is highly expedient, or rather absolutely necessary, for all who would
consider it to any purpose, as far as is possible to divest themselves of all
prejudice, and to stand open to conviction: Is it not necessary, likewise, in
the highest degree, that they should earnestly beseech the Father of Lights,
that, "by his holy inspiration, they may think the things that are right,
and, by his merciful guidance, perform the same" Then they will not say,
no, not in their hearts, (as I fear too many have done.) what the famous Jew
said to the Christian, "Thou shalt not persuade me, though thou hast
persuaded me."
9. The question is, What harm does it do, to adorn ourselves with gold,
or pearls, or costly array, suppose you can afford it; that is, suppose it does
not hurt or impoverish your family The first harm it does, is, it engenders
pride, and, where it is already, increases it. Whoever narrowly observes what
passes in his own heart will easily discern this. Nothing is more natural than
to think ourselves better because we are dressed in better clothes; and it is
scarce possible for a man to wear costly apparel, without, in some measure,
valuing himself upon it. One of the old Heathens was so well apprized of this,
that, when he had a spite to a poor man, and had a mind to turn his head, he
made him a present of a suit of fine clothes.
Eutrapelus, cuicunque nocere voiebat, Vestimenta dabat pretiosa.
[The following is Boscawen's translation of this quotation from Horace:
--
Eutrapelus, whome'er he chose To ruin, deck'd in costly clothes."
-- EDIT.]
He could not then but imagine himself to be as much better as he was
finer than his neighbour. And how many thousands, not only lords and gentlemen,
in England, but honest tradesmen, argue the same way! inferring the superior
value of their persons from the value of their clothes!
10. "But may not one man be as proud, though clad in sackcloth, as
another is, though clad in cloth of gold" As this argument meets us at
every turn, and is supposed to be unanswerable, it will be worth while to
answer it once for all, and to show the utter emptiness of it. "May not,
then, one clad in sackcloth," you ask, "be as proud as he that is
clad in cloth of gold" I answer, Certainly he may: I suppose no one doubts
of it. And what inference can you draw from this Take a parallel case. One man
that drinks a cup of wholesome wine, may be as sick as another that drinks
poison: But does this prove that the poison has no more tendency to hurt a man
than the wine Or does it excuse any man for taking what has a natural tendency
to make him sick Now, to apply: Experience shows that fine clothes have a
natural tendency to make a man sick of pride; plain clothes have not. Although
it is true, you may be sick of pride in these also, yet they have no natural
tendency either to cause or increase this sickness. Therefore, all that desire
to be clothed with humility, abstain from that poison.
11. Secondly. The wearing gay or costly apparel naturally tends to breed
and to increase vanity. By vanity I here mean, the love and desire of being
admired and praised. Every one of you that is fond of dress has a witness of
this in your own bosom. Whether you will confess it before man or no, you are
convinced of this before God. You know in your hearts, it is with a view to be
admired that you thus adorn yourselves; and that you would not be at the pains
were none to see you but God and his holy angels. Now, the more you indulge
this foolish desire, the more it grows upon you. You have vanity enough by
nature; but by thus indulging it, you increase it a hundred-fold. O stop! Aim
at pleasing God alone, and all these ornaments will drop off.
12. Thirdly. The wearing of gay and costly apparel naturally tends to
beget anger, and every turbulent and uneasy passion. And it is on this very
account that the Apostle places this "outward adorning" in direct
opposition to the "ornament of a meek and quiet spirit." How
remarkably does he add, "which is in the sight of God of great
price!"
Than gold or pearls more precious far, And brighter than the morning
star.
None can easily conceive, unless himself were to make the sad
experiment, the contrariety there is between the "outward adorning,"
and this inward "quietness of spirit." You never can thoroughly enjoy
this, while you are fond of the other. It is only while you sit loose to that
"outward adorning," that you can in "patience possess your
soul." Then only when you have cast off your fondness for dress, will the
peace of God reign in your hearts.
13. Fourthly. Gay and costly apparel directly tends to create and
inflame lust. I was in doubt whether to name this brutal appetite; or, in order
to spare delicate ears, to express it by some gentle circumlocution. (Like the
Dean, who, some years ago, told his audience at Whitehall, "If you do not
repent, you will go to a place which I have too much manners to name before
this good company.") But I think it best to speak out; since the more the
word shocks your ears, the more it may arm your heart. The fact is plain and
undeniable; it has this effect both on the wearer and the beholder. To the
former, our elegant poet, Cowley, addresses those fine lines: --
The' adorning thee with so much art Is but a
barbarous skill; 'Tis like the poisoning of a dart, Too apt
before to kill.
That is, (to express the matter in plain terms, without any colouring,)
"You poison the beholder with far more of this base appetite than
otherwise he would feel." Did you not know this would be the natural
consequence of your elegant adorning? To push the question home, did you not
desire, did you not design it should and yet, all the time, how did you set to
public view a specious face of innocence and virtue!
Meanwhile you do not yourself escape the snare which you spread for others.
The dart recoils, and you are infected with the same poison with which you
infected them. You kindle a flame which, at the same time, consumes both
yourself and your admirers. And it is well, if it does not plunge both you and
them into the flames of hell!
14. Fifthly. The wearing costly array is directly opposite to the being
adorned with good works. Nothing can be more evident than this; for the more
you lay out on your own apparel, the less you have left to clothe the naked, to
feed the hungry, to lodge the strangers, to relieve those that are sick and in
prison, and to lessen the numberless afflictions to which we are exposed in
this vale of tears. And here is no room for the evasion used before: "I
may be as humble in cloth of gold, as in sackcloth." If you could be as
humble when you choose costly as when you choose plain apparel, (which I flatly
deny,) yet you could not be as beneficent, -- as plenteous in good works. Every
shilling which you save from your own apparel, you may expend in clothing the
naked, and relieving the various necessities of the poor, whom ye "have
always with you." Therefore, every shilling which you needlessly spend on
your apparel is, in effect, stolen from God and the poor! And how many precious
opportunities of doing good have you defrauded yourself of! How often have you
disabled yourself from doing good by purchasing what you did not want! For what
end did you buy these ornaments; to please God? No; but to please your own
fancy, or to gain the admiration and applause of those that were no wiser than
yourself. How much good might you have done with that money! and what an
irreparable loss have you sustained by not doing it, if it be true that the day
is at hand when "every man shall receive his own reward, according to his
own labour!"
15. I pray consider this well. Perhaps you have not seen it in this
light before. When you are laying out that money in costly apparel which you
could have otherwise spared for the poor, you thereby deprive them of what God,
the proprietor of all, had lodged in your hands for their use. If so, what you
put upon yourself, you are, in effect, tearing from the back of the naked; as
the costly and delicate food which you eat, you are snatching from the mouth of
the hungry. For mercy, for pity, for Christ's sake, for the honour of his
gospel, stay your hand! Do not throw this money away! Do not lay out on
nothing, yea, worse than nothing, what may clothe your poor, naked, shivering
fellow-creature!
16. Many years ago, when I was at Oxford, in a cold winter's day, a
young maid (one of those we kept at school) called upon me. I said, "You
seem half-starved. Have you nothing to cover you but that thin linen gown"
She said, "Sir, this is all I have!" I put my hand in my pocket; but
found I had scarce any money left, having just paid away what I had. It
immediately struck me, "Will thy Master say, `Well done, good and faithful
steward' Thou hast adorned thy walls with the money which might have screened
this poor creature from the cold! O justice! O mercy! Are not these pictures
the blood of this poor maid" See thy expensive apparel in the same light;
thy gown, hat, head-dress! Everything about thee which cost more than Christian
duty required thee to lay out is the blood of the poor! O be wise for the time
to come! Be more merciful! more faithful to God and man! more abundantly
adorned (like men and women professing godliness) with good works!
17. It is true, great allowance is to be made for those who have never
been warned of these things, and perhaps do not know that there is a word in
the Bible which forbids costly apparel. But what is that to you You have been
warned over and over, yea, in the plainest manner possible. And what have you
profited thereby Do not you still dress like other people of the same fortune
Is not your dress as gay, as expensive as theirs who never had any such warning
as expensive as it would have been, if you had never heard a word said about it
O how will you answer this, when you and I stand together at the judgment-seat
of Christ Nay, have not many of you grown finer as fast as you have grown
richer As you increased in substance, have you not increased in dress Witness
the profusion of ribands, gauze, or linen about your heads! What have you
profited then by bearing the reproach of Christ by being called Methodists Are
you not as fashionably dressed as others of your rank that are no Methodists Do
you ask, "But may we not as well buy fashionable things as
unfashionable" I answer, Not if they give you a bold, immodest look, as
those huge hats, bonnets, head-dresses do. And not if they cost more. "But
I can afford it." O lay aside for ever that idle, nonsensical word! No
Christian can afford to waste any part of the substance which God has entrusted
him with. How long are you to stay here May not you to-morrow, perhaps
to-night, be summoned to arise and go hence, in order to give an account of
this and all your talents to the Judge of quick and dead
18. How then can it be, that, after so many warnings, you persist in the
same folly Is it not hence There are still among you, some that neither profit
themselves by all they hear, nor are willing that others should: And these, if
any of you are almost persuaded to dress as Christians, reason, and rally, and
laugh you out of it. O ye pretty triflers, I entreat you not to do the devil's
work any longer! Whatever ye do yourselves, do not harden the hearts of others.
And you that are of a better mind, avoid these tempters with all possible care;
and if you come where any of them are, either beg them to be silent on the
head, or quit the room.
19. Sixthly. The putting on of costly apparel is directly opposite to
what the Apostle terms, "the hidden man of the heart;" that is, to
the whole "image of God" wherein we were created, and which is stamped
anew upon the heart of every Christian believer; -- opposite to "the mind
which was in Christ Jesus," and the whole nature of inward holiness. All
the time you are studying this outward adorning, the whole inward work of the
Spirit stands still; or, rather, goes back, though by very gentle and almost
imperceptible degrees. Instead of growing more heavenly-minded, you are more
and more earthly-minded. If you once had fellowship with the Father and the
Son, it now gradually declines; and you insensibly sink deeper and deeper into
the spirit of the world, -- into foolish and hurtful desires, and grovelling
appetites. All these evils, and a thousand more, spring from that one root --
indulging yourself in costly apparel.
20. Why then does not everyone that either loves or fears God, flee from
it, as from the face of a serpent; Why are you still so conformable to the
irrational, sinful customs of a frantic world; Why do you still despise the
express commandment of God uttered in the plainest terms? You see the light:
Why do not you follow the light of your own mind; Your conscience tells you the
truth: Why do you not obey the dictates of your own conscience?
21. You answer, "Why, universal custom is against me; and I know
not how to stem the mighty torrent." Not only the profane, but the
religious world, run violently the other way. Look into, I do not say, the
theatres, but the churches, nay, and the meetings of every denomination;
(except a few old-fashioned Quakers, or the people called Moravians;) look into
the congregations, in London or elsewhere, of those that are styled Gospel
Ministers; look into Northampton-Chapel; yea, into the Tabernacle, or the
chapel in Tottenham-Court Road; nay, look into the chapel in West-Street, or
that in the City-Road; look at the very people that sit under the pulpit, or by
the side of it; and are not those that can afford it, (I can hardly refrain
from doing them the honour of naming their names,) as fashionably adorned, as
those of the same rank in other places
22. This is a melancholy truth. I am ashamed of it: But I know not how
to help it. I call heaven and earth to witness this day, that it is not my
fault! The trumpet has not "given an uncertain sound," for near fifty
years last past. O God! thou knowest I have borne a clear and faithful
testimony. In print, in preaching, in meeting the society, I have not shunned
to declare the whole counsel of God. I am therefore clear of the blood of those
that will not hear. It lies upon their own head.
23. I warn you once more, in the name, and in the presence of God, that
the number of those that rebel against God is no excuse for their rebellion. He
hath expressly told us, "Thou shalt not follow the multitude to do
evil." It was said of a great, good man, he
Fear'd not, had Heaven decreed it, to have stood Adverse against a
world, and singly good.
Who of you desire to share in that glorious character to stand adverse
against a world If millions condemn you, it will be enough that you are
acquitted by God and your own conscience.
24. "Nay, I think," say some, "I could bear the contempt
or reproach of all the world beside. I regard none but my own relations, those
especially that are of my own household. My father, my mother, my brothers and
sisters, (and perhaps one that is nearer than them all,) are teasing me
continually." This is a trial indeed; such as very few can judge of, but
those that bear it. "I have not strength to bear it." No, not of your
own: Certainly you have not. But there is strength laid up for you on "One
that is mighty!" His grace is sufficient for you; and he now sees your
case, and is just ready to give it you. Meantime, remember his awful
declaration, touching them that regard man more than God: "He that loveth
father or mother, brother or sister, husband or wife, more than me, is not
worthy of me."
25. But are there not some among you that did once renounce this
conformity to the world, and dress, in every point, neat and plain, suitable to
your profession? Why then did you not persevere therein; Why did you turn back
from the good way? Did you contract an acquaintance, perhaps a friendship, with
some that were still fond of dress? It is no wonder then that you was, sooner
or later, moved to "measure back your steps to earth again." No less
was to be expected, than that one sin would lead you on to another. It was one
sin to contract a friendship with any that knew not God: For "know ye not
that friendship with the world is enmity with God" And this led you back
into another, into that conformity to the world from which ye had clean
escaped. But what are you to do now? Why, if you are wise, escape for your
life: No delay: Look not behind you! Without loss of time, renounce the cause
and the effect together! Now, to-day, before the heart is hardened by the
deceitfulness of sin, cut off, at one stroke, that sinful friendship with the
ungodly, and that sinful conformity to the world! Determine this day! Do not
delay till to-morrow, lest you delay forever. For God's sake, for your own
soul's sake, fix your resolution now!
26. I conjure you all who have any regard for me, show me before I go
hence, that I have not laboured, even in this respect, in vain, for near half a
century. Let me see, before I die, a Methodist congregation, full as plain
dressed as a Quaker congregation. Only be more consistent with yourselves. Let
your dress be cheap as well as plain; otherwise you do but trifle with God, and
me, and your own souls. I pray, let there be no costly silks among you, how
grave soever they may be. Let there be no Quaker-linen, -- proverbially so
called, for their exquisite fineness; no Brussels lace, no elephantine hats or
bonnets, -- those scandals of female modesty. Be all of a piece, dressed from
head to foot as persons professing godliness; professing to do everything,
small and great, with the single view of pleasing God.
27. Let not any of you who are rich in this world endeavour to excuse
yourselves from this by talking nonsense. It is stark, staring nonsense to say,
"Oh, I can afford this or that." If you have regard to common sense,
let that silly word never come out of your mouth. No man living can afford to
waste any part of what God has committed to his trust. None can afford to throw
any part of that food and raiment into the sea, which was lodged with him on
purpose to feed the hungry, and clothe the naked. And it is far worse than
simple waste, to spend any part of it in gay or costly apparel. For this is no
less than to turn wholesome food into deadly poison. It is giving so much money
to poison both yourself and others, as far as your example spreads, with pride,
vanity, anger, lust, love of the world, and a thousand "foolish and
hurtful desires," which tend to "pierce them through with many
sorrows." And is there no harm in all this O God, arise and maintain thy
own cause! Let not men or devils any longer put out our eyes, and lead us
blindfold into the pit of destruction!
28. I beseech you, every man that is here present before God, every
woman, young or old, married or single, yea, every child that knows good from
evil, take this to yourself. Each of you, for one, take the Apostle's advice;
at least, hinder not others from taking it. I beseech you, O ye parents, do not
hinder your children from following their own convictions, even though you might
think they would look prettier if they were adorned with such gewgaws as other
children wear! I beseech you, O ye husbands, do not hinder your wives! You, O
ye wives, do not hinder your husbands, either by word or deed, from acting just
as they are persuaded in their own minds! Above all, I conjure you, ye
half-Methodists, you that trim between us and the world, you that frequently,
perhaps constantly, hear our preaching, but are in no farther connexion with
us; yea, and all you that were once in full connexion with us, but are not so
now; whatever ye do yourselves, do not say one word to hinder others from
receiving and practising the advice which has been now given! Yet a little
while, and we shall not need these poor coverings; for this corruptible body shall
put on incorruption. Yet a few days hence, and this mortal body shall put on
immortality. In the mean time, let this be our only care, "to put off the
old man," -- our old nature, -- "which is corrupt," -- which is
altogether evil, -- and to "put on the new man, which after God is created
in righteousness and true holiness." In particular, "put on, as the
elect of God, bowels of mercies, kindness, gentleness, longsuffering."
Yea, to sum up all in one word, "put on Christ;" that "when he
shall appear, ye may appear with him in glory."
Edited by Vicki Bealmear with corrections by Ryan Danker and George Lyons for the Wesley Center for Applied Theology at Northwest Nazarene University.
Copyright 1999 by the Wesley Center for Applied Theology. Text may be freely used for personal or scholarly purposes or mirrored on other web sites, provided this notice is left intact. Any use of this material for commercial purposes of any kind is strictly forbidden without the express permission of the Wesley Center at Northwest Nazarene University, Nampa, ID 83686. Contact webmaster for permission.
