FROM MR. WESLEY'S ADVICE TO THE PEOPLE
CALLED METHODISTS.
I. 1. MANY years ago I observed several parts of Christian practice among the people called Quakers. Two things I particularly remarked among them, plainness of speech and plainness of dress. I willingly adopted both, with some restrictions, and particularly plainness of dress; the same I recommended to you when God first called you out of the world; and for the addition of more than twenty years' experience I recommend it to you still.
2. But, before I go any farther, I must entreat you, in the name of God, be open to conviction. Whatever prejudices you have contracted from education, custom, or example, divest yourselves of them as far as possible. Be willing to receive light either from God or man: do not shut your eyes against it. Rather be glad to see more than you did before, to have the eyes of your understanding opened. Receive the truth in the love thereof, and you will have reason to bless God forever.
II. 1. Not that I would advise you to imitate the people called Quakers in those little peculiarities of dress which can answer no possible end but to distinguish them from other people. To be singular, merely for singularity's sake, is not the part of a Christian. I do not, therefore, advise you to wear a hat of such dimensions, or a coat of a particular form. Rather, in things that are absolutely indifferent, that are of no consequence at all, humility and courtesy require you to conform to the customs of your country.
2. But I advise you to imitate them, first, in the neatness of their apparel. This is highly to be commended, and quite suitable to your Christian calling. Let all your apparel, therefore, be as clean as your situation in life will allow.
I advise you to imitate them, secondly, in the plainness of their apparel. In this are implied two things: 1. That your apparel be cheap, not expensive; far cheaper than others in your circumstances wear, or than you would wear if you knew not God. 2. That it be grave, not gay, airy or showy; not in the point of the fashion. And these easy rules may be applied both to the materials whereof it is made and to the manner wherein it is made or put on.
3. Would you have a farther rule with respect to both? Then take one which you may always carry in your bosom: "Do every thing herein with a single eye;" and this will direct you in every circumstance. Let a single intention to please God prescribe both what clothing you shall buy, and the manner wherein it shall be made, and how you shall put on and wear it. To express the same thing in other words: let all you do, in this respect, be so done that you may offer it to God, a sacrifice acceptable through Christ Jesus. So that, consequently, it may increase your reward and brighten your crown in heaven. And so it will do if it be agreeable to Christian humility, seriousness, and charity.
4. Shall I be more particular still? Then I exhort you to wear no gold, no pearls, or precious stones: use no curling of hair, or costly apparel, how grave soever. I advise those who are able to receive this saying, Buy no superfluities, no mere ornaments, though ever so much in fashion. Wear nothing, though you have it already, which is of a glaring color, or which is in any kind gay, glistening, or showy: nothing apt to attract the eyes of bystanders. I do not advise women to wear rings, earrings, necklaces, lace, (of whatever kind or color,) or ruffles, which, by little and little, may easily shoot out from one to twelve inches deep. Neither do I advise men to wear shining stockings, glittering or costly buckles or buttons. It is true these are little, very little things: therefore they are not worth defending: therefore give them up, let them drop, throw them away, without another word; else a little needle may cause much pain in the flesh, a little self-indulgence much hurt to your soul.
III. 1. For the preceding exhortation I have the authority of God in clear and express terms: "I will that women (and, by parity of reason, men too) adorn themselves in modest apparel, with shamefacedness and sobriety, not with broidered (curled) hair, or gold, or pearls, (one kind of precious stones, which was then most in use, put for all,) or costly apparel; but, which becometh women professing godliness, with good works." 1 Tim. ii, 9, 10. Again, "Whose adorning, let it not be that outward adorning of plaiting (curling) the hair, and of wearing of gold, or of putting on of apparel. But let it be—the ornament of a meek and quiet spirit, which is, in the sight of God, of great price." 1 Pet. iii, 3, 4. Nothing can be more express: the wearing of gold, of precious stones, and of costly apparel, together with curling of hair, is here forbidden by name; nor is there any restriction made, either here or in any other scripture. Whoever, therefore, says, "There is no harm in these things," may as well say, "There is no harm in stealing or adultery."
2. There is something peculiarly observable in the manner wherein both St. Peter and St. Paul speak of these things. "Let not your adorning, (says St. Peter,) be that outward adorning; but let it be the ornament of a meek and quiet spirit." The latter clause is not added barely to fill up the sentence, but with strong and weighty reasons. For there is a direct contrariety (as little as we may suspect it) between that outward and this inward adorning; and that both with regard to their source and with regard to their tendency. As to their source, all that adorning springs from nature; a meek and quiet spirit from grace: the former from conforming to our own will and the will of man; the latter from conformity to the will of God. And, as to their tendency, nothing more directly tends to destroy meekness and quietness of spirit than all that outward adorning whereby we seek to commend ourselves to men and not to God. For this cherishes all those passions and tempers which overthrow the quiet of every soul wherein they dwell.
"Let them adorn themselves," saith St. Paul, "not with curling of hair, or with gold, pearls, or costly apparel, but (which becometh women professing godliness) with good works. The latter clause is here likewise added, for plain and weighty reasons. For, 1. That kind of adorning cannot spring from godliness, from either the love or fear of God, from a desire of conforming to his will, or from the mind which was in Christ Jesus. 2. It no way tends to increase godliness; it is not conductive to a holy temper. But, 3. It manifestly tends to destroy several of the tempers most essential to godliness. It has no friendly influence on humility, whether we aim at pleasing others or ourselves hereby. Either in one case or the other it will rather increase pride or vanity than lowliness of heart. It does not at all minister to the seriousness which becomes a sinner born to die. It is utterly inconsistent with simplicity: no one uses it merely to please God. Whoever acts with a single eye does all things to be seen and approved of God; and can no more dress than he can pray, or give alms, to be seen of men.
3. "O! but one may be as humble in velvet and embroidery, as another in sackcloth." True: for a person may wear sackcloth and have no humility at all. The heart may be filled with pride and vanity, whatever the raiment be.
4. But can you be adorned at the same time with costly apparel and with good works. That is, in the same degree as you might have been, had you bestowed less cost on your apparel? You know this is impossible: the more you expend on the one, the less you have to expend on the other. Costliness of apparel, in every branch, is therefore immediately, directly, inevitably destructive of good works. You see a brother for whom Christ died ready to perish for want of needful clothing. You would give it him gladly; but alas! it is corban, whereby he might have been profited. It is given already, not indeed for the service of God, not to the treasury of the temple, but either to please the folly of others, or to feed vanity, or the lust of the eye in yourself. Now, (even suppose these were harmless tempers, yet) what an unspeakable loss is this, if it be really true, that "every man shall receive his own reward,2according to his own labour," if there is indeed a reward in heaven for every work of faith, for every degree of the labor of love!
Secondly, 1. As to the advice subjoined, it is easy to observe that all those smaller things are, in their degree, liable to the same objections as the greater. If they are gay, showy, pleasing to the eye, the putting them on does not spring from a single view to please God. It neither flows from nor tends to advance a meek and quiet spirit. It does not arise from, nor any way promote, real, vital godliness.
2. And if they are in any wise costly, if they are purchased with any unnecessary expense, they cannot but, in proportion to that expense, be destructive of good works. Of consequence, they are destructive of that charity which is fed thereby; hardening our heart against the cry of the poor and needy, by inuring us to shut up our bowels of compassion towards them.
3. At least, all unnecessary expenses of this kind, whether small or great, are senseless and foolish. This we may defy any man living to get over, if he allows there is another world. For there is no reward in heaven for laying out your money in ornaments and costly apparel; whereas you may have an eternal reward for whatever you expend on earth.
4. Consider this more closely. Here are two ways proposed for laying out such a sum of money. I may lay it out in expensive apparel for myself, or in necessary clothing for my neighbor. The former will please my own eye, or that of others; the latter will please God. "Now, suppose there were no more harm in one than in the other, in that which pleases man than that which pleases God, is there as much good in it? If they are equally innocent, are they equally wise? By the one I gratify the desire of the eye, and gain a pleasure that perishes in the using; by the other I gain a larger share of those pleasures that are at God's right hand for evermore. By the former I obtain the applause of men; by the latter the praise of God. In this way I meet with the admiration of fools; in that I hear from the Judge of all, "Well done, good and faithful servant; enter thou into the joy of thy Lord?"
5. Brethren, whatever ye are accounted by men, I would not have you fools in God's account. Walk ye circumspectly, not as fools, but as wise; not in those ways which God may possibly forgive, (to put things in the most favorable light,) but in those which he will certainly reward. In wickedness be ye children still; but in understanding be ye men. I want to see a visible body of people who are a standing example of this wisdom, a pattern of doing all things, great and small, with an eye to God and eternity.
IV. 1. But we may be assured the wisdom of the world will find out abundance of objections to this. Accordingly, it is objected, first, "If God has given us splendid fortunes, if we are placed in the higher ranks of life, we must act suitably to our fortune. We ought then to dress according to our rank, that is, in gold and costly apparel." Not to insist that none of you are of this rank, I answer. Where is this written? Our Saviour once occasionally said, "Behold, they who wear gorgeous (splendid) apparel are in kings' courts;" but he does not say they ought to be even there: he neither enjoins nor countenances it. And where is this either enjoined or allowed by him or any of his apostles? Bring me plain Scriptural proof for your assertion, or I cannot allow it.
2. "But did not God give express command by Moses that some even among his chosen people should be adorned in the most exquisite manner with gold and precious stones and costly array?" Indeed he did: he expressly commanded this with regard to Aaron and his successors in the high priesthood. But to this I answer, first, this direction which God gave, with regard to the Jewish high-priest, can certainly affect no person here. Secondly, the Jews and we are under different dispensations. The glory of the whole Mosaic dispensation was chiefly visible and external; whereas the glory of the Christian dispensation is of an invisible and spiritual nature.
3. "But what then are gold and precious stones for? Why have they a place in the creation?" What if I say I cannot tell? There are abundance of things in the creation which I do not know the use of. What are crocodiles, lions, tigers, scorpions for? Why have so many poisons a place in the creation? Some of them are for medicine: but whatever they are for, in whatever manner they may be useful, they are certainly not to be used in such a manner as God has expressly forbidden.
4. "But, if all men were to dress plain how would tradesmen live?" I answer, 1. God certainly considered this, or ever he gave these commands. And he would never have given them had he not seen that, if they were universally observed, men in general would live better than they otherwise could; better in this world, as well as that to come. But, 2. There is no danger at all that they should be universally observed. Only a little flock in any civilized nation will observe them till the knowledge of God covers the earth. 3. If those who do observe them employ the money they thus save in the most excellent manner, that part of what only before served to fat a few rich tradesmen for hell, will suffice to feed, and clothe, and employ many poor that seek the kingdom of heaven. But it is not this, it is not a regard to trade, or the good of the nation, that makes you disobey God. No: it is pride, vanity, or some other sinful temper, which is the real cause of these sinful actions.
5. "But we cannot carry on our own trade without dressing like other people." If you mean only conforming to those customs of your country that are neither gay nor costly, why should you not "dress like other people?" But if you mean "conformity to them in what God has forbidden," the answer is ready at hand. If you cannot carry on your trade without breaking God's command, you must not carry it on. But I know no trade which may not be carried on by one who uses plain and modest apparel. I fear you love these things, and, therefore, think them necessary. Your heart carries away your judgment. If you were not fond of them you would never dream of their necessity.
6. In one single case these things may be necessary, that is, unavoidable, namely, that of women who are under the yoke of self-willed, unreasonable husbands or parents. Such may be constrained to do in some degree what otherwise they would not. And they are blameless herein, if, 1. They use all possible means, arguments, entreaties, to be excused from it; and when they cannot prevail, 2. Do it just so far as they are constrained, and no farther.
V. 1. And now, brethren, what remains, but that I beseech you who are not under the yoke, who are under God, the directors of your own actions, to set prejudice, obstinacy, fashion aside, and yield to Scripture, to reason, to truth.
2. You are surrounded with saints of the world, persons fashionably, reputedly religious. And these are constant opposers of all who would go farther in religion than themselves. These are continually warning you against running into extremes, and striving to beguile you from the simplicity of the gospel. You have seen you still more dangerous enemies than these, Antinomians, who, when any Christian practice is enforced, come in with the cackoo's note, "the law, the law;" and while they themselves glory in their shame, make you ashamed of what should be your glory.
3. You have been, and are at this day, in perils among false brethren: I mean, not only those of other congregations, who count strictness all one with bondage; but many of our own; in particular those who were once clearly convinced of the truth; but they have sinned away that conviction themselves, and now endeavor to harden others against it; at least by example, by returning again to the folly from which they were once clean escaped. But what is the example of all mankind when it runs counter to scripture and reason?
4. You who have passed the morning, perhaps the noon of life, who find the shadows of the evening approach, set a better example to those that are to come—to the now rising generation. With you the day of life is far spent; the night of death is at hand. You have no time to lose; see that you redeem every moment that remains. Remove every thing out of the way, be it never so small, (though indeed gay or costly apparel is not so,) that might any way obstruct your lowliness and meekness, your seriousness of spirit, your single intention to glorify God in all your thoughts, and words, and actions. Let no needless expense hinder your being, in the highest degree you possibly can, rich in good works; ready to distribute, willing to communicate, till you are clothed with glory and immortality.
Our carcasses will soon fall into the dust: then let the survivors adorn them with flowers. Mean time let us regard these ornaments only that will accompany us into eternity.
5. You that are in the morning of your days, either your form is agreeable, or it is not. If it is not, do not make your person remarkable; rather let it be hid in common apparel. On every account it is your wisdom to recommend yourself to the eye of the mind, but especially to the eye of God, who reads the secrets of your heart, and in whose sight the incorruptible ornaments alone are of great price. But if you would recommend yourself by dress, is any thing comparable to plain neatness? What kind of persons are those to whom you could be recommended by gay or costly apparel? None that are any way likely to make you happy: this pleases only the silliest and worst of men. At most, it gratifies only the silliest and worst principle in those who are of a nobler character.
6. To you whom God has intrusted with a more pleasing form, those ornaments are quite needless.
"The adorning thee with so much art
Is but a barb'rous skill;
'Tis like the poisoning of a dart,
Too apt before to kill."
That is, to express ourselves in plain English, without any figure of poetry, it only tends to drag them faster into death everlasting, who were going fast enough before, by additional provocation to lust, or, at least, inordinate affection. Did you actually design to raise either of these in those who looked upon you? What! while you and they were in the more immediate presence of God? What profaneness and inhumanity mixed together! But if you designed it not, did you not foresee it? You might have done so without any extraordinary sagacity. "Nay, I did not care or think about it." And do you say this by way of excuse? You scatter abroad arrows, firebrands, and death; and do not care or think about it!
7. O let us walk more charitably and more wisely for the time to come! Let us all cast aside from this very hour whatever does not become men and women professing godliness; whatever does not spring from the love and fear of God, and minister thereto. Let our seriousness shine before men, not our dress: let all who see us know that we are not of this world. Let our adorning be that which fadeth not away, even righteousness and true holiness. If ye regard our weakening my hands and grieving my spirit, yet grieve not the Holy Spirit of God. Do you ask, "But what shall I do with the gay and costly apparel, and with the ornaments I have already? Must I suffer them to be lost? Ought I not to wear them now I have them?" I answer, There is no loss like that of using them: wearing them is the greatest loss of all. But what then shalt thou do with them? Burn them rather than wear them; throw them into the depth of the sea. Or if thou canst with a clear conscience, sell them, and give the money to them that want. But buy no more at the peril of thy soul. Now be a faithful steward. After providing for those of thine own household things needful for life and godliness, feed the hungry, clothe the naked, relieve the sick, the prisoner, the stranger, with all that thou hast. Then shall God clothe thee with glory and honor, in the presence of men and angels; and thou shalt "shine as the brightness of the firmament, yea, as the stars for ever and ever!"