cannot bring forth evil Fruit, neither can a corrupt Tree bring forth good Fruit. A good Man out of the good Treature of his Heart, bringeth forth that which is good; but an evil Man, out of the evil Treafure of his Heart,bringeth forth that which is evil.

I have heard it objected, That Perfons, who have always been accustomed to Finery from their Infancy, are not commonly proud of it; it becomes thereby fo familiar to them,that they have not fuch high Thoughts of themselves when gaily attir'd as many imagine; neither value Dress and fplendid Equipages, &c. at fo high a Rate, as thofe to whom they have not been fo habitual: This I have thought may be partly true; but notwithstanding I have confider'd, that tho' thefe Things are habitual and familiar to many, yet People of this Character are not fo ignorant, as not to be fenfible that they are respected and courted according to the Appearance they make in the World; and fhould any One propofe to fuch to lay afide their Splendor and Gaiety, we fhould foon fee thefe Matters are not fo indifferent to them as fome may think; they only seem more careless and easy about them, because they have been accustom❜d to Pride of this Sort longer than others, and therefore lefs affected with it, having better learn'd the Art to conceal it: And if every One would be fo juft to themselves, as candidly and impartially to enquire and ask their own Hearts, from whence proceeds their Fondness for Splendor, Shew and Pomp, especially in this Article, they would be obliged to confefs, or at least not to deny, that Pride was at the Bottom.

Part of a Conversation I happen'd to have with a fashionable Woman in Great-Britain, will ferve

to

to confirm what I have obferv'd. She afferted he was free from Pride, tho' fhe did adorn herself in a gay and fplendid Manner. I afk'd her if the could be as well fatisfied and content in a plain Drefs, and Stuff or Woollen Gown, as with the gay Silks the ufually wore? She answer'd, yes. I queried why the then dreffed fo gay? She answer'd, that he might appear agreeable to others. I afk'd her why she was so much concern'd to please others with her fine Clothes, &c. She faid, it was left fhe fhould be defpiled for the Meannefs of her Appearance. I afk'd her whence proceeded that Fear? Here, I think, fhe was filent, being reduced to an Extremity, which proyed the Source of her Vanity to be nothing less than Pride, in fpight of all her boasted Humility. I have often thought, our Fondness for Trifles, Pomp, Shew and Noife, may be attributed to Inconfideration: For did we reflect, examine and compare Things, we fhould certainly make very different Deductions, Conclufions, and Eftimations, from what the Generality of Mankind are wont to do. And I am certain, from our Ignorance of Divine and Heavenly Things, proceeds our Fondness and inordinate Defires for fenfual and earthly Pleasures and Enjoyments. And indeed fince I have thought at all, I mean to any good Purpose, I have been amazed at my own Stupidity and Folly, when I have confider'd and recollected how anxious I had formerly been till I was in Poffeffion of this gay Silk, and the other fine Lace; and I have blushed with any holy Shame, when I reflected how I had sometimes doated on a Ribbon, or any other Toy or Bauble, that had but the Title of new-fashion'd F 2

annex'd

annex'd to it! One common Argument for Superfluity and Luxury of all Kinds, is that it encourages and fupports Trade; and the Bread and Subfiftence of Thousands depend on new Fashions: But those who offer this Reafon, do not confider how many, on the contrary, are ruin'd and undone by contributing to what is alledged the Support of Trade; this being fo manifeft, especially in Great-Britain, that it needs no other Proof but the Evidence of our Eyes, if we will but look round and confider how many Families are reduced to Poverty, Wretchedness and Mifery, from this very Source Pride, from whence fpring Luxury, in all its hideous Forms and Shapes. The Diforder, as a late Writer obferves, is become almost epidemical, as the inferior Class of People endeavour all in their Power to appear as grand and fashionable as their Superiors. And when I have confider'd, how ufual it is for the lower Part of Mankind to be fway'd by the Example of the Higher, I have thought it greatly behoved People of Rank and Condition to exhibit Patterns of Humility, Temperance, Sobriety and Moderation, with every other Chriftian Virtue, to their Inferiors. But I have heard it objected, that coftly and fplendid Apparel, &c. is necessary to make and fupport a proper Diftinction between Perfons of high and low Degree. The Argument I have thought weak, and unworthy to be offer'd by a Christian, as I am of Opinion, every reasonable Person will grant, that Piety and Virtue (not Gold and Tinfel Ornaments) ought to distinguish and render truly honourable the higher Rank of People. Befides, it is evident, that these Diftinctions are not kept

up

up and maintain❜d by coftly Attire,&c. for we may daily observe, that Perfons of the lowest Rank, with Refpect to their Offices and Employments, are oftentimes very wealthy; and these adorn themselves in as pompous a Manner, and have as grand Houses, Furniture, Equipages, &c. as thofe who are greatly superior to them in other Respects. But allowing many Things the Title of Superfluity and Luxury, and therefore unlawful to be used by Chriftians; it has been queried, how are all thefe Fashion-mongers, who are fupported by making and vending of Things of this Nature, to be provided for, if they should give up their Employments, which you Quakers fay, are contrary to Chriftianity, and therefore unlawful? I would first humbly propofe to People to examine themselves, and fee if they are Chriftians; not nominal, but real Christians; fuch as are led, ruled, guided and directed by the Spirit of Chrift; those who are not, are none of his, whatever they may pretend to; for as many as are led by the Spirit of God, they (and they only) are the Children of God. Thefe will find, that it is not lawful for them to fupport any Trade, or ufe any Employment, which is inconfiftent, or clashes with the Doctrines and Rules they profefs to be govern'd by; fuch are not often at a Lofs for fome lawful Calling or Business, whereby they may obtain Food and Raiment, with which they are content; Religion has bounded their Defires, and they greatly experience, that the Happiness of a Chriftian's Life does not confift in the Abundance of this World's Goods. I have the Authority of a Clergyman for what I am now going to mention, viz. "That

F 3

"That all those who profefs themselves Chri

r

ftians, fhould, in all their Actions, confequent"ly in their Callings, or Profeffions of Bufinefs, "ask themselves this neceffary Question, Can I do "this Thing as a Chriftian? Or, is it confiftent "with the Principles and Precepts of my Chriftian " Profeffion ?" And if upon a

a ferious and fincere Examination, we find that the Calling or Employment on which our Bread depends, be in any wife contrary to the Precepts of Christ, and the Example he left us to follow; if it be either di-. rectly or indirectly fo, I believe we are culpable if we don't leave off. For Chrift tells us, if our Right Hand offend us, or caufe us to act any Thing against his Laws, we must cut it off; we muft quit whatfoever caufes this Offence, how near, dear, and useful foever it be to us, as 'tis better to enter into Life halt and maimed, than having two Hands to be caft into Hell-fire.

I am not infenfible, that what I have here offered will be thought hard Sayings by many; but for our Encouragement our bleffed Lord affures us, That any One who hath forfaken any temporal Advantage or Enjoyment, as Houfes, Lands, Father, Mother, Wife or Children, Brethren or Sifters, for bis Sake, and the Gospel's, fhall receive an Hundred fold in this World, and in that to come Life everlafting. For Godliness hath the Promife of the Life that now is, and of that which is to come.

We

have not only an Hundred-fold of Peace in our Bofoms, viz. The Comforts of an upright Conscience (a greater Bleffing than any we have parted with) and spiritual Bread to eat, which the World knows not of; but our natural Bread is made fure, and Water fails not; for the Lord oftentimes cafts

away